第四週 • 週二
晨興餧養
彼前三4 乃要重於那以溫柔安靜的靈為不朽壞之妝飾的心中隱藏的人，這在神面前是極有價值的。
太十五18~19 惟獨出口的，是從心裏發出來的，那纔污穢人。因為從心裏發出惡念、兇殺、姦淫、淫亂、偷竊、假見證和謗讟。
靈的經過，總括的說，是魂和體，但細分起來，乃是存心、動機、目的、用意、…心情、心志和肉體等等。存心是心的問題。動機、用意等等，不是在心裏，就是在魂裏。而肉體乃是體的問題。這些靈的經過，都包圍在靈的外面，靈要經過它們出來，就不能不受到它們的影響，帶着它們的成分和光景。…我們的動機，若不純潔，靈出來也不會純潔。我們的存心，若不乾淨，靈出來也不會乾淨。
講道想顯揚，又想比賽的例子，就是這樣。一位弟兄講道，靈是出來了，卻帶着顯揚、比賽的味道。那就是因為他的存心、動機裏，有顯揚、有比賽。他有顯揚的存心，出來的就是顯揚、誇耀的靈。他有比賽的動機，叫人碰着的也就是比賽、競爭的靈（生命的經歷下冊，三四八頁）。
信息選讀
靈的污穢既在於靈的經過，而靈的經過就是存心、動機、目的、用意等等，所以對付靈並不是對付靈的本身，乃是對付靈的經過。…我們每有一個行動，或者要說一句話，不只要問對不對，好不好，還要追查裏面的存心清潔麼？動機單純麼？目的專為着神麼？有甚麼自私的用意麼？有我們自己的傾向麼？這樣的對付，就是對付靈。
我們不只要把肉體、己和天然都破碎了，讓靈能出來，還要進一步地，把一切不好的存心，不該有的用意，不單純的傾向，不正當的意志，有攙雜的情感等等，也都對付乾淨，然後靈纔不只能出來，並且出來了，還能是正直的、純淨的。…我們需要有兩層的對付：一層是破碎的對付，為着叫靈能出來；一層是成分的對付，為着叫靈出來而能清潔。…靈的經過既包括我們全人的各部分，所以要對付靈，也就需要對付我們全人的各部分。這比以前各種對付，都深入多了，細密多了。如果說對付罪和對付世界，如同洗衣服，對付良心好像洗澡，對付肉體是刮毛，對付己是剝皮，對付天然是切肉，那麼對付靈就是把血輪都拿出來檢點檢點，清除清除。從對付罪起，一層一層地對付，都是越對付越深，越對付越細。到了對付天然，裏裏外外就都對付了。所剩下的一部分，就是靈出來的時候，所帶出的一些雜質。等到把靈也對付乾淨了，雜質都沒有了，不只靈能出來，並且出來的還是清潔、單純、正直的靈。這樣，就是把全人都對付盡了，再沒有甚麼可對付了。所以接下去，就是聖靈充滿。我們舊造的成分都對付光了，聖靈就能整個的佔有我們，充滿我們（生命的經歷下冊，三五○至三五二頁）。
參讀：生命的經歷，第十三篇。
WEEK 4 — DAY 2
Morning Nourishment
1 Pet. 3:4 "But the hidden man of the heart in the incorruptible adornment of a meek and quiet spirit, which is very costly in the sight of God."
Matt. 15:18-19 "But the things which proceed out of the mouth come out of the heart, and those defile the man. For out of the heart come evil reasonings, murders, adulteries, fornications, thefts, false witnessings, blasphemies."
The passage of the spirit can be summed up as the soul and the body, but when studied minutely it can be divided into the purpose of the heart, the motive, the aim, the intention,...the mood of the heart, the will, and the flesh. The purpose of the heart has something to do with the heart, whereas the motive and intention can be either in the heart or in the soul. The flesh has to do with the physical body. Since all these passages of the spirit surround our spirit, they naturally affect the spirit, which must pass through them in order to be released, and which also brings forth their elements and conditions....If our motive is not pure, the spirit also is not pure when released; if our intention is not clean, the spirit coming forth is also not clean.
We can see this...from the illustration [of] preaching when it is used for showing off and for competition. When the brother is preaching, his spirit is released, but with the air of display and competition. This is because there are the elements of display and competition in the purpose of his heart and in his motive. With the purpose of heart for self-glory, the result is a showy and boastful spirit. His competitive motive, moreover, causes others to touch a competing and striving spirit. (The Experience of Life, pp. 285-286)
Today's Reading
Since the defilement of the spirit is due to the passage of the spirit (which includes the purpose of the heart, motive, aim, intention), then dealing with the spirit is not dealing with the spirit itself but with the passage of the spirit....Whenever we are about to act or speak, not only do we need to inquire whether what we are about to do is right or wrong, good or bad, but we must also discern whether or not our inner intention is clean, our motive pure, and our aim wholly for God. Is there any selfish purpose behind our action? Is there any self-inclination? This kind of dealing is dealing with the spirit.
We need not only to have our flesh, self, and natural constitution broken so that the spirit can come forth, but we must go one step further and deal with all the negative purposes of the heart, undesirable intentions, impure inclinations, improper will, and mixed emotion to the end not only that the spirit can come forth but that it may come forth in an upright, clean, and pure manner....We need these two steps of dealing. The first step is the dealing of breaking in order to release the spirit; the second step is dealing with all the elements in the passage of the spirit so that the spirit can come forth in a clean
way....Since the passage of the spirit includes every part of our being, we need to deal with every part of our being when dealing with the spirit. This kind of dealing is deeper and more delicate....If we compare dealing with sin and dealing with the world to our washing clothes, dealing with the conscience
to taking a bath, dealing with the flesh to shaving, dealing with self to the flaying, and dealing with the natural constitution to cutting, then dealing with the spirit is comparable to taking out all the blood cells in order to examine and clean each one. Beginning with dealing with sin, every step of the dealings
becomes deeper and finer as we go on. When we come to dealing with the natural constitution, we are being dealt with completely within and without. The only part remaining is the mixture coming forth with the spirit. When we have the spirit dealt with and cleansed from all mixtures so that not only does
the spirit come forth but it comes forth as a clean, pure, and upright spirit, then our whole being is completely and thoroughly dealt with. Therefore, following this, we obtain the filling of the Spirit. When all the elements of our old creation have been completely dealt with, then the Holy Spirit can possess
and fill our whole being. (The Experience of Life, pp. 287-289)
Further Reading: The Experience of Life, ch. 13
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