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Sanctification as a gift of grace refers to a man’s personal holiness.
作为恩典恩赐的成圣是指一个人的个人圣洁。
As the divine holiness is God’s exaltation above, and angry recoil from all impurity and defilement, so is human holiness man’s essential disposition by which spontaneously he loves purity and hates the unclean.
正如神的圣洁是神高举于一切不洁与玷污之上，并对之愤怒地排斥，照样，人的圣洁是人的本质性情，藉此他自发地爱慕洁净并恨恶不洁。
Victory over temptation after a long and painful conflict, in which our feet had wellnigh slipped, is not holiness.
在漫长而痛苦的争战之后胜过试探，在其中我们的脚险些滑跌，这并不是圣洁。
Holiness signifies a disposition, an inherent quality, or, by another manner of speaking, a tint or shade adopted by the soul, so that the heart’s evil manifestations and Satan’s wicked whisperings fill us with positive horror.
圣洁意味着一种性情，一种内在的品质，或者换一种说法，是灵魂所呈现的一种色彩或色调，以致内心的邪恶显露和撒但的邪恶耳语使我们充满极度的惊骇。
As the musically trained ear is painfully affected by a dissonance as it vibrates along the shuddering auditory nerve, while the unmusical ear never perceives the offense against the purity of tone, so is the difference between the sanctified and the unsanctified.
正如受过音乐训练的耳朵会因不和谐音沿颤动的听觉神经震动而痛苦地受到影响，而不懂音乐的耳朵却从未察觉到那对音调纯净的冒犯，成圣者与未成圣者之间的差别也是如此。
Whatever the world’s moral dissonances may be, they fail to affect the ungodly, who even praise the music; but they distress the saint whose soul delights in the harmony of holy concord.
无论世上道德的不和谐音如何，它们都无法影响不敬虔的人，他们甚至称赞那音乐；但它们却使圣徒痛苦，因为圣徒的灵魂喜爱神圣一致的和谐。
God alone is holy.
唯独神是圣洁的。
There is no holiness but that which descends from Him, the Fountain of all good, hence of all holiness.
除了从祂——万善的源头，因此也是一切圣洁的源头——降下的以外，没有别的圣洁。
Mere human holiness is a counterfeit, an attack upon God’s honor of being the sole and only Fountain of all good.
纯粹的人类圣洁是赝品，是对神作为万善独一源头之荣耀的攻击。
It is the creature’s effort to be equal with God, and as such essential sin.
这是受造物试图与神同等的努力，因此本质上就是罪。
Nay, man’s holiness must be the divinely implanted disposition, stirring his entire being to love what God loves, not from his own taste, but for His Name’s sake.
不，人的圣洁必须是神所植入的性情，激动他的全人去爱神所爱的，不是出于他自己的喜好，而是为了祂名的缘故。
But the sinner has lost this holiness.
但罪人已经失去了这种圣洁。
It is his misery that every expression of his being is naturally in collision with the will of God; whose holiness does not attract, but repels him.
他的悲惨在于，他存在的每一个表达在本质上都与神的旨意相冲突；神的圣洁并不吸引他，反而排斥他。
And mere regeneration does not sanctify his inclination and disposition; nor is it able of itself to germinate the holy disposition.
仅仅重生并不能使他的倾向和性情成圣；它本身也不能萌发圣洁的性情。
But it requires the Holy Spirit’s additional and very peculiar act, whereby the disposition of the regenerated and converted sinner is brought gradually into harmony with the divine will; and this is the gracious gift of sanctification.
但这需要圣灵额外的、非常独特的作为，藉此重生并归正之罪人的性情被逐渐带入与神旨意的和谐之中；这就是成圣的恩典恩赐。
TABLE OF CONTENTS
目录
I. Sanctification.
I. 成圣。
II. Sanctification Is a Mystery.
II. 成圣是一个奥秘。
III. Sanctification and Justification.
III. 成圣与称义。
IV. Sanctification and Justification (Continued).
IV. 成圣与称义（续）。
V. Holy Raiment of One’s Own Weaving.
V. 自己编织的神圣衣裳。
VI. Christ Our Sanctification.
VI. 基督是我们的圣洁。
VII. Application of Sanctification.
VII. 成圣的应用。
VIII. Sanctification in Fellowship with Immanuel
VIII. 在与以马内利团契中的成圣
IX. Implanted Dispositions.
IX. 植入的性情。
X. Perfect in Parts, Imperfect in Degrees.
X. 各部分完全，程度上不完全。
XI. The Pietist and the Perfectionist.
XI. 敬虔派与完全派。
XII. The Old Man and the New.
XII. 旧人与新人。
XIII. The Work of God in Our Work.
XIII. 神在我们工作中的工作。
XIV. The Person Sanctified.
XIV. 被成圣的人。
XV. Good Works.
XV. 善工。
XVI. Self-Denial.
XVI. 舍己。