THE SERMONS OF JOHN WESLEY - SERMON 58
約翰衛斯理講道集#58篇
ON PREDESTINATION
論預定
"Whom he did foreknow, he also did predestinate to be conformed to the image of his Son: -- Whom he did predestinate, them he also called. And whom he called, them he also justified: and whom he justified, them he also glorified." Romans 8:29, 30.
因為他預先所知道的人，就預先定下效法他兒子的模，使他兒子在許多弟兄中作長子。預先所定下的人又召他們來；所召來的人又稱他們為；所稱為的人又叫他們得耀。
羅馬8:29-30
Our beloved brother Paul," says St. Peter, "according to the wisdom given unto him hath written unto you; as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." (2 Peter 3:15, 16)
並且要以我主長久忍耐為得救的因由，就如我們所親愛的兄弟保羅，照著所賜給他的智慧寫了信給你們。他一切的信上也都是講論這事。信中有些難明白的，那 學問、不堅固的人解，如解別的經書一，就自取沉淪。 彼得後書3:15-16
2. It is not improbable, that among those things spoken by St. Paul, which are hard to be understood, the Apostle Peter might place what he speaks on this subject in the eighth and ninth chapters of his epistle to the Romans. And it is certain not only the unlearned, but many of the most learned men in the world, and not the "unstable" only, but many who seemed to be well established in the truths of the gospel, have for several centuries, "wrested" these passages "to their own destruction."
保羅所說的那些事情不可能是艱澀難懂的，使徒彼得（根原文翻譯，應為保羅）可能將他所論到這個題目的內容放在他的羅馬書的第8和第9章。許多世紀以來，不是那些沒有學識的，而是那些這個世界中的飽學之士，不是那些‘信仰不堅定的’，而是那些在福音真理上具有堅實基礎的人，在這些經文上“摔跤”，“知道他們自己的滅亡”。
3. "Hard to be understood" we may well allow them to be, when we consider how men of the strongest understanding, improved by all the advantages of education, have continually differed in judgment concerning them. And this very consideration, that there is so wide a difference upon the head between men of the greatest learning, sense, and piety, one might imagine would make all who now speak upon the subject exceedingly wary and self-diffident. But I know not how it is, that just the reverse is observed in every part of the Christian world. No writers upon earth appear more positive than those who write on this difficult subject. Nay, the same men, who, writing upon any other subject, are remarkably modest and humble, on this alone lay aside all self-distrust, and speak ex cathedraa infallible.
當我們思考具有最理解能力的，並被各種教育所武裝的人，如何不斷的對那些經文產生不同的見解，明顯的，乃是我們自己讓那些經文成為“難以理解的”。這種思考的模式造成了那些最有學識的，理性的，並敬虔的人間產生完全不同的看法，某個人的幻想可能造成所有談論這個題目的人變成極度的神經緊張並缺乏自信。但是我不知道為什厶在基督教世界的各個角落都能觀察到那種是非顛倒的情。哎！那同一位人士，在撰寫其他題目的時候，是那厶的溫和與謙卑，唯有在這個題目上撇棄了所有對自我的不信任，以倨傲唯我獨尊的方式論述這個題目。
This is peculiarly observable of almost all those who assert the absolute decrees. But surely it is possible to avoid this: Whatever we propose, may be proposed with modesty, and with deference to those wise and good men who are of a contrary opinion; and the rather, because so much has been said already, on every part of the question, so many volumes have been written, that it is scarcely possible to say anything which has not been said before. All I would offer at present, not to the lovers of contention, but to men of piety and candour, are a few short hints, which perhaps may cast some light on the text above recited.
這個現象在絕大多數堅稱神絕對法令的人身上特別容易被觀察到。但是，我們不能迴避這個問題∶不論我們怎厶看，我們可能溫和的提出與那些聰慧並良善人士不同的看法；然而，針對問題的每一個部分，已經說過了那厶多，也有那厶多寫好的材料，我們幾乎 法提出以前未曾提出的新看法。我現在並不向對那些好爭辯者，而是對於那些敬虔並坦率正直的聽眾，提出一些簡要的線索，或許能為前面我們背誦的經文，提出某種的亮光。
4. The more frequently and carefully I have considered it, the more I have been inclined to think that the apostle is not here (as many have supposed) describing a chain of causes and effects; (this does not seem to have entered into his heart;) but simply showing the method in which God works; the order in which the several branches of salvation constantly follow each other. And this, I apprehend, will be clear to any serious and impartial inquirer, surveying the work of God either forward or backward; either from the beginning to the end, or from the end to the beginning.
我越常並越仔細的考慮這個問題，我就越認為使徒在此並不是（如同許多人所認為的）描述一個因果關係；（這種觀念看起來不可能進入他的心中；）只不過要表明神工作的方式；好幾種不同的就是方式不斷地彼此互動。並且，我認為，對於許多認真並公正的尋求者而言，不論他們是從前亦或是從後，從始至終亦或是從終至始探索神的工作，這都是明確的。
5. And, First, let us look forward on the whole work of God in the salvation of man; considering it from the beginning, the first point, till it terminates in glory. The first point is, the foreknowledge of God. God foreknew those in every nation those who would believe, from the beginning of the world to the consummation of all things. but, in order to throw light upon this dark question, it should be well observed, that when we speak of God's foreknowledge, we do not speak according to the nature of things, but after the manner of men. For, if we speak properly, there is no such thing as either foreknowledge or afterknowledge in God. All time, or rather all eternity, (for the children of men,) being present to him at once, he does not know one thing in one point of view from everlasting to everlasting. As all time, with everything that exists therein, is present with him at once, so he sees at once, whatever was is, or will be, to the end of time. But observe: We must not think they are because he knows them. No: he knows them because they are. Just as I (if one may be allowed to compare the things of men with the deep things of God) now know the sun shines: Yet the sun does not shine because I know it, but I know it because he shines. My knowledge supposes the sun to shine; but does not in anywise cause it. In like manner, God knows that man sins; for he knows all things: Yet we do not sin because he knows it, but he knows it because we sin; and his knowledge supposes our sin, but does not in anywise cause it. In a word, God, looking on all ages, from the creation to the consummation, as a moment, and seeing at once whatever is in the hearts of all the children of men, knows every one that does or does not believe, in every age or nation. Yet what he knows, whether faith or unbelief, is in no wise caused by his knowledge. Men are as free in believing or not believing as if he did not know it at all.
讓我們首先看看神在人類救贖中的整個工作；從頭開始一直考量到其在耀中的終結。第一個點是，神的預知，神預知那些在丌民中，從創造世界的開始直到世界丌有的結束間，將會相信 的人，然而為了照明這個昏暗的問題，我們必須看見，就是當我們論及神的預知的時候，我們不是根事物的本質，而是根人的行為方式。因為，若我們的論述是正確的，就不會有所謂神的預知或後知了。在永恆中，（因人類）一次性的被給 ， 就不知道從永遠到永遠的某個時間點上發生的事。因為沒一存有的事物乃是一次性的被成仙給他，所以 也是以整體的方式來看它們直到末日的所是，和將會成為的景。然而要注意∶我們不能認為它們乃是因為 的知道而有的。不！乃是因為它們的所是， 認識它們。就好像我（如果有人被允許比較人的事與神深奧的事）如今知道太陽在發光∶然而太陽並不是因為我知道而發光的，乃是因為它發光而我知道它。同的，神知道人會犯罪；因為 認識丌有∶然而，我們不是因為 認識我們而不犯罪，而是因為因為我們犯罪，他認識我們； 的認知證明了我們的罪，但是不會促發我們犯罪。總而言之，神看顧從創世到世代終了間的所有時代，視其為一剎那，並以整體性的方式審視所有人類的內心，也知道在每一個年代並民族中每一個人的信或不信。然而， 知道的信或不信一點也不是基於 的認知。人自有的相信或不相信，就好像 完全不知道一。
6. Indeed, if man were not free, he could not be accountable either for his thoughts, word, or actions. If he were not free, he would not be capable either of reward or punishment; he would be incapable either of virtue or vice, of being either morally good or bad. If he had no more freedom than the sun, the moon, or the stars, he would be no more accountable than them. On supposition that he had no more freedom than them, the stones of the earth would be as capable of reward, and as liable to punishment, as man: One would be as accountable as the other. Yea, and it would be as absurd to ascribe either virtue or vice to him as to ascribe it to the stock of a tree.
確實，若人不是自由的，他就不能為他的思想，言語或行為負責。如果他不是自有的，他就不能得到獎賞或懲治；他也不能成為有道德的，或 道德的，他的道德不能成為良善的，或邪惡的。但若他的自由還比不上太陽，月亮甚至星星，他也不能比他們負更大的責任。有些人猜測他的自由還比不上它們，地球上的石頭比他還配得獎賞，也比人更當受到懲治∶有人會比另一個人負更大的責任。啊！把道德的良善或邪惡歸給他，就像把道德的良善或邪惡歸給一顆樹一的荒謬 稽。
7. But to proceed: "Whom he did foreknow, them he did predestinate to be conformed to the image of his Son." This is the Second step: (To speak after the manner of men: For in fact, there is nothing before or after in God:) In other words, God decrees, from everlasting to everlasting, that all who believe in the Son of his love, shall be conformed to his image; shall be saved from all inward and outward sin, into all inward and outward holiness. Accordingly, it is a plain undeniable fact all who truly believe in the name of the Son of God do now "receive the end of their faith, the salvation of their souls;" and this in virtue of the unchangeable, irreversible, irresistible decree of God, -- "He that believeth shall be saved;" "he that believeth not, shall be damned."
但是，當我們繼續讀到∶“ 所預知的， 就預定模成神兒子的形像。”這是第二部∶（這乃是根人類的方式講說∶因為事實上，對神而言沒有先後順序∶）換句話說，神從永遠到永遠就命令凡相信 愛子的就會被模成 的形像；也當被從內在和外在的罪中拯救出來，進入內在和外在的 潔中。有鑑於此，我們根本 法否定一個事實，就是凡相信神兒子名字的人如今都‘領受了他們信心的結果，就是他們魂的結束；’這乃是在神不可改變，不可逆轉，不可抗拒之命令的價值之中，--“凡相信的就必得救；”“凡不相信的，就必滅亡。”
8. "Whom he did predestinate, them he also called." This is the Third step: (Still remembering that we speak after the manner of men:) To express it a little more largely: According to his fixed decree, that believers shall be saved, those whom he foreknows as such, he calls both outwardly and inwardly, -- outwardly by the word of his grace, and inwardly by his Spirit. This inward application of his word to the heart, seems to be what some term "effectual calling:" And it implies, the calling them children of God; the accepting them "in the Beloved;" the justifying them "freely by his grace, through the redemption that is in Jesus Christ."
“凡 預定的， 就呼召。”這是第三步∶（請仍然記得，就是我們乃是根人的方法論述∶）若我們從一個更大的範圍表達這個觀念∶根 的定旨，所有的信徒都當被拯救，就是那些 所預知的， 同時稱這是內在的和外在的，——內在的乃是因 恩典的話，外在的乃是因 的靈。 的話從內在的方面被用用到人心，看起來就是所謂的“有效的呼召（effectual calling）”∶這也意味，呼召他們成為神的兒女；並“在愛子中”接納他們；“白白的因 的恩典，透過在耶穌基督里的救贖”稱他們。
9. "Whom he called, them he justified." This is the Fourth step. It is generally allowed that the word "justified" here is taken in a peculiar sense; that it means he made them just or righteous. He executed his decree, "conforming them to the image of his Son;" or, as we usually speak, sanctified them.
“ 所呼召的， 就稱”。這是第四步。一般來說，都允許此處“稱（justified）”這個字被賦予特殊的含；就是，它意表 使得他們成為公或正直的。 執行 自己的命令，“將他們模成 兒子的形像；”或，如同我們常說的， 別他們。
10. It remains, "whom he justified, them he also glorified." This is the Last step. Having made them "meet to be partakers of the inheritance of the saints in light," he gives them "the kingdom which was prepared for them before the world began." This is the order wherein, "according to the counsel of his will," the plan he has laid down from eternity, he saves those whom he foreknew; the true believers in every place and generation.
經文繼續說到，“他所稱的，他也化他們。”這是最後一步。使他們成為“在光中 徒之繼承遺產的有分者（meet to be partakers of the inheritance of the saints in light）”，賜給他們“在世界開始前就為他們所預表的國度”。這個順序乃是“根 意志的議，” 在永遠中就已經制定的計劃， 要拯救那些 所預知的；就是在各處並各個世代中的真信徒。
11. The same great work of salvation by faith, according to the foreknowledge and decree of God, may appear in a still clearer light, if we view it backward, from the end to the beginning. Suppose then you stood with the "great multitude which no man can number, out of every nation, and tongue, and kindred, and people," who "give praise unto Him that stretch upon the throne, and unto the Lamb for ever and ever;" you would not find one among them all that were entered into glory, who was not a witness of that great truth, "Without holiness no man shall see the Lord;" "not one of all that innumerable company who was not sanctified before he was glorified. By holiness he was prepared for glory; according to the invariable will of the Lord, that the crown, purchased by the blood of his son, should be given to none but those who are renewed by his Spirit. He is become "the author of eternal salvation" only "to them that obey him;" "that obey him inwardly and outwardly; that are holy in heart, and holy in all manner of conversation.
根神的預知並命令，同一個偉大的，藉由信心的救贖工作，當我們回頭從終點往開始回顧的時候，會顯得更為清楚。假設你與“一大群數算不過來的，從各個民族，各個語言的百姓”站在一起，他們“讚美 的聲音達到座，並達到羔羊，直到永永遠遠，”你在那些進入耀中的人中，絕對找不到一個不是那個偉大真理的見證人，“人若不 潔就不能見主；”“那數算不盡的人群眾沒有一個在被化前不是已經被 別的。因為 乃是基於 潔而為人預備耀；根神永恆不變的旨意，用 兒子血所買來的冠冕只能賜個那些被 的靈所更新的人，”以至於 成為僅僅“順服 者”之“永遠救贖的作者”；“他們不論是從外在亦或是從內在順從 ；以至於他們的心是 潔的，並在所有交談的方法中都是 潔的。”
12. And could you take view of all those upon earth who are now sanctified, you would find no one of these had been sanctified till after he was called. He was first called, not only with an outward call, by the word and the messengers of God, but likewise with an inward call, by his Spirit applying his word, enabling him to believe in the only-begotten Son of God, and bearing testimony with his spirit that he was a child of God. And it was by this very means they were all sanctified. It was by a sense of the love of God shed abroad in his heart, that everyone of them was enabled to love God. Loving God, he loved his neighbor as himself, and had power to walk in all his commandments blameless. This is a rule which admits of no exception. God calls a sinner his own, that is, justifies him, before he sanctifies. And by this very thing, the consciousness of his favour, he works in him that grateful, filial affection, from which spring every good temper, and word, and work.
若你觀察所有那些如今在地上已經被 別的人，你會發現沒有任何一個人直到被呼召後才會成為 潔。他先被呼召，這個呼召不僅僅是外在透過神的話並信使的呼召，而是類似一種內在的呼召，透過 的靈將他的話應用在信徒身上，使得信徒能相信神獨生的兒子，並與 的靈一同背負他乃是神兒女的見證。他們也是借這個方式被 別。也是從神的愛灑落在他的心上的這個意上，他們每一個人都能愛神。愛神，他愛鄰舍如己，也具有以 可指責的方式完成神所有誡命的能力。這乃是一個放諸天下皆準的定律。神呼召罪人，稱他，然後 別他。透過 所喜悅之人的良心， 在他身上產生感恩，如同子女般的感情，從此湧出各種良善的性情，言語和工作。
13. And who are they that are thus called of God, but those whom he had before predestinated, or decreed, to "conform to the image of his Son" This decree (still speaking after the manner of men) precedes every man's calling: Every believer was predestinated before he was called. For God calls none, but "according to the counsel of his will," according to this liuren, or plan of acting, which he had laid down before the foundation of the world.
那些稱 為神，並為 預先預定的人，將被‘模成 兒子的形像。’這個命令（仍然是根人的方式論述）超越一切人類的呼召∶每一個信徒都是在他被呼召前就被預定。因為神乃是‘根 意志的議’，根這個行動計劃，就是 在創立世界前就立下的計劃，就不會呼召任何人。
14. Once more: As all that are called were predestinated, so all whom God has predestinated he foreknew. He knew, he saw them as believers, and as such predestinated them to salvation, according to his eternal decree, "He that believeth shall be saved." Thus we see the whole process of the work of God, from the end to the beginning. Who are glorified None but those who were first sanctified. Who are sanctified None but those who were first justified. Who are justified None but those who were first predestinated Who are predestinated None but those whom God foreknew as believers. Thus the purpose and word of God stand unshaken as the pillars of heaven: -- "He that believeth shall be saved; he that believeth not shall be damned." And thus God is clear from the blood of all men; since whoever perishes, perishes by his own act and deed. "They will not come unto me," says the Savior of men; and "there is no salvation in any other." They "will not believe;" and there is no other way either to present or eternal salvation. Therefore, their blood is upon their own head; and God is still "justified in his saying" that he "willeth all men to be saved, and to come to the knowledge of his truth."
再者∶就像所有被呼召的人都是預定的意，所有神預定的都是 所預知的。 知道， 也看見那些信徒，並根 永遠的命令，預定他們的救贖，‘凡相信的就必得救’。因此，我們看見神工作的整個過程，從開始至結束。唯有 所先稱的， 別他們。唯有那些被預定的，才會被稱。唯有神預先看見為信徒的，才會被預定。因此，神的旨意和護就如同天的柱子一永不動搖∶--“凡相信的就必得救；凡相信的必不至滅亡。”因此，神與流人血的事 關；因為凡滅玩的人，都是因自己的行為滅亡。“他們不來到我這邊”，人類的救主說；並“對其他的人也 救贖。”“他們不相信”，就不可能有今日或為了的救恩。因此，他們的血流在他們的頭上；神的話語仍然“是公的”以至於 “希望丌人的就，並完全認識 的真理。”
15. The sum of all is this: the almighty, all-wise God sees and knows, from everlasting to everlasting, all that is, that was, and that is to come, through one eternal now. With him nothing is either past or future, but all things equally present. He has, therefore, if we speak according to the truth of things, no foreknowledge, no afterknowledge. This would be ill consistent with the Apostle's words, "With him is no variableness or shadow of turning;" and with the account he gives of himself by the Prophet, "I the Lord change not." Yet when he speaks to us, knowing whereof we are made, knowing the scantiness of our understanding, he lets himself down to our capacity, and speaks of himself after the manner of men. Thus, in condescension to our weakness, he speaks of his own purpose, counsel, plan, foreknowledge. Not that God has any need of counsel, of purpose, or of planning his work beforehand. Far be it from us to impute these to the Most High; to measure him by ourselves! It is merely in compassion to us that he speaks thus of himself, as foreknowing the things in heaven or earth, and as predestinating or fore-ordaining them. But can we possibly imagine that these expressions are to be taken literally To one who was so gross in his conceptions might he not say, "Thinkest thou I am such an one as thyself" Not so: As the heavens are higher than the earth, so are my ways higher than thy ways. I know, decree, work, in such a manner as it is not possible for thee to conceive: But to give thee some faint, glimmering knowledge of my ways, I use the language of men, and suit myself to thy apprehensions in this thy infant state of existence.
總結∶全能和全智的神從永遠到到永遠看見並知道所有的一切，過去的一切，並將發生的一切。在他裡面沒有過去或未來，所有的一切都是現在的。因此，若我們根事物真實的情論述，他就沒有預知或後知。這都是與使徒的話相悖逆的，“在 裡面沒有改變，也沒有轉動的影子；” 透過先知如此描述自己，“我的主從不改變。”然而，當 論到我們的時候，因為知道我們是被造的，也知道我們缺乏當有的理解力， 親自降低到我們的程度，並用人的方式說話。在俯就我們的軟弱中， 論到 的旨意，會議，計劃並預知。並不是神需要預先為 的工作預備一個會議，一個旨意，或一個計劃。我們根本不能把這些事物歸咎於至高的神；用我們的方式去衡量 ！ 那論述自己乃是對於我們的憐憫，就是預見在天上或在地上的事物，並預定人類。但是，我們或許可以相信那些說法都當以字面的方式被領會。對於一位根本沒有什厶概念的人而言， 可能不會說出，“你想想，我就是我所示的那位。”也不會說∶就如同天比地高一，我的道路也比你的道路高。我知道，你 法以那種方式來理解我的命令，和工作∶但是我可以給你一些關於我的道路朦朧，模糊的知識，我使用了人類的預言，並將自己遷就於你那個尚處於嬰兒時期的理解能力。
16. What is it, then, that we learn from this whole account It is this, and no more: -- (1.) God knows all believers; (2) wills that they should be saved from sin; (3) to that end, justifies them, (4) sanctifies and (5) takes them to glory.
那厶，我們能從這整個事件中學習到什厶呢？不外乎∶--（1）神知道所有的信徒；（2） 願意將他們從罪中拯救出來；（3）至終，稱他們；（4） 別他們；（5）並將他們帶入耀中。
O that men would praise the Lord for this his goodness; and that they would be content with this plain account of it, and not endeavour to wade into those mysteries which are too deep for angels to fathom!
哦！人應當為了神向他所行的良善讚美主；他們當滿足於這的待遇，並別膽敢跨入連天使都 法領會的奧秘中！
