信仰中的情感
第三部，記號二４（3.02.6）
20(3.02.6.1)
以上所提關於聖徒的愛的種種，也適用於聖徒的喜樂、屬靈的喜悅與享受：它的首要f基礎並不是任何他們以為能從屬天之事d-t得到利益的念頭或想法，而是主要在於他們因觀看或省思那些屬天之事d-t內在的屬天神聖之美而帶來的內心m甜蜜饗宴。而這正是假冒為善者的喜悅與真聖徒的喜悅最主要的差別。前者的喜悅在於自我，自我是他喜悅的首要f基礎：後者的喜悅則是在 神。假冒為善者的心m會高興歡喜，首先是因為他自己所得的特殊地位，與他假定自己已得或將得的快樂。真聖徒的心m是先因為體會id到屬天之事d-t榮耀又可親的a本性n之甜蜜，而有說不出的喜樂與歡欣，
And as it is with the love of the saints, so it is with their joy and spiritual delight and pleasure; the first foundation of it is not any consideration or conception of their interest in divine things; but it primarily consists in the sweet entertainment their minds have in the view or of contemplation of the divine and holy beauty of these things, as they are in themselves. And this is indeed the very main difference between the joy of the hypocrite and the joy of the true saint. The former rejoices in himself; self is the first foundation of his joy: the latter rejoices in God. The hypocrite has his mind pleased and delighted, in the first place, with his own privilege, and the happiness which he supposes he has attained to, or shall attain to. True saints have their minds, in the first place, inexpressibly pleased and delighted with the sweet ideas of the glorious and amiable nature of the things of God.
20a
而且這是他們所有歡欣的泉源，也是他們全部喜樂的精華；這是他們的樂中之樂。他們在這甜蜜與令人心馳神往的饗宴中，見識到屬天之事d-t美麗與令人喜悅的本質n，這饗宴也是他們之後因想到他們擁有那些屬天之事d-t而喜樂的基礎。但假冒為善者的情感所倚靠的是完全相反的順序：他們首先因 神給他們這麼多好處而歡喜振奮；然後在這個基礎上，祂對他們而言才似乎有某種程度的可愛l之處。
And this in is the spring of all their delights, and the cream of all their pleasures: it is the joy of their joy. This sweet and ravishing entertainment they have in the view of the beautiful and delightful nature of divine things, is the foundation of the joy that they have afterwards, in the consideration of their being theirs. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice and are elevated with it, that they are made so much of by God; and then on that ground he seems, in a sort, lovely to them.
21(3.02.6.2.1)
真聖徒在 神裡面所得到喜樂的首要f基礎，是 神自己的完美；而他由基督裡得到喜樂的首要f基礎，是基督本身的美麗；祂顯明自己乃是超乎萬人之上，並全然可愛l：基督的救贖之道，就是他的喜樂之道，因為神聖的完美因救贖之道得到甜蜜而美好的彰顯；福音的神聖教義在他眼中極為榮耀，他嘗了便覺甜蜜，這都先於他任何從中得利的念頭；這教義的內容乃是 神被高舉、人被貶抑、191聖潔得到榮耀與尊崇、罪大受羞辱而銳氣大挫、 神以至高主權所賜無條件的愛得著彰顯。
The first foundation of the delight a true saint has in God, is his own perfection, and the first foundation of the delight he has in Christ is his own beauty; he appears in himself the chief among ten thousand, and altogether lovely. The way of salvation by Christ is a delightful way to him, for the sweet and admirable manifestations of the divine perfections in it: the holy doctrines of the gospel by which God is exalted and man abased, 191 holiness honoured and promoted, and sin greatly disgraced and discouraged, and free and sovereign love manifested, are glorious doctrines in his eyes, and sweet to his taste, prior to any conception of his interest in these things.
21a
聖徒的確也會因自己在 神裡面得到的利益而喜樂，也因得著基督而喜樂，他們會這樣也是理所當然的；但這並不是他們喜樂的首要f源頭：他們是先享受 神本身的榮耀與優美e，其次才因他們擁有如此榮耀的 神而喜樂：他們的心先是因見識到基督的優美e，與祂恩典的優美e，並祂救贖之道的美麗而被其甜蜜充滿，然後才因為他們擁有如此優美e的救主，與如此優美e的恩典，而生發後續的喜樂。
Indeed the saints rejoice in their interest in God, and that Christ is theirs; and so they have great reason; but this is not the first spring of their joy. They first rejoice in God as glorious and excellent in himself, and then secondarily rejoice in it, that so glorious a God is theirs. They first have their hearts filled with sweetness, from the view of Christ’s excellency, and the excellency of his grace and the beauty of the way of salvation by him, and then they have a secondary joy in that so excellent a Saviour, and such excellent grace are theirs.
21b
但對聖徒而言為上層結構的東西，對假冒為善者而言卻是情感的地基。當他們聽到福音的美妙、 神因愛差遣祂的愛子、基督為罪人受死的愛、基督付上贖價而應許給聖徒的偉大救恩，也聽到人生動地講論這些事，他們可能聽的時候感到非常快樂，並且得著激勵：但若檢驗他們的喜樂，便可發現其基礎不是別的，乃是他們將這些事物視為屬於自己的，這些全都被他們用來高抬自己，他們喜愛聽到基督的大愛在茫茫人海中千挑萬選出一些人來，因為愛己之心s-l（甚至驕傲本身）使他們喜歡aff自己非常與眾不同：他們既深信自己的光景十分良好，就難怪他們會覺得接受這種教義還不錯，並且在聽到 神與基督為他們做了這麼多事情時，更是喜不自勝。總之，這些都使他們的喜樂其實是在他們自己身上，而不是在 神身上。
But that which is the true saint’s superstructure is the hypocrite’s foundation. When they hear of the wonderful things of the gospel of God’s great love in sending his Son, of Christ’s dying love to sinners, and the great things Christ has purchased and promised to the saints, and hear these things livelily and eloquently set forth, they may hear bear hear with a great deal of pleasure, and be lifted up with what they hear; but if their joy be examined, it will be found to have no other foundation than this, that they look upon these things as theirs, all this exalts them, they love to hear of the great love of Christ, so vastly distinguishing some from others; for self-love, and even pride itself makes them affect great distinction from others. No wonder, in this confident opinion of their own good estate, that they feel well under such doctrine, and are pleased in the highest degree, in hearing how much God and Christ makes of them. So that their joy is really a joy in themselves, and not in God.
22(3.02.6.2.2)
192此外，因為假冒為善者的喜樂是自己身上，所以產生的結果是：在他們歡樂興奮之時，他們的眼目慣於放在自己身上；在他們得到所謂的屬靈開啟d或屬靈經驗時，他們心m裡想的全是自己的經驗，對自己的經驗讚嘆不已：而吸引並激勵他們的主要原因，不是 神的榮耀，或基督之美，而是他們的經驗之美。他們自己不斷思想，這是多美妙的經驗啊！多偉大的開啟d啊！我所遇見的事多奇妙啊！
192 And because the joy of hypocrites is in themselves, hence it comes to pass that in their rejoicings and elevations, they are wont to keep their eye upon themselves: having received what they call spiritual discoveries or experiences, their minds are taken up about them, admiring their own experiences; and what they are principally taken and elevated with, is not the glory of God, or beauty of Christ, but the beauty of their experiences. They keep thinking with themselves, What a good experience is this! What a great discovery is this! What wonderful things have I met with!
22a
所以他們用自己的經驗取代基督，代替祂的榮美與完全；而且是因他們令人讚嘆的自身經驗歡樂，而不是因基督歡樂：他們不以觀賞那些在他們以外的事物，即在福音中呈現之內在的、甜美的、安舒的可親a事物來餵養滋潤他們的靈魂s，他們的眼不看這些事物，或至少他們視它們僅如同路旁小徑。吸引他們心思與目光的主角，反倒是他們自己的經驗；他們重視自己的發現d，以此餵養他們的靈魂s，滋長一個自私的原則p：他們從自己的發現d所得的滿足，比從他們所發現d的基督得到的滿足更多（這是所謂“靠經驗與自己的心境fr而活” 原本的意思，是不可取的）；而不是把經驗當成指標，以此為自己屬靈光景是否良好的依據。也有人稱後者為“靠經驗而活”，這種“靠經驗而活”是對人有益的，是可取的，不過常見的現象是有些人雖想將經驗當成指標，過著對人有益的“靠經驗而活”，但其表現卻眾所周知是原本意思而不可取的「靠經驗而活」。
And so they put their experiences in the place of Christ, and his beauty and fulness; and instead of rejoicing in Christ Jesus, they rejoice in their admirable experiences; instead of feeding and feasting fasting feasting their souls in the view of what is without them, viz. the innate, sweet refreshing amiableness of the things exhibited in the gospel, their eyes are off from these things, or at least they view them only as it were sideways; but the object that fixes their contemplation, is their experience; and they are feeding their souls, and feasting a selfish principle, with a view of their discoveries: they take more comfort in their discoveries than in Christ discovered, which is the true notion of living upon experiences and frames, and not a using experiences as the signs on which they rely for evidence of their good estate, which some call living on experiences; though it be very observable, that some of them who do so are most notorious for living upon experiences, according to the true notion of it.
23(3.02.6.2.3)
假冒為善者的情感常常依照下述的方式；他們一開始是因某種他們想像中的印象imp大大激動，或是因某種強烈的感動impl而大大激動，他們認為這強烈的感動來自 神，或是當下直接注入的意念im-sg，或是來自 神的見證─這見證乃是關於 神的愛，或是他們與某些事有關的幸福或極大特權（可能伴隨經文，也可能沒有經文）─他們的心被猛烈地吸引，有如一個偉大的發現d，並因此產生激昂的情感。當他們的情感升起時，他們就注意到這些激昂情感，並稱它們為偉大奇妙的經驗；他們也因此產生一種想法，以為 神對他們的情感非常滿意，這便使他們更加感動；因此，他們是被自己的感動所感動。這樣一來，他們的情感193便愈升愈高，直到他們有時完全沉浸其中。此外，自負與猛烈的激情也一同升高，這些全都如空中閣樓，唯一的基礎只有想像、愛己s-l，與驕傲。
第三部，記號二４（3.02.6）
20(3.02.6.1)
以上所提關於聖徒的愛的種種，也適用於聖徒的喜樂、屬靈的喜悅與享受：它的首要f基礎並不是任何他們以為能從屬天之事d-t得到利益的念頭或想法，而是主要在於他們因觀看或省思那些屬天之事d-t內在的屬天神聖之美而帶來的內心m甜蜜饗宴。而這正是假冒為善者的喜悅與真聖徒的喜悅最主要的差別。前者的喜悅在於自我，自我是他喜悅的首要f基礎：後者的喜悅則是在 神。假冒為善者的心m會高興歡喜，首先是因為他自己所得的特殊地位，與他假定自己已得或將得的快樂。真聖徒的心m是先因為體會id到屬天之事d-t榮耀又可親的a本性n之甜蜜，而有說不出的喜樂與歡欣，
And as it is with the love of the saints, so it is with their joy and spiritual delight and pleasure; the first foundation of it is not any consideration or conception of their interest in divine things; but it primarily consists in the sweet entertainment their minds have in the view or of contemplation of the divine and holy beauty of these things, as they are in themselves. And this is indeed the very main difference between the joy of the hypocrite and the joy of the true saint. The former rejoices in himself; self is the first foundation of his joy: the latter rejoices in God. The hypocrite has his mind pleased and delighted, in the first place, with his own privilege, and the happiness which he supposes he has attained to, or shall attain to. True saints have their minds, in the first place, inexpressibly pleased and delighted with the sweet ideas of the glorious and amiable nature of the things of God.
20a
而且這是他們所有歡欣的泉源，也是他們全部喜樂的精華；這是他們的樂中之樂。他們在這甜蜜與令人心馳神往的饗宴中，見識到屬天之事d-t美麗與令人喜悅的本質n，這饗宴也是他們之後因想到他們擁有那些屬天之事d-t而喜樂的基礎。但假冒為善者的情感所倚靠的是完全相反的順序：他們首先因 神給他們這麼多好處而歡喜振奮；然後在這個基礎上，祂對他們而言才似乎有某種程度的可愛l之處。
And this in is the spring of all their delights, and the cream of all their pleasures: it is the joy of their joy. This sweet and ravishing entertainment they have in the view of the beautiful and delightful nature of divine things, is the foundation of the joy that they have afterwards, in the consideration of their being theirs. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice and are elevated with it, that they are made so much of by God; and then on that ground he seems, in a sort, lovely to them.
21(3.02.6.2.1)
真聖徒在 神裡面所得到喜樂的首要f基礎，是 神自己的完美；而他由基督裡得到喜樂的首要f基礎，是基督本身的美麗；祂顯明自己乃是超乎萬人之上，並全然可愛l：基督的救贖之道，就是他的喜樂之道，因為神聖的完美因救贖之道得到甜蜜而美好的彰顯；福音的神聖教義在他眼中極為榮耀，他嘗了便覺甜蜜，這都先於他任何從中得利的念頭；這教義的內容乃是 神被高舉、人被貶抑、191聖潔得到榮耀與尊崇、罪大受羞辱而銳氣大挫、 神以至高主權所賜無條件的愛得著彰顯。
The first foundation of the delight a true saint has in God, is his own perfection, and the first foundation of the delight he has in Christ is his own beauty; he appears in himself the chief among ten thousand, and altogether lovely. The way of salvation by Christ is a delightful way to him, for the sweet and admirable manifestations of the divine perfections in it: the holy doctrines of the gospel by which God is exalted and man abased, 191 holiness honoured and promoted, and sin greatly disgraced and discouraged, and free and sovereign love manifested, are glorious doctrines in his eyes, and sweet to his taste, prior to any conception of his interest in these things.
21a
聖徒的確也會因自己在 神裡面得到的利益而喜樂，也因得著基督而喜樂，他們會這樣也是理所當然的；但這並不是他們喜樂的首要f源頭：他們是先享受 神本身的榮耀與優美e，其次才因他們擁有如此榮耀的 神而喜樂：他們的心先是因見識到基督的優美e，與祂恩典的優美e，並祂救贖之道的美麗而被其甜蜜充滿，然後才因為他們擁有如此優美e的救主，與如此優美e的恩典，而生發後續的喜樂。
Indeed the saints rejoice in their interest in God, and that Christ is theirs; and so they have great reason; but this is not the first spring of their joy. They first rejoice in God as glorious and excellent in himself, and then secondarily rejoice in it, that so glorious a God is theirs. They first have their hearts filled with sweetness, from the view of Christ’s excellency, and the excellency of his grace and the beauty of the way of salvation by him, and then they have a secondary joy in that so excellent a Saviour, and such excellent grace are theirs.
21b
但對聖徒而言為上層結構的東西，對假冒為善者而言卻是情感的地基。當他們聽到福音的美妙、 神因愛差遣祂的愛子、基督為罪人受死的愛、基督付上贖價而應許給聖徒的偉大救恩，也聽到人生動地講論這些事，他們可能聽的時候感到非常快樂，並且得著激勵：但若檢驗他們的喜樂，便可發現其基礎不是別的，乃是他們將這些事物視為屬於自己的，這些全都被他們用來高抬自己，他們喜愛聽到基督的大愛在茫茫人海中千挑萬選出一些人來，因為愛己之心s-l（甚至驕傲本身）使他們喜歡aff自己非常與眾不同：他們既深信自己的光景十分良好，就難怪他們會覺得接受這種教義還不錯，並且在聽到 神與基督為他們做了這麼多事情時，更是喜不自勝。總之，這些都使他們的喜樂其實是在他們自己身上，而不是在 神身上。
But that which is the true saint’s superstructure is the hypocrite’s foundation. When they hear of the wonderful things of the gospel of God’s great love in sending his Son, of Christ’s dying love to sinners, and the great things Christ has purchased and promised to the saints, and hear these things livelily and eloquently set forth, they may hear bear hear with a great deal of pleasure, and be lifted up with what they hear; but if their joy be examined, it will be found to have no other foundation than this, that they look upon these things as theirs, all this exalts them, they love to hear of the great love of Christ, so vastly distinguishing some from others; for self-love, and even pride itself makes them affect great distinction from others. No wonder, in this confident opinion of their own good estate, that they feel well under such doctrine, and are pleased in the highest degree, in hearing how much God and Christ makes of them. So that their joy is really a joy in themselves, and not in God.
22(3.02.6.2.2)
192此外，因為假冒為善者的喜樂是自己身上，所以產生的結果是：在他們歡樂興奮之時，他們的眼目慣於放在自己身上；在他們得到所謂的屬靈開啟d或屬靈經驗時，他們心m裡想的全是自己的經驗，對自己的經驗讚嘆不已：而吸引並激勵他們的主要原因，不是 神的榮耀，或基督之美，而是他們的經驗之美。他們自己不斷思想，這是多美妙的經驗啊！多偉大的開啟d啊！我所遇見的事多奇妙啊！
192 And because the joy of hypocrites is in themselves, hence it comes to pass that in their rejoicings and elevations, they are wont to keep their eye upon themselves: having received what they call spiritual discoveries or experiences, their minds are taken up about them, admiring their own experiences; and what they are principally taken and elevated with, is not the glory of God, or beauty of Christ, but the beauty of their experiences. They keep thinking with themselves, What a good experience is this! What a great discovery is this! What wonderful things have I met with!
22a
所以他們用自己的經驗取代基督，代替祂的榮美與完全；而且是因他們令人讚嘆的自身經驗歡樂，而不是因基督歡樂：他們不以觀賞那些在他們以外的事物，即在福音中呈現之內在的、甜美的、安舒的可親a事物來餵養滋潤他們的靈魂s，他們的眼不看這些事物，或至少他們視它們僅如同路旁小徑。吸引他們心思與目光的主角，反倒是他們自己的經驗；他們重視自己的發現d，以此餵養他們的靈魂s，滋長一個自私的原則p：他們從自己的發現d所得的滿足，比從他們所發現d的基督得到的滿足更多（這是所謂“靠經驗與自己的心境fr而活” 原本的意思，是不可取的）；而不是把經驗當成指標，以此為自己屬靈光景是否良好的依據。也有人稱後者為“靠經驗而活”，這種“靠經驗而活”是對人有益的，是可取的，不過常見的現象是有些人雖想將經驗當成指標，過著對人有益的“靠經驗而活”，但其表現卻眾所周知是原本意思而不可取的「靠經驗而活」。
And so they put their experiences in the place of Christ, and his beauty and fulness; and instead of rejoicing in Christ Jesus, they rejoice in their admirable experiences; instead of feeding and feasting fasting feasting their souls in the view of what is without them, viz. the innate, sweet refreshing amiableness of the things exhibited in the gospel, their eyes are off from these things, or at least they view them only as it were sideways; but the object that fixes their contemplation, is their experience; and they are feeding their souls, and feasting a selfish principle, with a view of their discoveries: they take more comfort in their discoveries than in Christ discovered, which is the true notion of living upon experiences and frames, and not a using experiences as the signs on which they rely for evidence of their good estate, which some call living on experiences; though it be very observable, that some of them who do so are most notorious for living upon experiences, according to the true notion of it.
23(3.02.6.2.3)
假冒為善者的情感常常依照下述的方式；他們一開始是因某種他們想像中的印象imp大大激動，或是因某種強烈的感動impl而大大激動，他們認為這強烈的感動來自 神，或是當下直接注入的意念im-sg，或是來自 神的見證─這見證乃是關於 神的愛，或是他們與某些事有關的幸福或極大特權（可能伴隨經文，也可能沒有經文）─他們的心被猛烈地吸引，有如一個偉大的發現d，並因此產生激昂的情感。當他們的情感升起時，他們就注意到這些激昂情感，並稱它們為偉大奇妙的經驗；他們也因此產生一種想法，以為 神對他們的情感非常滿意，這便使他們更加感動；因此，他們是被自己的感動所感動。這樣一來，他們的情感193便愈升愈高，直到他們有時完全沉浸其中。此外，自負與猛烈的激情也一同升高，這些全都如空中閣樓，唯一的基礎只有想像、愛己s-l，與驕傲。
The affections of hypocrites are very often after this manner; they are first much affected with some impression on their imagination, or some impulse which they take to be an immediate suggestion or testimony from God of his love and their happiness, and high privileges in some respect, either with or without a text of scripture; they are mightily taken with this as a great discovery, and hence arise high affections. And when their affections are raised, then they view those high affections, and call them great and wonderful experiences; and they have a notion that God is greatly pleased with those affections; and this affects them more; and so they are affected with their affections. And thus their affections 193 rise higher and higher, until they sometimes are perfectly swallowed up: and self-conceit, and a fierce zeal rises withal; and all is built like a castle in the air, on no other foundation but imagination, self-love and pride.
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