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All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me.—JOHN 6:37, 38.
凡父所赐给我的人，必到我这里来；到我这里来的，我总不丢弃他。因为我从天上降下来，不是要按自己的意思行，乃是要按那差我来者的意思行。——约翰福音 6:37, 38。
THERE are two persons whom faith hath to deal withal in seeking of forgiveness and laying hold of salvation, God the Father and God the Son; the Holy Ghost being that person that sets the heart a-work to seek out for salvation, and reveals the love of them both.
信心在寻求赦免和把握救恩时，需要面对两个位格，即父神和子神；而圣灵则是那位激发人心去寻求救恩，并揭示祂们二者之爱的位格。
And therefore it is that grace and peace (which are the object of faith’s inquest) are still wished from God the Father and God the Son; so generally in all epistles, excepting that of the Revelation, given immediately by word of month from Christ himself.
因此，恩惠和平安（这是信心探寻的对象）总是被祝愿从父神和子神而来；在所有的书信中大抵如此，除了启示录之外，那是基督亲自口传的。
And accordingly when faith comes to treat with these two about the great business of salvation, the first and main thing that it is inquisitive after is, what their heart and mind is, and how they stand inclined towards the receiving and pardoning of sinners.
因此，当信心就救恩的大事与这两位交涉时，它所探询的第一件也是最主要的事，就是祂们的心怀意念如何，以及祂们对于接纳和赦免罪人持有怎样的倾向。
It listens most to hear something of that; and when a man’s heart, through faith, is fully and throughly persuaded of it, then he is fully won.
信心最留心听取关于此点的信息；当一个人的心借着信心对此完全且彻底地确信时，他便被完全赢得了。
Hence, because the Scriptures were written for our comfort, and so fitted to and for the workings of faith, therefore they were so written, as especially to bring down and lay before us the heart of God and of Christ; and so the main thing they hold forth is, the full intent and purpose both of God and of Christ to pardon and receive sinners.
因此，既然圣经是为我们的安慰而写的，并如此贴合信心的运行，所以其写作方式特别旨在将神与基督的心肠呈现在我们面前；因此圣经所陈明的首要之事，就是神与基督赦免并接纳罪人的完全意愿与旨意。
‘This is a faithful saying,’ says Paul with open mouth, ‘that Christ came into the world to save sinners;’ and this Christ himself everywhere indigitates; and to hold forth this is the scope of these words uttered by Christ himself.
“这话是可信的，”保罗大声宣告说，“基督耶稣降世，为要拯救罪人；”这也是基督自己处处指明的；而陈明这一点正是基督亲自说出的这些话的主旨。
And such speeches do contain the very heart, marrow, and pith of the gospel.
这样的言语包含了福音最核心的心肠、精髓和要义。
And though the heart of a sinner will never be fully satisfied till a persuasion be wrought that God and Christ are purposed and willing to save a man’s own self in particular, which persuasion is that which we call assurance, yet when once there is a thorough persuasion settled upon the heart, but of so much indefinitely and in general, that God and Christ are willing and fully resolved to save some sinners, so that the heart does truly believe that God is in earnest, this draws on the heart to come to Christ, and is enough to work faith of adherence, such as upon which Christ ‘will never cast us out,’ as the text hath it.
虽然罪人的心在尚未确信神与基督定意且愿意拯救他个人之前，绝不会得到完全的满足，这种确信就是我们所称的得救确据，然而，一旦心中确立了彻底的说服，哪怕只是模糊且概括性的确信，即神与基督愿意并全然定意拯救某些罪人，以至于心志真正相信神是认真的，这便能吸引心志来到基督面前，并足以作成功效性的信心，正如经文所说，凭此基督“总不丢弃我们”。
The great business then for the working faith in men, is to persuade them of God’s good will and gracious inclination unto sinners, to beget in them good opinions of God and Christ this way, men naturally having hard and suspicious thoughts of both, as that speech of Christ implies, ‘God sent not his Son into the world to condemn the world, but that the world through him might be saved,’ John 3:17.
那么，在人里面作成信心的重大任务，就是使他们确信神对罪人的美意和恩惠倾向，以此在他们里面产生对神和基督的正向看法，因为人天生对这两位都怀有刚硬和猜疑的想法，正如基督那句话所暗示的，“神差祂的儿子降世，不是要定世人的罪，乃是要叫世人因祂得救，”约翰福音 3:17。
Christ would never have hinted such a jealousy, nor suggested such thoughts to men’s minds, had they not been in them before, and this to prevent and take off such jealousies.
如果这种猜忌不存在于人的心中，基督绝不会暗示这种猜疑，也不会向人的心思提及这样的想法，祂这样做正是为了防止并消除这种猜忌。
Men are apt to think that God had a design upon them as upon enemies, and laid but an ambushment for their further condemnation, in his treaty of peace tendered to them by his Son.
人们往往认为，神对他们怀有对待仇敌般的预谋，在借着祂儿子向他们提出的和平条约中，不过是为他们更深的定罪设下了埋伏。
An example of which we have in Luther, who fell into such suspicions as these, for he, misunderstanding some words he met with in the epistle to the Romans, as they were rendered by the vulgar translation then in use, namely, these, that ‘God sent his Son to declare his righteousness’ (as they are by us translated), he thought the meaning of them to have been this, ‘to declare and set forth his judgment’ on the world (so he interpreted ad justitiam suam [关于祂的公义], &c.).
我们在路德身上就看到一个例子，他曾陷入此类怀疑，因为他误解了在罗马书中遇到的一些话，正如当时通用的通俗译本（vulgar translation）所翻译的那样，即“神差遣祂的儿子来显明祂的公义”（正如我们所翻译的），他以为其含义是“对世界宣告并施行祂的审判”（他当时如此解释 ad justitiam suam [关于祂的公义]等词）。
The truth is, the jealousies of men’s thoughts herein were those that have put God to his oath, ‘As I live, I will not the death of a sinner,’ &c. So also Heb. 6:17.
事实是，人心中在此事上的猜忌，竟迫使神起誓说：“我指着我的永生起誓，我断不喜悦恶人死亡，”等。希伯来书 6:17 也是如此。
Men do not so usually question the power of God, he is able enough to save them they think; he is ‘able to engraft them in,’ as the apostle speaks to the Jews, Rom. 11:23; but all their doubts are about his will.
人们通常并不质疑神的大能，他们认为祂有足够的能力拯救他们；正如使徒对犹太人所说，祂“能够把他们接上去”，罗马书 11:23；但他们所有的疑惑都在于祂的旨意。
God’s will was the fountain and spring of our salvation, in the contriving of which he ‘wrought all things according to the counsel of his own will,’ as the apostle to the Ephesians speakers; and in another place it is said, ‘He will have mercy on whom he will,’ &c. And therefore the great queries in our hearts concerning the will of God towards us.
神的旨意是我们救恩的源头和泉源，在筹划救恩时，祂“随己意行作万事”，正如使徒对以弗所人所说的；在另一处又说，“祂要怜悯谁就怜悯谁，”等。因此，我们心中重大的疑问乃是关于神对我们的旨意。
Table of Contents
目录
A Preface
序言
The Words of the Text Opened
经文释义
The Main Observation Out of the Words.
从经文中得出的主要观察。
Demonstration of Christ’s Willingness to Receive Sinners that Come to Him
基督乐意接纳来到祂面前之罪人的论证
Demonstrations From the Disposition of Christ’s Heart, and his Carriage upon Earth
从基督的心怀倾向及祂在世上的行径所作的论证