Gospel Fear (eBook)
福音的敬畏（电子书）
BY JEREMIAH BURROUGHS
作者：杰里迈亚·巴勒斯
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These following sermons are the works of the esteemed preacher, Mr. Jeremiah Burroughs, who is now a shining figure in the upper world.
以下这些讲道是著名讲道家杰里迈亚·巴勒斯先生的作品，他现在是上层世界的一颗明星。
However, those who have been taken out of this sorrowful world and carried to the highest heaven by glorious angels have no need for the praise of humans, as they enjoy the presence of the eternal God.
然而,那些已被荣耀的天使从这个悲伤的世界带到至高无上的天堂的人,由于享受永恒神的同在,不需要人的赞美。
Therefore, I will turn my attention to these exceptional sermons that are presented before you.
因此,我将把注意力转向呈现在你面前的这些杰出的讲道。
In the first three, you will discover a profound and glorious truth, namely, that a heart that trembles at God’s Word is highly valuable in God’s sight.
在前三篇中,你会发现一个深刻而荣耀的真理,那就是一颗在神的话语面前战战兢兢的心在神眼中是极其宝贵的。
This truth is explained clearly, supported thoroughly, and eloquently and faithfully applied.
这个真理被清楚地解释、充分地支持,并被雄辩而忠实地应用。
By God’s grace, it can greatly contribute to the inner and everlasting well-being of your precious and immortal soul.
有了神的恩典,它能极大地有助于你宝贵而不朽的灵魂内在和永恒的福祉。
Before we proceed, let me clarify the various meanings of the term “Word” as used in the Scriptures.
在我们继续之前,让我阐明一下”话语”一词在圣经中的各种含义。
Firstly, at times, “Word” refers to the entirety of the Scriptures, both the Old and New Testaments.
首先,有时”话语”指的是整本圣经,包括旧约和新约。
Secondly, “Word” may signify our Lord Jesus Christ, who is the life and essence of the Scriptures (as stated in John 1:3).
其次,”话语”可能指我们的主耶稣基督,他是圣经的生命和本质(如约翰福音1:3所述)。
Thirdly, “Word” can refer to the commands found in the Scriptures (Hebrews 1:4).
第三,”话语”可以指圣经中的命令(希伯来书1:4)。
Fourthly, “Word” may denote the warnings and threats issued by God.
第四,”话语”可能指神发出的警告和威胁。
Fifthly, “Word” can represent the precious promises of God, as mentioned in Psalm 119:49. We should remember and hold on to these promises, as God is faithful and does not forget, but it is our duty to remind Him by actively seeking the fulfillment of His promises.
第五,”话语”可以代表神宝贵的应许,如诗篇119:49所提到的。我们应该记住并坚持这些应许,因为神是信实的,并不会忘记,但我们有责任通过积极寻求他应许的实现来提醒他。
Finally, “Word” can also pertain to the holy prophecies scattered throughout the Scriptures, as indicated in Jude 14.
最后,”话语”也可以涉及遍布于圣经各处的圣言预言,如犹大书14节所示。
This multifaceted understanding of the Word led a renowned minister in Germany, Baldusgar, to declare, “Let the Word of the Lord come, let it come, and we will willingly submit to it even if we had hundreds of necks to place under its yoke.”
对”话语”这一多方面的理解,使得德国著名的传道人巴尔杜斯加尔宣称:”愿主的话语临到,愿它临到,即使我们有数以百计的脖子要置于它的轭下,我们也乐意顺服。”
The purpose of the esteemed author in this small work is to persuade and influence the reader to submit to the Word, to be guided by the Word, to value the Word, to store up the Word, and to live according to the Word in a manner that reflects the teachings of the Gospel.
在这本小册子里,作者崇高的目的是说服和影响读者顺服于话语、被话语引导、重视话语、珍藏话语,并以反映福音教导的方式按照话语而活。
The Jewish Rabbis used to say that there are mountains of profitable knowledge hanging upon every letter of the Law.
犹太拉比过去常说,律法的每一个字母上都悬挂着获利的知识山。
I can assure you that in the following discussion, you will discover heavenly insights abounding in all the key points that this blessed author presents for your serious contemplation in this concise treatise.
我可以向你保证,在接下来的论述中,你会发现在这位有福的作者为你在这本简明的论著中严肃思考而呈现的所有关键点上,都有源源不断的天赐见解。
Here, you have Homer’s Iliad condensed into a nutshell, containing abundant valuable material within a small space.
在这里,你有了浓缩在一个小小范围内的荷马的伊利亚特,包含了丰富的宝贵材料。
It is said of Caesar that he cared more for his books than for his royal garments. When he had to cross waters to escape his enemies, he carried his books in his hands above the waters but lost his robes.
有人说凯撒更重视他的书籍胜过王室服饰。当他不得不渡水逃避敌人时,他手捧着书籍高高举过水面,但失去了长袍。
However, what significance do Caesar’s books hold compared to God’s books or to this little book now placed in your hands?
然而,与神的书或现在放在你手中的这本小书相比,凯撒的书籍又有什么意义呢?
Surely, the Word of the Lord is extremely precious to all those gracious souls who have a conscientious fear and reverence for it.
可以肯定的是,对于所有那些心存敬畏和虔诚的人来说,主的话语是极其宝贵的。
Luther said he could not live even in paradise without the Word, but with the Word, he could endure living in hell itself.
路德说,即使在天堂里,如果没有话语他也活不下去,但只要有了话语,他就能忍受住在地狱里的生活。
The philosopher expressed gratitude for being born in a time of true philosophy.
那位哲学家为生于真正的哲学时代而感恩。
Oh, how fortunate are we who are born in an era when the Lord pours out His Spirit abundantly, not in drops as in the time of the Law, but as showers of His gifts and graces.
哦,我们生于主倾注圣灵的时代是多么幸运啊,不像律法时代只是点点滴滴,而是恩赐和恩典如雨般浇灌。
This was clearly evident in the author of this following piece. He was not just a day-star but the sun of righteousness that rose upon the people who were once privileged to sit under the author’s ministry.
这一点在本作品的作者身上表现得很明显。他不仅仅是一颗晨星,而是一轮公义的太阳,曾升起照耀那些有幸坐在作者讲坛下的人。
It is also a great part of this world’s blessings that they continue to be enriched by his excellent works to this very day.
这个世界的祝福之一就是,直到今天,人们仍然因他优秀的作品而获益匪浅。
One cannot claim that anything divine belongs to them until it resides in their heart.
任何人都不能声称神圣的事物属于自己,除非它住在自己的心里。
I can call a bird or any object mine when I hold it in my hand, but I cannot say that God is mine until He resides in my heart, or that Christ is mine until He resides in my heart, or that the Spirit is mine until He resides in my heart, or that grace is mine until it resides in my heart, or that the Word is mine until it resides in my heart.
当我手里拿着一只鸟或任何物品时,我可以说它是我的,但除非神住在我心里,否则我不能说神是我的;除非基督住在我心里,否则我不能说基督是我的;除非圣灵住在我心里,否则我不能说圣灵是我的;除非恩典住在我心里,否则我不能说恩典是我的;除非话语住在我心里,否则我不能说话语是我的。
“I have hidden your word in my heart,” says David, “that I might not sin against You.”
大卫说:”我将你的话藏在心里,免得我得罪你。”
Therefore, dear reader, it is of utmost importance for you to internalise the Word that is presented before your eyes in this piece.
因此,亲爱的读者,你要把这部作品中呈现在你眼前的话语内化,这是最重要的。
Ah, Christians, your hearts are never in a better state, a safer state, a sweeter state, a happier state, a more gospel-oriented state than when they are in a trembling state.
啊,基督徒们,你们的心永远不会比处于战兢状态时更好、更安全、更甜蜜、更快乐、更符合福音了。
Therefore, make this little work your delightful companion until your hearts are brought into such a blessed state, and so on.
因此,让这小小的作品成为你欢乐的伴侣,直到你的心被带入这样有福的状态,等等。
Obj. But can’t reprobates and devils tremble at the Word? Didn’t Belshazzar tremble at the handwriting? Didn’t Felix tremble at the Word preached by Paul? And isn’t it said that even the devils believe and tremble?
反对意见:难道被弃绝者和魔鬼不会在话语面前战兢吗?伯沙撒不是在看到手书上的文字时就战兢了吗?腓力斯不是在保罗传讲话语时就战兢了吗?难道也没有说过魔鬼也信而且战兢吗?
Ans. Wicked individuals and devils may indeed tremble at the judgments pronounced in the Word, but they do not tremble at the offense committed against God’s holy commandments as sincere Christians do.
答:邪恶的人和魔鬼的确可能在话语宣判的审判面前战兢,但他们不像sincere基督徒那样,在违背神圣命令的罪孽面前战兢。
In Ezra 10:3, Shecaniah declared, “We have trespassed against our God; let us make a covenant with our God according to the counsel of my lord and of those who tremble at the commandments of God.”
在以斯拉记10:3中,示迦尼雅宣告说:”我们得罪了我们的神,应当遵从我主和那些因敬畏神命令而战兢之人的劝言,与我们的神立约。”
They tremble upon realizing their sins exposed by the commandments, whereas before, they were hardened in their practices such as marrying with the Canaanites. However, we find no evidence of this response in Belshazzar, Felix, or the devils.
他们在意识到自己违背了命令而犯了罪之后才战兢,而之前他们一直固步自封,如与迦南人通婚等行为。然而,我们在伯沙撒、腓力斯或魔鬼身上都没有发现这种反应。
Secondly, I respond that the wicked tremble but never mend their ways. Pharaoh trembled but never changed. Saul trembled but never improved. Belshazzar trembled but never corrected his actions. Felix trembled but never made amends. Even the devils tremble but never mend their ways.
其次,我回答说,邪恶的人虽然会战兢,但从不改正自己的行为。法老战兢了,但从未改变。扫罗战兢了,但从未有所改进。伯沙撒战兢了,但从未纠正自己的行为。腓力斯战兢了,但从未弥补过错。就连魔鬼也战兢,但从未改过自新。
On the contrary, Paul trembled and cried out, “Lord, what do you want me to do?” The jailer also trembled and asked, “Sirs, what must I do to be saved?”
相反,保罗战兢着呼喊说:”主啊,你要我做什么呢?”狱卒也战兢着问:”先生们,我当做什么才能得救呢?”
Thirdly, the trembling of the wicked pushes them further away from God and their duties. We see this in the example of Saul, who, in his trembling state, sought a witch.
第三,邪恶人的战兢使他们远离神和本分。我们可以从扫罗的例子中看到这一点,在战兢的状态下,他去寻求一个女巫。
However, when godly individuals experience trembling, their souls draw closer to God. Jehoshaphat feared and set himself to seek the Lord, proclaiming a fast throughout all Judah. Saints, amidst their holy tremblings, pursue God fervently, just as the people followed Saul’s tremblings.
然而,当虔诚的人经历战兢时,他们的灵魂就更亲近神了。约沙法畏惧,就立志寻求耶和华,在犹大全地宣告禁食。圣徒们在圣洁的战兢中热切地寻求神,就像人民追随扫罗的战兢一样。
[4] Fourthly, the godly tremble and mourn; their trembling hearts are broken hearts, and their broken hearts are trembling hearts. They look upon sin and tremble, and they look upon sin and mourn. In Jeremiah 25:13,17, it is written, “But if you will not listen, my soul will weep in secret places for your pride; my eyes will weep bitterly and run down with tears.”
[4]第四,虔诚的人既战兢又哀恸;他们战兢的心是破碎的心,他们破碎的心是战兢的心。他们看罪就战兢,也看罪就哀恸。在耶利米书25:13,17中写道:”你们若不听从我的话,我就为你们的骄傲在暗地哭泣;我眼必痛哭,流下眼泪。”
On the other hand, the wicked tremble, but their hearts remain as dry and hard as rocks, even harder than rocks. In Jeremiah 5:3, it is said, “They have made their faces harder than rock; they have refused to return.”
另一方面,邪恶的人虽然也会战兢,但他们的心却像石头一样干燥刚硬,甚至比石头还硬。在耶利米书5:3中说:”他们的脸比磐石还硬,不肯回头。”
Pharaoh trembled, yet he remained hardened, and the devils tremble, yet they too are hardened. If a single penitent tear could purchase heaven, hell could not offer that one tear. Repentant tears are precious. As Gregory said, they are the fat of the sacrifice; as Basil said, they are the medicine of the soul; as Bernard said, they are the wine of angels.
法老虽然战兢,但他仍然心硬;魔鬼也战兢,但同样心硬。如果一滴忏悔的眼泪就可以买到天堂,地狱就无法献上那一滴眼泪。忏悔的眼泪是宝贵的。正如格雷戈里所说,它们是祭物的脂油;正如巴西里所说,它们是灵魂的药物;正如伯纳所说,它们是天使的美酒。
However, these tears can only be found among those chosen souls who have a conscientious fear of God’s Word and who possess the tender hearts depicted in this little treatise. Indeed, there is no worse state of spirit to encounter on this side of hell than the one that leads a sinner to shed counterfeit tears, to despise God’s forbearance, and to rebel against His mercy.
然而,这些眼泪只能在那些心存对神话语的虔诚敬畏、拥有这小册子中所描述的柔软心灵的蒙拣选的灵魂中找到。确实,在这边的地狱里,没有比导致罪人流下虚伪的眼泪、藐视神的容忍、反抗他的怜悯更糟糕的灵性状态了。
Such was the case with that profane Arian who was executed at Harwich, as recounted by Mr. Greenham in a strange and remarkable account. This hellish heretic, for that is how those who denied Christ’s divinity were regarded in those times, shed a few insincere tears shortly before his execution and asked if he could be saved by Christ.
正如格林厄姆先生在一个奇特而著名的记载中所讲述的,在哈威奇被处决的那个亵渎的亚流异端分子就是如此。在那个时代,否认基督神性的人就被视为这种地狱般的异端。这个人在就义前不久流下了一些虚伪的眼泪,并问自己是否能靠基督得救。
When someone told him that he would not perish if he genuinely repented, he responded with these words: “No, if your Christ is indeed so easily persuaded as you say, then I defy Him and do not care for Him.” Oh, what a horrible blasphemy and desperate wickedness! For a person to draw themselves away from repentance by using the very cord of love that should have drawn them towards it. But—
当有人告诉他,如果他真诚悔改就不会灭亡时,他回答说:”不,如果你们所说的基督真的如此容易被说服,那我就蔑视他,对他毫不在乎。”哦,这是多么可怕的亵渎和绝望的邪恶啊!一个人竟然利用本应引导他走向悔改之路的爱的绳索,反而将自己从悔改中拉离。但是——
Fifthly, and finally, the hearts of wicked individuals and devils only tremble in anticipation of punishment and the impending judgment. It is similar to how a criminal trembles before the judge, weighed down by the sense of their impending doom.
第五,最后,邪恶之人和魔鬼的心只是在预期将有惩罚和即将来临的审判时而战兢,就像一个罪犯在法官面前,因预感到即将临头的厄运而战兢一样。
However, a child of God trembles under the weight of God’s goodness and kindness towards them. In Hosea 3:7, it is written, “They shall fear the Lord and his goodness” or, as some interpret it, “They shall fear the Lord because of his goodness.” The Hebrew phrase “pavebunt ad Dominum” can be understood as “trembling, they shall make haste to Him” (similar to how startled doves hasten to their nests, as seen in Hosea 11:11).
然而,神的儿女是在神的良善和慈爱的重压下战兢。在何西阿书3:7中写着:”他们必敬畏耶和华与他的善恩”,或有些人解释为”他们必因耶和华的善恩而敬畏他”。希伯来语词组”pavebunt ad Dominum”可被理解为”战战兢兢地,他们必快快归向他”(就像受惊的鸽子急忙飞回自己的巢穴一样,如何西阿书11:11所描述的)。
Just as holy tremblings and gladness can coexist (Psalm 2:11), and as holy fear and joy can coexist (as seen in the women who left Christ’s tomb with fear and great joy in Matthew 28:8, a peculiar combination of two contrasting emotions often found in the purest hearts), so too can holy love and trembling coexist.
就像圣洁的战兢与欢乐可以并存(诗篇2:11),圣洁的敬畏与喜乐也可以并存(就像马太福音28:8中那些大大地欢喜,又有惧怕的妇女离开基督的坟墓时所展现的那种特殊的两种截然不同情绪的结合,常常存在于最纯洁的心灵中)一样,圣洁的爱与战兢也可以并存。
When a child, filled with love for their father, perceives that they have caused offense or sorrow, they tremble, much like the poor woman in Mark 5:33, who approached Christ with trembling, fearing that she had offended Him, yet with a heart full of love for Him.
当一个孩子怀着对父亲的爱,感觉到自己曾经冒犯或使父亲忧伤时,他就会战兢,就像马可福音5:33中那个可怜的妇人战战兢兢地来到基督面前,虽然惧怕自己得罪了他,但内心却充满了对他的爱。
Thus, when a child of God fixes one eye upon the holiness and justice of God, they tremble; and when, at the same time, they fix their other eye upon the patience, goodness, graciousness, and willingness of God to forgive as a father, they experience love and joy.
因此,当神的儿女用一只眼睛凝视神的圣洁和公义时,他们就会战兢;同时,当他们用另一只眼睛凝视神以父亲的身份所表现出来的耐心、良善、慈爱和乐意赦免时,他们就会体会到爱与喜乐。
However, the trembling of the wicked arises solely from the anticipation of impending wrath and the torment they already feel in their conscience, even before reaching hell. I thought it necessary to mention these five points so that the reader may be better equipped to address the same objection when encountering it in this small work.
然而,邪恶人的战兢纯粹源于对即将临到的愤怒的预期,以及他们甚至在到达地狱之前,内心就已经感受到的折磨。我认为有必要提及这五点,以便读者在阅读这小作品时遇到同样的反对意见时,能够更好地加以解答。
The refreshing dew of heaven has abundantly fallen upon many, yet like Gideon’s fleece, they remain dry while the regions around them are soaked. Isn’t this the case with many nowadays, who sit under the preaching of the Gospel and have access to the works of renowned men every day? And yet, how is it that their souls resemble the mountains of Gilboa, upon which neither dew nor rain descended? This is truly a lamentable state.
天上滋润的甘露已经丰富地降临在许多人身上,但就像基甸的羊毛一样,他们仍然干燥,而他们周围的地区却被浸湿了。如今不是也有许多人如此吗?他们坐在福音的讲坛下,每天都能接触到着名人物的作品,然而,他们的灵魂却如基利波的山岭,既无甘露也无雨水临到,这真是可悲的景况。
When the books of the law accidentally fall to the ground, the Jews immediately declare a fast. Oh, my friends, what reason do we have to fast and mourn when we witness the Word preached, printed, and offered being trampled upon today by atheists, papists, Socinians, and other vain individuals?
当律法书偶然掉落在地时,犹太人立即宣布禁食。哦,我的朋友们,当我们目睹神的话语被传讲、印刷和颁布,却今日被无神论者、天主教徒、社奇尼主义者和其他虚妄的人践踏时,我们有什么理由不禁食哀悼呢?
The Jews have a law that commands them to pick up any piece of paper they find lying on the ground, lest perhaps the Word of God be written on it and unknowingly trodden underfoot. While Christians should be free from such superstitious concerns, they ought to be extremely cautious that not even the smallest iota of the Word, the slightest truth revealed in the Word, be trampled underfoot by themselves or others.
犹太人有一条律法,命令他们捡起任何发现在地上的纸张,以免神的话语可能写在上面而被无意中践踏。虽然基督徒应该摆脱这种迷信的顾虑,但他们应当极其小心,不让神的话语中哪怕是最小的一点一滴,哪怕是其中显示出的最微小的真理,被自己或他人践踏。
We must consider its excellence and usefulness as a guide, as a light that leads us through the wilderness of this world towards the heavenly Canaan. Proverbs 6:22 states, “When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.” According to the gloss of the Rabbinical interpreters, this means that the Word will lead you in your journey through this world, it will keep you when you lie down in the grave, and it will speak to you when you awaken at the glorious resurrection.
我们必须认识到它作为引导者和光的卓越和有用性,它将引领我们穿越这个世界的旷野,直到达到天上的迦南。箴言6:22说:”你行走,它必引导你;你睡觉,它必保守你;你睡醒,它必与你谈论。”根据拉比注释者的解释,这意味着神的话语将在你穿越这个世界的旅程中引导你,当你躺在坟墓里时它会保守你,当你在荣耀的复活中醒来时,它会与你对话。
But to keep the introduction brief, I shall hasten to a conclusion. Among all others, there are three types of individuals to whom I earnestly recommend this treatise.
但为了不使引言过于冗长,我要赶快结束。在所有人当中,我诚挚地向三类人推荐这本论著。
[1] Firstly, this treatise is intended for those who tremble at the Word and possess tender and sensitive hearts. They will discover valuable comforts, special encouragements, and exceptional support to uplift and sustain them during their greatest trials, whether internal or external, and even in the most challenging of times.
[1]首先,这本论著是针对那些在神的话语面前战兢,并拥有柔软敏感心灵的人而写的。他们将发现宝贵的安慰、特殊的鼓励和非凡的支持,无论在内在或外在的最大考验中,甚至在最艰难的时候,都能使他们振奋并坚持下去。
[2] Secondly, it is also meant for those who are bold sinners, secure sinners, insensitive sinners, and unaware sinners. They will encounter a variety of arguments that aim to awaken, startle, soften, and bring them into a state of trembling and tenderness. The treatise provides them with specific guidance and advice on how to attain those spiritual dispositions that hold infinitely more value than all the crowns and kingdoms that people are presently striving for at the cost of bloodshed.
[2]其次,它也是为那些大胆的罪人、安逸的罪人、麻木不仁的罪人和无知的罪人而写的。他们将遇到各种各样的论点,旨在唤醒、惊骇、软化他们的心,使之进入战兢和柔软的状态。这本论著为他们提供了获得那些属灵品格的具体指引和建议,而这些品格比现在人们流血争夺的所有王冠和国度更加宝贵。
[3] Thirdly, it is intended for those who experience numerous fears, doubts, and internal debates regarding whether they truly tremble at the Word and possess a tender heart. I dare to assert that such individuals will find in this treatise those blessed truths that, through divine blessings, will dispel their fears, resolve their doubts, and bring a favorable resolution to all their internal struggles.
[3]第三,它是为那些经历诸多恐惧、疑虑和内心争论,不知自己是否真正在神的话语面前战兢,是否拥有柔软的心而写的。我敢断言,这样的人会在这本论著中找到那些有福的真理,借着神的祝福,将驱散他们的恐惧,解开他们的疑虑,并有利地解决他们所有内心的挣扎。
Reader, once you have sincerely read through this small treatise, I am confident that you will readily agree with me on the following points: Firstly, the two main themes discussed here, namely, our trembling at God’s Word and possessing a tender heart, are of great significance and weight.
读者啊,一旦你诚挚地通读了这本小论著,我相信你会很容易同意我以下几点:首先,这里讨论的两个主题,即我们在神话语面前战兢以及拥有柔软的心,是非常重要和份量很重的。
Secondly, they are noble and essential aspects that all should strive to understand and comprehend in order to attain blessings in this life and happiness in the hereafter.
第二,它们是高尚而至关重要的方面,所有人都应该努力去理解和领会,以便在今生获得祝福,在来世获得幸福。
Thirdly, they are timely and appropriate subjects for the days and times in which we live, characterized by a multitude of sins and accompanied by severe spiritual judgments such as blindness, hardness, and insensitivity.
第三,它们是与我们所处的日子和时代非常贴切的主题,这个时代罪恶滔天,同时也伴随着严重的属灵审判,如瞎眼、刚硬和麻木不仁。
Fourthly, these themes encompass various other crucial points that are intricately intertwined and dependent upon them.
第四,这些主题包含了各种其他关键的、与之密切相关和依赖于它们的要点。
Lastly, they are not frequently addressed from the pulpit or widely disseminated through printed materials.
最后,它们并不常常从讲坛上讲论,也没有广为散布在印刷品中。
Reader, a dear friend has convinced me to trouble you with reading this letter. Now, I shall conclude with a few words of advice.
读者啊,一位亲爱的朋友说服了我用这封信来打扰你。现在,我要用几句劝勉作为结束。
Let the person who lays their eyes upon this book not borrow it, but purchase it.
凡是看到这本书的人,不要借阅,而要购买。
Read it with seriousness.
要认真阅读它。
Value it greatly.
要高度重视它。
Pray earnestly over it.
要为它恳切祷告。
Strive to align both your heart and your life with the teachings found within it.
要努力使你的心灵和生活与其中的教导相符合。
Treasure it among your most prized possessions.
要视它为你最宝贵的财产之一。
And when you are in a position of spiritual strength, remember the sincere and heartfelt desire of the writer, reader, and listener that this little piece may be greatly blessed.
当你处于属灵强健的状态时,要记住作者、读者和听众由衷的愿望,希望这小小的作品大大蒙福。
With that, I bid you farewell and rest,
就此,我向你道别并祝你安息,
Your true friend and servant to your soul,
你灵魂中真诚的朋友和仆人,
Thomas Brooks.
托马斯·布鲁克斯
Table of Contents
To the Reader
致读者
SERMON I. And that Trembleth at My Word.
讲道一. 战兢在我话语之前
SERMON. II. What the True Sanctified Fear of God and His Word is.
讲道二. 对神和祂话语真正属灵的敬畏是什么
SERMON III. A Broken, an Humble Heart
讲道三. 破碎、谦卑的心
SERMON IV. But by Way of Application.
讲道四. 但就应用而言
SERMON V. Use
讲道五. 用处
SERMON VI. The Preciousness of a Tender Heart.
讲道六. 柔软心灵的宝贵
SERMON VII. Because thine heart was tender
讲道七. 因为你心里柔软