參．記號二５

信仰中的情感
第三部，記號二５（3.02.7）

24(3.02.7)

況且這種人的想法如何，他們所說的話也如何，因為心裡所充滿的，口裡就說出來。他們的情感既然激昂，他們就將眼目放在自身經驗的美妙，與他們成就的偉大上，所以他們滔滔不絕地談論自己的事。當真聖徒因心裡的豐富而身處極大的屬靈情感時，他們乃是極力述說　神的偉大、祂榮耀的完美與工作，基督的美麗與可親l，以及福音的榮耀；但當假冒為善者情感激昂時，他們談論他們發現d的過程，比他們所發現d的事物更多；他們滿口全是他們遇到的偉大奇事，他們得到的美妙開啟d，　神對他們的愛是如何確切，他們的處境是何等穩妥，與他們如何知道他們應該進入天國，等等。

And as the thoughts of this sort of persons are, so is their talk; for out of the abundance of their heart their mouth speaketh. As in their high affections they keep their eye upon the beauty of their experiences, and greatness of their attainments; so they are great talkers about themselves. The true saint, when under great spiritual affections, from the fulness of his heart, is ready to be speaking much of God and his glorious perfections and works, and of the beauty and amiableness of Christ, and the glorious things of the gospel: but hypocrites, in their high affections, talk more of the discovery than they do of the thing discovered; they are full of talk about the great things they have met with, the wonderful discoveries they have had, how sure they are of the love of God to them, how safe their condition is, and how they know they shall go to heaven, &c.

25

當真聖徒身處基督與　神的甜蜜榮耀，當他真正發現d並享受這甜蜜榮耀時，他的心m見識到自身以外的事物，這些事物使他如此傾心，以致他無法停下來看他自己與自己的屬靈成就。若要把他的眼目從他注視陶醉的目標移開，去審視他的經歷，並花時間自己想著「這是多高的成就，這是多好的故事啊，我現在一定要告訴別人」，這分心與損失是他無法承受的。他心m中當時的喜樂與甜蜜，主要也不是來自於想到他的景況穩妥，或任何與他自己的資格、條件、經歷，或處境有關的考慮；而是來自於他直接在他身外注視的對象所展現出的聖潔與至美，他好像在品嚐這聖潔與至美，深覺甘甜，他的心m也被它們牢牢抓住。

A true saint, when in the enjoyment of true discoveries of the sweet glory of God and Christ, has his mind too much captivated and engaged by what he views without himself, to stand at that time to view himself and his own attainments. It would be a diversion and loss which he could not bear, to take his eye off from the ravishing object of his contemplation, to survey his own experience, and to spend time in thinking with himself, what a high attainment this is, and what a good story I now have to tell others. Nor does the pleasure and sweetness of his mind at that time chiefly arise from the consideration of the safety of his state, or any thing he has in view of his own qualifications, experiences, or circumstances; but from the divine and supreme beauty of what is the object of his direct view, without himself; which sweetly entertains and strongly holds his mind.

26

正如假冒為善者的愛與喜樂全都是以愛自己s-l為源頭；照樣，假冒為善者其它的情感也是如此，例如他們因罪而悔恨，他們的謙卑與順服，他們對信仰的渴慕與火熱。194這一切都可說是　神因為十分看重他們，大大抬舉他們，充分滿足他們愛自己的心態s-l和他們的私慾，而讓他們有這些虛有其表、名實不符的行為，因為這些都只是出於他們的想像。人的天性n既已墮落到這地步，加上「他們已經是天國中最受寵愛的人，並且他們雖在罪中，　神仍保護並偏袒他們」的觀念，所以要他們去愛這樣一位想像中如此令他們滿意的　神，並去讚美祂、順服祂，對祂狂熱積極，是很容易的。許多人的激昂情感完全是建立在「他們自己是傑出的聖徒」這樣的假設上。若他們對於自己的看法被拿走，若他們以為自己是聖徒中較為低下的（但仍然應該相信自己是真聖徒），則他們的激昂情感將落至谷底。即使只讓他們在他們最好的服事與最好的情感當中，看到一點點自己內心的罪惡與卑劣、自己的扭曲，這就要成為他們情感上的當頭一擊；因為他們的情感是建造在自我之上，所以一旦認識了自己的本相，他們的情感就要被摧毀了。

As the love and joy of hypocrites are all from the source of self-love; so it is with their other affections, their sorrow for sin, their humiliation and submission, their religious desires and zeal: 194 every thing is, as it were, paid for tail for beforehand, in God’s highly gratifying their self-love and their lusts, by making so much of them, and exalting them so highly, as things are in their imagination. It is easy for nature, as corrupt as it is, under a notion of being already some of the highest favourites of heaven, and having a God who does so protect them and favour them in their sins, to love this imaginary God that suits them so well, and to extol him, and submit to him, and to be fierce and zealous for him. The high affections of many are all built on the supposition of their being eminent saints. If that opinion which they have of themselves were taken away, if they thought they were some of the lower form of saints (though they should yet suppose themselves to be real saints) their high affections would fall to the ground. If they only saw a little of the sinfulness and vileness of their own hearts, and their deformity in the midst of their best duties and their best affections, it would knock their affections on the head; because their affections are built upon self, therefore self-knowledge would destroy them.

26a

但是對真正出於恩典的情感來說，它乃是建基於其它地方：他們將情感的基礎放在自身之外，就是在　神與耶穌基督裡，因此他們發現自己的扭曲，他們經歷的平庸，雖會煉淨他們的情感，卻不會摧毀它們，反而會在某種程度上使它們甜蜜與升高。
But as to truly gracious affections, they are built elsewhere; they have their foundation out of self in God and Jesus Christ; and therefore a discovery of themselves, of their own deformity, and the meanness of their experiences, though it will purify their affections, yet it will not destroy them, but in some respects sweeten and heighten them.

參．記號二４

信仰中的情感
第三部，記號二４（3.02.6）

20(3.02.6.1)
以上所提關於聖徒的愛的種種，也適用於聖徒的喜樂、屬靈的喜悅與享受：它的首要f基礎並不是任何他們以為能從屬天之事d-t得到利益的念頭或想法，而是主要在於他們因觀看或省思那些屬天之事d-t內在的屬天神聖之美而帶來的內心m甜蜜饗宴。而這正是假冒為善者的喜悅與真聖徒的喜悅最主要的差別。前者的喜悅在於自我，自我是他喜悅的首要f基礎：後者的喜悅則是在　神。假冒為善者的心m會高興歡喜，首先是因為他自己所得的特殊地位，與他假定自己已得或將得的快樂。真聖徒的心m是先因為體會id到屬天之事d-t榮耀又可親的a本性n之甜蜜，而有說不出的喜樂與歡欣，
And as it is with the love of the saints, so it is with their joy and spiritual delight and pleasure; the first foundation of it is not any consideration or conception of their interest in divine things; but it primarily consists in the sweet entertainment their minds have in the view or of contemplation of the divine and holy beauty of these things, as they are in themselves. And this is indeed the very main difference between the joy of the hypocrite and the joy of the true saint. The former rejoices in himself; self is the first foundation of his joy: the latter rejoices in God. The hypocrite has his mind pleased and delighted, in the first place, with his own privilege, and the happiness which he supposes he has attained to, or shall attain to. True saints have their minds, in the first place, inexpressibly pleased and delighted with the sweet ideas of the glorious and amiable nature of the things of God.

20a
而且這是他們所有歡欣的泉源，也是他們全部喜樂的精華；這是他們的樂中之樂。他們在這甜蜜與令人心馳神往的饗宴中，見識到屬天之事d-t美麗與令人喜悅的本質n，這饗宴也是他們之後因想到他們擁有那些屬天之事d-t而喜樂的基礎。但假冒為善者的情感所倚靠的是完全相反的順序：他們首先因　神給他們這麼多好處而歡喜振奮；然後在這個基礎上，祂對他們而言才似乎有某種程度的可愛l之處。
And this in is the spring of all their delights, and the cream of all their pleasures: it is the joy of their joy. This sweet and ravishing entertainment they have in the view of the beautiful and delightful nature of divine things, is the foundation of the joy that they have afterwards, in the consideration of their being theirs. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice and are elevated with it, that they are made so much of by God; and then on that ground he seems, in a sort, lovely to them.

21(3.02.6.2.1)
真聖徒在　神裡面所得到喜樂的首要f基礎，是　神自己的完美；而他由基督裡得到喜樂的首要f基礎，是基督本身的美麗；祂顯明自己乃是超乎萬人之上，並全然可愛l：基督的救贖之道，就是他的喜樂之道，因為神聖的完美因救贖之道得到甜蜜而美好的彰顯；福音的神聖教義在他眼中極為榮耀，他嘗了便覺甜蜜，這都先於他任何從中得利的念頭；這教義的內容乃是　神被高舉、人被貶抑、191聖潔得到榮耀與尊崇、罪大受羞辱而銳氣大挫、　神以至高主權所賜無條件的愛得著彰顯。
The first foundation of the delight a true saint has in God, is his own perfection, and the first foundation of the delight he has in Christ is his own beauty; he appears in himself the chief among ten thousand, and altogether lovely. The way of salvation by Christ is a delightful way to him, for the sweet and admirable manifestations of the divine perfections in it: the holy doctrines of the gospel by which God is exalted and man abased, 191 holiness honoured and promoted, and sin greatly disgraced and discouraged, and free and sovereign love manifested, are glorious doctrines in his eyes, and sweet to his taste, prior to any conception of his interest in these things.

21a
聖徒的確也會因自己在　神裡面得到的利益而喜樂，也因得著基督而喜樂，他們會這樣也是理所當然的；但這並不是他們喜樂的首要f源頭：他們是先享受　神本身的榮耀與優美e，其次才因他們擁有如此榮耀的　神而喜樂：他們的心先是因見識到基督的優美e，與祂恩典的優美e，並祂救贖之道的美麗而被其甜蜜充滿，然後才因為他們擁有如此優美e的救主，與如此優美e的恩典，而生發後續的喜樂。
Indeed the saints rejoice in their interest in God, and that Christ is theirs; and so they have great reason; but this is not the first spring of their joy. They first rejoice in God as glorious and excellent in himself, and then secondarily rejoice in it, that so glorious a God is theirs. They first have their hearts filled with sweetness, from the view of Christ’s excellency, and the excellency of his grace and the beauty of the way of salvation by him, and then they have a secondary joy in that so excellent a Saviour, and such excellent grace are theirs.

21b
但對聖徒而言為上層結構的東西，對假冒為善者而言卻是情感的地基。當他們聽到福音的美妙、　神因愛差遣祂的愛子、基督為罪人受死的愛、基督付上贖價而應許給聖徒的偉大救恩，也聽到人生動地講論這些事，他們可能聽的時候感到非常快樂，並且得著激勵：但若檢驗他們的喜樂，便可發現其基礎不是別的，乃是他們將這些事物視為屬於自己的，這些全都被他們用來高抬自己，他們喜愛聽到基督的大愛在茫茫人海中千挑萬選出一些人來，因為愛己之心s-l（甚至驕傲本身）使他們喜歡aff自己非常與眾不同：他們既深信自己的光景十分良好，就難怪他們會覺得接受這種教義還不錯，並且在聽到　神與基督為他們做了這麼多事情時，更是喜不自勝。總之，這些都使他們的喜樂其實是在他們自己身上，而不是在　神身上。
But that which is the true saint’s superstructure is the hypocrite’s foundation. When they hear of the wonderful things of the gospel of God’s great love in sending his Son, of Christ’s dying love to sinners, and the great things Christ has purchased and promised to the saints, and hear these things livelily and eloquently set forth, they may hear bear hear with a great deal of pleasure, and be lifted up with what they hear; but if their joy be examined, it will be found to have no other foundation than this, that they look upon these things as theirs, all this exalts them, they love to hear of the great love of Christ, so vastly distinguishing some from others; for self-love, and even pride itself makes them affect great distinction from others. No wonder, in this confident opinion of their own good estate, that they feel well under such doctrine, and are pleased in the highest degree, in hearing how much God and Christ makes of them. So that their joy is really a joy in themselves, and not in God.

22(3.02.6.2.2)
192此外，因為假冒為善者的喜樂是自己身上，所以產生的結果是：在他們歡樂興奮之時，他們的眼目慣於放在自己身上；在他們得到所謂的屬靈開啟d或屬靈經驗時，他們心m裡想的全是自己的經驗，對自己的經驗讚嘆不已：而吸引並激勵他們的主要原因，不是　神的榮耀，或基督之美，而是他們的經驗之美。他們自己不斷思想，這是多美妙的經驗啊！多偉大的開啟d啊！我所遇見的事多奇妙啊！
192 And because the joy of hypocrites is in themselves, hence it comes to pass that in their rejoicings and elevations, they are wont to keep their eye upon themselves: having received what they call spiritual discoveries or experiences, their minds are taken up about them, admiring their own experiences; and what they are principally taken and elevated with, is not the glory of God, or beauty of Christ, but the beauty of their experiences. They keep thinking with themselves, What a good experience is this! What a great discovery is this! What wonderful things have I met with!

22a
所以他們用自己的經驗取代基督，代替祂的榮美與完全；而且是因他們令人讚嘆的自身經驗歡樂，而不是因基督歡樂：他們不以觀賞那些在他們以外的事物，即在福音中呈現之內在的、甜美的、安舒的可親a事物來餵養滋潤他們的靈魂s，他們的眼不看這些事物，或至少他們視它們僅如同路旁小徑。吸引他們心思與目光的主角，反倒是他們自己的經驗；他們重視自己的發現d，以此餵養他們的靈魂s，滋長一個自私的原則p：他們從自己的發現d所得的滿足，比從他們所發現d的基督得到的滿足更多（這是所謂“靠經驗與自己的心境fr而活” 原本的意思，是不可取的）；而不是把經驗當成指標，以此為自己屬靈光景是否良好的依據。也有人稱後者為“靠經驗而活”，這種“靠經驗而活”是對人有益的，是可取的，不過常見的現象是有些人雖想將經驗當成指標，過著對人有益的“靠經驗而活”，但其表現卻眾所周知是原本意思而不可取的「靠經驗而活」。
And so they put their experiences in the place of Christ, and his beauty and fulness; and instead of rejoicing in Christ Jesus, they rejoice in their admirable experiences; instead of feeding and feasting fasting feasting their souls in the view of what is without them, viz. the innate, sweet refreshing amiableness of the things exhibited in the gospel, their eyes are off from these things, or at least they view them only as it were sideways; but the object that fixes their contemplation, is their experience; and they are feeding their souls, and feasting a selfish principle, with a view of their discoveries: they take more comfort in their discoveries than in Christ discovered, which is the true notion of living upon experiences and frames, and not a using experiences as the signs on which they rely for evidence of their good estate, which some call living on experiences; though it be very observable, that some of them who do so are most notorious for living upon experiences, according to the true notion of it.

23(3.02.6.2.3)
假冒為善者的情感常常依照下述的方式；他們一開始是因某種他們想像中的印象imp大大激動，或是因某種強烈的感動impl而大大激動，他們認為這強烈的感動來自　神，或是當下直接注入的意念im-sg，或是來自　神的見證─這見證乃是關於　神的愛，或是他們與某些事有關的幸福或極大特權（可能伴隨經文，也可能沒有經文）─他們的心被猛烈地吸引，有如一個偉大的發現d，並因此產生激昂的情感。當他們的情感升起時，他們就注意到這些激昂情感，並稱它們為偉大奇妙的經驗；他們也因此產生一種想法，以為　神對他們的情感非常滿意，這便使他們更加感動；因此，他們是被自己的感動所感動。這樣一來，他們的情感193便愈升愈高，直到他們有時完全沉浸其中。此外，自負與猛烈的激情也一同升高，這些全都如空中閣樓，唯一的基礎只有想像、愛己s-l，與驕傲。

The affections of hypocrites are very often after this manner; they are first much affected with some impression on their imagination, or some impulse which they take to be an immediate suggestion or testimony from God of his love and their happiness, and high privileges in some respect, either with or without a text of scripture; they are mightily taken with this as a great discovery, and hence arise high affections. And when their affections are raised, then they view those high affections, and call them great and wonderful experiences; and they have a notion that God is greatly pleased with those affections; and this affects them more; and so they are affected with their affections. And thus their affections 193 rise higher and higher, until they sometimes are perfectly swallowed up: and self-conceit, and a fierce zeal rises withal; and all is built like a castle in the air, on no other foundation but imagination, self-love and pride.

參．記號二３

信仰中的情感
第三部，記號二３（3.02.5）

19a(3.02.5.1)

(1)這些聖徒對　神的愛，是　神愛他們的結果，因為這是　神因愛他們，而給他們的禮物。　神賜給他們一個愛祂的靈，因為祂在萬古之先就愛他們。從這個角度來看，　神對選民e的愛，是選民e愛祂的首要f基礎，這愛也是選民e重生的基礎，與得到整個救贖工作的基礎；
1.The saints’ love to God is the fruit of God’s love to them, as it is the gift of that love. God gave them a spirit of love to him because he loved them from eternity. And in this respect God’s love to the elect is the first foundation of their love to him, as it is the foundation of their regeneration, and the whole of their redemption.

19b(3.02.5.2)
(2)　神以奇妙大愛對待罪人，這愛是藉耶穌基督在救贖的工作上運行ex並顯出的，這是　神向天使和人彰顯祂道德完美m-p之榮耀的主要方式之一；這也是人與天使愛　神的一個主要客觀基礎，與前述的內容完全一致；
2.The exercises and discoveries that God has made in of his wonderful love to sinful men, by Jesus Christ in the work of redemption, is one of the chief manifestations which God has made of the glory of his moral perfection to both angels and men; and so is one main objective ground of the love of both to God; in a good consistence with what was said before.

19c(3.02.5.3)
(3)　神以選民e的歸信c所顯露的祂對個別選民e的愛，是　神的道德完美m-p與榮耀對選民e的一大彰顯，也是激發神聖感恩之愛的適合誘因，與前述一致。而且聖徒190因為　神先愛了他們，而以這幾個方面愛　神，這與此處使徒在他論點中的立意完全吻合。因此從約翰一書四19並不能得出推翻我前面論述的論據，也不能否定聖徒裡面確實有屬靈和出於恩典的g的愛，這愛主要是源自屬天事物d-t內在it的優美e，而非這些屬天事物d-t與他們的利益有任何他們所以為的關係。
3.God’s love to a particular elect person, discovered by his conversion, is a great manifestation of God’s moral perfection and glory to him, and a proper occasion of the excitation of the love of holy gratitude, agreeable to what was before said. And that the saints do 190 in these respects love God, because he first loved them, fully answers the design of the apostle’s argument in that place. So that no good argument can be drawn from hence against a spiritual and gracious love in the saints, arising primarily from the excellency of divine things as they are in themselves, and not from any conceived relation they bear to their interest.

參．記號二２

信仰中的情感
第三部，記號二２（3.02.3-4）

13(3.02.3)
反之，運行ex在聖徒心中真正且神聖的愛，卻是用另一個方式興起。他們不是先看到　神愛他們，之後才看祂是可敬愛的l；他們乃是先看到　神是可敬愛的l，基督是聖潔與榮耀的，他們的心是先被這景象抓住，而他們心中愛的發動ex往往傾向於從這裡開始的，愛也主要因這些景象而興起的；之後的結果才是他們看見　神的愛，與　神給他們的祝福。 聖徒的情感是從　神開始的，而對自己的愛s-l是後來才插手進入這些情感的，後者只是前者的結果，是次要的。相反地，那些虛假的情感是從自己開始的，而認識　神的優美e和因此產生的感動，變成只是次要而附屬的了。在真聖徒的愛裡面，　神是最底層的基礎；他們是愛　神那無比卓越優美e的本性n，這愛是所有後續情感的基礎，其中對自己的愛s-l是被視為陪襯的：反之，假冒為善者將他自己放在所有基礎的最底層，當作首要f基礎，而把　神放在上層結構；甚至他對　神榮耀本身的認知，也繫於他所關心的私人利益。
Whereas the exercises of true and holy love in the saints arise in another way. They do not first see that God loves them, and then see that he is lovely, but they first see that God is lovely, and that Christ is excellent and glorious, and their hearts are first captivated with this view, and the exercises of their love are wont from time to time to begin here, and to arise primarily from these views, and then, consequentially, they see God’s love and great favour to them.  The saint’s affections begin with God, and self-love has a hand in these affections consequentially and secondarily only. On the contrary, those false affections begin with self, and an acknowledgment of an excellency in God, and an affectedness with it, is only consequential and dependent. In the love of the true saint God is the lowest foundation; the love of the excellency of his nature is the foundation of all the affections which come afterwards, wherein self-love is concerned as a handmaid: on the contrary, the hypocrite lays himself at the bottom of all, as the first foundation, and lays on God as the superstructure, and even his acknowledgment of God’s glory itself depends on his regard to his private interest.

14
這種愛己之心s-l對人們的影響可能不只在於單獨的個人，以致這些人因　神向他們個別施恩而受感動；人也會187 因　神向他們所屬群體施恩而受感動，因為單單愛自己s-l這個天然的n原動力p，就可能足以使一個人去關心他所屬國家的利益，無須任何其它的原動力p。以目前的戰事 為例，我們既然同屬一個身體，彼此有如肢體相連，愛己之心s-l就會使天然n人聽到戰情對我們國家 有利就歡喜，不利就難過。照樣，相同的天然n原動力p可以進一步擴展，甚至擴及世界全人類─假設我們得知地球以外也有生物，且知曉他們的景況，可能也會因為地球居民擁有的利益多於其它星球的居民而受感動。照樣，相同的心態p也可能使人因得到比墮落天使更多的利益而受感動。
Self-love may not only influence men, so as to cause them to be affected with God’s kindness to them separately; but also 187 with God’s kindness to them as parts of a community: as a natural principle of self-love, without any other principle, may be sufficient to make a man concerned for the interest of the nation to which he belongs: as, for instance, in the present war, self-love may make natural men rejoice at the successes of our nation, and sorry for their disadvantages, they being concerned as members of the body. So the same natural principle may extend further, and even to the world of mankind, and might be affected with the benefits the inhabitants of the earth have, beyond those of the inhabitants of other planets, if we knew that such there were, and how it was with them. So this principle may cause men to be affected with the benefits that mankind have received beyond the fallen angels.

14a
同理，按這心態p，人也可能會因　神給人類的極佳美物、祂讓祂兒子為墮落人類受死的偉大恩典、基督為我們承受極大痛苦所顯出的奇妙大愛，與他們聽到　神已為我們在天堂預備的極大榮耀，而大大感動，因為這讓他們覺得自己是被關心的、被在意的，是受造物中特別的種類，格外受到厚愛。與前述相同的天然p感恩心態p此時也可能影響人，與前述僅關乎個人利益的情況殊無二致。
And hence men from this principle may be much affected with the wonderful goodness of God to mankind, his great goodness in giving his Son to die for fallen man, and the marvellous love of Christ in suffering such great things for us, and with the great glory they hear God has provided in heaven for us; looking on themselves as persons concerned and interested, as being some of this species of creatures so highly favoured. The same principle of natural gratitude may influence men here, as in the case of personal benefits.

15
但我以上所述，絕不意味所有對　神的感恩都只屬於天然的n層次，也不意味沒有屬靈層次（即出於聖潔與屬神情感）的感恩，而只是意味兩件事：（一）存在一種純屬天然層次的n感恩；（二）人若只因為，或主要因為得到了好處而對　神產生情感，這種情感就只是發ex自天然層次的n感恩。確實還另有出於恩典的g感恩，乃是毋庸置疑的，這與一切天然n人所經歷的感恩有很大的不同，如下：
But these things that I have said do by no means imply, that all gratitude to God is a mere natural thing, and that there is no such thing as a spiritual gratitude, which is a holy and divine affection. They imply no more than that there is a gratitude that is merely natural, and that when persons have affections toward God only or primarily for benefits received, their affection is only the exercise of a natural gratitude. There is doubtless such a thing as a gracious gratitude, which does greatly differ from all that gratitude which natural men experience. It differs in the following respects:

16(3.02.4.1)
1.向　神發出的真感恩或謝意，也就是因神向我們施恩而產生的感激，是源於對　神本質的敬愛，這是之前已立好的基礎；反之，天然的n感激不會先有這樣的基礎。
1.True gratitude or thankfulness to God for his kindness to us, arises from a foundation laid before, of love to God for what he is in himself; whereas a natural gratitude has no such antecedent foundation.

16a
因為蒙受　神的恩慈、出於　神的恩典g而激發對　神的感激之情，總是以心中已存的愛為主幹，這愛一開始是建立在其它基礎之上，188這基礎就是　神本身的無比卓越優美e；之後體驗到　神的恩慈時，就按著已有的傾向將情感流露出來。聖徒先看到　神的榮耀，深深折服，並因此傾心不已，之後他的心便因而柔軟，他也很容易因　神施恩而受感動。若一個人對另一人沒有愛，雖然可能會因某種特別的恩惠出發感激，就如掃羅對大衛的感激，但這有別於一個人已先對他的摯友極為敬愛，然後才產生感激，他的心向著他的摯友也因此變得柔軟，更容易產生感激，產生的方式也有別於掃羅對大衛的感激。愛己s-l並未被排除在屬靈的g感謝之外；聖徒因著　神對他們的恩惠而愛　神，「我愛耶和華，因為他聽了我的聲音和我的懇求。」（詩篇一一六1）但這裡也包括一些其它的東西，而且有另一種層次的愛在為這些感恩的情感預備道路，打下基礎。
The gracious stirrings of grateful affection to God, for kindness received, always are from a stock of love already in the heart, established in the first place on other grounds, viz. 188 God’s own excellency; and hence the affections are disposed to flow out on occasions of God’s kindness. The saint, having seen the glory of God, and his heart being overcome by it, and captivated with love to him on that account, his heart hereby becomes tender, and easily affected with kindnesses received. If a man has no love to another, yet gratitude may be moved by some extraordinary kindness, as in Saul towards David: but this is not the same kind of thing as a man’s gratitude to a dear friend, that his heart was before possessed with a high esteem of, and love to; whose heart by this means became tender towards him, and more easily affected with gratitude, and affected in another manner. Self-love is not excluded from a gracious gratitude; the saints love God for his kindness to them, Psalms cxvi. 1, “I love the Lord, because he hath heard the voice of my supplication.” But something else is included; and another love prepares the way and lays the foundation for these grateful affections.

17(3.02.4.2)
2. 當感激是出於恩典g時，人乃是受　神良善與無條件恩典fg的特質感動，而且這感激並不只是因為他們與這些特質有關係，或是這些特質會影響他們的利益，而是因為這些特質是　神本性n裡面華美與榮耀的一部分。　神那奇妙無比的恩典，顯在祂救贖工作上、並顯在基督的面上，這恩典本身就是無限榮耀的，即使對未蒙　神救贖之恩的天使來說，也是這樣；　神本性n中的道德完美m-p與榮耀大部分是在於這恩典，無論是否向我們發出ex，都是榮耀的；為這恩典生發ex感謝gt的聖徒也是這樣的看法，並只因這恩典本身a-s就在這恩典中歡喜；不過他在其中的個人關切或利益c，也有助於更加激發他的內心m，提升他的注意力與情感；愛己s-l在這裡扮演輔助的角色，有如一個使女，為更高的原則p效力，引領心靈m觀察並省思，並且吸引人，抓住人的注意力，提升喜樂與愛。
2. In a gracious gratitude men are affected with the attribute of God’s goodness and free grace, not only as they are concerned in it, or as it affects their interest, but as a part of the glory and beauty of God’s nature. That wonderful and unparalleled grace of God, which is manifested in the work of redemption, and shines forth in the face of Jesus Christ, is infinitely glorious in itself, and appears so to the angels; it is a great part of the moral perfection and beauty of God’s nature. This would be glorious, whether it were exercised towards us or not; and the saint who exercises a gracious thankfulness for it, sees it to be so, and delights in it as such: though his concern in it serves the more to engage his mind and raise the attention and affection; and self-love here assists as a handmaid, being subservient to higher principles, to lead forth the mind to the view and contemplation, and engage and fix the attention, and heighten the joy and love:

17a
神向他們施恩，是　神放在他們前面的一面透鏡，讓他們可以看見　神良善特質的美麗，這屬性便藉此得以更靠近他們運行ex，並向他們展現，讓他們可以看個清楚。　神更做到一個地步，以致當我們向　神表達神聖的感恩時，我們感動的首要f基礎，並不是我們在　神的美善中對利益的算計，189而是在這之前就已經先安放在人的心裡的另一個源頭，其主幹是愛，愛的對象是　神，原因是　神本性的優美e，這愛使我們的心柔軟，使我們更容易因祂的美善而銘刻imp在心。我們自己的利益，或既得的好處，也不是現在我們生發ex情感的唯一或主要客觀基礎；這基礎乃是　神的良善，這良善乃是　神本性中榮美的一部分。不過　神這可愛l之本性的彰顯，如果是為了我們而發動ex，因而與我們的利益有關，而且明明地擺在我們前面，那麼這也是我們的心m當下注意這榮美本質的好機會，並且有讓人悟性更專注，情感更激昂的效果。
God’s kindness to them is a glass that God sets before them, wherein to behold the beauty of the attribute of God’s goodness. The exercises and displays of this attribute, by this means are brought near to them, and set right before them. So that in a holy thankfulness to God, the concern our interest has in God’s goodness is not the first foundation of our being affected with it; 189 that was laid in the heart before, in that stock of love which was to God for his excellency in himself, that makes the heart tender and susceptive of such impressions from his goodness to us. Nor is our own interest, or the benefits we have received, the only or the chief objective ground of the present exercises of the affection, but God’s goodness as part of the beauty of his nature; although the manifestations of that lovely attribute, set immediately before our eyes, in the exercises of it for us, be the special occasion of the mind’s attention to that beauty at that time, and serves to fix the attention and heighten the affection.

18
可能有人已經準備要用「我們愛，因為　神先愛我們。」（約翰一書四19）反對上面所說的一切，彷彿這節經文暗示　神對真聖徒的愛是他們愛　神的首要f基礎似的。
Some may perhaps be ready to object against the whole that has been said, that text, 1 John iv. 19, “We love him because he first loved us,” as though this implied that God’s love to the true saints were the first foundation of their love to him.

19
為了回答這問題，我留意到使徒在字裡行間的重點，是要藉此凸顯　神對我們的愛，當我們對祂還無絲毫愛意之前，祂就先愛我們了；任何人只要將約翰一書四19-21和約翰一書四9-11對照就會明白，使徒藉「在我們還未愛　神之前，　神已愛我們」這個論點證明，　神對選民e的愛是選民e愛祂的基礎。這推論可從三方面來看：

In answer to this I would observe that the apostle’s drift in these words is to magnify the love of God to us from hence, that he loved us, while we had no love to him; as will be manifest to any one who compares this verse and the two following with the 9th,10th and 11th verses. And that God loved us when then when we had no love to him, the apostle proves by this argument, that God’s love to the his elect is the ground of their love to him. And that it is three ways:—

參．記號二１

信仰中的情感
第三部，記號二１（3.02.1-2）

II.
01(3.02.1)
客觀來說，出於恩典的情感g-a其首要f基礎，乃是屬天事物d-t本身原有的無比優美e可親a之本質n，而不是因為我們想像中屬天事物d-t與我們的關係，或因為我們自身的利益s-i。
The first objective ground of gracious affections is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.

01a
請注意我前面乃是說：屬天事物d-t那無比優美e的本質n是真聖徒屬靈情感g-a首要的f，或主要p且原始的o客觀基礎。我特別加上「首要的f」，是因為我並不認為屬天事物d-t與真聖徒一切的關係，以及真聖徒個別pt自身的利益，會與他們的屬靈情感g-a沒有絲毫影響。因為這可能會（也確實會）對真正屬靈的sp、神聖的h情感產生次要的sc、附帶的cs影響，其中的原委我以下會逐步交代。
I say, that the supremely excellent nature of divine things, is the first, or primary and original objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things bear to themselves, and their own particular interest is wholly excluded from all influence in their gracious affections. For this may have and indeed has, a secondary and consequential influence in those affections that are truly holy and spiritual, as I shall show how by and by.

02
我們前面已經看到，“愛”這種情感可說是所有情感的源頭，而基督徒的愛既然也是“愛”，因此基督徒的愛也是所有屬靈情感g-a的源頭：而　神、耶穌基督、　神的話、　神的作為、　神的道路……屬天的d無比優美e與榮耀，才是真聖徒愛　神、耶穌基督……等的主p因，而不是任何他以為在屬天事物d-t裡擁有的利益，也不是任何他認為從屬天事物d-t中已經（或將要）得到的利益，也不是任何這類他自以為屬天事物d-t與他自身利益的關係，而讓愛自己s-l會被說成是他愛　神、愛耶穌基督……的首要f基礎。
It was before observed, that the affection of love is, as it were, the fountain of all affection; and particularly that Christian love is the fountain of all gracious affections. Now the divine excellency and glory of God and Jesus Christ, the word of God, the works of God, and the ways of God, &c. is the primary reason why a true saint loves these things; and not any supposed interest that he has in them, or any conceived benefit that he has received from them, or shall receive from them, or any such imagined relation which they bear to his interest, that self-love can properly be said to be the first foundation of his love to these things.

03
有人說：所有的愛都是源於愛己s-l，要任何人愛　神或愛其他人事物，這愛都必須以愛己s-l為基礎，若非如此，就不可能有愛，這乃是萬物的本性n使然。但按我個人淺見，這樣的說法有欠考慮。他們辯證的推論是：任何人若愛　神，並因此渴望　神的榮耀，或渴望享受神，180乃是因為這樣的渴望會讓人自己快樂。　神的榮耀、注視並享受神的完美被認為是使人愉悅，有助於令人快樂；人將自己的快樂寄託在　神的榮耀、注視並享受神的完美上，並渴望這些事，如同渴望那些會使他快樂的事物（假設他們能得著這些事物），或那些能使人充滿愉悅喜樂，因而快樂的事物一樣。他們並說：既是這樣，任何人渴望　神要得著榮耀，且渴望注視並享受神榮耀的完美，他的出發點也還是愛自己s-l，或說是渴望自己快樂。
Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to have any love to God, or any other being, but that love to himself must be the foundation of it. But I humbly suppose it is for want of consideration that they say so. They argue, that whoever loves God, and so desires his glory or the enjoyment of him, he desires these 180 things as his own happiness; the glory of God, and the beholding and enjoying his perfections, are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as things which (if they were obtained) would be delightful to him, or would fill him with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that he desires God should be glorified, and desires to behold and enjoy his glorious perfections.

03a
但若是這樣，他們就應該想得更深入一點，並探究人怎麼會將他的快樂寄託在　神得著榮耀，且注視並享受神的完美上。毫無疑問，答案只有一個，就是：必須　神的榮耀、注視神的完美先成為人的喜悅，以致人將自己最大的喜樂寄託在這件事上，然後人才會像渴望自己快樂一樣地渴望　神的榮耀。但為何　神的榮耀可以令人喜悅到一個程度，使人將榮耀　神……視為他最大的喜樂？這難道不是愛所結出的果子嗎？一個人必然要先愛　神，或先將他的心聯於神，然後才會把　神的利益看成是自己的利益、也才會渴望　神得著榮耀與滿足，並把這事看成是自己的快樂。
But then they ought to consider a little further, and inquire how the man came to place his happiness in God’s being glorified, and in contemplating and enjoying God’s perfections.— There is no doubt but that after God’s glory, and the beholding Hls perfections, are become so agreeable to him, that he places his highest happiness in these things thinks things, then he will desire them as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? Is not this the fruit of love? A man must first love God, or have his heart united to him, before he will esteem God’s good his own, and before he will desire the glorifying and enjoying of God as his happiness.

03b
除非接受“因為一個父親生下兒子，所以他這個兒子必然生下父親”這個缺乏說服力的論證，否則也不該接受“一個人因為先使他的心與　神在愛裡相連，以致渴望　神的榮耀，渴望享受神，以此為自己的快樂，所以他渴望自己快樂，必然是他愛的來源與動機”這個論證。如果一個人先愛　神，他的心h也與　神聯結到一個程度，以致將　神視為他主要的利益，並將　神的利益視為自己的利益，那麼結果就會是：即使他是愛自己，或追求自己的快樂，這種愛也會使他渴望　神的榮耀，渴望享受神。但這並不表示這種對自己的愛s-l會比對　神的愛更先發動ex，也不表示他愛　神是他愛自己s-l的結果。某些其它（與愛自己s-l完全不同性質）的東西，可能才是他愛　神的原因，而這“其它的東西”就是他內心m的視野與品味都改變了，他也因此領悟了　神本性n中的美麗、榮耀、至善……，因為這些是　神自身原有的特質。這可能181是最先吸引他的心歸向　神，並使他的心與　神緊緊聯結的東西，在一切對他自己利益或快樂的考慮之先；不過他之後也必然會在　神裡面尋求自己的利益與快樂。
It is not strong arguing, that because after a man has his heart united to God in love, as a fruit of this, he desires his glory and enjoyment as his own happiness, that, therefore, a desire of this happiness of his own must needs be the cause and foundation of his love; unless it be strong arguing, that because a father begat a son, therefore his son certainly begat him. If after a man loves God, and has his heart so united to him as to look upon God as his chief good, and on God’s good as his own, it will be a consequence and fruit of this, that even self-love, or love to his own happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow that this very exercise of self-love went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz. a change made in the views of his mind and relish of his heart, whereby he apprehends a beauty, glory, and supreme good in God’s nature as it is in itself. This may be 181 the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his own interest or happiness, although after this, and as a fruit of this, he necessarily seeks his interest and happiness in God.

04
不同於前述的愛，另一種對人事物的愛或情感，則確實稱得上是以愛自己s-l為出發點的；例如他與對方已有某種關係，或是對方向他致上某種敬意，或是他從對方得到某種利益，或是他已仰賴對方給他的利益，這些都實在是他愛對方的最開始f基礎，他的情感也完全由此而來。這都在他尚未嚐到或享受到對方任何內在it本質n與特性的甜蜜滋味（例如對方的美麗、可愛a）之前就發生了。但如果他一開始是因為看到對方的本性q與特質pp而受吸引並產生好感，這些東西本身對他就是可愛的l（因此擁有這些東西的人也配受尊敬et與善待），那麼這樣所產生的愛會非常不同於一開始是因為對方給我某些好處，或是我需要依靠這樣的好處（例如法官喜歡並厚待賄賂他的人），或是因為認為對方與他有什麼關係（例如他是因為將對方當成自己的兒子而愛對方）而產生的愛。當對別人的愛是如此產生時，這愛就真可說是源於愛己s-l了。
There is such a thing as a kind of love or affection that a man may have towards persons or things, which does properly arise from self-love; a preconceived relation to himself, or some respect already manifested by another to him, or some benefit already received or depended on, is truly the first foundation of his love, and what his affection does wholly arise from; and is what precedes any relish of, or delight in, the nature and qualities inherent in the being beloved, as beautiful and amiable. When the first thing that draws a man’s benevolence to another, is the beholding those qualifications and properties in him, which appear to him lovely in themselves; and the subject of them, on this account, worthy of esteem and good will, love arises in a very different manner, than when it first arises from some gift bestowed by another or depended on from him, as a judge loves and favours a man that has bribed him; or from the relation he supposes another has to him, as a man who loves another, because he looks upon him as his child. When love to another arises thus, it does truly and properly arise from self-love.

05
這種方式產生的情感，儘管它的對象是　神或耶穌基督，仍可說它是源於愛己s-l；而如前段的說法，這便不可能是真正出於恩典的g愛或屬靈的愛了，因為愛己s-l的原動力p完全是屬於天然的層次n，無論是魔鬼還是天使，其天然的程度是一樣的，因此按前面的說法，單單出於愛自己s-l的東西，絕對不可能超越天然的層次n而成為屬天的層次d。  基督明說這種愛不會超過惡人的愛「你們若單愛那愛你們的人、有甚麼可酬謝的呢．就是罪人也愛那愛他們的人。」（路六32）魔鬼自己也瞭解， 一個人如果勢利到182只為了可以從　神得利、或藉神牟利（兩者其實是一回事）而尊敬　神，這種尊敬在　神眼中是毫無價值的；否則魔鬼絕不會在伯一9-10或類似的經文以此在　神面前毀謗約伯：「撒但回答耶和華說：『約伯敬畏　神，豈是無故呢？你豈不是四面圈上籬笆圍護他和他的家，並他一切所有的嗎？他手所做的都蒙你賜福；他的家產也在地上增多。』」，　神也絕不會默許這是有效的指控，不排除這指控是真的。　神允許這事經過試驗，允許魔鬼這樣對待約伯，好讓這事可以顯明約伯對　神的敬畏是否如此勢利，試驗出約伯對　神的尊敬是否真誠良善。
That kind of affection to God or Jesus Christ, which does thus properly arise from self-love, can not be a truly gracious and spiritual love, as appears from what has been said already: for self-love is a principle entirely natural, and as much in the hearts of devils as angels; and therefore surely nothing that is the mere result of it can be supernatural and divine, in the manner before described.  Christ plainly speaks of this kind of love, as what is nothing beyond the love of wicked men, Luke vi. 32. “If ye love them that love you, what thank have ye? For sinners also love those that love them.” And the devil himself knew that that kind of respect to God which was so mercenary, as to be only 182 for benefits received or depended on (which is all one) is worthless in the sight of God; otherwise he never would have made use of such a slander before God, against Job, as in Job i. 9,10; “Doth Job serve God for nought? Hast not thou made an hedge about him, and about his house,” &c. Nor would God ever have implicitly allowed the objection to have been good, in case the accusation had been true, by allowing that that matter should be tried, and that Job should be so dealt with, that it might appear in the event whether Job’s respect to God was thus mercenary or not, and by putting the proof of the sincerity and goodness of his respect upon that issue.

06
要問「一個人真正愛　神的首要f基礎是什麼？」就要問「是　神裡面的什麼東西使祂值得人愛祂？」或「祂本性n中那無比可愛的特質是什麼？」我們回答了這問題，當然也就知道祂為何受敬愛a的主因了。使一個人或任何受造物受喜愛l的主因，是他本身的無比優美e；同樣，使　神成為可敬愛l的主因（這也無疑是真愛的主要基礎），就是祂的無比優美e。　神的本性n或神性，是無限優美e的；喔，不只這樣，　神的本性就是無限美麗、光明、榮耀的本體。但若不是建基於　神本性那真正可愛l之處，人又怎能對　神無比優美e而可敬愛l的本性n產生真愛呢？對美麗與光明的喜愛，其原因若不是美麗與光明，這喜愛豈能是真愛呢？若人珍視一個本身具有無窮價值而無限可貴的東西，其原因卻不是它的價值與可貴之處，這珍視豈能是真實的呢？
It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable. What chiefly makes a man or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief ground of true love, is his excellency. God’s nature, or the divinity, is infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true love of this excellent and lovely nature, which is not built on the foundation of its true loveliness? How can that be true love of beauty and brightness, which is not for beauty and brightness’ sake? How can that be a true prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness?

06a
因為　神本性n的無限優美e是　神本身的特質，所以在任何情況下，都是在　神裡面一切美好事物的真正基礎；但一個人怎能真實且正確地愛　神，卻不愛祂裡面的優美e呢？從任何方面來說，這優美e都是　神裡面一切良善或美好事物的基礎。人若先以「　神對他們有利」為他們對　神生發情感的基礎，他們的情感一開始就是錯的；　神的良善如同江河，而他們只因這江河的細支末流，就是那臨到他們、使他們得利的部份（這乃是　神的良善中最細微末節的部份）敬重　神，卻不敬重　神本性n中無限的榮耀，殊不知這榮耀才是起始的良善，183也是一切良善的真正源頭，是所有各種可敬愛特質l的首要f源頭，因此也是一切真愛的首要f基礎。凡與上述相左的想法，皆不合理。
This infinite excellency of the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly and rightly love God, without loving him for that excellency in him, which is the foundation of all that is in any manner of respect good or desirable in him? They whose affection to God is founded first on his profitableness to them, their affection begins at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches them, and reaches their interest; and have no respect to that infinite glory of God’s nature, which is the original good, 183 and the true fountain of all good, the first fountain of all loveliness of every kind, and so the first foundation of all true love.

07(3.02.2.1)
愛自己s-l這個天然n原則p是有可能成為一個人對　神與基督產生強烈情感的基礎，但這人對　神本性n中的美麗與榮耀卻是一無所悉。以感恩為例，有一種感恩純粹只是天然n的反應。感恩是人心s中出於天性n的諸多情感之一，憤怒亦然。感恩也有源於愛己s-l的，憤怒亦恰是如此。憤怒是人裏面一種反抗別人，或與他人對立的情感，因為在對方裡面有一些東西阻礙了他愛自己s-l：感恩則是一個人因為別人愛他、使他滿足，或在對方裡面有些東西迎合他愛自己s-l的心態，因而產生對那人的一種情感。但也可能有一種感恩並不含任何真正的愛或合宜的愛，就像有一種憤怒並不含任何相稱的仇恨一樣。後者（憤怒）例如父母可能會對孩子生氣，但也同時對孩子有強烈而持續的愛。
A natural principle of self-love may be the foundation of great affections towards God and Christ, without seeing any thing of the beauty and glory of the divine nature. There is a certain gratitude that is a mere natural thing. Gratitude is one of the natural affections of the soul of man, as well as anger; and there is a gratitude that arises from self-love, very much in the same manner as that anger does. Anger in men is an affection excited against another, or in opposition to another, for something in him that crosses self-love. Gratitude is an affection one has towards another, for loving him, or gratifying him, or for something in him that suits self-love. And there may be a kind of gratitude, without any true or proper love; as there may be anger without any proper hatred, as in parents towards their children, that they may be angry with, and yet at the same time have a strong habitual love to them.

07a
前者（感恩）則是惡人裡面所運行ex的行事原則p，即基督在路六32論到他們時所明說的：「就是罪人也愛那愛他們的人。」祂甚至論到稅吏這種最屬乎肉體、最放縱無度的人時，也是這樣明說的（太五46）。向不公義的法官行賄就是用這原則p；甚至野獸也是按這原則p行事ex，例如一條狗會去愛一個對牠好的主人。有無數的例證顯示，單單天性n就足以激發人心中的感恩，或因領受的恩慈k而使他們對別人發出感激之情；另一種情形是一面感激那些有恩於他們的人，一面持續懷恨他們，例如掃羅再三因大衛饒了他的性命而大大感動，甚至因感謝大衛而大大激動，但他心中依然持續懷恨大衛。人怎樣可以單單由天性n就這樣激發出對別人的情感，照樣也可以如此激發出對　神的情感。所以不難理解，同樣愛己s-l可以照著相同的方式對　神，如同對人一樣。聖經也有許多明顯的例子，例如以色列人在紅海歌唱頌讚　神，但不久184就忘了　神的作為；又如敘利亞人乃縵因他大痲瘋得醫治的神蹟大受感動，以致下定決心從此要敬拜那位醫治他（且只醫治他，沒醫治別人）的　神，只是後來另一件事顯出他因眼前的利益而故態復萌。尼布甲尼撒也是一樣，當他與野獸共處之後，　神恢復他的心智m，使他重得王國權柄，他便因　神給他這樣的好處大受感動。
This gratitude is a the principle which is an exercise in wicked men, in that which Christ declares concerning them, in Luke vi. where he says, sinners love those that love them; and which he declares concerning even the publicans, who were some of the most carnal and profligate sort of men, Matt. v. 46. This is the very principle that is wrought upon by bribery in unjust judges; and it is a principle that even the brute beasts do exercise; a dog will love his master that is kind to him. And we see in innumerable instances, that mere nature is sufficient to excite gratitude in men, or affect their hearts with thankfulness to others for kindnesses received; and sometimes towards them whom at the same time they have an habitual enmity against. Thus Saul was once and again greatly affected, and even dissolved with gratitude towards David for sparing his life, and yet remained an habitual enemy to him. And as men from mere nature may be thus affected towards men, so they may towards God. There is nothing hinders but that the same self-love may work after the same manner towards God as towards men. And we have manifest instances of it in scripture; as indeed the children of Israel, who sang God’s praises at the Red Sea, but soon forgot 184 God’s works: and in Naaman the Syrian, who was greatly affected with the miraculous cure of his leprosy, so as to have his heart engaged thenceforward to worship the God that had healed him, and him only, excepting when it would expose him to be ruined in his temporal interest. So was Nebuchadnezzar greatly affected with God’s goodness to him, in restoring him to his reason and kingdom, after alter after his dwelling with the beasts.

08
感恩既然如上述只是出於天然的n傾向p， 那麼人若連感恩都做不到，就顯得更加可卑可憎了，因為連人類天然性情n中較良善的傾向p都被惡的力量勝過並壓制，顯示惡的力量橫行肆虐，極為猖狂，正如羅馬書一31提到未信主者之中有許多人極為邪惡時，列舉的證據之一就是「沒有天然情感n-a」（「無親情的」的另譯）。只是「不知感恩，或缺乏天然情感n-a是極度邪惡的明證」並不能反證「所有的感恩與天然情感n-a都具有善行或救恩的性質n」。
Gratitude being thus a natural principle, it renders ingratitude so much the more vile and heinous; because it shows a dreadful prevalence of wickedness, when it even overbears and suppresses the better principles of human nature: As it is mentioned as an evidence of the high degree of the wickedness of many of the heathen, that they were without natural affection, Rom. i. 31. But that the want of gratitude, or natural affection, is evidence of a high degree of vice, is no argument that all gratitude and natural affection has the nature of virtue or saving grace.

09
愛己s-l也可能在很多方面成為某種所謂愛　神的基礎，這只需憑藉天然的n感恩之運作ex即可達成。有一種對　神的愛其實可能是源於因人的教導，或某種方式的潛移默化所導致的對神之錯誤認知，以致以為　神好像只是良善憐憫，而無公義，不賞善罰惡；或是以為　神好像　神好像必須顯出ex良善，以致不能隨己意行、做萬事，沒有至高主權；或是以為　神的良善好像是依據人心中所存的，彷彿被人挾制似的。人基於這種認知，便可能去愛一個他們想像力所塑造出來的　神了，但他們所愛的　神並不是在天上掌權的　神，兩者差了十萬八千里。
Self-love, through the exercise of mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind of love may arise from a false notion of God, that men have been educated in, or have some way imbibed; as though he were only goodness and mercy, and not revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving such a God as reigns in heaven.

10(3.02.2.2)
此外，人也會因為渾然不知自己在　神眼中的光景，又沒有良心的責備，因而無法察覺自己惹動　神的忿怒是何等可怕，以致愛己s-l也可以成為人對　神生發情感的基礎；他們既不知道罪的可憎，已到與　神勢不兩立的地步，也不知道　神的聖潔本性n與罪勢不兩立，更是到了無以復加，可怕至極的程度。這無知便使他們在自己腦海m中塑造出一個迎合他們的　神，以為　神支持他們，贊同他們，與他們同類，於是他們也可能會蠻喜歡這個　神的，185並且覺得對他有點愛意，然而這與愛那位真　神完全是兩回事。此外，人也會因為從　神得到一些明顯的外在利益，而向　神發出極大的情感，來源還是愛自己s-l，乃縵、尼布甲尼撒，與在紅海旁的以色列人就是這樣。
Again, self-love may be the foundation of an affection in men towards God, through a great insensibility of their state with regard to God, and for want of conviction of conscience to make them sensible how dreadfully they have provoked God to anger; they have no sense of the heinousness of sin, as against God, and of the infinite and terrible opposition of the holy nature of God against it: and so, having formed in their minds such a God as suits them, and thinking God to be such a one as themselves, who favours and agrees with them, they may like him very well, 185 and feel a sort of love to him, when they are far from loving the true God. And mens affections may be much moved towards God from self-love, by some remarkable outward benefits received from God, as it was with Naaman, Nebuchadnezzar, and the children of Israel at the Red Sea.

11(3.02.2.3)
除此之外，有些人對　神產生非常激昂的情感，可能是（也常常確實是）因為他們認為　神對他們特別好，特別愛他們，並以此為他們愛　神的首要f基礎。當他們因害怕地獄而猛然醒悟，並深為所苦之後，他們可能忽然藉著某種想像力img的觸動-imp，或藉著當下直接有意念注入im-sg（可能伴隨經文，也可能沒有經文），或藉由某種其它方式，突然得到「　神愛他們，並且已赦免他們的罪，更讓他們成為祂的兒女……」的觀念，這觀念是使他們的情感湧向　神與耶穌基督的首要原因，然後在這基礎以上，許多與　神有關的事在他們眼中就可能變得可愛l，基督在他們眼中也可能變得優美e了。若有人問他們，　神本身是否看起來可親a可愛l呢？他們大概會馬上回答：「是的」；但其實如果嚴格檢驗這事，按著他們自以為從　神所得到那獨特的天大好處來看，這是自不量力的大話，這種對　神的正面看法是他們在能耐還根本不夠的時候，先勉強抱持的。而且他們之所以同意　神本身是可敬愛的l，不外乎是因為（他們以為）　神已經赦免他們、悅納他們、愛他們比愛世上大部分的受造物更多，又因偏愛他們，使他們尊貴，高舉他們，凡事聽命於他們，已經在努力調整祂那無窮的大能與智慧，使它更上一層樓了。
Again, a very high affection towards God may and often does arise in men, from an opinion of the favour and love of God to them, as the first foundation of their love to him. After awakenings and distress, through fears of hell, they may suddenly get a notion, through some impression on their imagination, or immediate suggestion, with or without texts of scripture, or by some other means, that God loves them and has forgiven their sins, and made them his children; and this is the first thing that causes their affections to flow towards God and Jesus Christ: and then, after this and upon this foundation, many things in God may appear lovely to them, and Christ may seem excellent. And if such persons are asked whether God appears lovely and amiable in himself? they would perhaps readily answer, Yes; when indeed, if this the matter be strictly examined, this good opinion of God was purchased and paid for before ever they afforded it, in the distinguishing and infinite benefits they imagined they received from God: and they allow God to be lovely in himself no otherwise than that he has forgiven them, and accepted them, and loves them above most in the world, and has engaged to improve all his infinite power and wisdom in prefering preferring, dignifying and exalting them, and will do for them just as they would have him.

11a
他們對這個見解一旦堅定不移，便很容易承認　神與基督是可敬愛的a、榮耀的，也很容易驚羨並稱頌　神與基督了。對他們而言，只要他們先堅信不移　神雖然是宇宙萬有之主，卻愛他們到神魂顛倒的地步，祂的心也沉浸在他們裡面，又珍視他們遠超過他們大部分的同伴，從萬古之先就愛他們，並且為他們捨命，並且將要使他們在天上，於永恆榮耀中與祂一起執掌王權，那麼承認基督是個可敬愛a並是世界上最好的人就絕非難事。當這種情況發生在屬血氣的人身上時，會使　神看來可愛的l，正是他們的私慾：自傲本身將使他們心存偏見去贊同那個186他們稱之為基督的虛幻之物：自私驕傲的人會按著天性n稱那個為他大大效力，並滿足他野心的虛幻之物是可愛的l。
When once they are firm in this apprehension, it is easy to own God and Christ to be lovely and glorious, and to admire and to extol them. It is easy for them to own Christ to be a lovely person, and the best in the world, when they are first firm in it, that he, though Lord of the universe is captivated with love to them, and has his heart swallowed up in them, and prizes them far beyond most of their neighbours, and loved them from eternity, and died for them, and will make them reign in eternal glory with him in heaven. When this is the case with carnal men, their very lusts will make him seem lovely: pride itself will prejudice them in favour of that which 186 they call Christ: selfish, proud man naturally calls that lovely that greatly contributes to his interest, and gratifies his ambition.

12
這種人如何起步上路，就照樣繼續前行。他們的情感每隔一陣子就會激昂起來，主要的基礎是對自己的愛s-l，和他們以為　神愛他們的自負心態。很多人對與　神交通有著錯誤的見解，彷彿與　神交通是藉著忽然臨到他們想像世界中的強烈感動impl、耳邊細語whs、外在表現而進行似的（但這些其實只是出於想像，而不是出於　神）。這些經驗是他們常有的，他們也以為這些經驗是　神在彰顯對他們的大愛，證明他們比其他人類更高一等，他們的情感也常這樣不斷更新，繼續往前。

And as this sort of persons begin, so they go on. Their affections are raised from time to time, primarily on this foundation of self-love and a conceit of God’s love to them. Many have a false notion of communion with God, as though it were carried on by impulses, and whispers, and external representations immediately made to their imagination. These things they often have, which they take to be manifestations of God’s great love to them, and evidences of their high exaltation above others of mankind, and so their affections are we are often renewedly set a going agoing agoing.

參．記號一５

信仰中的情感
第三部，記號一５（3.01.10）

55(3.01.10)

173 234 還有一件事可以充分證明聖靈s的印記並非以當下直接注入意念im -sg的方式啟示任何事，而是心s裏的恩典g本身，這件事就是聖經稱聖靈s的174 印記為聖靈s的憑據235 。從236 「他又用印印了我們，並賜聖靈在我們心裏作憑據〔原文是質〕。」（林後一22）和「你們既聽見真理的道，就是那叫你們得救的福音，也信了基督，既然信他，就受了所應許的聖靈為印記。這聖靈是我們得基業的憑據〔原文是質〕，直等到　神之民〔民：原文是產業〕被贖，使他的榮耀得稱讚。」（弗一13-14）可以很清楚看出“聖靈s的印記”與“聖靈s的憑據”是同一件事。好，下面是重點，到底憑據是甚麼？買賣雙方講定價款之後，先親手面交其中一部分，以此為「憑據」，表示事成之日就會付上全部的款項；放在這裡的討論，也就是所應許之產業的一部分，現在先給，是作為未來所擁有全部產業的記號、象徵，和證據。不過當然我們這裡講的是　神的靈s將祂自己傳達或賜予cm給我們，其本質n是永恆的榮耀，所以也是最高超最優美e的一種傳達或賜予cm，是一種本身就具有屬靈、神聖h、屬天d性質n的一件事，迥別於任何一般的c事物，也因此遠遠超過任何本質n上只175 是　神的靈s以注入sg的方式默示或開啟隱密事的做法，後者是許多屬血氣的n人也曾經歷過的。
173 Another thing which is a full proof that the seal of the Spirit is no revelation of any fact by immediate suggestion, but is grace itself in the soul, is, that the seal of the Spirit is called in the scripture, the earnest of the Spirit. It is very plain that the seal 174 of the Spirit is the same thing with the earnest of the Spirit by 2 Cor. i. 22. “Who hath also sealed us, and given the earnest of the Spirit in our hearts;” and Eph. i. 13,14, “In whom, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession unto the praise of his glory.” Now the earnest is part of the money agreed for, given in hand, as a token of the whole, to be paid in due time; a part of the promised inheritance granted now, in token of full possession of the whole hereafter. But surely that kind of communication of the Spirit of God, which is of the nature of eternal glory, is the highest and most excellent kind of communication, something that is in its own nature spiritual, holy and divine, and far from any thing that is common: and, therefore, high above any thing of the nature of inspiration, or revelation of hidden facts by suggestion 175 of the Spirit of God, which many natural men have had.

55a
這榮耀的憑據與起頭又是甚麼呢？只會是恩典g本身了，尤其是以更生動更清楚的運作ex所呈現的恩典g，而不會是別的了─不會是預言，不會是方言，不會是知識，而是更高超e而屬天的d東西，是「永不止息」的「愛」，這愛是天上榮光、甜蜜、福樂的預嘗與起始，而天上的世界正是愛的世界。這恩典g在心中是榮耀的種子，有如破曉乍現的榮耀曙光，因此這恩典g也是未來所要承受之產業的憑據。在我們心s中永恆生命的起始或憑據會是甚麼呢？只會是屬靈的s生命了；會是甚麼呢？只會是恩典g了。基督為被選民買贖的產業是　神的靈，而且不是任何　神的靈不尋常的恩賜，而是　神的靈帶著生命的大能住在心h裏，並在心h裏以祂自己專屬的神聖h或屬天d本質n運行ex並傳遞cm祂自己，這是基督為選民所買贖產業的全部內容；因為與我們蒙救贖有關的事是這樣的結構：若將救贖計畫看成是一項買贖交易，則聖父的角色是安排救主或買贖者，這項買贖交易是由祂做成的；聖子是買贖者，也是贖價；聖靈s則是買來的極大祝福或產業，如加三13-14所顯示的，聖靈s也因此常被說成是　神在福音裏所應許之祝福的總合（路廿四49；徒一4；徒二38-39；加三14；弗一13）。
What is the earnest and beginning of glory but grace itself, especially in the more lively and clear exercises of it? It is not prophecy, nor tongues, nor knowledge, but that more excellent divine thing, “charity that never faileth,” which is a prelibation and beginning of the light, sweetness and blessedness of heaven, that world of love or charity. It is grace that is the seed of glory and dawning of glory in the heart, and therefore it is grace that is the earnest of the future inheritance. What is it that is the beginning or earnest of eternal life in the soul, but spiritual life; and what is that but grace? The inheritance that Christ has purchased for the elects is the Spirit of God; not in any extraordinary gifts, but in his vital indwelling in the heart, exerting and communicating himself there, in his own proper, holy, or divine nature; and this is the sum total of the inheritance that Christ purchased for the elect. For so are things constituted in the affair of our redemption, that the Father provides the Saviour or purchaser, and the purchase is made of him; and the Son is the purchaser and the price; and the Holy Spirit is the great blessing or inheritance purchased, as is intimated, Gal. iii. 13,14, and hence the Spirit often is spoken of as the sum of the blessings promised in the gospel, Luke xxiv. 49, Acts. i. 4, and chap. ii. 38,39, Gal. iii. 14, Eph. i. 13.

55b
這產業是基督在祂的遺命與立約中留給祂使徒與教會極大的產業（約十四，約十五，約十六）。這是永生祝福的總合，是將要在天上給選民的（參照約七37-39；約四14；啟廿一6；啟廿二1；啟廿二1；啟廿二17）。聖徒是透過聖靈s以生命大能的傳遞cm並內住，得到一切以後在天上屬於他們的榮光、生命、聖潔，美麗、喜樂：聖徒也是透過同一位聖靈以生命大能的傳遞cm並內住237 ，得到一切現在在地上的榮光、生命、聖潔，美麗、安慰，只是傳遞cm時量給他們的份量比較少而已。而聖靈s以較少度量的生命大能內住在聖徒裏面，這樣所產生的較小開端，就是「聖靈的憑據」、「（將來）得基業的憑據」、「聖靈初結（的）果子」，如保羅在羅八23所說的，176 而保羅所說的聖靈s初結的果子，肯定就是指與前述相同的具有生命大能的、出於恩典的g律pr，也就是他在本章前面所說，與血氣或敗壞對立的聖靈s。因此這聖靈s的憑據和聖靈s初結的果子（前面也說過就是聖靈的印記），乃是聖靈s那具有生命大能、出於恩典g、具有成聖果效的傳遞cm與注入inf，而不是任何聖靈當下直接注入意念im -sg或啟示某件事。
This inheritance was the grand legacy which Christ left his disciples and church, in his last will and testament, John, chap. xiv. xv. xvi. This is the sum of the blessings of eternal life, which shall be given in heaven. (Compare John vii. 37,38,39, and John iv. 14, with Rev. xxi. 6, and xxii. 1,17.) It is through the vital communications and indwelling of the Spirit that the saints have all their light, life, holiness, beauty, and joy in heaven; and it is through the vital communications and indwelling of the same Spirit that the saints have all light, life, holiness, beauty and comfort on earth; but only communicated in less measure. And this vital indwelling of the Spirit in the saints, in this less measure and small beginning, is “the earnest of the Spirit, the earnest of the future inheritance, and the first fruits of the Spirit,” as the apostle calls 176 it, Rom. viii. 22, where, by “the first fruits of the Spirit,” the apostle undoubtedly means the same vital, gracious principle that he speaks of in all the preceding part of the chapter, which he calls Spirit, and sets in opposition to flesh or corruption. Therefore this earnest of the Spirit, and first fruits of the Spirit, which has been shown to be the same with the seal of the Spirit, is the vital, gracious, sanctifying communication and influence of the Spirit, and not any immediate suggestion or revelation of facts by the Spirit.

56
而且其實當保羅在羅八16提到聖靈與我們的靈（譯註：《和合本》作「心」）同證我們是　神的兒女時，只要我們留意他的話，這些話本身就夠清楚了，不須多做解釋。這裏說的和前面兩節是連貫的，是前面兩節的結論，這是每位讀者都可看出的。這三段結合起來是：「因為凡被　神的靈引導的，都是　神的兒子：你們所受的，不是奴僕的心，仍舊害怕；所受的，乃是兒子的心，因此我們呼叫：『阿爸！父！』；聖靈與我們的心同證我們是　神的兒女。」保羅在此處所說的如果放在一起看，便清楚顯示當他說聖靈給我們見證或證據顯明我們是　神的兒女時，他所著重的乃是聖靈住在我們裏面，引導我們，有如收養為子嗣的靈，或說兒女的靈，使我們對待　神的行為舉止猶如兒子對待父親一般。這就是“保羅說我們是兒女、有兒女的靈（或蒙　神收養為子嗣的靈）”的見證或證據。而這見證又是甚麼呢？只會是愛的靈之外，不會是別的了。
And indeed the apostle, when, in that, ,   Rom. viii. 16, he speaks of the Spirit’s bearing witness with our spirit that we are the children of God, does sufficiently explain himself, if his words were but attended to. What is here expressed is connected with the two preceding verses, as resulting from what the apostle had said there, as every reader may see. The three verses together are thus, “For as many as are led by the Spirit of God, they are the sons of God: For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption whereby we cry, Abba Father: The Spirit itself beareth witness with our spirits that we are the children of God.” Here, what the apostle says, if we take it together, plainly shows that what he has respect to, when he speaks of the Spirit’s giving us witness or evidence that we are God’s children, is his dwelling in us, and leading us, as a spirit of adoption, or spirit of a child, disposing us to behave towards God as to a Father. This is the witness or evidence which the apostle speaks of that we are children, that we have the spirit of children, or spirit of adoption. And what is that but the spirit of love?

56a
保羅提到兩種靈，一個是奴僕的靈238 ，或說轄制的靈，就是害怕；另一個是兒女的靈，或說收養為子嗣的靈，就是愛。保羅說我們所受的不是轄制的靈或奴僕的靈，177 就是害怕的靈；我們所受的乃是更純正高貴之兒女的靈，這是是愛的靈，安排一切使我們自然地走向　神，如同孩子走向父親，並且對　神的行為舉止如同孩子一樣。而這就是　神的靈給我們的證據或見證，顯明我們是祂的兒女。保羅的意思很清楚就是這樣：因此保羅在此處毫無疑問是用同樣的方式提到使徒約翰在約壹四18所說的把懷疑、懼怕、奴僕的靈除去，也就是藉由愛的得勝，也就是兒女的靈得勝。奴僕的靈是靠著懼怕運作，奴隸害怕杖；但愛乃是呼叫「阿爸！父！」，它將一切都安排好，使我們走向　神，並對　神的行為舉止如同孩子；它也給我們清楚的證據，顯明我們以祂兒女的身份與　神聯合，因而把懼怕除去。所以看起來保羅所說的聖靈s的見證，完全不是耳邊細語w，或當下直接注入意念im-sg，或啟示；而是　神的靈s在聖徒內心那出於恩典的g神聖h效果，是兒女的氣質與性情，所呈現對　神如同孩子般的愛，把懼怕或奴僕的靈除去。
There are two kinds of spirits the apostle speaks of, the spirit of a slave, or the spirit of bondage, 177 that is fear; and the spirit of a child, or spirit of adoption, and that is love. The apostle says, we have not received the spirit of bondage, or of slaves, which is a spirit of fear; but we have received the more ingenuous noble spirit of children, a spirit of love, which naturally disposes us to go to God as children to a father, and behave towards God as children. And this is the evidence or witness which the Spirit of God gives us that we are his children. This is the plain sense of the apostle; and so, undoubtedly, he here is speaking of the very same way of casting out doubting and fear and the spirit of bondage, which the apostle John speaks of, 1 John iv. 18, viz. by the prevailing of love, that is the spirit of a child. The spirit of bondage works by fear, the slave fears the rod: but love cries, Abba Father; it disposes us to go to God, and behave ourselves towards God as children; and it gives us clear evidence of our union to God as his children, and so casts out fear. So that it appears that the witness of the Spirit the apostle speaks of, is far from being any whisper, or immediate suggestion or revelation; but that gracious holy effect of the Spirit of God in the hearts of the saints, the disposition and temper of children, appearing in sweet childlike love to God, which casts out fear, or a spirit of a slave.

57
還有一件同樣的事也可從全部的上下文清楚看出：保羅很明顯反覆提到聖靈s是住在聖徒心裡，是一個出於恩典的g原動力p，與血氣或敗壞對立：他在羅八13「你們若順從肉體活，必要死；若靠聖靈治死身體的惡行，必要活。」的用字也是這樣，而羅八13正是我們之前討論的經文羅八14-16最直接的引言。
And the same thing is evident from all the context: it is plain the apostle speaks of the Spirit, over and over again, as dwelling in the hearts of the saints, as a gracious principle, set in opposition to the flesh or corruption: and so he does in the words that immediately introduce this passage we are upon, verse 13; “For if ye live after the flesh, ye shall die: but if ye, through the Spirit, do mortify the deeds of the flesh, ye shall live.”

58
我自己其實也不懷疑，保羅更特別留意恩典g的靈，或愛的靈，或兒女的靈更具有生命力的表現：因為能見證或證明我們是兒女到一個地步，以致可以把恐懼除去，完全把我們從奴僕的靈拯救出來的，只有完全的愛，或強烈的愛。我們對　神的愛如同孩子一般、也是福音的、謙卑的，這種愛　神的靈強烈又活潑的運作ex清楚證明這人的心s與　神的關係就如祂的孩子一般，這也大大地、178 直接地滿足這人的心s。雖然人的心s在這種情況下完全不是只靠當下直接的im見證做判斷，並無任何記號或證據；因為它是靠最大的記號和最清楚的證據來判斷而得到保證的239 ；但聖徒在這情況下並不需要多而又多的記號，也不需要對那些記號做甚麼長篇大論的推理。雖然他能看見自己與　神有親屬般的關係，也看見他蒙　神厚恩並非不靠著媒介，因為祂的愛就是媒介，他是透過這個媒介看見的；但他看見他的心與　神聯結，卻是不靠媒介的，是當下而直接的im。“愛”是聯合的繩索，這愛是憑直覺看到的：聖徒明明就是看到也感覺到他的心s與　神聯合；這愛如此強烈活潑，以至於他無法懷疑，也因此確定他是　神的兒女。當他明明看到　神與他的心s之間有親子般的聯結時，他怎麼還能懷疑自己是否以孩子的地位站立在　神面前？他也因此大膽地，也可說是自然地不得不呼叫「阿爸！父！」，
Indeed it is past doubt with me, that the apostle has a more special respect to the spirit of grace, or the spirit of love, or spirit of a child, in its more lively actings; for it is perfect love, or strong love only, which so witnesses or evidences that we are children, as to cast out fear, and wholly deliver from the spirit of bondage. The strong and lively exercises of a spirit of childlike, evangelical, humble love to God, give clear evidence of the soul’s relation to God as his child, which does very greatly and directly 178 satisfy the soul. And though it be far from being true, that the soul, in this case, judges only by an immediate witness, without any sign or evidence; for it judges and is assured by the greatest sign and clearest evidence; yet in this case the saint stands in no need of multiplied signs, or any long reasoning upon them. And though the sight of his relative union with God, and his being in his favour, is not without a medium, because he sees it by that medium, viz. his love; yet his sight of the union of his heart to God is immediate. Love, the bond of union, is seen intuitively: the saint sees and feels plainly the union between his soul and God; it is so strong and lively that he can not doubt of it. And hence he is assured that he is a child. How can he doubt whether he stands in a childlike relation to God, when he plainly sees a childlike union between God and his soul, and hence does boldly, and as it were naturally and necessarily cry, Abba Father?

59
而當保羅說“聖靈與我們的靈同作見證”時，此處“我們的靈”指的乃是我們的良心，也就是箴廿27「人的靈是耶和華的燈，鑒察人的心腹。」所說的「人的靈」。我們在別處讀到我們的靈所作的見證：林後一12的「我們所誇的是自己的良心，見證我們憑　神的聖潔和誠實；在世為人不靠人的聰明，乃靠　神的恩惠，向你們更是這樣。」約壹三19-21的「從此就知道我們是屬真理的，並且我們的心在　神面前可以安穩。我們的心若責備我們，　神比我們的心大，一切事沒有不知道的。親愛的弟兄啊，我們的心若不責備我們，就可以向　神坦然無懼了。」當保羅說到　神的聖靈與我們的靈一同作見證時，我們不該以為他是指兩個靈，兩個分開的、並列的、獨立的見證，而是一個見證，我們是靠其中的這個見證領受其中的那個見證。　神的靈是藉著注入並流出　神的愛給我們見證。我們心中兒女的靈和我們的靈（或我們的良心）接受並宣告這個證據，並成為我們的誇耀。
And whereas the apostle says, the Spirit bears witness with our spirits; by our spirit here, is meant our conscience, which is called the spirit of man, Prov. xx. 27; “The spirit of man is the candle of the Lord, searching all the inward parts of the belly.” We elsewhere read of the witness of this spirit of ours, 2 Cor. i. 12 ; “For our rejoicing is this, the testimony of our conscience.” And 1 John iii. 19,20,21; “And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God.” When the apostle Paul speaks of the Spirit of God bearing witness with our spirit, he is not to be understood of two spirits that are two separate, collateral, independent witnesses; but it is by one that we receive the witness of the other. The Spirit of God gives the evidence by infusing and shedding abroad the love of God, the spirit of a child in the heart, and our spirit, or our conscience, receives and declares this evidence for our rejoicing.

60
對“聖靈s的見證”虛假而讓人困惑的觀點─就是以為聖靈s見證是一種從　神來的內在聲音，注入sg，或宣告，179 說祂愛他、赦免他、撿選他之類的話，有時帶著聖經經文，有時沒有─這種觀點已經造成許多禍患，由此產生的虛假空洞（雖也很高昂）的情感a也非常多。這種錯謬點恐怕已使許多靈魂永遠毀滅，因此我對這題目有如此長篇的詳實講論。不過我現在要繼討論續出於恩典情感g-a的第二個特性了。

Many have been the mischiefs that have arisen from that false and delusive notion of the witness of the Spirit, that it is a kind of inward voice, suggestion, or declaration from God to man, that 179 he is beloved of him, and pardoned, elected, or the like, sometimes with, and sometimes without a text of scripture; and many have been the false and vain (though very high) affections that have arisen from hence. And it is to be feared that multitudes of souls have been eternally undone by it. I have therefore insisted the longer on this head. But I proceed now to a second characteristic of gracious affections.

參．記號一４

信仰中的情感
第三部，記號一４（3.01.08-09）

46(3.01.08.1)

再者，我們由前面的論說很容易看出：藉由當下直接注入的念頭Im-sg而使隱密之事揭露出來，絲毫不是屬靈的s與屬天的d（「屬靈的s與屬天的d」在這裡的意思是以「出於恩典的g果效與運行是屬靈的s與屬天的d」為準）。

Again; it plainly appears from what has been demonstrated, that no revelation of secret facts by immediate suggestion is any thing spiritual and divine in that sense wherein gracious effects and operations are so.

47

所謂「隱密之事」，這「事」可以是已經完成，正要發生，或將來要發生；「隱密」則是指這事並未向人的感官展現，也並非由任何論證或理性可察覺的跡象或任何其它方式可以得知，164 只有藉著當下直接im將這事的認知id注入sg人心m中使這事揭露才能得知。

By secret facts I mean things that have been done or are come to pass, or shall hereafter come to pass, which are secret in that sense that they do not appear to the senses, nor are known by any argumentation, or any evidence to reason, nor any other way, 164 but only by that revelation by immediate suggestion of the ideas of them to the mind.

47a

這樣，舉例來說，倘若我得到啟示得知：明年這地方會被法國艦隊入侵，或是某某人那時會歸正c，或我自己那時會歸正c，而我得知此事的方式，不是讓我能從任何因　神護理大能pv現在就顯明的事推論出這些事，而是以不尋常的方式，當下就直接im將這些事實的領悟或認知id注入sg我心m中，使我記住這事，而且注入sg我心m中（或說產生印象imp）的過程很強烈，這事發生的過程中我並未插手。或是倘若我得到啟示得知：今天有歐洲某某強權間的軍隊開戰；或是歐洲某某君王227 今天歸主ct，或之前已歸主，目前也仍在歸主的狀態；或是我的一個鄰舍歸主了，或是我自己歸主了，而我得知此事的方式，不是藉由得到任何關於這事的其它跡象，使我可以從中推論出這事，而是藉由當下不尋常地直接將這認知id注入sg我心m中，或在我心m中激發，並強烈地在我心m中留下刻痕imp：這種藉由“當下直接注入意念到人心中”im-sg的方式揭露隱密之事，和揭露未來之事殊無二致；因為無論這是過去的事，現在的事，或將來的事，只要它們對我的感覺與理性是隱祕的，且聖經並未言明，而我除了透過“當下直接注入意念到人心中”im-sg這種方式讓我領會這事以外，也沒有透過其它方式得知這事。

Thus, for instance, if it should be revealed to me that the next year this land would be invaded by a fleet from France, or that such and such persons would then be converted, or that I myself should then be converted, not by enabling me to argue out these events from any thing which now appears in providence, but immediately suggesting and bearing in upon my mind, in an extraordinary manner, the apprehension or ideas of these facts, with a strong suggestion or impression on my mind, that I had no hand in myself, that these things would come to pass: or if it should be revealed to me, that this day there is a battle fought between the armies of such and such powers in Europe; or that such a prince in Europe was this day converted, or is now in a converted state, having been converted formerly, or that one of my neighbours is converted, or that I myself am converted; not by having any other evidence of any of these facts from whence I argue them, but an immediate extraordinary suggestion or excitation of these ideas, and a strong impression of them upon my mind: this is a revelation of secret facts by immediate suggestion as much as if the facts were future; for the facts being past, present, or future, alters not the case, as long as they are secret and hidden from my senses and reason, and not spoken of in scripture, nor known by me any other way than by immediate suggestion.

47b

倘若我得到啟示得知：今天會在奧圖曼帝國發生一個這樣的革命；這和我得到啟示得知明年的今天會在奧圖曼帝國發生一個這樣的革命，完全是同類的啟示，因為雖然一個是現在，另一個是未來，但兩者對我而言同樣都是隱密的（除非我有當下直接的意念注入心中im-sg）。撒母耳告訴掃羅他去找的那幾頭驢已經找著了，並且他的父親不為驢掛心，反為他擔憂；撒母耳又告訴掃羅，他在他泊的橡樹那裏必遇見三個往伯特利去拜　神的人（撒上十2-3）；雖然後者是未來的事，前者不是，但兩者都是同樣類型的啟示。照樣，以利沙藉啟示165 將亞蘭王在臥室說的話告訴以色列王，和以利沙藉啟示預言許多未來之事，這兩種啟示是同樣的類型。

If I have it revealed to me that such a revolution is come to pass this day in the Ottoman empire, it is the very same sort of revelation as if it were revealed to me that such a revolution would come to pass there this day come twelvemonth; because, though one is present and the other future, yet both are equally hidden from me, any other way than by immediate revelation. When Samuel told Saul that the asses which he went to seek were found, and that his father had left caring for the asses and sorrowed for him, this was by the same kind of revelation as that by which he told Saul that in the plain of Tabor there should meet him three men going up to God to Bethel, (1 Sam. x. 2,3.) though one of these things was future, and the other was not. So when Elisha told the king of Israel the words 165 that the king of Syria spake in his bed chamber, it was by the same kind of revelation with that by which he foretold many things to come.

48

藉由“當下直接注入意念到人心中”im-sg的方式將隱秘事揭露，顯然並無絲毫（按上述之闡釋所理解的）屬靈s和屬天d運行的本質n。即使激發感受id的方式超乎尋常，在心m中激起的知覺pcp或感受id本身，其本質仍根本全無絲毫屬天d優美e而遠高過屬血氣之人全部認知id的成份可言。如前述，對於屬靈的事物，不只產生其效果的方式是屬天的d，而且所產生效果也是屬天的d，也因此遠遠高過一切未被聖別之心智m所存的。由此來看，暫且先不談產生認知id的方式，只看一個人對一個事物有認知id，這其中並無任何高過惡人心m中所能感受，而無良善gd在其中的東西，而且那些惡人都有（或將會有）過去、現在、未來最偉大最重要的真理知識。

It is evident that this revelation of secret facts by immediate suggestions, has nothing of the nature of a spiritual and divine operation in the sense forementioned; there is nothing at all in the nature of the perceptions or ideas themselves, which are excited in the mind, that is divinely excellent, and so far above all the ideas of natural men, though the manner of exciting the ideas be extraordinary. In those things which are spiritual, as has been shown, not only the manner of producing the effect, but the effect wrought is divine, and so vastly above all that can be in an unsanctified mind. Now simply the having an idea of facts, setting aside the manner of producing those ideas, is nothing beyond what the minds of wicked men are susceptible of, without any goodness in them; and they all, either have or will have, the knowledge of the truth of the greatest and most important facts that have been, are, or shall be.

49

現在再談產生感受id或知覺pcp的方式：即使產生感受id的方式不尋常，是 228“當下直接注入意念到人心中”im-sg，其中所有的仍只是屬血氣之人還在屬血氣狀態時，他的心m所堪當的，如巴蘭或聖經其他人物所顯明的。因此，對於這種藉由“當下直接注入意念到人心中”im-sg而讓人知道隱密事的現象，看起來並沒有絲毫屬靈的內涵─這裡的「屬靈」是按照前面所論證「出於恩典的g運行是屬靈的」之意涵。如果這感受id本身並無神聖h屬天的d成份，因此只是未聖別的心m所可能擁有的東西，那麼　神可以藉著當下直接im的力量把這感受id放進心m中，而不須將這心m聖別。

And as to the extraordinary manner of producing the ideas or perception of facts, even by immediate suggestion, there is nothing in it but what the minds of natural men, while they are yet natural men, are capable of; as is manifest in Balaam, and others spoken of in the scripture. And therefore it appears that there is nothing appertaining to this immediate suggestion of secret facts that is spiritual, in the sense in which it has been proved that gracious operations are so. If there be nothing in the ideas themselves which is holy and divine, and so nothing but what may be in a mind not sanctified, then God can put them into the mind by immediate power, without sanctifying it.

49a

正如人對彩虹的認知id，本身並無神聖h屬天的d本質n，所以未被聖別的心m也可毫無阻礙地接收到對彩虹的認知id；照樣，　神若喜悅，那麼當祂喜悅時，也可以在一個未被聖別的心m中，當下直接im以不尋常的方式激發那認知id。因此，又正如在「某某特定人士蒙　神赦免悅納，得以進入天家」這認知id或知識裡所有的東西，166 都是未被聖別的心智m對多人在審判之日的遭遇也可以有，且將會有的認知id或知識，此外並無別物；照樣，若　神喜悅，現在就也能以不尋常的方式當下直接im將這認知id或知識注入sg這未被聖別的心m中，或說在這未被聖別的心m中留下印象imp：未被聖別的心m中並不缺乏任何使其堪當這種注入sg與印象imp的原動力p；也沒有任何東西排斥或必須阻隔這種注入sg。

As there is nothing in the idea of a rainbow itself that is of a holy and divine nature; so that nothing hinders but that an unsanctified mind may receive that idea; so God, if he pleases, and when he pleases, immediately and in an extraordinary manner, may excite that idea in an unsanctified mind. So also, as there is nothing in the idea or knowledge that such and such particular persons are forgiven and accepted of God, and entitled to heaven, but what unsanctified 166 minds may have and will have concerning many at the day of judgment; so God can, if he pleases, extraordinarily and immediately suggest this to and impress it upon an unsanctified mind now: there is no principle wanting in an unsanctified mind to make it capable of such a suggestion or impression, nor is there any thing in it to exclude, or necessarily to prevent such a suggestion.

50(3.01.08.2)

而且如果這些隱密之事注入sg人心中的過程，伴隨了與其它在某方面看來相似的事物有關的聖經經文，將這事物以當下直接im且不尋常的方式地帶入人心m中，這並不會使這運作具有屬靈s與屬天的d本質n。因為將聖經的話注入sg人心中，並不會比將這事本身注入sg人心中更加屬天d，這是剛才論證過的：而這兩個都不屬靈的效應結合在一起，這複合物也不會是屬靈的。

And if these suggestions of secret facts be attended with texts of scripture, immediately and extraordinarily brought to mind, about some other facts that seem in some respects similar, that does not make the operation to be of a spiritual and divine nature. For that suggestion of words of scripture is no more divine than the suggestion of the facts themselves; as has been just now demonstrated: and two effects together, which are neither of them spiritual, can not make up one complex effect that is spiritual.

51

所以，由前述多次重複的可知，那些本質上以這些隱密之事當下直接的注入im-sg（或自以為的注入sg，其實不是）為基礎的情感a，都不是出於恩典的情感g-a。但這不是說這注入sg不可能是出於恩典情感g-a的誘因或偶然的起因，因為誤解與欺瞞也可能造成這現象，只是這本質上絕對不是出於恩典情感g-a的基礎：因為如前述，出於恩典情感g-a都是超越天然層次n、屬天的d、屬靈之注入inf與運作的結果。但有許多情感，而且有些人有的是a229 很激昂的情感a，乃是只把這種注入sg或啟示當成是它們的根基：他們視此為屬靈的s開啟，但這是很嚴重的誤解，並且這誤解實在是他們情感a湧流的源頭。

Hence it follows, from what has been already shown, and often repeated, that those affections which are properly founded on such immediate suggestions or supposed suggestions of secret facts, are not gracious affections. Not but that it is possible that such suggestions may be the occasion or accidental cause of gracious affections; for so may a mistake and delusion; but it is never properly the foundation of gracious affections: for gracious affections, as has been shown, are all the effects of an influence and operation which is spiritual, supernatural and divine. But there are many affections, and high affections, which some have, that have such kind of suggestions or revelations for their very foundation: they look upon these as spiritual discoveries, which is a gross delusion, and this delusion is truly the spring whence their affections flow.

52(3.01.09.1)

按之前的論述，有件事極其明顯，可能適合在此關注，就是許多人認為他們是　神的兒女，有聖靈為此作見證，但這種見證其實並無絲毫屬靈s屬天的d成份；因此，以此為基礎的情感a是空洞虛假的。許多人所稱的聖靈見證，只不過是有某個力量以“當下直接注入意念im -sg到他們心中產生印象impr”的方式告訴他們「他們歸主，得以成為　神的兒女，以致罪得赦免」和「　神給他們進入天家的憑證tl」；但除了這「見證」外，這些事都是隱密的，旁人無從得知。這種知識─即知道某人167 歸主，從地獄解脫，有權利進入天家─本身並不是屬天的d；這種事要在他們心中產生印象impr所需的注入sg，並不會比其它事（就像臨到巴蘭的事）在他們心中產生印象impr所需的注入sg更高，或更有屬天的d層次。一個人要對「他自己歸主c的領會appr在他心中產生印象impr」所需要的認知id和感官ss，不會高過這人要對「他鄰舍歸主c的領會appr產生類似的印象impr」所需要的認知id和感官ss：但　神若喜悅，可以將「祂已經饒恕他鄰舍的罪、給他進入天家的憑證tl，或任何其它事」的認知在這人心中產生印象impr，但在這過程中不將祂神聖的屬性與這人分享：這事的優美超絕e與重要性，完全不妨礙一個屬血氣之人的心m感受到“有意念當下直接注入im -sg到他們心中”並產生印象impr。

Here it may be proper to observe, that it is exceedingly manifest from what has been said, that what many persons call the witness of the Spirit, that they are the Children of God, has nothing in it spiritual and divine; and consequently that the affections built upon it are vain and delusive. That which many call the witness of the Spirit, is no other than an immediate suggestion and impression of that fact, otherwise secret, that they are converted, or made the children of God, and so that their sins are pardoned, and that God has given them a title to heaven. This kind of knowledge, viz. knowing that a certain person is converted, 167 and delivered from hell, and entitled to heaven, is no divine sort of knowledge in itself. This sort of fact is not that which requires any higher or more divine kind of suggestion, in order to impress it on their the mind. than any other fact which Balaam had impressed on his mind; It requires no higher sort of idea or sensation for a man to have the apprehension of his own conversion impressed upon him, than to have the apprehension of his neighbour’s conversion, in like manner impressed: but God, if he pleased, might impress the knowledge of this fact, that he had forgiven his neighbour’s sins, and given him a title to heaven, as well as any other fact, without any communication of his holiness: the excellency and importance of the fact do not at all hinder a natural man’s mind being susceptible of an immediate suggestion and impression of it.

52a

巴蘭有許多和這同樣優美e、重要、榮耀的事臨到他，是當下直接im在他心m中產生印象impr，但沒有絲毫恩典的g注入inf；其中特別有一件，就是基督將要來到，建立祂的國度，以祂獨特的恩惠祝福屬靈的以色列，使他們或生或死都都享福樂。不只這樣，還有非利士王亞比米勒，因　神特別恩待亞伯拉罕一人，而向亞比米勒有所啟示（創廿6-7）。同樣，祂也向拉班啟示祂對雅各特別眷顧（創卅一24；詩一○五15）。而且，倘若一個真正良善的人以類似的方式，當下直接im從　神得到啟示或“有意念注入”sg而得知　神厚愛他鄰舍或他自己，這也不會是更高層次的注入inf；這只不過是　神的靈s一般的c的注入inf，藉由“當下直接注入意念im -sg”的方式而有說預言和明白一切啟示的恩賜那樣（林前十三2另譯）230 。而且，雖然屬血氣的n人確實不可能從　神的靈得到個別的注入sg說他已歸主，因為這不是真的，但這不是因為這注入inf的本質n，也不是因為注入sg這麼優美ex的事所需的注入inf太高了，這屬血氣的n人搆不上；而純粹是因為要啟示的事有缺陷。如果一件事是真的，那麼當下直接注入im sg這事所需的注入inf，與當下直接注入im-sg其它真實之事所需的注入inf，這兩種注入inf是相同的類型：因此，這種注入inf的168 類型與本質n，並不會超越屬血氣之n人與良善之人所共有的注入inf類型與本質n。

Balaam had as excellent, important and glorious facts as this, immediately impressed on his mind, without any gracious influence; as, particularly, the coming of Christ, and his setting up his glorious kingdom, and the blessedness of the spiritual Israel in his peculiar favour, and their happiness living and dying. Yea, Abimelech, king of the Philistines, had God’s special favour to a particular person, even Abraham, revealed to him, Gen. xx. 6,7. So it seems that he revealed to Laban his special favour to Jacob, see Gen. xxxi. 24, and Psalms cv. 16. And if a truly good man should have an immediate revelation or suggestion from God, after the like manner, concerning his favour to his neighbour or himself, it would be no higher kind of influence; it would be no more than a common sort of influence of God’s Spirit, as the gift of prophecy and all revelation by immediate suggestion is; see 1 Cor. xiii. 2. And though it be true that it is not possible that a natural man should have that individual suggestion from the Spirit of God that he is converted, because it is not true; yet that does not arise from the nature of the influence, or because that kind of influence which suggests such excellent facts, is too high for him to be the subject of; but purely from the defect of a fact to be revealed. The influence which immediately suggests this fact, when it is true, is of no different kind from that which immediately suggests ether other other true facts: and so 168 the kind and nature of the influences is not above what is common to natural men, with good men.

53(3.01.09.2)

但如果我們認為　神的靈那樣注入inf以分賜這崇高且榮耀的祝福時，那注入inf的類別與本質只不過和屬血氣的n人所得到的相同，或說這也是一般人─就是完全未被聖別，乃是地獄之子的人所能及的，並因此認為這祝福或恩賜本身沒有　神的靈s聖潔的h本質n在其中，不是聖靈s生命的交通，這就把　神的靈給祂所愛兒女之見證想得太低劣，太寒磣了。這是大大貶抑了聖靈s崇高至尊的那種注入inf與運行，這是真正的聖靈s見證會有的。 所謂聖靈的見證（羅馬書第八章），新約別處也稱為聖靈s的印證（林後一22；弗一13；弗四13），暗指君王的印記，這印記是附在器物之上231 ，這器物君王是用來提升他任何一位子民的地位，使他在國中享有更高的榮耀、尊貴，或特權，這印記也是他們特別蒙恩的標誌。這是一個標記，顯示169 萬王之王的靈s將印記蓋在祂所恩待的子民身上時，其注入inf絕非普通的注入inf；這標記也顯示　神的靈s所產生之一切果效，沒有其它果效的本質比這印記更有屬天的d層次；沒有任何果效比這印記更神聖、更特別、更無可比擬、更具有神性的獨特；因為沒有甚麼東西比王室的印記更能表現君尊的地位，君王的器物中也沒有甚麼東西比它更神聖，更如此獨特地表明是屬君王的；設計這印記的最終目的就是要它作一個最獨特的圖章，以此作為王室權威的實據，也是最能表明君王獨特地位的標記，使從王所出，或王所擁有之事物，可以藉這印記被認出，而有別於其它一切事物。

But this is a mean, ignoble notion of the witness of the Spirit of God given to his dear children, to suppose that there is nothing in the kind and nature of that influence of the Spirit of God, in imparting this high and glorious benefit, but what is common to natural men, or which men are capable of, and be in the mean time altogether unsanctified and the children of hell; and that therefore the benefit or gift itself has nothing of the holy nature of the Spirit of God in it, nothing of a vital communication of that Spirit. This notion greatly debases that high and most exalted kind of influence and operation of the Spirit, which there is in the true witness of the Spirit.  That which is called the witness of the Spirit, Rom. viii. is elsewhere in the New Testament called the seal of the Spirit, 2 Cor. i. 22, Eph. i. 13, and iv. 13, alluding to the seal of princes annexed to the instrument by which they advanced any of their subjects to some high honour and dignity, or peculiar privilege in the kingdom, as a token of their special favour. Which is an evidence that the influence of the Spirit 169 of the Prince of princes, in sealing his favourites, is far from being of a common kind; and that there is no effect of God’s Spirit whatsoever, which is in its nature more divine; nothing more holy, peculiar, inimitable, and distinguishing of divinity. As nothing is more royal than the royal seal; nothing more sacred that belongs to a prince, and more peculiarly denoting what belongs to him; it being the very end and design of it to be the most peculiar stamp and confirmation of the royal authority, and great note of distinction, whereby that which proceeds from the king, or belongs to him, may be known from every thing else.

53a

因此毫無疑問，那掌管天地的大君王印在人心上的印記，其本質n就是崇高而神聖h的，是來自屬天d無限的泉源，美麗而榮耀，且以某種優美絕倫e的方式傳輸cm給人，而不只是藉著啟示或注入sg讓人知道一個隱密之事而已─這種　神之靈s的注入inf是魔鬼的兒女也常接受到的。聖靈s的印記會使　神的靈s對內心產生一種效應，這種效應是屬血氣的n人當他們還在這種屬血氣的n狀態時，遠遠不能及的，他們無法接收到這種效應，也不會以任何方式對它產生概念nt或認知id，這正與啟二17「聖靈向眾教會所說的話，凡有耳的，就應當聽！得勝的，我必將那隱藏的嗎哪賜給他，並賜他一塊白石，石上寫新名；除了那領受的以外，沒有人能認識。」相合。我們完全有理由認定這段經文所說的，是同樣的蒙恩標誌、跡象、或蒙　神祝福的憑證，這也就是別處所說的聖靈s的印記。

And therefore undoubtedly the seal of the great King of heaven and earth enstamped on the heart, is something high and holy in its own nature, some excellent communication from the infinite fountain of divine beauty and glory; and not merely a making known a secret fact by revelation or suggestion; which is a sort of influence of the Spirit of God, that the children of the devil have often been the subjects of. The seal of the Spirit is a kind of effect of the Spirit of God on the heart, which natural men, while such, are so far from a capacity of being the subjects of, that they can have no manner of notion or idea of it; agreeably agreeable to Rev. ii. 17: “To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.” There is all reason to suppose that what is here spoken of, is the same mark, evidence, or blessed token of special favour, which is elsewhere called the seal of the Spirit.

54

神的靈s對人的影響inf也稱為聖靈s的見證，而許多人在理解我們所說　神的靈s對人的影響inf時有偏差，問題就是出在“見證”這字。在他們偏差的觀念裡，聖靈s的見證不是任何聖靈s在人心中產生足以為證的效果或工作，讓人可以由此據理陳明他們是　神的兒女，而是一種內在的“當下直接有意念注入”im-sg，好像　神在人裏面以一種隱密的聲音或印象向人說話，向他作見證，告知他是　神的兒女，但這不是按照新約用「見證」或「證明」常有的涵意；在新約，170 這些用語不是只宣稱或主張某事為真，而是提出證據，讓某事得以藉由推論而證明為真，232 如來二4所說，　神是「用神蹟、奇事和百般的異能，並聖靈的恩賜，同他們作見證。」這裏的「神蹟」被稱為　神的「見證」，不是因為它們本質n上只是宣稱，而因為它更是證據和證明。照樣，徒十四3的「二人在那裏住了多日，倚靠主放膽講道；主藉他們的手施行神蹟奇事，證明他的恩道。」約五36的「但我有比約翰更大的見證；因為父交給我要我成就的事，就是我所作的事，這便見證我是父所差來的。」約十25的「耶穌回答說：「我已經告訴你們，你們不信。我奉父之名所行的事可以為我作見證；」還有約壹五8的水與血，都是提到見證，不是因為它們提到甚麼事、宣稱甚麼事，而是因為它們就是證據與證明。同樣　神從天降雨、賞賜豐年的護理之工，也被說成是　神存在且為良善的見證，亦即證據。

What has misled many in their notion of that influence of the Spirit of God we are speaking of, is the word witness, its being called the witness of the Spirit. Hence they have taken it, not to be any effect or work of the Spirit upon the heart, giving evidence from whence men may argue that they are the children of God; but an inward immediate suggestion, as though God inwardly spoke to the man, and testified to him, and told him that he was his child by a kind of a secret voice or impression: not observing the manner in which the word, witness or testimony, is often used in the New Testament, where such terms often signify, 170 not only a mere declaring and asserting a thing to be true, but holding forth evidence from whence a thing may be argued, and proved to be true. Thus Heb. ii. 4. “God is said to bear witness, with signs and wonders, and divers miracles, and gifts of the Holy Ghost.” Now these miracles, here spoken of, are called God’s witness, not because they are of the nature of assertions, but evidences and proofs. So Acts. xiv. 3. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.” And John v. 36. “But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me.” Again, chap. x. 25. “The works that I do in my Father’s name, they bear witness of me.” So the water and the blood are said to bear witness, 1 John v. 8, not that they spoke or asserted any thing, but they were proofs and evidences. So God’s works of providence, in the rain and fruitful seasons, are spoken of as witnesses of God’s being and goodness, i.e. they are evidences of these things.

54a

而且當聖經提到聖靈s的印記時，其表達方式本質上所指的，不是當下直接臨到的im聲音或注入sg，而是聖靈s某種工作或果效，這工作或果效會在心s中留下一個屬天的d記號，作為旁人可以認出他是　神的兒女的證據。君王的印記就是君王與眾不同的記號，因此　神的印記被說成是　神的記號，如「地與海並樹木，你們不可傷害，等我們印了我們　神眾僕人的額。」（啟七3）和「耶和華對他說：『你去走遍耶路撒冷全城，那些因城中所行可憎之事歎息哀哭的人，畫記號在額上。』」（結九4）當　神藉著祂的靈s讓人的心h領受祂的印記時，用聖靈蓋在那人心h上的、留下在那人心h中的，是某種神聖的h印記，是某種形像，好像用印記蓋在蠟上一樣。而且這神聖的印記，這印上的形像，是明顯的證據，足以讓受印之人的良心相信他是　神兒女，這印記或形像也正是聖經所稱聖靈s的印記、聖靈s的見證或證據。且這　神用聖靈s蓋在祂兒女心上的形像，乃是祂自己的形像；這是旁人可以認出他們是　神兒女的證據，171 而這父親的形像乃是藉兒子的靈（羅八15另譯）蓋在他們心上。在古代，印記上刻有兩個東西：這印記主人的形像與名字。因此當基督對他的新婦說「求你將我放在你心上如印記，帶在你臂上如戳記。因為愛情如死之堅強，嫉恨如陰間之殘忍；所發的電光是火焰的電光，是耶和華的烈焰。」（雅八6）時，他等於是說，讓我的名字與形像一直印在那裏。君王的印記通常會有他們的形像因在上面233 ，好讓他們蓋上印記與王室記號時，會留下他們的形像。古時的君王是將他們的形像銘刻在他們的珍寶和奇石上；在基督與使徒的時代，刻在寶石上的奧古斯都的形像是當作羅馬皇帝的印記。  而聖徒是耶穌基督這位統管宇宙大君王的珍寶：並且這些珍寶印有祂的形像，是藉著祂的王室印章─聖靈印上的。這毫無疑問是聖經提到「聖靈s的見證」時所要表達的意思，尤其這戳印的方式如此美好清晰，讓良心可以看得明白，而聖經稱良心為「人的靈」（參箴廿27）。這印記真是屬靈的、超乎天然層次的n、屬天的d效果。這印記本身就有神聖的h本質n，是分享屬天的d本質n和美麗。這種聖靈s的注入inf在人心中留下這印記，是極高的等次，任何類似性質n的東西都是屬血氣之n人無法承受的。這是人心s有可能接受的最高等級之聖靈的見證。如果真有“藉著當下直接注入意念im -sg或啟示而做成的聖靈s見證”這回事，它也會遠遠比不上這種聖靈s印記做成的見證，聖靈s印記做成的見證會遠比它高貴優美e千萬倍，兩者乃是天差地別。這是魔鬼無法模仿的。至於「　神的靈s藉著一種隱密的聲音說話，也藉著當下直接im訴說並啟示一件事，以內在的方式注入一個意念sg給人」，若說魔鬼能做這事（這與聖靈s印記更是千萬倍地相似），這不啻於說魔鬼能做成神聖h而172 屬天的d效果，或我們現在所提的　神的靈s的工作。 

And when the scripture speaks of the seal of the Spirit, it is an expression which properly denotes, not an immediate voice or suggestion, but some work or effect of the Spirit, that is left as a divine mark upon the soul, to be an evidence by which God’s children might be known. The seals of princes were the distinguishing marks of princes: and thus God’s seal is spoken of as God’s mark, Rev. vii. 3. “Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads;” together with Ezek. ix. 4. “Set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.” When God sets his seal on a man’s heart by his Spirit, there is some holy stamp, some image impressed and left upon the heart by the Spirit, as by the seal upon the wax. And this holy stamp, or impressed image, exhibiting clear evidence to the conscience, that the subject of it is the child of God, is the very thing which in scripture is called the seal of the Spirit, and the witness or evidence of the Spirit. And this image enstamped 171 by the Spirit on God’s children’s hearts, is his own image; that is the evidence by which they are known to be God’s children, that they have the image of their Father stamped upon their hearts by the Spirit of adoption. Seals anciently had engraven on them two things, viz. the image and the name of the person whose seal it was. Therefore when Christ says to his spouse, Cant. viii. 6. “Set me as a seal upon thine heart, as a seal upon thine arm;” it is as much as to say let my name and image remain impressed there. The seals of princes were wont to bear their image, so that what they set their seal and royal mark upon, had their image left on it. It was the manner of princes of old to have their image engraven on their jewels and precious stones; and the image of Augustus engraven on a precious stone, was used as the seal of the Roman emperors, in Christ’s and the apostles’ times.  And the saints are the jewels of Jesus Christ, the great potentate, who has the possession of the empire of the universe; and these jewels have his image enstamped upon them, by his royal signet, which is the Holy Spirit. And this is undoubtedly what the scripture means by the seal of the Spirit; especially when it is stamped in so fair and clear a manner, as to be plain to the eye of conscience; which is what the scripture calls our spirit. This is truly an effect that is spiritual, supernatural, and divine. This is in itself of a holy nature, being a communication of the divine nature and beauty. That kind of influence of the Spirit which gives and leaves this stamp upon the heart, is such that no natural man can be the subject of any thing of the like nature with it. This is the highest sort of witness of the Spirit, which it is possible the soul should be the subject of. If there were any such thing as a witness of the Spirit by immediate suggestion or revelation, this would be vastly more noble and excellent, and as much above it as the heaven is above the earth. This the devil can not imitate; as to an inward suggestion of the Spirit of God, by a kind of secret voice speaking, and immediately asserting and revealing a fact, he can do that which is a thousand times so like to this, as he can to that holy and divine 172 effect, or work of the Spirit of God, which has now been spoken of.