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With an introductory essay by Thomas Chalmers, D. D.
附有托马斯·查尔默斯（Thomas Chalmers）博士的导言

To effect a transformation in the spirit of our services was one great design of the gospel of Jesus Christ—not to abolish service, we should remark, but to animate it with a new principle—not to set aside work, but to strike out a pure and copious fountain in the heart from which it might emanate—
使我们的礼拜形式发生变化是耶稣基督福音的一个伟大设计——需要强调的是，这不是要废除礼拜，而是要以一种新的原则赋予它新的活力——不是要搁置工作，而是要在心中源源不断地涌出一股纯洁而丰富的泉源——

to strike off those fetters by which the moral and sentient nature of man was linked, as to all affection for the Godhead, in a kind of dull and heavy imprisonment—
解开那些枷锁，这些枷锁使人的道德及感性本性与对神的所有爱联系在一起，仿佛在一种沉闷而沉重的监禁中——

and bid those feelings which had long been pent and stifled in imprisonment there, go freely forth, both with trust and with tenderness, to the Father from whom we had been so sadly alienated.
并让那些长久被禁锢并窒息的情感自由地流出，以信任和温柔的态度向我们曾经悲伤疏远的父亲倾诉。

For this purpose a Mediator was appointed, and the account now taken up and discharged by him, is no longer against us—
为了这个目的，设立了一位中保，而现在他所承担并解除的责任，不再是反对我们的——

and for our sins, we are told, if we would only give credit to the saying, we shall no more be reckoned with—
关于我们的罪，若我们愿意相信所说的，我们不再被追算——

and the Deity reveals himself in a new aspect of invitation to his creatures,
而神以一种新的邀请的方式向祂的受造物显现，

and just that he may awaken the new affections of confidence and love in their before fearful and suspicious bosoms.
正是为了唤醒他们曾经畏惧和怀疑的内心中新产生的信心和爱的情感。

We cannot love God in the face of a debt uncancelled and of a sentence unrecalled,
在未偿还的债务和未撤销的判决面前，我们无法爱神，

and of a threatening that is still in farce against us,
以及仍然对我们构成威胁的威胁之下，

and of mighty and majestic attributes all leagued for their own vindication to the object of destroying us.
还有那些威严而壮丽的属性都在联合起来，为了捍卫自己而试图毁灭我们。

But we can love God when we are told, and we believe what is told of the ransom that is paid,
但当我们听说并相信所讲的赎价已经付出时，我们就能够爱神，

and of the sentence and the threatening being all already spent on the agonies of another’s endurance,
以及所有的判决和威胁都已经在他人所承受的痛苦中支出，

and of his attributes aroused to vengeance because of sin, now pacified because of a sacrifice—
以及因罪而引发复仇的祂的属性，现在因牺牲而得以安抚——

so that mercy is free to send forth her beseeching calls,
因此，慈悲得以自由地发出恳求的呼唤，

and, emancipated from the claims of truth and justice, can now abundantly rejoice over all the works and perfections of the Godhead.
并且，摆脱了真理和公义的要求，现在能够喜乐地欣赏神性的所有作为和完美。

The cross of Jesus Christ is not merely the place of breaking forth into peace and reconciliation,
耶稣基督的十字架不仅是突破和平与和解的地方，

but it is also the place of breaking forth into the love and new obedience of a regenerated nature.
而且它也是冲破进入重生之爱与新顺服的地方。

He who hath blotted out the handwriting of ordinances that was against us,
那位已经抹去抵挡我们的律法书写的祂，

which was contrary to us, and took it out of the way, nailing it to his cross—
它是与我们相悖的，并且已被取走，钉在了祂的十字架上——

it is he who hath slain in our hearts their enmity against God—
正是他在我们心中杀死了对神的敌意——

and now that we can love God because he first loved us,
如今我们能够爱神，因为他首先爱了我们，

and sent his Son into the world to be the propitiation for our sins—
并且把他的儿子差到世上，做我们的罪的赎罪祭——

now, and now only, can we serve him in the newness of the spirit,
如今，只有现在，我们才能在灵的新生中服侍他，

and not in the oldness of the letter.
而不是在古旧的字面上。

It should be our aim then to keep our hearts in the love of God—
因此，我们的目标应该是使我们的心常存对神的爱——

and this can only be done by keeping in memory the love that he hath borne unto us.
而这只有通过铭记他曾给予我们的爱来实现。

With this affection all alive in our bosoms,
在我们心中，满怀这种情感，

and seeking how most to please and to gratify the Being whom it regards—
并寻求如何最能取悦和满足我们所关心的存在——

let us never forget that this is his will, even our sanctification:
让我们永远不要忘记，这是他的旨意，就是我们的成圣：

that like as he rejoiced at the birth of nature when on the work being accomplished
正如他在创造万物时欣喜于自然的诞生，

he looked upon every thing that he had made, and saw in the beauty, and luxuriance, and variety which had just emerged from his hands,
当他看到自己所创造的每一样东西，美妙、丰富和多样化，并且刚从他手中显露出来时，

that all was very good—
他看到这一切都是极好的——

in like manner, and much more, does he rejoice in that new creation,
同样地，更加如此，他欢喜于那新的创造，

by which moral loveliness, and harmony, and order, are made to emerge out of the chaos of our present degeneracy.
通过这一新的创造，产生出道德的美丽、和谐和秩序，脱离我们目前堕落的混乱。

The righteous Lord loveth righteousness,
公义的主爱义，

and the spectacle of our worth and excellence is to him a pleasing spectacle—
我们价值和尊贵的景象对他来说是令人愉悦的景象——

and what he wants is, to form and to multiply,
而他所希望的，就是去形成和增长，

by the regenerative power of his Spirit,
通过他圣灵的新生能力，

the specimens of a beauty far higher in kind than all that can be exhibited on the face of visible nature:
比在可见自然面前展现的所有美都要高贵得多的美的样本：

and our truth, and our charity,
我们的真实和慈爱，

and our deep repentance for sin, and our ceaseless aspirations after loftier degrees of purity and godliness—
以及我们对罪的深切悔改，和对更高纯洁和虔诚程度的不断渴望——

these imprint so many additional features of gracefulness on that spiritual creation over which the holiness of his character most inclines him to rejoice;
这些在那精神的创造上印刻了许多额外的优雅特征，而他的圣洁性情对此最为喜悦；

and we knowing that this is the mind of the Deity,
而我们知道这是神的心意，

and loving to gratify the Being whom we love,
并且喜悦地满足我们所爱的存在，

are furnished with a principle of obedience,
我们便有了顺服的原则，

more generous, and far more productive of the fruits of righteousness,
这种顺服比仅仅寻求符合法律之人的原则更为宽厚，更能结出义的果实，

than the legal principle, which only seeks to be square with the Lawgiver and safe from the thunders of his violated authority.
它超越了法律原则，这种法律原则仅仅旨在与立法者对齐，远离他所违反的权威的雷霆。

There is no limitation to such an obedience.
这种顺服是没有限制的。

The ever urging principle of love to God is sure at all times to stimulate and to extend it:
对神的爱的不断驱动原则必会在任何时候都激励和扩展这种顺服：

and what with a sense of delight in the work itself,
再加上对工作的愉悦感，

and with the sense that God whom we love delights in the work also and rejoices over it,
以及对我们所爱的神也同样从中得乐的意识，使得我们在福音经济之下顺服的方式，有了这种新生的灵，

is there a newness of spirit given to obedience under the economy of the Gospel,
在福音的经济下，使得顺服有了完全不同于自然和律法下的古旧形式。

altogether, diverse from that oldness of the letter,
它与古旧的字面完全不同，

which obtained under the economy of nature and of the law.
这种形式是自然和律法下的要求。

But, thirdly, there is nothing perhaps that will better illustrate the distinction between service rendered in the newness of the spirit,
第三，也许没有什么能更好地体现出以新生灵的方式所事奉的区别，

and service rendered in the oldness of the letter, than one simple reflection upon what that is which is the great object of the dispensation we sit under—
而与以古旧字面事奉的服务之间的区别，或许可以通过一个简单的反思来说明，那就是我们所处的恩典阶段的伟大目标——

to be made like unto God, like unto him in righteousness,
要使我们像神一样，像他一样在义上，

and like unto him in true holiness.
以及在真实的圣洁上像他一样。

Now just think what the righteousness of God is like.
现在想一想，神的公义是怎样的。

Is it righteousness in submission to the authority of a law?
这是顺服于法律权威的公义吗？

Is it righteousness painfully and laboriously wrought out, with a view to reward?
这是为追求奖励而痛苦和艰难获得的公义吗？

Is it righteousness in pursuit of any one pleasure or gratification that is at all distinct from the pleasure which the Divinity has in the very righteousness itself?
这是追求任何与神对于公义的愉悦完全无关的快乐或满足吗？

Does not he desire righteousness simply because he loves it?
他难道不是因为爱公义而渴望公义吗？

Is not he holy, just because holiness is the native and kindred element of his Being?
他难道不正是因为圣洁是其本质中本然的和亲近的元素而圣洁吗？

Do not all the worth and all the moral excellence of the Godhead,
难道神性的所有价值和道德的卓越，

come direct from the original tendencies of his own moral nature?
不是直接来源于他自身道德本性的原始倾向吗？

And would either the dread of punishment or the hope of remuneration be necessary to attach him more than he already is,
惩罚的恐惧或奖励的希望是否仍需附加于他所自然而然的公义之上，

by the spontaneous and unbidden propensities of his own character,
他那自发而逼人的美德倾向，

to that virtue which has been his glory from everlasting,
帮助他更深入地认可那一直以来是他荣耀的美德吗？

and to that ethereal purity in which he most delights to expatiate?
帮助他更深入地认可那是他最喜欢详尽阐述的超然纯洁吗？

It is not at the beck of a governor—
这不是在治理者的命令之下——

it is not with a view to prepare himself for an appearance at some bar of jurisprudence—
这不是为了准备他在司法法庭上的一场聆讯——

it is nothing else in fact but the preference he bears for what is right,
事实上，这仅仅是他对正确之事的偏好，

and the hatred he holds for what is wrong—it is this, and this alone,
以及他对错误的憎恨——只是这一点，

which determines to absolute and unerring rectitude all the purposes and all the proceedings of the Deity.
这决定了神所有计划与行为的绝对与无误的正义。

And to be like unto him, that which is a task when done under the oldness of the letter
而要像他一样，在古旧字面下所做的任务，

must be done in newness of spirit,
必须在新生灵之中去完成，

and then will it be the very transport of our nature to be engaged in the doing of it.
然后，这将是我们本性乐在其中的体现。

What is now felt we fear by many as a bondage,
对于许多现在感到的，我们恐惧的就如同一种束缚，

would, were we formed anew in the image of him who created us,
如果我们在创造我们的那位身上重新塑造，

become a blessedness.
便会变成一种祝福。

The burden of our existence would turn into its beatitude—
我们存在的重担将转化为幸福——

and we, exempted from all those feelings of drudgery and dislike which ever accompany a mere literal obedience,
我们将免除所有与单纯的字面顺服相伴随的繁琐与厌恶感，

would prosecute holiness with a sort of constitutional delight,
而会以一种天赋的欣悦追求圣洁，

and so evince that God was assimilating us to himself,
以此证明神正在将我们塑造成自己，

that he was dwelling in us, and that he was walking in us.
使他在我们当中居住，使他在我们之中行走。

And the Christian disciple who is thus aspiring after that obedience,
而这样渴望那种顺服的基督徒门徒，

which, while it fulfils the demands of the law in the letter,
在满足法律字面要求的同时，

is also rendered in newness of spirit,
也是以新生灵的方式去表现，

will find in the following Treatise,
将在接下来的论文中找到，

“SCUDDER’S CHRISTIAN’S DAILY WALK IN HOLY SECURITY AND PEACE,”
《斯库德尔的基督徒在圣洁保证与平安中的每日行走》，

a valuable companion and counsellor to guide him in every condition of life,
这是他在生活的每个条件下的宝贵伴侣和顾问，

and under all the vicissitudes to which life is subject—
在生活所面临的所有变迁中——

to instruct him how to prosecute his daily walk,
指导他如何在日常生活中行走，

so as to secure his peace,
以确保他的平安，

and to possess his soul in patience in his journey through life,
并在他生命的旅程中耐心持守他的灵魂，

and to render the circumstances of his lot, whether prosperous or adverse,
并使其境遇，无论是顺境或逆境，

subservient to the still higher purpose of promoting his holiness and his growth in the divine life,
都能服从更高的目的，促进他的圣洁和在神生命中的增长，

to fit him for the heavenly rest which awaits him at the close of his earthly pilgrimage.
使他为在其世俗朝圣结束时等待他的天国安息做好准备。

In this Treatise, the Christian disciple will learn to combine a service the most rigid in the letter,
在这篇论文中，基督徒门徒将学习如何将最严格的字面服务与

with those principles of the renewed heart which render it at the same time a delightful and an acceptable service.
重新更新的心灵原则联系起来，使其同时成为一种令人愉悦和可接受的服务。

He will learn how to walk with God, while engaged in the service of man.
他将学习如何与神同行，而同时又在人类事务中事奉他人。

It is the production of a man who had reached to great attainments in the spiritual life,
这是出自一位在灵性生活中有着卓越成就的人的作品，

and whose wise and experimental counsels are well fitted to guide him amidst the doubts and difficulties
而他明智且富有经验的建议，十分适合在基督信仰的争斗中指导他，

which may beset his path in the Christian warfare.
这些争斗可能会困扰他在基督信仰中的道路。

It has received the approving testimony of two of the most eminent Divines of a former age,
它得到了前代两位杰出神学家——

Dr. Owen, and Richard Baxter,
欧文博士和理查德·巴克斯特的认可，

and we know of no work which better merits the high commendation
我们知道没有其他作品比这更值得获得这些权威评价，

which these competent judges have bestowed on it.
这些权威的点评都高度赞赏了这本书。

TABLE OF CONTENTS
目录

INTRODUCTORY ESSAY
导言

Dr. Owen & Dr. Baxter to the Reader
欧文博士与巴克斯特博士致读者

CHAPTER I: Of Walking with God
第一章：关于与神同行

INTRODUCTION
导言

I. Walking with God described
I. 与神同行的描述

II. Reasons for this holy Practice
II. 这种神圣实践的理由

III. The Universal Obligations to it
III. 对此的普遍义务

CHAPTER II: Of beginning the Day with God
第二章：与神开始新的一天

I. How to awake with God, by pious Meditation and Thanksgiving
I. 如何通过虔诚的默想和感恩与神同醒

II. By renewed Faith and Repentance, Self-examination and Prayer
II. 通过更新的信心和悔改、自省和祷告

III. Directions concerning Prayer, &c.
III. 关于祷告等的指导

IV. Signs of Worldly-mindedness in holy Duties, and Remedies against it
IV. 在圣职中的世俗心态的迹象及其对策

CHAPTER III: Directions for Walking with God in the Progress of the Day
第三章：日常生活中与神同行的指导

I. General Directions
I. 一般指导

II. Special Duties of Superiors and Inferiors
II. 上级和下级的特殊职责

III. Of Bodily Refreshment and Recreations
III. 关于身体的休息和娱乐

(1.) Rules concerning Eating and Drinking
（1）关于饮食的规则

(2.) Rules concerning Recreations
（2）关于娱乐的规则

CHAPTER IV: Of Religious Fasting
第四章：关于宗教禁食

I. The Nature of, and Reasons for, religious Fasts
I. 宗教禁食的性质及理由

II. Special Directions concerning them
II. 关于禁食的特殊指导

Helps to Self-examination
自我审查的帮助

(1.) From God’s Holy Law
（1）来自上帝圣法的帮助

(2.) From the Gospel of Christ
（2）来自基督福音的帮助

(3.) Of Humiliation and Self-judging for Sin
（3）为罪的谦卑和自我审判

(4.) Directions for obtaining Pardon of Sin, and Power over it
（4）获得罪的赦免及胜过罪的指导

(5.) The Benefits of religious Fasting, &c.
（5）宗教禁食的益处等。

CHAPTER V: Of the Lord’s Day, or Christian Sabbath
第五章：关于主日或基督教安息日

(1.) The Divine Institution of the Lord’s Day
（1）主日的神圣设立

(2.) Directions for the Religious Observance of it
（2）关于对主日宗教守望的指导

(3.) The Nature and Design of Baptism and the Lord’s Supper
（3）洗礼和主的晚餐的性质和目的

Directions relating thereunto
关于此的指导

(4.) Motives to keep holy the Lord’s Day
（4）使主日成圣的动机

CHAPTER VI: Directions how to End the Day with God
第六章：与神结束新的一天的指导

Rules concerning Sleep
关于睡眠的规则

CHAPTER VII: Of Walking with God alone
第七章：关于独自与神同行

I. Rules concerning Solitude
I. 关于独处的规则

II. Of Reading the Word of God, and other good Books
II. 关于阅读上帝的话语和其他好书籍

III. Of Meditation
III. 关于默想

(1.) Directions concerning it
（1）关于默想的指导

(2.) The Necessity Use of it
（2）它的必要性

CHAPTER VIII: Of keeping Company
第八章：关于交友

I. Rules concerning Company in general
I. 关于友伴的一般规则

II. Cautions and Directions as to evil Company
II. 关于恶劣友伴的警告和指导

III. Directions with respect to good Company, or Christian Fellowship
III. 关于良好友伴或基督教团契的指导

CHAPTER IX: The Christian’s Duty in Prosperity
第九章：基督徒在富裕中的责任

I. Rules for our religious Conduct in Prosperity
I. 我们在富裕中宗教行为的规则

(1.) In shunning those Sins to which we are most prone in Prosperity
（1）避免我们在富裕中最易犯的罪

(2.) In attending to those Duties which Prosperity especially calleth for
（2）关注富裕特别要求的责任

II. Professed Praise and Thanksgiving to God
II. 须表彰的赞美和感谢上帝

(1.) and (2.) How and for what, Praise and Thanksgiving is to be offered
（1）和（2）如何及为何献上赞美和感谢

(3.) The Evil of Unthankfulness
（3）不感恩的罪

(4.) Motives to the Duty of Thankfulness
（4）感恩责任的动机

(5.) Impediments to Thankfulness
（5）对感恩的阻碍

(6.) Helps to Thankfulness
（6）帮助感恩的指南

(7.) Signs to know when God giveth good things in Love
（7）识别上帝何时以爱赐予美好事物的迹象

III. Real Proofs of Gratitude, by using it to his Glory
III. 真实感恩的证明：用它来荣耀他

CHAPTER X: Directions for Walking with God in Adversity
第十章：在逆境中与神同行的指导

(1.) Rules concerning light Crosses
（1）关于轻微苦难的规则

(2.) Directions how to bear all Afflictions well
（2）如何妥善承受一切苦难的指导

1st, Remedies against sinful Anger
第一，防止罪恶愤怒的补救

2d, The Cure of Worldly Grief
第二，世俗忧伤的疗愈

(3.) The Nature of Christian Patience
（3）基督徒耐心的本质

(4.) Motives to it
（4）耐心的动机

(5.) Means to gain Christian Patience
（5）获得基督徒耐心的途径

(6.) Of bearing Afflictions thankfully and fruitfully
（6）怀感恩和富足地忍受苦难的方式

CHAPTER XI: Of Uprightness
第十一章：关于正直

I. The Necessity of Uprightness in Religion
I. 在宗教中的正直必要性

II. The Description of it
II. 对它的描述

III. Rules by which to judge of our Uprightness
III. 判断我们正直的规则

IV. Particular Marks of Uprightness and Hypocrisy
IV. 正直与虚伪的特征

V. Dissuasives from Hypocrisy, and Motives to Uprightness
V. 反对虚伪的理由及对正直的动机

VI. Means to subdue Hypocrisy and promote Uprightness
VI. 消除虚伪和促进正直的手段

CHAPTER XII: Of lawful Care, and Freedom from anxious Care
第十二章：关于合法关心与自由忧虑

I. The Description of lawful Care
I. 合法关心的描述

II. Signs of immoderate Care
II. 过度关心的迹象

III. The Duty of quiet Trust in God
III. 安静信任神的责任

IV. Reasons against anxious Care, and for cheerful Trust in God
IV. 对忧虑的反对理由，以及对神愉快信任的支持理由

V. Means to attain quieting Confidence in God
V. 获得在神中的安静信心的手段

CHAPTER XIII: Of the Peace of God
第十三章：关于神的平安

I. The Nature and Excellency of it
I. 神之平安的本质与卓越性

II. Farther Excellencies and Advantages of the Peace of God
II. 神的平安其他的卓越性与优势

CHAPTER XIV: Of the Impediments of Peace
第十四章：关于平安的阻碍

I. False Hopes and false Fears described
I. 错误希望与错误恐惧的描述

II. The Causes of Presumption or false Peace
II. 自以为是或虚假的平安的原因

III. Several Grounds of false Peace discovered and removed
III. 揭示并删除虚假平安的几种根源

CHAPTER XV: Concerning false Fears
第十五章：关于虚假的恐惧

I. Of needful holy Fear
I. 需要的圣洁恐惧

II. The Springs and Cure of Causeless Fears
II. 无根恐惧的根源与疗愈

(1.) Of those which arise from natural Distempers
（1）来自天然疾病的恐惧

(2.) From the Greatness of Sin
（2）来自罪的重大性

III. Of Fears concerning not being elected
III. 关于未被拣选的恐惧

IV. Of Fears concerning the Sin against the Holy Ghost
IV. 关于对圣灵的罪的恐惧

V. Of Fears arising from an accusing Conscience
V. 来自良心控诉的恐惧

VI. Of Fears from late Repentance
VI. 来自迟来的悔改的恐惧

VII. Fears of misusing the Means of Grace
VII. 滥用恩典手段的恐惧

VIII. Of Fears arising from Doubts of God’s Love
VIII. 来自怀疑神之爱的恐惧

(1.) Because of Affliction
（1）因苦难的缘故

(2.) From want of Affliction
（2）因缺乏苦难

(3.) From inward Horrors and Distresses
（3）因内心的恐怖与困扰

(4.) From the Greatness of Afflictions
（4）因苦难的重大性

(5.) Because Prayers are not answered
（5）因祷告未被应允

(6.) From the Want and Weakness of Faith
（6）因信心的缺乏与软弱

IX. Reasons why Christians think they have no Faith, considered
IX. 考虑为何基督徒认为他们没有信心的原因

(1.) In what true Faith consists
（1）真正的信心是由什么组成的

(2.) The Difference between Faith and Assurance
（2）信心与确据之间的不同

(3.) The Nature and Properties of Saving Faith
（3）救赎信心的本质与特性

(4.) True Faith discerned by its Effects
（4）通过其效果辨别真正的信心

X. Fears concerning the Truth of Sanctification
X. 关于成圣真实性的恐惧

(1.) Because not deeply humbled
（1）因为没有深切谦卑

(2.) From the Intrusion of evil and blasphemous Thoughts
（2）由于恶毒与亵渎思想的侵入

(3.) From the Prevalence of some gross Sin
（3）由于某些严重罪恶的普遍性

(4.) From Want of affectionate Sorrow for Sin
（4）因缺乏对罪的深切悔恨

(5.) From Defects in Spiritual Duties
（5）因灵性职责的缺陷

(6.) From Deadness of Affection after Duties
（6）因职责后的情感麻木

(7.) From the greater Improvement of others in Piety and Holiness
（7）因他人在虔诚和圣洁上的更大提升

(8.) From remaining Hardness of Heart
（8）因心中持久的刚硬

XI. Of Fears of Apostacy
第十一章：关于背道的恐惧

(1.) Who may apostatise
（1）谁可能会背道

(2.) Who shall persevere
（2）谁将会坚持

(3.) How for Christians may decline in Grace
（3）基督徒如何可能在恩典中衰退

(4.) The Difference between the Falls of the Sincere and the Insincere
（4）真诚与不真诚的跌倒之间的区别

(5.) Why the Faithful shall not finally apostatise
（5）为何忠信者不会最终背道

XII. Sundry Doubts removed, in particular, about falling from Grace
第十二章：解除各种疑虑，特别是有关失去恩典的问题

(1.) Fears of being Hypocrites only
（1）仅是自以为是的恐惧

(2.) Because of the Decay of Grace and Comfort
（2）因恩典与安慰的衰退

(3.) Because of the Apostacy of others
（3）因他人的背道

(4.) From not being able to endure Persecution
（4）因无法忍受迫害

(5.) From the Deceitfulness of the Heart
（5）来自心灵的欺骗

(6.) From sensible Weakness and Despondencies
（6）因感受到的软弱与沮丧

(7.) From not performing the Condition of the Promises
（7）因未能履行承诺的条件

(8.) From the want of such Grace as God hath promised to his People
（8）因缺乏上帝应许给他的人民的恩典

(9.) From the Power and Number of Temptations
（9）因诱惑的力量和数量

XIII. The Christian’s Ground of Hope against all Fears
第十三章：基督徒克服一切恐惧的希望基础

CHAPTER XVI: Means to attain the Peace of God
第十六章：获得神的平安的手段

I. Errors in misjudging of a Person’s State removed
I. 纠正对一个人状态误判的错误

II. Rules for a right Judgment of ourselves
II. 正确判断我们的规则

III. Directions for the troubled Conscience in application to Ministers and others
III. 关于困扰良心的指导，适用于牧师和其他人

IV. Means to get and preserve true Peace
IV. 获得和保持真实平安的手段