論信仰中的情感
零．導言
01
iii 沒有甚麼問題比下面這個問題對人類更重要，更與每一個人都息息相關，使人不得不審慎面對，好好做個決定，這問題就是：一個人需要具備哪些獨特的資格，才能蒙 神喜悅、得以領受 神永恆的賞賜？或是換一個問法：真信仰r的本質是甚麼？ 神所悅納之美德與聖潔，其獨有特徵的本質是甚麼？但是，儘管這問題如此重要，儘管 神的話語給我們的啟發俯拾皆是，又清楚明白，足以在這事上做為我們依循的準則，可是真心信主的基督徒pc對這議題的意見之分歧，也勝過其它議題；大家對這議題的意見分歧，種類之多，五花八門，不可勝數，基督教世界也隨之分裂，這正顯明我們救主所說「引到永生，那門是窄的，路是小的，找著的人也少。」（太七14）誠非虛言。
iii There is no question whatsoever, that is of greater importance to mankind, and that it more concerns every individual person to be well resolved in, than this, What are the distinguishing qualifications of those that are in favour with God, and entitled to his eternal rewards? or, which comes to the same thing, What is the nature of true religion? and wherein do lie the distinguishing notes of that virtue and holiness that is acceptable in the sight of God? But though it be of such importance, and though we have clear and abundant light in the word of God to direct us in this matter, yet there is no one point, wherein professing Christians do more differ one from another. It would be endless to reckon up the variety of opinions in this point, that divide the Christian world; making manifest the truth of that declaration of our Saviour, “Straight is the gate, and narrow is the way, that leads to life, and few there be that find it.”
iii There is no question whatsoever, that is of greater importance to mankind, and that it more concerns every individual person to be well resolved in, than this, What are the distinguishing qualifications of those that are in favour with God, and entitled to his eternal rewards? or, which comes to the same thing, What is the nature of true religion? and wherein do lie the distinguishing notes of that virtue and holiness that is acceptable in the sight of God? But though it be of such importance, and though we have clear and abundant light in the word of God to direct us in this matter, yet there is no one point, wherein professing Christians do more differ one from another. It would be endless to reckon up the variety of opinions in this point, that divide the Christian world; making manifest the truth of that declaration of our Saviour, “Straight is the gate, and narrow is the way, that leads to life, and few there be that find it.”
02
我長久以來心繫此事，關注甚深，殷勤探究，小心謹慎，力求精確，竭盡所能。這是我初入門研究神學時就特別留意的題目—至於我研究的成效如何，就有待讀者評斷了。
The consideration of these things has long engaged me to attend to this matter with the utmost diligence and care, and exactness of search and inquiry that I have been capable of: it is a subject on which my mind has been peculiarly intent, ever since I first entered on the study of divinity.—But as to the success of my inquiries, it must be left to the judgment of the reader of the following treatise.
The consideration of these things has long engaged me to attend to this matter with the utmost diligence and care, and exactness of search and inquiry that I have been capable of: it is a subject on which my mind has been peculiarly intent, ever since I first entered on the study of divinity.—But as to the success of my inquiries, it must be left to the judgment of the reader of the following treatise.
03
iv 我知道，眼前這地 正處於極大紛爭 ，煙硝四起，在這氣氛下要對本文主題這種性質的事做出客觀公允的評斷，格外困難：對寫的人如此，對讀的人亦然。—許多人可能會看到許多有關信仰情感r a的事在本文被定罪，就心s裡受傷；另有一些人可能會看到許多事在本文被認可、被稱許，就既氣憤填膺又嗤之以鼻。還可能有些人會說我如此強烈認可這些事，又如此強烈定罪那些事，就數落我，說我自相矛盾；打從我們最近開始這一波信仰r爭議以來，我就發覺總是有人反對這樣的事了。要能在“由衷認同最近這些不尋常的現象中美好榮耀的部份，並因此大大歡喜”的同時，又看出其中不好的部份很容易導致邪惡而致命的後果，並認真抵抗，實在很不容易。但是儘管如此，我們除非這樣做，否則就無法行在真理的路上，也無法持續蒙 神悅納，更無法在拓展基督國度的事工上有任何服事；這是我個人的淺見，但也是我深信不疑的。如此美好的事，和如此卑劣的事，居然會摻在一起，同時出現在 神的教會中，這其中確實有令人非常費解之處：像 神的救恩和屬天的新性情n這麼神聖寶貴的東西，居然會與如此重大的敗壞、偽善、不義同住在一位聖徒的心中，確實令人費解，也使許多基督徒困惑驚愕。不過我們不能因為這兩個現象令人費解，就質疑其真實，v何況這些事既不新鮮，也不罕見。每當真信仰有大復興時，假信仰也會大行其道，許多假冒為善者也會出現在真聖徒中間，這均非新事。
iv I am sensible it is much more difficult to judge impartially of that which is the subject of this discourse, in the midst of the dust and smoke of such a state of controversy, as this land is now in, about things of this nature: as it is more difficult to write impartially, so it is more difficult to read impartially.—Many will probably be hurt in their spirits, to find so much that appertains to religious affection here condemned; and perhaps indignation and contempt will be excited in others by finding so much here justified and approved. And it may be, some will be ready to charge me with inconsistence with myself, in so much approving some things, and so much condemning others; as I have found this has always been objected to by some, ever since the beginning of our late controversies about religion. It is a hard thing to be a hearty zealous friend of what has been good and glorious, in the late extraordinary appearances, and to rejoice much in it; and at the same time to see the evil and pernicious tendency of what has been bad, and earnestly to oppose that. But yet, I am humbly, but fully persuaded, we shall never be in the way of truth, nor go on in a way acceptable to God, and tending to the advancement of Christ’s kingdom, till we do so. There is indeed something very mysterious in it, that so much good, and so much bad, should be mixed together in the church of God: as it is a mysterious thing, and what has puzzled and amazed many a good Christian, that there should be that which is so divine and precious, as the saving grace of God, and the new and divine nature, dwelling in the same heart, with so much corruption, hypocrisy, and iniquity, in a particular saint. Yet neither of these is more mysterious than real. v And neither of them is a new or rare thing. It is no new thing, that much false religion should prevail, at a time of great reviving of true religion; and that at such a time multitudes of hypocrites should spring up among true saints.
03a
03a
約西亞王大刀闊斧改革所帶來的信仰復興，就是這樣，這可從耶三10 和耶四3,4 看出，也可從猶大在約西亞王之後這麼快大大背道看出。施洗約翰的時候，猶太人經歷聖靈大澆灌，也是這樣，這可從復興的規模如此普遍，百姓卻之後又這麼快大大背道看出，也可從許多人在信仰上只是得到暫時的慰藉與喜樂看出：「你們情願暫時喜歡他的光。」（約五35）耶穌講道時在群眾中引起的大騷動，也是這樣：「被召的人多，選上的人少，」在那些因他講道而得激勵、受鼓舞，一度全心欽仰耶穌，大受吸引而興高采烈的群眾中，只有很少人是能夠承受之後大試煉的衝擊，而且忍耐到底的真門徒，許多人像石頭地或荊棘地，相較之下，只有少數人是好土：而收割的莊稼中，大部分都是沒用的粗糠，隨後就會被風吹走，相較之下，留下來的麥子是少數；這是新約歷史中常見的情形。使徒時代的聖靈大澆灌也是這樣，這可從太二四10-13；加三1；四11,15；腓二21；三18,19；林前、林後，以及許多vi新約別處經文看出。馬丁路德所揭櫫的宗教改革也是這樣，現實世界中的教會vc時而出現的大復興也是這樣，就像春天的果樹一般；樹上花開茂盛；每朵花都顯得繽紛美麗，讓人覺得應該能結出嫩果；但其中有許多只是曇花一現，還沒成熟就很快凋落了。
It was so in that great reformation and revival of religion that was in Josiah’s time; as appears by Jer. iii. 10. and iv. 3,4. and also by the great apostacy that there was in the land, so soon after his reign. So it was in that great out-pouring of the Spirit upon the Jews, that was in the days of John the Baptist; as appears by the great apostacy of that people, so soon after so general an awakening, and the temporary religious comforts and joys of many; John v. 85. “Ye were willing for a season to rejoice in his light.” So it was in those great commotions that were among the multitude, occasioned by the preaching of Jesus Christ; of the many that were then called, but few were chosen; of the multitude that were roused and affected by his preaching, and at one time or other appeared mightily engaged, full of admiration of Christ, and elevated with joy, but few were true disciples that stood the shock of the great trials that came afterwards, and endured to the end: many were like the stony ground, or thorny ground; and but few, comparatively, like the good ground. Of the whole heap that was gathered, great part was chaff, that the wind afterwards drove away; and the heap of wheat that was left, was comparatively small; as appears abundantly by the history of the New Testament. So it was in that great out-pouring of the Spirit that was in the apostles’ days; as appears by Matt. xxiv. 10.-13. Gal. iii. 1. and iv. 11,15. Phil. ii. 21. and iii. 18. 19.; and the two epistles to the Corinthians, and many other parts of the New vi Testament. And so it was in the great reformation from Popery.—It appears plainly to have been in the visible church of God, in times of great reviving of religion, from time to time, as it is with the fruit-trees in the spring: there are a multitude of blossoms; all of which appear fair and beautiful, and there is a promising appearance of young fruits; but many of them are but of short continuance, they soon fall off, and never come to maturity.
It was so in that great reformation and revival of religion that was in Josiah’s time; as appears by Jer. iii. 10. and iv. 3,4. and also by the great apostacy that there was in the land, so soon after his reign. So it was in that great out-pouring of the Spirit upon the Jews, that was in the days of John the Baptist; as appears by the great apostacy of that people, so soon after so general an awakening, and the temporary religious comforts and joys of many; John v. 85. “Ye were willing for a season to rejoice in his light.” So it was in those great commotions that were among the multitude, occasioned by the preaching of Jesus Christ; of the many that were then called, but few were chosen; of the multitude that were roused and affected by his preaching, and at one time or other appeared mightily engaged, full of admiration of Christ, and elevated with joy, but few were true disciples that stood the shock of the great trials that came afterwards, and endured to the end: many were like the stony ground, or thorny ground; and but few, comparatively, like the good ground. Of the whole heap that was gathered, great part was chaff, that the wind afterwards drove away; and the heap of wheat that was left, was comparatively small; as appears abundantly by the history of the New Testament. So it was in that great out-pouring of the Spirit that was in the apostles’ days; as appears by Matt. xxiv. 10.-13. Gal. iii. 1. and iv. 11,15. Phil. ii. 21. and iii. 18. 19.; and the two epistles to the Corinthians, and many other parts of the New vi Testament. And so it was in the great reformation from Popery.—It appears plainly to have been in the visible church of God, in times of great reviving of religion, from time to time, as it is with the fruit-trees in the spring: there are a multitude of blossoms; all of which appear fair and beautiful, and there is a promising appearance of young fruits; but many of them are but of short continuance, they soon fall off, and never come to maturity.
04
這不是說每次復興都會有這樣的結果，儘管在現今的世代，個別來說，聖徒不會完全免於敗壞的混雜，整體來說， 神的教會也決不會沒有任何假冒為善者混在聖徒中，或是任何假冒的信仰與恩典的假象混在真信仰和真聖潔中，但是有一天， 神的教會將會比過去任何時候更純淨 ，這是以下經文清楚提到的：賽五二1；結四四6-7,9；珥三17；亞十四21；詩六十九32；詩六九35–36；賽三五8,10；賽四3–4；結廿38；詩三七 9–11,29。一個很重要的理由是： 神屆時將賜更大的亮光給祂的百姓，使他們能分辨真信仰r與假信仰r；瑪三3「他必坐下如煉淨銀子的, 必潔淨利未人, 熬煉他們像金銀一樣.他們就憑公義獻供物給耶和華」提到 神的百姓那時會更加純淨，而瑪三18「那時你們必歸回，將善人和惡人，事奉 神的和不事奉 神的，分別出來」則接著提到分辨真偽信仰，這兩個預言都是關於同一個未來蒙福興盛的日子。
Not that it is to be supposed that it will always be so; for though there never will, in this world, be an entire purity, either in particular saints, in a perfect freedom from mixtures of corruption, or in the church of God, without any mixture of hypocrites with saints, and counterfeit religion, and false appearances of grace, with true religion and real holiness; yet it is evident, that there will come a time of much greater purity in the church of God, than has been in ages past; it is plain by these texts of scripture, Isa. iii. 4. Ezek. xliv. 6,7,9. Joel iii. 17. Zech. xiv. 21. Psalms lxix. 32,35,36. Isa. xxxv. 8,10. Chap. iv. 3,4. Ezek. xx. 38. Psalms xxxvii. 9,10,21,29. And one great reason of it will be, that at that time, God will give much greater light to his people to distinguish between true religion and its counterfeits; Mal. iii. 3. “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer to the Lord an offering in righteousness.” With verse 18. , , , which is a continuation of the prophecy of the same happy times, “Then shall ye return, and discern between the righteous and the wicked; between him that serveth God, and him that serveth not him him not.-’’
Not that it is to be supposed that it will always be so; for though there never will, in this world, be an entire purity, either in particular saints, in a perfect freedom from mixtures of corruption, or in the church of God, without any mixture of hypocrites with saints, and counterfeit religion, and false appearances of grace, with true religion and real holiness; yet it is evident, that there will come a time of much greater purity in the church of God, than has been in ages past; it is plain by these texts of scripture, Isa. iii. 4. Ezek. xliv. 6,7,9. Joel iii. 17. Zech. xiv. 21. Psalms lxix. 32,35,36. Isa. xxxv. 8,10. Chap. iv. 3,4. Ezek. xx. 38. Psalms xxxvii. 9,10,21,29. And one great reason of it will be, that at that time, God will give much greater light to his people to distinguish between true religion and its counterfeits; Mal. iii. 3. “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer to the Lord an offering in righteousness.” With verse 18. , , , which is a continuation of the prophecy of the same happy times, “Then shall ye return, and discern between the righteous and the wicked; between him that serveth God, and him that serveth not him him not.-’’
05
vii 仇敵為了抵擋基督所揭櫫的理念與興起的風潮，並抵擋基督的國度，所採用最有利的做法就是藉著這種混淆的伎倆，人如果沒有認清並區分出來，仇敵就得逞了，這也是他從一開始到如今慣用的伎倆。這顯然是他抵擋每次宗教復興並得以佔上風的主要技倆，從基督教會肇始之初直到現在，都是如此。從使徒時代以來，撒但破壞基督教所揭櫫的理念與興起的風潮，就是藉此技倆，這比一切來自猶太人或異教徒的逼迫帶給教會的傷害更大；使徒們的書信都顯示，他們更關切的乃是前者，而非後者。撒但抵擋馬丁路德、慈運理等人所開始的宗教改革，並得以佔上風，使改革停滯不前，甚至蒙羞，也是藉此技倆，效果遠超過羅馬教會的血腥逼迫。撒但抵擋宗教改革之後在我們國家發生的多次復興，並得以佔上風，主要也是藉此技倆。撒但在100年前左右企圖澆熄新英格蘭對 神的愛情，破壞他們與基督聯合的喜悅，並得以佔上風，也是藉此技倆。
vii It is by the mixture of counterfeit religion with true, not discerned and distinguished, that the devil has had his greatest advantage against the cause and kingdom of Christ, all along, hitherto. It is plainly by this means, principally, that he has prevailed against all revivings of religion, that ever have been, since the first founding of the Christian church. By this, he hurt the cause of Christianity, in, and after the apostolic age, much more than by all the persecutions of both Jews and Heathens: the apostles, in all their epistles, show themselves much more concerned at the former mischief than the latter. By this, Satan prevailed against the reformation, begun by Luther, Zuinglius, &c. to put a stop to its progress, and bring it into disgrace, ten times more than by all those bloody, cruel, and before unheard of persecutions of the church of Rome. By this, principally, has he prevailed against revivals of religion, that have been in our nation since the reformation. By this he prevailed against New England, to quench the love, and spoil the joy of her espousals, about an hundred years ago.
05a
05a
我想我也已有足夠的機會清楚看見，魔鬼藉此技倆已在新英格蘭最近一次的大復興中佔了上風，而這復興剛開始時是那麼蒙眷顧，讓人寄以厚望。這顯然是撒但抵擋我們的最佳利器，他藉此技倆使我們挫敗，他藉此技倆使這地的錫安女子現在仆倒在地，處境如此悽慘，正如我們目前所見：衣服撕裂、面容毀壞，赤身露體，四肢斷裂，在自己傷口流出的血污中痛苦掙扎，費盡力氣也爬不起來，然而前一刻她還陶醉在極大喜樂及盼望中：viii「錫安舉手，無人安慰。耶和華論雅各已經出令，使四圍的人作他仇敵；耶路撒冷在他們中間像不潔之物。」（哀一17）我已經看到，魔鬼用同樣的方式抵擋這個國家兩次大復興，並且佔了上風。撒但一開始用甚麼伎倆對付人類，他也照樣繼續用這伎倆對付人類：他出現在亞當 夏娃面前時，擺出一副關心他們的樣子，假意要使他們從樂園裡的蒙福光景進入更高的境界，就這樣在他們身上得逞，使他們被趕出伊甸園，也使他們的喜樂與榮耀瞬間停息。就是這隻用詭計誘惑夏娃的狡猾古蛇，使我們的心偏於邪，失去那向基督所存純一清潔的心，他已經藉此技倆剎那間剝奪了我們不久前還憧憬不已的美麗前景，就是新英格蘭的教會浸沉其中，有如樂園般的美景。
And I think I have had opportunity enough to see plainly that by this the devil has prevailed against the late great revival of religion in New England, so happy and promising in its beginning: here most evidently has been the main advantage Satan has had against us; by this he has foiled us: it is by this means, that the daughter of Zion, in this land, now lies on the ground, in such piteous circumstances, as we now behold her; with her garments rent, her face disfigured, her nakedness exposed, her limbs broken, and weltering in the blood of her own wounds, and in nowise able to arise; and this, so quickly after her late great joys and hopes: viii Lam. i. 17. “Zion spreadeth forth her hands, and there is none to comfort her: the Lord hath commanded concerning Jacob, that his adversaries shall be round about him: Jerusalem is as a menstruous woman among them.” I have seen the devil prevail the same way, against two great revivings of religion in this country.—Satan goes on with mankind, as he began with them. He prevailed against our first parents and cast them out of paradise, and suddenly brought all their happiness and glory to an end, by appearing to be a friend to their happy paradisaic state, and pretending to advance it to higher degrees. So the same cunning serpent, that beguiled Eve through his subtilty, by perverting us from the simplicity that is in Christ, hath suddenly prevailed to deprive us of that fair prospect, we had a little while ago, of a kind of paradisaic state of the church of God in New England
And I think I have had opportunity enough to see plainly that by this the devil has prevailed against the late great revival of religion in New England, so happy and promising in its beginning: here most evidently has been the main advantage Satan has had against us; by this he has foiled us: it is by this means, that the daughter of Zion, in this land, now lies on the ground, in such piteous circumstances, as we now behold her; with her garments rent, her face disfigured, her nakedness exposed, her limbs broken, and weltering in the blood of her own wounds, and in nowise able to arise; and this, so quickly after her late great joys and hopes: viii Lam. i. 17. “Zion spreadeth forth her hands, and there is none to comfort her: the Lord hath commanded concerning Jacob, that his adversaries shall be round about him: Jerusalem is as a menstruous woman among them.” I have seen the devil prevail the same way, against two great revivings of religion in this country.—Satan goes on with mankind, as he began with them. He prevailed against our first parents and cast them out of paradise, and suddenly brought all their happiness and glory to an end, by appearing to be a friend to their happy paradisaic state, and pretending to advance it to higher degrees. So the same cunning serpent, that beguiled Eve through his subtilty, by perverting us from the simplicity that is in Christ, hath suddenly prevailed to deprive us of that fair prospect, we had a little while ago, of a kind of paradisaic state of the church of God in New England
06
每當 神的教會出現復興，仇敵也會隨後出現，而那些投身護衛教會理念的人最容易受到攻擊的地方，通常都是他們最不警覺的地方。當他們全心對抗眼前的攻擊時，只顧迎頭痛擊而沒能環視四方，審度全局，仇敵便趁機從後面捅上致命的一刀，又朝他們的大本營發動攻擊，使他們受傷更重，因為仇敵是以逸待勞，喜歡何時攻擊就何時攻擊，如入無人之境，因為他們根本沒有防禦工事，更談不上還擊。
After religion has revived in the church of God, and enemies appear, people that are engaged to defend its cause are commonly most exposed where they are least sensible of danger. While they are wholly intent upon the opposition that appears openly before them to make head against that, and do neglect carefully to look all around them, the devil comes behind them, and gives a fatal stab unseen; and has opportunity to give a more home stroke, and wound the deeper, because he strikes at his leisure, and according to his pleasure, being obstructed by no guard or resistance.
After religion has revived in the church of God, and enemies appear, people that are engaged to defend its cause are commonly most exposed where they are least sensible of danger. While they are wholly intent upon the opposition that appears openly before them to make head against that, and do neglect carefully to look all around them, the devil comes behind them, and gives a fatal stab unseen; and has opportunity to give a more home stroke, and wound the deeper, because he strikes at his leisure, and according to his pleasure, being obstructed by no guard or resistance.
07
很可能每當教會有顯著的復興時，也總會出現這情況，直到我們學好以下的功課為止，就是分辨真信仰與假信仰，分辨有救贖功效的情感與經驗，和藉著五花八門的絢麗ix外表而假冒的情感與經驗；如果我們無法分辨，其後果之可怕常是筆墨難以形容的。仇敵藉此伎倆志得意滿，因為他使許多人自以為是獻上討 神喜悅的服事，殊不知這是 神所深惡痛絕之最。仇敵藉此技倆蒙蔽許多人，使他們誤以為自己是屬靈巨人，其實剛好相反，這便使他們永遠敗壞：不只如此，撒但還藉此技倆使許多人產生堅定的信念，一心認定自己的聖潔無與倫比，其實他們在 神眼中乃是假冒偽善者中最可惡的一群人。
And so it is ever likely likely ever to be in the church, whenever religion revives remarkably, till we have learned well to distinguish between true and false religion, between saving affections and experiences, and those manifold ix fair shows, and glistering appearances by which they are counterfeited; the consequences of which, when they are not distinguished, are often inexpressibly dreadful. By this means, the devil gratifies himself, by bringing it to pass, that that should be offered to God, by multitudes, under a notion of a pleasing acceptable service to him, that is indeed above all things abominable to him. By this means, he deceives great multitudes about the state of their souls; making them think they are something, when they are nothing; and so eternally outdoes undoes undoes them; and not only so, but establishes many in a strong confidence of their eminent holiness, who are in God’s sight some of the vilest of hypocrites.
And so it is ever likely likely ever to be in the church, whenever religion revives remarkably, till we have learned well to distinguish between true and false religion, between saving affections and experiences, and those manifold ix fair shows, and glistering appearances by which they are counterfeited; the consequences of which, when they are not distinguished, are often inexpressibly dreadful. By this means, the devil gratifies himself, by bringing it to pass, that that should be offered to God, by multitudes, under a notion of a pleasing acceptable service to him, that is indeed above all things abominable to him. By this means, he deceives great multitudes about the state of their souls; making them think they are something, when they are nothing; and so eternally outdoes undoes undoes them; and not only so, but establishes many in a strong confidence of their eminent holiness, who are in God’s sight some of the vilest of hypocrites.
07a
撒但藉此技倆以各種手段澆熄並破壞聖徒心中的信仰，又藉著摻雜敗壞使他們的信仰模糊扭曲，並使他們的信仰情感ra冷淡下來，而且有時持續很長一段時間，結果像瑪哪一般生蟲發臭，這實在可惜，也值得警惕；此外，撒但還以各種可怕的手段引誘其他聖徒，使他們落入陷阱，並混淆他們的思想，使他們陷入極大的困難與試探，好像困在曠野，無法逃脫，這實在可怕，也讓人惋惜。撒但藉此技倆使公開反對信仰的人心受鼓舞，手執兵器，營壘堅固；同時信仰的理念與教會的實務都毫無防備地暴露在他們面前，如同沒有牆垣的城市。撒但藉此技倆使人行惡，卻以為是在服事 神，在這種情況之下，人們犯罪不只是不知節制，而簡直是積極火熱，盡心竭力。撒但藉此技倆，甚至使那些對信仰友善的人，x也在不自知的情況下為仇敵工作，卻自以為在為信仰效力，這對信仰的殺傷力遠勝過公開反對者的攻擊。
By this means, he many ways damps and wounds religion in the hearts of the saints, obscures and deforms it by corrupt mixtures, causes their religious affections wofully to degenerate, and sometimes for a considerable time, to be like the manna that bred worms and stank; and dreadfully ensnares and confounds the minds of others of the saints, and brings them into great difficulties and temptation, and entangles them in a wilderness, out of which they can by no means extricate themselves. By this means, Satan mightily encourages the hearts of open enemies of religion, and strengthens their hands, and fills them with weapons, and makes strong their fortresses; when, at the same time, religion and the church of God lie exposed to them, as a city without walls. By this means, he brings it to pass, that men work wickedness, under a notion of doing God service, and so sin without restraint, yea, with earnest forwardness and zeal, and with all their might. By this means, he brings in even the friends of religion, x insensibly to themselves, to do the work of enemies, by destroying religion in a far more effectual manner than open enemies can do, under a notion of advancing it.
07b
07b
魔鬼藉此技倆趕散基督的羊群，讓他們互相對立，而且劍拔弩張，卻以為是為 神大發熱心，信仰便逐漸退化成無謂的爭論，撒但使兩派人馬都在這些爭論中遠離正路，並按著對他們的瞭解，就著他們原有的傾向，朝著他們最容易搖擺的方向，把他們各自推到不同的極端，或右或左，直到中間的正路幾乎完全被忽略為止。這種混亂場面正是魔鬼得逞的大好時機，可以讓他用各種方法使自己壯大，掌控全局，遂其所願。如果教會不能分辨信仰的真偽，就我們眼見的層面而言，假冒的信仰帶來的後果十分可怕， 神的子民會因此在信仰的事上惶惶不安，無所適從，而且許多人會陷入困惑，懷疑信仰是否根本是個空殼子，這便使異端、不信與無神論大行其道。
By this means, the devil scatters the flock of Christ, and sets them one against another, and that with great heat of spirit, under a notion of zeal for God; and religion, by degrees, degenerates into vain jangling; and during the strife, Satan leads both parties far out of the right way, driving each to great extremes, one on the right hand, and the other on the left, according as he finds they are most inclined, or most easily moved and swayed, till the right path in the middle is almost wholly neglected. And in the midst of this confusion, the devil has great opportunity to advance his own interest, and make it strong in ways innumerable, and get the government of all into his own hands, and work his own will. And by what is seen of the terrible consequences of this counterfeit religion, when not distinguished from true religion, God’s people in general have their minds unhinged and unsettled in things of religion, and know not where to set their foot, or what to think or do; and many are brought into doubts, whether there be any thing at all at all in religion; and heresy, and infidelity, and atheism greatly prevail.
08
08
所以我們責無旁貸，務要盡全力明辨真信仰的本質為何，並且妥為整理，建立信仰的根基。除非我們做好這工夫，否則我們可以預期每次大復興都維持不了多久；除非我們做好這工夫，否則我們不明白應該為何爭戰，就不能期待每次舌戰與筆戰的激烈爭辯能帶出甚麼好的結果了。
Therefore, it greatly concerns us to use our utmost endeavours, clearly to discern, and have it well settled and established, wherein true religion does consist. Till this be done, it may be expected, that great revivings of religion will be but of short continuance: till this be done, there is but little good to be expected of all our warm debates, in conversation and from the press, not knowing clearly and distinctly what we ought to contend for.
Therefore, it greatly concerns us to use our utmost endeavours, clearly to discern, and have it well settled and established, wherein true religion does consist. Till this be done, it may be expected, that great revivings of religion will be but of short continuance: till this be done, there is but little good to be expected of all our warm debates, in conversation and from the press, not knowing clearly and distinctly what we ought to contend for.
09
xi我的想法是在以下這篇論文中竭盡我的棉薄之力，以期達此目標，不過有件事需要聲明：我寫這篇論文的用意和我之前出版的著作略有不同，之前的著作 是指出聖靈工作的標誌為何，其中聖靈的工作包括了聖靈普遍c的運行與具有救贖功效的運行；但我現在這篇論文的目標則是指出，聖靈具有救贖功效的運行，其本質n 與表記為何，使我們能將它與聖靈雖影響人心、但與救贖無關的運行加以區分。倘若我的努力還算差強人意，搆上了我所設定的目標，我希望這篇論文能有助於提升大家對信仰的興趣。而且不管我是否能讓讀者對這個爭議有任何更清楚的了解，也不管我的努力會在這充滿惡意批評的時代遭受怎樣的指責，我都寄望於公義與慈愛之 神的憐憫，盼望祂能悅納我這番努力的一片誠心，也期盼真正跟隨溫柔慈愛之 神羔羊的門徒們能不存偏見、為此禱告。
xi My design is to contribute my mite, and use my best (however feeble) endeavours to this end, in the ensuing treatise; wherein it must be noted, that my design is somewhat diverse from the design of what I have formerly published, which was to show the distinguishing marks of a work of the Spirit of God, including both his common and saving operations; but what I aim at now, is to show the nature and signs of the gracious operations of God’s Spirit, by which they are to be distinguished from all things whatsoever that the minds of men are the subjects of, which are not of a saving nature. If I have succeeded in this my aim, in any tolerable measure, I hope it will tend to promote the interest of religion. And whether I have succeeded to bring any light to this subject, or not no, and however my attempts may be reproached, in these captious, censorious times, I hope in the mercy of a gracious and righteous God, for the acceptance of the sincerity of my endeavours; and hope also for the candour and prayers of the true followers of the meek and charitable Lamb of God.
xi My design is to contribute my mite, and use my best (however feeble) endeavours to this end, in the ensuing treatise; wherein it must be noted, that my design is somewhat diverse from the design of what I have formerly published, which was to show the distinguishing marks of a work of the Spirit of God, including both his common and saving operations; but what I aim at now, is to show the nature and signs of the gracious operations of God’s Spirit, by which they are to be distinguished from all things whatsoever that the minds of men are the subjects of, which are not of a saving nature. If I have succeeded in this my aim, in any tolerable measure, I hope it will tend to promote the interest of religion. And whether I have succeeded to bring any light to this subject, or not no, and however my attempts may be reproached, in these captious, censorious times, I hope in the mercy of a gracious and righteous God, for the acceptance of the sincerity of my endeavours; and hope also for the candour and prayers of the true followers of the meek and charitable Lamb of God.
沒有留言:
張貼留言