第三十章：开始论意志可以在其中喜乐的第五类善物，即超自然善物。说明这些超自然善物的性质，它们如何有别于属灵善物，以及其中的喜乐应如何被引向神。
Chapter XXX: Which begins to treat of the fifth kind of good wherein the will may rejoice, which is the supernatural. Describes the nature of these supernatural good things, and how they are distinguished from the spiritual, and how joy in them is to be directed to God.
现在我们应当论及灵魂可以在其中喜乐的第五类善物，即超自然善物。我们在这里用这个词，指神所赐的一切礼物和恩典，它们超越自然的德行和能力，并被称为 gratis datae。这样的善物包括神赐给所罗门的智慧和知识的礼物，以及圣保罗所说的恩典哥林多前书 xii, 9-10。——也就是信心、医病的恩赐、行异能、先知讲道、知识和辨别诸灵、翻译言语，以及说方言的恩赐。
It now behoves us to treat of the fifth kind of good thing wherein the soul may rejoice, which is the supernatural. By this term we here understand all the gifts and graces given by God which transcend natural virtue and capacity and are called gratis datae. Such as these are the gifts of wisdom and knowledge which God gave to Solomon, and the graces whereof Saint Paul speaks 1 Corinthians xii, 9-10. – namely, faith, gifts of healing, the working of miracles, prophecy, knowledge and discernment of spirits, interpretation of words and likewise the gift of tongues.
2. 诚然，这些善物也像我们马上要谈到的同类善物一样是属灵的；然而，既然二者差别如此之大，我认为最好把它们区分开来。这些恩典的实行与人的益处有密切关系；神赐下它们，正是着眼于这种益处和这个目的。正如圣保罗所说：「圣灵彰显在各人身上，是要使人得益处」；哥林多前书 xii, 7。这应理解为指这些恩典。但属灵恩典的使用和实行，只关乎灵魂与神，也关乎神与灵魂，在理解和意志等方面的共融，正如我们以后将要说明的。因此，它们的对象有所不同，因为属灵恩典只关乎创造主和灵魂；而超自然恩典则关乎受造物，并且在实体上也有所不同，因而在其运行上也不同；所以，我们关于它们所给出的教导也必然不同。
2. These good things, it is true, are also spiritual, like those of the same kind of which we have to speak presently; yet, since the two are so different, I have thought well to make a distinction between them. The practice of these has an intimate relation with the profit of man, and it is with a view to this profit and to this end that God gives them. As Saint Paul says: The spirit is given to none save for the profit of the rest;’ 1 Corinthians xii, 7. this is to be understood of these graces. But the use and practice of spiritual graces has to do with the soul and God alone, and with God and the soul, in the communion of understanding and will, etc., as we shall say hereafter. And thus there is a difference in their object, since spiritual graces have to do only with the Creator and the soul; whereas supernatural graces have to do with the creature, and furthermore differ in substance, and therefore in their operation, and thus of necessity the instruction which we give concerning them differs also.
3. 现在按我们在这里所理解的意义来谈超自然的恩典和礼物，我说，为了洁净自己脱离其中的虚妄喜乐，最好在这里注意这类礼物中所包含的两种益处——即暂时的益处和属灵的益处。暂时的益处包括医治疾病、使瞎子重见光明、使死人复活、赶出魔鬼、预言未来之事使人可以警醒自己，以及诸如此类的事。属灵而永恒的益处则是：神借这些善工为行这些事的人所认识和事奉，或为这些事在其中并在其面前施行的人所认识和事奉。
3. Speaking now of supernatural graces and gifts as we here understand them, I say that, in order to purge ourselves of vain joy in them, it is well here to notice two benefits which are comprised in this kind of gift – namely, temporal and spiritual. The temporal benefits are the healing of infirmities, the receiving of their sight by the blind, the raising of the dead, the casting out of devils, prophesying concerning the future so that men may take heed to themselves, and other things of the kind. The spiritual and eternal benefit is that God is known and served through these good works by him that performs them, or by those in whom and in whose presence they are performed.
4. 关于第一类益处——即暂时的益处——超自然的作为和神迹，几乎不配、甚至完全不配灵魂为之喜乐；因为若没有第二类益处，它们对人就几乎没有重要性，甚至毫无重要性，因为它们本身并不是使灵魂与神联合的方法，仁爱才是。而这些超自然的作为和恩典，可能由那些并不处于恩典和仁爱状态中的人施行；无论他们是真实地感谢神，并把自己的礼物归于神，〔直译：「把感谢和礼物归给神」。〕如邪恶的先知巴兰和所罗门所做的，还是他们虚假地借魔鬼的媒介施行，如行邪术的西门所做的，或借自然界其他隐秘方法施行。这些作为和奇事中，若有任何一种对行它们的人有益，那就会是真正由神赐下的作为。圣保罗教导我们，若没有第二类益处，这些事有什么价值，说：「我若能说人间的方言，甚至天使的语言，却没有爱，我就成为鸣的锣、响的钹一般。我若有先知讲道的能力，也明白各样的奥秘，各样的知识，而且有齐备的信心，使我能够移山，却没有爱，我就算不了什么」等等。哥林多前书 xiii, 1-2。因此，许多人因这样看重自己的善工，便以这些善工为理由向基督祈求荣耀；但基督会拒绝他们的请求。他们说：「主啊，主啊，我们不是奉你的名传道，奉你的名行许多异能吗？」那时基督要对他们说：「你们这些作恶的人，给我走开！」圣马太 vii, 22-3。
4. With respect to the first kind of benefit – namely, the temporal – supernatural works and miracles merit little or no rejoicing on the part of the soul; for, without the second kind of benefit, they are of little or no importance to man, since they are not in themselves a means for uniting the soul with God, as charity is. And these supernatural works and graces may be performed by those who are not in a state of grace and charity, whether they truly give thanks and attribute their gifts to God, [Lit., give thanks and gifts to God.‘] as did the wicked prophet Balaam, and Solomon, or whether they perform them falsely, through the agency of the devil, as did Simon Magus, or by means of other secrets of nature. These works and marvels, if any of them were to be of any profit to him that worked them, would be true works given by God. And Saint Paul teaches us what these are worth without the second kind of benefit, saying: Though I speak with the tongues of men and of angels, and have not charity, I am become as a sounding bell or metal. And though I have prophecy and know all mysteries and all knowledge; and though I have all faith, even as much as may remove [traspasar: lit., go over,’ go through.‘] mountains, and have not charity, I am nothing, etc.’ 1 Corinthians xiii, 1-2. Wherefore Christ will refuse the requests of many who have esteemed their good works in this way, when they beg Him for glory because of them, saying: Lord, have we not prophesied in Thy name and worked many miracles? Then Christ will say to them: Depart from Me, workers of iniquity.’ St. Matthew vii, 22-3.
5. 因此，人不应因自己拥有并使用这样的恩典而喜乐，而应在从中收获第二种属灵果实时喜乐，也就是以真实的仁爱在这些恩典中事奉神；因为永生的果实就在这里。为此，我们的救主责备门徒，因为他们因赶出魔鬼而喜乐；他说：「不要因灵服了你们就欢喜，而要因你们的名记录在天上欢喜。」圣路加 x, 20。按照健全神学，这等于说：若你们的名记录在生命册上，就当喜乐。由此可知，人只有在行走生命之路时才应喜乐；他可以借着在仁爱中行善工而如此行。因为凡不是爱神的事，在神眼中有什么益处，又有什么价值呢？若这种爱在洁净意志、使之脱离一切事物中的喜乐上不坚强而明辨，并且若它不是安放在唯独遵行神的意志上，它就不是完全的。意志正是以这种方式，借这些超自然善物与神联合。
5. A man, then, should rejoice, not when he has such graces and makes use of them, but when he reaps from them the second spiritual fruit, namely that of serving God in them with true charity, for herein is the fruit of eternal life. For this cause Our Saviour reproved the disciples who were rejoicing because they cast out devils, saying: Desire not to rejoice in this, that devils are subject to you, but rather because your names are written in the book of life.’ St. Luke x, 20. This, according to good theology, is as much as to say: Rejoice if your names are written in the book of life. By this it is understood that a man should not rejoice save when he is walking in the way of life, which he may do by performing good works in charity; for where is the profit and what is the worth in the sight of God of aught that is not love of God? And this love is not perfect if it be not strong and discreet in purging the will of joy in all things, and if it be not set upon doing the will of God alone. And in this manner the will is united with God through these good things which are supernatural.