壹３

信仰中的情感
第一部３（1.6.2）

23(1.6.2)

還有其它混合式的情感可以提，但我想趕緊開始談下一個題目。
II.前面提過第二項要討論的題目 ，就是觀察一些事，讓我們可以明顯看出：真信仰很大部份是在於情感。在此

There are other mixed affections, that might be also mentioned; but I hasten to,
II. The second thing proposed, which was, to observe some things that render it evident, that true religion, in a great part, consists of religious affections.
Evidence that True Religion lies much in the affections. And here,

23a(1.6.2.1)

第一，前面所提情感的本質，可以讓人清楚看出真信仰很大部份是在於情感，而且可能單憑這個就夠了，不用再多說什麼，就可以讓人認定這事，毫不懷疑。因為誰會否認真信仰很大部份是在於心靈s的意志與喜好ic一切有生氣有活力的行動act，或說誰會否認真信仰很大部份是在於人心火熱的發動ex呢？

I. What has been said of the nature of the affections makes this evident, and may be sufficient, without adding any thing further, to put this matter out of doubt: for who will deny, that true religion consists, in a great measure, in vigorous and lively actings of the inclination and will of the soul, or the fervent exercises of the heart?

24

神所要求且必定接納的信仰，並不在於軟弱枯燥毫無生氣的渴求願望，只讓我們從漠不關心的光景稍有提升。　神用他的話語極其堅持我們要認真，「心裏火熱」我們的心h也要充滿活力，全心投身於信仰。「要心裏火熱，常常服事主」（羅十二11）。「以色列啊，現在耶和華你　神向你所要的是什麽呢？只要你敬畏耶和華你的　神，遵行他的道，愛他，盡心盡性事奉他」（申命記十12；參見六4,6；卅6）。

That religion, which God requires, and will accept, does not consist in weak, dull and lifeless wouldings wishes wouldings, raising us but a little above a state of indifference: God, in his word, greatly insists upon it, that we be in good earnest in good earnest in good earnest, “fervent in spirit,” and our hearts vigorously engaged in religion: Rom. xii. 11. “Be ye fervent in spirit, serving the Lord.” Deut. x. 12. “And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul?” And chap. vi. 4,5. “Hear, O Israel, the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.”

25

若我們的心h如此火熱，充滿活力地投身於信仰，這就是我們的心h真受割禮所結出的果子了，這是真實的重生，可得　神應許的生命。「耶和華─你　神必將你心裏和你後裔心裏的污穢除掉，好叫你盡心盡性愛耶和華─你的　神，使你可以存活。」（申卅6）。

It is such a fervent, vigorous engagedness of the heart in religion, that is the fruit of a real circumcision of the heart, or true regeneration, and that has the promises of life; Deut. xxx. 6. “And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God, with all thy heart, and with all thy soul, that thou mayest live.”

26

如果我們對信仰並不認真，如果我們的意志與傾向ic沒有強烈的運作ex，那麽我們就一無所是。21信仰的事如此重要，以致除非我們的心h運用其功能ex時充滿生氣與能力，否則就與信仰的本質n與重要性一點都不相稱。沒有甚麼比信仰更需要我們的喜好與傾向1有充滿活力的表現；在這樣的事上也沒有甚麼比不冷不熱更令人憎惡。真信仰始終都是一件充滿能力的事；而其能力的表現首要是在人裏面的運行ex，也就是在人心h裏，心h乃是信仰首要且原本的居所，所以真信仰被稱為「敬虔的能力」，有別於敬虔外在的表現，那只是敬虔的形式：「有敬虔的形式，卻否定敬虔的能力；」（提後三5《新譯本》）
If we be not in good earnest in religion, and our wills and inclinations be not strongly exercised, we are nothing. The things 21 of religion are so great, that there can be no suitableness, in the exercises of our hearts, to their nature and importance, unless they be lively and powerful. In nothing is vigor, in the actings of our inclinations, so requisite, as in religion; and in nothing is lukewarmness so odious. True religion is evermore a powerful thing; and the power of it appears, in the first place, in the inward exercises of it, in the heart, where is the principal and original seat of it. Hence true religion is called the power of godliness, in distinction from the external appearances of it, that are the form of it, 2 Tim. iii. 5. “Having a form of godliness but denying the power of it.”

26a

神的靈在那些尋得任何穩固信仰 的人身上，其表現乃是充滿能力的神聖情感；因此聖經說　神給的是有能力的靈，也是「仁愛、謹守的靈」（提後一7）。而這樣的人領受　神的靈，受其聖潔與拯救的影響，聖經稱之為「受聖靈與火的洗禮」；因著這樣的運行ex產生的能力與恩惠 ，　神的靈也在他們的心h裡發動exc，他們的心h藉著這樣的發動exc，當他們經歷恩典運行ex時，便可說成是在他們裡面燃燒，如門徒被說成是心裡火熱：「他們彼此說：『在路上，他和我們說話，給我們講解聖經的時候，我們的心豈不是火熱的嗎？』」（路廿四32）

The Spirit of God, in those that have found any sound and sound and solid religion, is a spirit of powerful holy affection; and, therefore, God is said to have given them them the Spirit of power, and of “love and of a sound mind,” 2 Tim. i. 7. And such, when they receive the Spirit of God, in his sanctifying and saving influences, are said to be “baptized with the Holy Ghost and with fire;” by reason of the power and favour fervor fervor of those exercises, the Spirit of God excite in their hearts; whereby their hearts, when grace is in exercise, may be said to burn within them; as is said of the disciples, Luke xxiv. 32.

27

信仰的事常被比喻為人常要付上極大心力的劇烈運動，如賽跑、角力，或為贏得大獎或冠冕的角力競技，也被比喻為你死我活的搏鬥，和攻城掠地的戰爭。

The business of religion is, from time to time, compared to those exercises, wherein men are wont to have their hearts and strength greatly exercised and engaged; such as running, wrestling or agonizing for a great prize or crown, and fighting with strong enemies that seek our lives, and warring as those, that by violence take a city or kingdom.

28

此外，雖然真恩典有各種不同的程度，有些人只是基督裏的嬰兒，他們的喜好與意志對屬　神與屬天事物的運作就比較弱。但是每個心h中有敬虔的能力之人，他們的喜好與意志對屬　神與屬天事物的運作，強烈且火熱到一個地步，這神聖的運行在這人裏面大大彰顯，勝過一切肉體或天然的情感，施展其制伏這些情感的功效。因為每個基督的真門徒都「愛他勝過愛自己的父母、妻子、兒女、弟兄、姐妹和22自己的性命」（路十四26）。由此可知只要有真信仰，喜好與意志對屬　神事物就會有充滿活力的運作，但由前面所述可以得知，意志那充滿活力與生氣、且可察覺的運作e，不是別的，就是心h中的情感。

And, though true grace has various degrees, and there are some that are but babes in Christ, in whom the exercise of the inclination and will towards divine and heavenly things, is comparatively weak; yet every one that has the power of godliness in his heart, has his inclinations and heart exercised towards God and divine things, with such strength and vigor, that these holy exercises do prevail in him, above all carnal or natural affections, and are effectual to overcome them: for every true disciple of Christ, “loves him above father or mother, wife and children, brethren and sisters, houses and lands; yea, than his 22 own life.” From hence it follows, that whereever true religion is, there are vigorous exercises of the inclination and will towards divine objects: but, by what was said before, the vigorous, lively and sensible exercises of the will, are no other than the affections of the soul.

29(1.6.2.2)

第二，創造人類天性n的造物主不只賦予人類情感，也在很大程度上讓情感成為人類行動的泉源。正如情感不只必然是人類本性n的一部份，也更是很大的一部分；照樣，（既然人類因著重生而使全人更新，完全成聖）神聖的情感也不只必然是真信仰的一部份，也更是很大的一部分。而且正如真信仰的本質n在實踐，　神設立人的天性n是使情感很大程度上成為人類行動的泉源；這同樣也指出，真信仰一定很大程度上是在於情感。

2. The Author of the human nature has not only given affections to men, but has made them very much the spring of mens actions. As the affections do not only necessarily belong to the human nature, but are a very great part of it: so (inasmuch as by regeneration, persons are renewed in the whole man, and sanctified throughout) holy affections do not only necessarily belong to true religion, but are a very great part of it. And as true religion is of a practical nature, and God hath so constituted the human nature that the affections are very much the spring of mens actions, this also shows that true religion must consist very much in the affections.

30

因為人類天性n使然，人除非受某種情感（或愛，或恨、渴望、期待、恐懼，或其它）影響，否則就會非常被動。我們看到這些情感是在人們一切生活事務的泉源，使人們向前行，也使人們全心關注一切所追逐的事物：在他們一切屬世的事務中，這些情感是推動他們往前，並一路帶領他們的緣由；而且格外在人們認真從事、極力追逐的一切事務中受這些情感激發而生氣蓬勃時，更是這樣。我們看見這世界上的人都極度忙碌，主動做許多事，也看見人的情感是他們的動力來源：倘若拿走所有的愛與恨、盼望與恐懼，憤怒、熱情、充滿情感的渴望，那麼這世界將會變得相當寂靜，死氣沉沉；人類既無任何活動可言，也無從主動 追尋任何事情。

Such is man’s nature, that he is very unactive inactive, any otherwise, than he is influenced by some affection, either love or hatred, desire, hope, fear or some other. These affections, we see to be the springs that set men agoing, in all the affairs of life, and engage them in all their pursuits: these are the things that put men forward, and carry them along, in all their worldly business; and especially are men excited and animated by these, in all affairs wherein they are earnestly engaged, and which they pursue with vigor. We see the world of mankind to be exceeding busy and active; and the affections of men are the springs of the motion: take away all love and hatred, all hope and fear, all anger, zeal and affectionate desire, and the world would be, in a great measure, motionless and dead; there would be no such thing as activity amongst mankind, or any active earnest earnest pursuit whatsoever.

30a

促使貪婪之人渴求屬世利益，捨命追尋的，乃是情感；推動雄心勃勃之人追求屬世榮耀的，也是情感；驅使專好宴樂之人追逐享樂和感官所喜愛的，仍是情感。世界不斷追逐這些東西，也一直擾亂不安，代復一代23；但若拿走所有的情感，這些行動的泉源隨即消失，這些行動也會停歇。在屬世的事上，屬世的情感正是人活動與行為的泉源；照樣，在信仰的事上，其活動與行為的泉源也正是信仰的情感：一個人若只有教條上的知識或研討，卻無情感，就永遠不會投身於信仰的事務。

It is affection that engages the covetous man, and him that is greedy of worldly profits, in his pursuits; and it is by the affections, that the ambitious man is put forward in his pursuit of worldly glory; and it is the affections also that actuates the voluptuous man, in his pursuit of pleasure and sensual delights: the world continues, from age to age, in a continual commotion and agitation, in a pursuit 23 of these things; but take away all affection, and the springs of all this motion would be gone, and the motion itself would cease. And, as in worldly things, worldly affections are very much the spring of mens motions and actions; so in religious matters, the spring of their actions is very much religious affections: he that has doctrinal knowledge and speculation only, without affection, never is engaged in the business of religion.

31(1.6.2.3)

第三，其實有件事是再明顯不過了，就是信仰的事不會越過人所受的感動對人的心靈產生影響。許多人聽見　神的話，也從中聽見無比偉大且重要的事，和對他們最有切身關係的事，而所聽見的事似乎對他們完全沒有果效，對他們的性情或行為也沒有產生任何改變。原因在於他們並未因他們所聽到的受感動a。
3. Nothing is more manifest in fact than that the things of religion take hold of mens souls no further than they affect them. There are multitudes that often hear the word of God, and therein hear of those things that are infinitely great and important, and that most nearly concern them, and all that is heard seems to be wholly ineffectual upon them, and to make no alteration in their disposition or behaviour; and the reason is, they are not affected with what they hear.

31a

許多人常聽見　神的榮耀與完全，無比的權能與無窮的智慧、無限的威嚴與　神的聖潔（因此祂的眼目清潔不看邪僻、不看奸惡，在祂眼前諸天也不清潔〔參哈一13、伯廿五5〕），　神無限的良善與憐憫，又聽見　神的智慧能力與良善所做成的偉大工作，由此顯出其完美無瑕令人驚奇讚嘆；他們尤其聽見　神與基督無法言喻的愛，和基督所行的大事，所受的大苦，又聽見關於未來的世代極重要的事，就是因著承受全能　神的烈怒所帶來的永恆痛苦，以及　神同在的無限祝福與榮耀，享受　神的摯愛！他們還聽見　神無可轉圜的絕對命令、祂充滿恩典的諄諄勸導與警告，與福音的甜美邀請；我繼續要說的是，他們常聽見這些，卻仍然跟他們聽見之前一樣，無論在內心或行為上，都感受不到他們身上有任何改變，因為他們並未因他們所聽見的受感動a；這種情況會一直持續，直到他們受感動a為止。

There are many that often hear the glorious perfections of God, his almighty power and boundless wisdom, his infinite majesty’ and that holiness of God, by which he is of purer eyes than to behold evil, and can not look on iniquity, and the heavens are not pure in his sight, and of God’s infinite goodness and mercy, and hear of the great works of God’s wisdom, power and goodness, wherein there appear the admirable manifestations of these perfections; they hear particularly of the unspeakable love of God and Christ, and of the great things that Christ has done and suffered, and of the great things of another world, of eternal misery in bearing the fierceness and wrath of Almighty God, and of endless blessedness and glory in the presence of God, and the enjoyment of his dear love! they also hear the peremptory commands of God and his gracious counsels and warnings, and the sweet invitations of the gospel; I say, they often hear these things, and yet remain as they were before, with no sensible alteration on in on them, either in heart or practice, because they are not affected with what they hear; and ever will be so till they are affected.

32

我敢大膽斷言，任何人如果情感沒有受到感動，他所讀、所聽、所見的任何信仰上的東西，都不會在他的內心或行為上產生任何了不得的改變。從來沒有一個屬血氣的人24會全心認真尋求怎樣可以得救；從來沒有一個屬血氣的人會呼求明哲，揚聲求聰明（箴二3），與　神較力，懇求憐憫；從來沒有一個屬血氣的人會因為聽到任何東西而降卑自己來到　神腳前，或是想到自己何等不配，當受　神的忿怒；也從來沒有一個屬血氣的人在他的心未受感動a之時，會聽勸而奔向基督求祂庇護，同樣也從未有任何一位聖徒能在其心未受感動a之時，能從冷淡毫無生氣的狀態下甦醒過來，或從信仰的下沉中恢復過來，或從可悲遠離　神的狀態下回轉。簡言之，當一個活人的心h未因與信仰有關的事物深受感動a時，在他的內心裡或生活中，決不可能因與信仰有關的事物而發生任何了不得的事。

I am bold to assert that there never was any considerable change wrought in the mind or conversation of any person, by any thing of a religious nature that ever he read, heard or saw, that had not his affections moved. Never was a natural 24 man engaged earnestly to seek his salvation; never were any such brought to cry after wisdom, and lift up their voice for understanding, and to wrestle with God in prayer for mercy; and never was one humbled and brought to the foot of God, from any thing that ever he heard or imagined of his own unworthiness and deserving of God’s displeasure; nor was ever one induced to fly for refuge unto Christ, while his heart remained unaffected. Nor was there ever a saint awakened out of a cold, lifeless frame flame frame, or recovered from a declining state in religion, and brought back from a lamentable departure from God, without having his heart affected. And, in a word, there never was any thing considerable brought to pass in the heart or life of any man living, by the things of religion, that had not his heart deeply affected by those things.

33(1.6.2.4)

第四，聖經每個地方都認為信仰的重點在於情感，例如敬畏、盼望、愛、恨、渴慕、喜樂、悲傷、感激、憐憫與熱忱。

4. The holy scriptures do every where place religion very much in the affections; such as fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion, and zeal.

34(1.6.2.4.01)

聖經認為信仰很大部份在於對　神的敬畏，因為這些情感常被稱為真正虔誠者的性格，他們因　神的話戰兢；在祂面前存敬畏的心；他們因懼怕祂，肉就發抖；他們也怕祂的判語（詩一一九120）；祂的尊榮使他們懼怕；祂的驚嚇臨到他們（伯十三11）……等。聖經常稱這樣的聖徒為「敬畏　神的人」或者「敬畏主的人」。而且因為真敬虔大部分在於敬畏　神，因此真敬虔通常被描述為敬畏　神，這是每個對聖經略有瞭解的人都知道的。

The scriptures place much of religion in godly fear; insomuch, that it is often spoken of as the character of those that are truly religious persons, that they tremble at God’s word, that they fear before him, that their flesh trembles for fear of him, and that they are afraid of his judgments, that his excellency makes them afraid, and his dread falls upon them, and the like; and a compellation commonly given the saints in scripture, is, “fearers of God,” or “they that fear the Lord.” And because the fear of God is a great part of true godliness, hence true godliness in general is very commonly called by the name of the fear of God; as every one knows that knows any thing of the Bible.

35(1.6.2.4.02)

照樣，聖經也常將“對　神的盼望”和“對　神話語中應許的盼望”說成是真信仰非常重要的一部分。盼望被稱作是構成信仰的三件大事中的一件（參林前十三13）。“在主裡盼望”亦常被視為聖徒的性格。「以雅各的　神為幫助、在耶和華他　神裡盼望的，這人便為有福」（詩一四六5另譯）。「依靠耶和華、其盼望在於耶和華的，那人有福了」（耶十七7另譯）。25「凡在耶和華裡盼望的人，你們都要壯膽，堅固你們的心」（詩卅一24另譯），類似的經文還有許多。敬畏與盼望經常相連，是真聖徒之品性的組成要素：「耶和華的眼目看顧敬畏他的人，和仰望他慈愛的人」（詩卅三18）。「耶和華喜愛敬畏他，和盼望他慈愛的人」（詩一四七11）。盼望是真信仰極重要的成份，以致保羅說「我們得救是在乎盼望」（羅八24）。盼望也被稱為基督精兵的「頭盔」〔帖前五8〕）和靈魂的「錨」，又堅固又牢靠，保守靈魂不被現今邪惡世代的風暴捲走「我們有這指望，如同靈魂的錨，又堅固又牢靠，且通入幔內。」（來六19）盼望也被說成是真聖徒因耶穌復活而領受的偉大結果與益處「願頌讚歸與我們主耶穌基督的父　神！他曾照自己的大憐憫，藉著耶穌基督從死裏復活，重生了我們，叫我們有活潑的盼望，」（彼前一3）

So hope in God and in the promises of his word, is often spoken of in the scripture, as a very considerable part of true religion. It is mentioned as one of the three great things of which religion consists, 1 Cor. xiii. 13. Hope in the Lord is also frequently mentioned as the character of the saints: Psalms cxlvi. 5. “Happy is he who that that hath the God of Jacob for his help, whose hope is in the Lord his God.” Jer. xvii. 7. “Blessed is the man that trusteth in the Lord, and whose hope the Lord is,” Psalms xxxi. 24. 25 “Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord.” And the like in many other places. Religious fear and hope are once and again joined together, as jointly constituting the character of the true saints; Psalms xxxiii. 18. “Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy.” Psalms cxlvii. 11. “The Lord taketh pleasure in them that fear him, in those that hope in his mercy.” Hope is so great a part of true religion, that the apostle says, “we are saved by hope,” Rom. viii. 24. And this is spoken of as the helmet of the Christian soldier, 1 Thess. v. 8. “And for an a an helmet, the hope of salvation;” and the sure and steadfast anchor of the soul, which preserves it from being cast away by the storms of this evil world, Heb. vi. 19. “Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail.” It is spoken of as a great fruit and benefit which true saints receive by Christ’s resurrection, 1 Peter i. 3. “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.”

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聖經認為信仰很大部份在於“愛”這種情感。對　神的愛，對主基督耶穌的愛，對屬　神百姓的愛，與及對全人類的愛。新約或舊約清楚顯示這方面的經文極多，不過要到後面再多談。

The scriptures place religion very much in the affection of love, in love to God and the Lord Jesus Christ, and love to the people of God, and to mankind. The texts in which this is manifest, both in the Old Testament and New, are innumerable. But of this more afterwards.

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當與“愛”相反的情感“恨”以罪為其對象時，聖經也將其說成是真信仰的一個不小的成份。它被說成是藉以認出並辨明真信仰的情感「敬畏耶和華，在乎恨惡邪惡」（箴八13）。按這說法，聖徒被要求以此表明他們的真誠「你們愛耶和華的都當恨惡罪惡」（詩九七10）。詩篇作者常稱此為其真誠的證據「我要存完全的心行在我家中。邪僻的事，我都不擺在我眼前；悖逆人所作的事，我甚恨惡，不容沾在我身上」（詩一○一2,3）。「我恨一切的假道」（詩一一九104；第128節亦然）。26  還有詩一三九21「耶和華啊，恨惡你的，我豈不恨惡他們嗎？」
The contrary affection of hatred also, as having sin for its object, is spoken of in scripture as no inconsiderable part of true religion. It is spoken of as that by which true religion may be known and distinguished, Prov. viii. 13. “The fear of the Lord is to hate evil.” And accordingly the saints are called upon to give evidence of their sincerity by this, Psalms xcvii. 10. “Ye that love the Lord, hate evil.” And the Psalmist often mentions it as an evidence of his sincerity; Psalms ci. 2,3. “I will walk within my house with a perfect heart. I will set no wicked thing before mine eyes: I hate the work of them that turn aside.” Psalms cxix. 104. “I hate every false way.” So verse 128. 26 Again, Psalms cxxxix. 21. “Do I not hate them, O Lord, that hate thee.”

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照樣，敬虔的渴慕，和由此表現出對　神聖潔的期盼、切慕、渴望，在聖經常被稱為真信仰的重要的成份「我們心裏所羨慕的是你的名，就是你那可記念的名」（賽廿六8）。「有一件事，我曾求耶和華，我仍要尋求：就是一生一世住在耶和華的殿中，瞻仰他的榮美，在他的殿裏求問」（詩廿七4）「　神啊，我的心切慕你，如鹿切慕溪水。我的心渴想　神，就是永生　神；我幾時得朝見　神呢？」（詩四二1-2）「　神啊，你是我的　神，我要切切地尋求你，在乾旱疲乏無水之地，我渴想你；我的心切慕你。我在聖所中曾如此瞻仰你，為要見你的能力和你的榮耀。」（詩六三1-2）「萬軍之耶和華啊，你的居所何等可愛！我羨慕渴想耶和華的院宇；我的心腸，我的肉體向永生　神呼籲。」（詩八四1-2）「我時常切慕你的典章，甚至心碎。」（詩一一九20）還有詩七三25、詩一四三6-7、詩一三○6、歌三1-2、歌六8。耶穌在登山寶訓開頭即稱這種人心s對　神的切慕與渴望為使人（或顯明人）真正蒙福的要素之一「飢渴慕義的人有福了！因為他們必得飽足。」（太五6）這種對　神的渴慕，也被說是能否承受永生祝福的重大關鍵「他又對我說：『都成了！我是阿拉法，我是俄梅戛；我是初，我是終。我要將生命泉的水白白賜給那口渴的人喝。」（啟廿一6）有許多的詩段落也表達了類似的思想：詩四二1,2；六三1,2；七三25；八四1,2；一一九20；一三○6；一四三6,7；以及歌三1,2。根據“八福”，靈魂的這些願望與渴求可以使一個人蒙福。「饑渴慕義的人有福了，因為他們必得飽足」（太五6）。
So holy desire, exercised in longings, hungerings and thirstings after God and holiness, is often mentioned in scripture as an important part of true religion; Isa. xxvi. 8. “The desire of our soul is to thy name, and to the remembrance of thee.” Psalms xxvii. 4. “One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.” Psalms xlii. 1,2. “As the hart panteth after the water brooks, so panteth my soul after thee, O God; my soul thirsteth for God, for the living God: when shall I come and appear before God?” Psalms lxiii. 1,2. “My soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is, to see thy power and thy glory, so as I have seen thee in the sanctuary.” Psalms lxxxiv. 1,2. “How amiable are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.” Psalms cxix. 20. “My soul breaketh for the longing that it hath unto thy judgments at all times.” So Psalms lxxiii. 25. and cxliii. 6,7. and cxxx. 6. Cant. iii. 1,2. and vi. 8. Such a holy desire and thirst of soul is mentioned as one of those great things thing of those great things which renders or denotes a man truly blessed, in the beginning of Christ’s sermon on the mount, Matt. v. 6. “Blessed are they that do hunger and thirst after righteousness; for they shall be filled.” And this holy thirst is spoken of as a great thing in the condition of a participation of the blessings of eternal life, Rev. xxi. 6. “I will give unto him that is athirst of the fountain of the water of life freely.”

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聖經稱神聖的喜樂為真信仰的重要成份，經文也是這樣說的，而且既是真信仰的重要成份，聖經常勸勉人要喜樂，甚至是極力要人喜樂「又要以耶和華為樂，他就將你心裏所求的賜給你。」（詩卅七4）「你們義人當靠耶和華歡喜，稱謝他可記念的聖名。」（詩九七12）還有「義人哪，你們應當靠耶和華歡樂；正直人的讚美是合宜的。」（卅三1）「應當歡喜27 快樂」（太五12）；「你們要靠主喜樂」（腓三1）；「你們要靠主常常喜樂。我再說，你們要喜樂。」（腓四4）「你們要靠主喜樂」（帖前五16）；「願以色列因造他的主歡喜！願錫安的民因他們的王快樂！」（詩一四九2）喜樂也出現在賜恩的聖靈所結的果子中「聖靈所結的果子，就是仁愛、喜樂……」（加五22）。詩篇作者則以他這種神聖的喜樂為其真誠的證據「我喜悅你的法度，如同喜悅一切的財物。」（詩一一九14）
The scriptures speak of holy joy, as a great part of true religion. So it is represented in the text. And, as an important part of religion, it is often exhorted to, and pressed with great earnestness; Psalms xxxvii. 4. “Delight thyself in the Lord, and he shall give thee the desires of thine heart.” Psalms xcvii. 12. “Rejoice in the Lord, ye righteous.” So Psalms xxxiii. 1. “Rejoice in the Lord, O ye righteous.” Matt. v. 12. “Rejoice and be exceeding 27 glad.” Phil. iii. 1. “Finally, brethren, rejoice in the Lord.” And chap. iv. 4. “Rejoice in the Lord alway: and again, I say, rejoice.” 1 Thess. v. 16. “Rejoice evermore.” Psalms cxlix. 2. “Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.” This is mentioned among the principal fruits of the Spirit of grace, Gal. v. 22. “The fruit of the Spirit is love, joy,” &c.—The Psalmist mentions his holy joy, as an evidence of his sincerity. Psalms cxix. 14. “I have rejoiced in the way of thy testimonies, as much as in all riches.”

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和信仰有關的悔恨、悲哀，與傷心，也常被說成是真信仰的一大部分。這些情感常被視為真聖徒與眾不同的特質，也是他們性格的大部分「哀慟的人有福了．因為他們必得安慰。」（太五4）「耶和華靠近傷心的人，拯救靈性痛悔的人。」（詩卅四18）「主耶和華的靈在我身上；因為耶和華用膏膏我，叫我傳好信息給謙卑的人〔或譯：傳福音給貧窮的人〕，差遣我醫好傷心的人，報告被擄的得釋放，被囚的出監牢；報告耶和華的恩年，和我們　神報仇的日子；安慰一切悲哀的人，」（賽六一1-2）這合乎　神意思的憂愁與傷心，不但常被說成是聖徒性格特徵的要素，也常被說成是他們心中特別蒙　神悅納，使　神喜歡的要素；「　神所要的祭就是憂傷的靈；　神啊，憂傷痛悔的心，你必不輕看。」（詩五一17）「因為那至高至上、永遠長存〔原文是住在永遠〕名為聖者的如此說：我住在至高至聖的所在，也與心靈痛悔謙卑的人同居；要使謙卑人的靈甦醒，也使痛悔人的心甦醒。」（賽五七15）「耶和華說：這一切都是我手所造的，所以就都有了。但我所看顧的，就是虛心〔原文是貧窮〕痛悔、因我話而戰兢的人。」（賽六六2）

Religious sorrow, mourning, and brokenness of heart, are also frequently spoken of as a great part of true religion. These things are often mentioned as distinguishing qualities of the true saints, and a great part of their character; Matt. v. 4. “Blessed are they that mourn, for they shall be comforted.” Psalms xxxiv. 18. “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.” Isa. lxi. 1,2. “The Lord hath anointed me, to bind up the broken-hearted, to comfort all that mourn.” This godly sorrow and brokenness of heart is often spoken of, not only as a great thing in the distinguishing character of the saints; but that in them which is peculiarly acceptable and pleasing to God; Psalms li. 17. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Isa. lvii. 15. “Thus saith the high and lofty one, that inhabiteth eternity, whose name is holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Chap. lxvi. 2. “To this man will I look, even to him that is poor, and of a contrite spirit.”

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另一個常被提到，在其發動e時會顯出許多真信仰的情感，就是感謝；特別是向　神生發e的感激與讚美。這在詩篇與聖經別處已經多次提及，這裡就無須再列舉經文了。

Another affection often mentioned, as that in the exercise of which much of true religion appears, is gratitude; especially as exercised in thankfulness and praise to God. This being so much spoken of in the book of Psalms, and other parts of the holy scriptures, I need not mention particular texts.

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此外，聖經常將憐憫或慈悲視為真信仰至關重要的特徵，28因為聖經常稱有憐憫慈悲的人為好人，有憐憫慈悲的人和好人在聖經裏是同義詞：「義人死亡，無人放在心上；有憐憫慈悲的人被收去，無人思念。」（賽五七1另譯）而且聖經也選中這個特質，藉此讓人以一個特別的方式得知義人到底是什麼意思「惡人借貸而不償還；義人卻恩待人，並且施捨。」（詩卅七21）「他終日恩待人，借給人；他的後裔也蒙福！」（詩卅七26）還有詩卅七26「他終日恩待人，借給人；他的後裔也蒙福！」箴十四31「欺壓貧寒的，是辱沒造他的主；憐憫窮乏的，乃是尊敬主。」和西三12「所以，你們既是　神的選民，聖潔蒙愛的人，就要存〔原文是穿；下同〕憐憫、恩慈、謙虛、溫柔、忍耐的心。」這也是我們的救主用來形容那些真正蒙福之人的重點之一「憐恤人的人有福了！因為他們必蒙憐恤。」（太五7）基督也說這是律法上更重的事之一「你們這假冒為善的文士和法利賽人有禍了！因為你們將薄荷、茴香、芹菜，獻上十分之一，那律法上更重的事，就是公義、憐憫、信實，反倒不行了。這更重的是你們當行的；那也是不可不行的。」（太廿三23）表達類似意義的經文還有「世人哪，耶和華已指示你何為善。他向你所要的是甚麼呢？只要你行公義，好憐憫，存謙卑的心，與你的　神同行。」（彌六8）和「我喜愛良善〔或譯：憐恤〕，不喜愛祭祀；喜愛認識　神，勝於燔祭。」（何六6）並且從耶穌再三引用的方式看來（太九13；太十二7），這段經文似乎也是祂非常喜歡的。

Again, the holy scriptures do frequently speak of compassion or mercy, as a very great and essential thing in true religion; insomuch, 28 that good men are in scripture denominated from hence; and a merciful man and a good man are equivalent terms in scripture. Isa. lvii. 1. “The righteous perisheth, and no man layeth it to heart; and merciful men are taken away.” And the scripture chooses out this quality, as that by which, in a peculiar manner, a righteous man is deciphered. Psalms xxxvii. 21. “The righteous showeth mercy, and giveth:” and verse 9. “ He is ever merciful, and lendeth.” And Prov. xiv. 31. “He that honoureth the Lord, hath mercy on the poor.” And Col. iii. 12. “Put ye on, as the elect of God, holy and beloved, bowels of mercies,” &c. This is one of those great things by which those who are truly blessed are described by our Saviour, Matt. v. 7. “Blessed are the merciful, for they shall obtain mercy.” And this Christ also speaks of as one of the weightier matters of the law, Matt. xxiii. 23. “Wo unto you, scribes and pharisees, hypocrites, for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith.” To the like purpose is that, Mic. vi. 8. “He hath showed thee, O man, what is good: and what doth the Lord require of thee, but to do justice, and love mercy, and walk humbly with thy God?” And also that Hos. vi. 6. “For I desired mercy, and not sacrifice:” which seems to have been a text much delighted in by our Saviour, by his manner of citing it once and again, Matt. ix. 13. and xii. 7.

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熱心也被視為真聖徒的信仰中不可或缺的一部分。這是基督在捨命救贖我們時所看重的事：「他為我們捨了自己，要贖我們脫離一切的罪惡，又潔淨我們，特作自己的子民，熱心為善。」（多二14）這也是不冷不熱的老底嘉人重大的缺失（啟三15,16,19）。

Zeal is also spoken of as a very essential part of the religion of true saints. It is spoken of as a great thing Christ had in view, in giving himself for our redemption, Tit. ii. 14. “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” And this is spoken of as the great thing wanting in the lukewarm Laodicians, Rev. iii. 15,16,19.

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聖經有許多地方提到信仰的重點在於情感，我只是提出一小部分而已。但我們已檢視到的部份應該足以顯示，如果有人否認真信仰的重點在於情感，堅稱反過來才對，他就得拋棄29我們慣常所承認的聖經價值，改用其它的準則來判斷信仰的本質n。

I have mentioned but a few texts, out of an innumerable multitude, all over the scripture, which place religion very much in the affections. But what has been observed, may be sufficient to show that they who would deny that much of true religion lies in the affections, and maintain the contrary, must throw away what 29 we have been wont to own for our Bible, and get some other rule, by which to judge of the nature of religion.

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第五，聖經確實將真信仰說成是大致包括在愛裡，愛是情感中的主要角色，也是一切其它情感的泉源。

5. The scriptures do represent true religion as being summarily comprehended in love, the chief of the affections and fountain of all other affections.

46

所以我們可稱頌的救主，在回答那位律法師問律法上的誡命，哪一條是最大的時，就說明這個道理「耶穌對他說：『你要盡心、盡性、盡意愛主─你的　神。這是誡命中的第一，且是最大的。其次也相倣，就是要愛人如己。這兩條誡命是律法和先知一切道理的總綱。』」（太廿二37-40）最後這句話的意思就是這兩條誡命包括了所有　神規定人應盡的責任和律法與先知所教導的信仰。使徒保羅也常對這題目說明同樣的道理，如羅十三8「凡事都不可虧欠人，惟有彼此相愛要常以為虧欠；因為愛人的，就完全了律法。」和羅十三10「愛是不加害與人的，所以愛就完全了律法。」還有加五14「因為全律法都包在愛人如己這一句話之內了。」同樣也在提前一5「但命令的總歸就是愛；這愛是從清潔的心和無虧的良心，無偽的信心生出來的。」等等。所以這位使徒也稱愛為信仰中最大的事，也是信仰的要素、精髓與靈魂；如果沒有愛，最大的知識與恩賜、最耀眼的得救宣言等、任何與信仰有關的事物，都是虛空的，毫無價值；並在哥林多前書十三章整章將愛說成是一切美善的泉源。 

So our blessed Saviour represents the matter, in answer to the lawyer, who asked him, which was the great commandment of the law, Matt. xxii. 37-40. “Jesus said unto him, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets,” which last words signify as much, as that these two commandments comprehend all the duty prescribed, and the religion taught in the law and the prophets. And the apostle Paul does from time to time make the same representation of the matter; as in Rom. xiii. 8. “He that loveth another hath fulfilled the law.” And verse 10. “Love is the fulfilling of the law.” And Gal. v. 14. “For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.” So likewise in 1 Tim. i. 5. “Now the end of the commandment is charity out of a pure heart,” &c. So the same apostle speaks of love, as the greatest thing in religion, and as the vitals, essence and soul of it; without which the greatest knowledge and gifts, and the most glaring profession and every thing else which appertains to religion, are vain and worthless; and represents it as the fountain from whence proceeds all that is good, in 1 Cor. xiii. throughout; for that which is there rendered charity, in the original is ἀγᾳ̂πὴ, the proper English of which is love.

47

這樣說來，雖然這樣的愛涵蓋人心s對　神對人真誠善意傾向的全部，不過我們還是可以這樣想：由之前的檢視可明顯看出，當人心s這樣的傾向或喜好發動ex到可感覺、有活力的程度時，就成為情感，而且就是「愛」這個情感。30當基督說盡心、盡性、盡意愛　神，也愛人如己，這愛是所有律法和先知所教導規定的總綱時，這基督所稱為信仰總綱的愛，很確定就是這種充滿活力與火熱的愛。

Now, although it be true, that the love thus spoken of, includes the whole of a sincerely benevolent propensity of the soul, towards God and man; yet it may be considered, that it is evident from what has been before observed, that this propensity or inclination of the soul, when in sensible and vigorous exercise, becomes affection, and is no other than affectionate love. And surely, it is such vigorous and fervent love, which Christ speaks of as the 30 sum of all religion, when he speaks of loving God with all our hearts, with all our souls, and with all our minds, and our neighbour as ourselves, as the sum of all that was taught and prescribed in the law and the prophets.

48

當然，我們不該以為聖經在這裡和它處稱這愛為信仰的總綱時，就只包括行動而排除習慣，或是排除悟性的運用，其實一切理性的情感都涵蓋這悟性的運用。反之，毫無疑問，這些經文清楚表明：所有真信仰的本質乃是奠基於神聖的愛，而且整個信仰都在於這種神聖的情感，與經常趨於這情感的傾向，也在於作為這情感之基礎的光，與作為這情感之結果的事物。

Indeed it can not be supposed, when this affection of love is here, and in other scriptures, spoken of as the sum of all religion, that hereby is meant the act, exclusive of the habit, or that the exercise of the understanding is excluded, which is implied in all reasonable affection. But it is doubtless true, and evident from these scriptures, that the essence of all true religion lies in holy love; and that in this divine affection, and an habitual disposition to it, and that light, which is the foundation of it, and those things which are the fruit of it, consists the whole of religion.

49

由此可以明顯而確定地看出，真信仰很大部分在於情感。因為愛不只是各種情感中的一種，更是最首要的情感，也是一切情感的基礎。由“愛”的情感也產生“恨”的情感，就是恨那些與我們所愛相反的事，或是恨那些對我們所愛有妨礙而對立的事，而且按著這些情感之對象的景況（在場或不在場、確定或不確定、可能或不可能），從各種愛與恨的運作產生了渴慕、盼望、懼怕、喜樂、憂傷、感激、憤怒……等所有其它的情感。從對　神充滿活力、情感、火熱的愛中，必然會產生其它信仰的情感，由此將產生對罪強烈的恨惡和憎嫌、對罪的畏懼、對　神不悅的恐懼、因　神的良善而感激；當　神以恩典且可感受的方式臨在時，也產生在　神裡的安詳喜樂；當　神不在場時，也產生憂傷；當我們期待未來享受　神時，也產生歡樂的盼望；此外也產生對　神榮耀的火熱。同樣地，從對人熱切的愛，也將產生一切其它對人的高尚情感。

From hence it clearly and certainly appears, that great part of true religion consists in the affections. For love is not only one of the affections, but is the first and chief of the affections, and the fountain of all the affections. From love arises hatred of those things which are contrary to what we love, or which oppose and thwart us in those things that we delight in; and from the various exercises of love and hatred, according to the circumstances of the objects of these affections, as present or absent, certain or uncertain, probable or improbable, arise all those other affections of desire, hope, fear, joy, grief, gratitude, anger, &c. From a vigorous, affectionate, and fervent love of God, will necessarily arise other religious affections; hence will arise an intense hatred and abhorrence of sin, fear of sin, and a dread of God’s displeasure, gratitude to God for his goodness, complacence and joy in God, when God is graciously and sensibly present, and grief, when he is absent, and a joyful hope, when a future enjoyment of God is expected, and fervent zeal for the glory of God. And in like manner, from a fervent love to men, will arise all other virtuous affections towards men.

50(1.6.2.6)

第六，聖經所記載最傑出之聖徒的信仰，很大部份在於神聖情感。

6. The religion of the most eminent saints, we have an account of in the scripture, consisted much in holy affections.

51

我會特別留意三位傑出的聖徒，31他們表達他們自己心中h的景況和情感，也如此描述他們自己的信仰；我也會特別留意他們留給我們的著作中提到他們與　神相交的方式，這些著作也是聖經的一部份。

I shall take particular notice of three eminent saints, who 31 have expressed the frame and sentiments of their own hearts, and so described their own religion, and the manner of their intercourse with God, in the writings which they have left us, that are a part of the sacred canon.

52(1.6.2.6.1)

我第一個要留意的例子是大衛這位「合　神心意的人」，他在詩篇對他的信仰給我們做了生動的描述。他留給我們的聖歌裡沒有別的，全都是敬虔與神聖情感的表達與發抒，例如對　神謙恭而火熱的愛、對　神榮耀完美與奇妙工作的欽仰，心靈s對　神切慕渴求甚至心急氣喘、在　神裡的歡喜快樂、為　神偉大的良善獻上甜美細柔的感謝、心靈s因　神的恩惠、豐足、信實向　神歡呼誇勝，也因祂珍愛喜悅地上又美又善之聖民而向　神歡呼誇勝、他極喜愛　神的話語和命令、他因自己或別人的罪憂傷，他大發熱心為　神，也大發熱心抵擋　神的敵人和祂教會的敵人。

The first instance I shall take notice of is David, that “man after God’s own heart,” who has given us a lively portraiture of his religion in the book of Psalms. Those holy songs of his, he has there left us, are nothing else than but but the expressions and breathings of devout and holy affections; such as an humble and fervent love to God, admiration of his glorious perfections and wonderful works, earnest desires, thirstings, and pantings of soul after God, delight and joy in God, a sweet and melting gratitude to God for his great goodness, an holy exultation and triumph of soul in the favour, sufficiency and faithfulness of God, his love to and delight in the saints, the excellent of the earth, his great delight in the word and ordinances of God, his grief for his own and others sins, and his fervent zeal for God, and against the enemies of God and his church.


52a

大衛的詩篇充滿這些神聖情感的表達，這些表達更是與我們現今的景況有關，因為這些詩章不只是一位如此傑出以致　神稱為合祂心意之聖徒的信仰，也是在聖靈的引導下為了　神的教會公開敬拜之用而寫的，不只是為大衛那個世代，也是為之後的許多世代，因為　神使詩篇適合所有時代的每位聖徒以此表達他們的信仰，也使詩篇適合其作者表達他的信仰一樣。我們還應該觀察到，大衛在詩篇並不是以私人的身分說話，而是以以色列詩人的身分說話，以　神教會中附屬於　神之首領、帶領以色列人敬拜與讚美的身分說話，並在詩篇中許多地方奉基督的名說話，在流露出這些神聖情感時儼然扮演基督的角色，並在詩篇許多其它地方以教會之名說話。

And these expressions of holy affection, which the Psalms of David are every where full of, are the more to our present purpose, because those Psalms are not only the expressions of the religion of so eminent a saint, that God speaks of, as so agreeable to his mind; but were also, by the direction of the Holy Ghost, penned for the use of the church of God in its public worship, not only in that age, but in after ages, as being fitted to express the religion of all saints, in all ages; as well as the religion of the Psalmist. And it is moreover to be observed, that David, in the book of Psalms, speaks not as a private person, but as the Psalmist of Israel, as the subordinate head of the church of God, and leader in their worship and praises; and in many of the psalms, speaks in the name of Christ, as personating him in these breathings forth of holy affection; and in many other Psalms he speaks in the name of the church.

53(1.6.2.6.2)

我要查考的第二個例子是使徒保羅。他在許多方面是新約所有服事者的頭號人物，他一方面比其他人更是　神揀選的器皿，要在外邦人面前宣揚　神的名，　神主要是使用他32在世上生養基督教會、建立基督教會，並清楚揭示福音榮耀的奧祕，以教導歷世歷代的教會；另一方面（有些人不這樣認為，但可能性不高） 也是有史以來最傑出的基督僕人，在他主人的屬天國度中得到最高獎賞。從聖經提到他的地方來看，他一直是一個充滿情感的人，而且很明顯他在書信中所表達的信仰很大部分在於情感。從他對自己的所有描述來看，他終其一生都因他對他榮耀之主最熱切的愛被點燃、激動、完全沉醉其中，將萬事當作有損的，以認識主為至寶，為主丟棄萬事，看作糞土，為要得著主。他把自己說成是被這神聖情感征服，而且可以說是這情感迫使他經歷一切困苦，繼續事奉往前（林後五14,15）。

Another instance, I shall observe, is the apostle Paul, who was in many respects the chief of all the ministers of the New Testament; being above all others a chosen vessel unto Christ, to bear his name before the Gentiles, and made the chief instrument 32 of propagating and establishing the christian church in the world, and of distinctly revealing the glorious mysteries of the gospel, for the instruction of the church in all ages; and (as has not been improbably improperly improbably thought by some) the most eminent servant of Christ that ever lived, received to the highest rewards in the heavenly kingdom of his Master. By what is said of him in the scripture, he appears to have been a person that was full of affection. And it is very manifest that the religion he expresses in his epistles, consisted very much in holy affections. It appears, by all his expressions of himself, that he was, in the course of his life, inflamed, actuated, and entirely swallowed up, by a most ardent love to his glorious Lord, esteeming all things as loss for the excellency and of the of the knowledge of him, and esteeming them but dung that he might win him. He represents himself as overpowered by this holy affection, and as it were, compelled by it to go forward in his service, through all difficulties and sufferings, 2 Cor. v. 14,15.

53a

他的書信中充滿了對基督百姓洋溢的情感；他提到對他們的親愛（林後十二19；腓四1；提後一2）、「格外地疼愛」（林後二4）、「疼愛」他們如同母親乳養自己的孩子「只在你們中間存心溫柔，如同母親乳養自己的孩子。我們既是這樣愛你們，不但願意將　神的福音給你們，連自己的性命也願意給你們，因你們是我們所疼愛的。」（帖前二7-8）他也照樣提到他「愛的心腸」（腓一8；門5,12,20 ）。他也照樣提到他對其他人「熱心關懷」（林後八16），他對他們「慈悲憐憫」（腓二1），掛念甚至心裡難過痛苦「我先前心裏難過痛苦，多多地流淚，寫信給你們，不是叫你們憂愁，乃是叫你們知道我格外地疼愛你們。」（林後二4）他提到他的心s為他們盡心竭力（西二1）。他提到他的心常因憐憫猶太人而一直大有憂愁（羅九2）。他提到他對基督徒，口是張開的、心是寬宏的33「哥林多人哪，我們向你們，口是張開的，心是寬宏的。」（林後六11）他常提到他的疼愛與想念（帖前二8；羅一11；腓一8；腓四1；提後一4《新譯本》）。

And his epistles are full of expressions of an overflowing overpowering overflowing affection towards the people of Christ. He speaks of his dear love to them, 2 Cor. xii. 19. Phil. iv. l. 2 Tim. i. 2.; of his “abundant love,” 2 Cor. ii. 4.; and of his “affectionate and tender love,” as of a nurse towards her children, 1 Thess. ii. 7,8. “But we were gentle among you, ever even even as a nurse cherished her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us.” So also he speaks of his “bowels of love.” Phil. i. 8. Philem. 5 ,12. and 20. So he speaks of his “earnest care” for others, 2 Cor. viii. 16. and of his “bowels of pity, or mercy, towards them,” Phil. ii. 1. and of his concern for others, even to anguish of heart, 2 Cor. ii. 4. “For out of much affliction and anguish of heart, I wrote unto you with many tears; not that you should be grieved, but that ye might know the love which I have more abundantly unto you.” He speaks of the great conflict of his soul for them, Col. ii. 1. He speaks of the great and continual grief that he had in his heart from compassion to the Jews, Rom. ix. 2. He speaks of his mouth being opened and his heart “enlarged” towards Christians, 33 2 Cor. vi. 11. “O ye Corinthians, our mouth is open unto you, our heart is enlarged.” He often speaks of his “affectionate and longing desires,” 1 Thess. ii. 8. Rom. i. 11. Phil. i. 8. and chap. iv. 1. 2 Tim. i. 4.

54

同樣這位保羅也常在他的書信中表達喜樂的情感（林後一12；林後七7,9,16；腓一4；二1-2；三3；西一24；帖前三9）。他提到他「大大喜樂」（腓四10；門一7），「歡喜快樂」（腓二1；二7），「更加歡喜」（林後七13），「滿得安慰……分外的快樂」（林後七4）。他說他自己「是常常快樂的」（林後六10）。他也照樣說到他心s中誇勝（林後二14），「在患難中也是歡歡喜喜的」（帖後一4；羅五3）。他也在在腓一20提到盼望的情感，他提到他的「切慕……盼望」。他同樣也表現出「　神那樣的憤恨」這種情感（林後十一2-3）。從使徒行傳對他歸主之後一生經歷的描述、他所有的書信，以及他在書信中對自己的描述看來，他因得著他主基督的理念、他為了達成他主的教會使命的益處興盛，在他裏面有極強的火熱情感，不斷燃燒他的心，使他熱心投入服事，在教導、勸勉、告誡、責備眾人上持續多多勞苦「為他們受生產之苦」，面對又多又強盛的敵對者持續攻擊，與他們爭戰，也與執政的、掌權的爭戰，鬥拳不像打空氣的，奔那擺在他前頭的路程，經歷各樣艱難困苦仍繼續奮力往前，以致別人認為他癲狂了。從林後二4提到他如此充滿淚水，更可看出他是如何充滿情感，他提到他自己「多多地流淚」（徒廿19亦然），也在徒廿31提到他「晝夜不住的流淚」。

The same apostle is very often, in his epistles, expressing the affection of joy, 2 Cor. i. 12. and chap. vii. 7. and verse 9,16. Phil. i. 4. and chap. ii. 12. and chap. iii. 3. Col. i. 24. 1 Thess. iii. 9. He speaks of his “rejoicing with great joy,” Phil. iv. 10. Philem. i. 7. of his “joying and rejoicing,” Phil. ii. 1,7. and of his “rejoicing exceedingly,” 2 Cor. vii. 13. and of his being “filled with comfort, and being exceeding joyful,” 2 Cor. vii. 4. He speaks of himself as “always rejoicing,” 2 Cor. vi. 10. So he speaks of the triumphs of his soul, 2 Cor. ii. 14. and of his “glorying in tribulation,” 2 Thess. i. 4. and Rom. v. 3. He also expresses the affection of hope, in Phil. i. 20. he speaks of his “earnest expectation, and his hope.” He likewise expresses an affection of godly jealousy, 2 Cor. xi. 2,3. And it appears by his whole history, after his conversion, in the Acts, and also by all his epistles, and the accounts he gives of himself there, that the affection of zeal, as having the cause of his Master, and the interest and prosperity of his church for its object, was mighty in him, continually inflaming his heart, strongly engaging, to those great and constant labours he went through, in instructing, exhorting, warning, and reproving others, “travailing in birth with them;” conflicting with those powerful and innumerable enemies who continually opposed him, wrestling with principalities and powers, not fighting as one who beats the air, running the race set before him, continually pressing forwards through all manner of difficulties and sufferings; so that others thought him quite beside himself. And how full he was of affection does further appear by his being so full of tears in 2 Cor. ii. 4, he speaks of his “many tears,” and so Acts. xx. 19; and of his “tears that he shed continually night and day,” verse 31.

55

這樣看來，如果有任何人考察了聖經中有關這位偉大使徒的描述，和他對自己的描述，但卻沒有看到他的信仰主要是在於情感，那麽他的視力34功能一定異於常人，可以把滿照在他臉上的光線關在外面。

Now if any one can consider these accounts given in the scripture of this great apostle, and which he gives of himself, and yet not see that his religion consisted much in affection, must have a 34 strange faculty of managing his eyes, to shut out the light that which shines most full in his face.

56(1.6.2.6.3)

我還要提到的另一個例子是使徒約翰，他是主所愛的門徒，十二使徒中與主最親近，主也給他超過其他使徒的特權，因為不但耶穌在山上變了形像、使睚魯的女兒復活、客西馬尼園憂傷難過時，他是三位在場者之一，使徒保羅所說的三位教會柱石，他也是其中之一，他更是在最後的晚餐上，他比其他人更蒙主愛，得以靠在主懷中，又是基督所揀選的門徒，將他對教會所做，直到時間末了的奇妙安排啟示給他，就是我們在啟示錄看到的描述，啟示錄也成為結束新約正典及整本聖經的一卷書；主也存留他，使他比其他使徒活得更久，使他在其他使徒過世之後安頓教會一切事務，使其運作上軌道。

The other instance I shall mention, is of the apostle John, that beloved disciple, who was the nearest and dearest to his Master of any of the twelve, and was by him admitted to the greatest privileges of any of them; being not only one of the three who were admitted to be present with him in the mount at his transfiguration, and at the raising of Jairus’s daughter, and whom he took with him when he was in his agony, and one of the three spoken of by the apostle Paul, as the three main pillars of the christian church; but was favoured above all, in being admitted to lean on his Master’s bosom at his last supper, and in being chosen by Christ, as the disciple to whom he would reveal his wonderful dispensations towards his church, to the end of time, as we have an account of in the Book of Revelation; and to shut up the canon of the New Testament, and of the whole scripture; being preserved much longer than all the rest of the apostles, to set all things in order in the christian church, after their death.

57

約翰所有的著作（有些著作並未署名，此處是按神學家們考察而得的普遍看法）都顯示，約翰很明顯是一個格外充滿情感的人。他向他寫信的對象所說的話，無比溫和動人，散發最熱切的愛，仿佛他整個人就是由甜美神聖的情感所構成的。要證明這事有點窒礙難行，因為唯一的證明辦法就是我們把他全部的著作都抄一遍給你看。

It is evident by all his writings, (as is generally observed by divines), that he was a person remarkably full of affection: his addresses to those whom he wrote to, being inexpressibly tender and pathetical, breathing nothing but the most fervent love; as though he were all made up of sweet and holy affection. The proofs of which can not be given without disadvantage, unless we should transcribe his whole writings.

58(1.6.2.7)

第七，那位　神所差遣來到這世上做世上的光、全教會的頭、全人類都要效法之真信仰真美德的完美典範，也是無論他往何處全體羊群都要跟隨的大牧人，就是主耶穌基督，道成肉身時乃是心中格外溫柔、滿有恩慈的人，而且他的美德也在神聖情感發動e時展現無遺。他對人對　神的熱情、活力、愛的強烈，都是前所未有的最佳典範。這些情感正是使他在客西馬尼園極其傷痛「禱告更加懇切，大聲哀哭流淚禱告」35，懇切禱告汗珠如大血點滴在地上，心中各種情感極力交戰掙扎之際，可以得勝的原因。他神聖的愛運行e的力量如此之大，以致比死更強烈，而且在這場大爭戰中，當他驚恐起來，甚是憂傷，幾乎要死時，勝過恐懼憂傷這些天然情感的強烈運行ex。

7. He whom God sent into the world to be the light of the world, and head of the whole church, and the perfect example of true religion and virtue, for the imitation of all, the Shepherd whom the whole flock should follow where ever he goes, even the Lord Jesus Christ, was a person who was remarkably of a tender and affectionate heart; and his virtue was expressed very much in the exercise of holy affections. He was the greatest instance of ardency, vigour and strength of love, to both God and man, that ever was. It was these affections, which got the victory in that mighty struggle and conflict of his affections, in his agonies, when “he prayed more earnestly, and offered strong crying and 35 tears,’’ and wrestled in tears and in blood. Such was the power of the exercises of his holy love, that they were stronger than death, and in that great struggle overcame those strong exercises of the natural affections of fear and grief, when he was sore amazed, and his soul was exceeding sorrowful, even unto death.

59

他終其一生也顯得充滿情感。在約二17提到詩篇第六九篇「我為你的殿心裏焦急，如同火燒」的應驗時，我們讀到他極大的熱情。我們也讀到他為了人的罪憂愁「耶穌怒目周圍看他們，憂愁他們的心剛硬」（可三5）。我們還讀到他想到不敬虔之人的罪惡與痛苦，又見到耶路撒冷城充滿這種居民時，便大聲哀哭宣告。「耶穌快到耶路撒冷，看見城，就為他哀哭，說：「巴不得你在這日子知道關係你平安的事；無奈這事現在是隱藏的，叫你的眼看不出來。」（路十九41-42）「耶路撒冷啊！耶路撒冷啊！你常殺害先知，又用石頭打死那奉差遣到你這裏來的人。我多次願意聚集你的兒女，好像母雞把小雞聚集在翅膀底下，只是你們不願意。」（路十三34）

And he also appeared to be full of affection in the course of his life. We read of his great zeal, fulfilling that in the 69th Psalm, “The zeal of thine house hath eaten me up,” John ii. 17. We read of his grief for the sins of men, Mark iii. 5. “He looked round about on them with anger, being grieved for the hardness of their hearts;” and his breaking forth in tears and exclamations, from the consideration of the sin and misery of ungodly men, and on the sight of the city of Jerusalem, which was full of such inhabitants, Luke xix. 41,42. “And, when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” With chap. xiii. 34. “O Jerusalem, Jerusalem, which killest the prophets and stonest them that are sent unto thee: how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not?”

59a

我們也讀到基督的熱切渴望：「我很願意在受害以先和你們吃這逾越節的筵席」（路廿二15）。我們常讀到基督裏憐憫同情的情感（太十五32；十八27；路七13）也讀到他「就憐憫他們」（太九36；十四14；可六34）。當馬利亞和馬大為他們的兄弟哀哭，並來到他面前抱怨哭泣時，他的心看起來是何等溫柔啊（約翰福音第十一章）！耶穌看到他們流淚，也流淚了；耶穌的心被他們的哀傷牽動a，而與他們一同流淚；雖然他知道他們馬上就要因為他們兄弟從死裡復活而轉憂為喜（約翰福音十一章）。他在受死前，在上十字架前一個晚上，最後對十一個門徒談話時，表現出何等難以言喻的情感啊！在約翰福音的十三、十四、十五與十六章（這可以說是耶穌的遺願與遺囑），他告訴他們將要離開他們，並且預先告訴他們，當他離開後，36他們將在世上所會面對的極大艱難痛苦，並且安慰他們，給他們建議，把他們當成親愛的孩子，並把他的聖靈留給他們當遺產，在其中有他的平安、安慰、喜樂；並在約翰福音十七章以一段充滿情感的代禱結束這番談話，這代禱是為門徒和也為教會全體。和古往今來一切人手所寫、人口所說的相比，這段談話看來是最有感情，也最能感動a人心的。

We read of Christ’s earnest desire, Luke xxii. 15. “With desire have I desired to eat this passover with you before I suffer.” We often read of the affection of pity or compassion in Christ, Matt. xv. 32. and xviii. 34. Luke vii. 13. and of his “being moved with compassion,” Matt. ix. 36. and xiv. 14. and Mark vi. 34. And how tender did his heart appear to be on occasion of Mary and Martha’s mourning for their brother, and coming to him with their complaints and tears? Their tears soon drew tears from his eyes; he was affected with their grief, and wept with them; though he knew their sorrow should so soon be turned into joy, by their brother’s being raised from the dead; see John xi. And how ineffably affectionate was that last and dying discourse which Jesus had with his eleven disciples the evening before he was crucified; when he told them he was going away, and foretold them the great difficulties and sufferings 36 they should meet with in the world when he was gone; and comforted and counselled them, as his dear little children; and bequeathed to them his Holy Spirit, and therein his peace, and his comfort and joy, as it were in his last will and testament, in the 13th, 14th, 15th and 16th chapters of John; and concluded the whole with that affectionate intercessory prayer for them, and his whole church, in chap. xvii. Of all the discourses ever penned, or uttered by the mouth of any man, this seems to be the most affectionate and affecting.

60(1.6.2.8)

第八，天上的信仰很大部分是在於情感。

毫無疑問，在天上有真信仰，而且是最純淨完美的真信仰。但是按照聖經所描述的天上狀態，天上的信仰主要在於神聖與強烈的愛和喜樂，並以最熱切崇高的讚美表達這些情感。所以天上聖徒的信仰與地上聖徒的信仰是在於相同的本質，我們的經文也提到這些本質，就是愛，以及「說不出來，滿有榮光的大喜樂」。這樣說來，倘若有人以為天上聖徒既無血肉可以相連，也無行動之氣a-s可以牽引，讓心s中的強烈感情可以經由身心s關連的自然律llusb觸動出來，所以他們極大的愛情與喜樂就不是情感，那麼這種想法是非常愚昧的。

8. The religion of heaven consists very much in affection.
There is doubtless true religion in heaven, and true religion in its utmost purity and perfection. But, according to the scripture representation of the heavenly state, the religion of heaven consists chiefly in holy and mighty love and joy, and the expression of these in most fervent and exalted praises. So that the religion of the saints in heaven, consists in the same thing with that religion of the saints on earth, which is spoken of in our text, viz. love, and “joy unspeakable, and full of glory.” Now, it would be very foolish to pretend, that because the saints in heaven be not united to flesh and blood, and have no animal fluids to be moved (through the laws of union of soul and body) with those great emotions of their souls, that therefore their exceeding love and joy are no affections.

60a

我們不是在說身體的情感，而是在說心s中的情感（其中最主要的是愛與喜樂）。當這些情感在心s中時，或在身內，或在身外，心s都會受感動，被觸動a。而且當這些情感以它們在天上聖徒裡的強度存在於心s中時，心s會大大受感動、受牽引，或說有極大的感情。沒錯，我們無法憑經驗得知愛與喜樂在一個沒有身體的心靈s（或說得榮耀的身體）中是怎麼回事；亦即我們沒有經驗過存在於這種境況下之心靈s的愛與喜樂，但在地上的聖徒一定知道心靈s裡屬天的愛與喜樂是怎麼一回事，而且他們知道那種愛與喜樂和在天上另一個心靈s中的愛與喜樂，是同一種愛與喜樂。地上聖徒的愛與喜樂是天上之光、37 生命、祝福的開始與雛形，而且和天上的愛與喜樂相似；或者應該這樣說，地上聖徒的愛與喜樂與天上的性質相同，不過在程度上或情境上並不相同，也無法比擬。

We are not speaking of the affections of the body, but of the affections of the soul, the chief of which are love and joy. When these are in the soul, whether that be in the body or out of it, the soul is affected and moved. And when they are in the soul, in that strength in which they are in the saints in heaven, the soul is mightily affected and moved, or which is the same thing, has great affections. It is true, we do not experimentally know what love and joy are in a soul out of a body, or in a glorified body; i.e. we have not had experience of love and joy in a soul in these circumstances; but the saints on earth do know what divine love and joy in the soul are, and they know that love and joy are of the same kind with the love and joy which are in heaven, in separate souls there. The love and joy of the saints on earth is the beginning and dawning of the light, 37 life, and blessedness of heaven, and is like their love and joy there; or rather the same in nature, though not the same with it, or like to it, in degree or and and circumstances.

60b

這點可由許多經文清楚看出，如箴四18；約四14；六40,47,50-51,54,58；約壹三15；林前十三8-12。所以，如果有人以為天上聖徒的愛與喜樂，不只在程度與情境上不同於地上，而且在本質n上也完全不同，而且不同的程度之大，以致天上聖徒的愛與喜樂根本不是情感，而且其立論根據僅是天上的聖徒沒有血液與行動之氣a-s讓情感驅動，那麼這種想法是不合理的；雖然血液與行動之氣a-s受這驅動而產生的反應會對人心智m的感官產生一些差異，但這差異只是反映環境的差異，無關鴻旨，而血液與行動之氣a-s受這驅動而有的活動，也不是人在地上之情感的本質，只是結果。心智m有一種感官，會在它影響身體負責傳導的液體之前，就產生愛與喜樂的情感；因此這種心智m的感官並不依賴身體內這些傳導液體的活動，所以可能存在於一個沒有身體的心靈s中。

This is evident by many scriptures, as Prov. iv. 18. John iv. 14. and chap. vi. 40,47,50,51,54,58. 1 John iii. 15 15. 1 Cor. xiii. 8-12. It is unreasonable therefore to suppose that the love and joy of the saints in heaven, not only differ in degree and circumstances from the holy love and joy of the saints on earth, but is so entirely different in nature, that they are no affections; and merely because they have no blood and animal spirits to be set in motion by them, which motion of the blood and animal spirits is not of the essence of these affections in men on the earth, but the effect of them; although by their reaction they may make some circumstantial difference in the sensation of the mind. There is a sensation of the mind which loves and rejoices, that is antecedent to any effects on the fluids of the body; and this sensation of the mind, therefore, does not depend on these motions in the body, and so may be in the soul without the body.

60c

而且只要有愛與喜樂的運行e，心智m就有感官的活動，或在身內，或在身外；而這內在的感官，或這種靈sp裡的感官或感覺，和魂s的活動，便是我們所稱的情感。當心靈s如此感覺（如果可以這樣說）也如此受感動m時，我們便稱此為生發情感a，尤其當這內在的感官和活動到極高的程度，有如天上的聖徒一般時，更是如此。如果我們可以從聖經中知道任何天上的事，就該知道聖徒在天上的愛與喜樂是極大極有活力的，最強烈最生動的方式刺激imp心h，以致對那說不出來的甜美留下痕跡，強而有力地使他們受感動、得復甦，被吸引，使他們像一團烈火。如果這種愛與喜樂不是情感，那麼“情感”這字就是無用的語言了。—會有任何人說，天上的聖徒注視聖父的面龐和救主的榮耀，並思想祂奇妙的作為（尤其是祂為他們捨命），他們所見所思卻不使他們的心受絲毫感動，生發絲毫感情嗎？

And wherever there are the exercises of love and joy, there is that sensation of the mind, whether it be in the body or out; and that inward sensation, or kind of spiritual sense or feeling, and motion of the soul, is what is called affection; the soul when it thus feels, (if I may say so), and is thus moved, is said to be affected, and especially when this inward sensation and motion are to a very high degree, as they are in the saints in heaven. If we can learn any thing of the state of heaven from the scripture; the love and joy that the saints have there is exceeding great and vigorous; impressing the heart with the strongest and most lively sensation of inexpressible sweetness, mightily moving, animating and engaging them, making them like to to a flame of fire. And if such love and joy be not affections, then the word affection is of no use in language.—Will any say that the saints in heaven, in beholding the face of their Father, and the glory of their Redeemer, and contemplating his wonderful works, and particularly his laying down his life for them, have their hearts nothing moved and affected by all which they behold or consider?

61

38因此，這樣看來，天上的信仰既然主要是在於神聖的愛與喜樂，也就很大部分是在於情感了；也因此毫無疑問，真信仰很大部分是在於情感。我們若要瞭解任何東西的真正本質，就要看看哪邊可以找到這種東西最純淨最完美的樣子。如果我們想要瞭解金子的真正本質，就不該去採礦場，而該去煉金子的地方。如果我們要瞭解真信仰，就要去真信仰所在之處，而且是只有真信仰，別無一物之處，還要是最完美，沒有絲毫瑕疵摻雜的真信仰所在之處。一切有真信仰的人都是不屬這世界的，他們在這世界是客旅，他們是屬於天上的；他們是從上頭生的（參約三3小字），天上是他們的故鄉，他們的出生是屬天的，他們由此領受的本性是屬天的本性n，他們從上頭領受膏抹，在他們裡面之真信仰的原動力pr，是連於天上的信仰，有份於天上的信仰，接受天上信仰的傳輸；他們所得的恩典是天上榮光的起頭；　神以天上的樣式為範本模型，以此製作他們，使他們適合天上的世界。

38 Hence, therefore, the religion of heaven, consisting chiefly in holy love and joy, consists very much in affection: and, therefore, undoubtedly, true religion consists very much in affection. The way to learn the true nature of any thing, is to go where that thing is to be found in its purity and perfection. If we would know the nature of true gold, we must view it, not in the ore, but when it is refined. If we would learn what true religion is, we must go where there is true religion, and nothing but true religion, and in its highest perfection, without any defect or mixture. All who are truly religious are not of this world, they are strangers here, and belong to heaven; they are born from above, heaven is their native country, and the nature which they receive by this heavenly birth, is an heavenly nature, they receive an anointing from above; that principle of true religion which is in them, is a communication of the religion of heaven; their grace is the dawn of glory; and God fits them for that world by conforming them to it.

62(1.6.2.9)

第九，從　神所制定之條例與責任的本質與設計來看，這情感是真信仰的管道與表現。

9. This appears from the nature and design of the ordinances and duties, which God hath appointed, as means and expressions of true religion.

63

以禱告的責任為例，我們固然在禱告中要宣告祂的完全、威嚴、神聖、美善、全足，或承認我們的卑鄙、無能、依賴、一無是處、我們的缺乏與渴望，但　神的安排很明顯不是要我們藉著這樣宣告讓　神知道這些事、使　神的心轉向，或說服　神，讓祂樂意對我們施憐憫；而是我們這樣宣告的表達方式很適合用來感動a我們自己的心，也因此讓我們準備好可以領受所祈求的祝福。而我們敬拜　神時慣用一些外表的舉動表示我們謙卑與崇敬，這種舉動的姿勢與形態只有一個用處，就是使我們自己或其他人的心h容易受感動a。

To instance in the duty of prayer: it is manifest we are not appointed, in this duty, to declare God’s perfections, his majesty, holiness, goodness and all sufficiency, and our own meanness, emptiness, dependence and unworthiness, and our wants and desires, to inform God of these things, or to incline his heart, and prevail with him to be willing to show us mercy; but suitably to affect our own hearts with the things we express, and so to prepare us to receive the blessings we ask. And such gestures and manner of external behaviour in the worship of God, which custom has made to be significations of humility and reverence, can be of no further use than as they have some tendency to affect our own hearts, or the hearts of others.

64

而　神安排我們向祂歌唱讚美的責任，似乎只有一個目的，就是激發信仰情感，表達信仰情感。至於我們向　神表達我們心中所存的一切情感，為何該用詩歌而非一般的文體？為何該用音樂？原因無他，39只因為我們的天性和心境fr使然，用這樣的方式容易激發我們的情感。

And the duty of singing praises to God seems to be appointed wholly to excite and express religious affections. No other reason can be assigned why we should express ourselves to God in verse rather than in prose, and do it with music, but only, that such is 39 our nature and frame, that these things have a tendency to move our affections.

65

同樣的情形也出現在　神所安排的聖禮，其本質與設計也是這樣。　神考慮到我們天性fm，祂的安排是要我們不只得知福音的重大事件與基督的救贖，從祂的話語受教導，也是在聖禮中將這些事可說是呈現在我們眼前，使我們感覺得到這些事，目的更是為了要使我們產生情感a。

The same thing appears in the nature and design of the sacraments which God hath appointed. God, considering our frame, hath not only appointed that we should be told of the great things of the Gospel, and of the redemption of Christ, and instructed in them by his word; but also, that they should be, as it were, exhibited to our view in sensible representations in the sacraments, the more to affect us with them.

66

對人心h與情感產生有如烙印之影響的屬天事物，明顯是有　神所定規的一個重大目的，就是祂在聖經所傳的話要在講道中被解明，並加以應用，深植人心。因此，如果一個人只有好的聖經註釋書與解經書，和其它神學書籍，還無法符合　神制定這規矩的目的，因為儘管這些書與講道一樣，都可能會使人對與　神話語有關的事物有一個好的教義或學理上的認識，但講道與這些書在促使人心與情感受感動的事上，卻有不同程度的力道。

And the impressing divine things on the hearts and affections of men, is evidently one great and main end for which God has ordained that his word, delivered in the holy scriptures, should be opened, applied, and set home upon men, in preaching. And therefore it does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the scripture, and other good books of divinity; because, although these may tend, as well as preaching, to give men a good doctrinal or speculative understanding of the things of the word of God, yet they have not an equal tendency to impress them on mens hearts and affections.

66a

在講道過程中，　神已經指定了一個獨特而生動的方式，使祂的話施行ap在人身上，這方式就是：常常讓人想起信仰中的重大事件，並按著各人的特pp質cl將這些事擺在人面前，把這當成一個恰當的手段，以信仰之事的重要性、罪人本身的苦楚、迫切需要解脫，以及這　神使他們得解脫之法的榮耀與豐富，使罪人產生情感aff，也激動聖徒純淨的心智m，使他們的情感甦醒。即使他們知道這些事，並且已在這些事受過完整的教導，這方式仍是需要的「你們雖然曉得這些事，並且在你們已有的真道上堅固，我卻要將這些事常常提醒你們。我以為應當趁我還在這帳棚的時候提醒你們，激發你們。」（彼後一12-13）

God hath appointed a particular and lively application of his word to men in the preaching of it, as a fit means to affect sinners with the importance of the things of religion, and their own misery and necessity of a remedy, and the glory and sufficiency of a remedy provided; and to stir up the pure minds of the saints and quicken their affections, by often bringing the great things of religion to their remembrance, and setting them before them in their proper colours, though they know them and have been fully instructed in them already, 2 Peter i. 12,13.

66b

前面提到要使聖徒的情感甦醒，其中特別要甦醒的有兩種情感，就是經文提到的愛與喜樂：「他（基督）所賜的，有使徒，有先知，有傳福音的，有牧師和教師，為要成全聖徒，各盡其職，建立基督的身體，……全身都靠他聯絡得合式，百節各按各職，照著各體的功用彼此相助，便叫身體漸漸增長，在愛中建立自己。」（弗四11-12；弗四16）使徒保羅在教導勸勉提摩太關於服事的工作時，告訴他一個服事者要傳講　神的話，其最大的目的就是愛「……但命令的總歸就是愛……」（提前一3-5）。　神已經指示的另一個40要傳講，藉此在聖徒中倡導的情感，是喜樂，所以服事者常被稱為是「幫助你們的快樂」（林後一24）。

And particularly to promote those two affections in them which are spoken of in the text, love and joy: “Christ gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; that the body of Christ might be edified in love,” Eph. iv. 11,12,16. The apostle in instructing and counselling Timothy, concerning the work of the ministry, informs him that the great end of that word which a minister is to preach, is love or charity, 1 Tim. i. 3,4,5. And another affection 40 which God has appointed preaching as a means to promote in the saints, is joy; and therefore ministers are called “helpers of their joy,” 2 Cor. i. 24.

67(1.6.2.10)

第十，還有一個跡象顯示真信仰或心h的聖潔很大部分是在於心中的情感，這跡象就是聖經認為內心h的罪很大部分在於心的剛硬。這樣的說法在聖經隨處可見。使基督對猶太人憂愁與不悅的原因，就是內心剛硬「耶穌怒目周圍看他們，憂愁他們的心剛硬，就對那人說：「伸出手來！」他把手一伸，手就復了原。」（可三5）人因為這樣內心剛硬，而使他們為自己積蓄忿怒「你竟任著你剛硬不悔改的心，為自己積蓄忿怒，以致　神震怒，顯他公義審判的日子來到。」（羅二5）對於以色列家不肯順服　神，聖經提出的理由是他們內心剛硬「以色列家卻不肯聽從你，因為他們不肯聽從我；原來以色列全家是額堅心硬的人。」（結三7）在曠野頑梗背逆　神的以色列世代，他們的罪惡也是歸因於他們內心剛硬「因為他是我們的　神；我們是他草場的羊，是他手下的民。惟願你們今天聽他的話：你們不可硬著心，像當日在米利巴，就是在曠野的瑪撒。那時，你們的祖宗試我探我，並且觀看我的作為。四十年之久，我厭煩那世代，說：這是心裏迷糊的百姓，竟不曉得我的作為！」（詩九五7-10）—這也被聖經說成是攔阻西底家轉向　神的原因「尼布甲尼撒曾使他指著　神起誓，他卻背叛，強項硬心，不歸服耶和華─以色列的　神。」（代下卅六13）這個原則prp也被說成是人不敬畏　神、遠離　神道路的原因：「耶和華啊，你為何使我們走差離開你的道，使我們心裏剛硬、不敬畏你呢？求你為你僕人，為你產業支派的緣故，轉回來。」（賽六三17）人拒絕基督，反對基督教的信仰，也是在於這原則prp「後來，有些人心裏剛硬不信，在眾人面前毀謗這道，保羅就離開他們，也叫門徒與他們分離，便在推喇奴的學房天天辯論。」（徒十九9）　神任憑人受制於罪惡的權勢和內心的敗壞，常被說成是　神使他們的心剛硬41「如此看來，　神要憐憫誰就憐憫誰，要叫誰剛硬就叫誰剛硬。」（羅九18）「主叫他們瞎了眼，硬了心，免得他們眼睛看見，心裏明白，回轉過來，我就醫治他們。」（約十二40）從「就不可硬著心，像在曠野惹他發怒、試探他的時候一樣。」（來三8）和「弟兄們，你們要謹慎，免得你們中間或有人存著不信的惡心，把永生　神離棄了。總要趁著還有今日，天天彼此相勸，免得你們中間有人被罪迷惑，心裏就剛硬了。」（來三12-13）來看，保羅似乎也也認為「存著不信的惡心，把永生　神離棄了」就是內心剛硬。而　神使人脫離罪惡的權勢和致死的敗壞，歸向　神的偉大工作，也再次被說成是　神「除掉石心，賜給他們肉心」（結十一19；結卅六26）

10. It is an evidence that true religion, or holiness of heart, lies very much in the affection of the heart, that the scriptures place the sin of the heart very much in hardness of heart. Thus the scriptures do every where. It was hardness of heart which excited grief and displeasure in Christ towards the Jews, Mark iii. 5. “He looked round about on them with anger, being grieved for the hardness of their hearts.” It is from mens having such a heart as this, that they treasure up wrath for themselves; Rom. ii. 5. “After thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God.” The reason given why the house of Israel would not obey God, was, that they were hard-hearted; Ezek. iii. 7. “But the house of Israel will not hearken unto thee; for they will not hearken unto me; for all the house of Israel are impudent and hard-hearted.” The wickedness of that perverse rebellious generation in the wilderness, is ascribed to the hardness of their hearts; Psalms xcv. 7-10. “ Today, if ye will hear my his voice, harden not your hearts, as in the provocation, and as in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my work: forty years long was I grieved with this generation, and said, It is a people that do err in their heart,” &c.—This is spoken of as what prevented Zedekiah’s turning to the Lord, 2 Chron. xxxvi. 13. “He stiffened his neck and hardened his heart from turning to the Lord God of Israel.” This principle is spoken of as that from whence men are without the fear of God, and depart from God’s ways: Isa. lxiii. 17. “O Lord, why hast thou made us to err from thy ways? And hardened our heart from thy fear?” And mens rejecting Christ, and opposing Christianity, is laid to this principle, Acts. xix. 9. “But when divers were hardened, and believed not, but spake evil of that way before the multitude.” God’s leaving men to the power of the sin and corruption of the heart, is often expressed by God’s hardening their 41 hearts, Rom. ix. 18. “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.” John xii. 40. “He hath blinded their minds and hardened their hearts.” And the apostle seems to speak of “an evil heart that departs from the living God, and a hard heart,” as the same thing, Heb. iii. 8. “Harden not your heart, as in the provocation,” &c. verse 12,13. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God: But exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin” And that great work of God, in conversion, which consists in delivering a person from the power of sin, and mortifying corruption, is expressed, once and again, by God’s “taking away the heart of stone, and giving an heart of flesh,” Ezek. xi. 19, and chap, xxxvi. 26.

68

這樣看來，剛硬的心顯然是指不產生情感的心，或高貴情感不易感動的心，像石頭一樣沒有感覺、愚蠢遲鈍、無動於衷、難以打動。因此，剛硬的心也稱為石心，與有感覺的肉心相對，這肉心會被打動而受感動，而且人可察覺這樣的感動。我們讀到聖經裏有「剛硬的心」也有「柔軟的心」，這兩者毫無疑問應該是彼此相反的。而柔軟的心除了是指容易受正當影響而產生情感的心之外，還會指其它東西嗎？　神贊許約西亞，因為他的心柔軟，而且從聖經對他心柔軟的形容，和顯示他心柔軟的跡象，明顯可知所謂他心柔軟，意思是信仰虔誠的情感很容易感動他的心「就是聽見我指著這地和其上的居民所說、要使這地變為荒場、民受咒詛的話，你便心裏柔軟，在我面前自卑，撕裂衣服，向我哭泣，因此我應允了你。這是我─耶和華說的。」（王下廿二19另譯）而且我們「若不回轉，變成小孩子的樣式，斷不得進天國」，和我們應該使我們的心柔軟，容易在屬靈和屬天之事受感動而產生情感（如同小孩子在其它事上42易受感動而產生情感），兩者正是同一件事。

Now, by a hard heart, is plainly meant an unaffected heart, or a heart not easy to be moved with virtuous affections, like the stone, insensible, stupid, unmoved, and hard to be impressed. Hence the hard heart is called a stony heart, and is opposed to a heart of flesh, that has feeling, and is sensibly touched and moved. We read in scripture of a hard heart and a tender heart; and doubtless we are to understand these as contrary the one to the other. But what is a tender heart, but a heart which is easily impressed with what ought to affect it? God commends Josiah, because his heart was tender: and it is evident, by those things which are mentioned as expressions and evidences of this tenderness of heart, that by his heart being tender is meant his heart being easily moved with religious and pious affection; 2 Kings xxii. 19. “Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardst what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me, I also have heard thee, saith the Lord.” And this is one thing, wherein it is necessary we should “become as little children in order to our entering into the kingdom of God,” even that we should have our hearts tender, and easily 42 affected and moved in spiritual and divine things, as little children have in other things.

69

聖經有些經文本身清楚顯示，內心剛硬是指心h中缺乏情感。所以為了要表示鴕鳥對牠的雛鳥缺乏天然的nt情感，聖經乃是說「牠硬心待雛，似乎不是自己的」（伯卅九16另譯）。一個人若遇到危險仍無動於衷h，聖經也說這人是使自己的心剛硬「常存敬畏的，便為有福；心存剛硬的，必陷在禍患裏」（箴廿八14）。

It is very plain in some places, in the texts themselves, that by hardness of heart is meant a heart void of affection. So, to signify the ostrich’s being without natural affection to her young, it is said, Job xxxix. 16. “She hardeneth her heart against her young ones, as though they were not hers.” So a person having a heart unaffected in time of danger, is expressed by his hardening his heart, Prov. xxviii. 14. “Happy is the man that feareth alway: but he that hardeneth his heart, shall fall into mischief.”

70

所以由此看來，既然很明顯聖經提到內心剛硬，意思是缺乏敬虔的情感，而且聖經常常認為罪和內心敗壞是在於內心剛硬，所以反之很明顯，內心h的恩典與聖潔一定很大程度在於心h中有敬虔的情感，而且很容易於感受到這樣的情感。神學家一般都同意，追根究底來說，罪的基本要素是在於它否定一些東西，缺乏一些東西，罪的基礎和根源就是否定聖潔的情感，缺乏聖潔的情感。因此很明顯，如果罪確實很大部分是在於內心剛硬，內心缺乏虔誠的情感，那麼聖潔便確實很大程度是在於這些敬虔的情感。

Now therefore since it is so plain, that by a hard heart, in scripture, is meant a heart destitute of pious affections, and since also the scriptures do so frequently place the sin and corruption of the heart in hardness of heart, it is evident, that the grace and holiness of the heart, on the contrary, must, in a great measure, consist in its having pious affections, and being easily susceptive of such affections. Divines are generally agreed, that sin radically and fundamentally consists in what is negative or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if it be so that sin does very much consist in hardness of heart, and so in the want of pious affections of heart, holiness does consist very much in those pious affections.

71

我絕不是認為一切情感都顯示心h是柔軟的：憎恨、憤怒、虛榮、以及其它自私和高抬自己的情感，可能大大彰顯於剛硬的心中。但是很顯然，「心剛硬」與「心柔軟」這種說法都是指心h中的情感，表示心h容易接受或排斥某些情感。關於這點，我在後面還有機會多談。

I am far from supposing, that all affections do show a tender heart: hatred, anger, vain-glory, and other selfish and self exalting affections, may greatly prevail in the hardest heart. But yet it is evident, that hardness of heart, and tenderness of heart, are expressions that relate to the affections of the heart, and denote the heart’s being susceptible of, or shut up against, certain affections; of which, I shall have occasion to speak more afterwards.

72

我想整體而言，真信仰很大部份是在於情感，已是非常清楚，極為明白的事了。我並不認為前述論證是在證明：真正敬虔者心h中的信仰，一直都與情感的程度以及心m中當前一時prs的感情，有絕對的比例關係。因為毋庸置疑，真聖徒心中有許多情感不是屬靈的。他們的信仰情感常是複雜的，並非都是來自恩典，而有許多是來自43血氣ntl。而且雖然情感並不是位於身體之中，但身體的狀況對人心m產生當前一時prs的感情，也有可能扮演重要角色。而信仰程度的判斷標準，應該是習慣的穩定與力道（這習慣是由情感發動ex的，聖潔的情感也由此成為習慣），而不是當前一時prs運行的程度。這習慣的強度也並非一直都與外在效應彰顯或內在效應成比例（這些效應乃是因為心智m思考過程中有急速強烈突然的改變）。

Upon the whole, I think it clearly and abundantly evident, that true religion lies very much in the affections. Not that I think these arguments prove that religion in the hearts of the truly godly, is ever in exact proportion to the degree of affection and present emotion of the mind: for undoubtedly there is much affection in the true saints which is not spiritual; their religious affections are often mixed; all is not from grace, but much from 43 nature. And though the affections have not their seat in the body, yet the constitution of the body may very much contribute to the present emotion of the mind. And the degree of religion is rather to be judged of by the fixedness and strength of the habit that is exercised in affection, whereby holy affection is habitual, than by the degree of the present exercise: and the strength of that habit is not always in proportion to outward effects and manifestations, or inward effects, in the hurry and vehemence and sudden changes of the course of the thoughts of the mind.

72a

不過顯然情感在信仰中扮演的角色大到一個地步，以至如果沒有神聖情感就沒有真信仰。而且悟性的開啟若沒有在心h中產生神聖情感，這開啟就不是這麼 有實質意義：若沒有在心h中發動ex神聖情感，心h中的習慣和原動力就不會有實質意義，而外在的果子若不是出於心h中發動efx的神聖情感，也不會有實質意義。

在考察了前面所提這論述的證據之後，我接下來要提出一些推論。

But yet it is evident, that religion consists so much in affection, as that without holy affection there is no true religion: and no light in the understanding so is is good, which does not produce holy affection in the heart: no habit or principle in the heart is good, which has no such exercise: and no external fruit is good, which does not proceed from such exercises.
Having thus considered the evidence of the proposition laid down, I proceed to some inferences.