信仰中的情感
第三部
真出於恩典的情感和神聖情感之特有記號
01(3.00.00)
123照著我前面提過的，我現在要討論第二個關於察驗信仰情感r-a的題目，就是探討屬靈的s情感和出於恩典的情感g-a與不是屬靈的s情感和不是出於恩典的情感g-a其差別所在。
123I Come now to the second thing appertaining to the trial of religious affections, which was proposed, viz. To take notice of some things wherein those affections that are spiritual and gracious do differ from those that are not so.
02
但在我直接進入主題前，我想要先提一些事，這與我將要制定的記號有關，希望讀者可以留意。
But before I proceed directly to the distinguishing characters, I would previously mention some things which I desire may be observed concerning the marks I shall lay down.
03(3.00.01)
第一，我絕不是要從事甚麼偉大的工作，要給人一些記號，足以讓他有任何的把握可以在別人身上區分出於恩典的情感g-a之真偽，或決斷他周圍的信徒是心口如一，或假冒為善。如果我這樣做，就是犯了我自己所譴責的傲慢之罪。儘管對所有的基督徒，只要是為了確保他們安全無虞的需要，基督都已經給他們必要的法則，使他們在面對與他們有關的信徒時能有所分辨，以免被誘入假教師與假信徒的圈套中─這是是非常清楚的；此外，聖經也有許多非常有用的法則，可以讓牧者在關乎屬靈光景與永恆處境的事上，用以指導與帶領那些 神託付他照管的靈魂─這也是毫無疑問的；但 神的安排從來不是給我們任何法則，使我們可以由此確知，我們的基督徒同伴中，誰是屬祂的，並將山羊與綿羊完全清楚地區隔開來─這也是同樣明顯的：相反地， 神的安排乃是將這保留給祂自己，作為祂的特權。所以我們在任何時候都不該期待這種辨別真偽的記號，能使基督徒或牧者做這事，直到世界末了：因為124 對於任何從 神的話語中找到的，或由此蒐集整理出來的記號，我們的期待總不能超過基督原本安排它們要提供的。
1.
That I am far from undertaking to give such signs of gracious affections, as shall be sufficient to enable any certainly to distinguish true affection from false in others; or to determine positively which of their neighbours are true professors and which are hypocrites. In so doing, I should be guilty of that arrogance which I have been condemning. Though it be plain that Christ has given rules to all Christians, to enable them to judge of professors of religion, whom they are concerned with, so far as is necessary for their own safety, and to prevent their being led into a snare by false teachers and false pretenders to religion; and though it be also beyond doubt, that the scriptures do abound with rules, which may be very serviceable to ministers, in counselling and conducting souls committed to their care, in things appertaining to their spiritual and eternal state; yet it is also evident, that it was never God’s design to give us any rules, by which we may certainly know who of our fellow professors are his, and to make a full and clear separation between sheep and goats; but that, on the contrary, it was God’s design to reserve this to himself as his prerogative. And therefore no such distinguishing signs as shall enable Christians or ministers to do this, are ever to be expected to the world’s end. For no more 124 is ever to be expected from any signs, that are to be found in the word of God, or gathered from it, than Christ designed them for.
04(3.00.02.0)
第二，對於那些靈性低落，或已相當遠遠離 神，且落入死亡、屬肉體、不像基督徒之狀態f的聖徒，我們不該期待有甚麼記號能足以使他們194 確定地認出他們自己的屬靈光景。讓這些人知道自己的屬靈光景。這與 神的計畫不符（如前述），也不會帶給人好處；與一般人的想法剛好相反，從各方面看，都最好不要讓這些人知道自己的屬靈光景。 神會先讓這些屬靈光景fm與道路已經出問題的人從其中脫離，若這步尚未達到， 神也沒有提供甚麼方法使這種人確切知道他們所處的狀態，我們實在應該為此稱頌 神。
2.
No such signs are to be expected, that shall be sufficient to enable those saints certainly to discern their own good estate, who are very low in grace, or are such as have much departed from God, and are fallen into a dead, carnal, and unchristian frame. It is not agreeable to God’s design, (as has been already observed) that such should know their good estate: nor is it desirable that they should; but, on the contrary, every way best that they should not; and we have reason to bless God, that he has made no provision that such should certainly know the state that they are in, any other way than by first coming out of the ill frame and way they are in.
05
每位聖徒只要還活在世上，不分強壯或軟弱，屬靈狀況f或劣或優，都無法靠自己確定他們的屬靈狀況。或許有人會以為這是因為 神的話所給記號有甚麼缺陷，但本質上這其實是不真確的；因為法則本身是牢靠的，不會出錯，並且在每位聖徒裏面就有了（或許早就有了），可由此確知道是否有恩典g在其中，每一項恩典g都是如此，甚至最小的一項也不例外。那麼問題是出在哪邊呢？乃是出在有這些記號的人，是他本身的缺陷使然。靈性低落，狀況f不佳的聖徒裏面，有兩個層面的缺陷，使他不可能確切知道他有真實的恩典g，就算盡可能給他最好的記號與法則，也是不可能。這兩個層面的缺陷詳述如下：
Indeed it is not properly through the defect of the signs given in the word of God, that every saint living, whether strong or weak, and those who are in a bad frame as well as others, can not certainly know their good estate by them. For the rules in themselves are certain and infallible, and every saint has, or has had those things in himself, which are sure evidences of grace; for every, even the least act of grace is so. But it is through his defect to whom the signs are given. There is a twofold defect in that saint who is very low in grace, or in an ill frame, which makes it impossible for him to know certainly that he has true grace, by the best signs and rules which can be given him.
(3.00.02.1)
第一個層面的缺陷，是出在觀察的對象上，也就是被審視並檢驗之物的本性q所出的問題。我不認為這是本質上的缺陷，因為我假定這人是一位真聖徒；這乃是程度上的缺陷，亦即恩典g非常微弱，不能清楚而確定地辨識並區分。
First, a defect in the object, or the qualification to be viewed and examined. I do not mean an essential defect; because I suppose the person to be a real saint; but a defect in degree: grace being very small, can not be clearly and certainly discerned and distinguished.
06
一個東西如果很小，我們就不能清楚辨識它們的形狀，儘管就它們本身而言，可能彼此形狀差異極大，也無法區分。人的身體與其他動物的身體，毫無疑問在子宮中剛受孕時，存在著巨大的差異：但若我們有辦法看這些不同的胚胎，我們可能無法區分其不同，這是因為它們還在未完成的狀態下；但當它接近更加完全的狀態時，125 這差異就會變得非常明顯。性質極為相反的各種生物，就算已經出生，在它們非常年幼時，能被看出的差異也不如它們較成熟時清楚。鴿子和烏鴉，或鴿子和禿鷹，當它們剛破殼而出時，彼此的差異也不是那麼明顯；但當它們長大成熟時，差異就非常巨大而明顯。另一個與我所說這些恩典g相關的缺陷，就是這恩典g與太多敗壞的事混合，以致被蒙蔽而隱藏，使恩典g無法確切認出。就算放在我們眼前的不同東西，他們本身可以有許多可完全分辨彼此的記號在裏面；但若我們只在濃煙中看它們，仍有可能無法分辨它們。天空晴朗時，很容易區別一顆恆星與195 彗星；但若中間隔了雲層，可能就無法看出其中差異了。當真基督徒的光景fm出了問題，良心背負罪惡重擔，產生懼怕，就會攔阻明真實的盼望帶來的平安與喜樂。
Things that are very small, we can not clearly discern their form, or distinguish them one from another; though as they are in themselves, their form may be very different. There is doubtless a great difference between the body of man, and the bodies of other animals, in the first conception in the womb: but yet if we should view the different embryos, it might not be possible for us to discern the difference, by reason of the imperfect state of the object; but as it comes to greater perfection, the difference 125 becomes very plain. The difference between creatures of very contrary qualities, is not so plainly to be seen while they are very young; even after they are actually brought forth, as in their more perfect state. The difference between doves and ravens, or doves and vultures, when they first come out of the egg„ is not so evident; but as they grow to their perfection, it is exceeding great and manifest. Another defect attending the grace of those I am speaking of is its being mingled with so much corruption, which clouds and hides it, and makes it impossible for it certainly to be known. Though different things that are before us, may have in themselves many marks thoroughly distinguishing them one from another; yet if we see them only in a thick smoke, it may nevertheless be impossible to distinguish them. A fixed star is easily distinguishable from a comet, in a clear sky; but if we view them through a cloud, it may be impossible to see the difference. When true Christians are in an ill frame, guilt lies on the conscience, which will bring fear, and so prevent the peace and joy of an assured hope.
07(3.00.02.2)
第二個層面的缺陷，以上面的例子來說，是眼睛的缺陷。正如前面說的，恩典g微弱、敗壞的事猖獗，會讓觀察的對象變得模糊，照樣，這些事也會使視力減弱，使一切與屬靈s事物有關的視力變弱，恩典便是其中之一。罪像是某種眼疾，會使人看一個東西的顏色，不同於它原本的顏色；又像一些其它疾病會使人的味覺出問題，以至無法分辨有益健康的美味佳肴與腐壞的食物，任何食物嘗起來都是苦的。
Secondly. There is in such a case a defect in the eye. As the feebleness of grace and prevalence of corruption obscures the object, so it enfeebles the sight; it darkens the sight as to all spiritual objects, of which grace is one. Sin is like some distempers of the eyes, that make things to appear of different colours from those which properly belong to them, and like many other distempers, that put the mouth out of taste so as to disenable it from distinguishing good and wholesome food from bad, but every thing tastes bitter.
08
如果一個人的屬靈光景fm敗壞，屬血氣，就只會使他們屬靈的s感官嚴重扭曲，無法判斷並分辨屬靈的s事物。
Men in a corrupt and carnal frame have their spiritual senses in but poor plight for judging and distinguishing spiritual things.
09
由於這些原因，所以儘管一個身處這種景況的人得到了甚麼記號，也無法真正滿足他的需要：就算他有最棒的記號，絕對不會出錯，而且講得清楚明白，對他們也是無益。這就好像一個人在黑暗中，給他規則去分辨東西：這些東西原本是可見的，本身也可能差異極大，也可以向他描述其差異，描述得極其完整清楚；但這一切都不足以使他分辨126 它們，因為他身處黑暗中。所以在這種情況下，許多人花時間做徒勞無益的事，例如沉思過去的經歷，用他們從講台所聽到或從書上看到的記號來自我省察；但他們有其它工作要做，乃是他們加倍該做的；如果他們忽略這些工作，即使他們花很多時間在自我反省上面，多到前所未有的程度，這一切的工夫都很可能是徒然的。當滅之物要從他們的帳中除掉，亞干要被殺；除非這些事先做好，否則他們就一直有問題，有麻煩。
For these reasons no signs that can be given, will actually satisfy persons in such a case: let the signs that are given be never so good and infallible, and clearly laid down, they will not serve them. It is like giving a man rules how to distinguish visible objects in the dark; the things themselves may be very different, and their difference may be very well and distinctly described to him; yet all is insufficient to enable him to distinguish 126 them, because he is in the dark. And therefore many persons in such a case spend time in a fruitless labour, in poring on past experiences, and examining themselves by signs they hear laid down from the pulpit, or that they read in books; when there is other work for them to do, that is much more expected of them; which, while they neglect, all their self-examinations are like to be in vain if they should spend never so much time in them. The accursed thing is to be destroyed from their camp, and Achan to be slain; and until this be done they will be in trouble.
10
神的安排是讓人藉由「治死敗壞，恩典g增多且活潑地生發功效ex」得著確據，除此以外，別無它法。儘管自我省察是一個非常有用與重要的本分，決不該被忽略；但自我省察不是一個聖徒屬靈光景得療癒的主要手段。靠自我省察得到的確據不如靠行動得到的。使徒保羅主要是以這個方式尋求確據，甚至「忘記背後努力面前的，向著標竿直跑，要得 神在基督耶穌裏從上面召他來得的獎賞；或者他196 也得以從死裏復活」。他主要也是靠這個得到確據的：「所以，我奔跑不像無定向的；我鬥拳不像打空氣的。」（林前九26）他有確據得到獎賞，靠奔跑的成份多過靠思考。他步伐的快速比他檢驗的嚴格更有助於他得到得勝的確據。
It is not God’s design that men should obtain assurance in any other way than by mortifying corruption, and increasing in grace, and obtaining the lively exercises of it. And although self-examination be a duty of great use and importance, and by no means to be neglected; yet it is not the principal means by which the saints do get satisfaction of their good estate. Assurance is not to be obtained so much by self-examination, as by action. The apostle Paul sought assurance chiefly this way, even by “forgetting the things that were behind, and reaching forth unto those things that were before, pressing towards the mark for the prize of the high calling of God in Christ Jesus; if by any means he might attain unto the resurrection of the dead.” And it was by this means chiefly that he obtained assurance, 1 Cor. ix. 26, “I therefore so run, not as uncertainly.” He obtained assurance of winning the prize, more by running than by considering. The swiftness of his pace did more towards his assurance of a conquest, than the strictness of his examination.
10a
要分外殷勤在恩典g上有長進，要分外的殷勤；有了信心，又要加上德行……，乃是使徒彼得給我們的指示，為要「使我們所蒙的恩召和揀選堅定不移……豐豐富富的得以進入我們主─救主耶穌基督永遠的國」，並向我們指明，若沒有這幾樣，我們的眼睛就昏花，好像人在黑暗中，過去的事和未來的事都模糊，既忘了我們舊日的罪已得赦免，又看不清楚我們遙遠的未來在天上的產業（彼後一5-11）。
Giving all diligence to grow in grace, by adding to faith virtue, &c. is the direction that the apostle Peter gives us, for “making our calling and election sure, and having an entrance ministered to us abundantly in into Christ’s everlasting kingdom;” signifying to us, that without this our eyes will be dim, and we shall be as men in the dark, that can not plainly see things past or to come, either the forgiveness of our sins past, or our heavenly inheritance that is future and far off, 2 Peter i. 5-11.
11
127 因此，雖然區分恩典g真偽的有效法則，可以鋪一條路讓人說服假冒為善者，並且對聖徒在許多方面有極大的用處；其中一項益處是有助於使他們除去許多不必要的猶疑，使他們有盼望；但是我決不會以為訂出任何這種法則，不需要其他的方法，就足以讓每位真聖徒看到他們的屬靈光景，或是以為這些規則就是使他們得療癒的主要方法。
127 Therefore, though good rules to distinguish true grace from counterfeit, may tend to convince hypocrites and be of great use to the saints in many respects, and among other benefits may be very useful to them to remove many needless scruples and establish their hope; yet I am far from pretending to lay down any such rules, as shall be sufficient of themselves without other means, to enable all true saints to see their good estate, or as supposing they should be the principal means of their satisfaction.
12(3.00.03)
第三，另一個不太有用的做法，就是從現在或過去的經驗中，訂出分別真假情感a的法則或記號，期盼這樣可以勸服相當數量的假冒為善者，特別是那些已被許多虛假的屬靈開啟和情感a迷惑，並且一旦深陷於虛假的自信中，又因他們自以為的偉大經驗與特權極度自負，就執迷不悟的假冒為善者。這種假冒為善者因他們自己的智慧而自負，又因極度自義而盲目且剛硬（但非常巧妙而隱密，外表裝得非常謙恭），並且大大高抬自己，因而洋洋得意，又對這樣的情形愛不釋手到無可救藥的地步，而且程度之深，就算將他們的虛偽最有力的證據給他們看，常常也起不了甚麼作用。他們的情況實在可悲，僅次於那些犯下不可饒恕之罪的人。有些這樣的人看起來是最不容易認罪悔改的人。
3.
Nor is there much encouragement in the experience of present or past times, to lay down rules or marks to distinguish between true and false affections, in hopes of convincing any considerable number of that sort of hypocrites, who have been deceived with great false discoveries and affections, and are once settled in a false confidence and high conceit of their own supposed great experiences and privileges. Such hypocrites are so conceited of their own wisdom, and so blinded and hardened with a very great self-righteousness (but very subtle and secret, under the disguise of great humility) and so invincible a fondness of their pleasing conceit of their great exaltation, that it usually signifies nothing at all to lay before them the most convincing evidences of their hypocrisy. Their state is indeed deplorable, and next to those that have committed the unpardonable sin. Some of this sort of persons seem to be most out of the reach of means of conviction and repentance.
12a
但訂出一個好的規則不失為一個方法，可以遏阻這種假冒為善者，並勸服許多其它類型的假冒為善者：就算是這種人， 神也是能勸服的，我們不該侷限祂的恩典g，方法也絕不該忽略。此外，這種規則也可能對真聖徒有用，讓他們認出自己是否可能已有假情感a攙雜在在真情感a中，並且可以藉此使他們的信仰r更加純淨，如金子被火試驗一樣。
But yet the laying down good rules may be a means of preventing such hypocrites, and of convincing many of other kinds of hypocrites; and God is able to convince even this kind, and his grace is not to be limited, nor means to be neglected. And besides such rules may be of use to the true saints, to detect false affections, which they may have mingled with true; and be a means of their religion’s becoming more pure, and like gold tried in the fire.
12b
128 前面是這第三部份的大前提，接下來要直接討論分辨真實的信仰情感r-a與虛假的信仰情感r-a要注意哪些事。
第三部
真出於恩典的情感和神聖情感之特有記號
導言（3.00）
01(3.00.00)
123照著我前面提過的，我現在要討論第二個關於察驗信仰情感r-a的題目，就是探討屬靈的s情感和出於恩典的情感g-a與不是屬靈的s情感和不是出於恩典的情感g-a其差別所在。
123I Come now to the second thing appertaining to the trial of religious affections, which was proposed, viz. To take notice of some things wherein those affections that are spiritual and gracious do differ from those that are not so.
02
但在我直接進入主題前，我想要先提一些事，這與我將要制定的記號有關，希望讀者可以留意。
But before I proceed directly to the distinguishing characters, I would previously mention some things which I desire may be observed concerning the marks I shall lay down.
03(3.00.01)
第一，我絕不是要從事甚麼偉大的工作，要給人一些記號，足以讓他有任何的把握可以在別人身上區分出於恩典的情感g-a之真偽，或決斷他周圍的信徒是心口如一，或假冒為善。如果我這樣做，就是犯了我自己所譴責的傲慢之罪。儘管對所有的基督徒，只要是為了確保他們安全無虞的需要，基督都已經給他們必要的法則，使他們在面對與他們有關的信徒時能有所分辨，以免被誘入假教師與假信徒的圈套中─這是是非常清楚的；此外，聖經也有許多非常有用的法則，可以讓牧者在關乎屬靈光景與永恆處境的事上，用以指導與帶領那些 神託付他照管的靈魂─這也是毫無疑問的；但 神的安排從來不是給我們任何法則，使我們可以由此確知，我們的基督徒同伴中，誰是屬祂的，並將山羊與綿羊完全清楚地區隔開來─這也是同樣明顯的：相反地， 神的安排乃是將這保留給祂自己，作為祂的特權。所以我們在任何時候都不該期待這種辨別真偽的記號，能使基督徒或牧者做這事，直到世界末了：因為124 對於任何從 神的話語中找到的，或由此蒐集整理出來的記號，我們的期待總不能超過基督原本安排它們要提供的。
1.
That I am far from undertaking to give such signs of gracious affections, as shall be sufficient to enable any certainly to distinguish true affection from false in others; or to determine positively which of their neighbours are true professors and which are hypocrites. In so doing, I should be guilty of that arrogance which I have been condemning. Though it be plain that Christ has given rules to all Christians, to enable them to judge of professors of religion, whom they are concerned with, so far as is necessary for their own safety, and to prevent their being led into a snare by false teachers and false pretenders to religion; and though it be also beyond doubt, that the scriptures do abound with rules, which may be very serviceable to ministers, in counselling and conducting souls committed to their care, in things appertaining to their spiritual and eternal state; yet it is also evident, that it was never God’s design to give us any rules, by which we may certainly know who of our fellow professors are his, and to make a full and clear separation between sheep and goats; but that, on the contrary, it was God’s design to reserve this to himself as his prerogative. And therefore no such distinguishing signs as shall enable Christians or ministers to do this, are ever to be expected to the world’s end. For no more 124 is ever to be expected from any signs, that are to be found in the word of God, or gathered from it, than Christ designed them for.
第二，對於那些靈性低落，或已相當遠遠離 神，且落入死亡、屬肉體、不像基督徒之狀態f的聖徒，我們不該期待有甚麼記號能足以使他們194 確定地認出他們自己的屬靈光景。讓這些人知道自己的屬靈光景。這與 神的計畫不符（如前述），也不會帶給人好處；與一般人的想法剛好相反，從各方面看，都最好不要讓這些人知道自己的屬靈光景。 神會先讓這些屬靈光景fm與道路已經出問題的人從其中脫離，若這步尚未達到， 神也沒有提供甚麼方法使這種人確切知道他們所處的狀態，我們實在應該為此稱頌 神。
2.
No such signs are to be expected, that shall be sufficient to enable those saints certainly to discern their own good estate, who are very low in grace, or are such as have much departed from God, and are fallen into a dead, carnal, and unchristian frame. It is not agreeable to God’s design, (as has been already observed) that such should know their good estate: nor is it desirable that they should; but, on the contrary, every way best that they should not; and we have reason to bless God, that he has made no provision that such should certainly know the state that they are in, any other way than by first coming out of the ill frame and way they are in.
05
每位聖徒只要還活在世上，不分強壯或軟弱，屬靈狀況f或劣或優，都無法靠自己確定他們的屬靈狀況。或許有人會以為這是因為 神的話所給記號有甚麼缺陷，但本質上這其實是不真確的；因為法則本身是牢靠的，不會出錯，並且在每位聖徒裏面就有了（或許早就有了），可由此確知道是否有恩典g在其中，每一項恩典g都是如此，甚至最小的一項也不例外。那麼問題是出在哪邊呢？乃是出在有這些記號的人，是他本身的缺陷使然。靈性低落，狀況f不佳的聖徒裏面，有兩個層面的缺陷，使他不可能確切知道他有真實的恩典g，就算盡可能給他最好的記號與法則，也是不可能。這兩個層面的缺陷詳述如下：
Indeed it is not properly through the defect of the signs given in the word of God, that every saint living, whether strong or weak, and those who are in a bad frame as well as others, can not certainly know their good estate by them. For the rules in themselves are certain and infallible, and every saint has, or has had those things in himself, which are sure evidences of grace; for every, even the least act of grace is so. But it is through his defect to whom the signs are given. There is a twofold defect in that saint who is very low in grace, or in an ill frame, which makes it impossible for him to know certainly that he has true grace, by the best signs and rules which can be given him.
(3.00.02.1)
第一個層面的缺陷，是出在觀察的對象上，也就是被審視並檢驗之物的本性q所出的問題。我不認為這是本質上的缺陷，因為我假定這人是一位真聖徒；這乃是程度上的缺陷，亦即恩典g非常微弱，不能清楚而確定地辨識並區分。
First, a defect in the object, or the qualification to be viewed and examined. I do not mean an essential defect; because I suppose the person to be a real saint; but a defect in degree: grace being very small, can not be clearly and certainly discerned and distinguished.
06
一個東西如果很小，我們就不能清楚辨識它們的形狀，儘管就它們本身而言，可能彼此形狀差異極大，也無法區分。人的身體與其他動物的身體，毫無疑問在子宮中剛受孕時，存在著巨大的差異：但若我們有辦法看這些不同的胚胎，我們可能無法區分其不同，這是因為它們還在未完成的狀態下；但當它接近更加完全的狀態時，125 這差異就會變得非常明顯。性質極為相反的各種生物，就算已經出生，在它們非常年幼時，能被看出的差異也不如它們較成熟時清楚。鴿子和烏鴉，或鴿子和禿鷹，當它們剛破殼而出時，彼此的差異也不是那麼明顯；但當它們長大成熟時，差異就非常巨大而明顯。另一個與我所說這些恩典g相關的缺陷，就是這恩典g與太多敗壞的事混合，以致被蒙蔽而隱藏，使恩典g無法確切認出。就算放在我們眼前的不同東西，他們本身可以有許多可完全分辨彼此的記號在裏面；但若我們只在濃煙中看它們，仍有可能無法分辨它們。天空晴朗時，很容易區別一顆恆星與195 彗星；但若中間隔了雲層，可能就無法看出其中差異了。當真基督徒的光景fm出了問題，良心背負罪惡重擔，產生懼怕，就會攔阻明真實的盼望帶來的平安與喜樂。
Things that are very small, we can not clearly discern their form, or distinguish them one from another; though as they are in themselves, their form may be very different. There is doubtless a great difference between the body of man, and the bodies of other animals, in the first conception in the womb: but yet if we should view the different embryos, it might not be possible for us to discern the difference, by reason of the imperfect state of the object; but as it comes to greater perfection, the difference 125 becomes very plain. The difference between creatures of very contrary qualities, is not so plainly to be seen while they are very young; even after they are actually brought forth, as in their more perfect state. The difference between doves and ravens, or doves and vultures, when they first come out of the egg„ is not so evident; but as they grow to their perfection, it is exceeding great and manifest. Another defect attending the grace of those I am speaking of is its being mingled with so much corruption, which clouds and hides it, and makes it impossible for it certainly to be known. Though different things that are before us, may have in themselves many marks thoroughly distinguishing them one from another; yet if we see them only in a thick smoke, it may nevertheless be impossible to distinguish them. A fixed star is easily distinguishable from a comet, in a clear sky; but if we view them through a cloud, it may be impossible to see the difference. When true Christians are in an ill frame, guilt lies on the conscience, which will bring fear, and so prevent the peace and joy of an assured hope.
07(3.00.02.2)
第二個層面的缺陷，以上面的例子來說，是眼睛的缺陷。正如前面說的，恩典g微弱、敗壞的事猖獗，會讓觀察的對象變得模糊，照樣，這些事也會使視力減弱，使一切與屬靈s事物有關的視力變弱，恩典便是其中之一。罪像是某種眼疾，會使人看一個東西的顏色，不同於它原本的顏色；又像一些其它疾病會使人的味覺出問題，以至無法分辨有益健康的美味佳肴與腐壞的食物，任何食物嘗起來都是苦的。
Secondly. There is in such a case a defect in the eye. As the feebleness of grace and prevalence of corruption obscures the object, so it enfeebles the sight; it darkens the sight as to all spiritual objects, of which grace is one. Sin is like some distempers of the eyes, that make things to appear of different colours from those which properly belong to them, and like many other distempers, that put the mouth out of taste so as to disenable it from distinguishing good and wholesome food from bad, but every thing tastes bitter.
08
如果一個人的屬靈光景fm敗壞，屬血氣，就只會使他們屬靈的s感官嚴重扭曲，無法判斷並分辨屬靈的s事物。
Men in a corrupt and carnal frame have their spiritual senses in but poor plight for judging and distinguishing spiritual things.
09
由於這些原因，所以儘管一個身處這種景況的人得到了甚麼記號，也無法真正滿足他的需要：就算他有最棒的記號，絕對不會出錯，而且講得清楚明白，對他們也是無益。這就好像一個人在黑暗中，給他規則去分辨東西：這些東西原本是可見的，本身也可能差異極大，也可以向他描述其差異，描述得極其完整清楚；但這一切都不足以使他分辨126 它們，因為他身處黑暗中。所以在這種情況下，許多人花時間做徒勞無益的事，例如沉思過去的經歷，用他們從講台所聽到或從書上看到的記號來自我省察；但他們有其它工作要做，乃是他們加倍該做的；如果他們忽略這些工作，即使他們花很多時間在自我反省上面，多到前所未有的程度，這一切的工夫都很可能是徒然的。當滅之物要從他們的帳中除掉，亞干要被殺；除非這些事先做好，否則他們就一直有問題，有麻煩。
For these reasons no signs that can be given, will actually satisfy persons in such a case: let the signs that are given be never so good and infallible, and clearly laid down, they will not serve them. It is like giving a man rules how to distinguish visible objects in the dark; the things themselves may be very different, and their difference may be very well and distinctly described to him; yet all is insufficient to enable him to distinguish 126 them, because he is in the dark. And therefore many persons in such a case spend time in a fruitless labour, in poring on past experiences, and examining themselves by signs they hear laid down from the pulpit, or that they read in books; when there is other work for them to do, that is much more expected of them; which, while they neglect, all their self-examinations are like to be in vain if they should spend never so much time in them. The accursed thing is to be destroyed from their camp, and Achan to be slain; and until this be done they will be in trouble.
10
神的安排是讓人藉由「治死敗壞，恩典g增多且活潑地生發功效ex」得著確據，除此以外，別無它法。儘管自我省察是一個非常有用與重要的本分，決不該被忽略；但自我省察不是一個聖徒屬靈光景得療癒的主要手段。靠自我省察得到的確據不如靠行動得到的。使徒保羅主要是以這個方式尋求確據，甚至「忘記背後努力面前的，向著標竿直跑，要得 神在基督耶穌裏從上面召他來得的獎賞；或者他196 也得以從死裏復活」。他主要也是靠這個得到確據的：「所以，我奔跑不像無定向的；我鬥拳不像打空氣的。」（林前九26）他有確據得到獎賞，靠奔跑的成份多過靠思考。他步伐的快速比他檢驗的嚴格更有助於他得到得勝的確據。
It is not God’s design that men should obtain assurance in any other way than by mortifying corruption, and increasing in grace, and obtaining the lively exercises of it. And although self-examination be a duty of great use and importance, and by no means to be neglected; yet it is not the principal means by which the saints do get satisfaction of their good estate. Assurance is not to be obtained so much by self-examination, as by action. The apostle Paul sought assurance chiefly this way, even by “forgetting the things that were behind, and reaching forth unto those things that were before, pressing towards the mark for the prize of the high calling of God in Christ Jesus; if by any means he might attain unto the resurrection of the dead.” And it was by this means chiefly that he obtained assurance, 1 Cor. ix. 26, “I therefore so run, not as uncertainly.” He obtained assurance of winning the prize, more by running than by considering. The swiftness of his pace did more towards his assurance of a conquest, than the strictness of his examination.
10a
要分外殷勤在恩典g上有長進，要分外的殷勤；有了信心，又要加上德行……，乃是使徒彼得給我們的指示，為要「使我們所蒙的恩召和揀選堅定不移……豐豐富富的得以進入我們主─救主耶穌基督永遠的國」，並向我們指明，若沒有這幾樣，我們的眼睛就昏花，好像人在黑暗中，過去的事和未來的事都模糊，既忘了我們舊日的罪已得赦免，又看不清楚我們遙遠的未來在天上的產業（彼後一5-11）。
Giving all diligence to grow in grace, by adding to faith virtue, &c. is the direction that the apostle Peter gives us, for “making our calling and election sure, and having an entrance ministered to us abundantly in into Christ’s everlasting kingdom;” signifying to us, that without this our eyes will be dim, and we shall be as men in the dark, that can not plainly see things past or to come, either the forgiveness of our sins past, or our heavenly inheritance that is future and far off, 2 Peter i. 5-11.
11
127 因此，雖然區分恩典g真偽的有效法則，可以鋪一條路讓人說服假冒為善者，並且對聖徒在許多方面有極大的用處；其中一項益處是有助於使他們除去許多不必要的猶疑，使他們有盼望；但是我決不會以為訂出任何這種法則，不需要其他的方法，就足以讓每位真聖徒看到他們的屬靈光景，或是以為這些規則就是使他們得療癒的主要方法。
127 Therefore, though good rules to distinguish true grace from counterfeit, may tend to convince hypocrites and be of great use to the saints in many respects, and among other benefits may be very useful to them to remove many needless scruples and establish their hope; yet I am far from pretending to lay down any such rules, as shall be sufficient of themselves without other means, to enable all true saints to see their good estate, or as supposing they should be the principal means of their satisfaction.
12(3.00.03)
第三，另一個不太有用的做法，就是從現在或過去的經驗中，訂出分別真假情感a的法則或記號，期盼這樣可以勸服相當數量的假冒為善者，特別是那些已被許多虛假的屬靈開啟和情感a迷惑，並且一旦深陷於虛假的自信中，又因他們自以為的偉大經驗與特權極度自負，就執迷不悟的假冒為善者。這種假冒為善者因他們自己的智慧而自負，又因極度自義而盲目且剛硬（但非常巧妙而隱密，外表裝得非常謙恭），並且大大高抬自己，因而洋洋得意，又對這樣的情形愛不釋手到無可救藥的地步，而且程度之深，就算將他們的虛偽最有力的證據給他們看，常常也起不了甚麼作用。他們的情況實在可悲，僅次於那些犯下不可饒恕之罪的人。有些這樣的人看起來是最不容易認罪悔改的人。
3.
Nor is there much encouragement in the experience of present or past times, to lay down rules or marks to distinguish between true and false affections, in hopes of convincing any considerable number of that sort of hypocrites, who have been deceived with great false discoveries and affections, and are once settled in a false confidence and high conceit of their own supposed great experiences and privileges. Such hypocrites are so conceited of their own wisdom, and so blinded and hardened with a very great self-righteousness (but very subtle and secret, under the disguise of great humility) and so invincible a fondness of their pleasing conceit of their great exaltation, that it usually signifies nothing at all to lay before them the most convincing evidences of their hypocrisy. Their state is indeed deplorable, and next to those that have committed the unpardonable sin. Some of this sort of persons seem to be most out of the reach of means of conviction and repentance.
12a
但訂出一個好的規則不失為一個方法，可以遏阻這種假冒為善者，並勸服許多其它類型的假冒為善者：就算是這種人， 神也是能勸服的，我們不該侷限祂的恩典g，方法也絕不該忽略。此外，這種規則也可能對真聖徒有用，讓他們認出自己是否可能已有假情感a攙雜在在真情感a中，並且可以藉此使他們的信仰r更加純淨，如金子被火試驗一樣。
But yet the laying down good rules may be a means of preventing such hypocrites, and of convincing many of other kinds of hypocrites; and God is able to convince even this kind, and his grace is not to be limited, nor means to be neglected. And besides such rules may be of use to the true saints, to detect false affections, which they may have mingled with true; and be a means of their religion’s becoming more pure, and like gold tried in the fire.
12b
128 前面是這第三部份的大前提，接下來要直接討論分辨真實的信仰情感r-a與虛假的信仰情感r-a要注意哪些事。
128 Having premised these things, I now proceed directly to take notice of those things in which true religious affections are distinguished from false.
這裡面從(3.00.02.1)那段裡開始用到"object"這個字，似乎是將人(聖徒)以客觀物件來審視,("qualification to be viewed and examined”），但他馬上又說 "I do not mean an essential defect; because I suppose the 'person' to be a 'real saint'"(單括號是我加的);所以看起來object這個字在這裡指的是人。
回覆刪除所以我覺得07(3.00.02.2)這段裡的object也可以把它當做人（聖徒）來解釋，所說的視力變弱指的也就是這位聖徒的辨識能力變差了，所以
As the feebleness of grace and prevalence of corruption obscures the object, so it enfeebles the sight; it darkens the sight as to all spiritual objects, of which grace is one.
我認為也可以這樣翻譯：
如同有些聖徒接受的恩典薄弱並受敗壞至混餚不清，他們的屬靈視力也遭到衰減；他們對一切屬靈的事物--包括恩典--的視察能力變黯淡。