46、我经常看见一个英国人，他因几年前出版的一本书而出名；在这本书中，他极力证明，信与仁通过圣言的流注和内在作工而结合在一起。他断言，这种流注以一种无法描述的方式，在人不知不觉的情况下影响他。然而，它不会触及，更不会明显影响意愿，或激发此人去貌似凭自己做任何事；仅仅允许人的意愿去行动，因为人的东西丝毫不会进入神性治理。他说，邪恶以这种方式在神眼前被隐藏。他就这样为了得救而把仁爱的外在行为排除在外，但为了公共利益又提倡它们。由于他的论证很巧妙，没有人看见草丛中的蛇，所以他的书被视为正统的巅峰之作。
这个作家离世后仍坚持这个教条，无法放弃它，因为他已经彻底说服了自己。一些天使与他交谈，告诉他，他的教条不是真理，只不过是一种雄辩术的聪明展示。天使说，真理是这样：人应该貌似凭自己避开邪恶，并行善，然而承认这善来自主。在此之前，人没有信，更不用说他所以为并称之为信的复杂思考了。由于这违背了他的教条，所以他被允许利用他那敏锐的头脑来继续探究这个问题，看看若没有人那一方的外在努力，这种未知的流注和内在作工是否可能。然后，只见他集中心思，以各种方式在思维的道路上游荡，始终认为这是人能变新并得救的唯一方式。但每当他走到道路尽头时，他的眼睛就打开，并看见自己误入歧途。事实上，他也向在场的一些人承认了这一点。
我见他这样游荡了两年；在他旅程结束的时候，他承认这种流注是不可能的，除非外在人中的邪恶被移走；这种移走是通过貌似凭人自己避恶如罪实现的。最后，我听见他声称，凡确信这个异端的人都会因自我聪明的骄傲而发疯。
46. I have often seen a particular British man who became famous because of a book he had published some years before, a book in which he labored to prove a union of faith and caring through the inflow and inner working of the Holy Spirit, proposing that this inflow affects us in an indescribable way and without our awareness of it. However, it does not touch, let alone move, our will or arouse our thinking to do anything (in what would be apparent independence). It only allows our will to act. The thinking behind this is that otherwise we would be playing a role in divine providence, and also that our evils would then appear before God. This rules out outward works of caring as being of any benefit to our salvation but nevertheless advocates them for the public good. Because his arguments were ingenious and no one saw the snake in the grass, this book was accepted as the height of orthodoxy.
[2] After his departure from the world this author held to the same dogma and was unable to retreat from it because he had thoroughly convinced himself. Some angels talked with him and told him that his dogma was not the truth but only an eloquent presentation of something clever, and that the truth was that we should abstain from doing evil and do good as though we were doing it on our own, but with a recognition that it was being done by the Lord. They said that until we do that, there is no faith at all, and certainly not the complex thing that he was imagining and calling “faith.” Since this conflicted with his dogma, he was encouraged to use his astute intellect to inquire further and see whether this kind of unrecognized inflow and inner working actually did occur, without any outward effort on the individual’s part. He seemed then to focus his mind and to follow wandering paths in his thought, always with the conviction that this was the only way we could be restored to wholeness and be saved. Every time he reached the end of a path, though, his eyes were opened and he saw that he had gone astray. He actually admitted it to some who were present.
[3] For a couple of years I saw him wandering like this; and at the end of his journey, he admitted that there was no such inflow unless the evil in the outer self was removed, which was accomplished by turning one’s back on evil because it is sinful, in apparent autonomy. Eventually I heard him say that all the people who convinced themselves of this heresy had been driven insane by their pride in their own intelligence.
46. I have frequently seen an Englishman who became famous for a book he published some years back, in which he had made great efforts to prove that faith and charity are linked by the influence and inner working of the Holy Spirit. He asserted that this influence worked in a manner that cannot be described and without the person's knowledge, but that it did not touch, much less openly affect the will, or rouse the person to think of doing anything as of himself, except by permission, so that nothing of the person should enter into Divine Providence. He said that in this way evils were hidden from God's sight, thus ruling out the outward exercise of charity for the sake of any part in salvation, though approving of it for the sake of the public good. Since he used the most ingenious arguments and did not appear to be a snake in the grass, his book was regarded as the height of orthodoxy.
[2] The same writer after leaving the world kept to a similar dogma, and was unable to abandon it because he had proved it to himself. Angels talked with him and told him it was not the truth, but only a clever display of eloquence. They said that the truth is that a person ought to shun evil and do good as if of himself, yet acknowledging that good comes from the Lord. Before he did this he had no faith, let alone the kind of thinking he called faith. Since this was contrary to his dogma, he was allowed to use his acuteness of mind to go on enquiring into the question, whether such an unknown influence and inner working was possible without the outward working of the person concerned. He was then seen concentrating and wandering through the streets wrapped in thought, always clinging to the erroneous belief that in no other way could a person be made new and saved. But whenever he came to the end of a street, his eyes were opened and he saw he had gone astray, as he also admitted to those with him. I saw him wandering about like this for two years, and at the end of the streets admitting that such influence is impossible, unless the evil in the external man is taken away, which happens by shunning evils as sins as if of oneself. At last I heard him declare that all who are convinced of that heresy are driven mad by pride in their own intelligence.
46. I have often seen a certain Englishman, who became celebrated by a book he published some years ago, in which he attempted to establish the conjunction of faith and charity by an influx and interior operation of the Holy Spirit. He gave out that this influx affected man in an inexpressible manner, and without his being conscious of it, but did not touch, much less manifestly move his will or excite his thought to do anything as of himself, except permissively; the reason being, that nothing of the man might enter into the Divine Providence as one with it; also that thus evils might not appear before God. He thus excluded the external exercises of charity for the sake of any salvation, but favoring them for the sake of the public good. Since his arguments were ingenious, and the snake in the grass was not seen, his book was received as most orthodox. This author retained the same dogma after his departure from the world, nor could he recede from it, because it was confirmed in him. The angels spoke with him, and said that this was not the truth, but mere ingenuity with eloquence; and that the truth is, that man ought to shun evil and do good as from himself, yet with the acknowledgment that it is from the Lord, and that there is no faith before this, still less is that thought which he calls faith. And since this was opposed to his dogma, it was permitted him of his own sagacity to inquire further, whether such unknown influx and internal operation apart from the external operation of man is given. He was then seen to strain his mind, and to wander about in thought in various ways, always in the persuasion that man is no otherwise renewed and saved. But as often as he came to the end of his way, his eyes were opened, and he saw that he was wandering, and even confessed it to those who were present. I saw him wandering thus for two years, and in the end of his ways confessing that no such influx is given, unless evil in the external man be removed, which is effected by shunning evils as sins, as if from himself; and I heard him at length saying, that all who confirm themselves in that heresy, will be insane from the pride of their own intelligence.
46. Saepius vidi aliquem Anglum, qui celebris factus est per librum quem ante annos ediderat, in quo conjunctionem fidei et charitatis per influxum et operationem interiorem Spiritus Sancti constabilire sategerat; tradens quod ille influxus inexpressibili modo et non conscio homine afficeret, sed non tangeret minus manifeste moveret voluntatem, aut excitaret cogitationem hominis ad faciendum aliquid sicut a se, nisi permissive, propter causam ne aliquid hominis in Divinam Providentiam una intraret; tum quod sic mala coram Deo non apparerent; ita excludens exercitia charitatis externa propter aliquid salutis, sed favens illis propter bonum publicum. Quia argumentationes ejus erant ingeniosae, et non visus est anguis in herba, liber ille sicut orthodoxissimus receptus est. Idem auctor post excessum e mundo simile dogma retinuit, nec ab illo potuit recedere quia apud se confirmatum. Cum illo locuti sunt angeli, et dixerunt quod illud non veritas esset, sed modo ingeniositas cum facundia; et quod veritas sit, quod homo malum fugere et homum facere debeat sicut a se, cum agnitione tamen quod sit a Domino; et quod fides antea non sit, minus adhuc illa cogitatio, quam vocat fidem: et quia hoc ejus dogmati repugnabat, permissum est ei ex sua sagacitate adhuc inquirere, num talis influxus incognitus et operatio interna absque operatione externa hominis detur. Visus est tunc intendere mentem, et in cogitatione pervagari vias, semper in persuasione quod homo non aliter redintegretur et salvetur; sed quoties ad finem viae pervenit, aperti sunt ei oculi, et vidit se errantem, quod etiam coram praesentibus fassus est, Vidi illum per biennium ita vagantem, et in fine viarum fatentem quod non detur talis influxus, nisi remotum sit malum in externo homine, quod fit per fugere mala ut peccata sicut a se ipso; et audivi illum tandem dicentem, quod ex fastu propriae intelligentiae insanirent omnes, qui in haeresi illa se confirmant.