《属灵心志的恩典与本分》约翰·欧文 Owen, John The Grace and Duty of Being Spiritually Minded

Owen is an instance that attention to the outward order of the sanctuary, and zeal for the general rights of those who worship in it, are not incompatible with the cultivation of personal holiness and spirituality.
欧文是一个例证，表明对圣所外在秩序的关注，以及对其中敬拜者普遍权利的热忱，与个人圣洁和属灵的操练并非不相容。

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In the year 1681, when he had published a tract in defense of the Nonconformists, and his laborious “Inquiry into Evangelical Churches,” the following treatise, so rich in the spiritual experience of a renewed heart, was given to the world.
1681年，当他出版了一本为不从国教者辩护的小册子，以及他辛勤撰写的《福音派教会探究》之后，下面这本充满更新之心灵属灵经历的论文便问世了。

During a season of indisposition so great that he had been led to anticipate the close of his earthly labors, he had composed some meditations for his own use; on his recovery he preached the substance of them to his congregation; and they were afterwards published in the shape of this treatise.
在他身体极度不适，以致预感到自己尘世劳苦即将结束的时期，他为自己写了一些默想；康复后，他向会众宣讲了这些默想的要点；之后，它们便以这本论文的形式出版了。

There is scarcely one of the more important works of Owen, but some authority might be quoted as signifying a preference for it as the best of his productions; this treatise, however, would perhaps command the greatest number of suffrages in its favor.
欧文的重要著作中，几乎没有一部不被某些权威人士引证为他最佳作品的；然而，这篇论文或许能获得最多的赞同票。

It evinces the same sharp discrimination of human motives and character, but to elevate believers above earthly objects and console them amid present trials seem to be its prevailing design; and it contains some passages which, in solemn tenderness and beauty, are not surpassed in all the writings of our author, who is here not so much a Boanerges set for the defense of the gospel, as a Barnabas intent on the consolation of the saints.
它显露出对人类动机和品格同样敏锐的洞察力，但其主要目的似乎是提升信徒超越世俗事物，并在当前的试炼中安慰他们；其中包含一些段落，其庄严的温柔与优美，在我们作者的所有著作中都无出其右，他在此与其说是一位为福音辩护的雷子 (Boanerges)，不如说是一位专注于安慰圣徒的巴拿巴。

“The following treatise of Dr Owen,” says Dr Chalmers, “holds a distinguished rank among the voluminous writings of this celebrated author; and it is characterized by a forcible application of truth to the conscience, by a depth of experimental feeling, an accuracy of spiritual discernment into the intricacies and operations of the human mind, and a skill in exploring the secrecies of the heart, and the varieties of affection, and the ever-shifting phases of character, which render this admirable treatise not less a test than a valuable guide to the honest inquirer, in his scrutiny into the real state of his heart and affections.”
查麦斯博士说：“欧文博士的这篇论文，在这位著名作者浩瀚的著作中占有显赫的地位；其特点在于将真理有力地应用于良心，具有深刻的经验感受，对人心复杂运作的属灵洞察力精准，以及探索内心隐秘、情感多样性以及品格不断变化的技巧，这使得这篇卓越的论文不仅是对诚实寻求者内心和情感真实状况进行审视的考验，也是宝贵的指南。”

ANALYSIS.
分析。

After an explanation of Romans 8:6, the duty of being spiritually minded is described as including —
在解释了罗马书 8:6 之后，体贴圣灵的本分被描述为包括——

1. The exercise of the mind in its thoughts concerning spiritual things;
2. 心思在思想上操练属灵的事物；
3. The inclination of the mind in its affections towards them; and,
4. 心思在情感上倾向于它们；以及，
5. The complacency of the mind in them, chap. I.
6. 心思在其中感到满足，第一章。

The treatise is divided into two parts: —
本论文分为两部分：——

I. The former relating to the first of these heads, — the nature of spiritual thoughts;
一、前者涉及这些要点中的第一点——属灵思想的本质；

II. The latter to the two other heads, — the exercise of spiritual affections.
二、后者涉及另外两个要点——属灵情感的操练。

PART I. As to the character of those thoughts which are the evidence of spiritual mindedness, —
第一部分 关于那些作为属灵心志证据的思想的特征——

1. They are natural, in the sense of arising from ourselves, and as distinguished from thoughts suggested to the mind by
2. 它们是自然的，意思是它们源于我们自身，并且与由以下因素向头脑暗示的思想有所区别：
   (1.) impressions constraining it to acts opposed to its habitual procedure, and
   （1.）迫使其采取与其习惯性程序相反行为的印象，以及
   (2.) outward occasions; such as
   （2.）外在的场合；例如
   [1.] the preaching of the Word,
   [1.] 神话语的传讲，
   [2.] prayer, and
   [2.] 祷告，以及
   [3.] the discourses and remarks of other men
   [3.] 其他人的讲论和评论
3. They abound us, filling and engrossing our minds, II.-IV.
4. 它们充斥着我们，充满并占据着我们的心思意念，第二至第四章。

An inquiry follows into the objects of spiritual thoughts; which are, —
接着是对属灵思想对象的探究；这些对象是——

1. The dispensations of Providence;
2. 神护理的安排；
3. Special trials and temptations; and
4. 特殊的试炼和试探；以及
5. Heavenly and eternal realities. In regard to the latter, —
6. 天上和永恒的实体。关于后者，——

(1.) The motives inducing us to fix our thoughts on them are mentioned; faith is thereby increased, hope is exercised, preparation is made for the cross, and the mind weaned from the world. And
（1.）促使我们将思想专注于其上的动机被提及；信心因此得以增长，盼望得以操练，为十字架作好准备，心思也得以脱离世界。并且
(2.) Directions for this spiritual exercise are supplied; — the mind must be occupied with right notions of these objects, directed to them with intensity, and led to compare the blessedness of an interest in them with the opposite state of eternal death and misery, V.,VI. The especial objects of ritual contemplation are, —
（2.）为这种属灵操练提供了指导；——心思必须被这些对象的正确观念所占据，以强烈的专注力导向它们，并被引导去比较在它们里面有份的福乐与永死和永苦的相反状态，第五、六章。仪式默想的特殊对象是——

1. The person of Christ; and,
2. 基督的位格；以及，
3. God himself, who must in our thoughts, in opposition to atheism, practical infidelity, various inferior degrees and ways of forgetting God, and the indulgence of secret lusts. The thoughts which are characteristic of spiritual affections are delineated, VII., VIII. In our consideration of God, we must think of, —
4. 神自己，祂必须在我们的思想中，与无神论、实际的不信、各种程度较低的忘记神的方式，以及放纵隐秘的私欲相对立。具有属灵情感特征的思想被描绘出来，第七、八章。在我们默想神时，我们必须想到——(1.) His being;
   （1.）祂的存有；
   (2.) His omnipresence and omniscience; and,
   （2.）祂的无所不在和无所不知；以及，
   (3.) His omnipotence, IX. Various counsels are tendered to such as cannot fix their thoughts with steadiness on spiritual and heavenly objects, X.
   （3.）祂的全能，第九章。向那些无法将思想坚定地专注于属灵和属天事物的人提供了各种建议，第十章。

PART II. The two divisions of the proposed method respecting the inclination of the mind to spiritual thoughts and complacency in them are considered together; a preliminary account is given of the various ways by which God weans our affections from the world, XÌ. In order that our affections may be spiritual, it is shown, —
第二部分 关于心思倾向于属灵思想并在其中感到满足的拟议方法的两个部分，将一并加以考虑；首先说明了神使我们情感脱离世界的各种方式，第十一章。为了使我们的情感属灵，阐明了——

I. that in principle they must be renewed by grace: which renovation is proved, —
一、原则上它们必须藉着恩典得以更新：这种更新被证明——

1. By the universality of the gracious change produced;
2. 藉着所产生的恩典改变的普遍性；
3. The delight experienced in sacred duties;
4. 在神圣职责中所经历的喜乐；
5. The assimilating influence exerted on the mind by spiritual objects; and,
6. 属灵事物对心智所产生的同化影响；以及，
7. By the circumstance that, if our affections are renewed, the person of Christ is the center of them, XII.-XVIII.
8. 藉着这样的情况：如果我们的情感得到更新，基督的位格就是它们的中心，第十二至十八章。

II. Spiritual mindedness in our affections is farther seen in the object about which they are conversant, — God in Christ. The considerations endearing the object to us are, —
二、我们情感中的属灵心志，进一步体现在它们所关注的对象上——在基督里的神。使这对象对我们而言可爱的考虑因素是——

1. its infinite beauty;
2. 其无限的美丽；
3. the fullness of wisdom in spiritual things;
4. 属灵事物中智慧的丰满；
5. their value as perfective of our present condition; and,
6. 它们作为我们现今状况之完全的价值；以及，
7. as constituting in the future enjoyment of them our eternal blessedness, XIX.
8. 作为将来享受它们时构成我们永恒福乐的要素，第十九章。

III. The soul’s application to such objects must be firm, accompanied with a spiritual relish for them, must afford a continual spring of spiritual affections, must be prevailing and victorious, and afford help in subduing the remaining vanity to which the heart may be addicted, XX. After this copious exposition of the nature of spiritual mindedneas, the blessings accruing from it are briefly unfolded, — “life and peace,” XXI. — ED.
三、灵魂对这些对象的专注必须坚定，伴随着对它们的属灵品味，必须提供属灵情感的持续泉源，必须是占主导地位和得胜的，并有助于制服内心可能沉溺的残余虚荣，第二十章。在对属灵心志的本质作了如此详尽的阐述之后，简要地揭示了由此产生的祝福——“生命和平安”，第二十一章。——编者注。