貳．記號二

信仰中的情感
第二部，記號二（2.02）

II.

01(2.02)
“情感使身體產生劇烈反應ef”並不是它具有或不具有真信仰的記號。

It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body.


02(2.02.1)

所有的情感，無論是哪一種，都會使身體有某方面的反應ef，或某種程度的反應ef。如前述，基於我們天性n和身心s關連的自然律lusb，其特性會使我們的心智m在產生有生命與活力的運作e時，也必會使身體產生某種反應ef。身體受心智支配，身體的體液f-o-b（特別是行動之氣a-s）對心智m的活動與運作e也是亦步亦趨56，其間的關係緊密到一個地步，即使只是一個強烈的意念，都不會不使體液f-o-b產生一點反應ef。喔，不只這樣，一個有身體可供使喚的心靈s，即使只是興起一個念頭，或只是有一點點運行e，而這身體裡某一部份的體液f-o-b卻若沒有絲毫對應的行動，或原有的行動沒有絲毫更改，那也是不可思議了。而一般人普遍的經驗顯示，情感的運作e總會以某種特別的方式帶出一個傾向，使身體產生可察覺的反應ef。而若所有的情感都會使身體產生某種反應ef，我們便很有理由假定，情感愈大，所展現e的力道便愈大，（若其它條件皆相同）使身體產生的反應ef也愈大。所以無庸置疑，情感的強烈運作e會使身體產生強烈的反應ef。因此，如果情感強烈，無論這情感是一般的還是屬靈的，無疑都會使身體產生強烈的反應ef。因此，身體的反應ef不足為據，有可能來自一般的情感，也可能來自屬靈的情感。

All affections, whatsoever, have, in some respect or degree, an effect on the body. As was observed before, such is our nature, and such are the laws of union of soul and body, that the mind can have no lively or vigorous exercise without some effect upon the body. So subject is the body to the mind, and so much do its fluids, especially the animal spirits, attend the motions and exercises 56 of the mind, that there can not be so much as an intense thought, without an effect upon them. Yea, it is questionable whether an embodied soul ever so much as thinks one thought or has any exercise at all, but that there is some corresponding motion or alteration of motion, in some degree, of the fluids in some part of the body. But universal experience shows that the exercise of the affections have, in a special manner, a tendency to some sensible effect upon the body. And if this be so, that all affections have some effect on the body, we may then well suppose, the greater those affections be, and the more vigorous their exercise, (other circumstances being equal) the greater will be the effect on the body. Hence, it is not to be wondered at, that very great and strong exercises of the affections should have great effects on the body. And, therefore, seeing there are very great affections, both common and spiritual, hence it is not to be wondered at that great effects on the body should arise from both these kinds of affections. And consequently these effects are no signs that the affections they arise from are of one kind or the other.

03

身體有強烈反應當然不足以證明情感是屬靈的，因為我們看到這種身體反應常來自對今生暫存事物的強烈情感，再怎樣說也扯不到信仰的事。如果對屬世之事的強烈情感會產生這樣的身體反應，而這情感又是屬天然層次的，那麼我就不知道憑什麼準則可以斷定，對信仰之事的高昂情感若也同樣來自天然的層次，卻不會產生類似的身體反應了。

Great effects on the body certainly are no sure evidences that affections are spiritual; for we see that such effects oftentimes arise from great affections about temporal things, and when religion is no way concerned in them. And if great affections about secular things, that are purely natural, may have these effects, I know not by what rule we should determine that high affections about religious things, which arise in like manner from nature, can not have the like effect.

04(2.02.2)

另一方面來說，我也不知道憑什麼準則可以斷定，當屬靈而神聖的情感高昂到一個地步，與屬天然層次的情感同樣高昂，其運作e也同樣強烈有活力時，卻不能使身體產生強烈的反應。理性說不說憑什麼準則可以這樣斷定。我看不出有什麼道理可以既解釋看到上帝的榮耀並不會讓身體昏厥，又解釋看到所羅門的榮耀會讓身體昏厥。也還沒有人從聖經找出這樣的道理。前陣子大家為這樣的事爭辯時57，也沒有人找到這樣的道理。

Nor, on the other hand, do I know of any rule any have to determine that gracious and holy affections, when raised as high as any natural affections, and have equally strong and vigorous exercises, can not have a great effect on the body. No such rule can be drawn from reason: I know of no reason why a being affected with a view of God’s glory, should not cause the body to faint, as well as being affected with a view of Solomon’s glory. And no such rule has as yet been produced from the scripture: none has ever been found in all the late controversies which have 57 been about things of this nature.

04a

屬靈的情感極有能力。我們看到聖經說，有能力在基督徒心中運行（弗三7）；又說上帝的靈在基督徒裏面乃是能力的靈（提後一7另譯）、上帝的能力在基督徒裏面有功效地運行（弗三7,20）、上帝的大能在基督徒裏面運行（弗一19）。但人的本性軟弱，聖經將「血肉之體」說成是極度軟弱的，尤其是強調「血肉之體」不適合屬靈和屬天的運行和彰顯e。太廿六41「總要警醒禱告，免得入了迷惑。你們心靈固然願意，肉體卻軟弱了。」、林前十五43「所種的是羞辱的，復活的是榮耀的；所種的是軟弱的，復活的是強壯的」50「弟兄們，我告訴你們說，血肉之體不能承受　神的國，必朽壞的不能承受不朽壞的。」。

There is a great power in spiritual affections. We read of the power which worketh in Christians,  and of the Spirit of God being in them, as the Spirit of power,  and of the effectual working of his power in them, yea, of the working of God’s mighty power in them,  yea, of the working of God’s mighty power in them.  But man’s nature is weak: flesh and blood are represented in scripture as exceeding weak; and particularly with respect to its unfitness for great spiritual and heavenly operations and exercises, Matt. xxvi. 41. 1 Cor. xv. 43. and 50.

05

我們所看的經文提到「說不出來、滿有榮光的大喜樂」。誰思量了人的本性，也思量了情感的本性，還能合理地懷疑其它事，卻不懷疑這說不出來、滿有榮光的大喜樂對軟弱的塵土之軀會不會太過強烈，以致相當難以承受？聖經清楚告訴我們，真正屬天的開啟，或是對上帝榮耀的領受id，如果到了相當的強度，就有感動人心m，並使身體難以承受。因為聖經常教導，如果這樣的景象與領受id強到一個地步，類似天上的情形，身體軟弱的本性就無法承擔，也就無人能以這樣的方式看見上帝還能存活。聖徒在今世對上帝榮美的認識，以及由此而生的神聖情感，其性質和種類都與天上的聖徒所承受的相同，差別僅在於程度與處境cir。上帝在今世所賜給聖徒的，乃是預嚐天上的喜樂，也是聖徒未來得基業的憑據。而誰又能限制上帝賜這憑據給聖徒，或是說上帝只能從祂未來的獎賞中拿出多少比例作為憑據賜給聖徒，不能更多？我們看見上帝在祂的話語中已經教導我們：祂要賜給聖徒的基業浩大到一個地步，如果現在就全部賜給人，人的身體無法承受，當下就要毀滅。雖是這樣，但上帝沒有因此在任何地方提到祂要限制自己的作為，那麼如果有人對擁有至高主權的上帝設下限制，甚至說「上帝在今世賜下這基業的憑據時，祂斷不可賜下太多，免得使人的身體受絲毫的毀滅」，說這種話的人豈不是太膽大妄為了？

The text we are upon speaks of “joy unspeakable and full of glory.” And who that considers what man’s nature is, and what the nature of the affections is, can reasonably doubt, but that such unutterable and glorious joys may be too great and mighty for weak dust and ashes, so as to be considerably overbearing to it? It is evident by the scripture that true divine discoveries, or ideas of God’s glory, when given in a great degree, have a tendency, by affecting the mind, to overbear the body; because the scripture teaches us often, that, if these ideas or views should be given to such a degree as they are given in heaven, the weak frame of the body could not subsist under it, and that no man can, in that manner, see God and live. The knowledge which the saints have of God’s beauty and glory in this world, and those holy affections that arise from it, are of the same nature and kind with what the saints are the subjects of in heaven, differing only in degree and circumstances: what God gives them here is a foretaste of heavenly happiness, and an earnest of their future inheritance. And who shall limit God in his giving this earnest, or say he shall give so much of the inheritance, such a part of the future reward as an earnest of the whole, and no more? And seeing God has taught us, in his word, that the whole reward is such that it would at once destroy the body, is it not too bold a thing for us, so to set bounds to the Sovereign God, as to say, that, in giving the earnest of this reward in this world, he shall never give so much of it as in the least to diminish the strength of the body, when God has thus no where limited himself?

06

58詩篇作者在提到他熱切的信仰情感時，提到這情感除了對他的心靈s產生效應之外，對他的身體也產生效應，並且一再清楚區分這兩者。「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」（詩八四2）。這裡很清楚區分心h（心腸）與身體（肉體），它們各自受到感動，激發情感。還有詩六三1「在乾旱無水、令人疲乏之地，我的心渴想著你，我的血肉切慕著你」（呂振中譯本）也是這樣。這裡明顯刻意區分心靈與身體。
58 The Psalmist, speaking of the vehement religious affections he had, speaks of an effect in his flesh or body, besides what was in his soul, expressly distinguishing one from the other, once and again, Psalms lxxxiv. 2. “My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.” Here is a plain distinction between the heart and the flesh, as being each affected. So Psalms lxiii. 1. “My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is.” Here also is an evident designed distinction between the soul and the flesh.

07

先知哈巴谷也提到他因感受上帝的威嚴，以致身體無法承受。哈三16「我聽見耶和華的聲音，身體戰兢，嘴唇發顫，骨中朽爛；我在所立之處戰兢。我只可安靜等候災難之日臨到，犯境之民上來。」詩篇作者也清楚提到他的身體顫抖。詩一一九120「我因懼怕你，肉就發抖。」
The prophet Habakkuk speaks of his body’s bodies being overborne by a sense of the majesty of God, Hab. iii. 16. “When I heard, my belly trembled; my lips quivered at the voice: rottenness entered enter into my bones, and I trembled in myself.” So the Psalmist speaks expressly of his flesh trembling, Psalms cxix. 120. “My flesh trembleth for fear of thee.”

08

人有時在地上會這樣領受到上帝的榮耀，而這樣的領受常很容易讓人的身體難以承受。這是顯而易見的，因為聖經告訴我們，上帝會以外在可見的方式向一些聖徒彰顯祂自己，要讓他們領受上帝的威嚴與榮耀，有時也就真的產生了這樣的效應。先知但以理和使徒約翰就是實例。但以理在敘述基督外顯的榮耀時，說「只剩下我一人。我見了這大異象便渾身無力，面貌失色，毫無氣力。」（但十8）使徒約翰敘述類似經歷時，則說「我一看見，就仆倒在他腳前，像死了一樣。」（啟一17）有人反駁說，這些聖徒看到的只是基督榮耀的外在彰顯或象徵，但這說法無效，因為固然沒錯，這確實是這些聖徒用肉眼看到的基督榮耀的外在彰顯，但這些外在象徵或彰顯的目的，還是要讓這些先知領受它們所要代表的東西，就是基督真正屬天的榮耀與威嚴，也就是祂屬靈的榮耀，上帝使用59這些外在象徵或彰顯，目的就是要讓它們表達這屬靈的榮耀，於是他們毫無疑問領受了這些外在象徵或彰顯，從它們得了益處，也因它們受感動。他們按著上帝使用這些外在記號的用意，藉著這些外在記號，對這些外在記號所表徵的上帝本性真實的榮耀與威嚴，有了極大極生動的領會，也因此大受感動，他們的心靈消化殆盡，他們的身體無力支撐。有些人說，上帝不能或不會向祂聖徒中任何一位做類似的事─就是讓祂同樣真實的本性之榮耀與威嚴，不藉助這種外顯表徵的介入，就清楚讓聖徒領會並受感動─我認為這些人是膽大鹵莽。
That such ideas of God’s glory as are sometimes given in this world, have a tendency to overbear the body is evident, because the scriptures gives us an account that this has sometimes actually been the effect of those external manifestations God has made of himself to some of the saints, which were made to that end, viz. to give them an idea of God’s majesty and glory. Such instances we have in the prophet Daniel, and the apostle John. Daniel, giving an account of an external representation of the glory of Christ, says, Dan. x. 8. “And there remained no strength in me; for my comeliness was turned into corruption, and I retained no strength.” And the apostle John, giving an account of a like the manifestation made to him, says, Rev. i. 17. “And when I saw him I fell at his feet as dead.” It is vain to say here, these were only external manifestations or symbols of the glory of Christ, which these saints beheld: for, though it be true that they were outward representations of Christ’s glory, which they beheld with their bodily eyes, yet the end and use of these external symbols or are representations was to give to these prophets an idea of the thing represented, and that was the true divine glory and majesty of Christ, which is his spiritual glory; they were made use 59 of only as significations of this spiritual glory, and thus undoubtedly they received them and improved them, and were affected by them. According to the end for which God intended these outward signs, they received by them a great and lively apprehension of the real glory and majesty of God’s nature, which they were signs of, and thus were greatly affected, their souls swallowed up and their bodies overborne. And I think they are very bold and daring, who will say God can not or shall not give the like clear and affecting ideas and apprehensions of the same real glory and majesty of his nature, to any of his saints, without the intervention of any such external shadows of it.

09

我還要進一步有些探討，再結束這段。我們可清楚看到，聖經常用身體的反應表達神聖而屬靈情感的強度，例如戰兢（詩一一九120、拉九4、賽六六2,5、哈三16）、歎息（羅八26）、生病（歌二5、五8）、呼喊（詩八四2）、喘氣（詩卅八10、四二1、一一九131）、昏厥（詩八四2、一一九81）。好了，如果有人以為這只是表示不同程度情感的比喻說法，我還是希望大家都會同意，這是上帝用來表達屬靈情感之強的貼切比喻，而如果即使這些屬靈情感強到前所未有的程度，卻仍沒有產生這些現象的傾向，而只有反面的說法，即這些現象只是虛假情感的獨特效應與可悲記號，也是魔鬼的欺騙，那麼我就看不出這些現象何以會成為貼切的比喻了。我無法想像上帝會到處使用這些與屬靈情感極不相干。卻有撒但之手詭詐的記號，帶著無底坑氣味的東西，做為神聖屬天情感程度之強烈的美妙比喻。
Before I leave this head I would farther observe, that it is plain the scripture often makes use of bodily effects to express the strength of holy and spiritual affections; such as trembling , groaning,  being sick,  crying out,  panting,  and fainting.  Now if it be supposed that these are only figurative expressions to represent the degree of affection, yet I hope all will allow, that they are fit and suitable figures to represent the high degree of those spiritual affections which the Spirit of God makes use of them to represent: which, I do not see how they would be, if those spiritual affections, let them be in never so high a degree, have no tendency to any such things; but that, on the contrary, they are the proper effects and sad tokens of false affections, and the delusion of the devil. I can not think God would commonly make use of things which are very alien from spiritual affections, and are shrewd marks of the hand of Satan, and smell strong of the bottomless pit, as beautiful figures to represent the high degree of holy and heavenly affections.