这贴为接续上次中断的讨论。 在网络上面找到卫斯理关於《否认己》的讲章。相较於加尔文，卫斯理讲的就更为细腻 了? 当然，又看见阿拉伯的劳伦斯『代表基督教』论否认己，无疑是一件非常有趣的事情。 ================================================== Self-Denial The Sermons of John Wesley - Sermon 48 摘录自： http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-48-self-denial/ "And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Luke 9:23 『耶稣又对众人说：若有人要跟从我，就当舍己，天天背起他的十字架来跟从我。z路 加福音9：23 1.It has been frequently imagined, that the direction here given related chiefly, if not wholly, to the Apostles; at least, to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake; For although our blessed Lord is here directing his discourse more immediately to his Apostles, and those other disciples who attended him in the days of his flesh; yet, in them he speaks to us, and to all mankind, without any exception or limitation. The very reason of the thing puts it beyond dispute, that the duty which is here enjoined is not peculiar to them, or to the Christians of the early ages. It no more regards any particular order of men, or particular time, than any particular country. No: It is of the most universal nature, respecting all times, and all persons, yea, and all things; not meats and drinks only, and things pertaining to the senses. The meaning is, "If any man," of whatever rank, station, circumstances, in any nation, in any age of the world, "will" effectually "come after me, let him deny himself" in all things; let him "take up his cross" of whatever kind; yea, and that "daily; and follow me." 我们常常认为，此处提供的指导即便不是全部，主要也是来自使徒；最起码，对於头几个 世代的基督徒而有，或对於那些在逼迫中的信徒。但是，这是一种严重的错误；虽然我们 的主在此以一种比对祂使徒们并那些在祂成为肉身的日子中跟随祂的门徒们，更为直接的 方式引导祂的话；然而，祂透过他们对我们并对所有人类的说话是一视同仁，没有界限的 。唯一能够让人都同意的理由，就是此处吩咐我们的责任对他们和早期的基督徒而言，并 不是怪异的。也不是针对某个等次或某个时期，或某个特定国家的人。不！它具有一种最 为宇宙性的本质，超越所有的时间和民族，甚至事物；不仅仅是吃肉和饮料的问题而已， 而是所有与我们的感官有关的事物。这个意思就是，『如果有任何人』，不管是什麽阶级 ，位置，环境，在任何国家，在世界的任何时代，『会』有效的『追随我，让他否认己』 在所有的事上；让他『背起自己的十字架』，不论是哪一种；是的，要『每天；跟随我。 』 2. The denying ourselves and the taking up our cross, in the full extent of the expression, is not a thing of small concern: It is not expedient only, as are some of the circumstantials of religion; but it is absolutely, indispensably necessary, either to our becoming or continuing his disciples. It is absolutely necessary, in the very nature of the thing, to our coming after Him and following Him; insomuch that, as far as we do not practise it, we are not his disciples. If we do not continually deny ourselves, we do not learn of Him, but of other masters. If we do not take up our cross daily, we do not come after Him, but after the world, or the prince of the world, or our own fleshly mind. If we are not walking in the way of the cross, we are not following Him; we are not treading in his steps; but going back from, or at least wide of, Him. 否认我们自己并背起我们的十字架，这段话要完整表达的，并不是一件小事：否认己不仅 仅是便利的，乃是信仰中详细描述的一些事；我们绝对并必须的要成为或继续做祂的门徒 。否认己绝对是我们跟对祂这件事必须有的性质；就此程度而言，只要我们不不操练否认 节，我们就不是祂的门徒。如同我们不持续否认我们自己，我们就只会从别的主，而不要 从祂学习。如果我们不每天背起我们的是自己，我们就不会跟随祂，而会跟随世界或世界 的王，或我们自己属肉体的心思。如果我们不行走在十字架的道路上，我们就不是在追随 祂；我们不跟随祂的脚步；但是，我们就会从祂身边退缩，甚至离祂渐行渐远。 3. It is for this reason, that so many Ministers of Christ, in almost every age and nation, particularly since the Reformation of the Church from the innovations and corruptions gradually crept into it, have wrote and spoke so largely on this important duty, both in their public discourses and private exhortations. This induced them to disperse abroad many tracts upon the subject; and some in our own nation. They knew both from the oracles of God, and from the testimony of their own experience, how impossible it was not to deny our Master, unless we will deny ourselves; and how vainly we attempt to follow Him that was crucified, unless we take up our cross daily. 许多基督的执事，部分年龄和国籍，因着这个原因，特别是从教会的改革腐败开始，就缓 慢的爬入否认己中，大量的文章和讲章都论到这个重要的责任，不论是在公开的神学演讲 或私人的属灵鼓励中。这也包括那些四处散发的，关於这个主题的神学小册；有些就在我 们的国家中。他们从神的圣言和他们自己的见证中知道，除非我们否认自己，我们就不可 能不否认我们的主人；除非我们每天背上我们的十字架，我们跟随那位被钉十字架的是何 等的虚空。 4.But may not this very consideration make it reasonable to inquire, If much has been said and wrote on the subject already, what need is there to say or write any more I answer, There are no inconsiderable numbers, even of people fearing God, who have not had the opportunity either of hearing what has been spoke, or reading what has been wrote, upon it. And, perhaps, if they had read much of what has been written, they would not have been so much profited. Many who have wrote, (some of them large volumes,) do by no means appear to have understood the subject. Either they had imperfect views of the very nature of it, (and then they could never explain it to others,) or they were unacquainted with the due extent of it; they did not see how exceeding broad this command is; or they were not sensible of the absolute, the indispensable necessity of it. Others speak of it in so dark, so perplexed, so intricate, so mystical a manner, as if they designed rather to conceal it from the vulgar, than to explain it to common readers. Others speak admirably well, with great clearness and strength, on the necessity of self-denial; but then they deal in generals only, without coming to particular instances, and so are of little use to the bulk of mankind, to men of ordinary capacity and education. And if some of them do descend to particulars, it is to those particulars only which do not affect the generality of men, since they seldom, if ever, occur in common life; -- such as the enduring imprisonment, or tortures; the giving up, in a literal sense, their houses or lands, their husbands or wives, children, or life itself; to none of which we are called, nor are likely to be, unless God should permit times of public persecution to return. In the meantime, I know of no writer in the English tongue who has described the nature of self-denial in plain and intelligible terms, such as lie level with common understandings, and applied it to those little particulars which daily occur in common life. A discourse of this kind is wanted still; and it is wanted the more, because in every stage of the spiritual life, although there is a variety of particular hinderances of our attaining grace or growing therein, yet are all resolvable into these general ones, -- either we do not deny ourselves, or we do not take up our cross. 但是，人们可以非常合理的追究，如果关於这个题目已经有那麽多文章和讲章了，为什麽 还需要我再来讲讲呢？数不尽的人，甚至包括那些敬畏神的人，都没有机会在这个题目上 ，听见刚刚所说的，或阅读相关的文章。或许，如果他们已经读过许多的文章，他们也未 受到那些文字的影响。许多作者，（他们有些人写了大量的作品，）似乎并不了解那个题 目。他们对於否认己的本质缺乏一种完整的看见，（这导致他们从未能向他人解释这个题 目，）或他们不熟悉这个题目牵涉有多广；他们也没看见这个诫命的范围有多广；或他们 也没有察觉到这个题目绝对并不可或缺的需要性。其他的人把这个题目描述的极为黑暗， 是那麽的错综复杂，是那麽神秘的方法，使得他们把这个题目从常人眼中隐藏起来，而不 向平凡的读者解释这个题目。其他的人用一种称赞的方式论述，带着能力，清楚的论及否 认己的需要性；但是，他们只能够处理一般性的问题，而无法解释某些特殊的例子，而对 於大多数的人，就是那些能力并教育平凡的人是无益处的。他们有些人即便能够伏就某些 特例，也只能处理那些特例，不能影响大多数的人，因为那些范例几乎在日常生活中未曾 发生过；——例如忍受监牢，或被刑求；从字面意义上，放弃他们的房子或土地，他们的 丈夫或妻子，儿女，或自己的生命；除非神容许那种公开的逼迫重新发生，我们不会面对 那种，或任何类似的情况。在同时，我不知道在英语世界中有任何作者用平时并聪慧的语 言描述过否认己的本质，就是能够让常人能够理解，并能够把那些微小的特例应用在日常 生活中。这类的神学演讲仍然是缺乏的；也是越来越缺乏的，因为属灵生命的每一个阶段 ，虽然在我们达到恩典或在恩典中成长的过程中有各式各样的拦阻，都可以被那些一般性 的原则中被解释，——我们要不然就要否认我们的自己，或我们没有背负我们的十字架。 In order to supply this defect in some degree, I shall endeavour to show, First, what it is for a man to deny himself, and what to take up his cross; and, Secondly, that if a man be not fully Christ's disciple, it is always owing to the want of this. 为了在某种程度上应付这种确实，我当放胆说明，首先，什麽是人要否认的己，什麽是背 负他的十字架；第二，如果一个人不全然是基督的门徒，他总是欠缺否认己的功课。 I. 1. I shall, First, endeavour to show, what it is for a man to "deny himself, and take up his cross daily." This is a point which is, of all others, most necessary to be considered and throughly understood, even on this account, that it is, of all others, most opposed by numerous and powerful enemies. All our nature must certainly rise up against this, even in its own defence; the world, consequently, the men who take nature, not grace, for their guide, abhor the very sound of it. And the great enemy of our souls, well knowing its importance, cannot but move every stone against it. But this is not all: Even those who have in some measure shaken off the yoke of the devil, who have experienced, especially of late years, a real work of grace in their hearts, yet are no friends to this grand doctrine of Christianity, though it is so peculiarly insisted on by their Master. Some of them are as deeply and totally ignorant concerning it, as if there was not one word about it in the Bible. Others are farther off still, having unawares imbibed strong prejudices against it. These they have received partly from outside Christians, men of a fair speech and behaviour, who want nothing of godliness but the power, nothing of religion but the spirit; -- and partly from those who did once, if they do not now, "taste of the powers of the world to come." But are there any of these who do not both practise self-denial themselves, and recommend it to others You are little acquainted with mankind, if you doubt of this. There are whole bodies of men who only do not declare war against it. To go no farther than London: Look upon the whole body of Predestinarians, who by the free mercy of God have lately been called out of the darkness of nature into the light of faith. Are they patterns of self-denial How few of them even profess to practise it at all! How few of them recommend it themselves, or are pleased with them that do! Rather, do they not continually represent it in the most odious colours, as if it were seeking "salvation by works," or seeking "to establish our own righteousness" And how readily do Antinomians of all kinds, from the smooth Moravian, to the boisterous, foul-mouthed Ranter, join the cry, with their silly, unmeaning cant of legality, and preaching the law! Therefore you are in constant danger of being wheedled, hectored, or ridiculed out of this important gospel-doctrine, either by false teachers, or false brethren, (more or less beguiled from the simplicity of the gospel,) if you are not deeply grounded therein. Let fervent prayer, then, go before, accompany, and follow what you are now about to read, that it may be written in your heart by the finger of God, so as never to be erased. 我当首先说明，什麽事人『否认己，并每日拿起十字架』。这是一个所有人都最需要思考 并完全理解的重点，即便在这个点上，并所有其他的点上，受到了许多并强而有力的敌人 的反对。我们的本性比然会反对这件事，即便是一种自我防卫；这导致人们从其取得其本 性，而不是恩典作为他们之引导的世界憎恶否认己的每一个呼吁。我们魂最大的敌人非常 清楚否认己的重要性，不择手段的反对它。但是，还不仅与此：即便是那些稍微拜托那个 轭的人，他们在近年中经历了恩典在他们心中的真实工作，然而却不是这个基督教伟大教 义的盟友，虽然这是他们的主人特别吩咐的。他们中有些人深深的并完全的不去思考否认 己这件事，就好像在圣经中根本未曾提过它一样。有些父老还是没发现自己吸收了反对己 的强烈偏见。他们部分的从基督教外接受了这种成见，那些能言善道行为高尚的人才不想 要任何的敬虔，而只想要获得能力，不想要任何宗教的事物，而只想得到灵（spirit）； ——部分是从那些曾经，如果他们如今已经不再，『嚐到将要来世界之能力』的人。但是 ，还有那些自己不操练否认己，却将其推荐给他人的人。你们并不了解人类，如果你们怀 疑这件事的话。那有一大群的人尚未向否认己宣战。你只要去伦敦看看：看看那些预定论 者（Predestinarians），他们因着神白白的恩典，被呼召离开其本性的黑暗，进入信仰 的光明。他们是否认己的模范吗？他们根本没有几个人承认曾经操练过！他们中有几个人 曾经向自己推荐过否认己，或喜悦否认己？反而，他们不断的用可憎的颜色展示否认己的 教育，就好像那是『用善工获得救赎』，或寻求『建立我们自己的义』。各种的唯心论者 （Antinomians ），从温和的摩尔维亚人（Moravian）到狂暴的，长着大嘴胡说八道的人 ，用他们愚蠢、无意义的律法的规条一同狂呼大叫，并宣扬律法！因此，你乃是不断的在 被假教师，或假弟兄，（差不多就是被福音的简要性所引导）欺骗、被吓唬，或戏弄这个 重要的福音教义的状态下，如果你不在其中生根立基。让热诚的祷告行在你的前面，伴随 着你如今将要读到的资讯，让神的手指把这篇资讯写在你的心上，不再被抹去。 2. But what is self-denial Wherein are we to deny ourselves And whence does the necessity of this arise I answer, The will of God is the supreme, unalterable rule for every intelligent creature; equally binding every angel in heaven, and every man upon earth. Nor can it be otherwise: This is the natural, necessary result of the relation between creatures and their Creator. But if the will of God be our one rule of action in every thing, great and small, it follows, by undeniable consequence, that we are not to do our own will in anything. Here, therefore, we see at once the nature, with the ground and reason, of self-denial. We see the nature of self-denial: It is the denying or refusing to follow ours own will, from a conviction that the will of God is the only rule of action to us. And we see the reason thereof, because we are creatures; because "it is he that hath made us, and not we ourselves." 什麽是否认己。我们在其中否认我们的自己。从何处产生否认己的需要。我回答，对於每 一个理性的造物而言，神的旨意是至高无上、不可改变的规范；这个规范规范了天上的每 一个天使，与地上的每一个人。不可能有其他的规范：这乃是在被造物和创造主自然并必 须产生的关系。但是，如果神的旨意成为我们行事为人的规范，不论大事或是小时，这就 会产生一种不可否认的结果，就是我们不再根据我们的旨意行事。我们就会看见否认己的 本质：否认并拒绝跟随我们的意志，并坚信神的之一是我们行事为人的唯一规范。我们也 会看见为什麽我们是被造之物的原因；因为，『祂才是创造我们的那位，我们不是自己创 造的。』 3. This reason for self-denial must hold, even with regard to the angels of God in heaven; and with regard to man, innocent and holy, as he came out of the hands of his Creator. But a farther reason for it arises from the condition wherein all men are since the Fall. We are all now "shapen in wickedness, and in sin did our mother conceive us." Our nature is altogether corrupt, in every power and faculty. And our will, depraved equally with the rest, is wholly bent to indulge our natural corruption. On the other hand, it is the will of God that we resist and counteract that corruption, not at some times, or in some things only, but at all times and in all things. Here, therefore, is a farther ground for constant and universal self-denial. 这个否认己的理由必须被坚持，基本对於神在天上的天使也是如此；对於人而言，不论是 无知的抑或是升级的，都是从造物主的手而来的。但是更进一步的理由乃是，人人都堕落 了。我们如今都是『被邪恶，并在我们母亲怀孕是传给我们的罪所塑造。』我们的本性是 完全败坏的，在所有的能力和感官上都是如此。我们的意志也是偏离神的，完全混入我们 本性败坏的纵慾之中。在另一方面，神的旨意要我们抗拒并阻挠那个败坏，并不是偶尔， 或仅仅在某些事上而言，而是不断的并在凡事上。因此，这里有一个不断的并全面否认己 的进一步的立场。 4. To illustrate this a little further: The will of God is a path leading straight to God. The will of man, which once ran parallel with it, is now another path, not only different from it, but in our present state, directly contrary to it: It leads from God. If, therefore, we walk in the one, we must necessarily quit the other. We cannot walk in both. Indeed, a man of faint heart and feeble hands may go in two ways, one after the other. But he cannot walk in two ways at the same time: He cannot, at one and the same time, follow his own will, and follow the will of God: He must choose the one or the other; denying God's will, to follow his own; or denying himself, to follow the will of God. 进一步描述这点：神的旨意乃是直接带领我们向神而去的道路。人的旨意与其平行，如今 是另一条道路，不仅仅与其不同，而在我们现今的状况中，直接与其对抗：它使得我们偏 离神。故此，如果我们在其中一条道路上，就必须离开另一条道路。我们不可能同时脚踏 两只船：人也不可能同时跟随自己的意思又追随神的旨意：他必须两者选其一；否认神的 旨意并跟随他自己的意思；或否认自己的意思，跟随神的旨意。 5 . Now, it is undoubtedly pleasing, for the time, to follow our own will, by indulging, in any instance that offers, the corruption of our nature: But by following it in anything, we so far strengthen the perverseness of our will; and by indulging it, we continually increase the corruption of our nature. So, by the food which is agreeable to the palate, we often increase a bodily disease: It gratifies the taste, but it inflames the disorder. it brings pleasure, but it also brings death. 如今，在一段时间内，我行我素肯定是令人愉悦的，特别是在任何情况下放纵我们败坏的 性情：但是，只要我们跟随任何事物，我们就会使得我们的意志变得更为顽梗；因着我们 放纵我们的意志，我们就会继续使得我们的本性变得更败坏。所以，因着那些满足我们味 觉的食物，我们往往使得我们的身体患病：食物满足了我们的味觉，却会激发身体的混乱 ；它带来喜悦，也带来死亡。 6. On the whole, then, to deny ourselves, is, to deny our own will, where it does not fall in with the will of God; and that however pleasing it may be. It is, to deny ourselves any pleasure which does not spring from, and lead to, God; that is, in effect, to refuse going out of our way, though into a pleasant, flowery path; to refuse what we know to be deadly poison, though agreeable to the taste. 整体而言，否认我们的自己就是否认我们自己那个不随从神的的意志；不论哪个意志如何 取悦我们。那就是要否认我们任何不源自于神的喜乐；就是，有效率的拒绝以我们的方式 行事，虽然那条道路是华丽并令人愉悦的；我们要拒绝那些致命的毒药，虽然它们符合我 们的口味。 7. And every one that would follow Christ, that would be his real disciple, must not only deny himself, but take up his cross also. A cross is anything contrary to our will, anything displeasing to our nature. So that taking up our cross goes a little farther than denying ourselves; it rises a little higher, and is a more difficult task to flesh and blood; -- it being more easy to forego pleasure, than to endure pain. 每一位追随基督的人都必须是祂的真门徒，不能仅仅否认自己，也要拿起祂的十字架。十 字架就是任何与我们的意志相对的事物，任何不使我们的本性欢愉的事物。所以，拿起我 们的十字架要比否认己更近步一点；它的层次更高，对於血肉（flesh and blood）而言 是更困难的挑战；——人们更容易去享受欢愉，而不愿意忍受痛苦。 8. Now, in running "the race which is set before us," according to the will of God, there is often a cross lying in the way; that is, something which is not only not joyous, but grievous; something which is contrary to our will, which is displeasing to our nature. What then is to be done The choice is plain: Either we must take up our cross, or we must turn aside from the way of God, "from the holy commandment delivered to us;" if we do not stop altogether, or turn back to everlasting perdition! 如今，在根据神的旨意奔跑『在我们的面前的赛程』的时候，往往有十字架在我们的道路 上；就是某些不是那麽让人喜乐，而令人悲伤的事物；某些与我们的意志相对的事物，不 是的我们的本性喜悦的事物。那麽，要怎麽办？选择是很简单的：我们要吗就拿起我们的 十字架，或我们就必须离开神的道路，也离开『那赐给我们的神圣诫命；』如果我们停下 自己，就会回到永远的灭亡中。 9. In order to the healing of that corruption, that evil disease, which every man brings with him into the world, it is often needful to pluck out, as it were, a right eye, to cut off a right hand; -- so painful is either the thing itself which must be done, or the only means of doing it; the parting, suppose, with a foolish desire, with an inordinate affection; or a separation from the object of it, without which it can never be extinguished. In the former kind, the tearing away such a desire or affection, when it is deeply rooted in the soul, is often like the piercing of a sword, yea, like "the dividing asunder of the soul and spirit, the joints and marrow." The Lord then sits upon the soul as a refiner's fire, to burn all the dross thereof. And this is a cross indeed; it is essentially painful; it must be so, in the very nature of the thing. The soul cannot be thus torn asunder, it cannot pass through the fire, without pain. 为了医治我们的败坏，就是每个人带到世界上来的邪恶疾病；人们往往需要拔出他的右眼 或切下他的右手；——不论是对於那些必须放弃的事物，抑或是做那些事的方法而言，都 是痛苦的；部分是因为愚蠢的慾望，带着无节制的情感；或脱离了其目标，就无法浇灭那 个情感。对於前者，就必须把那个深深根植於魂中的慾望或情感连根拔除啦，这就好像用 剑把它切成一块一块一样，是的，就像『分开魂与灵，骨髓与骨节』一样。主就能够坐在 魂上面，如同锻造者的火一样，烧尽一切的渣滓。这就是十字架；它必然是痛苦的；对於 所有事物的本质而言，也必须是痛苦的。没有痛苦，魂就无法被撕开，也无法被抛进火中 。 10. In the latter kind, the means to heal a sin-sick soul, to cure a foolish desire, an inordinate affection, are often painful, not in the nature of the thing, but from the nature of the disease. So when our Lord said to the rich young man, "Go, sell that thou hast, and give it to the poor," (as well knowing, this was the only means of healing his covetousness,) the very thought of it gave him so much pain, that "he went away sorrowful;" choosing rather to part with his hope of heaven, than his possessions on earth. This was a burden he could not consent to lift, a cross he would not take up. And in the one kind or the other, every follower of Christ will surely have need to "take up his cross daily." 对於後者而言，医治患病的魂，治疗愚蠢的慾望，不受节制的情慾的手段往往是痛苦的， 那些事不符合万物的本质，而是从疾病的本质来的。所以当我们的主对那个年轻的富人说 ，『去，变卖你的一切，分给穷人』（大家都知道，这是为了医治他的贪婪）的时候，那 个人的第一个想法就是非常的痛苦，以至於『他忧忧愁愁的离开了』；他选择了在地上的 财产，放弃了有份与天的盼望。这就是他举不起的重担，他不愿意拿起的十字架。不论如 何，每一位基督的跟随者都需要『每天拿起他的十字架』。 11. The "taking up" differs a little from "bearing his cross." We are then properly said to "bear our cross," when we endure what is laid upon us without our choice, with meekness and resignation. Whereas, we do not properly "take up our cross," but when we voluntarily suffer what it is in our power to avoid; when we willingly embrace the will of God, though contrary to our own; when we choose what is painful, because it is the will of our wise and gracious Creator. 『拿起（taking up）』跟『背负他的十字架（bearing his cross）』有点不同。我们温 顺并顺从的忍受不是我们选择的环境的时候，常常说『背起我们的十字架（bear our cross）』。然而，若非当我们自愿的在我们能力内能够避免的受苦的时候；若非当我们 甘心乐意拥抱神的旨意的时候，虽然祂的旨意违背我们的意愿；若非当我们选择痛苦，因 为它乃是我们智慧并满有恩典的创造主的旨意的时候，我们并没有正确的『拿起我们的十 字架（take up our cross）』。 12. And thus it behoves every disciple of Christ to take up, as well as to bear, his cross. Indeed, in one sense, it is not his alone; it is common to him, and many others; seeing there is no temptation befals any man, ei mh anqrvpinos, -- "but such as is common to men;" such as is incident and adapted to their common nature and situation in the present world. But, in another sense, as it is considered with all its circumstances, it is his; peculiar to himself: It is prepared of God for him; it is given by God to him, as a token of his love. And if he receives it as such, and, after using such means to remove the pressure as Christian wisdom directs, lies as clay in the potter's hand; it is disposed and ordered by God for his good, both with regard to the quality of it, and in respect to its quantity and degree, its duration, and every other circumstance. 每一位基督的门徒理当拿起，也就是背负，他的十字架。然而，在某个意义上，这个十字 架并不完全是他的；乃是他与许多其他的人共有的；看起来好像没有任何试诱会临到任何 人，ei mh anqrvpinos，『但那对於人类而言是普遍的；』这乃是他们在这个世界中共有 之本性与大环境所面对的情况。但是，在另一个意义上，就如同在每一种情况下也被认为 是他的；特别是他自己的十字架：是神为他所预备的；也是神所赐予他作为爱的标记。如 果他如此领受，并在基督徒的智慧引导下，使用十字架作为消除基督徒压力的工具，把自 己看为在陶匠手中的陶土；这就成为神所为他安排的美善时间，不论是从质量或从数量， 它持续的时间或其他任何的方面而言。 13. In all this, we may easily conceive our blessed Lord to act as the Physician of our souls, not merely "for his own pleasure, but for our profit, that we may be partakers of his holiness." If, in searching our wounds, he puts us to pain, it is only in order to heal them. He cuts away what is putrified or unsound, in order to preserve the sound part. And if we freely choose the loss of a limb, rather than the whole body should perish; how much more should we choose, figuratively, to cut off a right hand, rather than the whole soul should be cast into hell! 我们能够在这一切之中，轻易的看见我们有福的主就是我们灵魂的医生，不仅仅『为了祂 的喜悦，也是为了我们的好处，好叫我们能够成为祂圣洁的有份者。』如果，在搜寻我们 的伤口的时候，让我们觉得疼痛，不过是因为祂正在医治伤口。祂切掉那些被清理乾净或 不健康的部分，为的是保住健康的部分。如果我们能够选择切掉腿而不是失去整个身子； 我们难道不会根据那个比喻，选择切掉右手，而不是让整个灵魂被丢入地狱中吗！ 14. We see plainly then both the nature and ground of taking up our cross. It does not imply the disciplining ourselves; (as some speak;) the literally tearing our own flesh: the wearing hair-cloth, or iron-girdles, or anything else that would impair our bodily health; (although we know not what allowance God may make for those who act thus through involuntary ignorance;) but the embracing the will of God, though contrary to our own; the choosing wholesome, though bitter medicines; the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure. 我们清楚的看见拿起我们十字架的性质以及根据。这并不意味着训练我们自己；（就好像 有些人所说的一样；）就是撕裂我们的肉身：传骆驼毛织造的衣服，或身上挂着铁圈，或 任何伤害我们身体健康的东西；（虽然我们不知道神怎麽会容许那些人做这些无知的事情 ；）反而要，接受神的旨意，虽然与我们的意志相悖逆；选择完全吞下苦口的良药；自由 的接受暂时的痛苦，不论是什麽样或是什麽程度，为了永远的喜乐，我们不在乎是确定或 意外性的需要。 II. 1. I am, Secondly, to show, that it is always owing to the want either of self-denial, or taking up his cross, that any man does not throughly follow Him, is not fully a disciple of Christ. 其次，我要表明，人若不否认己或是拿起自己的十字架，就不能跟从祂，也就不是基督的 门徒。 It is true, this may be partly owing, in some cases, to the want of the means of grace; of hearing the true word of God spoken with power; of the sacraments, or of Christian fellowship. But where none of these is wanting, the great hindrance of our receiving or growing in the grace of God is always the want of denying ourselves, or taking up our cross. 是的，在某些情况下，这或许部分该归功於缺少恩典的手段；就是听见神真正的话带着能 力被说出来；圣礼，或基督徒的交通。但是，当这些手段都具备的时候，我们接受神的恩 典或在神的恩典中成长的阻碍总是因为没有否认己，或拿起自己的十字架。 2. A few instances will make this plain. A man hears the word which is able to save his soul: He is well pleased with what he hears, acknowledges the truth, and is a little affected by it; yet he remains "dead in trespasses and sins," senseless and unawakened. Why is this Because he will not part with his bosom-sin, though he now knows it is an abomination to the Lord. He came to hear, full of lust and unholy desires; and he will not part with them. Therefore no deep impression is made upon him, but his foolish heart is still hardened: That is, he is still senseless and unawakened, because he will not deny himself. 几个例子就可以清楚的描述这种境况。一个人听见了神那个能够拯救他灵魂的话：他也因 为所听见的快乐，承认真理，也被真理稍微感动了；然而他仍然『死在过犯和罪恶之中』 ，没有感觉也还没觉醒。为什麽呢？因为他如今虽然知道藏在他胸怀中的罪是主所厌恶的 ，但是他并不愿意离开它。他满带着情慾和不圣洁的期望来听神的话；他也不愿意离开那 些东西。因此，他并没有被深深的触动，他那个愚蠢的心仍然是刚硬的：就是，他仍然没 有感觉并未觉醒，因为他不愿意否认己。 3. Suppose he begins to awake out of sleep, and his eyes are a little opened, why are they so quickly closed again Why does he again sink into the sleep of death Because he again yields to his bosom-sin; he drinks again of the pleasing poison. Therefore it is impossible that any lasting impression should be made upon his heart: That is, he relapses into his fatal insensibility, because he will not deny himself. 假如他开始从熟睡中醒过来，他的眼睛哪怕只张开一条细缝，为什麽他的眼睛又那麽快的 关上呢？他为什麽再度落入死亡的沉睡中：因为他再度屈服於因此在他胸怀中的罪；他再 次开始畅饮令人愉悦的毒液。因此，他的心不可能被哪怕一丁点的触动：就是，他故态复 萌，落入他那个致死的无感觉状态中，因为他不愿意否热己。 4. But this is not the case with all. We have many instances of those who when once awakened sleep no more. The impressions once received do not wear away: They are not only deep, but lasting. And yet, many of these have not found what they seek: They mourn, and yet are not comforted. Now, why is this It is because they do not "bring forth fruits meet for repentance;" because they do not, according to the grace they have received, "cease from evil, and do good." They do not cease from the easily besetting sin, the sin of their constitution, of their education, or of their profession; or they omit doing the good they may, and know they ought to do, because of some disagreeable circumstance attending it: That is, they do not attain faith, because they will not "deny themselves," or "take up their cross." 但，不是每个人都是这样。我们有很多例子，就是那些一觉醒就再未沉睡的人。他们一被 触动就不再离开：他们不仅仅被深深的触动，而是永远被触动了。然而，许多人并没有找 到他们所寻找的：他们嘀咕不停，未曾得到安慰。如今，为什麽会这样呢：因为他们并没 有『产生与悔改相称的果子』；因为他们并没根据他们领受的恩典行事为人，『离开不法 而行善。』他们并没有脱离那些困扰他们的罪，那个在他们的构成、教育或他们的职业中 的罪；他们也未曾行善，也不知道他们当那样行，因这某些他们不能认可的环境：也就是 说，他们并没有达到信仰，因为他们不愿意『否认己，』或『拿起他们的十字架』。 5. But this man did receive "the heavenly gift;" he did "taste of the powers of the world to come;" he saw "the light of the glory of God in the face of Jesus Christ;" the "peace which passeth all understanding" did "rule his heart and mind; and "the love of God was shed abroad" therein, "by the Holy Ghost which was given unto him;" -- yet he is now weak as another man; he again relishes the things of earth, and has more taste for the things which are seen than for those which are not seen; the eye of his understanding is closed again, so that he cannot "see Him that is invisible;" his love is waxed cold, and the peace of God no longer rules in his heart. And no marvel: for he has again given place to the devil, and grieved the Holy Spirit of God. He has turned again unto folly, to some pleasing sin, if not in outward act, yet in heart. He has given place to pride, or anger, or desire, to self-will, or stubbornness. Or he did not stir up the gift of God which was in him; he gave way to spiritual sloth, and would not be at the pains of "praying always, and watching thereunto with all perseverance:" That is, he made shipwreck of the faith, for want of self-denial, and taking up his cross daily. 但是这个人确实领受了『属天的恩典』；他也确实『嚐到了将要来之世界的能力』；他看 见了『在耶稣基督脸上神荣耀的光辉』；并『超越人类理解的平安』确实『在他的心和心 思中掌权』；并且，『神的爱已经藉由赐给他的圣灵浇灌给他』；——然而他如今就像其 他人一样软弱；他开始再次品嚐属地事物的滋味，并更喜欢那些可看见之事物过於不可看 见之事物；他理性的眼睛再次关闭，以至於他『看不见那位无法被看见者』；他的爱变得 冷淡，神的同在不再掌管他的心。难怪：因为他再次为魔鬼空出了空间，让神的圣灵哀伤 。他再次变得愚蠢，行那些令人喜悦的罪行，即便不是外在的行为，而是隐藏在心中。他 也为骄傲、或愤怒、或慾望、或自己的意志、或顽梗空出了位置。或者他根本没有激活神 在他里面的恩赐；他的属灵是懒散的，根本不愿意花代价『不住的祷告，并保守自己。』 他的信仰像破裂的船，因为缺少了否认己，也没有天天拿起他的十字架。 6.But perhaps he has not made shipwreck of the faith: He has still a measure of the Spirit of adoption, which continues to witness with his spirit that he is a child of God. However, he is not "going on to perfection;" he is not, as once, hungering and thirsting after righteousness, panting after the whole image and full enjoyment of God, as the hart after the water-brook. Rather he is weary and faint in his mind, and, as it were, hovering between life and death. And why is he thus, but because he hath forgotten the word of God, -- "By works is faith made perfect" He does not use all diligence in working the works of God. He does not "continue instant in prayer," private as well as public; in communicating, hearing, meditation, fasting, and religious conference. If he does not wholly neglect some of these means, at least he does not use them all with his might. Or he is not zealous of works of charity, as well as works of piety. He is not merciful after his power, with the full ability which God giveth. He does not fervently serve the Lord by doing good to men, in every kind and in every degree he can, to their souls as well as their bodies. And why does he not continue in prayer Because in time of dryness it is pain and grief unto him. He does not continue in hearing at all opportunities, because sleep is sweet; or it is cold, or dark, or rainy. But why does he not continue in works of mercy Because he cannot feed the hungry, or clothe the naked, unless he retrench the expense of his own apparel, or use cheaper and less pleasing food. Beside which, the visiting the sick, or those that are in prison, is attended with many disagreeable circumstances. And so are most works of spiritual mercy; reproof, in particular. He would reprove his neighbour; but sometimes shame, sometimes fear, comes between: For he may expose himself, not only to ridicule, but to heavier inconveniences too. Upon these and the like considerations, he omits one or more, if not all, works of mercy and piety. Therefore, his faith is not made perfect, neither can he grow in grace; namely, because he will not deny himself, and take up his daily cross. 他的信仰或许并不像一条破裂的船：他仍然具备认养的灵，这个灵仍然与他的灵见证他是 神的儿子。然而，他无法『达到完全』；他也不能立即渴望公义，在神的完整形象并完全 的享受之後喘气追赶，就好像寻找溪水的雄鹿一样。他的心思是疲倦并无力的，就如同在 生死之际间摆荡一样。这都是因为他已经忘记了神的话，——『信心藉由善工得以完全。 』他并没有尽力去完成神的工作。他也没有『持续不断的祷告，』不论是私人或是公开的 ；不论是在交通，听道，默想，禁食和宗教性的特会中。或者，他不热切的行善，也不敬 虔。他对於施行他的权力缺乏一种怜悯的心，那个权力是神赐给他的完全能力。他也不会 常常以各种方式在各种程度上向人施恩来服侍主，他既不照顾人的身体，也不爱惜人的灵 魂。为什麽他不持续的祷告呢？因为在乾枯的境况下祷告，对他是痛苦并是一件悲伤的事 。他也完全听不见所有的机会，因为他在熟睡之中；或者天气是寒冷、黑暗或阴雨绵绵。 但是，为什麽他不继续行怜悯呢？因为他无法喂饱饥饿的人，或让赤身的人穿衣，除非他 锁紧自己的开支，或使用更为便宜并更为不可口的食物。除此之外，访问患病者，或那些 在监牢中的人，这些都是我们无法忍受的环境。这也包括大部分属灵联盟的工作；特别是 责备。他会指责邻舍；有时候是羞惭，有时候惧怕，有时候在两者之间。因为他会曝露自 己不但是荒谬的，而是对人不合宜的。在那之外，他不但会忽视怜悯的工作，也会忽视敬 虔的工作。故此，他的信仰没法达到完全，他也不可能在恩典中成长；因为他不愿意否认 己，也不愿意拿起自己的十字架。 7. It manifestly follows, that it is always owing to the want either of self-denial, or taking up his cross, that a man does not throughly follow his Lord, that he is not fully a disciple of Christ. It is owing to this, that he who is dead in sin does not awake, though the trumpet be blown; that he who begins to awake out of sleep, yet has no deep or lasting conviction; that he who is deeply and lastingly convinced of sin does not attain remission of sins; that some who have received this heavenly gift retain it not, but make shipwreck of the faith; and that others, if they do not draw back to perdition, yet are weary and faint in their mind, and do not reach the mark of the prize of the high calling of God in Christ Jesus. 这明显的就会造成，因为他总是不否认己，也不拿起自己的十字架，那个人就没办法跟随 他的主，也无法完全成为基督的门徒。死在罪中的他醒不过来，虽然号角在他耳旁吹动； 如果他开始从沉睡中醒来，也不会有深邃或持久的认信；如果他深邃并持续的认定信仰， 也不能无法减少他的罪行；有些领受过这个属天恩典的人却保不住，反而在信仰上如同破 船一样；另一些人，即便他们没有从毁灭中抽身出来，他们的心思是疲倦并软弱的，不能 达到神在耶稣基督里呼召之奖赏的高标准。 III. 1. How easily may we learn hence, that they know neither the Scripture nor the power of God, who directly or indirectly, in public or in private, oppose the doctrine of self-denial and the daily cross! How totally ignorant are these men of an hundred particular texts, as well as of the general tenor of the whole oracles of God! And how entirely unacquainted must they be with true, genuine, Christian experience; -- of the manner wherein the Holy Spirit ever did, and does at this day, work in the souls of men! They may talk, indeed, very loudly and confidently, (a natural fruit of ignorance,) as though they were the only men who understood either the word of God, or the experience of his children. but their words are, in every sense, vain words; they are weighed in the balance, and found wanting. 我们如何能够轻易的知道他们既不明了圣经，也不明了神的大能，他们直接或间接的，公 开或私下的，反对否认己并每天拿起十字架的教训！这些人怎麽可能完全属实成百上千的 文学，已经神神圣话语的要旨！他们必然是完全不了解真实、真正的基督徒经历，——以 及圣灵在今日，在人的灵魂中行事的方式！他们可能会满有自信的高声喧哗，（这是无知 自然的产物，）就好像他们是唯一了解神的话，或祂子民经历的人一样。然而，他们的话 在各个意义上都是空谈；如果把他们放在天平上，他们根本没有重量可言。 2. We may learn from hence, Secondly, the real cause why not only many particular persons, but even bodies of men, who were once burning and shining lights, have now lost both their light and heat. If they did not hate and oppose, they at least lightly esteemed, this precious gospel doctrine. If they did not boldly say, Abnegationem omnem proculcamus, internecioni damus-' "We trample all self-denial under foot, we devote it to destruction;" yet they neither valued it according to its high importance, nor took any pains in practising it. Hanc mystici docent, said that great, bad man: "The mystic writers teach self-denial." -- No; the inspired writers! And God teaches it to every soul who is willing to hear his voice! 第二，我们从此可以学习到，不仅仅是某些特殊的人，而是基本大部分的人，他们曾经热 火焚烧并发出亮光，如今却失去了他们的光和热的真实原因。即便他们并没有憎恶并反对 ，他们最起码也稍微要尊敬这个宝贵的福音教义。即便他们不敢说，Abnegationem omnem proculcamus, internecioni damus——『我们把所有的否认己都践踏在脚底下， 我们要灭掉它』；他麽也不敢根据否认己的崇高重要性珍赏它，也不敢忍痛操练它。有一 个极坏的人说过， Hanc mystici docent——『神秘主义的作者教导否认己。』——不！ 那是被圣灵启迪的作者！神向所有愿意倾听祂声音的人教导否认己的教训！ 3. We may learn from hence, Thirdly, that it is not enough for a Minister of the gospel not to oppose the doctrine of self-denial, to say nothing concerning it. Nay, he cannot satisfy his duty by saying a little in favour of it. If he would, indeed, be pure from the blood of all men, he must speak of it frequently and largely; he must inculcate the necessity of it in the clearest and strongest manner; he must press it with his might, on all persons, at all times, and in all places; laying "line upon line, line upon line, precept upon precept, precept upon precept:" So shall he have a conscience void of offence; so shall he save his own soul and those that hear him. 我们可以从此学到，第三，更不要说，让福音的『主人』不去反对否认己的教义是不够的 。唉！若他稍微说点关於否认己的好话，就不能完成自己的任务。如过他真的是手上没有 沾染人的血，他必然就会频繁的，并长篇大论的论及否认己的教义；他必然会用最为清晰 并强烈的方式强调否认己的需要性；不论在何时何地，他必然会用力将否认己的教义传给 所有的人；他会『按部就班』的讲解：好教他的良心不被定罪；也好叫他能够拯救自己， 并那些听从他之人的灵魂。 4. Lastly: See that you apply this, every one of you, to your own soul. Meditate upon it when you are in secret: Ponder it in your heart! Take care not only to understand it throughly, but to remember it to your lives' end! Cry unto the Strong for strength, that you may no sooner understand, than enter upon the practice of it. Delay not the time, but practise it immediately, from this very hour! Practise it universally, on every one of the thousand occasions which will occur in all circumstances of life! Practise it daily, without intermission, from the hour you first set your hand to the plough, and enduring therein to the end, till your spirit returns to God! 最後：你们每一位要看看是不是要把这件事英语到你的灵魂上。当你独处的时候要思想这 件事：把这件事印在你的心上！不仅仅要完全了解它，也要终你的一生记得它！要尽你的 全力大声呼喊，好叫你不是立刻了解它，而是要进入它并操练它。别迟延！要从现在开始 操练！要无时无刻的操练它，要在你一生中成千上万的事件中操练它！从你开始伸手耕耘 的那一天开始，要每天操练它，不能中断，并要持续到你生命的终了，直到你的灵回归神 的那刻位置！ Edited by Waylon Brown with minor corrections by Ryan Danker and George Lyons for the Wesley Center for Applied Theology at Northwest Nazarene University Copyright 1999 by the Wesley Center for Applied Theology. Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided this notice is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the Wesley Center at Northwest Nazarene University, Nampa, ID 83686. Contact the webmaster for permission. --

※ 发信站: 批踢踢实业坊(ptt.cc), 来自: 101.14.49.118 ※ 文章网址: https://webptt.com/cn.aspx?n=bbs/Christianity/M.1490369618.A.1D6.html