第三十二章：论弃绝在超自然恩典之事中的喜乐所获得的两项益处。
Chapter XXXII: Of two benefits which are derived from the renunciation of rejoicing in the matter of the supernatural graces.
除了灵魂借弃绝这种喜乐、从上述三种恶中得释放而获得的益处以外，它还获得两项卓越益处。第一是它尊神为大并高举神；第二是它高举自己。因为神在灵魂中以两种方式被高举：第一，是借着使心和意志的喜乐从一切不是神的事物中撤回，好使它们只安放在他身上。大卫在我们开始谈论这一官能之夜时所引用的那节经文中指明了这一点：「人必达到崇高的心，神必被高举。」诗篇 lxiii, 7〔A.V., lxiv, 6-7〕。因为当心被提升到万物之上时，灵魂也就被提升到万物之上。
Besides the benefits which the soul gains by being delivered from the three evils aforementioned through its renunciation of this joy, it acquires two excellent benefits. The first is that it magnifies and exalts God: the second is that it exalts itself. For God is exalted in the soul after two manners: first, by the withdrawal of the heart and the joy of the will from all that is not God, in order that they may be set upon Him alone. This David signified in the verse which we quoted when we began to speak of the night of this faculty; namely: Man shall attain to a lofty heart, and God shall be exalted.’ Psalm lxiii, 7 [A.V., lxiv, 6-7]. For, when the heart is raised above all things, the soul is exalted above them all.
2. 并且，因为灵魂以这种方式使自己集中于唯独神，神便被高举并被尊为大；当他向灵魂显明自己的卓越和伟大时，正是如此。因为在这种喜乐的提升中，神为他自己是谁作见证。若意志没有在一切事物方面倒空喜乐和安慰，这就不能成就；正如大卫也用这些话说：「你们要休息，要知道我是神！」诗篇 xlv, 11〔A.V., xlvi, 10〕。他又说：「在荒凉、干旱、无路之地，我曾显现在你面前，为要见你的能力和你的荣耀。」诗篇 lxii, 3〔A.V., lxii, 1-2〕。既然灵魂把自己的喜乐固定在脱离万物上，神就因此被高举，这是真的；那么，当灵魂从这些事物中最奇妙的事物撤回自己，好把自己的喜乐只固定在神身上时，神就更高地被高举。因为这些事物既是超自然的，就属于更高贵的一类；因此，灵魂为了只把自己的喜乐安放在神身上而把它们撇在一旁，就是把比这些事物更大的荣耀和卓越归给神。因为人为了另一个对象而轻看越多、越大的事物，他就越重视并高举那个对象。
2. And, because in this way the soul centres itself in God alone, God is exalted and magnified, when He reveals to the soul His excellence and greatness; for, in this elevation of joy, God bears witness of Who He Himself is. This cannot be done save if the will be voided of joy and consolation with respect to all things, even as David said also, in these words: Be still and see that I am God.’ Psalm xlv, 11 [A.V., xlvi, 10]. And again he says: In a desert land, dry and pathless, have I appeared before Thee, to see Thy power and Thy glory.’ Psalm lxii, 3 [A.V., lxii, 1-2]. And, since it is true that God is exalted by the fixing of the soul’s rejoicing upon detachment from all things, He is much more highly exalted when the soul withdraws itself from the most wondrous of these things in order to fix its rejoicing on Him alone. For these, being supernatural, are of a nobler kind; and thus for the soul to cast them aside, in order to set its rejoicing upon God alone, is for it to attribute greater glory and excellence to God than to them. For, the more and the greater things a man despises for the sake of another, the more does he esteem and exalt that other.
3. 此外，当意志从这一类作为中撤回时，神又以第二种方式被高举；因为人越是不凭见证和神迹而信神、事奉神，神就越被灵魂高举，因为灵魂对神的相信，超过神迹奇事所能证明的。
3. Furthermore, God is exalted after the second manner when the will is withdrawn from this kind of operation; for, the more God is believed and served without testimonies and signs, the more He is exalted by the soul, for it believes more concerning God than signs and miracles can demonstrate.
4. 灵魂借以被高举的第二项益处在于：当意志从对外在神迹和见证的一切欲望中撤回时，它就在最纯粹的信心中被高举；神更强烈地在它里面增长并灌注这种信心。与此同时，神也在它里面增长另外两种超性德行，即仁爱和盼望；在这些德行中，灵魂借着信心那晦暗而超脱的习性，享有对神最高的认识；又借着仁爱享有爱的极大喜乐，意志借此除了在永活的神里面以外，别无所喜；同样，它也借着盼望在记忆中享有满足。这一切都是奇妙的益处，本质上并直接地引向灵魂与神的完全联合。
4. The second benefit wherein the soul is exalted consists in this, that, withdrawing the will from all desire for apparent signs and testimonies, it is exalted in purest faith, which God increases and infuses within it much more intensely. And, together with this, He increases in it the other two theological virtues, which are charity and hope, wherein the soul enjoys the highest Divine knowledge by means of the obscure and detached habit of faith; and it enjoys great delight of love by means of charity, whereby the will rejoices in naught else than in the living God; and likewise it enjoys satisfaction in the memory by means of hope. All this is a wondrous benefit, which leads essentially and directly to the perfect union of the soul with God.