貳．記號五

信仰中的情感
第二部，記號五（2.05）

V.

01(2.05)
“情感臨到人時，有聖經經文奇妙地來到人心m中”並不是它真正聖潔且屬靈、或不真正聖潔且屬靈的記號。

It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with texts of scripture remarkably brought to the mind.

02(2.05.1)

68 當聖經經文以這樣的方式來到人心m中，因而帶出情感，這並不是情感不出自恩典的記號，但有幾個條件：這情感的基礎是經文本身，或是這樣的經文所包含並教導的真理，而不只是因為它是以突然且不尋常的方式來到人心m中，也不主要是因為這樣。

68 It is no sign that affections are not gracious that they are occasioned by scriptures so coming to mind; provided it be the scripture itself, or the truth which the scripture so brought contains and teaches, that is the foundation of the affection, and not merely or mainly the sudden and unusual manner of its coming to the mind.

03(2.05.2)

可是另一方面來說，情感有聖經伴隨，或由聖經激發，突然且奇妙地進入人心m中，這並不是情感出於上帝恩典的任何記號。不管這情感是害怕或盼望，喜樂或憂傷，或任何其它的情感，都不是情感出於上帝恩典的任何記號。有些人似乎把上述現象當成是這情感具有救贖功效的正面記號，尤其當這樣激起的情感是盼望或喜樂，或任何讓人喜悅歡欣情感，更是這樣認定。他們會把有聖經話語伴隨的經驗說成是正面記號，表示一切都沒問題。他們會說：「有如此奇妙的應許進入我心中，乃是突然來到，彷彿是說給對我聽的。我沒有做任何事要讓這樣的經文進入我心中，我沒有想任何會帶出這經文的事。這經文突然臨到，讓我驚訝我好久沒有想到這經文了，我起初不知道這是經文，我不記得曾經讀過這經文。」可能還會說「經文一句接著一句湧入心中，且不侷限在聖經某處，乃是出自聖經各處，是人所能想出的最甜美而令人愉悅、最恰當而合適經文，將我充滿到我能承受的極限，我只能站立驚羨，眼淚奪眶而出。我充滿喜樂，不能再懷疑。」於是他們以為他們有確切證據顯示他們的情感一定是來自上帝，而且是正確的情感，他們的光景也是好的，但這沒有任何根據。他們憑什麼法則可以說：如果任何情感或經驗伴隨應許或聖經中安慰人的話，以無法解釋的方式進入人心m中，不是他們自己回想起來的；或是說：如果一大串甜美的經文一句接著一句臨到，他們就能斷定這是明確的證據顯示他們的經驗具有救贖的果效？對於這種事，只有一個最大的穩固指導原則，就是聖經，而聖經哪裏可以找到這樣的法則？

But on the other hand, neither is it any sign that affections are gracious, that they arise on occasion of scriptures brought suddenly and wonderfully to the mind, whether those affections be fear or hope, joy or sorrow, or any other. Some seem to look upon this as a good evidence that their affections are saving, especially if the affections excited are hope or joy, or any other which are pleasing and delightful. They will mention it as an evidence that all is right, that their experience came with the word, and will say, “There were such and such sweet promises brought to my mind: they came suddenly as if they were spoken to me: I had no hand in bringing such a text to my own mind: I was not thinking of any thing leading to it; it came all at once, so that I was surprised I had not thought of it a long time before; I did not know at first that it was scripture; I did not remember that ever I had read it.” And it may be they will add, “One scripture came flowing in after another, and so texts all over the Bible, the most sweet and pleasant, and the most apt and suitable which could be devised, and filled me full as I could hold: I could not but stand and admire; the tears flowed: I was full of joy and could not doubt any longer.” And thus they think they have undoubted evidence that their affections must be from God, and of the right kind, and their state good: but without any manner of grounds. How come they by any such rule, as that if any affections or experiences arise with promises, and comfortable texts of scripture, unaccountably brought to mind, without their recollection, or if a great number of sweet texts follow one another in a chain, that this is a certain evidence their experiences are saving? Where is any such rule to be found in the Bible, the great and only sure directory in things of this nature?

04

許多對這事欠缺悟性也欠考慮的人之所以被迷惑，似乎是出於以下的理由：聖經是上帝的話，裏面沒有任何錯誤，是純淨完全的；因此來自聖經的經驗一定是對的。但若是這樣，就該思考：情感有可能伴隨聖經，或由聖經引發，但不是原原本本地「來自聖經」（這裡所謂「來自聖經」，意思是聖經所結的真果子，以正當的用法導出），而是濫用聖經的結果。如果我們要從“對我們的經驗來說，上帝的話語乃是純淨完全”引伸出什麼道理，就只能說 “合於上帝話語的經驗是正確的”，不能再說出別的教導，也不能說“有上帝話語伴隨，或由上帝話語引起，進入我心m中的情感，都一定是對的”。
What deceives many of the less understanding and considerate 69 sort of people, in this matter, seems to be this; that the scripture is the word of God, and has nothing in it which is wrong, but is pure and perfect; and, therefore, those experiences which come from the scripture must be right. But then it should be considered, affections may arise on occasion of the scripture and not properly come from the scripture, as the genuine fruit of the scripture, and by a right use of it; but from an abuse of it. All that can be argued from the purity and perfection of the word of God, with respect to experiences, is this, that those experiences which are agreeable to the word of God are right, and can not be otherwise; and not that those affections must be right which arise on occasion of the word of God coming to the mind.

05

有何證據可說魔鬼不能讓聖經經文進入人心m，並且誤用這經文迷惑人？這樣做似乎沒有絲毫超過撒但能力之處。“把聲音或文字帶入人心中”不是什麼了不得的偉大能力，讓我們有任何理由以為，必須有全能者那樣的能力才可以擔當。而撒但只要是有能力將文字或聲音帶到人心m中，就有能力可以將聖經中的文字帶到人心m中。要發出聖經經文裡的字所發的音，和發出無稽之談糜糜之音裡的字所發的音，前者所需的能力並不會比後者更高一等。同樣，撒但如果有能力在人心m中更換 這個字的發音，這能力也足以讓撒但更換那個字的發音，這些音所代表的意義完全在於我們使用的習慣，不影響撒但製造或修改這聲音或文字的能力。或是有人會認為經文或聖經是如此神聖以致魔鬼不敢濫用也不敢觸碰嗎？這種說法還是不對。有膽量捉住基督本人，把他帶到這裡，帶到那裡，帶到曠野，帶到高山，帶到殿頂的撒但，也不怕碰觸聖經並濫用以遂行其意，正如他同時所做的，對基督膽大到敢用一段接著一段的經文迷惑並試探他。如果撒但可以這樣濫用一段經文，就可以濫用另一段。即使現在換成非常優美的經文，甜蜜準確 的應許，對撒但的能力或膽量而言，並無差別。而且撒但如果能使一段經文進入人心m，就也可以使一千段經文進入人心m，而且可以選最合他用的經文，也可以用一大堆經文應許，按著他顛倒是非的用法，以奇妙的手法去除正要冒出的疑慮，並向受迷惑的可憐罪人保證，讓他們以為那些虛假的喜樂和自信是可靠的。

What evidence is there that the devil can not bring texts of scripture to the mind, and misapply them to deceive persons? There seems to be nothing in this which exceeds the power of Satan. It is no work of such mighty power to bring sounds or letters to persons’ minds, that we have any reason to suppose nothing short of Omnipotence can be sufficient for it. If Satan has power to bring any words or sounds at all to persons’ minds, he may have power to bring words contained in the Bible. There is no higher sort of power required in men to make the sounds which express the words of a text of scripture, than to make the sounds which express the words of an idle story or song. And so the same power in Satan, which is sufficient to renew one of those kinds of sounds in the mind, is sufficient to renew the other: the different signification, which depends wholly on custom, alters not the case as to ability to make or revive the sounds or letters. Or will any suppose that texts or scriptures are such sacred things that the devil durst not abuse them nor touch them? In this also they are mistaken. He who was bold enough to lay hold on Christ himself, and carry him hither and thither, into the wilderness, and into an high mountain, and to a pinnacle of the temple, is not afraid to touch the scripture and abuse that for his own purposes: as he showed at the same time that he was so bold with Christ, he then brought one scripture and another to deceive and tempt him. And if Satan did presume, and was permitted to put 70 Christ himself in the mind of texts of scripture, to tempt him, what reason have we to determine that he dare not, or will not be permitted to put wicked men in mind of texts of scripture to tempt and deceive them? And if Satan may thus abuse one text of scripture, so he may another. Its being a very excellent place of scripture, a comfortable and precise precious precious promise, alters not the case, as to his courage or ability. And if he can bring one comfortable text to the mind, so he may a thousand; and may choose out such scriptures as tend most to serve his purpose; and may heap up scripture-promises, tending, according to the perverse application he makes of them, wonderfully to remove the rising doubts, and to confirm the false joy and confidence of a poor deluded sinner.

06

我們知道撒但的工具，就是敗壞的異端教師，有能力顛倒聖經以致自己和別人永遠沉淪，也確實這樣行。「他一切的信上也都是講論這些事。信中有些難明白的，那無學問、不堅固的人強解，如強解別的經書一樣，就自取沉淪。」（彼後三16）。我們看見他們可以任意使用聖經中任何部份，沒有哪處聖經太寶貴太神聖而不允許他們濫用以致許多靈魂永遠沉淪的。他們用的武器沒有別的比聖經用得更多。沒有任何理由斷定魔鬼不允許這樣用聖經，他的工具也是一樣。因為當後者使用聖經時，身分是魔鬼的工具與僕人，是藉由魔鬼的唆使和影響做這事，毫無疑問，魔鬼怎麼做，他也唆使別人做同樣的事。魔鬼的眾僕人只是跟隨他們的主人，做他們主人自己所做的事。

We know the devil’s instruments, corrupt and heretical teachers, can and do pervert the scripture to their own and others’ damnation, 2 Peter iii. 16. We see they have the free use of scripture in every part of it: there is no text so precious and sacred but they are permitted to abuse it, to the eternal ruin of multitudes of souls; and there are no weapons they make use of with which they do more execution. And there is no manner of reason to determine, that the devil is not permitted thus to use the scripture, as well as his instruments. For when the latter do it, they do it as his instruments and servants, and through his instigation and influence; and doubtless he does the same he instigates others to do; the devil’s servants do but follow their master, and do the same work that he does himself.

07

而且魔鬼怎樣能夠濫用聖經以迷惑毀滅人，人自己的愚昧敗壞照樣可以如此行。人裏面的罪行事一如它的父，人自己的心和魔鬼一樣詭詐，用同樣的手法迷惑人。

And as the devil can abuse the scripture to deceive and destroy men, so may mens own folly and corruptions as well. The sin which is in men acts like its father. Mens own hearts are deceitful like the devil, and use the same means to deceive.


所以很顯然任何人可以有高昂的情感如盼望喜樂，伴隨聖經經文，或由聖經經文引發─喔，不只這樣，還是聖經寶貴的應許忽然以奇特的方式來到他們心m中，彷彿是說給他們聽的，還不只這樣，更是極多這樣的經文，一個接著一個奇妙地臨到─但這些都不足以做為論據說這些情感是屬天的，或說這些情感就是魔鬼欺騙的果效。

So that it is evident, that any persons may have high affections of hope and joy, arising on occasion of texts of scripture, yea, precious promises of scripture coming suddenly and remarkably to their minds, as though they were spoken to them, yea, a great multitude of such texts, following one another in a wonderful manner, and yet 71 all this be no argument that these affections are divine, or that they are any other than the effects of Satan’s delusions.


08

我還要進一步檢視一個現象，就是一個人可以有高昂且喜樂的情感，也可能伴隨上帝的話。不只這樣是伴隨上帝的話，更是來自上帝的話，而且這些情感不是來自撒但，嚴格說也不是來自他們自己內心h的敗壞，而是來自上帝的靈某種影響；伴隨著上帝的話，但是本質上沒有任何真實而具救贖功效的信仰在其中。於是在撒種的比喻裡，心被比喻成石頭地的人聽到上帝的話當下歡喜，這正表示這情感是因上帝的話而引發，就像因種子而生長一樣。他們的情感表面看來非常像從好土生長出來的，兩者的差別要到試煉來到時，才會從結果看出，得知沒有具救贖果效的信仰在其中。
And I would further observe, that persons may have raised and joyful affections, which may come with the word of God, and not only so, but from the word, and those affections not be from Satan, nor yet properly from the corruptions of their own hearts, but from some influence of the spirit of God, with the word, and yet have nothing of the nature of true and saving religion in them. Thus the stony ground hearers had great joy from the word; yea, which is represented as arising from the word as growth from a seed; and their affections had, in their appearance, a very great and exact resemblance with by those represented with the growth on the good ground, the difference not appearing until it was discovered by the consequences in a time of trial: and yet there was no saving religion in these affections.