第十一章：论第四种恶，即从记忆明确的超自然领受临到灵魂的恶，也就是它对联合所造成的阻碍。
Chapter XI: Of the fourth evil that comes to the soul from the distinct supernatural apprehensions of the memory, which is the hindrance that it interposes to union.
关于这第四种恶，无须多说，因为在这第三卷中已经反复论及；我们已经证明，为使灵魂能在盼望中达到与神联合，它必须放弃记忆的一切占有；因为，为使它在神里面的盼望得以完全，记忆中凡不是神的，就都不可存留。并且，正如我们也已经说过，凡临到记忆的形式、形状、图像或其他知识种类，都不可能是神，也不可能像他；无论它属于天上还是地上，是自然的还是超自然的，都是如此。正如大卫教导说：「主啊，诸神之中没有可与你相比的。」诗篇 lxxxv, 8〔A.V., lxxxvi, 8〕。
Concerning this fourth evil there is not much to be said, since it has already been treated again and again in this third book, wherein we have proved how, in order that the soul may come to union with God in hope, it must renounce every possession of the memory; for, in order that its hope in God may be perfect, it must have naught in the memory that is not God. And, as we have likewise said, no form or figure or image or other kind of knowledge that may come to the memory can be God, neither can be like Him, whether it be of heaven or of earth, natural or supernatural, even as David teaches, when he says: Lord, among the gods there is none like unto Thee.’ Psalm lxxxv, 8 [A.V., lxxxvi, 8].
2. 因此，若记忆渴望留心这些事中的任何一种，它就妨碍灵魂达到神；首先，因为它使灵魂受累；其次，因为灵魂拥有得越多，它的盼望就越少。因此，灵魂必须脱去超自然事物的明确形式和知识，并忘却它们，好使记忆不妨碍它在完全的盼望中与神联合。
2. Wherefore, if the memory desires to pay heed to any of these things, it hinders the soul from reaching God; first, because it encumbers it, and next because, the more the soul has of possession, the less it has of hope. Wherefore it is needful for the soul to be stripped of the distinct forms and the knowledge of supernatural things, and to become oblivious to them, so that the memory may cause no hindrance to its union with God in perfect hope.