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This 116 page treatise is actually the seventh out of nine “books” in Owen’s magnum opus Pneumatologia: A Discourse Concerning the Holy Spirit.
这篇116页的论文实际上是欧文的巨著《圣灵论：关于圣灵的论述》九卷中的第七卷。
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Cover art by Jherae Fabillan
封面艺术由杰里·法比兰设计
Because it is situated within the larger framework of Owen’s pneumatology, it has a fairly narrow focus as far as prayer is concerned.
因为它位于欧文圣灵论的更大框架内，就祷告而言，它有一个相当狭窄的焦点。
It is nothing close to an exhaustive treatment of prayer in general , but rather a study of the Holy Spirit’s particular role in prayer.
它远非对祷告的全面论述，而是对圣灵在祷告中特殊作用的研究。
I’d like to write a more thorough summary of the book, but that’s going to take more time than I presently have.
我想写一个更详尽的书籍摘要，但那将花费我目前没有的更多时间。
So, in the interests of sharing at least some of what I’ve been learning from Owen, here’s a shorter post on just one part of Owen’s book.
所以，为了分享至少一些我从欧文那里学到的东西，这里是关于欧文书籍仅一部分的较短文章。
In chapter six, having already discussed the matter of prayer, Owen takes up the role of the Spirit in the manner of prayer and outlines four specific things the Spirit does in helping us to pray as we should.
在第六章中，已经讨论了祷告的事项后，欧文论述了圣灵在祷告方式中的作用，并概述了圣灵在帮助我们按应当的方式祷告中所做的四件具体事情。
And, in typical Owenian (and Puritan) fashion, there are also a few sub-points along the way!
而且，按照典型的欧文式（和清教徒）风格，沿途也有一些分点！
In what follows, I’ve paraphrased Owen, except when direct quotes are used.
在下面的内容中，除了使用直接引用时，我都转述了欧文的话。
All the quotes are from volume 4 of Owen’s Works.
所有引用都来自欧文著作第四卷。
The Spirit works on our wills and affections.
圣灵在我们的意志和情感上工作。
He not only enables us to pray, he also gives us affections suited to the things we pray about.
祂不仅使我们能够祷告，祂也给我们适合我们所祷告事情的情感。
“And in this work of the Spirit lies the fountain of that inexpressible fervency and delight, of those enlarged labourings of mind and desires, which are in the prayers of believers, especially when they are under the power of more than ordinary influences from him.” (p. 288)
“在圣灵的这项工作中蕴含着那种无法表达的热切和喜悦的源泉，那种心思和渴望的扩大劳苦，这些存在于信徒的祷告中，特别是当他们在祂超乎寻常的影响力之下时。”（第288页）
Owen’s main Scriptural support for this comes from Romans 8:26-27, where Paul writes about the Spirit’s intercession for us with groanings that cannot be uttered.
欧文对此的主要圣经支持来自罗马书8章26-27节，保罗在那里写到圣灵用说不出来的叹息为我们代求。
Owen understands this to be “nothing but his working in us and acting by us that frame of heart and those fervent, labouring desires, which are so expressed, and these with such depth of intension and labouring of mind as cannot be uttered.” (p. 288).
欧文理解这”不过是祂在我们里面工作并通过我们行动，产生那种心灵状态和那些热切、劳苦的渴望，这些就是如此表达的，并且这些具有如此深度的专注和心思的劳苦，以至于无法言喻。”（第288页）
I’m not sure this is the only thing meant by the Spirit’s intercession, but surely Owen’s general point stands.
我不确定这是圣灵代求所意味的唯一事情，但欧文的总观点肯定是成立的。
The Spirit works in the soul an “inward labouring of heart and spirit,” that is, a “holy, supernatural desire and endeavor.” (p. 288)
圣灵在灵魂中工作一种”内心和精神的内在劳苦”，也就是一种”圣洁、超自然的渴望和努力。”（第288页）
This point seems somewhat coextensive with the first.
这一点似乎与第一点有些共存。
And, in fact, Owen’s following exposition is primarily focused on distinguishing the intercessory work of the Spirit in Romans 8:26-27 from the intercessory work of Christ in Romans 8:34.
事实上，欧文接下来的阐述主要专注于区分罗马书8章26-27节中圣灵的代求工作与罗马书8章34节中基督的代求工作。
But I think Owen here intends to describe the Spirit’s work in giving us earnestness in prayer, whereas the first point had more to do with the affections themselves.
但我认为欧文在这里意图描述圣灵在给我们祷告中的恳切方面的工作，而第一点更多涉及情感本身。
Think of point #1 as having to do with the kind of affections we need, and point #2 with their degree.
把第一点看作与我们需要的情感种类有关，第二点与它们的程度有关。
The Spirit gives the believer “a delight in God as the object of prayer.” (p. 290)
圣灵给信徒”对上帝作为祷告对象的喜悦。”（第290页）
Owen now has in mind a very specific and necessary kind of affection, which he further characterizes as a “a filial, holy delight in God…such as children have in their parents in their most affection addresses unto them” (p. 291).
欧文现在想到的是一种非常特定和必要的情感，他进一步将其特征描述为”对上帝孝子般的、圣洁的喜悦……就像孩子们对父母在最深情地向他们说话时所怀有的”（第291页）
(“Filial,” by the way, is an obscure word that means “befitting a son or daughter.”)
（顺便说一下，”孝子般的”是一个不常见的词，意思是”适合儿子或女儿的”。）
This is what Paul means when he says that the Spirit causes us to cry out “Abba, Father.”
这就是保罗所说的圣灵使我们呼叫”阿爸，父”的意思。
This kind of delight is important, according to Owen, because “without it ordinarily the duty of prayer is not accepted with God, and is a barren, burdensome task unto them by whom it is performed” (p. 290-291).
根据欧文的观点，这种喜悦是重要的，因为”没有它，祷告的职责通常不被上帝接受，对于履行祷告的人来说是一个贫瘠、繁重的任务”（第290-291页）。
Owen then discusses three things included in this delight.
欧文然后讨论了这种喜悦所包含的三件事。
“A sight or prospect of God as on a throne of grace.”
“看见或展望上帝在恩典宝座上。”
See Hebrews 4:16
参见希伯来书4章16节
Owen further clarifies that this prospect is by “spiritual illumination” or faith, and that it the throne of grace is the holy place which we enter into with boldness through the blood of Jesus.
欧文进一步澄清这种展望是通过”属灵光照”或信心，恩典宝座是我们通过耶稣的血胆壮地进入的圣所。
See Hebrews 10:19.
参见希伯来书10章19节。
“God, therefore, on a throne of grace is God as in a readiness through Jesus Christ to dispense grace and mercy to suppliant sinners.”
“因此，在恩典宝座上的上帝就是通过耶稣基督准备向恳求的罪人施恩怜悯的上帝。”
This is Owen at his gospel-centered best.
这是欧文以福音为中心的最佳表现。
He is showing us how the Triune persons of the Godhead work together in relation to prayer.
他正在向我们显明三位一体上帝的位格如何在祷告方面一起工作。
The Spirit gives us access to the Father through the Son.
圣灵通过圣子给我们通向圣父的道路。
See Ephesians 2:18.
参见以弗所书2章18节。
In Owen’s words, “it is the work of the Spirit, who alone, in and through Christ, revealeth God unto us, and enableth us to discern him in a due manner . . . All the acquaintance which we have with God, in a way of grace, is from the revelation made in us by his Spirit” (p. 292).
用欧文的话说，”这是圣灵的工作，唯有祂在基督里并通过基督向我们启示上帝，使我们能够以适当的方式辨别祂……我们对上帝在恩典道路上的一切认识，都来自祂的圣灵在我们里面的启示”（第292页）。
“Unto this delight is required a sense of God’s relation unto us as a Father.”
“对于这种喜悦，需要感知上帝与我们作为父亲的关系。”
See 2 Corinthians 6:18, Ephesians 2:18, and Romans 8:16
参见哥林多后书6章18节，以弗所书2章18节，和罗马书8章16节
“There is nothing more essential” to the duty of prayer than this: that “we address ourselves unto God under the notion of a Father; that is, the Father of our Lord Jesus Christ, and in him our Father also.
对于祷告的职责”没有什么更重要的”比这个：我们”在父亲的概念下向上帝表达自己；也就是说，我们主耶稣基督的父，在祂里面也是我们的父。
Without this we cannot have that holy delight in this duty which is required in us, and the want whereof ordinarily ruins our designs in it.”
没有这个，我们就不能在这个职责中有那种在我们里面所要求的圣洁喜悦，缺乏这种喜悦通常会破坏我们在其中的计划。”
In other words, without the faith-fueled delight of a child in God as our Father, prayer is ruined.
换句话说，没有作为孩子对上帝作为我们父亲的信心推动的喜悦，祷告就被破坏了。
But the only way to get this kind of child-like delight in the Father is from the Holy Spirit.
但得到这种对父亲孩子般喜悦的唯一方式是从圣灵而来。
This delight is also characterized by boldness.
这种喜悦也以胆量为特征。
See Hebrews 10:19, 22
参见希伯来书10章19，22节
This boldness includes both (a) “freedom of speech” (2 Corinthians 3:17) and (b) “confidence of acceptance.”
这种胆量包括（a）”言语自由”（哥林多后书3章17节）和（b）”被接纳的信心”。
“Freedom of speech” is the ability of the heart to “express all its concerns unto God as a child unto its father.”
“言语自由”是心灵”像孩子对父亲一样向上帝表达所有关切”的能力。
And by “confidence of acceptance” Owen means not the assurance that we’ll get every single thing we ask for, but rather the “holy persuasion that God is well pleased” with our prayers and accepts us when we come to his throne.
欧文所说的”被接纳的信心”不是指我们会得到所求的每一样东西的确信，而是”上帝喜悦”我们的祷告并在我们来到祂宝座前时接受我们的”圣洁确信”。
The Spirit keeps believers focused on Jesus Christ “as the only way and means of acceptance with God.”
圣灵使信徒专注于耶稣基督”作为被上帝接纳的唯一道路和方法”。
See John 16:16, Ephesians 2:18, Romans 5:2, and Galatians 4:6
参见约翰福音16章16节，以弗所书2章18节，罗马书5章2节，和加拉太书4章6节
The Spirit of God is “the Spirit of the Son.”
上帝的灵是”儿子的灵”。
He has been sent to glorify Christ in our hearts.
祂被差遣在我们心中荣耀基督。
And it is because of his work in our hearts that we call out to God as Father.
正是因为祂在我们心中的工作，我们才呼叫上帝为父。
“And hereof believers have a refreshing experience in themselves; nor doth any thing leave a better savour or relish in their souls than when they have had their hearts and minds kept close, in the exercise of faith, on Christ the mediator in their prayers” (p. 296).
“信徒们在自己身上有这种令人振奋的经历；没有什么比在祷告中通过信心的操练将他们的心思意念紧紧专注于中保基督更能在他们灵魂中留下更好的香味或回味”（第296页）。
Summary
摘要
So, how does the Spirit work in our prayers?
那么，圣灵如何在我们的祷告中工作？
He inclines our wills and stirs our affections towards God
祂倾向我们的意志并激起我们对上帝的情感
He gives us earnestness in seeking God
祂给我们寻求上帝的恳切
He gives us delight in God as our Father and boldness to approach his throne of grace
祂给我们对作为我们父亲的上帝的喜悦和走近祂恩典宝座的胆量
He keeps us focused on Christ as the sole means of approaching God
祂使我们专注于基督作为走近上帝的唯一方法
So, if you want a diagnostic tool for your prayer life, try asking these questions:
所以，如果你想要一个诊断你祷告生活的工具，试着问这些问题：
Am I relying on the Spirit to incline my heart to God?
我是否依靠圣灵倾向我的心向上帝？
Am I trusting in the Spirit to make me earnest in prayer?
我是否信靠圣灵使我在祷告中恳切？
Am I approaching God’s gracious throne with the free and delightful boldness of an accepted child?
我是否以被接纳的孩子自由和喜悦的胆量走近上帝恩慈的宝座？
Am I trusting in Christ alone to give me access to God?
我是否唯独信靠基督给我通向上帝的道路？
Summary by Brian Hedges
布莱恩·赫奇斯摘要
TABLE OF CONTENTS
目录
Prefatory note.
序言注释
Analysis.
分析
Preface to the reader.
给读者的序言
Chapter I. The use of prayer, and the work of the Holy Spirit in it.
第一章 祷告的用途，以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节的解释和辩护
Chapter III. Gal 4.6 explained and vindicated.
第三章 加拉太书4章6节的解释和辩护
Chapter IV. The nature of prayer — Rom 8.26 explained and vindicated.
第四章 祷告的性质——罗马书8章26节的解释和辩护
Chapter V. The work of the Holy Spirit as to the matter of prayer.
第五章 圣灵关于祷告事项的工作
Chapter VI. What the due manner of prayer consists in.
第六章 祷告的适当方式包含什么
Chapter VII. The nature of prayer in general; its forms — Eph 6.18
第七章 祷告的一般性质；其形式——以弗所书6章18节
Chapter VIII. The duty of external prayer by virtue of a spiritual gift, explained and vindicated.
第八章 凭借属灵恩赐的外在祷告职责，解释和辩护
Chapter IX. Duties inferred from the preceding discourse.
第九章 从前述论述推出的职责
Chapter X. Of mental prayer as pretended to by some in the Church of Rome.
第十章 关于罗马教会中某些人所声称的心理祷告
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