信仰中的情感
第一部４（1.7）
73(1.7.1)
第一，我們由此可以得知，那些忽視一切信仰情感，認為其中沒有任何實質內涵的人，是犯了何等大的錯誤。
Inferences from the Doctrine
VII
1. We may hence learn how great their error is, who are for discarding all religious affections, as having nothing solid or substantial in them.
74
在現今這塊土地上盛行的，似乎是這種過度偏頗的趨勢。因為有許多人在最近這特別的時期裡，表現出有著極大的信仰情感，但在他們情感火熱之時，心智m狀態顯得不夠平衡，並陷入許多錯誤；也因許多人的激情似乎很快就消失無有，而且有些人看起來一時激起極大的情感，被喜樂與熱情吞噬，但之後似乎如狗轉過來吃牠所吐的：因此一般而言，許多人漸漸不再信任信仰情感，好像真信仰根本不在於這些情感似的。於是我們自然很容易矯枉過正，從這個極端轉向另一個極端。
There seems to be too much of a disposition this way, prevailing in this land at this time. Because many who, in the late extraordinary season, appeared to have great religious affections, did not manifest a right temper of mind, and run into many errors in the time of their affection and the heat of their zeal; and because the high affections of many seem to be so soon come to nothing, and some who seemed to be mightily raised and swallowed up with joy and zeal for a while, seem to have returned like a the dog to his vomit: hence, religious affections in general are grown out of credit with great numbers, as though true religion did not at all consist in them. Thus we easily and naturally run from one extreme to another.
74a
不久之前，我們還在另一個極端；那時流行的趨勢是把一切高亢的信仰情感當看成是真恩典卓越的展現ex，沒有深究那些情感的本質n與來源或產生那些情感的方式。44如果一個人只是看起來確實很受感動，大大興奮，以致滿口都是信仰的話題，表現得非常熱情而認真，被這些現象充滿，或充滿這些現象（兩者是同樣的意思），就太看重這樣的方式，不經深究而認定這樣的人是被聖靈充滿，並認為這是很棒的經驗，顯示這是出於恩典的注入inf。這是三、四年前盛行的一個極端。
A little while ago we were in the other extreme; there was a prevalent disposition to look upon all high religious affections as eminent exercises of true grace, without much inquiring into the nature and source of those affections, and the manner in which they arose: if persons did but appear to be 44 indeed very much moved and raised, so as to be full of religious talk, and express themselves with great warmth and earnestness, and to be filled, or to be very full, as the phrases were; it was too much the manner, without further examination, to conclude such persons were full of the Spirit of God, and had eminent experience of his gracious influences. This was the extreme which was prevailing three or four years ago.
74b
但是最近這段期間，人們不再盲目推崇羨慕一切的信仰情感，反而更一窩風地盲目摒棄拒絕一切的信仰情感。由此可看到撒但的詭詐。當他看到信仰的情感大為風行，知道這塊土地上的人多半對這種事並不熟悉，對於強烈的信仰情感也沒有太多經驗，足以讓他們可以判斷分辨其中的真偽；他就可以大施詭計，將稗子撒在麥子裡，將虛假的情感摻入 神的靈的工作中；他知道這個辦法有可能欺騙許多靈魂，使他們永遠毀滅，大大傷害聖徒的信仰，使他們陷入可怕的曠野中，並逐步使一切與信仰有關的人事物都變得聲名狼藉。
But of late, instead of esteeming and admiring all religious affections without distinction, it is a thing much more prevalent to reject and discard all without distinction. Herein appears the subtilty subtlety of Satan. While he saw that affections were much in vogue, knowing the greater part of the land were not versed in such things, and had not had much experience in of great religious affections to enable them to judge well of them, and to distinguish between true and false; then he knew he could best play his game by sowing tares among the wheat, and mingling false affections with the works of God’s Spirit: he knew this to be a likely way to delude and eternally ruin many souls, and greatly wound religion in the saints, and entangle them in a dreadful wilderness, and, by and by, to bring all religion into disrepute.
75
但時至今日，這些虛假情感的負面影響既已浮現，很明顯有些曾經轟轟烈烈，受多人稱羨的情感，其實甚麼都不是。魔鬼看出另循他途才是對他有利的做法，便盡他全力建立並傳揚一個觀念，就是在信仰的事上，心智m的一切情感與可感受到的情緒em，根本是虛空，一點都不該重視，反而該逃避並小心防範，認為這是極具殺傷力的東西。他知道這是使一切信仰停滯，只剩下形式，死氣沉沉的不二法門，可以有效隔絕 神的權能與所有屬靈的事，也可將一切真基督教信仰拒於門外。因為儘管真信仰實際上一定還有情感以外的東西，但情感在真信仰佔的份量如此之大，以致沒有情感就不可能有真信仰。
But now, when the ill consequences of these false affections appear, and it is becoming become become very apparent that some of those emotions which made a glaring show, and were by many greatly admired, were in reality nothing, the devil sees it to be for his interest to go another way to work, and to endeavour to his utmost to propagate and establish a persuasion that all affections and sensible emotions of the mind in things of religion, are nothing at all to be regarded, but are rather to be avoided and carefully guarded against as things of a pernicious tendency. This, he knows, is the way to bring all religion to a mere lifeless formality, and effectually shut out the power of godliness and every thing which is spiritual, and to have all true Christianity turned out of doors. For although to true religion there must indeed be something else besides affection, yet true religion consists so much in the affections that there could can be no true religion without them.
75a
一個人若沒有信仰情感，就是處於屬靈死亡的狀態，完全沒有 神的靈在他心中注入inf能力，不得甦醒，無法得救。45正如只有情感的信仰不是真信仰，照樣沒有信仰情感的信仰也不是真信仰。正如從一方面來說，悟性必須有亮光的開啟，受感動aff而火熱的心也是必須有亮光的開啟，就像沒有光的熱不是真的熱，那種沒有亮光開啟的心也不會有任何屬 神或屬天的事物在其中；照樣從另一方面來說，也有一種沒有熱的光，這也不是真的光，就像頭腦儲存了各種見解與學問，心裡卻冷漠麻木，這種沒有熱的光裡也不會有任何屬天的事物，那知識也不是對屬天事物真正屬靈的認識。如果一個人正確瞭解信仰中的重大事件，這些事會感動a人心。人之所以常聽到讀到 神的話卻不被其中無比偉大、重要、榮耀、奇妙的事物感動a，其原因無疑是他們瞎眼了；如果不是這樣，如此偉大的事卻不能強烈刺激imp他們、大大感動他們，這是不可能的，也是完全違反人性n的。
He who has no religious affections is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the 45 Spirit of God upon his heart. As there is no true religion where there is nothing else than but affection, so there is no true religion where there is no religious affection. As, on the one hand, there must be light in the understanding as well as an affected fervent heart; where there is heat without light there can be nothing divine or heavenly in that heart: so, on the other hand, where there is a kind of light without heat, a head stored with notions and speculations, with a cold and unaffected heart, there can be nothing divine in that light, that knowledge is no true spiritual knowledge of divine things. If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious and wonderful things as they often hear and read of in the word of God, is undoubtedly because they are blind; if they were not so, it would be impossible and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed and greatly moved by such things.
76
這樣貶低所有信仰情感的價值，可以大大使人的心剛硬，鼓勵他們繼續愚昧麻木，使他們活著也是靈性死亡，並使他們步入永恒的死亡。今日在這塊土地上，大家一窩風地反對信仰情感，這種偏見的後果看起來是很可怕的，它會使罪人的心剛硬，湮滅許多聖徒的恩典，使信仰失去生命與活力，使法度的果效窒礙難行，將我們拖在一個遲鈍冷淡的光景，也無疑使許多人對 神最近在這塊土地上所做的事懷有低賤卑下的想法，因而大大得罪 神。
This manner of slighting all religious affections, is the way exceedingly to harden the hearts of men, and to encourage them in their stupidity and senselessness, and to keep them in a state of spiritual death as long as they live, and bring them at last to death eternal. The prevailing prejudice against religious affections at this day, in the land, is apparently of awful effect to harden the hearts of sinners, and damp the graces of many of the saints, and stun the life and power of religion, and preclude the effect of ordinances, and hold us down in a state of dulness and apathy, and undoubtedly causes many persons greatly to offend God, in entertaining mean and low thoughts of the extraordinary work he has lately wrought in this land.
77
對那些輕視詆毀信仰情感的人來說，這樣貶低所有信仰情感的價值也會使他們自己的心排斥一切的信仰情感，使他們的心靈s徹底毀滅。
And for persons to despise and cry down all religious affections, is the way to shut all religion out of their own hearts, and to make thorough work in ruining their souls.
78
這些譴責別人情感激昂的人，當然自己不太可能有激昂的情感。我們不妨這樣想，只有很少信仰情感的人當然就46只有很少的信仰。而那些因為別人有信仰情感而譴責他們，自己卻沒有信仰情感的人，就沒有信仰。
They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered that they, who have but little religious affection, have certainly 46 but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.
79
有真信仰，也有假信仰。一個人有很多情感，並不能證明他有任何真信仰：但如果一個人沒有情感，卻可以證明他沒有真信仰。正確的方法是：既不拒絕一切的情感，也不贊成一切的情感，而是分辨這些情感，有些贊成，有些反對；分開麥子和糠枇、黃金和渣滓、寶貴的和下賤的。
There are false affections, and there are true. A man’s having much affection does not prove that he has any true religion; but if he has no affection, it proves that he has no true religion. The right way is not to reject all affections, nor to approve all; but to distinguish between affections, approving some and rejecting others; separating between the wheat and the chaff, the gold and the dross, the precious and the vile.
80(1.7.2)
第二，如果真信仰很大程度是在於情感，我們便可做以下的推論：應當切慕那些能促使人大受感動的管道與做法mns。這種書籍、這種傳講 神話語的方式、法度條例的執行、這種禱告中讚美 神的方式，都應當非常切慕，因為能促使參與者的心h大受感動。
2. If it be so that true religion lies much in the affections, hence we may infer that such means are to be desired, as have much of a tendency to move the affections. Such books and such a way of preaching the word, and administration of ordinances, and such a way of worshipping God in prayer, and singing praises, is much to be desired, as has a tendency deeply to affect the hearts of those who attend these means.
81
這種方式過去是這塊土地上大多數百姓高度認同，大大稱許的，他們認為這是最棒最有益處，最能促使蒙恩管道m-g產生預期的效果。但奇怪的是最近風行的品味似乎改變了：從前備受稱讚頌揚的情感式禱告或講道，基於上述的原因，因為它能促使人受感動，現在卻迅速激起大量的反感，所牽動的情感只有怒氣與輕蔑。
Such a kind of means would formerly have been highly approved of, and applauded by the generality of the people of the land, as the most excellent and profitable, and having the greatest tendency to promote the ends of the means of grace. But the prevailing taste seems of late strangely to be altered: that pathetical manner of praying and preaching, which would formerly have been admired and extolled, and that for this reason, because it had such a tendency to move the affections, now in great multitudes, immediately excites disgust, and moves no other affections than that than those of displeasure and contempt.
82
也許從前大多數人（至少是普通人）是陷入極端，過分注意公開場合的感性表達：但現在大部分的人似乎走到了另一個極端。確實有些管道與做法mns可能大大挑起軟弱或無知之人的激情，而沒能大大促使他們的心靈s得益處，因為雖然它們能促使人激發情感，但不足以激發那些出於恩典的情感，或激發那些能帶出恩典的情感。但毫無疑問的，如果在使用上述的管道與做法mns時，47能按其本性處理與信仰有關的事，並使這些事真實呈現出來，以致能促使人對這些事有正確的體會與判斷，那麼這些管道與做法mns愈能促使人受感動愈好。
Perhaps formerly the generality (at least of the common people) were in the extreme, of looking too much to an affectionate address in public performances: but now a very great part of the people seem to have gone far into a contrary extreme. Indeed there may be such means as may have a great tendency to stir up the passions of weak and ignorant persons, and yet have no great tendency to benefit their souls: for though they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any affections tending to grace. But undoubtedly, if the things of religion in the means used, are treated 47 according to their nature, and exhibited truly, so as tends to convey just apprehensions and a right judgment of them, the more they have a tendency to move the affections the better.
83(1.7.3)
第三，如果真信仰很大部份是在於情感，我們便可知道我們為何要因為我們不再因信仰的重大事件受感動而在 神面前羞愧。我們的論述已經表明，這是因為我們擁有的真信仰太少了。
3. If true religion lies much in the affections, hence we may learn what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. It appears from what has been said, that this arises from our having so little true religion.
84
神已經給人情感，目的和祂給人類心靈s一切其它功能與原動力prp的目的相同，就是要使它們可以為人類受造的首要目的效力，並為 神創造人所要完成的偉大工作（即信仰的事務）效力。但在人類中間，他們的情感發動ex並受別的事務吸引，遠遠多過受信仰的事務吸引，是何等普遍啊！在關乎人們屬世愛好，外表享樂，榮譽名聲，天然親情的事上，他們的渴望是熱切的，慾望是激烈的，喜愛是熱切而充滿情感的，熱心是強烈的；在這些事上，他們的心是柔細而敏銳的，容易受感動，印象深刻，感動aff的程度很高，大大受吸引；遇到屬世的損失，就極度憂傷沮喪；遇到屬世的成功幸福，就激昂歡喜。但大多數人對另一個世界的大事是何等冷淡麻木！他們的情感何等遲鈍！他們的心在這些事上何等愁苦剛硬！他們對這些事的愛是冷淡的，意志是消沉的，熱情是低落的，感激是微小的。
God has given to mankind affections, for the same purpose which he has given all the faculties and principles of the human soul, viz. that they might be subservient to man’s chief end, and the great business for which God has created him, that is the business of religion. And yet how common is it among mankind, that their affections are much more exercised and engaged in other matters than in religion! In things which concern mens worldly interest, their outward delights, their honour and reputation, and their natural relations, they have their desires eager, their appetites vehement, their love warm and affectionate, their zeal ardent; in these things their hearts are tender and sensible, easily moved, deeply impressed, much concerned, very sensibly affected, and greatly engaged; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men about the great things of another world! how dull are their affections! how heavy and hard their hearts in these matters! here their love is cold, their desires languid, their zeal low, and their gratitude small.
84a
他們怎能在坐下聽到 神在基督裡的無限長闊深高之愛，為了人的罪，將祂無比心愛的兒子獻上為祭之後，並聽到無瑕神聖慈憐之 神的羔羊那無可比擬的愛，顯於祂受死的痛苦、汗珠如大血點滴在地上、大聲哀哭，心中淌血之後，且想到這些都是為了那些抵擋祂的人，要救贖他們脫離永遠的焚燒（這原本是他們配得的），並帶給他們進入說不出來且存到永遠的喜樂與榮耀，卻依舊冷漠、消沉、麻木、輕忽！我們若不在這些事上發動ex我們最純正真實prp的情感，又該在什麼事上？48還有甚麼地方更需要這樣的情感？如果這不是我們生動有力地發揮ex我們情感的適當場合，那還有甚麼是這樣發揮ex的適當場合？還有甚麼擺在我們眼前的事比這更偉大，更重要？還有甚麼擺在我們眼前的事比這更奇妙，更令人驚奇，更與我們的益處息息相關？我們能認為睿智的創造者將情感這樣的原動力p 放在人性中，讓我們使用，並在一些適當場合發動ex情感，卻在這樣的場合讓情感靜止嗎？有任基督徒何相信這些事是真的，卻懷有這樣的想法嗎？
How can they they can sit and hear of the infinite height and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold and heavy, insensible and regardless! Where are the exercises of our affections proper, if not 48 here? What is it that does more require them? And what can be a fit occasion for of of their lively and vigorous exercise, if not such an one as this? Can any thing be set in our view greater and more important? any thing more wonderful and surprising, or more nearly concerning our interest? Can we suppose the wise Creator implanted such principles in the human nature, as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian who believes the truth of these things entertain such thoughts?
85
如果從各方面的考慮來看我們都應該運用ex我們的情感，而且造物主在組成人的本性時，沒有以為這些原動力prp虛有其表、毫無用處，也沒有不智地加上情感這原動力prp，那麼情感就應該在最值得它發動ex的事上發動ex。
If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the human nature, in making these principles a part of it when they are vain and useless; then they ought to be exercised about those objects which are most worthy of them.
86
但一個基督徒能在天上人間找到任何事，像耶穌基督的福音向我們闡明的事那樣值得讓他們羨慕珍愛、熱切羨慕盼望，又讓他們喜樂火熱嗎？這福音裡不只有向我們闡明最值得讓我們感動aff的事，更是以最讓人感動aff的方式呈現。當受稱頌之耶和華的榮耀美麗本身就配得我們羨慕珍愛，而這榮耀美麗是以人所能想到最令人感動aff的方式呈現在這福音中，並在成了肉身、無限慈愛溫柔憐憫之受死救主的臉上，呈現得最為完滿。
But is there any thing which Christians can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ? in which not only are things declared most worthy to affect us, but they are exhibited in the most affecting manner. The glory and beauty of the blessed Jehovah, which is most worthy in itself to be the object of our admiration and love, is there exhibited in the most affecting manner that can be conceived of, as it appears, shining in all its lustre, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer.
86a
神羔羊的一切美德─謙卑、忍耐、溫柔、順服、忠心、慈愛、憐憫，以任何人所能想像最能促使我們受感動aff的方式展現在我們眼前；因為這些美德都在最引人生情的境遇中，經歷最大的試驗，有最強的發動ex，也因此帶出最輝煌的表現，也就是在最後的受難中，因向著我們細柔的愛與憐憫，為我們承受那些無法言喻，無可比擬的苦難。我們在其中也看到我們罪惡的可憎本質n，以所能想像最震撼aff的方式呈現出來；49救主為了要替我們辯護而為我們的罪受苦，我們從救主所受的苦便可看到我們的罪帶來的可怕後果。
All the virtues of the Lamb of God, his humility, patience, meekness submission, obedience, love and compassion, are exhibited to our view in a manner the most tending to move our affections of any that can be imagined; as they all had their greatest trial, and their highest exercise, and so their brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings he endured from his tender love and pity to us. There also, the hateful nature of our sins is manifested in the most affecting manner possible; as we 49 see the dreadful effects of them in what that what our Redeemer, who undertook to answer for us, suffered for them.
86b
我們由此也以最令人震撼aff的方式看出 神對罪的憎惡，和祂在懲罰罪惡時所顯出的憤怒與公義；我們看到祂公義的嚴格，不會網開一面，也看到祂憤怒的可怕，因為祂是如此可怕地將我們罪孽當受的懲罰加在那位祂所無比親愛，卻又無比憐愛我們的救主身上。 神在救贖我們的事上，和在福音中所啟示的祂榮耀計劃上，都已如此安排，以致好像所有的事都是特意設計，其方式更是盡可能促使我們內心最易受感動的部分都碰觸到，並以最能感受到、最強烈的方式激發我們的情感。因此倘若我們不再為此受感動a，我們何等應該為此羞愧降卑伏於塵土中啊！
第一部４（1.7）
73(1.7.1)
第一，我們由此可以得知，那些忽視一切信仰情感，認為其中沒有任何實質內涵的人，是犯了何等大的錯誤。
Inferences from the Doctrine
VII
1. We may hence learn how great their error is, who are for discarding all religious affections, as having nothing solid or substantial in them.
74
在現今這塊土地上盛行的，似乎是這種過度偏頗的趨勢。因為有許多人在最近這特別的時期裡，表現出有著極大的信仰情感，但在他們情感火熱之時，心智m狀態顯得不夠平衡，並陷入許多錯誤；也因許多人的激情似乎很快就消失無有，而且有些人看起來一時激起極大的情感，被喜樂與熱情吞噬，但之後似乎如狗轉過來吃牠所吐的：因此一般而言，許多人漸漸不再信任信仰情感，好像真信仰根本不在於這些情感似的。於是我們自然很容易矯枉過正，從這個極端轉向另一個極端。
There seems to be too much of a disposition this way, prevailing in this land at this time. Because many who, in the late extraordinary season, appeared to have great religious affections, did not manifest a right temper of mind, and run into many errors in the time of their affection and the heat of their zeal; and because the high affections of many seem to be so soon come to nothing, and some who seemed to be mightily raised and swallowed up with joy and zeal for a while, seem to have returned like a the dog to his vomit: hence, religious affections in general are grown out of credit with great numbers, as though true religion did not at all consist in them. Thus we easily and naturally run from one extreme to another.
74a
不久之前，我們還在另一個極端；那時流行的趨勢是把一切高亢的信仰情感當看成是真恩典卓越的展現ex，沒有深究那些情感的本質n與來源或產生那些情感的方式。44如果一個人只是看起來確實很受感動，大大興奮，以致滿口都是信仰的話題，表現得非常熱情而認真，被這些現象充滿，或充滿這些現象（兩者是同樣的意思），就太看重這樣的方式，不經深究而認定這樣的人是被聖靈充滿，並認為這是很棒的經驗，顯示這是出於恩典的注入inf。這是三、四年前盛行的一個極端。
A little while ago we were in the other extreme; there was a prevalent disposition to look upon all high religious affections as eminent exercises of true grace, without much inquiring into the nature and source of those affections, and the manner in which they arose: if persons did but appear to be 44 indeed very much moved and raised, so as to be full of religious talk, and express themselves with great warmth and earnestness, and to be filled, or to be very full, as the phrases were; it was too much the manner, without further examination, to conclude such persons were full of the Spirit of God, and had eminent experience of his gracious influences. This was the extreme which was prevailing three or four years ago.
74b
但是最近這段期間，人們不再盲目推崇羨慕一切的信仰情感，反而更一窩風地盲目摒棄拒絕一切的信仰情感。由此可看到撒但的詭詐。當他看到信仰的情感大為風行，知道這塊土地上的人多半對這種事並不熟悉，對於強烈的信仰情感也沒有太多經驗，足以讓他們可以判斷分辨其中的真偽；他就可以大施詭計，將稗子撒在麥子裡，將虛假的情感摻入 神的靈的工作中；他知道這個辦法有可能欺騙許多靈魂，使他們永遠毀滅，大大傷害聖徒的信仰，使他們陷入可怕的曠野中，並逐步使一切與信仰有關的人事物都變得聲名狼藉。
But of late, instead of esteeming and admiring all religious affections without distinction, it is a thing much more prevalent to reject and discard all without distinction. Herein appears the subtilty subtlety of Satan. While he saw that affections were much in vogue, knowing the greater part of the land were not versed in such things, and had not had much experience in of great religious affections to enable them to judge well of them, and to distinguish between true and false; then he knew he could best play his game by sowing tares among the wheat, and mingling false affections with the works of God’s Spirit: he knew this to be a likely way to delude and eternally ruin many souls, and greatly wound religion in the saints, and entangle them in a dreadful wilderness, and, by and by, to bring all religion into disrepute.
75
但時至今日，這些虛假情感的負面影響既已浮現，很明顯有些曾經轟轟烈烈，受多人稱羨的情感，其實甚麼都不是。魔鬼看出另循他途才是對他有利的做法，便盡他全力建立並傳揚一個觀念，就是在信仰的事上，心智m的一切情感與可感受到的情緒em，根本是虛空，一點都不該重視，反而該逃避並小心防範，認為這是極具殺傷力的東西。他知道這是使一切信仰停滯，只剩下形式，死氣沉沉的不二法門，可以有效隔絕 神的權能與所有屬靈的事，也可將一切真基督教信仰拒於門外。因為儘管真信仰實際上一定還有情感以外的東西，但情感在真信仰佔的份量如此之大，以致沒有情感就不可能有真信仰。
But now, when the ill consequences of these false affections appear, and it is becoming become become very apparent that some of those emotions which made a glaring show, and were by many greatly admired, were in reality nothing, the devil sees it to be for his interest to go another way to work, and to endeavour to his utmost to propagate and establish a persuasion that all affections and sensible emotions of the mind in things of religion, are nothing at all to be regarded, but are rather to be avoided and carefully guarded against as things of a pernicious tendency. This, he knows, is the way to bring all religion to a mere lifeless formality, and effectually shut out the power of godliness and every thing which is spiritual, and to have all true Christianity turned out of doors. For although to true religion there must indeed be something else besides affection, yet true religion consists so much in the affections that there could can be no true religion without them.
75a
一個人若沒有信仰情感，就是處於屬靈死亡的狀態，完全沒有 神的靈在他心中注入inf能力，不得甦醒，無法得救。45正如只有情感的信仰不是真信仰，照樣沒有信仰情感的信仰也不是真信仰。正如從一方面來說，悟性必須有亮光的開啟，受感動aff而火熱的心也是必須有亮光的開啟，就像沒有光的熱不是真的熱，那種沒有亮光開啟的心也不會有任何屬 神或屬天的事物在其中；照樣從另一方面來說，也有一種沒有熱的光，這也不是真的光，就像頭腦儲存了各種見解與學問，心裡卻冷漠麻木，這種沒有熱的光裡也不會有任何屬天的事物，那知識也不是對屬天事物真正屬靈的認識。如果一個人正確瞭解信仰中的重大事件，這些事會感動a人心。人之所以常聽到讀到 神的話卻不被其中無比偉大、重要、榮耀、奇妙的事物感動a，其原因無疑是他們瞎眼了；如果不是這樣，如此偉大的事卻不能強烈刺激imp他們、大大感動他們，這是不可能的，也是完全違反人性n的。
He who has no religious affections is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the 45 Spirit of God upon his heart. As there is no true religion where there is nothing else than but affection, so there is no true religion where there is no religious affection. As, on the one hand, there must be light in the understanding as well as an affected fervent heart; where there is heat without light there can be nothing divine or heavenly in that heart: so, on the other hand, where there is a kind of light without heat, a head stored with notions and speculations, with a cold and unaffected heart, there can be nothing divine in that light, that knowledge is no true spiritual knowledge of divine things. If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious and wonderful things as they often hear and read of in the word of God, is undoubtedly because they are blind; if they were not so, it would be impossible and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed and greatly moved by such things.
76
這樣貶低所有信仰情感的價值，可以大大使人的心剛硬，鼓勵他們繼續愚昧麻木，使他們活著也是靈性死亡，並使他們步入永恒的死亡。今日在這塊土地上，大家一窩風地反對信仰情感，這種偏見的後果看起來是很可怕的，它會使罪人的心剛硬，湮滅許多聖徒的恩典，使信仰失去生命與活力，使法度的果效窒礙難行，將我們拖在一個遲鈍冷淡的光景，也無疑使許多人對 神最近在這塊土地上所做的事懷有低賤卑下的想法，因而大大得罪 神。
This manner of slighting all religious affections, is the way exceedingly to harden the hearts of men, and to encourage them in their stupidity and senselessness, and to keep them in a state of spiritual death as long as they live, and bring them at last to death eternal. The prevailing prejudice against religious affections at this day, in the land, is apparently of awful effect to harden the hearts of sinners, and damp the graces of many of the saints, and stun the life and power of religion, and preclude the effect of ordinances, and hold us down in a state of dulness and apathy, and undoubtedly causes many persons greatly to offend God, in entertaining mean and low thoughts of the extraordinary work he has lately wrought in this land.
77
對那些輕視詆毀信仰情感的人來說，這樣貶低所有信仰情感的價值也會使他們自己的心排斥一切的信仰情感，使他們的心靈s徹底毀滅。
And for persons to despise and cry down all religious affections, is the way to shut all religion out of their own hearts, and to make thorough work in ruining their souls.
78
這些譴責別人情感激昂的人，當然自己不太可能有激昂的情感。我們不妨這樣想，只有很少信仰情感的人當然就46只有很少的信仰。而那些因為別人有信仰情感而譴責他們，自己卻沒有信仰情感的人，就沒有信仰。
They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered that they, who have but little religious affection, have certainly 46 but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.
79
有真信仰，也有假信仰。一個人有很多情感，並不能證明他有任何真信仰：但如果一個人沒有情感，卻可以證明他沒有真信仰。正確的方法是：既不拒絕一切的情感，也不贊成一切的情感，而是分辨這些情感，有些贊成，有些反對；分開麥子和糠枇、黃金和渣滓、寶貴的和下賤的。
There are false affections, and there are true. A man’s having much affection does not prove that he has any true religion; but if he has no affection, it proves that he has no true religion. The right way is not to reject all affections, nor to approve all; but to distinguish between affections, approving some and rejecting others; separating between the wheat and the chaff, the gold and the dross, the precious and the vile.
80(1.7.2)
第二，如果真信仰很大程度是在於情感，我們便可做以下的推論：應當切慕那些能促使人大受感動的管道與做法mns。這種書籍、這種傳講 神話語的方式、法度條例的執行、這種禱告中讚美 神的方式，都應當非常切慕，因為能促使參與者的心h大受感動。
2. If it be so that true religion lies much in the affections, hence we may infer that such means are to be desired, as have much of a tendency to move the affections. Such books and such a way of preaching the word, and administration of ordinances, and such a way of worshipping God in prayer, and singing praises, is much to be desired, as has a tendency deeply to affect the hearts of those who attend these means.
81
這種方式過去是這塊土地上大多數百姓高度認同，大大稱許的，他們認為這是最棒最有益處，最能促使蒙恩管道m-g產生預期的效果。但奇怪的是最近風行的品味似乎改變了：從前備受稱讚頌揚的情感式禱告或講道，基於上述的原因，因為它能促使人受感動，現在卻迅速激起大量的反感，所牽動的情感只有怒氣與輕蔑。
Such a kind of means would formerly have been highly approved of, and applauded by the generality of the people of the land, as the most excellent and profitable, and having the greatest tendency to promote the ends of the means of grace. But the prevailing taste seems of late strangely to be altered: that pathetical manner of praying and preaching, which would formerly have been admired and extolled, and that for this reason, because it had such a tendency to move the affections, now in great multitudes, immediately excites disgust, and moves no other affections than that than those of displeasure and contempt.
82
也許從前大多數人（至少是普通人）是陷入極端，過分注意公開場合的感性表達：但現在大部分的人似乎走到了另一個極端。確實有些管道與做法mns可能大大挑起軟弱或無知之人的激情，而沒能大大促使他們的心靈s得益處，因為雖然它們能促使人激發情感，但不足以激發那些出於恩典的情感，或激發那些能帶出恩典的情感。但毫無疑問的，如果在使用上述的管道與做法mns時，47能按其本性處理與信仰有關的事，並使這些事真實呈現出來，以致能促使人對這些事有正確的體會與判斷，那麼這些管道與做法mns愈能促使人受感動愈好。
Perhaps formerly the generality (at least of the common people) were in the extreme, of looking too much to an affectionate address in public performances: but now a very great part of the people seem to have gone far into a contrary extreme. Indeed there may be such means as may have a great tendency to stir up the passions of weak and ignorant persons, and yet have no great tendency to benefit their souls: for though they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any affections tending to grace. But undoubtedly, if the things of religion in the means used, are treated 47 according to their nature, and exhibited truly, so as tends to convey just apprehensions and a right judgment of them, the more they have a tendency to move the affections the better.
83(1.7.3)
第三，如果真信仰很大部份是在於情感，我們便可知道我們為何要因為我們不再因信仰的重大事件受感動而在 神面前羞愧。我們的論述已經表明，這是因為我們擁有的真信仰太少了。
3. If true religion lies much in the affections, hence we may learn what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. It appears from what has been said, that this arises from our having so little true religion.
84
神已經給人情感，目的和祂給人類心靈s一切其它功能與原動力prp的目的相同，就是要使它們可以為人類受造的首要目的效力，並為 神創造人所要完成的偉大工作（即信仰的事務）效力。但在人類中間，他們的情感發動ex並受別的事務吸引，遠遠多過受信仰的事務吸引，是何等普遍啊！在關乎人們屬世愛好，外表享樂，榮譽名聲，天然親情的事上，他們的渴望是熱切的，慾望是激烈的，喜愛是熱切而充滿情感的，熱心是強烈的；在這些事上，他們的心是柔細而敏銳的，容易受感動，印象深刻，感動aff的程度很高，大大受吸引；遇到屬世的損失，就極度憂傷沮喪；遇到屬世的成功幸福，就激昂歡喜。但大多數人對另一個世界的大事是何等冷淡麻木！他們的情感何等遲鈍！他們的心在這些事上何等愁苦剛硬！他們對這些事的愛是冷淡的，意志是消沉的，熱情是低落的，感激是微小的。
God has given to mankind affections, for the same purpose which he has given all the faculties and principles of the human soul, viz. that they might be subservient to man’s chief end, and the great business for which God has created him, that is the business of religion. And yet how common is it among mankind, that their affections are much more exercised and engaged in other matters than in religion! In things which concern mens worldly interest, their outward delights, their honour and reputation, and their natural relations, they have their desires eager, their appetites vehement, their love warm and affectionate, their zeal ardent; in these things their hearts are tender and sensible, easily moved, deeply impressed, much concerned, very sensibly affected, and greatly engaged; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men about the great things of another world! how dull are their affections! how heavy and hard their hearts in these matters! here their love is cold, their desires languid, their zeal low, and their gratitude small.
84a
他們怎能在坐下聽到 神在基督裡的無限長闊深高之愛，為了人的罪，將祂無比心愛的兒子獻上為祭之後，並聽到無瑕神聖慈憐之 神的羔羊那無可比擬的愛，顯於祂受死的痛苦、汗珠如大血點滴在地上、大聲哀哭，心中淌血之後，且想到這些都是為了那些抵擋祂的人，要救贖他們脫離永遠的焚燒（這原本是他們配得的），並帶給他們進入說不出來且存到永遠的喜樂與榮耀，卻依舊冷漠、消沉、麻木、輕忽！我們若不在這些事上發動ex我們最純正真實prp的情感，又該在什麼事上？48還有甚麼地方更需要這樣的情感？如果這不是我們生動有力地發揮ex我們情感的適當場合，那還有甚麼是這樣發揮ex的適當場合？還有甚麼擺在我們眼前的事比這更偉大，更重要？還有甚麼擺在我們眼前的事比這更奇妙，更令人驚奇，更與我們的益處息息相關？我們能認為睿智的創造者將情感這樣的原動力p 放在人性中，讓我們使用，並在一些適當場合發動ex情感，卻在這樣的場合讓情感靜止嗎？有任基督徒何相信這些事是真的，卻懷有這樣的想法嗎？
How can they they can sit and hear of the infinite height and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold and heavy, insensible and regardless! Where are the exercises of our affections proper, if not 48 here? What is it that does more require them? And what can be a fit occasion for of of their lively and vigorous exercise, if not such an one as this? Can any thing be set in our view greater and more important? any thing more wonderful and surprising, or more nearly concerning our interest? Can we suppose the wise Creator implanted such principles in the human nature, as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian who believes the truth of these things entertain such thoughts?
85
如果從各方面的考慮來看我們都應該運用ex我們的情感，而且造物主在組成人的本性時，沒有以為這些原動力prp虛有其表、毫無用處，也沒有不智地加上情感這原動力prp，那麼情感就應該在最值得它發動ex的事上發動ex。
If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the human nature, in making these principles a part of it when they are vain and useless; then they ought to be exercised about those objects which are most worthy of them.
86
但一個基督徒能在天上人間找到任何事，像耶穌基督的福音向我們闡明的事那樣值得讓他們羨慕珍愛、熱切羨慕盼望，又讓他們喜樂火熱嗎？這福音裡不只有向我們闡明最值得讓我們感動aff的事，更是以最讓人感動aff的方式呈現。當受稱頌之耶和華的榮耀美麗本身就配得我們羨慕珍愛，而這榮耀美麗是以人所能想到最令人感動aff的方式呈現在這福音中，並在成了肉身、無限慈愛溫柔憐憫之受死救主的臉上，呈現得最為完滿。
But is there any thing which Christians can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ? in which not only are things declared most worthy to affect us, but they are exhibited in the most affecting manner. The glory and beauty of the blessed Jehovah, which is most worthy in itself to be the object of our admiration and love, is there exhibited in the most affecting manner that can be conceived of, as it appears, shining in all its lustre, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer.
86a
神羔羊的一切美德─謙卑、忍耐、溫柔、順服、忠心、慈愛、憐憫，以任何人所能想像最能促使我們受感動aff的方式展現在我們眼前；因為這些美德都在最引人生情的境遇中，經歷最大的試驗，有最強的發動ex，也因此帶出最輝煌的表現，也就是在最後的受難中，因向著我們細柔的愛與憐憫，為我們承受那些無法言喻，無可比擬的苦難。我們在其中也看到我們罪惡的可憎本質n，以所能想像最震撼aff的方式呈現出來；49救主為了要替我們辯護而為我們的罪受苦，我們從救主所受的苦便可看到我們的罪帶來的可怕後果。
All the virtues of the Lamb of God, his humility, patience, meekness submission, obedience, love and compassion, are exhibited to our view in a manner the most tending to move our affections of any that can be imagined; as they all had their greatest trial, and their highest exercise, and so their brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings he endured from his tender love and pity to us. There also, the hateful nature of our sins is manifested in the most affecting manner possible; as we 49 see the dreadful effects of them in what that what our Redeemer, who undertook to answer for us, suffered for them.
86b
我們由此也以最令人震撼aff的方式看出 神對罪的憎惡，和祂在懲罰罪惡時所顯出的憤怒與公義；我們看到祂公義的嚴格，不會網開一面，也看到祂憤怒的可怕，因為祂是如此可怕地將我們罪孽當受的懲罰加在那位祂所無比親愛，卻又無比憐愛我們的救主身上。 神在救贖我們的事上，和在福音中所啟示的祂榮耀計劃上，都已如此安排，以致好像所有的事都是特意設計，其方式更是盡可能促使我們內心最易受感動的部分都碰觸到，並以最能感受到、最強烈的方式激發我們的情感。因此倘若我們不再為此受感動a，我們何等應該為此羞愧降卑伏於塵土中啊！
And there we have the most affecting manifestation of God’s hatred of sin, and his wrath and justice in punishing it; as we see his justice in the strictness and inflexibleness of it, and his wrath in its terribleness, in so dreadfully punishing our sins, in one, who was infinitely dear to him and loving to us. So has God disposed things in the affair of our redemption, and in his glorious dispensations, revealed to us in the gospel, as though every thing were purposely contrived in such a manner as to have the greatest possible tendency to reach our hearts in the most tender part, and move our affections most sensibly and strongly. How great cause have we therefore to be humbled to the dust that we are no more affected!
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