生命的长大(八): 对付人的灵_3
太十五18~19 惟独出口的，是从心里发出来的，那才污秽人。因为从心里发出恶念、凶杀、奸淫、淫乱、偷窃、假见证和亵渎的话。
彼前三4 乃要重於那以温柔安静的灵为不朽坏之妆饰的心中隐藏的人，这在神面前是极有价值的。
灵的经过，总括的说，是魂和体，但细分起来，乃是存心、动机、目的、用意、┅心情、心志和肉体等等。存心是心的问题。动机、用意等等，不是在心里，就是在魂里。而肉体乃是体的问题。
这些灵的经过，都包围在灵的外面，灵要经过它们出来，就不能不受到它们的影响，带著它们的成分和光景。┅我们的动机，若不纯洁，灵出来也不会纯洁。我们的存心，若不干净，灵出来也不会干净。
讲道想显扬，就是这样。一位弟兄讲道，灵是出来了，却带著显扬、比赛的味道。那就是因为他的存心、动机里，有显扬、有比赛。他有显扬的存心，出来的就是显扬、夸耀的灵。他有比赛的动机，叫人碰著的也就是比赛、竞争的灵。
灵的污秽既在於灵的经过，而灵的经过就是存心、动机、目的、用意等等，所以对付灵并不是对付灵的本身，是对付灵的经过。
我们每有一个行动，或者要说一句话，不只要问对不对，好不好，还要追查里面的存心清洁麽？动机单纯麽？目的专为著神麽？有甚麽自私的用意麽？有我们自己的倾向麽？这样的对付，就是对付灵。
我们不只要把肉体、己和天然都破碎了，让灵能出来，还要进一步地，把一切不好的存心，不该有的用意，不单纯的倾向，不正当的意志，有搀杂的情感等等，也都对付干净，然後灵才不只能出来，并且出来了，还能是正直的、纯净的。
我们需要有两层的对付：一层是破碎的对付，为著叫灵能出来；一层是成分的对付，为著叫灵出来而能清洁。灵的经过既包括我们全人的各部分，所以要对付灵，也就需要对付我们全人的各部分。这比以前各种对付，都深入多了，细密多了。
如果说对付罪和对付世界，如同洗衣服，对付良心好像洗澡，对付肉体是刮毛，对付己是剥皮，对付天然是切肉，那麽对付灵就是把血轮都拿出来检点检点，清除清除。从对付罪起，一层一层地对付，都是越对付越深，越对付越细。
到了对付天然，里里外外就都对付了。所剩下的一部分，就是灵出来的时候，所带出的一些杂质。等到把灵也对付干净了，杂质都没有了，不只灵能出来，并且出来的还是清洁、单纯、正直的灵。
这样，就是把全人都对付尽了，再没有甚麽可对付了。所以接下去，就是圣灵充满。我们旧造的成分都对付光了，圣灵就能整个的占有我们，充满我们。
参读：生命的经历，第十三篇。
English Version
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.
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
- 未完待续
