第二十八章：论述可能以超自然方式临到灵的内在话语。说明它们有哪些种类。
Chapter XXVIII: Which treats of interior locutions that may come to the spirit supernaturally. Says of what kinds they are.
谨慎的读者始终需要记住我在本书中的意图和目的：就是引导灵魂穿过它一切自然和超自然的领受，在信心的纯洁中，不受欺骗也不受阻碍地，达到与神的神性联合。若他这样做，就会明白，虽然关于灵魂的领受以及我所阐述的教义，我没有给出悟性也许所要求的那样丰富的教导，也没有如此详尽地逐一说明，或作出如此多的区分，但我在这件事上并非过于简略。因为关于这一切，我相信已经给出了足够的警戒、解释和教导，使灵魂能够在每一种外在或内在的偶然情形中谨慎行事，以便进步。这就是为什么我如此简短地结束关于预言性领受及其他相关题目的论述；因为按每一项中通常可观察到的差异、方式和样式，每一项都还有多得多的内容可说，以致我相信人永远不能完全知道这一切。我满足于：我相信，其实质和教义已经给出，灵魂也已经受到警告，知道在这方面，以及关于它里面可能发生的同类一切其他事上，它应当运用怎样的谨慎。
The discreet reader has ever need to bear in mind the intent and end which I have in this book, which is the direction of the soul, through all its apprehensions, natural and supernatural, without deception or hindrance, in purity of faith, to Divine union with God. If he does this, he will understand that, although with respect to apprehensions of the soul and the doctrine that I am expounding I give not such copious instruction neither do I particularize so much or make so many divisions as the understanding perchance requires, I am not being over-brief in this matter. For with respect to all this I believe that sufficient cautions, explanations and instructions are given for the soul to be enabled to behave prudently in every contingency, outward or inward, so as to make progress. And this is the reason why I have so briefly dismissed the subject of prophetic apprehensions and the other subjects allied to it; for there is so much more to be said of each of them, according to the differences and the ways and manners that are wont to be observed in each, that I believe one could never know it all perfectly. I am content that, as I believe, the substance and the doctrine thereof have been given, and the soul has been warned of the caution which it behoves it to exercise in this respect, and also concerning all other things of the same kind that may come to pass within it.
2. 现在我将以同样方式论述第三种领受；我们说过，这是超自然话语，容易不借任何身体感官的介入而临到属灵之人的灵。虽然这些话语有许多种，但我相信全都可以归纳为三类，即：连续的话语、形式的话语和实体的话语。我称某些言语和论证为连续的，它们是灵在内在收敛时通常形成和构造出来的。形式的话语，是某些清楚而分明的话语〔直译：「某些分明而形式的话语」。〕，灵不是从自身领受它们，而是从第三者领受它们；有时是在收敛时，有时则不是。实体的话语则是另一些也以形式方式临到灵的话语，有时是在收敛时，有时则不是；这些话语在灵魂的实体中造成它们所表示的实体和德能。关于这一切，我们现在将按次序加以论述。
2. I will now follow the same course with regard to the third kind of apprehension, which, we said, was that of supernatural locutions, which are apt to come to the spirits of spiritual persons without the intervention of any bodily sense. These, although they are of many kinds, may, I believe, all be reduced to three, namely: successive, formal and substantial. I describe as successive certain words and arguments which the spirit is wont to form and fashion when it is inwardly recollected. Formal words are certain clear and distinct words [Lit., certain distinct and formal words.’] which the spirit receives, not from itself, but from a third person, sometimes when it is recollected and sometimes when it is not. Substantial words are others which also come to the spirit formally, sometimes when it is recollected and sometimes when it is not; these cause in the substance of the soul that substance and virtue which they signify. All these we shall here proceed to treat in their order.