信仰中的情感
第三部，記號一５（3.01.10）
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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.
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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.
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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.
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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.
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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.”
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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?
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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.
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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。
第三部，記號一５（3.01.10）
55(3.01.10)
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.
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