第十四章：论属灵知识，就其可能涉及记忆而言。
Chapter XIV: Which treats of spiritual knowledge in so far as it may concern the memory.
我们把属灵形式的知识列为记忆领受的第三类，并不是因为它们像其他领受一样属于想象的身体感官，因为它们没有身体的形式和图像；而是因为它们同样可以被属灵的记忆和追忆所领受。如今，灵魂经验过这些领受中的一种以后，便能随意回想它；这并不是借着那领受在身体感官中留下的肖像和图像来回想，因为正如我们所说，这既属于身体形式，就没有能力承载属灵形式；而是因为灵魂借着它印刻在灵魂上的形式，以理智和属灵的方式回想它。这形式同样是一种形式性或属灵的形式、概念或图像，灵魂借此回想它；或者，灵魂也借着它所造成的效果回想它。正因如此，我把这些领受置于记忆的领受之中，虽然它们并不属于想象的领受。
We classed spiritual forms of knowledge as the third division of the apprehensions of the memory, not because they belong to the bodily sense of the fancy, as do the others, for they have no bodily form and image, but because they are likewise apprehensible by spiritual memory and reminiscence. Now, after the soul has had experience of one of these apprehensions, it can recall it whensoever it will; and this is not by the effigy and image that the apprehension has left in the bodily sense, for, since this is of bodily form, as we say, it has no capacity for spiritual forms; but because it recalls it, intellectually and spiritually, by means of that form which it has left impressed upon the soul, which is likewise a formal or spiritual form or notion or image, whereby it is recalled, or by means of the effect that it has wrought. It is for this reason that I place these apprehensions among those of the memory, although they belong not to the apprehensions of the fancy.
2. 这些知识种类是什么，以及灵魂为达到与神联合应当如何对待它们，在第二卷第二十四章其实是第二十六章。中已经充分说明；在那里，我们把这种知识作为悟性的领受来论述。可参照那里，因为我们在那里说明它有两种：或是非受造的，或是关于受造物的。现在我只谈与我目前目的有关的事——也就是记忆为达到联合应当如何对待这些知识。我说，正如我在前一章刚刚论到形式性知识时所说的那样（因为这种知识既然关乎受造之物，便属于同一种类），这些领受在产生善果时可以被回想，但不是为了停留其上，而是为了激发灵魂对神的爱和认识。但若回想它们不产生善果，记忆就绝不可哪怕片刻注意它们。至于非受造的知识，我说灵魂应当尽可能常常回想它，因为它会产生极有益的效果。正如我们上面所说，它产生与神联合的触动和印象，而这正是我们引导灵魂所趋向的目标。记忆回想这些，并不是借任何能印刻在灵魂上的形式、图像或形状（因为这些与创造主联合的触动和印象没有形式），而只是借它们在灵魂中产生的光、爱、喜乐和属灵更新等等效果来回想；其中有些效果，每当被记起时，便在灵魂中重新作成。
2. What these kinds of knowledge are, and how the soul is to conduct itself with respect to them in order to attain to union with God, are sufficiently described in the twenty-fourth chapter Really the chapter is the twenty-sixth. of the second book, where we treated this knowledge as apprehensions of the understanding. Let this be referred to, for we there described how it was of two kinds: either uncreated or of the creatures. I speak now only of things relating to my present purpose – namely, how the memory must behave with respect to them in order to attain to union. And I say, as I have just said of formal knowledge in the preceding chapter (for this, being of created things, is of the same kind), that these apprehensions my be recalled when they produce good effects, not that they may be dwelt upon, but that they may quicken the soul’s love and knowledge of God. But, unless the recollection of them produces good effects, let the memory never give them even passing attention. With regard to uncreated knowledge, I say that the soul should try to recall it as often as possible, for it will produce most beneficial effects. As we said above, it produces touches and impressions of union with God, which is the aim towards which we are directing the soul. And by no form, image or figure which can be impressed upon the soul does the memory recall these (for these touches and impressions of union with the Creator have no form), but only by the effects which they have produced upon it of light, love, joy and spiritual renewal, and so forth, some of which are wrought anew in the soul whensoever they are remembered.