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John Anderson (1748-1830) was one of the first Ministers of the Associate Church in America.
约翰·安德森（1748-1830）是美国联合教会（Associate Church）的最早期牧师之一。
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He was licensed in Associate Church in Scotland and sent to the Associate Presbytery in 1782 during it’s time of great need.
他在苏格兰联合教会获得执照，并于1782年在联合长老会极需人手之际被派往该会。
The legal spirit which prevailed in the General Assembly of the church of Scotland, and seen in its condemnation of the ‘Marrow of Modern Divinity’ in 1720, very early manifested itself in the most numerous branch of the Presbyterian Church in America.
在苏格兰教会总会盛行的律法主义精神，表现在其1720年对《现代神学精华》（Marrow of Modern Divinity）的谴责上，很早就在美国长老会最大的分支中显现出来。
Dr. Anderson was led to preach on the nature of Justifying Faith and at length led him to embody his views on it, in six discourse, in which “The Scripture Doctrine of the Appropriation, which is in the Nature of Saving Faith, is Stated and Illustrated.”
安德森博士受感动传讲称义信心的本质，并最终使他在六篇讲道中阐述了自己的观点，题为《圣经中关于挪用之教义，即得救信心本质的阐述与说明》。
It has been called ‘probably the clearest and most satisfactory treatise on the subject extant in the English language.’
这被称为”可能是英语中现存关于这一主题最清晰、最令人满意的论述”。
It was first published in Philadelphia, 1793.
该著作于1793年在费城首次出版。
In 1806, Dr. Anderson wrote his Letters in defence of Hervey and Marshall, against the attacks of Mr. Bellamy of New England, who not only opposed, but misrepresented the views of these eminent British divines.
1806年，安德森博士撰写了一系列信函，为赫维（Hervey）和马歇尔（Marshall）辩护，反驳新英格兰贝拉米（Bellamy）先生的攻击，后者不仅反对这些杰出的英国神学家的观点，还歪曲了他们的观点。
This work is entitled “Precious Truth,” and is a valuable defence and of the views of the fathers of the Reformation, on the subject of Justification and other collateral doctrines.
这部作品名为《宝贵真理》，是对改革宗先贤在称义及其他相关教义上观点的宝贵辩护。
Finally, this collections ends with three sermons of Dr. Anderson and a short letter he wrote to a dying friend.
最后，这个合集以安德森博士的三篇讲道和他写给一位临终朋友的短信结尾。
Reader,—Our Lord Jesus directs his people to “go forth by the footsteps of the flock;” and the faith we should seek to obtain, is like precious faith with that of all true believers who have gone before us.
读者，——我们的主耶稣指引祂的子民”跟随群羊的脚踪而行”；我们应当寻求获得的信心，应当像那些在我们之前的所有真信徒所拥有的宝贵信心一样。
It is a great encouragement to hold fast the doctrine concerning the appropriation in the nature of saving faith, which is insisted upon in the following Discourses, that there is a remarkable harmony among the Confessions of the Protestant Churches in asserting it.
对于坚守关于得救信心本质中的据为己有这一教义，这在接下来的论述中被坚持，在各新教会的信条中存在着显著的和谐一致地肯定它，这是极大的鼓励。
“We believe,” say the Reformed Churches of France, in the 20th article of their Confession of Faith, “that we are made partakers of this righteousness [of Christ] by faith alone; as he hath said, that he suffered for the procuring of our salvation, that whosoever believeth on him might not perish.
法国改革宗教会在其《信仰告白》第20条中说：”我们相信，唯独藉着信心，我们才得以分享这[基督的]义；正如祂所说，祂为了取得我们的救恩而受苦，叫一切信祂的人不至灭亡。
And this is the case, when the promises of life which are given us in him are appropriated to our use; and they rendered effectual to us, when we receive them, not doubting, being assured by the mouth of God that we shall not be disappointed.”
当祂在其中赐给我们生命的应许被我们据为己有时，情况就是如此；当我们不疑惑地接受这些应许，确信神口中所言我们必不失望时，这些应许就对我们产生功效。”
The Confession of the Belgic Churches, as it was revised and approved by the Synod of Dort, says, in the 22nd article, “We believe that the Holy Spirit kindles true faith in our hearts; which faith embraces Jesus Christ, with all his merits, appropriates and makes him its own, nor ever seeks anything without him.”
比利时教会的《信条》，经多特会议修订和批准，在第22条中说：”我们相信圣灵在我们心中点燃真实的信心；这信心拥抱耶稣基督及祂一切的功德，将祂据为己有，且从不在祂之外寻求任何事物。”
The Augsburg Confession, article 20: “We are to hold, that the remission of sins is given to us, and of unjust we are made just; that is, reconciled, accepted, and sons of God, freely for Christ’s sake; not for the sake of the worthiness of our contrition, or of any other works going before or following.
《奥格斯堡信条》第20条：”我们应当持守，罪的赦免是白白赐给我们的，我们从不义变为义；也就是说，我们因基督的缘故白白地得以和好、蒙悦纳并成为神的儿女；不是因我们悔改的价值，或任何先前或随后的行为。
This benefit is to be received by faith; whereby we are to believe, that, for Christ’s sake, remission of sins and justification are freely given to us.”—”The faith we speak of does not only signify historical knowledge, but the belief or confidence of the promise of mercy, which comes for the sake of Christ the Mediator.”
这益处需通过信心领受；藉此我们相信，因基督的缘故，罪的赦免和称义是白白赐给我们的。”——”我们所说的信心不仅仅表示历史知识，更是对怜悯应许的相信或信靠，这应许是因中保基督的缘故而来的。”
The Confession of the Churches of Saxony, which was presented to the Council of Trent in the year 1551, in the article of the Remission of Sins and Justification, we have these words:—”Faith signifies not only historical knowledge, such as is in devils (for they are said to ‘believe, and tremble’); but it signifies the embracing of all the articles of faith; and particularly of this article,—I believe the remission of sins; I believe that this remission is given not only to others, but to me also.
撒克逊教会的《信条》，于1551年呈交特伦特会议，在”罪的赦免与称义”一条中，我们看到这些话：”信心不仅表示历史知识，如魔鬼所拥有的那种（因为他们’信而战兢’）；而是表示对所有信条的接受；特别是对这一条：我相信罪得赦免；我相信这赦免不仅赐给他人，也赐给我。
This faith is a confidence, acquiescing in the Mediator—beholding and embracing the promises.”
这信心是一种确信，安息在中保里——仰望并拥抱应许。”
The National Covenant of Scotland:—”We detest and refuse his [Antichrist’s] desperate and uncertain repentance, his general and doubt-some faith.”
《苏格兰国民盟约》：”我们厌恶并拒绝他[敌基督]的绝望和不确定的悔改，他那笼统而充满疑惑的信心。”
Larger Catechism of the Westminster Assembly, question 73:—”Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God; whereby he not only assenteth to the truth of the promise of the Gospel, but receiveth and resteth upon Christ, and his righteousness, therein held forth, for the pardon of sins, and the accepting and accounting of his person righteous in the sight of God, for salvation.”
《威斯敏斯特大要理问答》第73问：”称义的信心是一种救恩之恩，由神的灵和话语在罪人心中所造成；藉此，他不仅同意福音应许的真理，还接受并依靠基督和祂的义，就是福音所显明的，为要罪得赦免，并在神面前被接纳且算为义人，以致得救。”
To be satisfied that the Assembly mean the same fiducial application of Christ, and his righteousness, as is meant in the other Confessions of the Protestant Churches, the reader is desired to consider their words in connection with the texts of Scripture which they quote, namely, Philip, iii. 9; Acts xv. 11.
为了确信大会所指的基督及其义的信靠应用与其他新教会信条所指的相同，请读者将他们的话与他们所引用的经文一同考虑，即腓立比书三章9节；使徒行传十五章11节。
A few sentences may be added from two eminent lights of the Church. Augustine (Serm. 16, de verb. Apost.):—”If we say we have no righteousness, we lie against the gifts of God, nor have we any faith. If we have no faith, we are not Christians.”
教会中两位杰出的明灯补充了几句话。奥古斯丁（《使徒言论》第16篇）：”若我们说自己没有义，我们就是违背神的恩赐，也没有信心。若我们没有信心，我们就不是基督徒。”
Again (in Psal. 31):—”We ought to put no works before faith,—I mean, works that can be called good. The works that are said to be before faith, however commendable they may appear to men, are mere vanity. They seem to me to be but great strength exerted in running out of the way. Let no man reckon upon his works done before faith. Where there was no faith, there was no good works.”
再者（《诗篇》31篇注释中）：”我们不应把任何行为置于信心之前——我指的是那些可称为善行的行为。那些被认为在信心之前的行为，无论在人看来多么值得称赞，都只是虚空。在我看来，这些不过是在偏离正道上所用的力气。任何人都不应倚靠信心之前所做的行为。哪里没有信心，哪里就没有善行。”
Pareus (Themate Seculari de fugiend. Pap. Rom.):—”The saving faith to which we believe unto righteousness, is not only a knowledge of, or assent to, these things which are written in the Word of God; but especially, a confident persuasion of the promise of the Gospel concerning the remission of sins, for the sake of the merit of Christ. To believe that God is God, and that Christ is Christ, without application to thyself, will avail thee no more, than to believe that Venice is a most opulent city, while you have not a house, nor the least concern in it.”
帕雷乌斯（《论逃避罗马教皇》世俗主题）：”我们因信称义的拯救之信心，不仅是对上帝之道中所记之事的知识或认同；而是特别指对福音应许的确信，即因基督的功劳罪得赦免。若只相信上帝是上帝，基督是基督，而不将之应用于自己，这对你的益处不会比相信威尼斯是座富裕城市更多，因你在那里既无房产，也无丝毫利益。”
The faith which is described in the ensuing Sermons, prevailed in the hearts of the patriarchs and prophets, martyrs and confessors, by which they “subdued kingdoms, wrought righteousness, obtained promises.” It is that faith which leads the soul directly to Christ, as offered in the promises of the Gospel, without waiting for any previous qualifications, and to improve him for sanctification as well as justification, by looking unto him for all the endowments necessary thereunto.
在接下来的讲道中所描述的信心，曾在先祖和先知、殉道者和认信者的心中占据主导，藉着这信心，他们”制服了敌国，行了公义，得了应许”。这信心引导灵魂直接到基督面前，正如福音的应许所提供的，无需等待任何先决条件，并通过仰望祂获得一切必要的恩赐，从而在成圣和称义上得以进步。
February, 1793.
1793年2月
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TABLE OF CONTENTS
目录
Discourse I. The ‘Object’ of Saving Faith.
第一篇讲道：拯救信心的”对象”。
Discourse II. The ‘Act’ of Saving Faith.
第二篇讲道：拯救信心的”行动”。
Discourse III. The ‘Act’ of Saving Faith.
第三篇讲道：拯救信心的”行动”。
Discourse IV. The ‘Act’ of Saving Faith.
第四篇讲道：拯救信心的”行动”。
Discourse V. The ‘Duty’ of Saving Faith.
第五篇讲道：拯救信心的”责任”。
Discourse VI. The ‘Effects’ of Saving Faith.
第六篇讲道：拯救信心的”果效”。