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.