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Volume 8 of the Works of Thomas Goodwin
托马斯·古德温文集第八卷

The Knowledge of the Genuine Nature of that Faith Which Looks to the Mediator
认识那仰望中保之真信心的真实本质

This is a discourse on the knowledge of the genuine nature of that faith which looks to the Mediator, and comes to him from an interest in his person, sacrifice, blood, and righteousness.
这是一篇论述，讲论那仰望中保的信心之真实本质的认识，这信心是因与祂的人位、祭、宝血和义有份，而归向祂的。

You have first the infinite mercies of God’s nature displayed as far as man’s thoughts and words can reach them, proposed as the great object which a believer regards, as the spring of all those acts of grace exerted in saving a sinner, and in which he trusts and hopes.
首先，你会看见上帝本性中无限的怜悯，尽人类思想与言语所能及地被陈明出来，作为信徒所注目的伟大对象；这怜悯乃是一切拯救罪人之恩典作为的泉源，也是信徒所信靠、所盼望的根基。

You have then the promises, which are nothing but the mercies of the divine nature, and his gracious purposes proclaimed to, us, and so are absolute as they themselves are, proposed as another object which the soul considers in believing.
随后，你会看见应许；这些应许无非是上帝本性之怜悯，以及祂恩典旨意向我们宣告的表达；它们本身就是绝对的，因此被摆在信心中，作为灵魂相信时所思量的另一个对象。

You have then Jesus Christ set forth as the great object of faith in his person God-man;
接着，耶稣基督被陈明出来，作为信心的伟大对象，乃是在祂神人二性合一的人位中。

and it is indeed a sufficient argument to prove his divinity, that we are commanded to believe on him;
事实上，这本身就是一个充分的论证，证明祂的神性，因为我们被命令要信靠祂；

nor could we have a certain and undoubted faith in him if he were not God:
若祂不是上帝，我们也不可能对祂怀有确定无疑的信心；

for what assured confidence and hope could we have in a creature, whose goodness, wisdom, and power, in the highest excellence of them, are imperfect and defective?
因为对于一个受造物，即便其良善、智慧和能力达到最高的卓越程度，仍然是不完全、有缺欠的，我们又怎能对他怀有确实的信心与盼望呢？

The author therefore insists on it, that the true believer who heartily comes to Christ for life and salvation, regards him as the Son of God, and looks to and considers the spiritual excellencies of his person.
因此，作者坚持认为，凡真信徒诚心归向基督、为要得生命与救恩的，都是以祂为上帝的儿子，并仰望、思想祂人位中属灵的卓越之处。

He is the object of faith, too, in respect of what he hath done and suffered for our salvation, and of what he at present doth.
就祂为我们救恩所行、所受的一切，以及祂现今所行的事而言，祂同样是信心的对象。

He is the object of faith proposed to us in his death, resurrection, and intercession:
在祂的受死、复活与代求之中，祂被摆在我们面前，作为信心的对象；

and therefore I once had thoughts to have drawn into this discourse of the object and acts of faith, as into their proper place, those treatises of the triumph of faith in Christ’s death, resurrection, and intercession, which were many years ago printed in quarto by my dear father himself.
因此，我曾一度想要把那些论到信心在基督受死、复活与代求中得胜的著作，作为信心对象与行为的适当部分，收入这篇论述之中；这些著作乃是多年前我亲爱的父亲亲自以四开本印行的。

But when I considered that that excellent book is in so many hands, and perhaps the most of them who will have this volume have that already,
但当我想到那本极其出色的书已经在许多人手中，而且很可能凡拥有本卷的人，大多已经拥有那本书；

I apprehended it would look like a wrong, and an imposing upon them, to reprint it again, to make them pay for what they had already.
我便觉得若再度重印，叫他们为已经拥有之物再付代价，似乎是不公的，也像是强加于人。

Therefore the reader is to take notice, that the latter end of the title of the second book in this first part of the object of faith, directs him to those discourses of the triumph of faith which are in the quarto volume.
因此，读者应当留意，在信心对象这一第一部分的第二卷书名之末，已经指引他前往那本四开本中所收录的、论信心得胜的诸篇讲论。

The second part of this treatise is concerning the acts of faith,
本论著的第二部分是论信心的行为，

in which that chapter about joy in the Holy Ghost was his Concio ad Clerum,
其中那一章论到在圣灵里的喜乐，原是他的一篇 Concio ad Clerum（拉丁文，指对牧职人员的讲辞），

which the author made when he commenced Bachelor of Divinity in Cambridge,
这是作者在剑桥取得神学学士学位时所发表的，

but finding in his papers that he designed it to be a part of this discourse,
但后来在他的文稿中发现，他原本是打算把这篇讲论作为本论著的一部分，

and not finding that he had done it into English himself,
又发现他自己并未将其译成英文，

I translated it, that it might be suitable to the other parts,
于是我便将其译出，使之与其他部分相称，

though my English doth not reach the eloquence of his Latin.
尽管我的英文达不到他拉丁文的雄辩之美。

The third part treats of the properties of faith,
第三部分论到信心的性质，

and in it you have discouragements removed, and the Arminian objections answered.
在其中，你会看见各种灰心被除去，亚米念派的反对意见也得到了回应。

They reproach us, that by depriving men unregenerate of power to believe,
他们责难我们，说我们否认未重生之人有信的能力，

and by ascribing the work of faith entirely to grace,
并且将信心的工作完全归于恩典，

we make men’s endeavours to believe impossible, and all their attempts of this nature frivolous and vain.
这样就使人努力相信成为不可能，使他们一切此类尝试都变得轻浮而徒然。

The author, with great strength of thought and clearness of expression, baffles these unreasonable cavils,
作者以极大的思想力量和清晰的表达，驳倒了这些不合理的诡辩，

and shews how the prevailing and always victorious grace of God and our endeavours may very well be consistent together.
并说明上帝那占优势、且永远得胜的恩典，如何能与我们的努力完全相容。

In the discourse of the order and government of the churches of Christ,
在论到基督教会的秩序与治理的讲论中，

though the author hath drawn down those forms which have been erected by men,
尽管作者推翻了人所设立的那些形式，

and fashioned to suit with the political regiment of kingdoms,
那些形式是按照世俗国度的政治体制塑造的，

and hath in the room of it asserted that order which is of Christ’s own institution,
并在其位置上确立了那出于基督亲自设立的秩序，

which, though it doth not dazzle and take men’s vain minds with any appearance of greatness and state,
这种秩序虽然并不以任何显赫与威势的外观来炫目、吸引人虚浮的心思，

yet sufficiently recommends itself by its own plain native beauty.
却凭着其朴素而本然的美，已足以自我推荐。

Though it is not pompous, yet it is handsome;
它虽不华丽，却是端正的；

though it is not framed according to the admired rules of human policy, yet it is orderly,
它虽不是按人所称道的政治法则构建，却是有秩序的；

and so perfectly suited by the wisdom of the Great King of saints to the cases, circumstances, and necessities of them his subjects in all ages,
并且藉着众圣徒之大君王的智慧，被完全地配合于祂子民在各个世代中的处境、环境与需要，

so fitted to prevent corruption both of doctrine and manners, to promote holiness, and to attain all the ends of religion,
如此合宜，足以防止教义与行为的败坏，促进圣洁，并达成宗教的一切目的，

that as there never hath been any need, so there never will be, to add anything to his orders.
以致于既从来没有必要，将来也绝不需要在祂的设立上再加添什么。

It is this institution of Christ which the author asserts,
作者所坚持的，正是基督的这一设立，

but maintains it with that candour as well as strength of mind,
并且他既以力量，也以宽厚的心志来维护它，

that they who differ from him in judgment cannot be angry.
使那些在判断上与他不同的人，也不能心生恼怒。

Here is no pride nor arrogance, which is insufferable in any man, much more in a minister of the gospel.
这里没有骄傲，也没有傲慢；这些在任何人身上都是不可容忍的，在福音的执事身上更是如此。

Here are no reproaches, no base and sly insinuations, no invidious reflections with which controversies are usually managed;
这里没有辱骂，没有卑劣狡诈的影射，也没有争论中常见的恶意讥讽；

but here are sober thoughts, calm reasonings, and the truth shewing itself in such a mild and lovely aspect
这里只有稳健的思想、冷静的推理，以及真理以如此温和可爱的面貌显明出来，

as may create inclinations to it in the souls of all persons whom passion or interest hath not too much prejudiced.
足以在一切未被私欲或私利过分蒙蔽的人心中，引发对真理的倾向。

Thus I have endeavoured to set before thee at one view the general design of this book;
因此，我已尽力在你面前一览无余地陈明本书的总体设计；

and that thou mayest gee that thou hast all the MSS. which I promised printed in it,
并且，为使你看见你确实得到了我所应许印行的全部手稿，

I have annexed a catalogue of them, directing in what part of the book thou mayest find any of them.
我附上了一份目录，指明你可以在书中哪一部分找到它们。

I am, Thy hearty servant, In our Lord Jesus,
我乃是你诚挚的仆人，在我们的主耶稣里，

THO. GOODWIN.
托马斯·古德温。

——

Table of Contents
目录

Preface to the Reader
致读者序

PART I.—OF THE OBJECT OF FAITH
第一部分：论信心的对象

BOOK I: The mercies in God’s nature the object
第一卷：上帝本性中的怜悯作为对象

BOOK II: The second object of faith, Jesus Christ.
第二卷：信心的第二个对象——耶稣基督

BOOK III: The free grace of God, as declared and proposed in the covenant, is the object of faith.
第三卷：上帝的白白恩典，正如在圣约中所宣告、所提出的，乃是信心的对象

PART II.—OF THE ACTS OF FAITH
第二部分：论信心的行为

BOOK I: The acts of faith in the understanding are a sight of Christ
第一卷：信心在悟性中的行为乃是看见基督

BOOK II: Of faith of assurance
第二卷：论确据之信

BOOK III: Of the actings of faith in prayer.
第三卷：论信心在祷告中的运行

PART III. OF THE PROPERTIES OF FAITH
第三部分：论信心的性质

BOOK I: Of the excellence and use of faith.
第一卷：论信心的卓越与功用

BOOK II: The difficulty of faith.
第二卷：论信心的艰难

BOOK III: Though faith be a difficult work, yet we ought to use our endeavours to believe.
第三卷：尽管信心是一项艰难的工作，我们仍当竭力去信

BOOK IV: Though faith be a difficult work above our power, yet God commands us to use our utmost endeavours to believe
第四卷：尽管信心是一项超越我们能力的艰难工作，上帝仍命令我们尽上最大的努力去信