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A DISCOURSE CONCERNING THE HOLY SPIRIT IN WHICH AN ACCOUNT IS GIVEN OF HIS NAME, NATURE, PERSONALITY, OPERATIONS, AND EFFECTS; HIS WHOLE WORK IN THE OLD AND NEW CREATION IS EXPLAINED; THE DOCTRINE CONCERNING IT IS VINDICATED FROM OPPOSITION AND REPROACH.
一篇关于圣灵的论述，其中阐述了祂的名称、本性、位格、作为和果效；祂在旧造和新造中的全部工作都得到了解释；有关祂的教义也得到了辩护，免受反对和责难。
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Modernized, formatted, corrected, and annotated (in blue) © by William H. Gross www.onthewing.org
由威廉·H·格罗斯现代化、格式化、校订并注释（蓝色字体）© www.onthewing.org
THE NATURE AND NECESSITY OF GOSPEL HOLINESS; THE DIFFERENCES BETWEEN GRACE AND MORALITY — OR A SPIRITUAL LIFE LIVED TO GOD IN EVANGELICAL OBEDIENCE, AND A COURSE OF MORAL VIRTUES — ARE STATED AND DECLARED.
福音圣洁的本质与必要性；恩典与道德之间的区别——即在福音的顺服中向上帝而活的属灵生命，与道德美德的历程——均加以阐明和宣告。
from THE WORKS OF JOHN OWEN EDITED BY WILLIAM H. GOOLD VOLUME 3
选自《约翰·欧文著作集》，威廉·H·古尔德编辑，第三卷
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
本版《约翰·欧文著作集》初版由约翰斯顿与亨特出版社于1850-1853年出版
This is a restatement and simplification of John Owen’s original work, but not a paraphrase.
这是对约翰·欧文原作的重述和简化，但并非意译。
Its purpose is to make it more accessible to a modern audience of believers, not just theologians.
其目的在于使其更易为现代信徒大众所理解，而不仅仅是神学家。
You may reproduce the text so long as you do not change it or sell it to anyone.
只要您不更改文本或将其出售给任何人，您就可以复制该文本。
This restriction is placed on it so that the propagation of any errors in the modernized language is limited.
施加此限制是为了限制现代化语言中任何错误的传播。
If someone rephrases my rephrasing, the treatise will quickly degenerate into a misstatement rather than a restatement of Owen’s work.
如果有人转述我的转述，这篇论文很快就会退化为对欧文著作的曲解，而不是重述。
What changes have been made?
作了哪些改动？
The old English wording has been modernized, so that “thee” and “thou” are now “you” and “yours.”
古英语措辞已现代化，因此“thee”和“thou”现已改为“you”和“yours”。
American spelling has been largely employed (labor instead of labour).
主要采用美式拼写（labor 而非 labour）。
Inline scripture references may be superscripted to aid readability.
行内圣经参考文献可加上标以助阅读。
Additional references are superscripted in blue.
附加参考文献以蓝色上标显示。
Roman numerals were changed to Arabic and corrected as needed.
罗马数字已改为阿拉伯数字，并根据需要进行了校正。
The difficult structure and syntax were simplified.
复杂的结构和句法已被简化。
Sentences in many cases were split into several sentences for ease of reading.
在许多情况下，句子被分成几个句子以便于阅读。
Parallelism has been employed to maintain rhythm and clarity.
采用平行结构以保持节奏和清晰度。
The word “peculiar” is variously rendered “particular”, “unique”, “special,” or “specific,” depending on the context.
“peculiar”一词根据上下文分别译为“particular”、“unique”、“special”或“specific”。
Unreferenced pronouns and “understood” words have been made explicit.
未引用的代词和“省略”的词语已明确化。
Now, Owen may have left personal pronouns ambiguous to reflect the mystery of the Godhead; but it was more obscure than mysterious.
现在，欧文可能故意让位格代词含糊不清，以反映神性的奥秘；但这更多的是晦涩而非奥秘。
The passive voice is often changed to active.
被动语态常改为主动语态。
Duplicated texts, digressions not affecting the content, and alternate phrasings within the same sentence, have been removed for easier comprehension.
重复的文本、不影响内容的离题话以及同一句子中的替代措辞已被删除，以便于理解。
Little-used words have either been annotated or replaced with simpler ones.
不常用的词语要么加以注释，要么用更简单的词语替换。
Owen’s wordiness has been reduced where possible.
欧文的冗长之处已尽可能加以删减。
Formatting has also been revised (paragraph and page breaks, bullet points, etc.).
格式也已修订（段落和分页符、项目符号等）。
There are two unusual uses of language that have been retained in the text.
文本中保留了两种不寻常的语言用法。
The first is Owen’s repeated use of “afterward” — “it will be fully explained afterward.”
第一种是欧文反复使用“afterward”（之后）——“此事将在之后充分解释。”
He doesn’t mean at some unspecified time later in the book.
祂并非指书中稍后某个未指明的时间。
He means it in a sequential and orderly sense.
祂指的是一种顺序井然的意义。
He will first handle the topic at hand, and then get to the other aspect immediately “afterward.”
祂会先处理手头的主题，然后立即“接着”处理另一个方面。
The second unusual use of language involves the words “act, actings, actual, and actually.”
第二种不寻常的语言用法涉及“act（行动）、actings（行为）、actual（实际的）和 actually（实际上）”这些词。
He uses the transitive form; we tend to use the intransitive prepositional form.
祂使用及物动词形式；我们倾向于使用不及物介词形式。
We say that we “act in faith,” or we “act under grace,” and the Spirit imparts the grace that we act under.
我们说我们“凭信心行事”，或者我们“在恩典下行事”，圣灵赐予我们行事所依据的恩典。
But Owen says that the Holy Spirit “acts grace” in us, and we “act faith” (rather than “act out our faith”).
但欧文说，圣灵在我们里面“行出恩典”，我们“行出信心”（而不是“活出我们的信心”）。
Actings are repeated acts of this kind; actual and actually are the proper adjectival and adverb forms of “act” (whereas today we use those forms to mean real and really).
行为是这类重复的行动；实际的和实际上的是“行动”的正确形容词和副词形式（而今天我们用这些形式来表示真实和真正地）。
Owen describes a God-given “principle” – not a value, but an ability or a compelling power in us — that we act, or actuate, according to its purposes.
欧文描述了一个神所赐予的“原则”——不是一种价值观，而是一种我们内在的能力或一种强大的力量——我们根据其目的而行动或驱动。
We act the graces that He communicates to us by this principle.
我们藉着这个原则行出祂所传达给我们的恩典。
So, the Spirit imparts this principle to us, employing it to effect its purposes, using its real power in and through us, to produce its intended effects.
因此，圣灵将此原则赐给我们，运用它来实现其目的，利用其在我们里面并通过我们的真实能力，产生其预期的果效。
And we freely participate by acting it — i.e., by putting that principle into gracious and holy action using our regenerated faculties.
我们藉着行出来自由地参与——即，运用我们重生的官能，将那原则付诸恩典和圣洁的行动。
But in some instances, “acted” was changed to “moved,” to be less distracting.
但在某些情况下，“acted”（行动）被改为“moved”（感动），以减少干扰。
Language today continues to deteriorate as visual and auditory media replace written media.
如今，随着视觉和听觉媒体取代书面媒体，语言持续退化。
So Goold’s mid-19th century prefatory and analytical notes, have also been modernized a bit to ensure they are more readily understood.
因此，古尔德19世纪中叶的序言和分析性注释也略作现代化处理，以确保更容易理解。
ORIGINAL NOTES are in black, some ending with “— Ed.”
原文注释为黑色，部分以“——编者注”结尾。
My notes are in blue, some ending with “— WHG.”
我的注释是蓝色的，有些以“——WHG”结尾。
All page number references are the original page numbers of the 1850-53 edition, which are displayed intra-text.
所有页码引用均为1850-53年版的原始页码，这些页码显示在文本内。
Latin, Greek, and Hebrew phrases have either been removed from the body of the text (where they were more of a distraction than a help), or Anglicized with the Strong’s number (NT:xxxx or OT:xxxxx).
拉丁文、希腊文和希伯来文短语要么已从正文中删除（在这些地方它们更多的是干扰而不是帮助），要么已英语化并附有斯特朗经文汇编编号（NT:xxxx 或 OT:xxxxx）。
Some required clarifying text to make the point explicit.
有些需要澄清的文字才能使观点明确。
But Owen’s full argument, supporting text, and style remain, as do William Goold’s footnotes in their original languages.
但欧文的完整论证、支持性文本和风格依然保留，威廉·古尔德的原文脚注也是如此。
If you would like the digitized 1853 edition, with appendices cross-referencing both the Scriptures and original language used in the text, please consult CCEL’s edition here: http://www.ccel.org/ccel/owen/pneum.html.
如果您需要1853年版的数字化版本，其中包含交叉引用圣经和文本中所用原文的附录，请查阅CCEL的版本：http://www.ccel.org/ccel/owen/pneum.html。
My aim is not to preserve Owen’s text, but his teaching.
我的目的不是保存欧文的文本，而是祂的教导。
It would be a shame if a modern audience didn’t benefit from his labors because his language was too complex, archaic, or arcane to grasp.
如果现代读者因为他的语言过于复杂、古奥或晦涩难懂而无法从他的辛勤工作中受益，那将是一件憾事。
As with each of these restatements, I hope this one makes it more accessible to you, bringing home the wonder and importance of the doctrines of the Holy Spirit that Dr. Owen drew from Scripture, and vividly explains here.
与所有这些重述一样，我希望这篇重述能使您更容易理解，让您领会欧文博士从圣经中汲取的关于圣灵教义的奇妙和重要性，并在此生动地加以解释。
There are few works on the Holy Spirit that have not been influenced by the Holiness movement of the 1800s, or the Charismatic movement of the 1920s.
关于圣灵的著作中，很少有不受19世纪圣洁运动或20世纪20年代灵恩运动影响的。
And there are few if any scholarly works outside those movements, that haven’t drawn on this particular work of Dr. Owen to bring balance back to our view of the person and work of the Holy Spirit.
而在那些运动之外的学术著作中，几乎没有不借鉴欧文博士这本特定著作来恢复我们对圣灵位格和工作的平衡观点的。
Please read William Goold’s Prefatory Note to understand where this treatise fits with regard to Quakers and Quietism, which was just then arising.
请阅读威廉·古尔德的序言，以了解这篇论文在当时刚刚兴起的贵格会和寂静主义方面的定位。
See also the note on p. 527, and Owen’s caustic description on p. 556.
另见第527页的注释，以及欧文在第556页的尖刻描述。
In Owen’s introduction, “To the Readers,” you’ll see the same objections to dry rationalism that Jonathan Edwards later expressed in his treatise on Religious Affections (1746).
在欧文的引言“致读者”中，你会看到与乔纳森·爱德华兹后来在其著作《宗教情感论》（1746年）中所表达的对枯燥理性主义同样的反对意见。
Yet both men objected as well to the unfounded emotionalism that was rampant in their day — the term used then was “enthusiastic” or “enthusiasm.”
然而，两人也都反对当时盛行的毫无根据的情感主义——当时使用的术语是“enthusiastic”（狂热的）或“enthusiasm”（狂热）。
They weren’t decrying passionate belief.
他们并非谴责热忱的信仰。
Rather, they insisted that our passion must be born, provoked, and enlarged only by God’s truth.
相反，他们坚持认为我们的热情必须仅由神的真理而生、被激发和扩大。
Both extremes, cold intellectualism and wild enthusiasm, remain evident in our own day; and so the balance that Owen provides here is still greatly needed, and it will be useful to every believer.
这两种极端，即冷漠的理智主义和狂热的情绪主义，在我们这个时代依然显而易见；因此，欧文在此提供的平衡仍然非常需要，并且对每一位信徒都将有所裨益。
Over the past 350 years, scholars have improved little upon Dr. Owen’s labors.
在过去的350年里，学者们对欧文博士的研究成果改进甚微。
He gave glory to God by relying solely on the authority of Scripture for the things which he taught, as the contents of this treatise will amply demonstrate.
祂将荣耀归给神，因为祂所教导的事完全依赖圣经的权威，正如这篇论文的内容将充分证明的那样。
It is a profound and wonderful work: I pray that you may enjoy and be edified by it.
这是一部深刻而奇妙的著作：我祈求你们能从中享受并得到造就。
It has such a repetition and rhythm to it — of the doctrines, principles, and text of Scripture concerning God’s Spirit — that you needn’t worry if you don’t get it all at the first reading of a portion.
它具有如此的重复和节奏——关于神圣灵的教义、原则和圣经文本——以至于您不必担心在初读某一部分时没有完全理解。
He will so drive it, drive it, drive it throughout, that it becomes fixed in your heart and soul — at least, it has mine. William H. Gross www.onthewing.org Mar 2011
祂会自始至终如此强调、强调、再强调，以致它牢牢地印在你的心里和灵魂里——至少，它已印在我的心里。威廉·H·格罗斯 www.onthewing.org 2011年3月
TABLE OF CONENTS
目录
Editor’s Note
编者按
Prefatory note.
序言。
Analysis.
分析。
To the Readers.
致读者。
Book I.
卷一
Chapter I. General principles concerning the Holy Spirit and his work.
第一章 关于圣灵及其工作的总则。
Chapter II. The name and titles of the Holy Spirit.
第二章 圣灵的名称与头衔。
Chapter III. Divine nature and personality of the Holy Spirit proved and vindicated.
第三章 圣灵的神性与位格的证明与辩护。
Chapter IV. Particular works of the Holy Spirit in the first or old creation.
第四章 圣灵在第一次或旧创造中的特殊工作。
Chapter V. Way and manner of the divine dispensation of the Holy Spirit.
第五章 神圣灵分赐的方式与方法。
Book II.
卷二
Chapter I. Particular operations of the Holy Spirit under the Old Testament preparatory for the New.
第一章 旧约下圣灵为新约作预备的特殊作为。
I. Extraordinary Works of the Spirit.
一、圣灵的特殊工作。
- Prophecy
- 预言
- The Writing of Scripture
- 圣经的写作
- Miracles
- 神迹
II. Ordinary Works of the Spirit.
二、圣灵的常规工作。
- In respect to political things.
- 关于政治事务。
- In respect to moral virtues.
- 关于道德美德。
- In respect to natural abilities.
- 关于天赋才能。
- In respect to the intellect.
- 关于智力。
Chapter II. General dispensation of the Holy Spirit with respect to the new creation.
第二章 圣灵关于新创造的总的分赐。
Chapter III. Work of the Holy Spirit with respect to the head of the new creation – the human nature of Christ.
第三章 圣灵关于新创造之元首——基督人性的工作。
Christ as Head of the Church
基督为教会之首
I. Respecting the Person of Jesus Christ
一、关于耶稣基督的位格
Chapter IV. Work of the Holy Spirit in and on the human nature of Christ.
第四章 圣灵在基督人性里并对其人性的工作。
II. Respecting Others on behalf of Christ
二、代表基督关怀他人
Chapter V. The general work of the Holy Spirit in the new creation with respect to the members of that body of which Christ is the head.
第五章 圣灵在新创造中，关于基督为元首之身体众肢体的一般工作。
Book III.
卷三
Chapter I. Work of the Holy Spirit in the new creation by regeneration.
第一章 圣灵藉着重生在新创造中的工作。
Chapter II. Works of the Holy Spirit preparatory to regeneration.
第二章 圣灵预备重生的工作。
Chapter III. Corruption or depravation of the mind by sin.
第三章 罪对心智的败坏。
Chapter IV. Life and death, natural and spiritual, compared.
第四章 生命与死亡，属世的与属灵的，之比较。
Chapter V. The nature, causes, and means of regeneration.
第五章 重生的本质、原因和途径。
Chapter VI. The manner of conversion explained in the instance of Augustine.
第六章 以奥古斯丁为例解释归信的方式。
Book IV.
卷四
Chapter I. The nature of sanctification and gospel holiness explained.
第一章 成圣与福音圣洁的本质阐释。
Chapter II. Sanctification is a progressive work.
第二章 成圣是一个渐进的工作。
Chapter III. Believers are the only object of sanctification, and subject of gospel holiness.
第三章 信徒是成圣的唯一对象，也是福音圣洁的主体。
Chapter IV. The defilement of sin, what it consists in, with its purification.
第四章 罪的污秽，其构成，及其洁净。
Chapter V. The filth of sin is purged by the Spirit, and the blood of Christ.
第五章 罪的污秽藉着圣灵和基督的血得以洁净。
Chapter VI. The positive work of the Spirit in the sanctification of believers.
第六章 圣灵在信徒成圣中的积极工作。
Chapter VII. Of the acts and duties of holiness.
第七章 论圣洁的行为与本分。
Chapter VIII. Mortification of sin, the nature and causes of it.
第八章 治死罪，其本质与原因。
Book V.
卷五
Chapter I. Necessity of holiness from the consideration of the nature of God.
第一章 从神本性的角度看圣洁的必要性。
Chapter II. Eternal election is a cause of and motive for holiness.
第二章 永恒的拣选是圣洁的原因和动力。
Chapter III. Holiness is necessary from the commands of God.
第三章 圣洁因神的命令而成为必要。
Chapter IV. Necessity of holiness from God’s sending Jesus Christ.
第四章 因神差遣耶稣基督而有的圣洁之必要性。
Chapter V. Necessity of holiness from our condition in this world.
第五章 因我们今世的处境而有的圣洁之必要性。
PART II
第二部分
CONTENTS
目录
Editor’s Note
编者按
Book VI. Part I. THE REASON OF FAITH;
第六卷 第一部分 信仰的理性；
Prefatory note.
序言。
Preface.
序言。
Chapter I. The Work of the Holy Ghost in the illumination of the minds of men
第一章 圣灵在光照人心思意念上的工作
Chapter II. What it means to infallibly believe that the Scripture is the Word of God
第二章 毫无谬误地相信圣经是神的话语意味着什么
Chapter III. Various convincing external arguments for divine revelation.
第三章 神圣启示的各种有说服力的外在论据。
Chapter IV. Moral certainty, as the result of external arguments, is insufficient.
第四章 道德上的确定性，作为外在论证的结果，是不充分的。
Chapter V. Divine revelation itself is the only foundation and reason of faith.
第五章 神圣启示本身是信仰唯一的根基和理由。
Chapter VI. The nature of divine revelations
第六章 神圣启示的本质
Chapter VII. Inferences from the whole — Some objections answered.
第七章 从整体推断——对一些反对意见的答复。
Appendix to Book VI — Part I.
第六卷附录——第一部分。
Book VI. Part II. UNDERSTANDING THE MIND OF GOD.
第六卷 第二部分 理解神的心意。
Prefatory note.
序言。
Analysis.
分析。
Preface.
序言。
Chapter I. Usurpation by Rome of the Interpretation of Scripture
第一章 罗马对圣经解释权的篡夺
Chapter II. The general assertion confirmed with testimonies of the Scripture
第二章 以圣经见证证实的普遍论断
Chapter III. Other testimonies pleaded in confirmation of the same truth.
第三章 为证实同一真理而引用的其他见证。
Chapter IV. The work of the Holy Spirit in the illumination of our mind
第四章 圣灵在我们心智光照中的工作
Chapter V. Causes of ignorance of the mind of God
第五章 对神心意无知的原因
Chapter VI. The Scripture as a means of sacred illumination
第六章 圣经作为神圣光照的途径
Chapter VII. The right understanding of the mind of God in the Scripture
第七章 正确理解圣经中神的心意
Chapter VIII. Disciplinarian means for the interpretation of the Scripture
第八章 解释圣经的纪律性方法
Chapter IX. Ecclesiastical Helps in the interpretation of the Scripture.
第九章 教会在解释圣经方面的帮助。
The Preservation of God’s Word
神话语的保存
Book VII. THE WORK OF THE HOLY SPIRIT IN PRAYER
第七卷 圣灵在祷告中的工作
Prefatory note.
序言。
Analysis.
分析。
Preface to the reader.
致读者序。
Chapter I. The use of prayer, and the work of the Holy Spirit in it.
第一章 祷告的功用及圣灵在其中的工作。
Chapter II. Zec 12.10 explained and vindicated.
第二章 撒迦利亚书12章10节的解释与辩护。
Chapter III. Gal 4.6 explained and vindicated.
第三章 加拉太书4章6节的解释与辩护。
Chapter IV. The nature of prayer — Rom 8.26 explained and vindicated.
第四章 祷告的本质——罗马书8章26节的解释与辩护。
Chapter V. The work of the Holy Spirit as to the matter of prayer.
第五章 圣灵在祷告事项上的工作。
Chapter VI. What the due manner of prayer consists in.
第六章 合宜祷告方式的构成要素。
Chapter VII. The nature of prayer in general; its forms — Eph 6.18
第七章 祷告的概论；其形式——以弗所书 6:18
Chapter VIII. The duty of external prayer by virtue of a spiritual gift, explained and vindicated.
第八章 藉属灵恩赐之外在祷告的本分，予以解释和辩护。
Chapter IX. Duties inferred from the preceding discourse.
第九章 从前述讲论推断出的本分。
Chapter X. Of mental prayer as pretended to by some in the Church of Rome.
第十章 论罗马教会中某些人所声称的心祷。
Chapter XI. Spiritual ability in prayer, in opposition to prescribed forms of prayer
第十一章 祷告中的属灵能力，与规定的祷告形式相对。
Book VIII. THE HOLY SPIRIT AND HIS WORK: two discourses
第八卷 圣灵及其工作：两篇讲论
Prefatory note.
序言。
Analysis of the first treatise.
第一篇论文分析。
Analysis of the second treatise.
第二篇论文分析。
The Preface.
序言。
A DISCOURSE — OF THE HOLY SPIRIT AS A COMFORTER.
一篇讲论——论圣灵为保惠师。
Chapter I. The Holy Ghost the comforter of the church by way of office
第一章 圣灵藉着职分作教会的保惠师
Chapter II. General properties of the office of a comforter.
第二章 保惠师职分的一般特性。
Chapter III. To whom the Holy Spirit is promised and given as a comforter
第三章 圣灵应许并赐给谁作保惠师
Chapter IV. Inhabitation of the Spirit is the first thing promised.
第四章 圣灵的内住是首先应许的事。
Chapter V. How the Holy Spirit acts as an Unction
第五章 圣灵如何作为恩膏而作工
Chapter VI. The Spirit is a seal, and how.
第六章 圣灵是印记，及其如何是印记。
Chapter VII. The Spirit is an earnest, and how.
第七章 圣灵是凭据，及其如何是凭据。
The Application of the Foregoing Discourse.
前述讲论的应用。
Book IX.
卷九
A DISCOURSE — OF SPIRITUAL GIFTS.
一篇讲论——论属灵恩赐。
Chapter I. Spiritual gifts, their names and meaning.
第一章 属灵恩赐，其名称与意义。
Chapter II. Differences between spiritual gifts and saving grace.
第二章 属灵恩赐与救赎恩典的区别。
Chapter III. Of extraordinary gifts and offices; first, of offices.
第三章 论特殊的恩赐与职分；首先论职分。
Chapter IV. Extraordinary spiritual gifts, 1Cor 12.4-11.
第四章 特殊的属灵恩赐，哥林多前书12章4-11节。
Chapter V. The origin, duration, use, and end, of extraordinary spiritual gifts.
第五章 特殊属灵恩赐的起源、持续时间、用途和目的。
Chapter VI. Of ordinary gifts of the Spirit
第六章 论圣灵的普通恩赐
Chapter VII. Of spiritual gifts enabling the ministry
第七章 论使事工得以进行的属灵恩赐
Chapter VIII. Of the gifts of the Spirit with respect to doctrine, worship, and rule.
第八章 论圣灵在教义、敬拜和治理方面的恩赐。