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Our first thought was to set forth the principle errors which have been entertained upon this subject by different men and parties, but after more deliberation we decided this would be for little or no profit to the majority of our readers.
我们最初的想法是阐述不同人和派别在这个主题上所持有的主要错误，但经过更多的思考后，我们决定这对大多数读者来说几乎没有或毫无益处。
While there are times, no doubt, when it becomes the distasteful duty of God’s servants to expose that which is calculated to deceive and injure His people, yet, as a general rule, the most effective way of getting rid of darkness is to let in the light.
虽然毫无疑问有些时候，揭露那些旨在欺骗和伤害神百姓的事物成为神仆人令人不快的职责，然而，作为一般规则，除去黑暗最有效的方法是让光照进来。
We desire, then, to pen these chapters in the spirit of the godly John Owen, who, in the introduction to his ponderous treatise on this theme said, “More weight is to be put on the steady guidance of the mind and conscience of one believer, really exercised about the foundation of his peace and acceptance with God, than on the confutation of ten wrangling disputers…
因此，我们渴望以敬虔的约翰·欧文(John Owen)的精神来撰写这些章节，他在关于这个主题的厚重论著的引言中说：”对一个真正在思考他与神和好及被神接纳的根基的信徒，给予其心思和良心稳定的引导，比驳倒十个争吵不休的辩论者更有分量…
To declare and vindicate the truth unto the instruction and edification of such as love it in sincerity, to extricate their minds from the difficulties in this particular instance, which some endeavor to cast on all gospel mysteries, to direct the consciences of them that inquire after abiding peace with God, and to establish the minds of them that do believe, are the things I have aimed at.”
向那些真诚爱慕真理的人宣告并维护真理以教导和造就他们，使他们的心思从这个特定事例的困难中解脱出来——有些人试图将这些困难加在所有福音奥秘上，引导那些寻求与神持久和平之人的良心，并坚固那些确实相信之人的心思，这些是我所追求的目标。”
There was a time, not so long ago, when the blessed truth of justification was one of the best known doctrines of the Christian faith, when it was regularly expounded by the preachers, and when the rank and file of churchgoers were familiar with its leading aspects.
不久以前有一个时期，称义的蒙福真理是基督教信仰中最为人所知的教义之一，传道人定期阐述它，普通的教会成员也熟悉它的主要方面。
But now, alas, a generation has arisen which is well-near totally ignorant of this precious theme, for with very rare exceptions it is no longer given a place in the pulpit, nor is scarcely anything written thereon in the religious magazines of our day; and, in consequence, comparatively few understand what the term itself connotes, still less are they clear as to the ground on which God justifies the ungodly.
但现在，唉，已经兴起了一代几乎完全不知道这宝贵主题的人，因为除了极少数例外，它不再在讲台上占有一席之地，在我们这个时代的宗教杂志上也几乎没有关于它的著述；因此，相对很少人理解这个术语本身的含义，更不清楚神称不敬虔之人为义的根据。
This places the writer at a considerable disadvantage, for while he wishes to avoid a superficial treatment of so vital a subject, yet to go into it deeply, and enter into detail, will make a heavy tax upon the mentality and patience of the average person.
这使作者处于相当不利的地位，因为虽然他希望避免对如此重要的主题进行肤浅的处理，然而深入探讨并详细阐述，将对普通人的心智和耐心构成沉重的负担。
Nevertheless, we respectfully urge each Christian to make a real effort to gird up the loins of his mind and seek to prayerfully master these chapters.
尽管如此，我们恭敬地敦促每位基督徒真正努力束紧心思的腰带，并寻求以祷告的态度掌握这些章节。
That which will make it harder to follow us through the present series is the fact that we are here treating of the doctrinal side of truth, rather than the practical; the judicial, rather than the experimental.
使人更难以跟随我们完成当前系列的原因是，我们在这里论述的是真理的教义方面，而不是实践方面；是法理性的，而不是经历性的。
Not that doctrine is impracticable; no indeed; far, far from it.
这并不是说教义是不切实际的；确实不是；远远不是。
“All Scripture is given by inspiration of God, and is profitable (first) for doctrine, (and then) for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16).
“圣经都是神所默示的，于(首先)教训、(然后)于督责、使人归正、教导人学义都是有益的”(提摩太后书3:16)。
Doctrinal instruction was ever the foundation from which the apostles issued precepts to regulate the walk.
教义教导一直是使徒发出规范行事为人之训诫的根基。
Not until the 6th chapter will any exhortation be found in the Roman Epistle: the first five are devoted entirely to doctrinal exposition.
直到第6章才能在罗马书信中找到任何劝勉：前五章完全致力于教义的阐述。
So again in the Epistle to the Ephesians: not until 4:1 is the first exhortation given.
在以弗所书中也是如此：直到4:1才给出第一个劝勉。
First the saints are reminded of the exceeding riches of God’s grace, that the love of Christ may constrain them; and then they are urged to walk worthy of the vocation with which they are called.
首先提醒圣徒神恩典的极其丰富，使基督的爱可以激励他们；然后敦促他们行事为人与蒙召的恩相称。
While it be true that a real mental effort (as well as a prayerful heart) is required in order to grasp intelligently some of the finer distinctions which are essential to a proper apprehension of this doctrine, yet, let it be pointed out that the truth of justification is far from being a mere piece of abstract speculation.
虽然确实需要真正的心智努力(以及祷告的心)才能明智地掌握一些更精细的区分——这些区分对于正确理解这个教义是必不可少的，然而，让我们指出，称义的真理远非仅仅是一种抽象的思辨。
No, it is a statement of divinely revealed fact; it is a statement of fact in which every member of our race ought to be deeply interested in.
不，它是神圣启示之事实的陈述；它是每个人类成员都应该深感兴趣的事实陈述。
Each one of us has forfeited the favor of God, and each one of us needs to be restored to His favor.
我们每个人都已经丧失了神的恩宠，我们每个人都需要被恢复到祂的恩宠中。
If we are not restored, then the outcome must inevitably be our utter ruin and hopeless perdition.
如果我们没有被恢复，那么结果必然是我们彻底的毁灭和无望的沉沦。
How fallen creatures, how guilty rebels, how lost sinners, are restored to the favor of God, and given a standing before Him inestimably superior to that occupied by the holy angels, will (D.V.) engage our attention as we proceed with our subject.
堕落的受造物、有罪的叛逆者、失丧的罪人，如何被恢复到神的恩宠中，并在祂面前获得无法估量地优越于圣天使所占据的地位，将(主若愿意)在我们继续我们的主题时吸引我们的注意。
As said Abram Booth in his splendid work “The Reign of Grace” (written in 1768), “Far from being a merely speculative point, it spreads its influence through the whole body of divinity (theology), runs through all Christian experience, and operates in every part of practical godliness.
正如亚伯拉罕·布思(Abram Booth)在他的杰作《恩典的统治》(The Reign of Grace)(写于1768年)中所说，”这远非仅仅是一个思辨性的观点，它的影响遍及神学的整个体系，贯穿所有基督徒的经历，并在实践敬虔的每个部分中运作。
Such is its grand importance, that a mistake about it has a malignant efficacy, and is attended with a long train of dangerous consequences.
它的重要性如此之大，以至于对它的误解具有恶性的效力，并伴随着一长串危险的后果。
Nor can this appear strange, when it is considered that this doctrine of justification is no other than the way of a sinner’s acceptance with God.
当考虑到这个称义教义不外乎是罪人被神接纳的方式时，这也就不足为奇了。
Being of such peculiar moment, it is inseparably connected with many other evangelical truths, the harmony and beauty of which we cannot behold, while this is misunderstood.
具有如此特殊的重要性，它与许多其他福音真理不可分割地联系在一起，当这个被误解时，我们就无法看到那些真理的和谐与美丽。
Until this appears in its glory, they will be involved in darkness.
直到这个以其荣耀显现，那些真理将陷入黑暗之中。
It is, if anything may be so called, a fundamental article; and certainly requires our most serious consideration” (from his chapter on “Justification”).
如果有什么可以这样称呼的话，它是一个基本条款；当然需要我们最认真的思考”(出自他关于”称义”的章节)。
The great importance of the doctrine of justification was sublimely expressed by the Dutch Puritan, Witsius, when he said, “It tends much to display the glory of God, whose most exalted perfections shine forth with an eminent luster in this matter.
称义教义的重大重要性被荷兰清教徒威特修斯(Witsius)崇高地表达出来，他说：”它极大地彰显了神的荣耀，祂最崇高的完美在这件事上以卓越的光辉闪耀。
It sets forth the infinite goodness of God, by which He was inclined to procure salvation freely for lost and miserable man, ‘to the praise of the glory of His grace’ (Ephesians 1:6).
它显明神无限的良善，藉此祂倾向于白白地为失丧和悲惨的人获取救恩，’使祂荣耀的恩典得着称赞'(以弗所书1:6)。
It displays also the strictest justice, by which He would not forgive even the smallest offense, but on condition of the sufficient engagement, or full satisfaction of the Mediator, ‘that He might be just, and the Justifier of him which believes in Jesus’ (Rom 3:26).
它也显明最严格的公义，祂不会赦免哪怕最小的过犯，除非基于中保的充分承诺或完全的满足，’使人知道祂自己为义，也称信耶稣的人为义'(罗马书3:26)。
It shows further the unsearchable wisdom of the Deity, which found out a way for the exercise of the most gracious act of mercy, without injury to His strictest justice and infallible truth, which threatened death to the sinner: justice demanded that the soul that sinned should die (Romans 1:32).
它进一步显明神性那不可测度的智慧，它找到了一条施行最恩慈怜悯之举的道路，而不损害祂最严格的公义和无误的真理——这真理曾威胁罪人以死亡：公义要求犯罪的灵魂必须死(罗马书1:32)。
Truth had pronounced the curses for not obeying the Lord (Deuteronomy 28:15-68).
真理已经宣告了不顺从主的咒诅(申命记28:15-68)。
Goodness, in the meantime, was inclined to adjudge life to some sinners, but by no other way than what became the majesty of the most holy God.
与此同时，良善倾向于判给某些罪人生命，但除了适合至圣神的威严的方式之外，别无他法。
Here wisdom interposed, saying, ‘I, even I, am He who blots out your transgressions for Mine own sake, and will not remember your sins’ (Isaiah 43:25).
在这里智慧插入说，’惟有我为自己的缘故涂抹你的过犯；我也不记念你的罪恶'(以赛亚书43:25)。
Nor shall you, His justice and His truth have any cause of complaint because full satisfaction shall be made to you by a mediator.
祂的公义和祂的真理也不会有任何抱怨的理由，因为中保将向你们作出完全的满足。
Hence the incredible philanthropy of the Lord Jesus shines forth, who, though Lord of all, was made subject to the law, not to the obedience of it only, but also to the curse: ‘has made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Corinthians 5:21).
因此，主耶稣那难以置信的博爱闪耀出来，祂虽然是万有之主，却被置于律法之下，不仅顺服律法，而且承受咒诅：’神使那无罪的，替我们成为罪，好叫我们在祂里面成为神的义'(哥林多后书5:21)。
Ought not the pious soul, who is deeply engaged in the devout meditation of these things, to break out into the praises of a justifying God, and sing with the church, “Who is a God like unto You, that pardons iniquity, and passes by the transgression” (Micah 7:18).
那深深投入这些事物虔诚默想的敬虔灵魂，岂不应该爆发出对称义之神的赞美，并与教会一同歌唱：”神啊，有何神像你，赦免罪孽，饶恕你产业之余民的罪过”(弥迦书7:18)。
O the purity of that holiness which chose rather to punish the sins of the elect in His only begotten Son, than suffer them to go unpunished!
哦，那圣洁的纯净，宁可在祂的独生子身上惩罚选民的罪，也不让它们不受惩罚！
O the abyss of His love to the world, for which He spared not His dearest Son, in order to spare sinners!
哦，祂对世界之爱的深渊，为此祂不惜祂最亲爱的儿子，为要赦免罪人！
O the depth of the riches of unsearchable wisdom, by which He exercises mercy towards the penitent guilty, without any stain to the honor of the most impartial Judge!
哦，那不可测度之智慧的丰富深度，藉此祂向悔改的罪人施怜悯，丝毫不玷污最公正之审判者的尊荣！
O the treasures of love in Christ, whereby He became a curse for us, in order to deliver us therefrom!
哦，基督里爱的宝藏，藉此祂为我们成为咒诅，为要拯救我们脱离咒诅！
How becoming the justified soul, who is ready to dissolve in the sense of this love, with full exultation to sing a new song, a song of mutual return of love to a justifying God.”
多么适合那称义的灵魂，他准备在这爱的感觉中融化，以完全的欢欣唱一首新歌，一首向称义之神回报爱的歌。”
So important did the Apostle Paul, under the guidance of the Holy Spirit, deem this doctrine, that the very first of his epistles in the New Testament is devoted to a full exposition thereof.
使徒保罗在圣灵的引导下认为这教义如此重要，以至于他在新约中的第一封书信就专门对其进行了全面的阐述。
The pivot on which turns the entire contents of the Epistle to the Romans is that notable expression “the righteousness of God”—than which is none of greater moment to be found in all the pages of Holy Writ, and which it behooves every Christian to make the utmost endeavor to clearly understand.
罗马书信全部内容所围绕的枢纽是那个显著的表达”神的义”——在所有圣经的篇章中找不到比这更重要的，每个基督徒都应该尽最大努力清楚地理解它。
It is an abstract expression denoting the satisfaction of Christ in its relation to the divine law.
这是一个抽象的表达，表示基督的满足与神圣律法的关系。
It is a descriptive name for the material cause of the sinner’s acceptance before God.
这是罪人在神面前被接纳的质料因的描述性名称。
“The righteousness of God” is a phrase referring to the finished work of the Mediator as approved by the divine tribunal, being the meritorious cause of our acceptance before the throne of the Most High.
“神的义”是一个短语，指中保已完成的工作，被神圣法庭所认可，是我们在至高者宝座前被接纳的功德性原因。
In the succeeding chapters (D.V.) we shall examine in more detail this vital expression “the righteousness of God,” which connotes that perfect satisfaction which the Redeemer offered to divine justice on the behalf of and in the stead of that people which had been given to Him.
在接下来的章节中(主若愿意)，我们将更详细地考查这个至关重要的表达”神的义”，它意味着救赎主代表并代替那些已经赐给祂的百姓向神圣公义所提供的完美满足。
Suffice it now to say that that “righteousness” by which the believing sinner is justified is called “the righteousness of God” (Rom 1:17; 3:21) because He is the appointer, approver, and imputer of it.
现在只需说明，信靠的罪人藉以被称义的那”义”被称为”神的义”(罗马书1:17；3:21)，因为祂是它的指定者、认可者和归算者。
It is called “the righteousness of God and our Savior Jesus Christ” (2 Peter 1:1) because He wrought it out and presented it unto God.
它被称为”我们的神和救主耶稣基督之义”(彼得后书1:1)，因为祂成就了它并将它呈献给神。
It is called “the righteousness of faith” (Romans 4:13) because faith is the apprehender and receiver of it.
它被称为”因信而得的义”(罗马书4:13)，因为信心是它的领受者和接受者。
It is called “man’s righteousness” (Job 33:26) because it was paid for him and imputed to him.
它被称为”人的义”(约伯记33:26)，因为它是为他偿付并归算给他的。
All these varied expressions refer to so many aspects of that one perfect obedience unto death which the Savior performed for His people.
所有这些不同的表达都指向救主为祂的百姓所履行的那唯一完美顺服至死的许多方面。
Yes, so vital did the Apostle Paul, under the guidance of the Holy Spirit, esteem this doctrine of justification, that he shows at length how the denial and perversion of it by the Jews was the chief reason of their being rejected by God: see the closing verses of Romans 9 and the beginning of chapter 10.
是的，使徒保罗在圣灵的引导下如此重视这个称义教义，以至于他详细地说明了犹太人对它的否认和歪曲如何成为他们被神弃绝的主要原因：见罗马书第9章的结尾经文和第10章的开头。
Again; throughout the whole Epistle to the Galatians we find the apostle engaged in most strenuously defending and zealously disputing with those who had assailed this basic truth.
再者；在整个加拉太书中，我们发现使徒最激烈地捍卫并热切地与那些攻击这个基本真理的人辩论。
Therein he speaks of the contrary doctrine as ruinous and fatal to the souls of men, as subversive of the cross of Christ, and calls it another gospel, solemnly declaring “though we, or an angel from Heaven, preach any other gospel unto you… let him be accursed” (Galatians 1:8).
在其中，他谈到相反的教义对人的灵魂是毁灭性和致命的，是颠覆基督十字架的，并称它为另一个福音，庄严地宣告”但无论是我们，是天上来的使者，若传福音给你们，与我们所传给你们的不同…他就应当被咒诅”(加拉太书1:8)。
Alas, that under the latitudinal liberty and false “charity” of our day, there is now so little holy abhorrence of that preaching which repudiates the vicarious obedience of Christ which is imputed to the believer.
唉，在我们这个时代的宽泛自由和虚假的”博爱”之下，现在对那些否认归算给信徒的基督代替性顺服之讲道，几乎没有圣洁的憎恶。
Under God, the preaching of this grand truth brought about the greatest revival which the Cause of Christ has enjoyed since the days of the apostles.
在神之下，这个伟大真理的讲道带来了自使徒时代以来基督事业所享有的最伟大的复兴。
“This was the great fundamental distinguishing doctrine of the Reformation, and was regarded by all the Reformers as of primary and paramount importance.
“这是宗教改革的伟大基本区别性教义，被所有改教家视为首要和至高无上的重要。
The leading charge which they adduced against the Church of Rome was that she had corrupted and perverted the doctrine of Scripture upon this subject in a way that was dangerous to the souls of men; and it was mainly by the exposition, enforcement, and application of the true doctrine of God’s Word in regard to it, that they assailed and overturned the leading doctrines and practices of the Papal system.
他们对罗马教会提出的主要指控是，她以对人灵魂危险的方式败坏和歪曲了圣经关于这个主题的教义；主要是通过对神话语中关于此事的真教义的阐述、强化和应用，他们攻击并推翻了教皇制度的主要教义和实践。
There is no subject which possesses more of intrinsic importance than attaches to this one, and there is none with respect to which the Reformers were more thoroughly harmonious in their sentiments” (W. Cunningham).
没有任何主题比这个具有更多的内在重要性，也没有任何主题是改教家们在观点上更加完全一致的”(W. 坎宁安)。
This blessed doctrine supplies the grand divine cordial to revive one whose soul is cast down and whose conscience is distressed by a felt sense of sin and guilt, and longs to know the way and means whereby he may obtain acceptance with God and the title unto the Heavenly inheritance.
这个蒙福的教义提供了伟大的神圣安慰剂，以振兴那些灵魂沮丧、良心因感到罪和罪疚而痛苦的人，他渴望知道藉以获得神接纳和天国产业之权利的道路和方法。
To one who is deeply convinced that he has been a life-long rebel against God, a constant transgressor of His holy law, and who realizes he is justly under His condemnation and wrath, no inquiry can be of such deep interest and pressing moment as that which relates to the means of restoring him to the divine favor, remitting his sins, and fitting him to stand unabashed in the divine presence: until this vital point has been cleared to the satisfaction of his heart, all other information concerning religion will be quite unavailing.
对于一个深深确信自己一生都是神的叛逆者、不断违犯祂圣洁律法的人，并且意识到他理当处于祂的定罪和忿怒之下，没有任何探究能像关于恢复他到神恩宠、赦免他的罪、使他适合毫不羞愧地站在神面前的方法那样引起如此深切的兴趣和紧迫时刻：直到这个至关重要的观点被清楚地满足他的心，所有其他关于宗教的信息都将毫无用处。
“Demonstrations of the existence of God will only serve to confirm and more deeply impress upon his mind the awful truth which he already believes, that there is a righteous Judge, before whom he must appear, and by whose sentence his final doom will be fixed.
“证明神存在的论证只会确认并更深刻地在他心中印下他已经相信的可怕真理，即有一位公义的审判者，他必须出现在祂面前，祂的判决将决定他的最终命运。
To explain the moral law to him, and inculcate the obligations to obey it, will be to act the part of a public accuser, when he quotes the statutes of the land in order to show that the charges which he has brought against the criminal at the bar are well founded, and, consequently, that he is worthy of punishment.
向他解释道德律法，并灌输服从它的义务，就是扮演公诉人的角色，当他引用国家的法规以表明他对被告席上的罪犯所提出的指控是有充分根据的，因此，他应当受到惩罚。
The stronger the arguments are by which you evince the immortality of the soul, the more clearly do you prove that his punishment will not be temporary, and that there is another state of existence, in which he will be fully recompensed according to his desert” (J. Dick).
你证明灵魂不朽的论证越有力，你就越清楚地证明他的惩罚不会是暂时的，并且有另一种存在状态，在其中他将完全按照他应得的得到报应”(J. 迪克)。
When God Himself becomes a living reality unto the soul, when His awful majesty, ineffable holiness, inflexible justice, and sovereign authority, are really perceived, even though most inadequately, indifference to His claims now gives place to a serious concern.
当神自己成为灵魂的活生生的现实时，当祂可畏的威严、不可言喻的圣洁、不可动摇的公义和至高的权柄真正被感知时，即使是最不充分地感知，对祂要求的冷漠现在让位于认真的关注。
When there is a due sense of the greatness of our apostasy from God, of the depravity of our nature, of the power and vileness of sin, of the spirituality and strictness of the law, and of the everlasting burnings awaiting God’s enemies, the awakened soul cries out, “With which shall I come before the LORD, and bow myself before the high God? shall I come before Him with burnt offerings, with calves of a year old?
当对我们背离神的巨大严重性、我们本性的堕落、罪的能力和卑鄙、律法的属灵性和严格性，以及等待神仇敌的永远焚烧有适当感觉时，被唤醒的灵魂呼喊：”我朝见耶和华，在至高神面前跪拜，当献上什么呢？岂可献一岁的牛犊为燔祭吗？
Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” (Micah 6:6, 7).
耶和华岂喜悦千千的公羊，或是万万的油河吗？我岂可为自己的罪过献我的长子吗？为心中的罪恶献我身所生的吗？”(弥迦书6:6-7)。
Then it is that the poor soul cries out, “How then can man be justified with God? or how can he be clean that is born of a woman?” (Job 25:4).
那时可怜的灵魂呼喊：”这样在神面前，人怎能称义？妇人所生的怎能洁净？”(约伯记25:4)。
And it is in the blessed doctrine which is now to be before us that we are taught the method whereby a sinner may obtain peace with his Maker and rise to the possession of eternal life.
正是在现在摆在我们面前的这个蒙福教义中，我们被教导罪人藉以获得与他的创造者和好并上升到拥有永生的方法。
Again; this doctrine is of inestimable value unto the conscientious Christian who daily groans under a sense of his inward corruptions and innumerable failures to measure up to the standard which God has set before him.
再者；这个教义对那些认真的基督徒具有无法估量的价值，他每天在感到自己内在败坏和无数次未能达到神在他面前设立的标准时呻吟。
The Devil, who is “the accuser of our brethren” (Rev. 12:10), frequently charges the believer with hypocrisy before God, disquiets his conscience, and seeks to persuade him that his faith and piety are nothing but a mask and outward show, by which he has not only imposed upon others, but also on himself.
魔鬼，就是”控告我们弟兄的”(启示录12:10)，经常在神面前控告信徒虚伪，扰乱他的良心，并试图说服他，他的信心和敬虔不过是面具和外表的表演，不仅欺骗了别人，也欺骗了自己。
But, thank God, Satan may be overcome by “the blood of the Lamb” (Rev. 12:11): by looking away from incurably depraved self, and viewing the Surety, who has fully answered for the Christian’s every failure, perfectly atoned for his every sin, and brought in an “everlasting righteousness” (Daniel 9:24), which is placed to his account in the high court of Heaven.
但是，感谢神，撒但可以被”羔羊的血”(启示录12:11)战胜：藉着从不可救药地败坏的自己转移目光，并注目那位保证人，祂已经完全回答了基督徒的每一次失败，完美地赎罪了他的每一个罪，并带来了”永远的义”(但以理书9:24)，这义在天上的高等法庭中被记在他的账上。
And thus, though groaning under his infirmities, the believer may possess a victorious confidence which rises above every fear.
因此，虽然在他的软弱下呻吟，信徒可以拥有超越一切恐惧的得胜信心。
This it was which brought peace and joy to the heart of the Apostle Paul: for while in one breath he cried, “O wretched man that I am! who shall deliver me from the body of this death?” (Romans 7:24), in the next he declared, “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1).
这就是给使徒保罗的心带来平安和喜乐的：因为他一方面呼喊，”我真是苦啊！谁能救我脱离这取死的身体呢？”(罗马书7:24)，另一方面他宣告，”如今，那些在基督耶稣里的就不定罪了”(罗马书8:1)。
To which he added, “Who shall lay anything to the charge of God’s elect? It is God that justifies. Who is he who condemns? It is Christ that died, yes rather, that is risen again, who is even at the right hand of God, who also makes intercession for us.
对此他补充说，”谁能控告神所拣选的人呢？有神称他们为义了。谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在神的右边，也替我们祈求。
Who shall separate us from the love of Christ?” (verses 33-35).
谁能使我们与基督的爱隔绝呢？”(第33-35节)。
May it please the God of all grace to so direct our pen and bless what we write unto the readers, that not a few who are now found in the gloomy dungeons of Doubting Castle, may be brought out into the glorious light and liberty of the full assurance of faith.
愿一切恩典的神喜悦如此引导我们的笔，并祝福我们所写给读者的，使不少现在身处疑惑城堡阴暗地牢的人，可以被带出来进入信心完全确据的荣耀光明和自由。
TABLE OF CONTENTS 目录
Introduction 引言
Its Meaning 其含义
Its Problem 其问题
Its Basis 其根基
Its Nature 其性质
Its Source 其源头
Its Objects 其对象
Its Instrument 其工具
Its Evidence 其证据
Its Results 其结果