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第十六篇　唱诗祷告操练灵，过祭司生活

祭司职分与神的建造

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　　读经：弗五18~19，六18节。
　
　　使徒保罗在以弗所书说到基督徒的生活时，特别提到两件事：唱诗赞美神（弗五18~19），以及祷告（六18）；并且这两件事都是在灵里的事。唱诗赞美神，需要“在灵里”被充满；祷告则要时时“在灵里”祷告。根据保罗的笔法，我们可以看出，他所说的不是一种理论，而是出自他个人的经历。
　　从使徒行传我们可以看见，使徒们当日的生活就是这种光景。一面，他们唱诗赞美神（徒二47，十六25）；另一面，他们常常祷告（一24，六4，九40，十9，十三3，十四23，十六25）。他们不只平日如此，遇到艰难时也是一样。十六章记载使徒保罗和西拉被关在监狱时，仍然祷告唱诗赞美神，结果地大震动，监牢的门都开了（徒十六19~26）。他们遇到难处时，总是向主呼吁。他们唱诗是在灵里，祷告也是在灵里。这样唱诗、祷告的结果，就使他们的灵得着加强，也得着释放。
　
　　今天，我们该在各种聚会中，好好带领圣徒，在主面前过祭司的生活，实际的在神面前，在至圣所里，与神有够多的祷告和交通。主在今日一个莫大的需要，就是要有够多的弟兄姊妹实际的在新约的恩典下，过祭司的生活。换句话说，我们必须常常到施恩座前与神交通，并与众人一同进到神面前，作祭司事奉神。如此，神的心愿才能在我们中间成就。盼望从这时起，召会的带领都该注意这一面。
　　在祷告的事上，大多数圣徒极其缺乏运用灵的操练。今天在一般基督教里，也许有成百成千的人聚集在一起，但是其中少有人真是运用灵祷告。我们看见作礼拜时有听道的，有祷告的，但是真能在任何场合，任何时地，不顾一切，不受影响的运用灵，直接向神祷告的人，少之又少。即使在我们中间，也是看重讲道、听道和谈论，而不太注重祷告和唱诗，同时缺少运用灵、释放灵的操练。这是一项极大的偏枯与不平衡。
　
　　基督徒大多注重外面的讲道、听道和谈论，喜欢有许多活动和安排，却非常轻忽在里面运用灵祷告、唱诗、敬拜神、与神交通。因此他们在聚会时，里面的灵就相当弱，不容易出来，和弟兄姊妹交通的时候，也少有在灵里真实地彼此相调。
　　以人体来说，任何一个器官都有生命和功用，都需要操练。比方，脚当然有生命在其中，也有走路的功能，但若是缺少操练，仍然不会走路。手也是如此，运用灵更是这样。你我必须承认，我们都是在亚当里堕落的人，生来就不懂得用灵。得救以前，我们固然像没有灵的人；但即使得救，灵重生了，却因为习惯和环境的影响，我们也很少操练运用灵。不要说别的场合，即使在祷告的时候，也是这样。我们知道应该用灵祷告，如同应该用脚走路，用手拿东西，用眼睛看事物，用耳朵听声音，但我们却常常忽略用灵。
　　许多时候，我们祷告不过是用心思，或是受一点情感的激动，很少根据深处的感觉，用灵祷告。因着我们缺少这种操练，我们的灵就像枯萎的花草，处在一种半死不活的状态，在任何场合都不容易出来，也无法活泼释放。有时你听一位弟兄祷告，他一开口，灵就出来了。但有的弟兄姊妹祷告了五、六分钟，甚至一、二十分钟，还是在心思里盘绕，灵丝毫不动。似乎所有的祷告都是从头脑、情感或思想里出来。我们的灵因着缺少操练，常常畏缩、枯萎；结果越畏缩就越不振作，越不振作就越没有路出来。
　
　　我们的灵要出来，必须借着话；话又必须借着思路才能发表出来。灵需要话，话需要思路，这都有赖于平日多祷告。祷告能叫我们一面操练灵，一面操练祷告的口才和发表，同时也自然的操练了祷告的思路。虽然我们要用灵祷告，但仍需要思路配合。正如有时你和外国弟兄姊妹一起聚会，若是你的英文程度不足，即使你灵里非常有灵感，你的灵也不容易出来，就算能出来一点，仍会受到语言的限制。所以，你平日越操练祷告，灵就越强，思想也越练达。当灵里很有感觉时，马上能有合式的话语、畅通的思路发表出来。
　
　　凡是有经历的人都知道，我们在主面前年日越久，越不是先有灵的感动，而后才祷告。通常都是里面觉得应该在主面前祷告，我们就主动祷告了，然后灵里就会有灵感。可以说，我们是先有祷告，而后灵随着动；并不是灵先动，我们才接着祷告。我们主动，灵就随着动，我们不主动，灵就不动。如同开车一样，并不是车里面点了火，你再去启动车子；乃是你启动车子，车里面才点起火。火一点起来，车就发动了。我们里面的灵也是如此。我们初得救时，神看顾我们，常借着圣灵来推动我们；但是当我们在主面前深一点时，这种从圣灵来的推动就越来越少。反而，当我们越主动，圣灵的推动才越来越多。就像开车一样，我们一启动，火就点起来，车子就发动了。不是等圣灵动，我们才动；乃是我们动，圣灵就随着我们动。
　　这需要我们常常操练。有的人能操练到一个地步，不分任何时地，只要稍微一主动，灵就随着动，好像圣灵是在他的支配下。这有点像你一开水龙头，里面的水就流出来；你若不肯开，水就不能流出来。所以，要学习开里面的灵，你一开，里面的灵就动了。这件事是需要时常操练的。
　
　　有些属灵的事，在理论上我们早已知道，但平日的操练却相当缺乏。我们都非常清楚，今天神乃是灵，并且住在我们灵里。虽然客观一面说，神的至圣所是在天上；但从主观经历而言，我们里面的灵就是神的至圣所。所以，神的施恩宝座乃是在我们的灵里（来四16）。主耶稣在约翰四章说，“人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。”（14）到了七章又说，“信入我的人，就如经上所说，从他腹中要流出活水的江河来。”（38）主要在信的人里面成为泉源，而这一个活水泉源，要在信的人里面流出来，成为活水的江河。
　　再者，启示录里提到的新耶路撒冷，并不重在讲将来的预言，而是重在我们今天实际的经历。二二1节说，“在城内街道当中一道生命水的河，…从神和羔羊的宝座流出来。”这里有一个宝座是为着神和羔羊。神是在祂儿子，就是羔羊里面，而祂的儿子又住在我们里面；因此，神的宝座也是设立在我们里面。这个宝座一面是为着掌权，另一面更是为着施恩。因为从那里流出来的，不是审判的火流（参但七10），而是生命的水流。火流是为着审判，水流是为着施恩、滋润和供应。并且河里还长着生命树，生命树也是为着供应。
　　启示录中有关新耶路撒冷的描述，正是我们灵里该有的光景。在新耶路撒冷里有神的宝座，在你我的灵里也该有神的宝座。在新耶路撒冷里有神的同在，在你我里面也该有神的同在。在新耶路撒冷里有神作光，基督作灯（二一23），在我们里面也该这样。并且在新耶路撒冷里，有一道生命水的河一直在流通，在我们里面也该如此。今天神的施恩宝座就在我们灵里，而我们的灵乃是神的至圣所。
　
　　神要从我们灵里，把祂自己流出来，成为生命的水流，活水的江河。约七38~39说到，信入主的人，“从他腹中要流出活水的江河来。耶稣这话是指着信入祂的人将要受的那灵说的。”这节说出圣灵就是活水的江河，要从我们里面流出来。对照启二二1所说生命水的河，也就是指圣灵；而长在两旁的生命树是指基督。所以，基督乃是随着圣灵，从神掌权并施恩的宝座流出来，流通在－启示录一切蒙恩的人里面。
　　以上所描述的事，都在你我的灵里。从客观一面说，在天上有神的至圣所，其中有神的宝座，从那里有神的恩典流出来。从我们的经历说，我们必须认识，神已经把我们的灵当作祂的至圣所，并且祂也已经在我们灵里设立祂的宝座，祂要像活水的江河一样，从我们里面流出来。
　　来十19~20说，“我们既因耶稣的血，得以坦然进入至圣所，是借着祂给我们开创了一条又新又活的路。”这里说，我们应该常常靠着主的血，坦然进入至圣所，因为我们有一条又新又活的路，能够进到神面前。然而请问，如果至圣所是在天上，我们如何能天天到天上去？所以毫无疑问的，这里所说的至圣所，是指我们的灵。并且四章十六节也提到施恩的宝座，这施恩的宝座若是在天上，我们如何能到那里？所以，使徒所说的这些，乃是指灵里的故事。
　　四16节说，我们来到施恩的宝座前，为要受怜悯，得恩典。若是对照启示录二十二章和约翰七章，我们就知道恩典、怜悯都是从神的宝座流出来的。每一次我们回到灵里，回到至圣所里，摸着神施恩的宝座时，我们都觉得圣灵在我们里面不只运行、滋润，还是流通的。并且当圣灵流通的时候，就像生命活水一样，把恩典、怜悯带给我们，作我们的能力和应时的供应。这实实在在就是神自己，在羔羊里面，借着圣灵的水流，流到我们里面，叫我们里面得着安慰、滋润和供应；这就成了我们所得着的恩典、怜悯，作我们应时的帮助。
　
　　在新约时代，神乃是把我们的灵当作祂的至圣所，把施恩的宝座设立在我们里面。祂是在祂儿子里面，借着祂的灵住在我们灵里。所以，我们需要常常回到灵里，摸着神施恩的宝座，让祂在我们灵里有所流通，并且从我们灵里流过，也从我们里面流出来。凡是祂的成分都流到我们里面，并且也从我们里面流出去。不只如此，凡祂所要作的，都要借着这个水流使我们有分。当祂这样在我们里面流通时，祂的光就来照耀；这时，我们才真实看见自己的污秽、败坏和亏欠，我们才真知道该从祂接受什么，该有什么行动。祂不仅把祂自己流到我们里面，同时也把我们流到祂的计划里，流到祂的作为里，也流到祂的引导和旨意里。
　　凡不让神在他里面流通的人，就不容易明白神的引导和旨意。唯有当你让神在你里面流通时，你才会很自然的在生命的水流里，摸着神的感觉，你才知道神如何引导你走前面的路。并且在这水流里，你才能得着神的洁净，受神对付，被神炼净，蒙神光照。所有属灵的经历，全都在于这生命水的流通。
　　创世记二章给我们看见，从伊甸园流出一道河，河水所流之处就有金子、珍珠和宝石（红玛瑙）（10~12）。换句话说，水流带来金子、珍珠和宝石；如果没有水流的流通，就没有金子、珍珠和宝石。若是我们里面要满有金子的成分，满有珍珠和宝石，我们都得让生命的水流，在我们里面一直流通。然而，要让生命水流通，只有－创世记一条路，就是与神交通。当你学习与神交通，回到灵里祷告，回到至圣所里摸着神时，你的灵就动了。－创世记一切属灵的故事，都是在交通里发生，也都是在交通里成全。没有这样的交通，就绝对没有这样的水流。
　
　　一个人听福音，不管他受感动到什么地步，若是他一直不肯从深处祷告，他所受的感动就不扎实。正如我们用绳子捆东西，末了一定要打一个结，才能扎实牢靠；不然，一抛就散了。人听了福音，虽然非常受感动，但若一直不祷告，就等于捆东西没有打结，一遇见非常的环境，肯定就散掉了。如果他肯在里面喊说，“主啊，我是一个罪人。”只要这一句，他所受的感动就打了结，他的灵里就结实了。同样的，我们听信息，读圣经，读属灵书报，若不把感动化作祷告，也是如同包裹没有打结一样。
　　请想想看，我们有多少属灵的经历，不是经过祷告才变得扎实？比方奉献的经历，你能不能只是用头脑想说，“哦，我这个人是神买来的，我是属主的，我应该奉献，我也定规要奉献。”只有这样想是不行的。你必须从灵里向主有一个祷告：“主啊，你用血买我，我是属你的，我不能不奉献。”就是这么简单几句话，你在奉献的事上就打了一个结。连你受引导，对付罪也是同样的原则。若是你的对付罪不经过祷告，实在说，不能算是一个经历。总之，不论你我受了什么感动，若是没有把感动化作祷告，还不能成为你我实际的经历。
　　我们今天的难处就在这里，道听得很多，属灵书报看得不少，圣经也读得不错，但是祷告却非常稀少。所以，我们灵里打的结不够多，灵里的建构就不够扎实。许多的道不过是达到头脑，并没有进到灵里。所以，不是听道的问题，而是你有没有祷告过？有没有把道化到灵里？建构在灵里没有？打过结没有？这是所有问题的根源。我们中间有些圣徒，听了十年、八年的道，头脑都很大，可惜灵却很萎弱。我们头脑受了操练，灵却起不来；因为常常只是操练头脑，而不操练灵。现在，我们中间最迫切的需要，就是要众人起来操练灵，少谈话，多祷告。我们的灵要操练到非常强，并且活而释放。这样，我们到任何聚会，或是去看望弟兄姊妹，只要灵一动，我们的灵立刻能释放出来。
　
　　我们已往去聚会，大都是习惯听，不习惯用灵祷告。这是我们的致命伤。比方，你在球场上踢足球时，你要用脚踢，而不只是用眼看。同样的，我们来到聚会中，最主要的点是要运用灵。如果大家的灵是强的，一来到聚会中，不必等时间到才开始。有人早一刻来了，就可以开始祷告；陆续来的，就接着祷告。并且不一定要呆板的先唱诗，后祷告。大家应该很自然的来在一起，好像球员到了球场，无论比赛有没有开始，都要在场上练球。如果我们的灵是强的，大家来在一起，灵就出来了，随时能转到至圣所里，随时能运用灵，摸着施恩座，随时能举起虔圣的手祷告（提前二8）。我们的灵应该要操练到这样的地步，才是正常的光景。这就是祭司的事奉。
　　然而，我们今天的光景却不是这样。大家来到聚会中，根本不动灵。聚会时间到了，后面坐位都坐满了，前面却还是空着，甚至有人干脆坐在外面。这都不是该有的光景。我们来到聚会中，就应该像球员到了球场，众人争先恐后的练球。可惜，我们的聚会正好相反，好像有个习惯已经定型，不易改变。除非你是个带领聚会的人，不然你的灵就放假了，正如人到戏院看戏一样，戏是别人演，你不过坐在那里看光景。我们若是这样的人，我们带出来的人自然也和我们一样。许多基督徒已经堕落到一个地步，不会祷告，也不愿意祷告；我们中间有些人也受了这个影响。这样，神怎能在我们中间流通？神所要作的事怎能在我们中间完成？我们都知道，新约时代有个基本原则，就是每一次神要作事，都必须从人里面流通，从人里面经过，与人一同作；否则，祂是毫无办法。
　
　　关于复兴的律，有人以为复兴是从天上降下来的，其实不然。真实的复兴，乃是每一个神的儿女都开启自己的灵；复兴的律就在我们里面。若是大家来到聚会中，每个人的灵都是开启的，就会有一个超绝的复兴。复兴并不是要求天上降下火来，而是问我们里面要不要点火。我们如果一面求主复兴召会，一面又把自己关得紧紧的，里面的灵不动，来聚会好像看戏一样，神如何能复兴召会？
　　若是神在我们里面的流通不多，我们里头没有光，也缺少感觉；这样听道不过是把道存在头脑里，在我们身上不会有多少变化。有的人听道听了十年、八年，听来听去还是老样子，依然原封未动。这就是灵里没有流通，不太有摸着神的感觉，在许多事上仍是糊涂的；这样的人带人祷告，与人交通，也都是不新鲜的。唯有当生命水在我们里面流通，我们每月都结新果时，我们才会是新鲜的。
　
　　我里头有一个很沉重的负担，不知何时神的儿女里面才能让神完全流通？今天神的儿女都求外面的浇灌，却忽略活水从里面的流出。这个流出，乃是神正常的作为，也是神永远的作法。圣经不仅提到圣灵的浇灌，更说到主要进到我们里面成为泉源，且要从我们里面流出活水的江河，就是圣灵（约四14，七37~39，赛五八11）。在新耶路撒冷里，我们没有看见降雨，只看见生命活水一直的涌流。许多时候，我们里面太过干旱，确实需要浇灌，但是能持久的，乃是里面泉源的涌流。我们并不反对外面的浇灌，但是根据已往看见的消极情形，我们不强调浇灌。因为浇灌就像一阵暴雨突然来到，虽然一时滂沱，到处积水，但是过不多久，地干了，又回复原状。所以，暴雨一阵，所剩并不多，不能持久。
　　在山东济南有一个趵突泉，泉水是从地里一直涌出来，即使是大旱之年，仍然不缺水。基督徒里面也有一个通天的泉源；你我若是认识这点，就不要倚靠外面的浇灌，而要在里面挖井，让里面的泉源流出来。有些圣徒的光景的确需要外面的浇灌，但光有浇灌，没有挖通里面的活水泉源，浇灌也不能持久。神的儿女必须懂得这个秘诀。
　　今天，神就在我们灵里，祂就是活水的泉源。祂要我们时常接触祂，给祂一条路从我们里面流出来。所以，这里有一个莫大的需要，就是人要给神开路；我们需要时常回到灵里，操练灵，运用灵，让灵有出口。不论在家，或在办公室，只要一有机会，就要操练、运用灵。我们听道、学道的操练已经够多了，现在需要作祭司，来到至圣所，摸着施恩座。不要留在头脑里，乃该转到灵里。甚至我们的读经，都不要超过祷告，乃要多用灵祷告，多操练灵，这是我们今日莫大的需要。
　
　　我们的聚会，要带领弟兄姊妹多运用灵，操练灵。比方，在祷告聚会中，讲道不要太多，乃要祷告多，唱诗多。我们中间的两大缺乏，就是缺作祭司烧香的，和缺歌唱的，也就是缺祷告和唱诗，而这两样都是叫灵得加强的操练。
　　我们若是在聚会中不动灵，就像人开车，没有点火一样。每次我们来到聚会中，就要先点火，要用诗歌和祷告来点活人的灵，否则就不能讲信息。若是众人唱诗的灵不行，一定要唱到灵起来以后，才开始讲信息。同样的，在祷告聚会中，重要的是开启灵，操练灵，不必限制祷告的题目，只要学习回到灵里，从灵里祷告就可以。不必顾忌，不必作文章，不要受环境影响，只要直接从灵里祷告。
　　此外，要有一些会唱诗的圣徒，帮助大家操练唱诗。不然大家稍微一放松，诗歌的精神，诗歌的灵就唱不出来。我们要多多学习唱诗，不仅在聚会里唱，回家也要唱，唱诗能叫弟兄姊妹的灵起来。唱诗歌时，不必每一节都唱，可以只重复唱重要的一节。譬如诗歌二百零一首，只要唱第一节：“井啊，涌上水来！我愿被挖透！挖去一切障碍，活水好涌流！”就可以了。回家后，夫妻两人可以再一同唱，丈夫问太太：“你涌流了没有？”太太回问丈夫：“你挖透了没有？”这样一直唱，就可以唱到灵出来。
　　我们中间的圣徒头脑都很大，灵却没有操练。现在我们要在灵的操练上急起直追，挖透我们里面的井，让活水流通。我们要看见，我们里面有一个活水泉，恩典、怜悯、平安、能力都在这活水泉里。因着这活水泉常被堵塞，所以我们需要一再的挖井，挖到圣灵流出来。我们作祭司事奉，就是要挖通这口活水泉，让活水从里面的施恩宝座流出来。在这活水泉里有生命、亮光、怜悯、恩典，作应时的帮助；我们需要什么，就有什么。
　　我们不必求神从上头把圣灵浇灌下来，乃要知道神已经住在我们里面。神格一切的丰满，都有形有体地居住在祂儿子里面（西二9），祂儿子又成为那灵（林前十五45下，林后三17）住在我们灵里（罗八16，林前六17）。如今父、子、灵一切的丰富都在我们灵里，只需要我们挖通，让祂流出来。所以，我们聚会中的讲道不需要太多，乃要带大家唱诗操练灵，祷告操练灵。并且在每次聚会结束前，都要留时间给圣徒们祷告，让众人认识祷告的宝贵和秘诀。不只聚会中如此祷告，在家中或别的地方也该如此。要知道，我们都是新约的祭司，不仅要有个人的祷告，也要与人一同祷告；不只自己亲近神，也要与弟兄姊妹一班一班、团体的亲近神。
　　一九六一年三月二十日讲于台北家排负责人聚会
　　读经：以弗所书五章十八至十九节，六章十八节。
--------本段经节汇集--------
弗5:18  
不要醉酒，醉酒使人放荡，乃要在灵里被充满，
弗5:19  
用诗章、颂辞、灵歌，彼此对说，从心中向主歌唱、颂咏，
弗6:18  
时时在灵里祷告，并尽力坚持，在这事上儆醒，且为众圣徒祈求，
------------------------
　
　　使徒保罗在以弗所书说到基督徒的生活时，特别提到两件事：唱诗赞美神（弗五18~19），以及祷告（六18）；并且这两件事都是在灵里的事。唱诗赞美神，需要“在灵里”被充满；祷告则要时时“在灵里”祷告。根据保罗的笔法，我们可以看出，他所说的不是一种理论，而是出自他个人的经历。
--------本段经节汇集--------
弗5:18  
不要醉酒，醉酒使人放荡，乃要在灵里被充满，
弗5:19  
用诗章、颂辞、灵歌，彼此对说，从心中向主歌唱、颂咏，
弗6:18  
时时在灵里祷告，并尽力坚持，在这事上儆醒，且为众圣徒祈求，
------------------------
　　从使徒行传我们可以看见，使徒们当日的生活就是这种光景。一面，他们唱诗赞美神（徒二47，十六25）；另一面，他们常常祷告（一24，六4，九40，十9，十三3，十四23，十六25）。他们不只平日如此，遇到艰难时也是一样。十六章记载使徒保罗和西拉被关在监狱时，仍然祷告唱诗赞美神，结果地大震动，监牢的门都开了（徒十六19~26）。他们遇到难处时，总是向主呼吁。他们唱诗是在灵里，祷告也是在灵里。这样唱诗、祷告的结果，就使他们的灵得着加强，也得着释放。
--------本段经节汇集--------
徒2:47  
赞美神，在众民面前有恩典。主将得救的人，天天和他们加在一起。
徒16:25  
约在半夜，保罗和西拉祷告唱诗赞美神，众囚犯也侧耳听他们。
徒1:24  
就祷告说，主啊，你知道万人的心，求你从这两个人中，指明你所拣选的是哪一个，
徒6:4  
但我们要坚定持续地祷告，并尽话语的职事。
徒9:40  
彼得叫众人都出去，就跪下祷告，转身对着尸体说，大比大，起来。她就睁开眼睛，看见了彼得，便坐起来。
徒10:9  
第二天，他们行路将近那城的时候，约在正午，彼得上房顶去祷告。
徒13:3  
于是禁食祷告，按手在他们身上，就打发他们去了。
徒14:23  
二人在各召会中为他们选立了长老，又禁食祷告，就把他们交托所信入的主。
徒16:25  
约在半夜，保罗和西拉祷告唱诗赞美神，众囚犯也侧耳听他们。
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传十六章（略，若需要被汇集，请勾选“不忽略整章”）
徒16:19  
使女的主人们见自己得利的指望没有了，便揪住保罗和西拉，拉到市场上首领面前；
徒16:20  
又把他们带到官长那里，说，这些人原是犹太人，竟骚扰我们的城，
徒16:21  
宣传我们罗马人所不可受，也不可行的规矩。
徒16:22  
群众就一同起来攻击他们，官长剥了他们的衣服，吩咐人用棍子打。
徒16:23  
打了许多棍，便将他们下在监里，嘱咐禁卒看守妥当。
徒16:24  
禁卒领了这样的命令，就把他们下在内监，两脚上妥了木狗。
徒16:25  
约在半夜，保罗和西拉祷告唱诗赞美神，众囚犯也侧耳听他们。
徒16:26  
忽然地大震动，甚至监牢的地基都摇动了，监门立刻全开，众囚犯的锁链也都松开了。
------------------------
　
　　今天，我们该在各种聚会中，好好带领圣徒，在主面前过祭司的生活，实际的在神面前，在至圣所里，与神有够多的祷告和交通。主在今日一个莫大的需要，就是要有够多的弟兄姊妹实际的在新约的恩典下，过祭司的生活。换句话说，我们必须常常到施恩座前与神交通，并与众人一同进到神面前，作祭司事奉神。如此，神的心愿才能在我们中间成就。盼望从这时起，召会的带领都该注意这一面。　　在祷告的事上，大多数圣徒极其缺乏运用灵的操练。今天在一般基督教里，也许有成百成千的人聚集在一起，但是其中少有人真是运用灵祷告。我们看见作礼拜时有听道的，有祷告的，但是真能在任何场合，任何时地，不顾一切，不受影响的运用灵，直接向神祷告的人，少之又少。即使在我们中间，也是看重讲道、听道和谈论，而不太注重祷告和唱诗，同时缺少运用灵、释放灵的操练。这是一项极大的偏枯与不平衡。
　
　　基督徒大多注重外面的讲道、听道和谈论，喜欢有许多活动和安排，却非常轻忽在里面运用灵祷告、唱诗、敬拜神、与神交通。因此他们在聚会时，里面的灵就相当弱，不容易出来，和弟兄姊妹交通的时候，也少有在灵里真实地彼此相调。　　以人体来说，任何一个器官都有生命和功用，都需要操练。比方，脚当然有生命在其中，也有走路的功能，但若是缺少操练，仍然不会走路。手也是如此，运用灵更是这样。你我必须承认，我们都是在亚当里堕落的人，生来就不懂得用灵。得救以前，我们固然像没有灵的人；但即使得救，灵重生了，却因为习惯和环境的影响，我们也很少操练运用灵。不要说别的场合，即使在祷告的时候，也是这样。我们知道应该用灵祷告，如同应该用脚走路，用手拿东西，用眼睛看事物，用耳朵听声音，但我们却常常忽略用灵。　　许多时候，我们祷告不过是用心思，或是受一点情感的激动，很少根据深处的感觉，用灵祷告。因着我们缺少这种操练，我们的灵就像枯萎的花草，处在一种半死不活的状态，在任何场合都不容易出来，也无法活泼释放。有时你听一位弟兄祷告，他一开口，灵就出来了。但有的弟兄姊妹祷告了五、六分钟，甚至一、二十分钟，还是在心思里盘绕，灵丝毫不动。似乎所有的祷告都是从头脑、情感或思想里出来。我们的灵因着缺少操练，常常畏缩、枯萎；结果越畏缩就越不振作，越不振作就越没有路出来。
　
　　我们的灵要出来，必须借着话；话又必须借着思路才能发表出来。灵需要话，话需要思路，这都有赖于平日多祷告。祷告能叫我们一面操练灵，一面操练祷告的口才和发表，同时也自然的操练了祷告的思路。虽然我们要用灵祷告，但仍需要思路配合。正如有时你和外国弟兄姊妹一起聚会，若是你的英文程度不足，即使你灵里非常有灵感，你的灵也不容易出来，就算能出来一点，仍会受到语言的限制。所以，你平日越操练祷告，灵就越强，思想也越练达。当灵里很有感觉时，马上能有合式的话语、畅通的思路发表出来。
　
　　凡是有经历的人都知道，我们在主面前年日越久，越不是先有灵的感动，而后才祷告。通常都是里面觉得应该在主面前祷告，我们就主动祷告了，然后灵里就会有灵感。可以说，我们是先有祷告，而后灵随着动；并不是灵先动，我们才接着祷告。我们主动，灵就随着动，我们不主动，灵就不动。如同开车一样，并不是车里面点了火，你再去启动车子；乃是你启动车子，车里面才点起火。火一点起来，车就发动了。我们里面的灵也是如此。我们初得救时，神看顾我们，常借着圣灵来推动我们；但是当我们在主面前深一点时，这种从圣灵来的推动就越来越少。反而，当我们越主动，圣灵的推动才越来越多。就像开车一样，我们一启动，火就点起来，车子就发动了。不是等圣灵动，我们才动；乃是我们动，圣灵就随着我们动。　　这需要我们常常操练。有的人能操练到一个地步，不分任何时地，只要稍微一主动，灵就随着动，好像圣灵是在他的支配下。这有点像你一开水龙头，里面的水就流出来；你若不肯开，水就不能流出来。所以，要学习开里面的灵，你一开，里面的灵就动了。这件事是需要时常操练的。
　
　　有些属灵的事，在理论上我们早已知道，但平日的操练却相当缺乏。我们都非常清楚，今天神乃是灵，并且住在我们灵里。虽然客观一面说，神的至圣所是在天上；但从主观经历而言，我们里面的灵就是神的至圣所。所以，神的施恩宝座乃是在我们的灵里（来四16）。主耶稣在约翰四章说，“人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。”（14）到了七章又说，“信入我的人，就如经上所说，从他腹中要流出活水的江河来。”（38）主要在信的人里面成为泉源，而这一个活水泉源，要在信的人里面流出来，成为活水的江河。
--------本段经节汇集--------
来4:16  
所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。
约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约4:14  
人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
------------------------
　　再者，启示录里提到的新耶路撒冷，并不重在讲将来的预言，而是重在我们今天实际的经历。二十二章一节说，“在城内街道当中一道生命水的河，…从神和羔羊的宝座流出来。”这里有一个宝座是为着神和羔羊。神是在祂儿子，就是羔羊里面，而祂的儿子又住在我们里面；因此，神的宝座也是设立在我们里面。这个宝座一面是为着掌权，另一面更是为着施恩。因为从那里流出来的，不是审判的火流（参但七10），而是生命的水流。火流是为着审判，水流是为着施恩、滋润和供应。并且河里还长着生命树，生命树也是为着供应。
--------本段经节汇集--------
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
但7:10  
从祂面前有火河流出。事奉祂的有千千，侍立在祂面前的有万万。审判者已经坐庭，案卷都展开了。
------------------------
　　启示录中有关新耶路撒冷的描述，正是我们灵里该有的光景。在新耶路撒冷里有神的宝座，在你我的灵里也该有神的宝座。在新耶路撒冷里有神的同在，在你我里面也该有神的同在。在新耶路撒冷里有神作光，基督作灯（二一23），在我们里面也该这样。并且在新耶路撒冷里，有一道生命水的河一直在流通，在我们里面也该如此。今天神的施恩宝座就在我们灵里，而我们的灵乃是神的至圣所。
--------本段经节汇集--------
启21:23  
那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。
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　　神要从我们灵里，把祂自己流出来，成为生命的水流，活水的江河。约翰七章三十八至三十九节说到，信入主的人，“从他腹中要流出活水的江河来。耶稣这话是指着信入祂的人将要受的那灵说的。”这节说出圣灵就是活水的江河，要从我们里面流出来。对照启示录二十二章一节所说生命水的河，也就是指圣灵；而长在两旁的生命树是指基督。所以，基督乃是随着圣灵，从神掌权并施恩的宝座流出来，流通在一切蒙恩的人里面。
--------本段经节汇集--------
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
------------------------
　　以上所描述的事，都在你我的灵里。从客观一面说，在天上有神的至圣所，其中有神的宝座，从那里有神的恩典流出来。从我们的经历说，我们必须认识，神已经把我们的灵当作祂的至圣所，并且祂也已经在我们灵里设立祂的宝座，祂要像活水的江河一样，从我们里面流出来。　　希伯来十章十九至二十节说，“我们既因耶稣的血，得以坦然进入至圣所，是借着祂给我们开创了一条又新又活的路。”这里说，我们应该常常靠着主的血，坦然进入至圣所，因为我们有一条又新又活的路，能够进到神面前。然而请问，如果至圣所是在天上，我们如何能天天到天上去？所以毫无疑问的，这里所说的至圣所，是指我们的灵。并且四章十六节也提到施恩的宝座，这施恩的宝座若是在天上，我们如何能到那里？所以，使徒所说的这些，乃是指灵里的故事。
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来10:19  
弟兄们，我们既因耶稣的血，得以坦然进入至圣所，
来10:20  
是借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体，
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　　四章十六节说，我们来到施恩的宝座前，为要受怜悯，得恩典。若是对照启示录二十二章和约翰七章，我们就知道恩典、怜悯都是从神的宝座流出来的。每一次我们回到灵里，回到至圣所里，摸着神施恩的宝座时，我们都觉得圣灵在我们里面不只运行、滋润，还是流通的。并且当圣灵流通的时候，就像生命活水一样，把恩典、怜悯带给我们，作我们的能力和应时的供应。这实实在在就是神自己，在羔羊里面，借着圣灵的水流，流到我们里面，叫我们里面得着安慰、滋润和供应；这就成了我们所得着的恩典、怜悯，作我们应时的帮助。
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启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在新约时代，神乃是把我们的灵当作祂的至圣所，把施恩的宝座设立在我们里面。祂是在祂儿子里面，借着祂的灵住在我们灵里。所以，我们需要常常回到灵里，摸着神施恩的宝座，让祂在我们灵里有所流通，并且从我们灵里流过，也从我们里面流出来。凡是祂的成分都流到我们里面，并且也从我们里面流出去。不只如此，凡祂所要作的，都要借着这个水流使我们有分。当祂这样在我们里面流通时，祂的光就来照耀；这时，我们才真实看见自己的污秽、败坏和亏欠，我们才真知道该从祂接受什么，该有什么行动。祂不仅把祂自己流到我们里面，同时也把我们流到祂的计划里，流到祂的作为里，也流到祂的引导和旨意里。　　凡不让神在他里面流通的人，就不容易明白神的引导和旨意。唯有当你让神在你里面流通时，你才会很自然的在生命的水流里，摸着神的感觉，你才知道神如何引导你走前面的路。并且在这水流里，你才能得着神的洁净，受神对付，被神炼净，蒙神光照。所有属灵的经历，全都在于这生命水的流通。　　创世记二章给我们看见，从伊甸园流出一道河，河水所流之处就有金子、珍珠和宝石（红玛瑙）（10~12）。换句话说，水流带来金子、珍珠和宝石；如果没有水流的流通，就没有金子、珍珠和宝石。若是我们里面要满有金子的成分，满有珍珠和宝石，我们都得让生命的水流，在我们里面一直流通。然而，要让生命水流通，只有一条路，就是与神交通。当你学习与神交通，回到灵里祷告，回到至圣所里摸着神时，你的灵就动了。一切属灵的故事，都是在交通里发生，也都是在交通里成全。没有这样的交通，就绝对没有这样的水流。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
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　　一个人听福音，不管他受感动到什么地步，若是他一直不肯从深处祷告，他所受的感动就不扎实。正如我们用绳子捆东西，末了一定要打一个结，才能扎实牢靠；不然，一抛就散了。人听了福音，虽然非常受感动，但若一直不祷告，就等于捆东西没有打结，一遇见非常的环境，肯定就散掉了。如果他肯在里面喊说，“主啊，我是一个罪人。”只要这一句，他所受的感动就打了结，他的灵里就结实了。同样的，我们听信息，读圣经，读属灵书报，若不把感动化作祷告，也是如同包裹没有打结一样。　　请想想看，我们有多少属灵的经历，不是经过祷告才变得扎实？比方奉献的经历，你能不能只是用头脑想说，“哦，我这个人是神买来的，我是属主的，我应该奉献，我也定规要奉献。”只有这样想是不行的。你必须从灵里向主有一个祷告：“主啊，你用血买我，我是属你的，我不能不奉献。”就是这么简单几句话，你在奉献的事上就打了一个结。连你受引导，对付罪也是同样的原则。若是你的对付罪不经过祷告，实在说，不能算是一个经历。总之，不论你我受了什么感动，若是没有把感动化作祷告，还不能成为你我实际的经历。　　我们今天的难处就在这里，道听得很多，属灵书报看得不少，圣经也读得不错，但是祷告却非常稀少。所以，我们灵里打的结不够多，灵里的建构就不够扎实。许多的道不过是达到头脑，并没有进到灵里。所以，不是听道的问题，而是你有没有祷告过？有没有把道化到灵里？建构在灵里没有？打过结没有？这是所有问题的根源。我们中间有些圣徒，听了十年、八年的道，头脑都很大，可惜灵却很萎弱。我们头脑受了操练，灵却起不来；因为常常只是操练头脑，而不操练灵。现在，我们中间最迫切的需要，就是要众人起来操练灵，少谈话，多祷告。我们的灵要操练到非常强，并且活而释放。这样，我们到任何聚会，或是去看望弟兄姊妹，只要灵一动，我们的灵立刻能释放出来。
　
　　我们已往去聚会，大都是习惯听，不习惯用灵祷告。这是我们的致命伤。比方，你在球场上踢足球时，你要用脚踢，而不只是用眼看。同样的，我们来到聚会中，最主要的点是要运用灵。如果大家的灵是强的，一来到聚会中，不必等时间到才开始。有人早一刻来了，就可以开始祷告；陆续来的，就接着祷告。并且不一定要呆板的先唱诗，后祷告。大家应该很自然的来在一起，好像球员到了球场，无论比赛有没有开始，都要在场上练球。如果我们的灵是强的，大家来在一起，灵就出来了，随时能转到至圣所里，随时能运用灵，摸着施恩座，随时能举起虔圣的手祷告（提前二8）。我们的灵应该要操练到这样的地步，才是正常的光景。这就是祭司的事奉。
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提前2:8  
所以，我愿男人无忿怒，无争论，举起虔圣的手，随处祷告。
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　　然而，我们今天的光景却不是这样。大家来到聚会中，根本不动灵。聚会时间到了，后面坐位都坐满了，前面却还是空着，甚至有人干脆坐在外面。这都不是该有的光景。我们来到聚会中，就应该像球员到了球场，众人争先恐后的练球。可惜，我们的聚会正好相反，好像有个习惯已经定型，不易改变。除非你是个带领聚会的人，不然你的灵就放假了，正如人到戏院看戏一样，戏是别人演，你不过坐在那里看光景。我们若是这样的人，我们带出来的人自然也和我们一样。许多基督徒已经堕落到一个地步，不会祷告，也不愿意祷告；我们中间有些人也受了这个影响。这样，神怎能在我们中间流通？神所要作的事怎能在我们中间完成？我们都知道，新约时代有个基本原则，就是每一次神要作事，都必须从人里面流通，从人里面经过，与人一同作；否则，祂是毫无办法。
　
　　关于复兴的律，有人以为复兴是从天上降下来的，其实不然。真实的复兴，乃是每一个神的儿女都开启自己的灵；复兴的律就在我们里面。若是大家来到聚会中，每个人的灵都是开启的，就会有一个超绝的复兴。复兴并不是要求天上降下火来，而是问我们里面要不要点火。我们如果一面求主复兴召会，一面又把自己关得紧紧的，里面的灵不动，来聚会好像看戏一样，神如何能复兴召会？　　若是神在我们里面的流通不多，我们里头没有光，也缺少感觉；这样听道不过是把道存在头脑里，在我们身上不会有多少变化。有的人听道听了十年、八年，听来听去还是老样子，依然原封未动。这就是灵里没有流通，不太有摸着神的感觉，在许多事上仍是糊涂的；这样的人带人祷告，与人交通，也都是不新鲜的。唯有当生命水在我们里面流通，我们每月都结新果时，我们才会是新鲜的。
　
　　我里头有一个很沉重的负担，不知何时神的儿女里面才能让神完全流通？今天神的儿女都求外面的浇灌，却忽略活水从里面的流出。这个流出，乃是神正常的作为，也是神永远的作法。圣经不仅提到圣灵的浇灌，更说到主要进到我们里面成为泉源，且要从我们里面流出活水的江河，就是圣灵（约四14，七37~39，赛五八11）。在新耶路撒冷里，我们没有看见降雨，只看见生命活水一直的涌流。许多时候，我们里面太过干旱，确实需要浇灌，但是能持久的，乃是里面泉源的涌流。我们并不反对外面的浇灌，但是根据已往看见的消极情形，我们不强调浇灌。因为浇灌就像一阵暴雨突然来到，虽然一时滂沱，到处积水，但是过不多久，地干了，又回复原状。所以，暴雨一阵，所剩并不多，不能持久。
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约4:14  
人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。
约7:37  
节期的末日，就是最大之日，耶稣站着高声说，人若渴了，可以到我这里来喝。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
赛58:11  
耶和华也必时常引导你，在干旱之时使你的心满足，使你的骨头强壮；你必像浇灌的园子，又像水流不绝的水泉。
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　　在山东济南有一个趵突泉，泉水是从地里一直涌出来，即使是大旱之年，仍然不缺水。基督徒里面也有一个通天的泉源；你我若是认识这点，就不要倚靠外面的浇灌，而要在里面挖井，让里面的泉源流出来。有些圣徒的光景的确需要外面的浇灌，但光有浇灌，没有挖通里面的活水泉源，浇灌也不能持久。神的儿女必须懂得这个秘诀。　　今天，神就在我们灵里，祂就是活水的泉源。祂要我们时常接触祂，给祂一条路从我们里面流出来。所以，这里有一个莫大的需要，就是人要给神开路；我们需要时常回到灵里，操练灵，运用灵，让灵有出口。不论在家，或在办公室，只要一有机会，就要操练、运用灵。我们听道、学道的操练已经够多了，现在需要作祭司，来到至圣所，摸着施恩座。不要留在头脑里，乃该转到灵里。甚至我们的读经，都不要超过祷告，乃要多用灵祷告，多操练灵，这是我们今日莫大的需要。
　
　　我们的聚会，要带领弟兄姊妹多运用灵，操练灵。比方，在祷告聚会中，讲道不要太多，乃要祷告多，唱诗多。我们中间的两大缺乏，就是缺作祭司烧香的，和缺歌唱的，也就是缺祷告和唱诗，而这两样都是叫灵得加强的操练。　　我们若是在聚会中不动灵，就像人开车，没有点火一样。每次我们来到聚会中，就要先点火，要用诗歌和祷告来点活人的灵，否则就不能讲信息。若是众人唱诗的灵不行，一定要唱到灵起来以后，才开始讲信息。同样的，在祷告聚会中，重要的是开启灵，操练灵，不必限制祷告的题目，只要学习回到灵里，从灵里祷告就可以。不必顾忌，不必作文章，不要受环境影响，只要直接从灵里祷告。　　此外，要有一些会唱诗的圣徒，帮助大家操练唱诗。不然大家稍微一放松，诗歌的精神，诗歌的灵就唱不出来。我们要多多学习唱诗，不仅在聚会里唱，回家也要唱，唱诗能叫弟兄姊妹的灵起来。唱诗歌时，不必每一节都唱，可以只重复唱重要的一节。譬如诗歌二百零一首，只要唱第一节：“井啊，涌上水来！我愿被挖透！挖去一切障碍，活水好涌流！”就可以了。回家后，夫妻两人可以再一同唱，丈夫问太太：“你涌流了没有？”太太回问丈夫：“你挖透了没有？”这样一直唱，就可以唱到灵出来。　　我们中间的圣徒头脑都很大，灵却没有操练。现在我们要在灵的操练上急起直追，挖透我们里面的井，让活水流通。我们要看见，我们里面有一个活水泉，恩典、怜悯、平安、能力都在这活水泉里。因着这活水泉常被堵塞，所以我们需要一再的挖井，挖到圣灵流出来。我们作祭司事奉，就是要挖通这口活水泉，让活水从里面的施恩宝座流出来。在这活水泉里有生命、亮光、怜悯、恩典，作应时的帮助；我们需要什么，就有什么。　　我们不必求神从上头把圣灵浇灌下来，乃要知道神已经住在我们里面。神格一切的丰满，都有形有体地居住在祂儿子里面（西二9），祂儿子又成为那灵（林前十五45下，林后三17）住在我们灵里（罗八16，林前六17）。如今父、子、灵一切的丰富都在我们灵里，只需要我们挖通，让祂流出来。所以，我们聚会中的讲道不需要太多，乃要带大家唱诗操练灵，祷告操练灵。并且在每次聚会结束前，都要留时间给圣徒们祷告，让众人认识祷告的宝贵和秘诀。不只聚会中如此祷告，在家中或别的地方也该如此。要知道，我们都是新约的祭司，不仅要有个人的祷告，也要与人一同祷告；不只自己亲近神，也要与弟兄姊妹一班一班、团体的亲近神。
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西2:9  
因为神格一切的丰满，都有形有体地居住在基督里面，
林前15:45  
经上也是这样记着：“首先的人亚当成了活的魂；”末后的亚当成了赐生命的灵。
林后3:17  
而且主就是那灵；主的灵在哪里，哪里就有自由。
罗8:16  
那灵自己同我们的灵见证我们是神的儿女。
林前6:17  
但与主联合的，便是与主成为一灵。
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　　一九六一年三月二十日讲于台北家排负责人聚会
　Scripture Reading: Eph. 5:18-19; 6:18
　
THE APOSTLES’ LIVING BEING FILLED WITH SINGING AND PRAYING
　When the apostle Paul spoke of the Christian life in the book of Ephesians, he specifically mentioned singing hymns and praying (5:18-19; 6:18). Both of these matters are related to our spirit. In order to sing hymns of praise to God, we need to “be filled in spirit,” and when we pray, we need to pray “every time in spirit.” Paul’s writing was based on personal experience, and the book of Acts shows how the apostles lived. On one hand, they sang hymns of praise to God (2:47; 16:25), and on the other hand, they prayed (1:24; 6:4; 9:40; 10:9; 13:3; 14:23; 16:25). This is how they lived in ordinary circumstances and in difficult circumstances. When Paul and Silas were in prison, they sang hymns of praise to God; their singing resulted in a great earthquake that opened the prison doors (vv. 19-26). When they encountered problems, they cried out to the Lord. They sang hymns in spirit and prayed in spirit. As a result, their spirit was strengthened and released.
　
LEADING THE SAINTS TO LIVE THE PRIESTLY LIFE BY FELLOWSHIPPING WITH THE LORD
　We should lead the saints to live a priestly life by praying and fellowshipping with the Lord in the Holy of Holies in a practical way. The Lord’s greatest need today is to gain brothers and sisters who will live a priestly life according to grace. We must come forward to the throne of grace to fellowship with God, and we must come forward with all the saints to serve Him as priests. This will cause God’s purpose to be accomplished among us. The leading in the church should be focused on this matter.
　Concerning prayer, many saints have a great lack in the exercise of their spirit. In Christianity the situation is even more desolate. Even when hundreds or thousands of people gather together, very few pray in spirit. In Sunday worship services most people are listening, and although some are praying, very few are praying in spirit. We highly regard giving messages and listening to messages, but we pay little attention to praying and singing hymns in spirit; we are lacking in the exercise and release of the spirit.
　
PAYING ATTENTION TO OUTWARD ACTIVITIES BUT NEGLECTING THE SPIRIT
　Christians pay attention to outward matters, such as giving messages and listening to messages, and they focus on outward activities. However, they do not exercise their spirit when they pray, sing hymns, worship God, and fellowship with Him. As a consequence, their spirit is rather weak and not easily released. Their fellowship with others also rarely involves a mutual blending in spirit. The human body is a good example that illustrates our need to exercise. Every organ in our body has the human life and a specific function that requires exercise. Our feet have life and the function of walking, but it is difficult to walk without exercise. The need for exercise is even more important when we consider our spirit. Having been born in Adam, we are fallen, and our spirit was dead and without function. Before we were saved, we did not live according to our spirit, because our spirit was deadened. Even after being regenerated, it is not easy to exercise our spirit due to our old, habitual living and the influence of our environment. This is true even when we pray. We know that we should use our spirit to pray, just as we should use our feet to walk, our eyes to see, and our ears to hear; nevertheless, we often fail to exercise our spirit.
　Often when we pray, we merely use our mind, or we are stirred up in our emotion, but we rarely pray according to the sense deep within our spirit. Our spirit is like a withering plant because we lack this kind of exercise, and it is not easy for our spirit to be released. Some saints can release their spirit as soon as they open their mouth, but other saints can pray for five or six minutes and still not touch their spirit. Furthermore, if they are fully occupied in their mind, their prayers will reflect only their emotions and thoughts. If we do not exercise our spirit, our spirit will be dormant, and it will be hard to release our spirit.
　
NEEDING THOUGHTS AND UTTERANCES FOR THE RELEASE OF THE SPIRIT
　Our spirit is released through words, and words depend on clear thoughts for their expression. The spirit needs words, and words need clear thoughts. Praying more in our daily living increases our exercise and improves our utterances by training our thoughts. Although we pray with our spirit, we need the cooperation of our mind. If we meet with some English-speaking brothers and sisters, and our English is not very good, it will be difficult to release our spirit when we are inspired; even if we release our spirit, our utterance will be limited by language. We must practice to be focused in our thoughts in order to express the sense in our spirit; the more we practice, the more skillful we will become. Then we will be able to express the sense in our spirit with flowing thoughts and appropriate words.
　
TAKING THE INITIATIVE TO PRAY AND THE SPIRIT JOINING IN
　As we advance in our experience of the Lord, the inspiration of the Spirit will become less of a factor when we pray. When we first began to pray, we often waited for the inspiration of the Spirit, but as we advance, we need to take the initiative to pray and not wait for the Spirit’s inspiration. The way of the Spirit is to join in after we begin to pray (Rom. 8:26); that is, when we pray, the Spirit moves in our spirit. If we take the initiative to pray, the Spirit will move. If we do not take the initiative, the Spirit will not move. The Spirit can be likened to the engine of a car. In order to drive a car, we need to start the engine by turning the key. The proper sequence for driving a car involves turning the key to start the engine. When we were saved, God’s care for us included His moving in us through the inspiration of the Holy Spirit. However, as we go deeper in the Lord, this kind of inspiration becomes less and less frequent because God desires that we take the initiative in prayer. We should not wait for the Holy Spirit to move before we pray; rather, we should take the initiative to pray, and the Holy Spirit will join in.
　Taking the initiative requires regular exercise. Some saints are so exercised that as long as they take even a little initiative, the Spirit moves within them. It is as if the Spirit is under their control. This can be compared to turning on a faucet; as soon as a faucet is turned on, water will begin to flow out. However, no water will flow out if we are not willing to turn on the faucet. We need to learn to turn on the Spirit so that He can move within us.
　
THE THRONE OF GRACE BEING IN OUR SPIRIT
　Even though we may know spiritual teachings, we can be short in our spiritual exercise. Objectively speaking, the Holy of Holies is in the heavens, but in order to subjectively enter into the Holy of Holies, we need to exercise our spirit. The throne of grace is in our spirit (Heb. 4:16). In John 4:14 the Lord Jesus said, “Whoever drinks of the water that I will give him shall by no means thirst forever; but the water that I will give him will become in him a fountain of water springing up into eternal life,” and in 7:38 He said, “He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” The Lord desires to become a fountain in us so that rivers of living water will flow out from us. This can be seen in the New Jerusalem, which is a sign that relates more to our experience today than it does to prophecies of things in the future. Revelation 22:1 says, “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street.” This verse speaks of the throne of God and of the Lamb. God is in His Son, the Lamb, and His Son dwells in us. Hence, the throne of God is also in us. This throne is related both to ruling and to giving grace because the flow from the throne is not a stream of fire for judgment (cf. Dan. 7:10) but a river of water for life. The stream of fire is for judging, whereas the river of water is for bestowing grace, moistening, and supplying. Furthermore, the tree of life that grows on this side and on that side of the river is also for supplying.
　The reality of the New Jerusalem is realized in our spirit. God is present in both the New Jerusalem and our spirit. God is on the throne in both the New Jerusalem and our spirit. God as light with Christ as the lamp is shining in both the New Jerusalem and our spirit. Furthermore, the river of water of life is flowing continually in both the New Jerusalem and our spirit. Today the throne of grace is in our spirit because our spirit is the Holy of Holies.
　
RIVERS OF LIVING WATER FLOWING OUT OF OUR INNERMOST BEING
　God desires to flow out from our spirit as rivers of living water. In John 7:38 Jesus said, “He who believes into Me...out of his innermost being shall flow rivers of living water.” Then in verse 39 John explained the Lord’s words, saying, “This He said concerning the Spirit, whom those who believed into Him were about to receive.” These verses show that the Spirit is realized as rivers of living water flowing out of our innermost being. The river of water of life in Revelation 22:1 also refers to the Spirit, and the tree of life growing on either side refers to Christ. Hence, the Spirit proceeds out from the throne of God’s grace and authority, bringing Christ into all of God’s redeemed. This is a description of the reality in our spirit. Although there is a throne of God objectively in the Holy of Holies in heaven, God has also set up His throne of grace in our spirit as the Holy of Holies so that He may flow out from our inner being as rivers of living water.
　Hebrews 10:19-20 says, “Having therefore, brothers, boldness for entering the Holy of Holies in the blood of Jesus, which entrance He initiated for us as a new and living way.” We should enter into the Holy of Holies with boldness through the Lord’s blood, because Christ has initiated a new and living way for us. If the Holy of Holies is only in heaven, it would not be possible for us to enter into the Holy of Holies. Therefore, the Holy of Holies spoken of in verse 19 must refer to our spirit. Furthermore, 4:16 also speaks of the throne of grace. If the throne of grace is only in heaven, it would not be possible for us to come forward to the throne of grace. Hebrews 10:19 and 4:16 both refer to our spirit.
　If we compare Hebrews 4:16 with the pictures in Revelation 22 and John 7, we can see that grace and mercy flow out of the throne of God. Whenever we turn to our spirit, to the Holy of Holies, and touch the throne of grace, the Holy Spirit flows and waters. When the Holy Spirit flows, He brings mercy and grace as our timely supply. Thus, God in the Lamb flows into us through the Spirit to comfort, water, and supply us with mercy and grace for our timely help.
　
SPIRITUAL EXPERIENCES DEPENDING ON THE FLOW OF THE WATER OF LIFE
　In the New Testament age our spirit is the Holy of Holies, and God has established His throne of grace in us. In the Son and through the Spirit He dwells in our spirit. Hence, we must turn to our spirit to touch the throne of grace so that He can flow into our spirit and out of our spirit. Thus, all the elements of His divine life will flow into us and out of us. For example, this flow will bring us into His light and cause us to see our filth, corruption, and shortage. Furthermore, we will be enlightened in regard to His plan, His work, His leading, and His will. If we do not allow God to flow in us, it will be difficult to know His leading and will. However, when we let God flow freely in us, we spontaneously touch His feeling and understand His leading. In this flow we receive His cleansing, His dealing, His purifying, and His enlightening. All our spiritual experiences depend upon the flow of the water of life.
　Genesis 2 speaks of a river flowing out of the garden of Eden, and gold, bdellium (pearl), and precious stones (onyx) are associated with this flow (vv. 10-12). This shows that the flow brings in gold, pearl, and precious stones. Without a flowing river, there would not be any gold, pearl, or precious stones. If we desire to be filled with these elements, we must allow God’s life to flow in us continually through our fellowship with Him. As we fellowship with God by turning to our spirit to pray, by turning to the Holy of Holies to touch Him, there will be a flow in our spirit. All spiritual experiences take place in the fellowship and are perfected in the fellowship. Without such a fellowship, there will be no flow.
　
ALL SPIRITUAL EXPERIENCES BEING REALIZED THROUGH PRAYER
　If a person hears the gospel but is not willing to pray, what he hears and what he feels will not become real to him, no matter how much he has been touched. This can be likened to wrapping a package with string but not tying a knot in the string. Without securing the string with a knot, the package will not be secure. A person who hears the gospel but never prays is like an unsecured package. As soon as he encounters some difficulty, all the content in his “package” will be lost. However, if he prays, “O Lord, I am a sinner,” his salvation will become firm and secure; he will have a feeling that he has tied a knot. Similarly, when we listen to a message, read the Bible, or read a spiritual book, we must tie a knot by praying about the things that have touched us. If we do not pray, we will be like an unsecured package.
　Our spiritual experiences become solid and firm within us when we pray. Consider the experience of consecration. We did not have an experience of consecration merely because we thought about consecration, saying to ourselves, “I have been purchased by God, and I belong to the Lord. I should consecrate myself, and I will.” Instead, we prayed to the Lord, saying, “Lord, You purchased me with Your blood, and now I belong to You. I consecrate myself to You.” With a few simple words we “tied the knot” in the matter of consecration. In the same way, we need to pray in order to deal with our sins. If we do not pray, we will not experience the matter of dealing with our sins. Whenever the Spirit touches us concerning any matter, we need to pray in order to gain the reality of this experience.
　We hear messages, read spiritual books, and study the Bible, but we rarely pray. We have not tied many knots in our spirit; as a result, we have not been solidly constituted with spiritual experiences. Many of the messages that we hear reach our mind but do not enter into our spirit. Our problem is not that we need to listen to more messages but that we need to pray more. We have not received the content of the messages we have heard into our spirit because we have not tied the knot with prayer. Some saints have been listening to messages for many years, and even though they have a clear understanding of the truth, their spirit is weak. Their mind has been trained because they exercise their mind to understand, but their spirit is weak because they have not exercised their spirit through prayer. We urgently need to rise up to exercise our spirit by praying more. We must exercise our spirit until it becomes strong, living, and released. Then our spirit will be released when we go to a meeting or to visit the saints.
　
EXERCISING OUR SPIRIT
　We have a practice of listening to messages in a meeting, but we do not have a practice of praying with our spirit. This is like participating in a soccer game but not using our feet to kick the ball. There is no benefit if we only look at the ball with our eyes. Similarly, when we come to a meeting, we must exercise our spirit. If our spirit is strong, we will not wait for the scheduled time to begin. As soon as we arrive, we will begin to pray, and those who arrive later will also pray. Moreover, we will not be rigid in the order of the meeting, such as singing first and then praying. We will function spontaneously, just like ball players on a soccer field. If our spirit is strong when we come together, we will enter the Holy of Holies, release our spirit, touch the throne of grace, and lift up our holy hands to pray (1 Tim. 2:8). When our spirit is exercised to this extent, we will enjoy the normal service of the priesthood.
　When we come to a meeting today, however, our spirit is often dormant. When it is time for the meeting to begin, there are more empty seats in the front than in the back. This is not a normal situation. When we come to a meeting, we should be like ball players who are eager for an opportunity to play. Regrettably, our meetings are just the opposite. We have a habitual pattern, and it is not easy for us to change. Unless a person is leading us in the meeting, our spirit seemingly is on vacation. Many of us are only spectators, and it is as if we are watching a show in a theater. If this is our condition, those whom we bring to salvation will be just like us. Many Christians are in such a desolate condition that they cannot pray, and they are unwilling to pray. If this is our situation, how can God flow among us? How can God accomplish anything He desires among us? It is a basic principle in the New Testament that God only works by flowing through man and by working together with man.
　
TOUCHING OUR SPIRIT BEING THE REAL REVIVAL
　Some people think that revival comes from heaven, but this is not accurate. Real revival begins when we touch our spirit. Revival begins within us. If we touch our spirit when we come to the meeting, there will be an excellent revival. Revival is not a matter of asking God to send down fire from heaven but a matter of whether we are willing to light the fire within us. If we ask the Lord to revive the church but do not exercise to release our spirit, how can God revive the church?
　If God cannot flow in us, we will not have much shining or sense of the Spirit within, and consequently, we will not have much transformation. Some saints have listened to messages for many years, but their disposition has not changed in any respect. Without a flow in their spirit, they have little sense of God, and they often are confused about spiritual matters. Saints in this condition cannot help others to pray and fellowship with the Lord in a fresh and living way. If, however, the water of life is flowing freely in us, we will bear new fruit regularly.
　
DIGGING THROUGH TO THE SPRING OF LIVING WATER IN US
　I have a heavy burden related to letting God flow in us. Today many of God’s children are asking for His outpouring, but they are neglecting His flowing within them. The flowing out of God is His normal and eternal operation. Although the Bible speaks of the outpouring of the Holy Spirit, it speaks even more of the Lord entering into us to become a fountain to flow out of us as rivers of living water (John 4:14; 7:37-39; Isa. 58:11). In Revelation 21 and 22 there is no mention of rain in the New Jerusalem, there is only a picture of living water that flows continuously. We need both the inner flowing and the outpouring of the Spirit, but the flowing of the inner spring is an eternal feature of the New Jerusalem. We are not opposed to the outpouring of the Spirit, but we do not promote the outpouring, based on negative situations in the past. The outpouring of the Spirit is like a rainstorm that comes upon us suddenly. Although there may be an abundance of rain, the land will eventually become dry again. The residual water from a rainstorm does not last very long.
　In Shantung Province in China there is a spring of water that is renowned for its continuous flowing. Even during droughts there is no shortage of water. Within Christians there also is such a spring of water. If we truly realized this, we would not desire to seek the outpouring of the Spirit so much; instead, we would dig within our being until a spring begins to flow. Some saints need the outpouring of the Spirit, but if they have only this outpouring without digging to touch the spring of living water within them, the outpouring will not be sufficient because it will not last for a long time. God’s children need to know this secret.
　Today God is in our spirit; He is the fountain of living water. He desires for us to contact Him regularly so that He may flow out of us. Hence, we need to open the way for God; we need to turn to our spirit, exercise our spirit, and allow our spirit to be released. Whether we are at home or in the office, we must exercise our spirit. We have listened to many messages, but now we need to be priests who come to the Holy of Holies to touch the throne of grace. We should not remain in our mind but turn to our spirit. We need to read the Bible, but we need to pray even more. We should exercise our spirit more by exercising our spirit to pray more. This is our greatest need today.
　
EXERCISING OUR SPIRIT TO SING AND PRAY
　In our meetings we should lead the brothers and sisters to exercise their spirit more. The prayer meeting should involve less speaking of messages and more praying and singing. We are short of priests who burn incense and who sing; that is, we are short of praying and singing, which strengthens our spirit. Not exercising our spirit in the meeting is like trying to drive a car without turning the key. Every time we come to a meeting, we must first use our “key” to start the “engine.” Singing and praying will kindle our spirit. If our spirit is weak when we sing a hymn, we must sing until our spirit rises up. The most important matter in the prayer meeting is to open our spirit and exercise our spirit. As long as the saints learn to turn to the spirit and pray from the spirit, we do not need to restrict the topics for prayer. We also do not need to consider and compose our prayers or be influenced by our environment. We should pray only according to our spirit.
　The saints who can sing should help other saints to learn to sing. If our singing is not focused, the spirit of the hymns will not come forth. We should spend much time to learn how to sing hymns so that we can sing at any time and in any place. Singing hymns will cause the brothers and sisters to rise up, and it is not necessary to sing every stanza. For example, we can sing stanza 1 of Hymns, #250 repeatedly: “Spring up, well, with water; / Dig Thou, Lord, completely; / Dig away all barriers / That Thy stream flow through me.” When a couple goes home after singing this stanza, they will be able to sing it together at home. Then the husband may ask his wife, “Are you springing up with water?” and the wife may ask her husband, “Are you digging within?” This kind of singing and speaking to one another will stir up and release their spirits.
　The saints are active in their thoughts but not exercised in their spirit. We must increase our exercise of the spirit, digging a well in our being until the living water flows. There is a spring of living water in us. This spring is full of grace, mercy, peace, and power. Because it is easy for this spring to be plugged up, we need to continuously dig so that the Holy Spirit can flow out. As priests, our service is to dig a well to reach this spring of living water so that living water can flow out from the throne of grace. In this spring of living water there is life, light, mercy, and grace for our timely help; there is everything that we need.
　We do not need to ask God to pour out the Holy Spirit upon us. Rather, we need to know the God who is indwelling us. All the fullness of the Godhead dwells in the Son bodily (Col. 2:9), and the Son is the life-giving Spirit dwelling in our spirit (1 Cor. 6:17; 15:45b; 2 Cor. 3:17; Rom. 8:16). All the riches of the Father, the Son, and the Spirit are in our spirit; we only need to dig and let Him flow. In the meetings there is no need for a long message; rather, we should lead the saints to exercise their spirit by singing and praying. Furthermore, we should leave some time for the saints to pray at the end of the meeting so that they may realize the preciousness and the secret of prayer. We should pray in the meetings, and we should also pray at home and in other places. We must realize that we are New Testament priests. We should pray not only by ourselves but also corporately with other brothers and sisters.
 
　　读经：以弗所书五章十八至十九节，六章十八节。
 
　Scripture Reading: Eph. 5:18-19; 6:18
　　使徒保罗在以弗所书说到基督徒的生活时，特别提到两件事：唱诗赞美神（弗五18~19），以及祷告（六18）；并且这两件事都是在灵里的事。唱诗赞美神，需要“在灵里”被充满；祷告则要时时“在灵里”祷告。根据保罗的笔法，我们可以看出，他所说的不是一种理论，而是出自他个人的经历。

　　从使徒行传我们可以看见，使徒们当日的生活就是这种光景。一面，他们唱诗赞美神（徒二47，十六25）；另一面，他们常常祷告（一24，六4，九40，十9，十三3，十四23，十六25）。他们不只平日如此，遇到艰难时也是一样。十六章记载使徒保罗和西拉被关在监狱时，仍然祷告唱诗赞美神，结果地大震动，监牢的门都开了（徒十六19~26）。他们遇到难处时，总是向主呼吁。他们唱诗是在灵里，祷告也是在灵里。这样唱诗、祷告的结果，就使他们的灵得着加强，也得着释放。
 
　When the apostle Paul spoke of the Christian life in the book of Ephesians, he specifically mentioned singing hymns and praying (5:18-19; 6:18). Both of these matters are related to our spirit. In order to sing hymns of praise to God, we need to “be filled in spirit,” and when we pray, we need to pray “every time in spirit.” Paul’s writing was based on personal experience, and the book of Acts shows how the apostles lived. On one hand, they sang hymns of praise to God (2:47; 16:25), and on the other hand, they prayed (1:24; 6:4; 9:40; 10:9; 13:3; 14:23; 16:25). This is how they lived in ordinary circumstances and in difficult circumstances. When Paul and Silas were in prison, they sang hymns of praise to God; their singing resulted in a great earthquake that opened the prison doors (vv. 19-26). When they encountered problems, they cried out to the Lord. They sang hymns in spirit and prayed in spirit. As a result, their spirit was strengthened and released.
　　今天，我们该在各种聚会中，好好带领圣徒，在主面前过祭司的生活，实际的在神面前，在至圣所里，与神有够多的祷告和交通。主在今日一个莫大的需要，就是要有够多的弟兄姊妹实际的在新约的恩典下，过祭司的生活。换句话说，我们必须常常到施恩座前与神交通，并与众人一同进到神面前，作祭司事奉神。如此，神的心愿才能在我们中间成就。盼望从这时起，召会的带领都该注意这一面。

　　在祷告的事上，大多数圣徒极其缺乏运用灵的操练。今天在一般基督教里，也许有成百成千的人聚集在一起，但是其中少有人真是运用灵祷告。我们看见作礼拜时有听道的，有祷告的，但是真能在任何场合，任何时地，不顾一切，不受影响的运用灵，直接向神祷告的人，少之又少。即使在我们中间，也是看重讲道、听道和谈论，而不太注重祷告和唱诗，同时缺少运用灵、释放灵的操练。这是一项极大的偏枯与不平衡。
 
　We should lead the saints to live a priestly life by praying and fellowshipping with the Lord in the Holy of Holies in a practical way. The Lord’s greatest need today is to gain brothers and sisters who will live a priestly life according to grace. We must come forward to the throne of grace to fellowship with God, and we must come forward with all the saints to serve Him as priests. This will cause God’s purpose to be accomplished among us. The leading in the church should be focused on this matter.

　Concerning prayer, many saints have a great lack in the exercise of their spirit. In Christianity the situation is even more desolate. Even when hundreds or thousands of people gather together, very few pray in spirit. In Sunday worship services most people are listening, and although some are praying, very few are praying in spirit. We highly regard giving messages and listening to messages, but we pay little attention to praying and singing hymns in spirit; we are lacking in the exercise and release of the spirit.
　　基督徒大多注重外面的讲道、听道和谈论，喜欢有许多活动和安排，却非常轻忽在里面运用灵祷告、唱诗、敬拜神、与神交通。因此他们在聚会时，里面的灵就相当弱，不容易出来，和弟兄姊妹交通的时候，也少有在灵里真实地彼此相调。

　　以人体来说，任何一个器官都有生命和功用，都需要操练。比方，脚当然有生命在其中，也有走路的功能，但若是缺少操练，仍然不会走路。手也是如此，运用灵更是这样。你我必须承认，我们都是在亚当里堕落的人，生来就不懂得用灵。得救以前，我们固然像没有灵的人；但即使得救，灵重生了，却因为习惯和环境的影响，我们也很少操练运用灵。不要说别的场合，即使在祷告的时候，也是这样。我们知道应该用灵祷告，如同应该用脚走路，用手拿东西，用眼睛看事物，用耳朵听声音，但我们却常常忽略用灵。

　　许多时候，我们祷告不过是用心思，或是受一点情感的激动，很少根据深处的感觉，用灵祷告。因着我们缺少这种操练，我们的灵就像枯萎的花草，处在一种半死不活的状态，在任何场合都不容易出来，也无法活泼释放。有时你听一位弟兄祷告，他一开口，灵就出来了。但有的弟兄姊妹祷告了五、六分钟，甚至一、二十分钟，还是在心思里盘绕，灵丝毫不动。似乎所有的祷告都是从头脑、情感或思想里出来。我们的灵因着缺少操练，常常畏缩、枯萎；结果越畏缩就越不振作，越不振作就越没有路出来。
 
　Christians pay attention to outward matters, such as giving messages and listening to messages, and they focus on outward activities. However, they do not exercise their spirit when they pray, sing hymns, worship God, and fellowship with Him. As a consequence, their spirit is rather weak and not easily released. Their fellowship with others also rarely involves a mutual blending in spirit. The human body is a good example that illustrates our need to exercise. Every organ in our body has the human life and a specific function that requires exercise. Our feet have life and the function of walking, but it is difficult to walk without exercise. The need for exercise is even more important when we consider our spirit. Having been born in Adam, we are fallen, and our spirit was dead and without function. Before we were saved, we did not live according to our spirit, because our spirit was deadened. Even after being regenerated, it is not easy to exercise our spirit due to our old, habitual living and the influence of our environment. This is true even when we pray. We know that we should use our spirit to pray, just as we should use our feet to walk, our eyes to see, and our ears to hear; nevertheless, we often fail to exercise our spirit.

　Often when we pray, we merely use our mind, or we are stirred up in our emotion, but we rarely pray according to the sense deep within our spirit. Our spirit is like a withering plant because we lack this kind of exercise, and it is not easy for our spirit to be released. Some saints can release their spirit as soon as they open their mouth, but other saints can pray for five or six minutes and still not touch their spirit. Furthermore, if they are fully occupied in their mind, their prayers will reflect only their emotions and thoughts. If we do not exercise our spirit, our spirit will be dormant, and it will be hard to release our spirit.
　　我们的灵要出来，必须借着话；话又必须借着思路才能发表出来。灵需要话，话需要思路，这都有赖于平日多祷告。祷告能叫我们一面操练灵，一面操练祷告的口才和发表，同时也自然的操练了祷告的思路。虽然我们要用灵祷告，但仍需要思路配合。正如有时你和外国弟兄姊妹一起聚会，若是你的英文程度不足，即使你灵里非常有灵感，你的灵也不容易出来，就算能出来一点，仍会受到语言的限制。所以，你平日越操练祷告，灵就越强，思想也越练达。当灵里很有感觉时，马上能有合式的话语、畅通的思路发表出来。
 
　Our spirit is released through words, and words depend on clear thoughts for their expression. The spirit needs words, and words need clear thoughts. Praying more in our daily living increases our exercise and improves our utterances by training our thoughts. Although we pray with our spirit, we need the cooperation of our mind. If we meet with some English-speaking brothers and sisters, and our English is not very good, it will be difficult to release our spirit when we are inspired; even if we release our spirit, our utterance will be limited by language. We must practice to be focused in our thoughts in order to express the sense in our spirit; the more we practice, the more skillful we will become. Then we will be able to express the sense in our spirit with flowing thoughts and appropriate words.
　　凡是有经历的人都知道，我们在主面前年日越久，越不是先有灵的感动，而后才祷告。通常都是里面觉得应该在主面前祷告，我们就主动祷告了，然后灵里就会有灵感。可以说，我们是先有祷告，而后灵随着动；并不是灵先动，我们才接着祷告。我们主动，灵就随着动，我们不主动，灵就不动。如同开车一样，并不是车里面点了火，你再去启动车子；乃是你启动车子，车里面才点起火。火一点起来，车就发动了。我们里面的灵也是如此。我们初得救时，神看顾我们，常借着圣灵来推动我们；但是当我们在主面前深一点时，这种从圣灵来的推动就越来越少。反而，当我们越主动，圣灵的推动才越来越多。就像开车一样，我们一启动，火就点起来，车子就发动了。不是等圣灵动，我们才动；乃是我们动，圣灵就随着我们动。

　　这需要我们常常操练。有的人能操练到一个地步，不分任何时地，只要稍微一主动，灵就随着动，好像圣灵是在他的支配下。这有点像你一开水龙头，里面的水就流出来；你若不肯开，水就不能流出来。所以，要学习开里面的灵，你一开，里面的灵就动了。这件事是需要时常操练的。
 
　As we advance in our experience of the Lord, the inspiration of the Spirit will become less of a factor when we pray. When we first began to pray, we often waited for the inspiration of the Spirit, but as we advance, we need to take the initiative to pray and not wait for the Spirit’s inspiration. The way of the Spirit is to join in after we begin to pray (Rom. 8:26); that is, when we pray, the Spirit moves in our spirit. If we take the initiative to pray, the Spirit will move. If we do not take the initiative, the Spirit will not move. The Spirit can be likened to the engine of a car. In order to drive a car, we need to start the engine by turning the key. The proper sequence for driving a car involves turning the key to start the engine. When we were saved, God’s care for us included His moving in us through the inspiration of the Holy Spirit. However, as we go deeper in the Lord, this kind of inspiration becomes less and less frequent because God desires that we take the initiative in prayer. We should not wait for the Holy Spirit to move before we pray; rather, we should take the initiative to pray, and the Holy Spirit will join in.

　Taking the initiative requires regular exercise. Some saints are so exercised that as long as they take even a little initiative, the Spirit moves within them. It is as if the Spirit is under their control. This can be compared to turning on a faucet; as soon as a faucet is turned on, water will begin to flow out. However, no water will flow out if we are not willing to turn on the faucet. We need to learn to turn on the Spirit so that He can move within us.
　　有些属灵的事，在理论上我们早已知道，但平日的操练却相当缺乏。我们都非常清楚，今天神乃是灵，并且住在我们灵里。虽然客观一面说，神的至圣所是在天上；但从主观经历而言，我们里面的灵就是神的至圣所。所以，神的施恩宝座乃是在我们的灵里（来四16）。主耶稣在约翰四章说，“人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。”（14）到了七章又说，“信入我的人，就如经上所说，从他腹中要流出活水的江河来。”（38）主要在信的人里面成为泉源，而这一个活水泉源，要在信的人里面流出来，成为活水的江河。

　　再者，启示录里提到的新耶路撒冷，并不重在讲将来的预言，而是重在我们今天实际的经历。二十二章一节说，“在城内街道当中一道生命水的河，…从神和羔羊的宝座流出来。”这里有一个宝座是为着神和羔羊。神是在祂儿子，就是羔羊里面，而祂的儿子又住在我们里面；因此，神的宝座也是设立在我们里面。这个宝座一面是为着掌权，另一面更是为着施恩。因为从那里流出来的，不是审判的火流（参但七10），而是生命的水流。火流是为着审判，水流是为着施恩、滋润和供应。并且河里还长着生命树，生命树也是为着供应。

　　启示录中有关新耶路撒冷的描述，正是我们灵里该有的光景。在新耶路撒冷里有神的宝座，在你我的灵里也该有神的宝座。在新耶路撒冷里有神的同在，在你我里面也该有神的同在。在新耶路撒冷里有神作光，基督作灯（二一23），在我们里面也该这样。并且在新耶路撒冷里，有一道生命水的河一直在流通，在我们里面也该如此。今天神的施恩宝座就在我们灵里，而我们的灵乃是神的至圣所。
 
　Even though we may know spiritual teachings, we can be short in our spiritual exercise. Objectively speaking, the Holy of Holies is in the heavens, but in order to subjectively enter into the Holy of Holies, we need to exercise our spirit. The throne of grace is in our spirit (Heb. 4:16). In John 4:14 the Lord Jesus said, “Whoever drinks of the water that I will give him shall by no means thirst forever; but the water that I will give him will become in him a fountain of water springing up into eternal life,” and in 7:38 He said, “He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” The Lord desires to become a fountain in us so that rivers of living water will flow out from us. This can be seen in the New Jerusalem, which is a sign that relates more to our experience today than it does to prophecies of things in the future. Revelation 22:1 says, “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street.” This verse speaks of the throne of God and of the Lamb. God is in His Son, the Lamb, and His Son dwells in us. Hence, the throne of God is also in us. This throne is related both to ruling and to giving grace because the flow from the throne is not a stream of fire for judgment (cf. Dan. 7:10) but a river of water for life. The stream of fire is for judging, whereas the river of water is for bestowing grace, moistening, and supplying. Furthermore, the tree of life that grows on this side and on that side of the river is also for supplying.

　The reality of the New Jerusalem is realized in our spirit. God is present in both the New Jerusalem and our spirit. God is on the throne in both the New Jerusalem and our spirit. God as light with Christ as the lamp is shining in both the New Jerusalem and our spirit. Furthermore, the river of water of life is flowing continually in both the New Jerusalem and our spirit. Today the throne of grace is in our spirit because our spirit is the Holy of Holies.
　　神要从我们灵里，把祂自己流出来，成为生命的水流，活水的江河。约翰七章三十八至三十九节说到，信入主的人，“从他腹中要流出活水的江河来。耶稣这话是指着信入祂的人将要受的那灵说的。”这节说出圣灵就是活水的江河，要从我们里面流出来。对照启示录二十二章一节所说生命水的河，也就是指圣灵；而长在两旁的生命树是指基督。所以，基督乃是随着圣灵，从神掌权并施恩的宝座流出来，流通在一切蒙恩的人里面。

　　以上所描述的事，都在你我的灵里。从客观一面说，在天上有神的至圣所，其中有神的宝座，从那里有神的恩典流出来。从我们的经历说，我们必须认识，神已经把我们的灵当作祂的至圣所，并且祂也已经在我们灵里设立祂的宝座，祂要像活水的江河一样，从我们里面流出来。

　　希伯来十章十九至二十节说，“我们既因耶稣的血，得以坦然进入至圣所，是借着祂给我们开创了一条又新又活的路。”这里说，我们应该常常靠着主的血，坦然进入至圣所，因为我们有一条又新又活的路，能够进到神面前。然而请问，如果至圣所是在天上，我们如何能天天到天上去？所以毫无疑问的，这里所说的至圣所，是指我们的灵。并且四章十六节也提到施恩的宝座，这施恩的宝座若是在天上，我们如何能到那里？所以，使徒所说的这些，乃是指灵里的故事。

　　四章十六节说，我们来到施恩的宝座前，为要受怜悯，得恩典。若是对照启示录二十二章和约翰七章，我们就知道恩典、怜悯都是从神的宝座流出来的。每一次我们回到灵里，回到至圣所里，摸着神施恩的宝座时，我们都觉得圣灵在我们里面不只运行、滋润，还是流通的。并且当圣灵流通的时候，就像生命活水一样，把恩典、怜悯带给我们，作我们的能力和应时的供应。这实实在在就是神自己，在羔羊里面，借着圣灵的水流，流到我们里面，叫我们里面得着安慰、滋润和供应；这就成了我们所得着的恩典、怜悯，作我们应时的帮助。
 
　God desires to flow out from our spirit as rivers of living water. In John 7:38 Jesus said, “He who believes into Me...out of his innermost being shall flow rivers of living water.” Then in verse 39 John explained the Lord’s words, saying, “This He said concerning the Spirit, whom those who believed into Him were about to receive.” These verses show that the Spirit is realized as rivers of living water flowing out of our innermost being. The river of water of life in Revelation 22:1 also refers to the Spirit, and the tree of life growing on either side refers to Christ. Hence, the Spirit proceeds out from the throne of God’s grace and authority, bringing Christ into all of God’s redeemed. This is a description of the reality in our spirit. Although there is a throne of God objectively in the Holy of Holies in heaven, God has also set up His throne of grace in our spirit as the Holy of Holies so that He may flow out from our inner being as rivers of living water.

　Hebrews 10:19-20 says, “Having therefore, brothers, boldness for entering the Holy of Holies in the blood of Jesus, which entrance He initiated for us as a new and living way.” We should enter into the Holy of Holies with boldness through the Lord’s blood, because Christ has initiated a new and living way for us. If the Holy of Holies is only in heaven, it would not be possible for us to enter into the Holy of Holies. Therefore, the Holy of Holies spoken of in verse 19 must refer to our spirit. Furthermore, 4:16 also speaks of the throne of grace. If the throne of grace is only in heaven, it would not be possible for us to come forward to the throne of grace. Hebrews 10:19 and 4:16 both refer to our spirit.

　If we compare Hebrews 4:16 with the pictures in Revelation 22 and John 7, we can see that grace and mercy flow out of the throne of God. Whenever we turn to our spirit, to the Holy of Holies, and touch the throne of grace, the Holy Spirit flows and waters. When the Holy Spirit flows, He brings mercy and grace as our timely supply. Thus, God in the Lamb flows into us through the Spirit to comfort, water, and supply us with mercy and grace for our timely help.
　　在新约时代，神乃是把我们的灵当作祂的至圣所，把施恩的宝座设立在我们里面。祂是在祂儿子里面，借着祂的灵住在我们灵里。所以，我们需要常常回到灵里，摸着神施恩的宝座，让祂在我们灵里有所流通，并且从我们灵里流过，也从我们里面流出来。凡是祂的成分都流到我们里面，并且也从我们里面流出去。不只如此，凡祂所要作的，都要借着这个水流使我们有分。当祂这样在我们里面流通时，祂的光就来照耀；这时，我们才真实看见自己的污秽、败坏和亏欠，我们才真知道该从祂接受什么，该有什么行动。祂不仅把祂自己流到我们里面，同时也把我们流到祂的计划里，流到祂的作为里，也流到祂的引导和旨意里。

　　凡不让神在他里面流通的人，就不容易明白神的引导和旨意。唯有当你让神在你里面流通时，你才会很自然的在生命的水流里，摸着神的感觉，你才知道神如何引导你走前面的路。并且在这水流里，你才能得着神的洁净，受神对付，被神炼净，蒙神光照。所有属灵的经历，全都在于这生命水的流通。

　　创世记二章给我们看见，从伊甸园流出一道河，河水所流之处就有金子、珍珠和宝石（红玛瑙）（10~12）。换句话说，水流带来金子、珍珠和宝石；如果没有水流的流通，就没有金子、珍珠和宝石。若是我们里面要满有金子的成分，满有珍珠和宝石，我们都得让生命的水流，在我们里面一直流通。然而，要让生命水流通，只有一条路，就是与神交通。当你学习与神交通，回到灵里祷告，回到至圣所里摸着神时，你的灵就动了。一切属灵的故事，都是在交通里发生，也都是在交通里成全。没有这样的交通，就绝对没有这样的水流。
 
　In the New Testament age our spirit is the Holy of Holies, and God has established His throne of grace in us. In the Son and through the Spirit He dwells in our spirit. Hence, we must turn to our spirit to touch the throne of grace so that He can flow into our spirit and out of our spirit. Thus, all the elements of His divine life will flow into us and out of us. For example, this flow will bring us into His light and cause us to see our filth, corruption, and shortage. Furthermore, we will be enlightened in regard to His plan, His work, His leading, and His will. If we do not allow God to flow in us, it will be difficult to know His leading and will. However, when we let God flow freely in us, we spontaneously touch His feeling and understand His leading. In this flow we receive His cleansing, His dealing, His purifying, and His enlightening. All our spiritual experiences depend upon the flow of the water of life.

　Genesis 2 speaks of a river flowing out of the garden of Eden, and gold, bdellium (pearl), and precious stones (onyx) are associated with this flow (vv. 10-12). This shows that the flow brings in gold, pearl, and precious stones. Without a flowing river, there would not be any gold, pearl, or precious stones. If we desire to be filled with these elements, we must allow God’s life to flow in us continually through our fellowship with Him. As we fellowship with God by turning to our spirit to pray, by turning to the Holy of Holies to touch Him, there will be a flow in our spirit. All spiritual experiences take place in the fellowship and are perfected in the fellowship. Without such a fellowship, there will be no flow.
　　一个人听福音，不管他受感动到什么地步，若是他一直不肯从深处祷告，他所受的感动就不扎实。正如我们用绳子捆东西，末了一定要打一个结，才能扎实牢靠；不然，一抛就散了。人听了福音，虽然非常受感动，但若一直不祷告，就等于捆东西没有打结，一遇见非常的环境，肯定就散掉了。如果他肯在里面喊说，“主啊，我是一个罪人。”只要这一句，他所受的感动就打了结，他的灵里就结实了。同样的，我们听信息，读圣经，读属灵书报，若不把感动化作祷告，也是如同包裹没有打结一样。

　　请想想看，我们有多少属灵的经历，不是经过祷告才变得扎实？比方奉献的经历，你能不能只是用头脑想说，“哦，我这个人是神买来的，我是属主的，我应该奉献，我也定规要奉献。”只有这样想是不行的。你必须从灵里向主有一个祷告：“主啊，你用血买我，我是属你的，我不能不奉献。”就是这么简单几句话，你在奉献的事上就打了一个结。连你受引导，对付罪也是同样的原则。若是你的对付罪不经过祷告，实在说，不能算是一个经历。总之，不论你我受了什么感动，若是没有把感动化作祷告，还不能成为你我实际的经历。

　　我们今天的难处就在这里，道听得很多，属灵书报看得不少，圣经也读得不错，但是祷告却非常稀少。所以，我们灵里打的结不够多，灵里的建构就不够扎实。许多的道不过是达到头脑，并没有进到灵里。所以，不是听道的问题，而是你有没有祷告过？有没有把道化到灵里？建构在灵里没有？打过结没有？这是所有问题的根源。我们中间有些圣徒，听了十年、八年的道，头脑都很大，可惜灵却很萎弱。我们头脑受了操练，灵却起不来；因为常常只是操练头脑，而不操练灵。现在，我们中间最迫切的需要，就是要众人起来操练灵，少谈话，多祷告。我们的灵要操练到非常强，并且活而释放。这样，我们到任何聚会，或是去看望弟兄姊妹，只要灵一动，我们的灵立刻能释放出来。
 
　If a person hears the gospel but is not willing to pray, what he hears and what he feels will not become real to him, no matter how much he has been touched. This can be likened to wrapping a package with string but not tying a knot in the string. Without securing the string with a knot, the package will not be secure. A person who hears the gospel but never prays is like an unsecured package. As soon as he encounters some difficulty, all the content in his “package” will be lost. However, if he prays, “O Lord, I am a sinner,” his salvation will become firm and secure; he will have a feeling that he has tied a knot. Similarly, when we listen to a message, read the Bible, or read a spiritual book, we must tie a knot by praying about the things that have touched us. If we do not pray, we will be like an unsecured package.

　Our spiritual experiences become solid and firm within us when we pray. Consider the experience of consecration. We did not have an experience of consecration merely because we thought about consecration, saying to ourselves, “I have been purchased by God, and I belong to the Lord. I should consecrate myself, and I will.” Instead, we prayed to the Lord, saying, “Lord, You purchased me with Your blood, and now I belong to You. I consecrate myself to You.” With a few simple words we “tied the knot” in the matter of consecration. In the same way, we need to pray in order to deal with our sins. If we do not pray, we will not experience the matter of dealing with our sins. Whenever the Spirit touches us concerning any matter, we need to pray in order to gain the reality of this experience.

　We hear messages, read spiritual books, and study the Bible, but we rarely pray. We have not tied many knots in our spirit; as a result, we have not been solidly constituted with spiritual experiences. Many of the messages that we hear reach our mind but do not enter into our spirit. Our problem is not that we need to listen to more messages but that we need to pray more. We have not received the content of the messages we have heard into our spirit because we have not tied the knot with prayer. Some saints have been listening to messages for many years, and even though they have a clear understanding of the truth, their spirit is weak. Their mind has been trained because they exercise their mind to understand, but their spirit is weak because they have not exercised their spirit through prayer. We urgently need to rise up to exercise our spirit by praying more. We must exercise our spirit until it becomes strong, living, and released. Then our spirit will be released when we go to a meeting or to visit the saints.
　　我们已往去聚会，大都是习惯听，不习惯用灵祷告。这是我们的致命伤。比方，你在球场上踢足球时，你要用脚踢，而不只是用眼看。同样的，我们来到聚会中，最主要的点是要运用灵。如果大家的灵是强的，一来到聚会中，不必等时间到才开始。有人早一刻来了，就可以开始祷告；陆续来的，就接着祷告。并且不一定要呆板的先唱诗，后祷告。大家应该很自然的来在一起，好像球员到了球场，无论比赛有没有开始，都要在场上练球。如果我们的灵是强的，大家来在一起，灵就出来了，随时能转到至圣所里，随时能运用灵，摸着施恩座，随时能举起虔圣的手祷告（提前二8）。我们的灵应该要操练到这样的地步，才是正常的光景。这就是祭司的事奉。

　　然而，我们今天的光景却不是这样。大家来到聚会中，根本不动灵。聚会时间到了，后面坐位都坐满了，前面却还是空着，甚至有人干脆坐在外面。这都不是该有的光景。我们来到聚会中，就应该像球员到了球场，众人争先恐后的练球。可惜，我们的聚会正好相反，好像有个习惯已经定型，不易改变。除非你是个带领聚会的人，不然你的灵就放假了，正如人到戏院看戏一样，戏是别人演，你不过坐在那里看光景。我们若是这样的人，我们带出来的人自然也和我们一样。许多基督徒已经堕落到一个地步，不会祷告，也不愿意祷告；我们中间有些人也受了这个影响。这样，神怎能在我们中间流通？神所要作的事怎能在我们中间完成？我们都知道，新约时代有个基本原则，就是每一次神要作事，都必须从人里面流通，从人里面经过，与人一同作；否则，祂是毫无办法。
 
　We have a practice of listening to messages in a meeting, but we do not have a practice of praying with our spirit. This is like participating in a soccer game but not using our feet to kick the ball. There is no benefit if we only look at the ball with our eyes. Similarly, when we come to a meeting, we must exercise our spirit. If our spirit is strong, we will not wait for the scheduled time to begin. As soon as we arrive, we will begin to pray, and those who arrive later will also pray. Moreover, we will not be rigid in the order of the meeting, such as singing first and then praying. We will function spontaneously, just like ball players on a soccer field. If our spirit is strong when we come together, we will enter the Holy of Holies, release our spirit, touch the throne of grace, and lift up our holy hands to pray (1 Tim. 2:8). When our spirit is exercised to this extent, we will enjoy the normal service of the priesthood.

　When we come to a meeting today, however, our spirit is often dormant. When it is time for the meeting to begin, there are more empty seats in the front than in the back. This is not a normal situation. When we come to a meeting, we should be like ball players who are eager for an opportunity to play. Regrettably, our meetings are just the opposite. We have a habitual pattern, and it is not easy for us to change. Unless a person is leading us in the meeting, our spirit seemingly is on vacation. Many of us are only spectators, and it is as if we are watching a show in a theater. If this is our condition, those whom we bring to salvation will be just like us. Many Christians are in such a desolate condition that they cannot pray, and they are unwilling to pray. If this is our situation, how can God flow among us? How can God accomplish anything He desires among us? It is a basic principle in the New Testament that God only works by flowing through man and by working together with man.
　　关于复兴的律，有人以为复兴是从天上降下来的，其实不然。真实的复兴，乃是每一个神的儿女都开启自己的灵；复兴的律就在我们里面。若是大家来到聚会中，每个人的灵都是开启的，就会有一个超绝的复兴。复兴并不是要求天上降下火来，而是问我们里面要不要点火。我们如果一面求主复兴召会，一面又把自己关得紧紧的，里面的灵不动，来聚会好像看戏一样，神如何能复兴召会？

　　若是神在我们里面的流通不多，我们里头没有光，也缺少感觉；这样听道不过是把道存在头脑里，在我们身上不会有多少变化。有的人听道听了十年、八年，听来听去还是老样子，依然原封未动。这就是灵里没有流通，不太有摸着神的感觉，在许多事上仍是糊涂的；这样的人带人祷告，与人交通，也都是不新鲜的。唯有当生命水在我们里面流通，我们每月都结新果时，我们才会是新鲜的。
 
　Some people think that revival comes from heaven, but this is not accurate. Real revival begins when we touch our spirit. Revival begins within us. If we touch our spirit when we come to the meeting, there will be an excellent revival. Revival is not a matter of asking God to send down fire from heaven but a matter of whether we are willing to light the fire within us. If we ask the Lord to revive the church but do not exercise to release our spirit, how can God revive the church?

　If God cannot flow in us, we will not have much shining or sense of the Spirit within, and consequently, we will not have much transformation. Some saints have listened to messages for many years, but their disposition has not changed in any respect. Without a flow in their spirit, they have little sense of God, and they often are confused about spiritual matters. Saints in this condition cannot help others to pray and fellowship with the Lord in a fresh and living way. If, however, the water of life is flowing freely in us, we will bear new fruit regularly.
　　我里头有一个很沉重的负担，不知何时神的儿女里面才能让神完全流通？今天神的儿女都求外面的浇灌，却忽略活水从里面的流出。这个流出，乃是神正常的作为，也是神永远的作法。圣经不仅提到圣灵的浇灌，更说到主要进到我们里面成为泉源，且要从我们里面流出活水的江河，就是圣灵（约四14，七37~39，赛五八11）。在新耶路撒冷里，我们没有看见降雨，只看见生命活水一直的涌流。许多时候，我们里面太过干旱，确实需要浇灌，但是能持久的，乃是里面泉源的涌流。我们并不反对外面的浇灌，但是根据已往看见的消极情形，我们不强调浇灌。因为浇灌就像一阵暴雨突然来到，虽然一时滂沱，到处积水，但是过不多久，地干了，又回复原状。所以，暴雨一阵，所剩并不多，不能持久。

　　在山东济南有一个趵突泉，泉水是从地里一直涌出来，即使是大旱之年，仍然不缺水。基督徒里面也有一个通天的泉源；你我若是认识这点，就不要倚靠外面的浇灌，而要在里面挖井，让里面的泉源流出来。有些圣徒的光景的确需要外面的浇灌，但光有浇灌，没有挖通里面的活水泉源，浇灌也不能持久。神的儿女必须懂得这个秘诀。

　　今天，神就在我们灵里，祂就是活水的泉源。祂要我们时常接触祂，给祂一条路从我们里面流出来。所以，这里有一个莫大的需要，就是人要给神开路；我们需要时常回到灵里，操练灵，运用灵，让灵有出口。不论在家，或在办公室，只要一有机会，就要操练、运用灵。我们听道、学道的操练已经够多了，现在需要作祭司，来到至圣所，摸着施恩座。不要留在头脑里，乃该转到灵里。甚至我们的读经，都不要超过祷告，乃要多用灵祷告，多操练灵，这是我们今日莫大的需要。
 
　I have a heavy burden related to letting God flow in us. Today many of God’s children are asking for His outpouring, but they are neglecting His flowing within them. The flowing out of God is His normal and eternal operation. Although the Bible speaks of the outpouring of the Holy Spirit, it speaks even more of the Lord entering into us to become a fountain to flow out of us as rivers of living water (John 4:14; 7:37-39; Isa. 58:11). In Revelation 21 and 22 there is no mention of rain in the New Jerusalem, there is only a picture of living water that flows continuously. We need both the inner flowing and the outpouring of the Spirit, but the flowing of the inner spring is an eternal feature of the New Jerusalem. We are not opposed to the outpouring of the Spirit, but we do not promote the outpouring, based on negative situations in the past. The outpouring of the Spirit is like a rainstorm that comes upon us suddenly. Although there may be an abundance of rain, the land will eventually become dry again. The residual water from a rainstorm does not last very long.

　In Shantung Province in China there is a spring of water that is renowned for its continuous flowing. Even during droughts there is no shortage of water. Within Christians there also is such a spring of water. If we truly realized this, we would not desire to seek the outpouring of the Spirit so much; instead, we would dig within our being until a spring begins to flow. Some saints need the outpouring of the Spirit, but if they have only this outpouring without digging to touch the spring of living water within them, the outpouring will not be sufficient because it will not last for a long time. God’s children need to know this secret.

　Today God is in our spirit; He is the fountain of living water. He desires for us to contact Him regularly so that He may flow out of us. Hence, we need to open the way for God; we need to turn to our spirit, exercise our spirit, and allow our spirit to be released. Whether we are at home or in the office, we must exercise our spirit. We have listened to many messages, but now we need to be priests who come to the Holy of Holies to touch the throne of grace. We should not remain in our mind but turn to our spirit. We need to read the Bible, but we need to pray even more. We should exercise our spirit more by exercising our spirit to pray more. This is our greatest need today.
　　我们的聚会，要带领弟兄姊妹多运用灵，操练灵。比方，在祷告聚会中，讲道不要太多，乃要祷告多，唱诗多。我们中间的两大缺乏，就是缺作祭司烧香的，和缺歌唱的，也就是缺祷告和唱诗，而这两样都是叫灵得加强的操练。

　　我们若是在聚会中不动灵，就像人开车，没有点火一样。每次我们来到聚会中，就要先点火，要用诗歌和祷告来点活人的灵，否则就不能讲信息。若是众人唱诗的灵不行，一定要唱到灵起来以后，才开始讲信息。同样的，在祷告聚会中，重要的是开启灵，操练灵，不必限制祷告的题目，只要学习回到灵里，从灵里祷告就可以。不必顾忌，不必作文章，不要受环境影响，只要直接从灵里祷告。

　　此外，要有一些会唱诗的圣徒，帮助大家操练唱诗。不然大家稍微一放松，诗歌的精神，诗歌的灵就唱不出来。我们要多多学习唱诗，不仅在聚会里唱，回家也要唱，唱诗能叫弟兄姊妹的灵起来。唱诗歌时，不必每一节都唱，可以只重复唱重要的一节。譬如诗歌二百零一首，只要唱第一节：“井啊，涌上水来！我愿被挖透！挖去一切障碍，活水好涌流！”就可以了。回家后，夫妻两人可以再一同唱，丈夫问太太：“你涌流了没有？”太太回问丈夫：“你挖透了没有？”这样一直唱，就可以唱到灵出来。

　　我们中间的圣徒头脑都很大，灵却没有操练。现在我们要在灵的操练上急起直追，挖透我们里面的井，让活水流通。我们要看见，我们里面有一个活水泉，恩典、怜悯、平安、能力都在这活水泉里。因着这活水泉常被堵塞，所以我们需要一再的挖井，挖到圣灵流出来。我们作祭司事奉，就是要挖通这口活水泉，让活水从里面的施恩宝座流出来。在这活水泉里有生命、亮光、怜悯、恩典，作应时的帮助；我们需要什么，就有什么。

　　我们不必求神从上头把圣灵浇灌下来，乃要知道神已经住在我们里面。神格一切的丰满，都有形有体地居住在祂儿子里面（西二9），祂儿子又成为那灵（林前十五45下，林后三17）住在我们灵里（罗八16，林前六17）。如今父、子、灵一切的丰富都在我们灵里，只需要我们挖通，让祂流出来。所以，我们聚会中的讲道不需要太多，乃要带大家唱诗操练灵，祷告操练灵。并且在每次聚会结束前，都要留时间给圣徒们祷告，让众人认识祷告的宝贵和秘诀。不只聚会中如此祷告，在家中或别的地方也该如此。要知道，我们都是新约的祭司，不仅要有个人的祷告，也要与人一同祷告；不只自己亲近神，也要与弟兄姊妹一班一班、团体的亲近神。

　　一九六一年三月二十日讲于台北家排负责人聚会
 
　In our meetings we should lead the brothers and sisters to exercise their spirit more. The prayer meeting should involve less speaking of messages and more praying and singing. We are short of priests who burn incense and who sing; that is, we are short of praying and singing, which strengthens our spirit. Not exercising our spirit in the meeting is like trying to drive a car without turning the key. Every time we come to a meeting, we must first use our “key” to start the “engine.” Singing and praying will kindle our spirit. If our spirit is weak when we sing a hymn, we must sing until our spirit rises up. The most important matter in the prayer meeting is to open our spirit and exercise our spirit. As long as the saints learn to turn to the spirit and pray from the spirit, we do not need to restrict the topics for prayer. We also do not need to consider and compose our prayers or be influenced by our environment. We should pray only according to our spirit.

　The saints who can sing should help other saints to learn to sing. If our singing is not focused, the spirit of the hymns will not come forth. We should spend much time to learn how to sing hymns so that we can sing at any time and in any place. Singing hymns will cause the brothers and sisters to rise up, and it is not necessary to sing every stanza. For example, we can sing stanza 1 of Hymns, #250 repeatedly: “Spring up, well, with water; / Dig Thou, Lord, completely; / Dig away all barriers / That Thy stream flow through me.” When a couple goes home after singing this stanza, they will be able to sing it together at home. Then the husband may ask his wife, “Are you springing up with water?” and the wife may ask her husband, “Are you digging within?” This kind of singing and speaking to one another will stir up and release their spirits.

　The saints are active in their thoughts but not exercised in their spirit. We must increase our exercise of the spirit, digging a well in our being until the living water flows. There is a spring of living water in us. This spring is full of grace, mercy, peace, and power. Because it is easy for this spring to be plugged up, we need to continuously dig so that the Holy Spirit can flow out. As priests, our service is to dig a well to reach this spring of living water so that living water can flow out from the throne of grace. In this spring of living water there is life, light, mercy, and grace for our timely help; there is everything that we need.

　We do not need to ask God to pour out the Holy Spirit upon us. Rather, we need to know the God who is indwelling us. All the fullness of the Godhead dwells in the Son bodily (Col. 2:9), and the Son is the life-giving Spirit dwelling in our spirit (1 Cor. 6:17; 15:45b; 2 Cor. 3:17; Rom. 8:16). All the riches of the Father, the Son, and the Spirit are in our spirit; we only need to dig and let Him flow. In the meetings there is no need for a long message; rather, we should lead the saints to exercise their spirit by singing and praying. Furthermore, we should leave some time for the saints to pray at the end of the meeting so that they may realize the preciousness and the secret of prayer. We should pray in the meetings, and we should also pray at home and in other places. We must realize that we are New Testament priests. We should pray not only by ourselves but also corporately with other brothers and sisters.

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