见证
【从酒徒到使徒】美国有一个年轻律师，办案精明，业务隆盛。他有一个好友是虔诚的基督徒。某天两人相聚吃饭时，好友突然问他说：「我很久就想问你一件事，又不好意思开口。」律师答曰：「今天请你直言。」于是这个好友便问道：「为何你还不信耶稣？」律师低头片刻说：「我读过一点圣经，也知道醉酒的人不能进天国，我却是不醉也不归！」这个基督徒遂打开圣经，念以赛亚五十三章六节给他听，说：「你和我都像迷羊，偏行己路，但我们的好牧者处处在寻找我们。只要你悔改，他必救你脱离酗酒的锁链。」就在那一天，律师接受耶稣做他救主，且滴酒不再沾，他是谁？就是以后被主重用的司可福牧师（C.I.Scofield
1843∼1921）。他信主后勤读圣经，先后担任牧会及神学院教授。最重要的是一九○九年由牛津大学出版的「司可福圣经注释」，他用了七年时间完成这串珠圣经巨著，成为今日各种串珠圣经版本之先驱。另一贡献即编印一套圣经函授课程，学生遍布全球。一九五○年由成寄归牧师翻译中文。司可福的故事印证上帝不仅能改变一个人的生命，也能使他成为贵重的器皿。——张钦煌《小吗哪》
【另一个保罗】约翰·纽顿（J.Newton）生在一个英国海员家庭，母亲是虔诚基督徒，常教小孩子背经句。才七岁时母亲即辞世，父亲便把他带上船航行四海，也因此染上游荡生活，吃喝赌骗，无恶不作，且远至非洲贩卖黑奴。有人送他福音单张，他当众践踏于地。三十岁时回国当海潮测量员，也在同一年悔改信主。纽顿一生只读过两年书，故利用下班时间勤读神学、拉丁文、希伯来文及希腊文。四年后在伦敦圣公会牧会。他写了许多圣诗，最感动人的是「奇异恩典Amazing Grace」（校园一集9），描写了他浪子回头的见证。因其悔改经过很像使徒保罗，以后的讲道也都强调罪人必须彻底悔改重生，被称为另一个保罗。他八十二高龄安息前，自写墓志曰：我纽顿系一牧师，但前曾放荡，敌对基督，贩卖奴隶，然而却蒙主怜悯、保守、赦罪，并被派传扬救恩，这救恩是我从前极力想要消灭的。（提前一：13∼14）——张钦煌《小吗哪》
【律法和爱心】在我所作的见证中，有一件最使人注意的事，就是在一八八三年到一八八四年，当那可敬可爱神的使者慕迪和孙盖到伦敦的东部来时。那里的大会堂是盖在居民稠密的中心点，就是上千的工人在工厂中作工和住宿的地方。某礼拜一，是他们预定对无神派、怀疑派，及各等自由思想家讲道。
那时，却亦使勃兰特拉夫，是无神派中的首领而称雄于当时者，他一知有这样的聚会，就吩咐凡他所设立的各会所，在那晚上，全行关闭，并叫所有的会友，都到会堂里去。这样作，就有五千人从各处来到，占满了座位。
开会的时刻是比平常早些。唱完第一首诗后，慕迪请他们拣选他们所欢喜唱的诗，这种发问，不过引起好多笑声，因为无神派的人是诗和歌都没有的。慕迪是讲：『据我们的仇敌自己断定；他们的盘石不如我们的盘石。』（申二二：33.）他就滔滔不绝的讲起来了。从他的经历中，讲到基督人和无神派在他们临终时，他所受感的事实，也让这班人自己断定是谁把他的信心和盼望放在最好的根基上。
厌恶的眼泪，是从许多人的眼中挤出来了。这一大群的人，有顶深刻顶坚决向神的反抗印刻在他们的面容上的，面向着那攻击他们最弱点——就是他们的心和他们的家——的烈火。但在这篇道理讲完后，人必要想这是无济于事的，因为并未触动他们的智慧或评议的才能，也没有使他们有所信服。
尽末了，慕迪说：『我们站起来唱「惟信靠主」，我们唱的时候，请招待员把门都开了，使凡愿意离开的人可以出去，此后我们要为了那些要到救主面前去的人，有平常问道的聚会。』照我想来：『一切的人都要狼狈而去，不过是剩下一所空屋而已。』然而正相反的，那五千人起来唱诗后，仍坐下，并无一人离座。
我不能我不要
以后又是怎样呢？慕迪就说：『我要把四件事——接受、相信、倚靠、得着主——解说给你们听。』一大阵讥笑是显露在他们的面上。对于『接受』讲了还没有几句话，他有一个请求：『谁要接受主呢？只要说「我要」。』从在会堂后面沿边站着的人群中答应他。有一人咆哮说：『我不能！』慕迪就回答他说：『朋友，你是说实话的；我欢喜说实话。听着中，在聚会完毕之前，你就要说「我能」了。』
然后他解说第二件事『相信』，就提出他第二个请求：『谁愿意说「我要信主？」』从靠边的人中，就有几个人回答他，直到一个伟大的人，就是他们会中的领袖人物，喊叫说——『我不！』大量的慕迪，被温柔和慈悲所胜，含泪带笑地说出断续的话来是：『对每个在这里的人，今晚就是要有「我要」或是「我不要」的决定阿！』
无神派是失败了
忽然他使众人注意到他所讲浪子的故事，他说：『争战所注重的，不过是在乎意志。当那少年人说「我要起来，」就打了胜仗，因为他已经折服他的意志；并且今晚就是凭依在这一个最要点上。各位，你们的英雄，就是说「我不要」的人，是在你们中间。我要凡在此信他——说我不要的人——是应当跟从的，这人，请站起来说「我不要」。』众人默默不语，屏气无声，也无人起立。慕迪大声说：『感谢神，无人说「我不要」。现在，有谁说「我要」呢！』
立刻圣灵好像把这一大群人从耶稣基督仇敌的捆绑里释放了，有五百人跳起来，满面流泪的喊着说，『我要，我要。』屋中空气是改变了，仗是打胜了。
刻间聚会告终；就开始作布道的工夫，从那一晚上到这礼拜的末了，因着折服他们的意志，约有二千人从仇敌的队伍中出来，进入基督的军队中。他们听见主说：『起来走罢』，就此跟从他。这工作的永久，就是在数年后仍是可证的，从此那些无神派会中不再有他们的脚迹。神因他的怜悯和大能，用福音把他们从其中救出来了。——倪柝声《造就故事（卷二）》［译］
【与慕勒一点钟的谈话】查理马逊牧师，曾于慕勒晚年的时候，往见慕勒与他作一点钟的谈话，蒙他的训益不浅，遂述他们谈话经过去（以下是查理牧师自述）。
一年夏天我去见慕勒。遂到毕力士都山上，慕勒所盖的孤儿院。院的建筑，极为宏伟可观，建筑费可达六十余万元（美金）。孤儿二千余人。院屋共五座。第三座即慕勒的住屋。我遂到他的门前，摇门铃。不久一孤儿出，问我来意，就领我到谈话室里。那时慕勒已经九十一岁了。我一见慕勒就生起恭敬的心，正如利未记第十九章卅二节所说：『在白发人面前，你要站起来，也要尊敬老人。』
慕勒看见我，就和我握手，表示欢迎。我们对于神所尊重的仆人，每却见他的面，但是见他的面，还不如和接触，一瞻他的丰采，彼此神投意通那样好。我和慕勒那回的见面谈话，真是有这样的光景。他开诚教训我、勉励我，并与我祷告，把他所得的恩典分给我。那样的谈话，真令我不能忘却。
在那一点钟中，我就知道慕勒所得属灵能力的秘诀。他说：『神是何等诚实的，他未尝忘记了他一切的应许。他没有一次亏负我。七十年来，关于此处工作的需用，他都完完全全的供给了。收养的孤儿，至今已达九千五百多人。他们未曾饿过一次。并且他们所吃的，都非下等的饭菜。有时我们一文俱无，似乎不能过日，但到我们急需之时，天父的供给就到了。
神加我力量，使我单单的倚靠他。我靠祈祷所得的款，至今共有一千四万镑。每年我们费用，至少五万镑，均由祈祷而来，未尝向人提捐。神自己能感动他儿女的心，使他们帮助我们。当我们祈祷的时候，神就作工，神真是可靠的，感谢赞美他。』
我就问说：『慕勒，我曾读过你的历史，觉得你之信心，常经许多试炼。现在还是那样么？』他说：『是的。而且我的难处。现在比从前还多。除了我们经济的困难，还有许多的难题，就如聘请合用的工人，帮助我们的工夫，安排合宜的地方，安顿续来的孤儿等等。因孤独陆续而来，有一次多至数百人。我们的经济，并非常常充足。我们的难处，当不难见到。
但是我们当困难的时候，总是专心祷告，信靠我们的主。前一礼拜我们的款将竭，我就请我同工的朋友，恳切祷告。过不多时，就有人送一百镑来，不久又接到二百镑，后又接到一千五百镑。我们的主，真是可靠的，因他说：「我总不离开你，也不丢弃你。」（来十三：5.）
我们可以大胆仰望他，为我们成就大事。他的能力，是无可限量的。愿一切的赞美归于他荣耀的名。他为我们成就了大事，我们要赞美他。他为我们成就了小事，我们也要赞美他。主给我一万二千镑，我赞美他。主给我六个便士，我也赞美他。』
我又问说：『慕勒，你曾储下款项来么？』他就答说：『这是太愚拙的法子。若我储下未项来，当我缺乏的时候，我怎能求告主呢？主将对我说：「慕勒，你把你所储蓄的拿出来。」我从来没有作储蓄的意思。我们的款乃储蓄在天上。永生的神，是我们的一切。我信他能给我二十个便士，我也信他能给我数千镑。我们信靠他，总不至于徒然「投靠他的人有福了。」（诗卅四：8.）』
我又问说：『由此看来，慕勒所有的款，都是用在主的工作上，未尝留下为自己的用处么？』慕勒一闻此言，就轻轻的把他的外衣解松，方方正正的坐着，面貌上呈出一种安静默想的样子。两个眼睛，直视我的面上。那时他那样尊重可敬的面貌，和那明亮不昏的眼睛。直感动了我的心。不止读了一篇美好的讲道稿。
不久，他就慢慢的，由他身上取出一个钱包来，交在我的手里，说：『凡我所有的，都在这里。就是一文钱，我也不敢留为自己的用处。无论何时，我接来一项的款，我就献给神。有一次，我接到一千镑，我也不以为自己的。此款乃属于我所事奉的神的。我不敢为自己留下什么，恐怕羞辱了满有恩慈并为万有所属的主。』我就把那钱包还他，他就告诉我，钱包中所存的钱若干。
慕勒虽然年纪高了，仍然热心为主作工。他说他传道所经过的地方，有四十国。旅行中一切的需用，都是由主供给。来听道的男女，多从各国而来，每次千余。他的题目，多注重简明福音的要道；并勉励信徒全心信靠真活的神。传道之前，他就迫切祈祷，求主赐他信息。有时他到了讲台上，主的信息才到。有时他费了一礼拜的工夫，等候主的面前，要得他的信息。
我又问说：『慕勒，由此看来，你每天跪着祷告的时候多么？』他答说：『我每天总要用些时候，跪着祷告。但我无时不在祷告的灵里。或走路、或躺下、或起来，我都是祷告。主常常听我的祈祷。我的祷告，蒙了允准，不晓得有几千万次。每遇一事，既确实知道了主的旨意如何，就恳切祈求，直到这事成就。从没有祈祷了许久，又停止了的。』他说到这里，他的声音甚为雄壮，面上显出喜乐。
慕勒又说：『多少的灵魂，因我的祷告蒙了拯救。在天上我能遇着千万。祷告的秘诀，就是不要灰心，总要常常祈求，直到蒙主应许。我曾天天为我朋友的两个儿子祈祷，至今已五十二年，他们还未得救。但我信他们将来必得救。我靠着神永更改的应许，我的祷告必成就，现时神的儿女，最大的错处，就是不能忍耐着一直的祈求。
我们的主，真是仁慈满有恩典的。他虽然住在天上，也肯与我们卑微的人交通。我不过是一个污秽可怜的罪人，不配蒙主的恩典，但他听我的祷告，不下几万次。他赏赐给我的，真是过于我所想所求的。主且用我作他的器皿，引导人走真理的路。我不洁的嘴，也曾传述主荣耀的福音，使更多人蒙了救恩。』
我又问说：『慕勒初办孤儿院的时候，曾想到此院有如今日这样的发达否？』慕勒遂略略为我述孤儿院的缘起。并说：『我只信神是与我同在的，他必引导他的子民，走从来所未走的路程。神的同在，是我的倚靠。我惟专心仰望他。我自己不过一失丧的罪人，我所配有的，就是地狱。惟主恩浩大，拯救了我。我得救以后，虽然我的旧生命还在，但我已脱离了罪的生活。恨恶罪恶，和喜爱圣洁的心，均天天在我里面增长。』
我又问说：『慕勒事奉多年，曾遇及使疲倦灰心的事否？』他说：『我曾遇及许多这样的事。但我信靠神我的心安息在他的应许中。他所说：「疲乏的他赐能力，软弱的他加力量」（赛四十：29.）的话真是可信的。在六十二年前，我在一处讲道。自觉讲的不好，不能造就人。惟数年后，我闻有十九人因那次所讲的蒙了恩典。』
我又说：『慕勒，我也多次灰心，今惟望主施恩，赐我力量。慕勒有何劝勉就望赐教。』慕勒说：『亲爱的兄弟，主必用你、祝福你，只要你仍旧向前。第一要专心倚靠他。凡事倚靠他的将你自己和你的工作交托在他的手里。你若有何新的作为，就要问此事合于主旨否？是否为荣耀主名而作？若不是为主的荣耀，于你就无益处，你就不可作。若你确实知道，是为主的荣耀，你就可以奉主的名进行，求主成就一切，不可中途灰心，总要多多祈祷。你的心不可注重罪孽，主必不听你。若主的恩典，迟延未到，只要再祈祷。并要托赖主耶稣的功劳。这样，你的工作，和你的祷告，方能蒙神悦纳。』
我听了所言，默然受感，泪夺眶而出。慕勒遂往别的房中，取了一他自己的见证来，书面写了我的名字，要以送我。他去的时候，我就有机会细看他房中的陈设。所有对象均平常适用的物，与慕勒的见证相称。因慕勒常言，凡神的儿女，不可在外观上过于注意。
我们的主，是温柔谦卑的。他在世的时候，连靠头的所在也没有。我们作他的门徒，那可奢华虚费呢？在他书桌上，放一本的圣经。经中字大无串珠，我想这圣经就是他日夜所默想的。他真是神所兴起的人，使世人知道属灵的事并非迁阔。并使人知道，倚靠神有何等的福气。
我与慕勒谈了共一小时。他经历世途九十一年，乃属灵争战中得胜的人。在神前有能力的人，如摩西与神说话与朋友说话一样。所以我在这一点钟里，好似升到天堂了。临别我们跪下祈祷，他的祈祷，十分简单。他说：『愿主更多的祝福在你面前的仆人，也求主引导他，他能将今日所谈论的写出，靠主耶稣的功劳，阿们。』——倪柝声《造就故事（卷二）》［译］
【抗议派称谓的由来】罗马城遭劫之后，教皇被关牢里。这时德国皇帝当心改教派的势力天天高涨，非加抑制不可。于是他于一五二八年六月二十九日在巴兰塞罗拿（Parcelona）和教皇订一和约，从此不再彼此争执，箭头一同指向改教派。嗣后皇帝写了一封信给选帝候约翰，恐吓他，不让他站在路德一边。教皇也利用他的爪牙，到处设计扑灭改教派。
一次，选帝候约翰和墨兰顿同赴会议，开会之时，皇帝宣布取消一五二六年斯帕尔会议通过的议案。这个意味改教派将要受到攻击逼迫。会毕两人回去，乃集了几十位同人，讨论怎样护卫纯正福音的传扬，决定置一切患难于不顾，背着主的十架，奋勇往前，因为知道将来天上的赏赐是大的。
墨兰顿想出一个方法，就是写一抗议书给皇帝的兄弟佛尔丁南（Ferdinand），他是开会时，皇帝的代表，属罗马教派。他写这封抗议书乃是为着能叫佛尔丁南对于改教有个相当的了解。因着这封抗议书，后来更正教的人就被称为「抗议派」（protestants）。这封抗议书写的日期是一五二九年四月十九日，墨兰顿差派一个人亲递这封信给佛尔丁南。他一看信封，就还给递信人，说：「我不管。」递信的人再三请求，他才收下，随手把信往桌一摆，就打发递信人回去了。
及至下次再行开会，大家对于抗议书的内容一点也不知道，只是谈论一些别的事情。墨兰顿看出抗议书没有得到注意，心中充满了悲感，就说：「现在我们所能作的，只是呼求神的儿子了。」他就是带着这样的心情，会毕离开会场回威腾堡去。
抗议书起稿之时，路德因为当时未在斯帕尔，而未参与。事后他读了，也以为不会有甚么力量。这封抗议书把基督徒划分成为「天主教」和「更正教」（希腊教虽未参与改教，也未承认教皇，仍被看为天主教）。路德始终不赞成倚靠势力来维持真道的彰明。「……万军之耶和华说，不是倚靠势力，不是倚靠才能，乃是倚靠我的灵方能成事」（亚四：6）。「他不争竞，不喧嚷；街上也没有人听见他的声音，……等他施行公理，叫公理得胜；外邦人都要仰望他的名」（太十二：19∼21）。——林元度《造就故事真理与灵命》
【耶稣会】当改教风起云涌之际，罗马公教本身也开始警觉，自知如不自我改革，便无法收拾人心。教皇于是召开宗教会议，实行自身改革，除彻底清除各种腐化现象之外，更加强教士的训练，企图重振其威望。
在此自身改革期间，西班牙罗耀拉（Ignatius de Loyola）组织耶稣会，参加的人多半是敦品好学之士，后成天主教的中流砥柱。他们除在欧洲与学传教之外，更远涉重洋，在欧洲以外获得许多信徒。因此直到现在天主教的信徒最多，势力也最大。
耶稣会的设立，一面是为着本身的改革，推广传教事业，一面也是为着逼迫，除灭更正教徒。耶稣会主领异教徒裁判所。他们所认为的异端，就是异于教皇所思所言的教义。——林元度《造就故事真理与灵命》
【约翰卡尔文（John Calvin 一五○九∼一五六四）】他在改教史上是仅次于路德的杰出人物。他是一个豪富的法国人。自幼聪颖好学，在巴黎接着上了两家著名大学，学业大告成功。一五三三年，他接受了更正教的教训，因作改教宣传，于一五三四年被政府逐出法国。以后二、三年他游历各处。在施塔斯堡时，他著作「基督教原理」。该书为改教中的杰作。在一六三○年以前，曾用九国语言，再版七十余次，可知其影响力之大。他以后出版的「日内瓦基督徒要学」，也有同样的影响力。
一五三六年他去日内瓦，在那里开办学院，讲解更正教教义，福音真理，吸引各地学者，纷纷地来求教。这些受过他教导的人，也就把福音真理带到各地去了。卡尔文这一派的工作区除瑞士外，还有荷兰和苏格兰；此外英、法也有不少的人相信。苏格兰的长老会，和英国的清教徒，都是属卡尔文这一派。
卡尔文被称为「基督教中最大的神学家」。无神派巨头任南（Renan）称他为「当时代一个最基督化的人物」。他的神学讲论对改教极有帮助。
卡尔文除任日内瓦首席牧师外，还兼任市长。他将市府加以改组，由市民选举代表组织市议会，一切政令均须先经市议会讨论同意，后方公布施行。欧洲工商界人士信仰卡尔文派的人较多，因此很多弗里敦市都由卡尔文派的商人所统治，仿照卡尔文统治日内瓦的办法，设立议会，办理市政。这样，无形中散播了民主思想的种子。——林元度《造就故事真理与灵命》
【约翰诺克斯（John Knox一五一五∼一五七二）】他本是苏格兰的一个神甫。约在一五四○年，他就开始以更正教的思想教人。一五四七年被法国军队解往法国，在彼充当划船囚奴约十九个月。后藉英国政府援助，重获自由。一五四九年回到英国继续讲道。一五五三年他去日内瓦，接受卡尔文的教训。
一五五九年，苏格兰上议院请他回苏格兰，带领改教工作。另一面那时苏格兰的政治也需要争取独立。苏格兰女皇玛利亚曾与法王佛兰西斯（Francis）二世联婚（佛氏乃卡塞林底麦地西——Catherine de Medici—的儿子。卡塞林底麦地西是一热诚罗马教徒，也是教皇的一个称心工具，她曾下令于一五七二年八月二十四日夜，圣巴多罗买夜大屠杀更正教徒——休该诺Hugenots—被屠杀者达七万之多。她是三位法王的母亲，佛氏是其一位，在位一五五九至一五六○；查理九世，在位一五六○至一五七四；亨利三世，在位一五七四至一五八九。）因着联婚。法王的权势也就联到了苏格兰。政治受了法王的管辖，更正教就难以在苏格兰立足。幸经诺克斯的工作，一五六○年更正教会在苏格兰创立了。一五六七年法王势力也被逐出苏格兰。——林元度《造就故事真理与灵命》
【“义人必因信得生”（哈2：4）】路德马丁时代，教会因神学观念上的偏差，造成了许多弊端。路德在少年时代，一听见“耶稣”二字，便会全身发抖。这位耶稣不是慈祥的救主，乃是严厉的审判官。为这原因，路德天天心中恐慌，不平安，自知是罪人，无法得拯救，但又没有能力救自己。
1505年，他听见一个朋友突然死了，这消息使路德极其悲观，不禁自问：“我若这时死了，将会如何呢？”一天他在路上行走，忽然雷电交加，震耳欲聋，路德惊恐地跪在路上大声哀求：“上帝啊！这次我若不死，完全奉献给你。同年8月17日，他不顾父亲和同学的反对，进入奥克斯丁修道院。
院中的僧侣以苦工来折磨他，扫地、抹桌、看门、打钟等都由他作。一有空，拿一只空袋叫他去讨面包，路德凡事顺服，很想望自己能多用一些苦工使罪担减轻一些，但当他翻开圣经时，看见神的圣洁，便觉得自己罪恶重重，心中越发不平安。他想是否自己苦工还作不够，于是仿效中古时代的僧侣，用鞭将自己打得皮破血流，几天禁食，妄图赎自己的罪愆。但也丝毫无济于事，他常在作礼拜时大声喊叫：“你们得救了，我没有份。”这样，日复一日，路德忧愁患病，卧床不起。
恰在这时，来了一位约翰·施道比次，他明白福音，有重生经验。他教导路德看基督的伤痕，和伟大的爱，神早已爱我们了，只要信他，罪都得赦免。此时，路德心中出现了一个新世界。
1511年，路德奉派去罗马，他对罗马一直抱着许多幻想，这次他有机会去瞻仰这伟大的城，心中无限快乐。当他看见这座落在七座山头的罗马城时，不禁俯伏于地，以口吻土：“神圣的罗马，我问你安！” 可是路德到了这里，见教会中的人，修道士们，奢侈宴乐，作威作福。路德规劝他们，谁知不但不听，反而恼羞成怒，将他赶了出去。一天，路德进罗马城宏大的教堂，其中有一架楼梯，据说是主耶稣被彼拉多审问时走过的梯子，据说谁用膝盖跪着爬上梯子的都可赎罪，路德也跟着别人跪着向上爬。到了中途，突然一个声音如雷击中了路德马丁：“义人必因信得生。”路德不禁满脸羞愧，自从这次以后，他立下了改革教会的决心。对罗马的腐败，虚伪有了清楚的认识，对救恩之道更加明白了。 ── 佚名《喻道小品》
【圣法兰西的故事 】“爱是不加害于人的，所以爱就完全了律法”（罗13：10）
孟特开遂修道院，座落于群山深处，弗朗西斯就是这个修道院的院长。
一天，他与其他修道士们都出去了，最后只留下一个小孩安该娄。
“安该娄，留下你一个人不害怕遇见强盗吗？”一位修道士问。
“不怕，一点也不怕。”安该娄心中虽有几分胆怯，但仍紧紧裤带表示勇敢。“弗朗西斯也把我当一个大人呢！”他觉得弗朗西斯的信任就是他的力量，修道士们唱着诗歌出去了。
事情来得突然，急促的敲门声，粗暴的喊叫声不禁使安该娄吓了一跳。但弗朗西斯的信任使他大胆地去开门。那三个人不是别人，正是强盗。“快给我们吃的和喝的东西！”强盗瞪着眼咆哮着，安该娄挺起胸，装作大人的样子，努力保持自己的声音不颤抖：“你们这些强盗，这些残忍的凶手，不去作正经事业，还不觉羞愧，去吧！再不要到这里来。”他顺手将门嘭的一声关上了。
强盗们咕噜了几句，他们本可破门而入，但又何必与这小孩子找麻烦呢？于是顺着小路往别处去了。
几分钟后，悠扬的诗歌声由远而近传来了。听，这是弗朗西斯的声音。安该娄高兴得不得了，赶忙开门迎接这位瘦黑而和善的院长，弗朗西斯放下背袋，里面装着牛奶和面包。安该娄怎么能忘记今天这么重大的胜利呢？他迫不及待地将今天一切的经过一五一十地告诉弗朗西斯。讲完以后，安该娄等待着对方的称赞。可是出于意料之外，弗朗西斯的脸变得越来越愁苦，深深地叹了一口气：“唉！我的孩子，你今天作了一件大错事。”
“啊!错事!我今天这件事什么地方错了呢？”
“你想以恨来胜恨，其实只有爱能胜恨。”
“那我该怎么办呢？”安该娄有些慌乱了。
“你还有一个机会，对那些不知道仁慈的人，表示你——基督的仁慈和和善。你今天所给他的是他们已经到处经受的怕和恨。”
“那我下次要好好留心。”
“不能再等下次，小孩子，要追回机会。”弗朗西斯将那个盛牛奶和面包的袋交给安该娄，“追上他们，给他们吃喝，叫他们回到孟特开遂，革面洗心。不再作恶事，作我们的朋友，愿神与你同在。”
安该娄顺着小路，穿越崎岖的山径，好不容易来到一个大石穴中，见那三个强盗正在这里休息。“先生们，我给你们送来吃和喝的。”他鼓起勇气。
三个满是胡须的面孔上现出了十分惊奇的神色，三张嘴张得合不拢来。安该娄把面包和牛奶一一分给他们。“我很对不起你们，因我说了那些使你们伤心的话。和善的圣弗朗西斯请你们到孟特开遂的弟兄家中去。那里可供给你们的吃喝，圣弗朗西斯愿与你们作朋友。”
在跟从弗朗西斯的人中，以后再没有比这三位更忠心，更坚定了。他们永远不忘记孟特开遂的经历——以爱胜恨。 ── 佚名《喻道小品》
【利文斯敦 】“你们要去，使万民作我的门徒。”（太28：19）
大卫·利文斯敦1813年3月19日生于苏格兰、布兰太尔一户贫苦人家，他有笃信虔诚的父母的教导，从小养成坚强、耐心的品格。他长大后，树立了为基督献身的强烈信念。他写道：“基督教激起我满腔的热爱，我决心要献出我的一生，以解救人类的痛苦。”1840年12月，利文斯敦便搭船前往非洲，把自己的一生贡献服务于当时最黑暗的大陆。当船到开普敦，他乘独木舟上岸时，身边只带着一个药箱，土人们一齐来准备杀死他。利文斯敦闭目祷告，准备受戳。谁知那平安的仪态感动了土人，竟从死里逃生，利文斯敦进入内陆，在马博察设立了传教站，将自己的工资节约下来购买昂贵的药物，为当地土人服务。经过艰辛的努力，许多非洲人相信了真道，赛切勒酋长也进了教，利文斯敦有广大的爱，他从来没有对黑人歧视。他说：“跟他们相处久了，谁都会忘记他们是黑人，只记得他们是人类的同胞。”当利文斯敦一次患病需回国时，五百位黑人身穿白衣流泪为他送行，叮嘱他千万要再回非洲。这些昔日吃人肉的人今日在热切地为利文斯敦祈祷。
利文斯敦一边传道，一边为今后的传道队伍寻找交通的要道，他进行艰难的探险，许多传教团因利文斯敦献身精神的感召陆续来非洲传道。
1873年5月1日清晨，为他护理的人站在门外，见利文斯敦跪着祷告，他们静侯很久，但不见他起来。进去一看，见他跪着死了。死的地点在非洲内陆的班韦岛卢湖南边的契坦博村。
利文斯敦的随从把他的心脏埋在契坦博村的一棵树下，表明他的整个心血都献给非洲，也表明他死后心仍与非洲相连。将他消瘦的身体抹了一层香油，用布包裹起来，扎成一包货物的样子，以此来通过敌对部落的地区。他们冒着生命危险，走了1500里路，花了九个月时间，于1874年2月送到沿海的巴加莫约。利文斯敦的遗体由英国领事馆运送回国。1874年4月18日，在威斯敏特为他举行葬礼。送葬的人，人山人海，这三位冒险运送遗体的非洲人也参加送葬的行列。
利文斯敦的死，对于教会的工作又是一种激励，许许多多的传教团跟随着他的脚迹将真理传进非洲大陆。 ── 佚名《喻道小品》
【司布真的蒙恩经历 】“地极的人，都当仰望我”（赛45：22）
司布真从小就知道上帝能洞察人的内心，是公义圣洁，恨恶罪恶的神。他尽量使自己里面、外面都能合主的诫命，整理自己的行为，谁知用律法的镜子一照，仍然有罪。他虽然受过洗，也作礼拜，会祷告，能读经，但却无法使心中的罪担脱去。16岁那年，他决意走遍各会堂，听每个牧师讲论真理，寻求心中的安息。一次，一个牧师讲了一篇“上帝随着自己的意思救人”的道。司布真听了，摸不着上帝如何救我的路。还有一次，一个牧师讲到，“上帝必定多多赐福给他的百姓。”但司布真觉得自己还不是上帝的百姓。这福气与他无关，心中更加难过。
有一个礼拜天，司布真准备到一个大会堂去听道，中途忽然厚云密布，大雪纷飞。他只得到附近的一个小会堂去听道。谁知里面只有十几个人，讲台上站着一个小个子，瘦面脸的乡下人。这人讲的道如箭射中了司布真的心。他读《以赛亚书》45章22节说：“地极的人，都当仰望我，就必得救。”他讲解这个“望”字说：“这个望字很容易懂，小孩能望，不识字的人能望，没有钱的人也能望，愚笨的人也能望。望什么呢？不是望东，不是望西，只是说仰望我。这个我，就是基督，仰望他就必可得救。我替你在客西马尼流汗如血，你竟不望我么？我替你挂在十字架上，我为你埋在坟墓中，又复活，又升天，在父右边，作中保，劳苦的罪人啊！你务必仰望我，就必得救。”他说完这段话，便对司布真说：“少年人啊！我看你脸上的愁容，你心中必定不安，你若不望耶稣，永远没有平安。”随后他举起双手，大声说：“仰望，仰望，仰望，只要仰望就能得到救恩和永远的生命。”
这个“望”字解决了司布真一切疑难和黑暗，那被火蛇所中的毒，顿时消退了，那比金刚石更硬的心顿时软化了，从这时开始他蒙恩了。
司布真死后，他的棺材上放着一本展开的圣经，展开的那一章就是《以赛亚书》45章22节，以纪念他42年前听了这节使他蒙恩得救的圣经。── 佚名《喻道小品》
【救助犹太人】在第二次世界大战期间，信仰天主教的德籍夫妇奥斯卡辛德勒（Oscar Schindler）及其妻埃米莉说服并用金钱向德国纳粹占领军，从波兰的奥斯威兹（Auschwitz）集中营里抽调了近千名犹太俘虏到他们在波兰克拉科经营的工厂中工作，使得这些犹太人逃过死劫。
1945年1月27日是奥斯威兹集中营获救的日子，被救的犹太人们收集了所有人身上的金子，打造了一个戒指赠送给赎救他们的辛德勒。但辛德勒却心地说：他恨不得有再多一点的赎金，那就可以再多救一个人了。那些犹太人们对辛德勒甚为感激，他们在戒指环上刻了一句希伯来经文：「拯救一个人的性命，就是拯救了整个世界。」
1995年1月27日是这些犹太人获救五十周年的纪念日，而这段事迹不久前才刚被犹裔美籍导演史蒂芬史匹柏拍成电影《辛德勒的名单》。在这一个纪念日上，有许多犹太人来到奥斯威兹集中营悼念。据闻辛德勒死后葬在耶路撒冷，希伯来大学之纪念馆内放着一本书和一份名单，就是当时辛德勒所赎救的犹太人名单。
In 1722 Count Nicholaus von Zinzendorf
of Saxony founded a colony of pietist believers called "hernhut
"
later known as Moravians. He also traveled to America and set up communities
that began to send out missionaries
first to Greenland
then to the West
Indies
then beyond. By the time Zinzendorf died in 1760 some 300 missionaries
all laypersons
had gone out from the various colonies. in 1738 when some of
the challenges of missionary life had become clear
Zinzendorf wrote his famous
instructions
many of which sound strangely modern
despite their 18th century
language. It is better to send people into the wide world than to send no one.
But you should be warned about the following temptations:
1. To have even the slightest dealings
with clergymen.
2. To think about your purpose
in the land only when you get there.
3. To test your vocation on the
heathen once you are among them.
4. To give up because something doesn't work immediately.
5. To begin to make your home
too comfortable
forgetting that you are really a traveler
a pilgrim among the
nations.
6. To be prejudiced against the
heathen because they are neither efficient nor pious
and to be irritated by
how badly they run things.
7. To seek even the slightest
advantage at the expense of your brothers.
8. To fill up whole diaries with
descriptions of difficulties but write little or nothing about the ways in
which our Savior has helped you.
9. To forget that one can do far
more with a believing heart than with many words.
10. To judge your colleagues and
particularly your superiors according to their personalities and then allow
your relationship to be influenced by whether or not you approve of them.
11. To make a general rule of
the experience you and two or three others have had.
12. To make so many plans that
in the end you can't carry out any of them
but throw up the whole task.
13. Out of boredom to make up
new articles of faith.
14. Vindictiveness
15. To lose sight of the Savior.
16. Letting a quarrel last
longer than a day.
17. To reflect and think that if
you were somewhere else you would not have to die
or that things would be different
for you; to think that the present lot which God has given to you can be
avoided.
18. For any pretext or whatever
reason to give the devil an opportunity to outwit us
to cast us down or to rob
us of our peace.
19. It is not always a bad sign
to be troubled by something.
20. To embellish the heathen
with names of people
not even those of Luther
Herrnhut
or Zinzendorf.
Source Unknown.
The Order of the Mustard Seed founded
by Count Zinzendorf had three guiding principles
namely:
1. Be kind to all people.
2. Seek their welfare.
3. Win them to Christ.
Source Unknown.
I was weeping in the most bitter
contrition of my heart
when I heard the voice of children from a neighboring
house chanting
"take up and read; take up and read." I could not
remember ever having heard the like
so checking the torrent of my tears
I
arose
interpreting it to be no other than a command from God to open the book
and read the first chapter I should find. Eagerly then I returned to the place
where I had laid the volume of the apostle. I seized
opened
and in silence
read that section on which my eyes first fell: "Not in revelry and
drunkenness
not in licentiousness and lewdness
not is strife and envy; but
put on the Lord Jesus Christ
and make no provision for the flesh
to fulfill
its lusts." No further would I read
nor did I need to. For instantly at
the end of this sentence
it seemed as if a light of serenity infused into my
heart and all the darkness of doubt vanished away.
Augustine.
The following biographical/devotional
is taken from Prodigals and Those Who Love Them
Ruth Bell Graham
1991
Focus on the Family Publishing
Page 3-11:
Few men are so great that the main
course of history is different just because they lived
thought and spoke.
Saint Augustine is one of those few. He is a great "bridge
personality" of history. Christopher Dawson has written of him
in St.
Augustine and His Age
"He was to a far greater degree than any emperor or
barbarian warlord
a maker of history and a builder of the bridge which was to
lead from the old world to the new." In a little room off the King's
Library in the British Museum a small exhibit is devoted to Augustine
who
lived from A.D. 354 to 430. The exhibit consists chiefly of specimens of his
writings
with copies of works that range from the Dark Ages to the first
scholarly edition in the seventeenth century. The display gives some indication
of his extraordinary popularity throughout the age of faith.
Augustine's works were more widely read
than any other author's from the eighth through the twelfth centuries
and even
during the late Middle Ages he was constantly being rediscovered by clever men.
He speaks to this present age as
mightily and sweetly as he spoke to the age of dying Roman Imperialism because
"hearts speak to hearts
" and if ever there was a great heart to
speak
it was his
and if ever there were small and frightened hearts who need his
words
they are ours. But Augustine's early life gave no indication he was to
become such a strong voice of faith. He was born in Tagaste
a small town in
what is known today as Algeria
but during his teenage years his family moved
to Carthage in the part of North Africa that belonged to Rome.
His devout mother
Monica
taught her
young son carefully and prayerfully. His brilliance concerned her deeply
especially when
as a young man
he cast off his simple faith in Christ for
current heresies and a life given over to immorality.
Later
Augustine wrote:
I could not distinguish between the
clear shining of affection and the darkness of lust. . .I could not keep within
the kingdom of light
where friendship binds soul to soul .. .And so I polluted
the brook of friendship with the sewage of lust. The details of his sin may
differ from ours. (He had a mistress for many years and an illegitimate son.)
But Augustine's story is still the story of many of us: The loss of faith
always occurs when the senses first awaken. At this critical moment
when
nature claims us for her service
the consciousness of spiritual things is
in
most cases
either eclipsed or totally destroyed. It is not reason which turns
the young man from God; it is the flesh. Skepticism but provides him with the
excuses for the new life he is leading. This started
Augustine was not able to
pull up halfway on the road of pleasure; he never did anything by halves. In
the vulgar revels of a wild youth
he wanted again to be best
to be first
just as he was at school. He stirred up his companions and drew them after him.
They in their turn drew him. Still his mother prayed
though
as Augustine
recalls
it showed no result.
I will now call to mind my past
foulness
and the carnal corruptions of my soul; not because I love them
but
that I may love You
O my God. For the love of Your love I do it; reviewing my
most wicked ways in the very bitterness of my remembrance
that You may grow
sweet unto me (Your sweetness never failing
Your blissful and assured
sweetness); and gathering me again out of my excess
wherein I was torn piecemeal
while turned from You
the One Good
I lost myself among a multiplicity of
things...I was grown deaf by the clanking of the chain of my morality
the
punishment of the pride of my soul
and I strayed further from You
and You
left me alone
and I was tossed about
and wasted and dissipated
and I boiled
over in my fornications
and You held Your peace
O Thou my tardy joy!...I went
to Carthage
where shameful loves bubbled around me like a boiling oil.
Carthage made a strong impression on
Augustine. For a young man to go from little Tagaste to Carthage was about the
same as one of our youths going from the small community of Montreat
North
Carolina
to Los Angeles. In fact
Carthage was one of the five great capitals
of the Roman Empire. A seaport capital of the whole western Mediterranean
Carthage consisted of large new streets
villa
temples
palaces
docks and a
variously dressed cosmopolitan population. It astonished and delighted the
schoolboy from Tagaste. Whatever local marks were left about him
or signs of
the rube
they were brushed off in Carthage.
Here Augustine remained from his
seventeenth to his twenty-eighth year. He absorbed all Carthage had to offer
including the teachings of the Manichaeans (a religious sect from Persia).
Augustine recalled those dark days and
his mother's continued intercession on his behalf: Almost nine years passed
in
which I wallowed in the mire of that deep pit
and the darkness of falsehood
(Manichaeism)...All which time that chaste
godly and sober widow...ceased not
at all hours of her devotions to bewail my case unto You. And her prayers
entered into Your presence; and yet You suffered (allowed) me to be yet
involved and re-involved in that darkness. He also recalled how God comforted
his mother during that time
showing her that all things would eventually work
together for good. First He gave her a vision: She saw herself standing on a
certain wooden rule
and a shining youth coming towards her
cheerful and
smiling upon her...He having...enquired of her the causes of her grief and
daily tears
and she answering that she was bewailing my perdition
he bade her
rest contented
and told her to look and observe
"That where she was
there was I also." And when she looked
she saw me standing by her in the
same rule.
Desperate over his Manichaean heresy
Monica begged a bishop
a man deeply read in the Scriptures
to speak with her
son and refute his errors. But Augustine's reputation as an orator and
dialectician was so great that the holy man dared not try to compete with such
a vigorous jouster. He answered the mother wisely that a mind so subtle and
acute could not long continue in such adroit but deceptive reasoning. And he
offered his own example
for he
too
had been a Manichaean.
But Monica pressed him with entreaties
and tears. At last the bishop
annoyed by her persistence and moved by her
tears
answered with a roughness mingled with kindness and compassion
"Go
go! Leave me alone. Live on as you are living. It is not possible
that the son of such tears should be lost."
In his twenty-ninth year
Augustine longed
to go to Rome
the most magnificent city in the world
the seat of learning
and
to many
the center of the universe. Fearing for the spiritual and moral
well-being of her son
Monica pled unceasingly with him not to go. But the day
came that she watched with apprehension the tall masts of the ship in the
harbor
as they swayed gently above the rooftops. She had waited all day with
Augustine in the debilitating heat for the right tide and wind for him to sail
to Rome. Augustine persuaded his mother to seek a little rest in the coolness
of a nearby chapel. Exhausted
she promptly fell asleep. At dawn she awoke and
searched the rooftops for the masts of the ship. It was gone.
But Augustine's heart was heavy
heavier than the air weighted by the heat and sea-damp -- heavy from the lie
and the cruelty he had just committed. He envisioned his mother awakening and
her sorrow. His conscience was troubled
overcome by remorse and forebodings.
He later wrote: I lied to my mother
and such a mother
and escaped...That
night I privily departed
but she was not behind in weeping and prayer. And
what
O Lord
was she with so many tears asking of You
but that You would not
permit me to sail? But You
in the depth of Your counsels and hearing the main
point of her desire
(regarded) not what she then asked
that You (might) make
me what she ever asked.
Augustine was guided to Rome and then
farther north where
after listening to Saint Ambrose
bishop of Milan and the
most eminent churchman of the day
he left the Manichaeans forever and began
again to study the Christian faith. One day
under deep conviction: I cast
myself down I know not how
under a certain fig-tree
giving full vent to my
tears; and the floods of mine eyes gushed out an "acceptable sacrifice to
You." And
not indeed in these words
yet to this purpose
spake I much
unto You: "and You
O Lord
how Long? How long
Lord
(will) You be angry
for ever? Remember not our former iniquities
" for I felt that I was held
by them. I sent up these sorrowful words: How long
how long
"to-morrow
and to-morrow?" Why not now? why not is there this hour and end to my
uncleanness? So was I speaking and weeping in the most bitter contrition of my
heart
when
lo! I heard from a neighboring house a voice
as of boy or girl
I
know not
chanting and oft repeating
"Take up and read; Take up and read."
Instantly
my countenance altered
I began to think most intently whether
children were wont in any kind of play to sing such words; nor could I remember
ever to have heard the like.
So checking the torrent of my tears
I
arose; interpreting it to be no other than a command from God to open the book
and read the first chapter I should find... Eagerly then I returned to the
place where Alypius (his friend) was sitting; for there had I laid the volume
of the Apostle when I arose thence. I seized
opened
and in silence read that
section on which my eyes first fell: "Not in rioting and drunkenness
not
in chambering and wantonness
not in strife and envying; but put ye on the Lord
Jesus Christ
and make no provision for the flesh..." No further would I
read; nor needed I for instantly at the end of this sentence
by a light as it
were of serenity infused into my heart
all the darkness of doubt vanished
away.
Then putting my finger between
or some
other mark
I shut the volume
and with a calmed countenance made it known to
Alypius. And what was wrought in him
which I knew not
he thus showed me. He
asked to see what I had read: I showed him; and he looked even further than I
had read
and I knew not what followed. This followed
"Him that is weak
in the faith
receive;" which he applied to himself
and disclosed to me.
And by this admonition was he strengthened; and by a good resolution and
purpose
and most corresponding to his character
wherein he did always very
far differ from me
for the better
without any turbulent delay he joined me.
(Then) we go in to my mother
we tell
her; she (rejoices): we relate in order how it took place; she leaps for joy
and...blessed You
"Who (are) able to do (more than what) we ask or
think"; for she perceived that You (had) given her more for me
than she
was wont to beg by her pitiful and most sorrowful groanings.
As we know
Augustine would go on to
more than fulfill all his godly mother's hopes and prayers
becoming a bishop
and a defender of the truth. Having come home at last
this prodigal would help
build a house of faith that stands to this day. In the words of Malcolm
Muggeridge: "Thanks largely to Augustine
the light of the new Testament
did not go out with Rome's but remained amidst the debris of the fallen empire
to light the way to another civilization
Christendom."
As for Monica
her work on earth was
done. One day shortly after Augustine's conversion
she announced to him that
she had nothing left to live for
now that she had achieved her lifelong quest
of seeing him come to faith in Christ. Just nine days later
she died.
In the Bible we read of a prodigal
whose father kept a vigil for his return
seeing him when he was "yet a
great way off." We who are spiritual beneficiaries of Augustine can be
thankful that Monica was an equally loving but not so passive parent.
Whenever Augustine ran
she followed
him; whenever he came home
she challenged his rebellious ways. For Augustine
she surely embodied on earth what he and many other prodigals have learned
about our heavenly Father -- a truth best stated in this quotation from the
Confessions: "The only way a man can lose You is to leave You; and if he
leaves You
where does he go? He can run only from Your pleasure to Your
wrath."
J.S. Bach's first biographer
Forkel
tells that young Johann Sebastian discovered that his brother had in his music
cabinet a special book of compositions by some of the more established
composers of that day
such as Pachelbel
Froberger
Bohm
and Buxtehude. He
wanted to borrow the book
but for some reason his brother refused. Perhaps
brother Johann Christoph was reserving those pieces for his own study or
performances and didn't want the talented youngster in his home to perfect the
works first. Johann Sebastian clearly coveted his brother's book
however
and
in the middle of the night
when everyone else in the house was asleep
he
crept down to sneak the anthology from the cabinet. He took it to his room and
began to copy it by moonlight! It took him six months. Johann Christoph found
out about it...and promptly impounded the copied volume. Johann Sebastian did
not get the book back until his brother died almost a quarter-century later.