IV.
01(2.04)
“人不是自己產生情感，或說人不是靠自己的籌劃、用自己的力量激發情感”並不是它真正出於 神恩典、或不出於 神恩典的記號。
It is no sign that affections are gracious, or that they are otherwise, that persons did not make them themselves, or excite them of their own contrivance, and by their own strength.
02(2.04.1)
在這些年間，有一種情形產生的情感是許多人定罪的，就是當事人無法解釋這情感是怎麼激發出來的，因為在這種情況下，並藉由這種恩典管道m下，看起來不是他們自己努力的結果，也不是人類本性的功能fc或動力p所產生的，而是由外在超自然的力量對他們心智的影響所造成的。在最近這這幾年，對內在經驗（或說對當下直接im臨到的能力和 神之靈的運行有感覺與領悟）的教導，是何等厲害地受到許多人指責嘲諷呢？他們說， 神的靈運行之方式是安靜的、隱密的、不被察覺的，會使用恩典的管道m（所以是間接的，不是當下直接的），也會使用我們的努力，所以我們不可能用感官ss區分“ 神之靈的注入”與“我們自己心智m功能fc的自然運行”這兩者的差別。
There are many in these days that condemn all affections which are excited in a way that the subjects of them can give no account of, as not seeming to be the fruit of any of their own endeavours, or the natural consequence of the faculties and principles of human nature, in such circumstances and under such means; but to be from the influence of some extrinsic and supernatural power upon their minds. How greatly has the doctrine of the inward experience, or sensible perceiving of the immediate power and operation of the Spirit of God, been reproached and 63 ridiculed by many of late? They say the manner of the Spirit of God is to co-operate in a silent, secret, and undiscernible way with the use of means and our own endeavours; so that there is no distinguishing, by sense, between the influences of the Spirit of God, and the natural operations of the faculties of our own minds.
03
沒錯，若有任何人期待領受 神之靈具有救贖功效的注入inf，卻忽略責任，沒有殷勤善用 神所指定的恩典管道mg，這是妄尊自大，不合乎理。而若期待 神的靈在他們心m裡運行，並帶出救贖果效，卻認為 神的靈可以不使用管道m做為達到救贖果效的工具，這乃是狂熱。同樣千真萬確的是， 神的靈在運行時，其方式與處境是很多變化的，而且有時一開始和其它情況相比，是以更隱密，更漸進、更不起眼的方式運行。
And it is true, that for any to expect to receive the saving influences of the Spirit of God, while they neglect a diligent improvement of the appointed means of grace, is unreasonable presumption. And to expect that the Spirit of God will savingly operate upon their minds, without the Spirit’s making use of means as subservient to the effect, is enthusiastical. It is also undoubtedly true, that the Spirit of God is very various in the manner and circumstances of his operations, and that sometimes he operates in a way more secret and gradual, and from smaller , beginnings, than at others.
04
可是如果確實有一種能力，迥異於、也遠超過我們的能力或一切透過管道m與手段instr而產生的能力，又高於那產生救贖果效的恩典所必需的自然能力（這是按著我國百姓公開認同的說法），那麼我們若假設這果效應該發生頻率極高，而且是以一種非常顯而易見、直接了當、可以感受的方式顯明它確實如此 ，當然絕對沒有什麼不合理的。如果恩典的產生，真的是發自一個外在的主動力量（或我們以外的屬天緣由）強烈而有功效地運行，那麼我們如果認為，對接受這恩典的人來說，應該看起來就是確實如此 ，有什麼不合理呢？如果它會看起來如同它實際的情況，有什麼奇怪呢？當心中的恩典真的不是由我們的力量所產生的，也不是由我們自己身心功能的天然能力，或任何管道m或手段instr的果效所產生的，而是原原本本為全能者的靈製作而成時，如果這對當事人來說，看起來與真相相合，不直接違反真相，以致如果有人提到他們自己心中意識到的果效，那果效對他們來說，看起來不像是出於他們心智m按其天然的能力或運行64，而像是出於某種其它主動力量ag的超自然能力，而居然因為事情對他們來說看起來就是原本的樣子，而馬上被認為是他們受欺騙的明證，這不是一件奇怪而難以解釋的事嗎？因為反對他們的理由乃是：這反倒被看成是一個明證，證明許多人擁有的領會與情感，並不是真的來自這樣的緣由，因為這些領會與情感只是對他們而言看起來像是來自這樣的緣由而已。他們宣稱他們所意識到的，顯然對他們而言看起來不是出於他們自己，而是出自 神之靈的大能；而別人則因此定罪他們，斷定他們的經驗不是來自 神的靈，而是來自他們自己，或是來自惡者。於是，今天有許多人被他們的同伴不合理地對待。
But if there be indeed a power entirely different from and beyond our power, or the power of all means and instruments, and above the power of nature, which is requisite in order to the production of saving grace in the heart, according to the general profession of the country, then, certainly, it is in no wise unreasonable to suppose that this effect should very frequently be produced after such a manner as to make it very manifest, apparent and sensible that it is so. If grace be indeed owing to the powerful and efficacious operation of an extrinsic agent, or divine efficient out of ourselves, why is it unreasonable to suppose that it should seem to be so to them who are the subjects of it. ? Is it a strange thing that it should seem to be as it is? When grace in the heart indeed is not produced by our strength, nor is the effect of the natural power of our own faculties, or any means or instruments, but is properly the workmanship and production of the Spirit of the Almighty, is it a strange and unaccountable thing that it should seem to them who are subjects of it, agreeable to truth, and not right contrary to truth; so that if persons tell of effects that they are conscious to in their own minds, that seem to them not to be from the natural power or operation of 64 their minds, but from the supernatural power of some other agent, it should at once be looked upon as a sure evidence of their being under a delusion, because things seem to them to be as they are? For this is the objection which is made: it is looked upon as a clear evidence, that the apprehensions and affections that many persons have are not really from such a cause, because they seem to them to be from that cause: they declare that what they are conscious of seems to them evidently not to be from themselves, but from the mighty power of the Spirit of God; and others from hence condemn them, and determine what they experience is not from the Spirit of God, but from themselves, or from the devil. Thus unreasonably are multitudes treated at this day by their neighbours.
05
如果確實如聖經多次教導的，在人心s中的恩典是 神的能力帶來的果效到一個地步，（一）我們若以生產、出生或復活、從死裡復活或創造、從無到有（這些都是最不可能歸因於任何當事者自己裡面的力量）來比喻也十分貼切，（二）這乃是“ 神大能在其中大得榮耀、 神的大能大力的果效在其中得以彰顯”的果效 ，那麼我們怎樣解釋全能者以如此大能運行，居然會又如此小心隱藏祂的能力，以致承受這能力的當事者居然會絲毫察覺不到？還是有什麼理由或聖經的啟示可以讓任何人斷定是這樣？
If it be indeed so, as the scripture abundantly teaches, that grace in the soul is so the effects of God’s power, that it is fitly compared to those effects which are farthest from being owing to any strength in the subject, such as a generation, or a being begotten and resurrection, or a being raised from the dead and creation, or a being brought out of nothing into being, and that it is an effect wherein the mighty power of God is greatly glorified, and the exceeding greatness of his power is manifested, then what account can be given of it, that the Almighty, in so great a work of his power, should so carefully hide his power that the subjects of it should be able to discern nothing of it? or what reason or revelation have any to determine that it he does so?
05a
如果我們可以本著聖經做判斷，這與 神運行並分賜祂大能的做法並不相合；正好相反， 神為祂百姓施行大能、施恩憐憫時，其方式乃是安排各樣事物，使祂的手被人看見，祂的能力奪人眼目，人對祂的依靠極度明顯，以致於凡有血氣的，在 神面前一個也不能自誇 ，可以惟獨 神被尊崇 ，莫大的能力可以只是出於 神，不是出於我們 ，基督的能力65可以在人的軟弱上顯得完全 ，沒有人可以說，我們自己的手救了我們 。同樣的情形發生在古時， 神暫時解救以色列人多半也是這樣，這解救乃是預表 神拯救祂的百姓脫離屬靈的敵人。同樣的情形發生在以色列人蒙救贖脫離埃及人奴役， 神用大能的手和伸出的膀臂搭救他們；而且為了使祂的能力可以更加顯眼，祂容讓以色列人先被帶到極為孤苦無助的處境。同樣的情形發生在基甸所帶來的極大拯救， 神喜歡祂的軍隊減少到只有一點點人，並且只有號角、火把、瓦瓶，沒有其它東西當武器。同樣的情形發生在大衛用機弦石子打敗歌利亞拯救以色列人。同樣的情形發生在世人憑自己的智慧不認識 神，歷代哲學家一切改革世界的努力終告無效之後， 神於基督升天後呼召外邦人、使異教世界信主的偉大工作上，且由萬事皆可非常明顯看出，世人除非依靠 神大能，否則就完全無助無望。還有同樣的情形也發生在大部份新約所提過的個人歸主事例上：這些都不是以安靜、隱密、逐漸、無感的方式進行的（現在也有人堅持是），而是以超自然大能的明證，忽然奇妙地產生大改變；但這些方式在最近這些年日被認為是受蒙蔽與狂熱的確切記號。
If we may judge by the scripture this is not agreeable to God’s manner in his operations and dispensations; but, on the contrary, it is God’s manner, in the great works of his power and mercy, which he works for his people. , To to to to order things so as to make his hand visible and his power conspicuous, and men’s dependence on him most evident, that no flesh should glory in his presence that God alone might be exalted, and that the excellency of the power might be of God and not of man, and that Christ’s power might 65 be manifested in our weakness, and none might say, mine own hand hath saved me. So it was in most of these those temporal salvations which God wrought for Israel of old, which were types of the salvation of God’s people from their spiritual enemies. So it was in the redemption of Israel from their Egyptian bondage; he redeemed them with a strong hand and an outstretched arm; and that his power might be the more conspicuous he suffered Israel first to be brought into the most helpless and forlorn circumstances. So it was in the great redemption of by Gideon: God would have his army diminished to a handful, and they without any other arms than trumpets, and lamps, and earthen pitchers. So it was in the deliverance of Israel from Goliath, by a stripling with a sling and a stone. So it was in the that great work of God, his calling the Gentiles and converting the heathen world after Christ’s ascension, after that the world by wisdom knew not God, and all the endeavours of philosophers had proved in vain, for many ages, to reform the world, and it was by every thing become abundantly evident that the world was utterly helpless by any thing else but the mighty power of God. And so it was in most of the conversions of particular persons we have an account of in the history of the New Testament: they were not wrought on in that silent, secret, gradual, and insensible manner which is now insisted on; but with those manifest evidences of a supernatural power, wonderfully and suddenly causing a great change, which, in these days, are looked upon as certain signs of delusion and enthusiasm.
06
使徒在弗一18-19說 神開啟基督徒的心智m，便帶領他們信基督，目的是他們可以知道 神對信的人所顯的能力何等之大。使徒是這樣說的：「並且照明你們心中的眼睛，使你們知道他的恩召有何等指望，他在聖徒中得的基業有何等豐盛的榮耀；並知道他向我們這信的人所顯的能力是何等浩大，」如此看來，當使徒說“他們66受 神開啟、蒙 神有功效的呼召，這樣承受 神的能力，目的是要他們可以知道祂的大能大力是怎麼回事”時，使徒的意思必然只會是“好讓他們可以按著經驗知道祂的能力”。可是如果聖徒是按著經驗知道祂的能力，他們就是感覺到、辨識到、察覺到祂的能力，可以憑感官區分這種經驗與他們自己心智m的天然運行。這與“ 神的運行如此隱密，如此無法察覺，以致他們根本無從得知他們承受了任何外在力量的注入inf”的概念不相合，兩者的差別無異於“他們可以根據聖經的教導來推論而得知”與“他們從經驗得知”的差別。
The apostle, in Eph. i. 18,19. speaks of God’s enlightening the minds of Christians, and so bringing them to believe in Christ, to the end that they might know the exceeding greatness of his power to them who believe. The words are, “The eyes of your our understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power,” &c. Now when the apostle speaks of their 66 being thus the subjects of his power, in their enlightening and effectual calling, to the end that they might know what his mighty power was to them who believe, he can mean nothing else than “that they might know by experience.” But if the saints know this power by experience, then they feel it, and discern it, and are conscious of it; as sensibly distinguishable from the natural operations of their own minds, which is not agreeable to a notion of God’s operating so secretly and undiscernibly that it can not be known that they are the subjects of the influence of any extrinsic power at all, any otherwise than as they may argue it from scripture assertions, which is a different thing from knowing it by experience.
所以，如果因為可以感覺到情感不出於承受情感的當事者自己，就斷定這情感不是來自上帝之靈的運行、不出於上帝的恩典，這種斷定是非常不合理，也不合於聖經的。
So that it is very unreasonable and unscriptural to determine that affections are not from the gracious operations of God’s Spirit; because they are sensibly not from the persons themselves that are the subjects of them.
07(2.04.2)
另一方面，“情感不是由承受這情感的當事者特意 產生的，或情感是由他們所不能解釋的方式產生的”，並不足以證明這情感是出於 神恩典。
On the other hand, it is no evidence that affections are gracious, that they are not purposely properly purposely produced by those who are the subjects of them, or that they arise, in their minds, in a manner that they can not account for.
08
有些人在提到他們所經驗到的事情時，會把這當成對他們有利的論點。他們說「我確定我沒有自己做什麼。這絕對不是我自己籌劃或努力的結果。我根本沒想到的時候，就發生這事了。即使我可以用全世界來換它，我也不能隨我的意思使它重新發生。」於是他們斷定他們所經驗的， 一定是來自 神之靈強而有力的影響或注入inf，具有救贖功效的本質，但這種斷定非常無知，沒有根據。他們所承受的，可能確實不是直接出自他們自己，而可能是來自一個看不見的主動力量，是某個他們以外的靈運行的結果。但不因此就代表這來自 神的靈。除了聖靈，還有其它的靈也會對人的心m有影響inf。聖經吩咐我們，一切的靈不可都信，反倒要試驗那些靈是否出於 神。有許多假的靈常化作光明的天使67，向人虎視眈眈，而且以各種奇妙的方式行事，極詭詐也極有能力，模仿 神的靈運行。而且有許多撒但的運行迥異於人自己心智m的自主運行。在撒但隱藏於許多人後面那些可怕而恐怖的誘導sg和褻瀆的注入inj，以及撒但所發動虛張聲勢、毫無果效的驚嚇害怕，就是這樣。而撒但的能力顯在虛假的安慰和喜樂上，和顯在驚恐和可怕的誘導sg上，可以是同樣的當下直接（不需要管道m），也可以是同樣的明顯。德國重洗派，和其他許多像他們那樣錯亂狂熱的人，他們所承受的那種狂喜，不是靠人的能力可讓人自己陷入的。
There are some who make this an argument in their own favour; when speaking of what they have experienced, they say “I am sure I did not make it myself; it was a fruit of no contrivance or endeavour of mine; it came when I thought nothing of it; if I might have the world for it, I can not make it again when I please.” And hence they determine, that what they have experienced, must be from the mighty influence of the Spirit of God, and is of a saving nature; but very ignorantly and without grounds. What they have been the subjects of may indeed not be from themselves directly, but may be from the operation of an invisible agent, some spirit besides their own: but it does not thence follow that it was from the Spirit of God. There are other spirits who have influence on the minds of men besides the Holy Ghost. We are directed not to believe every spirit, but to try the spirits, whether they be of God. There are many false spirits exceedingly busy with men, who often transform themselves into angels 67 of light, and do in many wonderful ways, with great subtilty and power, mimic the operations of the Spirit of God. And there are many of Satan’s operation, which are very distinguishable from the voluntary exercises of mens own minds. They are so in those dreadful and horrid suggestions and blasphemous injections with which he follows many persons, and in vain and fruitless frights and terrors which he is the author of. And the power of Satan may be as immediate, and as evident in false comforts and joys, as in terrors and horrid suggestions, and oftentimes is so in fact. It is not in mens power, to put themselves into in such raptures as the Anabaptists in Germany, and many other raving enthusiasts like them, have been the subjects of.
09
此外，有一個現象也需要考慮，就是有些人心m中得到的印象imp，不是他們自己產生的，也不是來自邪靈，而是來自 神的靈，但沒有絲毫救贖的果效，只是 神的靈一般cm的運行，而承受這種印象imp的人，可以算是我們在來六4-5「論到那些已經蒙了光照、嘗過天恩的滋味、又於聖靈有分，並嘗過 神善道的滋味、覺悟來世權能的人，」看到的那些人，而他們完全不知道來六9所提「強過這些，而且近乎得救」的事。
And besides, it is to be considered, that persons may have those impressions on their minds which may not be of their own producing, nor from an evil spirit, but from the Spirit of God, and yet not be from any saving, but a common influence of the Spirit of God: and the subjects of such impressions may be of the number of those we read of, Heb. vi. 4,5. “that are once enlightened, and taste of the heavenly gift, and are made partakers of the Holy Ghost, and taste the good word of God, and the power of the world to come;” and yet may be wholly unacquainted with those “better things that accompany salvation,” spoken of verse 9.
10
而且在聖善的靈與邪靈都不以當下直接的方式施展其能力時，有些人（尤其是那些身體常常虛弱不穩定，頭腦軟弱，容易受到感動imp的人），可能會有奇怪的領會和想像，又有強烈的情感伴隨之，且無緣無故地引發，而不是按他們自己的意願產生的。我們看到這種人容易因暫時的現象受感動imp，他們也會因為同樣的緣故因屬靈的事受感動imp。正如睡着的人做夢，這不是他自主發動的；照樣。這種人醒的時候也會以同樣的方式不自主地因類似的事受感動。
And, where neither a good nor evil spirit have any immediate hand, persons, especially such as are of a weak and vapoury habit of body, and the brain weak, and easily susceptive of impressions, may have strange apprehensions and imaginations, and strong affections attending them, unaccountably arising, which are not voluntarily produced by themselves. We see that such persons are liable to such impressions about temporal things, and there is equal reason why they should about spiritual things. As a person who is asleep has dreams that he is not the voluntary author of, so may such persons, in like manner, be the subjects of involuntary impressions when they are awake.
