這貼為接續上次中斷的討論。 在網絡上面找到衛斯理關於《否認己》的講章。相較於加爾文，衛斯理講的就更為細膩 了? 當然，又看見阿拉伯的勞倫斯『代表基督教』論否認己，無疑是一件非常有趣的事情。 ================================================== Self-Denial The Sermons of John Wesley - Sermon 48 摘錄自： 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 『耶穌又對眾人說：若有人要跟從我，就當舍己，天天背起他的十字架來跟從我。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." 我們常常認為，此處提供的指導即便不是全部，主要也是來自使徒；最起碼，對於頭幾個 世代的基督徒而有，或對於那些在逼迫中的信徒。但是，這是一種嚴重的錯誤；雖然我們 的主在此以一種比對祂使徒們並那些在祂成為肉身的日子中跟隨祂的門徒們，更為直接的 方式引導祂的話；然而，祂透過他們對我們並對所有人類的說話是一視同仁，沒有界限的 。唯一能夠讓人都同意的理由，就是此處吩咐我們的責任對他們和早期的基督徒而言，並 不是怪異的。也不是針對某個等次或某個時期，或某個特定國家的人。不！它具有一種最 為宇宙性的本質，超越所有的時間和民族，甚至事物；不僅僅是吃肉和飲料的問題而已， 而是所有與我們的感官有關的事物。這個意思就是，『如果有任何人』，不管是什麼階級 ，位置，環境，在任何國家，在世界的任何時代，『會』有效的『追隨我，讓他否認己』 在所有的事上；讓他『背起自己的十字架』，不論是哪一種；是的，要『每天；跟隨我。 』 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. 否認我們自己並背起我們的十字架，這段話要完整表達的，並不是一件小事：否認己不僅 僅是便利的，乃是信仰中詳細描述的一些事；我們絕對並必須的要成為或繼續做祂的門徒 。否認己絕對是我們跟對祂這件事必須有的性質；就此程度而言，只要我們不不操練否認 節，我們就不是祂的門徒。如同我們不持續否認我們自己，我們就只會從別的主，而不要 從祂學習。如果我們不每天背起我們的是自己，我們就不會跟隨祂，而會跟隨世界或世界 的王，或我們自己屬肉體的心思。如果我們不行走在十字架的道路上，我們就不是在追隨 祂；我們不跟隨祂的腳步；但是，我們就會從祂身邊退縮，甚至離祂漸行漸遠。 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. 許多基督的執事，部分年齡和國籍，因著這個原因，特別是從教會的改革腐敗開始，就緩 慢的爬入否認己中，大量的文章和講章都論到這個重要的責任，不論是在公開的神學演講 或私人的屬靈鼓勵中。這也包括那些四處散發的，關於這個主題的神學小冊；有些就在我 們的國家中。他們從神的聖言和他們自己的見證中知道，除非我們否認自己，我們就不可 能不否認我們的主人；除非我們每天背上我們的十字架，我們跟隨那位被釘十字架的是何 等的虛空。 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，人們可以非常合理的追究，如果關於這個題目已經有那麼多文章和講章了，為什麼 還需要我再來講講呢？數不盡的人，甚至包括那些敬畏神的人，都沒有機會在這個題目上 ，聽見剛剛所說的，或閱讀相關的文章。或許，如果他們已經讀過許多的文章，他們也未 受到那些文字的影響。許多作者，（他們有些人寫了大量的作品，）似乎並不了解那個題 目。他們對於否認己的本質缺乏一種完整的看見，（這導致他們從未能向他人解釋這個題 目，）或他們不熟悉這個題目牽涉有多廣；他們也沒看見這個誡命的範圍有多廣；或他們 也沒有察覺到這個題目絕對並不可或缺的需要性。其他的人把這個題目描述的極為黑暗， 是那麼的錯綜複雜，是那麼神秘的方法，使得他們把這個題目從常人眼中隱藏起來，而不 向平凡的讀者解釋這個題目。其他的人用一種稱讚的方式論述，帶著能力，清楚的論及否 認己的需要性；但是，他們只能夠處理一般性的問題，而無法解釋某些特殊的例子，而對 於大多數的人，就是那些能力並教育平凡的人是無益處的。他們有些人即便能夠伏就某些 特例，也只能處理那些特例，不能影響大多數的人，因為那些範例幾乎在日常生活中未曾 發生過；——例如忍受監牢，或被刑求；從字面意義上，放棄他們的房子或土地，他們的 丈夫或妻子，兒女，或自己的生命；除非神容許那種公開的逼迫重新發生，我們不會面對 那種，或任何類似的情況。在同時，我不知道在英語世界中有任何作者用平時並聰慧的語 言描述過否認己的本質，就是能夠讓常人能夠理解，並能夠把那些微小的特例應用在日常 生活中。這類的神學演講仍然是缺乏的；也是越來越缺乏的，因為屬靈生命的每一個階段 ，雖然在我們達到恩典或在恩典中成長的過程中有各式各樣的攔阻，都可以被那些一般性 的原則中被解釋，——我們要不然就要否認我們的自己，或我們沒有背負我們的十字架。 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. 為了在某種程度上應付這種確實，我當放膽說明，首先，什麼是人要否認的己，什麼是背 負他的十字架；第二，如果一個人不全然是基督的門徒，他總是欠缺否認己的功課。 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. 我當首先說明，什麼事人『否認己，並每日拿起十字架』。這是一個所有人都最需要思考 並完全理解的重點，即便在這個點上，並所有其他的點上，受到了許多並強而有力的敵人 的反對。我們的本性比然會反對這件事，即便是一種自我防衛；這導致人們從其取得其本 性，而不是恩典作為他們之引導的世界憎惡否認己的每一個呼籲。我們魂最大的敵人非常 清楚否認己的重要性，不擇手段的反對它。但是，還不僅與此：即便是那些稍微拜託那個 軛的人，他們在近年中經歷了恩典在他們心中的真實工作，然而卻不是這個基督教偉大教 義的盟友，雖然這是他們的主人特別吩咐的。他們中有些人深深的並完全的不去思考否認 己這件事，就好像在聖經中根本未曾提過它一樣。有些父老還是沒發現自己吸收了反對己 的強烈偏見。他們部分的從基督教外接受了這種成見，那些能言善道行為高尚的人才不想 要任何的敬虔，而只想要獲得能力，不想要任何宗教的事物，而只想得到靈（spirit）； ——部分是從那些曾經，如果他們如今已經不再，『嚐到將要來世界之能力』的人。但是 ，還有那些自己不操練否認己，卻將其推薦給他人的人。你們並不了解人類，如果你們懷 疑這件事的話。那有一大群的人尚未向否認己宣戰。你只要去倫敦看看：看看那些預定論 者（Predestinarians），他們因著神白白的恩典，被呼召離開其本性的黑暗，進入信仰 的光明。他們是否認己的模範嗎？他們根本沒有幾個人承認曾經操練過！他們中有幾個人 曾經向自己推薦過否認己，或喜悅否認己？反而，他們不斷的用可憎的顏色展示否認己的 教育，就好像那是『用善工獲得救贖』，或尋求『建立我們自己的義』。各種的唯心論者 （Antinomians ），從溫和的摩爾維亞人（Moravian）到狂暴的，長著大嘴胡說八道的人 ，用他們愚蠢、無意義的律法的規條一同狂呼大叫，並宣揚律法！因此，你乃是不斷的在 被假教師，或假弟兄，（差不多就是被福音的簡要性所引導）欺騙、被嚇唬，或戲弄這個 重要的福音教義的狀態下，如果你不在其中生根立基。讓熱誠的禱告行在你的前面，伴隨 著你如今將要讀到的資訊，讓神的手指把這篇資訊寫在你的心上，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." 什麼是否認己。我們在其中否認我們的自己。從何處產生否認己的需要。我回答，對於每 一個理性的造物而言，神的旨意是至高無上、不可改變的規範；這個規範規範了天上的每 一個天使，與地上的每一個人。不可能有其他的規範：這乃是在被造物和創造主自然並必 須產生的關係。但是，如果神的旨意成為我們行事為人的規範，不論大事或是小時，這就 會產生一種不可否認的結果，就是我們不再根據我們的旨意行事。我們就會看見否認己的 本質：否認並拒絕跟隨我們的意志，並堅信神的之一是我們行事為人的唯一規範。我們也 會看見為什麼我們是被造之物的原因；因為，『祂才是創造我們的那位，我們不是自己創 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. 這個否認己的理由必須被堅持，基本對於神在天上的天使也是如此；對於人而言，不論是 無知的抑或是升級的，都是從造物主的手而來的。但是更進一步的理由乃是，人人都墮落 了。我們如今都是『被邪惡，並在我們母親懷孕是傳給我們的罪所塑造。』我們的本性是 完全敗壞的，在所有的能力和感官上都是如此。我們的意志也是偏離神的，完全混入我們 本性敗壞的縱慾之中。在另一方面，神的旨意要我們抗拒並阻撓那個敗壞，並不是偶爾， 或僅僅在某些事上而言，而是不斷的並在凡事上。因此，這裡有一個不斷的並全面否認己 的進一步的立場。 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. 進一步描述這點：神的旨意乃是直接帶領我們向神而去的道路。人的旨意與其平行，如今 是另一條道路，不僅僅與其不同，而在我們現今的狀況中，直接與其對抗：它使得我們偏 離神。故此，如果我們在其中一條道路上，就必須離開另一條道路。我們不可能同時腳踏 兩隻船：人也不可能同時跟隨自己的意思又追隨神的旨意：他必須兩者選其一；否認神的 旨意並跟隨他自己的意思；或否認自己的意思，跟隨神的旨意。 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，在一段時間內，我行我素肯定是令人愉悅的，特別是在任何情況下放縱我們敗壞的 性情：但是，只要我們跟隨任何事物，我們就會使得我們的意志變得更為頑梗；因著我們 放縱我們的意志，我們就會繼續使得我們的本性變得更敗壞。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，任何不使我們的本性歡愉的事物。所以，拿起我 們的十字架要比否認己更近步一點；它的層次更高，對於血肉（flesh and blood）而言 是更困難的挑戰；——人們更容易去享受歡愉，而不願意忍受痛苦。 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，在根據神的旨意奔跑『在我們的面前的賽程』的時候，往往有十字架在我們的道路 上；就是某些不是那麼讓人喜樂，而令人悲傷的事物；某些與我們的意志相對的事物，不 是的我們的本性喜悅的事物。那麼，要怎麼辦？選擇是很簡單的：我們要嗎就拿起我們的 十字架，或我們就必須離開神的道路，也離開『那賜給我們的神聖誡命；』如果我們停下 自己，就會回到永遠的滅亡中。 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. 為了醫治我們的敗壞，就是每個人帶到世界上來的邪惡疾病；人們往往需要拔出他的右眼 或切下他的右手；——不論是對於那些必須放棄的事物，抑或是做那些事的方法而言，都 是痛苦的；部分是因為愚蠢的慾望，帶著無節制的情感；或脫離了其目標，就無法澆滅那 個情感。對於前者，就必須把那個深深根植於魂中的慾望或情感連根拔除啦，這就好像用 劍把它切成一塊一塊一樣，是的，就像『分開魂與靈，骨髓與骨節』一樣。主就能夠坐在 魂上面，如同鍛造者的火一樣，燒盡一切的渣滓。這就是十字架；它必然是痛苦的；對於 所有事物的本質而言，也必須是痛苦的。沒有痛苦，魂就無法被撕開，也無法被拋進火中 。 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." 對於後者而言，醫治患病的魂，治療愚蠢的慾望，不受節制的情慾的手段往往是痛苦的， 那些事不符合萬物的本質，而是從疾病的本質來的。所以當我們的主對那個年輕的富人說 ，『去，變賣你的一切，分給窮人』（大家都知道，這是為了醫治他的貪婪）的時候，那 個人的第一個想法就是非常的痛苦，以至於『他憂憂愁愁的離開了』；他選擇了在地上的 財產，放棄了有份與天的盼望。這就是他舉不起的重擔，他不願意拿起的十字架。不論如 何，每一位基督的跟隨者都需要『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『背負他的十字架（bearing his cross）』有點不同。我們溫 順並順從的忍受不是我們選擇的環境的時候，常常說『背起我們的十字架（bear our cross）』。然而，若非當我們自願的在我們能力內能夠避免的受苦的時候；若非當我們 甘心樂意擁抱神的旨意的時候，雖然祂的旨意違背我們的意願；若非當我們選擇痛苦，因 為它乃是我們智慧並滿有恩典的創造主的旨意的時候，我們並沒有正確的『拿起我們的十 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. 每一位基督的門徒理當拿起，也就是背負，他的十字架。然而，在某個意義上，這個十字 架並不完全是他的；乃是他與許多其他的人共有的；看起來好像沒有任何試誘會臨到任何 人，ei mh anqrvpinos，『但那對於人類而言是普遍的；』這乃是他們在這個世界中共有 之本性與大環境所面對的情況。但是，在另一個意義上，就如同在每一種情況下也被認為 是他的；特別是他自己的十字架：是神為他所預備的；也是神所賜予他作為愛的標記。如 果他如此領受，並在基督徒的智慧引導下，使用十字架作為消除基督徒壓力的工具，把自 己看為在陶匠手中的陶土；這就成為神所為他安排的美善時間，不論是從質量或從數量， 它持續的時間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，輕易的看見我們有福的主就是我們靈魂的醫生，不僅僅『為了祂 的喜悅，也是為了我們的好處，好叫我們能夠成為祂聖潔的有份者。』如果，在搜尋我們 的傷口的時候，讓我們覺得疼痛，不過是因為祂正在醫治傷口。祂切掉那些被清理乾淨或 不健康的部分，為的是保住健康的部分。如果我們能夠選擇切掉腿而不是失去整個身子； 我們難道不會根據那個比喻，選擇切掉右手，而不是讓整個靈魂被丟入地獄中嗎！ 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. 我們清楚的看見拿起我們十字架的性質以及根據。這並不意味著訓練我們自己；（就好像 有些人所說的一樣；）就是撕裂我們的肉身：傳駱駝毛織造的衣服，或身上掛著鐵圈，或 任何傷害我們身體健康的東西；（雖然我們不知道神怎麼會容許那些人做這些無知的事情 ；）反而要，接受神的旨意，雖然與我們的意志相悖逆；選擇完全吞下苦口的良藥；自由 的接受暫時的痛苦，不論是什麼樣或是什麼程度，為了永遠的喜樂，我們不在乎是確定或 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，人若不否認己或是拿起自己的十字架，就不能跟從祂，也就不是基督的 門徒。 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，在某些情況下，這或許部分該歸功於缺少恩典的手段；就是聽見神真正的話帶著能 力被說出來；聖禮，或基督徒的交通。但是，當這些手段都具備的時候，我們接受神的恩 典或在神的恩典中成長的阻礙總是因為沒有否認己，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. 幾個例子就可以清楚的描述這種境況。一個人聽見了神那個能夠拯救他靈魂的話：他也因 為所聽見的快樂，承認真理，也被真理稍微感動了；然而他仍然『死在過犯和罪惡之中』 ，沒有感覺也還沒覺醒。為什麼呢？因為他如今雖然知道藏在他胸懷中的罪是主所厭惡的 ，但是他並不願意離開它。他滿帶著情慾和不聖潔的期望來聽神的話；他也不願意離開那 些東西。因此，他並沒有被深深的觸動，他那個愚蠢的心仍然是剛硬的：就是，他仍然沒 有感覺並未覺醒，因為他不願意否認己。 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. 假如他開始從熟睡中醒過來，他的眼睛哪怕只張開一條細縫，為什麼他的眼睛又那麼快的 關上呢？他為什麼再度落入死亡的沉睡中：因為他再度屈服於因此在他胸懷中的罪；他再 次開始暢飲令人愉悅的毒液。因此，他的心不可能被哪怕一丁點的觸動：就是，他故態復 萌，落入他那個致死的無感覺狀態中，因為他不願意否熱己。 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，不是每個人都是這樣。我們有很多例子，就是那些一覺醒就再未沉睡的人。他們一被 觸動就不再離開：他們不僅僅被深深的觸動，而是永遠被觸動了。然而，許多人並沒有找 到他們所尋找的：他們嘀咕不停，未曾得到安慰。如今，為什麼會這樣呢：因為他們並沒 有『產生與悔改相稱的果子』；因為他們並沒根據他們領受的恩典行事為人，『離開不法 而行善。』他們並沒有脫離那些困擾他們的罪，那個在他們的構成、教育或他們的職業中 的罪；他們也未曾行善，也不知道他們當那樣行，因這某些他們不能認可的環境：也就是 說，他們並沒有達到信仰，因為他們不願意『否認己，』或『拿起他們的十字架』。 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. 但是這個人確實領受了『屬天的恩典』；他也確實『嚐到了將要來之世界的能力』；他看 見了『在耶穌基督臉上神榮耀的光輝』；並『超越人類理解的平安』確實『在他的心和心 思中掌權』；並且，『神的愛已經藉由賜給他的聖靈澆灌給他』；——然而他如今就像其 他人一樣軟弱；他開始再次品嚐屬地事物的滋味，並更喜歡那些可看見之事物過於不可看 見之事物；他理性的眼睛再次關閉，以至於他『看不見那位無法被看見者』；他的愛變得 冷淡，神的同在不再掌管他的心。難怪：因為他再次為魔鬼空出了空間，讓神的聖靈哀傷 。他再次變得愚蠢，行那些令人喜悅的罪行，即便不是外在的行為，而是隱藏在心中。他 也為驕傲、或憤怒、或慾望、或自己的意志、或頑梗空出了位置。或者他根本沒有激活神 在他裡面的恩賜；他的屬靈是懶散的，根本不願意花代價『不住的禱告，並保守自己。』 他的信仰像破裂的船，因為缺少了否認己，也沒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. 他的信仰或許並不像一條破裂的船：他仍然具備認養的靈，這個靈仍然與他的靈見證他是 神的兒子。然而，他無法『達到完全』；他也不能立即渴望公義，在神的完整形象並完全 的享受之後喘氣追趕，就好像尋找溪水的雄鹿一樣。他的心思是疲倦並無力的，就如同在 生死之際間擺盪一樣。這都是因為他已經忘記了神的話，——『信心藉由善工得以完全。 』他並沒有盡力去完成神的工作。他也沒有『持續不斷的禱告，』不論是私人或是公開的 ；不論是在交通，聽道，默想，禁食和宗教性的特會中。或者，他不熱切的行善，也不敬 虔。他對於施行他的權力缺乏一種憐憫的心，那個權力是神賜給他的完全能力。他也不會 常常以各種方式在各種程度上向人施恩來服侍主，他既不照顧人的身體，也不愛惜人的靈 魂。為什麼他不持續的禱告呢？因為在乾枯的境況下禱告，對他是痛苦並是一件悲傷的事 。他也完全聽不見所有的機會，因為他在熟睡之中；或者天氣是寒冷、黑暗或陰雨綿綿。 但是，為什麼他不繼續行憐憫呢？因為他無法餵飽飢餓的人，或讓赤身的人穿衣，除非他 鎖緊自己的開支，或使用更為便宜並更為不可口的食物。除此之外，訪問患病者，或那些 在監牢中的人，這些都是我們無法忍受的環境。這也包括大部分屬靈聯盟的工作；特別是 責備。他會指責鄰舍；有時候是羞慚，有時候懼怕，有時候在兩者之間。因為他會曝露自 己不但是荒謬的，而是對人不合宜的。在那之外，他不但會忽視憐憫的工作，也會忽視敬 虔的工作。故此，他的信仰沒法達到完全，他也不可能在恩典中成長；因為他不願意否認 己，也不願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. 這明顯的就會造成，因為他總是不否認己，也不拿起自己的十字架，那個人就沒辦法跟隨 他的主，也無法完全成為基督的門徒。死在罪中的他醒不過來，雖然號角在他耳旁吹動； 如果他開始從沉睡中醒來，也不會有深邃或持久的認信；如果他深邃並持續的認定信仰， 也不能無法減少他的罪行；有些領受過這個屬天恩典的人卻保不住，反而在信仰上如同破 船一樣；另一些人，即便他們沒有從毀滅中抽身出來，他們的心思是疲倦並軟弱的，不能 達到神在耶穌基督裡呼召之獎賞的高標準。 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. 我們如何能夠輕易的知道他們既不明了聖經，也不明了神的大能，他們直接或間接的，公 開或私下的，反對否認己並每天拿起十字架的教訓！這些人怎麼可能完全屬實成百上千的 文學，已經神神聖話語的要旨！他們必然是完全不了解真實、真正的基督徒經歷，——以 及聖靈在今日，在人的靈魂中行事的方式！他們可能會滿有自信的高聲喧嘩，（這是無知 自然的產物，）就好像他們是唯一了解神的話，或祂子民經歷的人一樣。然而，他們的話 在各個意義上都是空談；如果把他們放在天平上，他們根本沒有重量可言。 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，我們從此可以學習到，不僅僅是某些特殊的人，而是基本大部分的人，他們曾經熱 火焚燒並發出亮光，如今卻失去了他們的光和熱的真實原因。即便他們並沒有憎惡並反對 ，他們最起碼也稍微要尊敬這個寶貴的福音教義。即便他們不敢說，Abnegationem omnem proculcamus, internecioni damus——『我們把所有的否認己都踐踏在腳底下， 我們要滅掉它』；他麼也不敢根據否認己的崇高重要性珍賞它，也不敢忍痛操練它。有一 個極壞的人說過， Hanc mystici docent——『神秘主義的作者教導否認己。』——不！ 那是被聖靈啟迪的作者！神向所有願意傾聽祂聲音的人教導否認己的教訓！ 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. 我們可以從此學到，第三，更不要說，讓福音的『主人』不去反對否認己的教義是不夠的 。唉！若他稍微說點關於否認己的好話，就不能完成自己的任務。如過他真的是手上沒有 沾染人的血，他必然就會頻繁的，並長篇大論的論及否認己的教義；他必然會用最為清晰 並強烈的方式強調否認己的需要性；不論在何時何地，他必然會用力將否認己的教義傳給 所有的人；他會『按部就班』的講解：好教他的良心不被定罪；也好叫他能夠拯救自己， 並那些聽從他之人的靈魂。 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：你們每一位要看看是不是要把這件事英語到你的靈魂上。當你獨處的時候要思想這 件事：把這件事印在你的心上！不僅僅要完全了解它，也要終你的一生記得它！要盡你的 全力大聲呼喊，好叫你不是立刻了解它，而是要進入它並操練它。別遲延！要從現在開始 操練！要無時無刻的操練它，要在你一生中成千上萬的事件中操練它！從你開始伸手耕耘 的那一天開始，要每天操練它，不能中斷，並要持續到你生命的終了，直到你的靈回歸神 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. --

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