90、前面说过，一个人能被改造和重生到这种程度，他能通过这两种官能被引导承认，他所思所行的一切良善和真理都来自主，而非来自他自己。只有通过这两种官能，人才能承认这一点，因为这两种官能来自主，属于人里面的主，这从前面的阐述（73，88节）清楚可知。由此可推知，人能作出这种承认靠的是主，而不是他自己，尽管他能貌似凭自己如此行；这是主给予每个人的恩赐。他可以认为这恩赐来自他自己，然而，他若是明智的，就会承认它并非来自他自己。否则，人所思的真理和所行的良善就不是真理和良善本身，因为在它们里面的，是人，而不是主。如果人在良善中，如果他行善的目的是救赎，那么这良善就是一种邀功的良善；但如果主在人所行的良善中，这良善就不是邀功的。
90. We say that a person can be reformed and regenerated to the extent that he can be led by means of these two faculties to acknowledge that every good and every truth that he thinks and does originates from the Lord and not from himself. A person can come to this acknowledgement only in consequence of these two faculties because these two faculties originate from the Lord and are the Lord's in a person, as is apparent from what we have said above. It follows, therefore, that a person cannot come to this acknowledgment on his own, but from the Lord. But still he can come to it as if on his own. This the Lord grants to everyone. He may believe that he comes to it on his own, but when he is wiser he will acknowledge that he did not come to it on his own. Otherwise the truth that a person thinks and the good that he does are not true and good in themselves; for they have the person in them and not the Lord, and good that has the person in it - if done for the sake of salvation - is merit-seeking good, whereas good that has the Lord in it is not merit-seeking.
90. I am saying that we can be reformed and regenerated only to the extent that, through these two abilities, we can be brought to a recognition that everything good and everything true that we think and do comes from the Lord and not from us. The reason we cannot recognize this except through these two abilities is that these two abilities themselves come from the Lord. They are the Lord's within us, as you can see from what has already been presented [73, 88].
It then follows that we cannot have this recognition on our own, but only from the Lord, though we still seem to be having it independently. This is the Lord's gift to every one of us. Let us then believe that we are independent but know and acknowledge that we are not. Otherwise any true thoughts that we think and any good things that we do are not really true and good. We are present in them and the Lord is not present in them. If we are present in anything good, if we are doing it for the sake of our salvation, then it is good done for credit; while if the Lord is present in the good that we do, it is not for credit.
90. It is said that man can be so far reformed and regenerated as he can be led by means of these two faculties to acknowledge that everything good and true that he thinks and does is from the Lord, and not from himself. It is only by means of these two faculties that man can acknowledge this, because they are from the Lord and are the Lord's in man, as is clear from what has been said above. It therefore follows that man cannot make this acknowledgment from himself, but from the Lord. Nevertheless he can do so as if it were from himself; for this the Lord grants to everyone. It may be that he believes this to be from himself; and yet in his wise moments he will acknowledge that it is not from himself. Otherwise, the truth that he thinks and the good that he does are not truth and good in themselves, for man is in them and not the Lord; and the good which has man in it, if it has salvation as its end, is meritorious good; but the good which has the Lord in it is not meritorious.
90. It is said that man can be so far reformed and regenerated as he can be led by means of these two faculties to acknowledge that every thing good and true that he thinks and does is from the Lord and not from himself. It is only by means of these two faculties, that man can acknowledge this, because these faculties are from the Lord and are the Lord's in man, as is clear from what has already been said. It therefore follows that man can make this acknowledgment from the Lord, but not from himself, nevertheless he can do it as if it were done from himself; this the Lord gives to every one. He may believe it to be from himself and yet when he is wise he will acknowledge that it is not from himself. Otherwise the truth that man thinks and the good that he does are not truth and good in themselves, for man is in them and not the Lord; and the good that man has in it, provided it has salvation as its end, is a meritorious good; but the good that has the Lord in it is not meritorious.
90. Dicitur quod homo possit tantum reformari et regenerari, quantum potest per binas facultates adduci ad agnoscendum, quod omne bonum et omne verum quod cogitat et facit, sit a Domino, et non a semet: quod homo non possit nisi quam per binas illas facultates id agnoscere, est quia binae illae facultates sunt a Domino, et sunt Domini apud hominem, ut patet a supradictis; quare sequitur, quod homo id non possit facere a se, sed a Domino; at usque potest sicut a se; hoc dat Dominus unicuivis: sit, quod credat a se, usque dum sapit, agnoscet quod non a se; alioquin verum quod cogitat, et bonum quod facit, non est verum et bonum in se, est enim homo in illis, et non Dominus in illis, ac bonum in quo homo est, si sit propter salutem, est bonum meritorium, at bonum in quo Dominus est, non est meritorium.