The Glorious Feast of the Gospel
福音的荣耀盛宴

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

Table of Contents
目录

Preface - to the Reader
前言 - 致读者

The First Sermon - Isaiah 25:6
第一篇讲道 - 以赛亚书 25:6

The Second Sermon - Isaiah 25:6
第二篇讲道 - 以赛亚书 25:6

The Third Sermon - Isaiah 25:6-7
第三篇讲道 - 以赛亚书 25:6-7

The Fourth Sermon - Isaiah 25:7-8
第四篇讲道 - 以赛亚书 25:7-8

The Fifth Sermon - Isaiah 25:8
第五篇讲道 - 以赛亚书 25:8

The Sixth Sermon - Isaiah 25:6-7
第六篇讲道 - 以赛亚书 25:6-7

The Seventh Sermon - Isaiah 25:8
第七篇讲道 - 以赛亚书 25:8

The Eighth Sermon - Isaiah 25:8-9
第八篇讲道 - 以赛亚书 25:8-9

The Ninth Sermon - Isaiah 25:9
第九篇讲道 - 以赛亚书 25:9

Preface - To the Reader
前言 - 致读者

THE GLORIOUS FEAST OF THE GOSPEL
福音的辉煌盛宴
or
Christ’s gracious invitation and royal entertainment of believers, wherein amongst other things these comfortable doctrines are spiritually handled:
基督对信徒的慈爱邀请和皇家款待，在其中包括了这些令人舒适的教义的属灵处理

1. The Marriage Feast between Christ and His Church
基督与他的教会之间的婚宴
2. The Veil of Ignorance and Unbelief Removed
无知和不信的面纱被揭去
3. Christ’s Conquest over Death
4. The Wiping away of Tears from the Faces of God’s People
神的子民脸上的泪水被擦去
5. The Taking away of Their Reproaches
6. The Precious Promises of God, and Their Certain Performance
神的宝贵应许及其确定的履行
7. The Divine Authority of the Holy Scriptures
圣经的神圣权威
8. The Duty and Comfort of Waiting upon God
等候上帝的责任和安慰

Delivered in diverse sermons upon Isaiah 25:6-9 by
以赛亚书 25:6-9 的多样讲道中传达的信息
The late Reverend, learned and faithful Minister of the Gospel,
已故的牧师，学识渊博、忠诚的福音传道者

RICHARD SIBBES, D. D.
理查德·西布斯，博士。

Master of Katharine Hall in Cambridge, and Preacher at Grayes Inne, London.
剑桥大学凯瑟琳学院院长，伦敦格雷斯恩的传教士。

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Proverbs 9:1-5
箴言 9:1-5

Wisdom hath builded her house;
智慧已经建造了她的房子；
She hath hewen out her seven pillars.
She hath killed her beasts;
She hath mingled her wine;
她将酒混合了
She hath also furnished her table.
她也摆满了餐桌。
She hath sent forth her maidens;
She cries upon the highest places of the city,
她在城市的最高处哭泣
Who so is simple let him turn in hither:
谁是简单的，让他转过来
As for him that wants understanding,
至于那个需要理解的人，
She saith to him, Come eat of my bread,
她对他说，来吃我的面包
And drink of my wine that I have mingled.
喝我调和的酒。

Perused by those that were entrusted to revise his writings.
被委托修改他的著作的人所阅读。
London, printed for John Rothwell at the Sun and Fountain in Paul's Church-yard, near the little North-door, 1650.
伦敦，1650 年，由约翰·罗斯威尔在保罗教堂院内的太阳和喷泉印刷。

So much of late hath been written about the times, that Spiritual Discourses are now almost out of season. Men's minds are so hurried up and down, that it is to be feared, they are much discomposed to think furiously as they ought, of their eternal concernments: Alas! Christians have lost much of their communion with Christ and his saints; (the heaven upon earth) whilst they have woefully disputed away, and dispirited the life of religion and the power of godliness into dry and sapless Controversies about Government of Church and State. To recover therefore thy spiritual relish of savory practical truths, these sermons of that excellent man of God, of precious memory, are published: Wherein thou art presented the principal subjects handled in these sermons.
关于这个时代已经写了很多，所以灵修讲道现在几乎过时了。人们的思绪如此匆忙，以至于担心他们无法像应该的那样狂热地思考他们的永恒问题：唉！基督徒们失去了与基督和他的圣徒（天上的天堂）的交流；与此同时，他们可悲地争论着，将宗教的生命和敬虔的力量转化为干燥无味的关于教会和国家治理的争议。为了恢复你对可口实用真理的灵修品味，这些关于那位可敬的上帝之人的讲道被出版：在这些讲道中，你将看到主要的主题。

(1.) Of the Marriage Feast between Christ and His Church:
关于基督与他的教会之间的婚宴：

With an invitation to a great and wonderful Feast, the Marriage Feast of the Lamb, an admirable Feast indeed, wherein Jesus Christ the eternal Son of God is the Bridegroom, where every believer that hath put on the Lord Jesus, (the wedding garment) is not only the Guest, but the Spouse of Christ, and the Bride at this wedding supper. Here Jesus Christ is the Master of the Feast, and the Cheer and Provision too. He is the Lamb of God, the Ram caught in the thicket. He is the Fatted Calf, when he was sacrificed. Wisdom killed her beasts, (Proverbs 9:2). At his death, the oxen and fatlings were killed (Matthew 22:3). His flesh is meat indeed, and his blood is drink indeed. And that thou mayest be fully delighted at this Feast, Christ is the Rose of Sharon, the Lilly of the Valley; he is a bundle of Myrrh, a Cluster of Camphor, his name is an ointment poured out, and his love is better than wine.
有一个盛大而美妙的盛宴的邀请，那就是羔羊的婚筵，确实是一场令人赞叹的盛宴，耶稣基督，永恒的神之子，是新郎，每一个穿上主耶稣（婚礼礼服）的信徒不仅是客人，也是基督的配偶，是这个婚宴的新娘。在这里，耶稣基督是宴会的主人，也是宴会的欢乐和供应者。他是神的羔羊，被困在荆棘中的公羊。他是肥犊，当他被献祭时。智慧宰杀了她的牲畜（箴言 9:2）。在他的死亡中，牛和肥畜被宰杀（马太福音 22:3）。他的肉确实是食物，他的血确实是饮料。为了让你在这个盛宴上完全快乐，基督是沙仑的玫瑰，山谷的百合花；他是没药的一束，樟脑的一簇，他的名字是倾倒的香膏，他的爱胜过美酒。

In Christ are all things ready, for Christ is all in all (Colossians 3:11). And great is the Feast that Christ makes for believers; for it is the Marriage Feast which the great King makes for his Son. The great design and aim of the Gospel being to exalt the Lord Jesus Christ, and give him a name above every name (Philippians 2:9). Great is the company that are bid, (Luke 14:6) Jews and Gentiles. God keeps open house; Lo every one that thirsts come, and whosoever will let him come and freely take of the water of life (Isaiah 55:1; Revelation 22:17). Great is the cheer that is provided; every guest here hath Asher's portion, royal dainties, and bread of fatness (Genesis 49:20). Here's all excellent, best wine, wine on the lees well refined. Here's fat things, yea fat things full of marrow. Here's the hidden Manna, the water of life, and the fruit of the tree of life which is in the midst of the Paradise of God (Revelation 22:2). All that is at this Feast is of the best, yea the best of the best. Here's variety and plenty too, here's bread enough and to spare. Caligula and Heliogabalus their Feasts, who ransacked the earth, air, and sea to furnish their tables, were nothing to this. And above all, here's welcome for every hungry thirsty soul. He that bids thee come, will bid thee welcome, he will not say eat, when his heart is not with thee. The invitation is free, the preparation great, and the entertainment at this Feast, suiting the magnificence of the great King, is full and bountiful. All which is at large treated of in these excellent Sermons, which are therefore deservedly entitled, The Marriage Feast between Christ and His Church.
在基督里，一切都准备就绪，因为基督是一切的一切（歌罗西书 3:11）。基督为信徒们设立了盛宴，这是伟大的君王为他的儿子设立的婚宴。福音的伟大设计和目标是尊崇主耶稣基督，使他的名超乎一切名（腓立比书 2:9）。受邀的人众多，有犹太人和外邦人（路加福音 14:6）。上帝敞开大门，凡口渴的都可以来，凡愿意的都可以自由地取生命的水（以赛亚书 55:1；启示录 22:17）。提供的款待非常丰盛；每位客人都有亚设的份量，皇家美食和肥美的面包（创世记 49:20）。这里有一切美好的事物，最好的酒，经过精心提炼的酒渣。这里有肥美的食物，是满满的髓脂。这里有隐藏的吗哪，生命的水，以及在神的乐园中的生命树的果实（启示录 22:2）。这个盛宴上的一切都是最好的，是最好中的最好。这里有各种各样的食物，也有丰富的供应。卡利古拉和赫利奥加巴卢斯为了摆设他们的餐桌而搜刮了地球、空气和海洋，与此相比简直不值一提。 最重要的是，这里欢迎每一个饥渴的灵魂。邀请你前来的人，也会欢迎你，他不会在心不在你身上时说“吃”。邀请是免费的，准备工作很大，宴会的款待与伟大的国王的壮丽相称，丰盛无比。所有这些都在这些优秀的讲道中详细讨论，因此它们当之无愧地被称为“基督与他的教会之间的婚宴”。

We read of a Philosopher, that having prepared an excellent treatise of happiness, and presenting it unto a great King, the King answered him, "Keep your Book to yourself, I am not now at leisure." Here is an excellent treasure put into thy hand, do not answer us, "I am not now at leisure." O do not let Christ stand knocking at thy heart, who will come and sup with thee, and bring his cheer with him. O let not a deceived heart turn thee any longer aside to feed upon ashes, feed no longer with swine upon husks, while thou mayest be filled and satisfied with bread in thy father's house (Luke 15:11-23).
我们读到一个哲学家的故事，他准备了一本关于幸福的优秀著作，并将其呈给一位伟大的国王，但国王回答他说：“把你的书留给自己吧，我现在没空。”在你手中有一份宝贵的财富，不要回答我们说：“我现在没空。”哦，不要让基督在你的心门前敲门，他将来与你一同进餐，并带来他的盛宴。哦，不要再让一个被欺骗的心引你离开，不要再以猪吃剩的糠粉为食，当你可以在父亲的家中得到饱食和满足时（路加福音 15:11-23）。

But this is not all, if thou wilt be pleased to peruse this book, thou wilt find there are many other useful, seasonable, and excellent subjects handled besides the Marriage Feast.
但这还不是全部，如果你愿意阅读这本书，你会发现除了婚宴之外，还有许多其他有用、及时和优秀的主题被处理了。

(2.) Of the veil of ignorance and unbelief, and the removal of it:
对于无知和不信的面纱，以及它的消除：

Jesus Christ hath not only provided a Feast but, because he is desirous that all those for whom it is provided should come to it (which only they do that believe), he takes away the veil of ignorance and unbelief from off their hearts. And here you shall find this skillful preacher hath excellently discoursed, what this veil is, how it naturally lies upon all, and is only removed by the Spirit of GOD. And if the Lord hath destroyed this covering from off thy heart, we doubt not, but the truth of this heavenly doctrine will shine comfortably into thy soul.
耶稣基督不仅提供了一场盛宴，而且因为他希望所有为他准备的人都能参加（只有相信的人才能参加），他从他们的心中除去了无知和不信的面纱。在这里，你将发现这位有技巧的传道人精辟地论述了这个面纱是什么，它如何自然地存在于每个人身上，只有神的灵才能除去它。如果主已经从你的心中除去了这个遮盖物，我们毫不怀疑，这个天上的教义的真理将舒适地照耀到你的灵魂中。

(3.) Of Christ's conquest over death:
基督战胜死亡

Jesus Christ to make his bounty and mercy further appear in this Feast, he hath given his guests the Bread of Life, and hath secured them from the fear of death. They need not fear, there's no Mors in olla at this Feast, we may Feast without fear. Jesus Christ by his tasting of death hath swallowed it up in victory (1 Corinthians 15:54). Christ doth not make his people such a Feast, as it is reported Dionysius the Tyrant once made for his flatterer Damocles, who set him at a princely table, but hanged a drawn sword in a small thread over his head.
耶稣基督为了在这个盛宴中展示他的慷慨和怜悯，他给了他的客人生命之粮，并使他们摆脱了死亡的恐惧。他们不需要害怕，在这个盛宴上没有死亡的威胁，我们可以毫无顾虑地享受盛宴。耶稣基督通过他的死亡经历将死亡吞噬于胜利之中（哥林多前书 15:54）。基督不会像传说中的暴君狄奥尼修斯为他的谄媚者达摩克利斯所设的盛宴那样，给他的子民设下陷阱，将一把出鞘的剑悬挂在他的头上。

But Christ would have us triumph over the King of Fears, who was slain by the death of Christ, and we thereby delivered from the bondage of the fear of death (Hebrews 2:14-15). At other Feasts they were wont of old, to have a death's bread served in amongst other dishes, to mind them in the midst of all their mirth of their mortality (which practice of the heathens condemns the ranting jollity of some loose professors in these times). But here, Christ serves in death's head, (as David the head of Goliath) the head of a slain and conquered death. Our Sampson by his own death hath destroyed death, and hath thereby ransomed us from the hand of the grave, and hath redeemed us from death, and the slavish of it. All which is at large handled in these following sermons for thy comfort and joy, that thou mayest triumph in his love through whom thou art more than conqueror (Romans 8:37).
但基督要我们战胜恐惧之王，他被基督的死所杀，我们因此从死亡的恐惧中解脱出来（希伯来书 2:14-15）。在其他节日，他们过去常常在其他菜肴中间上一块死亡面包，提醒他们在所有欢乐中记住自己的有限生命（这种异教徒的做法谴责了这个时代一些放荡的信徒的狂欢）。但在这里，基督以死亡之首（如大卫是歌利亚之首）为我们服务，战胜了死亡。我们的参孙通过自己的死亡摧毁了死亡，并因此将我们从坟墓的手中赎回，并从死亡及其奴役中救赎了我们。所有这些都在以下的讲道中详细阐述，为了你的安慰和喜乐，让你在他的爱中得胜有余（罗马书 8:37）。

(4.) Of the Christian's tears, and the wiping them away:
基督徒的眼泪，以及擦拭它们：

Because it is a merry heart that makes a continual Feast (Proverbs 15:15), and that this Feast might be a Gaudy-day indeed unto thy soul, Christ doth here promise, to wipe away all tears from off the faces of his people. The Gospel hath comforts enough to make glad the hearts of the saints and people of God. The light of God's countenance will refresh them with joy unspeakable, and glorious in the midst of the valley of the shadow of death (Psalm 23:4). A truely godly person can weep for his sins, though the world smile never so much upon him; and though he be never so much afflicted in the world, yet he can and will rejoice in the God of his salvation. In these sermons thou hast this Gospel promise sweetly opened and applied; wherein thou shalt find directions when and for what to mourn and weep, and the blessedness of all true mourners, whose sorrows shall be turned into joy.
因为快乐的心使人不断享受盛宴（箴言 15:15），为了让这个盛宴真正成为你灵魂的喜乐日，基督在这里应许要擦去他子民脸上的一切眼泪。福音有足够的安慰来使圣徒和上帝的子民心中喜乐。上帝的慈颜将以无法言喻的喜乐使他们得到更新，在死荫的幽谷中荣耀地行走（诗篇 23:4）。一个真正敬虔的人可以为自己的罪而哭泣，即使世界对他微笑得再多；即使他在世界上受到再大的苦难，他也能够并且愿意因他的救恩之神而欢喜。在这些讲道中，你将会发现这个福音应许甜美地被阐明和应用；在其中，你将找到何时以及为何而哀悼和哭泣的指引，以及所有真正哀悼者的福气，他们的忧伤将变为喜乐。

(5.) Of the rebukes and reproaches of God's people, and the taking of them away:
（5）关于上帝的子民所受的责备和指责，以及这些责备和指责的消除。

In these sermons you shall further find that though Jesus Christ respect his people highly and entertains them bountifully; yet they have but course usage in the world, who are wont to revile them as fools and madmen, as seditious rebels, troublers of Israel, proud and hypocritical persons. But blessed are they that do not stumble at this Stone of offence, that wear the reproaches of Christ as their crown, and by well-doing put to silence the ignorance of foolish men (1 Peter 2:15); for let the world load them with all their revilings, yet the Spirit of glory rests upon them (1 Peter 4:14), and in due time he will roll away their reproach, and bring forth their judgement as the light, and their righteousness as the noon-day (Psalm 37:6).
在这些讲道中，你将进一步发现，尽管耶稣基督高度尊重他的子民并且慷慨款待他们，但他们在世界上只能受到粗暴的对待，人们经常嘲笑他们是愚蠢和疯狂的人，是叛乱的叛徒，以色列的麻烦制造者，傲慢和伪善的人。但是那些不因这个绊脚石而跌倒的人是有福的，他们把基督的羞辱当作自己的冠冕，通过行善来使愚昧人的无知沉默（彼得前书 2:15）；因为即使世界用尽一切辱骂他们，荣耀的灵仍然停留在他们身上（彼得前书 4:14），在适当的时候，他将卷走他们的羞辱，使他们的公正如光明一样显露，使他们的公义如正午一样明亮（诗篇 37:6）。

(6.) Of the promises:
承诺中的一部分：

And because a Christian here hath more in hope than in hand, more in reversion than in possession, walks by faith rather than sense, and lives by the Word of God, and not by bread alone. Thou shalt have here (Christian reader) a sweet discourse of the precious promises of Christ, which he hath left us here to slay the stomach of the soul, till we come to that Feast of Feasts in heaven. That by this glimpse we might in part know the greatness of that glory which shall be revealed (Isaiah 40:5), that the first fruits might be a pawn of the harvest and the earnest of the Spirit a pledge of that full reward we shall have in heaven, where we shall be brimfull of those pleasures that are at God's right hand forever (Psalm 16:11). Christ hath given us promises to uphold our faith and hope, till faith be perfected in fruition, and hope end in vision; till Jesus Christ, who is here the object of our faith, be the reward of our faith forever.
因为在这里，一个基督徒更多的是寄望于未来，而不是手中的现实；更多的是期待，而不是拥有；更多的是凭信心而不是凭感官行走；更多的是凭借上帝的话语而不是凭面包生活。在这里（基督徒读者），你将会得到关于基督宝贵应许的甜蜜讨论，这些应许是他留给我们的，用来满足灵魂的渴望，直到我们来到天堂的盛宴。通过这一瞥，我们可以在某种程度上了解那将要显现的荣耀的伟大（以赛亚书 40:5），初熟的果实可以作为丰收的保证，圣灵的凭据可以作为我们在天堂将要得到的丰盛回报的保证，那里我们将会满溢着上帝右手边永远的喜乐（诗篇 16:11）。基督给了我们应许来支撑我们的信心和希望，直到信心在实现中得到完善，希望在见证中终结；直到耶稣基督，作为我们信心的对象，成为我们信心的永恒奖赏。

(7.) Of the Holy Scriptures, and the Divine Authority of them:
关于圣经的内容和其神圣的权威性。

Now because the comfort of the promises is grounded in the faithfulness of him that hath promised, this godly and learned man, hath strongly asserted the Divine Authority of the Holy Scriptures, proving that they are theopneustos, that they are the very Word of God, that they are autopistos and aksopistos, worthy of all acceptation, and betide, for their own sakes. A truth very seasonable for these times to Antidote thee against the poison-full errors of blasphemous Antiscripturists.
现在，因为承诺的安慰是建立在那位应许者的忠诚上，这位虔诚而博学的人强烈肯定了圣经的神圣权威，证明它们是神所启示的，是神的真道，是自证自信的，是无可置疑的，值得所有人接受和珍视。这个真理对于当前的时代来说非常适时，可以抵御亵渎圣经的错误的毒素。

(8.) Of waiting upon God:
等待上帝：

Lastly, because that God often takes a long day for performance of the promise, thou shalt find herein the doctrine of waiting upon God excellently handled. A duty which we earnestly commend unto thy practice, as suitable to these sad times. Say, O say, with the Church, In the way of thy judgements, O Lord, we have waited for thee: (Isaiah 26:8) and with the Prophet, I will wait upon the Lord that hides his face from the house of Jacob, and I will look for him. (Isaiah 8:17) And rest assured that none of the seed of Jacob shall seek him in vain; he will not disappoint their hope nor make their faces ashamed that wait for him.
最后，因为上帝常常需要很长时间来履行承诺，你将在这里发现等候上帝的教义被出色地处理了。这是一个我们真诚推荐你在这个悲伤的时期实践的责任。和教会一起说：“耶和华啊，在你的审判的道路上，我们等候你。”（以赛亚书 26:8）和先知一起说：“我要等候那向雅各家掩面的耶和华，我要仰望他。”（以赛亚书 8:17）请放心，雅各的后裔中没有人会徒劳地寻求他；他不会辜负他们的希望，也不会让等候他的人蒙羞。

Thus we have given you a short prospect of the whole, a brief sum of that treasure which these sermons contain. We need say nothing of the author, his former labours sufficiently speak for him in the gates, his memory is highly honoured amongst the godly learned. He that enjoys the glory of heaven, needs not the praise of men upon earth. If any should doubt of these sermons, as if they should not be truly his, whose Name they bear, let him but observe the style, and the excellent and spiritual matter herein contained, and he will hopefully be satisfied. Besides, there are many ear-witnesses yet living, who can clear them from any shadow of imposture. They come forth without any alteration, save only some repetitions (which the pulpit did well bear) are here omitted.
因此，我们给你提供了整体的简要概述，这些布道中包含了宝贵的财富。关于作者，我们不需要多说，他以前的努力已经足够在门口为他代言，他的记忆在虔诚的学者中受到高度尊重。享受天堂的荣耀的人不需要地上的人的赞美。如果有人对这些布道产生怀疑，认为它们可能不是真正的作者所写，只需观察其风格和其中包含的卓越而灵性的内容，他将有希望得到满意的答案。此外，还有许多亲耳听过的人还活着，可以证明它们没有任何欺骗的痕迹。它们没有经过任何改动地出版，只是省略了一些重复的部分（讲坛上可以容忍的）。

The Lord make these, and all other the labors of his servants profitable to his Church. And the Lord so destroy the veil from off thy heart, that thou mayest believe, and by faith come to this Feast, the joy and comfort whereof may swallow up all the slavish fear of death, dry up thy tears, and roll away all reproach. And the Lord give thee a waiting heart, to slay thy soul upon the name of the Lord, to believe his Word, and his faithful promises, that in due time thou mayest rejoice in the God of thy salvation. This is the earnest prayer of:
愿主使他的仆人们的一切劳动对他的教会有益。愿主除去你心中的面纱，使你能相信，并凭着信心来到这个盛宴，其中的喜乐和安慰能够吞噬一切对死亡的恐惧，擦干你的眼泪，消除一切耻辱。愿主赐给你一颗等候的心，将你的灵魂献给主的名，相信他的话语和他忠实的应许，使你在适当的时候能因你的救赎主而欢喜。这是真诚的祷告：

ARTHUR JACKSON
亚瑟·杰克逊
JAMES NALTON
詹姆斯·纳尔顿
WILL TAYLOR
威尔·泰勒

London: April 19, 1650
伦敦：1650 年 4 月 19 日

The First Sermon - Isaiah 25:6
第一篇讲道 - 以赛亚书 25:6

In this mountain shall the LORD of Hosts make unto all people a Feast of fat things, a Feast of wines on the lees, of fat things full of marrow, of wine on the lees well refined.
在这座山上，万军之耶和华将为所有人设立一场盛宴，盛宴上有肥美的食物，有陈酿的美酒，有髓满的肥美食物，有经过精炼的陈酿美酒。

The connection of the text:
文本的连接

In the former chapter the holy prophet having spoken of the miseries, and desolation of the Church, in many heavy, sad, and doleful expressions, as the Vine languishes, the earth is defiled under the inhabitants thereof because they have transgressed the Laws, changed the Ordinance and broken the everlasting Covenant. Therefore the earth shall be accursed and they that dwell therein shall not drink wine with a song. Here you see all sweetness and rejoicing of heart is departed from them; yet even in the midst of all these miseries, God (the God of comforts) makes sweet and gracious promises to his Church, to raise it out of its mournful estate and condition. And therefore the prophet in the former part of this chapter speaks of blessing God for the destruction of his enemies, and for his great love to his Church.
在前一章中，圣先知以许多沉重、悲伤和悲惨的措辞，谈到了教会的苦难和荒凉，如葡萄藤的凋萎，地球因其居民违反了法律、改变了仪式并破坏了永恒的盟约而被玷污。因此，地球将受到诅咒，其中居住的人将不会喝着歌声的酒。在这里，你可以看到所有的甜蜜和欢乐已经离开了他们；然而即使在所有这些苦难中，上帝（安慰的上帝）也向他的教会作出了甜蜜而慈爱的承诺，以使其摆脱悲伤的状态和状况。因此，先知在本章的前半部分为上帝的敌人的毁灭和对教会的伟大爱恩而称颂上帝。

And when he had spoken of the ruin of the enemy, he presently breaks out with thanksgiving, breathing forth abundant praises to his God, as it is the custom of holy men (guided by the motion of the blessed Spirit of God, upon all occasions, but especially for benefits to his Church) to praise his Name, not out of ill affection at the destruction of the adversaries, but at the execution of Divine Justice for the fulfilling of the truth of his promise. As in the first verse of this chapter, O Lord, thou art my God, I will exalt thee, I will praise thy name, for thou hast done wonderful things, thy counsels of old are faithfulness, and truth (Isaiah 25:1). When the things that were promised of old were brought to pass, the Church was ever ready to give God the glory of his Truth. Therefore rejoice not when thine enemies fall; but when the enemies of the Lord are brought to desolation, then we may, nay, we ought to sing Hallelujah to him that lives forever and ever.
当他谈到敌人的毁灭时，他立即开始感恩，向他的上帝倾吐丰富的赞美，因为这是圣人的习惯（在上帝的祝福之灵的引导下，在所有场合，尤其是对教会的恩惠）赞美他的名字，不是出于对敌人毁灭的恶感，而是对神圣公正的执行以实现他应许的真理的赞美。正如本章第一节所说：“耶和华啊，你是我的神，我要尊崇你，我要赞美你的名，因为你行了奇妙的事，你古时的定谋诚实诚实。”（以赛亚书 25:1）。当古时应许的事情实现时，教会总是愿意将荣耀归给上帝的真理。因此，当你的敌人倒下时不要欢喜；但当耶和华的敌人被毁灭时，我们可以，不，我们应该向永生的主唱哈利路亚。

I will now fall upon the very words of my text: In this Mountain shall the LORD of Hosts make unto all people a Feast of fat things, et cetera. These words they are prophetical and cannot have a perfect performance all at once; but they shall be performed gradually. The promise of a new heaven and a new earth shall be performed. The conversion of the Jews, and the bringing in of the fullness of the Gentiles shall gradually be brought to pass. All the promises that ever God hath made, before the second coming of Christ to Judgment, shall be accomplished. God hath made his peace with us in the Gospel of peace, and when all these promises shall be fulfilled, then all imperfection shall be done away, and we shall never be removed from our Rock, but our joy shall then be full. Nay even in this life we have some degrees of perfection, we have grace and the means of grace, the Ordinances of Christ, and a testimony of everlasting glory.
我现在将陈述我的原文：在这座山上，万军之耶和华将为所有人设立一场丰盛的盛宴等等。这些话是预言性的，不可能一次完全实现；但它们将逐渐实现。新天新地的应许将会实现。犹太人的归向和外邦人的丰满将逐渐实现。在基督第二次降临审判之前，上帝所作的所有应许都将实现。上帝在福音中与我们和好，当所有这些应许实现时，所有的不完美将被消除，我们将永远不会离开我们的磐石，而我们的喜乐将满溢。甚至在这个生命中，我们也有一些完美的程度，我们拥有恩典和恩典的方式，基督的圣礼和永恒荣耀的见证。

In this Mountain will the LORD of Hosts make a Feast.
在这座山上，万军之耶和华将设宴。

In these words ye have let down a glorious and royal Feast and the place where this Feast is to be kept is Mount Zion. The Feast-maker is the LORD of Hosts. The parties invited are all people. The issues of and the provision for the Feast are fat things, and wine of the best, a Feast of the best of the best, a Feast of the fat, and of the marrow, a Feast of wine on the lees well refined.
在这些话中，你们已经准备了一场光荣而豪华的盛宴，这场盛宴将在锡安山举行。主宴席的主人是万军之耶和华。受邀的人是所有的人民。盛宴的食物和供应是肥美的食物和最好的葡萄酒，是最好的盛宴，是肥美和髓质的盛宴，是经过精心提炼的陈年葡萄酒的盛宴。

Here you may see that God doth veil heavenly things under earthly things, and condescends so low as to enter into the inward man by the outward man. For our apprehensions are so weak and narrow that we cannot be acquainted with spiritual things, but by the inward working of the Spirit of the Almighty.
在这里，你可以看到上帝将天上的事物隐藏在地上的事物之下，并且降低自己的身份，通过外在的人进入内在的人。因为我们的理解力是如此薄弱和狭隘，我们只能通过全能的圣灵内在的工作来认识属灵的事物。

The Church the most excellent of all societies
教会是所有社会中最优秀的

This Mountain is the place where this Feast is made, even Mount Zion, which is a type and figure of the Church, called in Scripture, the holy Mountain. For as mountains are raised high above the earth, so the Church of God is raised in excellency and dignity above all the sorts of mankind. As much as men above beasts, so much is the Church raised above all men. This Mountain is above all mountains, the Mountain of the Lord is above all other mountains whatsoever; Thou O Mountain shalt stand immoveable, when all other mountains shall smoke, if they are but touched (Psalm 144:5).
这座山是举行这个盛宴的地方，即锡安山，它是教会的象征和预示，圣经中称之为圣山。因为山高于地，所以上帝的教会在尊贵和尊严上高于所有人类。就像人高于兽类一样，教会高于所有人类。这座山高于所有山脉，耶和华的山高于所有其他山脉；当其他山脉被触碰时，你啊山将屹立不动，而其他山脉将冒烟（诗篇 144:5）。

The Church is a Mountain
教堂是一座山

This is the Mountain of mountains. The Church of God is most excellent in glory and dignity, as ye may see in the latter end of the former chapter, how the glory of the Church puts down all other glories whatsoever. The Moon, saith the Prophet, shall be confounded, and the sun ashamed when the LORD of Hosts shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously (Isaiah 24:23). So that the brightness of the Church shall put down the glory of the sun and of the moon, thus you see the Church of God is a Mountain.
这是众山之山。上帝的教会在荣耀和尊严上是最卓越的，正如你们可以在前一章的末尾看到的那样，教会的荣耀压倒一切其他荣耀。先知说，当万军之耶和华在锡安山和耶路撒冷统治时，月亮将蒙羞，太阳将惭愧，并在他的长老面前荣耀地显现（以赛亚书 24:23）。所以，教会的光辉将压倒太阳和月亮的荣耀，这样你们就看到上帝的教会是一座山。

The Church built upon the strongest foundation
教堂建立在最坚固的基础上

First Reason: Because God hath established it upon a stronger Foundation than all the world besides. It is founded upon the goodness, and power, and truth of God, mountains of brass and iron are not so firm as this Mountain. For what sustains the Church but the Word of God? And being built upon his Word and Truth, it may very well be called a Mountain, for it shall be as Mount Zion, which shall never be removed. It may be moved but never removed; thus in regard of the firmness, and stability thereof, it may rightly be termed a Mountain.
第一个原因：因为上帝在比世界上其他一切更坚固的基础上建立了它。它建立在上帝的善良、力量和真理之上，铜和铁的山也不如这座山坚固。因为是上帝的话语支撑着教会，而且建立在他的话语和真理之上，所以它完全可以被称为一座山，因为它将像锡安山一样永不动摇。它可能会移动，但永远不会被移除；因此，从其坚固性和稳定性来看，它完全可以被称为一座山。

Of the visibility of the Church
教会的可见性

Again, we may here speak in some sort of the visibility of the Church; but here will arise a quarrel for the Papists, who when they hear of this Mount, they presently allude it to their Church. “Their Church,” say they, “is a Mount, so saith the Scripture.” I answer: We confess in some sort their Church to be a Mount (though not this Mount) for Babylon is built on seven hills, but if this prove her a Church, it is the Antichristian Church. Secondly, that the Catholic Protestantial Church had always a being, though sometimes invisible. The Apostle writing to the Romans, exhorts them, not to be high-minded, but fear, for saith he, if God hath broken off the natural branches, perhaps he will break you also (Romans 11:18-21). And indeed for their pride and haughtiness of mind they are at this day broken off. Christ that walks between the seven golden candlesticks (Revelation 1:13), did never say that the Church of Smyrna or Ephesus should always remain a visible Church to the eyes of the world, neither were they. For to this very day, they lie under bondage and slavery to the Turks.
再说一次，我们可以在某种程度上谈论教会的可见性；但这里会引起天主教徒的争论，因为当他们听到这座山时，他们立即将其指向他们的教会。“他们的教会，”他们说，“是一座山，圣经如此说。”我回答说：我们承认他们的教会在某种程度上是一座山（尽管不是这座山），因为巴比伦建在七座山上，但如果这证明她是一座教会，那就是反基督教会。其次，天主教的新教教会一直存在，尽管有时是看不见的。使徒写信给罗马人，劝告他们不要高傲，而要敬畏，因为他说，如果上帝折断了天然的枝子，也许他也会折断你们（罗马书 11:18-21）。事实上，因为他们的骄傲和傲慢，他们今天已经被折断了。在七个金灯台之间行走的基督（启示录 1:13）从来没有说过，士每拿或以弗所的教会应该永远保持对世界的可见性，他们也不是。直到今天，他们仍然受到土耳其人的奴役和压迫。

The Mount hath been always visible, though not always alike gloriously visible; for there will be a time when the Church shall fly into the wilderness, where then shall be the glorious visibility of the Church? There is a time when all shall follow the beast; the Papists themselves confess that in Antichrist’s time the Church shall scarce be visible. The essence of a thing and the quality of a thing may differ. The Church is a church, and visible but not always equally and alike gloriously visible. Yet those that had spiritual eyes, and did look upon things with the spectacles of the Scripture, they could always declare the Church was visible. For from the beginning of the world the Church had always lustre enough sufficient to delight and draw the elect, and so shall have to the end of the world. Though sometimes the Church may have a mist before it, as Augustine speaks, “It is no wonder that thou canst not see a mountain, for thou hast no eyes.” But the Papists have seen this mountain, as they have always been bloody persecutors of the Church, they have seen enough to confound them. For we have nothing in our Church, but they have the fame; only ours is refined and freed from idolatry. We have two Sacraments, they have seven. We have Scripture, they have traditions which they equal with it. We have Scriptures pure, they corrupt; so that our Church was in the midst of theirs, as a sound and more uncorrupt part in a corrupt body.
这座山一直可见，尽管不总是同样辉煌可见；因为将来会有一个时候，教会将逃到荒野，那时教会的辉煌可见性在哪里？有一个时候，所有人都会跟随兽；天主教徒自己承认，在敌基督时代，教会几乎不可见。事物的本质和品质可能不同。教会是一座教堂，是可见的，但不总是同样辉煌可见。然而，那些有属灵眼睛的人，用圣经的眼镜看待事物，他们总是能够宣告教会是可见的。因为从世界开始，教会总是有足够的光辉来喜悦和吸引选民，直到世界的末日。虽然有时教会可能会有一层薄雾，正如奥古斯丁所说，“你看不见山并不奇怪，因为你没有眼睛。”但天主教徒已经看到了这座山，因为他们一直是教会的血腥迫害者，他们已经看到足够的东西来使他们困惑。 因为我们的教会没有什么，但他们有名声；只有我们的教会是纯净的，没有偶像崇拜。我们有两个圣礼，他们有七个。我们有圣经，他们有与之相等的传统。我们的圣经是纯洁的，他们却篡改；所以我们的教会在他们中间，就像一个健全而更不腐败的部分在一个腐败的身体中。

The Mountain is the Church
山就是教堂

  This Mountain is the Church (Revelation 14:1). The Lamb stands upon Mount Zion, and with him a hundred forty and four thousand, having his Father’s name written in their foreheads Church. Christ stands in the Church, and standing in Mount Zion, he is accompanied with those that his Father hath given to him, before the world was; therefore those that belong to this holy Mountain, they are Christ’s.
这座山就是教会（启示录 14:1）。羔羊站在锡安山上，与他一同有十四万四千人，他们在额上有他父的名字写着。基督站在教会中，站在锡安山上，他与那些在世界未有之前被父赐给他的人同在；因此，属于这座圣山的人，都是基督的。

God makes a Feast for his people
上帝为他的子民设宴

  And in this Mountain shall the LORD of Hosts make a Feast for all people. And this Feast is a royal Feast, a marriage Feast, wherein the joy and comfort of God’s people are let down by that which is most comfortable among men.
在这座山上，万军之耶和华将为所有人设宴。这是一场盛大的宴会，一场皇家的婚宴，其中神的子民的喜乐和安慰通过最舒适的方式传达给人们。

The Lord of Hosts the founder of the Feast
万军之耶和华，宴会的创始者

The founder of the Feast is the LORD of Hosts. It is only he that is able to prepare a table in the wilderness, that is mighty and of ability to Feast his Church with a spiritual and holy banquet. We all live at his table for the feeding of our bodies, but much more in regard of our souls. He can make a Feast for the whole man, for he is Lord of the conscience and he is to spread a table for the whole world. Nay more (if there were so many) he can furnish a table for ten thousand worlds. He is the God of all spiritual comforts and the God of all consolation. He is infinite and can never be drawn dry, for he is the fountain eternal life. All graces and comforts in the Scripture are called the comforts and graces of the Holy Spirit because God is the giver of them by his Spirit. Who can take away the wound of a guilty conscience, but he that hath set the conscience in the hearts of men? He (if he pleases) can take away the burden of a grieved conscience and supply it, instead thereof, with new and solid comforts. He knows all the windings and turnings of the soul, where all the pain and grief lies, and he cannot but know it because he only is above the soul. He is therefore the fittest to make the soul a Feast, he only can do it, and he will do it.
宴席的创始人是万军之耶和华。只有他能在荒野中准备一张桌子，他有能力为他的教会设立一场属灵而圣洁的宴会。我们都在他的桌子上生活，为了滋养我们的身体，但更重要的是为了滋养我们的灵魂。他能为整个人设宴，因为他是良心的主宰，他要为整个世界设立一张桌子。不止如此（如果有那么多），他能为一万个世界提供一张桌子。他是所有属灵安慰的上帝，是所有安慰的上帝。他是无限的，永远不会枯竭，因为他是永生的泉源。圣经中的所有恩典和安慰都被称为圣灵的安慰和恩典，因为上帝是通过他的圣灵赐予它们的。谁能够消除有罪良心的伤口，除了将良心放在人心中的他？他（如果他愿意）能够消除痛苦的良心的负担，并以新的坚实的安慰来取而代之。他知道灵魂的所有曲折和转折，知道所有的痛苦和悲伤，因为他是唯一超越灵魂的存在。 他因此是最适合让灵魂成为一场盛宴的人，只有他能做到，他会做到。

In this Mountain shall the LORD of Hosts make a Feast.
在这座山上，万军之耶和华将设宴。

Why is he called the LORD of Hosts?
他为什么被称为万军之耶和华？

It is an usual term to set forth the glory of God, to make his power and the greatness of his Majesty known amongst the children of men (Psalm 145:10).
这是一个常见的术语，用来表达上帝的荣耀，让他的能力和威严的伟大在人类中间得以知晓（诗篇 145:10）。

  He shall make a Feast for all people.
他将为所有人举办一场盛宴。

This Feast is for all people
这个盛宴是为所有人准备的

Those that are invited to this glorious Feast are all people, none excepted, none excluded that will come in to Christ, some of all sorts, of all nations, of all languages; this hath relation to the time of the Gospel. The Church at first had its being in particular families, but afterwards more enlarged. The Church at the first was of the daughters of men, and the sons of God. The children of the Church mingled with a generation of corrupt persons that would keep in no bounds, but after Abraham’s time there was another generation of the Church that so it was a little more enlarged. Then there was a third generation, a divided generation, consisting of Jews, and Gentiles.
被邀请参加这个光荣的盛宴的人都是各种各样的人，没有例外，没有被排除的人，只要他们接受基督，来到基督面前。他们来自各个国家、各种语言，这与福音时代有关。教会最初是由特定的家庭组成的，但后来扩大了规模。最初的教会是由人类的女儿和神的儿子组成的。教会的子民与一群不受约束的败坏之辈混在一起，但在亚伯拉罕之后，教会又有了另一代，规模稍微扩大了一些。然后出现了第三代，一个分裂的一代，由犹太人和外邦人组成。

So that when Christ came into the world, the bounds of the Church began to enlarge themselves more and more, so that now it is in this happy condition: Come ye all unto me, all that are heavy laden (Mathew 11:28). Both Jews and Gentiles, all are invited whosoever they are nothing is now unclean (Acts 10:15). Christ is come and hath made to all people a Feast of fat things. It must be a Feast and of fat things, for all the world shall be the better for it. The Jews shall be converted and the fullness of the Gentiles shall come in. And yet it is no prejudice to any particular man because the things ye are to taste of are spiritual. Go to all the good things in the world. The more one hath of them, the less another must have because they are earthly and so are finite. But in spiritual things, all may have the whole and every man in particular.
所以当基督来到世界时，教会的界限开始不断扩大，以至于现在它处于这种幸福的状态：凡是劳苦担重担的人都要到我这里来（马太福音 11:28）。无论是犹太人还是外邦人，所有人都受到邀请，不论他们是谁，没有什么是不洁净的（使徒行传 10:15）。基督已经来了，为所有人设立了一场丰盛的盛宴。这必须是一场盛宴，而且是丰盛的，因为全世界都会因此而受益。犹太人将会归向神，外邦人的丰满也将来到。然而，这对任何个人都没有不利，因为你们要品尝的是属灵的事物。去享受世界上的一切美好事物吧。一个人拥有的越多，另一个人就必须拥有的越少，因为它们是属于世俗的，所以是有限的。但在属灵的事物中，每个人都可以拥有全部，每个人都可以拥有全部。

Every man enjoys the light of the sun in particular and all enjoy it too. So the whole Church and only the Church enjoys the benefit and comfort of this Feast. But under the name of this Church come all the elect, both Jews and Gentiles; and therefore it must be the LORD of Hosts that can make such a Feast as this is, a Feast for all people. No other is able to do it.
每个人都特别享受太阳的光芒，所有人也都享受它。因此，整个教会，只有教会享受这个节日的好处和舒适。但在这个教会的名下，包括所有选民，无论是犹太人还是外邦人；因此，能够举办这样的盛宴的必须是万军之耶和华。没有其他人能够做到。

Christ the chief dish in the Feast
基督是盛宴中的主菜

This Feast is a Feast of fat things full of marrow and of wine on the lees well refined, the best that can be imagined, the best of the best. A Feast is promised, a spiritual Feast. The special graces and favours of God are compared to a Feast made up of the best things, full of all varieties and excellencies. And the chief dish (that is all in all) is Christ and all the gracious benefits we, by promise, can in any wise expect from him. All other favours and blessings whatsoever they are, are but Christ dished out (as I may so speak) in several offices and attributes. He is the original of comfort, the principle of grace and holiness; all is included in Christ. Ask of him and ye shall obtain, even the forgiveness of your sins, peace of conscience, and communion of Saints. Ask of Christ as of one invested with all privileges for the good of others, but yet this is by his death. He is the Feast itself, he is dished out into promises. Have you a promise of the pardon of sins, it is from Christ. Would you have peace of conscience, it is from Christ; justification and redemption, it is from Christ. The love of God is derived to us by Christ, yea, and all that we have that is good is but Christ parceled out.
这个盛宴是一个充满髓脂和经过精炼的酒的盛宴，是可以想象到的最好的，最好的。承诺了一个盛宴，一个属灵的盛宴。上帝的特殊恩典和恩惠被比作由最好的事物组成的盛宴，充满各种品种和卓越之处。而主菜（也就是一切）就是基督和我们可以从他那里通过应许得到的一切恩惠。其他的恩惠和祝福，无论它们是什么，都只是基督以不同的职责和属性呈现出来。他是安慰的源头，恩典和圣洁的原则；一切都包含在基督里。向他求，你们就会得到，甚至是你们的罪得到宽恕，良心得到平安，与圣徒的交通。向基督求，就像向一个为他人的利益而享有所有特权的人求一样，但这是通过他的死。他就是盛宴本身，他以应许的形式呈现出来。如果你有罪得到宽恕的应许，那是来自基督。如果你想要良心的平安，那是来自基督；称义和救赎，那是来自基督。 上帝的爱是通过基督传递给我们的，是的，我们所拥有的一切好的东西都是基督分配给我们的。

Why Christ with his benefits is compared to a Feast; Because the favours we have by Christ are choice ones
为什么基督及其恩惠被比作盛宴；因为我们通过基督所得到的恩惠是上等的

Now I will show why Christ with his benefits, prerogatives, graces, and comforts, is compared to a Feast.
现在我将展示为什么基督及其恩惠、特权、恩典和安慰被比作一场盛宴。

First, in regard of the choice of the things: In a Feast all things are of the best, so are the things we have in Christ. Whatsoever favours we have by Christ, they are choice ones, they are the best of everything; pardon for sin is a pardon of pardon; the title we have for heaven through him is a sure title; the joy we have by him is the joy of all joys; the liberty and freedom from sin, which he purchased for us by his death, is perfect freedom; the riches of grace we have by him are the only lasting and durable riches. Take anything that you can, if we have it by Christ it is of the best. All worldly excellencies and honours are but mere shadows to the high excellencies and honour we have in Christ. No joy, no comfort, no peace, no riches, no inheritance to be compared with the joy, peace, and inheritance which we have in Christ. Whatsoever we have by him we have it in a glorious manner. And therefore he is compared to fat, to fat things full of marrow; to wine, to wine on the lees that preserves the freshness of it; the best wine of all that is not changed from vessel to vessel, but keeps its strength. And indeed the strength and vigour of all flows from Jesus Christ in Covenant with us.
首先，关于事物的选择：在宴会上，所有的东西都是最好的，我们在基督里所拥有的也是如此。无论我们通过基督得到了什么恩惠，它们都是上乘之物，是一切中最好的；对罪的赦免是最完全的赦免；我们通过他在天堂的称号是确实的；我们因他而得到的喜乐是所有喜乐中最大的；他为我们通过死亡所购买的从罪恶中得到的自由是完全的自由；我们通过他所拥有的恩典之富是唯一持久和持久的财富。无论你拥有什么，如果我们是通过基督得到的，那就是最好的。所有世俗的优点和荣誉都只是相对于我们在基督里所拥有的高尚优点和荣誉的影子。没有任何喜乐、安慰、平安、财富、遗产可以与我们在基督里所拥有的喜乐、平安和遗产相比。无论我们通过他得到了什么，我们都是以荣耀的方式得到的。因此，他被比作肥脂，比作充满髓质的肥脂；比作酒，比作保持新鲜的酒渣；是最好的酒，不会从一个容器转移到另一个容器，而是保持其力量。 并且确实，所有的力量和活力都源自与我们立约的耶稣基督。

The love of Christ is the best love and he himself incomparably the best, and hath favours and blessings of the choicest.
基督的爱是最好的爱，他本人无与伦比地最好，拥有最优质的恩惠和祝福。

There is variety of favours in Christ
基督里有各种不同的恩典

Again, as in a Feast, besides choice, there is variety. So in Christ there is variety answerable to all our wants. Are we foolish, he is wisdom. Have we guilt in our consciences, he is righteousness and this righteousness is imputed unto us. Are we defiled, he is sanctification. Are we in misery, he is our redemption. If there be a thousand kinds of evils in us, there is a thousand ways to remedy them by Jesus Christ. Therefore the good things we have by Christ are compared to all the benefits we have in this world, in Christ is choice and variety. Are we weak, he is meat to feed us that we may be strong, he will refresh us, he is the best of meats, he is marrow; so are our spirits faint, he is wine. Thus we have in Christ to supply all our wants, he is variety.
再次，就像在宴会上一样，除了选择，还有多样性。所以在基督里，有适应我们所有需求的多样性。如果我们愚蠢，他是智慧。如果我们的良心有罪恶感，他是公义，这种公义被归于我们。如果我们被玷污，他是圣洁。如果我们处于困苦中，他是我们的救赎。如果我们身上有千种恶，耶稣基督有千种方法来解决它们。因此，我们在基督里所拥有的美好事物与我们在这个世界上所拥有的所有好处相比，基督是选择和多样性。如果我们软弱，他是滋养我们的食物，使我们变得强壮，他会使我们恢复精神，他是最好的食物，他是骨髓；如果我们的精神疲惫，他是酒。因此，我们在基督里有能力满足我们所有的需求，他是多样性。

Christ, like the Indian plant Coquus, good for all things
基督，像印度植物 Coquus 一样，对一切事物都有益处

There is a plant among the Indians called by the name of Coquus. The fruit thereof serves for meat and drink, to comfort and refresh the body. It yields that whereof the people make apparel to cloth themselves withal, and also that which is physical, very good against the distempers of the body. And if God will infuse so much virtue into a poor plant, what virtue may we expect to be in Christ himself? He feeds our souls to all eternity, puts upon us the robes of righteousness, and heals the distempers of our souls. There is variety in him for all our wants whatsoever; he is food, physic, and apparel to clothe us. And when we are clothed with him, we may with boldness stand before the Majesty of God. He is all in all, He is variety and all. There is something in Christ answerable to all the necessities of God’s people and not only so, but to their full content in everything.
在印第安人中有一种植物，被称为 Coquus。它的果实可以作为食物和饮料，给身体带来舒适和恢复。它提供了人们用来制作衣物的材料，也有很好的药用价值，对身体的不适非常有效。如果上帝愿意将这么多的力量注入一种贫瘠的植物，那么我们可以期待基督自己会有多少力量呢？他滋养我们的灵魂直到永远，给我们穿上公义的长袍，治愈我们灵魂的不适。他在各种需求上都是多样化的；他是我们的食物、药物和衣物。当我们穿上他的时候，我们可以毫不畏惧地站在上帝的威严面前。他是一切，他是多样性和全部。基督中有与上帝子民的一切需求相符的东西，不仅如此，而且在每一件事上都能满足他们的需求。

There is sufficiency and fullness in Christ
基督中有充足和丰盈

Again, as there is variety in a feast so there is sufficiency, full sufficiency. We beheld the only begotten Son of God, full of grace and truth (John 1:14). And being full of grace, He is wise and able to furnish this heavenly banquet with enough of all sorts of provisions fit for the soul to feed upon. There’s abundance of grace and excellency and sufficiency in Christ and it must needs be because he is a Saviour of God’s own sending. Labour not therefore for the meat that perishes, but for the meat that the Son of God shall give you, for him hath God the Father sealed (John 6:27). That is, sent forth for this purpose to feed the Church of God. As there is an all-sufficiency in God, so in Christ, who by the sacrificing of himself was able to give satisfaction to divine justice. Therefore (saith he) My flesh is meat indeed, and my blood is drink indeed (John 6:55). That is, spiritually to the soul he is food indeed and can satisfy God’s justice. If we consider him as God alone, he is a consuming fire; or as man alone, he can do nothing. But considered as God-man, he is meat indeed and drink indeed. And now the soul is content with that, which Divine justice is contented with all; though our consciences be large, yet God is larger and above our consciences. Therefore as there is variety of excellency, so is there sufficiency and fullness in Christ; what he did, he did to the full. He is a Saviour and he fills up that name to the full. His pardon for sin is a full pardon. His merits for us are full merits. His satisfaction to divine justice, a full satisfaction. His redemption of our souls and bodies, a full redemption; thus all he did was full.
再次，正如宴会中有各种各样的食物一样，也有充足的、完全充足的食物。我们看见了独生的上帝之子，满有恩典和真理（约翰福音 1:14）。他满有恩典，因此他是智慧的，能够为这天堂盛宴提供各种适合灵魂进食的供应品。基督中有丰富的恩典、卓越和充足，这是必然的，因为他是上帝所差遣的救主。所以不要为那必坏的食物劳碌，要为上帝之子所赐给你的食物劳碌，因为上帝已经印证了他（约翰福音 6:27）。也就是说，他被差遣出来，为了喂养上帝的教会。正如上帝中有充足，基督中也有充足，他通过自己的牺牲能够满足神的公义。因此（他说）我的肉确实是食物，我的血确实是饮料（约翰福音 6:55）。也就是说，对于灵魂来说，他确实是食物，能够满足上帝的公义。如果我们将他仅仅看作是上帝，他是烈火；或者仅仅看作是人，他一无所能。但是，如果将他看作是上帝和人的合一，他确实是食物，确实是饮料。 现在，灵魂对于神圣的公正所满足的一切都感到满足；虽然我们的良心很宽广，但上帝更加宽广，超越了我们的良心。因此，基督的卓越性有多样性，他的足够性和充实性也是如此；他所做的一切都做到了极致。他是救主，他充分履行了这个名字。他的赦免是完全的赦免。他为我们所取得的功德是完全的功德。他对神圣公正的满足是完全的满足。他对我们灵魂和身体的救赎是完全的救赎；因此，他所做的一切都是完全的。

As a Feast for many, so Christ is a feast for the community of Saints
基督对圣徒团体来说，就像一场盛宴

A Feast is for company, it is convivium; there is converse at it. So Cicero prefers the name of convivium among the Latins, before the Greek name symposion. And this Feast is not for one, we are all invited to it. The excellency of Christ’s Feast consists in the Communion of Saints; for whosoever takes part of it, their spirits must agree one with another. Love is the best and chiefest dish in this Feast; the more we partake of the sweetness of Christ, the more we love one another. Christ by his Spirit so works in the hearts of the children of men that bring a thousand together of a thousand several nations, and within a little while you shall have them all acquainted one with another. If they be good, there is agreement of the spirit and a sympathy between them; there is a kindred in Christ.
宴会是为了聚会，是共餐之时；在宴会上有交谈。因此，西塞罗更喜欢拉丁语中的"convivium"这个名称，而不是希腊语中的"symposion"。这个宴会不是为一个人而设的，我们都被邀请参加。基督宴会的卓越之处在于圣徒的交流；参与其中的人，他们的心灵必须相互一致。在这个宴会中，爱是最好、最重要的菜肴；我们越是分享基督的甜美，我们就越是彼此相爱。基督通过他的圣灵在人类的心中工作，将来自千百个不同国家的人聚集在一起，不久之后，你会发现他们都互相熟悉。如果他们是善良的，他们的心灵会一致，彼此产生共鸣；他们在基督里有亲缘关系。

He is the true Isaac. The death of Christ and the blood of Christ is the ground of all union and joy and comfort whatsoever. The blood of Christ sprinkled upon the conscience, will procure that peace of conscience that shall be a continual Feast unto the soul. This Feast must needs be wonderfully comfortable, for we do not Feast with those that are like ourselves, but we Feast with God the Father and the Holy Spirit, sent by Christ, procured by the death of Christ. The angels at this Feast attend us, therefore it must needs be joyful, no joy comparable to the joy of a Feast. This is not every Feast, this is a marriage Feast, at which we are contracted to Christ. Now of all Feasts, marriage Feasts are most sumptuous. This is a marriage Feast for the King’s Son, for Christ himself, and therefore of necessity it must be full of all choice varieties, and of the sweetest of things, of the most excellent of things, and of the quintessence of things. Here is all joy that belongs to a Feast. Here it is to be had with Christ. What acquaintance can be more glorious than that which is to be had between Jesus Christ and a Christian soul? When we have hope of better things to come, then we find the sweetness of this communion. No harmony in the world can be so sweet as the harmony maintained between Christ and the soul. When we have this and are made one with God in Christ, our joy must needs then be unspeakable. When the contract is once made between the soul and Christ, there cannot but be abundant joy. When the soul is joined with Christ by faith, it cannot but solace itself in a perpetual jubilee, and a perpetual Feast in some degrees.
他是真正的以撒。基督的死和基督的血是一切团结、喜乐和安慰的基础。基督的血洒在良心上，将获得那种持续的心灵平安，它将成为灵魂的不断盛宴。这个盛宴必定非常舒适，因为我们与那些与我们相似的人一起盛宴，而是与上帝父亲和基督所派遣的圣灵一起盛宴，这是基督的死所获得的。天使们在这个盛宴上侍奉我们，所以它必定是喜乐的，没有什么喜乐能与盛宴的喜乐相比。这不是每一个盛宴，这是一场婚宴，我们在这场婚宴上与基督订婚。现在，在所有的盛宴中，婚宴是最豪华的。这是为国王的儿子，为基督自己的婚宴，所以必然充满了各种选择，最甜美的事物，最优秀的事物和事物的精华。这里有所有属于盛宴的喜乐。在这里，与基督一起享受。有什么比耶稣基督与一个基督徒的灵魂之间的交往更荣耀的呢？ 当我们对未来有希望时，我们会发现这种交流的甜蜜。世界上没有什么和谐可以比得上基督和灵魂之间的和谐。当我们拥有这种和谐，并在基督里与上帝合而为一时，我们的喜乐必然无法言喻。当灵魂与基督通过信仰结合时，它不得不在某种程度上在一个永恒的欢乐和永恒的盛宴中安慰自己。

Because we have the glorious attire of Christ, as men put on choice garments at feasts
因为我们有基督的荣耀服装，就像人们在宴会上穿上精选的衣服一样

Again, for a Feast ye have the choicest garments, as at the marriage of the Lamb, white and fine linen (Revelation 19:8), which is the righteousness of the Saints. When God sees these robes upon us, and the Spirit of Christ in us, then there is a robe of righteousness imputed, and a garment of sanctity whereby our souls are clothed. So this is a Feast that must have wonderful, glorious attire. And when this marriage shall be consummated, we are sure to have a garment of glory put upon us.
再次，为了盛宴，你们穿上了最好的衣服，就像羔羊的婚礼一样，白色的细麻衣（启示录 19:8），这是圣徒的义。当上帝看见我们身上穿着这些袍子，基督的灵在我们里面，那么就有了一件义的袍子和一件使我们的灵魂得以穿上的圣洁的衣服。所以这是一场必须有着美妙、荣耀的装束的盛宴。当这场婚礼完成时，我们肯定会穿上一件荣耀的衣服。

Because he was resembled by the Paschal Lamb, which was chosen four days before out of the flock

  This was signified in old time by the Jews in the Feast of the Passover, not to name all resemblances, but only one or two. The Lamb for the Passover (you know) was chosen out of the flock from amongst the rest, four days before the time appointed for that Feast. So Christ is the true Paschal Lamb, chosen of God, before the foundation of the world was laid, to be slain for us.
这在古时候由犹太人在逾越节中表示，不是为了列举所有相似之处，而只是一两个。逾越节的羔羊（你知道）是在其他群中挑选出来的，距离该节日指定的时间还有四天。所以基督是真正的逾越节羔羊，是上帝在世界的根基被奠定之前就被选中为我们而被杀。

By Manna, to which Christ answers in many particulars
由于基督在许多方面回答了人类的需求，因此他成为了人类的精神食粮

Again, Manna was a type of Christ, it came from Heaven to feed the hungry bodies of the Israelites in the wilderness (Exodus 16:35). Even so came Christ, sent from God the Father to be the eternal food and upholder of the souls and bodies of every one of us. Manna was white and sweet; so is Christ, white in righteousness and holiness and also sweet to delight the soul. Manna fell upon the tents in the night and Christ came when darkness was spread over all the world. God gave Manna freely from Heaven; so Christ was a free gift, and he freely gave himself to death, even to the cursed death of the cross for us. All, both poor and rich, they gathered Manna. Christ is a common food for King and subject; all take part of Christ. Neither Jew nor Gentile are exempt, but all may come, and buy freely without money (Isaiah 55:1). Of this Manna, he that had least had enough. So here, he that hath least of Christ, though he take him with a trembling hand, yet he shall have enough, for Christ is his. Whosoever hath the least grace, if it be true and sound, hath grace enough to bring him to eternal life. The Jews wondered at the Manna, saying “what thing is this”? So it is one of Christ’s names to be called wonderful (Isaiah 9:6). Grace and favour from Christ is true spiritual Manna to the soul. Manna fell in the wilderness, even so must we remain in the wilderness of this wretched world until we come to Heaven. Christ is Manna to us, and very sweet in the conveyance of his Word and Sacraments. When the Israelites came into the Land of Canaan, the Manna ceased, not before. So when we come to Heaven (the Elect’s purchased possession) we shall have another kind of Manna for our souls; we shall not there feed on Christ, as in the Sacrament. No, but we shall see him face to face, and know as we are known (1 Corinthians 13:12). In the wilderness of this world it is fit God should convey this Heavenly Manna to the soul whatsoever way he pleases. Manna could not fall until the Israelites had spent all the provision they brought with them out of Egypt. And we cannot taste of that heavenly Manna of our Father until our souls are drawn away from all worldly dependencies and carnal delights, then indeed Manna will be sweet and precious.
再说，玛纳是基督的预表，它来自天堂，以滋养以色列人在旷野中的饥饿身体（出埃及记 16:35）。同样，基督也是这样，他是从上帝父那里派遣来的，成为我们每个人灵魂和身体的永恒食物和支持者。玛纳是白色和甜美的；基督也是如此，他在公义和圣洁中是白色的，对灵魂来说也是甜美的。玛纳在夜晚降临到帐篷上，基督在黑暗笼罩世界时降临。上帝免费从天堂赐予玛纳；同样，基督是一份免费的礼物，他自愿为我们而死，甚至为我们背负了被诅咒的十字架。所有人，无论贫穷还是富有，都收集了玛纳。基督是国王和臣民的共同食物；所有人都可以分享基督。犹太人和外邦人都不例外，但所有人都可以自由地前来，无需金钱购买（以赛亚书 55:1）。对于这份玛纳，即使拥有最少的人也足够了。因此，在这里，即使最少的人以颤抖的手接受基督，他也会得到足够的，因为基督是他的。无论拥有最少的恩典的人，只要是真实和健全的，都有足够的恩典将他带到永生。犹太人对玛纳感到惊讶，说“这是什么东西”？ 所以，耶稣被称为奇妙的名字之一（以赛亚书 9:6）。来自耶稣的恩典和恩惠是灵魂真正的属灵食物。在旷野中降下了吗哪，同样地，我们必须留在这个可怜的世界的旷野中，直到我们来到天堂。耶稣对我们来说是吗哪，他的话语和圣礼非常甜美。当以色列人进入迦南地时，吗哪停止了，而不是之前。所以当我们来到天堂（选民的购买财产）时，我们的灵魂将有另一种吗哪；我们将不再在圣礼中以基督为食。不，我们将面对面地看到他，并如同我们被认识一样（哥林多前书 13:12）。在这个世界的旷野中，上帝应该以他所喜欢的方式传达这天上的吗哪给灵魂。吗哪只有在以色列人把他们从埃及带来的所有供应品都用完之后才会降下。而我们只有在我们的灵魂从一切世俗依赖和肉体享乐中被吸引开来之后，才能品尝到我们天父的天上吗哪，那时吗哪才会甜美而珍贵。

Surely those that are spiritual taste Christ
肯定那些属灵的人品尝到基督的滋味

  What is this heavenly Manna, what is Christ and his Father, what is the Word and Sacraments, to a depraved vicious heart stuffed full with earthly vanities? Alas, it loathes all these. As none tasted of Manna, but those that came out of Egypt; so none shall taste of Christ but those that are not of the world, that are come out of Egypt, out of sin and darkness. Manna fell only about the tents of Israel and in no other part of the world but only there, that none might have the privilege to eat of it but God’s peculiar chosen ones. Christ falls upon the tents of the righteous and none shall taste of this blessed spiritual food but such as are the Israel of God, such as are of the Church, such as feel the burden of sin and groan under it. O the very taste of this heavenly Manna is sweet to their souls and to none but them. Thus ye see the Feast that Christ makes for us in Mount Zion, and that this Manna doth typify Christ with all his benefits.
这是什么天上的吗哪，基督和他的父是什么，圣言和圣礼对于一个充满地上虚荣的堕落邪恶的心来说又算什么呢？唉，它厌恶这一切。就像只有那些从埃及出来的人品尝了吗哪一样，只有那些不属于世界、从埃及出来、从罪恶和黑暗中出来的人才能品尝到基督。吗哪只在以色列的帐篷周围降落，而且只有那里，这样没有人能有特权吃它，只有上帝特选的人才能享受。基督降临在义人的帐篷上，只有那些属于上帝的以色列、属于教会、感受到罪恶负担并为之叹息的人才能品尝到这美好的属灵食物。哦，这天上的吗哪的味道对他们的灵魂来说是甜美的，只有他们才能品尝到。这样，你们看到了基督在锡安山为我们设立的盛宴，以及这吗哪象征着基督和他的一切恩惠。

By the rock in the wilderness
在荒野中的岩石旁边

Again the hard rock in the wilderness, when it was strucken with the rod of Moses, presently water gushed out in abundance (Numbers 20:11), which preserved life to the Israelites. So Christ the Rock of our Salvation, the strength of his Church, the rock and fortress of all his Saints, when his precious side was gored with the bloody lance upon the cross, that the blood gushed out (John 19:34) and in such a manner and such abundance, that by the shedding thereof our souls are preserved alive. He is both Manna and the Rock of water. Manna had all in it, so had the rock and all necessities are plentifully supplied by Christ. The Church of God hath always had bread to satisfy spiritual hunger, it never wanted necessary comforts. It is said, When the Church fled into the wilderness, God fed her there (Revelation 12:6; Revelation 12:14); alluding to the children of Israel fed by Manna. The Jews did not want in the wilderness, nor the Church of God never wanted comfort, though in the midst of the persecution and oppression of all her enemies. When Elias was in the wilderness he was fed. The Church of God shall not only be fed in her body but in her soul, for Christ hath hidden Manna for his Elect. This doth typify the exceeding joy of the Church, the hidden Manna that, neither eye hath seen, nor ear heard of, neither can it enter into the heart of man to conceive of those joys that the Church of God shall have when the marriage shall be consummated (Isaiah 64:4; 1 Corinthians 2:9). Joy in the Holy Ghost and peace of conscience, they are hid from the world and sometimes from God’s people themselves, though they shall enjoy them hereafter.
再次在荒野中的坚硬岩石，当它被摩西的杖击打时，立刻涌出了丰富的水（《民数记》20:11），这为以色列人保留了生命。所以，基督是我们救恩的磐石，他的教会的力量，所有圣徒的磐石和堡垒，当他宝贵的肋旁被十字架上的血淋漓的长矛刺穿时，血液涌出（约翰福音 19:34），以如此方式和如此丰富，以至于通过其流出，我们的灵魂得以保持活力。他既是吗哪，也是水的磐石。吗哪中包含了一切，磐石也是如此，基督丰富地供应了一切必需品。上帝的教会一直有面包来满足属灵的饥饿，它从未缺乏必要的安慰。据说，当教会逃到荒野时，上帝在那里供养她（启示录 12:6;启示录 12:14）；这是指以色列的子民被吗哪供养。犹太人在荒野中没有缺乏，上帝的教会在所有敌人的迫害和压迫中也从未缺乏安慰。以利亚在荒野中得到了供养。 神的教会不仅在身体上得到滋养，也在灵魂上得到滋养，因为基督为他的选民隐藏了吗哪。这预示着教会的无比喜乐，这是一种隐藏的吗哪，眼睛未曾见过，耳朵未曾听闻，人的心也无法想象神的教会在婚姻完成时将拥有的喜乐（以赛亚书 64:4；哥林多前书 2:9）。在圣灵中的喜乐和良心的平安，它们对世界和有时对神的子民自己都是隐藏的，尽管他们将来会享受这些。

By all the Jewish festivals
通过所有犹太节日

All the former Feasts in times past were but types of this. The Feast of Tabernacles, the Feast of the Passover, the spiritual Manna, and all other holy Feasts, were but to signify and to show forth this Feast by Christ. But there is this difference between the type and the thing signified. By the type, the Passover Lamb was quite eaten up, but this Passover Christ, that was slain for sin can never be eaten up. We feed upon him with our souls, he cannot be consumed as the Passover Lamb, nor as Manna which was gone when the sun arose. Yea that Manna that was laid up for a remembrance before the ark (Hebrews 9:4), became nothing, but Christ is in heaven for evermore for the soul to feed upon. Though these were resemblances, yet these failed as it is fit resemblances should fail; that is, come short of the body of the thing itself. Thus you see the spiritual comforts of a Christian may well and fitly be compared to a Feast.
过去的所有节日都只是这个节日的象征。棚节、逾越节、属灵的吗哪和其他所有圣洁的节日，都只是为了表示和展示基督的这个节日。但是象征和被表示的事物之间有一个区别。按照象征，逾越节的羔羊完全被吃掉，但是为了罪而被杀的基督这个逾越节，永远不会被吃掉。我们用我们的灵魂来吃他，他不会像逾越节的羔羊那样被消耗，也不会像太阳升起时消失的吗哪那样消失。是的，那被放在约柜前作为纪念的吗哪（希伯来书 9:4），变成了虚无，但基督永远在天上供灵魂享用。尽管这些只是相似之处，但这些相似之处失败了，正如相似之处应该失败一样；也就是说，无法达到事物本身的实质。这样，你们就看到了基督徒的属灵安慰可以很好地比作一个盛宴。

By the Sacrament of the Lord’s Supper  
通过主的圣餐的圣礼

Thus you see God provides a Feast and invites all. In the Sacrament you have a Feast, a Feast of varieties not only bread, but wine to show the variety and fullness of comfort in Christ. He intends full comfort. As for our Adversaries the Papists, they have dry Feasts, they give the people the bread, but the wine they keep for themselves. But God in Christ intends us full comfort; whatsoever Christ did, it was full, his merits are complete and his joy was full. He is fullness itself and therefore whatsoever comes from him, must needs be as he himself is, both full and sweet. He intends us full consolation.
因此，你看到上帝提供了一场盛宴，并邀请所有人参加。在圣餐中，你有一场盛宴，一场多样化的盛宴，不仅有面包，还有酒，以展示基督中的多样性和丰盈的安慰。他的意图是给予充分的安慰。至于我们的对手天主教徒，他们有干燥的盛宴，他们给人民提供面包，但酒他们自己保留。但上帝在基督里给我们充分的安慰；基督所做的一切都是充分的，他的功德是完全的，他的喜乐是充满的。他本身就是丰满，因此凡是来自他的，必然如他自己一样，既充满又甜美。他的意图是给予我们充分的安慰。

Be prepared for this Feast
准备好迎接这场盛宴

Therefore we ought to be prepared to partake of this Feast in such a manner as that we may have full joy and full comfort. For there is in Christ enough to satisfy all the hungry souls in the world, he himself being present at this heavenly banquet. All fullness dwells in him, from which we have all received, and grace for grace (John 1:16).
因此，我们应该准备好以这样的方式参与这个盛宴，以便我们能够享受到充分的喜悦和舒适。因为在基督里有足够的东西来满足世界上所有饥饿的灵魂，他本人就在这个天堂的宴会上。所有的丰满都存在于他里面，我们从中得到了一切，并且恩典加倍（约翰福音 1:16）。

Labour for large hearts to receive much
努力为宽广的心灵付出，以获得更多

  Therefore let us labour to have large hearts, for as our faith grows more and more, so we shall carry more comfort, and more strength from this holy Feast. As the poor widow if her vessels had not failed, the oil had not ceased; if there had been more vessels, there had been more oil. Our souls are as these vessels (1 Kings 17:14-16); let us therefore labour and make it our great business to have large souls, souls capable to drink in this spiritual oil of gladness. For as much faith as we bring to Christ, so much comfort we shall carry from him. The favours of God in Christ being infinite, the more we fetch from him, the more glory we give unto him. But if they were finite, we should offend his bounty, he might soon be drawn dry, and so send us away with an uncomfortable answer that he was not able to relieve us. But Christ is infinite and the more we have from him, the more we may have; to him that hath shall be given (Matthew 13:12). The oftener we go to Christ, the more honour and glory we bring unto him; this is a banquet to the full.
因此，让我们努力拥有宽广的心胸，因为随着我们的信仰越来越深，我们将从这圣洁的盛宴中获得更多的安慰和力量。就像那个贫穷的寡妇，如果她的器皿没有用完，油就不会停止流动；如果有更多的器皿，就会有更多的油。我们的灵魂就像这些器皿（列王记上 17:14-16）；因此，让我们努力并把拥有宽广的灵魂作为我们的首要任务，灵魂能够吸收这属灵的喜乐之油。因为我们带给基督的信心越多，我们从他那里得到的安慰也就越多。上帝在基督里的恩惠是无限的，我们从他那里取得的越多，我们就越多地荣耀他。但如果这些恩惠是有限的，我们就会冒犯他的慷慨，他很快就会干涸，然后给我们一个不舒服的答复，说他无法帮助我们。但基督是无限的，我们从他那里得到的越多，我们就可以得到越多；有的人还要加给他，使他富足（马太福音 13:12）。我们越常去找基督，我们就越多地给他带来荣耀和光荣；这是一个丰盛的宴会。

We are now come to the banquet and Christ is the founder of it; nay, he is the Feast itself. He is the Author of it, and he it is that we feed upon.
我们现在来到宴会，基督是宴会的创始人；不仅如此，他本身就是宴会。他是宴会的创造者，我们就是以他为食物。

Labour for spiritual appetite
劳动为精神食欲

  Let us labour not to be straight receivers of the Sacrament, but suck in abundance from Christ with a great deal of delight; that we may come together not for the worse but the better, considering what a great deal of strength and grace is required as very necessary for the maintaining of spiritual life.
让我们努力不要成为圣礼的被动接受者，而是从基督那里充分吸取，并且充满喜悦；这样我们聚集在一起不是为了更糟糕，而是为了更好，考虑到维持属灵生命所需的巨大力量和恩典是非常必要的。

The Second Sermon — Isaiah 25:6
第二篇讲道 — 以赛亚书 25:6

In this Mountain shall the LORD of Hosts make unto all people a Feast of fat things, a Feast of wines on the lees, of fat things full of marrow, of wine on the lees well refined.
在这座山上，万军之耶和华将为所有人设立一场盛宴，盛宴上有肥美的食物，有陈酿的美酒，有髓满的肥美食物，有经过精炼的陈酿美酒。

I have showed that Christ and his benefits are compared to a Feast, and in what respects they are fitly resembled by a Feast and have pressed that we should prepare for it, first by getting large hearts. Now in the second place that we may have comfort at this Feast, we must labour for spiritual appetite; for to what end and purpose is that man at a Feast that hath no stomach? I shall therefore show what means we are to use, to get eager stomachs and holy appetites alter this Feast.
我已经表明基督及其恩惠被比作一场盛宴，并解释了为什么它们适合被比作一场盛宴，并强调我们应该为此做好准备，首先是要拥有宽广的心胸。现在，为了在这场盛宴中获得安慰，我们必须努力培养属灵的胃口；因为一个没有胃口的人参加盛宴有何意义和目的呢？因此，我将展示我们应该采取哪些方法，在这场盛宴之后获得渴望的胃口和圣洁的欲望。

First means to get appetite: sour herbs, a sense of sin and misery
首先获得食欲的方法：酸味的草药，一种罪恶和痛苦的感觉

The Appetite is raised with four things, as anguish of spirit, and mournfulness of heart for sin. If we will ever relish Christ aright, we must labour to have a quick apprehension of our sins. We must do as the Jews did at the Passover. They eat it with sour herbs that they might thereby have the sharper stomachs. So must we. We must cast our eyes into our own hearts and consider what vile wretches we are; how full of sin and vanity and this will be as sour herbs to the Paschal Lamb. We must join the sweet benefits and privileges that we have in Christ with the consideration of our own wretched and miserable condition, and then this heavenly ordinance cannot but be sweet and comfortable to our souls. I beseech you enter into your own souls and consider seriously under what guilt you lie, and this will whet your appetite. A full stomach despises the honeycomb (Proverbs 27:7). But in this appetite there is sense of emptiness, from that sense of emptiness pain, and from pain an earnest desire of satisfaction. Thus it is in spiritual things, we want Christ and all the spiritual comforts that flow from him. There is an emptiness in us and we see a need every day to feed upon the mercies of God in Christ. There is an emptiness in our souls. There must be a sense of that emptiness and pain from that sense, which must stir up a strong endeavour to follow after that that we do desire. Then Christ indeed is sweet, when we find our souls hungering and thirsting after him.
食欲因四种事物而增加，即灵魂的痛苦和为罪而悲伤的心情。如果我们想正确地享受基督，我们必须努力迅速认识到我们的罪过。我们必须像逾越节时的犹太人一样。他们用酸草吃羊肉，以增加胃口。我们也必须如此。我们必须审视自己的内心，思考我们是多么卑鄙可憎；我们充满罪恶和虚荣，这将如同逾越节的酸草一样。我们必须将我们在基督里拥有的甜蜜福利和特权与我们自己可怜和悲惨的状况结合起来，那么这个天上的仪式对我们的灵魂来说必定是甜蜜和舒适的。我恳求你们进入自己的灵魂，认真考虑你们所处的罪恶，这将增加你们的食欲。饱腹的胃蔑视蜂房（箴言 27:7）。但在这种食欲中，有一种空虚感，从这种空虚感中产生痛苦，从痛苦中产生对满足的渴望。在属灵的事物中也是如此，我们渴望基督和从他而来的一切属灵的安慰。 我们内心有一种空虚，每天都需要依靠基督中的上帝的怜悯来满足。我们的灵魂中有一种空虚。必须意识到这种空虚和痛苦，从这种意识中产生强烈的努力，追求我们所渴望的。当我们发现自己的灵魂渴望基督时，基督确实是甜美的。

Second means
第二个意思

Again if so be, we would have that appetite of spirit that is fit for this Feast, we must purge our souls from the corruptions of flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1). We must cleans our souls from those lusts and passions that daily cleave unto them, all crudities must be taken away that the edge of the stomach may not be flatted, for while these earthly carnal corruptions lie upon the soul, we can expect no spiritual appetite to heavenly things. Let us therefore examine ourselves what filth lies upon our souls, and what corrupt inclinations are there, that so they may be purged, and our desires be carried fully after Christ in the Sacrament.
如果我们希望拥有适合这个盛宴的精神食欲，我们必须从肉体和精神的腐败中净化我们的灵魂，在敬畏上帝中完善圣洁（哥林多后书 7:1）。我们必须清除那些每天依附于灵魂的欲望和激情，去除所有的粗糙物质，以免胃口变得平淡，因为只要这些地上的肉体腐败存在于灵魂上，我们就无法期望对天上的事物有任何属灵的食欲。因此，让我们检查一下我们的灵魂上有什么污秽，有什么腐败的倾向，以便我们可以净化它们，使我们的欲望完全追随基督在圣餐中。

Third means
第三种方式

Another means to get appetite is to consider thoroughly what is required of a Christian well to maintain the trade of Christianity. It's another manner of thing than we take it for to entertain communion with God, to perform holy duties in a holy manner, to bear the yoke as a Christian should do. Here is a great deal of strength required and because corruptions will mix themselves amongst our best performances, there must be a great deal of mercy from God to pardon them. And whence is all this but by the death of our blessed Savior Jesus Christ? For his sake God hath a forebearing eye. Now if we consider what a degree of spiritual strength and vigor we should have to go through with these duties, this would sharpen our stomachs and spiritual appetites, to furnish ourselves with grace from Christ to go through with these holy services. There must be an exercising of all the duties of Christianity, which is an estate that must be maintained with a great deal of charge and labour. A man can do no service acceptable to God but by grace, and grace must feed the soul with fruitful knowledge in the power of faith, and when the soul feels a necessity of grace, O then beloved, it hungers and earnestly thirsts after the love of God in Christ. We need to every trade a great deal of knowledge; then surely the calling of Christianity needs a great deal. A Christian must expect much both in prosperity and adversity, as the Apostle saith, I have learned to want and to abound, to be in honour, and to be in disgrace, and I can do all things through Christ that strengthens me (Philippians 4:12-13). Now because there is so much goings out for the maintenance of Christianity, we must also bring in much grace, and faith, and love, and holiness, or else we shall never be able to uphold this condition. Where there is an exercise of Christianity, there will be an appetite to heaven. That is our best calling; for when we have done all that we can, that that we must have comfort from is Christianity. Therefore labour with all labour, to be holy and able Christians. All other callings are but for this present life, but that that is for eternity, is this calling of Christianity. And this is only to fit us here in this world for an everlasting condition of glory in the world to come.
另一种增加食欲的方法是仔细考虑基督徒为了维持基督教信仰所需的事情。与上帝交流、以圣洁的方式履行圣职、像基督徒一样承担责任，这些都不是我们所想象的那样简单。这需要很大的力量，因为我们最好的表现中会掺杂着污秽，所以需要上帝的大量怜悯来宽恕。而这一切都是因为我们救主耶稣基督的死。为了他的缘故，上帝宽容地看待我们。现在，如果我们考虑一下我们需要多少属灵的力量和活力来完成这些任务，这将激发我们的胃口和属灵的欲望，从基督那里得到恩典，完成这些圣洁的事奉。我们必须履行基督教的所有职责，这是一项需要大量花费和努力来维持的状态。 一个人除非靠着恩典，否则无法为上帝做出令人满意的服务，而恩典必须以信仰的力量滋养灵魂，并且当灵魂感受到恩典的必要性时，哦，亲爱的，它渴望并渴求着基督里上帝的爱。我们需要每一种行业的大量知识；那么基督教的呼召肯定需要很多。一个基督徒必须在繁荣和逆境中都期望很多，正如使徒所说，我已经学会了满足和饥饿，丰富和贫乏，受人尊敬和受人轻视，我靠着加给我力量的基督，凡事都能做到（腓立比书 4:12-13）。现在因为为了维持基督教的生活，我们必须带来更多的恩典、信仰、爱和圣洁，否则我们将无法维持这种状态。在实践基督教的过程中，我们会对天堂产生渴望。这是我们最好的呼召；因为当我们已经尽了我们所能，我们必须从基督教中得到安慰。因此，努力成为圣洁而有能力的基督徒。其他所有的呼召只是为了现在的生活，而基督教的呼召是为了永恒。 这只是为了使我们在此世界中适应，以便在来世中获得永恒的荣耀。

Fourth means: acquaintance with those that are good
第四种方式：与善良的人结交

Again, if we would have a desire and appetite to heavenly things, we must labour to get acquaintance, and constantly converse with those that are good. The old Proverb is, Company will make a man fall to, especially the company of those that are better than ourselves, for very emulation men will be doing as others do. When men live amongst those whose hearts are framed this way, they must be equal. Conversation with those that have good relish of spiritual things and show forth grace in their lives, sets an appetite upon our desires to desire the same things that they do. Thus St. Paul writes to the Gentiles to stir up the emulation of the Jews (Hebrews 10:24). Therefore receive this likewise for the procuring of a spiritual appetite.
如果我们对天上的事物有渴望和欲望，我们必须努力结交并不断与那些善良的人交往。古语有云，与人为伍会使人受到影响，尤其是与比我们更优秀的人为伍，因为人们会因为竞争而效仿他人。当人们生活在那些心怀这种态度的人中间时，他们必须保持平等。与那些对属灵事物有良好品味并在生活中展现恩典的人交往，会激发我们对渴望与他们一样的事物的欲望。因此，圣保罗写信给外邦人，激发他们对犹太人的竞争心（希伯来书 10:24）。因此，也请接受这个方法来培养属灵的欲望。

Fifth means: We know not how long we have to live
第五意味着：我们不知道我们还能活多久

To go on. The next thing that may stir up our desires to get an appetite to the best things is seriously to consider that we cannot tell how long we have to live, or may enjoy the benefit of the means of grace. Those that sit at table and discourse away the greatest part of dinnertime in talk, had need at last to fall to so much the faster, by how much the more negligent they had been before in eating.
继续下去。激发我们对最好事物的欲望的下一件事是认真考虑我们无法预知自己还能活多久，或者享受恩典的机会有多久。那些坐在餐桌旁大部分时间都在闲聊的人，最后需要更快地开始吃饭，因为他们之前在进食方面更加疏忽。

We cannot tell how long we may enjoy this spiritual Feast that God makes for us; therefore be stirred up to get spiritual appetites, for we know not how long God will spread a table for us. We know not how long we shall enjoy our lives and if we be surprised on the sudden, we may suffer a spiritual famine, a famine of the soul if we have nothing to comfort us beforehand. And of all famines, a spiritual famine is most grievous, most fearful. Therefore do as Joseph did and be wise. He in the seven years of plenty, gathered for seven years of famine that was to come upon the land of Egypt.
我们无法预知上帝为我们准备的这场属灵盛宴会持续多久；因此，要激发起属灵的胃口，因为我们不知道上帝会为我们摆设多久的筵席。我们不知道我们能享受生命的时间有多长，如果我们突然受到惊吓，我们可能会遭受属灵的饥荒，如果事先没有什么安慰的话。而在所有的饥荒中，属灵的饥荒是最痛苦、最可怕的。因此，要像约瑟一样聪明。他在七年的丰收中，为即将降临埃及的七年饥荒储备了粮食。

We should hold out against hunger to come
我们应该坚持不饥饿到来

Alas, if we have nothing laid up beforehand, what will be our end? We shall lie open to God's wrath and anger; nothing can support our souls in the evil time. Wherefore as you desire at that day to have comfort of those things ye shall stand most in need of, labour to get a good appetite. For to perish and starve at a Feast is a shame; to famish in the liberty of the Gospel and plenty of spiritual meat is shameful and dishonourable. Thus you see, beloved, (not to be large in the point) how you may procure such an appetite, as is fit for such a holy Feast. First, by getting a sense of sin. Secondly, by seeing a necessity of Christ. Thirdly, by purging out those lusts that lie upon the soul. Fourthly, by conversing with those that are spiritually minded. And lastly, by considering the time to come.
哀哉，如果我们没有事先准备好，我们的结局将会如何？我们将会暴露在上帝的愤怒和怒火之下；在那个邪恶的时刻，没有什么能够支撑我们的灵魂。因此，如果你希望在那一天得到你最需要的安慰，努力培养一个良好的胃口。因为在盛宴上灭亡和挨饿是可耻的；在福音的自由和属灵食物的丰盛中挨饿是可耻和不光彩的。亲爱的，你们看到了（不多解释这一点），如何获得一个适合如此圣洁盛宴的胃口。首先，通过对罪的感知。其次，通过看到需要基督的必要性。第三，通过清除那些压在灵魂上的欲望。第四，通过与那些属灵的人交往。最后，通过考虑未来的时机。

Get a spiritual disposition of soul to heavenly things
获得一种对天上事物的灵性倾向

It is not enough to have stomach, but we must have a spiritual disposition of soul to heavenly things, as we have to outward things. Labour to have a taste of good things and a distinguishing taste of heavenly things from other things. God is the God of nature and hath furnished us with five senses, and as he hath given us sense to apprehend, so he hath furnished the creature with varieties of excellencies suitable to all our several senses. He will not have objects in the creature without sense, nor sense in man without objects. He hath furnished man with senses, and variety of senses, and given fit and proportionable objects for those senses.
拥有胃并不足够，我们必须拥有一种对天上事物的精神倾向，就像我们对外在事物一样。努力品尝美好事物，并从其他事物中区分出天上的事物。上帝是自然的上帝，他赋予了我们五种感官，并且正如他给予我们感知的能力一样，他也赋予了生物各种适合我们各种感官的卓越品质。他不会让生物中没有感官的对象存在，也不会让人类中没有对象的感官存在。他赋予了人类感官和各种感官，并为这些感官提供了适当和相称的对象。

The soul hath her senses
灵魂有她的感官

The soul also hath her sense, wheresoever there is life there is sense. God having given spiritual life to the soul, he doth maintain that life with spiritual food. As in a Feast there is sight, and the eye is not only fed there with rich furniture, but with variety of dainties. The ear likewise and the smell is satisfied, the one with music, the other with sweet favors. So in this Feast there is to delight both the ear, and the smell of the soul, the one with hearing the gracious promises of Jesus Christ, and the other in receiving the sweet savour of that sacrifice that was offered up once for all. Nothing so sweet to the soul as the blessings of Christ; he is sweet in the Word, as the vessel that conveys him into our souls. Thus you see in this Feast all the senses: the sight, the smell, the taste, and hearing, all are satisfied. And a great care had in the provision for the Feast, that our outward man may be pleased. And shall the LORD of Hosts make a Feast, and not content the whole man? He is for our sight, if we have spiritual eyes to see; the ear, if we have ears to hear; all the senses are exercised here. What is the reason why carnal men cannot relish a pardon for sin, a justification, and sanctification, and holiness, nor go boldly to God?
灵魂也有感觉，生命存在的地方就有感觉。上帝赋予灵魂属灵的生命，他用属灵的食物维持这种生命。就像在宴会上，视觉不仅可以欣赏到丰富的摆设，还有各种美食。听觉和嗅觉也会得到满足，一个通过音乐，另一个通过甜美的香气。所以在这个宴会上，灵魂的听觉和嗅觉都能得到愉悦，一个是通过听到耶稣基督的恩典应许，另一个是通过接受那一次为众人献上的甜美香气的祭品。对于灵魂来说，没有什么比基督的祝福更甜美的了；他在道中是甜美的，就像把他传递到我们灵魂中的容器。所以你看，在这个宴会上，所有的感官：视觉、嗅觉、味觉和听觉，都得到了满足。对于宴会的准备也非常重要，以使我们的外在人得到满足。难道万军之耶和华会设宴会，却不满足整个人吗？他是我们的视觉，如果我们有属灵的眼睛能看见；他是我们的听觉，如果我们有耳朵能听见；在这里，所有的感官都得到了锻炼。 肉体的人为什么无法欣赏罪的赦免、称义、成圣和圣洁的原因是什么？他们也不能大胆地去找上帝吗？

It may be they have good sweet notions of these, but they have no spiritual taste or relish of them, and all because they want spiritual life. None but a Christian can have spiritual taste answerable to a spiritual life. Taste is a kind of feeling, one of the most necessary senses, and a Christian cannot be without relish and feeling. Yea it is the very being of a Christian to have a taste of spiritual things. Of all other senses there is a stronger application in taste; the other senses fetch their objects afar off, but as for taste there is a near application in it, and therefore most necessary. Every life is maintained by taste. Taste and see how good the Lord is (Psalm 34:8).
也许他们对这些事情有美好而甜蜜的想法，但他们没有对它们有精神上的品味或滋味，这全是因为他们缺乏精神生命。只有基督徒才能拥有与精神生命相符的精神品味。品味是一种感觉，是最必要的感官之一，基督徒不能没有品味和感觉。是的，拥有对精神事物的品味是基督徒的本质。在所有其他感官中，品味有着更强的应用；其他感官从远处获取它们的对象，但品味则近在咫尺，因此最为必要。每一种生命都是通过品味来维持的。尝尝并看看主是何等美善（诗篇 34:8）。

Two things in spiritual taste
精神品味中的两件事情

Now taste doth two things, it doth relish that that is good and disrelish the contrary; there must be a spiritual taste to discern of differences. There can be no spiritual taste, but it must know what is good and profitable for the soul and what is not because God will not have our tastes to be wronged. Ye see what course he takes: first the eye sees what things we taste on, and if the eye be displeased, so also is the smell. Thus God lays before us spiritual things, knowledge of good and bad, and gives us many caveats, and all because he would not have us to taste things hurtful for the soul, nor poison instead of meat. Now when we have tasted that which is good, let us take heed it be not a taste only, lest we fall into the sin against the Holy Ghost.
现在品味有两个作用，它能品尝到好的东西并对相反的东西感到不悦；必须有一种灵性的品味来辨别差异。没有灵性的品味，就不知道对灵魂有益的东西和无益的东西，因为上帝不希望我们的品味受到伤害。你们看到他采取的方法：首先眼睛看到我们品尝的东西，如果眼睛不喜欢，嗅觉也会不喜欢。因此，上帝将属灵的事物摆在我们面前，好与坏的知识，并给我们许多警告，这一切都是因为他不希望我们品尝对灵魂有害的东西，也不希望我们把毒药当作食物。现在，当我们品尝到好的东西时，让我们小心不要只停留在品尝上，以免陷入亵渎圣灵的罪。

We must labour for a digestion of spiritual things
我们必须努力消化精神事物

Again, beside taste, there must be a digesting of what we taste, and that thoroughly, in our understandings, when we apprehend a thing to be true and good it must be digested thoroughly into the affections. Love to the best things, must be above all other love whatsoever, yet this must be digested. Men oftentimes have sweet notions, but alas they are but notions, they do not digest them into their affections. It is the last digestion that nourishes and when any spiritual truths are understood thoroughly, then comes in spiritual strength. And hereupon the soul comes and sucks in that virtue which is for the nourishment of it, thus it is in the soul upon digestion, there is nourishment.
再次，除了品味之外，我们必须对我们品味的东西进行消化，而且要彻底地在我们的理解中，当我们理解一件事是真实和善良的时候，它必须被彻底地消化到情感中。对最好的事物的爱必须高于任何其他爱，然而这也必须被消化。人们常常有美好的想法，但遗憾的是它们只是想法，他们没有将它们消化到情感中。最后的消化才能滋养，当任何属灵的真理被彻底理解时，属灵的力量就会涌现。因此，灵魂就会吸收那种为其滋养的美德，就像在消化过程中一样，灵魂会得到滋养。

Again there must be a faculty to retain what we have received that it maybe digested. Ye have many that love to hear, but they do not digest. If there be nothing in the soul, nothing can be extracted. And therefore we must learn to retain necessary truths that so upon occasion they may come from the memory into the heart; though indeed they are not in their proper place when they are in the memory only, yet notwithstanding if they are there, they may with care be brought down into the soul.
再次，必须有一种能力来保留我们所接受的东西，以便消化。你们有很多人喜欢听，但他们不消化。如果灵魂中没有东西，就无法提取任何东西。因此，我们必须学会保留必要的真理，以便在需要时它们可以从记忆中涌现到心中；虽然事实上，当它们仅存在于记忆中时，它们并不在它们应该在的位置上，但是如果它们在那里，它们可以通过小心地带入灵魂中。

We must walk in the strength of spiritual favour
我们必须凭借属灵的恩典之力前行

Then we must labour to walk in the strength of spiritual things. For what is the use of this Feast, but to cherish both soul and spirit? The use of spiritual things which we have through Christ is to cherish and enliven. It conveys strength to us, that we may walk in the strength of Christ, as Elias did forty days in the strength of his food.
那么我们必须努力去追求属灵事物的力量。因为这个节日的用途是培养灵魂和灵性。我们通过基督所拥有的属灵事物的用途是培养和激活。它给予我们力量，使我们能够像以利亚一样，在他的食物的力量下行走四十天。

And consider, though in our consciences and conditions we have variety of changes, yet in Christ we have several comforts suitable to all our several conditions. If to be our sins trouble us, we should watch over ourselves, that we be not overmuch cast down, but feed upon spiritual things in consideration of pardon for sin in the blood of Christ. This is the grand issue of all that Christ hath traced out in the forgiveness of sins. He is not, he cannot be divided. Where he pardons sins, he sanctifies; where he sanctifies, he writes his law in their hearts; so that there is a chain of spiritual favours. Where the first link is, all the rest follow; where forgiveness of sin is, there is the spirit and that spirit sanctifies, and comforts, and is an earnest of everlasting life. Therefore feed especially upon the favours of God and get forgiveness of sins and then all the rest of the chain of grace and spiritual life will follow.
虽然在我们的良心和状况中有各种变化，但在基督里，我们有适合我们各种状况的几种安慰。如果我们的罪困扰着我们，我们应该自我约束，不要过于沮丧，而是在考虑到基督的血中的罪赦免时，以属灵的事物为食粮。这是基督在赦免罪孽中追求的最终目标。他不是，也不能被分割。他赦免罪孽的地方，他使人成圣；他使人成圣的地方，他将他的律法写在他们的心上；因此，有一连串的属灵恩惠。第一个环节在哪里，其余的都会跟随；罪赦免的地方，有圣灵，圣灵使人成圣，安慰，并是永生的保证。因此，特别要依靠上帝的恩惠，得到罪赦免，然后所有其他的恩惠和属灵生命的链条都会跟随。

Sometimes we stand in need of present grace and comfort, and we are undone if comforts and grace are not at hand, never considering the promises that are to come. As that promise of Christ, I will be with thee to the end of the world, fear not; (Matthew 28:20), no temptation shall befall us, but we shall have an issue out of it (1 Corinthians 10:13), and it shall work together for the good of all those that fear God (Romans 8:28). This is Aqua vita to the soul of man, therefore the gracious promises of Christ and his Holy Spirit we should ever remember to get into our souls. For when all other comforts fail, then comes in the comforts of the Spirit, who will be with us and uphold us in all extremities. If we had nothing in this world to comfort our spirits, yet let us rejoice in hope of glory to come. Our life is hid with Christ, we have the hidden Manna, in him we rejoice in hope of glory (Romans 5:2). And the way to maintain a Christian holy life, is to make use of all the privileges of Christianity, and of those promises that convey these privileges to our souls.
有时候我们需要现在的恩典和安慰，如果没有安慰和恩典在手，我们就会失败，从不考虑那些即将到来的应许。像基督的应许一样，我将与你同在，直到世界的末了，不要害怕；（马太福音 28:20），没有试探会降临在我们身上，但我们会从中得到解脱（哥林多前书 10:13），并且它将为所有敬畏上帝的人带来好处（罗马书 8:28）。这对人的灵魂来说是活水，因此我们应该时刻记住基督和他的圣灵的恩典应许，使其进入我们的灵魂。因为当所有其他的安慰都失败时，圣灵的安慰就会来临，他将与我们同在，并在所有困境中支持我们。即使在这个世界上我们没有任何东西来安慰我们的心灵，让我们因为将来的荣耀而欢喜。我们的生命与基督同藏，我们拥有隐藏的吗哪，在他里面我们因荣耀的盼望而欢喜（罗马书 5:2）。保持一个圣洁的基督徒生活的方法，就是利用基督教的所有特权，以及那些将这些特权传达给我们灵魂的应许。

Now that we may the better do this, observe continually what it is that hinders us, that we cannot feed upon spiritual things as we should do, whatsoever it is, we must labour constantly to remove it.
既然我们可以更好地做到这一点，就要不断观察是什么阻碍了我们，使我们无法像应该那样享受属灵的事物，无论是什么，我们必须不断努力去消除它。

Consequence of this Feast is spiritual cheerfulness
这个盛宴的结果是精神愉悦

Now what must follow after this Feast? Why spiritual cheerfulness. If we find this in our duties of Christianity, it is a sign we have fed upon spiritual things. The nature of a spiritual Feast is to empty the soul of sin and to fill it full of gracious thoughts and actions. Instead thereof it moderates all things, it makes us use the world as if we used it not. When we can do this, we may certainly know that our souls have tasted of abundance of benefit by this Feast.
现在这个盛宴之后，接下来必须是什么？那就是属灵的愉快。如果我们在基督教的职责中找到了这一点，那就是我们已经享受了属灵的事物。属灵盛宴的本质是将灵魂从罪恶中清空，并充满恩慈的思想和行动。相反，它调节一切事物，使我们像不使用世界一样使用它。当我们能做到这一点时，我们可以确定我们的灵魂已经通过这个盛宴品尝到了丰盛的好处。

A man that hath no spiritual joy is drowned for the most part in the contentments of the world, drowned in riches and honours; and these are like to strong waters immoderately taken, instead of cheering the spirits, exhaust and kill them. He that hath the joy of heaven here by faith is mortified to all other base delights, he only minds the things above, where Christ is (Colossians 3:1). And therefore the exhortation, or rather command, seek the things that are above (Colossians 3:2; Matthew 6:33), hath this promise in fit method annexed unto it. And then all other things shall be cast in upon you: riches and honours in the world, and if not them, yet so much as is necessary, and mortification of our sins, and the lusts of the flesh.
一个没有属灵喜乐的人大多陷入世界的满足中，沉溺于财富和荣誉；而这些就像过度饮用的烈酒，不是振奋精神，而是耗尽和杀死它们。那些凭信心在这里拥有天堂的喜乐的人，对其他低级的享乐都已经死心了，他只关注那些在基督那里的事情（歌罗西书 3:1）。因此，劝告或者更确切地说是命令，要寻求那些在上面的事物（歌罗西书 3:2；马太福音 6:33），这个应许就合理地与之相连。然后其他一切都会降临到你身上：世界上的财富和荣誉，如果没有它们，至少会有必要的东西，以及对我们的罪恶和肉体的欲望的克制。

Thankfulness
感恩

Again, if we have fed upon spiritual things for our souls, we shall be thankful. That man that hath tasted how good and gracious the Lord hath been to him in this world, and how full of joy and comfort he will be to him in another world, in consideration of this, his soul cannot choose but be thankful to God.
如果我们为灵魂提供了属灵的食物，我们将心存感激。那个人在这个世界上尝到了主对他的恩慈和善良，以及在另一个世界里他将给他带来的喜乐和安慰，考虑到这一点，他的灵魂不得不感谢上帝。

Justify the ways of God against carnal slanders
为了对抗肉体中的诽谤，证明上帝的方式

Here we see how to make this spiritual food fit for our souls, that Christ provides for us. And if there be such joy as we have said there is in spiritual things, what use should we make further of them but labour from hence to justify the ways of godliness against our own false and carnal hearts, and against the slanderous imputations of the world. When our hearts are ready to be false to us, and hanker after the contentments of the world and are ready to say the best contentment that they can enjoy is in the things below, let us answer our base and false disputing hearts, that the ways of wisdom, the ways that God directs us to, they only are the ways of pleasure. And religion is that that makes the hearts of the children of men joyful, and a good conscience only makes a continual Feast, so long as man liveth. But especially at the hour of death, when all the, comforts of the world cease, then conscience stands our friend.
在这里，我们看到如何使基督为我们提供的这种属灵的食物适合我们的灵魂。如果属灵的事物确实有我们所说的那样的喜悦，我们应该进一步利用它们，努力为虚伪和肉体的心灵辩护，反对世界对我们的诽谤。当我们的心灵准备对我们不忠诚，并渴望世界的满足时，准备说他们能享受的最好的满足在于下层的事物时，让我们回答我们卑鄙和虚伪的争论的心灵，智慧的道路，上帝引导我们的道路，只有它们才是快乐的道路。宗教使人类的心灵快乐，良心只有在人活着的时候才能持续享受盛宴。但特别是在临终的时刻，当世界的所有安慰都消失时，良心成为我们的朋友。

Religious people are melancholy; it's because they are not more religious
宗教人士忧郁；这是因为他们不够虔诚

But the world's objection is that of all kinds of men in the world, those that profess religion are the most melancholy. But if it be so, it is because they are not religious enough, their sins are continually before their eyes. They have pardon for sin and freedom from the guilt of sin but know it not. They have good things, and do not know them. And so in regard of spiritual comforts, God's people may have spiritual joy, and inward consolation, and yet not know of it. There may be such a time when they may be sad, and droop, and that is, when they apprehend God doth not look pleasantly upon them; but the true character of a Christian is to be cheerful, and none else can be truly cheerful or joyous. Joy is usurped by others, there is no comfort in them that can be laid to be real. All the joy of a man that is a carnal man is but as it were the joy of a traitor. He may come to the Sacraments and Feast with the rest of God's people, but what mirth or joy can he have so long as the Master of the Feast frowns upon him? Where Christ is not, there God is not reconciled; no joy like that joy of him that is assured of the love of God in Christ.
但世人反对的是，世上各种各样的人中，那些信仰宗教的人是最忧郁的。但如果是这样的话，那是因为他们的宗教信仰还不够深入，他们的罪恶不断地在他们眼前。他们得到了罪恶的赦免和自由，但却不知道。他们拥有美好的事物，却不知道。因此，在属灵的安慰方面，上帝的子民可能拥有属灵的喜乐和内心的安慰，但却不知道。当他们感觉上帝对他们不悦时，他们可能会感到悲伤和沮丧；但一个真正的基督徒的特征是要快乐，其他人无法真正快乐或喜乐。喜乐被其他人夺走了，他们身上没有任何真实的安慰。一个属肉体的人的喜乐只是像叛徒的喜乐一样。他可以和上帝的子民一起参加圣餐和盛宴，但只要主人对他不悦，他能有什么欢乐或喜乐呢？没有基督的地方，上帝也没有与人和解；没有什么喜乐能比得上那些确信在基督里得到上帝的爱的人的喜乐。

A man may be ignorant of his comforts
一个人可能对自己的舒适感一无所知

A man may sometime through ignorance want that joy that belongs to him, rejoice ye righteous, and be glad (Psalm 32:11). It belongs to those that are in Christ and to the righteous to rejoice, for joy is all their portion. They only can justify the ways of God against all reproaches whatsoever; but the eyes of carnal men are so held in blindness, that they can see no joy, no comfort in this course. As it is said of Augustine before his conversion, he was afraid to turn Christian indeed, lest he should want all those joys and pleasures that the world did then afford him. But after he was converted, then he could cry, "Lord I have stayed too long from thee," and too long delayed from coming in to taste of the sweetness of Jesus Christ.
一个人有时会因为无知而渴望属于他的喜乐，你们义人应该欢喜快乐（诗篇 32:11）。这属于那些在基督里的人和义人的喜乐，因为喜乐是他们全部的份额。他们才能够为上帝的道路辩护，不管受到什么样的责难；但是肉体的人的眼睛被蒙蔽得如此之深，以至于他们看不到这条道路中的喜乐和安慰。正如在奥古斯丁归信之前所说的，他害怕真正成为基督徒，因为他担心会失去世界当时给予他的所有喜乐和快乐。但是在他归信之后，他能够呼喊：“主啊，我离开你太久了”，并且太久地拖延着不去品尝耶稣基督的甜美。

A Christian at the worst is happier than a worldling at the best
一个基督徒在最糟糕的情况下比一个世俗人在最好的情况下更快乐

Take a Christian at the worst, and he is better than another man, take him at the best. The worst condition of God's children far surpasses the very best condition of graceless persons. The issue of things shall turn to his good that is a member of Christ, a child of God, an heir of heaven; the evil of evils is taken away from him, take him at the worst, he is an heir of heaven. But take the wicked at the best, he is not a child of God, he is a stranger to God, he is as a branch cut off, and as miserable a wretch as ever Belshazzar in the midst of his cups, trembling and quaking with fear and astonishment when he saw the writing on the wall. When a man apprehends the wrath of God hanging over his head, though he were at the greatest Feast in the world, and amongst those that make mirth and jollity, yet seeing vengeance ready to seize upon him, it cannot but damp all his joy and all his carnal pleasures. And therefore only a Christian hath a true title to this Feast.
把一个基督徒看成最糟糕的情况，他比其他人在最好的情况下还要好。上帝的子民最糟糕的境况远远超过了没有恩典的人的最好境况。事情的结果将对那些属于基督、上帝的孩子、天堂的继承人的人有好处；最坏的事情已经从他身上消失，即使把他看成最糟糕的情况，他仍然是天堂的继承人。但是把邪恶的人看成最好的情况，他不是上帝的孩子，他是与上帝疏远的人，他像被砍掉的树枝一样可怜，像贝沙撒王在酒宴上颤抖和惊讶地看到墙上的文字时一样可怜。当一个人意识到上帝的愤怒悬在他头上时，即使他身处世界上最盛大的宴会之中，与那些欢笑和快乐的人在一起，但是一旦看到复仇即将降临，这不可避免地会打击他所有的喜悦和肉体的快乐。因此，只有基督徒才有真正的权利参加这个宴会。

Labour to partake of this Feast; all invited
努力参与这个盛宴；所有人都受邀

I beseech you let us labour earnestly to have our part and portion in the things above; but what shall they do that as yet apprehend no interest in Jesus Christ? Why, let them not be discouraged, for all are compelled to come in to this Feast; both blind and lame, the servants are sent to bring them in. The most wretched people of all, God doth invite them; all are called to come in to this Feast that are sensible of their sins. And that God requires at our hands, or else we can have no appetite to taste of this Feast. God saith, come all; I but saith the poor sinful soul, "I have no grace at all." Why but yet come, buy without money; the Feast is free (Isaiah 55:1). God's thoughts are not as thy thoughts are, for as heaven is high above the earth, even so are his thoughts above thy thoughts (Isaiah 55:8-9). Poor wretch thou thinkest thou hast led a wicked life, and so thou hast. I but now come in, God hath invited thee, and he will not always be inviting thee. Therefore come in and study the excellencies of Christ. When much persons as these see they need mercy, and grace, and reconciliation, and must either have it, or else be damned for ever; now they are earnest to study the favour and love of God in Christ. Now they bestir themselves to get peace of conscience, and joy in the Holy Ghost. Now they see salvation to be founded only on Christ and all other excellencies belonging to Christianity. And therefore he goes constantly provided with grace and holiness, so in this life that he may not lose his part in glory in the life to come. Think of this and pray for it, as they in the Gospel, Lord evermore give us of that bread. Here is hope that thou man be saved because thou art invited to come in.
我恳求你们努力争取在上面的事物中有我们的一部分；但是那些尚未认识耶稣基督的人该怎么办呢？嗯，不要灰心，因为所有人都被迫参加这个盛宴；盲人和瘸子，仆人被派去把他们带进来。上帝邀请了最可怜的人；所有感到自己有罪的人都被召唤来参加这个盛宴。上帝要求我们做的，否则我们就没有胃口来品尝这个盛宴。上帝说，所有人都来；但是可怜的罪恶的灵魂说，“我一点恩典都没有。”但是还是来吧，不用花钱；这个盛宴是免费的（以赛亚书 55:1）。上帝的思想不同于你的思想，因为天比地高，他的思想也比你的思想高（以赛亚书 55:8-9）。可怜的人，你认为自己过着邪恶的生活，确实如此。但是现在进来，上帝邀请了你，他不会永远邀请你。所以进来，研究基督的美好。 当这些人看到他们需要怜悯、恩典和和解，并且必须要么得到它，要么永远被定罪；现在他们热切地研究基督中上帝的恩宠和爱。现在他们努力获得良心的平安和圣灵的喜乐。现在他们看到救恩只建立在基督上，以及基督教所拥有的其他美德。因此，他始终怀着恩典和圣洁前行，以免失去来世的荣耀的份额。思考这一点，并为此祈祷，就像福音书中的人们一样，主啊，请你永远给我们这样的面包。你被邀请进来，所以有希望得救。

We are sure to perish without Christ

To what end is the ministry of the Gospel, but to entreat thee to be reconciled? O let this work upon our souls, when we hear of the excellencies of these things, and together with them consider of the necessity that is cast upon us to obtain them, and that we must have them or else be damned eternally. We must do as the lepers did, who said one to another, Why sit we here till we die; if we say we will enter into the City, why the famine is in the City, and we shall die there, and if we sit still here, we shall also die.
传福音的目的是什么呢？难道不是为了恳求你与上帝和解吗？当我们听到这些事物的卓越之处，并且同时考虑到我们必须获得它们的必要性时，让这对我们的灵魂产生影响吧。如果我们不得不拥有它们，否则将永远受到永恒的谴责。我们必须像麻风病人一样行动，他们彼此说：“我们为什么坐在这里等死呢？如果我们说我们要进城，城里正遭受饥荒，我们会在那里死；如果我们继续坐在这里，我们也会死。”

Now what course took they? They said one to another, let us enter into the camp of the Syrians, there is meat to feed us (2 Kings 7:3-5). So saith the soul, if I go into the City of the world, there I shall be starved; if I sit still, I shall also perish; what shall I now do, I will venture upon Jesus Christ, he hath food that endures to eternal life, and if I perish there, I perish (Esther 4:16); If I have not Christ I must die; the wrath of God hangs over my head and I cannot escape. Alas poor soul, now thou seest thy wretchedness, cast thyself upon him and come in. If thou venturest, thou canst but die; adventure therefore, put thyself upon God's mercy, for he is gracious and full of compassion (Psalm 111:4).
现在他们走了什么路？他们彼此说，让我们进入亚兰人的营地，那里有食物可以养活我们（列王记下 7:3-5）。灵魂如此说，如果我进入世界的城市，我将会挨饿；如果我坐着不动，我也将灭亡；我现在该怎么办，我将冒险依靠耶稣基督，他有持久到永生的食物，即使我在那里灭亡，我也灭亡（以斯帖记 4:16）；如果我没有基督，我必须死亡；上帝的愤怒悬在我头上，我无法逃脱。唉，可怜的灵魂，现在你看到了自己的悲惨，投身于他并进来。如果你冒险，你只能死亡；因此，冒险吧，将自己交托给上帝的怜悯，因为他是仁慈而且充满怜悯（诗篇 111:4）。

Honour God by taking allotted comforts
以接受分配的舒适来尊崇上帝

Those that have given up themselves to Christ, let them study to honour God and Christ (2 Timothy 2:15), by taking those comforts that are allotted to them. When any man invites us to a Feast, he knows if we respect him, we will fall too. God hath bestowed his Son upon us and will he not with him give us all things? (Romans 8:32). Let us not therefore dishonour the bounty of our good God, but come in and labour to have our hearts more and more enlarged with the consideration of the excellency of these eternal comforts. The fullness of Christ is able to satisfy the soul, though it were a thousand times larger than it is. If it were possible that we could get the capacity of angels, it could not be sufficient to show forth the fullness of pleasures that are provided for a Christian. Let us therefore labour with all labour to open our hearts to entertain these joys, for we cannot honour God more than of his bounty to receive thankfully what he freely offers. To taste plentifully in the covenant of grace, of these riches and joy, and hope of things to come, glorious above all that we are able to think of (Ephesians 3:20); I say, this is the way to honour God under the Gospel of hope of things that are infinite. The more we take, the more we may take and the more we honour him that gives. Let us therefore enter deeply into our special sins, there is no fear of despair; think of all thy wants, and of all thy sins, let them be never so many, yet there is more to be had in Christ than there can be wanting in thee. The soul that thinks itself full of wants, is the richest soul, and that that apprehends no want at all, no need of grace or Christ, is always sent empty away; grieve therefore for thy sins, and then joy that thou hast grieved, and go to God for the supply of all thy wants. The seeds of joy and of comfort are sown in tears, and grief in this world, but yet we know we shall reap in joy in the world to come (Psalm 126:5).
那些已经将自己奉献给基督的人，让他们努力尊崇上帝和基督（提摩太后书 2:15），通过享受分配给他们的安慰来荣耀上帝和基督。当有人邀请我们参加宴会时，他知道如果我们尊重他，我们也会加入其中。上帝已经将他的儿子赐给我们，难道他不会与他一同赐给我们一切吗？（罗马书 8:32）。因此，让我们不要辱没我们善良上帝的恩赐，而是进来努力使我们的心越来越被这些永恒的安慰的卓越之处所感动。基督的丰满能够满足灵魂，即使它比现在大一千倍。即使我们能够获得天使的能力，也不足以展示为基督徒提供的丰盛的乐趣。因此，让我们努力打开我们的心灵，接纳这些喜悦，因为我们没有比感恩地接受他自由提供的更能尊崇上帝的方式了。 在恩典的约中，尽情品味这些丰富、喜乐和对未来事物的希望，这一切都超越我们所能想象的荣耀（以弗所书 3:20）；我说，这是在希望的福音下尊崇上帝的方式，这希望是无限的。我们越多地接受，就越能接受，越能尊崇那赐予我们的上帝。因此，让我们深入思考我们特定的罪恶，不必担心绝望；想想你所有的需求和罪恶，即使它们再多，基督里还有更多可以得到的。那些认为自己充满需求的灵魂是最富有的灵魂，而那些认为自己根本没有需求，不需要恩典或基督的灵魂总是空手而归；因此为你的罪恶而悲伤，然后为你的悲伤而欢喜，并向上帝寻求满足你一切需求的供应。喜乐和安慰的种子在这个世界上的眼泪和悲伤中播种，但我们知道我们将在来世中欢欣收割（诗篇 126:5）。

Remember this, we have we know not what to go through with all in this valley of tears. That speech of Barzillai was good and excellent, who being by David himself invited to the Court, answered, "I am now grown old, I am not fit for the Court, for my senses are decayed and gone" (2 Samuel 19:34-36). Even so the time will come when our sense of relishing earthly pleasures will utterly be lost. We are sure to go to our graves and we know not what particular trouble we may meet with in this world and go through if we live to a full age. Alas, what are all comforts here, to the comforts of eternity? When our days are spent on earth, then comes in the eternity of pleasure, or everlasting sorrow. O then, if (when we shall leave all behind us) we have the joy of the Holy Ghost in our hearts, it will advance us above all the suggestions of sin or Satan, and bring us cheerfully above to the tribunal seat of Christ. Labour therefore to have a spiritual relish of soul, to grow in grace and comforts of the Holy Ghost. For the time will come when we shall wish that we had had more than we have; everyone will repent of looseness and slackness in the ways of holiness. Therefore let us labour earnestly to be good husbands for our souls for the time to come.
记住，我们在这个泪流满面的山谷中所经历的一切，我们并不知道要经历什么。巴西莱的那番话是好的、出色的，他被大卫亲自邀请到宫廷，却回答说：“我现在年老了，不适合宫廷，因为我的感官已经衰退和消失了”（撒母耳记下 19:34-36）。同样，当我们对尘世的欢乐失去了感觉时，那个时候也将会到来。我们注定要走向坟墓，我们不知道在这个世界上会遇到什么特别的困难，如果我们活到老年。唉，这里的一切安慰又有什么比不上永恒的安慰呢？当我们在地上度过了日子，就进入了永恒的快乐或永恒的悲伤。哦，那么，如果（当我们把一切都留在身后时）我们心中有圣灵的喜乐，它将使我们超越一切罪恶或撒旦的诱惑，并愉快地带领我们到基督的审判座前。因此，努力拥有灵魂的属灵品味，不断增长在恩典和圣灵的安慰中。因为总有一天我们会希望我们拥有更多；每个人都会为在圣洁的道路上的放纵和懈怠而懊悔。 因此，让我们努力成为我们灵魂的好管家，为未来的时光而努力。

The Third Sermon — Isaiah 25:6-7
第三篇讲道 — 以赛亚书 25:6-7

And in this Mountain shall the LORD of Hosts make unto all people a Feast…And he will destroy in this Mountain: the face of the covering cast over all people, and the veil that is spread over all Nations.

I have heretofore spoken of the Feast that God makes to his Church, specially in the later times, which was specially performed at the first coming of Christ, when the Gentiles came in. But the consummation and perfection of all will be at the day of judgment, then God will spread a Table for his to all eternity.
我之前已经谈到了上帝为他的教会所举办的盛宴，尤其是在末世时期，这在基督第一次降临时特别显现，当时外邦人加入了。但一切的完成和完美将在审判的那一天实现，届时上帝将为他的子民永远摆设一张餐桌。

We have spoken heretofore at large of the resemblance of spiritual good things, by this comparison of a Feast. God sets out spiritual things by outward because we cannot otherwise conceive of them; the best things in grace, by the best, and sweetest things in nature. And thus God enters into our souls by our senses, as we see in the Sacrament.
我们之前已经详细讨论了以宴会比喻的属灵美好之间的相似之处。上帝通过外在的方式展示属灵的事物，因为我们无法以其他方式理解它们；恩典中最好的事物，通过自然界中最好、最甜美的事物来表达。因此，上帝通过我们的感官进入我们的灵魂，就像我们在圣餐中所见到的。

The Spirit of God must work us to a relish of spiritual things
上帝的灵必须使我们对属灵的事物产生兴趣

But we have spoken at large of this. Our care must be to have a special taste, a spiritual appetite, to relish this Feast that God provides. Naturally we are distasteful, we relish not spiritual and heavenly things, we savor not the things of God. And the Spirit of God must alter our favor and taste as he doth; wheresoever there is spiritual life, there is spiritual relish of heavenly truths.
但我们已经详细讨论过这个问题。我们的关注应该是培养一种特殊的品味，一种对上帝所提供的盛宴的精神胃口。自然而然地，我们对属灵和天上的事物没有兴趣，我们不喜欢上帝的事物。而上帝的灵必须改变我们的喜好和品味；只要有属灵的生命存在，就会对天上的真理有属灵的品味。

We must bring something to the Feast though not of our own
我们必须带些东西去宴会，尽管不是我们自己的

Now let me add this further, that though it be made by God, yet we must bring something to this Feast. Christ Feasts with us, as ye have he sups with us (Revelation 3:20), not that we have grace from ourselves or can bring any thing, he brings his own provision with him when he sups with us. But yet by the Covenant of grace whereby he enters into terms of friendship with us, we must sup with him, we must have grace to entertain him; though it is at his own cost, yet we must have something. He doth not require us to pay our debts, but he gives us wherewith, secretly he bids us come, but gives a secret Messenger too draw us. He sends his Spirit certainly; certainly he will have us bring something when we come to Feast, but it is of his own giving.
现在让我进一步补充一下，尽管这是上帝所创造的，但我们必须为这个盛宴带来一些东西。基督与我们一同进餐，正如他与我们一同吃饭（启示录 3:20）一样，不是因为我们自己有恩典或者能够带来任何东西，他与我们一同吃饭时会带上自己的供应。但是通过恩典的约定，他与我们建立友谊的条件，我们必须与他一同进餐，我们必须有恩典来款待他；尽管是他自己的代价，但我们必须有一些东西。他并不要求我们偿还债务，但他给了我们东西，暗示我们前来，但也派了一个秘密使者来吸引我们。他肯定派遣了他的圣灵；他肯定希望我们在来参加盛宴时带上一些东西，但这是他自己给予的。

We must bring empty souls, and a Spirit of faith, and a Spirit of love
我们必须带来空虚的灵魂，以及一种信仰的精神和一种爱的精神

And that we are to bring is humble and empty souls, (wherein we are to delight ourselves in sense of our unworthiness) and the Spirit of faith to believe his promises that pleases him when we can honour him with a Spirit of Faith, and then a Spirit of Love, and new Obedience, springing from a Spirit of Faith and Love. These be the things Christ requires we should have. Our souls must be thus furnished that Christ may delight to dwell with us. And therefore it is a good importuning of God. Lord I desire thou shouldest dwell in me and prepare my soul as a fit temple, vouchsafe me the graces thou delightest in, and delightest to dwell in. So we may beg of God his Holy Spirit to furnish our souls, so as he may dwell and delight in us.
我们要带来的是谦卑和空虚的灵魂，（在其中我们要以自己的不值得感为乐），以及相信他的应许的信心之灵，当我们能以信心之灵来尊崇他时，这会讨他喜悦，然后是爱的灵和新的顺从，源自于信心和爱的灵。这些是基督要求我们拥有的东西。我们的灵魂必须这样装备，基督才会喜悦与我们同住。因此，这是一个好的向神恳求。主啊，我渴望你住在我里面，预备我的灵魂作为一个合适的殿宇，赐给我你所喜悦的恩典，喜悦住在其中。这样，我们可以向神祈求他的圣灵来装备我们的灵魂，使他能住在我们里面并喜悦我们。

But we have spoken largely of the former verse, I will now speak of the next that follows.
但我们已经广泛讨论了前一节，现在我将讨论接下来的一节。

And I will destroy in this Mountain the face of covering cast over all people, and the veil spread over all nations, to swallow up death in victory, the Lord will wipe away tears from all faces, and the rebukes of his people shall be taken from the earth, for the Lord hath spoken it.

The services of the Feast

These depend one upon another, being the several Services of the Feast. He promises a Feast in the sixth verse. And what be the several services. He will destroy in this mountain, this Church, the face of covering cast over all people, et cetera. He will take away the veil of ignorance and unbelief that they may have special sight of heavenly things, without which they cannot relish heavenly things, they can take no joy at this Feast.
这些相互依赖，是宴会的几项服务。他在第六节中承诺了一场宴会。那么有哪些不同的服务呢？他将在这座山上，这个教堂中，消除覆盖在所有人民上的蒙蔽之面等等。他将除去无知和不信的面纱，使他们能够特别地看到天上的事物，没有这些他们无法品味天上的事物，他们无法在这个宴会上感到快乐。

And then because there can be no Feast where there is the greatest enemy in force and power, he swallows up death in victory. Death keeps us in fear all our life time, that that swallows up all Kings and Monarchs; the terror of the word death shall be and is, swallowed up by our Head, Christ, and shall be swallowed up by us in victory. In the meantime we are subject to many sorrows which cause tears, for tears are but drops that issue from that cloud of sorrow. And sorrow we have always in this world, either from our sins, or miseries, or empathy in tears of that kind. Well, the time will come that tears shall be wiped away and the cause of tears, all sorrow for our own sins, for our own misery, and for empathizing with the times wherein we live. Our time shall be hereafter at the day of the resurrection, when all tears shall be wiped from our eyes. God will perform that office of a mother to wipe the children's eyes, or of a nurse to take away all cause of grief whatsoever, else it cannot be a perfect Feast.
然后，因为在力量和权势最大的敌人存在的地方不可能有盛宴，他以胜利吞噬了死亡。死亡使我们终生恐惧，它吞噬了所有的国王和君主；死亡这个词的恐怖将被我们的头，基督，吞噬，并将在我们身上以胜利的方式被吞噬。与此同时，我们会遭受许多引起眼泪的悲伤，因为眼泪只是从悲伤的云朵中滴落的水滴。在这个世界上，我们总是有悲伤，要么是因为我们的罪恶，要么是因为我们的苦难，要么是因为对那种悲伤的同情。好吧，有一天眼泪将被抹去，眼泪的原因，我们自己的罪恶、我们自己的苦难以及对我们所生活的时代的同情之泪，所有的悲伤都将消失。我们的时刻将在复活的那一天到来时实现，届时我们的眼泪将被抹去。上帝将扮演一个母亲的角色，擦去孩子们的眼泪，或者像一个保姆一样，消除一切悲伤的原因，否则就无法成为一个完美的盛宴。

But there is reproach cast upon religion, and religious persons. It goes under a veil of reproach and the best things are not seen in their own colours, nor the worst things, they go under vizards [disguises] here.
但是宗教和信仰者受到了指责。这种指责被掩盖起来，最好的事情没有展现出真实的颜色，最糟糕的事情也被掩饰起来。

But the time will come, that the rebukes of his people shall be taken away. The good things as they are best, so shall they be known to be so. And sin and base courses, as they are bad and as they are from Hell, so they shall be known to be. Everything shall appear in its own colours, things shall not go masked any longer. And what is the seal of all this? The seal of it is, The mouth of the Lord hath spoken it; truth itself hath spoken it, and therefore it must needs be, Jehovah that can give a being to all things, he hath said it.
但是时候将会到来，他的人民的责备将会消失。好事物将会被认为是最好的，恶事和卑劣行径将会被认为是坏的，它们来自地狱，也将被认识到。一切将以自己的颜色呈现，事物将不再掩饰。这一切的印证是什么？它的印证是，上帝的口已经说过；真理本身已经说过，因此它必然是真实的，能够赋予万物存在的耶和华已经说过。

We have heard why the Church is called a Mountain. He will destroy or swallow up as the Word may signify, the face of covering or the covering of the face, the veil which is the covering of the face, and particularly expressed in that term, always, the veil that is spread over all nations.
我们已经听说过为什么教会被称为一座山。他将毁灭或吞噬，正如“话语”所指示的那样，覆盖面或脸部的覆盖物，面纱即脸部的覆盖物，特别在那个词中明确表达，总是，遮蔽所有国家的面纱。

God will take away the spiritual veil that covers the souls of his people that is between them and divine truths. It hath allusion to that of (Exodus 34:33-35) about Moses when he came from the Mount, he had a veil, for the people could not behold him. He had a glory put upon his face that they could not look upon him with a direct eye, and therefore he was fain to put a veil upon his face, to show that the Jews could not see. As Paul interprets it (2 Corinthians 3:15), To this day, saith he, when Moses is read, there is a veil put upon their hearts. They could not see that the Law was a School-master to bring to Christ, the Ceremonial Law, and the Moral Law. God had a blessed end by the curse of it, to bring them to Christ. They rested in the veil, their sight was terminated in the veil, they could not see through to the end and scope of it. Nevertheless, when they shall turn to the Lord, the veil shall be taken away.
上帝将除去遮盖他子民灵魂的屏障，这屏障位于他们与神圣真理之间。这与摩西从山上下来时的情景有关，他脸上有一层面纱，因为人们无法直视他的荣耀。他的脸上有一种光辉，人们无法直视他，因此他不得不戴上面纱，以显示犹太人无法看到。正如保罗所解释的（哥林多后书 3:15），他说：“直到今日，每逢诵读摩西的书的时候，他们的心上还有一层帕子。”他们无法看到律法是引导人归向基督的教导者，无论是仪式律法还是道德律法。上帝通过律法的咒诅达到了祝福的目的，将他们带到基督面前。他们停留在面纱之中，视线止步于面纱，无法看到其背后的目标和意义。然而，当他们归向主的时候，面纱将被除去。

1. From the words consider first of all, that naturally there is a veil of ignorance upon the soul.
首先考虑到这些话，自然地，灵魂上有一层无知的面纱。

2. Secondly, God doth take away his veil, and God by his Spirit only can do it.
其次，上帝揭去他的面纱，只有上帝的灵才能做到。

3. Thirdly, that this is only in his Church. And where this veil of ignorance is taken off, there is Feasting with God and spiritual joy and delight in the best order. And where it is taken off, there is none of it.
第三，这仅限于他的教会。当这层无知的面纱被揭开时，就会与上帝一同享受盛宴，体验精神上的喜悦和最佳秩序的愉悦。而当这层面纱被揭开时，一切都不存在。

There is a veil over all mens' spirits by nature, a two-folded veil of things themselves
自然界中，所有人的精神都被一层面纱所覆盖，这是一种双重的事物面纱

First of all by nature there is a veil of covering over all men's spirits. To understand this better, let us unfold the terms of veil a little. There is a veil either upon the things themselves that are to be seen, or upon the soul which should behold them. The veil of things themselves is when they be hidden altogether, or in part, when we know part and are ignorant of part. And this veil upon the things arises from the weak apprehension of them, when they are not represented in clear expressions but in obscurity of words, or in types. When we see them only in types or obscure phrases, which hides sometime the sight of the thing itself, the manner of speech sometimes casts a veil on things. For our Saviour Christ spake in parables, which were like the cloud dark on the one side light on the other, dark towards the Egyptians, light towards the Israelites. So some expressions of Scripture have a light side that only the godly see, and a dark side, that other men of good wit (as natural men) see not.
首先，从本质上讲，所有人的精神都被一层遮蔽物所覆盖。为了更好地理解这一点，让我们稍微解释一下“遮蔽物”的含义。遮蔽物可以是指那些需要被看到的事物本身，也可以是指应该观察它们的灵魂。事物本身的遮蔽物是指它们完全或部分地被隐藏起来，我们只知道其中的一部分，对另一部分一无所知。这种遮蔽物是由于我们对事物的理解能力较弱而产生的，当它们没有以清晰的表达方式呈现出来，而是以模糊的词语或象征性的方式呈现时，就会产生这种遮蔽物。当我们只能通过象征性的表达或模糊的措辞来看到事物时，有时会隐藏事物本身的视野，有时言辞的方式会给事物披上一层遮蔽物。因为我们的救主基督用比喻说话，这些比喻就像一面云，一面黑暗，一面光明，对埃及人来说是黑暗的，对以色列人来说是光明的。因此，圣经中的一些表达方式有一个只有虔诚的人才能看到的明亮的一面，还有一个其他有才智的人（如自然人）看不到的黑暗的一面。

Of the souls not seeing or not believing
对于那些看不见或不相信的灵魂

Again, there is a veil upon the soul, and upon the sight. If the things be veiled, or the sight veiled, there is no sight. Now the soul is veiled, when we be ignorant and unbelieving, when we are ignorant of what is spoken and revealed or when we know the terms of it, and yet believe it not.
再次，灵魂和视力上有一层面纱。如果事物被遮蔽，或者视力被遮蔽，就没有视力。现在，当我们无知和不信的时候，灵魂就被遮蔽了，当我们对所说和揭示的事物一无所知，或者我们知道其中的术语，却不相信它时。

There must be a light to make things visible
必须有光才能使事物可见

Now this veil of ignorance and unbelief, continues in all unregenerate men, until grace takes away the veil. Besides, before a thing can be seen, the object must not only be made clean and the eyesight too, but there must be Lumen deferens, a light to carry the object to the eye. If that be not we cannot see. As the Egyptians in the three days of darkness had their eyes, but there wanted light to represent the object. And therefore they could not go near one to another; it is the light and not sight. If there be sight and no light to carry and convey the object, we cannot say there is light.
现在这层无知和不信的面纱，在所有未重生的人中持续存在，直到恩典除去这层面纱。此外，在我们能看见一件事之前，不仅对象必须变得清洁，视力也必须如此，还必须有光来传递对象到眼睛。如果没有这个，我们就无法看见。就像埃及人在三天的黑暗中有眼睛，但缺少代表对象的光。因此，他们不能靠近彼此；这是光而不是视力。如果有视力而没有光来传递对象，我们不能说有光。

That which answers to this veil, is the veil of Scripture, whereby heavenly things are set out by a mystery. A mystery is when something is openly shown and something hidden.
这个面纱所对应的是圣经的面纱，通过神秘的方式展示了天上的事物。神秘是指某些东西被公开展示，同时也有一些隐藏的东西。

All things in religion are mysterious
宗教中的一切事物都是神秘的

When something is concealed, as in the Sacrament, they be mysteries. We see the bread, we see the wine; but under the bread and wine other things are intended. The breaking of the body of Christ and the shedding of his blood, and in that the love and mercy of God in Christ, in giving him to death for us, and Christ's love to give himself to satisfy Divine Justice. These be the things intended, which only the soul sees and apprehends. And so all things in the Church indeed are mysteries: the incarnation of Christ, the union of both natures, that Christ should save the world by such a way as he did, that he should bring us to glory by shame, to life by death, to blessing and happiness, by being a curse for us. It is a mystery to bring contrary out of contrary, that so glorious a person as God should be covered with our weak and sinful nature. It was a mystery, the Jews stumbled at it; light came, and the darkness could not comprehend the light. And as Christ was a mystery himself, so the Church is a mystery that God should so much delight in a company of poor men, the off-scouring of the world, to make them temples of his Holy Spirit, and heirs of heaven, men that were under the scorn of the world, this is a mystery. So all is mystical: the Head, the members, the body, the Church, and every particular point of religion. There is a mystery in repentance. No man knows what sorrow for sin is but the true gracious person. No man knows what it is to believe, but he that hath a heart to believe. No man knows what peace of conscience and joy of the Holy Ghost is but those that feel it. So that is a mystery and therefore "great is the mystery of godliness," saith the Apostle (1 Timothy 3:16), not only in the points themselves, but even the practice of religion is a mystery too. Repentance and Faith, and new obedience, and love, and the comforts of religion are all mysteries. There is a veil upon them in all these points that a carnal man cannot see them.
当某物被隐藏时，如在圣礼中，它们成为奥秘。我们看到面包，我们看到酒；但在面包和酒之下，还有其他意义。基督的身体被打碎，他的血被流出，以及上帝在基督里的爱和怜悯，他为我们而死，并且基督的爱使他自己满足神的公义。这些是所指的事情，只有灵魂能看到和理解。所以，教会中的一切事物实际上都是奥秘：基督的道成肉身，两性的合一，基督以他所做的方式拯救世界，他以羞辱带领我们走向荣耀，以死亡带给我们生命，以成为我们的诅咒带给我们祝福和幸福。将相反的事物带出相反的事物是一个奥秘，如此荣耀的神被我们脆弱和罪恶的本性所覆盖。这是一个奥秘，犹太人绊倒在这上面；光来了，黑暗不能理解光。 基督自己就是一个神秘，所以教会也是一个神秘，上帝竟然如此喜悦一群贫穷的人，世界的废物，使他们成为他圣灵的殿宇和天堂的继承人，这是一个神秘。所以一切都是神秘的：头，肢体，身体，教会，以及宗教的每一个细节。忏悔也是一个神秘。除了真正有恩典的人，没有人知道对罪孽的悔悟是什么。除了有信心的人，没有人知道相信是什么。只有那些感受到的人才知道良心的平安和圣灵的喜乐是什么。所以这是一个神秘，因此使徒说：“大哉，敬虔的奥秘”（提摩太前书 3:16），不仅在于这些要点本身，甚至宗教的实践也是一个神秘。忏悔、信仰、新的顺服、爱和宗教的安慰都是神秘的。在所有这些要点上都有一个面纱，肉体的人看不见它们。

You see then in what sense there is a veil of the things and in what sense there is a veil on men's hearts; that is, either the things themselves are hid, or if the things be open, they want sight and light of knowledge, and they want faith to believe. Beloved, we live in times that the object is clear to us, the things themselves are made clear. As who knows not what Christ is and the notion of the incarnation, and of the union with him, we know them notionally, they be opened and revealed to us very clearly, all the articles of faith, and mysteries of religion. So that there is no obscurity in the object, the things are clear, specially in these places of knowledge. But yet notwithstanding there is a veil upon the soul. The soul of every man that is not graciously wrought upon by the Spirit of God, hath a veil of ignorance and unbelief.
你看到了事物的面纱是以何种意义存在，以及人们心中的面纱是以何种意义存在；也就是说，要么事物本身被隐藏起来，要么即使事物是公开的，人们也缺乏知识的视野和光明，缺乏信仰的力量。亲爱的，我们生活在一个目标对我们来说是清晰的时代，事物本身变得清晰明了。就像谁都不知道基督是谁以及道成肉身的概念，以及与他的合一，我们对它们有概念性的了解，它们被清晰地展示和揭示给我们，所有的信仰文章和宗教奥秘。因此，在目标上没有模糊不清的地方，事物是清晰的，尤其是在这些知识的领域。但是，尽管如此，灵魂上还是有一层面纱。每个没有受到上帝的圣灵的恩典感化的人的灵魂都有无知和不信的面纱。

There is a veil of ignorance on all natural men
所有自然人都有一层无知的面纱

First of all, of ignorance. There is a veil of ignorance in many, and in all men naturally a veil of ignorance of spiritual things; for unless they be revealed, they can never be known to angels themselves. The angels themselves know not the Gospel till it be opened and therefore they be students in it continually. And the best men in the world know nothing in the Gospel further than it is revealed.
首先，无知。许多人都有一层无知的面纱，而所有人天生对于属灵的事物也有一层无知的面纱；因为除非它们被揭示，否则连天使自己也无法了解。天使们自己直到福音被启示出来之前都不知道，因此他们不断地学习。而世界上最好的人对于福音的了解也仅限于被揭示出来的部分。

Natural men know not spiritual things in their proper species
自然人不了解属灵事物的本质物种

But there is a veil of ignorance upon them that know these things notionally because they do not know them as they should know them; they do not know them in propria specie, spiritual and heavenly things as spiritual and heavenly things. They do not know spiritual things as spiritual things, they have a human knowledge of spiritual things. Those that want grace, they know the grammar of the Scripture and Divinity, and they know how to discourse as schoolmen do, from one thing to another, and to argue. They know the logic and rhetoric of the Scripture, but they stick in the style. There is something they are ignorant of, that is, they have not an eye of knowledge, as we call it. They do not see things themselves, but only they see things by another body's spirit, and they have no light of their own. And so no man knows naturally but the children of God what original sin is, what corruption of nature is, nor knows sin in its own odious colours to be filthy and to be dangerous as it is to draw the cursed vengeance of God upon it. This is not known, but by the Spirit revealing the odiousness of sin that the soul may apprehend it, as Christ did when he suffered for it, and as God doth. A gracious man sees it as God sees it because by the Spirit of God he sees the filthiness and odiousness of it, and the danger it draws after it.
但是对于那些概念上了解这些事情的人来说，他们面临着一层无知的面纱，因为他们并不像应该了解的那样真正了解它们；他们对于属灵和天上的事物并不了解它们作为属灵和天上的事物。他们对于属灵的事物并不了解它们作为属灵的事物，他们只有人类对属灵事物的知识。那些没有恩典的人，他们了解圣经和神学的语法，他们知道如何像学院派那样进行演讲和辩论。他们了解圣经的逻辑和修辞，但他们却固守于表面。有些东西他们是无知的，也就是说，他们没有知识的眼睛，我们称之为。他们不是亲眼看到事物，而只是通过别人的灵魂看到事物，他们没有自己的光。因此，除了神的儿女之外，没有人自然而然地知道原罪是什么，人性的败坏是什么，也不知道罪恶本身的可憎之处，它是多么肮脏和危险，会招致上帝可恶的报应。这只有通过圣灵揭示罪的可憎之处，使灵魂能够理解它，就像基督为罪受苦时所做的那样，就像上帝所做的那样。 一个仁慈的人以上帝的眼光看待它，因为通过上帝的灵，他看到了它的肮脏和可憎，以及它所带来的危险。

And so in any points of religion naturally, a man sees not them spiritually, as they are and as God sees them, but he sees them by a human light; he sees heavenly things by a human light, notionally, and merely to discourse of them, he sees not intuitively into the things themselves, he sees them sub aliena specie, under another representation than their own.
所以在任何宗教的观点上，一个人自然而然地不是以属灵的方式看待它们，就像它们本来的样子和上帝看待它们的方式一样，而是以人类的光芒来看待它们；他以人类的光芒来看待天上的事物，概念上，仅仅是为了讨论它们，他并没有直观地洞察到事物本身，他以另一种形式来看待它们，而不是它们本身的样子。

A godly man sees spiritual things intrinsically
一个虔诚的人从内在看到属灵的事物

Only a godly man sees spiritual things as the Spirit of God and sees them as they are, knows sin as it is, knows grace to be as it is, and knows faith, what it is to believe, what it is to have peace of conscience, and the pardon of sins. He knows these things in some sense intrinsically, though not so as he shall do when he shall see these things in heaven, when he shall see face to face (1 Corinthians 13:12). There is a great difference in it, he sees them intrinsically, in respect of the knowledge of other men, though he sees but in a glass, in regard of the knowledge he shall have in heaven. As Saint Paul saith, for we see but as in a glass (1 Corinthians 13:12); but he that sees in a glass sees more life, than he that sees the dead picture of a man. So though we see but in a glass heavenly things, yet we see them better than those that see them in a dead notion; though it be nothing to the knowledge we shall have in heaven, yet it is incomparable above the knowledge of any carnal natural man upon the earth.
只有一个虔诚的人才能以上帝的灵看到属灵的事物，并且能够真实地看到它们，知道罪的本质，知道恩典的真相，知道信仰的含义，知道相信的意义，知道怎样拥有良心的平安和罪过的赦免。他以某种内在的方式了解这些事物，尽管不如在天堂里面看到这些事物时那样深刻，那时他将面对面地看到（哥林多前书 13:12）。这其中有很大的区别，他以内在的方式看到这些事物，相对于其他人的认知而言，尽管他只是透过镜子看到，相对于他在天堂里将拥有的认知而言。正如圣保罗所说，我们现在透过镜子看，模糊不清（哥林多前书 13:12）；但透过镜子看到的人比看到一个死去的人的画像的人更有生气。因此，尽管我们只是透过镜子看到天上的事物，但我们比那些只是以死板的概念看到它们的人更能真实地看到它们；虽然这与我们在天堂里将拥有的认知相比微不足道，但它在地球上任何一个肉体的自然人的认知之上是无可比拟的。

Again, naturally men have veils of ignorance upon the most divine things; of spiritual things, such as is union and as is the communion between Christ and us, and the mystery of regeneration in the new creature, such as is the joy in the Holy Ghost, the inward peace of conscience. I will not name the particulars to insist on them, but give you only an instance; though they know the notion of these things, yet they are altogether ignorant of them. Their knowledge is a mere outward light, it is a light radicated in the soul. It is not as the light of the moon, which receives light from the sun, but it is a light radicated and incorporated into the soul, as the light of the sun is by the Spirit, it is in the soul. It is not only upon the soul, but in the soul; the heart sees and feels, and knows divine truths. There is a power and virtue in the sight and knowledge of a gracious man, there is none in the knowledge of a carnal man.
再次，自然的人对最神圣的事物有着无知的面纱；对于属灵的事物，比如我们与基督之间的联合，以及新造之人中的重生之谜，比如圣灵中的喜乐，良心的内在平安。我不会列举细节来坚持这些观点，只给你一个例子；虽然他们知道这些事物的概念，但他们对它们完全无知。他们的知识只是一种外在的光，它是根植于灵魂中的光。它不像月亮的光，从太阳那里接受光线，而是根植于并融入灵魂中，就像太阳的光是通过圣灵在灵魂中的。它不仅仅在灵魂上，而是在灵魂中；心灵看见、感受和认识神圣的真理。在一个有恩典的人的视野和知识中有一种力量和能力，而在一个肉体的人的知识中则没有。

The light of the godly is a light with influence, the light of the wicked is without it
虔诚者的光是有影响力的光，邪恶者的光则没有影响力

The light of a candle hath a light in it, but no virtue at all goes with it. But the light of the sun and the light of the stars, they have a special virtue; they have heat with them and they have an influence in a special kind on inferior bodies working, together with the light. So it is with heavenly apprehension and knowledge, it actually conveys light; but with the light there is a blessed and gracious influence, there is heat and efficacy with that light. But though a carnal man know all the body of divinity, yet it is a mere light without heat, a light without influence. It is not experimental. As a blind man can talk of colours if he be a scholar and describe them better then he that hath eyes. He being not a scholar, but he that hath his eyes can judge of colours a great deal better. Often times by book a scholar can tell you foreign countries, better than he that hath traveled, yet the traveler that hath been there, can tell them more distinctly. So he that is experienced in that kind, though a stranger, can measure another man's ground better than himself, he can tell you here is so many acres. But he that possesses them knows the goodness of them, the worth of them, and improves them to his own good. And so it is with many, they can measure the points of religion and define and divide them; but the poor Christian can taste, can feel them, can relish and improve them. His knowledge is a knowledge with interest, but other men's knowledge is a knowledge with no interest or experience at all. So that there is naturally a veil of ignorance on the heart of every natural man.
蜡烛的光有光亮，但没有任何美德。但太阳和星星的光有特殊的美德；它们带有热量，并对较低级的物体产生特殊的影响，与光一起工作。天上的理解和知识也是如此，它实际上传达了光亮；但是光亮中有一种祝福和恩典的影响，有热量和效力。然而，虽然一个肉体的人了解所有的神学知识，但它只是一种没有热量、没有影响力的光亮。它不是经验性的。就像一个盲人如果是个学者，可以谈论颜色并更好地描述它们，比有眼睛的人还要好。他不是学者，但有眼睛的人可以更好地判断颜色。学者可以通过书告诉你外国的情况，比去过那里的人更好，但是去过那里的旅行者可以更清楚地告诉你。所以，那种经验丰富的人，虽然是个陌生人，可以比自己更好地测量另一个人的土地，他可以告诉你这里有多少英亩。 但是拥有它们的人知道它们的好处、价值，并将它们用于自己的利益。对于许多人来说也是如此，他们可以衡量宗教的要点并定义和划分它们；但是贫穷的基督徒可以品尝、感受它们，可以享受和提升它们。他的知识是一种有利益的知识，而其他人的知识则是一种没有任何利益或经验的知识。因此，每个自然人的心上自然地有一层无知的面纱。

Christianity is a mystery; till conversion there is a mystery in every point of religion. None know what repentance is but a repentant sinner. All the books in the world cannot inform the heart what sin is or what sorrow is. A sick man knows what a disease is better than all physicians, for he feels it. No man knows what faith is but the true believer. There is a mystery also in love. Godliness is called a mystery, not only for the notional, but the practical part of it. Why do not men more solace themselves in the transcendent things of religion, which may ravish angels. Alas, there is a veil over their soul that they do not know them, or not experimentally, they have no taste or feeling of them.
基督教是一个谜，直到皈依，宗教的每一个方面都是一个谜。只有悔过的罪人才知道悔改是什么。世界上所有的书籍都不能告诉人心灵罪是什么，悲伤是什么。一个生病的人比所有的医生更了解疾病，因为他能感受到它。只有真正的信徒才知道信仰是什么。爱也是一个谜。敬虔被称为一个谜，不仅是概念上的，也是实践上的。为什么人们不更多地在宗教的超凡事物中找到安慰，这些事物可以使天使陶醉。唉，他们的灵魂上有一层面纱，他们不了解它们，或者没有实际经验，他们对它们没有品味或感受。

There is a veil of unbelief over the unregenerate
对于未重生的人，有一层不信的面纱

And so there is a veil of unbelief; there is no man without grace that believes truly what he knows, but he believes in the general only. He believes things so far forth, as they cross not his lusts. But when particular truths are enforced on a carnal man, his lusts do overbear all his knowledge, and he hath a secret scorn arising in his heart, whereby he derides those truths, and goes against them, and makes him think certainly these be not true, and therefore he believes them not. If a man by nature believed the truths he saith he knows, he would not go directly against them. But the ground of this is, there is a mist of sinful lusts that are raised out of the soul, that darkens the soul, that at the present time the soul is atheistical, and full of unbelief. For there is no sin but ignorance, and unbelief breathes it into the soul and makes way for it. For if a man knew what he were about, and apprehended that God saw him, and the danger of it, he would never sin.
所以存在着一层不信的面纱；没有一个没有恩典的人真正相信他所知道的，他只相信一般的事情。他只相信那些不违背他的欲望的事情。但是当具体的真理被强加给一个肉体的人时，他的欲望会压倒他所有的知识，他心中会产生一种秘密的嘲笑，他嘲笑那些真理，反对它们，并使他确信这些不是真的，因此他不相信它们。如果一个人天生相信他所说的真理，他就不会直接反对它们。但是这一切的根源是，有一层罪恶的欲望之雾升腾出灵魂，使灵魂变得黑暗，以至于此刻灵魂是无神论的，充满了不信。因为没有罪不是无知，而不信将其灌输给灵魂并为其铺平道路。因为如果一个人知道自己在做什么，并意识到上帝看见他，以及其中的危险，他就永远不会犯罪。

Ignorance and unbelief act in all sins
无知和不信在所有的罪恶中起作用

There is no sin without an error in judgment, there is a veil of ignorance and unbelief. What creature will run into a pit when he sees it open? What creature will run into the fire, the most dull creature? Man will not run into that danger that is open to the eye of the soul, if there were not a veil of ignorance, at least unbelief, at that time upon the soul. All sin supposes error.
没有错误判断就没有罪恶，有无知和不信的面纱。当一个生物看到坑洞时会跑进去吗？最愚蠢的生物会跑进火里吗？如果灵魂的眼睛没有无知的面纱，至少是不信，人是不会冒险进入那种明显的危险的。所有的罪恶都假设了错误。

And this should make us hate sin the more whensoever we sin, specially against our conscience; there is atheism in the soul at that time, and there is unbelief. We believe not truth itself; no sinner but calls truth into question. When he sins, he denies it or questions it; and therefore there is a veil on every man naturally over his heart by ignorance and unbelief. The truths themselves are clear, God is clear, and the Gospel is light, Mens, Lux. You know they know things in the object, but in us there is darkness in our understandings; and therefore the Scripture saith not, we are dark only, but darkness itself. The clouds that arise are like the mists that do interpose between our souls and divine things, arising from our own hearts. And the love of sinful things raise such a cloud that we know not, or else believe not what is spoken.
这应该使我们更加憎恶罪恶，无论何时我们犯罪，尤其是违背我们的良心；在那个时候，灵魂中存在着无神论和不信仰。我们不相信真理本身；没有一个罪人不对真理产生怀疑。当他犯罪时，他否认或质疑真理；因此，每个人的心上都有一个面纱，因为无知和不信仰。真理本身是明确的，上帝是明确的，福音是光明的，Mens，Lux。你知道他们在客观上知道事物，但在我们内心中，我们的理解力是黑暗的；因此，圣经不是说我们只是黑暗，而是黑暗本身。产生的云彩就像是我们的心灵和神圣事物之间的迷雾，起源于我们自己的内心。对罪恶事物的爱引起了这样的云彩，以至于我们不知道，或者不相信所说的话。

God only can take off the veil of ignorance and unbelief because of the unsuitableness between the soul and spiritual things
只有上帝能够揭去无知和不信的面纱，因为灵魂与属灵的事物之间不相适应

To proceed, God only can reveal and take away the veil of ignorance and unbelief from off the soul. I will speak specially of this veil. The reason is, there is such a natural unsuitableness between the soul and heavenly light and heavenly truths that unless God opens the eye of the soul and puts a new eye into the soul, it can never know or discern of heavenly things. There must be an eye suitable to the light, else there will never be sight of it. Now God can create a new spiritual eye to discern of spiritual things, which a natural eye cannot. Who can see things invisible? Divine things are invisible to natural eyes, there is no suitableness. He that must reveal these and take away the veil, must create new light within, as well as a light without. Now God and only God that created light out of darkness, can create light in the soul. Let there be light (Genesis 1:3). He only can create a spiritual eye, to see the things that to nature are visible.
继续前进，只有上帝能揭示并消除灵魂上的无知和不信的面纱。我将特别谈谈这个面纱。原因是，灵魂与天上的光明和天上的真理之间存在着如此自然的不适应，除非上帝打开灵魂的眼睛并在灵魂中放入一只新的眼睛，否则它永远无法了解或辨别天上的事物。必须有一只适合光明的眼睛，否则就永远看不见它。现在，上帝可以创造一只新的属灵眼睛来辨别属灵的事物，而自然的眼睛不能。谁能看见看不见的事物？对于自然的眼睛来说，神圣的事物是看不见的，没有适应性。必须揭示这些并消除面纱的，必须在内部创造新的光明，以及外部的光明。现在，只有上帝，那位在黑暗中创造了光明的上帝，才能在灵魂中创造光明。要有光（创世记 1:3）。只有他能创造一只属灵的眼睛，看见对自然而言是可见的事物。

Four things required in sight
视野中需要四样东西

1. The object to be beheld.
被观察的对象。

2. The light that conveys it.
传递它的光。

3. The organ that receives it.

4. And the light of the eye to meet the light without.
4. 眼睛的光与外界的光相遇。

So it is in the soul together with divine truths, there must be light to discover them; for light is the first visible thing that discovers itself, and all things else. And then there must be a light in the soul to judge of them, and this light must be suitable. A carnal-base spirit judges of spiritual things carnally like himself because he hath not light in his own spirit. The things are spiritual, his eye is carnal; he hath not a light in his eye suitable to the object, and therefore he cannot judge of them. For the Scripture saith plainly, they are spiritually discerned. Therefore a carnal person hath carnal conceptions of spiritual things, as a holy man doth spiritualize things by a spiritual conception of them.
所以，在灵魂中与神圣真理一起，必须有光来发现它们；因为光是第一个能够发现自己和其他一切事物的可见物。然后，在灵魂中必须有一种光来判断它们，而这种光必须是适当的。一个肉体低级的灵魂以肉体的方式来判断属灵的事物，因为他自己的灵魂中没有光。这些事物是属灵的，他的眼睛是肉体的；他的眼睛中没有适合这个对象的光，因此他无法判断它们。因为圣经明确地说，它们是属灵的。因此，一个肉体的人对属灵的事物有肉体的理解，而一个圣洁的人通过属灵的理解使事物变得属灵。

Four degrees of discerning things
四个辨别事物的程度

There be degrees of discerning things. The highest degree is to see things face to face, as they be in heaven.The next to that is to see them in a glass, for there I see the motion and true species of a man, though not so clearly as when I see him face to face. Therefore we soon forget the species of it in a glass (1 Corinthians 13:12). We have more fixedness of the other because there is more reality. We see things put into water and that is less; but then there is a light of man in pictures, which is less than the rest because we see not the motion. It is even so, a carnal man scarce sees the dead resemblance of things. In Moses time, they saw things in water as it were blindly, though true. But we see things in a glass of truth, as clearly as possibly we can in this world. In heaven we shall see face to face, shall see him as he is (1 John 3:2). And then will be the joy of this excellent Feast, and the consummation of all sweet promises, which here we can but have a taste of.
有辨别事物的程度。最高的程度是直接面对事物，如同它们在天堂中一样。其次是透过镜子看到事物，因为在那里我可以看到人的动作和真实的形象，尽管不如直接面对时清晰。因此，我们很快就会忘记镜子中的形象（哥林多前书 13:12）。我们对其他事物更加固定，因为那里有更多的真实性。我们看到东西放入水中，那是较少的；但在图片中有人的光芒，比其他的少，因为我们看不到动作。同样，一个肉体的人几乎看不到事物的死亡相似之处。在摩西时代，他们看到的事物在水中仿佛是盲目的，尽管是真实的。但我们在真理的镜子中看到事物，就像在这个世界上可能看到的那样清晰。在天堂，我们将面对面地看到，将看到他的真实面貌（约翰一书 3:2）。那时将是这个卓越盛宴的喜悦，也是所有甜蜜承诺的完成，而我们在这里只能尝到一点点。

So that is the first reason of it that God is only the taker away of the veil, which arises from the unsuitableness between the soul, and divine truths. There is nothing in the heart of man, but a contrarity to divine light. The very natural knowledge that is contrary, natural conscience that only check for gross sins, but not for spiritual sins: obedience and civil life that makes a man full of pride and arms him against self-denial, and against the righteousness of Christ, and justification. There is nothing in the soul, but (without grace) rises against the soul in divine things.
这是上帝只是揭开面纱的第一个原因，这是由于灵魂与神圣真理之间的不相适应所引起的。人的内心中没有任何东西，只有与神圣之光相对立的东西。即使是相反的自然知识，只有检查粗俗罪恶的自然良知，而不是属灵的罪恶：服从和社会生活使人充满骄傲，并使他抵制自我否定、抵制基督的公义和称义。灵魂中没有任何东西，除非有恩典，否则在神圣的事物中会对灵魂产生反作用。

And a disproportion also
而且还有不均衡

Again, there is such disproportion between the soul being full of sin and guiltiness, and heavenly things that are so great, that the heart of man will not believe unless God convinces the soul that God is so good and gracious. Though they be great and excellent, yet God will bestow them upon our souls and therefore he sends the Spirit, that over-powers the soul; though it be full of fear and guilt that sin contracts.
再次，灵魂充满罪恶和罪责与如此伟大的天国之间存在着如此不均衡，以至于人的心灵不会相信，除非上帝说服灵魂上帝是如此善良和宽容。虽然这些天国之物伟大而卓越，但上帝将它们赐予我们的灵魂，因此他派遣圣灵，克服灵魂的恐惧和罪恶所带来的罪责。

Though we be never so unworthy, he will magnify his grace to poor sinners and without that, the soul will never believe. There is such an infinite disproportion between the soul and the things, between the sinful soul and the Spirit, so that God must over-power the soul to make it believe.
虽然我们再不值得，他会将他的恩典赐予贫穷的罪人，没有这样，灵魂将永远不会相信。灵魂与事物之间，罪恶的灵魂与圣灵之间有着如此巨大的不成比例，以至于上帝必须压倒灵魂使其相信。

The Scripture is full of this, as we are naturally ignorant and full of unbelief. So God only can over-power the soul, and take away the veil of ignorance.
经文中充满了这一点，因为我们天生无知且充满不信。因此，只有上帝能够压倒灵魂，消除无知的面纱。

No creature, angels or men, can bring light into the soul
没有任何生物，无论是天使还是人类，能够给灵魂带来光明

All the angels in heaven and all the creatures in the world, the most skillful men in the world cannot bring light into the soul, they cannot bring light into the heart. They can speak of divine things, but they understand them little; but to bring light into the heart that the heart may talk of them and yield obedience to believe, that they cannot do. And therefore all God's children they be Theodidactoi, taught of God. God only hath the privilege to teach the heart, to bend and bow the heart to believe.
天堂中的所有天使和世界上的所有生物，世界上最熟练的人都不能给灵魂带来光明，他们不能给心灵带来光明。他们可以谈论神圣的事物，但他们对它们的理解很少；但是要给心灵带来光明，让心灵能够谈论它们并顺从地相信，他们做不到。因此，上帝的儿女都是神所教导的。只有上帝才有教导心灵、使心灵相信的特权。

So that God only by his Spirit takes away the veil of ignorance and unbelief.
只有上帝通过他的圣灵才能消除无知和不信的面纱。

It's peculiar to the Church to have the veil taken away
教会独特之处在于揭开面纱

Now the third thing is that this is peculiar to the Church and to the children of God, to have the veil taken off. In this Mountain, saith the Scriptures, the veil of all faces shall be swallowed up, or taken away.
现在第三件事是，这是教会和上帝的子民特有的，即将面纱揭开。圣经说，在这座山上，所有面孔的面纱将被吞噬或移除。

I partly showed in the former point, that it is peculiar to God's children to have the veil taken off. In this Mountain, saith the Scripture, the veil of all faces shall be swallowed up, or taken away. There is a veil in all things, either the things be hid from them as amongst the Gentiles, or if the things be revealed, there is a veil upon the heart. Their lusts raise up a cloud, which until God subdue by the Holy Spirit, they be dark, yea darkness itself. Goshen was only light, when all Egypt was in darkness. So there is light only in the Church and all other parts in the world are in darkness.
我在前面的观点中部分展示了，只有上帝的儿女才能揭开面纱。圣经说，在这座山上，所有面孔的面纱都将被吞噬或拿走。所有事物都有一个面纱，无论是事物对他们隐藏，如在外邦人中间，还是事物被揭示，心中都有一个面纱。他们的欲望升起一片云，直到上帝用圣灵征服它们，他们才会变得黑暗，甚至是黑暗本身。当埃及全境陷入黑暗时，只有歌珊地是光明的。所以只有在教会中有光明，世界上其他地方都是黑暗的。

And amongst men in the Church there is a darkness upon the soul of unregenerate men that be not sanctified and subdued by the Spirit of God. And all godly men are lightsome, nay they be lights in the world. As wicked men are darkness, so gracious men by the Spirit of God are made lights of the world from him that is the True Light (John 8:12), Christ himself.
在教会中，那些未经上帝的圣灵使之成圣和屈服的未重生之人的灵魂上有一片黑暗。而所有虔诚的人都是明亮的，不，他们是世界上的光。邪恶的人是黑暗，而蒙受上帝圣灵感召的恩典之人则是世界的光，来自那位真正的光（约翰福音 8:12），即基督自己。

It's peculiar to the Church to know the greatest good and greatest evil
教会独特地知道最大的善和最大的恶

It is peculiar to the Church to know the greatest good and the greatest evil. It is nowhere but in the Church, who are the people of God. None but God's elect can know the greatest evil that is sin, which the Spirit of God revealeth, and the greatest good, that is God's mercy in Christ and sanctifying grace. The same Spirit doth both. As light doth discover foul things, as well as faire; so the same Spirit of God discovers the loathsomeness of sin and the sweetness of grace. Where the one is, there is never the other; where there is not truly a deep discerning of sin, there is never knowledge of grace. There is none but in the Church, those that have the Spirit of illumination, they have sanctification likewise.
教会独特地知道最大的善和最大的恶。只有在教会中，即上帝的子民中，才能知道最大的恶即罪恶，这是上帝的圣灵所启示的，以及最大的善即上帝在基督里的怜悯和成圣的恩典。同一圣灵同时具备这两者。正如光明既能揭示美好的事物，也能揭示肮脏的事物一样，上帝的圣灵揭示了罪恶的可憎和恩典的甜美。在一个存在时，另一个就不存在；如果没有真正深刻地辨别罪恶，就永远不会了解恩典。只有在教会中，那些拥有启示之灵的人，也同样拥有成圣。

We shall make use of all together. You see then what naturally we are and that God's grace must take away the veil, and this is from all them within the Church, and in the Church those whom God is pleased to sanctify.
我们将共同利用一切。你会看到我们的本质以及上帝的恩典必须除去面纱，这来自教会内部的所有人，以及在教会中，上帝喜悦使圣化的人。

Where the veil is taken away, there is spiritual joy and feasting. The same Spirit is a Spirit of revelation and consolation.
当面纱被揭开时，就有属灵的喜乐和宴会。同样的灵是启示和安慰的灵。

In the fourth place, where this veil is taken off from any, there is with it spiritual joy and feasting, as here he joins them both together. I will make a Feast of fat things, and will take away the veil.
第四点，当这个面纱从任何人身上揭开时，会伴随着属灵的喜悦和盛宴，就像在这里他将它们结合在一起。我将设宴，享用美味佳肴，并将移去面纱。

The reason of the connection of this is that same Spirit, that is a Spirit of Revelations, is a Spirit of Comfort. And the same Spirit that is the Spirit of Comfort, is a Spirit of Revelation. All sweetness that the soul relishes, comes from light, and all light that is spiritual conveys sweetness both together. Beloved, there is a marvelous sweetness in divine truths, in Christ is all marrow. And in religion forgiveness of sins, and inward peace, and joy, and grace, fitting us to be like to Christ and for heaven. They be incredibly sweet, they be all marrow, but they are only so to them that know them. Now God's Spirit that reveals these things to us, doth breed a taste in the soul. The Spirit of illumination to God's children is a Spirit of sanctification likewise. And that sanctification alters the taste and relish of the will and affections, that with discovery of these things, there is a taste and relish of them. It is sapida Scientia, a savory knowledge they have. And therefore where he makes a Feast, he takes away the veil; and where he takes away the veil he makes a Feast. What a wonderful satisfaction hath the soul, when the veil is taken off, to see God in Christ reconciled, to see sin pardoned, to see the beginnings of grace, which shall be finished, and accomplished in glory, to discern that peace which passes understanding… (Philippians 4:7). What a marvelous sweetness are in these things.
这种联系的原因是，同样的灵，即启示的灵，也是安慰的灵。而同样的灵，即安慰的灵，也是启示的灵。灵魂所享受的所有甜美都来自光明，而所有属灵的光明都传达着甜美。亲爱的，神圣的真理中有一种奇妙的甜美，在基督里有一切精华。在宗教中有罪恶的宽恕，内心的平安、喜乐和恩典，使我们能够像基督一样，并为天堂做准备。它们非常甜美，它们都是精华，但只有那些了解它们的人才能如此。现在，上帝的灵将这些事物启示给我们，使灵魂产生了一种品味。上帝的儿女们的启蒙之灵也是一种成圣的灵。这种成圣改变了意愿和情感的品味，使人在发现这些事物时能够品味和享受它们。这是一种美味的知识，他们拥有它。因此，他在设宴时除去了面纱；而当他除去面纱时，他设宴。 当面纱被揭开时，灵魂会感到多么美妙的满足，能看到上帝在基督里和解，看到罪得到宽恕，看到恩典的开始，它将在荣耀中完成，看到超越理解的平安……这些事情中有多么奇妙的甜蜜。

They cannot be revealed to the knowledge spiritually, but there is a Feast in the soul, wherein the soul doth solace itself; so both these go together.
它们无法在精神上被揭示给知识，但灵魂中有一个宴会，在那里灵魂自我安慰；所以这两者是相辅相成的。

And therefore we should not rest in that revealing that doth not bring a savor with it to the soul. Undoubtedly, that knowledge hath no solace and comfort for the soul that is not by divine revelation of heavenly truths.
因此，我们不应满足于那些对灵魂没有滋味的揭示。毫无疑问，对于灵魂来说，没有通过神圣启示得到的天国真理的知识是没有安慰和舒适的。

We see the dependence of these one upon another, then let us make this use of all.
我们看到这些相互依赖，那么让我们充分利用这一切。

Labour to have this veil taken off
努力让这个面纱被揭开

Since there is a veil over all men by nature, the work of ignorance and unbelief, and since God only takes it away by his Holy Spirit, and since that only those that be godly and sanctified have this taken off, while this is, there is a spiritual Feast, joy, and comfort, and strength. Then let us labour to have this veil taken off, let us labour to have the eyes of our understandings enlightened (Ephesians 1:18), to have our hearts subdued to believe; let us take notice of our natural condition. We are drowned and enwrapt in darkness, the best of us all. It is not having knowledge what we are by nature; it is not any knowledge that can bring us to heaven, there must be a revelation, a taking away of the veil. How many content themselves with common light of education and traditionary knowledge; so they were bred and catechized, and under such a Ministry, but for spiritual knowledge of spiritual things, how little is it cared for, and yet this is necessary to salvation. There is great occasion to press this, that we rest not in common knowledge. If religion be not known to purpose, it's like lightning, which directs not a man in his way, but dazzles him and puts him quite out of his way. Many have flashes of knowledge that affect them a little, but this affection is soon gone, and directs them not a whit in the ways of life; and therefore labour that the will and affections may be subject. Beg of God a fleshly heart, a heart yielding to the truth. We know ear-truths will harden; as none is harder than a common formal Christian. A man had better fall into the hands of Papists, than into the hands of a formal hypocritical Christian. Why? They pride themselves in their profession. No persecutors worse than the Scribes and Pharisees that stood in their own light. They were more cruel than Pilate. And therefore if we be informed, but not truly transformed to love the truth we know and hate the evil we know, it makes us worse.
由于自然界对所有人都有一层面纱，这是无知和不信的产物，只有上帝通过他的圣灵才能将其除去，而只有虔诚和成圣的人才能摘掉这层面纱。在这个过程中，有属灵的盛宴、喜乐、安慰和力量。因此，让我们努力去除这层面纱，努力让我们的理解之眼得到启迪（以弗所书 1:18），让我们的心灵屈服于信仰；让我们注意到我们的本性状况。我们所有人都淹没在黑暗中，这是我们最好的状态。仅仅了解我们的本性并不能带领我们进入天堂，必须有启示，必须摘掉面纱。有多少人满足于普通的教育和传统知识的光明；只要他们受过教育和教导，只要有这样的事工，但对属灵事物的属灵知识却很少关心，然而这对于救恩是必要的。我们有充分的理由敦促大家不要满足于普通的知识。 如果宗教没有被用于正确的目的，它就像闪电一样，不会引导一个人走上正确的道路，而是使他眼花缭乱，迷失方向。许多人对知识有一些闪光的感觉，但这种感觉很快就会消失，对他们在生活中没有任何指导作用；因此，努力使意愿和情感受到控制。向上帝祈求一个肉体的心，一个顺从真理的心。我们知道，耳朵听到的真理会使人变得顽固；没有什么比一个普通的形式基督徒更顽固的了。一个人最好落入天主教徒的手中，而不是落入一个虚伪的形式基督徒的手中。为什么？他们以自己的信仰自豪。没有比站在自己光明面前的文士和法利赛人更残酷的迫害者了。他们比彼拉多更残忍。因此，如果我们只是被告知，而没有真正转变为热爱我们所知道的真理并憎恶我们所知道的邪恶，那么我们会变得更糟。

And then it enrages men the more. The more they know, the more they be enraged. Men when truths be pressed, which they purpose not to obey, they fret against the ordinance and cast stones, as it were in the face of truth. When physical doth raise humors, but is not strong enough to carry them away, they endanger the body. And where light is not strong enough to dispel corruption when it raises corruption, it enrages it. When men know Truth, and are not molded into it, they first rage against it, and then by little and little fall from it, and grow extreme enemies to it. It's a dangerous thing therefore to rest in naked knowledge. Beg then of God that he would take away the veil of ignorance and unbelief, that light and life may go together, and so we shall be fit to Feast with the Lord.
然后它愈发激怒人们。他们越了解，愤怒就越深。当人们被迫接受他们不愿遵守的真理时，他们对规定感到不满，并像向真理投掷石头一样。当物理学引发体液，但不足以将其带走时，它会危及身体。当光线不足以驱散腐败时，它会激怒腐败。当人们了解真理，却不能被塑造成真理时，他们首先对真理感到愤怒，然后逐渐远离真理，并成为极端的敌人。因此，仅仅停留在裸露的知识中是危险的。因此，向上帝祈求，他会除去无知和不信的面纱，让光明和生命一起前行，这样我们就能与主一起享受盛宴。

Now that we may have true saving knowledge, first we must attend meekly upon God's ordinances, which he sanctified to this end to let in light to the soul.
既然我们可能拥有真正的救赎知识，首先我们必须谦卑地参与上帝的仪式，他将其祝圣，以此为目的让灵魂得到启示。

For this we must attend on Ordinances
为此，我们必须遵守法令

Will we know sin and our state by nature and how to come out of it, then together with this Revelation must come a heavenly strength into the soul, a heavenly taste and relish and therefore attend upon the Ordinances. And labour for a humble soul, empty of ourselves, and do not think to break into heavenly things with strength of parts, God must reveal, God must take away the veil only by his Holy Spirit in the Ordinance. The veil is taken away from the objects in opening of truths, but the veil must be taken away from the object, and from the heart too. There must be knowledge of the object, as well as an object. The object must be sanctified and fitted to the persons else divine truths will never be understood divinely, nor spiritual truths spiritually. Labour to be emptied of yourselves. In what measure we are emptied of our self-conceitedness and understanding, we be filled in divine things. In what measure we are emptied of ourselves, we are filled with the Spirit of God, and knowledge, and grace. As a vessel in what measure it is emptied, in that measure it is fit to be filled with more supervenient liquor. So in what measure we grow in self-denial and humility, in that measure we are filled likewise with knowledge. He will teach a humble soul that stands not in its own light, what it is to repent, to believe, to love; what it is to be patient under the cross; what it is to live holily and die comfortably. The Spirit of God will teach a humble, self-denying soul all these things, and therefore labour for a humble, empty soul and not to cast ourselves too much into the sins, and fashions of the times. As the Apostle says, Be not conformed to this world, but be ye transformed by the renewing of your mind (Romans 12:2).
我们是否会通过本性了解罪恶和我们的状态，以及如何摆脱它，那么除了这个启示之外，必须有一种天上的力量进入灵魂，一种天上的味道和品味，因此要参与仪式。并且要努力成为一个谦卑的灵魂，空虚自己，不要以自己的能力闯入天上的事物，上帝必须启示，上帝必须用他的圣灵在仪式中除去面纱。面纱从事物的开放中被除去，但面纱也必须从对象和心中除去。必须了解对象，以及对象本身。对象必须被神圣化并适应人，否则神圣的真理永远不会被神圣地理解，也不会被属灵的真理属灵地理解。努力使自己空虚。我们在多大程度上摆脱了自负和理解，我们就在神圣的事物中得到了充实。我们在多大程度上摆脱了自己，我们就被上帝的灵、知识和恩典所充满。就像一个容器，在它被倒空的程度上，它就适合被更多的液体填充。 所以，我们在自我否定和谦卑中成长的程度，我们也同样被知识充满。他将教导一个谦卑的灵魂，不依赖自己的光明，悔改、相信、爱；忍受十字架下的耐心；圣洁地生活和舒适地死亡是什么。上帝的灵将教导一个谦卑、自我否定的灵魂所有这些事情，因此努力成为一个谦卑、空虚的灵魂，不要过多地投入到时代的罪恶和风尚中。正如使徒所说，不要随从这个世界，却要靠着心意的更新而改变（罗马书 12:2）。

Fashion not ourselves after the times
追随时尚不是我们自己

When a man casts himself into the mould of the times, and will live as the rest do, he shall never understand the secrets of God and the good pleasure of God, for the world must be condemned. The world goes the broad way. And therefore we must not consider what others do, but what God teaches us to do.
当一个人将自己塑造成时代的模样，并且像其他人一样生活时，他将永远无法理解上帝的奥秘和上帝的喜悦，因为世界必须受到谴责。世界走的是宽阔的道路。因此，我们不应该考虑别人做什么，而是应该考虑上帝教导我们要做什么。

Be careful to practice what we know
小心实践我们所知道的东西

And add to this: What we know, let us labour to practice. But he that cloth the will of my Father, shall know of every doctrine whether it be of God or not (John 7:17). We must do, and we shall know; but can we do before we know? The meaning is this, that we have first breeding and education, and source light of the Spirit turns it presently to practice, by obedience to that knowledge and then you shall know more. He that doth these things, he shall know all. They shall know that do practice what they know already; To him that hath shall be given (Matthew 13:12). That is, to him that hath some knowledge and puts in practice what he hath, God will increase the talent of his knowledge. He shall know more and more till God reveals himself fully in the world to come.
并且还要补充：我们所知道的，让我们努力去实践。但是遵行我父的旨意的人，必定知道每一条教义是不是出自上帝（约翰福音 7:17）。我们必须行动，我们才能知道；但是我们能在知道之前就行动吗？意思是，我们首先有教养和教育，而圣灵的光照会立即将其转化为实践，通过顺服于那份知识，然后你将会知道更多。那些行动的人，他们将会知道一切。那些实践他们已经知道的人，他们将会知道更多；给予有的，他还要加倍给予（马太福音 13:12）。也就是说，对于那些有一些知识并将其付诸实践的人，上帝将增加他们知识的才能。他们将会越来越多地知道，直到上帝在来世完全显现自己。

Love what we know
爱我们所知

And therefore be faithful to ourselves and true to the knowledge we have; love it and put it into practice when divine truths are discovered. Let the heart affect them, lest God gives us up to believe lies (2 Thessalonians 2:11). We have many given up to this sin because when truths are revealed, they give way to their own proud scornful hearts, they know not the love of the truth. God knows what a Jewel the Truth is and since they despise it, God gives them up to believe lies (2 Thessalonians 2:11). And take heed, practice what we know and love what we know, entertain it with a loving affection.
因此，对自己忠诚，对我们所拥有的知识真实；爱它，并在发现神圣真理时付诸实践。让心灵受到它们的影响，免得上帝让我们相信谎言（帖撒罗尼迦后书 2:11）。我们有许多人因为当真理被揭示时，屈服于自己骄傲蔑视的心灵，他们不懂得真理的爱。上帝知道真理是多么珍贵，既然他们蔑视它，上帝就让他们相信谎言（帖撒罗尼迦后书 2:11）。要谨慎，实践我们所知道的，并且爱我们所知道的，用一种充满爱的情感招待它。

A loving affection is the Casket of this Jewel. If we entertain it not in love, it removes from us its station and being gone, God will remove us into darkness.
一份深情的爱是这颗宝石的盒子。如果我们不以爱心对待它，它将离开我们的位置，一旦离开，上帝将把我们带入黑暗。

Make our studies and closets oratories for the getting of knowledge
使我们的学习和衣橱成为获取知识的祷告室

And remember it is God that takes away the veil of ignorance and unbelief. And therefore make this use of it, to make our studies and closets oratories, not to come to Divine Truths to out-wrestle the excellency of them with our own wits, but to pray to God, as you have. Open mine eyes, and reveal thy truth (Psalm 119:18). And St. Paul prays for the Spirit of Revelation (Ephesians 1:17). And so desire God to reveal and take away the veil from us that he will open Divine Truths to our souls; that since he hath the Key of David that opens and no man shuts, that he would open our understandings to conceive things and our hearts to believe.
记住，是上帝消除无知和不信的面纱。因此，我们要利用这一点，将我们的学习和私密的祷告室，不是用我们自己的智慧去与神圣的真理相争，而是向上帝祈祷，如你所做的。开启我的眼睛，揭示你的真理（诗篇 119:18）。保罗也为启示的灵祷告（以弗所书 1:17）。因此，我们渴望上帝向我们揭示并消除面纱，他将向我们的灵魂开启神圣的真理；既然他拥有大卫的钥匙，能开启而无人能关，愿他开启我们的理解，使我们能够领悟事物并相信。

We can shut but not open our hearts to divine truths
我们可以关闭但不能打开我们的心灵接受神圣的真理

He hath the only key of the soul, we can shut our souls, but cannot open them again. So we can shut our hearts to Divine Truths; we can naturally do this, but open them without the help of the Spirit we cannot. He can open our understandings, as he did the Disciples. He can open our hearts to believe, he can do it and will do it. If we seek him, he will not put back the humble desires of them that fear him. And therefore, for heavenly light and heavenly revelation, all the teaching of the men of the world cannot do it. If we know no more than we can have by books and men that teach us, we shall never come to heaven; but we must have God teach the heart, as well as the brain. He must teach not only the truths themselves, as they be discovered, but the love of them, the faith in them, the practice of them, and he only can do this. He only can teach the heart, he only can discover the bent of the heart, and Satan's wiles that call a cloud upon the understanding. The Spirit only can do it, and therefore in all our endeavours, labour to get knowledge, and join holiness and divine grace, and pray to God that he would reveal the mystery of salvation to us.
他拥有灵魂的唯一钥匙，我们可以关闭我们的灵魂，但无法再次打开它们。所以我们可以关闭我们的心灵对神圣真理的接受；我们可以自然地这样做，但没有圣灵的帮助，我们无法打开它们。他可以打开我们的理解，就像他对门徒所做的那样。他可以打开我们的心去相信，他能做到，也愿意做到。如果我们寻求他，他不会拒绝那些敬畏他的谦卑之心。因此，对于天上的光明和天启，世人的教导都无法做到。如果我们只知道通过书籍和教导我们的人所能获得的知识，我们将永远无法进入天堂；但我们必须让上帝教导我们的心灵，也要教导我们的大脑。他必须不仅教导真理本身，如它们被发现的那样，还要教导对它们的爱、对它们的信仰、对它们的实践，只有他能做到这一点。只有他能教导心灵，只有他能发现心灵的倾向，以及撒旦的诡计如何使理解力变得模糊。只有圣灵能做到这一点，因此在我们的努力中，努力获取知识，并将圣洁和神圣的恩典结合起来，并向上帝祈求他向我们启示救赎的奥秘。

How shall we know that we have heavenly light
我们如何知道我们拥有天上的光明

But how shall we know whether we have this heavenly light and revelation or not? Whether the veil be yet upon our hearts or not? I will not be long in the point. We may know it by this: The Apostle Peter saith to express the virtue of God's power, he hath called us out of darkness to his marvelous light (1 Peter 2:9).
但是我们如何知道我们是否拥有这种天上的光明和启示？我们的心是否还被面纱遮蔽着？我不会在这一点上多说。我们可以通过这个来知道：使徒彼得说，为了表达上帝的能力，他将我们从黑暗中召唤到他奇妙的光明中（彼得前书 2:9）。

By a marveling at the things of faith, and the goodness of God in revealing them to us
通过对信仰事物的惊叹，以及上帝向我们揭示它们的善良

The soul that hath the veil taken from it, there is a marveling at the goodness of God, a wondering at the things of faith. And the soul sees such a price upon divine things that all is dung and dross in comparison of the excellent knowledge of Jesus Christ. Wherefore is it that thou wilt reveal thyself to us, and not unto the world as admiring the goodness of God? What are we? What am I that God should reveal these things to me, and not to the world that many perish in darkness and shadow of death, though they hear of divine things; yet they teaching rebellion and unbelief, are not molded to them and so perish eternally. There is a secret admiration of the goodness of God to the poor soul, and a wonderment at spiritual things. O how sweet is thy law saith David (Psalm 119:103). And teach me the wonders of thy law, and joy unspeakable and glorious (1 Peter 1:8), and peace that passes understanding (Philippians 4:7).
脱去面纱的灵魂，对上帝的善良感到惊奇，对信仰的事物感到惊讶。灵魂看到神圣事物的价值如此之高，以至于与耶稣基督的卓越知识相比，一切都是粪土和废物。因此，你为什么要向我们显现，而不向世人显现，以赞美上帝的善良呢？我们是谁？我是谁，上帝为什么要向我启示这些事物，而不向世人启示呢？尽管他们听到了神圣的事物，但他们教导叛逆和不信仰，没有被塑造成为他们，因此永远灭亡在黑暗和死亡的阴影中。对于贫穷的灵魂来说，上帝的善良是一个秘密的仰慕，对属灵的事物感到惊奇。大卫说：“你的律法对我何等甘美”（诗篇 119:103）。教导我你律法的奇妙，有说不出来的荣耀和喜乐（彼得前书 1:8），以及超越人所能理解的平安（腓立比书 4:7）。

By being carried with desire to know more and more
通过对更多了解的渴望而被带走

These things be high to the soul; by the taste of what they have, they wonder at that little and at that they look for and are carried with desire still further and further, which is a farther evidence. They that have any spiritual knowledge, they be carried to grow more and more, and to enter further and further into the Kingdom. Where there is not a desire still till they come to the full measure that is to be had in Jesus Christ, there is no knowledge at all. Certainly a gracious soul when once it sees, it desires still to feel the power and virtue of Christ in it; as Paul counted all dung in comparison of this knowledge to know myself in Christ (Philippians 3:8), and feel the power of his death in dying to sin, and virtue of his resurrection in raising him to newness of life. It was Saint Paul's study to walk still to the high price of God's calling, and where that is not, no grace is begun.
这些事物对灵魂来说是高尚的；通过品尝它们所拥有的，他们对那一点点感到惊奇，并且对他们寻求的东西越来越渴望，这是进一步的证据。那些拥有任何属灵知识的人，他们被带领着不断成长，进一步进入神的国度。如果没有一种渴望，直到他们在耶稣基督里能够得到的全部，就没有任何知识。当一个有恩典的灵魂一旦看到，它仍然渴望感受到基督的能力和德能；正如保罗在比较这种认识与认识自己在基督里的价值时，认为一切都是粪土（腓立比书 3:8），并且感受到他死于罪的能力和他复活于新生命的德能。圣保罗的学习是不断追求神的呼召的高价值，如果没有这一点，就没有开始的恩典。

When the veil is taken off by sanctification means, which we can justify by our own experience of them

And again, where divine light is and the veil taken away, it is the sanctified means for God works by his own instruments and means and they be able to justify all courses of wisdom. Wisdom is justified of her children (Matthew 11:19). By experience they be able to say the Word is the Word; I have found it casting me down, and raising, me up, and searching the hidden corners of my heart. I have found God's Ordinances powerful, the Word and Sacrament. I have found my hope, faith, strength, and spiritual comfort, and therefore I can justify them. For I have found, tasted, and relished of these things; which works that upon the soul which Christ did on the body. I find mine eyes, I find my deaf ears opened. I can hear with another relish than before. I find a life and quickening to good things, though it be weak, I had no life at all to them before. I find a relish which I knew not before; so that there be spiritual senses whereby I am able to justify that these things be the things of God. So that they that have divine truths, can justify all the ordinances of God, by their own experience. As Peter answered when Christ asked him, will you be also gone? Be gone, said Peter, whether should we go, thou hast the words of eternal life (John 6:67-68).
再次，当神圣的光芒出现并帷幕被揭开时，这是上帝通过自己的工具和方式进行工作的神圣手段，他们能够证明所有智慧的行为。智慧因她的子女而被证明是公正的（马太福音 11:19）。通过经验，他们能够说出这个道是真理；我发现它使我陷入困境，又抬举我，探索我心中的隐藏角落。我发现上帝的法令有力，就是道和圣礼。我发现我的希望、信仰、力量和属灵的安慰，因此我能够证明它们。因为我已经发现、品尝和享受了这些事物；它们在灵魂上产生的作用就像基督在身体上所做的一样。我发现我的眼睛，我发现我的聋耳被打开了。我能以一种不同于以前的品味去听。我发现了对善事的生命和振奋，尽管它很微弱，但以前我对它们一无所知。我发现了一种以前不曾有过的品味；因此，我能够通过属灵的感官来证明这些事物是上帝的事物。所以那些拥有神圣真理的人，能够通过自己的经验证明上帝的一切法令。正如彼得回答基督问他：“你们也要去吗？” 彼得说：“离开吧，我们要去哪里，你有永生的话语。”（约翰福音 6:67-68）

I have found thy words efficacious to comfort and strengthen, and raise, and shall I depart from thee, who hast the words of eternal life? And so take a soul that the Spirit of God hath wrought upon, ask whether they will be careless of means of salvation, not to pray, or hear, or receive the Sacrament; by these have I eternal life conveyed. God hath let in by these, comfort and strength and joy, and shall I leave these things? No, I will not; whether shall I go, thou hast the words of eternal life? Are we able to justify these things by the sweetness we have found in them? Then certainly God hath shined upon the soul, and together with strength and light conveyed sweetness to the soul.
我发现你的话语能够安慰和加强，能够提升，我要离开你吗？你拥有永生的话语。所以，接受上帝的灵感作用的灵魂，问问他们是否会对救赎的途径漠不关心，不祈祷，不听道，不领圣餐；正是通过这些，我传达了永生。上帝通过这些方式带来了安慰、力量和喜悦，我要离开这些吗？不，我不会；我要去哪里？你拥有永生的话语。我们能否通过我们在其中找到的甜蜜来证明这些事情？那么，无疑上帝已经照亮了灵魂，并且在力量和光明之外，将甜蜜传递给了灵魂。

When our knowledge worketh upon us
当我们的知识作用于我们时

A godly man sees things with life, his sight works upon him; it is a transforming sight, as the Apostle saith, we all behold the glory of God and are changed (2 Corinthians 3:18). Sight of light and life goes together with a Christian; as Christ saith, he is the light of the world (John 8:12), and the life of the world. First light, for life comes with light, and light conveys life. All grace is dropped into the will through the understanding; and wheresoever Christ is life, he is light because true knowledge is a transforming knowledge. But if religion be not known to purpose, it hardens and makes work.
一个虔诚的人以生命的眼光看待事物，他的视觉对他产生影响；正如使徒所说，我们都看见神的荣耀并且被改变（哥林多后书 3:18）。光和生命的视觉与基督徒息息相关；正如基督所说，他是世界的光（约翰福音 8:12），也是世界的生命。首先是光，因为生命随着光而来，光传递生命。所有的恩典都通过理解注入到意愿中；而无论基督在哪里，他都是生命，因为真正的知识是一种改变的知识。但是，如果宗教不被真正了解，它会变得僵化并且产生工作。

Application of this to the Sacrament
将此应用于圣礼

We are now by God's good providence come to farther business, to partake of these mysteries; yet it should be the desire of our souls that our eyes may be opened, that in these divine and precious mysteries he would discover hidden love, which is not seen with the eyes of the body. They may see and taste, and relish his love and goodness in Jesus Christ; that as the outward man is refreshed with the elements, so the inward man may be refreshed with his Spirit that they may be effectual to us; that we may justify the course God takes so far, as to come charitably and joyfully to them.
我们现在凭借上帝的恩典来到更深的事工，分享这些奥秘；然而，我们的灵魂渴望着我们的眼睛能够被打开，在这些神圣而宝贵的奥秘中，他会揭示隐藏的爱，这是肉眼无法看见的。他们可以看到、品尝和享受耶稣基督中的爱和善良；就像外在的人通过元素得到滋养一样，内在的人也可以通过他的圣灵得到滋养，这对我们来说是有效的；这样我们就能够公正地、慈善地和喜乐地接受上帝所采取的方式，来参与其中。

The Fourth Sermon — Isaiah 25:7-8
第四篇讲道 — 以赛亚书 25:7-8

I will destroy in this Mountain the face of the covering cast over all people, and the veil that is spread over all Nations. He will swallow up death in victory…

We have heretofore at large spoken of the spiritual and eternal favors of God, let out in the former verse, In this Mountain will the LORD of Hosts make a Feast of fat things. While our soul is in the body it is much guided by our fancy, spiritual things are therefore presented by outward and conveyed to the soul that way. Only we must remember that there is a far greater excellency in the things themselves, than in their representation, for what is all banquets, fatness with marrow, wine on the lees, to the joy and sweetness of religion begun here and accomplished in the world to come.
我们迄今为止广泛谈论了上帝的属灵和永恒的恩惠，正如前一节所说的：“万军之耶和华在这山上，必为万民设摆筵席。”当我们的灵魂还在身体中时，它很大程度上受我们的幻想所引导，属灵的事物因此通过外在的方式呈现并传达给灵魂。只是我们必须记住，事物本身的卓越性远远超过它们的表现，因为所有的宴会、肥美的食物、陈酿的酒，与此相比，它们对于在此开始并在来世完成的宗教的喜悦和甜蜜来说算得了什么呢。

In Christ there is nothing but all marrow, and sweetness in religion that may refresh a man in the lowest condition, if he can but have a taste of it.
在基督里，除了全部的精华，宗教中的甘甜也能够使一个处于最低境地的人得到滋养，只要他能够尝到一点。

Now because the spiritual things of Christ do us no good, as long as they are hid, therefore the Holy Ghost sets down a promise That God will take away the covering cast on all people, and the veil spread over all nations (Isaiah 25:7).
现在，因为基督的属灵事物只有在被揭示时才对我们有益，所以圣灵陈述了一个承诺，即上帝将除去遮盖在所有人民之上的遮蔽物，以及遮盖在所有国家之上的面纱（以赛亚书 25:7）。

But there be some things that will dampen all mirth. Now here is security against them that our joy may be complete and this in the next verse to which I now come. He will swallow up death in victory, he will wipe away tears from all faces (Isaiah 25:8). The Prophet having spoken of a great Feast before, an excellent Feast, sets forth here the services of that Feast, what is it that accompanies it.
但有一些事情会扫兴。现在，这里有一种安全措施，可以使我们的喜悦完整，这在下一节中得到了体现。他必定战胜死亡，他将擦去所有面孔上的眼泪（以赛亚书 25:8）。先知之前已经谈到了一个盛大的宴会，一个卓越的宴会，现在在这里描述了宴会的服务，以及伴随宴会的是什么。

First of all there shall be light to discover the excellency of the Feast, the veil is taken away and a knowledge given to know divine things in a spiritual manner.
首先，必须有光来发现盛宴的卓越之处，面纱被揭开，赋予了一种以灵性方式认识神圣事物的知识。

Then (which will damp all feasts) the fear of death is taken away; He will swallow up death in victory, and wipe away all tears, that is all sorrow, the effect is put for the cause. This is an excellent promise, an excellent service in this spiritual banquet. Suppose a man were set at a Feast furnished with all delicates, royalty attended, clothes suitable and had a sword hung over his head ready to fall upon him, it would call such a damp on his spirit, as would spoil the joy of this Feast. So to hear of spiritual excellencies and yet death, and hell, and damnation coming along, alas where is the comfort you speak of? And therefore to make the Feast more perfect, there is not only light and knowledge, but removal of it whatever may damp the Feast. So this must needs come in to comfort all the rest; He shall swallow up death in victory, and wipe away tears from all faces. Death is here represented to us under the word victory, as a combatant, as one that we are to fight withall, a Captain.
然后（这将扫除所有的宴会）死亡的恐惧被消除了；他将以胜利吞噬死亡，并擦去所有的眼泪，即所有的悲伤，效果代表原因。这是一个极好的承诺，在这个属灵的宴会中提供了一个极好的服务。假设一个人被安排在一顿设备齐全的盛宴上，有皇室的陪伴，穿着合适的衣服，头上悬挂着一把随时会落下来的剑，这会给他的精神带来一种阴霾，破坏了这个盛宴的快乐。所以听到属灵的卓越之处，却伴随着死亡、地狱和永世的咒诅，哎呀，你所说的安慰在哪里呢？因此，为了使宴会更加完美，不仅有光明和知识，还有消除一切可能扫兴的因素。所以这必然是为了安慰其他一切；他将以胜利吞噬死亡，并擦去所有脸上的眼泪。在这里，死亡以胜利的形象呈现给我们，作为一个战斗者，一个我们必须与之战斗的队长。

And then here is the victory of him, Christ overcomes him, and overcomes him gloriously. It is not only a conquest, but a swallowing of him up. Usually God uses all sorts of enemies in their own kind. He causes them that spoil, to be spoiled; them that swallow up, to be swallowed up. So Death, the great swallower, shall be swallowed up.
然后，这是他的胜利，基督战胜了他，而且战胜得光荣。这不仅是一次征服，而且是将他吞噬。通常上帝会用各种各样的敌人以其自身的方式对待他们。他使那些掠夺者被掠夺，使那些吞噬者被吞噬。所以死亡，这个伟大的吞噬者，将被吞噬。

Death is the great king of kings; Death spares none

Beloved, Death is the great king of kings, and the emperor of emperors, the great captain, and ruling king of the world. For no king hath such dominion as Death hath; it spreads its government and victory over all nations. He is equal, though a tyrant. As a tyrant spares none, he is equal in this, he subdues young and old, poor and rich. He levels scepters and spades together, he levels all. There is no difference between the dust of an emperor and the meanest man, he is a tyrant that governs over all. And so there is this equity in him, he spares none.
亲爱的，死亡是伟大的国王之王，帝王之帝，伟大的船长和统治世界的国王。因为没有哪个国王能像死亡那样拥有如此统治力；它在所有国家传播其统治和胜利。尽管是暴君，但他是平等的。就像暴君不会放过任何人一样，他在这方面也是平等的，他征服年轻人和老年人，贫穷人和富有人。他将权杖和铁锹一同拉平，他平等对待一切。皇帝的尘土和最卑微的人之间没有区别，他是统治一切的暴君。因此，他是公平的，他不放过任何人。

Death hath continued from the beginning, let in by sin
死亡从一开始就存在，因罪恶而进入

He hath continued from the beginning of the world to this time; but he is a Tyrant brought in by ourselves (Romans 5:12). Sin let in Death, it opened the door; death is no creature of God's making. Satan brought in sin and sin brought in death; so that we be accessory ourselves to the powerful stroke of this prevailing Tyrant. And therefore sin is called the cause of death.
他从世界开始一直延续到现在；但他是我们自己带来的暴君（罗马书 5:12）。罪让死亡进来，它打开了大门；死亡不是上帝创造的生物。撒旦带来了罪，罪带来了死亡；所以我们自己是这个强大暴君的帮凶。因此，罪被称为死亡的原因。

Sin arms death; Hell the attendant of death

Sin brought in death and arms death; the weapon that death fights with and causes great terror, it is sin. The cause is armed with the power of the wrath of God for sin, the fear of hell and damnation; so that wrath, and hell, and damnation, arming sin, it brings a sting of itself and outs a venom into death. All cares, and fears, and sorrows, and sicknesses are less and petty deaths, harbingers to death itself. But the attendants that follow this great king are worst of all, as (Revelation 6:8) I saw, a pale horse, and death upon it, and after him comes hell. What were death, if it were not for the Pit and Dungeon that follows it? So that death is attended with hell, and hell with eternity. Therefore here is a strange kind of preveiling. There is no victory where there is no enemy, and therefore death must needs be an enemy, yea it is the worst enemy, and the last enemy. Death is not planted in the forborne hope, but it is planted at last for the greatest advantage, and is a great enemy. What doth death? It deprives us of all comfort, pleasure, communion with one another in this life, callings, or whatsoever else is comfortable. The grave is the house of oblivion. "Death is terrible of itself, even to nature," as Augustine saith, "where it is not swallowed up of Christ." For it is an evil in itself, and as I said, armed with a sting of sin after which follows Hell.
罪带来了死亡，死亡带来了武器；死亡与罪同在，它是死亡所战斗的武器，也是造成巨大恐怖的罪恶。原因是因为罪恶拥有上帝的愤怒之力，对罪恶的恐惧，对地狱和诅咒的恐惧；所以愤怒、地狱和诅咒武装了罪恶，使其自身带来刺痛，并将毒液注入死亡。所有的忧虑、恐惧、悲伤和疾病都是较小的、微不足道的死亡，是死亡本身的先兆。但是跟随这位伟大国王的随从是最糟糕的，正如启示录 6:8 所说的，我看见一匹青马，骑马的名字叫做死亡，后面跟着地狱。如果没有紧随其后的深渊和地狱，死亡又算得了什么呢？所以死亡伴随着地狱，地狱伴随着永恒。因此，这里有一种奇怪的优势。没有敌人就没有胜利，所以死亡必然是一个敌人，是最坏的敌人，也是最后的敌人。死亡不是种植在被遗忘的希望中，而是最终为了最大的利益而种植的，它是一个巨大的敌人。死亡做了什么？它剥夺了我们所有的安慰、快乐、与他人在这个生命中的交流、职业或任何其他令人舒适的事物。坟墓是遗忘之家。 "死亡本身就是可怕的，即使对于自然界来说，正如奥古斯丁所说的那样，除非它被基督所吞噬。因为它本身就是一种邪恶，正如我所说的，它带着罪恶的刺，随之而来的是地狱。"

Now this death is swallowed up. When the Scripture puts a person upon death, it is not uncomely for us to speak as the Scripture doth. The Scripture puts a person upon death, and a kind of triumphing Spirit in God's children over death. O death where is thy sting, O grave where is thy victory? (1 Corinthians 15:55).
现在这死亡已经被吞灭。当圣经让一个人面对死亡时，我们说圣经所说的话并不不合适。圣经让一个人面对死亡，并且在上帝的子民中有一种对死亡的凯旋的精神。哦死亡，你的毒针在哪里？哦坟墓，你的胜利在哪里？（哥林多前书 15:55）

Death is the greatest swallower and yet it is swallowed up by Christ; death hath swallowed up all, and when it hath swallowed up, it keeps them. It keeps the dust of kings, subjects great and small, to the general day of judgment, when death shall be swallowed up of itself. It is therefore of the nature of those that Solomon speaks of that cry, give, give, and yet is never satisfied (Proverbs 30:15), like the grave; yet this death is swallowed up in victory.
死亡是最伟大的吞噬者，然而它被基督所吞噬；死亡吞噬了一切，当它吞噬了之后，它将它们保留。它保留了国王、伟大和渺小的臣民的尘土，直到末日审判的一般日子，当死亡将被自己吞噬。因此，它属于所罗门所说的那些呼喊“给，给”的性质，然而从未满足（箴言 30:15），就像坟墓一样；然而这死亡在胜利中被吞噬。

Christ swallows up death in victory for himself and his; because he hath satisfied for sin
基督为自己和他的人群战胜了死亡，因为他已经为罪赎罪

But how cometh death to be swallowed up? Christ will swallow up death in victory, for himself and his. First of all, because sin brought in death, our Saviour Christ became sin, a sacrifice to his Father's justice for sin. He was made sin for us (2 Corinthians 5:21), he was made a curse for us, to take away the curse due to us. And sin being taken away, what hath death to do with us, and hell, and damnation, the attendants on death? Nothing at all. Therefore (Colossians 2:13-14) upon the cross Christ did nail the law, and sin and the devil; there he reigned over principalities and powers, which were but executioners let loose by reason of our sins. And God being satisfied for sin, the devil hath nothing to do with us, but to exercise us, except it be for our good. So that he hath swallowed up death because by his death he hath taken away sin and so the power of Satan, whose power is by sin. And therefore it is excellently set down (Hebrews 2:14). He also took part of flesh and blood, that through death he might destroy him that had the power of death, that is, the devil. So Christ by death overthrew Satan, that had the power of death; because by death he took away sin, the sins of all, and bare our sins upon the cross, and was made sin for us that knew no sin (2 Corinthians 5:21). He is ours, if we believe; for then Christ is given to a particular man when he believes. Beloved, Christ upon the cross did triumph over all our spiritual enemies, sin and death, and all. It was a kingdom of patience.
但是死亡是如何被吞噬的呢？基督将以胜利吞噬死亡，为他自己和他的子民。首先，因为罪带来了死亡，我们的救主基督成为了罪，为了他父亲对罪的公正而成为了牺牲品。他为我们成为了罪（哥林多后书 5:21），他为我们成为了咒诅，以消除我们应得的咒诅。罪被除去，死亡、地狱和永远的刑罚与我们有什么关系呢？根本没有。因此（歌罗西书 2:13-14），基督在十字架上钉住了律法、罪和魔鬼；他在那里统治着那些只是因我们的罪而被释放的执法者。上帝对罪满意了，魔鬼对我们没有任何事情可做，除非是为了我们的好处而使我们受苦。所以他吞噬了死亡，因为通过他的死亡，他除去了罪和撒旦的权势，而撒旦的权势是通过罪来的。因此，这句话（希伯来书 2:14）非常精确地表达了这一点：他也同样分享了血肉之躯，以便通过死亡毁灭那拥有死亡权势的人，也就是魔鬼。 所以基督通过死亡击败了撒旦，撒旦拥有死亡的权力；因为通过死亡，他除去了罪恶，承担了我们所有人的罪恶，并在十字架上成为我们无罪的代罪羔羊（哥林多后书 5:21）。如果我们相信，他就是我们的；因为当一个人相信时，基督就赐给他。亲爱的，基督在十字架上战胜了我们所有的属灵敌人，罪恶和死亡。这是一个充满耐心的国度。

A double kingdom of Christ; A kingdom of patience, A kingdom of power
基督的双重王国；一个耐心的王国，一个权力的王国

You know there is a double kingdom of Christ; a kingdom of patience, and a kingdom of power. Christ on the cross suffering punishment due to sin overcame the law, and the devil, and sin which is the kingdom of patience; the kingdom of power he hath in heaven. If Christ were so able in his kingdom of patience to conquer our greatest enemies, what will he do in his kingdom of power? As Paul reasons (Romans 5:10), If by his death we are saved, much more now he triumphs in heaven, and appears for us, is he able to convey greater matters to us.
你知道基督有一个双重的王国：一个是忍耐的王国，一个是权能的王国。基督在十字架上承受了因罪而应受的惩罚，战胜了律法、魔鬼和罪，这是忍耐的王国；他在天上拥有权能的王国。如果基督在他的忍耐的王国中能够征服我们最大的敌人，那么他在他的权能的王国中将会做什么呢？正如保罗所推理的（罗马书 5:10），如果我们因他的死得救了，那么他现在在天上得胜，并为我们显现，他能够给我们带来更大的事情。

Christ conquers for us and in us

If Christ in the days of his flesh did conquer, how glorious will his conquest be at the day of judgment. Now Christ hath conquered all in his own person as our head, then he will conquer for us in his mystical body; what is now done in his person, shall be done in his members. In the meantime, faith is our victory, his conquest over death our victory, his victory over all our spiritual enemies is our victory. Everyone that believes is a conqueror of death, though he die, because he sees it conquered in Christ his head, and as it is truly conquered in him, so Christ will conquer it in all his members.
如果基督在他肉身的日子里征服了，那么在审判的日子里，他的征服将是多么荣耀。现在基督已经在他自己的人身上征服了一切，作为我们的头，然后他将在他神秘的身体中为我们征服；现在在他的人身上所做的，将在他的肢体中完成。与此同时，信仰是我们的胜利，他对死亡的征服是我们的胜利，他对我们所有属灵敌人的胜利是我们的胜利。每个相信的人都是死亡的征服者，尽管他死了，因为他看到它在基督他的头上被征服，正如它在他身上真正被征服一样，基督将在他的所有肢体中征服它。

For as Christ in his natural body is gone to heaven there to appear in our behalf, so shall mystical Christ be wholly in glory. He will not leave a finger, we shall all triumph over all our spiritual enemies; as Christ's natural body is glorious in heaven, as our head, so shall also his mystical body be.
因为基督以他的真实身体升天，代表我们出现在天上，所以神秘的基督将完全荣耀。他不会留下一根手指，我们将战胜所有属灵的敌人；正如基督的真实身体在天上荣耀，作为我们的头，神秘的身体也将如此。

You see then how death is swallowed up by Christ as our surety, as the second Adam upon the cross; and truly swallowed up in him. And by faith this victory is ours, and time will come when in our own persons it shall be swallowed up in victory.
你看到了，死亡是如何被基督作为我们的担保人所吞噬的，他是在十字架上的第二个亚当；而且确实是在他里面被吞噬。通过信仰，这个胜利属于我们，将来会有一天，我们自己的人身上也会被胜利所吞噬。

This might be enlarged, but I haste to make use of it.
这可能会被放大，但我急于利用它。

Death was conquered by Christ when he had given way to be under the power of it
当基督屈服于死亡的权力时，死亡被征服了

Mark I beseech you how death is swallowed up by Christ in his own person for our good, he gave a great way to death, for death seized on him upon the cross, death severs soul from body, death had him in his own cabinet, his grave for three days. Nay this great King and tyrant death, had a great conquest over Christ himself. But here was the glory of this victory: when death this great conqueror of the world had Christ upon the cross, and in his own dominion in the grave, where he rules and reigns, consuming and swallowing up all, death was fain to give up all, and Satan thought to have had a great morsel when he devoured Christ. But there was a hook in his divine power that catched him, that when he thought to have swallowed up Christ, he was swallowed up himself, his head was then broken. He never had such a blow as by Christ on the cross, when he was overcome being a scorn of the world visibly, yet invisibly in God's acceptation of that sacrifice, and in a spirit of faith. Christ triumphs over Satan, death was subdued even in his own kingdom and that makes the victory great.
马可，我恳求你明白基督如何亲自为我们的利益吞噬了死亡，他为死亡开辟了一条伟大的道路，因为死亡在十字架上夺取了他，死亡将灵魂与肉体分离，死亡将他囚禁在自己的坟墓里三天。不，这位伟大的国王和暴君死亡，对基督本人取得了巨大的胜利。但这里的荣耀在于这场胜利：当死亡这个世界的伟大征服者在十字架上夺取了基督，并在他自己的统治下的坟墓里，他统治和掌管着一切，死亡不得不放弃一切，撒旦本以为吞噬基督时会得到一大块美食。但是他神圣的力量中有一个钩子抓住了他，当他以为要吞噬基督时，他自己被吞噬了，他的头被打破了。他从未受到过像在十字架上被基督战胜那样的打击，当他被世人嘲笑时，他在上帝接受那个牺牲的时候，在信仰的灵里是无形的。基督战胜了撒旦，死亡甚至在他自己的王国中被征服，这使得胜利更加伟大。

Death by seizing on Christ without right, Christ hath freed us from the evil of death when it had right to as Death hath lost all its right by fattening on Christ, and so is become as a drone without a sting. So the great swallower of all is swallowed up itself at last by Christ.
基督无权被夺去生命，基督使我们从死亡的邪恶中解脱出来，当死亡有权力时，它失去了所有权力，因为它以基督为食，所以变成了一只没有刺的雄蜂。因此，最大的吞噬者最终被基督吞噬。

First we see God gives way to his enemies for a time when he will give glorious victory
首先，我们看到上帝在一段时间内让步给他的敌人，而后他将赐予辉煌的胜利

Now for comfortable use of it. First, let us consider that God oftentimes gives a great deal of way to his greatest enemies. God uses a stratagem of retiring. He seems to retire and give liberty to his enemies, but it is to triumph and trample upon them with greater shame, he will tread them to dust afterward. Christ gave death a great deal of liberty, he was crucified and tormented, then had to the grave, and there he lay. And this was to raise a greater triumph over this great prevailer, over the world and death itself.
现在为了舒适地使用它。首先，让我们考虑到上帝常常给予他最大的敌人很大的余地。上帝采用了一种退却的策略。他似乎退却并给予他的敌人自由，但这是为了以更大的耻辱战胜并践踏他们，他将在之后将他们踏成尘土。基督给了死亡很大的自由，他被钉在十字架上受苦，然后进入坟墓，他就在那里躺着。这是为了对这个强大的胜利者，对世界和死亡本身进行更大的胜利。

It is continued so in the Church. Doth not he give way to the enemies of the Church, they may come to say, "Ahah, ahah, so would we have it. Now the poor children of God are where we would have them; but then comes sudden destruction" (1 Thessalonians 5:3). God to make his victory more glorious and more to discover their cruelty, comes upon them when they be in the top of pleasure and the Church in the bottom of abasement; then God swallows up all in victory, as Christ did death when it seemed to have been itself victorious.
在教会中也是如此。他不是让教会的敌人得逞吗？他们可能会说：“啊哈，啊哈，我们就是这样希望的。现在神的贫穷子民正处在我们希望的位置；但随之而来的是突如其来的毁灭”（帖撒罗尼迦前书 5:3）。为了使他的胜利更加辉煌，更加揭示他们的残忍，当他们陶醉于快乐之巅，教会陷入卑微之时，神降临，以胜利吞噬一切，就像基督在死亡似乎已经获胜时一样。

This is a very comfortable consideration, for if death be overcome when it seemed to overcome Christ, what need we fear any other enemy? Christ hath broken the net as an eagle or great bird, and the rest escape by him.
这是一个非常令人舒适的考虑，因为如果死亡在似乎战胜基督的时候被战胜，我们还需要害怕其他任何敌人吗？基督像鹰或大鸟一样打破了网，其他人通过他逃脱。

Death is already swallowed up to faith

You may enlarge this in your own meditations: he will swallow up death in victory. This is said for the time to come, he will swallow up death; but Paul saith it is also past, and swallowed up already. Faith saith it is done, and so it is in our head. Were it not comfortable now to all true hearted Christians, to hear that the Church fares better, and that the enemies were swallowed up, for they be but the instruments of this inferior death. Let us get the Spirit of faith and see them all conquered, certainly they shall have the worst at last. He that hath swallowed up death in victory, will swallow up all that be the cause of death. And therefore the Scripture speaks of these things as past, Babylon is fallen, as a millstone cast into the bottom of the Sea (Revelation 18:21).
你可以在自己的冥想中放大这一点：他将以胜利吞噬死亡。这是为了未来的时候说的，他将吞噬死亡；但保罗说它也已经过去，已经被吞噬了。信仰说这已经完成了，在我们的头脑中是这样的。对于所有真诚的基督徒来说，现在听到教会状况更好，敌人被吞噬了，这是多么令人舒适啊，因为他们只是这种次要死亡的工具。让我们获得信仰的灵性，看到他们都被征服，他们最后肯定会遭受最坏的下场。那个以胜利吞噬死亡的人，将吞噬所有导致死亡的原因。因此，圣经将这些事物描述为过去时，巴比伦已经倒塌，像被扔进海底的磨石一样（启示录 18:21）。

Get a spirit of faith and we shall never be much troubled with Babylon; for all the enemies of Christ, and adherents to that man of sin must down, and partake of the judgment threatened in the Revelations. Heaven hath concluded it, and all the policy of Rome and hell cannot disannul it. They be already swallowed up to faith, and Christ will rule till he hath put them all under his feet; which shall be done not only to destroy them, but to raise himself higher, in giving them up to their confusion.
获得一种信仰的精神，我们将不会受到巴比伦的困扰；因为基督的一切敌人和那个罪恶之人的追随者必将倒下，并且要承受启示录中所威胁的审判。天堂已经决定了这一点，罗马和地狱的一切计谋都无法废除它。他们已经被信仰吞噬，基督将统治直到将他们都踏在脚下；这不仅是为了摧毁他们，还为了让自己更高地升起，将他们交给他们自己的混乱。

Labour to be one with Christ crucified
努力与基督被钉在十字架上合一

Again, if death be swallowed up in victory, labour to be one with Christ crucified for union with him, begin with union with Christ. The first union is with Christ abased, and then with Christ glorified. And therefore labour to see sin that brought in death, subdued by the power of Christ's death in some measure, and then we shall have comfort in his death glorified. For in my holy mount death is swallowed up, that is, the true Church of Christ. Labour to be members of Christ, otherwise death will come as a tyrant indeed, armed with a terrible sting, in his full force to assail you. It is the most terrible thing to see death come armed with the wrath and anger of God, and attended with hell and damnation. Labour therefore to be one with Christ crucified, to get our sins crucified, and ourselves partakers of his death; and then no damnation, no fear of death to them that are in Christ. They may die, but they are freed from eternal death and they shall rise again even as Christ's body rose to glory.
如果死亡被胜利所吞噬，努力与基督被钉十字架的身体合一，从与基督的合一开始。第一次合一是与卑微的基督合一，然后是与荣耀的基督合一。因此，努力看到罪被基督的死的力量所征服，这样我们就能在他荣耀的死中得到安慰。因为在我的圣山上，死亡被吞噬，也就是说，基督的真正教会。努力成为基督的肢体，否则死亡将以暴君的姿态来临，带着可怕的刺，全力攻击你。看到死亡带着上帝的愤怒和怒火，伴随着地狱和永世的刑罚，是最可怕的事情。因此，努力与基督被钉十字架的身体合一，使我们的罪被钉在十字架上，使我们成为他死的参与者；那些在基督里的人将不会受到永恒的死亡的刑罚和对死亡的恐惧。他们可能会死亡，但他们已经从永恒的死亡中得到解脱，他们将再次复活，就像基督的身体复活得荣耀一样。

Get therefore into Christ and desire the power of his death subduing sin. In what measure we grow in that, we grow in boldness and joy, and whatsoever privileges follow Christ.
因此，进入基督，并渴望他的死亡战胜罪恶的力量。我们在这方面的成长程度决定了我们的大胆和喜乐，以及随之而来的基督的一切特权。

Be thankful to God for this victory in Christ
为基督的胜利感谢上帝

Again, when we be in Christ true members of him, then let us be thankful to God for this victory, thankful to Jesus Christ that hath given us victory. When we think of death, of sin, of judgment, of hell, of damnation, let us be framed as a Christian should.
当我们成为基督的真正信徒时，让我们感谢上帝赐予我们这场胜利，感谢耶稣基督给予我们胜利。当我们思考死亡、罪恶、审判、地狱和永世的时候，让我们以一个基督徒应有的方式来思考。

Now let him (that hath the most terrible and fearful things in the world as conquered enemies) say, "O blessed be God for Christ, and blessed be Christ for dying for us, and by death disarming, death of his sting; that now we can think of it in our judgments quietly. Now we can think of all these as conquered enemies." This is the fruit of Christ's death, they are not only enemies, but friends in Christ. Sin the remainder of it, the guilt of it that binds over to damnation is taken away, the remainders of it serve to humble us, make us feel the power of pardon, and to desire another world where we shall be all spiritual, so that death is a part of our jointure.
现在让那些拥有世界上最可怕和可怕的事物作为征服的敌人的人说：“哦，感谢上帝为基督，感谢基督为我们而死，通过死亡剥夺了死亡的毒针；现在我们可以在我们的判断中平静地思考它。现在我们可以把所有这些都看作是被征服的敌人。”这是基督之死的果实，它们不仅是敌人，而且在基督里是朋友。罪是它的余留，将我们束缚在永恒的刑罚之下，但它的余留使我们谦卑，让我们感受到宽恕的力量，并渴望另一个世界，在那里我们将全然属灵，所以死亡是我们的联合的一部分。

The benefits of death to a person that is in Christ

All things are yours, life and death; death doth us many excellent services. It is a door and passage to life. Death is the death of itself, destroys itself. We never truly live till we die, and when we die, we are past fear of death. So that sin dies, misery dies, death dies; though it takes us from comforts and employments, and friends here, yet it is a change to a better place, and better company, and better employments, and better condition, to be in a glorious condition to eternity. And therefore we have cause to bless God in Christ that took our nature, and in our nature disarmed our greatest enemy, sin and so disarmed death, and freed us from the wrath of God, and hell and damnation. O, we can never be thankful enough for this.
一切都属于你，生与死；死为我们带来了许多卓越的服务。它是通往生命的门和通道。死亡是自身的死亡，毁灭了自己。直到我们死去，我们才真正活着，而当我们死去时，我们已经不再害怕死亡。因此，罪恶死去，痛苦死去，死亡死去；虽然它带走了我们在这里的安慰、工作和朋友，但它是一个更好的地方、更好的伴侣、更好的工作和更好的境况的改变，是一个永恒的荣耀境况。因此，我们有理由在基督里感谢上帝，他接受了我们的本性，并在我们的本性中剥夺了我们最大的敌人，罪恶，从而剥夺了死亡，并使我们摆脱了上帝的愤怒、地狱和永世的刑罚。哦，我们永远感激不尽这一点。

Let those that are in Christ be ashamed of the fear of death
让那些在基督里的人为对死亡的恐惧感到羞愧

Again, if death be swallowed up in victory, let us be ashamed of the fear of death because Christ saith he will swallow him up, as he hath already in his own person. Shall we be afraid of an enemy that is swallowed up in our head, and shall be swallowed up in every one of us? If we cherish fear, we show we look not for an interest in this promise; for it is a promise, that in this holy mountain death shall be swallowed up in victory, and why should we fear a conquered enemy, none will fear an enemy that is conquered.
再次，如果死亡被胜利所吞噬，让我们为对死亡的恐惧感到羞愧，因为基督说他将吞噬死亡，就像他已经在自己的身上做到了一样。我们应该害怕一个在我们的头上被吞噬，并将被我们每个人所吞噬的敌人吗？如果我们怀有恐惧，那就说明我们并不期待在这个应许中有份；因为这是一个应许，在这座圣山上，死亡将被胜利所吞噬，为什么我们要害怕一个被征服的敌人呢？没有人会害怕一个被征服的敌人。

But how came Christ to fear death, and we not to fear?
但是基督为什么害怕死亡，而我们却不害怕？

Answer: Christ had to deal with death armed with a terrible thing, with sin and the wrath of God for sin and therefore when he was to die, Father let this cup pass from me (Matthew 26:39). But death is disarmed to us; He had to encounter sin and the wrath of God, and death in all its strength. But we are not so, we are to deal with death like the brazen Serpent that hath the shape of death, but no sting at all. It has become a drone ever since it lost its sting in Christ. Life took death that death might take life (2 Corinthians 4:11-12) as he said. The meaning is, Christ's life itself took death that we that were so subject to death, that we were death itself might take life. O blessed consideration, nothing comparable to the consideration of the death of Christ, it is the death of deaths.
答案：基督必须面对一件可怕的事情，即罪恶和因罪恶而来的上帝的愤怒，因此当他要死的时候，父亲让这杯离开我（马太福音 26:39）。但对我们来说，死亡已经被剥夺了力量；他必须面对罪恶和上帝的愤怒，以及死亡的全部力量。但我们不是这样，我们要像那有着死亡形象但没有毒刺的铜蛇一样面对死亡。自从基督失去毒刺以来，它已经变成了一只无害的蜜蜂。生命接受了死亡，以便死亡可以带走生命（哥林多后书 4:11-12），正如他所说的。这意味着，基督的生命本身接受了死亡，以便我们这些如此容易受死亡控制、几乎就是死亡本身的人可以得到生命。哦，多么有福的思考，没有什么可以与基督的死亡相比，它是死亡中的死亡。

And then again we are sure of victory, it is conquered in our Head, and shall be in us. But you say we are to conflict with the pangs of death, and many troubles meet in death. It is true, but it is conquered to faith and in Christ our Head, we must fight. Christ trains us to overcome death ourselves by faith and then we are sure of victory. Join these two together, it is conquered in Christ our Head, and shall be conquered of us; death keeps our dust and must give them all again.
然后，我们再次确信胜利，它在我们的头脑中被征服，也将在我们身上征服。但你说我们必须与死亡的痛苦和许多困难作斗争。这是真的，但它在信仰中被征服，在我们的头脑基督里，我们必须战斗。基督通过信仰训练我们自己克服死亡，然后我们才能确信胜利。将这两者结合起来，它在我们的头脑基督里被征服，也将被我们征服；死亡保留了我们的尘土，但必须再次归还给它们。

But in the meantime we die.
但与此同时，我们死去。

Answer: 'Tis so, but we are sure of victory. He will protect us in our combat that hath conquered for us. We fight against death and the terror of it, in the strength and faith of his victory; join these three together.
答案：“是的，但我们对胜利有把握。他将在我们的战斗中保护我们，他已经为我们征服了。我们与死亡及其恐惧作斗争，依靠他胜利的力量和信仰；将这三者结合在一起。”

He that hath been our Saviour in life, will be so to death and not exclusively, then to leave us but to death, and in death forever, yea most ready to help us in our fast conflict.
他曾是我们生命中的救主，也将是我们死亡时的救主，不仅仅是在死亡时离开我们，而是永远留在死亡中，并且在我们激烈的斗争中最乐意帮助我们。

Death is terrible to the wicked

Indeed to wicked men death is terrible, for he sends the devil to fetch them out of the world; but for these that be his, he sends his angels to fetch them and he helps them in their combat. We must not therefore fear overmuch. There is a natural fear of death, death wrought upon Christ himself God-man; not only death, but such a death, he was to be left of his Father and lie under the sense of the wrath of God. The separation of that soul from the body he took upon him was terrible; and therefore he saith, If it be possible let this cup pass from me (Matthew 26:39). That was nature and without it he had not been true man. But that I say, is that grace may be above nature. Death is a time of darkness, it strips us of earthly comforts, friends, callings, employments; but then comes the eye of faith to lay hold on the victory of Christ in time to come, when death shall be only swallowed up in victory, and then the glorious state to come, to which death brings us, so that here faith must be above sense and grace above nature. And therefore I beseech you let us labour for it.
对于邪恶的人来说，死亡是可怕的，因为他们会被魔鬼带走离开这个世界；但对于那些属于上帝的人来说，他会派遣天使来接他们，并在他们的战斗中帮助他们。因此，我们不应过于害怕。对于死亡，有一种自然的恐惧，这是基督自己作为上帝和人所经历的死亡；不仅是死亡，而且是这样一种死亡，他将被他的父亲离弃，并承受上帝的愤怒。他所承受的灵魂与他所承担的身体的分离是可怕的；因此他说，如果可能，让这杯离开我（马太福音 26:39）。那是人性，没有这个，他就不是真正的人。但我所说的是，恩典要超越自然。死亡是黑暗的时刻，它剥夺了我们的地上的安慰、朋友、职业和工作；但信心的眼睛会来到，抓住基督在未来时代的胜利，当死亡只会被胜利吞噬时，以及即将到来的荣耀状态，死亡将我们带到那里，所以在这里，信心必须超越感官，恩典必须超越自然。因此，我恳求你们为此努力。

There be two sorts of men to whom I would speak a little.
有两种人我想要稍微说一些话。

They are fools that in a carnal bravery condemn death before disarmed in Christ
他们是愚昧的人，在肉体的勇气面前，谴责死亡，而在基督里却没有解除武装

First, those that in a kind of bravery seem to slight death; men of base spirits as we call them, fools, vain-glorious spirits, empty spirits. Is there any creature unless in Christ, able groundedly to slight so great an enemy as death, armed with a sting of sin and attended with hell and damnation? The Romish and devilish spirits are terrible; but if thy sins be not pardoned, it is the most terrible thing in the world to die, for there is a gulf afterwards. What shall we say then of single combatants that for vain-glory are prodigal of their lives, that for a foul word, a little disgrace, will venture on this enemy that is armed with sin and if they die, they die in sin. And which is the miserable condition of him that dies in sin, his death opens the gate to another death which is eternal. They say they have repented, but there is no repentance of a sin to be committed. Canst thou repent of a sin before it be committed? That is but a mockery of God. And what saith the Scripture? Is it not the most terrible judgment under heaven to die in our sins? A man that dies in sin dies in hell, he goes from death to hell and that eternal.
首先，那些似乎轻视死亡的勇敢者；我们称之为卑鄙的人，愚蠢的人，虚荣的人，空洞的人。除了在基督里，有什么生物能够真正轻视如此强大的敌人——死亡，它带着罪的刺和地狱与永世的刑罚？罗马和邪恶的精神是可怕的；但如果你的罪没有得到赦免，死亡将是世界上最可怕的事情，因为之后就是一个深渊。那么，对于那些为了虚荣而挥霍生命的单打独斗者，我们该说什么呢？为了一句污言秽语，一点耻辱，他们就会冒险面对这个带着罪孽的敌人，如果他们死了，就会死在罪中。而死在罪中的人的可悲境况是，他的死亡打开了通往另一个永恒死亡的大门。他们说他们已经悔改，但是对于即将犯下的罪行，是没有悔改的。你能在犯罪之前悔改吗？那只是对上帝的嘲弄。圣经又怎么说呢？死在罪中难道不是天下最可怕的审判吗？一个死在罪中的人死在地狱，他从死亡进入地狱，而且是永恒的地狱。

I wonder therefore that the wisdom of flesh and blood should take away men's wit, and faith, and grace, and all, so much as to slight death and repentance, as if it were so easy. Now beloved, death is a terrible thing, it hath a sting and thou shalt know it if thou hast not grace to feel the sting of it whilst thou livest.
我想，肉体和血肉的智慧竟然能够夺走人们的才智、信仰、恩典等等，以至于对待死亡和悔改如此轻慢，仿佛那是件容易的事情。亲爱的，死亡是可怕的，它有一根刺，如果你活着时没有恩典去感受它的刺痛，你将会明白。

When thou diest the sting will revive, then thy conscience shall awake in hell. Drunkenness and jollity takes away sense of sin, but sin will revive and conscience will revive. God hath not put it into us for naught. Death is terrible, if not disarmed beforehand. And if thou go about to die without disarming it before, it will not be out-faced. It is not an enemy to be scorned and slighted. And therefore be Christians in good earnest, else leave profession and perish eternally. For we must all die and it is a greater matter than we take it. But if we be true Christians, it is the sweetest thing in the world, an end of all misery, a beginning of true happiness, an inlet to whatsoever is comfortable. Blessed are they that are in the Lord by faith, and them that die in the Lord, their death is better than the day of life. Our birthday brings us into misery, and therefore let me speak to true Christians and bid them be ashamed of fearing death too much, which of an enemy is become a reconciled friend.
当你死去时，痛苦将复活，然后你的良心将在地狱中苏醒。醉酒和欢乐会使罪恶感消失，但罪恶将复活，良心也将复活。上帝并非白白地将它放在我们身上。如果没有提前解除死亡的威胁，死亡是可怕的。如果你试图在没有解除死亡威胁之前去面对它，它将无法被面对。它不是一个可以轻视和忽视的敌人。因此，要真诚地成为基督徒，否则就放弃信仰并永远灭亡。因为我们都必须死亡，这比我们想象的更重要。但如果我们是真正的基督徒，那么死亡是世界上最甜蜜的事情，是所有痛苦的终结，是真正幸福的开始，是一切安慰的源泉。那些凭信心在主里的人是有福的，他们在主里死去，他们的死亡比生命的日子更美好。我们的生日将我们带入了痛苦之中，因此让我对真正的基督徒说一句话，告诉他们不要对死亡过于恐惧，因为死亡已经从敌人变成了一个和解的朋友。

Of consolation to those that are in Christ; death is not only subdued, but made a friend

This may in the next place yield great consolation to those that are in Christ Jesus, that death by Christ is swallowed up in victory; and the rather because the Holy Ghost means more than a bare victory over death. Death is not only subdued, but is made a friend to us. As in Psalm 110 it is said his enemies shall be his footstool (Psalm 110:1). Now a footstool is not only trampled upon, but a help to rise. And so death is not only subdued, but it advances God's children, and raises them higher. It is not only an enemy, but a reconciled friend, for he doth that which no friend in the world can do. It ends all our misery and is the inlet into all happiness for eternity. And whatsoever it strips us of here, it gives us advantage of better in another world. It cuts off our pleasures, and profits, and company, and callings here; but what is that to our blessed change afterward, to our praising of God forever, to the company of blessed souls, and the profits, and pleasures at the right hand of God for evermore? And therefore it is not only conquered, but to show the excellency of his power, he hath made it a friend of an enemy, and the best friend in the world. It indeed separates soul from body, but it joins the soul to Christ; so that the conjunction we have by it is better than the separation, if the conjunction makes us partake of our desire. I desire to be dissolved, saith St. Paul, but that is not well translated. I desire to depart, and to be with Christ, which is best of all (Philippians 1:23) so that it is not only, not an enemy but a friend. And therefore the Apostle makes it our jointure, part of our portion, all things are yours. Why? You are Christ's and Christ is God's. What are ours? things present, things to come, life, death. And well may death be ours because sin is our enemy, that remainder that is kept in our nature to exercise us and humble us, and fit us for grace.
这对那些在基督耶稣里的人来说，可能会带来极大的安慰，因为基督的死使死亡被胜利所吞噬；而且更重要的是，圣灵的意思不仅仅是对死亡的简单胜利。死亡不仅被征服，而且成为我们的朋友。正如诗篇 110 所说，他的敌人将成为他的脚凳（诗篇 110:1）。现在，脚凳不仅被践踏，而且是帮助站起来的。因此，死亡不仅被征服，而且提升了上帝的儿女，使他们更加高尚。它不仅是一个敌人，而且是一个和解的朋友，因为它做了世界上没有朋友能做到的事情。它结束了我们所有的痛苦，并成为永恒幸福的入口。无论它在这里剥夺我们什么，它都给了我们在另一个世界更好的优势。它剥夺了我们在这里的快乐、利益、伴侣和职业，但对于我们后来的祝福变化来说，这有什么关系呢？对于我们永远赞美上帝的伴侣，对于在上帝右边的利益和快乐，这有什么关系呢？因此，死亡不仅被征服，而且为了显示他的权能的卓越性，他使它成为敌人的朋友，成为世界上最好的朋友。 它确实将灵魂与身体分离，但它将灵魂与基督结合在一起；因此，如果这种结合使我们分享我们的愿望，那么我们通过它所拥有的结合比分离更好。圣保罗说：“我渴望解脱”，但这样翻译不准确。我渴望离世，与基督同在，这是最好的（腓立比书 1:23），所以它不仅不是敌人，而且是朋友。因此，使徒将其视为我们的嫁妆，我们的一部分，一切都是你们的。为什么？因为你们是基督的，基督是上帝的。我们拥有什么？现在的事物，将来的事物，生命，死亡。死亡之所以属于我们，是因为罪是我们的敌人，它在我们的本性中保留下来，以锻炼我们、使我们谦卑，并使我们适应恩典。

It is profitable for some to fall

As Augustine saith, "I dare be bold to say, it is profitable for some to fall, to make them more careful and watchful, and to prize mercy more, so that not only death, but sin and the devil himself is ours; for his plots are for our good. God over-shoots him in his own bow." He will give them over to Satan, saith the Apostle, that they may learn not to blaspheme; yet though they have a spirit of blasphemy by the humbling of their bodies, they be taught not to blaspheme, so that not only death but sin, and he that brought sin into the world, the devil, are become our friends.
正如奥古斯丁所说，“我敢大胆地说，有些人跌倒是有益的，可以使他们更加小心和警惕，更加珍惜怜悯，以至于不仅仅是死亡，而是罪恶和魔鬼本身都是我们的；因为他的阴谋是为了我们的利益。上帝在他自己的弓箭中超越了他。”使徒说，他会把他们交给撒旦，以便他们学会不亵渎；然而，尽管他们有亵渎的精神，通过谦卑自己的身体，他们被教导不亵渎，以至于不仅仅是死亡，而是罪恶和带罪入世的魔鬼都成为我们的朋友。

Satan hath advantage by our fearing death
撒旦通过我们对死亡的恐惧而获得优势

This being so, it may be for special comfort that we not fear the King of Fears. The devil hath great advantage by this affection of fear, when it is let upon this object death. Overcome death, and all troubles are overcome; who will fear anything that hath given up himself to God? Skin for skin and all that a man hath will he give for his life. The devil knows that well enough; Therefore fear not, saith Christ, them that can kill the body (Matthew 10:28). Fear causes snares, saith Solomon, snares of conscience. But if a man hath overcome the fear of death once, what more is to be done? What if they take away life, they cannot take away that that is better than life, the favor of God. If we die in the Lord, we die in the favor of God, which is better than life; and we shall be found in the Lord at the day of judgment, and shall be forever with the Lord in heaven. And therefore this is a ground of resolution in good causes, notwithstanding all threats whatsoever because death itself is swallowed up in victory.
这样一来，我们可能会因为不害怕死亡之王而感到特别安慰。当恐惧的情感指向死亡这个对象时，魔鬼就会从中获得巨大的优势。战胜死亡，一切困扰都会被克服；谁会害怕那些已经将自己交托给上帝的事物呢？人为了保命，会舍弃一切，连皮肉都不顾。魔鬼对此心知肚明；因此，基督说：“不要怕那些能杀害身体的人”（马太福音 10:28）。所罗门说，恐惧会造成陷阱，即良心的陷阱。但是，一旦一个人战胜了对死亡的恐惧，还有什么更重要的事情要做呢？即使他们夺走了生命，他们也无法夺走比生命更好的东西，那就是上帝的恩宠。如果我们在主里死去，我们就在上帝的恩宠中死去，这比生命更好；在审判的那一天，我们将在主里被找到，并且将永远与主同在天堂。因此，这是在善事上坚定决心的基础，无论面对任何威胁，因为死亡本身已经被胜利所吞噬。

The worst the world can do is to take away life, and in that they do the godly a pleasure

The worst the world can do is to take away this nature of ours, when they have done that they have done all they can; and when they have done that, they have done a pleasure. "That is not to be feared," saith Tertullian, "that frees us from all that is to be feared." What is to be feared in the world?--every sickness, every disgrace. Why, death frees us from all. We do see every day takes away a piece of one's life, and when death comes it overthrows itself; for the soul goes presently to the place of happiness, the body sleeps awhile and death hath no more power.
世界所能做的最糟糕的事情就是剥夺我们的本性，当他们做到这一点时，他们已经尽力了；当他们做到这一点时，他们已经获得了一种快乐。"这是不可怕的，"特尔图利安说，"它使我们摆脱了一切可怕的事情。"世界上有什么可怕的呢？--每一种疾病，每一种耻辱。为什么？死亡使我们摆脱了一切。我们每天都看到生命的一部分被夺走，当死亡来临时，它自己也被推翻了；因为灵魂立即进入幸福的地方，身体暂时入睡，死亡再也没有力量。

He, that believes in me, saith Christ, he shall not see death, but is past from death to life (John 11:26). He shall not see spiritual death; but as he lives in Christ, shall die in Christ and rise again in Christ. He that hath the life of grace begun, shall have it consummate without interruption. It's a point of wonderful comfort that death is so overcome that we be in heaven already. And it is no hard speech, but stands with the truth of other points; for are not Christ and we all one. His body is there and is not he the Head of his mystical body? He that carried his natural body, will not he carry his mystical body thither too? Will he be in piece-meal in heaven? Therefore we are in heaven already the best part of us. We are represented in heaven, for Christ represents us there as the husband doth the wife. He hath taken up heaven for us.
他相信我，基督说，他不会看到死亡，而是从死亡到生命（约翰福音 11:26）。他不会看到属灵的死亡；但因为他活在基督里，他将在基督里死亡并在基督里复活。那些已经开始拥有恩典生命的人，将会在没有中断的情况下将其完成。这是一个令人惊奇的安慰，死亡已经被克服，我们已经在天堂里。这并不是一句难以理解的话，而是与其他真理相符的；因为基督和我们不都是一体吗？他的身体在那里，他不是他神秘身体的头吗？他曾经承载他的自然身体，难道他不会也把他的神秘身体带到那里吗？他会在天堂里分开吗？因此，我们已经在天堂里，我们最好的部分。我们在天堂里有代表，因为基督在那里代表我们，就像丈夫代表妻子一样。他已经为我们占据了天堂。

Christ will draw his mystical body to him into heaven
基督将把他的神秘身体带到天堂中

"Christ cannot be divided," as Augustine saith; we sit in heavenly places already with Christ. And what a comfort is this, that while we live we are in heaven, and that death cannot hinder us from our resurrection, which is the restoring of all things. And therefore, as the Apostle saith, Comfort one another with these things (1 Thessalonians 4:18). These things indeed have much comfort in them.
"基督不能分裂"，如奥古斯丁所说；我们已经与基督一同坐在天上。这是多么的安慰，我们在活着的时候就已经在天堂，死亡不能阻止我们的复活，这是万物复兴。因此，正如使徒所说，用这些事安慰彼此（帖撒罗尼迦前书 4:18）。这些事确实有很多安慰。

Our comfort by Christ should make us fruitful to Christ
我们在基督里的安慰应使我们对基督有所成果

Let us labour then to be comfortable, (this use the Apostle makes of it) and fruitful in our places, upon consideration of the victory we have by Christ, (1 Corinthians 15:57). It is an excellent chapter that largely proves Christ's victory, as the cause of our victory because he is the first fruit that sanctifies all the rest. Finally my bretheren be constant, immoveable, always abound in the work of Lord, knowing that your labour is not in vain in the Lord (1 Corinthians 15:58). He raises that exhortation of fruit fullness and constancy, from this very ground of the victory Christ hath gotten by death: O Death where is thy Sting? O Grave where is thy Victory? (1 Corinthians 15:55) Thanks be to God through Jesus Christ. And therefore be constant, immovable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord (1 Corinthians 15:58). Make that use the Apostle does of fruitfulness to God for Christ, that we can think of death and sin, the devil and all his malice, and not be afraid. Yea think of them all with comfort, that we be not only freed from their tyranny, but they be our friends.
让我们努力在我们的位置上感到舒适和富有成果，（使徒对此的运用），考虑到我们在基督里的胜利（哥林多前书 15:57）。这是一个很好的章节，它广泛证明了基督的胜利，因为他是使其余的一切成圣的初熟果实。最后，我的弟兄们，要坚定不移，不动摇，常常在主的工作中丰富，因为你们知道，在主里面，你们的劳苦不是徒然的（哥林多前书 15:58）。他从基督通过死亡获得的胜利的这个基础上提出了这个关于丰富和坚定的劝告：哦死亡，你的毒针在哪里？哦坟墓，你的胜利在哪里？（哥林多前书 15:55）感谢上帝，因着耶稣基督。因此，要坚定不移，不动摇，常常在主的工作中丰富，因为你们知道，在主里面，你们的劳苦不会徒然（哥林多前书 15:58）。使徒对于我们为基督对上帝的丰富的运用，使我们能够思考死亡和罪恶、魔鬼和他所有的恶意，而不害怕。是的，带着安慰地思考它们，以至于我们不仅从它们的暴政中解脱出来，而且它们成为我们的朋友。

Christ hath the key of hell and death, a saying taken from the custom of Governors that carried the key. He hath the government and command of hell and death. Now if Christ hath command of death, he will not suffer death to hurt his members, or triumph always over them, he will keep them in the grave. Our bodies are safe in the grave, the dust is fitted for a heavenly, for another manner of body than we have now, and Christ that hath the key will let them out again. Therefore trust awhile till times of restoring come, and then we shall have a glorious soul and glorious body. As the Apostle saith, I beseech you think of these things and get comfort against the evil day (Philippians 4:8). And to that end, be sure to get into Christ that we may be in Christ, living, and dying, and be found in Christ. For what saith the Scripture, Blessed are they that die in the Lord (Revelation 14:13).
基督拥有地狱和死亡的钥匙，这是从携带钥匙的州长的习俗中引用的一句话。他掌管和命令着地狱和死亡。现在，如果基督掌管死亡，他不会让死亡伤害他的信徒，或者永远战胜他们，他会让他们安息在坟墓中。我们的身体在坟墓中是安全的，尘土适合一种比我们现在拥有的天堂般的身体，而拥有钥匙的基督会再次释放它们。因此，请暂时信任，直到恢复的时候到来，那时我们将拥有一个荣耀的灵魂和荣耀的身体。正如使徒所说，我劝你们思考这些事情，并在邪恶的日子中得到安慰（腓立比书 4:8）。为了达到这个目的，务必确保进入基督，这样我们才能在基督里生活、死亡，并在基督里被找到。因为圣经上说，那些在主里面死去的人是有福的（启示录 14:13）。

Its better to die in the Lord, than for the Lord

It is an argument of blessedness to die for the Lord, but if it be not in the Lord, it is to no purpose. If there is granted this happiness of dying for the Lord, it is well; but blessed are they that die in the Lord. Why? they rest from their labour. Death takes them off from their labours, all their good works go to heaven with them. So saith the Spirit whatsoever the flesh saith, and there is no resting till that time. Their life is full of troubles and combers, and therefore labour to get assurance that we are in Christ, that we be in Christ and die in Christ and then, there is no condemnation to them that are in Christ (Romans 8:1).
为主而死是一种幸福的争论，但如果不是为主而死，那就毫无意义。如果能够获得为主而死的幸福，那就很好；但那些在主里死去的人是有福的。为什么呢？因为他们得以安息。死亡使他们摆脱了劳苦，他们的善行与他们一同进入天堂。圣灵如此说，无论肉体如何说，只有到那时才能安息。他们的生活充满了困扰和烦恼，因此努力确保我们在基督里，我们在基督里并且在基督里死去，那么在基督里的人就没有定罪（罗马书 8:1）。

Prepare for death by getting into Christ

How besotted are we to put away preparation of death till it comes; he that forgets Christ, and getting into Christ all his life time, it is God's just judgment that he should forget himself in death. We see how a villain that hath no care of his own life, may have power of another man's life.
我们有多么迷恋，才会把死亡的准备推迟到它来临的时候；忘记基督，并在一生中没有与基督同在的人，忘记自己在死亡中是上帝公正的审判。我们看到，一个不关心自己生命的恶棍，可能会掌握另一个人的生命。

And therefore labour to be engrafted into Christ by faith and that we may know it by the Spirit of Christ prevailing in us over our natural corruptions more and more. As the Apostle saith, There is no condemnation to them that are in Christ; for the Spirit of life, the Law of the Spirit of life which is in Christ, hath freed me from the law of sin and death, the condemning law of sin (Romans 8:1-2). If the law of the Spirit of life which is in Christ the Head be in us in any measure, it frees us from the condemning law of sin that it carries us not whither it would. Then we may say with comfort, There is no condemnation to them that are in Christ; for the law of the Spirit of life in Christ, hath freed us from the condemning, tyrannizing law of sin and death.
因此，我们努力通过信仰与基督结合，并且通过基督的圣灵在我们身上不断战胜我们的天性败坏来认识这一点。正如使徒所说，那些在基督里的人没有被定罪，因为生命的圣灵，就是在基督里的生命的圣灵的律，使我从罪和死的律中得以自由（罗马书 8:1-2）。如果在我们身上有一定程度的基督为首的生命的圣灵的律，它就使我们摆脱了定罪的罪的律，使我们不随它所欲。那么我们可以安慰地说，那些在基督里的人没有被定罪，因为基督里的生命的圣灵的律使我们摆脱了定罪和暴虐的罪和死的律。

Sin hath no law in us to rule by
罪恶在我们身上没有法律可以统治

Sin hath no law. It is in us as a subdued rebel, but it sets not up a throne. Some hope to be saved by Christ, and yet they set up sin a throne in the soul. Sin bids them defile themselves and they must obey it; this is a woeful estate, how can they expect to die in the Lord but such as are freed by the Law of the Spirit of life? New lords, new laws when kings conquer, they bring fundamental laws; and when we are taken from Satan's kingdom into the Kingdom of Christ, the fundamental laws are then altered. Christ by his Spirit sets up a law of believing, and praying, and doing good, and abstaining from evil; the Law of the Spirit of life frees us from the law of sin and death (Romans 8:2).
罪没有法律。它在我们内心中是一个被征服的叛逆者，但它并没有建立起王座。有些人希望靠基督得救，但他们却在灵魂中建立了罪的王座。罪命令他们玷污自己，他们必须顺从；这是一个可悲的状态，他们如何能指望在主里面死去，除非他们被生命之灵的律所释放？新的主，新的法律，当国王征服时，他们带来了根本的法律；当我们从撒旦的王国被带入基督的国度时，根本的法律就改变了。基督通过他的圣灵建立了一个信仰、祷告、行善和远离恶的法律；生命之灵的律使我们脱离了罪和死的律（罗马书 8:2）。

I beseech you, enlarge these things in your thoughts. They be things we must all have use of beforehand, against the evil day. It should be comfortable and useful to us all, to hear that our enemy, our greatest enemy death, is swallowed up in victory. And yet there's more comfort in the Text.
我恳求你，将这些事情在你的思想中扩大。这些是我们在邪恶的日子之前都必须提前使用的东西。听到我们的敌人，我们最大的敌人死亡被胜利吞噬，对我们所有人来说应该是舒适和有用的。然而，这段文字中还有更多的安慰。

The Fifth Sermon — Isaiah 25:8
第五篇讲道 — 以赛亚书 25:8

And all tears shall be wiped away from all faces.
所有的眼泪将从所有的脸上抹去。

Not only death shall be swallowed up in victory, but God will wipe away all tears from all eyes. Religion shall be religion, good things shall be good things, nothing shall go under false notions, all tears shall be wiped away. We have now many causes of tears. In the world there is continual raising of clouds that distill into drops of tears; had we nothing without us to raise a vapour to be distilled in tears, we are able to raise up mists from our own mists, from our own doubts and conflicts within.
不仅死亡将被胜利所吞噬，上帝还将擦去所有眼泪。宗教将是宗教，善良将是善良，没有任何虚假的观念，所有的眼泪都将被擦去。我们现在有许多眼泪的原因。在世界上，云不断升起，变成眼泪的水滴；即使我们没有外在的事物来引发蒸汽变成眼泪，我们也能从自己的迷雾中产生迷雾，从自己内心的疑惑和冲突中产生迷雾。

Good men are easy to weep
好男人容易流泪

As we should weep for our own sins, so for the sins of others; as we may see in Jeremiah, where the Prophet saith, O that my head were a fountain of tears, that I might weep continually for the sins of my people (Jeremiah 9:1). And indeed good men are easy to weep, as the heathen man observeth, they are easy to lament not only for their own sins, but the sins and misery of another.
正如我们应该为自己的罪恶而哭泣，也应该为他人的罪恶而哭泣；就像我们在耶利米书中所看到的，先知说：“但愿我的头为水，我的眼为泪的泉源，我好为我百姓的毁灭昼夜哭泣”（耶利米书 9:1）。事实上，善良的人很容易流泪，正如异教徒所观察到的，他们不仅为自己的罪恶而悲叹，也为他人的罪恶和苦难而悲叹。

Our blessed Saviour himself, we never read that he laughed, we have heard that he wept and for his very enemies, O Jerusalem, Jerusalem. He shed tears for them that shed his blood. Tears were main evidences of Christ's sweetness of disposition; as that he would become man and a curse, and die for us. And that he would make so much of little children and call all to him that were weary and heavy laden that he never refuted any that came to him. He that wept specially for the miseries and afflictions, this showed his gracious and sweet disposition.
我们的救主自己，我们从未读到他笑过，我们听说他哭泣，为了他的敌人，哀哉，耶路撒冷，耶路撒冷。他为那些流他血的人流泪。眼泪是基督温柔性格的主要证据；他愿意成为人类和受咒诅，并为我们而死。他如此看重小孩子，并呼唤所有疲倦和负重的人来到他这里，他从不拒绝任何来找他的人。他特别为痛苦和苦难而哭泣，这显示了他的恩慈和温柔的性格。

Christ in heaven not without compassion
天堂中的基督并不缺乏怜悯心

And that in heaven, he is so full of sympathies in glory that when Paul persecuted the Church, Why dost thou persecute me? (Acts 26:14). So though he is free from passion in heaven, he is not free from compassion, from sympathy with his Church. And so every child of God is ready, not only to grieve for his own sins and the misery that follows them, but the sins and miseries of others. Mine eyes gush out with rivers of tears (Psalm 119:136), saith the Prophet David, when he saw that men break the law of God, whom he loved.
在天堂，他充满了荣耀中的同情心，所以当保罗迫害教会时，他说：“你为什么迫害我？”（使徒行传 26:14）。因此，虽然他在天堂中没有激情，但他并没有摆脱对教会的同情心。所以，每一个上帝的儿女都愿意为自己的罪和随之而来的痛苦感到悲伤，也为他人的罪和痛苦感到悲伤。大卫先知说：“我的眼泪像河水涌流”（诗篇 119:136），当他看到人们违背他所爱的上帝的律法时。

A true natural child takes to heart the disgrace of his father. If we be not grieved to see our father disgraced, we are bastards, not sons. They that make a sport of sin what are they? Alas, they have not one spark of the Spirit of adoption. They are not children, who rejoice at that at which they should grieve.
一个真正的天性之子会对父亲的耻辱感到心痛。如果我们对父亲的耻辱不感到悲痛，那我们就是私生子，而不是儿子。那些对罪恶视若无睹的人是什么？唉，他们没有一丝领养之灵。他们不是儿女，他们对应该感到悲痛的事情感到欢喜。

So Saint Paul, I have told you often, and now tell you weeping, there be many enemies of the cross of Christ (Philippians 3:18). When he saw some men preach against and others enemies of the cross of Christ, whose end is damnation, he tells them of it weeping.
所以，圣保罗啊，我曾经多次告诉你，现在又含泪告诉你，有许多基督十字架的敌人（腓立比书 3:18）。当他看到一些人反对传道，其他人成为基督十字架的敌人，他告诉他们，他们的结局是毁灭，他含泪告诉他们。

We have cause to weep for the sins of others
我们有理由为他人的罪孽而哭泣

We have cause therefore to mourn for the sins of others, and for the miseries of others; whether we respect God, or the Church, or ourselves.
我们有理由为他人的罪恶和苦难而悲伤；无论是出于对上帝、教会还是自己的尊重。

From our love to God; From love to the Church and our brethren
从我们对上帝的爱；从对教会和弟兄姐妹的爱

First, the love of God moves us to weep when we see him dishonored. If we love the Church, we should mourn for any sins that may prejudice their salvation. Doth it not pity any man to see an ox go to slaughter; to see a man of parts otherwise by sinning against conscience going to slaughter; to see an ordinary swearer, an unclean person, a prophane wretch covering himself with pride as a garment, scorning God and the world and all. Can a Christian look upon this, see flesh and blood like himself under the Gospel, under a cursed condition unavoidable, without serious repentance, and not be affected with it? Can a man see a poor ass fall under a burden, and not help to take it up, and yet see man falling to hell and not be affected with it? Thus we see we have cause enough of tears. And as there is cause, so we should be sensible; we ought to take to heart the afflictions of Joseph. He is a deadman that hath not sense in this kind. If we go to the body and state or anything about a man, there is cause of grief; hath not every member many diseases? And is not our lives a kind of hospital, some sick of one thing, some of another? But as there is cause we should be sensible of it, we are flesh and not stones; therefore it is a sottish opinion to be stockish and brutish, as if to outface sorrow and grief were a glory.
首先，上帝的爱使我们在看到他受辱时流泪。如果我们爱教会，我们应该为可能危害他们得救的任何罪孽而悲伤。难道不同情看到一头牛被送去屠宰吗？看到一个有才华的人因违背良心而走向毁灭吗？看到一个平凡的咒骂者、一个不洁的人、一个亵渎的恶棍以傲慢为衣裳，蔑视上帝、蔑视世界和一切。一个基督徒能看着这一切，看着与他一样的血肉之躯在福音下、在不可避免的被诅咒的状态下，没有认真悔改，而不为之感动吗？一个人能看到一只可怜的驴子摔倒在负担下，却不帮助把它扶起来，却看着人们堕入地狱而不为之感动吗？因此，我们看到我们有足够的理由流泪。既然有理由，我们就应该有感觉；我们应该把约瑟的苦难放在心上。在这方面没有感觉的人是个死人。如果我们看看一个人的身体和状态，或者关于一个人的任何事情，都有理由悲伤；难道每个部位不都有很多疾病吗？我们的生活不就是一种医院，有些人患上这种病，有些人患上那种病吗？ 但是，既然有原因，我们应该意识到它，我们是有血有肉的，而不是石头；因此，认为无视悲伤和痛苦是一种荒谬的观点，就像是一种荣耀一样。

To condemn stoicism
谴责坚忍无私

When our Saviour was sent into the world, Christi dolor, dolor maximus, there were no patience without sensibleness; away then with that iron that flinty philosophy, that thinks it a virtue to be stupid. And as the Apostle saith, (Romans 1:31) without natural affections. He counts it the greatest judgment of God upon the soul, yet they would have it a virtue. Why should I smite them any more saith God? They have no sense, no feeling (Isaiah 1:5).
当我们的救主被派到这个世界上时，基督的痛苦，极大的痛苦，没有不带感性的耐心；所以，那种认为愚蠢是一种美德的铁石心肠的哲学，应该被抛弃。正如使徒所说的，（罗马书 1:31）没有自然的感情。他认为这是上帝对灵魂的最大审判，然而他们却认为这是一种美德。上帝说，我为什么还要打击他们呢？他们没有感觉，没有感觉力（以赛亚书 1:5）。

The proud philosopher thought it was not philisophical to weep; a proud stoical humor, but Christians desire it.
自豪的哲学家认为哭泣是不符合哲学的；这是一种自豪的坚忍幽默，但基督徒却渴望它。

The best men most apt to grieve
最好的人最容易伤心

And therefore we ought to labour to be more sensible that we might make our peace, and reverence the justice of God, and be more sensible of him afterwards. It is most true that Sapiens miser, plus miser; the more wise any man is the more sensible of misery. And therefore of all men, the best men have most grief because they have most quick senses, they be not stupified with insensibility and resoluteness to bear it bravely as the world; but they apprehend with grief, the cause of grief. And as they have a more sanctified judgment than other men, so they have a more wise affection of love, and a quicker life of grace. Where life is there is sense; and where there is a clear sight or cause of grief, there is most grief. Therefore the best men have most grief because they be most judicious, most loving.
因此，我们应该努力变得更加敏感，以便与上帝和解，尊重上帝的公正，并在此之后更加敏感。“智者悲哀，愈悲哀”是最真实的。任何人越聪明，对苦难的感受就越强烈。因此，最好的人中最有悲伤，因为他们的感官最敏锐，他们不会被麻木和坚决地忍受，就像世界上的其他人一样；相反，他们以悲伤的方式理解悲伤的原因。正如他们的判断比其他人更加圣洁，他们对爱的情感更加明智，对恩典的生活更加敏锐。生命所在，感觉亦在；当有明确的悲伤视野或原因时，悲伤最深。因此，最好的人最悲伤，因为他们最有判断力，最有爱心。

Then they have most grace to bear it out of all others; therefore considering there is cause in ourselves and in others of grief continually, we ought to labour to be sensible of it, else it were no favour to have tears wiped away.
然后，他们比其他人更有优雅地承受它的能力；因此，考虑到我们自己和他人不断感到悲伤的原因，我们应该努力去感受它，否则擦去眼泪就没有什么好处了。

So that there is cause of tears, and tears is a duty of Christians, sensible of the cause both of sin and misery, upon one and another.
因此，有泪水的原因，而泪水是基督徒的责任，对罪恶和痛苦的原因都有感觉，对自己和他人。

It is good we do grieve
我们悲伤是好的

And as it is an unavoidable grief, so it is good we should grieve. We must stoop to God's course, we must bring our hearts to it and pray (that since our necessities and sins do call for this dispensation that we must under correction, he will make us sensible of his rod) that he would make good his Covenant of grace, to take away our stoney hearts, and give us hearts of flesh (Ezekiel 36:26) that we may be sensible.
既然这是一种无法避免的悲伤，所以我们悲伤是好的。我们必须顺从上帝的旨意，我们必须将我们的心带到上帝面前祈祷（因为我们的需求和罪恶需要这种安排，我们必须接受纠正，祈求上帝让我们感受到他的惩罚），祈求他履行他的恩典约定，除去我们的石心，赐给我们肉心（以西结书 36:26），使我们能够感知。

Most of graces are founded upon affection, and all graces are but affections sanctified. What would become of grace if we had not affections? Therefore as there is cause of grief, and tears from grief, we ought to grieve. It is a condition and a duty; a condition following misery, and a duty following our condition.
大部分的恩典都建立在情感之上，而所有的恩典都只是被神圣化的情感。如果我们没有情感，恩典会变成什么样子呢？因此，既然有悲伤的原因和因悲伤而流的眼泪，我们应该悲伤。这是一种条件和责任；一种随着痛苦而来的条件，一种随着我们处境而来的责任。

Avoid what hinders sensibleness
避免阻碍理性的事物

Take heed of that which hinders sensibleness of troubles and judgment, that is: hardness of heart, forgetfullness, studying to put away sorrow with sin. For we ought to be sensible and ought to labour to be sensible, to know the meaning of every cross in ourselves and others.
注意那些阻碍理智和判断力的事物，即：心硬、健忘、试图用罪恶来摆脱悲伤。因为我们应该理智，并努力变得理智，了解自己和他人所经历的每一次困境的含义。

But suppose we have crosses and we must be sensible of them, then it follows, God will wipe away all tears from our eyes (Isaiah 28:25). Is there nothing for the present, no ground of comfort? Yes. As we ought to be sensible of grief, so we ought to be sensible of matter of joy for the present, specially if we consider the time to come.
但是假设我们遭遇困难，我们必须意识到它们，那么接下来，上帝将擦去我们眼中的所有眼泪（以赛亚书 28:25）。现在没有什么安慰的依据吗？有。正如我们应该感受到悲伤一样，我们也应该感受到当前的喜悦，特别是如果我们考虑到未来的时光。

The life of a Christian is a mixture of joy and sorrow
基督徒的生活是喜悦和悲伤的混合

The life of a Christian is a strange kind of life, he ought to grieve and he ought to joy. He hath occasion of both, and he ought to entertain both; for that that we ought to aim at specially is joy. And if we grieve, it is that afterwards we might joy. We must be sensible of any affliction that we might joy afterwards, and we ought to labour for it. For is not the joy of the Lord, our strength? (Nehemiah 8:10). Are not we fit to do service when our spirits are most enlarged? And is it not a credit to religion when we walk in comfort of the Holy Ghost? Is it not a scandal, when we droop under the cross? We ought to be sensible, yet not so as to forget matter of joy and comfort.
基督徒的生活是一种奇特的生活，他应该悲伤，也应该喜乐。他有两者的机会，也应该接受两者；因为我们特别应该追求的是喜乐。如果我们悲伤，那是为了之后能够喜乐。我们必须对任何苦难有所感知，以便之后能够喜乐，并且我们应该为此努力。因为岂不是主的喜乐是我们的力量？（尼希米记 8:10）。当我们的心灵最为宽广时，我们不是最适合服侍吗？当我们在圣灵的安慰中行走时，这不是对宗教的荣耀吗？当我们在十字架下低头时，这不是一种耻辱吗？我们应该有所感知，但不至于忘记喜乐和安慰的事物。

We should pick matter of comfort out of grief
我们应该从悲伤中选择舒适的事物

And therefore as we ought to grieve, so we ought when we have grieved, to keep up the soul with consideration of joy for the present as much as we can, yea, to pick out matter of comfort from the very cross. That is the heart of a Christian, not only to joy in other matters, but to pick comfort out of grief. God suffers me to fall into this or that condition, it is a fruit of his fatherly love. He might suffer me to run the broad way, to be given up to a reprobate sense and hard heart, but he doth not do so. Pick out matter of comfort from grief.
因此，正如我们应该悲伤一样，当我们悲伤时，我们应该尽可能地用目前的喜悦来维持心灵，甚至从十字架中找到安慰的事物。这是一个基督徒的心态，不仅在其他事情上感到喜悦，而且从悲伤中找到安慰。上帝让我陷入这样或那样的境地，这是他慈爱的结果。他本可以让我走上宽阔的道路，沉溺于堕落的感觉和冷酷的心灵，但他没有这样做。从悲伤中找到安慰的事物。

Then consider the presence of God in it; indeed I have matter of grief, but I find God moderating it. It might be far worse, it is his mercy I am not consumed (Lamentations 3:22). I find God by it doing me good; I find myself better by it, I cannot well be without it. Who would not labour to be sensible of a cross when he looks up to God's cross, and justice, and mercy; he hath rather cause to joy, than to grieve in the very cross itself.
然后考虑其中上帝的存在；确实，我有悲伤的事情，但我发现上帝在调节它。情况可能更糟，是他的怜悯使我没有被消灭（耶利米哀歌 3:22）。我发现上帝通过这件事对我有益；我发现自己因此变得更好，我很难没有它。当他仰望上帝的十字架、公正和怜悯时，谁不愿意努力去感受十字架呢；他对于十字架本身而言，更应该欢喜而不是悲伤。

But specially mark what the Holy Ghost saith here, we ought not to be cast down overmuch with any cross, considering God will wipe away all tears from our eyes, that is all natural tears and the miseries of this life. There shall be no more misery, no more sickness, no more trouble.
但要特别注意圣灵在这里所说的，我们不应该因为任何十字架而过于沮丧，因为上帝将擦去我们眼中的所有眼泪，即所有自然的眼泪和这个生活中的苦难。将不再有痛苦，不再有疾病，不再有困扰。

And then all tears that arise from consideration of sin and misery following sin, death is the accomplishment of all mortification. It is a comfort that we shall not always lead this conflicting life, but the war between the flesh and spirit will be taken up; the sense will be removed, we shall be out of Satan's reach, and the world's reach one day, which is a great comfort to consider. 重试    错误原因

All causes of sorrow shall be removed
所有的悲伤原因将被消除

Whatsoever the cause is, the cause shall be removed ere long. If the cause be desertion, for that God leaves us comfortless, we shall be forever hereafter with the Lord. If the cause be separation from friends, why we shall all meet together ere long, and be forever in heaven. If the cause be our own sins, we shall cease hereafter to offend God, and Christ will be all in all (1 Corinthians 15:28). Now sin is almost all in all, sin and corruption bear a great sway in us. If the matter of our grief be the sins of others, and the afflictions of others, there is no sin in heaven, no unclean thing shall enter there. The souls of perfect men are there and all are of one mind. There is no opposition to goodness, there all shall go one way, there (howsoever they cannot agree here) all shall have mutual solace and contentment in one another; they in us and we in them, and that forever. You cannot name them or imagine a cause of tears, but it shall be removed there.
无论原因是什么，原因将很快被消除。如果原因是被遗弃，因为上帝让我们无法得到安慰，我们将来将永远与主同在。如果原因是与朋友分离，那么我们很快将会再次相聚，并永远在天堂里。如果原因是我们自己的罪过，我们将来将停止冒犯上帝，基督将成为一切（哥林多前书 15:28）。现在，罪几乎是一切，罪和腐败在我们身上占据重要地位。如果我们悲伤的原因是他人的罪过和苦难，天堂中没有罪，没有不洁之物能进入那里。完美人的灵魂在那里，所有人心意相同。那里没有对善的反对，所有人都将走同一条路，那里（无论他们在这里无法达成一致）所有人都将在彼此中得到相互安慰和满足；他们在我们里面，我们在他们里面，永远如此。你无法列举出他们的名字或想象出眼泪的原因，但在那里，这些原因都将被消除。

The more tears here, the more joy hereafter
越多的眼泪在此，越多的喜悦在后

Nay, the more tears we have shed here, the more comfort we shall have. As our troubles are increased here, our consolation shall increase. That we suffer here, if for a good cause, will work our eternal and exceeding weight of glory (2 Corinthians 4:17). We say April showers, bring forth May flowers, it is a common speech from experience of common life. It is true in religion, the more tears we shed in the April of our lives, the more sweet comfort we shall have hereafter. If no tears are to be shed here, no showers are to be gathered there. And therefore besides deliverance from trouble, here is comfort, God will take away all cause of grief and all kinds of grief whatsoever.
我们在这里流的眼泪越多，我们就会得到越多的安慰。随着我们在这里的困扰增加，我们的安慰也会增加。如果我们在这里为了一个好的事业而受苦，那将为我们带来永恒和超乎寻常的荣耀（哥林多后书 4:17）。我们常说四月的阵雨会带来五月的花朵，这是从生活经验中得出的普遍说法。在宗教中也是如此，我们在生命的四月中流的眼泪越多，我们将来就会得到越多的甜蜜安慰。如果在这里不流眼泪，就不会有收集到那里的阵雨。因此，除了摆脱困扰，这里还有安慰，上帝将消除所有悲伤的原因和所有种类的悲伤。

And therefore thus think of it.
因此，就这样考虑吧。

First shed tears and then have them wiped away; our own necessity
先流泪，然后擦干它们；我们自己的必要性

The next thing to be considered is the order. First, we must shed tears, and then they must be wiped away. After a storm, a calm; after sowing in tears, comes reaping in joy (Psalm 126:5). What is the reason of that order? The reason is our own necessity. We are in such a frame and condition since the fall that we cannot be put into a good frame of grace without much pain. The truths of God must cross us, and afflictions must join with them. For the sins contracted by pleasure must be dissolved by pain. Repentance must cost us tears; we may thank ourselves if we have brought ourselves to a sinful course. For the necessity of this order, a diseased person must not be cured till he feel some smart of the wounds.
接下来要考虑的是顺序。首先，我们必须流泪，然后必须擦干眼泪。风暴之后是平静；在眼泪中播种之后，将会有喜乐的收获（诗篇 126:5）。这个顺序的原因是什么？原因是我们自己的需要。自从堕落以来，我们的状态和条件是这样的，我们不能在没有很多痛苦的情况下进入一个良好的恩典状态。上帝的真理必须与我们相交，痛苦也必须与之结合。因为通过享乐而产生的罪必须通过痛苦来解决。悔改必须让我们付出眼泪；如果我们把自己带入了罪恶的道路，我们只能怪自己。对于这个顺序的必要性，一个病人在感受到伤口的疼痛之前不能被治愈。

For the increase of our comfort
为了增加我们的舒适度

Again, consider it is for our increase of comfort afterwards that God will have us shed tears; and then to have our tears wiped away because we be more sensible of joy, and comfort after sorrow. We cannot be sensible of the joys of heaven, unless we seize the contrary here. And therefore of all men, heaven will be the most heaven to them that have had their portion of crosses and afflictions here. First therefore shed tears, and then they must be wiped away because joy is most sensible. As it is with the wickedest of all men, they be most miserable that have been happiest because their soul is enlarged by their happiness, to apprehend sorrow more quickly and sensibly. So they that have been most miserable here shall have most joy hereafter.
再次考虑一下，上帝让我们流泪是为了让我们在之后更加舒适，然后擦干我们的眼泪，因为我们更加能感受到悲伤之后的喜悦和安慰。我们无法感受到天堂的喜悦，除非我们在这里经历相反的情况。因此，对于那些在这里经历了苦难和痛苦的人来说，天堂将是最美好的。首先要流泪，然后眼泪必须被擦干，因为喜悦是最能感受到的。就像最邪恶的人一样，他们最不幸的是那些曾经最幸福的人，因为他们的幸福使他们的灵魂变得更加敏感，更快地感受到悲伤。所以那些在这里最不幸的人将来会有最多的喜悦。

Take notice of the tender mercy of God in this that he will wipe away tears
请注意上帝的慈悲，他将擦去眼泪

Now for Use: Here is not only the mercies of God in Christ, but the tender mercy that whereas our life is full of tears, which we have brought upon ourselves, yet God stoops so low as to wipe our eyes. Like a father or mother, his mercy is a sweet and tender mercy. And as the Psalmist saith, When we are sick he makes our beds in our sickness (Psalm 41:3). Christ will come and serve them that watch and serve him; nay he will attend them and sup with them. He is not only mercy and goodness, but there be in him bowels of mercy. He not only gives matter of joy and comfort, but he will do like a tender-hearted mother, wiping away all tears from our eyes. We cannot apprehend the bowels in God's love, the pity and mercy of God towards them that be his, and afflicted in the world, specially in a good cause. Though they be never so many, if they be penitent tears, he will wipe them all away.
现在用于使用：这里不仅有基督中上帝的怜悯，还有温柔的怜悯，尽管我们的生活充满了我们自己带来的眼泪，但上帝却如此低垂，擦干我们的眼泪。像父亲或母亲一样，他的怜悯是甜蜜而温柔的。正如诗篇所说，当我们生病时，他在我们的病中为我们铺床（诗篇 41:3）。基督会来侍奉那些守望并侍奉他的人；不仅如此，他还会陪伴他们并与他们一起进餐。他不仅是怜悯和善良，而且他内心怀有怜悯之情。他不仅给予喜乐和安慰的事物，而且他会像一个心肠柔软的母亲一样，擦去我们眼中的所有眼泪。我们无法理解上帝的爱中的怜悯之情，上帝对那些属于他并在世界中受苦的人，尤其是在一个善良的事业中。尽管眼泪再多，只要是悔改的眼泪，他都会擦干。

Judge not by sight, for the godly here mourn most
不要以外貌来判断，因为虔诚的人在这里最为悲伤

And whereas we must shed tears here that we may be comforted hereafter, take heed that we do not in this life judge by sight, but by faith. If we live by sight, we are of all men most wretched. In the world the children of God are most miserable, and of the children of God, the best saints. Who hath more cause of tears than the best saints? It is but seed time here; while seed time continues, there be tears. The husbandman while it is seed time cannot do his office but with trouble. The minister cannot do his office, but he is forced to take to heart the sins of the times, to see his work go backward. Governors of families and such, they carry their seed weeping; yea, the best men cannot do good sometimes, but they do it with trouble in themselves, and with conflict of corruptions. There is no good sown here, but it is sown in tears; yet take no scandal at this, God will wipe away all tears.
而我们必须在此处流泪，以便在来世得到安慰，但要注意，在这个生命中我们不要凭眼见判断，而要凭信仰。如果我们凭眼见生活，我们是最不幸的人。在世界上，神的儿女是最悲惨的，而在神的儿女中，最好的圣徒更是如此。有谁比最好的圣徒更有理由流泪呢？这里只是播种的季节；在播种的季节里，会有眼泪。农夫在播种的季节里，除了烦恼还能做什么呢？传道者不能履行自己的职责，却被迫关注时代的罪恶，看着自己的工作倒退。家庭的主人等人，他们带着眼泪播种；是的，最好的人有时候也不能做好事，他们在自己内心感到痛苦，并与邪恶的冲突中斗争。在这里没有种下的善，不是伴随着眼泪播种的；然而，不要对此感到惊讶，上帝会擦去一切眼泪。

The Head of the Church our blessed Saviour and all his gracious Apostles, what a life did they live? The glorious martyrs that sealed the truth with their blood and therefore as the Apostle saith, If our happiness were here only, we were of all men most miserable (1 Corinthians 15:19). If we judge by sight, we shall condemn the generation of the righteous. We live by sight when we see any cast down with sight of sin, sense of temptation, distress of conscience, we think him forlorn. O take heed of that. For those that shed tears here, God will wipe them all away. Woe to them that laugh now, for they shall mourn hereafter (Luke 6:25). Though we weep here, yet matter of joy enough shall spring up hereafter. Afflictions will yield a quiet fruit of righteousness to them that are exercised thereby, (Hebrews 12:11). We may not see their fruits presently, but afterwards.
教会的首领，我们可赞美的救主和他慈悲的使徒，他们过着怎样的生活？那些以自己的鲜血证实真理的光荣殉道者，正如使徒所说，如果我们的幸福只在此处，我们就是众人中最可怜的（哥林多前书 15:19）。如果我们凭眼见判断，我们会谴责义人的一代。当我们看到有人因罪恶的视觉、诱惑的感觉、良心的困扰而沮丧时，我们认为他是被遗弃的。哦，要小心。因为那些在此处流泪的人，上帝将抹去他们所有的眼泪。祸哉，那些现在笑的人，因为他们将来要哀悼（路加福音 6:25）。虽然我们在此处哭泣，但以后会有足够的喜乐之源涌现。苦难将给那些经历其中的人带来安静的义果（希伯来书 12:11）。我们可能看不到他们的果实，但以后会看到。

Be not discouraged for our own or the church's causes of grief
不要因我们自己或教会的悲伤原因而气馁

And therefore be not discouraged for anything we can suffer here or for the Church, if we see her under pressure. As darkness is sown for the wicked, the foundation of their eternal torment is laid in their joy. So the ground and foundation of all a godly man's joy is laid in tears. Blessed are they that mourn, for they shall be comforted (Matthew 5:4). Yet for the present there is more matter of joy than grief, if we look with both eyes, as we ought to have double eyes; one to be sensible of our grief as we must be, the other of our comfort, that we may not be surprised with grief.
因此，不要因为我们在这里所遭受的一切或者教会所面临的压力而感到泄气。正如黑暗为邪恶的人所播种，他们永恒的折磨的基础就在他们的喜乐中奠定。因此，一个虔诚之人所有喜乐的根基就在眼泪中。那些哀恸的人是有福的，因为他们必得安慰（马太福音 5:4）。然而，就目前而言，如果我们用双眼看待，就会发现喜乐的事情比悲伤的事情更多，正如我们应该有双眼一样；一个眼睛感受我们的悲伤，因为我们必须如此，另一个眼睛感受我们的安慰，这样我们就不会被悲伤所困扰。

Christians have more cause of joy than grief, and they ought to eye both
基督徒有更多的喜乐而不是悲伤的原因，他们应该同时关注两者

There is a sorrow to death, an overmuch sorrow (2 Corinthians 7:10). It is unthankfullness to God to forget our comforts, as it is stupidity to forget our sorrow. Take us at the worst, have not we more cause of joy than sorrow? Being justified by faith, we have peace with God (Romans 5:1), and rejoice under hope of glory. Nay afterwards, saith he, we rejoice in tribulations: And why? upon what ground? Knowing that tribulations bring experience, and experience hope, and hope makes not ashamed (Romans 5:3-5). Now we rejoice in God reconciled in Christ. So that as we ought to look with one eye upon the grief, that we may have ground to exercise grace, which we are not capable of without sensibleness; so we must look to grounds of joy. Our life is woven of matter of sorrow and joy, and as it is woven of both. Affections should be sensible of both, that they may be more apprehensive of the grounds of comforts.
死亡带来了悲伤，过度的悲伤（哥林多后书 7:10）。忘记我们的安慰是对上帝的不感激，就像忘记我们的悲伤一样愚蠢。以最坏的情况来看，我们难道没有更多的喜乐而不是悲伤的理由吗？因着信心称义，我们与上帝和好（罗马书 5:1），并在荣耀的盼望中欢喜。不仅如此，他还说，我们在患难中也欢喜。为什么呢？基于什么理由？因为我们知道患难带来经历，经历带来盼望，盼望不使人蒙羞（罗马书 5:3-5）。现在我们在基督里欢喜于上帝的和解。因此，我们应该用一只眼睛看着悲伤，以便有机会行使恩典，而这是我们在没有感知的情况下无法做到的；同时我们也必须寻找喜乐的理由。我们的生活由悲伤和喜乐的事物编织而成，正如它们同时存在。情感应该对两者都有感知，这样它们才能更加理解安慰的理由。

This is comfortable while we live and when we die
这在我们活着时很舒适，也在我们死去时如此

When the day of persecution approaches, this will make us comfortable, for our life is a valley of tears; and shall not we go through this valley of tears to this mount where all tears shall be wiped away from all eyes? When we be dejected with the loss of any friend, they say as Christ said to the woman, "weep not for me" (Luke 23:28). They be happy and all tears are wiped away from their eyes. And therefore as it is matter of comfort while we live, so a ground of comfort when we die. For there is occasion of sorrow in death, parting with friends and comforts of this world, then tears are shed in more abundance, and then we bethink ourselves of former sins, and there is renewing of repentance more than at other times. Yet then are we near the time of joy, and nearest the accomplishment of the promise that all tears shall be wiped away.
当迫害的日子临近时，这会让我们感到安慰，因为我们的生活是一片泪水的山谷；难道我们不应该穿过这片泪水的山谷，到达那里所有眼泪都将被擦去的山顶吗？当我们因失去朋友而感到沮丧时，他们会像基督对那个妇人说的那样说：“不要为我哭泣”（路加福音 23:28）。他们会快乐，所有的眼泪都被擦去了。因此，这不仅是我们活着时的安慰，也是我们死去时的安慰的根据。因为死亡是令人悲伤的，要与朋友和这个世界的安慰分别，那时眼泪会更多地流淌，我们会想起过去的罪恶，悔改的决心也会比其他时候更加坚定。然而，那时我们离喜乐的时刻最近，离所有眼泪被擦去的应许最近。

A carnal man is all joy or all sorrow
一个肉欲的人要么全是快乐，要么全是悲伤

And so you have the whole state of a Christian life, an afflicted condition, but it is a comfortable condition. The more afflictions here, the more comfort here, but specially hereafter. The life of a carnal man is all in misery; if he falls to joy, he is all joy, if to sorrow, he is all sorrow. He hath nothing to support him, he is like a Nabal, he sinks like a piece of lead to the bottom of the sea. Like Ahithophel down he goes; when he is upon the merry pin, he is nothing but joy.
所以你拥有整个基督徒生活的状态，一种受苦的状态，但这是一种舒适的状态。这里的苦难越多，这里的安慰就越多，尤其是在来世。一个属肉体的人的生活全是痛苦；如果他陷入喜悦，他就全是喜悦，如果陷入悲伤，他就全是悲伤。他没有任何支撑，他就像拿巴勒，他沉入海底就像一块铅。像亚希多弗一样，他下去了；当他陶醉时，他只有喜悦。

The godly have a mixed condition and should have mixed disposition
虔诚的人有着复杂的状况和复杂的性情

But a Christian's state and disposition are both mixed, he hath ground of sorrow for his own sins, and for the sins and miseries of the times. So he hath matter of comfort and miseries of the times. So he hath matter of comfort for the present, in the favour of God, in the pardoning of sins, in the presence of God, in delivering him from trouble. He hath special ground of joy in hope of glory in time to come. Therefore as we have a mixed state, labour for a mixed disposition and labour to be in a joyful frame, so to grieve, as out of it to raise matter of joy. And when we would joy, grieve before, for joy is sown in grief. The best method of joy is for to take away all that disturbs our joy; search the bottom of the heart, see what sin is unconfessed, unrepented of, spread it before God, desire God to pardon it, to seal the pardon. When our souls are searched to the bottom, then out of that sorrow springs joy: and out of these sighs, and groans that cannot be expressed, comes joy unspeakable, and full of glory (1 Peter 1:8). If a man will be joyful, let him labour to weep first, that the matter that interrupts his joy may be taken away. Those that will be joyful and not search to the bottom, must needs with shame be brought back to sorrow. When we will joy to purpose, let us judge ourselves, that we may not be judged of the Lord. Mourn for our sins and then lay hold upon the promise, that all they that mourn for sin shall be comforted (Mathew 5:4). And blessed are they that shed tears here, for all tears shall be wiped away.
但是，一个基督徒的状态和心态都是复杂的，他对自己的罪和时代的罪恶和苦难感到悲伤。因此，他在现在有安慰的事情，如上帝的恩典、罪的赦免、上帝的同在、从困境中解救出来。他在未来的荣耀中有特别的喜乐的根据。因此，正如我们有一个复杂的状态，努力拥有一个复杂的心态，并努力保持喜乐的状态，以至于在悲伤中找到喜乐的事情。当我们想要喜乐时，先要悲伤，因为喜乐是从悲伤中生长出来的。最好的喜乐方法是消除一切干扰我们喜乐的事物；深入心底，看看哪些罪没有忏悔和认罪，将其摆在上帝面前，求上帝赦免并盖印赦免。当我们的灵魂被彻底搜寻时，从那悲伤中涌出喜乐；从那些无法言表的叹息和呻吟中，涌出难以言喻、充满荣耀的喜乐（彼得前书 1:8）。如果一个人想要喜乐，让他先努力哭泣，以便消除打扰他喜乐的事物。 那些愿意快乐而不去追究底细的人，必须被带回悲伤中而感到羞愧。当我们希望有目标的快乐时，让我们自己来判断，这样我们就不会被主审判。为我们的罪而悲伤，然后抓住应许，即凡为罪而悲伤的人都必得安慰（马太福音 5:4）。在这里流泪的人是有福的，因为所有的眼泪都将被抹去。

We are subject to wrong ourselves both good and bad; for the good think if they be in misery they shall be ever so; the bad if they be in prosperity they shall always be so, and they bless themselves in it. Now the joy of the hypocrites is as the crackling of thorns, and the grief of the godly is but short. And therefore let not the wicked fool themselves with groundless hopes, nor the godly vex themselves with needless fears; but put off conceitedness of the long continuance of troubles. Time is but short, and ere long God will wipe away all tears from our eyes. No mists, no clouds, shall be extended to heaven. The state in heaven shall be like the state of heaven and there is no cloud there but all pure, all serene.
我们自己会受到善恶的影响；善人认为即使陷入困境也会一直如此，恶人则认为即使繁荣也会一直如此，并为此而庆幸。伪君子的喜悦就像荆棘的爆裂声，虔诚者的悲伤只是短暂的。因此，不要让邪恶的人自欺欺人地抱有无根据的希望，也不要让虔诚的人因无谓的恐惧而烦恼；要摒弃对困难长时间持续的自负。时间很短暂，不久之后上帝将擦去我们眼中的所有眼泪。没有雾霭，没有云朵会延伸到天堂。天堂的状态将如同天堂的状态，那里没有云朵，只有纯净、宁静。

Ways are to be esteemed by their end
途径应该根据它们的目标而受到尊重

Therefore in Christianity consider not their beginning but their ends. Mark the end of the upright, for the end of the upright is peace (Psalm 37:37). Ways have their commendation from the tame in which they end. If by any means I may attain the resurrection of the dead saith Paul (Philippians 3:11). Through thick and thin, fair and foul, rugged winds, dry, or bloody death, if by any means I may come to the resurrection of the dead, the first degree of glory, all is well; it's a good way that ends well. Non qua, fed quo; consider not what way he brings us to heaven, but whither he brings us. If he bring us to heaven through a valley of tears, it's no matter, for in heaven all tears shall be wiped from our eyes. And therefore Christianity is called wisdom. And this wisdom is justified of her children (Matthew 11:19; Luke 7:35). What is the chiefest point of wisdom? To look home to the end and to direct all means to that end. He is wise that is wise for eternity. The wicked will have their payment here. But woe to them that laugh, for they shall mourn, saith Christ (Luke 6:25). They will not stay for ground of joy hereafter, but will have present payment. But though the ways of Christians be foul and wet with tears, yet blessed are they, for God will wipe away all tears from their eyes. Comfort one another with these words.
因此，在基督教中，不要考虑他们的起点，而要考虑他们的终点。留意正直者的结局，因为正直者的结局是和平的（诗篇 37:37）。道路的赞美来自它们的终点。保罗说：“我若能得到死人复活的身体，就算得着了”（腓立比书 3:11）。无论经历厚厚的和薄薄的，美好的和恶劣的，崎岖的风，干燥的或血腥的死亡，只要能够得到死人复活，即荣耀的第一层次，一切都好；好的结局是一条好的道路。不在于怎样，而在于为何；不要考虑他如何带领我们到达天堂，而要考虑他带领我们去哪里。如果他带领我们穿过泪水的山谷到达天堂，那没关系，因为在天堂里，所有的眼泪都将被抹去。因此，基督教被称为智慧。这种智慧是被她的子女所证明的（马太福音 11:19；路加福音 7:35）。智慧的最重要的一点是什么？是注重终点并将所有手段引导到那个终点。为永恒而智慧的人是聪明的。恶人将在此处得到报应。但是，耶稣说：“那些笑的人有祸了，因为他们将哀恸”（路加福音 6:25）。他们不愿等待来临的喜乐，而是要立即得到报应。 但是，尽管基督徒的道路是肮脏和湿润的，充满了眼泪，但他们是有福的，因为上帝会擦去他们眼中的所有眼泪。用这些话互相安慰。

The Sixth Sermon — Isaiah 25:6-7
第六篇讲道 — 以赛亚书 25:6-7

And he shall swallow up death in victory, and God will wipe away tears from all faces, that the rebukes of his people may be taken away from off the earth, for the Lord hath spoken it.
他必然战胜死亡，上帝将擦去众人脸上的泪水，使他的子民不再受责备，因为主已经说过。

You have heard heretofore of a Feast provided for God's people, the founder of it being God himself, who only can indeed comfort (that which is specially to be comforted) the soul and the conscience, he being above the conscience. The place where the Feast is kept is Mount Zion, the Church of God. The delicacies are described by fat things, wine refined on the lees, et cetera. The best of the best that can be thought of, which is Christ with all his benefits; who is bread indeed and drink indeed, that cherishes and nourishes the soul to life everlasting. And because there should be nothing to disturb the solemnity of the feast, he promises to destroy the face of covering, to take away the veil spread over all nations, the veil of ignorance and infidelity, to shine upon the soul and fill it full of knowledge and heavenly comfort. And because there can be no comfort where death is feared, being the greatest enemy in this life; therefore he will swallow up death in victory, and all that makes way for death or attends death. And when this is taken away, all the attendants vanish with it, God will wipe away all tears from all faces. Because the best things have not the best entertainment in the world, nor the best persons, God promises that the rebukes of his people shall be taken away from off the earth; what they are they shall be known to be. These be very great matters and therefore there is a great confirmation, they have a seal, and what is that? The Lord hath spoken it.
你之前听说过为上帝的子民准备的盛宴，它的创始人是上帝自己，只有他才能真正安慰（特别需要安慰的）灵魂和良心，因为他高于良心。盛宴举行的地方是锡安山，就是上帝的教会。美食被描述为肥美的食物，澄清的酒等等。这是可以想象到的最好的东西，就是基督和他所有的恩惠；他确实是真正的食物和饮料，滋养并满足灵魂，使其得到永生。而且，为了不让盛宴的庄严受到任何干扰，他承诺消灭遮盖的面容，除去遍布全国的面纱，即无知和不信仰的面纱，照亮灵魂并使其充满知识和天堂的安慰。而且，因为在这个生命中最大的敌人是死亡，没有死亡的恐惧就不会有安慰；因此，他将以胜利吞灭死亡，以及为死亡铺路或陪伴死亡的一切。当这些被除去时，所有的陪伴者也随之消失，上帝将从所有的面孔上擦去所有的眼泪。 因为最好的事物并不拥有世界上最好的娱乐，也没有最好的人，上帝承诺他的子民的责备将从地球上消失；他们将被认识到他们是什么样的。这些是非常重要的事情，因此有一个重要的确认，它们有一个印章，那是什么？主已经说过了。

The last day I showed that God's children shall shed tears, and that they have cause to do it. I will now enlarge it a little.
我将现在稍微扩大一下，展示上帝的子民将要流泪，以及他们有理由这样做。

Man since the fall is subject to sorrow; no sorrow in Paradise, nor shall any be in heaven.
人自从堕落以来就受苦；在天堂没有痛苦，天堂中也不会有任何痛苦。

It is the condition of men since the fall in Paradise before there was no cause of tears, nothing was out of joint, all in frame; there was no sin therefore no sorrow, therefore no apprehension of sorrow. And so in heaven there shall be no tears because no cause of it; they shall be as far from heaven as the cause. This life is a valley of tears, a life of misery, and therefore we shed tears here. And we want no cause of it as long as sin is in the world, and sorrow, and misery that follows sin.
这是人类自从堕落前在伊甸园的状态，那时没有眼泪的原因，一切都是完美的；没有罪恶，因此没有悲伤，也没有对悲伤的担忧。所以在天堂里也不会有眼泪，因为没有引起它的原因；它们与天堂的原因相距甚远。这个生命是一片泪水的山谷，一生都是痛苦的，因此我们在这里流泪。只要世界上还有罪恶、悲伤和随之而来的痛苦，我们就不需要为此寻找原因。

The greatest cause of the godly's mourning, sin within him
虔诚者最大的悲哀，是他内心的罪恶

Our own sins and the sins of others, our own miseries and the miseries of others, and surely a child of God finds this the greatest cause of mourning in this world, that he hath a principle in him always molesting him in the service of God. He cannot serve God with that cheerfulness, his unfeelingness that he cannot be so sensible of God, dishonoured by himself and others is his burden. He is grieved that he cannot grieve enough; he can find tears for other things, matter of this enough, as the heathen man could say. A man loses his estate and hath tears for them, but forces tears for other things, which are the true ground of grief. A child of God hath a remainder of corruptions which puts him on to offend against God and hinders him in his service, in the liberty and cheerfulness of it. And this he complains of with Paul and others, Miserable man that I am, not for his affliction though that was much; but, who shall deliver me from this body of death (Romans 7:24).
我们自己的罪恶和他人的罪恶，我们自己的苦难和他人的苦难，对于上帝的儿女来说，这无疑是世界上最令人悲伤的原因，因为他们内心深处有一个不断困扰他们在上帝的事奉中的原则。他无法以愉快的心情事奉上帝，他的冷漠使他无法对上帝的荣耀感到如此敏感，而这是他的负担。他为自己无法足够悲伤而感到悲伤；他可以为其他事情找到眼泪，这些事情足以引起悲伤，就像异教徒所说的那样。一个人失去了财产，为此而流泪，但他却为其他真正引起悲伤的事情强迫自己流泪。上帝的儿女内心仍然存在着败坏的余孽，这促使他犯罪得罪上帝，并阻碍他在事奉上帝时的自由和愉快。他像保罗和其他人一样抱怨这一点，说：“我这个不幸的人！谁能救我脱离这取死的身体呢？”（罗马书 7:24）

A case about tears
关于眼泪的案例

I will here add a case. Some say they cannot weep, but they can grieve, whether then is it necessary or not to weep? Tears are taken for the spring of tears, grief, all grief shall be taken away. Tears are but the messengers of grief, and often times the deepest apprehension that takes things deeply cannot express it in tears. In some the passages fetching the conceit to the heart are made more tender that they can weep. Now the grief of a Christian is a judicial grief, a rational grief, not only sensible tears must have sensible grief, but a Christian's grief is a sensible judicial grief. He hath a right judgment of things that cause sorrow, wills it, and tears are only an expression of it.
我在这里补充一个案例。有人说他们不能哭泣，但他们可以悲伤，那么是否有必要哭泣呢？眼泪是为了悲伤而流的，所有的悲伤都将消失。眼泪只是悲伤的使者，而且往往最深刻地理解事物的人无法用眼泪来表达。在一些人身上，将概念带到心脏的通道更加柔软，他们可以哭泣。现在，一个基督徒的悲伤是一种司法悲伤，一种理性的悲伤，不仅感性的眼泪必须有感性的悲伤，而且基督徒的悲伤是一种感性的司法悲伤。他对引起悲伤的事物有正确的判断，愿意悲伤，而眼泪只是对此的表达。

God hath no bottle for some tears
上帝没有瓶子来装一些眼泪

But how shall I know whether grief be right or not? There be tears God hath no bottle for: Thou puttest my tears into thy bottle (Psalm 56:8), he makes much of them, they be Vinnum Angelicum as he saith, God is an Angel to his people to wipe away their tears. But some tears God hath no bottle for, hypocritical tears: Delilah's tears, tears of revenge and anger, Esau's tears.
但是我怎么知道悲伤是否正确呢？有些眼泪上帝没有瓶子收藏：你把我的眼泪放进你的瓶子里（诗篇 56:8），他珍视它们，它们是天使的酒，正如他所说，上帝是他的子民的天使，擦去他们的眼泪。但有些眼泪上帝没有瓶子收藏，虚伪的眼泪：大利拉的眼泪，复仇和愤怒的眼泪，以扫的眼泪。

Marks of good tears, when their spring is the love of God
好的眼泪的标志，当它们的源泉是上帝的爱时

And therefore the true tears that God will wipe away are such as first of all follow our condition here, our misery, God will wipe them away. If we speak of tears from a judicial ground, the spring of true tears is the love of God and of Christ, and of his Church, and the love of the state of Christianity. Tears spring from love, these tears specially.
因此，上帝要擦去的真正眼泪，首先是跟随我们现在的状况，我们的痛苦，上帝会擦去它们。如果我们从司法的角度来谈论眼泪，真正眼泪的源泉是对上帝、基督和他的教会的爱，以及对基督教状态的爱。眼泪源自爱，尤其是这些眼泪。

O, a Christian takes to heart that God should be so ill used in the world, that Christ the Saviour of the world should find such entertainment, that he should have anything in him that should offend such a Saviour. This unkindness stings him to the heart, he takes it grievously that God should be abused. Latitia habet suas lachrimas, there is not only grief that is the immediate cause of tears, but another cause before hand, that is love. Joy likewise hath its tears, though they be not here meant specially.
哦，一个基督徒深深感到上帝在世界上受到如此虐待，世界的救主基督竟然受到如此对待，他竟然有什么事情会冒犯这样一个救主。这种不友善刺痛了他的心，他对上帝被滥用感到痛心。拉蒂蒂亚有她的眼泪，这里不仅仅是悲伤是眼泪的直接原因，还有另一个原因，那就是爱。喜悦也有它的眼泪，尽管这里并不特别指的是它们。

When we weep for our own sins, and sins of others
当我们为自己的罪恶和他人的罪恶而哭泣时

Again tears are good and sound, when we weep for our own sins, as well as the sins and miseries of others. And I will add more, we must weep for the sins of others, as well as for our own. For it is a greater sign of the truth of grace to take to heart the sins of others, more than our own. You will say this is a kind of paradox, for often a man may take to heart his own sins, as matter of terror of conscience, not his sins as contrary to God, having antipathy to him, being opposite to the state of the soul, not as sin is properly sin, but to be grieved and vexed for sin as it hath vexation and terror of conscience.
再次，当我们为自己的罪恶以及他人的罪恶和苦难而哭泣时，眼泪是好的和真实的。我还要补充一点，我们必须为他人的罪恶而哭泣，就像为自己的罪恶一样。因为对他人的罪恶感到心痛，比对自己的罪恶感到心痛更能显示出恩典的真实性。你会说这是一种悖论，因为一个人经常会对自己的罪恶感到心痛，作为良心的恐惧的原因，而不是将罪恶视为与上帝相悖，对他产生反感，与灵魂的状态相对立，而是为罪恶感到悲痛和烦恼，因为它带来痛苦和良心的恐惧。

Truth of grace appears more in grieving for others sins than our own
恩典的真理在为他人的罪恶而悲伤中显现得更加明显

When a man can take to heart the sins of another and that truly as it is an offence of his good God, and a crucifying again of his sweet Saviour, these be true tears indeed. It is more sign of grace, than to weep for a man's own sins.
当一个人能够真正将他人的罪行视为对他善良的上帝的冒犯，以及对他甜蜜的救主的再度钉死，这才是真正的眼泪。这比为自己的罪行而哭泣更是恩典的标志。

Some are taken up with terrors of conscience that let their children, family, and friends alone, their heart is eaten up with self love, and they be near eaten up with their own terrors of conscience. But here is true grief and a hatred of sin in a right respect, when it exercises itself upon others, as well as upon ourselves.
有些人被良心的恐惧所困扰，让他们的孩子、家人和朋友独自面对，他们的心被自私所侵蚀，也被自己的良心恐惧所折磨。但是，当真正的悲痛和对罪恶的憎恶以正确的方式同时作用于他人和自己时，这才是真正的悲痛和对罪恶的憎恶。

When our tears are shed in secret
当我们的眼泪在秘密中流淌

Again tears arise from the right spring, from true grief, when we can weep in secret. O saith Jeremiah, if you do so and so, My soul shall weep in secret for your pride (Jeremiah 13:17). Here was a good soul indeed. Many will have tears of comfort in public, et cetera, but when they can weep in secret for their own sins and the sins of others, it is an evidence of a right spring of grief.
再次，当我们能够在秘密中哭泣时，眼泪会从正确的泉源涌出，源自真正的悲伤。耶利米说：“如果你这样做，我的灵魂将为你的骄傲在秘密中哭泣”（耶利米书 13:17）。这确实是一个善良的灵魂。许多人会在公众场合感到安慰的眼泪，等等，但当他们能够为自己的罪恶和他人的罪恶在秘密中哭泣时，这是对正确悲伤泉源的证明。

When tears tend to reformation of what they are shed for
当眼泪倾向于改变它们所流出的东西时

Again, tears tend to reformation of what they grieve for or else they be steriles lachrimae, barren tears. Do they tend to reform what we weep for? Do they tend to action? Affections are then good when they carry to action as grief, love, joy, they are all for action. When we weep and grieve and reform withall, it is a good sign. I will name no more. You see then that grief is sound, when it springs from the love of God and is for the sins of others, as well as our own, and our own as well as others: when it stirs up to reformation; when it is in secret. And therefore let us examine our grief by these and the like evidences, it will be a good character of a gracious soul. Then God will carry himself as a sweet nurse, or loving mother to her child that sheds tears. God will wipe away all these tears. O the transcending love of God; his love is a tender love, the love of a mother, the love of a nurse! It is not love, but the bowels of love, the bowels of mercy and compassion. How low doth he stoop to wipe away the tears of his children! God will wipe away all tears.
再说一遍，眼泪往往会使我们为之悲伤的事物重生，否则它们就是不孕的眼泪。它们是否会使我们为之哭泣的事物重生？它们是否会引发行动？情感只有在引导行动时才是好的，比如悲伤、爱和喜悦，它们都是为了行动而存在的。当我们哭泣、悲伤并且与此同时改过自新时，这是一个好的迹象。我不再多说了。你看到了，悲伤是健康的，当它源于对上帝的爱，并且是为了他人的罪过，以及我们自己的罪过，以及他人的罪过和我们自己的罪过时，它会激发改过自新的冲动；当它是秘密的时候。因此，让我们通过这些和类似的证据来检验我们的悲伤，这将是一个有恩典的灵魂的良好特征。那么上帝将像一个温柔的保姆或慈爱的母亲一样对待自己的孩子流泪。上帝将擦去所有这些眼泪。哦，上帝无比超越的爱；他的爱是一种温柔的爱，母亲的爱，保姆的爱！这不仅仅是爱，而是爱的深情，是怜悯和同情的深情。他是多么卑微地俯身擦去他儿女们的眼泪！上帝将擦去一切眼泪。

I will propound one question more and then proceed. But we are bid to rejoice always, why then is it required that we weep and mourn? Can two contraries stand together?
我将提出一个问题，然后继续。但我们被要求时刻欢乐，为什么又要求我们哭泣和悲伤呢？两个对立的事物能够共存吗？

How can a Christian joy and grieve together?
一个基督徒如何同时感到喜乐和悲伤？

I answer, "very well." For we may grieve as we have matter of grief and are in a condition of grief. And we may rejoice and ought to rejoice, as we look to the promise that God will wipe away all tears. When we think of the present cause we cannot but grieve; but when we look beyond all troubles, we cannot but joy, it hath influence of joy into our heart. Nay for the present we may joy and grieve, without looking to eternity sometimes. If we consider that we have offended God, done that that grieves his Spirit, that is matter of grief. But when we consider we have Christ at his right hand, that speaks peace for us and makes our peace by virtue of his mediation, that gives comfort. So that we have cause of joy and cause of grief about the same things, at the same time.
我回答：“很好。”因为我们可以因为有悲伤的事情和处于悲伤的状态而感到悲伤。我们可以并且应该因为期待上帝擦去一切眼泪的应许而感到欢喜。当我们考虑当前的原因时，我们不得不感到悲伤；但是当我们超越所有困扰时，我们不得不感到欢喜，这对我们的心灵有欢乐的影响。有时候，我们可以在不考虑永恒的情况下同时感到欢喜和悲伤。如果我们考虑到我们得罪了上帝，做了让他的圣灵悲伤的事情，那是悲伤的原因。但是当我们考虑到我们有基督在他的右手边，他为我们说和平，并通过他的调解使我们得到和平，那就给予了安慰。所以，我们对同样的事情在同一时间既有欢喜的原因又有悲伤的原因。

We are never in such a state of grief here, but if we look about us, look forward, look upward. A Christian, that is a good Christian, is a person that hath many things to look after that he may manage his estate of Christianity wisely. He is to look to himself and his sins, to the mercies of God in Christ, to the constancy of it, that it is answerable to the fruit of it in peace and joy here and happiness hereafter, which are constant too. His grace as himself is constant, the fruits of it constant; therefore rejoice evermore. And (saith the Apostle: I know what I say, I am well advised) evermore rejoice (Philippians 4:4). So that the life of a Christian is a mixed life; nay the ground of our joy is our sorrow and grief, and joy is sown in grief. If we will rejoice indeed, let us mourn indeed; true joy arises and springs out of sorrow.
我们在这里从未有过如此悲伤的状态，但如果我们环顾四周，展望未来，仰望上帝。一个基督徒，也就是一个好的基督徒，是一个有许多事情要关注的人，以便能明智地管理他的基督教信仰。他要关注自己和自己的罪过，关注上帝在基督里的怜悯，关注它的恒定性，它是否与在这里的平安和喜乐的果实相符，以及在此后的幸福，这些也是恒定的。他的恩典如他自己一样是恒定的，其果实也是恒定的；因此，要常常喜乐。使徒说：“我知道我所说的，我经过深思熟虑。”（腓立比书 4:4）所以，一个基督徒的生活是一个混合的生活；不，我们喜乐的根源就是我们的悲伤和痛苦，而喜乐就是在悲伤中播种。如果我们真的要喜乐，让我们真正地悲哀；真正的喜乐从悲伤中升起和涌现。

God's people are under rebuke and reproach
神的子民受到了责备和指责

I proceed to the next. And the rebukes of his people shall be taken away from of the face off the earth. Another benefit that makes the Feast sweet and comfortable is this: He will take away the rebukes of his people. And here is the same method to be used that God's children, his Church and people are under rebukes and under reproach.
我继续前进。他的人民的责备将从地球上消失。使节日变得甜美舒适的另一个好处是：他将消除他的人民的责备。同样的方法也适用于上帝的儿女、他的教会和人民正受到责备和指责。

We need not stand to prove the truth of it. It is true. First the Head of the Church and the Church itself, and every particular member, they go under rebukes. For the Head of the Church, we should spend the time to no purpose to prove it. What was Christ's life? It was under a veil, he appeared not to be what he was. You know he was esteemed the chief of devils, an enemy to his Prince, to Caesar. I will not spend time in clear truths.
我们不需要站出来证明它的真实性。它是真的。首先，教会的首领和教会本身，以及每个成员，都受到了责备。对于教会的首领，我们没有必要浪费时间来证明这一点。基督的生活是什么样的？他的真实面貌被掩盖了，他似乎不是他本来的样子。你知道他被认为是魔鬼的首领，是他的君主，凯撒的敌人。我不会浪费时间在明显的真理上。

For the Church itself you see in the Book of Esther 3. There is a strange people that acknowledge no law, they be against the laws of the Prince; they pass under the imputation of rebels (Esther 3:8). The poor Church that had thoughts of peace, the meek Church of God, they counted as enemies of the state, as Christ the Head was. And so the Church in Babylon, under what rebukes was it? They reproached them, By the waters of Babylon we sat down and wept, when they said sing us one of the songs of Zion (Psalm 137:1). The Church sits by the waters of Babylon all this life.
对于教会本身，你可以在以斯帖记 3 章中看到。有一个奇怪的民族，他们不承认任何法律，他们违背君主的法律；他们被视为叛乱分子（以斯帖记 3:8）。可怜的教会，他们心怀和平，是上帝的温顺教会，却被视为国家的敌人，就像基督作为头的时候一样。所以巴比伦的教会，他们受到了什么样的责备呢？他们被羞辱，当他们说唱一首锡安的歌时，我们坐在巴比伦的水旁哭泣（诗篇 137:1）。教会在这一生中都坐在巴比伦的水旁。

The world is a kind of Babylon to God's people. "And then sing us one of your songs; where is now your God?" say the hearts of wretched people, when they saw the people of God in disgrace. Tully could say of the nation of the Jews, It shows how God regards it, it hath been so often overcome. Thus the heathen man could scorn the fate of God's people. You see how the Psalmist complains in the name of particular Christians, where is his God, he trusted in him, let him save him (Psalm 22:8; Matthew 27:43). O this was daggers to David's heart, (Psalm 42:10). It pierced to my heart, when they said where is thy God. To touch a Christian in his God, as if God had no care of him, it is more than his own grief and affliction. So it is when a child of God is rebuked and affronted, when religion must suffer by it. So that the Head of the Church, the members of the Church are under rebukes, as it may be proved, if I carry you through all stories.
世界对上帝的子民来说就像巴比伦一样。“然后给我们唱一首你的歌，你的上帝在哪里？”可怜的人们看到上帝的子民受辱时，心中如此说道。塔利曾说犹太人民，这显示了上帝对他们的看法，因为他们经常被征服。因此，异教徒可以嘲笑上帝的子民的命运。你看到诗人代表特定的基督徒抱怨，他的上帝在哪里，他信靠他，让他拯救他（诗篇 22:8; 马太福音 27:43）。哦，这对大卫来说就像是刀剑刺入他的心脏一样（诗篇 42:10）。当他们说你的上帝在哪里时，这刺痛了我的心。触及一个基督徒的上帝，好像上帝不关心他一样，这比他自己的痛苦和困苦更甚。当一个上帝的儿女受到责备和侮辱时，当宗教因此受苦时，情况就是如此。因此，教会的头，教会的成员都受到责备，如果我带你穿越所有的故事，这一点可以证明。

This text points at the conversion of the Jews
这段文字指向犹太人的转变

At this day, the Church of the Jews you see what it is come to, the nation of the Jews under what reproach it is. And surely this prophecy aims partly at the conversion of the Jews; it shall be accomplished at the resurrection, when all tears shall be perfectly wiped away. But it hath relation to the conversion of the Jews in what state are they now? Are they not a word of reproach? Moses speech is verified of them; They shall be a hissing to all nations (Jeremiah 18:16). And is not it a proverb? Hated as a Jew.
在这一天，你可以看到犹太人的教堂已经变成了什么样子，犹太人民族正处于什么样的耻辱之中。这个预言部分地指向犹太人的归化；它将在复活时实现，那时所有的眼泪都将被完全抹去。但它也与犹太人的归化有关，他们现在处于什么状态？他们不是一个受人耻笑的词吗？摩西的话应验在他们身上；他们将成为万国的嘘声（耶利米书 18:16）。这不是一句谚语吗？像犹太人一样被憎恨。

There be two seeds in the world: of the Serpent, and of the woman
世界上有两种种子：蛇的种子和女人的种子

But what is the reason of it? Not to stand long upon the point; you know there be two seeds in the world, the seed of the Serpent and the seed of the woman (Genesis 3:15). And the enmity between them is the true ground, and the antipathy in the hearts of carnal men to goodness. There is a light shines in the life of them that be good; and them that be ill hate the light, as discovering themselves to themselves and to the world, not to be that they seem to be. There is a saltiness in the truth; it is savory but it is tart, whether in the Word preached or howsoever truth lays open, what is cross to corruption.
但是，这是什么原因呢？不多说了；你知道世界上有两种种子，蛇的种子和女人的种子（创世记 3:15）。他们之间的敌意是真正的原因，以及世俗人心中对善良的反感。善良的人生活中有一道光芒；而邪恶的人恨这道光芒，因为它揭示了他们自己和世界，让他们看到自己并不是他们看起来的样子。真理中有一种咸味；它是可口的，但也是酸的，无论是在传道中还是在揭示与腐败相悖的真理时。

Carnal men would have all men thought of alike
肉欲的人希望所有人都被认为是一样的

And hereupon pride and self-love in carnal men studies how to overcast all they can, the names of those that be better than themselves, with a cloud of disgrace. It is the property of vile men, to make all others vile, that they may be alike. Men cannot abide distinctions of one from another. The Scripture distinguishes the righteous man, more excellent than his neighbour, but they will not have that. The hatred of distinction is the cause they make all as bad as they can.
于是，骄傲和自爱的世俗人努力掩盖一切，将比自己更优秀的人名声抹黑。贱人的特点就是让其他人也变得贱，以便与自己相同。人们无法忍受彼此的差异。圣经区分了义人和他的邻居，认为义人更优秀，但他们不接受这一点。对差异的憎恶是他们将所有人都说得尽可能糟糕的原因。

Men put a false veil both on godliness and wickedness
男人们对虔诚和邪恶都戴上了虚假的面纱

And hereupon it is that good things were never clothed in the right habit, nor ill things neither, but do pass under a veil. Take away the true garment of grace and holiness and goodness, and put a false veil upon it. It passes not under that that it is in this world because wicked men will not suffer it, but will raise up the credit of other things: of empty learning, or empty things, or vain courses, and cry up the credit of worldly things, that they may seem to be wise and not fools, that are carried to those things. The best things had never the happiness to pass under their own names, but they had other coverings. Truth goes always with a torn and scratched face; it is a stranger in the world, and hath strange entertainment.
于是，好事从未被正确地包裹起来，坏事也是如此，它们都经过了一层面纱。去掉恩典、圣洁和善良的真正外衣，用虚假的面纱代替。它不会以这个世界上的样子出现，因为邪恶的人不会容忍它，而是会提高其他事物的声誉：空洞的学问、空洞的事物或虚浮的行为，并赞扬世俗的事物，以便显得聪明，而不是被带到那些事物的傻瓜。最好的事情从未有幸以自己的名字出现，而是有其他的掩饰。真理总是带着一张破烂和划痕的脸；它在世界上是个陌生人，受到奇怪的招待。

Take heed of laying scandal on religion
谨慎对宗教进行诽谤

If this be so we ought to take heed of laying a scandal or reproach upon religion. Salvian complains in his time, that wickedness had gotten that head, that those that were good and honourable, mali ess volunt, ne a malis abhorreantur. They that were good, studied to be vile, that they might not be vilified of others. "O" saith he, "how much is Christ beholding to the world, that those that own him, and own goodness, and own his cause, should be therefore base because they be his friends; take heed of taking scandals."
如果事情是这样的，我们应该小心不要给宗教带来丑闻或耻辱。萨尔维安在他的时代抱怨说，邪恶已经变得如此猖獗，以至于那些善良和尊贵的人，他们愿意成为邪恶的一部分，以免被其他人所憎恶。那些善良的人努力变得卑鄙，以免被他人贬低。他说：“哦，基督对这个世界有多感激啊，那些拥护他、拥护善良、拥护他的事业的人，因为他们是他的朋友，所以卑贱无比；小心不要引起丑闻。”

Study to be wise that we be not misled by the misrepresentation of things
学习变得聪明，以免被事物的歪曲所误导

We had need be wise that we be not taken in this snare of Satan, to mistake error for truth and good for evil; Satan and his agents make things pass under contrary, representations. Superstition goes for religion, and religion for superstition, schism and heresy. It hath always been so; therefore seek wisdom to discern aright. The devil hath two properties, he is a liar and a murderer; the one makes way for the other, for he could not murder unless he did lie. The devil himself will not be an open murderer, if he can help it. The fraudulent persecution is worse than the violent. If he can bring to hell by fraud and lying, he will never do it by violence. He is a liar that he may be a murderer; for when he can raise an imputation upon the Church and children of God, that they be rebels, enemies of state, then he may cum privilegio be a murderer. When he hath tainted God's people in the conceit of the world, then they find that entertainment not which they deserve, but which they be apprehended to deserve, when the conceit of other men towards them is poisoned. O this Sect is spoken against every where, say they to Paul (Acts 28:22).
我们需要明智，以免被撒旦的陷阱所迷惑，将错误误认为真理，将善良误认为邪恶；撒旦及其代理人以相反的方式呈现事物。迷信被视为宗教，宗教被视为迷信、分裂和异端。历来如此；因此要寻求明智以正确辨别。魔鬼有两个特点，他是个撒谎者和杀人者；一个为另一个铺平道路，因为他不能杀人而不撒谎。魔鬼自己不会公开杀人，如果他能避免的话。欺诈性的迫害比暴力更糟糕。如果他能通过欺骗和谎言把人带到地狱，他就永远不会通过暴力来做。他是个撒谎者，以便成为杀人者；因为当他能够对上帝的教会和子民进行指控，说他们是叛乱分子，是国家的敌人时，他就可以带着特权成为杀人者。当他在世人的观念中败坏上帝的子民时，他们发现他们得到的不是他们应得的待遇，而是他们被认为应得的待遇，当其他人对他们的观念被毒化时。哦，这个教派到处都被人诋毁，他们对保罗说（使徒行传 28:22）。

Why it is the course of the world to slander
为什么世界的趋势是诽谤

Therefore we had need be wise; for if the instruments of Satan led with his spirit had not hoped that slanders should take, they would never have been so skillful in that trade. But they know they shall find some shallow fools that will believe them without searching into the depth of them, and take up persons and things under prejudice. It is enough for them that this is said of them, they have neither wit nor judgment, nor so much patience from following their lusts as to examine them. And that makes them so mad as they are. Calumniare audacter aliquid haerebit, slander stoutly, something will stick they are sure of it. That which hath raised and ruined many a man is that of casting of jealousy upon those that are better than themselves. That was Haman's trick, and so will be the practice of the wicked, as it hath been from the beginning, so to the end of the world.
因此，我们需要明智；因为如果撒旦的工具不希望谣言传播，他们就不会在这个行业中如此熟练。但他们知道他们会找到一些浅薄的傻瓜，他们会相信他们而不深入探究，以偏见看待人和事。对他们来说，只要有人这样说他们，他们既没有智慧也没有判断力，也没有从追随他们的欲望中获得足够的耐心来审查它们。这使他们如此疯狂。 Calumniare audacter aliquid haerebit，大胆地诽谤，一定会有东西留下来，他们确信这一点。许多人的崛起和毁灭的原因就是对比自己更优秀的人产生嫉妒。这是哈曼的伎俩，也是邪恶者的做法，从世界开始一直到结束。

Thou art not Caesar's friend say they, and it's enough to Pilate; thus it hath been and will be to the end of the world. Therefore we had need to be wise, that we be not misled. Men will never leave to speak ill, till they have learned to speak better, till the Spirit of God hath taught them.
他们说你不是凯撒的朋友，对彼拉多来说已经足够了；这样一直持续到世界的尽头。因此我们需要聪明，以免被误导。人们永远不会停止说坏话，直到他们学会说好话，直到上帝的灵教导他们。

Things shall be known to be as they are
事物应该被认知为它们本来的样子

Now it is said that Christ will take away the rebukes of his people. That is the promise, as they are they shall be known to be; he will set all in joint again. Harmony is a sweet thing and order is a sweet thing. Time will come when things that are now out of order to appearance, shall be all set in their due order again. Those that are basest, shall be lowest, and those that be excellent, shall be highest; this is a working and framing now. In this confusion we must look to the catastrophe, the conclusion of all, he will take away the rebukes of all. God is the Father of truth, and truth is the daughter of time; time will bring forth truth at last. And those that be honourable indeed, shall be honourable. It is as true as God is just, for goodness and holiness are beams of God; and will he suffer it always to pass under a false veil. There is not an attribute of God, but shall shine forth gloriously, even all his excellency and dignity. There is nothing shall be above him and his excellency, none, though he seems for a while not to rule in the world or have power, but suffers them to go away with it that are his enemies. He is working another thing by suffering them, he is working the glory of his children and confusion of his enemies. There is nothing in God but shall gloriously shine, and nothing in his children, no beams of God, but shall gloriously shine to the confusion of the world. They that are good, shall be known to be good, God will bring their righteousness to light. The witnesses that vexed the world and had base entertainment, they were slain and disgraced, but they rose again and were carried to heaven, as Elias. So there will be resurrection of name, a resurrection of reputation, that that is good shall be good, and that that is bad shall be bad; it shall be known to be as it is. This is for comfort.
现在有人说基督将消除他的子民的责备。这是一个承诺，他们将被认为是他们自己; 他将重新调整一切。和谐是一件美好的事情，秩序也是一件美好的事情。时间会到来，现在看起来无序的事物将重新按照它们应有的顺序排列。最卑微的人将成为最低的，最优秀的人将成为最高的; 这是一个正在进行和构建的过程。在这种混乱中，我们必须看到最终的结局，他将消除所有人的责备。上帝是真理的父亲，真理是时间的女儿; 时间最终会带来真理。那些确实是尊贵的人将受到尊重。这是上帝公正的真理，因为善良和圣洁是上帝的光辉; 他会让它一直穿过虚假的面纱吗？上帝的每一个属性都将辉煌地展现出来，包括他所有的卓越和尊严。没有什么能超越他和他的卓越，没有人，即使他似乎暂时不统治世界或没有权力，但他容忍那些是他的敌人的人离开。 他正在通过忍受他们来从事另一件事情，他正在为他的孩子的荣耀和他的敌人的困惑而工作。在上帝那里没有任何东西不会辉煌地闪耀，上帝的儿女中没有任何光芒不会辉煌地闪耀，以至于使世界困惑。善良的人将被认为是善良的，上帝将把他们的公义彰显出来。那些困扰世界并受到卑鄙对待的证人，他们被杀害和羞辱，但他们又复活并被带到天堂，就像以利亚一样。因此，将会有名字的复活，声誉的复活，好的将会是好的，坏的将会是坏的；它将被认为是它本来的样子。这是为了安慰。

To direct what course to take under disgrace and scandal
在耻辱和丑闻下如何引导前进

You hear therefore what course to take under disgrace, what shall we do when the Church passes under disgrace as it is now? A Protestant is worse than a Turk or a Jew, amongst the railing papists. Among ourselves we see under what reputation the best things go, it is too well known to speak of. And the scandal taken from hence doth extremely harden, keeps men from religion. It draws many from religion that have entered into it because they have not learned so much self-denial, as to venture upon disgrace. And surely where no self-denial is, there is no religion. Christ knew what doctrine he taught, when he taught self-denial in this respect.
你听到了在耻辱下应该采取的行动，那么当教会正如现在一样遭受耻辱时，我们该怎么办呢？在那些恶言恶语的天主教徒中，新教徒比土耳其人或犹太人更糟糕。在我们自己中间，我们看到最好的事物是以什么样的声誉存在的，这是众所周知的，不值得一提。从这里引起的丑闻极大地使人变得坚硬，使人远离宗教。它使许多人远离宗教，因为他们没有学会如此自我否定，以至于冒险遭受耻辱。而且，确实没有自我否定，就没有宗教。基督知道他所教导的教义，当他在这方面教导自我否定时。

Labour to be innocent
努力成为无辜的劳动者

What shall we do therefore? Labour first of all for innocency, that if men will reproach, they may reproach without a cause.
我们应该怎么办呢？首先要努力追求无辜，这样如果有人要责备我们，他们就没有理由去责备。

Labour to be patient and courageous
努力保持耐心和勇敢

Then labour for a spirit of patience to serve Christ with; great is your reward when men speak evil of you for a good cause (Matthew 5:11-12). It is the portion of a Christian in this life, to do well and suffer ill. Of all, certainly they are best that out of love to goodness are carried to goodness without looking to rewards or disgrace that follows, with an single eye. Labour therefore for patience and not only so, but for courage; for the moon goes its course and lets the dog bark. We have a course to run, let us keep our course constantly, pass through good reports and bad reports, be at a point what the world thinks, we seek applause at another theater than the world.
然后努力培养一种为基督服务的耐心精神；当人们因善事而诽谤你时，你将获得巨大的回报（马太福音 5:11-12）。在这个生命中，作为一个基督徒，善行和受苦是我们的一部分。毫无疑问，那些出于对善良的爱而无视奖励或耻辱的人是最好的，他们以单纯的眼光追求善良。因此，努力培养耐心，不仅如此，还要培养勇气；月亮会按照自己的轨迹行进，而不理会狗的吠叫。我们有自己的道路要走，让我们始终保持自己的方向，经历好评和差评，不在乎世界的看法，我们追求的掌声在另一个舞台上。

Be sincere
真诚

Again then, labour for sincerity under rebukes, that we have a good aim, such an aim as Paul had. If I be mad and out of my wits; he being earnest for his Master Christ, they count him out of his wits. If I be out of my wits it is for Christ. If I be sober it is for you, the love of Christ constrains me to be so (2 Corinthians 5:13-14). Get the love of Christ, and that will make a man care for nothing. If I go beyond myself, it is to God, as David said, when he was mocked by Micholl. It is to the Lord, when he danced before the Ark. Bonus ludus a good dance, where Micholl scoffs, and David danceth; where gracious men magnify God and have Micholls to scoff at them, it is bonus ludus. God will look upon them, for it is to the Lord. Labour that our aims be good, and it is no matter what the world judges of them.
再次，努力在责备下保持真诚，我们有一个良好的目标，就像保罗一样。如果我疯了，失去理智；他为他的主基督而热切，他们认为他失去了理智。如果我失去理智，那是为了基督。如果我清醒，那是为了你们，基督的爱迫使我如此（哥林多后书 5:13-14）。拥有基督的爱，这将使一个人对任何事情都不在乎。如果我超越了自己，那是为了上帝，正如大卫在米甲嘲笑他时所说的。那是为了主，当他在约柜前跳舞时。善良的游戏，米甲嘲笑，大卫跳舞；在这里，恩慈的人们赞美上帝，米甲嘲笑他们，这是善良的游戏。上帝会看顾他们，因为这是为了主。努力使我们的目标良好，不管世界如何评判它们都没关系。

Commend our credits to God by prayer
通过祈祷将我们的荣誉归功于上帝

And when all will not do, commend our credits to God by prayer, as we commend our souls and conditions, so our reputations; that he would take care of them, that he would bring our righteousness to light, that it should shine out as the noonday (Psalm 37:6). So David doth: he complains to God and commends all to him; prays him to take part against his enemies, to right his cause. And when we have done that, we have done our duty, yet with all hope for better things. Be content to pass under the world as unknown men, and to be inwardly worthy and pass as unknown men. Rich men if truly rich, they will applaud themselves in their bosoms, though the world disgrace them; yet at home I am thus furnished. And so a Christian that knows his worth, that he is a child of God, heir of heaven, that he is attended upon by angels, that he is a jewel to God in his esteem, to be absolutely the best thing in the world. He knows the worth of a Christian and his own worth as being a Christian; he applauds and comforts himself, in that he knows he loath a hidden life, a state of glory hidden in Christ. Now it is covered with disgrace and disrespect in the world, scorned and reproached, but what is that to him? It is a hidden life, and for the present he knows his own excellency, and therefore can pass through good report, and bad report. I care not for man's day saith Paul, there is another day to which I must stand (1 Corinthians 4:3-4).
当一切都无法做到时，通过祈祷将我们的信誉交托给上帝，就像我们将我们的灵魂、境况和名誉交托给他一样；祈求他照顾它们，将我们的公义彰显出来，使其犹如正午的阳光照耀（诗篇 37:6）。大卫也是这样做的：他向上帝抱怨并将一切交托给他；祈求他对抗他的敌人，为他伸冤。当我们做到这一点时，我们已经尽了我们的责任，但仍然怀有更好的期望。愿意默默无闻地度过这个世界，内心成为有价值的人，默默无闻地度过。富人如果真正富有，即使世界诋毁他们，他们也会在内心自我称赞；然而在家里，我就是这样装备自己的。因此，一个了解自己价值的基督徒，知道自己是上帝的儿女，是天堂的继承人，被天使侍奉，是上帝眼中的宝石，绝对是世界上最好的东西。他知道一个基督徒的价值，也知道自己作为基督徒的价值；他自我称赞和安慰自己，因为他知道他厌恶隐藏的生活，厌恶隐藏在基督里的荣耀状态。 现在它在世界上被耻辱和不尊重所覆盖，被嘲笑和责备，但对他来说那又算什么呢？这是一种隐藏的生活，目前他知道自己的卓越，因此可以经历好的报道和坏的报道。我不在乎人的日子，保罗说，我必须站在另一天面前（哥林多前书 4:3-4）。

And thus if we do, as Peter saith, There is a Spirit of glory shall rest upon us (1 Peter 4:14). The ground we have of comfort under rebuke and disgrace, there is a Spirit of glory, what is that? A large Spirit enlarging our hearts, with inward comfort, inward joy, inward love of God. A Spirit of glory shall rest upon you, and shall continue with you, as long as disgrace shall continue; he opposes this to all disgrace he meets with in the world.
因此，如果我们像彼得所说的那样行事，就会有荣耀的灵降临在我们身上（彼得前书 4:14）。在受责备和羞辱时，我们有安慰的理由，那就是有一种荣耀的灵，那是什么？一种扩大我们心灵的宽广灵，带来内在的安慰、喜乐和对上帝的内在爱。荣耀的灵将降临在你身上，并将与你同在，只要羞辱还在继续；他将这与他在世界上遇到的一切羞辱相对立。

God puts a glory upon his children under disgrace
上帝使他的子民在耻辱中蒙受荣耀

God puts sometimes a glory and excellency upon his children under disgrace and ill usage in the world; that he will daunt the world, as Stephen's face did shine, as the face of an angel, which came from a Spirit of glory that rested upon him, and expressed himself to be the servant of God. He that takes away from our good report, if we be good, he adds to our reward, our Saviour Christ saith as much. Blessed are you when you be ill spoken of, for great is your reward (Matthew 5:11-12).
上帝有时会赐予他的子民荣耀和卓越，即使他们在世界上受到耻辱和虐待；他会使世界畏惧，就像司提反的脸发光一样，像一个天使的脸，这是来自于一个荣耀的灵，停留在他身上，并表明他是上帝的仆人。如果我们是善良的，那些诋毁我们的人，他们会增加我们的奖赏，我们的救主基督也这样说。当人们恶言中伤你们时，你们是有福的，因为你们的赏赐是丰盛的（马太福音 5:11-12）。

The Seventh Sermon — Isaiah 25:8
第七篇讲道 — 以赛亚书 25:8

And the rebukes of his people shall he take away from all the earth: For the mouth of the Lord hath spoken it.

For comfort to the godly, their rebukes shall be taken away
为了让虔诚的人感到舒适，他们的责备将被消除

This is a great promise and I pray you be comforted with it. For of all grief that God's people suffer in the world, there is none greater than reproach, disgrace, and contumely. Movemur contumeliis plus quam injuriis, We are more moved with reproaches than injuries. Injuries come from several causes, but disgrace from abundance of fighting. No man but thinks himself worthy of respect from some or other. Now slanders come from abundance of malice or else abundance of contempt; and therefore nothing sticks so much as reproaches, specially by reason of opinion and fancy that raises them over high.
这是一个伟大的承诺，我祈祷你能因此得到安慰。因为在世界上，上帝的子民所遭受的所有悲伤中，没有比指责、耻辱和轻蔑更大的了。我们对指责比对伤害更感动。伤害来自多种原因，而耻辱则来自激烈的争斗。没有人不认为自己值得某种程度的尊重。现在，诽谤来自于恶意的丰富或者轻蔑的丰富；因此，没有什么比指责更让人难以摆脱，特别是因为观念和想象使它们变得过于严重。

Our Saviour Christ endured the cross and despised the shame (Hebrews 12:2). That shame that vain people cast upon religion and the best things, they despise that and make that a matter of patience. They knew the cross would not be shaken off, persecution and troubles must be endured and therefore they endured the cross and despised the shame. Now to bear crosses take the counsel of the holy Apostle, look up to him, consider Christ and whatsoever disgrace in words or carriage we shall endure we are sure, (though we shall never know it till we feel it by experience). The Spirit of glory shall rest upon us (1 Peter 4:14), and rebuke shall be taken away.
我们的救主基督忍受了十字架，藐视了羞辱（希伯来书 12:2）。那些虚荣的人对宗教和最好的事物投以的羞辱，他们藐视并将其视为忍耐的事情。他们知道十字架是无法摆脱的，迫害和困难必须忍受，因此他们忍受了十字架，藐视了羞辱。现在，要忍受十字架，要听从圣使徒的劝告，仰望他，思考基督，无论我们将忍受怎样的言辞或行为上的耻辱，我们可以确定（尽管我们直到亲身经历才会知道）。荣耀的灵必住在我们身上（彼得前书 4:14），责备将被除去。

Ere long there will be no glory in heaven and earth, but the glory of Christ and of his spouse, for all the rest shall be in their own place. As it was said of Judas, that he went to his place. Their proper place is not to domineer, but to be in hell and ere long they shall be there. Heaven is the proper element of the saints, that is the place of Christ the Head. And where should the body be but with the Head? Where the Spouse, but with the Husband? I say this shall come to pass, that all the wicked shall be in their place, and all the godly in theirs with Christ, and then shall the rebukes of God's people be taken away. A great matter and therefore it is sealed with a great confirmation, The Lord Jehovah hath spoken it; therefore it must and will be so. The mouth of the Lord hath spoken it. This is not in vain added, for the Lord knows well enough we need it, to believe so great things that there is such a Feast provided. And that there is such a victory over death our last enemy, and that there will be such glory that all the glory shall be Christ's and his Spouse's, that the wicked that are now so insolent shall be cast into their proper place with the devil, by whose spirit they are led. They be great matters, and there is great disproportion between the present condition and that condition in heaven, and infidelity being in the soul, it's hard to fasten such things on the soul, that so great things should be done.
不久之后，天地间将不再有荣耀，只有基督和他的伴侣的荣耀，其他一切都将在各自的位置上。就像有关犹大的说法，他去了他的地方。他们适当的位置不是统治，而是在地狱，不久他们将在那里。天堂是圣徒们适当的元素，那是基督作为头的地方。身体应该在哪里，除了与头在一起？伴侣应该在哪里，除了与丈夫在一起？我说这将会发生，所有的恶人都将在他们的位置上，所有的虔诚者都将与基督在一起，那时上帝的子民的责备将被消除。这是一个重大的事情，因此它用一个重大的确认加以封印，耶和华主已经说了，所以它必然会发生。耶和华的口已经说了。这不是徒劳地添加的，因为主很清楚我们需要相信这么伟大的事情，有这样一个盛宴的准备。 而且，对死亡这个我们最后的敌人取得如此胜利，将会有如此的荣耀，以至于所有的荣耀都将属于基督和他的伴侣，那些现在如此傲慢的恶人将被赶入他们应有的地方，与他们被引导的魔鬼一同。这些都是重大的事情，现在的状态与天堂的状态之间存在着巨大的不平衡，而灵魂中存在着不信仰，很难将这些事情牢牢地扣在灵魂上，以至于如此伟大的事情将会发生。

God is the author of promises
上帝是承诺的创造者

But they are no greater than God hath said, and he is able to make good his Word. The Lord hath said it, and when God hath said it heaven and earth cannot unsay it. When heaven hath concluded it, earth and hell cannot disannul it. The mouth of the Lord hath spoken it; that is, truth itself hath spoken it, that cannot lie. A man may lie, and be a man, and an honest man too; he may sometimes speak an untruth, it takes not away his nature. But God who is pure truth, unchangeable truth, truth itself, cannot lie (Hebrews 6:18).
但他们并不比上帝所说的更伟大，他有能力实现他的话。主已经说过了，当上帝说过了，天地就无法否认。当天堂已经确定了，地球和地狱也无法废除。主的口已经说过了；也就是说，真理本身已经说过了，它是不能说谎的。一个人可能撒谎，仍然是一个人，甚至是一个诚实的人；他有时可能说谎，但这并不改变他的本性。但是上帝是纯粹的真理，不可改变的真理，真理本身，他是不能说谎的（希伯来书 6:18）。

Consider God in the promises to help our faith
考虑上帝在帮助我们的信仰中的应许

When we hear of great matters, as matters of Christianity be great matters, they be as large as the capacity of the soul and larger too. And yet the soul is large in the understanding and affection too, when were hear of such large matters, we need a great faith to believe them. Great faith needs great grounds and therefore it's good to have all the helps we can. When we hear of great things promised, great deliverances, great glory to strengthen our faith, remember God hath spoken them. He knows our weakness, our infirmity, and therefore helps us with this problem. The mouth of the Lord hath spoken it. Let us therefore remember those great things are promised in the Word of God, in the Word of Jehovah, that can make them all good, that gives a being to all his promises. He is being itself and gives being to whatsoever he saith, he is able to do it. Set God and his power against all opposition whatsoever from the creature and all doubts that may arise from our own unbelieving hearts, The mouth of the Lord hath spoken it.
当我们听到伟大的事情时，如基督教的事情是伟大的事情，它们的范围就像灵魂的容量一样大，甚至更大。然而，当我们听到这样伟大的事情时，灵魂在理解和感情上也是宽广的，我们需要一个伟大的信仰来相信它们。伟大的信仰需要伟大的根据，因此拥有尽可能多的帮助是好的。当我们听到有关伟大的承诺、伟大的拯救、伟大的荣耀来加强我们的信仰时，要记住上帝已经说过了。他知道我们的软弱、我们的虚弱，因此帮助我们解决这个问题。耶和华的口已经说过了。因此，让我们记住这些伟大的事情是在上帝的话语中承诺的，是在耶和华的话语中承诺的，这可以使它们都成为现实，给予所有的应许存在。他是存在本身，并赋予他所说的一切存在。他有能力去做。将上帝和他的能力对抗来自受造物的一切反对和来自我们自己不信的心中可能产生的所有疑虑，耶和华的口已经说过了。

How is it the word of God, Isaiah spake it? He did but write, God did dictate
神的话语是怎样的，以赛亚就怎样说出来的？他只是写下来，是神在口授

But ye will say, the Prophet Isaiah saith it, whose words they were. I answer, Isaiah was the Pen-man, God the mouth. The Head dictates, the hand writes; Christ the Head dictates, and his servant writes. So that holy men write as they were inspired by the Holy Ghost, a better spirit than their own. Why do ye look on me, saith Isaiah? Think not it is I that say it, I am but a man like yourselves; but the mouth of the Lord hath spoken it.
但你们会说，这是先知以赛亚所说的，这是他的话。我回答说，以赛亚是写字人，上帝是口。头领导，手写；基督是头，他的仆人写。因此，圣人写作时是受圣灵的启示，这是比他们自己更好的灵。以赛亚说：“你们为什么看着我？不要以为是我说的，我只是像你们一样的人；但是，是耶和华的口说出来的。”

We should not so much look on the ministers as from whom they speak
我们不应该把目光过多地放在部长们身上，而是要看他们代表谁发言

We should not regard men, nor the ministry of men, but consider who speaks by men, who sends them, with what commission do they come. Ambassadors are not regarded for themselves, but for them that send them. And therefore Cornelius said well; We are here in the presence of God, to hear what thou wilt speak in the name of God, (Acts 10:33). And so people should come with that reverend expression. We are come in the presence of God the Father, Son, and Holy Ghost, in the presence of the blessed angels to hear what thou shalt say in the Name of God, by the Spirit of God. We are not to deal with men, but with God. And therefore he saith, The mouth of the Lord hath spoken it.
我们不应该看重人，也不应该看重人的事工，而是要考虑是谁通过人说话，是谁派遣他们，他们带着什么使命来的。大使不是因为他们自己而受到重视，而是因为派遣他们的人。因此，哥尼流说得好：“我们在上帝的面前，要听你以上帝的名所要说的话。”（使徒行传 10:33）。因此，人们应该带着这种敬畏的表达方式前来。我们来到上帝父、子和圣灵的面前，在天使的面前，要听你以上帝的名，借着上帝的灵所要说的话。我们不是与人打交道，而是与上帝打交道。因此，他说：“主的口已经说了。”

The Scripture authority from itself
圣经的权威性来自于自身

Hence may this question be easily answered. Whence hath the Scripture authority? Why from itself, it is the Word; it carries its own Letter's testimonial with it. Shall God borrow authority from men? No, the authority the Word hath is from itself. It hath a supreme authority from itself.
因此，这个问题可以很容易地回答。圣经的权威来自哪里？来自它自己，它是真理的话语；它带着自己的证明信。上帝需要从人那里借权威吗？不，圣经的权威来自它自己。它有着自己的至高权威。

The Spirit of God in Scriptures judges all controversies
神的灵在圣经中审判一切争议

And we may answer that question about the Judge of all controversies. What is the supreme Judge? The Word, the Spirit of God in the Scriptures. And who is above God? It is a shameless ridiculous impudency of men, that will take upon them to be judges of Scripture, as if man would get upon the throne and as a judge there judge. The Scriptures must judge all ere long, yea that great Antichrist. Now an ignorant man, a simple man that perhaps never read Scriptures must judge of all controversies; yea, that that is the judge of all and of himself, the Word, which is from the very mouth of God.
我们可以回答关于所有争议的裁判的问题。最高的裁判是谁？是圣经中的神的话语，神的灵。谁在神之上？这是一种无耻可笑的厚颜无耻，人们会自命不凡地成为圣经的裁判，仿佛人要登上宝座，在那里担任裁判。不久，圣经必将裁判一切，甚至那个伟大的敌基督。现在，一个无知的人，一个从未阅读过圣经的简单人必须裁判一切争议；是的，那个裁判一切的，也是自己的裁判，就是来自神口中的话语。

You will ask me, how shall I know it is the Word of God, if the Church tells us not?
如果教会不告诉我们，你会问我，我怎么知道这是上帝的话语？

The Word known to be of God by its majesty and mysteriousness
神圣而神秘的字词被认为是来自上帝的

A carrier shows us these be letters from such a man, but when we open the letter and see the hand and seal, we know them to be his. The Church knows the Word and explains it, and when we see and feel the efficacy of the Word in itself, then we believe it to be the Word. For there is that in the Word that shows it to be the Word; the majesty that is in it, the matter that is mysterious, forgiveness of sins through a mystery, forgiveness of sin, victory over death, life everlasting in the world to come. Great matters, which eye hath not seen, nor ear heard, nor entered into the heart of man (1 Corinthians 2:9). If it had not been revealed it could not have entered into the heart of angels. It contains such glorious transcending mysteries.
一个信使向我们展示了这些信件，但当我们打开信件并看到信的手迹和印章时，我们知道它们是他的。教会知道这个道，并解释它，当我们看到并感受到道在其中的效力时，我们才相信它是道。因为道中有东西显示它是道；其中的威严，其中的神秘事物，通过神秘事物的罪恶赦免，罪恶的胜利，来世的永生。伟大的事物，眼睛未曾看见，耳朵未曾听闻，也未曾进入人的心中（哥林多前书 2:9）。如果没有启示，它就无法进入天使的心中。它包含了如此辉煌超越的奥秘。

Witness of the Spirit in warming and comforting
灵性的见证在于温暖和安慰

And then again the Word to all them that belong to God, hath the Spirit of God, by which it passed, rightly accompanying it, witnessing to the soul of man that it is so, and by a divine efficacy it is mighty in operation. What doth it in the heart? It warms the heart upon the hearing, and speaking, and discoursing of it. As when the disciples went to Emaus. It hath a heat of Spirit going with it to affect the heart with heavenly joy and delight. It hath power going with it by the Spirit to raise joy unspeakable and glorious. It hath a power to pacify the soul amidst all troubles. When nothing will still the soul, the Spirit of God in the Word will do it, by its divine power.
然后，上帝的话语再次传达给所有属于上帝的人，它具有上帝的灵，通过它传递，正确地伴随着它，向人的灵魂作证，它就是这样的，并且通过神圣的效力，在运行中非常强大。它在心中做什么？它在听到、说出和讨论它时，温暖了心灵。就像门徒去以马忤斯一样。它带着灵性的热情，影响着心灵，带来天上的喜乐和快乐。它带着能力，通过圣灵来带来无法言喻和荣耀的喜乐。它有能力在所有困扰中安抚灵魂。当没有什么能平静灵魂时，上帝的话语中的圣灵会通过其神圣的力量来做到。

Changing and casting down the soul

Yea it will change a man from a beastly or devilish temper, to a higher and happier estate, as you have in (Isaiah 11:6-9). It makes lions lambs, leopards kids. And what is the ground of all? In that very place, the earth shall be full of the knowledge of the Lord (Isaiah 11:9). The knowledge of God reconciled is such a powerful knowledge, that it hath a transforming virtue to alter men's dispositions. What was Paul before conversion, and Zaccheus? Therefore it is the Word because it hath divine operation, to heat the soul, and raise the soul, and change the soul, and cast down the soul, as low in a manner as hell, in sense of its own misery. It will make a Felix to tremble, a man that it doth not effectually work upon. The truths of it are so moving, that it will make a carnal man to quake. When Paul spake of judgment to come, of giving account of all that is done in the flesh, when a possibility of it was apprehended, it made Felix to quake (Acts 24:25). It makes mountains level and it fills up the valleys. The Word can raise up the soul when man is as low as hell, and looks for nothing but damnation, the Spirit with the Word will fetch him from thence. As the jailor in Acts 16, there was little between him and hell. What shall I do to be saved? (Acts 16:30). Why believe in the Lord Jesus (Acts 16:31). And with these words there went out an efficacy, he believed and he afterward was full of joy.
是的，它会改变一个人从兽性或恶魔般的脾气，转变为更高更幸福的状态，就像在以赛亚书 11:6-9 中所描述的那样。它使狮子变成羔羊，豹子变成小山羊。而这一切的基础是什么呢？就在那个地方，地上将充满对主的认识（以赛亚书 11:9）。对上帝的认识是如此强大，以至于它具有改变人性的力量。在彼得的转变之前，保罗和撒该是什么样子的呢？因此，它是神的话语，因为它具有神圣的作用，能够炽热灵魂，提升灵魂，改变灵魂，使灵魂陷入自身的痛苦之中。它会让一个费利克斯颤抖，一个它没有有效影响的人。它的真理是如此动人，以至于它会让一个肉体的人颤抖。当保罗谈到即将到来的审判，要对肉体所做的一切负责时，费利克斯就颤抖了（使徒行传 24:25）。它可以使山变平，填满山谷。当一个人沉沦至地狱般的低谷，期待着毁灭时，神的话语可以提升他的灵魂，圣灵与话语一同将他从那里带回来。 作为使徒行传 16 章中的狱卒，他与地狱之间只有一线之差。我该怎么做才能得救？（使徒行传 16:30）。为什么要信主耶稣（使徒行传 16:31）。随着这些话的传达，一种力量传出，他相信了，并且随后充满了喜乐。

Adam nearest damnation
亚当最接近的地狱

The first Gospel ever preached in pardon was by God himself. Never was any creature so near damnation as our first father, Adam, cast from the greatest happiness. Miserrimum est fuisse faelicem; for he that enjoyed before communion with God and his angels, having sinned, and having conscience of his sin considering his great parts, and apprehension of the state he had been in, this must needs affect him deeply. And being in this condition, the promise of the seed of the woman to break the Serpent's head revived him.
上帝亲自传讲的第一篇宽恕的福音。没有任何生物像我们的第一位祖先亚当一样接近灭亡，被从最大的幸福中驱逐出去。Miserrimum est fuisse faelicem（曾经幸福过是最不幸的）；因为他曾在与上帝和天使的交流中享受过，在犯罪后，对自己的罪行有了良心，考虑到自己的伟大才能和对曾经处于的状态的理解，这必然会深深地影响他。而在这种情况下，关于女人的后裔将击败蛇的头的应许使他恢复了信心。

There is a strange efficacy in the Gospel. The Roman Empire was the greatest enemy that the Church ever had. The ten persecutions you see what they were and yet notwithstanding the Word grew upon them and never rested the spreading of the Gospel, and the Spirit with it till the Cross got above the Crown, as it did in the time of Constantine, and so it continues.
福音书中有一种奇妙的效力。罗马帝国是教会曾经面对的最大敌人。你可以看到十次迫害是什么样的，然而尽管如此，福音的传播仍在他们中间不断增长，圣灵也与之同在，直到十字架超越了王冠，就像在君士坦丁时代一样，而且如今仍然如此。

Searching
搜索

And must not this be a divine Word which hath this efficacy, to revive, comfort, change, cast down, raise up again, search secrets, search the heart to the bottom. A poor idiot that comes to hear the Word of God, when he hears the secrets of his heart laid open by the Word, he concludes certainly, God is in you and you are God's ministers (1 Corinthians 14:25). The Word divides between the marrow and the bone (Hebrews 4:12), it arraigns the heart before God's Tribunal Seat. Those that are saved, it hath these effects in them that I have named.
这难道不是一种神圣的话语吗？它具有这种功效，能够使人复苏、安慰、改变、使人沮丧、再次振作，探索秘密，彻底探索人的内心。一个可怜的白痴来听上帝的话语，当他听到他内心的秘密被揭示出来时，他肯定会得出结论，上帝在你们中间，你们是上帝的仆人（哥林多前书 14:25）。这话语将骨髓和骨头分开（希伯来书 4:12），它将人的心带到上帝的审判座前。那些得救的人，它在他们身上产生了我所提到的这些效果。

The Word proved to be of God from our experience
这个词从我们的经验中证明是来自上帝的

And if you ask how they know whether the Word be the Word? A man may answer, "I have found it to be so, raising me up, comforting me, and strengthening me. I had perished in my affliction if the Word had not raised me". Principles are proved, you know from experience, for they have nothing above them. There is no other principle to prove the Word, but experience from the working of it. How know you the light to be the light but by itself? And that fire is hot, but by itself? Principles prove themselves only by experience. And this principle is so proved by itself that there is no child of God but can say by experience that the Word is the Word.
如果你问他们如何知道这个“Word”是否真的是“Word”？一个人可以回答：“我发现它确实是这样的，它让我振作起来，安慰我，给我力量。如果没有这个‘Word’，我在苦难中就会灭亡。”原则是被证明的，你知道这是通过经验的，因为它们没有任何超越的东西。没有其他原则可以证明这个“Word”，只能通过它的运作经验来证明。你怎么知道光是光呢？只能通过它自己。火是热的，也只能通过它自己来知道。原则只能通过经验来证明。而这个原则通过自身的证明是如此明显，以至于没有一个上帝的孩子不会通过经验说这个“Word”就是“Word”。

By reason
由于原因

If a man might go to reason, one might bring that which could not be easily answered for the satisfaction of an Atheist. Let him but grant there is a God, he will grant one thing in religion or another. But let him grant there is a God and a reasonable creature, then there must be a service, a religion, and this service must be according to some rules prescribed, for the superior will not be served as the inferior pleases. He must discover what good the superior intends, and what duties he expects. This must be revealed in some word; God and the reasonable creature, and religion make a necessity of a word, and that must be the word we have or another; and what word in the world is probable to be the Word but this?
如果一个人能够理性思考，他可能会提出一些难以轻易回答的问题，以满足无神论者的要求。只要他承认有一个上帝，他就会在宗教或其他方面承认某种事情。但是，让他承认有一个上帝和一个理性的生物，那么就必须有一种仪式、一种宗教，而这种仪式必须按照一些规定进行，因为上级不会按照下级的意愿来服务。他必须发现上级的意图是什么好处，以及他期望的责任。这必须通过某种话语来揭示；上帝和理性的生物以及宗教使得话语成为必要，而这个话语必须是我们现在拥有的话语或者其他的话语；在世界上，还有什么话语比这个更有可能成为真理呢？

The Word corrupted? The Jews looked to the Old Testament, Heretics over the New
圣经被篡改了吗？犹太人关注旧约，异端者则关注新约

You will say, it may be corrupt. The Jews looked to the Old Testament that it should not be corrupted, for they knew every syllable in it and preserved every letter. It is one part of their superstition, and God blesses that superstition to take away all such cavils. For the New Testament the Jews cared not for, but heretics on their side watch over it that there should be no corruption, they will so observe one another. But what are these reasons to those which the soul of a gracious Christian knows by the operation of the Word upon the heart?
你会说，它可能是腐败的。犹太人寄望于旧约不被篡改，因为他们知道其中的每个音节，并保留了每个字母。这是他们迷信的一部分，上帝保佑这种迷信以消除所有这些争议。至于新约，犹太人并不关心，但异端派却会互相监督，以确保没有篡改。但这些理由与一个有恩典的基督徒的灵魂通过上帝的话语对心灵的作用所知道的理由相比如何呢？

Let us regard and hear Scriptures as the Word of God
让我们将圣经视为上帝的话语，并倾听它

And therefore let us regard it as the Word of God, hear it as the Word of God, read it as the Word of God. A company of profane wretches you shall have, the scums and basest of the people that will discourse, and to grace their discourse, they must have Scripture phrases. But whose Word is it? It is the Word of the great God. Eglon was a Heathen King, and yet when a message came from God, he arose up and made obeyance. We should never read the Word but with reverence, considering whose book it is, and that we must be judged by it another day.
因此，让我们将其视为上帝的话语，听它作为上帝的话语，读它作为上帝的话语。你会遇到一群亵渎的可怜虫，是人民中最卑劣的人，他们会谈论，并为了装点他们的谈话，他们必须使用圣经的词语。但这是谁的话？这是伟大上帝的话。以革伦是一个异教国王，然而当有来自上帝的信息时，他起身并表示服从。我们应该以敬畏的心态阅读圣经，考虑到这是谁的书，我们将在另一天被它审判。

Know God will make every part good, every threatening ratified in heaven
知道上帝会使每一部分都变好，每一个威胁都在天上得到认可

If it be the Word, I beseech you consider what we say, and know that God will make every part of it good. There shall not a jot of it fail, nothing of it shall miscarry. God speaks all these words, and therefore if you be blasphemers you shall not carry it away guiltless. God hath said it. If you continue not to obey you are under God's curse, unless you repent you shall perish. Every threat God will make good; you must repent and get into Christ, else perish eternally. God hath said it and we may confirm it in the unfolding and reading of it; the time is coming for the execution of it, and then God is peremptory. Now God waits our leisure and entreats us, but if we will not repent, we shall have that arrow in our sides that will never be gotten out till we die in hell. Whose sins are condemned in Scripture, they are condemned by God; and whom we shut heaven to by opening the Scriptures, God will shut heaven to. The opening of the Scriptures is the opening of heaven. If the Scripture saith a man that lives in such a sin shall not be saved, heaven shall be shut to him; he is in a state of death, he is strucken and remains in danger till he repents. How many live in sins against conscience, that are under the guilt and danger of their sins, they be wounded, they be struck by the Word; there is a threat against their sins, although it be not executed. And they be as much in danger of eternal death as a condemned traitor, only God suffers them to live that they may make their peace, so they have blessed times of visitation. O make use of it, it is the Word of God, and know that God will make every part of his Word good in threats, as well as in promises.
如果这是真理，我恳求你们考虑我们所说的，并且知道上帝会使其中的每一部分都成为美好的。它的一点也不会失败，其中的任何部分也不会失败。上帝说出了这些话，因此如果你们亵渎，你们将无法逃脱罪责。上帝已经说了。如果你们不继续顺从，你们将受到上帝的诅咒，除非你们悔改，否则你们将灭亡。上帝会实现每一个威胁；你们必须悔改并接纳基督，否则将永远灭亡。上帝已经说了，我们可以在阐述和阅读中证实它；执行的时间即将到来，届时上帝将是决然的。现在上帝等待我们的闲暇并恳求我们，但如果我们不悔改，我们将拥有那根永远无法取出的箭直到我们在地狱中死去。那些在圣经中被定罪的罪行，是被上帝定罪的；我们通过打开圣经而将天堂关闭给他们，上帝也将关闭天堂。打开圣经就是打开天堂。如果圣经说一个生活在这样的罪中的人将无法得救，天堂将对他关闭；他处于死亡状态，他受到了打击并仍然处于危险之中，直到他悔改。 有多少人活在违背良心的罪恶中，他们承受着罪恶的负罪感和危险，他们受到了言语的伤害，他们被击中了；对他们的罪恶有威胁，尽管没有实施。他们和一个被判死刑的叛徒一样面临着永恒死亡的危险，只是上帝让他们活着，以便他们能够与上帝和解，所以他们有幸福的访问时刻。哦，利用这一点，这是上帝的话语，并且要知道上帝会在威胁中和在应许中使他的话语的每一部分都成真。

Let us take shame to ourselves for our infidelity in the promises
让我们为我们在承诺中的不忠而感到羞愧

Take occasion from hence likewise to shame ourselves for our infidelity in the promises, when we are in any disconsolate estate, we are in Job's case, being in trouble the consolation of the Almighty seemed light to him, these be the comforts of God. When we come to comfort some, though the sweet promises of the Gospel be opened, yet they do not consider them as being the Word, the consolations of the Almighty, and therefore they seem light to them. But it should not be so. Consider they be the comforts of the Word, and therefore we should hear them with faith, labour to affect them and shame ourselves. Is this God's Word that gives this direction, that gives this comfort, and shall I not regard it? Is it the consolation of the Almighty, and shall not I embrace it? Therefore we should be ashamed, not to be more affected with the heavenly sweet things promised of God than we are.
从这里也可以借机为我们在许诺中的不忠而感到羞愧，当我们处于任何沮丧的状态时，我们就像约伯一样，处在困境中，全能者的安慰对他来说似乎微不足道，这就是上帝的安慰。当我们来安慰他人时，尽管福音的甜美应许被揭示出来，但他们并不将其视为上帝的话语，全能者的安慰，因此对他们来说似乎微不足道。但事实不应如此。要考虑到这是上帝的话语，因此我们应该以信心听从，努力感受并为自己感到羞愧。这是上帝的话语给出的指引，给出的安慰，我难道不应该重视吗？这是全能者的安慰，我难道不应该接受吗？因此，我们应该感到羞愧，对上帝所应许的天上甜美之物不应该比我们现在更加感动。

A man that refuses heavenly comforts to embrace comforts below, how should he reflect upon himself with sin? Hath God promised such things, God that cannot lie (Hebrews 6:18), and shall I lose my hope of all these glorious things, for the enjoying of the pleasures of sin for a season? I profess myself to be a Christian, where is my faith? Where is my hope? A man must acknowledge either I have no faith, for if I had faith believing God speaking these excellent things, I would not venture my loss of them to get the enjoyment of poor temporary things here, for the good things promised in another world. Labour therefore to bring men's hearts to believe the Word, and desire God to seal it to our souls, that it is so.
一个拒绝天上的安慰而追求下界安慰的人，他应该如何因罪而自省呢？上帝应许了这样的事情，而上帝是不能说谎的（希伯来书 6:18），难道我要因为暂时享受罪恶的快乐而失去对这一切荣耀的希望吗？我自称为基督徒，我的信仰在哪里？我的希望在哪里？一个人必须承认，要么我没有信仰，因为如果我有信仰相信上帝说这些美好的事情，我就不会冒险失去它们来享受这里的贫乏的暂时的事物，而是为了在另一个世界中应许的美好事物。因此，努力使人们的心相信上帝的话，并渴望上帝将其印在我们的灵魂上，证明它是真实的。

To regard the Word, labour for that Spirit that indicted them
以尊重的态度对待那些启示的话语，为那灵而努力工作

I will give one direction: Labour for the Spirit of God that wrote the Word, that indicted the Word. Beg of God to seal to our souls that it is the Word, and that he would sanctify our hearts to be suitable to the Word, and never rest till we can find God by his Spirit seasoning our hearts. So that the relish of our souls may suit to the relish of divine truths, that when we hear them we may relish the truth in them, and may so feel the work of God's Spirit, that we may be able to say, "he is our God". And when we hear of any threatening, we may tremble at it, and any sin discovered, we may hate it. For unless we by the Spirit of God have something wrought in us suitable to the Word, we shall never believe the Word to be the Word. And therefore pray the Lord by his Spirit to frame our hearts to be suitable to divine truths, and so frame them in our affections, that we may find the Word in our joy, in our love, in our patience, that all may be seasoned with the Word of God.
我会给出一个方向：为了那写下圣言的上帝之灵而劳动，为了那控告圣言的上帝之灵而劳动。恳求上帝将这个圣言封印在我们的灵魂中，使我们相信这是真理，并使我们的心灵被圣化，以适应这个圣言，直到我们能够感受到上帝的灵在我们的心中作工。这样，我们的灵魂的品味就能与神圣的真理相契合，当我们听到真理时，我们就能品味其中的真理，并且能够如此感受到上帝的灵的工作，以至于我们能够说：“他是我们的上帝”。当我们听到任何威胁时，我们会因之战栗，当任何罪恶被揭示时，我们会憎恶它。因为除非我们通过上帝的灵在我们内心中有与圣言相适应的工作，否则我们永远不会相信圣言是真理。因此，恳求主通过他的灵塑造我们的心灵，使其适应神圣的真理，并在我们的情感中塑造它们，使我们能够在喜乐、爱和忍耐中找到圣言，使一切都被上帝的圣言所调味。

Relishing the Word makes a man a Christian indeed
品味上帝的话语使人真正成为基督徒

When there is a relish in the Word and in the soul suitable to it, then a man is a Christian indeed to purpose. Till then men will apostatize, turn papist, turn atheist, or anything because there is a distance between the soul and the Word. The Word is not engrafted into the soul; they do not know the Word to be the Word by arguments fetched from the Word, and therefore they fall from the power of the Word. But if we will not fall from divine truths, get truth written in the heart and our hearts so seasoned by it, and made so harmonious and suitable to it, then we may embrace it to death that we may live and die in it.
当人们对上帝的话语和灵魂都有一种合适的喜爱时，那么一个人才真正成为一个有目标的基督徒。在那之前，人们会背离，转向天主教，转向无神论，或者任何其他事情，因为灵魂和上帝的话语之间存在距离。上帝的话语没有植入到灵魂中；他们不通过从上帝的话语中得出的论据来认识上帝的话语，因此他们失去了上帝的力量。但是，如果我们不想背离神圣的真理，就要将真理写在心中，让我们的心灵被真理所调和，与之相适应，这样我们就可以接受它直到死亡，以便在其中活着和死去。

To go on:
继续前进：

In that day shall it be said; for this is our God we have waited for him.
在那一天，人们将这样说：这是我们所等候的神。

Here is a gracious promise that shuts up all spoken before. He spake of great things before, and now here is a promise of a day, wherein he will make all things promised good to the soul of every believing Christian.
这是一个仁慈的承诺，将之前所有的话都封闭起来。他之前说了很多伟大的事情，现在这里有一个承诺，一个日子的承诺，在这一天里，他将使所有承诺的事情对每个信仰基督教的灵魂都成为现实。

In that day it shall be said, this is our God, we have waited for him, he will save us.
在那一天，人们会说，这是我们的上帝，我们已经等候他，他会拯救我们。

It is an excellent portion of Scripture to show the gracious disposition that the Spirit of God will work in all those that embrace the gracious promises of God. The time shall come when they shall say; Lo, this is our God, we have waited for him, and now we enjoy him.
这是一段非常好的经文，展示了上帝的灵在所有接受上帝恩典应许的人身上所产生的恩慈态度。时候将会到来，他们会说：“看哪，这是我们的上帝，我们曾等候他，现在我们享受他了。”

The points considerable are these:
这些要点是相当重要的：

First of all, by supposition that there be glorious excellent things promised to the people of God, rich and precious promises of feasting, of taking away the veil of conquest over death by victory, of wiping away tears and removing rebukes; great things, if we go no farther than my Text.
首先，假设上帝向祂的子民承诺了光荣的美好事物，丰盛而珍贵的盛宴，通过胜利消除死亡的征服面纱，擦去眼泪和消除责备；这些都是伟大的事情，即使我们仅限于我的文本所述。

Secondly, these have a day when they shall be performed, which is not presently; for the end of a promise is to support the soul till the performance. God doth not only reserve great things for us in another world, but to comfort us in the way, doth reach out to us promises to comfort us till we come thither. There is a time when he will perform them, and not only a time, but there are likewise promises of performance, at that time the promises of these great things shall be performed.
其次，这些事情有一个特定的日子来完成，而不是现在；因为承诺的目的是支持灵魂直到实现。上帝不仅为我们在另一个世界保留了伟大的事物，而且为了安慰我们在路上，他向我们伸出了安慰我们的承诺，直到我们到达那里。有一个时间他会履行它们，不仅有一个时间，而且还有履行的承诺，在那个时间里，这些伟大的事情的承诺将会实现。

The next thing is that God will stir up in his children a disposition suitable, that is the grace of waiting. As great things were promised before, so the soul hath a grace fit for it. We have waited for thee.
接下来，上帝会在他的子民中激发出一种适合的心态，那就是等待的恩典。正如之前有伟大的应许一样，灵魂也有适合它的恩典。我们已经等候你。

And as they wait for them, while they are in performing, so they shall enjoy them. We have waited for thee, and we will be glad in thy salvation. We shall so enjoy them, that we shall joy in them. Good things when they be enjoyed, they be joyed in.
当他们等待着它们时，当它们正在表演时，他们将享受它们。我们已经等待了你，我们将因你的救恩而欢喜。我们将如此享受它们，以至于我们将在其中感到喜悦。好东西在被享受时，会带来喜悦。

Again, we shall rejoice in our salvation; we shall glory in our God. After they be a while exercised in waiting, then comes performance, then they be enjoyed and they be enjoyed with joy in glorying in God. For that is the issue of a Christian, when he hath what he would enjoy, when he enjoys it with joy, when the fruit of it is that God hath his glory, and therefore the heart can rejoice in his salvation.
再次，我们将因我们的救恩而欢喜；我们将因我们的上帝而荣耀。在经历等待的一段时间后，就会有成果，然后他们会被享受，并且在荣耀上帝中感到喜悦。因为这是一个基督徒的结果，当他拥有他想要享受的东西时，当他以喜悦享受时，当其中的果实是上帝得到荣耀时，心灵就能因他的救恩而欢喜。

Then there is a day, as for the exercising of his people here by waiting. So there is a day of performing promises. In that day. That is a day of all days. When that day comes, then all Prophecies and Promises shall be accomplished to the uttermost.
然后有一天，关于他的人们在这里等待的锻炼。所以有一天要履行承诺。在那一天。那是一天中最重要的一天。当那一天来临时，所有的预言和承诺都将得到最彻底的实现。

But before that great day, there is an intermediate performance of promises assisted by waiting, to drop comfort to us by degrees. He reserves not all to that day, there be lesser days before that great day. As at the first coming of Christ, so at the overthrow of Antichrist, the conversion of the Jews, there will be much joy. But that is not that day, these days make way for that day. Whensoever prophecies shall end in performances, then shall be a day of joying and glorying in the God of our salvation forever. And therefore in the Revelations where this Scripture is cited (Revelation 21:3-4), is meant the conversion of the Jews, and the glorious estate they shall enjoy before the end of the world. We have waited for our God and now we enjoy him. Yes, but what saith the Church there? Come Lord Jesus, come quickly. There is yet another come Lord, till we be in heaven. So that though intermediate promises be performed here, yet there is another great day of the Lord to be performed, which is specially meant here.
但在那伟大的日子之前，有一个由等待辅助的承诺的中间表演，逐渐给我们带来安慰。他并不把一切都保留到那一天，那伟大的日子之前还有较小的日子。正如基督第一次来临时，反基督的覆灭，犹太人的归信会带来许多喜乐。但那不是那一天，这些日子为那一天铺平道路。当预言在履行中结束时，就会有一天在我们的救主上欢乐和荣耀。因此，在启示录中引用这段经文（启示录 21:3-4）时，指的是犹太人的归信，以及他们在世界末日之前将享受的荣耀地位。我们等待着我们的上帝，现在我们享受着他。是的，但教会在那里说什么？主耶稣，快来吧。直到我们到了天堂，还有另一个来临的主。因此，尽管中间的承诺在这里得到了履行，但还有另一个伟大的主的日子要履行，这在这里特别指的是。

The last thing considerable in the words is the manner of expression. They are expressed full of life and with repetition, to make them sure and more certain. In that day it shall be said, his is our God, we have waited for him, he shall save us. He brings them in speaking these words of affection.
在这些话语中最重要的是表达方式。它们充满生气地表达，并且重复出现，以确保它们的确定性和可靠性。在那一天，人们会说，他是我们的上帝，我们一直等待着他，他会拯救我们。他以深情地说出这些话语来引导他们。

Indeed when we come to enjoy the performance of God's gracious promises, if we should live to see the fullness of the Gentiles come and Jews called, we should speak of it again and again. Affections are large and few expressions will not serve for large affections. It will be no tautology to say, This is our God, we have waited for him.
确实，当我们开始享受上帝恩典的应许的时候，如果我们能活着看到外邦人的归来和犹太人的呼召，我们会一次又一次地谈论它。感情是巨大的，少数表达是不足以表达巨大的感情的。说“这是我们的上帝，我们一直等待着他”并不是重复。

Beloved, times are yet to come which may much affect the hearts of the children of God. Howsoever we may not live to see the performance of these things, yet we shall all live to see that day of judgment, and then we shall say, This is our God, we have waited for him. We now see God in the promises, and then we shall see him face to face whom we have waited for in the promises, and we shall see him in heaven forever.
亲爱的，未来可能会发生一些会深深影响上帝子民心灵的时刻。无论我们是否能亲眼见证这些事情的发生，我们都将活着见证审判的那一天，届时我们会说，这是我们的上帝，我们一直等待着他。我们现在在应许中看到上帝，届时我们将亲眼见到我们在应许中等待的他，并且我们将永远在天堂中见到他。

Lo, this is our God, we have waited for him. While we live here we are in state of waiting, we are under promises and a condition under promises is a waiting condition; a condition of performance is an enjoying, condition. We are in a waiting condition till our bodies be raised out of the grave, for when we die we wait for the resurrection of our bodies. We may say as Jacob when he was dying, I have waited for thy salvation. We are in a waiting condition till body and soul be joined together at the day of judgment forever.
看哪，这是我们的上帝，我们一直在等待他。当我们在这里生活时，我们处于等待的状态，我们在承诺下，等待的条件是一种等待的状态；履行的条件是一种享受的条件。直到我们的身体从坟墓中复活，我们才会处于等待的状态，因为当我们死去时，我们等待着我们身体的复活。我们可以像雅各在临死时说的那样，我一直在等待你的拯救。直到身体和灵魂在审判的那一天永远地结合在一起，我们才会处于等待的状态。

And therefore we should labour to have those graces that are suitable for this condition. The things we wait for are of so transcending excellency, as glory to come, that they cannot be waited for, but the Spirit by the things waited for, fits us to wait for them. A man cannot wait for glory of soul and body, but the Spirit that raises up faith to believe and hope to wait, will purge, and fit, and prepare him for that glorious condition. He that hath this hope purifies himself, as he is pure (1 John 3:3). O, it is a quickening waiting, and a purging waiting; it is efficacious by the Spirit to fit and purify his soul suitable to that glorious condition he waits for. Where that is not, it is but a conceit; a very slender apprehension of the glory to come will make men better. He that hath hope of heaven and happiness under glory, it will make him suitable to the place he looks for.
因此，我们应该努力拥有适合这种状态的恩典。我们等待的事物是如此卓越，如即将到来的荣耀，以至于我们不能等待，但是等待的事物通过圣灵使我们适合等待它们。一个人不能等待灵魂和身体的荣耀，但是使信心和希望复活的圣灵将净化、适应和准备他进入那个光荣的状态。凡有这种盼望的，就洁净自己，正如他是洁净的（约翰一书 3:3）。哦，这是一种使人焕发生机的等待，一种净化的等待；它通过圣灵的力量使他的灵魂适合等待他所期待的那个光荣状态。如果没有这一点，那只是一种想象；对即将到来的荣耀的非常模糊的理解会使人变得更好。一个有天堂和荣耀下的幸福希望的人，会使他适合他期待的地方。

The Eighth Sermon — Isaiah 25:8-9
第八篇讲道 — 以赛亚书 25:8-9

He shall swallow up death in victory, and the Lord God well wipe away tears from off all faces, and the rebukes of his people shall he take away from off all the earth, for the Lord hath spoken it. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we well be glad and rejoice in his salvation.
他必定在胜利中吞灭死亡，主耶和华必擦去众脸上的眼泪，他的百姓的责备也必从地上除去，因为耶和华已经说了。在那日，必有人说，看哪，这是我们的神，我们曾等候他，他必拯救我们；这是耶和华，我们曾等候他，我们必因他的救恩欢喜快乐。

Promises of God flow from God's goodness
上帝的应许源自上帝的善良

O come closer to the particulars. It shall be said in that day, Lo this is our God. The mouth of the Lord hath spoken gracious things before, hath promised a Feast, and an excellent Feast. God's manner is first of all to give promises to his Church; Why? His goodness comes from his goodness, his goodness of grace comes from his goodness of nature. He is good, and doth good. Now the same goodness of disposition which we call bounty, that reserves heaven and happiness for us in another world, the same goodness will not suffer us to be without all comfort in this world because the knowledge and revelation of the glory to come hath much comfort in it. Therefore in mercy he not only intends performance of glory, but out of the same fountain of goodness, he intends to reveal whatsoever is good for his Church in the way to glory. So that promises of good, come from the same goodness of God by which he intends heaven. For what moved God to come out of that hidden light, that no man can come into and discover himself in his Son? The Word in his promises to reveal his mind to mankind and make known what he will have us to do, and what he will do to us, but only his goodness is the cause of all. And therefore the end of promises in God's intention is to comfort us in the way to heaven, that we may have something to support us; they are promissa, quasi premissa. They are promises and premises, and sent before the thing itself.
亲近细节。在那一天，人们将说，这是我们的上帝。主的口中曾经说过仁慈的话语，承诺了一场盛宴，一场美好的盛宴。上帝的方式首先是给予他的教会承诺；为什么呢？他的善良源于他的本性的善良。他是善良的，也行善。现在，我们所称之为慷慨的善良的性情，它为我们在另一个世界保留了天堂和幸福，同样的善良也不会让我们在这个世界上没有任何安慰，因为对未来荣耀的认识和启示其中蕴含着很多安慰。因此，出于怜悯，他不仅打算实现荣耀，而且出于同样的善良之源，他打算在通往荣耀的道路上揭示对他的教会有益的一切。因此，善良的上帝的承诺来自他打算给予天堂的同样善良。是什么促使上帝离开那个无人能进入并在他的儿子里展示自己的隐藏之光呢？ 神在他的应许中向人类揭示他的意愿，告诉我们他希望我们做什么，以及他将对我们做什么，但只有他的善良是一切的原因。因此，神的意图中应许的目的是在我们通往天堂的道路上给予我们安慰，让我们有些支持；它们是"promissa, quasi premissa"。它们是应许和前提，先于事物本身被发送。

Now here it comes that the glory to come is termed "the joy of heaven", and "the glorious estate to come". You have need of patience that you may get the promises. Heaven and happiness is called the promises because we have them assured in promises. The blessings of the New Testament are called promises, as the children of the promise, yea the heirs of glory because all is conveyed by a promise; therefore all happiness is conveyed by a promise.
现在，这里出现了一个被称为“天堂的喜乐”和“未来的荣耀状态”的荣耀即将到来。你需要耐心等待，以便获得这些承诺。天堂和幸福被称为承诺，因为我们在承诺中得到了确保。新约的祝福被称为承诺，就像是承诺的子女，是荣耀的继承人，因为一切都是通过承诺传达的；因此，所有的幸福都是通过承诺传达的。

Promises free and full
承诺免费和完整

Now the promises are of good things. They are for the spring of them, free from God's free goodness; for the measure of them, full; for the truth of them, constant, even as God himself that promises. And therefore we may well build upon them.
现在的承诺是美好的事物。它们是为了它们的春天，充满了上帝的自由善良；对于它们的程度，是充满的；对于它们的真实性，是恒定的，就像那些作出承诺的上帝一样。因此，我们可以放心地依靠它们。

Let us count promises our best treasure
让我们数着承诺，我们最宝贵的财富

Before I go any farther, I beseech you let us account the promises of the good we have to be our best treasure, our best portion, our best riches, for they be called precious promises; not only because they be precious in themselves, but because they are from the precious love of God in Christ to us. They are likewise for precious things, they are laid hold of by precious faith, as the Scripture calls them, and therefore they are precious promises. Let us not only account of our riches that we have, for what is that we have, to what we speak of, to that we have in promise. A Christian is rich in reversion, rich in bills, and obligations. Christ hath bound himself to him, and he can sue him out when he pleases. In all kinds of necessity, he can sue God for good; he can go to God and say, Remember thy promise Lord, wherein thou hast caused me, thy servant, to trust, and can bind God with his own Word.
在我继续之前，我恳求你让我们把我们所拥有的好处的承诺视为我们最宝贵的财富、最好的份额、最丰富的财富，因为它们被称为宝贵的承诺；不仅因为它们本身宝贵，而且因为它们来自上帝在基督里对我们的宝贵的爱。它们也是宝贵的事物，它们被宝贵的信仰所抓住，正如经文所称，因此它们是宝贵的承诺。让我们不仅仅计算我们所拥有的财富，因为我们所拥有的与我们所讲的、我们在承诺中拥有的相比，算得了什么。一个基督徒在未来是富有的，在票据和义务上是富有的。基督已经将自己与他捆绑在一起，他可以在任何时候起诉他。在各种需要中，他可以向上帝起诉善事；他可以去找上帝说：“主啊，请记住你的应许，你曾让我，你的仆人，信靠，并用他自己的话约束上帝。

But I take this only in passage as the foundation of what I am to speak.
但我只是将这个作为我要讲述的基础。

From the mouth of God you see the great promises delivered and now we have waited for them. That which answers promises, is expectation and waiting.
从上帝的口中，你看到了伟大的应许得以实现，现在我们已经等待了它们。回应应许的是期望和等待。

God takes a long day for performance of promises
上帝花了很长时间来履行承诺

The second thing therefore between the promises wherein God is a debtor, and the performance is that there is a long time, a long day. Oftentimes God takes a long day for performing of his promise, as 400 years Abraham's posterity went to be in Egypt. And it was 4000 years from the beginning of the world till the coming of Christ; which was the promise of promises, the promise of the seed, a great long day. And therefore Christ is said to come in the latter end of the world. Abraham had promise of a son, but it was not performed till he was an old man. Simeon had a promise to see Christ in the flesh, but he was an old man, ready to yield up the ghost before it was performed. God takes a long day for his promises—long to us, not to him—for to him a thousand years are but as one day (2 Peter 3:8).
因此，上帝是债务人的承诺之间的第二件事是，有一个漫长的时间，一个漫长的日子。上帝经常需要很长时间来实现他的承诺，比如亚伯拉罕的后裔在埃及待了 400 年。从世界开始到基督降临的时间是 4000 年；这是承诺中的承诺，种子的承诺，一个漫长的日子。因此，基督被称为在世界末日降临。亚伯拉罕有一个儿子的承诺，但直到他年老时才实现。西门有一个承诺，要亲眼看到基督的肉身，但在实现之前，他已经年老，准备放弃生命。上帝为他的承诺需要很长时间——对我们来说很长，对他来说不长——因为对他来说，一千年只如同一天（彼得后书 3:8）。

To exercise our faith; to wain from the creature
锻炼我们的信仰；远离创造物

The promises of God are long in performing; for to exercise our faith, and our dependence to the full, to take us off from the creature, and to endear the things promised to us, to set the greater price upon them when we have them. Many other reasons may be given, ill intended to enlarge myself in that point. A Christian hath a title to heaven, as soon as he is a Christian he is an heir to heaven; perhaps he may live here twenty or forty years more, before God takes him up to glory. Why doth he defer it so long?
上帝的应许需要很长时间才能实现；这是为了锻炼我们的信心和完全依赖，使我们远离创造物，并使所应许的事物变得更加珍贵，当我们拥有它们时更加珍视。还有许多其他原因，但我不打算在这一点上详述。一个基督徒一旦成为基督徒，就有权享有天堂；也许他在这里再活上二十或四十年，然后上帝才带他进入荣耀。为什么他要拖延这么久呢？

To endear the things promised; to fit us for enjoyment
为了使承诺的事物变得亲近；为了使我们适应享受

The reason is: God will fit us for heaven by little and little and will perfume us as Esther was perfumed, before she must come to Ahasuerus; there were many weeks and months of perfuming. So God will sweeten and fit us for heaven and happiness. It is a holy place, God a holy God. Christ is that holy one, and for us to have everlasting communion with God and Christ in so holy a place, requires a great preparation. And God by deferring it so long, will mortify our affections by little and little, and will have us die to all base things here in affection before we die indeed. David had title to the Kingdom as soon as ever he was anointed, but David was fitted to be an excellent king indeed, by deferring the performance of the promise till afterward. So in our right and title and possession of heaven, there is a long time between.
原因是：上帝会逐渐使我们适应天堂，并像以斯帖被香膏薰陶一样，直到她必须去见亚哈随鲁；这需要许多周和月的薰陶。因此，上帝会使我们变得甜美并适应天堂和幸福。那是一个神圣的地方，上帝是一位圣洁的上帝。基督就是那位圣洁的人，为了让我们在如此圣洁的地方与上帝和基督永远交流，需要做出巨大的准备。上帝通过将其推迟这么久，会逐渐抑制我们的感情，并要求我们在真正死去之前在感情上对所有卑鄙的事物死心。大卫一旦受膏就有了国王的称号，但大卫通过推迟应许的实现，才真正成为了一位优秀的国王。因此，在我们对天堂的权利、称号和拥有权之间有很长的时间间隔。

Our Saviour, Christ, was 34 years before he was taken up to heaven because he was to work our salvation. And he was willing to suspend his glory for such a time that he might do it; to suspend his glory due to him from the first moment of his conception. For by virtue of the union, glory was due to him at the first, but because he had taken upon him to be a Mediator, out of love he would suspend his glory due to him, that he might suffer. And so God by way of conformity, will suspend the glory due to us, that we may be conformed to Christ. Though we have right to heaven as soon as we are born, yet God will suspend the full performance of it; because he will by correction, and by length of time subdue by little and little that which makes us unconformable to our Head.
我们的救主基督在被接升天之前有 34 年，因为他要为我们的救赎而工作。他愿意暂时搁置他的荣耀，以便完成这个任务；搁置他从受孕的第一刻起就应得的荣耀。因为根据他与神的合一，他本应从一开始就享有荣耀，但因为他自愿成为调解者，出于爱的缘故，他愿意暂时搁置应得的荣耀，以便受苦。因此，为了与基督相符，上帝也会暂时搁置应得的荣耀，使我们能够与基督相一致。虽然我们一出生就有权进入天堂，但上帝会暂时延迟完全实现这个承诺；因为他要通过纠正和时间的推移，逐渐征服那些使我们与我们的头领不一致的因素。

And can we complain for any deferring of heaven when we are but conformed to our glorious Head, who was content to be without heaven so long.
当我们只是顺从我们光荣的首领时，我们能为任何推迟天堂而抱怨吗，他愿意在没有天堂的情况下等待那么久。

A condition of waiting is a mixed condition of imperfection and perfection
等待的条件是一种不完美和完美混合的条件

But to go on. As there be gracious and rich promises and they have long time of performance to us, and hope deferred makes the soul languish (Proverbs 13:12). So God vouchsafes a spirit to fit that expectation of his, a spirit of hope and waiting. And this waiting hath something perfect in it and something imperfect, it is a mixed condition. There is good because there is a promise; for a promise is the declaration of God's will concerning good, but because it is a promise of a thing not performed, there is an imperfection. So there is a mixture in the promise and a mixture in the grace, hope, and expectation; and waiting is an imperfect grace. That there be glorious things, it is perfection of good that we have them not in possession, that is the imperfection. So that hope is something, but it is not possessed. A promise is something, but it is not the performance. A seed is something, but it is not the plant.
但是继续说下去。因为有恩典和丰富的应许，它们长时间地向我们兑现，而希望拖延使灵魂憔悴（箴言 13:12）。因此，上帝赐予了一个适应他期望的灵魂，一种希望和等待的灵魂。这种等待有一些完美的地方，也有一些不完美的地方，它是一种混合的状态。有好处是因为有应许；因为应许是上帝关于好的意愿的宣告，但因为它是一件尚未兑现的事情的应许，所以有一种不完美。所以应许中有混合，恩典、希望和期待中也有混合；等待是一种不完美的恩典。有荣耀的事情存在，我们没有拥有它们，这是好的完美，也是不完美的地方。所以希望是一种东西，但它并没有被拥有。应许是一种东西，但它并不是兑现。种子是一种东西，但它并不是植物。

Thus God mixes our condition here of perfection and imperfection. He will have us in state of imperfection, that we may not think ourselves at home in our country, when we are but in our way. Therefore he will have us in a state of imperfection, that we may long homeward; yet he will have it a state of good, that we may not sink in the way.
因此，上帝混合了我们在这里的完美和不完美的状态。他希望我们处于不完美的状态，这样我们就不会认为自己在自己的国家里，而只是在路上。因此，他希望我们处于不完美的状态，这样我们就会渴望回家；然而他希望这个状态是良好的，这样我们就不会在路上沉沦。

We have a taste here of what we shall have hereafter to support us
我们在这里尝到了未来将要支持我们的味道

And not only promises, for in the way to heaven God keeps not all for heaven, he lets in drops of comfort oftentimes in the midst of misery. He doth reveal himself more glorious and sweet than at other times, there is nothing reserved for us in another world, but we have a beginning a taste, an earnest of it here, to support us till we come to the full possession of what remains.
不仅如此，因为在通往天堂的道路上，上帝并不把一切都留给天堂，他常常在痛苦中给予我们一些安慰。他展示出比其他时候更加荣耀和甜美的自己，我们在另一个世界没有任何保留，但我们在这里已经有了一个开始、一个品尝，一个保证，支撑我们直到我们完全拥有剩下的一切。

We shall have full communion of saints there; we have it here in the taste of it. We know what it is to be acquainted with them that be gracious spirits. We have praising of God forever there; we know the sweetness of it here, in the house of which made David desire this one thing, that he might dwell in the house of God, to visit the beauty of God (Psalm 27:4). There we shall have perfect peace, here we have inward peace, unspeakable and glorious; a peace that passes understanding in the beginning of it (Philippians 4:7). There we shall have joy without all mixture of contrariety. Here we have joy, and joy unspeakable and full of glory. There is nothing in heaven that is perfect, that is sweet and good, and comfortable, but we have a taste, and earnest of it here. The Spirit will be all in all there. There is something of it in us now; more light in our understandings, more obedience in our wills, more and more love in our affections, and it is growing more and more.
我们在那里将拥有圣徒的完全交流；我们在这里已经尝到了它的滋味。我们知道与那些有恩典的灵魂相交是什么感觉。我们在那里永远赞美上帝；我们在这里已经体验到了它的甜美，在这座房子里，大卫渴望这一件事，就是能住在上帝的殿中，去参观上帝的美丽（诗篇 27:4）。在那里，我们将拥有完美的平安，而在这里，我们拥有内心的平安，无法言喻而又荣耀的平安；一种在开始时超越理解的平安（腓立比书 4:7）。在那里，我们将拥有没有任何相反之处的喜乐。在这里，我们有喜乐，喜乐无法言喻而又充满荣耀。在天堂中没有完美、甜美、美好和舒适的事物，但我们在这里已经尝到了一点，并且有了保证。圣灵将在那里成为一切。现在我们内心已经有了一些；我们的理解更加明亮，我们的意愿更加顺从，我们的感情中有越来越多的爱，而且这种爱正在不断增长。

And therefore all is not kept for time to come. We have something beginning here besides promises; there is some little degrees of performance, so that the state between us and heaven is a state mixed of good and imperfection.
因此，并非所有的事情都为未来保留。除了承诺之外，我们在这里有一些开始的东西；有一些小小的实现程度，所以我们与天堂之间的状态是一种既有好的又有不完美的混合状态。

Waiting is a grace whereby God fits us for an imperfect condition
等待是上帝使我们适应不完美状态的恩典

Now God hath fitted graces suitable to that condition and that is expectation or waiting, a fit grace and a fit disposition of soul from imperfect condition that is afterwards to be perfected; for fruition is the condition of perfect happiness not of waiting, for waiting implies imperfection.
现在上帝已经赋予了适合那种状态的恩典，那就是期望或等待，一种适合的恩典和适合的心灵状态，从不完美的状态中，后来将得到完善；因为享受是完美幸福的状态，而不是等待，因为等待意味着不完美。

Waiting carries with it all graces
等待带有所有的优雅

This waiting carries with it almost all graces, waiting for better times in glory to come, it hath to support it. It is a carriage of soul that is supported with many graces. For first we wait for that we believe, we have a Spirit of faith to lead to it. And then we hope, before we wait and hope is the anchor of the soul (Hebrews 6:19) that stays the soul in all the waves and miseries of the world. It is the helmet that keeps off all the blows. This hope issues from faith, for what we believe, we hope for the accomplishment of it.
这种等待带有几乎所有的恩典，等待着辉煌的更好时光到来，它必须得到支持。这是一种灵魂的承载，它得到了许多恩典的支持。首先，我们等待我们所相信的事情，我们有一个信仰的灵魂引领我们前进。然后我们希望，在等待之前，希望是灵魂的锚（希伯来书 6:19），它使灵魂在世界的所有波浪和苦难中保持稳定。它是保护我们免受所有打击的头盔。这种希望源于信仰，因为我们相信什么，就希望它能实现。

Patience, Long-suffering, Contentment, and Silence from murmurings
耐心、忍耐、满足和不抱怨的沉默

So that all graces either make way for waiting, or accompany it. The graces that accompany the waiting for good things in time to come are patience, to endure all griefs between us and the full possession of heaven. Then long suffering, which is nothing else but patience lengthened because troubles are lengthened, and the time is lengthened. So there is patience and patience lengthened, which we call long suffering. And then together with patience and long suffering, there is contentment without murmuring at the dispensation of God, something in the soul that he would have it to be so. He that hath a heart to rise because he hath not what he would have, he doth not wait with that grace of waiting that issues from a right spring.
以至于所有的恩典要么为等待铺路，要么伴随着等待。等待未来美好事物的恩典是忍耐，忍受我们与完全拥有天堂之间的所有痛苦。然后是长久忍耐，它只是因为困难和时间的延长而延长了忍耐。所以有忍耐和延长的忍耐，我们称之为长久忍耐。还有与忍耐和长久忍耐一起的满足，不对上帝的安排抱怨，心中有一种他希望事情就是这样的东西。那些因为没有得到自己想要的而心生不满的人，并没有以正确的心态等待，他们没有等待的恩典。

God reserves joy for the time to come, for our home. We should be content to have communion with God and the souls of perfect men, and not murmur though God exercises us with many crosses here.
上帝为将来的时刻，为我们的家庭保留了喜悦。我们应该满足于与上帝和完美人的灵魂交流，不要抱怨，即使上帝在这里用许多十字架考验我们。

And therefore the Scripture casts it a silence, In silence and in hope shall be your strength. The soul keeps silence to God in this waiting condition, and this silence quells all risings in the soul presently. As David, my soul kept silence unto the Lord (Psalm 94:17). It will still all risings of the heart, issuing from a resignation of the soul to God, to do as he will have us to do. So it implies patience and long suffering, contentment, holy silence, without murmuring and repining.
因此，圣经称之为沉默，沉默和希望将成为你的力量。灵魂在这种等待的状态下对上帝保持沉默，这种沉默立即平息了灵魂中的一切激动。像大卫一样，我的灵魂向主保持沉默（诗篇 94:17）。它将平息心灵的一切激动，源于灵魂对上帝的顺服，愿意按照他的旨意行事。因此，它意味着耐心和长久的忍耐，满足，圣洁的沉默，没有抱怨和埋怨。

Watchfulness; Fruitfulness
警觉性；多产性

And then it implies watchfullness over ourselves, (till we come to the full accomplishment of the promises) that we carry not ourselves unworthily in the meantime. That we should not spend the time of waiting in wickedness, to fetch sorrow from the devil, and the world to comfort us or to be beholding to Satan. This is no waiting, but murmuring and rebellion, when in crosses and discomforts we cannot be content, but must be beholding to the devil. So there must be watchfullness and not only so, but fruitfulness in waiting. For he waits, that waits in doing good, that waits in observance. He waits for his Master's coming that is doing his duty all the time in a fruitful course of observance and obedience, else it is not waiting. Waiting is not merely a distance of time, but a tilling up of that time with all gracious carriage, with obedience, and with silence, with long suffering and contentment, and watchfulness that we take not any ill course, and observance, and with fruitfulness, that we may fill up times of waiting, till performance with all the graces, that we may have communion with God.
然后，这意味着对自己的警惕，（直到我们完全实现了承诺），在此期间我们不要不值得地对待自己。我们不应该在等待的时间里过着邪恶的生活，从魔鬼和世界那里寻求安慰，或者向撒旦表示感激。这不是等待，而是抱怨和反抗，当我们在困境和不适中不能满足，却必须向魔鬼表示感激时。因此，在等待中必须保持警惕，不仅如此，还要在等待中保持结果。因为等待的人是在行善中等待的人，是在遵守中等待的人。他等待主人的到来，一直在履行他的职责，以一种富有成果的遵守和服从的方式，否则就不是等待。等待不仅仅是时间的距离，而是用一切恩慈的行为来填满这段时间，包括服从、沉默、忍耐和满足，以及警惕，不采取任何不良行为，以及遵守和结果，以便我们可以填满等待的时间，直到实现承诺，并以所有的恩典与上帝交流。

Want of waiting and the cause of wickedness
等待的需求和邪恶的原因

It is another manner of grace than the world thinks. What is the ration of all the wickedness of the world and barrenness, and voluptuousness, but because they have not learned to wait? They hear of good things and precious things promised; but they would have present payment, they will have something in hand. As Dives, son, son, thou hast had thy good things here; they will have their good things here. And what is the reason of wickedness, but because they will have present pleasures of sins. We must prefer the afflictions of Christ before the pleasures of sin. Now that shortness of spirit to have reward here is the cause of all sin. They have no hope, nor obedience, nor expectation to endure the continuance of diuturnity [lastingness]; where then is patience, and hope, and contentment?
这是世界所想的恩典的另一种方式。世界上所有邪恶、贫瘠和放纵的原因是什么呢？不就是因为他们没有学会等待吗？他们听说过美好和宝贵的事物的承诺，但他们想要即时的回报，他们要手头有东西。就像那个富翁，儿子啊，你在这里已经享受了你的好东西；他们要在这里享受他们的好东西。邪恶的原因是什么呢？不就是因为他们要即时享受罪恶的快乐。我们必须在罪恶的快乐之前选择基督的苦难。现在，这种只想在此处得到回报的短视就是所有罪恶的原因。他们没有希望，没有顺从，没有期待能够忍受持久的存在；那么，耐心、希望和满足在哪里呢？

The character of a Christian is that he is in a waiting condition, and hath the grace of waiting; others will have the pleasures of sin, their profits and contentments, else they will crack their consciences, and sell Christ, God, heaven, and all.
基督徒的特点是他处于等待的状态，并拥有等待的恩典；其他人会追求罪恶的快乐、利益和满足，否则他们将伤害良心，出卖基督、上帝、天堂和一切。

A Christian as he hath excellent things above the world, so he hath the grace of expectation, and all the graces that store up, and maintain that expectation till the performance come.
一个基督徒拥有超越世界的卓越之物，同时也拥有期待的恩典，以及所有储备和维持这种期待直到实现的恩典。

Many rubs between us and heaven
我们与天堂之间有许多摩擦

And therefore it is a hard thing to be a good Christian, another thing than the world takes it to be. For mark I beseech you, what is between us and heaven, that we must go through if ever we will come there. Between us and heaven, the thing promised, there be many crosses to be met withall, and they must be born, and born as a Christian should do. Through many afflictions we must enter into the kingdom of Heaven. Besides crosses, there be scandalous offences, that be enough to drive us from profession of religion without grace. Sometimes good men by their failings and fallings out, they fall into sin and fall out; and that is a scandal to wicked men. "O" say they, "who would be of this religion, when they cannot agree among themselves." This is a great hindrance and stop. It is a scandal and rub in the way, not so much in themselves. We are full of scandal ourselves, catch at anything that we may except against the best ways; there is a root of scandal in the hearts of all because men will not go to hell without reason.
因此，成为一个好的基督徒是一件困难的事情，与世界所认为的不同。请注意，我们与天堂之间有什么障碍，如果我们想要到达那里，就必须克服这些障碍。在我们与天堂之间，有许多十字架需要面对，我们必须像一个基督徒一样承受它们。我们必须通过许多苦难进入天国。除了十字架，还有令人震惊的罪过，足以让我们在没有恩典的情况下放弃宗教信仰。有时候好人因为他们的过失和争吵而犯罪和分裂；这对邪恶的人来说是一个丑闻。他们说：“哦，谁会加入这个宗教呢，当他们彼此不能达成一致时。”这是一个巨大的阻碍和障碍。这是一种丑闻和阻碍，不仅仅是在他们自己身上。我们自己也充满了丑闻，抓住任何可以反对最好的方式的东西；因为人们不会无缘无故地去地狱。

Now because we are easy to take offence, rather then we will be damned without reason, it is not easy to hold out. Besides this, Satan plies it with his temptations from afflictions and from scandal. He amplifies these things in the fancy, "Who would be a Christian? Ye see what their profession is." And so he makes the way the more difficult.
现在因为我们容易生气，而不是毫无理由地被诅咒，所以坚持下去并不容易。此外，撒旦通过苦难和丑闻来引诱我们。他在想象中夸大这些事情，“谁愿意成为基督徒呢？你们看到他们的信仰是什么样子。”因此，他使道路变得更加困难。

We are of unsettled dispositions
我们的性情不定

And then again, look at our own disposition to suffer, to hold out, to fix. There is an unsettledness, which is a proper infirmity in our natures since the fall. We love variety, we are inconstant, and cannot fix ourselves upon the best things, and we are impatient of suffering anything. We are not only indisposed to do good, but more indisposed to suffer any ill. The Spirit must help us over all this, which must continue all our life long; till we be in heaven, something or other will be in our way. Now the Spirit of God must help us overall these afflictions. We shall never come to heaven to overcome afflictions, and scandals, and temptation which Satan plies us here withall.
然后再看看我们自己的承受能力、坚持能力和修复能力。这种不稳定是我们的本性中的一种弱点，自从堕落以来。我们喜欢变化，我们不稳定，无法固守最好的事物，而且我们对遭受任何苦难都没有耐心。我们不仅不愿意做好事，而且更不愿意遭受任何不幸。上帝的圣灵必须帮助我们度过这一切，这将贯穿我们的一生；直到我们进入天堂，总会有一些东西阻碍我们。现在，上帝的圣灵必须帮助我们度过所有这些苦难。我们永远无法在天堂中克服苦难、诱惑和撒旦在这里对我们施加的诸般困扰。

It's hard to overcome tediousness of time; All to be overcome by waiting
克服时间的乏味很困难；一切都要靠等待来克服

And then to overcome the tediousness of time, this needs a great deal of strength. Now this grace of expectance doth all. And therefore it is so oftentimes stood upon in Scripture, in Isaiah, and in the Psalms, how often is it repeated, Wait on the Lord, if he tarry wait thou (Isaiah 40:31; Psalm 27:14; Psalm 37:34). The Lord will wait for them that wait for him, and it is the character in Scripture of a Christian. Moses he saith, such as waited for the consolation of Israel before Christ came in the flesh, such a one is one that waits for the consolation of Israel. To have a gracious disposition, and a grace of waiting was the character of good people. Now since the coming of Christ, the character of the New Testament is to wait for Christ's appearance. There is a crown of glory for me, and not only for me, but for all them that love his appearance (2 Timothy 4:8). That is an ingredient in waiting, when we love the thing we wait for. And so (Titus 2:12) The grace of God that teaches to deny ungodliness and worldly lusts, and to live holily, and justly and soberly in this present evil world, looking for and waiting for this glorious appearing of Jesus Christ.
然后为了克服时间的乏味，这需要很大的力量。现在，这种期待的恩典做到了一切。因此，圣经中经常强调这一点，在以赛亚书和诗篇中，它被重复了多少次，等候耶和华，他若耽延，你当等候（以赛亚书 40:31；诗篇 27:14；诗篇 37:34）。耶和华也等候等候他的人，这是圣经中基督徒的特征。摩西说，等候以色列的安慰，就是在基督降世之前等候以色列的安慰。拥有一颗恩慈的心和等候的恩典是善良人的特征。自从基督降世以来，新约的特征就是等候基督的显现。有一顶荣耀的冠冕给我，不仅给我，也给所有爱他显现的人（提摩太后书 4:8）。当我们爱我们等待的事物时，这是等候的一个要素。所以（提多书 2:12）神的恩典教导我们舍弃不敬虔和世俗的欲望，在这个邪恶的世界中以圣洁、公正和节制的方式生活，期待并等候耶稣基督的荣耀显现。

So that looking with the eye of the soul, partly on the first coming of Christ, which was to redeem our souls, and partly upon the second, which is to redeem our bodies from corruption, and to make both soul and body happy, it makes a man a good Christian. For the grace of God on the first, teaches us to deny ungodliness; and looking for Christ's appearing makes us zealous of good works. You have scarce any Epistle, but you have time described for looking for the coming of Christ. As Jude, Preserve yourselves in the love of God and wait for the coming of Christ. So that as there be gracious promises, and a long day for them, God vouchsafes grace to wait for the accomplishment of them.
以灵魂之眼，部分注视基督的第一次降临，即救赎我们的灵魂，部分注视第二次降临，即救赎我们的身体免于腐败，并使灵魂和身体都得到幸福，这使一个人成为一个好的基督徒。因为上帝的恩典在第一次降临时教导我们否定不虔诚的行为；而期待基督的显现使我们热衷于善行。你几乎没有一封书信，没有描述等待基督降临的时间。正如犹大所说：“你们要靠着上帝的爱保守自己，等候我们主耶稣基督的显现。”因此，既然有恩典的应许和漫长的等待，上帝赐予恩典等待这些应许的实现。

Now as God gives grace to wait, so he will perform what we wait for. As they say here, we have waited, that is the speech of enjoying. God will at length make good what he hath promised; and what his truth hath promised, his power will perform. Goodness inclines to make a promise, truth speaks it, and power performs it as you shall see here.
现在上帝赐予等待的恩典，他将实现我们所等待的。正如他们在这里所说，我们已经等待了，这是享受的言语。上帝最终会履行他所承诺的；他的真理所承诺的，他的力量将会实现。善良倾向于做出承诺，真理说出它，力量将会实现，正如你在这里所看到的。

We have waited…(Isaiah 25:9)
我们等待了...（以赛亚书 25:9）

In God there is a mouth of truth, a heart of pity, and a hand of power. These three meeting together, make good whatsoever is promised. He will fulfill the desires of them that fear him (Psalm 145:19). The desires that God hath put into his children, they be kindled from heaven, and he will satisfy them all out of his bowels of pity and compassion. He will not suffer the creature to be always under the rack of desire, under the rack of expectation, but he will fulfill the desire of them that fear him. And therefore learn this for the time to come.
在上帝那里有真理之口，怜悯之心和强大之手。这三者相遇，必实现一切所许之事。他必满足敬畏他的人的愿望（诗篇 145:19）。上帝将他的儿女心中的愿望点燃自天堂，并从他怜悯和同情的内心满足他们所有的愿望。他不会让受造物始终处于渴望和期待的折磨之下，而是会实现敬畏他的人的愿望。因此，从现在起要学会这一点。

God will perform promises to them that wait
上帝会履行对那些等待的人的承诺

Though we wait, God will perform whatsoever we wait for; and therefore, lo, we have waited for him. As there is a time of promising, so there is a time of performing; as there is a seed time, so there is a time of harvest. There is a succession in nature and a succession in grace; as the day follows the night, and the Sabbath the week, and the Jubilee such a term of years. And as the triumph follows the war, and as the consummation of marriage follows contract, so it is a happy and glorious condition above all conditions here on earth. Therefore in this text you have not only the seed time of the Christian, we may sow in tears and an expectation as in sowing; but here is likewise the harvest of a Christian. There is time of sowing, so there is time of reaping; as time of waiting, so of enjoying. We have waited, and now, lo, we have what we waited for.
虽然我们在等待，但上帝会完成我们所等待的一切；因此，看哪，我们一直在等待他。就像有承诺的时间一样，也有履行的时间；就像有播种的时间一样，也有收获的时间。自然界有一种连续性，恩典也有一种连续性；就像白天跟随夜晚，安息日跟随一周，禧年跟随一段年限。正如胜利跟随战争，婚姻的完成跟随合同一样，这是地球上所有条件中最幸福、最光荣的状态。因此，在这段经文中，你不仅有基督徒的播种时间，我们可以像播种一样含泪和期待；而且还有基督徒的收获时间。就像有等待的时间，也有享受的时间。我们等待了，现在，看哪，我们得到了我们所等待的东西。

God keeps times and seasons in his own power
上帝掌握着时间和季节的权力

But why doth not the Holy Ghost set down a certain time, but leaves it indefinite, In that day? God keeps times and seasons in his own power; the point of time in general he leaves it. There is a day, but the point and moment of time he keeps in his own power. It is enough to know there is a day, and a day that will come in the best season; God's time is the best time. When judgments were threatened upon the wicked, they say, Let us eat and drink, for tomorrow we shall die. So Saul, tomorrow thou shalt die, and was he the better? So where there is a certain time of God's coming in judgment, godly men would not be the worse, and wicked men never the better. Therefore God reserves it indefinite, In that day.
但为什么圣灵不确定地设定一个时间，而是让它保持不确定性，就在那一天？上帝掌握着时间和季节的权力；他将时间的具体点留给自己。有一天，但具体的时间点和时刻由他掌握。知道有一天就足够了，而且这一天会在最好的时机到来；上帝的时间是最好的时间。当对恶人威胁审判时，他们说，让我们吃喝吧，因为明天我们就会死。所以扫罗啊，明天你就要死了，他会变得更好吗？所以当上帝在审判中有一个确定的时间时，虔诚的人不会变得更糟，而恶人也不会变得更好。因此，上帝将其保留为不确定的，在那一天。

There is a glorious day yet for Christians; There be particular days of performance in this life
基督徒还有一个光荣的日子；在这个生命中还有特定的履行日

There is a day, and it is a glorious day, a day of all days, a day that never will have night, a day that we should think of every day. That day, by way of excellency. And before that day there be particular days in this world, wherein God shows himself and fulfills the expectation of his children, to cherish the grand expectation of life everlasting. As in times of trouble they expect of God, and wait for deliverance in God's time, and they must be able to say, Lo, we have waited. Because it is a beginning and pledge of the great performance that shall be consummate at that great day and of all the miseries that shall then be removed. So there is a day when the Jews shall be converted, and the fullness of the Gentiles brought in, and the man of sin discovered, and consumed by the breath of Christ. And when the Church of God sees them, they may say, Lo, we have waited for the Lord, and Lo, he is come, that which we looked for is now fulfilled. So that God reserves not the fulfilling of all the promises to the great day of all days, but even in this life he will have a that day.
有一天，那是一个光荣的日子，一个所有日子中最伟大的日子，一个永远不会有夜晚的日子，一个我们应该每天都想起的日子。那一天，以卓越的方式。在那一天之前，世界上有特定的日子，上帝在其中展示自己，并满足他的子民的期望，以珍视永恒生命的伟大期望。在困难时期，他们期待上帝，并等待上帝的拯救时机，他们必须能够说，看哪，我们已经等待了。因为这是一个开始，也是那个伟大日子上将要实现的伟大成就的保证，那时所有的苦难都将被消除。所以有一天，犹太人将会归向上帝，外邦人的丰满将会被带进来，罪恶之人将会被基督的气息揭示并消灭。当上帝的教会看到这一切时，他们可以说，看哪，我们一直等待主，看哪，他来了，我们期待的已经实现了。所以上帝并不将所有的应许都保留到最伟大的日子，而是在这个生命中，他也会有那一天。

Good to observe what days of performance God gives in
神赐予的表现日子很好观察

And it were very good for Christians in the passages of their lives, to see how God answers their prayers and delivers them. Let them do as the saints in the Old Testament, that gave names to places where they saw God. As Penuell, he shall see God, and Abraham, God will be seen in the Mount. So Sampson and others they gave names to places where they had deliverance, that they might be moved to be thankful. A Christian takes in all the comforts of this life to believe the things of the last great day. Lo, we have waited for him.
在基督徒一生中的经历中，看到上帝如何回应他们的祈祷并拯救他们是非常好的。让他们像旧约圣徒一样，在看到上帝的地方给予命名。比如彼努伊勒，他将看见上帝；亚伯拉罕，上帝将在山上显现。所以参孙和其他人给他们获得拯救的地方命名，以此来感恩。一个基督徒将所有这个世界的安慰都视为对末日的信仰。看哪，我们一直等候他。

That shall be a time of sight, and fruition, of full power, and full joy, which is reserved for heaven. Then we shall say, Lo, behold this is the Lord. The more we see God here, the more we shall see him hereafter. There be many ways of seeing, so as to say, Lo, this is the Lord. We may say from the poorest creature, Lo this is the Lord, here are beams of his Majesty in the works of his justice and mercy, Lo here is the Lord. The Lord hath brought mighty things to pass, the Lord is marvelously loving to his Children. Behold and see the salvation of the Lord. We may say, Lo here, and see something of God in every creature, no creature but hath something of God. The things that have but mere being, have something of God; but the things that have life have more of God. And so in some there is more, in some less of God.
那将是一个视觉和实现、充满力量和喜悦的时刻，这是为天堂保留的。然后我们将说，看哪，这就是主。我们在这里越看到上帝，我们在将来就越能看到他。有许多种方式可以看到，以至于能说，看哪，这就是主。我们可以从最贫穷的生物那里说，看哪，这就是主，在他的公正和怜悯的作为中有他威严的光芒，看哪，这就是主。主已经成就了伟大的事情，主对他的儿女们是奇妙地慈爱。看哪，看到主的救恩。我们可以说，在每一个生物中都能看到上帝的一些东西，没有一个生物没有上帝的一些东西。那些只有存在的事物，有上帝的一些东西；但那些有生命的事物有更多的上帝。所以在一些事物中有更多的上帝，在一些事物中有更少的上帝。

But in the Church of God specially, we may see his going in the Sanctuary; lo this God hath done for his Church. And in the Sacraments we may say, "I have seen the Lord," and felt the Lord in his Ordinance by his Holy Spirit. We do all this before we come to see him in heaven, but that is not meant specially.
但是在上帝的教会中，我们可以看到他进入圣所；看哪，这是上帝为他的教会所做的。在圣礼中，我们可以说：“我已经看见主，并在他的圣礼中感受到主，通过他的圣灵。”在我们去天堂见他之前，我们就已经做了这一切，但这并不是特指的。

We shall say, Lo, this is the Lord, when we shall see him in heaven, all sight here leads to that sight. Faith hath a sight here, but it is in the Word and Sacrament, and so imperfect; but the sight in heaven is immediate and perfect, and therefore opposed to faith. We live by faith, and not by sight; in heaven we shall live by sight, not that we live not by sight here in some degree, for the lesser sight leads to the greater sight. But in comparison of sight in heaven, there is no sight.
我们将说，看哪，这是主，当我们在天堂中看见他时，所有的视觉都指向那个视觉。信仰在这里有一个视觉，但它是在圣言和圣礼中，并且是不完全的；但在天堂中的视觉是直接和完美的，因此与信仰相对立。我们凭信心而活，不凭视觉；在天堂中，我们将凭视觉而活，不是说我们在这里没有一定程度的凭视觉而活，因为较小的视觉导向较大的视觉。但与天堂中的视觉相比，这里没有视觉。

A sight of God comparative here
这里是对上帝的比较视角

The Scripture speaks of sight of God comparatively: Moses saw God, that is, more than any other. And Jacob saw God, that is comparatively more than before, but not fully and wholly. We can apprehend him but not comprehend him, as they say; we may see something of it, but not wholly. But in heaven we shall have another sight of God and then we shall say, Lo, this is the God we have waited for; we shall see Christ face to face (1 Corinthians 13:12).
经文中相对地谈到了神的视觉：摩西看见了神，也就是说，比其他人更多地看见了神。雅各也看见了神，相对于以前来说更多了，但并不是完全地和全然地。我们可以理解他，但不能完全领悟他，正如人们所说的；我们可能会看到一些，但不是全部。但在天堂，我们将会以另一种方式看见神，那时我们将会说，看哪，这就是我们一直等待的神；我们将会面对面地看见基督（哥林多前书 13:12）。

Beloved, that is the sight indeed. And if ye will ask me whether we shall see God then or not, consider what I said before, this is the God we have waited for in obedience and fruitfully.
亲爱的，那确实是美景。如果你问我我们是否会在那时见到上帝，考虑一下我之前说的，这就是我们在顺从和多产中等待的上帝。

If we shall be ravished with the sight of God, surely if we see him here we may see him there. We see him with the eye of faith, we see him in the Ordinance, we have some sight of God that the world hath not. God discovers himself to his Children, more than to the world. And therefore they say, Thou revealest thyself to us, not unto the world. A Christian wonders that God should reveal his love, and mercy, and goodness to him, more than to others. And therefore if we belong to God and shall see him hereafter, we must see him now, as we may see him, we must have some knowledge of him. And if we see God any way, all things in the world will be thought of no request in comparison of the communion of God in Christ. As Isaiah, We have seen the Lord, and what have we to do with idols? The soul that hath seen Christ, grows in detestation of sin and loathes all things in comparison.
如果我们将因见到上帝而陶醉，那么如果我们在这里看到他，我们也可以在那里看到他。我们以信心的眼睛看到他，我们在圣礼中看到他，我们对上帝有一些世界所没有的看见。上帝向他的儿女显露自己，比向世界显露自己更多。因此他们说，你向我们显露自己，而不向世界显露自己。一个基督徒惊讶于上帝向他显露他的爱、怜悯和善良，超过其他人。因此，如果我们属于上帝并将来会见他，我们现在必须看见他，就像我们可以看见他一样，我们必须对他有一些了解。如果我们以任何方式看见上帝，与基督中与上帝的交通相比，世界上的一切都会被认为毫无价值。就像以赛亚所说，我们已经看见了主，我们还需要与偶像有什么关系呢？那些看见基督的灵魂，对罪恶的憎恶和对一切事物的厌恶都在不断增长。

And then again, if we shall ever see God in glory, in this glorious and triumphing manner, This is the Lord, this sight is a changing sight. There is no sight of God, but it changes and alters to the likeness of God, when he calls to look up to him, and he looks on us in favour and mercy. The best fruit of his favour is grace, of peace, and joy, for these beams that issue from him, grace, as beams from the sun. But wherever God looks with any favour, there is a conformity to Christ, a gracious, humble, pitiful, merciful, obedient disposition, which is an earnest of the Spirit of Christ. And there is a study of purity, of a refined disposition from the pollutions of the world. The pure in heart shall see God (Matthew 5:8). They that hope to see God forever in heaven, will study that purity that may dispose, and fit them for heaven. And there is such a gracious influence in it that they that hope for heaven, the very hope must needs help to purify them.
然后，再说一次，如果我们将来能以荣耀的方式看到上帝，这是主啊，这样的景象是变化的景象。没有上帝的景象，除了变化和改变成上帝的样子，当他呼唤我们仰望他时，他也会悦纳和怜悯地看着我们。他悦纳的最好果实是恩典、平安和喜乐，因为这些光辉就像太阳的光芒一样从他那里发出。但无论上帝在哪里看着我们，只要他怜悯我们，我们就会与基督一致，拥有恩慈、谦卑、怜悯和顺从的性情，这是基督之灵的保证。并且我们要追求纯洁，远离世界的污染。清心的人必见上帝（马太福音 5:8）。那些希望永远在天堂见上帝的人，将追求那种能使他们适应天堂的纯洁。而且这种纯洁具有如此的恩慈影响力，以至于那些希望进入天堂的人，他们的希望本身必然有助于净化他们。

There is an influence from the thing hoped for to uphold graces in waiting
等待中的期望对维持优雅产生影响

As there is grace suitable to waiting, so there is an influence from the things hoped for, to give vigor to all grace. As all the graces of a Christian fit and enable him for heaven, so hope of heaven yields life to all grace. There is a mutual influence into these things. God vouchsafes discovery of these glorious things, to help us to wait, to be patient, and fruitful and abundant in the work of the Lord. And the more we wait fruitfully, and patiently, and silently, the more we see of heaven. So that as in nature, the seed brings the tree, and the tree the seed; so in the things of God one thing breeds another, and that breeds that again. So that waiting and grace fit us for heaven, and the thought of heaven puts life and vigor into all the graces that fit us for heaven.
由于等待的恩典适合，所以对所期望的事物有一种影响力，能够赋予所有恩典活力。作为基督徒的所有恩典都适合并使他们能够进入天堂，所以对天堂的希望赋予了所有恩典以生命。这些事物之间存在着相互影响。上帝赐予我们对这些荣耀事物的发现，以帮助我们等待、耐心，并在主的工作中多产丰盛。我们等待得越多，越多地看到天堂。就像在自然界中，种子带来了树木，树木又带来了种子；在神的事物中，一件事物孕育着另一件事物，而那又孕育着另一件事物。因此，等待和恩典使我们适合进入天堂，而对天堂的思考则使所有适合我们进入天堂的恩典充满生命和活力。

What is our faith to those glorious things we shall see hereafter? What is patience, but for consideration of that? What is hope, but for the excellency of the object of hope? And what were enduring of troubles, if something were not in heaven to make amends for all? They help us to come to glory, and the lively hopeful thoughts of those things, animate and enliven all the graces that fit for heaven. If ever we shall hereafter possess heaven, and say, Lo, this is he we have waited for, we must see him here, so as to undervalue all things, to see him with a changing sight, for the object of glory cannot be revealed, but it will stir up a disposition suitable to glory. If this be not, never hope for a sight of him in heaven.
我们对那些将来将看到的光荣事物有何信念？耐心又是为了考虑什么？希望又是为了希望的对象的卓越性？如果天堂中没有什么来弥补一切困难，我们将如何忍受？它们帮助我们走向荣耀，对那些事物的活泼和有希望的思考，激发和活跃适合天堂的所有恩典。如果我们将来要拥有天堂，并说：“看，这就是我们等待的人”，我们必须在这里看到他，以至于贬低一切，以变化的视角看到他，因为荣耀的对象不能被揭示，但它会激发出适合荣耀的性情。如果没有这个，就永远不要希望在天堂中看到他。

We should look to the last end to fit us for it
我们应该着眼于最终目标，以适应它

And therefore let me entreat and beseech you, with the Apostle Paul, to look to the end, look to the main chance that can come in this world, and that shall come hereafter. It is wisdom to look to the end. A man that builds a house, will think of the end, that is the dwelling and habitation that he propounds. We are for everlasting communion with God; we are to be perfect as in grace, so in glory. Heaven is our element, we rest not till then, we are in motion till then, that being our station. Then think often of this, never to rest in any intermediate condition because we are in waiting, till we come to that condition. Let us so carry ourselves, that we may say, This we waited for, it is the glory we expected. It is our wisdom often to have the end of our lives in our eyes that we may be helped to wait patiently, cheerfully, and comfortably, till the consummation come when all promises shall end in performance, when all that is ill and imperfectly good shall be removed, a consumption of ill and a consummation of all good.
因此，让我恳求和请求你，与使徒保罗一起，要着眼于最终目标，要着眼于这个世界上可能出现的主要机会，以及将来会出现的机会。睿智的人会着眼于最终目标。一个建房子的人会考虑到最终目标，即他所设想的居住和栖息地。我们是为了与上帝永恒的交流而存在；我们要在恩典和荣耀中完美无缺。天堂是我们的元素，我们在那之前不会停息，我们在那之前一直在运动，那是我们的站点。所以要经常思考这一点，不要在任何中间状态中停留，因为我们正在等待，直到我们达到那个状态。让我们这样行事，以至于我们可以说，这是我们等待的，这是我们期待的荣耀。明智的做法是经常将我们生命的终点放在眼前，这样我们才能得到帮助，耐心、愉快和舒适地等待，直到完成时，所有的承诺都将变为现实，所有不好的和不完美的善将被消除，不好的将被消灭，所有善的将被完成。

O have that day in our eyes, that day of all days, and the very thoughts of it will fit us for the day. The thoughts of our end will fit and stir us up to all means tending to that end. Physical is good if it tend to health. The very thoughts of that prescribes order, and means. We read, Seek the Kingdom of Heaven first, and all other things shall be added to you (Matthew 6:33). The thought of the end prescribes order to all means, and it prescribes measure, How to use the world, as though I used it not; for the thoughts of my end stir me up to use all courses suitable to that end. And therefore the best wisdom in Christians is often to prefix the end and to be content in no grace, nor comfort, as it is in a way of imperfection, but to look upon every grace, every comfort, every good as it tends to perfection. David desired not to dwell in the House of God forever because he would terminate his desire in the house of God here, but he aims at Heaven. And so when the saints of God bound and terminate their desires and contentment, it is with reference to the last day, the rest of a Christian, beyond which they cannot go, even communion with God himself.
我们心中有那一天，那一天是所有日子中最重要的，对它的思考将使我们适应这一天。对我们的终结的思考将使我们为达到这个目标而努力。如果身体健康，那是好的。对此的思考会规定秩序和方法。我们读到：“你们要先求他的国和他的义，这些东西都要加给你们。”（马太福音 6:33）对终结的思考规定了所有方法的秩序，并规定了度量，如何使用这个世界，就好像我不使用它一样；因为对我的终结的思考激励我使用所有适合达到那个目标的方法。因此，基督徒中最明智的做法通常是先确定目标，并且对于没有完美的恩典或安慰，不满足于任何恩典或安慰，而是将每一种恩典、安慰和善行都看作是朝着完美的目标而努力。大卫不希望永远住在上帝的殿中，因为他希望将他的欲望终结在这里，而是他的目标是天堂。因此，当上帝的圣徒们限制和满足他们的欲望时，这是与最后一天有关的，是与上帝自己的交流。

The Ninth Sermon — Isaiah 25:9
第九篇讲道 — 以赛亚书 25:9

And it shall be said in that day, lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.
到那一天，人们将会说，看哪，这是我们的神，我们已经等候他，他会拯救我们；这是耶和华，我们已经等候他，我们将为他的救恩而欢喜和快乐。

In the worst age of the Church, that the Church may not be swallowed up with fear, in the worst times, God doth prepare promises for his people. It was the case of our blessed Saviour himself to his poor disciples, that they might not be overwhelmed with sorrow. Therefore he adds Sacraments to Passover, and the New Testament to the Old, and all to confirm faith, knowing that our hearts are very subject to be daunted.
在教会最糟糕的时代，为了让教会不被恐惧吞噬，在最困难的时刻，上帝为他的子民准备了应许。这也是我们的救主对他可怜的门徒所做的，以免他们被悲伤淹没。因此，他在逾越节上加上了圣礼，将新约加入旧约，所有这些都是为了坚定信仰，因为他知道我们的心灵很容易受到打击。

The Lord promises here a Feast of fat things, and all things pertaining to a Feast, the best of the best, and removal of all that may hinder joy as taking away the veil, which hinders them from the sight of it. And then death is swallowed up in victory, as it is already in our Head, who is gloriously triumphing in heaven. And then all tears shall be wiped from all faces. There is a vicissitude of things, they are now in a valley of tears but it will not be always thus, time shall come when all tears shall be wiped away; and the cause of all tears are sorrow. The rebukes of his people shall be taken away, the scandal that lies upon the best things shall be taken away. The worst things go under a better representation and the best things under a veil, but one day as things are, they shall be. The God of truth will have truth to be clear enough. And all this is sealed up with the highest Authority that admits of no contradiction. The LORD of Hosts hath spoken it.
主在这里应许了一场丰盛的盛宴，以及与盛宴相关的一切，最好的东西，消除一切可能阻碍喜悦的事物，就像拿走遮挡住他们视线的面纱一样。然后死亡在胜利中被吞噬，就像已经在我们的头上，他在天堂中得胜荣耀。然后所有的眼泪都将从所有的脸上擦去。事物是多变的，现在他们正处在泪水的谷底，但这种情况不会一直持续下去，总有一天所有的眼泪都将被擦去；而所有眼泪的原因都是悲伤。他的子民的责备将被消除，对最好的事物的诽谤将被消除。最糟糕的事物以更好的形象出现，最好的事物则被遮蔽，但有一天，事物将如实呈现。真理的上帝将使真理足够清晰。所有这一切都以最高的权威封存，不容置疑。万军之耶和华已经说了。

We came the last day to these words; Lo this is our God…

Wherein we may consider first of all, that God hath left to his Church rich and precious promises, such as is spoken of before, a Feast and removal of all hindrances whatsoever. He not only vouchsafes heaven when we die, and eternal happiness; but in this world in our way he vouchsafes precious promises to support our faith, that we may begin heaven upon earth. What these promises are, we showed the last day.
首先，我们可以考虑到，上帝给予了他的教会丰富而宝贵的应许，正如之前所说的，这是一个消除一切阻碍的盛宴。他不仅在我们死后赐予天堂和永恒的幸福，而且在我们生活的这个世界上，他也赐予了宝贵的应许来支持我们的信仰，让我们在地上开始体验天堂。我们在上一天展示了这些应许是什么。

The second observation was, in that God's people are here in a state of expectation. It shall be said, Lo we have waited for him. We are in a condition of waiting while we live in this world, because we are not at home. Our state requires waiting, heaven requires settledness and rest. There all appetites, all desires shall be satiated to the full. Our estate here is a passage to a better state, and waiting is a disposition fit for such a condition.
第二个观察是，上帝的子民在这里处于期待的状态。人们会说，看哪，我们一直在等待他。我们在这个世界上生活时处于等待的状态，因为我们不在家。我们的状态需要等待，天堂需要安定和休息。在那里，所有的欲望都将得到充分满足。我们在这里的状态是通往更好状态的过渡，而等待是适合这种状态的心态。

And in this there is good and imperfection. Good that we have something to wait for; imperfection that we are to wait for it, that we have it not in fruition. And till we be in heaven we are in a state of waiting. In the Revelations, Come Lord Jesus, come quickly (Revelation 22:20) there is a glorious state of a Church set forth, but while all is done, it hath not what it would have. We cannot be in such a state in the world, but there is place for a desire, namely immediate and eternal communion with Christ in heaven. And therefore, It shall be said in that day, Lo this is our God, we have waited for him.
在这里有善和不完美之处。善在于我们有等待的事物；不完美在于我们要等待它，我们无法在实现中拥有它。在我们进入天堂之前，我们处于等待的状态。在启示录中，“主耶稣啊，快来吧”（启示录 22:20）描绘了一个光荣的教会状态，但尽管一切都已完成，它还没有它所期望的。我们无法在世界上达到这样的状态，但有一个渴望的地方，即与基督在天堂中立即和永恒的交流。因此，在那一天要说：“看哪，这是我们的神，我们曾等候他。”

God will have us continue in a state of waiting
上帝将让我们继续等待的状态

I will add a little to this gate of waiting before I go farther. God will not have our condition presently perfect, but have us continue in a state of waiting.
在我继续之前，我会稍微增加一点对这个等待之门的理解。上帝不会让我们的状况立即完美，而是让我们继续处于等待的状态。

It's his pleasure we should live by faith not by sight
我们应该凭信心而不是凭眼见，这是他的乐意

First of all, it is his pleasure that we should live by faith, and not by sight (2 Corinthians 5:7). We have sense and feeling of many things, he reserves not all for heaven. How many sweet refreshments have we in the way? But the tenor of our life is by faith, and not by sight. God will have us in each a condition.
首先，他乐意我们凭信心而不是凭眼见活着（哥林多后书 5:7）。我们对许多事物有感知和感觉，他并不将所有的都保留给天堂。我们在路上有多少甜蜜的慰藉？但我们生活的方式是凭信心而不是凭眼见。上帝希望我们处于这样的状态。

We are not yet fitted for sight of Glory
我们还不适合看到荣耀的景象

Again, we are not fitted for sight of the glory to come here; our vessels are not capable of that Glory. A few drops of that happiness so overcame Peter in the transfiguration, that he knew not himself.
我们并不适合在此处看到未来的荣耀；我们的容器无法承载那样的荣耀。彼得在变容中被那份幸福的几滴水淹没，以至于他不认识自己了。

Because God would have us enjoy the best at last
因为上帝希望我们最终享受最好的

God is so good to us that he would have us enjoy the best at the last; the sweeter is heaven, by how much the more difficult our way thither is. Heaven is heaven, and happiness is happiness, after a long time of waiting. For waiting enlarges the capacity and desires of the soul to receive more, it commends the happiness afterwards. And therefore God keeps the best for the last because he will never interrupt the happiness of his children, when they be in heaven, there is a banishment of all cause of sorrow. He will have a distinction between the Church militant and triumphant. He will train up his children here before he brings them to heaven. He will perfume his Spouse, and make her fit for an ever-lasting communion with him in heaven.
上帝对我们非常好，他希望我们在最后享受最好的；天堂越甜美，我们前往的道路就越艰难。天堂是天堂，幸福是幸福，经过长时间的等待后才能实现。等待扩大了灵魂接受更多的能力和欲望，它赞美随后的幸福。因此，上帝将最好的留到最后，因为他永远不会打断他的子民的幸福，当他们在天堂时，所有的悲伤都被驱逐了。他将区分在世教会和得胜教会之间。他将在这里培养他的子民，然后带他们到天堂。他将使他的新娘香气四溢，使她适合与他在天堂中永恒地交流。

Waiting is not an empty thing
等待并不是一件空洞的事情

The third thing is that as there be promises, and these promises are not presently fulfilled, which put us in a state of waiting; so God gives grace to uphold in waiting. Waiting is not an empty time to wait so long and no grace in the meantime; but waiting is a fitting time for that we are to receive afterwards.
第三件事是，既然有了承诺，而这些承诺目前尚未实现，这使我们处于等待的状态；因此，上帝赐予恩典来支持我们等待。等待并不是一个空洞的时间，只是长时间等待而在此期间没有恩典；而是等待是一个适当的时间，用于我们之后要接受的事物。

We see in nature in the winter, which is a dull time to the spring and harvest, and the times are very cold; yet it ripens and mellows the soil, and fits it for the spring. There is a great promotion of harvest in winter, it is not a mere distance of time. So between the promise and heaven itself, it is not a mere waiting time and there is an end; but it is a time which is taken up by the Spirit of God in preparing the heart in subduing all base lusts, and in taking us off from ourselves and whatsoever is contrary to heaven. The time is filled up with a great deal of that which fits us for glory in heaven.
我们在自然界中看到冬天，这是一个枯燥的季节，但它却使土壤成熟和柔和，为春天做好准备。冬天有着丰收的大推动，它不仅仅是时间的距离。所以在应许和天堂之间，并不仅仅是等待的时间，而是有一个终点；但这是上帝的灵在准备我们的心灵，降服一切卑鄙的欲望，并使我们远离与天堂相悖的一切。这段时间充满了许多使我们适应天堂荣耀的事物。

God fits heaven for us and us for heaven
上帝为我们准备了天堂，也让我们适应了天堂

The gracious God that fits us for heaven, and heaven for us, fits us with all graces necessary for that condition. As faith to believe, patience to wait for, and to depend on that which he sees not to be above sense, a grace of hope to wait for that which he believes to be an anchor to his soul in all conditions whatsoever, and then a grace of patience to wait meekly all the while, and then long suffering patience lengthened out. As the tediousness is long between us and heaven, so there be lengthening graces. We would have all presently, How long Lord, how long (Psalm 13:1). We are so short, even David and others and therefore God gives grace to hold out and lengthen our spiritual faith, and hope, and perseverance, and constant courage to encounter with all difficulties in the way. When the spirit of a man beholds heaven, and happiness, and God, it makes him constant in some sort, as the things he beholds, for the Spirit transforms him to the object. Now he beholds a constant Covenant, and as faith looks upon a constant God, constant happiness, and constant promises, it frames the soul suitable to the excellency of the object it lays hold upon.
使我们适合天堂的仁慈上帝，也使天堂适合我们，赐予我们所有必要的恩典来适应这种状态。有信心去相信，有耐心去等待，并依赖他看不见的东西，这是一种希望的恩典，等待着他相信的东西，成为他灵魂的锚，无论在任何情况下都是如此，然后是一种耐心的恩典，同时温和地等待，然后是长久的忍耐。因为我们和天堂之间的漫长之间有着漫长的恩典。我们希望一切都立刻到来，主啊，还要多久（诗篇 13:1）。我们是如此短暂，即使是大卫和其他人，因此上帝赐予恩典来支持我们，并延长我们的属灵信心、希望、毅力和坚定的勇气，以应对道路上的所有困难。当一个人的灵魂看到天堂、幸福和上帝时，它使他在某种程度上保持坚定，因为他所看到的事物会改变他的本质。现在他看到了一个持久的约定，正如信心注视着一个持久的上帝、持久的幸福和持久的应许一样，它塑造了适应它所抓住的对象的灵魂。

And then the Spirit of God in the way to heaven, subdues all evil murmurings and exceptions in suffering us not to put forth our hands to any iniquity, though we have not what we would have, he keeps us in a good and fruitful way. For to wait is not only to endure, but to endure in a good course, fitting us for happiness till grace end in glory.
然后，上帝的灵在通往天堂的道路上，征服了所有邪恶的抱怨和异议，使我们不敢伸手去犯罪，尽管我们没有我们想要的东西，他使我们走上了一条善良而富有成果的道路。因为等待不仅仅是忍耐，而是在一个良好的道路上忍耐，使我们适应幸福，直到恩典终结于荣耀。

In the fourth place, God will perform all his promises in time. As the Church faith here, This is the Lord, we have waited for him, now he hath made good whatsoever he hath said.
第四点，上帝将会按时实现他所有的承诺。正如教会在这里的信仰，这是主啊，我们一直等候他，现在他已经履行了他所说的一切。

As there is a time of waiting, so there will be a time of performing; God is Jehovah
由于有等待的时间，所以也会有执行的时间；上帝是耶和华

To enlarge this point a little, as there is a time of waiting, so there will be a time when God's people shall say, Lo this is the Lord, we have waited for him. Why, God is Jehovah, a full and pregnant word, a word of comfort and stay for the soul in this word Jehovah. He is a God that gives a being to all things and a being to his Word, and therefore what he saith, he will make good. He is Lord of his Word. Every man's word is, as his nature and power and ability is, the word of a man, or the word of an honest man. But being the Word of God, he will make all good.
为了扩大这一点，因为有等待的时间，所以会有一个时刻，上帝的子民会说，看哪，这就是主，我们一直等待着他。为什么呢，上帝是耶和华，一个充满力量和含义的词语，对于灵魂来说，这是一个安慰和支持的词语。他是一个赋予万物存在的上帝，也是他的话语的存在，因此他所说的，他会实现。他是他话语的主宰。每个人的话语都是根据他的本性、力量和能力而定的，是一个人的话语，或者是一个诚实人的话语。但是作为上帝的话语，他会使一切都变好。

God is faithful; he has bowels of compassion towards his people
上帝是忠诚的；他对他的子民怀有慈悲之心

And then he will make all good because he is faithful. God, he saith it, and he will do it, you need no more reason then pity to his people, his bowels of compassion. The hearts of people would fail, if he should stay too long. And therefore out of his bowels in his time, which is the best time, not only because he is faithful, but because he is loving and pity-full, he will make good all his promises. And then he will do it.
然后他会使一切变好，因为他是忠诚的。上帝说了，他会做到，你不需要更多的理由，只需要对他的子民怜悯之心。如果他耽搁太久，人们的心会失望。因此，在他的时候，也就是最好的时候，他会履行他的承诺，不仅因为他是忠诚的，而且因为他是慈爱和怜悯的。然后他会做到。

Because the grace we have is but an earnest of what we shall have
因为我们拥有的恩典只是我们将要拥有的一种保证

For what is grace, but an earnest of that fullness we shall have in heaven? What is peace here, but an earnest of that peace in heaven? And what is joy here, but an earnest of fullness of joy for evermore? And will God lose his earnest? Therefore we shall enjoy what God hath promised, and we expect because we have the earnest. It is not a pledge only, for a pledge may be taken away, but an earnest which is never taken away, but is made up in the full bargain. Grace is made up in glory, as beginnings are made up with perfection. Where God lays a foundation, he will perfect it. Where God gives the first fruits, he will give the harvest.
因为恩典是我们在天堂将要拥有的丰满的保证。这里的平安又是天堂中平安的保证。而这里的喜乐又是永远丰满喜乐的保证。难道上帝会失去他的保证吗？因此，我们将享受上帝所应许的，并且我们期待，因为我们有这个保证。这不仅仅是一个抵押，因为抵押可以被拿走，而这是一个永远不会被拿走的保证，而是在完全的交易中实现。恩典在荣耀中实现，就像开始在完美中实现一样。上帝奠定基础的地方，他必定使其完美。上帝给予初熟的果实的地方，他必定给予丰收。

But it will be a long time before, because he will exercise all grace to the uttermost. You see how Abraham was brought to the last. In the mountain God provides for a sacrifice when the knife was ready to seize on Isaac's throat.
但是在很长一段时间之前，因为他将尽其所能地行使所有的恩典。你看亚伯拉罕是如何被带到最后的。在山上，当刀已经准备好要割断以撒的喉咙时，上帝提供了一个牺牲品。

Our faith should answer God's dealing
我们的信仰应该回应上帝的作为

We should answer with our faith God's dealing, that is, if God defer let us wait, yea wait to the uttermost, wait to death. He is our God to death, and in death, and forever. If God perform his promise at the worst, then till we are at the lowest we must wait.
我们应该以我们的信仰回应上帝的安排，也就是说，如果上帝让我们等待，那么我们就要等待到底，甚至等待到死亡。他是我们的上帝，无论在死亡中还是永远都是如此。如果上帝在最糟糕的时候实现了他的承诺，那么我们必须一直等待，直到我们处于最低谷。

Waiting is the character of God's people
等待是上帝子民的特征

And therefore one character of a child of God from others is this: "Give me the present," saith the carnal beastly man, "the world." But God's people are content to wait. He knows what he hath in promise is better than what he hath in possession. The gleanings of God's people are better than the others' harvest. The other cannot wait, but must have present payment. God's child can wait, for he lives by faith. And therefore we should learn patiently to wait for the performance of all God's promises.
因此，神的儿女与其他人的一个不同之处在于：“给我现在”，肉体的野兽般的人说，“世界。” 但神的子民满足于等待。 他知道他在应许中所拥有的比他在现实中所拥有的更好。 神的子民的剩余比其他人的收获更好。 其他人不能等待，必须立即得到回报。 神的孩子可以等待，因为他靠信心生活。 因此，我们应该耐心等待神的应许的实现。

Directions to help waiting; God's time is the best time
帮助等待的指引；上帝的时间是最好的时间

And to direct a little in that remember some rules, which every man may gather to himself, as God's time is the best time. Deus est optimus arbiter opportunitatis, the best discerner of opportunities. And, in the mountain will God be seen. Though he tarry long, he will come, and not tarry over-long, and then all the strength of the enemy is with God. Robur hostium apud Deum, the strength of the enemy is in his hand, he can suspend it when he pleases.
并且要记住一些规则，每个人都可以从中获益，因为上帝的时间是最好的时间。 Deus est optimus arbiter opportunitatis，最好的机会判断者。而且，上帝会在山上显现。虽然他可能会耽搁很久，但他会来，而且不会耽搁太久，然后敌人的力量都在上帝手中。Robur hostium apud Deum，敌人的力量掌握在他手中，他可以随意搁置。

God will effect things though by contraries
上帝会通过相反的方式来实现事物

Then though God seems to carry things by contrary wages to that he promises, which makes waiting so difficult; yet he will bring things about at last. He promises happiness, and there is nothing but misery; he promises forgiveness, and opens the conscience to cry out of sin. But Luther's rule is exceeding good in this case. Summa ars, the greatest art of a Christian is, credere credibilia, etcetera, and sperare dilata, to hope for things a long time, and to believe God when he seems contrary to himself in his promise.
然而，尽管上帝似乎以与他所承诺的相反的方式处理事情，这使得等待变得如此困难；然而，他最终会使事情变得圆满。他承诺幸福，却只有痛苦；他承诺宽恕，却让良心因罪恶而呼喊。但是，在这种情况下，路德的规则非常好。作为一个基督徒，最伟大的艺术就是相信可信的事情，等待很长时间，并相信上帝，即使他在承诺中似乎与自己相矛盾。

Times are in God's hands
时光掌握在上帝手中

But though God doth defer, yet in that day he doth perform. It is set down indefinitely, for it is not fit we should be acquainted with the particular time. And therefore he saith, in that day, he sets not down a particular time, but in that day wherein he means to be glorious in the performance of his promise. There is a time and a set time, and there is a short time too in regard of God, and a fit time. If the time were shorter than God hath appointed, then it were too short, if longer, too long. My times, saith David, are in thy hands (Psalm 31:15). If they were in the enemies hands, we should never be out, if in our own, we would never enter. If in our friends, their good will would be more than their ability. He saith not, my time, but my times are in thy hands, that is my times of trouble, and times of waiting. And it is well they be in God's hands, for he hath a day and a certain day, and a fit day to answer the waiting of all his people.
但是尽管上帝会推迟，但在那一天他会履行。这是不确定的，因为我们不应该知道具体的时间。因此，他说，在那一天，他没有确定一个具体的时间，而是在他打算在履行他的承诺时显得荣耀的那一天。有一个时间和一个确定的时间，也有一个对上帝来说很短的时间和一个合适的时间。如果时间比上帝所指定的时间短，那么它就太短了；如果时间比上帝所指定的时间长，那么它就太长了。大卫说：“我的时候在你的手中”（诗篇 31:15）。如果它们在敌人手中，我们永远不会脱离困境；如果在我们自己手中，我们永远无法进入；如果在我们朋友手中，他们的好意会超过他们的能力。他没有说“我的时间”，而是说“我的时候在你的手中”，这是指我困扰的时候和等待的时候。很好它们在上帝的手中，因为他有一天，一个确定的日子，一个合适的日子来回应他的子民的等待。

And when that day is come, you see how their hearts are enlarged, they will say, This is the Lord, we have waited for him.
当那一天来临时，你会看到他们的心是如此宽广，他们会说，这是主，我们已经等候他。

When God means to perform his promise either in this world or in the world to come, the world to come specially when there shall be consummation of all promises, God shall enlarge the hearts of his people. This is the Lord, we have waited for him, this is the Lord; he repeats it again and again.
当上帝意欲在今世或来世实现他的应许时，尤其是在来世，当所有应许都得以完成时，上帝会扩大他的子民的心灵。这是主，我们一直等候他，这是主；他一再重复。

Our soul is very capable being a spiritual substance, and then God shall fill the soul and make it comprehend misery, or comprehend happiness, when every corner of the soul shall be filled. And then having bodies too, it is fit they should have a part; so the whole man shall express forth the justice or mercy of God.
我们的灵魂是非常有能力的精神物质，然后上帝将充满灵魂并使其理解痛苦，或理解幸福，当灵魂的每个角落都被填满时。然后，由于我们也有身体，它们应该有一部分；因此，整个人将表达出上帝的公正或怜悯。

For the nature of the thing it cannot be otherwise, every member of the body shall be fit to glorify God. What the Psalmist saith of his tongue, Awake my glory, he may say of every member, do thy office in glorifying the Lord and rejoicing in the Lord. Pectus facit disertos, the heart makes a man eloquent and full. So the performance of any promise fits the heart so full of affections, the affections are so enlarged. And therefore we must not have affections to a court kind of expressions, as they in old time, and the like court-eloquence, when men might not speak fully. But when joy possesses the heart to the full, there be full expressions. This is the Lord, this is the Lord, let us rejoice in him. And therefore there seems so many tautologies in the Psalms, though they be not tautologies [needless repetitions], but mere exuberancies of a sanctified affection.
对于事物的本质而言，没有其他选择，身体的每个部分都应该适合荣耀上帝。诗人所说的他的舌头，醒来我的荣耀，他可以对每个部分说，履行你的职责，荣耀主，喜乐于主。心使人口才流利而充实。因此，任何承诺的履行都使心灵充满情感，情感也因此扩大。因此，我们不应该对一种宫廷式的表达方式有情感，就像古时候的人们和类似的宫廷辞令，当时人们可能不能完全表达自己。但当喜乐充满心灵时，就会有充分的表达。这是主，这是主，让我们因他而欢喜。因此，诗篇中似乎有很多重复，尽管它们不是重复，而是一种圣洁情感的过剩表达。

O beloved, what a blessed time will that be, when this large heart of ours shall have that that will fill it! When the best parts of us, our understanding, will, and affections shall be carried to that which is better and larger then itself, and shall be as it were swallowed up in the fullness of God! And that is the reason of the repetition of the word, This is the Lord, this is the Lord.
亲爱的，那将是多么幸福的时刻啊，当我们这颗宽广的心灵将会被填满！当我们最好的部分，我们的理解力、意愿和情感将被带到比自身更好更宽广的地方，并仿佛被上帝的丰满所吞噬！这就是为什么要重复这句话的原因，这是主，这是主。

And it follows, We will rejoice and be glad in his salvation (Isaiah 25:9). When a gracious heart is full of joy, how doth he express that joy! A wicked heart, when it is full of joy is like a dirty river that runs over the banks, and carries a deal of filth with it, dirty expressions. But when a gracious heart expresses itself being full of joy, it expresses itself in thanks and praises, in stirring up of others. Lo this is our God, we will rejoice and be glad in his salvation. Is any merry, saith the Apostle, Saint James, Let him sing (James 5:13).
并且如此，我们将因他的救恩而欢喜快乐（以赛亚书 25:9）。当一个恩慈的心充满喜乐时，他如何表达这种喜乐！一个邪恶的心，当它充满喜乐时，就像一条污浊的河流溢出堤岸，带着许多污秽的表达。但当一个恩慈的心表达自己充满喜乐时，它会以感恩和赞美的方式表达，激励他人。看哪，这是我们的上帝，我们将因他的救恩而欢喜快乐。使徒雅各说，若有人快乐，就该唱诗（雅各书 5:13）。

There's suitable action for every affection
每种情感都有适当的行动

God hath affections for any condition. Is a man in misery? Let him pray. This is a time of mourning. Doth God perform any promise and so give cause of joy? Let him sing. There is action for every affection, affection for every condition, and this may stir us up to begin the employment in heaven, on earth here. We shall say so in heaven, Lo this is the Lord, we have waited for him.
上帝对任何情况都有感情。一个人处于困境中吗？让他祈祷。这是一个悲伤的时刻。上帝是否实现了某个承诺，从而带来了喜悦的原因？让他歌唱。每种感情都有相应的行动，每种情况都有相应的感情，这可以激励我们在天堂和地球上开始工作。我们将在天堂中这样说：“看哪，这是主，我们曾经等候他。”

In performances of promises be much in thankfulness
在履行承诺的表演中，感激之情非常重要

For every performance of promises, be much in thankfulness. Our conversation is in heaven, saith the Apostle. And what is the greatest part of a Christian's conversation, but in all things to give thanks. Here the Holy Church saith, their matter of praise was too big for their soul, and therefore they break out in this manner. And so oftentimes a child of God, his heart is so full, that it is too big for his body in the expression of matter of praise. But it is his comfort, that in heaven he shall have a large heart, answerable to the large occasion of praise. I will not enlarge myself in the common place of thanksgiving.
对于每一个承诺的履行，要心存感激。使徒说，我们的交往在天上。而一个基督徒最重要的交往不就是在一切事情上感恩吗？在这里，圣教会说，他们的赞美之事对他们的灵魂来说太大了，因此他们以这种方式爆发出来。因此，上帝的儿女经常会发现，他们的心是如此充实，以至于在表达赞美的事情上，他们的心比他们的身体还要大。但他们的安慰是，在天上他们将拥有一个宽大的心，与赞美的重大场合相称。我不会在感恩的常见地方详述。

In this condition we can never be miserable, for it springs from joy, and joy disposes a man to thankfulness, and upon thankfulness there is peace and can we be miserable in peace of conscience? Therefore saith the Apostle, in all things give thanks, and let your requests be made known to God (Philippians 4:6). And what will follow upon that, when I have made known my requests and paid my tribute of thanks? then the peace of God which passes understanding shall guide your mind (Philippians 4:7). When we have paid to God the tribute we can pay him, then the soul, as having discharged a debt, is at peace. I have prayed to God, I have laid my petition in his bosom, I am not in arrears for former favours, therefore the peace of God which passes all understanding shall keep your hearts and minds. Hanna had prayed once, went not away but prayed again. The happiness of heaven follows the actions of heaven, praisings being the main employment of heaven, the happiness and comfort of heaven follows.
在这种情况下，我们永远不会感到痛苦，因为它源自喜悦，而喜悦使人感激，感激带来平安，我们能在良心的平安中感到痛苦吗？因此，使徒说，在一切事上要感谢神，让你们的请求向神显明（腓立比书 4:6）。当我已经表达了我的请求并付出了感谢的贡献后，会发生什么呢？那么超乎人所能理解的神的平安将引导你们的思想（腓立比书 4:7）。当我们向神付出我们能付出的贡献后，灵魂就像偿还了一笔债务一样，得到了平安。我已经向神祈祷，我已经将我的请求放在他的怀中，我对以前的恩惠没有欠款，因此超乎人所能理解的神的平安将保守你们的心思意念。哈拿曾经祈祷过一次，没有离开，而是再次祈祷。天堂的幸福跟随着天堂的行动，赞美是天堂的主要工作，幸福和安慰就会随之而来。

And howsoever these promises be fulfilled in heaven, yet they have a gradual performance on earth. For he speaks certainly of the state of the Jews yet to come, wherein there shall be accomplishment of all these promises.
无论这些承诺在天堂如何实现，它们在地球上都有逐步的履行。因为他确切地谈到了尚未来临的犹太人的状态，其中将实现所有这些承诺。

Experience of God's performances should stir up waiting
上帝的表演经历应该激发等待

We ought to treasure up experiences
我们应该珍惜经历

We have waited for him, he will save us. Experience of God's performance stirs them up still to wait for him and rejoice in his salvation. Experience stirs up hope. The beginning of a Christian and midst, is to hope for the end, and surely our beginning should help the latter end. All a Christian's life should help the end, all former things should come in and help his latter.
我们一直在等他，他会拯救我们。上帝的作为经历激励他们继续等待他，并为他的救恩而欢喜。经历激发希望。一个基督徒的开始和中间，就是希望结束，而我们的开始应该帮助后来的结局。一个基督徒的整个生命都应该帮助结局，所有过去的事情都应该进来并帮助他的后来。

Beloved, we are too backward that way to treasure up the benefit of experience. There be few of year, but might make stories of God's gracious dealings with them, if all were kept, the comforts past and for time to come, and all little enough. It was David's course, Thou art my God from my mother's womb, and upon thee have I hanged ever since I was born, fail me not when I am old (Psalm 71:6-9). Go along with God's favours and use them as arguments of future blessings. As former victories are helps to get the second victory. Every former favour helps to strengthen our faith.
亲爱的，我们太过落后，无法珍惜经验的好处。如果所有的经历都被保留下来，过去和未来的安慰都是微不足道的，但是每一年都可能有上帝的恩典与我们同在，如果我们将它们都保留下来，就能成为故事。这是大卫的做法，从我出生的那一刻起，你就是我的上帝，我一直依靠你，当我年老时也不要离弃我（诗篇 71:6-9）。继续享受上帝的恩惠，并将它们作为未来祝福的证据。过去的胜利是获得第二次胜利的帮助。每一次过去的恩惠都有助于加强我们的信仰。

God an inexhausted fountain
上帝是一口不竭的泉源

In the next, God is an inexhausted fountain, and when we have to deal with an infinite God, the more we take of him, the more we offer him. It is no good plea to say, you have done courtesies, therefore do them still. But we cannot honour God more than from former experience to look for great things from the great God.
在接下来的日子里，上帝是一口不竭的泉源，当我们必须与无限的上帝打交道时，我们越是从他那里得到，就越能向他奉献。说你曾经做过恩惠，所以继续做恩惠并没有什么好的辩解。但我们无法比从以往的经验中期待伟大事物的伟大上帝更加尊崇上帝。

We have waited for him, he will save us, we have waited for him, and we will rejoice in his salvation. That which a child of God gives thanks for and rejoices in, and labors for, is more and more experience of his salvation. We will rejoice in his salvation. There is not a stronger word in all the Scripture, nor in nature, he doth not say rejoicing in this or that benefit, but in his salvation. That is in deliverance from all evil, we will rejoice in his preservation. When he hath delivered us, we will rejoice in his advancement of us, and we will rejoice in his salvation. And therefore when the wisdom of heaven would include all in one word, he uses the word Jesus, all happiness in that word, that pregnant full word, a Saviour.
我们等候他，他会拯救我们，我们等候他，我们将因他的拯救而欢喜。一个上帝的孩子感恩、欢喜和努力追求的是越来越多地体验他的拯救。我们将因他的拯救而欢喜。在所有圣经和自然界中，没有比这个词更强烈的词语，他并没有说欢喜于这个或那个好处，而是欢喜于他的拯救。即从一切邪恶中解脱，我们将因他的保护而欢喜。当他拯救我们后，我们将因他的提升而欢喜，我们将因他的拯救而欢喜。因此，当天堂的智慧想要用一个词来包含一切时，他使用了耶稣这个词，这个词中包含了所有的幸福，这个富有内涵的词，一个救主。

God's carriage towards his children is salvation
上帝对他的子民的态度是拯救

So that God's carriage towards his children is salvation. He is the God of Salvation, or a saving God. And God sent his name from heaven and the angels brought it, the name of JESUS. Therefore look to the full sense of it. We have a Saviour that will answer his name as he is Jesus, so he will save his people from their sins; and therefore we will rejoice in his salvation. God dealt with us like a God, when he delivered us from all misery, from all sins, and advanced us to all happiness that nature is capable of. As he said before, He will wipe away all tears from all faces, and take away the rebukes of all people. He will punish the wicked with eternal destruction. And if he advances a people he will be salvation, then which he can say no more.
所以上帝对他的子民的态度是拯救。他是拯救之神，或者说是一个拯救之神。上帝从天上派遣了他的名字，天使们带来了这个名字，就是耶稣的名字。因此，要看到其中的全部意义。我们有一个救主，他会按照他的名字耶稣来回应，所以他会拯救他的子民脱离罪恶；因此，我们要因他的拯救而欢喜。上帝对待我们就像一个神一样，他将我们从所有的苦难、所有的罪恶中解救出来，并使我们达到了自然所能达到的所有幸福。正如他之前所说的，他会擦去所有脸上的眼泪，消除所有人的责备。他会用永恒的毁灭惩罚邪恶。如果他使一个民族得到拯救，那么他就是拯救，再没有比这更多的话可说了。

Our joy and happiness is in the enjoyment of God

And this shows that the children of God rejoice more than in anything else in salvation, because it is the salvation of God, and because God is salvation itself. Heaven were not heaven, if Jesus, and God in our nature were not there. And therefore the Apostle saith, I desire to depart, not to be dissolved, and to be with Christ for that is better (Philippians 1:23). The sight of God, specially in our nature, God the second person taking our nature that we might be happy, will make us happy forever. In loving God, and joying in God, and enjoying God, makes full happiness; but that is not the cause of joy in heaven, but the cause of all is God's influence into us. Here in the world happiness is mediate, in God's revealing of himself to us by his Holy Spirit in the use of means, in his dealings and deliverances, letting us see him by his grace, to see him and joy and delight in him forever. It is no good love that rests in any blessings of God for themselves. It is a harlotry affection, to love the gift more then the giver. So the Saints of God they do all desire to see him as they may and to joy in God, and enjoy God himself, and to see God in our nature, and to be with him forever. Before he spake of a Feast and if the Feast-maker be not there, what is all? In a funeral Feast there is much cheer, but the Feast-maker is gone. In heaven there is joy, but where is God, where is Christ, he that hath done so much suffered so much for us, that hath taken possession of heaven, and keeps a place for us there? What is heaven without him? Salvation severed from him is nothing.
这表明，上帝的子民在救恩中比任何其他事情都更加欢欣，因为这是上帝的救恩，上帝本身就是救恩。如果耶稣和上帝在我们的本性中不存在，天堂就不会是天堂。因此，使徒说，我渴望离世，与基督同在，因为那是更好的（腓立比书 1:23）。看到上帝，特别是在我们的本性中，上帝作为第二位的人接受我们的本性，使我们能够幸福，将使我们永远幸福。爱上帝，喜乐上帝，享受上帝，才能获得完全的幸福；但这不是天堂中喜乐的原因，而是上帝对我们的影响的原因。在这个世界上，幸福是间接的，在上帝通过他的圣灵在使用的方法中向我们显现自己，在他的交往和拯救中，让我们凭着他的恩典看见他，永远看见他并喜乐和享受他。只停留在上帝的祝福中的爱是没有价值的。爱礼物胜过爱赠予者是淫乱的感情。因此，上帝的圣徒都渴望尽可能地看见他，并喜乐上帝，享受上帝自己，并在我们的本性中看见上帝，并永远与他同在。 在他谈论宴会之前，如果主办者不在场，一切又有何意义？在葬礼宴会上，有许多欢乐，但主办者已经离去。在天堂里有喜乐，但上帝在哪里？基督在哪里？他为我们做了这么多，承受了这么多，已经占据了天堂，并为我们保留了一个位置。没有他的天堂又算什么？与他分离的救赎一无是处。

We shall say when we are there, "Lo here is David, Abraham, Saint John, here the Martyrs." Yes, but here is Christ, here is God, here is our Saviour the cause of all. And the seeing of him in them that he will be glorious in his Saints, that makes us rejoice. We shall see all our friends in heaven, there we shall see the excellency of the happiness of Christ, his love, his grace, his mercy.
我们到达那里时，我们会说：“看，这里有大卫、亚伯拉罕、圣约翰，这里有殉道者。”是的，但这里有基督，这里有上帝，这里有我们的救主，一切的原因。在他们身上看到他，他在他的圣徒中将是荣耀的，这让我们欢喜。我们将在天堂见到所有的朋友，那里我们将看到基督的幸福的卓越，他的爱，他的恩典，他的怜悯。

The joy of a Christian ends in glorying

The words are expressed with a kind of glorying, Lo, this is our God. So that the joy of a Christian ends in glory and in the highest degree of glory. As you have it, We glory also in tribulation, we glory in hope of glory (Romans 5:2-3), nay we glory in God as ours reconciled. And if we glory in him now as a God reconciled, what shall we do in heaven? Can a worldling glory in his riches, his greatness, his favour from such a man as Haman did? And shall not a Christian glory in his God and make his boast in his God?
这些话表达了一种荣耀的情感，看哪，这是我们的上帝。所以，基督徒的喜乐以荣耀和最高程度的荣耀为终点。正如经文所说，我们也因患难而夸耀，我们因荣耀的盼望而夸耀（罗马书 5:2-3），不仅如此，我们还因上帝与我们和好而夸耀。如果我们现在因上帝与我们和好而夸耀，那么我们在天堂将会怎样呢？一个世俗人能因他的财富、他的伟大、他从哈曼这样的人那里得到的恩宠而夸耀吗？难道一个基督徒不应该因他的上帝而夸耀，并以他的上帝为荣耀吗？

Begin to glory in God here
在这里开始荣耀上帝

And therefore in this world we should learn to glory, before we come to that glory in heaven, specially when we be set upon by anything that is apt to discourage us, glory then in our Head. Perhaps a Christian hath no wealth, no great rents to glory in but he hath a God to glory in, let him glory in him. The world may take all else from him, but not his God. As the Church in (Song of Solomon 5:9-10) the virgins put the Church to describe her beloved, what is thy beloved more then another beloved? My beloved is white and ruddy, the chiefest of ten thousand.
因此，在这个世界上，我们应该学会在来到天堂的荣耀之前，尤其是当我们遭遇任何可能使我们沮丧的事情时，要在我们的头上荣耀。也许一个基督徒没有财富，没有大量的租金可以夸耀，但他有一个可以夸耀的上帝，让他在上帝身上夸耀。世界可能夺走他的一切，但不能夺走他的上帝。正如《雅歌》（5:9-10）中的教会处女们要求教会描述她所爱的人，你的所爱者与其他所爱者有何不同？我的所爱者白色而红润，是万人之首。

Then she goes on in particulars, my beloved is thus and thus, and if you would know what my beloved is, this is my beloved. So a Christian that hath a spirit of faith, should glory in God here, for heaven is begun here, and he should glory in Christ his Saviour, and should set Christ against all discouragements, and oppositions. If you will know what is my beloved, this is my beloved, the chief among ten thousands (Song of Solomon 5:10). Our God is in heaven, and doth whatsoever he pleases in heaven, and earth, and the deeps, yea we make our boast of God (Psalm 115:3; Psalm 135:6), saith the Psalmist when there is occasion. This is the Lord, this is our God, we have waited for him; specially in times of afflictions, and what is the reason? This will hold out to eternity. This is our God. As in the Revelations, it is a plea and a glory forever, for God is our happiness. As the schoolmen say, "He is our objective happiness, and our formal happiness, he is our happiness, as he is ours." And he is ours in life, and death, and forever, so there is always ground of glory; only God doth discover himself to be ours, by little and little, as we are able to bear him. He is ours in our worst times, My God, my God, why hast thou forsaken me? (Matthew 27:46), yet my God still.
然后她继续详述，我所爱的人是这样的，如果你想知道我所爱的人是谁，这就是我的所爱。所以，一个有信仰的基督徒应该在这里因上帝而自豪，因为天堂就在这里开始，他应该因他的救主基督而自豪，并且应该将基督与一切挫折和反对对立起来。如果你想知道我的所爱是谁，这就是我的所爱，他是万千中的首领（《雅歌》5:10）。我们的上帝在天上，他在天上、地上和深渊中随心所欲行事，是的，我们以上帝为荣耀（诗篇 115:3；诗篇 135:6），诗人在适当的时候这样说。这是主，这是我们的上帝，我们等候他；尤其是在困苦的时候，这是为什么呢？这将持续到永远。这是我们的上帝。正如在启示录中所说的，这是一个永远的辩护和荣耀，因为上帝是我们的幸福。正如学者们所说的，“他是我们的客观幸福，也是我们的形式幸福，他是我们的幸福，因为他是我们的。”他在我们的生命、死亡和永远中都是我们的，所以总是有荣耀的基础；只是上帝逐渐地向我们显露他是我们的，正如我们能够承受他一样。 他是我们在最困难的时刻里的人，我的上帝，我的上帝，你为何离弃我？（马太福音 27:46），然而我的上帝仍然在。

He is our God to death, and he is ours in heaven. This is our God, we will rejoice in him and therefore well may we boast of God, because in God is everlasting Salvation. If we boasted in anything else, our boasting would determine with the thing itself, but if we rejoice in God, we rejoice in that which is of equal continuance with our souls, and goes along with the soul to all eternity.
他是我们的上帝，直到死亡，他也是我们在天堂的上帝。这是我们的上帝，我们会因他而欢喜，因此我们完全可以夸耀上帝，因为在上帝里有永恒的救赎。如果我们夸耀其他任何事物，我们的夸耀将随着事物本身的消失而结束，但如果我们因上帝而欢喜，我们欢喜的是与我们的灵魂同等持久的东西，并且将与灵魂一同延续到永恒。

Interest in God and Christ is the ground of all rejoicing; therefore we are to make good that interest while we are here
对上帝和基督的兴趣是所有喜悦的基础；因此，我们在此期间应该充分利用这种兴趣

And therefore we should learn to rejoice in God, and then we shall never be ashamed. It is spoken here with a kind of exalting, a kind of triumphing over all oppositions, Lo, this is our God. Beloved this, that God is our God, and Christ is ours, is the ground of rejoicing, and of all happiness. All joy, all comfort is founded upon this, our interest in God; and therefore we must make this good, while we live here, that God is our God, and that we may do so. Observe this: Christ is called Emanuel, God with us. God in the second person is God-man, and so God with us, and the Father in Emanuel is God with us too. So we are God the Father's because we are his. All things are yours saith the Apostle, whether Paul, or Apollo, things present, things to come (1 Corinthians 3:22). Why? Because you are Christ's. Yes, but what if I be Christ's, Christ is God's. So we must be Christ's, and then we shall be God's; if Christ be ours, God is ours, for God is Emanuel in Christ. Emanuel, God is with us in Christ, who is with us. God is reconciled to us in God and man in our nature. And therefore get by faith into Christ, and get union and get communion. By prayer open our souls to him, entertain his speeches to us by his Word, and Spirit, and blessed motions, and open our spirits to him, and so maintain a blessed intercourse.
因此，我们应该学会在上帝里欢喜，这样我们就永远不会感到羞愧。这里说的是一种高扬，一种战胜一切反对的胜利，看哪，这是我们的上帝。亲爱的，上帝是我们的上帝，基督是我们的，这是欢喜和所有幸福的基础。所有的喜乐、安慰都建立在我们与上帝的关系上；因此，我们必须在此生活中证明上帝是我们的上帝，并且我们可以这样做。请注意：基督被称为以马内利，上帝与我们同在。上帝在第二位是上帝人，所以上帝与我们同在，以马内利中的父亲也是与我们同在的上帝。所以我们是上帝父亲的，因为我们是他的。使徒说：“无论是保罗，是亚波罗，是基督，是现在的事，是将来的事，都是你们的。”为什么？因为你们是基督的。是的，但如果我是基督的，基督是上帝的。所以我们必须是基督的，然后我们将是上帝的；如果基督是我们的，上帝就是我们的，因为上帝在基督里是以马内利。以马内利，上帝在基督里与我们同在，基督也与我们同在。上帝在我们的本性中与我们和解，既是上帝又是人。因此，凭着信心进入基督，得到合一和交流。 通过祈祷，打开我们的灵魂给他，通过他的话语、圣灵和祝福的感动来接纳他对我们的讲话，并打开我们的灵魂给他，从而保持一种祝福的交流。

By acquaintance with him
通过与他的熟悉

Make it good that God is our God, by daily acquaintance. These speeches at the latter end are founded upon acquaintance before. This is our God. Grace and glory are knit together indissolubly. If God be our God here, he will be ours also in glory, if not here, not in glory. There is a communion with God here, before communion with him in glory, and therefore make it good that God be our God here, first by union with him. And then maintain daily acquaintance with him, by seeing him with the eye of faith, by speaking to him, and hearing him speak to us by his Spirit, joining in his ordinances. And then he will own us, and be acquainted with us. In heaven we shall say, Lo, this is our God. We have had sweet acquaintance one with another, He by his Spirit with me and by my prayers with him. Our Saviour Christ will not be without us in heaven, we are part of his mystical body, and heaven were not heaven to Christ, without us. With reverence be it spoken, we are the fullness of Christ, as he is the fullness of his Church.
让上帝成为我们的上帝是件好事，通过日常的交往。这些后面的话是建立在之前的交往基础上的。这是我们的上帝。恩典和荣耀紧密地联系在一起。如果上帝是我们的上帝，他也将是我们在荣耀中的上帝；如果不是在这里，也不会在荣耀中。在与上帝的交往之前，这里有与上帝的交流，因此首先通过与他的合一来证明上帝是我们的上帝。然后通过以信心的眼睛看见他，通过与他说话和听他的灵讲话，通过参与他的仪式来保持日常的交往。然后他将承认我们，并与我们熟悉。在天堂，我们将说，看，这是我们的上帝。我们彼此有着甜蜜的交往，他通过他的灵与我，通过我的祷告与他。我们的救主基督在天堂不会没有我们，我们是他神秘的身体的一部分，对基督来说，没有我们的天堂就不是天堂。恭敬地说，我们是基督的丰满，正如他是他的教会的丰满。

The Church cannot be without Christ, nor Christ without the Church
教会不能没有基督，基督也不能没有教会

And if he should want us, in some sort, he were miserable, he having fixed upon us, as objects of his eternal love. In what case were he, if he should lose that object? And therefore as we glory in him, he glories in us. Who is this that comes out of the wilderness? who? his beloved. And, woman is this thy faith? He admires the graces of the Church, as the Church admires him, This is the Lord.
如果他希望我们，某种程度上，他将是可怜的，因为他已经选择了我们作为他永恒的爱的对象。如果他失去了这个对象，他将处于什么境地？因此，我们在他里面夸耀，他也在我们里面夸耀。这是谁从荒野中出来的？是谁？他心爱的人。女人，这是你的信仰吗？他欣赏教会的恩典，就像教会欣赏他一样。这是主。

The Church cannot be without him, nor he without the Church.
教会不能没有他，他也不能没有教会。

In heaven nothing in it is but admirable
在天堂里，一切都是令人赞叹的

These words are spoken with a kind of admiration. Lo, this is the Lord, we will rejoice in him. So I say, as there is thanks and joy, so there is admiration, lo, behold. This is a God worthy beholding, and so he wonders at the graces of his children. Beloved there is nothing in the world worthy of admiration. Sapientes non est admirare. It was a speech of the proud Philosopher, A wise man will not admire, for he knows the ground. But in heaven the parts are lifted up so high that there is nothing but matter of admiration, things that eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive of (1 Corinthians 2:9). They be things beyond expression and nothing is fit for them, but admiration at the great things vouchsafed to the Church.
这些话带着一种钦佩的口吻说出来。看哪，这是主，我们要因他而欢喜。所以我说，既然有感恩和喜乐，就有钦佩，看哪，瞧瞧。这是一个值得瞻仰的上帝，他对他的子民的恩典感到惊奇。亲爱的，世界上没有什么值得钦佩的。Sapientes non est admirare。这是一个骄傲的哲学家的言论，智者不会钦佩，因为他知道原因。但在天堂，各个部分被抬得如此之高，以至于除了钦佩之外，没有其他东西，那是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的（哥林多前书 2:9）。它们是无法言表的事物，没有什么适合它们的，只有对赐予教会伟大事物的钦佩。

And as with admiration so with invitation that is the nature of true thankfullness; there is no envy in spiritual things. No man envies another the light of the Scriptures, but lo, behold with admiration and invitation of all others, This is the Lord.
对于真正的感激之情，无论是针对赞美还是邀请，都不会存在嫉妒之心；在属灵的事物中，没有人会嫉妒他人对圣经的启示。相反，大家都会惊叹并邀请其他人一同来见证：“这是主啊！”

Let us therefore rejoice beforehand at the glorious times to come, both to ourselves and to others, be stirring and exciting one another to glory, and rejoice in God our salvation.
让我们因为即将到来的光荣时刻而预先欢喜，无论是对自己还是对他人，互相激励和激动，追求荣耀，并因上帝是我们的救恩而欢喜。

Be not offended at the meanness of the church nor with religion, for there's a glory to come
不要因教堂的卑微或宗教而感到冒犯，因为未来会有荣耀

And therefore learn all to be stirred up from hence, not to be offended with Christ, or with religion. Be not offended, saith Augustine, with the poverty of religion. Everything to the eyes of the world is little in religion. A Christian is a despised person, and the Church, the meanest part of the world, in regard of outward glory. But consider with the littleness, and baseness, and despisedness of the Church, the glory to come. Time will come when we shall rejoice, and not only see, but boast with admiration to the stirring up of others, Lo, this is the Lord. And therefore say with our Saviour Christ, happy is he that is not offended with me (Matthew 11:6), nor with religion.
因此，从这里学会被激励起来，不要对基督或宗教感到冒犯。不要因为宗教的贫穷而感到冒犯，奥古斯丁说。在世界的眼中，宗教的一切都很微小。基督徒是被蔑视的人，教会在外在荣耀方面是世界中最卑微的一部分。但是要考虑到教会的微小、卑贱和被蔑视，以及未来的荣耀。时候会到来，我们将会欢喜，不仅看到，而且以令人钦佩的方式夸耀，激励他人，看哪，这就是主。因此，和我们的救主基督一起说，不被我（马太福音 11:6）或宗教冒犯的人是有福的。

There is a time coming that will make amends for all. Who in the world can say at the hour of death, and day of judgment, "Lo, this is my riches, this my honours?" Alas the greatest persons must stand naked to give account, all must stand on even ground to hold up their hands at the great bar. We may say to the carnal presumptuous man, "Lo this is the man that put his confidence in his riches." And none but reconciled Christians can say, Lo this is our God. Therefore take heed of being offended with anything in religion.
有一个时刻即将到来，它将弥补一切。世上谁能在临终时和审判之日说：“看哪，这是我的财富，这是我的荣誉？”唉，最伟大的人必须赤身裸体地交代，所有人都必须站在平等的地面上，举起双手在伟大的法庭前。我们可以对肉体傲慢的人说：“看哪，这就是那个把信心寄托在财富上的人。”只有和解的基督徒才能说：“看哪，这是我们的上帝。”因此，要小心不要对宗教中的任何事情感到冒犯。

Be not afraid to die, for heaven is our rest and center
不要害怕死亡，因为天堂是我们的安息和中心

Again if time to come be so transcendently glorious, let us not be afraid to die, let us not be over much cast down, for it shall end in glory. And let us be in expectation still of good times, wait for this blessed time to come, and never be content with any condition, so as to set up our rest here. We may write upon everything, Hic non est requies vestra; Our rest is behind, these things are in passage. And therefore rest content with nothing here. Heaven is our center, our element, our happiness, and everything is contentedly happy, and thrives in its element. The birds in the air, the fish in the sea, beasts on the earth, they rest there as in their center. And that is our place forever, it is heaven, it is God. The immediate enjoying of God in heaven, that is our rest, our element, and we shall never rest till we be there. And therefore he is befooled for it in the Gospel, that sets up his rest here. Whosoever saith I have enough, and will now take contentment in them, he is a fool. There is a rest for God's people, but it is not here.
如果未来的时光如此辉煌，让我们不要害怕死亡，不要过于沮丧，因为它将以荣耀结束。让我们仍然期待美好的时光，等待这个祝福的时刻到来，永远不要满足于任何条件，以至于在此安顿下来。我们可以在一切事物上写上“这里不是你的安息之地”，我们的安息在后面，这些事物都在经过中。因此，不要对任何事物满足。天堂是我们的中心，我们的元素，我们的幸福，一切都在其中满足地快乐并繁荣。鸟儿在空中，鱼儿在海中，野兽在地上，它们在那里安息，就像在它们的中心一样。那是我们永远的地方，那是天堂，那是上帝。在天堂中直接享受上帝，那是我们的安息，我们的元素，我们直到到达那里才会安息。因此，那在福音中将自己安顿在此处的人是愚蠢的。凡是说“我已经足够了，现在我会满足于它们”的人都是愚蠢的。上帝的子民有一个安息之地，但它不在这里。

Neither rest in any measure of grace or comfort here
在这里，既没有任何优雅的休息，也没有任何舒适的安慰

Neither rest in any measure of grace, or comfort. What is faith to sight? We have hope, an Anchor, and Helmet, that keeps up many a soul, as the cork keeps from sinking. What is this hope to the fruition of what we hope for? Here we have love, many love tokens from God. Yes, but what is love to union? Ours is but a love of desire, we are but in motion here; we lie in motion only and our desires are not accomplished. What is this love to the accomplishing of the union with the thing beloved forever? Here we have communion of Saints; but what is this communion of Saints, to communion with God forever? We have infirmities here as others, which breeds jealousies and suspicion; but we shall have communion in heaven, and there shall be nothing in us to distaste others, but everlasting friendship. Yea our communion shall be with perfect souls. Our communion of saints here is our heaven upon earth, but it is communion with imperfect souls. Peace we have, yes, but it is peace intermixed. It is peace in the midst of enemies. There we shall have peace without enemies. Christ doth now rule in the midst of enemies. In heaven he shall rule in the midst of his friends. So that we can imagine no condition here though never so good, but it is imperfect. And therefore rest not in anything in the world, no not in any measure of grace, any measure of comfort, till we be in heaven. But wait for the time to come, and rejoice in hope by which we are saved. Wait still, and though we have not content here, yet this is not our home, this is a good refreshment by the way. As when the Children of Israel came from Babylon, they had wells by the way, as in Micah, they digged up wells. So from Babylon to Jerusalem we have many sweet refreshments; but they be refreshments far off the way.
在任何恩典或安慰的程度上都不能休息。信仰对于视觉意味着什么？我们有希望，一个锚和头盔，它们像软木一样使许多灵魂不沉没。我们所希望的成果对于这个希望意味着什么？在这里，我们有爱，许多来自上帝的爱的象征。是的，但是爱对于合一意味着什么？我们的爱只是一种渴望，我们只是在这里运动；我们只是在运动中，我们的愿望没有实现。这种爱对于与所爱之物永远合一意味着什么？在这里，我们有圣徒的交通；但是与上帝永远的交通又意味着什么？我们在这里也有弱点，像其他人一样，这会产生嫉妒和怀疑；但是在天堂里，我们将有交通，我们内心没有任何让人讨厌的东西，只有永恒的友谊。是的，我们的交通将与完美的灵魂一起。我们在这里与圣徒的交通是我们在地上的天堂，但是与不完美的灵魂交通。我们有和平，是的，但是它是夹杂着的和平。这是在敌人中间的和平。在那里，我们将没有敌人的和平。基督现在在敌人中间统治。在天堂里，他将在朋友中间统治。 以至于我们可以想象这里没有任何条件，即使再好，也是不完美的。因此，不要满足于世界上的任何事物，甚至不要满足于任何恩典的程度，任何舒适的程度，直到我们到了天堂。但要等待时机的到来，并因我们得救的希望而欢喜。继续等待，虽然我们在这里没有满足，但这不是我们的家，这只是一种好的途中休息。就像以色列的子民从巴比伦回到耶路撒冷时，在路上有井一样，在弥迦书中有记载，他们挖掘了井。所以从巴比伦到耶路撒冷，我们有许多甜蜜的休息，但它们是远离道路的休息。

God digs many wells, we have breasts of consolation to comfort us, but they are but for the way. And therefore let us answer all temptations, and not take contentment with anything here. It is good, but it is not our home. Cui dulcis peregrinatio non amat patriam. If we have eternity, love heaven, we cannot be over much taken with anything in the way.
上帝挖了许多井，我们有安慰的乳房来安慰我们，但它们只是为了旅途。因此，让我们回应所有的诱惑，不要对这里的任何事物感到满足。这是好的，但这不是我们的家。如果我们拥有永恒，热爱天堂，我们就不会对旅途中的任何事物过于着迷。

Be not overmuch dejected for the desolation of the Church
不要因教会的荒凉而过于沮丧

And so for the Church, let us not be over much dejected for the desolation of the Church, but pray for a Spirit of faith, which doth realize things to the soul, and presents them as present to the soul, sees Babylon fallen, presents things in the Scripture phrase and in the words, Babylon is fallen, for as much as all the enemies of the Church fall. Mighty is the Lord that hath spoken, and will perform it. And as the angel saith, it is down. So time will come ere long, when it shall be said, It is down. The Church shall be gathered, and then, Lo, this is our God.
所以对于教会来说，让我们不要因教会的荒凉而过于沮丧，而是为信心的灵魂祈祷，使其能够实现事物，并将其呈现给灵魂，看到巴比伦的倒塌，用圣经的措辞和话语呈现事物，巴比伦已倒塌，因为教会的一切敌人都会倒下。大能的主已经说过，并将会实现。正如天使所说，它已经倒下。不久的将来，会有一天会说，它已经倒下。教会将会聚集，然后，看哪，这是我们的上帝。

It was the comfort of the believing Jews that the Gentiles would come. And why should it not be the comfort of the Gentiles that there be blessed times for the ancient people of God, when they shall all cry, and say, Lo, this is our God; We have waited for him long, and he will save us. Therefore be not over much discouraged, for whatsoever present desolation the Church lies under. If it were not for this, we were of all men most miserable (1 Corinthians 15:19), as Paul saith. But there be times to come when we shall rejoice, and rejoice forever, and make boast of the Lord. If it were not, we were of all men most miserable. Howsoever happiness is to come, yet of all persons he is most happy, that hath Christ and heaven.
这是犹太人的信仰安慰，即外邦人会来信主。那么，为上帝的古老子民带来祝福的时候，外邦人为何不也能得到安慰呢？当他们都会呼喊说：“看哪，这是我们的上帝；我们曾等候他，他必拯救我们。”所以，不要因教会目前所遭受的荒凉而过于沮丧。正如保罗所说，如果没有这一点，我们将是众人中最可怜的（哥林多前书 15:19）。但未来将有欢乐的时刻，我们将永远欢喜，并以主夸耀。如果没有这一点，我们将是众人中最可怜的。无论幸福何时到来，拥有基督和天堂的人是最幸福的。

The foretaste of heaven is better than all worldly happiness
天堂的预感比世俗的所有幸福更美好

The very foretaste of happiness is worth all the world, the inward peace of conscience, joy in the Holy Ghost, the beginnings of the Image of God, and of happiness here is worth all the enjoyments of the world. Ask of any Christian whether he will hang with the great and worldling, and be in his condition; he would not change his place in grace, for all his glory. And therefore set heaven aside; the very first fruits is better, than all the harvest of the world. Let us therefore get the soul raised by faith to see her happiness, we need it all. For till the soul get a frame raised up to see its happiness here, specially in the world to come, it is not in a frame fit for any service. It will not stoop to any base sin where the affections are so possessed they look upon all base courses as unworthy of their hope. What, I that hope to rejoice forever with God in heaven, that am heir of heaven, that have the Image of God upon me, that am in Covenant with God, to take any bestial course, to place my happiness in things meaner than myself, that have God to delight in, a God in Covenant that hath taken me into Covenant, with himself. So I say in all solicitations to sin, get ourselves into a frame that may stand firm and immovable.
幸福的前兆胜过世界上的一切，良心的内心平静，圣灵的喜悦，上帝形象的初现，以及此处的幸福胜过世界上的一切享受。问任何基督徒，他是否愿意与伟大的世俗人士为伍，并处于他的境地；他不会为了所有的荣耀而改变他在恩典中的位置。因此，把天堂放在一边；第一批果实比世界上的所有收获都更好。因此，让我们通过信仰提升灵魂，看到她的幸福，我们需要它。因为直到灵魂提升到看到自己的幸福的状态，特别是在来世，它才能适合任何服务。当情感如此占据心灵时，它不会屈服于任何卑劣的罪恶，它们认为所有卑劣的行径都不值得他们的希望。我，希望永远在天堂与上帝一同欢乐的人，是天堂的继承人，我身上有上帝的形象，我与上帝立约，采取任何畜生般的行径，将我的幸福放在比我自己更低级的事物上，我有上帝可以喜悦，与我立约的上帝已经将我带入了他自己的约。 所以我在所有引诱犯罪的诱惑中说，让我们进入一个能够坚定不移的状态。

In all troubles let us know we have a God in Covenant, that we may joy in him here, and rejoice with him in heaven forever hereafter.
在所有的困扰中，让我们知道我们与上帝有着契约，这样我们就可以在此地因他而喜乐，并在天堂永远与他同乐。

FINIS.

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The Glorious Feast of the Gospel, Copyright © 2017
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