參．記號一１

信仰中的情感
參．記號一１（3.01.01-03）

I.

01(3.01)
真正屬靈且出於恩典的g情感，是源自人心中屬靈的、超越天然的、屬天的注入inf和運行

Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine.

01a(3.01.01.1)
我會在後面解釋這些用語的意涵，並由此看出它們在分辨屬靈情感a與非屬靈情感a上的用處。

I will explain what I mean by these terms, whence will appear their use to distinguish between those affections which are spiritual, and those which are not so.

02

我們看到新約稱真聖徒（或說被　神的靈分別為聖的人）為「屬靈的人」，而且將「屬靈的」說成是他們獨具的特質，他們之所以有別於那些未被分別為聖的人，就是在於這特質。上述顯而易見，因為新約把「屬靈的人」和「天然的n人」或「屬肉體的c人」看成是相反的兩類，彼此對立；「然而，屬血氣的人不領會　神聖靈的事，反倒以為愚拙，並且不能知道，因為這些事惟有屬靈的人才能看透。屬靈的人能看透萬事，卻沒有一人能看透了他。」（林前二14-15）聖經本身已經解釋「屬血氣的人」指的是「不虔誠的人」，或沒有恩典g的人，說明如下：使徒猶大先在猶大書4節說到有些不虔誠的人偷著進來，然後在猶大書19節說：「這就是那些引人結黨、屬乎血氣、沒有聖靈的人。」以解釋為何這些人的行為像他講的那麼邪惡。這裏的「屬乎血氣」原文是ψυχικοι，與林前二14的「天然的」是同一個字。同理，在兩節之後的林前三1「弟兄們，我從前對你們說話，不能把你們當作屬靈的，只得把你們當作屬肉體……的」，198 這裏將「屬靈的」與「屬肉體的」對照：而前後的關連清楚顯示這裏的對比和前面林前二14「屬靈的人」與「屬乎血氣」的對比是一樣的意思。換言之，這裏大致上是將他們視為「沒有被分別為聖的人」。使徒用「屬肉體的」指敗壞、未被分別為聖，這是格外明顯的，有以下經文為證，如羅七25 、129 羅八1 、羅八4-9 、羅八12 、羅八13 、加五16-23 ，亦參西二18 。這樣看來，若這些經文中的「屬血氣的」與「屬肉體的」的意思是「未被分別為聖的」，那麼毫無疑問，這些字的反義字「屬靈的」意思就是「被分別為聖的」、「出於恩典的g」。
We find that true saints, or those persons who are sanctified by the Spirit of God, are in the New Testament called spiritual persons. And their being spiritual is spoken of as their peculiar character, and that wherein they are distinguished from those who are not sanctified. This is evident, because those who are spiritual are set in opposition to natural men and carnal men. Thus the spiritual man and the natural man are set in opposition one to another, 1 Cor. ii. 14,15, “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things.” The scripture explains itself to mean an ungodly man, or one that has no grace, by a natural man. Thus the apostle Jude, speaking of certain ungodly men that had crept in unawares among the saints, verse 4, of his epistle, says, v. 19, “These are sensual, having not the Spirit.” This the apostle gives us as a reason why they behaved themselves in such a wicked manner as he had described. Here the word translated sensual, in the original is Psychikoi; which is the very same, which in those verses in 1 Cor. chap. ii. is translated natural. In the like manner, in the continuation of the same discourse, in the next verse but one, spiritual men are opposed to carnal men; which the connexion plainly shows means the same, as spiritual men and natural men, in the foregoing verses; “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal;” i.e, as in a great measure unsanctified. That by carnal the apostle means corrupt and unsanctified, is abundantly evident, by Rom. vii. 25, and 129 viii. 1,4,5,6,7,8,9,12,13. Gal. v. 16, to the end. Col. ii. 18. Now therefore, if by natural and carnal, in these texts, he be he intended unsanctified, then doubtless by spiritual, which is opposed thereto, is meant sanctified and gracious.

03

而正如聖經稱聖徒為「屬靈的」，照樣，我們也看到聖經稱某些特質pp、性質qt，與原則p為「屬靈的」，例如羅八6-7中「屬靈的心思」（《和合本》作「體貼聖靈」）、「屬靈的智慧」（西一9）、「屬靈的福氣」（弗一3）。

And as the saints are called spiritual in scripture, so we also find that there are certain properties, qualities and principles, that have the same epithet given them. So we read of a “spiritual mind,” Rom. viii. 6,7, and of “spiritual wisdom,” Col. i. 9, and of “spiritual blessings,” Eph. i. 3.

04

既是這樣，我們便可看出，「屬靈的」這稱號在這些經文與其它新約的平行經文中，並不是用來指人或物與人的靈sp或魂s之間的任何關係（這裏所謂人的靈，乃是指人裏面屬靈的部分，與身體〔即屬物質的部分〕相對）。一個性質qt並不會因為它是位於心靈s中，而非身體中，就被稱為屬靈的：因為有些聖經稱為屬肉體或屬血氣的特質pp，也是位於心靈s中，和那些屬靈的特質pp位於心靈s的程度一樣。因此，使徒在西二18所稱「屬血氣的心思」（《和合本》作「慾心」），指的乃是驕傲、自以為義，自恃聰明。同理，一個東西也不會因為它與非物質或無形的事物有關，就可以稱為「屬靈的」，因為智慧人的智慧與世上有權有位之人的智慧也是這樣，他們也與屬靈領域的非物質事物打交道，但使徒仍稱他們是「屬血氣的人」，完全不知道屬靈的事（林前二14）。

Now it may be observed that the epithet spiritual, in these and other parallel texts of the New Testament, is not used to signify any relation of persons or things to the spirit or soul of man, as the spiritual part of man in opposition to the body, which is the material part. Qualities are not said to be spiritual, because they have their seat in the soul, and not in the body: for there are some properties that the scripture calls carnal or fleshly, which have their seat as much in the soul as those properties that are called spiritual. Thus it is with pride and self-righteousness, and a man’s trusting to his own wisdom, which the apostle calls fleshly, Col. ii. 18. Nor are things called spiritual because they are conversant about those things that are immaterial and not corporeal. For so was the wisdom of the wise men and princes of this world, conversant about spirits and immaterial beings; which yet the apostle speaks of as natural men, totally ignorant of those things that are spiritual, 1 Cor. chap. ii.

04a

但一個人或一件事若與聖靈或　神的靈有關，新約就稱他為「屬靈的」了。「靈」這個字被用來指三位一體的第三位時，是一個名詞，聖經中的「屬靈的」乃是由它而來的形容詞。按這樣的說法，基督徒被稱為屬靈的人，原因有二：（一）因為他們是從聖靈生的，（二）　神的靈住在他們裏面，對他們有產生從　神而來的影響inf。而一件事被稱為屬靈的，是由於它與聖靈有關199 ；「並且我們講說這些事，不是用人智慧所指教的言語，乃是用聖靈所指教的言語，將屬靈的話解釋屬靈的事。然而，屬血氣的人不領會　神聖靈的事，反倒以為愚拙，並且不能知道，因為這些事惟有屬靈的人才能看透。」130 （林前二13-14）保羅自己在此明白表示，他用「屬靈的事」的意思是指屬乎聖靈的事，與聖靈所指教的事。這道理可以從整個上下文看得格外清楚明白。還有一節經文：「體貼肉體的，就是死；體貼聖靈的，乃是生命、平安。」（羅八6）保羅接下去在第9節解釋「體貼肉體」和「體貼聖靈」是甚麼意思，他指出所謂「體貼聖靈」乃是指　神的靈內住在心裏，並對他產生從　神而來的影響inf：「如果　神的靈住在你們心裏，你們就不屬肉體，乃屬聖靈了。人若沒有基督的靈，就不是屬基督的。」（羅八9）從整個上下文也可清楚看出同樣的結論，但如果要把新約中全部的引據都提出來，時候就不夠了。

But it is with relation to the Holy Ghost, or Spirit of God, that persons or things are termed spiritual in the New Testament. Spirit, as the word is used to signify the third person in the trinity, is the substantive, of which is formed the adjective spiritual, in the holy scriptures. Thus Christians are called spiritual persons, because they are born of the Spirit, and because of the indwelling and holy influences of the Spirit of God in them. And things are called spiritual as related to the Spirit of God, 1 Cor. ii. 13,14, “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of 130 the Spirit of God.” Here the apostle himself expressly signifies that by spiritual things he means the things of the Spirit of God, and things which the Holy Ghost teacheth. The same is yet more abundantly apparent by viewing the whole context. Again, Rom. viii. 6. To be carnally minded is death; to be spiritually minded is life and peace. The apostle explains what he means by being carnally and spiritually minded, in what follows in the 9th verse, and shows that by being spiritually minded, he means a having the indwelling and holy influences of the Spirit of God in the heart. “But ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” The same is evident by all the context. But time would fail to produce all the evidences there are of this in the New Testament.

05

這裏還有一點必須留意：雖然一個人或一件事被稱為屬靈的，乃是因為他與　神的靈有關聯，受　神的靈影響inf，但　神對人產生的影響有很多種類，並不是每個受到　神的靈任何一種影響inf的人，新約都一律稱他們為屬靈的。那些只受　神的靈一般的c能力影響inf的人，在上述經文中就沒有被稱為「屬靈的」，只有那些擁有　神的靈特殊的sp、出於恩典的g、且具有救贖果效影響inf的人，才被稱為「屬靈的」，因為前面已經說明，「屬靈的人」的意思顯然就是虔誠的人，與屬血氣的、屬肉體的，未被分別為聖的人相對。而且保羅在羅八6所說的「屬靈的心思」（《和合本》作「體貼聖靈」）意思非常明顯是指出於恩典的心思。而儘管聖靈特殊的extr恩賜（這是屬血氣的人也有可能得到的）會因為它們來自聖靈而有時被稱之為屬靈的，但是按新約慣常的用語，屬血氣的人無論得到哪種聖靈的恩賜，都不會被稱為屬靈的人，因為那些被稱為屬靈的人，不是因為他們擁有聖靈的恩賜，而是由於擁有聖靈的美德，正如加六1所顯明的：「弟兄們，若有人偶然被過犯所勝，你們屬靈的人就當用溫柔的心把他挽回過來；」溫柔的心就是保羅在前面闡述聖靈的果子時131 提到的美德之一。按照新約的用語，必須是真正出於恩典g、神聖的、且是聖徒獨有的特質q，才稱它們為屬靈的。

And it must be here observed, that although it is with relation to the Spirit of God and his influences, that persons and things are called spiritual; yet not all those persons who are subject to any kind of influence of the Spirit of God, are ordinarily called spiritual in the New Testament. They who have only the common influences of God’s Spirit, are not so called in the places cited above, but only those who have the special, gracious and saving influences of God’s Spirit; as is evident, because it has been already proved that by spiritual men are is meant godly men, in opposition to natural, carnal and unsanctified men. And it is most plain, that the apostle by spiritually minded, Rom. viii. 6, means graciously minded. And though the extraordinary gifts of the Spirit which natural men might have, are sometimes called spiritual, because they are from the Spirit; yet natural men, whatever gifts of the Spirit they had, were not in the usual language of the New Testament called spiritual persons. For it was not by mens having the gifts of the Spirit, but by their having the virtues of the Spirit that they were called spiritual; as is apparent by Gal. vi. 1, “Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness.” Meekness is one of those virtues which the apostle had just spoken of, in the verses next preceding, showing what are 131 the fruits of the Spirit. Those qualifications are said to be spiritual, in the language of the New Testament, which are truly gracious and holy, and peculiar to the saints.

06

按上述的推論，當我們讀到屬靈的智慧與悟性時（如200 「因此，我們自從聽見的日子，也就為你們不住地禱告祈求，願你們在一切屬靈的智慧悟性上，滿心知道　神的旨意；」〔西一9〕），這裏所指的智慧乃是出於　神的g，是源於　神的靈使人聖別的影響inf，因為「屬靈的智慧」無疑是指與聖經所說「屬血氣的智慧」相反的那種智慧，就如屬靈的人是與屬血氣的人相反一樣。而且同理可知，屬靈的智慧顯然和雅各在（雅三17）所說「惟獨從上頭來的智慧，先是清潔，後是和平，溫良柔順，滿有憐憫，多結善果，沒有偏見，沒有假冒。」中「從上頭來的智慧」是一樣的，因為他在雅三15中認為這屬靈的智慧是與屬血氣（《和合本》作「屬情慾的」）的智慧相對。雅三15「這樣的智慧不是從上頭來的，乃是屬地的，屬情慾的」中「屬情慾的」與林前二14的「屬血氣的」原文是同一個字。

Thus when we read of spiritual wisdom and understanding, (as in Col. i. 9, “We desire that ye may be filled with the knowledge of his will, in all wisdom and spiritual understanding,”) hereby is intended that wisdom which is gracious, and from the sanctifying influences of the Spirit of God. For doubtless, by spiritual wisdom is meant that which is opposite to what the scripture calls natural wisdom; as the spiritual man is opposed to the natural man. And therefore spiritual wisdom is doubtless the same with that wisdom which is from above, that the apostle James speaks of, Jam. iii. 17, “The wisdom that is from above, is first pure, then peaceable, gentle,” &c. for this the apostle opposes to natural wisdom, verse 15: “This wisdom descendeth not from above, but is earthly, sensual”—the last word in the original is the same that is translated natural, in 1 Cor. ii. 14.

07

所以，儘管屬血氣的n人可以受　神的靈多方影響inf，如聖經多處所示（民廿四2、撒上十10、撒上十一6、撒上十六14、林前十三1-3、來六4-6等），但就聖經上的觀點來說，他們卻不是屬靈的人；而聖靈在他們身上的影響inf所產生的一般的c恩賜、特質qt或情感a，也不能稱為屬靈的。兩者差異極大。

So that although natural men may be the subjects of many influences of the Spirit of God, as is evident from by many scriptures, as Numb. xxiv. 2. 1 Sam. x. 10, and xi. 6, and xvi. 14, 1 Cor. xiii. 1,2,3, Heb. vi. 4,5,6, and many others; yet they are not, in the sense of the scripture, spiritual persons; neither are any of those effects, common gifts, qualities or affections, that are from the influence of the Spirit of God upon them, called spiritual things. The great difference lies in these two things.

08(3.01.01.2.1)

第一，　神的靈賜給真聖徒，是要居住在他們裏面，做為祂長久的居所；並且對他們的心產生影響inf，成為他們更新之後的本性n運作的原則p，乃是屬天的d、超自然的生命與行動的源頭。聖經對聖靈的描述不只是推動並偶爾影響inf聖徒，而是還居住在他們內心，有如住在聖殿，為祂自己永久的居所（林前三16、林後六16、約十四16-17）。聖經甚至將聖靈描述成與人心靈s的各種功能f 結合，以至於祂居住在人的心s中，成為更新之後的本性n或生命的原則p或源頭。

1. The Spirit of God is given to the true saints to dwell in them, as his proper lasting abode; and to influence their hearts, as a principle of new nature, or as a divine supernatural spring of life and action. The scriptures represent the Holy Spirit not only as moving and occasionally influencing the saints, but as dwelling in them as his temple, his proper abode, and everlasting dwelling place, 1 Cor. iii. 16, 2 Cor. vi. 16, John xiv. 16,17. And he is represented as being there so united to the faculties of the soul, that he becomes there a principle or spring of new nature and life.

09

所以聖經說到聖徒，是說基督在他們裏面活著（加二20）。132 基督藉著祂的靈，不只是在他們裏面，而且是活在他們裏面，以致他們是靠祂的生命而活；因此祂的聖靈與他們結合，成為他們裏面的生命原則p；他們不只是飲於這活水，而且「這活水」會在他們心s裏「成為泉源，直湧到永生」（約四14），便成為他們生命的原則p；約翰解釋這活水是指　神的聖靈（約七38-39）。公義的太陽所發出的光芒不只照在他們身上，還他們與祂有份cm到一個地步，以致他們也發光，一個個都成為小太陽，有那照耀他們之太陽的形像201 ；真葡萄樹的汁漿不只是流到他們那裏，像流到承接汁漿的器皿一樣，而是像汁漿從樹幹流到活枝子一樣，並在那枝子中成為它生命的原則p。聖靈s是這樣傳給cm聖徒並與他們聯合，他們也因此才名符其實，得以稱為屬靈的。

So the saints are said to live by Christ living in them, Gal. ii. 20. 132 Christ by his Spirit not only is in them, but lives in them; and so that they live by his life; so is his Spirit united to them as a principle of life in them; they do not only drink living water, but this “living water becomes a well or fountain of water” in the soul, “springing up into spiritual and everlasting life,” John iv. 14, and thus become a principle of life in them. This living water, this evangelist himself explains to intend the Spirit of God, chap. vii. 38,39. The light of the Sun of righteousness does not only shine upon them, but is so communicated to them that they shine also, and become little images of that Sun which shines upon them; the sap of the true vine is not only conveyed into them, as the sap of a tree may be conveyed into a vessel, but is conveyed as sap is from a tree into one of its living branches, where it becomes a principle of life. The Spirit of God being thus communicated and united to the saints, they are from thence properly denominated from it, and are called spiritual.

10

另一方面，雖然　神的靈可以在許多方面對屬血氣的n人產生影響inf；但由於　神的靈並未與他們有份c到一個地步，成為居住在他們內心的原則p，所以他們不會從中得到從　神而來的名份或屬性；因為他們並未與　神的靈聯合，所以他們所經歷的並不是屬於他們自己的。光可以照在非常黑或非常暗的物體上，而雖然那物體接受光的照射，但因為那光不會在它裏面成為發光的原則p，使物體可以發光，所以這物體本質上prop並未得到光的特性dn，使它可以稱為發光體。所以若　神的靈只是在人的心so裏運行，並未使祂有份於cm人的心，成為人心中的主動源頭p，就不能稱它為屬靈的。一個物體如果持續在黑暗的狀態，儘管光照在它上面，也不能說它是有光的；照樣，聖經說屬血氣的n人「沒有聖靈」（猶大書19節）。

On the other hand, though the Spirit of God may many ways influence natural men; yet because it is not thus communicated to them, as an indwelling principle, they do not derive any denomination or character from it; for there being no union, it is not their own. The light may shine upon a body that is very dark or black; and though that body be the subject of the light, yet because the light becomes no principle of light in it, so as to cause the body to shine, hence that body does not properly receive its denomination from it, so as to be called a lightsome body. So the Spirit of God acting upon the soul only, without communicating itself to be an active principle in it, can not denominate it spiritual. A body that continues black, may be said not to have light, though the light shines upon it: so natural men are said “not to have the Spirit,” Jude 19, sensual, or natural (as the word is elsewhere rendered) having not the Spirit.

11(3.01.01.2.2)

第二，還有一個理由使聖徒與他們的德行被稱為屬靈的s（這是首要的事），就是　神的靈居住在他們心s中，作為維繫生命的源頭p，在人心s中發出果效，祂也在其中展現exert並傳遞cm他自己特有的屬性n。　神的靈其屬性n就是聖潔，133 所以祂在聖經中被稱為聖靈。聖潔可說是屬天d性情n的甜美，乃是聖靈特有的性情n，正如熱是火的本質n、馨香是聖膏油的本質n一樣（這聖膏油乃是　神在摩西時代安排作為聖靈主要的預表）。其實更可以說聖潔是聖靈特有屬性n，就像甜蜜是香膏香氣的本性n一樣。　神的靈住在聖徒心中乃是到一個地步，好比種子或生命的源頭，以祂甜美神聖的本性n展現並傳遞祂自己，使人的心s與　神的美麗和基督的喜樂有份，以致聖徒既與聖靈有這樣的交通或參與，就得以真實有份於天父和祂的兒子耶穌基督。202 聖徒心中領受的恩典g，與屬天的d聖潔是同樣的本性n，本質絲毫不差，但程度則是遠遠不如；就像太陽照在鑽石上所發出的光芒，與太陽光的本質n相同，但程度則是微不足道。因此基督在（約三6）說：「從靈生的就是靈」；亦即聖徒心中所生出的恩典g，是和聖靈本質n相同的東西，所以可以在本質上prp稱為屬靈的s本性n；同理，從肉身生的就是肉身，從敗壞生的就是敗壞。

2. Another reason why the saints and their virtues are called spiritual (which is the principal thing) is, that the Spirit of God, dwelling as a vital principle in their souls, there produces those effects wherein he exerts and communicates himself in his own proper nature. Holiness is the nature of the Spirit of God, 133 therefore he is called in scripture the Holy Ghost. Holiness, which is as it were the beauty and sweetness of the divine nature, is as much the proper nature of the Holy Spirit, as heat is the nature of fire, or sweetness was the nature of that holy anointing oil which was the principal type of the Holy Ghost in the Mosaic dispensation; yea, I may rather say, that holiness is as much the proper nature of the Holy Ghost, as sweetness was the nature of the sweet odour of that ointment. The Spirit of God so dwells in the hearts of the saints, that he there, as a seed or spring of life, exerts and communicates himself, in this his sweet and divine nature, making the soul a partaker of God’s beauty and Christ’s joy, so that the saint has truly fellowship with the Father, and with his Son Jesus Christ, in thus having the communion or participation of the Holy Ghost. The grace which is in the hearts of the saints, is of the same nature with the divine holiness, as much as it is possible for that holiness to be, which is infinitely less in degree; as the brightness that is in a diamond which the sun shines upon, is of the same nature with the brightness of the sun, but only that it is as nothing to it in degree. Therefore Christ says, John iii. 6. “That which is born of the Spirit, is spirit;” i.e. the grace that is begotten in the hearts of the saints is something of the same nature with that Spirit, and so is properly called a spiritual nature; after the same manner as that which is born of the flesh is flesh, or that which is born of corrupt nature is corrupt nature.

12

但　神的靈從來不照這樣的方式影響inf屬血氣之n人的心m。雖然祂可以用許多方式影響inf他們，但祂從來不會在任何影響中，將祂自己特有的pro屬性n傳遞c給他們。固然，無論在聖徒或是罪人的心m中，祂決不會行違反祂本性n的事：但是，　神的靈可以用合乎祂本性n的方式運行在人身上，而不以祂特有的pro本性n去影響他們的心靈活動或運作ex：　神的靈可以這樣行，使祂的活動合乎祂的本性n，但活動的結果也可以完全不將祂自己特有的pro本性n傳遞出去。照這種說法，我們可以舉個例子，　神的靈可以用合乎祂本性n的方式運行在水面上134 ，但運行中完全沒有傳遞祂的自己。水在動的時候，完全沒有任何聖靈s特有的本性n在其中。照樣，祂可以用多種方式運行在人的心m中，而不傳遞祂自己，這與祂運行在無生命之物的情形殊無二致。

But the Spirit of God never influences the minds of natural men after this manner. Though he may influence them many ways, yet he never, in any of his influences, communicates himself to them in his own proper nature. Indeed he never acts disagreeably to his nature, either on the minds of saints or sinners. But the Spirit of God may act upon men agreeably to his own nature, and not exert his proper nature in the acts and exercises of their minds. The Spirit of God may act so, that his actions may be agreeable to his nature, and yet may not at all communicate himself in his proper nature, in the effect of that action. Thus, for instance, the Spirit of God moved upon the face 134 of the waters, and there was nothing disagreeable to his nature in that action, but yet he did not at all communicate himself in that action; there was nothing of the proper nature of the Holy Spirit in that motion of the waters. And so he may act upon the minds of men many ways, and not communicate himself any more than when he acts on inanimate things.

13

這樣看來，不只是聖靈這位運行者與其運行對象的關係有不同的方式─就像祂在聖徒裏面的運行是居住在他們裏面，成為一個永久的行為原則p，但祂不會這樣運行在罪人身上─而且其造成的影響inf和運行的本質也是不同的，產生的功效更是大相逕庭。所以不只當人在有　神的靈居住其間而可被稱為屬靈的，還有那些在他們裏面由聖靈s產生的本性q、情感a與經驗，也是屬靈的；也因此其本質n與種類大大不同於屬血氣的n人在屬血氣的狀態中所領受的，或可能領受的；也大大不同於所有人或魔鬼可以做的工作。聖靈內住工作的屬靈，是用這麼高的標準來衡量的，因此超越所有其他工作，是聖靈特有的工作。203 沒有其它工作如此崇高而超絕；因為　神不會在任何其它工作中那麼多地傳遞cm自己，使受造之物可以與　神有份到那麼高的層次；

Thus not only the manner of the relation of the Spirit, who is the operator, to the subject of his operations, is different; as the Spirit operates in the saints, as dwelling in them, as an abiding principle of action, whereas he doth not so operate upon sinners; but the influence and operation itself is different, and the effect wrought exceeding different. So that not only the persons are called spiritual, as having the Spirit of God dwelling in them; but those qualifications, affections and experiences, that are wrought in them by the Spirit, are also spiritual, and therein differ vastly in their nature and kind from all that a natural man is or can be the subject of, while he remains in a natural state; and also from all that men or devils can be the authors of. It is a spiritual work in this high sense; and therefore above all other works is peculiar to the Spirit of God. There is no work so high and excellent; for there is no work wherein God doth so much communicate himself, and wherein the mere creature hath, in so high a sense, a participation of God;

13a

所以聖經說聖徒與　神的性情有份（彼後一4），並且有　神住在他們裏面，他們也住在　神裏面（約壹四12；約壹四15-16；約壹三21），並且基督也在他們裏面（約十七21；羅八10），成為永生　神的聖殿（林後六16），靠基督的生命而活（加二20），在祂的聖潔上有份（來十二10），對基督的愛在他們裏面（約十七26），他們心裏充滿耶穌的喜樂（約十七13），在　神的光中得見光，叫他們喝　神樂河的水（詩卅六8-9），與　神相交，或與　神相交、同行（約壹一3）。但聖徒並不是得與　神的本質有份，如某些異端可憎冒瀆的說法與想法，與　神一起「成為　神」，135 與基督一起「成為基督」；

so that it is expressed in scripture by the saints, “being made partakers of the divine nature,” 2 Peter i. 4, and “having God dwelling in them, and they in God,” 1 John iv. 12,15,16, and chap. iii. 21, “and having Christ in them,” John xvii. 21, Rom. viii. 10, “being the temples of the living God,” 2 Cor. vi. 16, “living by Christ’s life,” Gal. ii. 20, “being made partakers of God’s holiness,” Heb. xii. 10, “having Christ’s love dwelling in them,” John xvii. 26, “having his joy fulfilled in them;” John xvii. 13, “seeing light in God’s light, and being made to drink of the river of God’s pleasures,” Psalms xxxvi. 8,9, “ “ having fellowship with God, or communicating and partaking with him” (as the word signifies) 1 John i. 3. Not that the saints are made partakers of the essence of God, and so are godded with God, and 135 christed with Christ, according to the abominable and blasphemous language and notions of some heretics:

13b

按著聖經的用語，他們乃是與　神的豐盛有份（弗三17-19；約一16），也就是按著受造者的度量與承受力，與　神屬靈的榮美與喜樂有份，因為這明顯是聖經用「豐盛」這字所要表達的。因此，聖徒心中的恩典g既是　神最榮耀的工作，祂在其中傳遞cm祂本性n中的良善，這便毫無疑問是祂獨有的工作，並且以卓越的方式完成，超越一切受造物的能力。而　神的靈在其中的影響inf，既因而是　神獨有的，也是　神在其中所做的，便以如此崇高的方式傳遞祂自己，並使受造物與屬天的d性情n有份（　神的靈以祂自己特有的本性n傳遞祂自己）。這就是我說「真正出於恩典的情感g-a，是源自屬靈的s與屬天的d注入/影響inf）」時，「屬天的d注入/影響inf）」的意思。

but, to use the scripture phrase, they are made partakers of God’s fulness, Eph. iii. 17,18,19, John i. 16, that is, of God’s spiritual beauty and happiness, according to the measure and capacity of a creature; for so it is evident the word fulness signifies in scripture language. Grace in the hearts of the saints being therefore the most glorious work of God, wherein he communicates the goodness of his nature, it is doubtless his peculiar work, and in an eminent manner above the power of all creatures. And the influences of the Spirit of God in this, being thus peculiar to God, and being those wherein God does, in so high a manner, communicate himself, and make the creature partaker of the divine nature (the Spirit of God communicating itself in its own proper nature) this is what I mean by those influences that are divine, when I say that “truly gracious affections do arise from those influences that are spiritual and divine.”

14(3.01.02)

按照前面已說過的來看，真聖徒只擁有屬靈的事物；其他人擁有的，按著我們前面的定義都不是屬天的d。他們不只是沒有像聖徒們那樣以如此崇高的程度與　神的靈有份，他們所擁有的根本不是那種本性n與種類的事物。由於使徒雅各告訴我們，屬血氣的n人沒有聖靈s；且基督教導我們重生或從聖靈而生的必要性，並且由此引申出從肉身生的，就是肉身，沒有聖靈s（約三6）。他們裏面沒有　神的靈任何程度的內住204 ；因使徒教導，若有　神的靈住在人的心裏，那人就是屬聖靈的（羅八9-11），又說擁有　神的靈是人得到永遠基業的一個確切的記號，因聖經說　神的靈是得基業的憑據（林後一22；林後五5；弗一14），也提到擁有任何程度的聖靈s是一個屬基督的確實記號「　神將祂的靈賜給我們，從此就知道我們是住在祂裏面，祂也住在我們裏面。」（約壹四13）

The true saints only have that which is spiritual; others have nothing which is divine in the sense that has been spoken of. They not only have not these communications of the Spirit of God in so high a degree as the saints, but have nothing of that nature or kind. For the apostle James tells us that natural men have not the Spirit; and Christ teaches the necessity of a new birth, or of being born of the Spirit, from this, that he that is born of the flesh, has only flesh, and no Spirit, John iii. 6. They have not the Spirit of God dwelling in them in any degree; for the apostle teaches, that all who have the Spirit of God dwelling in them, are some of his, Rom. viii. 9-11. And a having the Spirit of God is spoken of as a certain sign that persons shall have eternal inheritance; for it is spoken of as the earnest of it, 2 Cor. i. 22, and v. 5, Eph. i. 14, and a having any thing of the Spirit is mentioned as a sure sign of being in Christ, 1 John iv. 13. “Hereby know we that we dwell in him, because he hath given us of his Spirit.”

14a

至於罪人，他們不僅不像聖徒擁有那麼多　神的性情，而是根本與　神的性情無分，這表示他們完全沒有　神的性情，因為與　神的性情有份136 乃是真聖徒的獨特恩賜（彼後一4）。罪人與　神的聖潔上無分（來十二10）。一個屬血氣的n人沒有絲毫與屬靈事物相關的經驗。使徒教導我們說：屬血氣的n人與屬靈事物的距離是如此遙遠，以至於完全不明白它們，對它們全然陌生，談論這些事對他而言全是愚蠢與荒謬，他完全不知道它的意義，「然而，屬血氣的人不領會　神聖靈的事，反倒以為愚拙，並且不能知道，因為這些事惟有屬靈的人才能看透。」（林前二14）基督也有類似的教導，說世人是完全不知道　神的靈的「就是真理的聖靈，乃世人不能接受的；因為不見他，也不認識他。你們卻認識他，因他常與你們同在，也要在你們裏面。」（約十四17）更加明顯的是：屬血氣的n人裏面沒有任何與聖徒們的真恩典g相同的本性n，因為在使徒對我們的教導中，他們之中那些離信仰r最遠的人，心中沒有慈愛，或說基督徒特有的愛（林前十三1）。基督在別處也這樣指責法利賽人，就是那些高高在上的信仰r假冒者，說他們「心裏沒有　神的愛」（約五42）。因此屬血氣的n人沒有與基督相交，或與祂有份，不是祂的同伴（如這些文字表示的），因為聖經說這些是聖徒獨有的特權（約壹一3；約壹一6；約壹一7；林前一8-9）。而且聖經論到一個人心s裏若真的有出於恩典的g原則p（雖然一開始只像種子種在心s裏），他就不可能是一個罪人，因為「他有這恩典的g原則p」與「他是罪人」兩者是格格不入的（約壹三9）。並且屬血氣的n在聖經中被描述成沒有屬靈的s亮光，沒有屬靈的s生命，沒有屬靈的s本質；因此歸信c常被比喻成瞎眼得見，死人復活，創造之工（受造物得以完全更新），成為新生的嬰孩。

Ungodly men not only have not so much of the divine nature as the saints, but they are not partakers of it; which implies that they have nothing of it; for a being 136 partaker of the divine nature is spoken of as the peculiar privilege of the true saints, 2 Peter i. 4. Ungodly men are not “partakers of God’s holiness,” Heb. xii. 10. A natural man has no experience of any of those things that are spiritual. The apostle teaches us, that he is so far from it, that he knows nothing about them, he is a perfect stranger to them, the talk about such things is all foolishness and nonsense to him, he knows not what it means, 1 Cor. ii. 14. “The natural man receiveth not the things of the Spirit of God; for they are foolishness to him: Neither can he know them, because they are spiritually discerned.” And to the like purpose Christ teaches us that the world is wholly unacquainted with the Spirit of God, John xiv. 17. “Even the Spirit of truth, whom the world can not receive, because it seeth him not, neither knoweth him.” And it is further evident, that natural men have nothing in them of the same nature with the true grace of the saints, because the apostle teaches us, that those of them who go farthest in religion have no charity, or true christian love, 1 Cor. chap. xiii. So Christ elsewhere reproves the pharisees, those high pretenders to religion, that they “had not the love of God in them,” John v. 42. Hence natural men have no communion or fellowship with Christ, or participation with him (as these words signify) for this is spoken of as the peculiar privilege of the saints, 1 John i. 3, together with verse 6,7, and 1 Cor. i. 8,9. And the scripture speaks of the actual being of a gracious principle in the soul, though in its first beginning, as a seed there planted, as inconsistent with a man’s being a sinner, 1 John iii. 9. And natural men are represented in scripture as having no spiritual light, no spiritual life, and no spiritual being; and therefore conversion is often compared to opening the eyes of the blind, raising the dead, and a work of creation (wherein creatures are made entirely new) and becoming new born children.

15

205 從這些事顯然可見，那些聖徒所領受的那出於恩典的g影響inf，與他們所經歷　神的靈對他們產生的效應，是完全超乎天然的，與人按其本性在他裏面所有的，或僅由天然層次的n原則p所發動ex而產生的，是完全不同的種類；137 這樣的東西不是改進天然本性q或原則，使其進步或將其提升到更高的境界，或是將其組合，而有可能達成的；因為這與屬天然層次n事物的不同，或與屬血氣的n人所經驗的每一件事的不同，不只是程度上的，或肇因於周遭環境的crm，更是在類型上的，其本質n遠比天然層次n之事物優美。這就是當我說「出於恩典的情感g-a，是源自人心中超越天然的n注入/影響inf）」時，「超越天然n」的意思。

From these things it is evident that those gracious influences which the saints are subjects of, and the effects of God’s Spirit which they experience, are entirely above nature, altogether of a different kind from any thing that men find within themselves by nature, or only in the exercise of natural principles; and are things 137 which no improvement of those qualifications or principles that are natural, no advancing or exalting them to higher degrees, and no kind of composition of them, will ever bring men to; because they not only differ from what is natural, and from every thing that natural men experience, in degree and circumstance, but also in kind; and are of a nature vastly more excellent. And this is what I mean by supernatural, when I say that gracious affections are from those influences that are supernatural.

16(3.01.03)

由此可知，由　神的靈s帶來的具救贖效果之注入/影響inf，所發動在聖徒心m中出於恩典的g的運作ex與情感a裏，會讓聖徒心m裏有一種新的內在感受或知覺，其性質n與類型完全不同於他們的心m在蒙　神聖別之前所領受的任何事物。因為毫無疑問，若　神以祂的大能產生的新事物─不僅是在程度上或因周遭環境的改變crm而是新的，更是在全部本質n上都是新的─而且這新事物不是藉著提升、變化、組合舊有的事物，或加入任何與舊有事物類似的東西所能產生的；我的意思乃是：如果　神在人心m中產生一些這樣的新事物（一個能領受、會思想，有意識的東西），那麼毫無疑問會有一些全新的東西會被感受、被察覺、被想到，或者換一種說法：心裏會有一些新的感官ss或感知pc，是全新的類型，並且不是由提升、變化、混合那些心智m中舊有的知覺或感受所會 產生的；或者可說，這裏乃是產生一個（如有些形上學者所稱的）「新的單純認知id」。

From hence it follows that in those gracious exercises and affections which are wrought in the minds of the saints through the saving influences of the Spirit of God, there is a new inward perception or sensation of their minds, entirely different in its nature and kind, from any thing that ever their minds were the subjects of before they were sanctified. For doubtless if God by his mighty power produces something that is new, not only in degree and circumstances, but in its whole nature, and that which could be produced by no exalting, varying or compounding of what was there before, or by adding any thing of the like kind; I say, if God produces something thus new in a mind, that is a perceiving, thinking, conscious thing; then doubtless something entirely new is felt, or perceived, or thought; or, which is the same thing, there is some new sensation or perception of the mind, which is entirely of a new sort, and which would could could be produced by no exalting, varying or compounding of that kind of perceptions or sensations which the mind had before; or there is what some metaphysicians call a new simple idea.

16a

如果恩典g是如前述的全新類型的原則p，那麼它的運作ex也是全新類型的運作ex。而如果人的心s裏有一個它所意識到的新類型的運作ex，是它過去不知道的，並且不是它過去所意識或知覺到之物加以提升、組合、經營所能產生的，或任何類似的東西，那麼我們便可得知，人的心m會有一個嶄新類型的感知pc或感官ss，而且這裏可說是有一個新的屬靈s感官ss在心m中，或是一個新類型的感知pc或屬靈s感官ss，而且就其整體的本質n而言，是不同於138 人心m之前的任何一種感官ss的206 ，這就像味覺與任何其它感官不同，而真聖徒在施行ex這心m的新感官來感受屬靈和屬天之事時，他會感受到一些東西，是完全不同於屬血氣之人的感官所覺察的任何東西，就像一個人用味覺嚐到蜜的甜味，和他對蜜用視覺、觸覺得到的認知id截然不同。

If grace be, in the sense above described, an entirely new kind of principle, then the exercises of it are also an entirely new kind of exercises. And if there be in the soul a new sort of exercises which it is conscious of, which the soul knew nothing of before, and which no improvement, composition or management of what it was before conscious or sensible of, could produce, or any thing like it; then it follows that the mind has an entirely new kind of perception or sensation; and here is, as it were, a new spiritual sense that the mind has, or a principle of a new kind of perception or spiritual sensation, which is in its whole nature different from any former kinds of sensations 138 of the mind, as tasting is diverse from any of the other senses; and something is perceived by a true saint, in the exercise of this new sense of mind, in spiritual and divine things, as entirely diverse from any thing that is perceived in them by natural men, as the sweet taste of honey is diverse from the ideas men have of honey by only looking on it, and feeling of it.

16b

所以一個被聖別的屬靈s人所擁有的屬靈s感覺pc，不只是不同於屬血氣的n人擁有的各種感覺（好像同一個感官ss的認知id與感受pc彼此的不同），更是不同感官ss的認知id與感受pc彼此的不同。因此聖經常將　神的靈重生的工作比喻為新的感官ss，就如使眼睛看見，使耳朵聽見，開通聾子的耳朵，使生來瞎眼的得看見，出黑暗入光明。而且因為這屬靈的s感官ss是無比絕倫地崇高優美e，若少了它，心s中其它一切感官ss的原動力p、一切的感知功能f都無用而徒然；所以　神賜予這新的感官ss在心s中，且伴隨有福的果子與效應，被比喻成使死人復活，或比喻成新的創造。

So that the spiritual perceptions which a sanctified and spiritual person has, are not only diverse from all that natural men have after the manner that the ideas or perceptions of the same sense may differ one from another, but rather as the ideas and sensations of different senses do differ. Hence the work of the Spirit of God in regeneration is often in scripture compared to the giving a new sense, giving eyes to see and ears to hear, unstopping the ears of the deaf, and opening the eyes of them that were born blind, and turning from darkness unto light. And because this spiritual sense is immensely the most noble and excellent, and that without which all other principles of perception and all our faculties are useless and vain; therefore the giving this new sense with the blessed fruits and effects of it in the soul, is compared to a raising the dead, and to a new creation.

17

這個新的屬靈s感官ss，和隨之而來的新性情dp，都不是新的功能f，而是本性n中的新原則p。我用「原則p」這字，是因為缺乏一個更精確定義的字。「本性n的原則p」在此可指兩個東西：（一）安置在人本性n中的根基，這裏的本性n不分新舊，這個根基乃是心s中各項功能f任何一種運作ex方式或類型的根基；（二）天然的習性，或行動的根基，給人能力與傾向去施行某個特定的功能，使其發揮作用，以致施行那個特定的功能，使其發揮作用，可以說成是他的本性n。所以，這新的屬靈感官ss並不是悟性的新功能f，而是安置在心s的本性n中的新根基，讓同樣的悟性功能f有著全新性質的運作ex。所以，那個伴隨這新感官ss的心h中神聖的h性情dp，並不是意志的新功能f，而是一個安置在內心s本性n中的根基，為了使意志原本的功能f有一個新類型的運作ex。

This new spiritual sense, and the new dispositions that attend it, are no new faculties, but are new principles of nature. I use the word principles for want of a word of a more determinate signification. By a principle of nature, in this place, I mean that foundation which is laid in nature, either old or new, for any particular manner or kind of exercise of the faculties of the soul; or a natural habit or foundation for action, giving a person personal person ability and disposition to exert the faculties in exercises of such a certain kind; so that to exert the faculties in that kind of exercises may be said to be his nature. So this new spiritual sense is not a new faculty of understanding, but it is a new foundation laid in the nature of the soul, for a new kind of exercises of the same faculty of understanding. So that new holy disposition of heart that attends this new sense is not a new faculty of will, but a foundation laid in the nature of the soul, for a new kind of exercises of the same faculty of will.

18

139 　神的靈在屬血氣的n人心m的一切運行op，僅僅是推動、刺激（…以致留下痕跡）imp、協助、增進屬血氣的n原則p，或是以某種方式作工在屬血氣的n原則p上；但　神的靈不會給他任何新的屬靈s原則p。照這樣看，當　神的靈給屬血氣的n人一些視覺影像時，就像祂對巴蘭的做法，祂僅僅是刺激（…以致留下痕跡）imp一個天然層次的n原則p（即視覺），當下就直接im激發那感官ss的感受id，但祂不會給那屬血氣的n人新的感官ss207 ；也不會有任何超乎天然層次的n、屬靈的s或屬天的d事物在其中。因此，無論在夢中或清醒時，若　神的靈在一個人的想像力上，刺激（…以致留下痕跡）imp任何感官ss的任何外在感受id，無論是聲音、形狀，或顏色，這都只是在激發同一類的感受id，乃是他藉由天然層次的n原則p與感官ss所得到的感受id。所以，若　神向任何屬血氣的n人揭露任何隱密之事，例如他之後會看到或聽到甚麼，祂並不是灌輸或施行任何新的屬靈s原則p，或是使人有任何新屬靈s感官ss的感受id；祂只是以不尋常的方式刺激（…以致留下痕跡）imp人，因而事先產生一些感受id，是這人之後會從視覺或聽覺得到的。因此，當　神的靈以尋常的方式注入/影響inf罪人的心時，祂只是幫助他們天然層次的n原則p以更強的程度做同樣的事，這仍是他們自己按著本性n而行的。

139 The Spirit of God, in all his operations upon the minds of natural men, only moves, impresses, assists, improves, or some way acts upon natural principles; but gives no new spiritual. principle. Thus when the Spirit of God gives a natural man visions, as he did Balaam, he only impresses a natural principle, viz. the sense of seeing, immediately exciting ideas of that sense; but he gives no new sense; neither is there any thing supernatural, spiritual, or divine in it. So if the Spirit of God impresses on a man’s imagination, either in a dream, or when he is awake, any outward ideas of any of the senses, either voices, or shapes and colours, it is only exciting ideas of the same kind that he has by natural principles and senses. So if God reveals to any natural man any secret fact; as for instance, something that he shall hereafter see or hear; this is not infusing or exercising any new spiritual principle, or giving the ideas of any new spiritual sense, it is only impressing in an extraordinary manner, the ideas that will hereafter be received by sight and hearing. So in the more ordinary influences of the Spirit of God on the hearts of sinners, he only assists natural principles to do the same work to a greater degree, which they do of themselves by nature.

18a

這樣看來，　神的靈以一般的c影響inf便可協助人屬血氣的n才能，正如祂在建造帳幕的巧工上幫助比撒列與亞何利亞伯：祂照樣會協助人在處理政治事務的屬血氣n才能，並且增強他們的勇氣和其它屬血氣的n特質qlf；就如聖經說祂將祂的靈降在七十位長老身上，也降在掃羅身上，甚至賜給他一個新心：同樣，　神可以在屬血氣的n人思考世俗的事務或信仰的r教義時，大大協助他們的理性，並且可以在許多方面大大增進他們領會並瞭解與信仰相關r事物的清晰程度，但沒有給他們任何屬靈的s感官ss。因此，當屬血氣的n人可能覺醒並被勸服時，　神只是協助他們的良心，這良心仍是以屬血氣的n原則p做喚醒和勸服的工作，只是程度更強，但仍是按屬血氣的方式n成就這事。這良心是以屬血氣的方式n讓人領悟是非，並讓人想到是非之間的關聯，和應有的補償：　神的靈協助人的良心140 以更強的程度去做這些事，幫助良心對抗世界和其私慾lu麻痺人心的影響inf。還有許多其它方式可以提到聖靈s怎樣動工、協助、推動屬血氣的n原則p；但不管怎樣，這些都無非只是天性n的感動、作工、改進，在此並無超越天然層次的n事，也無屬天的d事。但在　神的靈在聖徒心中運行，乃是以屬靈的s影響inf，藉由注入或施行ex新的、屬天的d、超乎天然層次的n原則p，這原則p確實是一個新的、屬靈的s本性n，也比屬血氣的n人中的一切原則p更加崇高優美e。

Thus the Spirit of God by his common influences may assist mens natural ingeniosity ingenuity ingeniosity, as he assisted Bezaleel and Aholiab in the curious works of the tabernacle: so he may assist mens natural abilities in political affairs, and improve their courage and other natural qualifications, as he is said to have put his Spirit on the seventy elders and on Saul, so as to give him another heart. So God may greatly assist natural mens reason, in their reasoning about secular things, or about the doctrines of religion, and may greatly advance the clearness of their apprehensions and notions of things of religion in many respects, without giving any spiritual sense. So in those awakenings and convictions that natural men may have, God only assists conscience, which is a natural principle to do that work in a further degree, which it naturally does. Conscience naturally gives men an apprehension of right and wrong, and suggests the relation there is between right and wrong, and a retribution. The Spirit of God assists mens consciences 140 to do this in a greater degree, helps conscience against the stupifying influence of worldly objects and their lusts. And so many other ways might be mentioned wherein the Spirit acts upon, assists, and moves natural principles; but after all, it is no more than nature moved, acted and improved; here is nothing supernatural and divine. But the Spirit of God in his spiritual influences on the hearts of his saints, operates by infusing or exercising new, divine, and supernatural principles; principles which are indeed a new and spiritual nature, and principles vastly more noble and excellent than all that is in natural men.

19

由前述可知，所有屬靈的s、出於恩典的g情感都伴隨（不只是伴隨，也實在是起源於）某種心m中的領悟208 、體會id或感覺ss。這些事在本性n上整個來說是不同於─而且是非常不同於所有在屬血氣的n人心m中所存或可能存在的東西；這些事也是屬血氣的n人完全不明白，完全沒概念id的（這與林前二14一致），並且屬血氣的n人對這些事的領受，就像沒有味覺的人對蜂蜜甜味所能體會的，或是沒有聽覺的人對曲調旋律所能體會的，或一個生來瞎眼的人對於彩虹之美所能瞭解的。

From what has been said it follows, that all spiritual and gracious affections are attended with, and do arise from some apprehension, idea, or sensation of mind, which is in its whole nature different, yea, exceeding different, from all that is, or can be in the mind of a natural man; and which the natural man discerns nothing of, and has no manner of idea of (agreeable to 1 Cor. ii. 14,) and conceives of no more than a man without the sense of tasting can conceive of the sweet taste of honey, or a man without the sense of hearing can conceive of the melody of a tune, or a man born blind can have a notion of the beauty of the rainbow.

20

但我們對此要有正確的瞭解，須注意兩件事：

But here two things must be observed, in order to the right understanding of this.