信仰中的情感
第三部，記號一３（3.01.06-07）
32(3.01.06)
214 至於真正屬靈的s感覺ss，不只是它來到心m中的方式非常特別，這感覺ss本身更是與天然n狀態的人所擁有或能擁有的一切感覺ss有天壤之別，這在前面已經討論過了。但至於這些外在的認知id，雖然它們進入心m中的方式常常是不尋常的，但這些認知id本身並沒有更好；它們與人由他們感官得到的仍無不同，沒有更高，也絲毫沒有更好。舉例來說，若有人現在對基督掛在十字架上流血有外在的認知id，這認知id本身並不會比當初圍繞在十字架旁祂的仇敵猶太人以肉眼所見而得到的認知id更好。若有人現在對外在的光輝與 神的榮耀有一種想像中的認知id，這認知id並不會比那些曠野中的惡會眾對以肉眼所見西乃山 神的外在榮耀而得到的認知id更好；也不會比無數被詛咒棄絕之人將在審判日對基督外在榮耀得到的認知id更好，這些人那時所見的基督外在榮耀，所得的鮮活認知id，勝過人類有史以來所得認知id的千萬倍，但這景象乃是成形在任何人的想像中；
As to a truly spiritual sensation, not only is the manner of its coming into the mind extraordinary: but the sensation itself is totally diverse from all that men have or can have in a state of nature, as has been shown. But as to these external ideas, though the way of their coming into the mind is sometimes unusual, yet the ideas in themselves are not the better for that; they are still of no different sort from what men have by their senses; they are of no higher kind, nor a whit better. For instance, the external idea a man has now of Christ hanging on the cross and shedding his blood, is no better in itself than the external idea the Jews, his enemies, had, who stood round his cross and saw this with their bodily eyes. The imaginary idea which men have now of an external brightness and glory of God, is no better than the idea the wicked congregation in the wilderness had of the external glory of the Lord at Mount Sinai, when they saw it with their bodily eyes; nor or any better than that idea which millions of cursed reprobates will have of the external glory of Christ at the day of judgment, who shall see, and have a very lively idea of ten thousand times greater external glory of Christ than ever yet was conceived in any man’s imagination.
32a
喔，是的，人靠他們的想像力所產生的基督的影像150 ，就其本質n而言，並不會比天主教徒藉著他們在教會中所見的美麗與感人畫像所產生對基督的感受id更高明（雖然他們接收這感受id的方式並不那麼糟糕）；同樣地，假設他們的情感a主要是根據這種想像建立的，那麼這情感a和那些無知之人因為看到那些常常很偉大的景象而有的情感a相比，也沒有好到哪裏去；尤其當這些景象經由神父的伎倆215 使這些影象會動，會說話，會哭泣，與其它類似現象時，更是這樣。 單單人藉以得到這些想像之認知id的方式，並不會改變所接收到的這些認知id本身的本性n：不管這些認知id是用甚麼方式接收，它們都還只不過是外在的認知id或外在表象rp的認知id罷了，所以不是屬靈的。喔，是的，就算人果真因著至高 神當下就直接施展大能在他們心m中，使他們接收到這種外在的認知id，仍不會是屬靈的，只不過會是 神的靈一般的c工作；其實從巴蘭的例子就可以明顯看出這事： 神親自在他心m上做成一個印象imp，使他得到一個基督耶穌清晰鮮明的外在表像（或說認知id），就如「當他得聽 神的言語，151 明白至高者的意旨，看見全能者的異象，魂遊象外，便說：有星要出於雅各。」（民廿四16-17另譯）但他沒有基督屬靈的s開啟d；那晨星永遠不會以屬靈的方式在他心中昇起，因為他只是個屬血氣的n人。
Yea, the image of Christ, which men conceive 150 in their imaginations, is not in its own nature of any superior kind to the idea the papists conceive of Christ, by the beautiful and affecting images of him which they see in their churches; (though the way of their receiving the idea may not be so bad) nor are the affections they have, if built primarily on such imaginations, any better than the affections raised in the ignorant people, by the sight of those images, which oftentimes are very great; especially when these images, through the craft of the priests, are made to move and speak and weep, and the like. Merely the way of persons receiving these imaginary ideas, do not alter the nature of the ideas themselves that are received; let them be received in what way they will, they are still but external ideas, or ideas of outward appearances, and so are not spiritual. Yea, if men should actually receive such external ideas by the immediate power of the most high God upon their minds, they would not be spiritual, they would be no more than a common work of the Spirit of God; as is evident, in fact, in the instance of Balaam, who had impressed on his mind, by God himself, a clear and lively outward representation or idea of Jesus Christ, as “the Star rising out of Jacob, when he heard the words of God, and knew the 151 knowledge of the Most High, and saw the vision of the Almighty, falling into a trance,” Numb. xxiv. 16,17, but yet had no manner of spiritual discovery of Christ; that Day Star never spiritually arose rose in his heart, he being but a natural man.
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此外，正如外在的認知id在本質n上完全沒有屬天的d或屬靈的s成份，只有那毫無任何新的原動力p的屬血氣之n輩所能擁有的東西；照樣，他們的本質n並無那種需要 神榮耀大能之獨一無二、無法模仿、無可比擬的運行才能製造出來的東西，而這樣的運行乃是為了要產生屬天的d或屬靈的s成份，我們之前則已舉證說明，真正恩典g是可以產生屬天d或屬靈s成份的。外在的認知id就其本質n來看，並無魔鬼能力不及之處。讓人興起一個念頭當然是撒但能辦到的，否則撒但就無法誘人入罪了。而他只要能讓人興起一個念頭，或產生一個認知id，那麼讓人興起想像的念頭和認知id，或產生外在事物的認知id，對撒但顯然也不是難事， 因為人擁有的外在認知id是所有認知id中最低等的216 。這些認知id可能只因行動之氣a-s 被刺激而使身體產生銘刻般的感覺imp，頭腦也產生印象imp，再由這印象im產生認知id，並印記在腦海中。有極多例證明確顯示，身體的變化會在心m中激發想像的認知id或外在的認知id，就如一個人發燒或憂鬱等時常會如此。這種外在認知id低於心靈更理智的運行ex，正如人身體的尊貴低於心靈的尊貴，彼此懸殊的程度是一樣的。
And as these external ideas have nothing divine or spiritual in their nature, and nothing but what natural men, without any new principles, are capable of; so there is nothing in their nature which requires that peculiar, inimitable and unparalleled exercise of the glorious power of God, in order to their production, which it has been shown there is in the production of true grace. There appears to be nothing in their nature above the power of the devil. It is certainly not above the power of Satan to suggest thoughts to men; because otherwise he could not tempt them to sin. And if he can suggest any thoughts or ideas at all, doubtless imaginary ones, or ideas of things external, are not above his power; for the external ideas men have are the lowest sort of ideas. These ideas may be raised only by impressions made on the body, by moving the animal spirits, and impressing the brain. Abundant experience does certainly show that alterations in the body will excite imaginary or external ideas in the mind; as often in the case of a high fever, melancholy, &c. These external ideas are as much below the more intellectual exercises of the soul, as the body is a less noble part of man than the soul.
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此外，不只這些外在認知id（或說外在表像的想像）的本質n中並無任何線索，使我們可以由此推論說這樣的認知id是魔鬼的能力搆不上的；我們甚至還可以確定，魔鬼也能激發這種認知id，而且已經屢次這麼做了。152 這就是自古以來受謊言的靈影響的假先知，在夢中或幻象中被魔鬼激發的外在認知id，如我們常在聖經上讀到的（申十三1；王上廿二22；賽廿八7；結十三7；亞十三4）。這是魔鬼常在異教的祭司、行邪術的、術士陷入幻想與恍惚時，在他們心中激起的外在認知id；也是魔鬼將世上的萬國和萬國的榮華都指給耶穌看時，在耶穌心m中激起的外在認知id，而這萬國的景象都不是真的用肉眼看見的。
And there is not only nothing in the nature of these external ideas or imaginations of outward appearances, from whence we can infer that they are above the power of the devil; but it is certain also that the devil can excite, and often hath excited such ideas. They 152 were external ideas which he excited in the dreams and visions of the false prophets of old, who were under the influence of lying spirits, that we often read of in scripture, as Deut. xiii. 1, 1 Kings xxii. 22, Isa. xxviii. 7, Ezek. xiii. 7. And they were external ideas that he often excited in the minds of the heathen priests, magicians and sorcerers, in their visions and ecstacies, and they were external ideas that he excited in the mind of the man Christ Jesus, when he showed him all the kingdoms of the world, with the glory of them, when those kingdoms were not really in sight.
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而且如果撒但或任何受造物，有能力將外在表象rp銘刻在心m上，那麼就沒有特別哪一種外在表象rp可以作為屬天d能力的任何證據。如果將人的形狀呈現在想像中，並不需要全能者的能力；那麼將任何其它東西的形狀呈現在想像中，也一樣不需要全能者的能力。要在腦中形成一個具體的形狀或色彩所需的能力，並不會高過形成其它東西所需的能力。表現一個人身體的形狀，並不比表現碎屑或木塊需要更多榮耀的權能；即使這身體的形狀非常美麗，面上帶著甜蜜的笑容，或展開雙臂，或血從手腳肋旁流出，也是這樣。若有一個能力可使人在想像中感受到黑或暗，這種能力也可使人在想像中感受到白與光亮。若有一個能力與技巧可以恰當而精確地在一張紙或畫布上繪出一根稻草或一個木棒，同樣的能力，也許只要再有點精進，也足以畫出一個極美麗極尊榮的人物形體，或是畫出一個雄偉的城市，街道鋪著黃金，光耀無比，又有榮耀的寶座……。
And if Satan, or any created being has power to impress the mind with outward representations, then no particular sort of outward representations can be any evidence of a divine power. Almighty power is no more requisite to represent the shape of man to the imagination than the shape of any thing else: there is no higher kind of power necessary to form in the brain one bodily shape or colour than another: it needs a no more glorious power to represent the form of the body of a man, than the form of a chip or block; though it be of a very beautiful human body, with a sweet smile in his countenance, or arms open, or blood running from the hands, feet and side. That sort of power which can represent black or darkness to the imagination, can also represent white and shining brightness. The power and skill which can well and exactly paint a straw, or a stick of wood on a piece of paper or canvass; the same in kind, only perhaps further improved, will be sufficient to paint the body of a man, with great beauty and in royal majesty, or a magnificent city paved with gold, full of brightness, and a glorious throne, &c.
35a
所以，在腦中畫這張圖所需要的能力，和畫那張圖所需要的能力，不過是同一種能力罷了。同一種能力可在紙上著墨水繪畫，便也可在金箔上著墨水繪畫217 。所以，顯而易見的是，若我們假定魔鬼有能力可以在人的想像世界裏製造任何一種外在表象r（無庸置疑，一個人只要相信魔鬼存在，而且對人有所圖謀，他對這假設就絕對不會有絲毫質疑），再回到前面，如果我們假定魔鬼有這樣的能力，有許多實例讓我們可以清楚看出，一個受造物的能力不是只能產生某些外在形貌與認知id，而是可以遍及心m中所有類型的外在形貌與認知id。
So it is no more than the same sort of power that is requisite to paint one as the other of these on the brain. The same sort of power that can put ink upon paper, can put on leaf gold. So that it is evident to a demonstration, if we suppose it to be in the devil’s power to make any sort of external representation at all on the fancy (as without doubt it is, and never any one questioned it who believed there was a devil, that had any agency with mankind;) I say, if so, it is demonstrably evident, that a created power may extend to all kinds of external appearances and ideas in the mind.
36
由此又可清楚看出，這些東西裏面並無絲毫屬靈的、超自然的，屬天的d事物，這裏的“屬靈、超自然、屬天d”是按前面所證明的153 “一切真正出於恩典的g經驗，都是屬靈的、超自然的，屬天的d”裏的意思。而雖然外在的認知id透過人的性情與心境f，確實通常會某種程度伴隨屬靈的s經驗，但這些認知id並不屬於他們屬靈s經驗的部分，就像伴隨這經驗的血液流動與脈搏跳動，並不屬於他們屬靈s經驗的部分一樣。而且雖然無庸置疑地，由於人在今生仍有軟弱，尤其有些人體質較弱，所以出於恩典的情感g-a若是非常強烈，確實會使想像力s激發生動的感受id；但同樣無庸置疑的是，當人的情感a建基在想像時（實際情況也常是這樣），這些情感a只是屬血氣的n、一般的c，因為它們的基礎不是屬靈的，所以與出於恩典的情感g-a截然不同─出於恩典的情感g-a如前述，始終是出於屬靈的s與屬天的d運行。
From hence it again clearly appears, that no such things have any thing in them that is spiritual, supernatural and divine, in the sense in which it has been proved 153 that all truly gracious experiences have. And though external ideas, through man’s make and frame, do ordinarily in some degree attend spiritual experiences, yet these ideas are no part of their spiritual experience, any more than the motion of the blood, and beating of the pulse, that attends experiences, are a part of spiritual experience. And though undoubtedly, through mens infirmity in the present state, and especially through the weak constitution of some persons, gracious affections which are very strong, do excite lively ideas in the imagination; yet it is also undoubted, that when persons’ affections are founded on imaginations, which is often the case, those affections are merely natural and common, because they are built on a foundation that is not spiritual; and so are entirely different from gracious affections, which, as has been proved, do evermore arise from those operations that are spiritual and divine.
37
這些想像力確實常常將人屬血氣的情感a提升到極高的狀態： 而且不足為奇的是，218 這乃是出現在154 它們影響的對象s_s無知而堅定不疑地確信，這屬血氣的情感a是屬天的d顯現時，他們以為這是偉大的耶和華當下就直接做在他們心s中，藉此以不尋常的方式給他們證據，顯示 神極大、極特別地恩待他們。
These imaginations do oftentimes raise the carnal affections of men to an exceeding great height: and no wonder, when the 154 subjects of them have an ignorant, but undoubted undoubting undoubting persuasion, that they are divine manifestations, which the great Jehovah immediately makes to their souls, therein giving them testimonies in an extraordinary manner, of his high and peculiar favour.
38(3.01.07.1)
再者，我們由前面所觀察與證明的「出於恩典的g運行與果效，155 在人心中乃是以屬靈的、超越天然的、屬天的d方式做成」顯然可知：一個人就當下直接im有聖經話語的意念注入sg心m中，並無屬靈的成份在其中。
Again, it is evident from what has been observed and proved of the manner in which gracious operations and effects in the 155 heart are spiritual, supernatural and divine, that the immediate suggesting of the words of scripture to the mind has nothing in it which is spiritual.
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我前面已經有機會略略提到這事，所提的內容也可能已足以證明這事：但若讀者將前面所說關於屬靈的s影響與效果之本質n記在心裏，將會格外明顯看出這不是屬靈的s的效果。因為我想沒有一個具備一般悟性的人會說或推測，(1) 「把一些話（可以是任何話）帶入人的心m中」這種效應ef的本質n，是一個人還在屬血氣的n狀態時，這個屬血氣之n人的心智m不可能會受到影響的本質n，或任何類似的說法；或說(2)這需要心靈s裏有任何新的屬天d感官；或說(3) 「把一些聲音或文字帶入人的心m中」219 這種效應ef的本質n是如此崇高，如此神聖h，如此優美e，以致任何受造物的力量都不可能會造成這現象。
I have had occasion to say something of this already; and what has been said may be sufficient to evince it; but if the reader bears in mind what has been said concerning the nature of spiritual influences and effects, it will be more abundantly manifest that this is no spiritual effect. For I suppose there is no person of common understanding, who will say or imagine that the bringing words (let them be what words they will) to the mind, is an effect of that nature which it is impossible the mind of a natural man, while he remains in a state of nature, should be the subject of, or any thing like it; or that it requires any new divine sense in the soul; or that the bringing sounds or letters to the mind, is an effect of so high, holy and excellent a nature, that it is impossible any created power should be the cause of it.
40
正如「讓人心m中想起聖經的話」只是在心m中激起某些聲音或字母的認知id；照樣，這只是在想像力img的領域中刺激認知id的一種方式，因為聲音與字母都是外在的東西，是視覺與聽覺這些外在感官的對象。或是紙上某些記號的認知id（例如24個字母中的任何一個，以任何順序排列），或是任何說話的聲音，和其它任何形狀或聲音一樣，都是外在的認知id：因此，由前面所提關於這些外在認知id的說法，可以明顯得知它們不是屬靈的；而如果 神的靈在任何時候讓人的心m想起這些字母或聲音，這只是 神的靈一般的c影響，而不是 神的靈任何特別的，或是出於恩典的g影響。因此，156 從之前已證實的論點可知，那些以這種果效為基礎的情感a，不是屬靈的s或出於恩典的情感g-a。
As the suggesting words of scripture to the mind, is only the exciting in the mind ideas of certain sounds or letters; so it is only one way of exciting ideas in the imagination; for sounds and letters are external things, that are the objects of the external senses of seeing and hearing. Ideas of certain marks upon paper, such as any of the twenty-four letters, in whatever order, or any sounds of the voice, are as much external ideas, as of any other shapes or sounds whatsoever; and therefore, by what has been already said concerning these external ideas, it is evident they are nothing spiritual; and if at any time the Spirit of God suggests these letters or sounds to the mind, this is a common, and not any special or gracious influence of that Spirit. And 156 therefore it follows from what has been already proved, that those affections which have this effect for their foundation, are no spiritual or gracious affections.
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但請留意我我的說法，我乃是說：當這效果—即「聖經上的話當下直接進入人心m的這種不尋常的方式」是激發這些情感的原因，本質上也是這些情感a的根基時，那麼這些情感a就不是屬靈的。但一個人也可能會有220 出於恩典的情感g-a進入他們的心m中，同時也有聖經的經文進入他心m中， 神的靈也可以使用那些經文去激發他們的情感─如果激發他們情感a的，是他們對那些經文裏屬天d優美e之事有屬靈的s感覺、品嚐，或滋味，而不是這些話進入他們心m中的異常且突然的方式，就會這樣。他們受感動的原因是(1)從這些話語領受了教導、(2)看到 神或基督榮耀之事的景象、(3)這些話包含與他們有關的事，也教導與他們有關的事，而不是因為這些話忽然臨到他們，好像是有人向他們說這些話似的，便遽下結論認為 神真的可算是直接對他們說話─但這往往是一個人大受感動的最根本原因；
But let it be observed what it is that I say, viz. when this effect, even the immediate and extraordinary manner of words of scripture, coming to the mind, is that which excites the affections, and is properly the foundation of them, then these affections are not spiritual. It may be so, that persons may have gracious affections going with scriptures which come to their minds, and the Spirit of God may make use of those scriptures to excite them; when it is some spiritual sense, taste or relish they have of the divine and excellent things contained in those scriptures, that is the thing which excites their affections, and not the extraordinary and sudden manner of words being brought to their minds. They are affected with the instruction they receive from the words, and the view of the glorious things of God or Christ, and things appertaining to them, that they contain and teach; and not because the words came suddenly, as though some person had spoken them to them, thence concluding that God did as it were immediately speak to them. Persons oftentimes are exceedingly affected on this foundation;
41a
聖經有些極大極高的應許，其中的話突然進入他們心m中，他們認為那些話是 神直接向他們說的，彷彿這些話就是在那時候由 神的口發出，向他們說似的，以致他們認定那是 神的聲音，直接向他們啟示他們蒙福的光景，並應許他們如此這般的大事。就是這些現象使他們產生情感，並且激昂，但其中並無關於聖經所提屬天之事d-t新的屬靈s悟性，也沒有關於榮耀事物新的屬靈s感覺ss，這榮耀事物是在聖經中高於他們情感的部份所教導的，也是他們情感的根基。他們擁有，或自以為擁有的一切新的理解，足以成為他們情感根基的，就是有話臨到他們，而且因為這話來得如此突然，如此離奇。這樣看來，這情感a完全是建立在沙土上！因為它是建立在一個沒有根基的結論上。因為如前述，這些話突如其來地進入他們心m中，157 並不能證明以這種方式進入他們心m中的話就是出於 神。而且如果 神真的向他們的心m說話，他們也確實知道這事，這也不會是屬靈的s知識；它可能沒有任何屬靈的s意義：巴蘭可能知道 神讓他想到的話，的確是從 神來的，但這話並無屬靈的s知識。所以，這些以「聖經的經文是當下直接由 神而來」這個觀點為基礎的情感a，並不是建立在屬靈的s的基礎上，是空洞虛假的。以這種方式激起情感a的人萬一被問到，面對那些經文中所包含的優美e事物，他們是否得到任何新的感覺或意義，他們很可能毫不猶豫地回答，是221 ：但實情只不過是他們認為這些話是當下直接對他們說的，而使那些話對他們顯得甜蜜，他們就以為擁有了聖經上對他們說的這些話所代表的優美e奇妙事物。
the words of some great and high promises of scripture came suddenly to their minds, and they look upon the words as directed immediately by God to them, as though the words that moment proceeded out of the mouth of God as spoken to them: so that they take it as a voice from God, immediately revealing to them their happy circumstances, and promising such and such great things to them: and this it is that affects effects affects and elevates them. There is no new near new spiritual understanding of the divine things contained in the scripture, or new spiritual sense of the glorious things taught in that part of the Bible going before their affection, and being the foundation of it. All the new understanding they have leave have, or think they have, to be the foundation of their affection, is this, that the words are spoken to them, because they come so suddenly and extraordinarily. And so this affection is built wholly on the sand! because it is built on a conclusion for which they have no foundation. For, as has been shown, the sudden coming of the words to their minds, 157 is no evidence that the bringing them to their minds in that manner was from God. And if it was true that God brought the words to their minds, and they certainly knew it, that would not be spiritual knowledge; it may be without any spiritual sense. Balaam might know that the words which God suggested to him, were indeed suggested to him by God, and yet have no spiritual knowledge. So that these affections which are built on that notion, that texts of scripture are sent immediately from God, are built on no spiritual foundation, and are vain and delusive. Persons who have their affections thus raised, if they should be inquired of; whether they have any and any new sense of the excellency of things contained in those scriptures, would probably say, Yes, without hesitation: but it is true no otherwise than thus, that when then when they have taken up that notion, that the words are spoken immediately to them that makes them seem sweet to them, and they own the things which these scriptures say to them, for excellent things and wonderful things.
41b
舉個例子，假設忽然進入他們心m中的話是「你們這小群，不要懼怕，因為你們的父樂意把國賜給你們。」他們會自信滿滿地認為這些話可算是當下直接im從天臨到他們的，是一個當下直接im的啟示，讓他們知道 神是他們的父親，並且已經把國賜與他們。他們便因此大受感動，而且這些話對他們顯得甜蜜，他們甚至還居然能說「這就是這些話所包含的優美e事物！」但這應許之所以對他們而言顯得優美e，原因只有一個，就是他們認為這是當下直接給他們的：他們從其中擁有的一切榮耀感覺，只是源於對自己的愛sf，和他們自以為對這些話有興趣：而不是因為他們對天國神聖h榮耀的本質n有絲毫看見或感覺，也不是因為他們得到這位將天國賜給他們的 神祂自己的屬靈s榮耀，和祂賜給罪人優美e恩典g的屬靈s榮耀（這恩典g就是 神為了成就祂自己的美意，在他們尚未想到這些事會讓他們產生甚麼興趣、並因這些事激發情感之前，就讓他們可以得到、也確實得到天國，並以此為他們情感的根基，使他們有盼望可以因此產生興趣）。相反地，他們首先以為他們有興趣，然後對此產生很大的情感，158 之後才能承認這些事是優美e的，以致這經文臨到他們心m中這種突然且不尋常的方式，明顯是整個事情的首要根基；這清楚顯示他們是被迷惑，很可憐。
As for instance, supposing these were the words which were suddenly brought to their minds, Fear not, it is your Father’s good pleasure to give you the kingdom; they have having having confidently taken up a notion that the words were, as it were, immediately spoken from heaven to them, as an immediate revelation that God was their Father, and had given the kingdom to them, they are greatly affected by it, and the words seem sweet to them; and oh, they say, “they are excellent things that are contained in those words!” But the reason why the promise seems excellent to them, is only because they think it is made to them immediately; all the sense they have of any glory in them, is only from self-love, and from their own imagined interest in the words; not that they had any view or sense of the holy and glorious nature of the kingdom of heaven and the spiritual glory of that God who gives it, and of his excellent grace to sinful men, in it offering and giving them this kingdom of his own good pleasure, preceding their imagined interest in these things, and their being affected by them, and being the foundation of their affection, and hope of an interest in them. On the contrary, they first imagine they are interested, and then are highly affected with us 158 that, and then can own these things to be excellent. So that the sudden and extraordinary way of the scripture’s coming to their mind is plainly the first foundation of the whole; which is a clear evidence of the wretched delusion they are under.
42(3.01.07.2)
許多人初嚐的安慰與他們所稱他們的歸信c，是依據以下的順序：先有覺醒與恐懼，然後忽然奇妙地有某種令人感到安慰的甜蜜應許臨到他們心m中，而且它臨到的方式使他們斷定它是從 神而來，而這正是他們信仰、盼望、安慰的全部基礎，他們由此初得鼓勵使他們信靠 神與基督，因為他們認為 神藉由這種方式臨到他們的經文，現在已經向他們啟示祂愛他們，並已應許他們永生。這是非常荒謬的，因為每一位對信仰r原則p有一般知識的人，都知道 神的原則是在人信主之後，再向人啟示祂對人的愛，讓他們對祂的應許有興趣，而非之前；因為在他們對要賜給他們的啟示有任何興趣之前222 ，他們必須先相信。
The first comfort of many persons, and what they call their conversion, is after this manner: after awakening and terror, some comfortable sweet promise comes suddenly and wonderfully to their minds; and the manner of its coming makes them conclude it comes from God to them; and this is the very thing that is all the foundation of their faith and hope and comfort: from hence they take their first encouragement to trust in God and in Christ, because they think that God, by some scripture so brought, has now already revealed to them that he loves them, and has already promised them eternal life, which is very absurd; for every one of common knowledge of the principles of religion, knows that it is God’s manner to reveal his love to men, and their interest in the promises, after they have believed, and not before, because they must first believe before they have any interest in the promises to be revealed.
42a
神的靈是真實的靈，而不是謊言的靈：祂不會在他們尚未相信（也因此對 神的恩典與應許還沒有興趣）時，就讓經文臨到人的心m中，向他們啟示 神的恩典與應許，讓他們對 神的恩典與應許有興趣。這情形會發生的前提是： 神讓「經句臨到人心m中，向他們啟示他們的罪已得赦免，或 神樂意將國賜給他們，或任何這種性質n的事」先發生，並成為他們信心的首要根基。任何人在尚未先相信基督之前，不會有恩典g之約的應許賜給他；因為只有靠著信，我們才會對基督、對在祂裏面所立之新約的應許有興趣：因此，無論何種靈，若將這約的應許給一個尚未先相信的人，讓這人以為已經擁有並應用這約的應許，這靈一定是個謊言的靈，而若先以這樣應用這應許為信心的基礎，這信心就是建基在謊言之上。 神的做法不是在人尚未有信心的倚靠之前，159 就先以安慰的聖經經文向人保證祂愛他們，他們將會快樂。
The Spirit of God is a Spirit of truth and not of lies: he does not bring scriptures to mens minds to reveal to them that they have an interest in God’s favour and promises when they have none, having not yet believed: which would be the case, if God’s bringing texts of scripture to mens minds to reveal to them that their sins were forgiven, or that it was God’s pleasure to give them the kingdom, or any thing of that nature, went before, and was the foundation of their first faith. No promise of the covenant of grace belongs to any man, until he has first believed in Christ; for it is by faith alone that we become interested in Christ, and the promises of the new covenant made in him: and therefore whatever spirit applies the promises of that covenant to a person who has not first believed, as being already his, must be a lying spirit, and that faith which is first built on such an application of promises, is built upon a lie. God’s manner is not to bring comfortable texts of scripture to give men assurance of his love, and that they shall be happy 159 before they have had a faith of dependence.
42b
223 此外，如果臨到人心m中的經文，本質上與其說是應許，不如說是邀請；但如果他把這邀請臨到他心m中的突然或不尋常，作為他相信他被邀請的基礎，那麼160 這並不是真信心，因為它並不是建立在信心的真實根基上。真信心不是建立在飄忽不定的根基上；但是如前述，如果決定要把這個“藉由 神當下直接顯現的能力，在這種時候臨到心m中的這種特定經文的話”看成如同 神那時向他說話，是 神的指示，而其原因是這話以這種方式臨到心m中，那麼這個決定完全是不穩固的，是飄忽不定的，因此，信心若建立在這根基上，這根基是虛假的，有如建在沙土上。那唯一讓任何人不得不信他受邀有份於福音祝福的確切根基，就是 神的話宣告：夠格配得之人如他，受邀有份於福音祝福了，而且宣告這話的 神是真實的，不可能說謊。如果一個罪人一旦確信 神是可靠的，也確信聖經就是祂的話，這就足以說服他是受邀了，他應該滿意，不需要再加添甚麼；因為聖經充滿這樣的邀請，要罪人以至於罪魁來，有份於福音的好處：他不會想要 神對他說任何新的話，他有 神已經在聖經上說的話就夠了。
And if the scripture which comes to a person’s mind be not so properly a promise as an invitation; yet if he makes the sudden or unusual manner of the invitation’s invitations coming to his mind, the ground on which he 160 believes that he is invited, it is not true faith; because it is built on that which is not the true ground of faith. True faith is built on no precarious foundation: but a determination that the words of such a particular text were, by the immediate power of God, suggested to the mind at such a time, as though then spoken and directed by God to him, because the words came after such a manner, is wholly an uncertain and precarious determination, as has been now shown; and therefore is a false and sandy foundation for faith; and accordingly that faith which is built upon it is false. The only certain foundation which any person has to believe that he is invited to partake of the blessings of the gospel, is, that the word of God declares that persons so qualified as he is, are invited, and God who declares it, is true and can not lie. If a sinner be once convinced of the veracity of God, and that the scriptures are his word, he will need no more to convince and satisfy him that he is invited; for the scriptures are full of invitations to sinners, to the chief of sinners, to come and partake of the benefits of the gospel; he will not want any new never new speaking of God to him; what he hath spoken already will be enough with him.
43(3.01.07.3)
正如許多人起初的安慰fc，與在他們自以為歸信cv時的情感a，是建立在前面提到的這種基礎上；照樣，之後他們不時出現的喜樂、希望與其它情感a也是如此。他們常有聖經上某些特定的話，他們常想到甜蜜的宣告與應許，他們因為它們臨到的方式而認為這些話是 神是在那時候當下直接向他們說的；他們以此為得到應許的確據，他們把這些話用在他們自己身上，在其中得到安慰，從其中得到224 自信，實在是以此為首要的原因。於是，他們把這想像成 神與他們之間在進行一種對話，也把這想像成 神不時地可說是真的當下直接對他們說話，並消除他們的疑慮，且證實祂對他們的愛，又應許要支持他們、供應他們、在某某情況下賜下祂的祝福，161 還向他們清楚揭示了他們在永恆祝福中的利益。
As the first comfort of many persons, and their affections at the time of their supposed conversion, are built on such grounds as these which have been mentioned; so are their joys and hopes and other affections, from time to time afterwards. They have often particular words of scripture, sweet declarations and promises suggested to them, which by reason of the manner of their coming, they think are immediately sent from God to them at that time, which they look upon as their warrant to take them, and which they actually make the main ground of their appropriating them to themselves, and of the comfort they take in them, and the confidence they receive from them. Thus they imagine a kind of conversation is carried on between God and them; and that God, from time to time, does as it were, immediately speak to them and satisfy their doubts, and testifies his love to them, and promises them supports and supplies, and his blessing in such and such cases, and reveals to them clearly 161 their interest in eternal blessings.
43a
於是他們常常感到振奮，也不斷有一種突然且充滿喧鬧的喜樂，夾雜著強烈的自信與極高的自恃，而這些喜樂與這自信主要根據其實並不在於任何聖經經文所包含或教導的東西，而是它們臨到他們的方式；這很明確證明他們乃是在幻想。我們只能說恩典g之約的一切應許都是聖徒的，是為他們設立的，也是向他們說的；除此以外， 神的話語中並沒有特定的應許是屬於聖徒、為他立下，或向他說出的。 不過話雖如此，這些應許中還是有一些應許可能更特別適合他的情況，超過其它應許；而 神藉著祂的靈s也可以使他更瞭解某些應許，超過其它應許，並對其中的寶貴、榮耀、與祝福的精妙之處有更多感覺。
And thus they are often elevated, and have a course of a sudden and tumultuous kind of joys, mingled with a strong confidence and high opinion of themselves; when indeed the main ground of these joys and this confidence, is not any thing contained in, or taught by these scriptures, as they lie in the Bible, but the manner of their coming to them; which is a certain evidence of their delusion. There is no particular promise in the word of God that is the saint’s, or is any otherwise made to him, or spoken to him, than all the promises of the covenant of grace are his, and are made to him and spoken to him; though it be true that some of these promises may be more particularly peculiarly peculiarly adapted to his case than others, and God by his Spirit may enable him better to understand some than others, and to have a greater sense of the preciousness and glory, and suitableness of the blessings contained in them.
44(3.01.07.4)
但這裏也許有些人已經準備要說：甚麼！難道聖經上的應許不可能有“藉由 神的靈而有特殊而個別以屬靈的方式s施行”這種事嗎？我的回答是：毫無疑問，當然有“聖經上的邀請與應許會以屬靈s且具救贖果效的方式施行在人的心s中”這種事：但同樣確定的是：許多人完全誤解了這件事的本質，以致他們自己的心靈s陷入極大的網羅，並使撒但在對抗他們，以及對抗信仰r與 神的教會之利益時，佔了極大的優勢。聖經中的應許以屬靈的方式s施行，162 並不在於它藉著某個外力ag使人當下直接想到這聖經中的應許，並因這強烈的方式（即當時特別針對他們說）得到應許而牢記在心m225 。這種效應絲毫不能顯示這有 神的手在其中，如許多惡名昭彰的事例所証實的，而且這是把聖經屬靈的s施行看扁了；這種效應的本質n裏根本沒有絲毫東西是魔鬼力量所不及的，除非魔鬼被 神攔阻；因為這種效應的本質n裏沒有絲毫東西是屬靈的s，或說沒有伴隨絲毫來自 神生命的分享。 神話語以真正屬靈的方式s施行時，其本質n遠高於魔鬼的能力，其高過的程度就像 神的話施行在一具死屍上使其復生，或施行在一塊石頭上使其成變天使的能力怎樣高過魔鬼的能力一樣。
But here some may be ready to say, What! is there no such thing as any particular spiritual application of the promises of scripture by the Spirit of God? I answer, there is doubtless such a thing as a spiritual and saving application of the invitations and promises of scripture to the souls of men; but it is also certain that the nature of it is wholly misunderstood by many persons, to the great ensnaring of their own souls, and the giving Satan a vast advantage against them, and against the interest of religion and the church of God. The spiritual application of a scripture promise does not consist in its being immediately suggested to the 162 thoughts by some extrinsic agent, and being borne into the mind with this strong apprehension, that it is particularly spoken and directed to them at that time; there is nothing of the evidence of the hand of God in this effect, as events have proved, in many notorious instances; and it is a mean notion of a spiritual application of scripture; there is nothing in the nature of it at all beyond the power of the devil, if he be not restrained by God; for there is nothing in the nature of the effect that is spiritual, implying any vital communication of God. A truly spiritual application of the word of God is of a vastly higher nature; as much above the devil’s power, as it is so to apply the word of God to a dead corpse, as to raise it to life; or to a stone, to turn it into an angel.
44a
神的話語以屬靈的方式s施行時，其重點在於將 神的話語施行在人心， 神是以屬靈的方式光照人、使人成聖，以如此的大能注入成就這事。福音的邀請或提供若要有屬靈的s施行，其重點在於要讓人的心s對下面幾件事有屬靈的感覺或滋味：(1)神聖h屬天的d祝福─這是 神準備要賜給人的，人只要願意便可得到；(2)甜美奇妙的恩典─這是因 神表示願意賜給人如此厚恩而顯出的；(3)神聖的優美e與信實─這是 神為了實踐祂在福音中所承諾的祝福而顯出的；(4) 神榮耀的豐富─這顯示 神足以實踐這承諾。人若有這屬靈的感覺或滋味，便會被引導並吸引去擁抱 神所承諾要賜給他的祝福，這便成為確據顯示這人有權利tl得到這祝福。
A spiritual application of the word of God consists in applying it to the heart, in spiritually enlightening, sanctifying influences. A spiritual application of an invitation or offer of the gospel consists, in giving the soul a spiritual sense or relish of the holy and divine blessings offered, and also the sweet and wonderful grace of the offerer, in making so gracious an offer, and of his holy excellency and faithfulness to fulfil what he offers, and his glorious sufficiency for it; so leading and drawing forth the heart to embrace the offer; and thus giving the man evidence of his title to the thing offered.
44b
照樣，使聖徒得到安慰的聖經應許以屬靈的方式s施行時，其重點在於他們的心m被光照，得以看見 神應許的祝福所蘊含之神聖的h優美e與甘甜，並看見應許者所蘊含的神聖h優美e，且看見祂的信實與豐足，這便吸引他們的心去擁抱應許者和祂所應許的事物；並藉此使人感受到恩典g的作為，使他們看到屬於他們的恩典g，也因此看到他們得以支取那個應許的權利tl。但如果 神的話語或聖經的應許施行在人的身上時，其重點不在於這屬天的d感覺，也不在於心智m的光照，而只是在於有話進入思想中，彷彿是當下直接對他們說的，使人單單根據這個理由就相信這應許是屬於他們的，這乃是一個盲目的施行，並且屬於黑暗的靈，不屬光明。
And so a spiritual application of the promises of scripture for the comfort of the saints, consists in enlightening their minds to see the holy excellency and sweetness of the blessings promised, and also the holy excellency of the promiser, and his faithfulness and sufficiency; thus drawing forth their hearts to embrace the promiser and thing promised; and by this means giving the sensible actings of grace, enabling them to see their grace, and so their title to the promise. An application not consisting in this divine sense and enlightening of the mind, but consisting only in the word’s being born into the thoughts, as if immediately then spoken, so making persons believe on no other foundation, that the promise is theirs, is a blind application, and belongs to the spirit of darkness, and not of light.
45
人若是以這方式使他們的情感a發動，這情感a其實並不是由 神的話發動的，163 聖經並非它們的根基。那進入他們的心m並使他們的情感a被發動的，絲毫不是這些經文裡的任何東西，而實在是那個效果（即他們心m中想到這些話的奇特方式）和一個論述（他們因這方式奇特而接受這論述，但那段經文其實並無個這論述，其它經文也沒有），以為他的罪已蒙赦免，或天父非常樂意將國特別賜給他226 ，或類似的話。聖經裏可以發現有些論述，宣稱符合某某前提q的人是被 神赦免、蒙 神所愛的；但我們在聖經找不到有任何論述，沒有涉及任何前提q就宣稱特別有某某人是被 神赦免、蒙 神所愛；因此，當任何人被任何這種論述所安慰而激起情感時，他乃是被另一句話安慰而激起情感，這乃是新編的話，而不是任何聖經裡 神的話。 這樣看來，許多人被激起情感乃是徒然，是被騙了。
When persons have their affections raised after this manner, those affections are really not raised by the word of God; the 163 scripture is not the foundation of them; it is not any thing contained in those scriptures which come to their minds, that raise their affections; but truly that effect, viz. the strange manner of the word’s being suggested to their minds, and a proposition from thence taken up by them, which indeed is not contained in that scripture nor any other, as that his sins are forgiven him, or that it is the Father’s good pleasure to give him in particular the kingdom, or the like. There are propositions to be found in the Bible, declaring that persons of such and such qualifications are forgiven and beloved of God: but there are no propositions to be found in the Bible, declaring that such and such particular persons, independent on any previous knowledge of any qualifications, are forgiven and beloved of God: and, therefore, when any person is comforted, and affected by any such proposition, it is by another word, a word newly coined, and not any word of God contained in the Bible. And thus many persons are vainly affected and deluded.
第三部，記號一３（3.01.06-07）
32(3.01.06)
214 至於真正屬靈的s感覺ss，不只是它來到心m中的方式非常特別，這感覺ss本身更是與天然n狀態的人所擁有或能擁有的一切感覺ss有天壤之別，這在前面已經討論過了。但至於這些外在的認知id，雖然它們進入心m中的方式常常是不尋常的，但這些認知id本身並沒有更好；它們與人由他們感官得到的仍無不同，沒有更高，也絲毫沒有更好。舉例來說，若有人現在對基督掛在十字架上流血有外在的認知id，這認知id本身並不會比當初圍繞在十字架旁祂的仇敵猶太人以肉眼所見而得到的認知id更好。若有人現在對外在的光輝與 神的榮耀有一種想像中的認知id，這認知id並不會比那些曠野中的惡會眾對以肉眼所見西乃山 神的外在榮耀而得到的認知id更好；也不會比無數被詛咒棄絕之人將在審判日對基督外在榮耀得到的認知id更好，這些人那時所見的基督外在榮耀，所得的鮮活認知id，勝過人類有史以來所得認知id的千萬倍，但這景象乃是成形在任何人的想像中；
As to a truly spiritual sensation, not only is the manner of its coming into the mind extraordinary: but the sensation itself is totally diverse from all that men have or can have in a state of nature, as has been shown. But as to these external ideas, though the way of their coming into the mind is sometimes unusual, yet the ideas in themselves are not the better for that; they are still of no different sort from what men have by their senses; they are of no higher kind, nor a whit better. For instance, the external idea a man has now of Christ hanging on the cross and shedding his blood, is no better in itself than the external idea the Jews, his enemies, had, who stood round his cross and saw this with their bodily eyes. The imaginary idea which men have now of an external brightness and glory of God, is no better than the idea the wicked congregation in the wilderness had of the external glory of the Lord at Mount Sinai, when they saw it with their bodily eyes; nor or any better than that idea which millions of cursed reprobates will have of the external glory of Christ at the day of judgment, who shall see, and have a very lively idea of ten thousand times greater external glory of Christ than ever yet was conceived in any man’s imagination.
32a
喔，是的，人靠他們的想像力所產生的基督的影像150 ，就其本質n而言，並不會比天主教徒藉著他們在教會中所見的美麗與感人畫像所產生對基督的感受id更高明（雖然他們接收這感受id的方式並不那麼糟糕）；同樣地，假設他們的情感a主要是根據這種想像建立的，那麼這情感a和那些無知之人因為看到那些常常很偉大的景象而有的情感a相比，也沒有好到哪裏去；尤其當這些景象經由神父的伎倆215 使這些影象會動，會說話，會哭泣，與其它類似現象時，更是這樣。 單單人藉以得到這些想像之認知id的方式，並不會改變所接收到的這些認知id本身的本性n：不管這些認知id是用甚麼方式接收，它們都還只不過是外在的認知id或外在表象rp的認知id罷了，所以不是屬靈的。喔，是的，就算人果真因著至高 神當下就直接施展大能在他們心m中，使他們接收到這種外在的認知id，仍不會是屬靈的，只不過會是 神的靈一般的c工作；其實從巴蘭的例子就可以明顯看出這事： 神親自在他心m上做成一個印象imp，使他得到一個基督耶穌清晰鮮明的外在表像（或說認知id），就如「當他得聽 神的言語，151 明白至高者的意旨，看見全能者的異象，魂遊象外，便說：有星要出於雅各。」（民廿四16-17另譯）但他沒有基督屬靈的s開啟d；那晨星永遠不會以屬靈的方式在他心中昇起，因為他只是個屬血氣的n人。
Yea, the image of Christ, which men conceive 150 in their imaginations, is not in its own nature of any superior kind to the idea the papists conceive of Christ, by the beautiful and affecting images of him which they see in their churches; (though the way of their receiving the idea may not be so bad) nor are the affections they have, if built primarily on such imaginations, any better than the affections raised in the ignorant people, by the sight of those images, which oftentimes are very great; especially when these images, through the craft of the priests, are made to move and speak and weep, and the like. Merely the way of persons receiving these imaginary ideas, do not alter the nature of the ideas themselves that are received; let them be received in what way they will, they are still but external ideas, or ideas of outward appearances, and so are not spiritual. Yea, if men should actually receive such external ideas by the immediate power of the most high God upon their minds, they would not be spiritual, they would be no more than a common work of the Spirit of God; as is evident, in fact, in the instance of Balaam, who had impressed on his mind, by God himself, a clear and lively outward representation or idea of Jesus Christ, as “the Star rising out of Jacob, when he heard the words of God, and knew the 151 knowledge of the Most High, and saw the vision of the Almighty, falling into a trance,” Numb. xxiv. 16,17, but yet had no manner of spiritual discovery of Christ; that Day Star never spiritually arose rose in his heart, he being but a natural man.
33
此外，正如外在的認知id在本質n上完全沒有屬天的d或屬靈的s成份，只有那毫無任何新的原動力p的屬血氣之n輩所能擁有的東西；照樣，他們的本質n並無那種需要 神榮耀大能之獨一無二、無法模仿、無可比擬的運行才能製造出來的東西，而這樣的運行乃是為了要產生屬天的d或屬靈的s成份，我們之前則已舉證說明，真正恩典g是可以產生屬天d或屬靈s成份的。外在的認知id就其本質n來看，並無魔鬼能力不及之處。讓人興起一個念頭當然是撒但能辦到的，否則撒但就無法誘人入罪了。而他只要能讓人興起一個念頭，或產生一個認知id，那麼讓人興起想像的念頭和認知id，或產生外在事物的認知id，對撒但顯然也不是難事， 因為人擁有的外在認知id是所有認知id中最低等的216 。這些認知id可能只因行動之氣a-s 被刺激而使身體產生銘刻般的感覺imp，頭腦也產生印象imp，再由這印象im產生認知id，並印記在腦海中。有極多例證明確顯示，身體的變化會在心m中激發想像的認知id或外在的認知id，就如一個人發燒或憂鬱等時常會如此。這種外在認知id低於心靈更理智的運行ex，正如人身體的尊貴低於心靈的尊貴，彼此懸殊的程度是一樣的。
And as these external ideas have nothing divine or spiritual in their nature, and nothing but what natural men, without any new principles, are capable of; so there is nothing in their nature which requires that peculiar, inimitable and unparalleled exercise of the glorious power of God, in order to their production, which it has been shown there is in the production of true grace. There appears to be nothing in their nature above the power of the devil. It is certainly not above the power of Satan to suggest thoughts to men; because otherwise he could not tempt them to sin. And if he can suggest any thoughts or ideas at all, doubtless imaginary ones, or ideas of things external, are not above his power; for the external ideas men have are the lowest sort of ideas. These ideas may be raised only by impressions made on the body, by moving the animal spirits, and impressing the brain. Abundant experience does certainly show that alterations in the body will excite imaginary or external ideas in the mind; as often in the case of a high fever, melancholy, &c. These external ideas are as much below the more intellectual exercises of the soul, as the body is a less noble part of man than the soul.
34
此外，不只這些外在認知id（或說外在表像的想像）的本質n中並無任何線索，使我們可以由此推論說這樣的認知id是魔鬼的能力搆不上的；我們甚至還可以確定，魔鬼也能激發這種認知id，而且已經屢次這麼做了。152 這就是自古以來受謊言的靈影響的假先知，在夢中或幻象中被魔鬼激發的外在認知id，如我們常在聖經上讀到的（申十三1；王上廿二22；賽廿八7；結十三7；亞十三4）。這是魔鬼常在異教的祭司、行邪術的、術士陷入幻想與恍惚時，在他們心中激起的外在認知id；也是魔鬼將世上的萬國和萬國的榮華都指給耶穌看時，在耶穌心m中激起的外在認知id，而這萬國的景象都不是真的用肉眼看見的。
And there is not only nothing in the nature of these external ideas or imaginations of outward appearances, from whence we can infer that they are above the power of the devil; but it is certain also that the devil can excite, and often hath excited such ideas. They 152 were external ideas which he excited in the dreams and visions of the false prophets of old, who were under the influence of lying spirits, that we often read of in scripture, as Deut. xiii. 1, 1 Kings xxii. 22, Isa. xxviii. 7, Ezek. xiii. 7. And they were external ideas that he often excited in the minds of the heathen priests, magicians and sorcerers, in their visions and ecstacies, and they were external ideas that he excited in the mind of the man Christ Jesus, when he showed him all the kingdoms of the world, with the glory of them, when those kingdoms were not really in sight.
35
而且如果撒但或任何受造物，有能力將外在表象rp銘刻在心m上，那麼就沒有特別哪一種外在表象rp可以作為屬天d能力的任何證據。如果將人的形狀呈現在想像中，並不需要全能者的能力；那麼將任何其它東西的形狀呈現在想像中，也一樣不需要全能者的能力。要在腦中形成一個具體的形狀或色彩所需的能力，並不會高過形成其它東西所需的能力。表現一個人身體的形狀，並不比表現碎屑或木塊需要更多榮耀的權能；即使這身體的形狀非常美麗，面上帶著甜蜜的笑容，或展開雙臂，或血從手腳肋旁流出，也是這樣。若有一個能力可使人在想像中感受到黑或暗，這種能力也可使人在想像中感受到白與光亮。若有一個能力與技巧可以恰當而精確地在一張紙或畫布上繪出一根稻草或一個木棒，同樣的能力，也許只要再有點精進，也足以畫出一個極美麗極尊榮的人物形體，或是畫出一個雄偉的城市，街道鋪著黃金，光耀無比，又有榮耀的寶座……。
And if Satan, or any created being has power to impress the mind with outward representations, then no particular sort of outward representations can be any evidence of a divine power. Almighty power is no more requisite to represent the shape of man to the imagination than the shape of any thing else: there is no higher kind of power necessary to form in the brain one bodily shape or colour than another: it needs a no more glorious power to represent the form of the body of a man, than the form of a chip or block; though it be of a very beautiful human body, with a sweet smile in his countenance, or arms open, or blood running from the hands, feet and side. That sort of power which can represent black or darkness to the imagination, can also represent white and shining brightness. The power and skill which can well and exactly paint a straw, or a stick of wood on a piece of paper or canvass; the same in kind, only perhaps further improved, will be sufficient to paint the body of a man, with great beauty and in royal majesty, or a magnificent city paved with gold, full of brightness, and a glorious throne, &c.
35a
所以，在腦中畫這張圖所需要的能力，和畫那張圖所需要的能力，不過是同一種能力罷了。同一種能力可在紙上著墨水繪畫，便也可在金箔上著墨水繪畫217 。所以，顯而易見的是，若我們假定魔鬼有能力可以在人的想像世界裏製造任何一種外在表象r（無庸置疑，一個人只要相信魔鬼存在，而且對人有所圖謀，他對這假設就絕對不會有絲毫質疑），再回到前面，如果我們假定魔鬼有這樣的能力，有許多實例讓我們可以清楚看出，一個受造物的能力不是只能產生某些外在形貌與認知id，而是可以遍及心m中所有類型的外在形貌與認知id。
So it is no more than the same sort of power that is requisite to paint one as the other of these on the brain. The same sort of power that can put ink upon paper, can put on leaf gold. So that it is evident to a demonstration, if we suppose it to be in the devil’s power to make any sort of external representation at all on the fancy (as without doubt it is, and never any one questioned it who believed there was a devil, that had any agency with mankind;) I say, if so, it is demonstrably evident, that a created power may extend to all kinds of external appearances and ideas in the mind.
36
由此又可清楚看出，這些東西裏面並無絲毫屬靈的、超自然的，屬天的d事物，這裏的“屬靈、超自然、屬天d”是按前面所證明的153 “一切真正出於恩典的g經驗，都是屬靈的、超自然的，屬天的d”裏的意思。而雖然外在的認知id透過人的性情與心境f，確實通常會某種程度伴隨屬靈的s經驗，但這些認知id並不屬於他們屬靈s經驗的部分，就像伴隨這經驗的血液流動與脈搏跳動，並不屬於他們屬靈s經驗的部分一樣。而且雖然無庸置疑地，由於人在今生仍有軟弱，尤其有些人體質較弱，所以出於恩典的情感g-a若是非常強烈，確實會使想像力s激發生動的感受id；但同樣無庸置疑的是，當人的情感a建基在想像時（實際情況也常是這樣），這些情感a只是屬血氣的n、一般的c，因為它們的基礎不是屬靈的，所以與出於恩典的情感g-a截然不同─出於恩典的情感g-a如前述，始終是出於屬靈的s與屬天的d運行。
From hence it again clearly appears, that no such things have any thing in them that is spiritual, supernatural and divine, in the sense in which it has been proved 153 that all truly gracious experiences have. And though external ideas, through man’s make and frame, do ordinarily in some degree attend spiritual experiences, yet these ideas are no part of their spiritual experience, any more than the motion of the blood, and beating of the pulse, that attends experiences, are a part of spiritual experience. And though undoubtedly, through mens infirmity in the present state, and especially through the weak constitution of some persons, gracious affections which are very strong, do excite lively ideas in the imagination; yet it is also undoubted, that when persons’ affections are founded on imaginations, which is often the case, those affections are merely natural and common, because they are built on a foundation that is not spiritual; and so are entirely different from gracious affections, which, as has been proved, do evermore arise from those operations that are spiritual and divine.
37
這些想像力確實常常將人屬血氣的情感a提升到極高的狀態： 而且不足為奇的是，218 這乃是出現在154 它們影響的對象s_s無知而堅定不疑地確信，這屬血氣的情感a是屬天的d顯現時，他們以為這是偉大的耶和華當下就直接做在他們心s中，藉此以不尋常的方式給他們證據，顯示 神極大、極特別地恩待他們。
These imaginations do oftentimes raise the carnal affections of men to an exceeding great height: and no wonder, when the 154 subjects of them have an ignorant, but undoubted undoubting undoubting persuasion, that they are divine manifestations, which the great Jehovah immediately makes to their souls, therein giving them testimonies in an extraordinary manner, of his high and peculiar favour.
38(3.01.07.1)
再者，我們由前面所觀察與證明的「出於恩典的g運行與果效，155 在人心中乃是以屬靈的、超越天然的、屬天的d方式做成」顯然可知：一個人就當下直接im有聖經話語的意念注入sg心m中，並無屬靈的成份在其中。
Again, it is evident from what has been observed and proved of the manner in which gracious operations and effects in the 155 heart are spiritual, supernatural and divine, that the immediate suggesting of the words of scripture to the mind has nothing in it which is spiritual.
39
我前面已經有機會略略提到這事，所提的內容也可能已足以證明這事：但若讀者將前面所說關於屬靈的s影響與效果之本質n記在心裏，將會格外明顯看出這不是屬靈的s的效果。因為我想沒有一個具備一般悟性的人會說或推測，(1) 「把一些話（可以是任何話）帶入人的心m中」這種效應ef的本質n，是一個人還在屬血氣的n狀態時，這個屬血氣之n人的心智m不可能會受到影響的本質n，或任何類似的說法；或說(2)這需要心靈s裏有任何新的屬天d感官；或說(3) 「把一些聲音或文字帶入人的心m中」219 這種效應ef的本質n是如此崇高，如此神聖h，如此優美e，以致任何受造物的力量都不可能會造成這現象。
I have had occasion to say something of this already; and what has been said may be sufficient to evince it; but if the reader bears in mind what has been said concerning the nature of spiritual influences and effects, it will be more abundantly manifest that this is no spiritual effect. For I suppose there is no person of common understanding, who will say or imagine that the bringing words (let them be what words they will) to the mind, is an effect of that nature which it is impossible the mind of a natural man, while he remains in a state of nature, should be the subject of, or any thing like it; or that it requires any new divine sense in the soul; or that the bringing sounds or letters to the mind, is an effect of so high, holy and excellent a nature, that it is impossible any created power should be the cause of it.
40
正如「讓人心m中想起聖經的話」只是在心m中激起某些聲音或字母的認知id；照樣，這只是在想像力img的領域中刺激認知id的一種方式，因為聲音與字母都是外在的東西，是視覺與聽覺這些外在感官的對象。或是紙上某些記號的認知id（例如24個字母中的任何一個，以任何順序排列），或是任何說話的聲音，和其它任何形狀或聲音一樣，都是外在的認知id：因此，由前面所提關於這些外在認知id的說法，可以明顯得知它們不是屬靈的；而如果 神的靈在任何時候讓人的心m想起這些字母或聲音，這只是 神的靈一般的c影響，而不是 神的靈任何特別的，或是出於恩典的g影響。因此，156 從之前已證實的論點可知，那些以這種果效為基礎的情感a，不是屬靈的s或出於恩典的情感g-a。
As the suggesting words of scripture to the mind, is only the exciting in the mind ideas of certain sounds or letters; so it is only one way of exciting ideas in the imagination; for sounds and letters are external things, that are the objects of the external senses of seeing and hearing. Ideas of certain marks upon paper, such as any of the twenty-four letters, in whatever order, or any sounds of the voice, are as much external ideas, as of any other shapes or sounds whatsoever; and therefore, by what has been already said concerning these external ideas, it is evident they are nothing spiritual; and if at any time the Spirit of God suggests these letters or sounds to the mind, this is a common, and not any special or gracious influence of that Spirit. And 156 therefore it follows from what has been already proved, that those affections which have this effect for their foundation, are no spiritual or gracious affections.
41
但請留意我我的說法，我乃是說：當這效果—即「聖經上的話當下直接進入人心m的這種不尋常的方式」是激發這些情感的原因，本質上也是這些情感a的根基時，那麼這些情感a就不是屬靈的。但一個人也可能會有220 出於恩典的情感g-a進入他們的心m中，同時也有聖經的經文進入他心m中， 神的靈也可以使用那些經文去激發他們的情感─如果激發他們情感a的，是他們對那些經文裏屬天d優美e之事有屬靈的s感覺、品嚐，或滋味，而不是這些話進入他們心m中的異常且突然的方式，就會這樣。他們受感動的原因是(1)從這些話語領受了教導、(2)看到 神或基督榮耀之事的景象、(3)這些話包含與他們有關的事，也教導與他們有關的事，而不是因為這些話忽然臨到他們，好像是有人向他們說這些話似的，便遽下結論認為 神真的可算是直接對他們說話─但這往往是一個人大受感動的最根本原因；
But let it be observed what it is that I say, viz. when this effect, even the immediate and extraordinary manner of words of scripture, coming to the mind, is that which excites the affections, and is properly the foundation of them, then these affections are not spiritual. It may be so, that persons may have gracious affections going with scriptures which come to their minds, and the Spirit of God may make use of those scriptures to excite them; when it is some spiritual sense, taste or relish they have of the divine and excellent things contained in those scriptures, that is the thing which excites their affections, and not the extraordinary and sudden manner of words being brought to their minds. They are affected with the instruction they receive from the words, and the view of the glorious things of God or Christ, and things appertaining to them, that they contain and teach; and not because the words came suddenly, as though some person had spoken them to them, thence concluding that God did as it were immediately speak to them. Persons oftentimes are exceedingly affected on this foundation;
41a
聖經有些極大極高的應許，其中的話突然進入他們心m中，他們認為那些話是 神直接向他們說的，彷彿這些話就是在那時候由 神的口發出，向他們說似的，以致他們認定那是 神的聲音，直接向他們啟示他們蒙福的光景，並應許他們如此這般的大事。就是這些現象使他們產生情感，並且激昂，但其中並無關於聖經所提屬天之事d-t新的屬靈s悟性，也沒有關於榮耀事物新的屬靈s感覺ss，這榮耀事物是在聖經中高於他們情感的部份所教導的，也是他們情感的根基。他們擁有，或自以為擁有的一切新的理解，足以成為他們情感根基的，就是有話臨到他們，而且因為這話來得如此突然，如此離奇。這樣看來，這情感a完全是建立在沙土上！因為它是建立在一個沒有根基的結論上。因為如前述，這些話突如其來地進入他們心m中，157 並不能證明以這種方式進入他們心m中的話就是出於 神。而且如果 神真的向他們的心m說話，他們也確實知道這事，這也不會是屬靈的s知識；它可能沒有任何屬靈的s意義：巴蘭可能知道 神讓他想到的話，的確是從 神來的，但這話並無屬靈的s知識。所以，這些以「聖經的經文是當下直接由 神而來」這個觀點為基礎的情感a，並不是建立在屬靈的s的基礎上，是空洞虛假的。以這種方式激起情感a的人萬一被問到，面對那些經文中所包含的優美e事物，他們是否得到任何新的感覺或意義，他們很可能毫不猶豫地回答，是221 ：但實情只不過是他們認為這些話是當下直接對他們說的，而使那些話對他們顯得甜蜜，他們就以為擁有了聖經上對他們說的這些話所代表的優美e奇妙事物。
the words of some great and high promises of scripture came suddenly to their minds, and they look upon the words as directed immediately by God to them, as though the words that moment proceeded out of the mouth of God as spoken to them: so that they take it as a voice from God, immediately revealing to them their happy circumstances, and promising such and such great things to them: and this it is that affects effects affects and elevates them. There is no new near new spiritual understanding of the divine things contained in the scripture, or new spiritual sense of the glorious things taught in that part of the Bible going before their affection, and being the foundation of it. All the new understanding they have leave have, or think they have, to be the foundation of their affection, is this, that the words are spoken to them, because they come so suddenly and extraordinarily. And so this affection is built wholly on the sand! because it is built on a conclusion for which they have no foundation. For, as has been shown, the sudden coming of the words to their minds, 157 is no evidence that the bringing them to their minds in that manner was from God. And if it was true that God brought the words to their minds, and they certainly knew it, that would not be spiritual knowledge; it may be without any spiritual sense. Balaam might know that the words which God suggested to him, were indeed suggested to him by God, and yet have no spiritual knowledge. So that these affections which are built on that notion, that texts of scripture are sent immediately from God, are built on no spiritual foundation, and are vain and delusive. Persons who have their affections thus raised, if they should be inquired of; whether they have any and any new sense of the excellency of things contained in those scriptures, would probably say, Yes, without hesitation: but it is true no otherwise than thus, that when then when they have taken up that notion, that the words are spoken immediately to them that makes them seem sweet to them, and they own the things which these scriptures say to them, for excellent things and wonderful things.
41b
舉個例子，假設忽然進入他們心m中的話是「你們這小群，不要懼怕，因為你們的父樂意把國賜給你們。」他們會自信滿滿地認為這些話可算是當下直接im從天臨到他們的，是一個當下直接im的啟示，讓他們知道 神是他們的父親，並且已經把國賜與他們。他們便因此大受感動，而且這些話對他們顯得甜蜜，他們甚至還居然能說「這就是這些話所包含的優美e事物！」但這應許之所以對他們而言顯得優美e，原因只有一個，就是他們認為這是當下直接給他們的：他們從其中擁有的一切榮耀感覺，只是源於對自己的愛sf，和他們自以為對這些話有興趣：而不是因為他們對天國神聖h榮耀的本質n有絲毫看見或感覺，也不是因為他們得到這位將天國賜給他們的 神祂自己的屬靈s榮耀，和祂賜給罪人優美e恩典g的屬靈s榮耀（這恩典g就是 神為了成就祂自己的美意，在他們尚未想到這些事會讓他們產生甚麼興趣、並因這些事激發情感之前，就讓他們可以得到、也確實得到天國，並以此為他們情感的根基，使他們有盼望可以因此產生興趣）。相反地，他們首先以為他們有興趣，然後對此產生很大的情感，158 之後才能承認這些事是優美e的，以致這經文臨到他們心m中這種突然且不尋常的方式，明顯是整個事情的首要根基；這清楚顯示他們是被迷惑，很可憐。
As for instance, supposing these were the words which were suddenly brought to their minds, Fear not, it is your Father’s good pleasure to give you the kingdom; they have having having confidently taken up a notion that the words were, as it were, immediately spoken from heaven to them, as an immediate revelation that God was their Father, and had given the kingdom to them, they are greatly affected by it, and the words seem sweet to them; and oh, they say, “they are excellent things that are contained in those words!” But the reason why the promise seems excellent to them, is only because they think it is made to them immediately; all the sense they have of any glory in them, is only from self-love, and from their own imagined interest in the words; not that they had any view or sense of the holy and glorious nature of the kingdom of heaven and the spiritual glory of that God who gives it, and of his excellent grace to sinful men, in it offering and giving them this kingdom of his own good pleasure, preceding their imagined interest in these things, and their being affected by them, and being the foundation of their affection, and hope of an interest in them. On the contrary, they first imagine they are interested, and then are highly affected with us 158 that, and then can own these things to be excellent. So that the sudden and extraordinary way of the scripture’s coming to their mind is plainly the first foundation of the whole; which is a clear evidence of the wretched delusion they are under.
42(3.01.07.2)
許多人初嚐的安慰與他們所稱他們的歸信c，是依據以下的順序：先有覺醒與恐懼，然後忽然奇妙地有某種令人感到安慰的甜蜜應許臨到他們心m中，而且它臨到的方式使他們斷定它是從 神而來，而這正是他們信仰、盼望、安慰的全部基礎，他們由此初得鼓勵使他們信靠 神與基督，因為他們認為 神藉由這種方式臨到他們的經文，現在已經向他們啟示祂愛他們，並已應許他們永生。這是非常荒謬的，因為每一位對信仰r原則p有一般知識的人，都知道 神的原則是在人信主之後，再向人啟示祂對人的愛，讓他們對祂的應許有興趣，而非之前；因為在他們對要賜給他們的啟示有任何興趣之前222 ，他們必須先相信。
The first comfort of many persons, and what they call their conversion, is after this manner: after awakening and terror, some comfortable sweet promise comes suddenly and wonderfully to their minds; and the manner of its coming makes them conclude it comes from God to them; and this is the very thing that is all the foundation of their faith and hope and comfort: from hence they take their first encouragement to trust in God and in Christ, because they think that God, by some scripture so brought, has now already revealed to them that he loves them, and has already promised them eternal life, which is very absurd; for every one of common knowledge of the principles of religion, knows that it is God’s manner to reveal his love to men, and their interest in the promises, after they have believed, and not before, because they must first believe before they have any interest in the promises to be revealed.
42a
神的靈是真實的靈，而不是謊言的靈：祂不會在他們尚未相信（也因此對 神的恩典與應許還沒有興趣）時，就讓經文臨到人的心m中，向他們啟示 神的恩典與應許，讓他們對 神的恩典與應許有興趣。這情形會發生的前提是： 神讓「經句臨到人心m中，向他們啟示他們的罪已得赦免，或 神樂意將國賜給他們，或任何這種性質n的事」先發生，並成為他們信心的首要根基。任何人在尚未先相信基督之前，不會有恩典g之約的應許賜給他；因為只有靠著信，我們才會對基督、對在祂裏面所立之新約的應許有興趣：因此，無論何種靈，若將這約的應許給一個尚未先相信的人，讓這人以為已經擁有並應用這約的應許，這靈一定是個謊言的靈，而若先以這樣應用這應許為信心的基礎，這信心就是建基在謊言之上。 神的做法不是在人尚未有信心的倚靠之前，159 就先以安慰的聖經經文向人保證祂愛他們，他們將會快樂。
The Spirit of God is a Spirit of truth and not of lies: he does not bring scriptures to mens minds to reveal to them that they have an interest in God’s favour and promises when they have none, having not yet believed: which would be the case, if God’s bringing texts of scripture to mens minds to reveal to them that their sins were forgiven, or that it was God’s pleasure to give them the kingdom, or any thing of that nature, went before, and was the foundation of their first faith. No promise of the covenant of grace belongs to any man, until he has first believed in Christ; for it is by faith alone that we become interested in Christ, and the promises of the new covenant made in him: and therefore whatever spirit applies the promises of that covenant to a person who has not first believed, as being already his, must be a lying spirit, and that faith which is first built on such an application of promises, is built upon a lie. God’s manner is not to bring comfortable texts of scripture to give men assurance of his love, and that they shall be happy 159 before they have had a faith of dependence.
42b
223 此外，如果臨到人心m中的經文，本質上與其說是應許，不如說是邀請；但如果他把這邀請臨到他心m中的突然或不尋常，作為他相信他被邀請的基礎，那麼160 這並不是真信心，因為它並不是建立在信心的真實根基上。真信心不是建立在飄忽不定的根基上；但是如前述，如果決定要把這個“藉由 神當下直接顯現的能力，在這種時候臨到心m中的這種特定經文的話”看成如同 神那時向他說話，是 神的指示，而其原因是這話以這種方式臨到心m中，那麼這個決定完全是不穩固的，是飄忽不定的，因此，信心若建立在這根基上，這根基是虛假的，有如建在沙土上。那唯一讓任何人不得不信他受邀有份於福音祝福的確切根基，就是 神的話宣告：夠格配得之人如他，受邀有份於福音祝福了，而且宣告這話的 神是真實的，不可能說謊。如果一個罪人一旦確信 神是可靠的，也確信聖經就是祂的話，這就足以說服他是受邀了，他應該滿意，不需要再加添甚麼；因為聖經充滿這樣的邀請，要罪人以至於罪魁來，有份於福音的好處：他不會想要 神對他說任何新的話，他有 神已經在聖經上說的話就夠了。
And if the scripture which comes to a person’s mind be not so properly a promise as an invitation; yet if he makes the sudden or unusual manner of the invitation’s invitations coming to his mind, the ground on which he 160 believes that he is invited, it is not true faith; because it is built on that which is not the true ground of faith. True faith is built on no precarious foundation: but a determination that the words of such a particular text were, by the immediate power of God, suggested to the mind at such a time, as though then spoken and directed by God to him, because the words came after such a manner, is wholly an uncertain and precarious determination, as has been now shown; and therefore is a false and sandy foundation for faith; and accordingly that faith which is built upon it is false. The only certain foundation which any person has to believe that he is invited to partake of the blessings of the gospel, is, that the word of God declares that persons so qualified as he is, are invited, and God who declares it, is true and can not lie. If a sinner be once convinced of the veracity of God, and that the scriptures are his word, he will need no more to convince and satisfy him that he is invited; for the scriptures are full of invitations to sinners, to the chief of sinners, to come and partake of the benefits of the gospel; he will not want any new never new speaking of God to him; what he hath spoken already will be enough with him.
43(3.01.07.3)
正如許多人起初的安慰fc，與在他們自以為歸信cv時的情感a，是建立在前面提到的這種基礎上；照樣，之後他們不時出現的喜樂、希望與其它情感a也是如此。他們常有聖經上某些特定的話，他們常想到甜蜜的宣告與應許，他們因為它們臨到的方式而認為這些話是 神是在那時候當下直接向他們說的；他們以此為得到應許的確據，他們把這些話用在他們自己身上，在其中得到安慰，從其中得到224 自信，實在是以此為首要的原因。於是，他們把這想像成 神與他們之間在進行一種對話，也把這想像成 神不時地可說是真的當下直接對他們說話，並消除他們的疑慮，且證實祂對他們的愛，又應許要支持他們、供應他們、在某某情況下賜下祂的祝福，161 還向他們清楚揭示了他們在永恆祝福中的利益。
As the first comfort of many persons, and their affections at the time of their supposed conversion, are built on such grounds as these which have been mentioned; so are their joys and hopes and other affections, from time to time afterwards. They have often particular words of scripture, sweet declarations and promises suggested to them, which by reason of the manner of their coming, they think are immediately sent from God to them at that time, which they look upon as their warrant to take them, and which they actually make the main ground of their appropriating them to themselves, and of the comfort they take in them, and the confidence they receive from them. Thus they imagine a kind of conversation is carried on between God and them; and that God, from time to time, does as it were, immediately speak to them and satisfy their doubts, and testifies his love to them, and promises them supports and supplies, and his blessing in such and such cases, and reveals to them clearly 161 their interest in eternal blessings.
43a
於是他們常常感到振奮，也不斷有一種突然且充滿喧鬧的喜樂，夾雜著強烈的自信與極高的自恃，而這些喜樂與這自信主要根據其實並不在於任何聖經經文所包含或教導的東西，而是它們臨到他們的方式；這很明確證明他們乃是在幻想。我們只能說恩典g之約的一切應許都是聖徒的，是為他們設立的，也是向他們說的；除此以外， 神的話語中並沒有特定的應許是屬於聖徒、為他立下，或向他說出的。 不過話雖如此，這些應許中還是有一些應許可能更特別適合他的情況，超過其它應許；而 神藉著祂的靈s也可以使他更瞭解某些應許，超過其它應許，並對其中的寶貴、榮耀、與祝福的精妙之處有更多感覺。
And thus they are often elevated, and have a course of a sudden and tumultuous kind of joys, mingled with a strong confidence and high opinion of themselves; when indeed the main ground of these joys and this confidence, is not any thing contained in, or taught by these scriptures, as they lie in the Bible, but the manner of their coming to them; which is a certain evidence of their delusion. There is no particular promise in the word of God that is the saint’s, or is any otherwise made to him, or spoken to him, than all the promises of the covenant of grace are his, and are made to him and spoken to him; though it be true that some of these promises may be more particularly peculiarly peculiarly adapted to his case than others, and God by his Spirit may enable him better to understand some than others, and to have a greater sense of the preciousness and glory, and suitableness of the blessings contained in them.
44(3.01.07.4)
但這裏也許有些人已經準備要說：甚麼！難道聖經上的應許不可能有“藉由 神的靈而有特殊而個別以屬靈的方式s施行”這種事嗎？我的回答是：毫無疑問，當然有“聖經上的邀請與應許會以屬靈s且具救贖果效的方式施行在人的心s中”這種事：但同樣確定的是：許多人完全誤解了這件事的本質，以致他們自己的心靈s陷入極大的網羅，並使撒但在對抗他們，以及對抗信仰r與 神的教會之利益時，佔了極大的優勢。聖經中的應許以屬靈的方式s施行，162 並不在於它藉著某個外力ag使人當下直接想到這聖經中的應許，並因這強烈的方式（即當時特別針對他們說）得到應許而牢記在心m225 。這種效應絲毫不能顯示這有 神的手在其中，如許多惡名昭彰的事例所証實的，而且這是把聖經屬靈的s施行看扁了；這種效應的本質n裏根本沒有絲毫東西是魔鬼力量所不及的，除非魔鬼被 神攔阻；因為這種效應的本質n裏沒有絲毫東西是屬靈的s，或說沒有伴隨絲毫來自 神生命的分享。 神話語以真正屬靈的方式s施行時，其本質n遠高於魔鬼的能力，其高過的程度就像 神的話施行在一具死屍上使其復生，或施行在一塊石頭上使其成變天使的能力怎樣高過魔鬼的能力一樣。
But here some may be ready to say, What! is there no such thing as any particular spiritual application of the promises of scripture by the Spirit of God? I answer, there is doubtless such a thing as a spiritual and saving application of the invitations and promises of scripture to the souls of men; but it is also certain that the nature of it is wholly misunderstood by many persons, to the great ensnaring of their own souls, and the giving Satan a vast advantage against them, and against the interest of religion and the church of God. The spiritual application of a scripture promise does not consist in its being immediately suggested to the 162 thoughts by some extrinsic agent, and being borne into the mind with this strong apprehension, that it is particularly spoken and directed to them at that time; there is nothing of the evidence of the hand of God in this effect, as events have proved, in many notorious instances; and it is a mean notion of a spiritual application of scripture; there is nothing in the nature of it at all beyond the power of the devil, if he be not restrained by God; for there is nothing in the nature of the effect that is spiritual, implying any vital communication of God. A truly spiritual application of the word of God is of a vastly higher nature; as much above the devil’s power, as it is so to apply the word of God to a dead corpse, as to raise it to life; or to a stone, to turn it into an angel.
44a
神的話語以屬靈的方式s施行時，其重點在於將 神的話語施行在人心， 神是以屬靈的方式光照人、使人成聖，以如此的大能注入成就這事。福音的邀請或提供若要有屬靈的s施行，其重點在於要讓人的心s對下面幾件事有屬靈的感覺或滋味：(1)神聖h屬天的d祝福─這是 神準備要賜給人的，人只要願意便可得到；(2)甜美奇妙的恩典─這是因 神表示願意賜給人如此厚恩而顯出的；(3)神聖的優美e與信實─這是 神為了實踐祂在福音中所承諾的祝福而顯出的；(4) 神榮耀的豐富─這顯示 神足以實踐這承諾。人若有這屬靈的感覺或滋味，便會被引導並吸引去擁抱 神所承諾要賜給他的祝福，這便成為確據顯示這人有權利tl得到這祝福。
A spiritual application of the word of God consists in applying it to the heart, in spiritually enlightening, sanctifying influences. A spiritual application of an invitation or offer of the gospel consists, in giving the soul a spiritual sense or relish of the holy and divine blessings offered, and also the sweet and wonderful grace of the offerer, in making so gracious an offer, and of his holy excellency and faithfulness to fulfil what he offers, and his glorious sufficiency for it; so leading and drawing forth the heart to embrace the offer; and thus giving the man evidence of his title to the thing offered.
44b
照樣，使聖徒得到安慰的聖經應許以屬靈的方式s施行時，其重點在於他們的心m被光照，得以看見 神應許的祝福所蘊含之神聖的h優美e與甘甜，並看見應許者所蘊含的神聖h優美e，且看見祂的信實與豐足，這便吸引他們的心去擁抱應許者和祂所應許的事物；並藉此使人感受到恩典g的作為，使他們看到屬於他們的恩典g，也因此看到他們得以支取那個應許的權利tl。但如果 神的話語或聖經的應許施行在人的身上時，其重點不在於這屬天的d感覺，也不在於心智m的光照，而只是在於有話進入思想中，彷彿是當下直接對他們說的，使人單單根據這個理由就相信這應許是屬於他們的，這乃是一個盲目的施行，並且屬於黑暗的靈，不屬光明。
And so a spiritual application of the promises of scripture for the comfort of the saints, consists in enlightening their minds to see the holy excellency and sweetness of the blessings promised, and also the holy excellency of the promiser, and his faithfulness and sufficiency; thus drawing forth their hearts to embrace the promiser and thing promised; and by this means giving the sensible actings of grace, enabling them to see their grace, and so their title to the promise. An application not consisting in this divine sense and enlightening of the mind, but consisting only in the word’s being born into the thoughts, as if immediately then spoken, so making persons believe on no other foundation, that the promise is theirs, is a blind application, and belongs to the spirit of darkness, and not of light.
45
人若是以這方式使他們的情感a發動，這情感a其實並不是由 神的話發動的，163 聖經並非它們的根基。那進入他們的心m並使他們的情感a被發動的，絲毫不是這些經文裡的任何東西，而實在是那個效果（即他們心m中想到這些話的奇特方式）和一個論述（他們因這方式奇特而接受這論述，但那段經文其實並無個這論述，其它經文也沒有），以為他的罪已蒙赦免，或天父非常樂意將國特別賜給他226 ，或類似的話。聖經裏可以發現有些論述，宣稱符合某某前提q的人是被 神赦免、蒙 神所愛的；但我們在聖經找不到有任何論述，沒有涉及任何前提q就宣稱特別有某某人是被 神赦免、蒙 神所愛；因此，當任何人被任何這種論述所安慰而激起情感時，他乃是被另一句話安慰而激起情感，這乃是新編的話，而不是任何聖經裡 神的話。 這樣看來，許多人被激起情感乃是徒然，是被騙了。
When persons have their affections raised after this manner, those affections are really not raised by the word of God; the 163 scripture is not the foundation of them; it is not any thing contained in those scriptures which come to their minds, that raise their affections; but truly that effect, viz. the strange manner of the word’s being suggested to their minds, and a proposition from thence taken up by them, which indeed is not contained in that scripture nor any other, as that his sins are forgiven him, or that it is the Father’s good pleasure to give him in particular the kingdom, or the like. There are propositions to be found in the Bible, declaring that persons of such and such qualifications are forgiven and beloved of God: but there are no propositions to be found in the Bible, declaring that such and such particular persons, independent on any previous knowledge of any qualifications, are forgiven and beloved of God: and, therefore, when any person is comforted, and affected by any such proposition, it is by another word, a word newly coined, and not any word of God contained in the Bible. And thus many persons are vainly affected and deluded.
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