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This precious book contains all the sermons, articles and book reviews on this vital subject by one of the most brilliant theologians America has ever produced.
这本宝贵的书包含了美国有史以来最杰出的神学家之一关于这一至关重要主题的所有讲章、文章和书评。

Sinclair Ferguson, author and pastor, said, “I commend these pages, as one who has continually been helped by their contents. It is a treasure to be enjoyed again and again.”
作家兼牧师辛克莱·弗格森（Sinclair Ferguson）说：“我推荐这些书页，作为一个不断从其内容中得到帮助的人。这是一个值得一次又一次享受的宝藏。”

Joel Beeke added, “”These … show the genuine stamp of Reformed experiential piety that rested on the great 19th-century Princeton theologians.
乔尔·比克（Joel Beeke）补充道：“这些……展示了改革宗体验性敬虔的真实印记，这种敬虔存在于19世纪伟大的普林斯顿神学家身上。

The sermons on the leading and sealing of the Spirit are themselves worth the price of the book.
关于圣灵的引导和印记的讲章本身就值回书价。

Would you like guidance in learning how to live more closely to Christ, how to walk more by faith through the Spirit, and how to wrestle at the throne of grace?
你是否希望在学习如何更亲近基督生活、如何藉着圣灵凭信心而行、以及如何在施恩宝座前摔跤（竭力祷告）方面得到指导？

Read this book prayerfully, both for clarity of mind and warmth of soul with regard to the person and ministry of the blessed Spirit.
请带着祷告的心阅读这本书，为了在关于这位蒙福圣灵的位格和事工方面获得头脑的清晰和灵魂的温暖。

Let Warfield be your spiritual mentor in the great things of God.”
让华腓德（Warfield）成为你在上帝伟大的事上的属灵导师。”

Warfield’s expositions of the person and work of the Spirit span the whole spectrum of the theology of the Spirit.
华腓德对圣灵的位格和工作的阐释涵盖了圣灵神学的整个范畴。

Warfield does not deal with key doctrines of the Spirit as Author of Scripture (available elsewhere), the baptism in the Spirit, or the fruit and gifts of the Spirit.
华腓德没有处理圣灵作为圣经作者（可在别处找到）、圣灵的洗、或圣灵的果子和恩赐等关键教义。

But the subjects of which he does treat offer us the very best exposition and devotional application.
但他所处理的主题为我们提供了极佳的阐释和灵修应用。

This title originally aggregated and sold by Solid Ground Christian Books.
本书目最初由坚固根基基督教图书（Solid Ground Christian Books）汇编和销售。

Table of Contents
目录

Old Testament Religion – Psalm 51:12

旧约宗教——诗篇 51:12

An exposition of Ps. 51:12 and the restoration of the joy of salvation.
对诗篇51:12以及恢复救恩之乐的阐释。

Warfield contends that the “wonderful depth of the religious experience and the remarkable richness of religious conception embodied in this Psalm” are distinctively Christian ideas revealing the work of the Spirit in the hearts of OT saints: the conception of God as a God of righteousness, the profound sense of sin, a God of grace and lovingkindness, and the radical nature of deliverance of sin that is required for us.
华腓德认为，“这篇诗篇所体现的宗教体验的奇妙深度和宗教概念的非凡丰富性”是独特的基督教观念，揭示了圣灵在旧约圣徒心中的工作：即上帝作为公义的上帝的概念、深刻的罪恶感、一位有恩典和慈爱的上帝，以及我们需要的那种脱离罪恶的彻底本质。

These are all associated with the work of the Spirit.
这些都与圣灵的工作有关。

“The operations of the Holy Spirit in the sphere of the moral life, the ethical activities of the Spirit, His sanctifying work, are but little adverted to in the Old Testament, and when alluded to, it is chiefly in promises for the Messianic period.
“圣灵在道德生活领域的工作、圣灵的伦理活动、祂的成圣工作，在旧约中很少被提及，而当被提及时，主要是作为对弥赛亚时期的应许。

Here, David not merely prays for them in his own case, but announces them as part of the experience of the past and present.
在这里，大卫不仅为他自己的情况祈求这些，而且宣布它们是过去和现在经验的一部分。

His chance of standing, he says in effect, hangs on the continued presence of the Holy Spirit of God in him…”
实际上他是说，他站立得住的机会，取决于上帝的圣灵持续在他里面……”

The Spirit is at the heart and in the heart of God’s work in saving sinners in that period.
圣灵处于上帝在那个时期拯救罪人之工作的核心，也在其中心。

The Conviction of the Spirit – John 16:8-11

圣灵的定罪（责备）——约翰福音 16:8-11

John 16:8-11 brings us squarely into the realm of the Spirit’s work after Pentecost.
约翰福音16:8-11将我们直接带入五旬节后圣灵工作的领域。

Christ announced the coming of the Spirit in the upper room and spoke of His abiding relationship to the disciples.
基督在楼房里宣告了圣灵的降临，并谈到了祂与门徒持久的关系。

He also described His convicting work in the world.
祂还描述了祂在世上叫人知罪的工作。

These verses are important for understanding what happened at Pentecost when people came under the conviction of the Spirit.
这些经文对于理解五旬节发生的事情非常重要，当时人们在圣灵的责备下知罪。

John 16:8-11 outlines the way of victory which Christ will pursue.
约翰福音16:8-11概述了基督将追求的胜利之路。

This is “The Savior’s own exposition of the method and manner of His spiritual conquest of the world.”
这是“救主对自己属灵征服世界的方法和方式的阐释。”

The Outpouring of the Spirit – Acts 2:16,17

圣灵的浇灌——使徒行传 2:16,17

In this chapter we make the official transition from the old to the new by the official coming in the pouring out of the Spirit.
在这一章中，通过圣灵浇灌的正式降临，我们完成了从旧约到新约的正式过渡。

Warfield once again asserts the truth that needs to be thundered forth today that “The Spirit was active under the Old Testament in all the modes of His activity under the New Dispensation.”
华腓德再次断言那个今天需要雷鸣般宣告出来的真理，即“圣灵在旧约下活跃于祂在新约时代下活动的所有模式中。”

Here is a helpful treatment of Pentecost as it occurred in the history of salvation.
这是对救赎历史中发生的五旬节的有益论述。

The Leading of the Spirit – Romans 8:14

圣灵的引导——罗马书 8:14

We so often think of the leading of the Spirit as consisting of holy impressions or convictions that lead us in a certain direction.
我们常以为圣灵的引导包含引导我们朝某个方向发展的神圣感动或信念。

The expression “the Spirit led me” to do or say this or that is so often a trite excuse for our own self-will.
“圣灵引导我”去做或说这或那，这种表达往往成为我们自己任性的陈腐借口。

The leading of the Spirit relates to our relationship to the Law of God and the ethical life of the Christian.
圣灵的引导关系到我们与上帝律法的关系以及基督徒的伦理生活。

The foundational texts are Romans 8:14 (“For as many as are led by the Spirit of God, these are the sons of God”) and Gal. 5:18 (“If you are led by the Spirit, you are not under the law”).
基础经文是罗马书8:14（“因为凡被上帝的灵引导的，都是上帝的儿子”）和加拉太书5:18（“但你们若被圣灵引导，就不在律法以下”）。

Warfield points out that the leading of the Spirit is a subject of which Christians have formed inadequate conceptions which are positively erroneous.
华腓德指出，关于圣灵的引导这一主题，基督徒形成了一些不充分的概念，这些概念甚至是绝对错误的。

These faulty expressions often have the flavor of fanaticism and spiritual extravagance.
这些错误的表达往往带有狂热主义和属灵放纵的味道。

Paul is speaking of our ability to conquer sin and fighting the good fight of faith.
保罗是在谈论我们战胜罪恶和打那美好的信心之仗的能力。

He gives an extensive treatment of the manner of the Spirit’s leading which he relates to 2 Pet. 1:21 and the way which the Spirit carried (borne along) the authors of Scripture to speak the word of God.
他对圣灵引导的方式进行了详尽的论述，他将其与彼得后书1:21联系起来，并以此类比圣灵以此方式推动（borne along）圣经作者说出上帝的话语。

So the Spirit carries us, leads us and guides us in the way of ethical holiness. Excellent!
因此，圣灵以此方式推动我们，引导我们，并指引我们走在伦理圣洁的道路上。太棒了！

The Spirit’s Testimony to our Sonship – Romans 8:16

圣灵对我们儿女名分的见证——罗马书 8:16

In Rom. 8:16 we learn that the Spirit bears witness with our spirit that we are children of God.
在罗马书8:16中，我们得知圣灵与我们的心（spirit/灵）同证我们是上帝的儿女。

This testimony of the Spirit is not to be confused with the testimony of our own consciousness.
这个圣灵的见证不应与我们自己意识的见证相混淆。

It is rather the divine witness in us and to us.
这乃是在我们里面并向我们发出的神圣见证。

“The whole sense of Paul’s declaration is that we have, over and beyond our own authority, a divine witness to our sonship to God on which we may rest without fear that we shall be put to shame.”
“保罗声明的全部意义在于，在我们自己的权威之外，还有一个关于我们作为上帝儿女名分的神圣见证，我们可以依靠它而不必担心蒙羞。”

Is this witness syllogistically determined or mystically determined?
这个见证是三段论式地确定的，还是神秘地确定的？

Is it determined by rational argument, or by the immediate whisper of the Spirit to our hearts?
它是通过理性论证确定的，还是通过圣灵对我们内心的直接微声确定的？

What is the mode of the delivery of the Spirit’s witness?
圣灵见证的传递模式是什么？

He makes a convincing case for a dual delivery of this witness both to the heart and to the mind.
他令人信服地论证了这一见证是双重传递给心灵和理智的。

The Spirit’s Help in our Praying – Romans 8:26,27

圣灵在我们祷告中的帮助——罗马书 8:26,27

In Romans 6:26, 27 Paul speaks of the ever-present aid of the Spirit, for it is He who helps us in our weakness in prayer.
在罗马书6:26, 27（注：原文引用有误，应为8:26, 27）中，保罗谈到了圣灵随时的帮助，因为正是祂在我们祷告的软弱中帮助我们。

How does the Spirit aid us in praying according to the will of God?
圣灵如何帮助我们照着上帝的旨意祷告？

“It is an intercession made via the Spirit as our Helper and not as our substitute…..it is a groaning of which the Spirit is the Author and over and above our own praying.
“这是藉着作为我们帮助者的圣灵所发出的代求，而不是作为我们的替代者……这是一种圣灵作为发起者且超出我们自己祷告的叹息。

It is clear then that it is subjective and yet not to be confused with our own praying….
因此很明显，这是主观的，但又不能与我们自己的祷告相混淆……

The Spirit intercedes for us then by working in us right desires for each time of need, and by deepening these desires into unutterable groans.
圣灵藉着在我们里面为每一个需要的时刻做成正确的渴望，并将这些渴望加深为说不出来的叹息，来替我们代求。

They are our desires and our groans, but not apart from the Spirit….
它们是我们的渴望和我们的叹息，但并未脱离圣灵……

By His hidden, inner influences, He quickens us to the perception of our real need; He frames in us an infinite desire for this needed thing; He leads us to bring this desire in all its unutterable strength before God, who, seeing to it within our hearts, cannot but grant it, as accordant with His will.”
通过祂隐藏的、内在的影响，祂苏醒我们去感知我们真正的需要；祂在我们里面构建对这所需之物的无限渴望；祂引导我们将这渴望以其所有无法言说的力量带到上帝面前，上帝察看我们内心，既看见这渴望符合祂的旨意，就不得不应允。”

The Spirit of Faith – 2 Corinthians 4:13

信心的灵——哥林多后书 4:13

Once again Warfield relates the Testaments with reference to the Spirit’s work.
华腓德再次参照圣灵的工作将新旧约联系起来。

He expounds 2 Cor. 4:13 which speaks of the same Spirit of faith.
他阐释了谈论同一位信心之灵的哥林多后书4:13。

”Paul seeks the norm of his faith in the OT saints, and attributes the faith of the OT heroes to the work of the Holy Spirit.
“保罗在旧约圣徒中寻求他信心的规范，并将旧约英雄的信心归功于圣灵的工作。

This once again underscores the pervasive activity of the Spirit in the OT, so that the Spirit should not be conceived as an essentially NT possession, or that the saints of old were left to their own native powers in the service of God.
这再次强调了圣灵在旧约中普遍的活动，因此圣灵不应被构想为本质上仅属于新约的拥有物，或者认为古时的圣徒在事奉上帝时被任由使用他们自己的本能能力。

He asserts that the Holy Spirit was active throughout the period of the OT in all the varieties of activities which characterize the New.
他断言，圣灵在整个旧约时期都活跃于那些作为新约特征的各种活动中。

“The difference between the two lies not in any difference in the utter dependence of man on Him, or in the nature of His operations, but in their extent and aim with reference to the life of the Kingdom of God.
“两者之间的区别不在于人对祂的绝对依赖有任何不同，也不在于祂运作的性质，而在于它们关于上帝国的生命的范围和目标。

Our present passage is one of those tolerably numerous New Testament ones in which the gracious operations of the Spirit in the Old Covenant are assumed.”
我们目前的这段经文是新约中数量相当多的经文之一，其中假定了圣灵在旧约中的恩典运作。”

New Testament Puritanism – 2 Corinthians 6:11 – 7:1

新约清教主义——哥林多后书 6:11 – 7:1

This sermon on 2 Corinthians 6:11-7:1 could be a fitting conclusion to all of Warfield’s sermons and articles on the Holy Spirit in a rearrangement.
如果重新编排，这篇关于哥林多后书6:11-7:1的讲章可以作为华腓德所有关于圣灵的讲章和文章的恰当结论。

In this passage Paul is urging us to a life of separation from evil.
在这段经文中，保罗敦促我们过一种与恶分离的生活。

We are to come out from among men and be separate, i.e., holy.
我们要从他们中间出来并分别出来，即圣洁。

It is the Holy Spirit whom we possess.
我们所拥有的是圣灵。

“The Apostle’s urgency here is against, not association with the world, but compromise with the worldly.”
“使徒在这里的紧迫感所反对的，不是与世界交往，而是与世俗妥协。”

The fundamental dichotomy that distinguishes people in the world is whether or not they possess the Holy Spirit.
区分世人的根本二分法在于他们是否拥有圣灵。

This sermon then, is a stirring appeal to us to understand the full-orbed work of the person of the Holy Spirit and walk in Him in a life that is pure and holy just as He is.
这篇讲章是对我们的激动人心的呼吁，要我们理解圣灵位格的全面工作，并在祂里面行事为人，过一种像祂一样纯洁和圣洁的生活。

Spiritual Strengthening – Ephesians 3:16

属灵的刚强——以弗所书 3:16

Warfield points out that spiritual strengthening is identical with the abiding of Christ in our hearts, as taught in Ephesians 3:14-19.
华腓德指出，属灵的刚强与以弗所书3:14-19所教导的基督在我们心里的居住（abiding）是一致的。

Paul is not praying that his readers will be converted, but that they already have Christ abiding in them.
保罗不是祈求他的读者归信，而是祈求他们已有基督住在他们里面。

It is in this sermon that Warfield comes closest in his writings to showing the relationship between Christ and His Holy Spirit.
正是在这篇讲章中，华腓德在他的著作中最接近于展示基督与祂的圣灵之间的关系。

He says “But he has read his New Testament to little purpose who would separate the Holy Spirit and Christ: Christ lives in the heart by the Spirit.
他说：“但如果有人将圣灵与基督分开，那他读新约就没什么成效了：基督藉着圣灵住在心里。

The indwelling of the Holy Spirit is the means of the indwelling of Christ, and the two are one and the same great fact…..Christ is the ultimate source.
圣灵的内住是基督内住的途径，这两者是同一个伟大的事实……基督是终极源头。

His indwelling is the ground of all our strength.
祂的内住是我们一切力量的基础。

But it is only by the Spirit – the executive of the Godhead in this sphere also – that Christ dwells in the heart.”
但只有藉着圣灵——在这个领域也是神格的执行者——基督才住在心里。”

This is the objective fact, but Warfield speaks also of a subjective fact in our strengthening which is our faith: “That Christ may abide in your hearts by your faith…”
这是客观事实，但华腓德也谈到了我们刚强中的主观事实，即我们的信心：“使基督因你们的信，住在你们心里……”

So the sources of Christian strength are Christ in the heart by the Spirit quickening and upholding faith in us.
因此，基督徒力量的源泉是基督藉着圣灵在心里苏醒并以此我们的信心。

The two cannot be separated, and thus Warfield says “this is the proximate end of the prayer: expansion of heart for the apprehension of spiritual things.”
这两者不能分开，因此华腓德说“这是这个祷告的直接目的：扩张心胸以领悟属灵的事物。”

The intermediate step between the work of the Spirit and our faith is love.
圣灵的工作与我们的信心之间的中间步骤是爱。

“The proximate effect of the Spirit’s work in empowering the inner man with might is not knowledge, but love; but the proximate cause of our enlarged spiritual apprehension is not the strengthening of our inner man, but love… love is the great enlarger.
“圣灵藉大能使内在人刚强的直接效果不是知识，而是爱；但我们要扩大属灵领悟的直接原因不是我们内在人的刚强，而是爱……爱是伟大的扩张者。

It is love which stretches the intellect…”
是爱拓展了理智……”

And there is one further step which the author notes, that is that we may be filled up to the whole fullness of God.
作者还指出了进一步的一步，那就是我们可以以此上帝一切的丰盛充满。

The sermon concludes with a grand finale showing us the height of attainment that comes to us in the enlargement of our souls by the Holy Spirit.
这篇讲章以宏大的终曲结束，向我们展示了藉着圣灵扩张我们的灵魂所能达到的高度。

The Sealing of the Holy Spirit – Ephesians 4:30

圣灵的印记——以弗所书 4:30

Eph. 4:30 presents this doctrine.
以弗所书4:30提出了这个教义。

The sealing of the Spirit refers to the security of the Christian’s salvation and his authentication as redeemed.
圣灵的印记指的是基督徒救恩的保障及其作为被救赎者的认证。

This is the work of preservation.
这是保守的工作。

Warfield emphasizes that it is not so much the fear in the Christian life, but gratitude, which the sealing of the Spirit works in us.
华腓德强调，圣灵的印记在我们里面产生的，与其说是基督徒生活中的惧怕，不如说是感恩。

In discussing the lower and higher motives, he points out that the higher motive of gratitude has a powerful effect upon Christian living.
在讨论低级和高级动机时，他指出感恩这一高级动机对基督徒的生活有强大的影响。

“It is a familiar experience that if you treat a man as a gentleman, he will tend to act like a gentleman; if you treat him like a thief, only the grace of God and strong moral fiber can hold him back from stealing.
“这是一个熟悉的经验：如果你像对待绅士那样对待一个人，他就会倾向于表现得像个绅士；如果你像对待小偷那样对待他，只有上帝的恩典和坚强的道德品质才能阻止他偷窃。

Treat Christian men like Christian men; expect them to live on Christian principles; and they will strive to walk worthily of their Christian profession.”
要把基督徒当基督徒对待；期望他们按基督徒原则生活；他们就会努力行事为人与他们基督徒的告白相称。”

The Way of Life – Titus 3:4-9

生命之道——提多书 3:4-9

Titus 3:4-7 demonstrates that our salvation is the work of the washing of regeneration and renewing of the Holy Spirit.
提多书3:4-7表明，我们的救恩是重生的洗和圣灵更新的工作。

God is our Lover, Christ is our Redeemer, and the Spirit is our Sanctifier.
上帝是我们的爱人，基督是我们的救赎主，圣灵是我们的使人成圣者。

When we scrutinize the work of the Spirit we see a “complete order of salvation:……the Spirit works by first regenerating the soul, next justifying it, next adopting it into the family of God, and the next sanctifying it.”
当我们审视圣灵的工作时，我们看到一个“完整的救恩次序：……圣灵的工作首先是重生灵魂，其次是称义，接着是收纳其进入上帝的家，然后是使其成圣。”

The practical fruit of this teaching is that we are to walk in the way of maintaining good works, and that we are saved not out of works but unto good works.
这一教导的实际果子是，我们要行在维持善工的道路上，并且我们得救不是出于行为，而是为了善行。

The Love of the Holy Spirit – James 4:5

圣灵的爱——雅各书 4:5

A sermon on James 4:5 – “Do you think that the Scripture says in vain, Your Spirit that dwells in us lusts to envy.”
一篇关于雅各书4:5的讲章——“你们想经上所说是徒然的吗？那住在我们里面的你们的灵（Your Spirit），渴望至于嫉妒吗。”

Warfield views this passage as proclaiming the intense love and deep yearning which the Holy Spirit, whom God has caused to dwell in us, feels for our undivided and unwavering devotion.
华腓德认为这段经文宣告了上帝使之住在我们里面的圣灵，对我们要成全心全意和坚定不移的奉献所怀有的强烈之爱和深切渴望。

He shows the relation of this fact to the yearning of the jealous husband, and that God is that Husband in the Christian is His bride.
他展示了这一事实与嫉妒丈夫的渴望之间的关系，以及上帝就是那位丈夫，而基督徒是祂的新娘。

“The general meaning of the text is thus revealed to us as a strong asseveration of the love of God for His people, set forth under the figure of a faithful husband’s yearning love for his erring bride.”
“因此，经文的大意向我们揭示为上帝对其子民之爱的强烈断言，这是以一位忠实丈夫对其犯错新娘的渴望之爱为比喻阐述的。”

He goes on to point out that in its general meaning this text is general Bible teaching.
他继续指出，就其大意而言，这段经文是普遍的圣经教导。

But, on the other hand, “it has its own peculiarities in expressing the one great common message of God’s yearning love for His people.”
但另一方面，“在表达上帝对其子民渴望之爱这一伟大的共同信息时，它有其自身的独特之处。”

The first of these distinct peculiarities is the intense energy of the expression describing the love of God for his erring people: He yearns even unto jealous envy.
这些鲜明特点中的第一点是描述上帝对其犯错子民之爱的表达所具有的强烈能量：祂渴望甚至至于嫉妒。

He points out that this language has an intensity which rises above all Old Testament precedent.
他指出，这种语言的强度超过了所有旧约的先例。

“God is represented as panting, yearning, after us, not merely unto jealousy, but jealous envy…..
“上帝被描绘为对我们喘息、渴望，不仅至于嫉妒，而且是嫉妒羡慕……

It is no doubt hard to believe that God loves us.
毫无疑问，很难相信上帝爱我们。

It is doubtless harder to believe that He Loves us with so ardent a love as is here described.”
无疑更难相信祂以这里所描述的如此热烈的爱来爱我们。”

Another peculiarity of the text lies in the “clearness with which it distributes the object of this great love of God into individuals.”
经文的另一个特点在于“它清楚地将上帝这份大爱的对象分配给个人。”

He points out that in this passage the reference is not directed to the church as a body, but to the individual Christian who is in covenant vows to God and who is forgetting these vows by seeking the fulfillment of all his wants in the world.
他指出，在这段经文中，所指的不是作为整体的教会，而是已向上帝立约许愿、却藉着在世界上寻求满足自己一切私欲而忘记这些誓言的单个基督徒。

The third peculiarity is “Its direct attribution of this appropriating love of God for His chosen ones to God the Holy Spirit.”
第三个特点是“它直接将上帝对其选民的这份占有性的爱归于上帝圣灵。”

The Holy Spirit yearns after us with such jealous envy that He will not be content until He “has won us absolutely back to Himself and has eradicated from our hearts every particle of longing for the world and sinful pleasures.”
圣灵以如此嫉妒羡慕渴望着我们，以至于祂若不“将我们绝对地赢回给祂自己，并从我们要里根除对世界和罪恶享乐的每一丝渴望”，祂就不会满足。

The Spirit of God in the Old Testament

旧约中的上帝之灵

There is no violent discontinuity as we pass from the OT to the NT in our conception of the Spirit.
当我们从旧约过渡到新约时，我们对圣灵的构想并没有剧烈的断裂。

He is the Executive of the Godhead in both.
祂在两者中都是神格的执行者。

Warfield’s treatment of the Spirit in the OT is a comprehensive overview.
华腓德对旧约中圣灵的论述是一个全面的概述。

Every text is not dealt with, but every major concept is.
并非每一段经文都被处理，但每一个主要概念都被涉及了。

Here is a magnificent treatment of: The Cosmic Spirit – His work in creation and providence; The Theocratic Spirit – His work in redemption among the nation Israel; The Personal Spirit – His personal ministry of saving and indwelling OT saints.
这是对以下内容的宏伟论述：宇宙性的灵——祂在创造和护理中的工作；神权政治的灵——祂在以色列民族救赎中的工作；个人的灵——祂在拯救和内住于旧约圣徒方面的个人事工。

Regeneration

重生

The Work of the Spirit in Salvation

圣灵在救恩中的工作

Chapter Descriptions by Herald of Grace
章节描述由“恩典先驱”（Herald of Grace）提供