信仰中的情感
第三部，記號二１（3.02.1-2）
II.
01(3.02.1)
客觀來說，出於恩典的情感g-a其首要f基礎，乃是屬天事物d-t本身原有的無比優美e可親a之本質n，而不是因為我們想像中屬天事物d-t與我們的關係，或因為我們自身的利益s-i。
The first objective ground of gracious affections is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.
01a
請注意我前面乃是說：屬天事物d-t那無比優美e的本質n是真聖徒屬靈情感g-a首要的f，或主要p且原始的o客觀基礎。我特別加上「首要的f」，是因為我並不認為屬天事物d-t與真聖徒一切的關係，以及真聖徒個別pt自身的利益，會與他們的屬靈情感g-a沒有絲毫影響。因為這可能會（也確實會）對真正屬靈的sp、神聖的h情感產生次要的sc、附帶的cs影響，其中的原委我以下會逐步交代。
I say, that the supremely excellent nature of divine things, is the first, or primary and original objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things bear to themselves, and their own particular interest is wholly excluded from all influence in their gracious affections. For this may have and indeed has, a secondary and consequential influence in those affections that are truly holy and spiritual, as I shall show how by and by.
02
我們前面已經看到，“愛”這種情感可說是所有情感的源頭，而基督徒的愛既然也是“愛”，因此基督徒的愛也是所有屬靈情感g-a的源頭：而 神、耶穌基督、 神的話、 神的作為、 神的道路……屬天的d無比優美e與榮耀，才是真聖徒愛 神、耶穌基督……等的主p因，而不是任何他以為在屬天事物d-t裡擁有的利益，也不是任何他認為從屬天事物d-t中已經（或將要）得到的利益，也不是任何這類他自以為屬天事物d-t與他自身利益的關係，而讓愛自己s-l會被說成是他愛 神、愛耶穌基督……的首要f基礎。
It was before observed, that the affection of love is, as it were, the fountain of all affection; and particularly that Christian love is the fountain of all gracious affections. Now the divine excellency and glory of God and Jesus Christ, the word of God, the works of God, and the ways of God, &c. is the primary reason why a true saint loves these things; and not any supposed interest that he has in them, or any conceived benefit that he has received from them, or shall receive from them, or any such imagined relation which they bear to his interest, that self-love can properly be said to be the first foundation of his love to these things.
03
有人說：所有的愛都是源於愛己s-l，要任何人愛 神或愛其他人事物，這愛都必須以愛己s-l為基礎，若非如此，就不可能有愛，這乃是萬物的本性n使然。但按我個人淺見，這樣的說法有欠考慮。他們辯證的推論是：任何人若愛 神，並因此渴望 神的榮耀，或渴望享受神，180乃是因為這樣的渴望會讓人自己快樂。 神的榮耀、注視並享受神的完美被認為是使人愉悅，有助於令人快樂；人將自己的快樂寄託在 神的榮耀、注視並享受神的完美上，並渴望這些事，如同渴望那些會使他快樂的事物（假設他們能得著這些事物），或那些能使人充滿愉悅喜樂，因而快樂的事物一樣。他們並說：既是這樣，任何人渴望 神要得著榮耀，且渴望注視並享受神榮耀的完美，他的出發點也還是愛自己s-l，或說是渴望自己快樂。
Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to have any love to God, or any other being, but that love to himself must be the foundation of it. But I humbly suppose it is for want of consideration that they say so. They argue, that whoever loves God, and so desires his glory or the enjoyment of him, he desires these 180 things as his own happiness; the glory of God, and the beholding and enjoying his perfections, are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as things which (if they were obtained) would be delightful to him, or would fill him with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that he desires God should be glorified, and desires to behold and enjoy his glorious perfections.
03a
但若是這樣，他們就應該想得更深入一點，並探究人怎麼會將他的快樂寄託在 神得著榮耀，且注視並享受神的完美上。毫無疑問，答案只有一個，就是：必須 神的榮耀、注視神的完美先成為人的喜悅，以致人將自己最大的喜樂寄託在這件事上，然後人才會像渴望自己快樂一樣地渴望 神的榮耀。但為何 神的榮耀可以令人喜悅到一個程度，使人將榮耀 神……視為他最大的喜樂？這難道不是愛所結出的果子嗎？一個人必然要先愛 神，或先將他的心聯於神，然後才會把 神的利益看成是自己的利益、也才會渴望 神得著榮耀與滿足，並把這事看成是自己的快樂。
But then they ought to consider a little further, and inquire how the man came to place his happiness in God’s being glorified, and in contemplating and enjoying God’s perfections.— There is no doubt but that after God’s glory, and the beholding Hls perfections, are become so agreeable to him, that he places his highest happiness in these things thinks things, then he will desire them as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? Is not this the fruit of love? A man must first love God, or have his heart united to him, before he will esteem God’s good his own, and before he will desire the glorifying and enjoying of God as his happiness.
03b
除非接受“因為一個父親生下兒子，所以他這個兒子必然生下父親”這個缺乏說服力的論證，否則也不該接受“一個人因為先使他的心與 神在愛裡相連，以致渴望 神的榮耀，渴望享受神，以此為自己的快樂，所以他渴望自己快樂，必然是他愛的來源與動機”這個論證。如果一個人先愛 神，他的心h也與 神聯結到一個程度，以致將 神視為他主要的利益，並將 神的利益視為自己的利益，那麼結果就會是：即使他是愛自己，或追求自己的快樂，這種愛也會使他渴望 神的榮耀，渴望享受神。但這並不表示這種對自己的愛s-l會比對 神的愛更先發動ex，也不表示他愛 神是他愛自己s-l的結果。某些其它（與愛自己s-l完全不同性質）的東西，可能才是他愛 神的原因，而這“其它的東西”就是他內心m的視野與品味都改變了，他也因此領悟了 神本性n中的美麗、榮耀、至善……，因為這些是 神自身原有的特質。這可能181是最先吸引他的心歸向 神，並使他的心與 神緊緊聯結的東西，在一切對他自己利益或快樂的考慮之先；不過他之後也必然會在 神裡面尋求自己的利益與快樂。
It is not strong arguing, that because after a man has his heart united to God in love, as a fruit of this, he desires his glory and enjoyment as his own happiness, that, therefore, a desire of this happiness of his own must needs be the cause and foundation of his love; unless it be strong arguing, that because a father begat a son, therefore his son certainly begat him. If after a man loves God, and has his heart so united to him as to look upon God as his chief good, and on God’s good as his own, it will be a consequence and fruit of this, that even self-love, or love to his own happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow that this very exercise of self-love went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz. a change made in the views of his mind and relish of his heart, whereby he apprehends a beauty, glory, and supreme good in God’s nature as it is in itself. This may be 181 the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his own interest or happiness, although after this, and as a fruit of this, he necessarily seeks his interest and happiness in God.
04
不同於前述的愛，另一種對人事物的愛或情感，則確實稱得上是以愛自己s-l為出發點的；例如他與對方已有某種關係，或是對方向他致上某種敬意，或是他從對方得到某種利益，或是他已仰賴對方給他的利益，這些都實在是他愛對方的最開始f基礎，他的情感也完全由此而來。這都在他尚未嚐到或享受到對方任何內在it本質n與特性的甜蜜滋味（例如對方的美麗、可愛a）之前就發生了。但如果他一開始是因為看到對方的本性q與特質pp而受吸引並產生好感，這些東西本身對他就是可愛的l（因此擁有這些東西的人也配受尊敬et與善待），那麼這樣所產生的愛會非常不同於一開始是因為對方給我某些好處，或是我需要依靠這樣的好處（例如法官喜歡並厚待賄賂他的人），或是因為認為對方與他有什麼關係（例如他是因為將對方當成自己的兒子而愛對方）而產生的愛。當對別人的愛是如此產生時，這愛就真可說是源於愛己s-l了。
There is such a thing as a kind of love or affection that a man may have towards persons or things, which does properly arise from self-love; a preconceived relation to himself, or some respect already manifested by another to him, or some benefit already received or depended on, is truly the first foundation of his love, and what his affection does wholly arise from; and is what precedes any relish of, or delight in, the nature and qualities inherent in the being beloved, as beautiful and amiable. When the first thing that draws a man’s benevolence to another, is the beholding those qualifications and properties in him, which appear to him lovely in themselves; and the subject of them, on this account, worthy of esteem and good will, love arises in a very different manner, than when it first arises from some gift bestowed by another or depended on from him, as a judge loves and favours a man that has bribed him; or from the relation he supposes another has to him, as a man who loves another, because he looks upon him as his child. When love to another arises thus, it does truly and properly arise from self-love.
05
這種方式產生的情感，儘管它的對象是 神或耶穌基督，仍可說它是源於愛己s-l；而如前段的說法，這便不可能是真正出於恩典的g愛或屬靈的愛了，因為愛己s-l的原動力p完全是屬於天然的層次n，無論是魔鬼還是天使，其天然的程度是一樣的，因此按前面的說法，單單出於愛自己s-l的東西，絕對不可能超越天然的層次n而成為屬天的層次d。 基督明說這種愛不會超過惡人的愛「你們若單愛那愛你們的人、有甚麼可酬謝的呢．就是罪人也愛那愛他們的人。」（路六32）魔鬼自己也瞭解， 一個人如果勢利到182只為了可以從 神得利、或藉神牟利（兩者其實是一回事）而尊敬 神，這種尊敬在 神眼中是毫無價值的；否則魔鬼絕不會在伯一9-10或類似的經文以此在 神面前毀謗約伯：「撒但回答耶和華說：『約伯敬畏 神，豈是無故呢？你豈不是四面圈上籬笆圍護他和他的家，並他一切所有的嗎？他手所做的都蒙你賜福；他的家產也在地上增多。』」， 神也絕不會默許這是有效的指控，不排除這指控是真的。 神允許這事經過試驗，允許魔鬼這樣對待約伯，好讓這事可以顯明約伯對 神的敬畏是否如此勢利，試驗出約伯對 神的尊敬是否真誠良善。
That kind of affection to God or Jesus Christ, which does thus properly arise from self-love, can not be a truly gracious and spiritual love, as appears from what has been said already: for self-love is a principle entirely natural, and as much in the hearts of devils as angels; and therefore surely nothing that is the mere result of it can be supernatural and divine, in the manner before described. Christ plainly speaks of this kind of love, as what is nothing beyond the love of wicked men, Luke vi. 32. “If ye love them that love you, what thank have ye? For sinners also love those that love them.” And the devil himself knew that that kind of respect to God which was so mercenary, as to be only 182 for benefits received or depended on (which is all one) is worthless in the sight of God; otherwise he never would have made use of such a slander before God, against Job, as in Job i. 9,10; “Doth Job serve God for nought? Hast not thou made an hedge about him, and about his house,” &c. Nor would God ever have implicitly allowed the objection to have been good, in case the accusation had been true, by allowing that that matter should be tried, and that Job should be so dealt with, that it might appear in the event whether Job’s respect to God was thus mercenary or not, and by putting the proof of the sincerity and goodness of his respect upon that issue.
06
要問「一個人真正愛 神的首要f基礎是什麼？」就要問「是 神裡面的什麼東西使祂值得人愛祂？」或「祂本性n中那無比可愛的特質是什麼？」我們回答了這問題，當然也就知道祂為何受敬愛a的主因了。使一個人或任何受造物受喜愛l的主因，是他本身的無比優美e；同樣，使 神成為可敬愛l的主因（這也無疑是真愛的主要基礎），就是祂的無比優美e。 神的本性n或神性，是無限優美e的；喔，不只這樣， 神的本性就是無限美麗、光明、榮耀的本體。但若不是建基於 神本性那真正可愛l之處，人又怎能對 神無比優美e而可敬愛l的本性n產生真愛呢？對美麗與光明的喜愛，其原因若不是美麗與光明，這喜愛豈能是真愛呢？若人珍視一個本身具有無窮價值而無限可貴的東西，其原因卻不是它的價值與可貴之處，這珍視豈能是真實的呢？
It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable. What chiefly makes a man or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief ground of true love, is his excellency. God’s nature, or the divinity, is infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true love of this excellent and lovely nature, which is not built on the foundation of its true loveliness? How can that be true love of beauty and brightness, which is not for beauty and brightness’ sake? How can that be a true prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness?
06a
因為 神本性n的無限優美e是 神本身的特質，所以在任何情況下，都是在 神裡面一切美好事物的真正基礎；但一個人怎能真實且正確地愛 神，卻不愛祂裡面的優美e呢？從任何方面來說，這優美e都是 神裡面一切良善或美好事物的基礎。人若先以「 神對他們有利」為他們對 神生發情感的基礎，他們的情感一開始就是錯的； 神的良善如同江河，而他們只因這江河的細支末流，就是那臨到他們、使他們得利的部份（這乃是 神的良善中最細微末節的部份）敬重 神，卻不敬重 神本性n中無限的榮耀，殊不知這榮耀才是起始的良善，183也是一切良善的真正源頭，是所有各種可敬愛特質l的首要f源頭，因此也是一切真愛的首要f基礎。凡與上述相左的想法，皆不合理。
This infinite excellency of the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly and rightly love God, without loving him for that excellency in him, which is the foundation of all that is in any manner of respect good or desirable in him? They whose affection to God is founded first on his profitableness to them, their affection begins at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches them, and reaches their interest; and have no respect to that infinite glory of God’s nature, which is the original good, 183 and the true fountain of all good, the first fountain of all loveliness of every kind, and so the first foundation of all true love.
07(3.02.2.1)
愛自己s-l這個天然n原則p是有可能成為一個人對 神與基督產生強烈情感的基礎，但這人對 神本性n中的美麗與榮耀卻是一無所悉。以感恩為例，有一種感恩純粹只是天然n的反應。感恩是人心s中出於天性n的諸多情感之一，憤怒亦然。感恩也有源於愛己s-l的，憤怒亦恰是如此。憤怒是人裏面一種反抗別人，或與他人對立的情感，因為在對方裡面有一些東西阻礙了他愛自己s-l：感恩則是一個人因為別人愛他、使他滿足，或在對方裡面有些東西迎合他愛自己s-l的心態，因而產生對那人的一種情感。但也可能有一種感恩並不含任何真正的愛或合宜的愛，就像有一種憤怒並不含任何相稱的仇恨一樣。後者（憤怒）例如父母可能會對孩子生氣，但也同時對孩子有強烈而持續的愛。
A natural principle of self-love may be the foundation of great affections towards God and Christ, without seeing any thing of the beauty and glory of the divine nature. There is a certain gratitude that is a mere natural thing. Gratitude is one of the natural affections of the soul of man, as well as anger; and there is a gratitude that arises from self-love, very much in the same manner as that anger does. Anger in men is an affection excited against another, or in opposition to another, for something in him that crosses self-love. Gratitude is an affection one has towards another, for loving him, or gratifying him, or for something in him that suits self-love. And there may be a kind of gratitude, without any true or proper love; as there may be anger without any proper hatred, as in parents towards their children, that they may be angry with, and yet at the same time have a strong habitual love to them.
07a
前者（感恩）則是惡人裡面所運行ex的行事原則p，即基督在路六32論到他們時所明說的：「就是罪人也愛那愛他們的人。」祂甚至論到稅吏這種最屬乎肉體、最放縱無度的人時，也是這樣明說的（太五46）。向不公義的法官行賄就是用這原則p；甚至野獸也是按這原則p行事ex，例如一條狗會去愛一個對牠好的主人。有無數的例證顯示，單單天性n就足以激發人心中的感恩，或因領受的恩慈k而使他們對別人發出感激之情；另一種情形是一面感激那些有恩於他們的人，一面持續懷恨他們，例如掃羅再三因大衛饒了他的性命而大大感動，甚至因感謝大衛而大大激動，但他心中依然持續懷恨大衛。人怎樣可以單單由天性n就這樣激發出對別人的情感，照樣也可以如此激發出對 神的情感。所以不難理解，同樣愛己s-l可以照著相同的方式對 神，如同對人一樣。聖經也有許多明顯的例子，例如以色列人在紅海歌唱頌讚 神，但不久184就忘了 神的作為；又如敘利亞人乃縵因他大痲瘋得醫治的神蹟大受感動，以致下定決心從此要敬拜那位醫治他（且只醫治他，沒醫治別人）的 神，只是後來另一件事顯出他因眼前的利益而故態復萌。尼布甲尼撒也是一樣，當他與野獸共處之後， 神恢復他的心智m，使他重得王國權柄，他便因 神給他這樣的好處大受感動。
This gratitude is a the principle which is an exercise in wicked men, in that which Christ declares concerning them, in Luke vi. where he says, sinners love those that love them; and which he declares concerning even the publicans, who were some of the most carnal and profligate sort of men, Matt. v. 46. This is the very principle that is wrought upon by bribery in unjust judges; and it is a principle that even the brute beasts do exercise; a dog will love his master that is kind to him. And we see in innumerable instances, that mere nature is sufficient to excite gratitude in men, or affect their hearts with thankfulness to others for kindnesses received; and sometimes towards them whom at the same time they have an habitual enmity against. Thus Saul was once and again greatly affected, and even dissolved with gratitude towards David for sparing his life, and yet remained an habitual enemy to him. And as men from mere nature may be thus affected towards men, so they may towards God. There is nothing hinders but that the same self-love may work after the same manner towards God as towards men. And we have manifest instances of it in scripture; as indeed the children of Israel, who sang God’s praises at the Red Sea, but soon forgot 184 God’s works: and in Naaman the Syrian, who was greatly affected with the miraculous cure of his leprosy, so as to have his heart engaged thenceforward to worship the God that had healed him, and him only, excepting when it would expose him to be ruined in his temporal interest. So was Nebuchadnezzar greatly affected with God’s goodness to him, in restoring him to his reason and kingdom, after alter after his dwelling with the beasts.
08
感恩既然如上述只是出於天然的n傾向p， 那麼人若連感恩都做不到，就顯得更加可卑可憎了，因為連人類天然性情n中較良善的傾向p都被惡的力量勝過並壓制，顯示惡的力量橫行肆虐，極為猖狂，正如羅馬書一31提到未信主者之中有許多人極為邪惡時，列舉的證據之一就是「沒有天然情感n-a」（「無親情的」的另譯）。只是「不知感恩，或缺乏天然情感n-a是極度邪惡的明證」並不能反證「所有的感恩與天然情感n-a都具有善行或救恩的性質n」。
Gratitude being thus a natural principle, it renders ingratitude so much the more vile and heinous; because it shows a dreadful prevalence of wickedness, when it even overbears and suppresses the better principles of human nature: As it is mentioned as an evidence of the high degree of the wickedness of many of the heathen, that they were without natural affection, Rom. i. 31. But that the want of gratitude, or natural affection, is evidence of a high degree of vice, is no argument that all gratitude and natural affection has the nature of virtue or saving grace.
09
愛己s-l也可能在很多方面成為某種所謂愛 神的基礎，這只需憑藉天然的n感恩之運作ex即可達成。有一種對 神的愛其實可能是源於因人的教導，或某種方式的潛移默化所導致的對神之錯誤認知，以致以為 神好像只是良善憐憫，而無公義，不賞善罰惡；或是以為 神好像 神好像必須顯出ex良善，以致不能隨己意行、做萬事，沒有至高主權；或是以為 神的良善好像是依據人心中所存的，彷彿被人挾制似的。人基於這種認知，便可能去愛一個他們想像力所塑造出來的 神了，但他們所愛的 神並不是在天上掌權的 神，兩者差了十萬八千里。
Self-love, through the exercise of mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind of love may arise from a false notion of God, that men have been educated in, or have some way imbibed; as though he were only goodness and mercy, and not revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving such a God as reigns in heaven.
10(3.02.2.2)
此外，人也會因為渾然不知自己在 神眼中的光景，又沒有良心的責備，因而無法察覺自己惹動 神的忿怒是何等可怕，以致愛己s-l也可以成為人對 神生發情感的基礎；他們既不知道罪的可憎，已到與 神勢不兩立的地步，也不知道 神的聖潔本性n與罪勢不兩立，更是到了無以復加，可怕至極的程度。這無知便使他們在自己腦海m中塑造出一個迎合他們的 神，以為 神支持他們，贊同他們，與他們同類，於是他們也可能會蠻喜歡這個 神的，185並且覺得對他有點愛意，然而這與愛那位真 神完全是兩回事。此外，人也會因為從 神得到一些明顯的外在利益，而向 神發出極大的情感，來源還是愛自己s-l，乃縵、尼布甲尼撒，與在紅海旁的以色列人就是這樣。
Again, self-love may be the foundation of an affection in men towards God, through a great insensibility of their state with regard to God, and for want of conviction of conscience to make them sensible how dreadfully they have provoked God to anger; they have no sense of the heinousness of sin, as against God, and of the infinite and terrible opposition of the holy nature of God against it: and so, having formed in their minds such a God as suits them, and thinking God to be such a one as themselves, who favours and agrees with them, they may like him very well, 185 and feel a sort of love to him, when they are far from loving the true God. And mens affections may be much moved towards God from self-love, by some remarkable outward benefits received from God, as it was with Naaman, Nebuchadnezzar, and the children of Israel at the Red Sea.
11(3.02.2.3)
除此之外，有些人對 神產生非常激昂的情感，可能是（也常常確實是）因為他們認為 神對他們特別好，特別愛他們，並以此為他們愛 神的首要f基礎。當他們因害怕地獄而猛然醒悟，並深為所苦之後，他們可能忽然藉著某種想像力img的觸動-imp，或藉著當下直接有意念注入im-sg（可能伴隨經文，也可能沒有經文），或藉由某種其它方式，突然得到「 神愛他們，並且已赦免他們的罪，更讓他們成為祂的兒女……」的觀念，這觀念是使他們的情感湧向 神與耶穌基督的首要原因，然後在這基礎以上，許多與 神有關的事在他們眼中就可能變得可愛l，基督在他們眼中也可能變得優美e了。若有人問他們， 神本身是否看起來可親a可愛l呢？他們大概會馬上回答：「是的」；但其實如果嚴格檢驗這事，按著他們自以為從 神所得到那獨特的天大好處來看，這是自不量力的大話，這種對 神的正面看法是他們在能耐還根本不夠的時候，先勉強抱持的。而且他們之所以同意 神本身是可敬愛的l，不外乎是因為（他們以為） 神已經赦免他們、悅納他們、愛他們比愛世上大部分的受造物更多，又因偏愛他們，使他們尊貴，高舉他們，凡事聽命於他們，已經在努力調整祂那無窮的大能與智慧，使它更上一層樓了。
Again, a very high affection towards God may and often does arise in men, from an opinion of the favour and love of God to them, as the first foundation of their love to him. After awakenings and distress, through fears of hell, they may suddenly get a notion, through some impression on their imagination, or immediate suggestion, with or without texts of scripture, or by some other means, that God loves them and has forgiven their sins, and made them his children; and this is the first thing that causes their affections to flow towards God and Jesus Christ: and then, after this and upon this foundation, many things in God may appear lovely to them, and Christ may seem excellent. And if such persons are asked whether God appears lovely and amiable in himself? they would perhaps readily answer, Yes; when indeed, if this the matter be strictly examined, this good opinion of God was purchased and paid for before ever they afforded it, in the distinguishing and infinite benefits they imagined they received from God: and they allow God to be lovely in himself no otherwise than that he has forgiven them, and accepted them, and loves them above most in the world, and has engaged to improve all his infinite power and wisdom in prefering preferring, dignifying and exalting them, and will do for them just as they would have him.
11a
他們對這個見解一旦堅定不移，便很容易承認 神與基督是可敬愛的a、榮耀的，也很容易驚羨並稱頌 神與基督了。對他們而言，只要他們先堅信不移 神雖然是宇宙萬有之主，卻愛他們到神魂顛倒的地步，祂的心也沉浸在他們裡面，又珍視他們遠超過他們大部分的同伴，從萬古之先就愛他們，並且為他們捨命，並且將要使他們在天上，於永恆榮耀中與祂一起執掌王權，那麼承認基督是個可敬愛a並是世界上最好的人就絕非難事。當這種情況發生在屬血氣的人身上時，會使 神看來可愛的l，正是他們的私慾：自傲本身將使他們心存偏見去贊同那個186他們稱之為基督的虛幻之物：自私驕傲的人會按著天性n稱那個為他大大效力，並滿足他野心的虛幻之物是可愛的l。
When once they are firm in this apprehension, it is easy to own God and Christ to be lovely and glorious, and to admire and to extol them. It is easy for them to own Christ to be a lovely person, and the best in the world, when they are first firm in it, that he, though Lord of the universe is captivated with love to them, and has his heart swallowed up in them, and prizes them far beyond most of their neighbours, and loved them from eternity, and died for them, and will make them reign in eternal glory with him in heaven. When this is the case with carnal men, their very lusts will make him seem lovely: pride itself will prejudice them in favour of that which 186 they call Christ: selfish, proud man naturally calls that lovely that greatly contributes to his interest, and gratifies his ambition.
12
這種人如何起步上路，就照樣繼續前行。他們的情感每隔一陣子就會激昂起來，主要的基礎是對自己的愛s-l，和他們以為 神愛他們的自負心態。很多人對與 神交通有著錯誤的見解，彷彿與 神交通是藉著忽然臨到他們想像世界中的強烈感動impl、耳邊細語whs、外在表現而進行似的（但這些其實只是出於想像，而不是出於 神）。這些經驗是他們常有的，他們也以為這些經驗是 神在彰顯對他們的大愛，證明他們比其他人類更高一等，他們的情感也常這樣不斷更新，繼續往前。
第三部，記號二１（3.02.1-2）
II.
01(3.02.1)
客觀來說，出於恩典的情感g-a其首要f基礎，乃是屬天事物d-t本身原有的無比優美e可親a之本質n，而不是因為我們想像中屬天事物d-t與我們的關係，或因為我們自身的利益s-i。
The first objective ground of gracious affections is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.
01a
請注意我前面乃是說：屬天事物d-t那無比優美e的本質n是真聖徒屬靈情感g-a首要的f，或主要p且原始的o客觀基礎。我特別加上「首要的f」，是因為我並不認為屬天事物d-t與真聖徒一切的關係，以及真聖徒個別pt自身的利益，會與他們的屬靈情感g-a沒有絲毫影響。因為這可能會（也確實會）對真正屬靈的sp、神聖的h情感產生次要的sc、附帶的cs影響，其中的原委我以下會逐步交代。
I say, that the supremely excellent nature of divine things, is the first, or primary and original objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things bear to themselves, and their own particular interest is wholly excluded from all influence in their gracious affections. For this may have and indeed has, a secondary and consequential influence in those affections that are truly holy and spiritual, as I shall show how by and by.
02
我們前面已經看到，“愛”這種情感可說是所有情感的源頭，而基督徒的愛既然也是“愛”，因此基督徒的愛也是所有屬靈情感g-a的源頭：而 神、耶穌基督、 神的話、 神的作為、 神的道路……屬天的d無比優美e與榮耀，才是真聖徒愛 神、耶穌基督……等的主p因，而不是任何他以為在屬天事物d-t裡擁有的利益，也不是任何他認為從屬天事物d-t中已經（或將要）得到的利益，也不是任何這類他自以為屬天事物d-t與他自身利益的關係，而讓愛自己s-l會被說成是他愛 神、愛耶穌基督……的首要f基礎。
It was before observed, that the affection of love is, as it were, the fountain of all affection; and particularly that Christian love is the fountain of all gracious affections. Now the divine excellency and glory of God and Jesus Christ, the word of God, the works of God, and the ways of God, &c. is the primary reason why a true saint loves these things; and not any supposed interest that he has in them, or any conceived benefit that he has received from them, or shall receive from them, or any such imagined relation which they bear to his interest, that self-love can properly be said to be the first foundation of his love to these things.
03
有人說：所有的愛都是源於愛己s-l，要任何人愛 神或愛其他人事物，這愛都必須以愛己s-l為基礎，若非如此，就不可能有愛，這乃是萬物的本性n使然。但按我個人淺見，這樣的說法有欠考慮。他們辯證的推論是：任何人若愛 神，並因此渴望 神的榮耀，或渴望享受神，180乃是因為這樣的渴望會讓人自己快樂。 神的榮耀、注視並享受神的完美被認為是使人愉悅，有助於令人快樂；人將自己的快樂寄託在 神的榮耀、注視並享受神的完美上，並渴望這些事，如同渴望那些會使他快樂的事物（假設他們能得著這些事物），或那些能使人充滿愉悅喜樂，因而快樂的事物一樣。他們並說：既是這樣，任何人渴望 神要得著榮耀，且渴望注視並享受神榮耀的完美，他的出發點也還是愛自己s-l，或說是渴望自己快樂。
Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to have any love to God, or any other being, but that love to himself must be the foundation of it. But I humbly suppose it is for want of consideration that they say so. They argue, that whoever loves God, and so desires his glory or the enjoyment of him, he desires these 180 things as his own happiness; the glory of God, and the beholding and enjoying his perfections, are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as things which (if they were obtained) would be delightful to him, or would fill him with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that he desires God should be glorified, and desires to behold and enjoy his glorious perfections.
03a
但若是這樣，他們就應該想得更深入一點，並探究人怎麼會將他的快樂寄託在 神得著榮耀，且注視並享受神的完美上。毫無疑問，答案只有一個，就是：必須 神的榮耀、注視神的完美先成為人的喜悅，以致人將自己最大的喜樂寄託在這件事上，然後人才會像渴望自己快樂一樣地渴望 神的榮耀。但為何 神的榮耀可以令人喜悅到一個程度，使人將榮耀 神……視為他最大的喜樂？這難道不是愛所結出的果子嗎？一個人必然要先愛 神，或先將他的心聯於神，然後才會把 神的利益看成是自己的利益、也才會渴望 神得著榮耀與滿足，並把這事看成是自己的快樂。
But then they ought to consider a little further, and inquire how the man came to place his happiness in God’s being glorified, and in contemplating and enjoying God’s perfections.— There is no doubt but that after God’s glory, and the beholding Hls perfections, are become so agreeable to him, that he places his highest happiness in these things thinks things, then he will desire them as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? Is not this the fruit of love? A man must first love God, or have his heart united to him, before he will esteem God’s good his own, and before he will desire the glorifying and enjoying of God as his happiness.
03b
除非接受“因為一個父親生下兒子，所以他這個兒子必然生下父親”這個缺乏說服力的論證，否則也不該接受“一個人因為先使他的心與 神在愛裡相連，以致渴望 神的榮耀，渴望享受神，以此為自己的快樂，所以他渴望自己快樂，必然是他愛的來源與動機”這個論證。如果一個人先愛 神，他的心h也與 神聯結到一個程度，以致將 神視為他主要的利益，並將 神的利益視為自己的利益，那麼結果就會是：即使他是愛自己，或追求自己的快樂，這種愛也會使他渴望 神的榮耀，渴望享受神。但這並不表示這種對自己的愛s-l會比對 神的愛更先發動ex，也不表示他愛 神是他愛自己s-l的結果。某些其它（與愛自己s-l完全不同性質）的東西，可能才是他愛 神的原因，而這“其它的東西”就是他內心m的視野與品味都改變了，他也因此領悟了 神本性n中的美麗、榮耀、至善……，因為這些是 神自身原有的特質。這可能181是最先吸引他的心歸向 神，並使他的心與 神緊緊聯結的東西，在一切對他自己利益或快樂的考慮之先；不過他之後也必然會在 神裡面尋求自己的利益與快樂。
It is not strong arguing, that because after a man has his heart united to God in love, as a fruit of this, he desires his glory and enjoyment as his own happiness, that, therefore, a desire of this happiness of his own must needs be the cause and foundation of his love; unless it be strong arguing, that because a father begat a son, therefore his son certainly begat him. If after a man loves God, and has his heart so united to him as to look upon God as his chief good, and on God’s good as his own, it will be a consequence and fruit of this, that even self-love, or love to his own happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow that this very exercise of self-love went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz. a change made in the views of his mind and relish of his heart, whereby he apprehends a beauty, glory, and supreme good in God’s nature as it is in itself. This may be 181 the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his own interest or happiness, although after this, and as a fruit of this, he necessarily seeks his interest and happiness in God.
04
不同於前述的愛，另一種對人事物的愛或情感，則確實稱得上是以愛自己s-l為出發點的；例如他與對方已有某種關係，或是對方向他致上某種敬意，或是他從對方得到某種利益，或是他已仰賴對方給他的利益，這些都實在是他愛對方的最開始f基礎，他的情感也完全由此而來。這都在他尚未嚐到或享受到對方任何內在it本質n與特性的甜蜜滋味（例如對方的美麗、可愛a）之前就發生了。但如果他一開始是因為看到對方的本性q與特質pp而受吸引並產生好感，這些東西本身對他就是可愛的l（因此擁有這些東西的人也配受尊敬et與善待），那麼這樣所產生的愛會非常不同於一開始是因為對方給我某些好處，或是我需要依靠這樣的好處（例如法官喜歡並厚待賄賂他的人），或是因為認為對方與他有什麼關係（例如他是因為將對方當成自己的兒子而愛對方）而產生的愛。當對別人的愛是如此產生時，這愛就真可說是源於愛己s-l了。
There is such a thing as a kind of love or affection that a man may have towards persons or things, which does properly arise from self-love; a preconceived relation to himself, or some respect already manifested by another to him, or some benefit already received or depended on, is truly the first foundation of his love, and what his affection does wholly arise from; and is what precedes any relish of, or delight in, the nature and qualities inherent in the being beloved, as beautiful and amiable. When the first thing that draws a man’s benevolence to another, is the beholding those qualifications and properties in him, which appear to him lovely in themselves; and the subject of them, on this account, worthy of esteem and good will, love arises in a very different manner, than when it first arises from some gift bestowed by another or depended on from him, as a judge loves and favours a man that has bribed him; or from the relation he supposes another has to him, as a man who loves another, because he looks upon him as his child. When love to another arises thus, it does truly and properly arise from self-love.
05
這種方式產生的情感，儘管它的對象是 神或耶穌基督，仍可說它是源於愛己s-l；而如前段的說法，這便不可能是真正出於恩典的g愛或屬靈的愛了，因為愛己s-l的原動力p完全是屬於天然的層次n，無論是魔鬼還是天使，其天然的程度是一樣的，因此按前面的說法，單單出於愛自己s-l的東西，絕對不可能超越天然的層次n而成為屬天的層次d。 基督明說這種愛不會超過惡人的愛「你們若單愛那愛你們的人、有甚麼可酬謝的呢．就是罪人也愛那愛他們的人。」（路六32）魔鬼自己也瞭解， 一個人如果勢利到182只為了可以從 神得利、或藉神牟利（兩者其實是一回事）而尊敬 神，這種尊敬在 神眼中是毫無價值的；否則魔鬼絕不會在伯一9-10或類似的經文以此在 神面前毀謗約伯：「撒但回答耶和華說：『約伯敬畏 神，豈是無故呢？你豈不是四面圈上籬笆圍護他和他的家，並他一切所有的嗎？他手所做的都蒙你賜福；他的家產也在地上增多。』」， 神也絕不會默許這是有效的指控，不排除這指控是真的。 神允許這事經過試驗，允許魔鬼這樣對待約伯，好讓這事可以顯明約伯對 神的敬畏是否如此勢利，試驗出約伯對 神的尊敬是否真誠良善。
That kind of affection to God or Jesus Christ, which does thus properly arise from self-love, can not be a truly gracious and spiritual love, as appears from what has been said already: for self-love is a principle entirely natural, and as much in the hearts of devils as angels; and therefore surely nothing that is the mere result of it can be supernatural and divine, in the manner before described. Christ plainly speaks of this kind of love, as what is nothing beyond the love of wicked men, Luke vi. 32. “If ye love them that love you, what thank have ye? For sinners also love those that love them.” And the devil himself knew that that kind of respect to God which was so mercenary, as to be only 182 for benefits received or depended on (which is all one) is worthless in the sight of God; otherwise he never would have made use of such a slander before God, against Job, as in Job i. 9,10; “Doth Job serve God for nought? Hast not thou made an hedge about him, and about his house,” &c. Nor would God ever have implicitly allowed the objection to have been good, in case the accusation had been true, by allowing that that matter should be tried, and that Job should be so dealt with, that it might appear in the event whether Job’s respect to God was thus mercenary or not, and by putting the proof of the sincerity and goodness of his respect upon that issue.
06
要問「一個人真正愛 神的首要f基礎是什麼？」就要問「是 神裡面的什麼東西使祂值得人愛祂？」或「祂本性n中那無比可愛的特質是什麼？」我們回答了這問題，當然也就知道祂為何受敬愛a的主因了。使一個人或任何受造物受喜愛l的主因，是他本身的無比優美e；同樣，使 神成為可敬愛l的主因（這也無疑是真愛的主要基礎），就是祂的無比優美e。 神的本性n或神性，是無限優美e的；喔，不只這樣， 神的本性就是無限美麗、光明、榮耀的本體。但若不是建基於 神本性那真正可愛l之處，人又怎能對 神無比優美e而可敬愛l的本性n產生真愛呢？對美麗與光明的喜愛，其原因若不是美麗與光明，這喜愛豈能是真愛呢？若人珍視一個本身具有無窮價值而無限可貴的東西，其原因卻不是它的價值與可貴之處，這珍視豈能是真實的呢？
It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable. What chiefly makes a man or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief ground of true love, is his excellency. God’s nature, or the divinity, is infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true love of this excellent and lovely nature, which is not built on the foundation of its true loveliness? How can that be true love of beauty and brightness, which is not for beauty and brightness’ sake? How can that be a true prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness?
06a
因為 神本性n的無限優美e是 神本身的特質，所以在任何情況下，都是在 神裡面一切美好事物的真正基礎；但一個人怎能真實且正確地愛 神，卻不愛祂裡面的優美e呢？從任何方面來說，這優美e都是 神裡面一切良善或美好事物的基礎。人若先以「 神對他們有利」為他們對 神生發情感的基礎，他們的情感一開始就是錯的； 神的良善如同江河，而他們只因這江河的細支末流，就是那臨到他們、使他們得利的部份（這乃是 神的良善中最細微末節的部份）敬重 神，卻不敬重 神本性n中無限的榮耀，殊不知這榮耀才是起始的良善，183也是一切良善的真正源頭，是所有各種可敬愛特質l的首要f源頭，因此也是一切真愛的首要f基礎。凡與上述相左的想法，皆不合理。
This infinite excellency of the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly and rightly love God, without loving him for that excellency in him, which is the foundation of all that is in any manner of respect good or desirable in him? They whose affection to God is founded first on his profitableness to them, their affection begins at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches them, and reaches their interest; and have no respect to that infinite glory of God’s nature, which is the original good, 183 and the true fountain of all good, the first fountain of all loveliness of every kind, and so the first foundation of all true love.
07(3.02.2.1)
愛自己s-l這個天然n原則p是有可能成為一個人對 神與基督產生強烈情感的基礎，但這人對 神本性n中的美麗與榮耀卻是一無所悉。以感恩為例，有一種感恩純粹只是天然n的反應。感恩是人心s中出於天性n的諸多情感之一，憤怒亦然。感恩也有源於愛己s-l的，憤怒亦恰是如此。憤怒是人裏面一種反抗別人，或與他人對立的情感，因為在對方裡面有一些東西阻礙了他愛自己s-l：感恩則是一個人因為別人愛他、使他滿足，或在對方裡面有些東西迎合他愛自己s-l的心態，因而產生對那人的一種情感。但也可能有一種感恩並不含任何真正的愛或合宜的愛，就像有一種憤怒並不含任何相稱的仇恨一樣。後者（憤怒）例如父母可能會對孩子生氣，但也同時對孩子有強烈而持續的愛。
A natural principle of self-love may be the foundation of great affections towards God and Christ, without seeing any thing of the beauty and glory of the divine nature. There is a certain gratitude that is a mere natural thing. Gratitude is one of the natural affections of the soul of man, as well as anger; and there is a gratitude that arises from self-love, very much in the same manner as that anger does. Anger in men is an affection excited against another, or in opposition to another, for something in him that crosses self-love. Gratitude is an affection one has towards another, for loving him, or gratifying him, or for something in him that suits self-love. And there may be a kind of gratitude, without any true or proper love; as there may be anger without any proper hatred, as in parents towards their children, that they may be angry with, and yet at the same time have a strong habitual love to them.
07a
前者（感恩）則是惡人裡面所運行ex的行事原則p，即基督在路六32論到他們時所明說的：「就是罪人也愛那愛他們的人。」祂甚至論到稅吏這種最屬乎肉體、最放縱無度的人時，也是這樣明說的（太五46）。向不公義的法官行賄就是用這原則p；甚至野獸也是按這原則p行事ex，例如一條狗會去愛一個對牠好的主人。有無數的例證顯示，單單天性n就足以激發人心中的感恩，或因領受的恩慈k而使他們對別人發出感激之情；另一種情形是一面感激那些有恩於他們的人，一面持續懷恨他們，例如掃羅再三因大衛饒了他的性命而大大感動，甚至因感謝大衛而大大激動，但他心中依然持續懷恨大衛。人怎樣可以單單由天性n就這樣激發出對別人的情感，照樣也可以如此激發出對 神的情感。所以不難理解，同樣愛己s-l可以照著相同的方式對 神，如同對人一樣。聖經也有許多明顯的例子，例如以色列人在紅海歌唱頌讚 神，但不久184就忘了 神的作為；又如敘利亞人乃縵因他大痲瘋得醫治的神蹟大受感動，以致下定決心從此要敬拜那位醫治他（且只醫治他，沒醫治別人）的 神，只是後來另一件事顯出他因眼前的利益而故態復萌。尼布甲尼撒也是一樣，當他與野獸共處之後， 神恢復他的心智m，使他重得王國權柄，他便因 神給他這樣的好處大受感動。
This gratitude is a the principle which is an exercise in wicked men, in that which Christ declares concerning them, in Luke vi. where he says, sinners love those that love them; and which he declares concerning even the publicans, who were some of the most carnal and profligate sort of men, Matt. v. 46. This is the very principle that is wrought upon by bribery in unjust judges; and it is a principle that even the brute beasts do exercise; a dog will love his master that is kind to him. And we see in innumerable instances, that mere nature is sufficient to excite gratitude in men, or affect their hearts with thankfulness to others for kindnesses received; and sometimes towards them whom at the same time they have an habitual enmity against. Thus Saul was once and again greatly affected, and even dissolved with gratitude towards David for sparing his life, and yet remained an habitual enemy to him. And as men from mere nature may be thus affected towards men, so they may towards God. There is nothing hinders but that the same self-love may work after the same manner towards God as towards men. And we have manifest instances of it in scripture; as indeed the children of Israel, who sang God’s praises at the Red Sea, but soon forgot 184 God’s works: and in Naaman the Syrian, who was greatly affected with the miraculous cure of his leprosy, so as to have his heart engaged thenceforward to worship the God that had healed him, and him only, excepting when it would expose him to be ruined in his temporal interest. So was Nebuchadnezzar greatly affected with God’s goodness to him, in restoring him to his reason and kingdom, after alter after his dwelling with the beasts.
08
感恩既然如上述只是出於天然的n傾向p， 那麼人若連感恩都做不到，就顯得更加可卑可憎了，因為連人類天然性情n中較良善的傾向p都被惡的力量勝過並壓制，顯示惡的力量橫行肆虐，極為猖狂，正如羅馬書一31提到未信主者之中有許多人極為邪惡時，列舉的證據之一就是「沒有天然情感n-a」（「無親情的」的另譯）。只是「不知感恩，或缺乏天然情感n-a是極度邪惡的明證」並不能反證「所有的感恩與天然情感n-a都具有善行或救恩的性質n」。
Gratitude being thus a natural principle, it renders ingratitude so much the more vile and heinous; because it shows a dreadful prevalence of wickedness, when it even overbears and suppresses the better principles of human nature: As it is mentioned as an evidence of the high degree of the wickedness of many of the heathen, that they were without natural affection, Rom. i. 31. But that the want of gratitude, or natural affection, is evidence of a high degree of vice, is no argument that all gratitude and natural affection has the nature of virtue or saving grace.
09
愛己s-l也可能在很多方面成為某種所謂愛 神的基礎，這只需憑藉天然的n感恩之運作ex即可達成。有一種對 神的愛其實可能是源於因人的教導，或某種方式的潛移默化所導致的對神之錯誤認知，以致以為 神好像只是良善憐憫，而無公義，不賞善罰惡；或是以為 神好像 神好像必須顯出ex良善，以致不能隨己意行、做萬事，沒有至高主權；或是以為 神的良善好像是依據人心中所存的，彷彿被人挾制似的。人基於這種認知，便可能去愛一個他們想像力所塑造出來的 神了，但他們所愛的 神並不是在天上掌權的 神，兩者差了十萬八千里。
Self-love, through the exercise of mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind of love may arise from a false notion of God, that men have been educated in, or have some way imbibed; as though he were only goodness and mercy, and not revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving such a God as reigns in heaven.
10(3.02.2.2)
此外，人也會因為渾然不知自己在 神眼中的光景，又沒有良心的責備，因而無法察覺自己惹動 神的忿怒是何等可怕，以致愛己s-l也可以成為人對 神生發情感的基礎；他們既不知道罪的可憎，已到與 神勢不兩立的地步，也不知道 神的聖潔本性n與罪勢不兩立，更是到了無以復加，可怕至極的程度。這無知便使他們在自己腦海m中塑造出一個迎合他們的 神，以為 神支持他們，贊同他們，與他們同類，於是他們也可能會蠻喜歡這個 神的，185並且覺得對他有點愛意，然而這與愛那位真 神完全是兩回事。此外，人也會因為從 神得到一些明顯的外在利益，而向 神發出極大的情感，來源還是愛自己s-l，乃縵、尼布甲尼撒，與在紅海旁的以色列人就是這樣。
Again, self-love may be the foundation of an affection in men towards God, through a great insensibility of their state with regard to God, and for want of conviction of conscience to make them sensible how dreadfully they have provoked God to anger; they have no sense of the heinousness of sin, as against God, and of the infinite and terrible opposition of the holy nature of God against it: and so, having formed in their minds such a God as suits them, and thinking God to be such a one as themselves, who favours and agrees with them, they may like him very well, 185 and feel a sort of love to him, when they are far from loving the true God. And mens affections may be much moved towards God from self-love, by some remarkable outward benefits received from God, as it was with Naaman, Nebuchadnezzar, and the children of Israel at the Red Sea.
11(3.02.2.3)
除此之外，有些人對 神產生非常激昂的情感，可能是（也常常確實是）因為他們認為 神對他們特別好，特別愛他們，並以此為他們愛 神的首要f基礎。當他們因害怕地獄而猛然醒悟，並深為所苦之後，他們可能忽然藉著某種想像力img的觸動-imp，或藉著當下直接有意念注入im-sg（可能伴隨經文，也可能沒有經文），或藉由某種其它方式，突然得到「 神愛他們，並且已赦免他們的罪，更讓他們成為祂的兒女……」的觀念，這觀念是使他們的情感湧向 神與耶穌基督的首要原因，然後在這基礎以上，許多與 神有關的事在他們眼中就可能變得可愛l，基督在他們眼中也可能變得優美e了。若有人問他們， 神本身是否看起來可親a可愛l呢？他們大概會馬上回答：「是的」；但其實如果嚴格檢驗這事，按著他們自以為從 神所得到那獨特的天大好處來看，這是自不量力的大話，這種對 神的正面看法是他們在能耐還根本不夠的時候，先勉強抱持的。而且他們之所以同意 神本身是可敬愛的l，不外乎是因為（他們以為） 神已經赦免他們、悅納他們、愛他們比愛世上大部分的受造物更多，又因偏愛他們，使他們尊貴，高舉他們，凡事聽命於他們，已經在努力調整祂那無窮的大能與智慧，使它更上一層樓了。
Again, a very high affection towards God may and often does arise in men, from an opinion of the favour and love of God to them, as the first foundation of their love to him. After awakenings and distress, through fears of hell, they may suddenly get a notion, through some impression on their imagination, or immediate suggestion, with or without texts of scripture, or by some other means, that God loves them and has forgiven their sins, and made them his children; and this is the first thing that causes their affections to flow towards God and Jesus Christ: and then, after this and upon this foundation, many things in God may appear lovely to them, and Christ may seem excellent. And if such persons are asked whether God appears lovely and amiable in himself? they would perhaps readily answer, Yes; when indeed, if this the matter be strictly examined, this good opinion of God was purchased and paid for before ever they afforded it, in the distinguishing and infinite benefits they imagined they received from God: and they allow God to be lovely in himself no otherwise than that he has forgiven them, and accepted them, and loves them above most in the world, and has engaged to improve all his infinite power and wisdom in prefering preferring, dignifying and exalting them, and will do for them just as they would have him.
11a
他們對這個見解一旦堅定不移，便很容易承認 神與基督是可敬愛的a、榮耀的，也很容易驚羨並稱頌 神與基督了。對他們而言，只要他們先堅信不移 神雖然是宇宙萬有之主，卻愛他們到神魂顛倒的地步，祂的心也沉浸在他們裡面，又珍視他們遠超過他們大部分的同伴，從萬古之先就愛他們，並且為他們捨命，並且將要使他們在天上，於永恆榮耀中與祂一起執掌王權，那麼承認基督是個可敬愛a並是世界上最好的人就絕非難事。當這種情況發生在屬血氣的人身上時，會使 神看來可愛的l，正是他們的私慾：自傲本身將使他們心存偏見去贊同那個186他們稱之為基督的虛幻之物：自私驕傲的人會按著天性n稱那個為他大大效力，並滿足他野心的虛幻之物是可愛的l。
When once they are firm in this apprehension, it is easy to own God and Christ to be lovely and glorious, and to admire and to extol them. It is easy for them to own Christ to be a lovely person, and the best in the world, when they are first firm in it, that he, though Lord of the universe is captivated with love to them, and has his heart swallowed up in them, and prizes them far beyond most of their neighbours, and loved them from eternity, and died for them, and will make them reign in eternal glory with him in heaven. When this is the case with carnal men, their very lusts will make him seem lovely: pride itself will prejudice them in favour of that which 186 they call Christ: selfish, proud man naturally calls that lovely that greatly contributes to his interest, and gratifies his ambition.
12
這種人如何起步上路，就照樣繼續前行。他們的情感每隔一陣子就會激昂起來，主要的基礎是對自己的愛s-l，和他們以為 神愛他們的自負心態。很多人對與 神交通有著錯誤的見解，彷彿與 神交通是藉著忽然臨到他們想像世界中的強烈感動impl、耳邊細語whs、外在表現而進行似的（但這些其實只是出於想像，而不是出於 神）。這些經驗是他們常有的，他們也以為這些經驗是 神在彰顯對他們的大愛，證明他們比其他人類更高一等，他們的情感也常這樣不斷更新，繼續往前。
And as this sort of persons begin, so they go on. Their affections are raised from time to time, primarily on this foundation of self-love and a conceit of God’s love to them. Many have a false notion of communion with God, as though it were carried on by impulses, and whispers, and external representations immediately made to their imagination. These things they often have, which they take to be manifestations of God’s great love to them, and evidences of their high exaltation above others of mankind, and so their affections are we are often renewedly set a going agoing agoing.
沒有留言:
張貼留言