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《与恶惧争战》第1章：阐明经文及其上下文，提出教义，并说明总体论述方法
A Practical Treatise of Fear - Chapter 1: Wherein the text and context are opened, the doctrines propounded, and the general method stated
中文译文
人的外貌固然千差万别，内在的气质与性情也同样如此。有些人胆小如兔，一听见任何声响或一声狗叫就惊跳起来；另有些人勇敢如狮，面对危险也不颤抖。有些人惧怕得过了分，有些人在还不该惧怕的时候就惧怕，还有些人在根本不该惧怕的时候惧怕。属血气的人惧怕人，却不敬畏神；刚强的基督徒敬畏神，却不惧怕人；软弱的基督徒惧怕人太多，敬畏神太少。
有一种惧怕是罪的结果，源于罪咎，又驱使灵魂急奔向更多的罪咎；另有一种敬畏是恩典的结果，源于我们对神及祂所关切之事的爱，并驱使灵魂循着尽本分的道路归向神。人的惧怕越少，幸福就越多；唯独那使我们有福、使我们卓越的敬畏不在此列。
约伯记41章33节说鳄鱼受造时无所惧怕，这话却不能用在任何人身上。最刚强的人也不免有些惧怕。当教会处在逼迫的风暴中，几乎被波浪淹没时，这艘船上最勇敢的乘客，也可能因内心这种汹涌的情绪，受苦不亚于外面的风暴所带来的痛苦。这全是因为他们没有笃信，或没有及时记起：那位统辖整个海洋的最高统帅、号令一切风的主，就在船上，要在风暴中掌舵并保全这艘船。
这段经文的上下文就为我们提供了一个极有说服力的例证。在那里，你看见最敬虔的人也在颤抖，因为他们预料最坏的事将要临到整个教会，也临到他们个人。他们的心都跳动，“好像林中的树被风吹动一样”（以赛亚书7:2，作者在此概述他们内心的反应）。
的确，如果单凭感官所见来衡量他们的危险，他们的惧怕并不过分；甚至可以说，他们的危险似乎还超过了他们所惧怕的。因为那是一支残暴的外敌，也就是亚述人的入侵；他们要像决堤的海水一般冲进来，淹没以马内利之地。第7节说：“主必使大河翻腾的水猛然冲来，就是亚述王，和他所有的威势。必漫过一切的水道，涨过两岸。”第7节既将敌人比作洪水，迅速淹没所侵入的国土，第8节便告诉你，他们将得势到什么地步，这地又将多么接近全面、彻底的毁灭：“必冲入犹大。涨溢泛滥，直到颈项。以马内利阿，他展开翅膀，遍满你的地。”整个身躯都要没入水下，唯独京城仍露在水面之上。
先知这样描述了入侵之敌的势力与进展之后，便在第9、10节嘲笑他们的图谋与联盟，向他们断言：神虽然为了公义、圣洁的目的，容许他们暂时苦害祂的百姓，然而这一切计谋与暴行的结果，终必反过来落在他们自己身上，使他们自己败亡、蒙羞。
于是，以赛亚奉命去鼓励那些在这令人心乱、令人惊惧的时日里敬畏神的人，坚固他们软弱而战兢的心。第11、12、13节说：“耶和华以大能的手，指教我不可行这百姓所行的道，对我这样说，……你们不要说，同谋背叛。”等等。
神以大能的手向先知说话，是指赐下预言的圣灵在他心上留下了强烈而有力的印记。在这件事上，主仿佛把手放在他身上，好像一个人要亲切地向另一个人透露某个特别的秘密，就把手放在他身上一样。也就是说：以赛亚，到这里来（同时用友善的手把他拉到自己身边），要深深留意我现在所吩咐你的事，这既关乎你自己，也关乎那些跟随你的我的选民。“这百姓说，同谋背叛，你们不要说，同谋背叛。”意思是：不要让这些可怕的消息在你们身上产生同样的影响，像在亚哈斯及跟随他的众百姓身上那样。他们被迫近的危险吓得惊恐万状，以致一切谋议、思想和筹划，都用来设法与亚述结盟、立约，好防止灾祸临到（何西阿书5:13）；若办不到，就与某个能保护他们抵挡亚述的外国势力结盟。然而，他们全然不仰望我来保护、拯救他们；他们对埃及的指望，过于对上天的指望；对折断的芦苇的指望，过于对万世磐石的指望。“他们所怕的，你们不要怕”。他们的惧怕驱使他们离开神，转向受造物；先使他们心乱，继而使他们落入网罗。
你们却要反其道而行：你和境内一切与你同心的忠信之人，都务要在心里尊我为圣，以我为你们所敬畏、所畏惧的。也就是说，在这患难的日子，要凭信心倚靠我；务要将我智慧、权能和信实的荣耀归给我，全然倚靠我的这些属性，因为在那么多经过验证的应许中，我已保证要为你们施展这些属性。不要像那些在我里面无分、也未曾经历过我的人一样，投靠那些有罪而徒然的权宜之计。这就是这段经文的总体意旨与目的；更具体地说，其中有：
1. 所禁止的一种恶行：“他们所怕的，你们不要怕，也不要畏惧。”这种有罪的惧怕，就是那极容易使他们倾向于效法别人、说“同谋背叛”的内在动因。有罪的惧怕，很容易驱使最敬虔的人作出有罪的妥协，并用不正当的权宜之计来搭救自己。
1. 从惧怕的主体来看，指的是与那些属肉体、不信的犹太人所怀的惧怕完全相同的惧怕。这种惧怕奴役他们，使他们的心灵受捆绑；这种惧怕是罪的果子，其本身的性质就是罪，又使他们犯下许多罪，也是神因他们其他的罪而加给他们的公义刑罚。
2. 从惧怕的影响来看，就是不要让你们的惧怕在你们里面产生那样有害的后果，像他们的惧怕所产生的后果一样：使你们忘记神，抬高受造物，看重自己的聪明和计谋，过于神全能的大能和永不失败的信实。你若说：可是，我们怎样才能免于这样的惧怕呢？
2. 那么，接下来，经文就为你们开出了一剂有效的药方：“但要尊万军之耶和华为圣。以他为你们所当怕的，所当畏惧的。”对神的敬畏会吞灭对人的惧怕；对神恭敬的敬畏与畏惧，会熄灭对受造物那奴仆式的惧怕，正如阳光使火熄灭，又如一团火把另一团火引出来；这种敬畏也必这样把那种惧怕引出来。
尊万军之耶和华为圣，就是将祂至高的权能、智慧和信实所当得的荣耀归给祂；这不仅在于口头上的承认和公开的宣认，尤其在于内心信靠祂、降服于祂、全然倚靠祂的行动。这些行动既是受造物向自己的神所表达的最美好的敬意，将最大的荣耀归给祂，也必是在危险之时，我们为使自己得享平安与安全所能作出的最有益、最令人得安慰的行动。
一个人若在患难和惧怕的日子，真正仰望神，认定祂是万军之耶和华，就是那位统管一切受造物及其一切行动的主，天上地上的万军都听凭祂的示意和命令；又能倚靠这位神的看顾与慈爱，如同一个面临患难危险的孩子，安然倚靠父亲的看顾和保护，并且更加放心地将自己交托给父亲——啊，随之而来的必是何等的平安，何等的安息！一个人若知道军队的统帅就是自己的父亲，谁还会害怕从全副武装的队伍和军团中间走过呢？这种对神儿女般的敬畏，在我们心中越有力量，你就越少畏惧受造物的势力。罗马由独裁官执政时，其他一切官员都停止行使职权；照样，敬畏神若在心中执掌最高权柄，其他一切惧怕也必在很大程度上止息。这就是那剂药方。
3. 为使我们能在最恶劣、最艰难的日子采用这剂药方，经文又向我们提出了一项特别的劝慰：我们若这样尊万军之耶和华为圣，在危险之时这样承认祂，并像儿女一样倚靠祂，祂就必作我们的圣所；也就是说，在最恶劣的时日和处境中，祂必定保护我们、护卫我们，并供应我们。那时，“耶和华也必在锡安全山，并各会众以上，使白日有烟云，黑夜有火焰的光。因为在全荣耀之上必有遮蔽。必有亭子，白日可以得荫避暑，也可以作为藏身之处，躲避狂风暴雨。”任凭狂风怒吼，大雨击打，电光闪耀，你们仍安然无恙，头上有坚固的屋顶遮盖。因此，这里便显出以下两项教义：
教义一：即使最敬虔的人，在危难和危险迫在眉睫之时，也很容易被奴仆式的惧怕所胜。
教义二：敬畏神，是熄灭那种对人的罪恶惧怕、使我们免遭危险的最有效的方法。
这两点涵盖了这段经文的实质内容和意旨；但因为我打算在以下各章论述惧怕的种类、性质、功用、原因、后果和医治的药方，就不再分别展开这两点，而要在以下各章按这个次序逐一论述。
ENGLISH ORIGINAL
Wherein the text and context are opened, the doctrines propounded, and the general method stated
THERE is not more diversity found in the outward features, than in the inward tempers and dispositions of men; some are as timorous as hares, and start at every sound or yelp of a dog; others as bold as lions, and can face dangers without trembling; some fear more than they ought, and some before they ought, and others when they ought not at all. The carnal person fears man, not God; the strong Christian fears God, not man; the weak Christian fears man too much, and God too little.
There is a fear which is the effect of sin springing from guilt, and hurrying the soul into more guilt; and there is a fear which is the effect of grace, springing from our love to God, and his interest, and driving the soul to God in the way of duty. The less fear any man has, the more happiness, except it be of that fear which is our happiness and our excellency.
It cannot be said of any man, as it is said of Leviathan, Job 41:33 that he is made without fear; those that have most fortitude are not without some fears; and when the church is in the storms of persecution, and almost covered with the waves, the stoutest passengers in it may suffer as much from this boisterous passion within, as from the storm without; and all for want of thoroughly believing, or not seasonably remembering that the Lord high Admiral of all the ocean, and Commander of all the winds, is on board the ship, to steer and preserve it in the storm.
A pregnant instance hereof is furnished to our hands in this context, where you find the best men trembling in expectation of the worst events both on the church in general, and themselves in particular. "Their hearts were moved like the trees of the wood shaken with the wind," chapter 7:2.
And, indeed, if their dangers were to be measured by sense only, their fears were not above the value of the cause, yes, their danger seemed to exceed their fears; for it was the invasion of a foreign and cruel enemy, even the Assyrian, who were to break in upon them, like a breach of the sea, and overflow the land of Immanuel. Verse 7. "The Lord brings up upon them the waters of the river, strong and many; even the king of Assyria, and all his glory, and he shall come up over all his channels, and go over all his banks." And as the 7th verse resembles the enemy to waters, which quickly drown the country into which they break, so the 8th verse tells you how far they should prevail, and how near it should come to a general and total ruin. "He shall pass through Judah, he shall overflow and go over; he shall reach even to the neck, and the stretching out of his wings shall fill the breadth of your land, O Immanuel." All the body shall be under water, except the capital city, which remained above water.
Having thus described the power and success of the invading enemy, in the 9th and 10th verses, he derides their plots and combinations, assuring them, that although God, for just and holy ends, would permit them, for a time, to afflict his people; yet the issue of all these counsels and cruelties should recoil upon themselves, and end in their own ruin and confusion.
And thereupon Isaiah is commanded to encourage the feeble and trembling hearts of such as feared God in those distracting and frightful times. Verse 11, 12, 13. "The Lord spoke unto me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say you not a confederacy," etc.
God speaking to the prophet by a strong hand, imports the strong and mighty impression that was made upon his heart, by the spirit of prophecy; wherein the Lord did, as it were, lay his hand upon him, as a man does upon one to whom he is about to impart some special secret in a familiar way, q. d. Come hither, Isaiah, (drawing him to him at the same instant, with a friendly hand) take deep notice of what I am now to give you in charge, both with respect to yourself, and my elect people that follow you; "Say not you, A confederacy to all them to whom this people shall say a confederacy," that is let not these frightful tidings work upon you as they do upon Ahaz, and the common multitude with him, who are so terrified and scared with the approaching dangers, that all their counsels, thoughts, and studies, are taken up in preventing it, by making a confederacy or league with the Assyrian: Hosea 5:13. or if that cannot be, then with some foreign power that may secure them against the Assyrian: but their eyes are not at all to me for protection and deliverance; they expect more from Egypt than from Heaven; from a broken reed, than from the rock of ages. Fear not you their fear; their fear drives them from God to the creature; it first distracts them, and then ensnares them.
But, on the contrary, see that you and all the faithful in the land with you, do sanctify me in your hearts, and make me your fear and your dread, that is rely upon me by faith in this day of trouble, and see that you give me the glory of my wisdom, power, and faithfulness, by relying entirely upon those my attributes engaged for you in so many tried promises; and do not betake yourselves to such sinful and vain shifts as those do that have no interest in me, nor experience of me. This is the general scope and design of the text, wherein more particularly, you have,
1. An evil practice prohibited.
2. An effectual remedy prescribed.
3. A singular encouragement to apply that remedy.
1. An evil practice prohibited, "Fear not their fear, neither be afraid." This is that sinful principle, which was but too apt to incline them to do as others did, to wit, to say, A confederacy. Sinful fears are apt to drive the best men into sinful compliances and indirect shifts to help themselves.
Their fear may be understood two ways;
1. Subjectively, for the self-same fear with which the carnal and unbelieving Jews feared; a fear that enslaved them in bondage of spirit, a fear that is the fruit of sin, a sin in its own nature, the cause of much sin to them, and a just punishment of God upon them for their other sins.
2. Effectively, Let not your fear produce in you such mischievous effects as their fear does; to make you forget God, magnify the creature, prefer your own wits and policies to the Almighty Power and never-failing Faithfulness of God: if you say, but how shall we help it?
2. Why, in the next place, you have an effectual remedy prescribed; but sanctify the Lord of hosts himself, and let him be your fear and your dread. The fear of God will swallow up the fear of man, a reverential awe and dread of God will extinguish the slavish fear of the creature, as the sun-shine puts out fire, or as one fire fetches out another; so will this fear fetch out that.
By sanctifying the Lord of hosts himself is meant a due ascription of the glory of his sovereign power, wisdom, and faithfulness, not only in verbal and professed acknowledgments thereof, but especially in those internal acts of affiance, resignation, and entire dependence on him, which, as they are the choicest respects of the creature towards its God, and give him the greatest glory, so they are certainly the most beneficial and comfortable acts we can perform for our own peace and safety in times of danger.
If a man do really look to God in a day of trouble and fear as to the Lord of hosts, that is one that governs all the creatures, and all their actions; at whose beck and command all the armies of Heaven and earth are, and then can rely upon the care and love of this God, as a child in danger of trouble reposes on, and commits himself with greater confidence to the care and protection of his father: O what peace, what rest, must necessarily follow upon this! Who would be afraid to pass through the midst of armed troops and regiments, while he knows that the general of the army is his own father? The more power this filial fear of God obtains in our hearts, the less will you dread the power of the creature. When the Dictator ruled at Rome, then all other officers ceased; and so, in a great measure, will all other fears, where the fear of God is dictator in the heart. This is the remedy.
3. And to enable us to apply this remedy in the worst and most difficult times, we have a singular encouragement proposed: if we will thus sanctify the Lord of hosts himself, by such an acknowledgment of, and child-like dependence on him in times of danger, then he will be to us for a sanctuary, that is he will surely protect, defend, and provide for us in the worst times and cases; then will the Lord "create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense, and there shall be a tabernacle for a shadow in the day-time, from the heat, and for a place of refuge, and for a covert from the storm and from rain." Let the winds roar, the rain beat, the lightnings flash, you are in safety, and have a good roof over your heads. Hence these two points of doctrine offer themselves:
DOCTRINE: 1. That the best men are too apt to be overcome with slavish fears, in times of imminent distress and danger.
DOCTRINE: 2. That the fear of God is the most effectual means to extinguish the sinful fear of men, and to secure us from danger.
These two points take in the substance and scope of the text; but because I design to treat, in the following chapters, of the kinds, nature, uses, causes, effects, and remedies of fear, I shall not distinctly prosecute them, but proceed in this order, in the following chapters.