信仰中的情感
第三部，記號一２（3.01.04-05）
21(3.01.04.1)
第一，從一方面來看，須要留意並非每一個與屬靈的s情感a有任何相關的東西，都是新的，或都全然不同於屬血氣的n人能想像或經驗到的。有些東西是出於恩典的情感g-a與其它情感所共有的；兩者有許多發生時的外在狀況、無關鴻旨的枝節、造成的效果是相同的。按這樣的說法，一位聖徒愛 神，其中有非常多相關的事和一個人在天然的層次n對其近親的愛相同：對 神的愛使人渴望 神得榮耀，也渴望討祂喜悅；照樣，一個屬血氣的n人對朋友的愛使他渴望朋友得榮耀，渴望討他喜悅：對 神的愛使人 因 神的同在而歡喜，並且渴望與 神相和、享受 神；人對朋友的愛也是這樣；141 兩者還有許多其它共同的事可以提，只是篇幅不夠了。
1.On the one hand it must be observed, that not every thing which in any respect appertains to spiritual affections, is new and entirely different from what natural men can conceive of, and do experience; some things are common to gracious affections with other affections; many circumstances, appendages and effects are common. Thus a saint’s love to God has a great many things appertaining to it, which are common with a man’s natural love to a near relation; love to God makes a man have desires of the honour of God, and a desire to please him; so does a natural man’s love to his friend make him desire his honour, and desire to please him; love to God causes a man to delight in the thoughts of God, and to delight in the thoughts of God, and to delight in the presence of God, and to desire conformity to God, and the enjoyment of God; and so it is with a man’s love to his friend; 141 and many other things might be mentioned which are common to both.
21a
不過聖徒在愛 神過程中得到的感受id，其感覺ss，以及因此而有的喜悅─這可說是愛 神的最基本要素與精髓─乃是獨特的，並且與屬血氣的n人所擁有的，或所能領悟的截然不同。而且即使在那些看來相同的東西之中，仍有些東西是特別的：屬靈的s愛和天然層次的n愛都會對所愛之物產生渴望，但這是不同類型的渴望；當一個愛 神的人有屬靈的s渴望時，他心s中產生感覺的機制ss與一切來自天然層次n渴望的感官ss是完全不同的：屬靈的s愛與天然層次的n愛都會伴隨著對所愛對象的喜悅；但喜悅的感官ss卻不相同，甚至完全是天差地別。屬血氣的n人可能擁有許多關於屬靈s情感a的概念；但屬血氣的n人對屬靈s情感a裏面某些可說是核心或核仁的東西，就像天生瞎眼的人對色彩沒概念一樣。
But yet that idea which the saint has of the loveliness of God, and that sensation, and that kind of delight he has in that view, which is as it were the marrow and quintessence of his love, is peculiar and entirely diverse from any thing that a natural man has, or can have any notion of. And even in those things that seem to be common, there is some thing peculiar; both spiritual and natural love cause desires after the object beloved; but they be not the same sort of desires: there is a sensation of soul in the spiritual desires of one that loves God, which is entirely different from all natural desires: both spiritual love and natural love are attended with delight in the object beloved; but the sensations of delight are not the same, but entirely and exceedingly diverse. Natural men may have conceptions of many things about spiritual affections; but there is something in them which is as it were the nucleus, or kernel of them, that they have no more conception of, than one born blind has of colours.
22
我可以用一個例子來說明：假定有兩個人；209 一位天生沒有味覺，另一位有味覺；有味覺的因知道蜂蜜的甜味而喜愛蜂蜜，並大大以它為樂；天生沒有味覺的則喜愛蜂蜜的某些聲音與色彩：兩者對蜂蜜的愛有許多相關部分是相同的；這共同的部份使他們都渴望並喜悅他們所愛的對象，也使他們當對象不在時感到悲傷……：但是那知道蜂蜜滋味的人對蜂蜜之優美與甜蜜的認知id或感覺ss，成為他愛的根基，這與那位沒有味覺的人擁有或能擁有的任何感受截然不同；雖然他們都會為了他們所愛的對象而歡喜，但他對蜂蜜的喜樂，對比於那位沒有味覺的人所能想像的任何東西，都是天壤之別。所以某方面來說，這兩位可以愛同一個對象，但這位愛一種美味的水果，是因眼見甚美麗，口嚐也味美，不是只因為看到它可愛的色彩，而是因為知道它滋味甜美；但那位沒有味覺的人完全不知道它滋味甜美，只因它美麗的色彩而愛它：有許多東西在某方面是這兩位都有的；他們都珍愛、都渴望，都喜悅；142 但這位的珍愛、渴望、喜悅，與那位完全不同。屬血氣之n人的愛與屬靈之s人的愛，彼此的差異就像這樣；但只是需要留意，在一方面來說，屬靈之s人的愛遠勝於屬血氣之n人的愛，意思是這兩種人所感受到屬靈s事物的優美e，是不同種類的優美，彼此有差異；有味覺與無味覺的人所體會美味水果的優美，也是不同種類的優美，彼此也有差異；這兩種差異兩相對比，前者遠大於後者；但另一方面來說，這兩種差異的對比可能沒有那麼強烈，意思是一個屬靈s人在感受那屬天且極獨特的優美e時，其屬靈的s感覺或味覺一開始可能很微弱，程度上也很不完全。
It may be clearly illustrated by this: we will suppose two men, one is born without the sense of tasting, the other has it; the latter loves honey, and is greatly delighted in it, because he knows the sweet taste of it; the other loves certain sounds and colours; the love of each has many things that appertain to it which is common; it causes both to desire and delight in the object beloved, and causes grief when it is absent, &c.; but yet that idea or sensation which he who knows the taste of honey has of its excellency and sweetness, that is the foundation of his love, is entirely different from any thing the other has or can have; and that delight which he has in honey, is wholly diverse from any thing that the other can conceive of, though they both delight in their beloved objects. So both these persons may in some respects love the same objects: the one may love a delicious kind of fruit, which is beautiful to the eye, and of a delicious taste; not only because he has seen its pleasant colours, but knows its sweet taste; the other perfectly ignorant of this, loves it only for its beautiful colours; there are many things seen, in some respect, to be common to both; both love, both desire, and both delight; 142 but the love and desire and delight of the one, is altogether diverse from that of the other. The difference between the love of a natural man and a spiritual man is like to this, but only it must be observed, that in one respect it is vastly greater, viz. that the kinds of excellency which are perceived in spiritual objects, by these different kinds of persons, are in themselves vastly more diverse than the different kinds of excellency perceived in delicious fruit, by a tasting and a tasteless man; and in another respect it may not be so great, viz. as the spiritual man may have a spiritual sense or taste, to perceive that divine and most peculiar excellency but in small beginnings, and in a very imperfect degree.
23(3.01.04.2)
第二，從另一方面來看，須要留意一個屬血氣的n人可能得到那些他未曾想像過，且許多方面對他而言是新鮮驚奇的信仰r體會與情感a；不過，雖然他的經歷沒有絲毫新性質n原則p的運作ex，或新屬靈s感覺s的運行ss，他仍可能藉由不尋常的方式，以一個非常新奇的程度，推動天然層次的n原則p，而使他的情感a非常新鮮，並且伴隨非常多新的狀況，和天然層次的n情感a有新的合作，其感受I也有新的組合─這可能來自於撒但某種不尋常且強烈的影響inf，和某種強大的迷惑；但這裏有的仍是天性n，只是以不尋常的方式激發。
2.On the other hand it must be observed, that a natural man may have those religious apprehensions and affections, which may be in many respects very new and surprising to him, and what before he did not conceive of; and yet if what he experiences be nothing like the exercises of a principle of new nature, or the sensations of a new spiritual sense; his affections may be very new, by extraordinarily moving natural principles in a very new degree, and with a great many new circumstances, and a new co-operation of natural affections, and a new composition of ideas; this may be from some extraordinary powerful influence of Satan, and some great delusion; but there is nothing but nature extraordinarily acted.
23a
這就好比一個窮人總是住在矛草屋裏中，生在不起眼的村落，從未出去看看外面的世界210 ，倘若有人和他開玩笑，帶他到一個宏偉的城市，帶進王子的宮中，在那裏給他穿上華美的禮服，讓他頭戴皇冠，坐上寶座，公侯貴族們在他面前鞠躬行禮，倘若這些使他相信自己現在是個榮耀的君王；他會有的感受id，他會經歷的情感a，在許多方面都會是嶄新的，而且新鮮到一個程度，是他之前從未想像過的；但這些全都只不過是以不尋常的方式興起並激勵天然層次的n原則p而已，並且以嶄新的方式提升、變化並混合那些他天性n中的感受id；這和他得到新的感覺是兩回事，沒有絲毫相關。
As if a poor man that had always dwelt in a cottage, and had never looked beyond the obscure village where he was born, should in a jest be taken to a magnificent city and prince’s court, and there arrayed in princely robes, and set on the throne, with the crown royal on his head, peers and nobles bowing before him, and should be made to believe that he was now a glorious monarch; the ideas he would have, and the affections he would experience, would in many respects be very new, and such as he had no imagination of before; but all this is no more than extraordinarily raising and exciting natural principles, and newly exalting, varying and compounding such sort of ideas, as he has by nature; here is nothing like giving him a new sense.
24
143 整體而言，我想我已清楚說明，所有真正出於恩典的情感g-a實在是來自於聖靈s以特別且獨有的方式影響inf人，將可感受的效果或感覺ss製做到聖徒心s中，這和屬血氣的n人一切可能的經驗全然不同，而且不只是程度與境況上不同，更是在它的本質n上完全不同：以致一個屬血氣的n人不只無法經歷那些個別上相同的事物，更是只能經驗那些種類上極為不同，且遠遠不如的東西；而且人或魔鬼的能力都不足以製造出任何相似的東西，或任何本質n相同的東西。
143 Upon the whole, I think it is clearly manifest that all truly gracious affections do arise from special and peculiar influences of the Spirit, working that sensible effect or sensation in the souls of the saints, which are entirely different from all that is possible a natural man should experience, not only different in degree and circumstances, but different in its whole nature, so that a natural man not only can not experience that which is individually the same, but can not experience any thing but what is exceeding diverse, and immensely below it in its kind; and that which the power of men or devils is not sufficient to produce the like of, or any thing of the same nature.
25
我對此非常堅持，因為它對下面這兩件事非常重要，且極為有用，就是有憑有據地（一）揭穿並說明撒但在多種虛偽信仰r情感a中的欺騙。可能在歷世歷代的基督教會中，都有許多人被騙；（二）整理並確定許多關於 神的靈如何運行與真恩典g本質n的教義條文。
I have insisted largely on this matter, because it is of great importance and use, evidently to discover and demonstrate the delusions of Satan, in many kinds of false religious affections, which multitudes are deluded by, and probably have been in all ages of the christian church; and to settle and determine many articles of doctrine, concerning the operations of the Spirit of God, and the nature of true grace.
26
因此，現在要將這些論述用在本篇講論的主題。
Now, therefore, to apply these things to the purpose of the this discourse.
27(3.01.05)
由上述可以看出，有些人在想像中得到的印象imp，或是他們對 神、基督、天，或任何屬於信仰r的事在想像中的認知id，在其中並無屬靈的東西，或本質n為真恩典g的東西。儘管這些東西可能伴隨屬靈的事物，並且與之混雜，但它們本身並無屬靈的東西，也沒有出於恩典的g經驗中的任何部分。
From hence it appears that impressions which some have made on their imagination, or the imaginary ideas which they have of God, or Christ, or heaven, or any thing appertaining to religion, have nothing in them that is spiritual, or of the nature of true grace. Though such things may attend what is spiritual, and be mixed with it, yet in themselves they have nothing that is spiritual, nor are they any part of gracious experience.
28
我這裏考慮到一般人不熟悉上面的一些名詞，所以先解釋這裏說「想像中得到的印象imp」和「想像中的認知id」是甚麼意思。「想像」是一種心智m的力量，藉此可對那些本質n為外在或外顯的東西（即那些可作為外在感官之對象的東西，例如可見的、可觸摸的東西），當它們不在面前，也無法藉由感官察覺時，仍能產生這東西的觀念ccp與認知id211 。「想像」（imagination）這字是從「影像」（image）來的；因為一個人可以藉「想像」在他心m中對一個現實中不存在，也沒有其它與之相似的外在之物，產生一個「影像」。144 凡是靠著我們的五種外在感官（即視覺、聽覺、嗅覺、味覺、觸覺）而察覺的東西都是外在之物：如果一個人當這外在之物不在場，當他沒有真正看到、聽到、聞到、嚐到、觸摸到它們時，他對任何這類外在之物有一個認知id或影像在心m中，這就是對這些外在之物有「想像」，而這些認知id就是「想像的認知id」：而當這種認知id強烈銘刻在心m，且它們在心m中的影像非常鮮活，幾乎好像看到它們、聽到它們……似的，這就稱為「想像中得到的印象」。
Here, for the sake of common people, I will explain what is intended by impressions on the imagination and imaginary ideas. The imagination is that power of the mind whereby it can have a conception or idea of things of an external or outward nature, (that is, of such sort of things as are the objects of the outward senses) when those things are not present and be not perceived by the senses. It is called imagination from the word image; because thereby a person can have an image of some external thing in his mind, when that thing is not present in reality, nor any thing like it. 144 All such things as we perceive by our five external senses, seeing, hearing, smelling, tasting and feeling are external things: and when a person has an idea or image of any of these sorts of things in his mind, when they are not there, and when he does not really see, hear, smell, taste nor feel them, that is to have an imagination of them, and these ideas are imaginary ideas: and when such kinds of ideas are strongly impressed upon the mind, and the image of them in the mind is very lively, almost as if one saw them or heard them &c. that is called an impression on the imagination.
28a
照上面的說法，色彩、形狀、樣貌，都是外在之物，因為它們是視覺這個外在感官的對象。因此，當任何人在他心m裏對任何形狀、色彩、樣貌有鮮活的認知id時，就是對這些東西有想像img了。所以，如果當他藉著視覺察覺pc到光或暗這類現象，也有所認知id時，就是對外在的光有認知id，所以這是想像img。同樣，如果他對紙上所做的任何記號（假設是寫在書上的字母或單字）有認知id，這就是對那種我們有時是靠肉眼察覺到的東西有一個外在的、想像的認知id。而當我們對那種由任何其它感官（例如任何聲響、語音、或說的話）察覺的東西有認知id，這只是對外在之物有認知id；換言之，就是對那種藉由聽覺這個外部感官所察覺的東西有認知id，所以這也是想像img。並且當這些認知非常鮮明地烙印在心中，幾乎如同他們真的用耳朵聽到一樣時，這就是有一個「想像中得到的印象imp」。我也可以繼續舉出一些對與另外三個感官（嗅覺，味覺、觸覺）有關之物的認知id，只是篇幅不允許了。
Thus colours and shapes and a form of countenance, they are outward things; because they are that sort of things which are the objects of the outward sense of seeing; and therefore when any person has in his mind a lively idea of any shape or colour or form of countenance, that is to have an imagination of those things. So if he has an idea, of such sort as of of light or darkness, as he perceives by the sense of seeing, that is to have an idea of outward light, and so is an imagination. So if he has an idea of any marks made on paper, suppose letters and words written in a book, that is to have an external and imaginary idea of such kind of things as we sometimes perceive by our bodily eyes. And when we have the ideas of that kind of things which we perceive by any of the other senses, as of any sounds or voices, or words spoken, this is only to have ideas of outward things, viz. of such kind of things as are perceived by the external sense of hearing; and so that also is imagination: and when these ideas are livelily impressed, almost as if they were really heard with the ears, this is to have an impression on the imagination. And so I might go on and instance in the ideas of things appertaining to the other three senses of smelling, tasting and feeling.
29
許多擁有這種東西的人非常無知地以為這些東西本質n上就是屬靈的s開啟dc。他們對一些外在的形狀與美麗的樣貌已有鮮活的認知id，並稱此為屬靈地看見基督。有些人得到的感受是極大的外在亮光，銘刻在他們裏面，並稱此為對 神或基督榮耀的屬靈s開啟dc。有些人得到的感受是基督被掛在十架上212 ，145 有血從他的傷口流出id，並稱此為基督被釘十字架的屬靈s異象，基督寶血的救贖之道。有些人看見耶穌張開祂的臂膀，準備擁抱他們，並稱此為彰顯dc基督慈愛與恩典的豐餘，足以供應我們一切需要。有些人得到鮮活的感受，乃是天上的景象，有基督在祂的寶座上，聖徒和天使列隊發出榮光，並稱此為看到天向他們敞開。
Many who have had such things have very ignorantly supposed them to be of the nature of spiritual discoveries. They have had lively ideas of some external shape and beautiful form of countenance; and this they call spiritually seeing Christ. Some have had impressed upon them ideas of a great outward light; and this they call a spiritual discovery of God’s or Christ’s glory. Some have had ideas of Christ hanging on a the cross, and his blood running 145 from his wounds; and this they call a spiritual sight of Christ crucified, and the way of salvation by his blood. Some have seen him with his arms open ready to embrace them; and this they call a discovery of the sufficiency of Christ’s grace and love. Some have had lively ideas of heaven, and of Christ on his throne there, and shining ranks of saints and angels; and this they call seeing heaven opened to them. Some from time to time have had a lively idea of a person with of a beautiful countenance smiling upon them; and this they call a spiritual discovery of the love of Christ to their souls, and tasting the love of Christ.
29a
有些人常常得到鮮活的感受，就是有一位容貌俊美的人向他們微笑，並稱此為屬靈的s開啟d，顯示基督愛他們的心靈s，他們也嚐到基督的愛。他們認為這足以顯示這些東西是屬靈的開啟，而且他們是以屬靈的方式看見它們，因為他們說他們可以在閉上眼睛時看見它們，所以這不是用自己的肉眼看見的，而是在他們的心裏看見的。類似的情況是：有些人的想像已受聽覺的感受id銘刻，他們感受id到一些話語，彷彿是對他們說的；有時是聖經的話，有時是其它的話，他們的認知id是基督向他們說安慰話語。他們稱此為基督的內在呼召，是在他們心中以屬靈的方式聽到基督的聲音，得到聖靈s的見證，以內在的方式見證基督的愛……等。
And they look upon it a sufficient evidence that these things are spiritual discoveries, and that they see them spiritually, because they say they do not see these things with their bodily eyes, but in their hearts; for they can see them when their eyes are shut. And in like manner the imaginations of some have been impressed with ideas of the sense of hearing; they have had ideas of words, as if they were spoken sunken spoke to them; sometimes they are the words of scripture, and sometimes other words: they have had ideas of Christ’s speaking comfortable words to them. These they have called having the inward call of Christ, hearing the voice of Christ spiritually in their hearts, having the witness of the Spirit, and the inward testimony of the love of Christ, &c.
30
一般較不細心，悟性較少的人，比較容易被這些現象誤導，以為這些是屬靈的s事，因為屬靈的s事是看不到的，並且不是可以用手指出的東西，所以我們不得不用比喻的說法提及，並且借用外在可見之物的名稱來指明它們。因此當我們以屬靈的s方式清楚領悟一件事時，我們稱這領悟為「光」；當我們對某件事有這樣的領悟時，我們稱之為「看見這事」；當福音中基督的話向我們指明 神的審判，勸服我們的意志，我們稱之為「以屬靈的方式聽到基督的呼召」。聖經本身充滿這類比喻的表達。人們聽了這些說法，便也常常用它，並迫不及待地認為他們的眼睛一定要打開，146 一定要有屬靈s事物的開啟dc，一定要在基督的榮耀中看到基督，一定要得到內在的呼召……等等，他們便愚昧地觀望並等待一些這樣的外在開啟dc和前面提過的想像景象；他們一旦得到了這些東西，便會確信他們的眼睛已得開啟，基督已向他們顯現213 ，他們是祂的孩子，他們便因得釋放而得的喜樂極受感動，情感激昂，許多不同類型的情感a也一下子在他們裏面激烈地展開活動。
The common and less considering considerate considerate and understanding sort of people, are the more easily led into apprehensions that these things are spiritual things, because spiritual things being invisible, and not things that can be pointed forth with the finger, we are forced to use figurative expressions in speaking of them, and to borrow names from external and sensible objects to signify them by. Thus we call a clear apprehension of things spiritually spiritual by the name of light; and having such an apprehension of such or such things by the name of seeing such things; and the conviction of the judgment, and the persuasion of the will, by the word of Christ in the gospel, we signify by spiritually hearing the call of Christ. And the scripture itself abounds with such like figurative expressions. Persons hearing these often used, and having pressed upon them the necessity of having their eyes opened, and having 146a a discovery of spiritual things, and seeing Christ in his glory, and having the inward call and the like, they ignorantly look and wait for some such external discoveries and imaginary views as have been spoken of; and when they have them, are confident that now their eyes are opened, now Christ has discovered himself to them, and they are his children; and hence are exceedingly affected and elevated with their deliverance and happiness, and many kinds of affections are at once set in a violent motion in them.
31
但這種認知id很明顯沒有絲毫屬靈的s與屬天的d成份在其中，這裏的「屬靈s」和「屬天d」是按前面提到「一切出於恩典的情感g-a都是屬靈的s、屬天的d」時所闡述的意涵。這些外在的認知id絲毫不是這種性質，所以按著它們全部的本性，與一切按著人的血氣所能得到的東西，根本是完全不同的；並且迥異於，也遠遠高於人藉任何天然感官或原則所可能得到的一切感覺ss。因此，一個人若要得到屬靈的s和屬天的d認知id，一定要得到一個屬靈s與屬天d的新感官s，才能有任何這類的感覺。但我們藉著外在感官ss得到的認知id與此迥異─這外在感官ss乃是人類天性n中較低等的能力─；這樣的認知id只是外在事物的認知id，或說這是同屬外在的、屬感官的這類本性，也就是我們藉著與動物共通之屬血氣n原則p而有的同一種心智m感官ss（並無程度的差別，只有外在狀況的差別），也就是視覺、聽覺、嗅覺、味覺、觸覺那五種外在感覺。
But it is exceedingly apparent that such ideas have nothing in them which is spiritual and divine, in the sense wherein it has been demonstrated that all gracious experiences are spiritual and divine. These external ideas are in no wise of such a sort, that they are entirely and in their whole nature diverse from all that men have by nature, perfectly different from, and vastly above any sensation which it is possible a man should have by any natural sense or principle, so that in order to have them, a man must have a new spiritual and divine sense given him, in order to have any sensations of that sort: so far from this, that they are ideas of the same sort which we have by the external senses, that they are some of the inferior powers of the human nature; they are merely ideas of external objects or ideas of that nature, of the same outward, sensitive kind; the same sort of sensations of mind (differing not in degree, but only in circumstances) that we have by those natural principles which are common to us with the beasts, viz. the five external senses.
31a
我們若以為屬靈的s感覺只是把從我們屬動物感官─這種感官野獸也有，且和我們擁有的一樣完全─所擁有的得到的認知id帶到心中cv，轉為影像imag，就大錯特錯了，這乃是一個很低等，對很糟糕的見解。這等於是把基督─或我們心s中屬天的d本質n─變成只是動物。按著人靈魂s的本性n，靈魂s不須任何新原則p，本身就完全足以使它自己發動這一切外在的認知id。一個屬血氣的n人可以當某個形狀、色彩、聲音不在他眼前的情況下，仍有能力得到對這個形狀、色彩、聲音的認知id，而且是鮮活的認知id，他的能力也和重生之人的能力一樣，所以其中並無任何超乎天然n的成份。149 而且我們由許多經驗得知，並不是人本性n的增長或完全，會使人更有能力得到這樣鮮活與強烈的想像中的認知id；剛好相反，身心m的軟弱，身體的失調，會格外增加發生這種事的可能性 。
第三部，記號一２（3.01.04-05）
21(3.01.04.1)
第一，從一方面來看，須要留意並非每一個與屬靈的s情感a有任何相關的東西，都是新的，或都全然不同於屬血氣的n人能想像或經驗到的。有些東西是出於恩典的情感g-a與其它情感所共有的；兩者有許多發生時的外在狀況、無關鴻旨的枝節、造成的效果是相同的。按這樣的說法，一位聖徒愛 神，其中有非常多相關的事和一個人在天然的層次n對其近親的愛相同：對 神的愛使人渴望 神得榮耀，也渴望討祂喜悅；照樣，一個屬血氣的n人對朋友的愛使他渴望朋友得榮耀，渴望討他喜悅：對 神的愛使人 因 神的同在而歡喜，並且渴望與 神相和、享受 神；人對朋友的愛也是這樣；141 兩者還有許多其它共同的事可以提，只是篇幅不夠了。
1.On the one hand it must be observed, that not every thing which in any respect appertains to spiritual affections, is new and entirely different from what natural men can conceive of, and do experience; some things are common to gracious affections with other affections; many circumstances, appendages and effects are common. Thus a saint’s love to God has a great many things appertaining to it, which are common with a man’s natural love to a near relation; love to God makes a man have desires of the honour of God, and a desire to please him; so does a natural man’s love to his friend make him desire his honour, and desire to please him; love to God causes a man to delight in the thoughts of God, and to delight in the thoughts of God, and to delight in the presence of God, and to desire conformity to God, and the enjoyment of God; and so it is with a man’s love to his friend; 141 and many other things might be mentioned which are common to both.
21a
不過聖徒在愛 神過程中得到的感受id，其感覺ss，以及因此而有的喜悅─這可說是愛 神的最基本要素與精髓─乃是獨特的，並且與屬血氣的n人所擁有的，或所能領悟的截然不同。而且即使在那些看來相同的東西之中，仍有些東西是特別的：屬靈的s愛和天然層次的n愛都會對所愛之物產生渴望，但這是不同類型的渴望；當一個愛 神的人有屬靈的s渴望時，他心s中產生感覺的機制ss與一切來自天然層次n渴望的感官ss是完全不同的：屬靈的s愛與天然層次的n愛都會伴隨著對所愛對象的喜悅；但喜悅的感官ss卻不相同，甚至完全是天差地別。屬血氣的n人可能擁有許多關於屬靈s情感a的概念；但屬血氣的n人對屬靈s情感a裏面某些可說是核心或核仁的東西，就像天生瞎眼的人對色彩沒概念一樣。
But yet that idea which the saint has of the loveliness of God, and that sensation, and that kind of delight he has in that view, which is as it were the marrow and quintessence of his love, is peculiar and entirely diverse from any thing that a natural man has, or can have any notion of. And even in those things that seem to be common, there is some thing peculiar; both spiritual and natural love cause desires after the object beloved; but they be not the same sort of desires: there is a sensation of soul in the spiritual desires of one that loves God, which is entirely different from all natural desires: both spiritual love and natural love are attended with delight in the object beloved; but the sensations of delight are not the same, but entirely and exceedingly diverse. Natural men may have conceptions of many things about spiritual affections; but there is something in them which is as it were the nucleus, or kernel of them, that they have no more conception of, than one born blind has of colours.
22
我可以用一個例子來說明：假定有兩個人；209 一位天生沒有味覺，另一位有味覺；有味覺的因知道蜂蜜的甜味而喜愛蜂蜜，並大大以它為樂；天生沒有味覺的則喜愛蜂蜜的某些聲音與色彩：兩者對蜂蜜的愛有許多相關部分是相同的；這共同的部份使他們都渴望並喜悅他們所愛的對象，也使他們當對象不在時感到悲傷……：但是那知道蜂蜜滋味的人對蜂蜜之優美與甜蜜的認知id或感覺ss，成為他愛的根基，這與那位沒有味覺的人擁有或能擁有的任何感受截然不同；雖然他們都會為了他們所愛的對象而歡喜，但他對蜂蜜的喜樂，對比於那位沒有味覺的人所能想像的任何東西，都是天壤之別。所以某方面來說，這兩位可以愛同一個對象，但這位愛一種美味的水果，是因眼見甚美麗，口嚐也味美，不是只因為看到它可愛的色彩，而是因為知道它滋味甜美；但那位沒有味覺的人完全不知道它滋味甜美，只因它美麗的色彩而愛它：有許多東西在某方面是這兩位都有的；他們都珍愛、都渴望，都喜悅；142 但這位的珍愛、渴望、喜悅，與那位完全不同。屬血氣之n人的愛與屬靈之s人的愛，彼此的差異就像這樣；但只是需要留意，在一方面來說，屬靈之s人的愛遠勝於屬血氣之n人的愛，意思是這兩種人所感受到屬靈s事物的優美e，是不同種類的優美，彼此有差異；有味覺與無味覺的人所體會美味水果的優美，也是不同種類的優美，彼此也有差異；這兩種差異兩相對比，前者遠大於後者；但另一方面來說，這兩種差異的對比可能沒有那麼強烈，意思是一個屬靈s人在感受那屬天且極獨特的優美e時，其屬靈的s感覺或味覺一開始可能很微弱，程度上也很不完全。
It may be clearly illustrated by this: we will suppose two men, one is born without the sense of tasting, the other has it; the latter loves honey, and is greatly delighted in it, because he knows the sweet taste of it; the other loves certain sounds and colours; the love of each has many things that appertain to it which is common; it causes both to desire and delight in the object beloved, and causes grief when it is absent, &c.; but yet that idea or sensation which he who knows the taste of honey has of its excellency and sweetness, that is the foundation of his love, is entirely different from any thing the other has or can have; and that delight which he has in honey, is wholly diverse from any thing that the other can conceive of, though they both delight in their beloved objects. So both these persons may in some respects love the same objects: the one may love a delicious kind of fruit, which is beautiful to the eye, and of a delicious taste; not only because he has seen its pleasant colours, but knows its sweet taste; the other perfectly ignorant of this, loves it only for its beautiful colours; there are many things seen, in some respect, to be common to both; both love, both desire, and both delight; 142 but the love and desire and delight of the one, is altogether diverse from that of the other. The difference between the love of a natural man and a spiritual man is like to this, but only it must be observed, that in one respect it is vastly greater, viz. that the kinds of excellency which are perceived in spiritual objects, by these different kinds of persons, are in themselves vastly more diverse than the different kinds of excellency perceived in delicious fruit, by a tasting and a tasteless man; and in another respect it may not be so great, viz. as the spiritual man may have a spiritual sense or taste, to perceive that divine and most peculiar excellency but in small beginnings, and in a very imperfect degree.
23(3.01.04.2)
第二，從另一方面來看，須要留意一個屬血氣的n人可能得到那些他未曾想像過，且許多方面對他而言是新鮮驚奇的信仰r體會與情感a；不過，雖然他的經歷沒有絲毫新性質n原則p的運作ex，或新屬靈s感覺s的運行ss，他仍可能藉由不尋常的方式，以一個非常新奇的程度，推動天然層次的n原則p，而使他的情感a非常新鮮，並且伴隨非常多新的狀況，和天然層次的n情感a有新的合作，其感受I也有新的組合─這可能來自於撒但某種不尋常且強烈的影響inf，和某種強大的迷惑；但這裏有的仍是天性n，只是以不尋常的方式激發。
2.On the other hand it must be observed, that a natural man may have those religious apprehensions and affections, which may be in many respects very new and surprising to him, and what before he did not conceive of; and yet if what he experiences be nothing like the exercises of a principle of new nature, or the sensations of a new spiritual sense; his affections may be very new, by extraordinarily moving natural principles in a very new degree, and with a great many new circumstances, and a new co-operation of natural affections, and a new composition of ideas; this may be from some extraordinary powerful influence of Satan, and some great delusion; but there is nothing but nature extraordinarily acted.
23a
這就好比一個窮人總是住在矛草屋裏中，生在不起眼的村落，從未出去看看外面的世界210 ，倘若有人和他開玩笑，帶他到一個宏偉的城市，帶進王子的宮中，在那裏給他穿上華美的禮服，讓他頭戴皇冠，坐上寶座，公侯貴族們在他面前鞠躬行禮，倘若這些使他相信自己現在是個榮耀的君王；他會有的感受id，他會經歷的情感a，在許多方面都會是嶄新的，而且新鮮到一個程度，是他之前從未想像過的；但這些全都只不過是以不尋常的方式興起並激勵天然層次的n原則p而已，並且以嶄新的方式提升、變化並混合那些他天性n中的感受id；這和他得到新的感覺是兩回事，沒有絲毫相關。
As if a poor man that had always dwelt in a cottage, and had never looked beyond the obscure village where he was born, should in a jest be taken to a magnificent city and prince’s court, and there arrayed in princely robes, and set on the throne, with the crown royal on his head, peers and nobles bowing before him, and should be made to believe that he was now a glorious monarch; the ideas he would have, and the affections he would experience, would in many respects be very new, and such as he had no imagination of before; but all this is no more than extraordinarily raising and exciting natural principles, and newly exalting, varying and compounding such sort of ideas, as he has by nature; here is nothing like giving him a new sense.
24
143 整體而言，我想我已清楚說明，所有真正出於恩典的情感g-a實在是來自於聖靈s以特別且獨有的方式影響inf人，將可感受的效果或感覺ss製做到聖徒心s中，這和屬血氣的n人一切可能的經驗全然不同，而且不只是程度與境況上不同，更是在它的本質n上完全不同：以致一個屬血氣的n人不只無法經歷那些個別上相同的事物，更是只能經驗那些種類上極為不同，且遠遠不如的東西；而且人或魔鬼的能力都不足以製造出任何相似的東西，或任何本質n相同的東西。
143 Upon the whole, I think it is clearly manifest that all truly gracious affections do arise from special and peculiar influences of the Spirit, working that sensible effect or sensation in the souls of the saints, which are entirely different from all that is possible a natural man should experience, not only different in degree and circumstances, but different in its whole nature, so that a natural man not only can not experience that which is individually the same, but can not experience any thing but what is exceeding diverse, and immensely below it in its kind; and that which the power of men or devils is not sufficient to produce the like of, or any thing of the same nature.
25
我對此非常堅持，因為它對下面這兩件事非常重要，且極為有用，就是有憑有據地（一）揭穿並說明撒但在多種虛偽信仰r情感a中的欺騙。可能在歷世歷代的基督教會中，都有許多人被騙；（二）整理並確定許多關於 神的靈如何運行與真恩典g本質n的教義條文。
I have insisted largely on this matter, because it is of great importance and use, evidently to discover and demonstrate the delusions of Satan, in many kinds of false religious affections, which multitudes are deluded by, and probably have been in all ages of the christian church; and to settle and determine many articles of doctrine, concerning the operations of the Spirit of God, and the nature of true grace.
26
因此，現在要將這些論述用在本篇講論的主題。
Now, therefore, to apply these things to the purpose of the this discourse.
27(3.01.05)
由上述可以看出，有些人在想像中得到的印象imp，或是他們對 神、基督、天，或任何屬於信仰r的事在想像中的認知id，在其中並無屬靈的東西，或本質n為真恩典g的東西。儘管這些東西可能伴隨屬靈的事物，並且與之混雜，但它們本身並無屬靈的東西，也沒有出於恩典的g經驗中的任何部分。
From hence it appears that impressions which some have made on their imagination, or the imaginary ideas which they have of God, or Christ, or heaven, or any thing appertaining to religion, have nothing in them that is spiritual, or of the nature of true grace. Though such things may attend what is spiritual, and be mixed with it, yet in themselves they have nothing that is spiritual, nor are they any part of gracious experience.
28
我這裏考慮到一般人不熟悉上面的一些名詞，所以先解釋這裏說「想像中得到的印象imp」和「想像中的認知id」是甚麼意思。「想像」是一種心智m的力量，藉此可對那些本質n為外在或外顯的東西（即那些可作為外在感官之對象的東西，例如可見的、可觸摸的東西），當它們不在面前，也無法藉由感官察覺時，仍能產生這東西的觀念ccp與認知id211 。「想像」（imagination）這字是從「影像」（image）來的；因為一個人可以藉「想像」在他心m中對一個現實中不存在，也沒有其它與之相似的外在之物，產生一個「影像」。144 凡是靠著我們的五種外在感官（即視覺、聽覺、嗅覺、味覺、觸覺）而察覺的東西都是外在之物：如果一個人當這外在之物不在場，當他沒有真正看到、聽到、聞到、嚐到、觸摸到它們時，他對任何這類外在之物有一個認知id或影像在心m中，這就是對這些外在之物有「想像」，而這些認知id就是「想像的認知id」：而當這種認知id強烈銘刻在心m，且它們在心m中的影像非常鮮活，幾乎好像看到它們、聽到它們……似的，這就稱為「想像中得到的印象」。
Here, for the sake of common people, I will explain what is intended by impressions on the imagination and imaginary ideas. The imagination is that power of the mind whereby it can have a conception or idea of things of an external or outward nature, (that is, of such sort of things as are the objects of the outward senses) when those things are not present and be not perceived by the senses. It is called imagination from the word image; because thereby a person can have an image of some external thing in his mind, when that thing is not present in reality, nor any thing like it. 144 All such things as we perceive by our five external senses, seeing, hearing, smelling, tasting and feeling are external things: and when a person has an idea or image of any of these sorts of things in his mind, when they are not there, and when he does not really see, hear, smell, taste nor feel them, that is to have an imagination of them, and these ideas are imaginary ideas: and when such kinds of ideas are strongly impressed upon the mind, and the image of them in the mind is very lively, almost as if one saw them or heard them &c. that is called an impression on the imagination.
28a
照上面的說法，色彩、形狀、樣貌，都是外在之物，因為它們是視覺這個外在感官的對象。因此，當任何人在他心m裏對任何形狀、色彩、樣貌有鮮活的認知id時，就是對這些東西有想像img了。所以，如果當他藉著視覺察覺pc到光或暗這類現象，也有所認知id時，就是對外在的光有認知id，所以這是想像img。同樣，如果他對紙上所做的任何記號（假設是寫在書上的字母或單字）有認知id，這就是對那種我們有時是靠肉眼察覺到的東西有一個外在的、想像的認知id。而當我們對那種由任何其它感官（例如任何聲響、語音、或說的話）察覺的東西有認知id，這只是對外在之物有認知id；換言之，就是對那種藉由聽覺這個外部感官所察覺的東西有認知id，所以這也是想像img。並且當這些認知非常鮮明地烙印在心中，幾乎如同他們真的用耳朵聽到一樣時，這就是有一個「想像中得到的印象imp」。我也可以繼續舉出一些對與另外三個感官（嗅覺，味覺、觸覺）有關之物的認知id，只是篇幅不允許了。
Thus colours and shapes and a form of countenance, they are outward things; because they are that sort of things which are the objects of the outward sense of seeing; and therefore when any person has in his mind a lively idea of any shape or colour or form of countenance, that is to have an imagination of those things. So if he has an idea, of such sort as of of light or darkness, as he perceives by the sense of seeing, that is to have an idea of outward light, and so is an imagination. So if he has an idea of any marks made on paper, suppose letters and words written in a book, that is to have an external and imaginary idea of such kind of things as we sometimes perceive by our bodily eyes. And when we have the ideas of that kind of things which we perceive by any of the other senses, as of any sounds or voices, or words spoken, this is only to have ideas of outward things, viz. of such kind of things as are perceived by the external sense of hearing; and so that also is imagination: and when these ideas are livelily impressed, almost as if they were really heard with the ears, this is to have an impression on the imagination. And so I might go on and instance in the ideas of things appertaining to the other three senses of smelling, tasting and feeling.
29
許多擁有這種東西的人非常無知地以為這些東西本質n上就是屬靈的s開啟dc。他們對一些外在的形狀與美麗的樣貌已有鮮活的認知id，並稱此為屬靈地看見基督。有些人得到的感受是極大的外在亮光，銘刻在他們裏面，並稱此為對 神或基督榮耀的屬靈s開啟dc。有些人得到的感受是基督被掛在十架上212 ，145 有血從他的傷口流出id，並稱此為基督被釘十字架的屬靈s異象，基督寶血的救贖之道。有些人看見耶穌張開祂的臂膀，準備擁抱他們，並稱此為彰顯dc基督慈愛與恩典的豐餘，足以供應我們一切需要。有些人得到鮮活的感受，乃是天上的景象，有基督在祂的寶座上，聖徒和天使列隊發出榮光，並稱此為看到天向他們敞開。
Many who have had such things have very ignorantly supposed them to be of the nature of spiritual discoveries. They have had lively ideas of some external shape and beautiful form of countenance; and this they call spiritually seeing Christ. Some have had impressed upon them ideas of a great outward light; and this they call a spiritual discovery of God’s or Christ’s glory. Some have had ideas of Christ hanging on a the cross, and his blood running 145 from his wounds; and this they call a spiritual sight of Christ crucified, and the way of salvation by his blood. Some have seen him with his arms open ready to embrace them; and this they call a discovery of the sufficiency of Christ’s grace and love. Some have had lively ideas of heaven, and of Christ on his throne there, and shining ranks of saints and angels; and this they call seeing heaven opened to them. Some from time to time have had a lively idea of a person with of a beautiful countenance smiling upon them; and this they call a spiritual discovery of the love of Christ to their souls, and tasting the love of Christ.
29a
有些人常常得到鮮活的感受，就是有一位容貌俊美的人向他們微笑，並稱此為屬靈的s開啟d，顯示基督愛他們的心靈s，他們也嚐到基督的愛。他們認為這足以顯示這些東西是屬靈的開啟，而且他們是以屬靈的方式看見它們，因為他們說他們可以在閉上眼睛時看見它們，所以這不是用自己的肉眼看見的，而是在他們的心裏看見的。類似的情況是：有些人的想像已受聽覺的感受id銘刻，他們感受id到一些話語，彷彿是對他們說的；有時是聖經的話，有時是其它的話，他們的認知id是基督向他們說安慰話語。他們稱此為基督的內在呼召，是在他們心中以屬靈的方式聽到基督的聲音，得到聖靈s的見證，以內在的方式見證基督的愛……等。
And they look upon it a sufficient evidence that these things are spiritual discoveries, and that they see them spiritually, because they say they do not see these things with their bodily eyes, but in their hearts; for they can see them when their eyes are shut. And in like manner the imaginations of some have been impressed with ideas of the sense of hearing; they have had ideas of words, as if they were spoken sunken spoke to them; sometimes they are the words of scripture, and sometimes other words: they have had ideas of Christ’s speaking comfortable words to them. These they have called having the inward call of Christ, hearing the voice of Christ spiritually in their hearts, having the witness of the Spirit, and the inward testimony of the love of Christ, &c.
30
一般較不細心，悟性較少的人，比較容易被這些現象誤導，以為這些是屬靈的s事，因為屬靈的s事是看不到的，並且不是可以用手指出的東西，所以我們不得不用比喻的說法提及，並且借用外在可見之物的名稱來指明它們。因此當我們以屬靈的s方式清楚領悟一件事時，我們稱這領悟為「光」；當我們對某件事有這樣的領悟時，我們稱之為「看見這事」；當福音中基督的話向我們指明 神的審判，勸服我們的意志，我們稱之為「以屬靈的方式聽到基督的呼召」。聖經本身充滿這類比喻的表達。人們聽了這些說法，便也常常用它，並迫不及待地認為他們的眼睛一定要打開，146 一定要有屬靈s事物的開啟dc，一定要在基督的榮耀中看到基督，一定要得到內在的呼召……等等，他們便愚昧地觀望並等待一些這樣的外在開啟dc和前面提過的想像景象；他們一旦得到了這些東西，便會確信他們的眼睛已得開啟，基督已向他們顯現213 ，他們是祂的孩子，他們便因得釋放而得的喜樂極受感動，情感激昂，許多不同類型的情感a也一下子在他們裏面激烈地展開活動。
The common and less considering considerate considerate and understanding sort of people, are the more easily led into apprehensions that these things are spiritual things, because spiritual things being invisible, and not things that can be pointed forth with the finger, we are forced to use figurative expressions in speaking of them, and to borrow names from external and sensible objects to signify them by. Thus we call a clear apprehension of things spiritually spiritual by the name of light; and having such an apprehension of such or such things by the name of seeing such things; and the conviction of the judgment, and the persuasion of the will, by the word of Christ in the gospel, we signify by spiritually hearing the call of Christ. And the scripture itself abounds with such like figurative expressions. Persons hearing these often used, and having pressed upon them the necessity of having their eyes opened, and having 146a a discovery of spiritual things, and seeing Christ in his glory, and having the inward call and the like, they ignorantly look and wait for some such external discoveries and imaginary views as have been spoken of; and when they have them, are confident that now their eyes are opened, now Christ has discovered himself to them, and they are his children; and hence are exceedingly affected and elevated with their deliverance and happiness, and many kinds of affections are at once set in a violent motion in them.
31
但這種認知id很明顯沒有絲毫屬靈的s與屬天的d成份在其中，這裏的「屬靈s」和「屬天d」是按前面提到「一切出於恩典的情感g-a都是屬靈的s、屬天的d」時所闡述的意涵。這些外在的認知id絲毫不是這種性質，所以按著它們全部的本性，與一切按著人的血氣所能得到的東西，根本是完全不同的；並且迥異於，也遠遠高於人藉任何天然感官或原則所可能得到的一切感覺ss。因此，一個人若要得到屬靈的s和屬天的d認知id，一定要得到一個屬靈s與屬天d的新感官s，才能有任何這類的感覺。但我們藉著外在感官ss得到的認知id與此迥異─這外在感官ss乃是人類天性n中較低等的能力─；這樣的認知id只是外在事物的認知id，或說這是同屬外在的、屬感官的這類本性，也就是我們藉著與動物共通之屬血氣n原則p而有的同一種心智m感官ss（並無程度的差別，只有外在狀況的差別），也就是視覺、聽覺、嗅覺、味覺、觸覺那五種外在感覺。
But it is exceedingly apparent that such ideas have nothing in them which is spiritual and divine, in the sense wherein it has been demonstrated that all gracious experiences are spiritual and divine. These external ideas are in no wise of such a sort, that they are entirely and in their whole nature diverse from all that men have by nature, perfectly different from, and vastly above any sensation which it is possible a man should have by any natural sense or principle, so that in order to have them, a man must have a new spiritual and divine sense given him, in order to have any sensations of that sort: so far from this, that they are ideas of the same sort which we have by the external senses, that they are some of the inferior powers of the human nature; they are merely ideas of external objects or ideas of that nature, of the same outward, sensitive kind; the same sort of sensations of mind (differing not in degree, but only in circumstances) that we have by those natural principles which are common to us with the beasts, viz. the five external senses.
31a
我們若以為屬靈的s感覺只是把從我們屬動物感官─這種感官野獸也有，且和我們擁有的一樣完全─所擁有的得到的認知id帶到心中cv，轉為影像imag，就大錯特錯了，這乃是一個很低等，對很糟糕的見解。這等於是把基督─或我們心s中屬天的d本質n─變成只是動物。按著人靈魂s的本性n，靈魂s不須任何新原則p，本身就完全足以使它自己發動這一切外在的認知id。一個屬血氣的n人可以當某個形狀、色彩、聲音不在他眼前的情況下，仍有能力得到對這個形狀、色彩、聲音的認知id，而且是鮮活的認知id，他的能力也和重生之人的能力一樣，所以其中並無任何超乎天然n的成份。149 而且我們由許多經驗得知，並不是人本性n的增長或完全，會使人更有能力得到這樣鮮活與強烈的想像中的認知id；剛好相反，身心m的軟弱，身體的失調，會格外增加發生這種事的可能性 。
This is a low, miserable notion of spiritual sense, to suppose that it is only a conceiving or imagining that sort of ideas which we have by our animal senses, which senses the beasts have in as great perfection as we; it is, as it were, a turning Christ, or the divine nature in the soul, into a mere animal. There is nothing wanting in the soul, as it is by nature, to render it capable of being the subject of all these external ideas, without any new principles. A natural man is capable of having an idea, and a lively idea of shapes and colours and sounds when they are absent, and as capable as a regenerated regenerate man is: so there is nothing supernatural in them. And it is 149 known by abundant experience, that it is not the advancing or perfecting human nature, which makes persons more capable of having such lively and strong imaginary ideas, but that on the contrary, the weakness of body and mind, and distempers of body, make persons abundantly more susceptive of such impressions.
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