信仰中的情感
第三部，記號二２（3.02.3-4）
13(3.02.3)
反之，運行ex在聖徒心中真正且神聖的愛，卻是用另一個方式興起。他們不是先看到 神愛他們，之後才看祂是可敬愛的l；他們乃是先看到 神是可敬愛的l，基督是聖潔與榮耀的，他們的心是先被這景象抓住，而他們心中愛的發動ex往往傾向於從這裡開始的，愛也主要因這些景象而興起的；之後的結果才是他們看見 神的愛，與 神給他們的祝福。 聖徒的情感是從 神開始的，而對自己的愛s-l是後來才插手進入這些情感的，後者只是前者的結果，是次要的。相反地，那些虛假的情感是從自己開始的，而認識 神的優美e和因此產生的感動，變成只是次要而附屬的了。在真聖徒的愛裡面， 神是最底層的基礎；他們是愛 神那無比卓越優美e的本性n，這愛是所有後續情感的基礎，其中對自己的愛s-l是被視為陪襯的：反之，假冒為善者將他自己放在所有基礎的最底層，當作首要f基礎，而把 神放在上層結構；甚至他對 神榮耀本身的認知，也繫於他所關心的私人利益。
Whereas the exercises of true and holy love in the saints arise in another way. They do not first see that God loves them, and then see that he is lovely, but they first see that God is lovely, and that Christ is excellent and glorious, and their hearts are first captivated with this view, and the exercises of their love are wont from time to time to begin here, and to arise primarily from these views, and then, consequentially, they see God’s love and great favour to them. The saint’s affections begin with God, and self-love has a hand in these affections consequentially and secondarily only. On the contrary, those false affections begin with self, and an acknowledgment of an excellency in God, and an affectedness with it, is only consequential and dependent. In the love of the true saint God is the lowest foundation; the love of the excellency of his nature is the foundation of all the affections which come afterwards, wherein self-love is concerned as a handmaid: on the contrary, the hypocrite lays himself at the bottom of all, as the first foundation, and lays on God as the superstructure, and even his acknowledgment of God’s glory itself depends on his regard to his private interest.
14
這種愛己之心s-l對人們的影響可能不只在於單獨的個人，以致這些人因 神向他們個別施恩而受感動；人也會187 因 神向他們所屬群體施恩而受感動，因為單單愛自己s-l這個天然的n原動力p，就可能足以使一個人去關心他所屬國家的利益，無須任何其它的原動力p。以目前的戰事 為例，我們既然同屬一個身體，彼此有如肢體相連，愛己之心s-l就會使天然n人聽到戰情對我們國家 有利就歡喜，不利就難過。照樣，相同的天然n原動力p可以進一步擴展，甚至擴及世界全人類─假設我們得知地球以外也有生物，且知曉他們的景況，可能也會因為地球居民擁有的利益多於其它星球的居民而受感動。照樣，相同的心態p也可能使人因得到比墮落天使更多的利益而受感動。
Self-love may not only influence men, so as to cause them to be affected with God’s kindness to them separately; but also 187 with God’s kindness to them as parts of a community: as a natural principle of self-love, without any other principle, may be sufficient to make a man concerned for the interest of the nation to which he belongs: as, for instance, in the present war, self-love may make natural men rejoice at the successes of our nation, and sorry for their disadvantages, they being concerned as members of the body. So the same natural principle may extend further, and even to the world of mankind, and might be affected with the benefits the inhabitants of the earth have, beyond those of the inhabitants of other planets, if we knew that such there were, and how it was with them. So this principle may cause men to be affected with the benefits that mankind have received beyond the fallen angels.
14a
同理，按這心態p，人也可能會因 神給人類的極佳美物、祂讓祂兒子為墮落人類受死的偉大恩典、基督為我們承受極大痛苦所顯出的奇妙大愛，與他們聽到 神已為我們在天堂預備的極大榮耀，而大大感動，因為這讓他們覺得自己是被關心的、被在意的，是受造物中特別的種類，格外受到厚愛。與前述相同的天然p感恩心態p此時也可能影響人，與前述僅關乎個人利益的情況殊無二致。
And hence men from this principle may be much affected with the wonderful goodness of God to mankind, his great goodness in giving his Son to die for fallen man, and the marvellous love of Christ in suffering such great things for us, and with the great glory they hear God has provided in heaven for us; looking on themselves as persons concerned and interested, as being some of this species of creatures so highly favoured. The same principle of natural gratitude may influence men here, as in the case of personal benefits.
15
但我以上所述，絕不意味所有對 神的感恩都只屬於天然的n層次，也不意味沒有屬靈層次（即出於聖潔與屬神情感）的感恩，而只是意味兩件事：（一）存在一種純屬天然層次的n感恩；（二）人若只因為，或主要因為得到了好處而對 神產生情感，這種情感就只是發ex自天然層次的n感恩。確實還另有出於恩典的g感恩，乃是毋庸置疑的，這與一切天然n人所經歷的感恩有很大的不同，如下：
But these things that I have said do by no means imply, that all gratitude to God is a mere natural thing, and that there is no such thing as a spiritual gratitude, which is a holy and divine affection. They imply no more than that there is a gratitude that is merely natural, and that when persons have affections toward God only or primarily for benefits received, their affection is only the exercise of a natural gratitude. There is doubtless such a thing as a gracious gratitude, which does greatly differ from all that gratitude which natural men experience. It differs in the following respects:
16(3.02.4.1)
1.向 神發出的真感恩或謝意，也就是因神向我們施恩而產生的感激，是源於對 神本質的敬愛，這是之前已立好的基礎；反之，天然的n感激不會先有這樣的基礎。
1.True gratitude or thankfulness to God for his kindness to us, arises from a foundation laid before, of love to God for what he is in himself; whereas a natural gratitude has no such antecedent foundation.
16a
因為蒙受 神的恩慈、出於 神的恩典g而激發對 神的感激之情，總是以心中已存的愛為主幹，這愛一開始是建立在其它基礎之上，188這基礎就是 神本身的無比卓越優美e；之後體驗到 神的恩慈時，就按著已有的傾向將情感流露出來。聖徒先看到 神的榮耀，深深折服，並因此傾心不已，之後他的心便因而柔軟，他也很容易因 神施恩而受感動。若一個人對另一人沒有愛，雖然可能會因某種特別的恩惠出發感激，就如掃羅對大衛的感激，但這有別於一個人已先對他的摯友極為敬愛，然後才產生感激，他的心向著他的摯友也因此變得柔軟，更容易產生感激，產生的方式也有別於掃羅對大衛的感激。愛己s-l並未被排除在屬靈的g感謝之外；聖徒因著 神對他們的恩惠而愛 神，「我愛耶和華，因為他聽了我的聲音和我的懇求。」（詩篇一一六1）但這裡也包括一些其它的東西，而且有另一種層次的愛在為這些感恩的情感預備道路，打下基礎。
The gracious stirrings of grateful affection to God, for kindness received, always are from a stock of love already in the heart, established in the first place on other grounds, viz. 188 God’s own excellency; and hence the affections are disposed to flow out on occasions of God’s kindness. The saint, having seen the glory of God, and his heart being overcome by it, and captivated with love to him on that account, his heart hereby becomes tender, and easily affected with kindnesses received. If a man has no love to another, yet gratitude may be moved by some extraordinary kindness, as in Saul towards David: but this is not the same kind of thing as a man’s gratitude to a dear friend, that his heart was before possessed with a high esteem of, and love to; whose heart by this means became tender towards him, and more easily affected with gratitude, and affected in another manner. Self-love is not excluded from a gracious gratitude; the saints love God for his kindness to them, Psalms cxvi. 1, “I love the Lord, because he hath heard the voice of my supplication.” But something else is included; and another love prepares the way and lays the foundation for these grateful affections.
17(3.02.4.2)
2. 當感激是出於恩典g時，人乃是受 神良善與無條件恩典fg的特質感動，而且這感激並不只是因為他們與這些特質有關係，或是這些特質會影響他們的利益，而是因為這些特質是 神本性n裡面華美與榮耀的一部分。 神那奇妙無比的恩典，顯在祂救贖工作上、並顯在基督的面上，這恩典本身就是無限榮耀的，即使對未蒙 神救贖之恩的天使來說，也是這樣； 神本性n中的道德完美m-p與榮耀大部分是在於這恩典，無論是否向我們發出ex，都是榮耀的；為這恩典生發ex感謝gt的聖徒也是這樣的看法，並只因這恩典本身a-s就在這恩典中歡喜；不過他在其中的個人關切或利益c，也有助於更加激發他的內心m，提升他的注意力與情感；愛己s-l在這裡扮演輔助的角色，有如一個使女，為更高的原則p效力，引領心靈m觀察並省思，並且吸引人，抓住人的注意力，提升喜樂與愛。
2. In a gracious gratitude men are affected with the attribute of God’s goodness and free grace, not only as they are concerned in it, or as it affects their interest, but as a part of the glory and beauty of God’s nature. That wonderful and unparalleled grace of God, which is manifested in the work of redemption, and shines forth in the face of Jesus Christ, is infinitely glorious in itself, and appears so to the angels; it is a great part of the moral perfection and beauty of God’s nature. This would be glorious, whether it were exercised towards us or not; and the saint who exercises a gracious thankfulness for it, sees it to be so, and delights in it as such: though his concern in it serves the more to engage his mind and raise the attention and affection; and self-love here assists as a handmaid, being subservient to higher principles, to lead forth the mind to the view and contemplation, and engage and fix the attention, and heighten the joy and love:
17a
神向他們施恩，是 神放在他們前面的一面透鏡，讓他們可以看見 神良善特質的美麗，這屬性便藉此得以更靠近他們運行ex，並向他們展現，讓他們可以看個清楚。 神更做到一個地步，以致當我們向 神表達神聖的感恩時，我們感動的首要f基礎，並不是我們在 神的美善中對利益的算計，189而是在這之前就已經先安放在人的心裡的另一個源頭，其主幹是愛，愛的對象是 神，原因是 神本性的優美e，這愛使我們的心柔軟，使我們更容易因祂的美善而銘刻imp在心。我們自己的利益，或既得的好處，也不是現在我們生發ex情感的唯一或主要客觀基礎；這基礎乃是 神的良善，這良善乃是 神本性中榮美的一部分。不過 神這可愛l之本性的彰顯，如果是為了我們而發動ex，因而與我們的利益有關，而且明明地擺在我們前面，那麼這也是我們的心m當下注意這榮美本質的好機會，並且有讓人悟性更專注，情感更激昂的效果。
God’s kindness to them is a glass that God sets before them, wherein to behold the beauty of the attribute of God’s goodness. The exercises and displays of this attribute, by this means are brought near to them, and set right before them. So that in a holy thankfulness to God, the concern our interest has in God’s goodness is not the first foundation of our being affected with it; 189 that was laid in the heart before, in that stock of love which was to God for his excellency in himself, that makes the heart tender and susceptive of such impressions from his goodness to us. Nor is our own interest, or the benefits we have received, the only or the chief objective ground of the present exercises of the affection, but God’s goodness as part of the beauty of his nature; although the manifestations of that lovely attribute, set immediately before our eyes, in the exercises of it for us, be the special occasion of the mind’s attention to that beauty at that time, and serves to fix the attention and heighten the affection.
18
可能有人已經準備要用「我們愛，因為 神先愛我們。」（約翰一書四19）反對上面所說的一切，彷彿這節經文暗示 神對真聖徒的愛是他們愛 神的首要f基礎似的。
Some may perhaps be ready to object against the whole that has been said, that text, 1 John iv. 19, “We love him because he first loved us,” as though this implied that God’s love to the true saints were the first foundation of their love to him.
19
為了回答這問題，我留意到使徒在字裡行間的重點，是要藉此凸顯 神對我們的愛，當我們對祂還無絲毫愛意之前，祂就先愛我們了；任何人只要將約翰一書四19-21和約翰一書四9-11對照就會明白，使徒藉「在我們還未愛 神之前， 神已愛我們」這個論點證明， 神對選民e的愛是選民e愛祂的基礎。這推論可從三方面來看：
第三部，記號二２（3.02.3-4）
13(3.02.3)
反之，運行ex在聖徒心中真正且神聖的愛，卻是用另一個方式興起。他們不是先看到 神愛他們，之後才看祂是可敬愛的l；他們乃是先看到 神是可敬愛的l，基督是聖潔與榮耀的，他們的心是先被這景象抓住，而他們心中愛的發動ex往往傾向於從這裡開始的，愛也主要因這些景象而興起的；之後的結果才是他們看見 神的愛，與 神給他們的祝福。 聖徒的情感是從 神開始的，而對自己的愛s-l是後來才插手進入這些情感的，後者只是前者的結果，是次要的。相反地，那些虛假的情感是從自己開始的，而認識 神的優美e和因此產生的感動，變成只是次要而附屬的了。在真聖徒的愛裡面， 神是最底層的基礎；他們是愛 神那無比卓越優美e的本性n，這愛是所有後續情感的基礎，其中對自己的愛s-l是被視為陪襯的：反之，假冒為善者將他自己放在所有基礎的最底層，當作首要f基礎，而把 神放在上層結構；甚至他對 神榮耀本身的認知，也繫於他所關心的私人利益。
Whereas the exercises of true and holy love in the saints arise in another way. They do not first see that God loves them, and then see that he is lovely, but they first see that God is lovely, and that Christ is excellent and glorious, and their hearts are first captivated with this view, and the exercises of their love are wont from time to time to begin here, and to arise primarily from these views, and then, consequentially, they see God’s love and great favour to them. The saint’s affections begin with God, and self-love has a hand in these affections consequentially and secondarily only. On the contrary, those false affections begin with self, and an acknowledgment of an excellency in God, and an affectedness with it, is only consequential and dependent. In the love of the true saint God is the lowest foundation; the love of the excellency of his nature is the foundation of all the affections which come afterwards, wherein self-love is concerned as a handmaid: on the contrary, the hypocrite lays himself at the bottom of all, as the first foundation, and lays on God as the superstructure, and even his acknowledgment of God’s glory itself depends on his regard to his private interest.
14
這種愛己之心s-l對人們的影響可能不只在於單獨的個人，以致這些人因 神向他們個別施恩而受感動；人也會187 因 神向他們所屬群體施恩而受感動，因為單單愛自己s-l這個天然的n原動力p，就可能足以使一個人去關心他所屬國家的利益，無須任何其它的原動力p。以目前的戰事 為例，我們既然同屬一個身體，彼此有如肢體相連，愛己之心s-l就會使天然n人聽到戰情對我們國家 有利就歡喜，不利就難過。照樣，相同的天然n原動力p可以進一步擴展，甚至擴及世界全人類─假設我們得知地球以外也有生物，且知曉他們的景況，可能也會因為地球居民擁有的利益多於其它星球的居民而受感動。照樣，相同的心態p也可能使人因得到比墮落天使更多的利益而受感動。
Self-love may not only influence men, so as to cause them to be affected with God’s kindness to them separately; but also 187 with God’s kindness to them as parts of a community: as a natural principle of self-love, without any other principle, may be sufficient to make a man concerned for the interest of the nation to which he belongs: as, for instance, in the present war, self-love may make natural men rejoice at the successes of our nation, and sorry for their disadvantages, they being concerned as members of the body. So the same natural principle may extend further, and even to the world of mankind, and might be affected with the benefits the inhabitants of the earth have, beyond those of the inhabitants of other planets, if we knew that such there were, and how it was with them. So this principle may cause men to be affected with the benefits that mankind have received beyond the fallen angels.
14a
同理，按這心態p，人也可能會因 神給人類的極佳美物、祂讓祂兒子為墮落人類受死的偉大恩典、基督為我們承受極大痛苦所顯出的奇妙大愛，與他們聽到 神已為我們在天堂預備的極大榮耀，而大大感動，因為這讓他們覺得自己是被關心的、被在意的，是受造物中特別的種類，格外受到厚愛。與前述相同的天然p感恩心態p此時也可能影響人，與前述僅關乎個人利益的情況殊無二致。
And hence men from this principle may be much affected with the wonderful goodness of God to mankind, his great goodness in giving his Son to die for fallen man, and the marvellous love of Christ in suffering such great things for us, and with the great glory they hear God has provided in heaven for us; looking on themselves as persons concerned and interested, as being some of this species of creatures so highly favoured. The same principle of natural gratitude may influence men here, as in the case of personal benefits.
15
但我以上所述，絕不意味所有對 神的感恩都只屬於天然的n層次，也不意味沒有屬靈層次（即出於聖潔與屬神情感）的感恩，而只是意味兩件事：（一）存在一種純屬天然層次的n感恩；（二）人若只因為，或主要因為得到了好處而對 神產生情感，這種情感就只是發ex自天然層次的n感恩。確實還另有出於恩典的g感恩，乃是毋庸置疑的，這與一切天然n人所經歷的感恩有很大的不同，如下：
But these things that I have said do by no means imply, that all gratitude to God is a mere natural thing, and that there is no such thing as a spiritual gratitude, which is a holy and divine affection. They imply no more than that there is a gratitude that is merely natural, and that when persons have affections toward God only or primarily for benefits received, their affection is only the exercise of a natural gratitude. There is doubtless such a thing as a gracious gratitude, which does greatly differ from all that gratitude which natural men experience. It differs in the following respects:
16(3.02.4.1)
1.向 神發出的真感恩或謝意，也就是因神向我們施恩而產生的感激，是源於對 神本質的敬愛，這是之前已立好的基礎；反之，天然的n感激不會先有這樣的基礎。
1.True gratitude or thankfulness to God for his kindness to us, arises from a foundation laid before, of love to God for what he is in himself; whereas a natural gratitude has no such antecedent foundation.
16a
因為蒙受 神的恩慈、出於 神的恩典g而激發對 神的感激之情，總是以心中已存的愛為主幹，這愛一開始是建立在其它基礎之上，188這基礎就是 神本身的無比卓越優美e；之後體驗到 神的恩慈時，就按著已有的傾向將情感流露出來。聖徒先看到 神的榮耀，深深折服，並因此傾心不已，之後他的心便因而柔軟，他也很容易因 神施恩而受感動。若一個人對另一人沒有愛，雖然可能會因某種特別的恩惠出發感激，就如掃羅對大衛的感激，但這有別於一個人已先對他的摯友極為敬愛，然後才產生感激，他的心向著他的摯友也因此變得柔軟，更容易產生感激，產生的方式也有別於掃羅對大衛的感激。愛己s-l並未被排除在屬靈的g感謝之外；聖徒因著 神對他們的恩惠而愛 神，「我愛耶和華，因為他聽了我的聲音和我的懇求。」（詩篇一一六1）但這裡也包括一些其它的東西，而且有另一種層次的愛在為這些感恩的情感預備道路，打下基礎。
The gracious stirrings of grateful affection to God, for kindness received, always are from a stock of love already in the heart, established in the first place on other grounds, viz. 188 God’s own excellency; and hence the affections are disposed to flow out on occasions of God’s kindness. The saint, having seen the glory of God, and his heart being overcome by it, and captivated with love to him on that account, his heart hereby becomes tender, and easily affected with kindnesses received. If a man has no love to another, yet gratitude may be moved by some extraordinary kindness, as in Saul towards David: but this is not the same kind of thing as a man’s gratitude to a dear friend, that his heart was before possessed with a high esteem of, and love to; whose heart by this means became tender towards him, and more easily affected with gratitude, and affected in another manner. Self-love is not excluded from a gracious gratitude; the saints love God for his kindness to them, Psalms cxvi. 1, “I love the Lord, because he hath heard the voice of my supplication.” But something else is included; and another love prepares the way and lays the foundation for these grateful affections.
17(3.02.4.2)
2. 當感激是出於恩典g時，人乃是受 神良善與無條件恩典fg的特質感動，而且這感激並不只是因為他們與這些特質有關係，或是這些特質會影響他們的利益，而是因為這些特質是 神本性n裡面華美與榮耀的一部分。 神那奇妙無比的恩典，顯在祂救贖工作上、並顯在基督的面上，這恩典本身就是無限榮耀的，即使對未蒙 神救贖之恩的天使來說，也是這樣； 神本性n中的道德完美m-p與榮耀大部分是在於這恩典，無論是否向我們發出ex，都是榮耀的；為這恩典生發ex感謝gt的聖徒也是這樣的看法，並只因這恩典本身a-s就在這恩典中歡喜；不過他在其中的個人關切或利益c，也有助於更加激發他的內心m，提升他的注意力與情感；愛己s-l在這裡扮演輔助的角色，有如一個使女，為更高的原則p效力，引領心靈m觀察並省思，並且吸引人，抓住人的注意力，提升喜樂與愛。
2. In a gracious gratitude men are affected with the attribute of God’s goodness and free grace, not only as they are concerned in it, or as it affects their interest, but as a part of the glory and beauty of God’s nature. That wonderful and unparalleled grace of God, which is manifested in the work of redemption, and shines forth in the face of Jesus Christ, is infinitely glorious in itself, and appears so to the angels; it is a great part of the moral perfection and beauty of God’s nature. This would be glorious, whether it were exercised towards us or not; and the saint who exercises a gracious thankfulness for it, sees it to be so, and delights in it as such: though his concern in it serves the more to engage his mind and raise the attention and affection; and self-love here assists as a handmaid, being subservient to higher principles, to lead forth the mind to the view and contemplation, and engage and fix the attention, and heighten the joy and love:
17a
神向他們施恩，是 神放在他們前面的一面透鏡，讓他們可以看見 神良善特質的美麗，這屬性便藉此得以更靠近他們運行ex，並向他們展現，讓他們可以看個清楚。 神更做到一個地步，以致當我們向 神表達神聖的感恩時，我們感動的首要f基礎，並不是我們在 神的美善中對利益的算計，189而是在這之前就已經先安放在人的心裡的另一個源頭，其主幹是愛，愛的對象是 神，原因是 神本性的優美e，這愛使我們的心柔軟，使我們更容易因祂的美善而銘刻imp在心。我們自己的利益，或既得的好處，也不是現在我們生發ex情感的唯一或主要客觀基礎；這基礎乃是 神的良善，這良善乃是 神本性中榮美的一部分。不過 神這可愛l之本性的彰顯，如果是為了我們而發動ex，因而與我們的利益有關，而且明明地擺在我們前面，那麼這也是我們的心m當下注意這榮美本質的好機會，並且有讓人悟性更專注，情感更激昂的效果。
God’s kindness to them is a glass that God sets before them, wherein to behold the beauty of the attribute of God’s goodness. The exercises and displays of this attribute, by this means are brought near to them, and set right before them. So that in a holy thankfulness to God, the concern our interest has in God’s goodness is not the first foundation of our being affected with it; 189 that was laid in the heart before, in that stock of love which was to God for his excellency in himself, that makes the heart tender and susceptive of such impressions from his goodness to us. Nor is our own interest, or the benefits we have received, the only or the chief objective ground of the present exercises of the affection, but God’s goodness as part of the beauty of his nature; although the manifestations of that lovely attribute, set immediately before our eyes, in the exercises of it for us, be the special occasion of the mind’s attention to that beauty at that time, and serves to fix the attention and heighten the affection.
18
可能有人已經準備要用「我們愛，因為 神先愛我們。」（約翰一書四19）反對上面所說的一切，彷彿這節經文暗示 神對真聖徒的愛是他們愛 神的首要f基礎似的。
Some may perhaps be ready to object against the whole that has been said, that text, 1 John iv. 19, “We love him because he first loved us,” as though this implied that God’s love to the true saints were the first foundation of their love to him.
19
為了回答這問題，我留意到使徒在字裡行間的重點，是要藉此凸顯 神對我們的愛，當我們對祂還無絲毫愛意之前，祂就先愛我們了；任何人只要將約翰一書四19-21和約翰一書四9-11對照就會明白，使徒藉「在我們還未愛 神之前， 神已愛我們」這個論點證明， 神對選民e的愛是選民e愛祂的基礎。這推論可從三方面來看：
In answer to this I would observe that the apostle’s drift in these words is to magnify the love of God to us from hence, that he loved us, while we had no love to him; as will be manifest to any one who compares this verse and the two following with the 9th,10th and 11th verses. And that God loved us when then when we had no love to him, the apostle proves by this argument, that God’s love to the his elect is the ground of their love to him. And that it is three ways:—
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