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The object in this book is to distinguish between true and false religion by showing the marks of a saving work of the Holy Spirit in our lives.
本书的目的是通过展示圣灵（Holy Spirit）在我们生命中救赎性工作的标记，来区分真宗教和假宗教。
In his preface,
在他的序言中，
THERE is no question whatsoever, that is of greater importance to mankind, and what is more concerns every individual person to be well resolved in, than this:
没有任何问题比这个问题对人类更重要，也没有任何事情比这个问题更关乎每一个人，使他们必须明确解决：
What are the distinguishing qualifications of those that are in favor with God, and entitled to his eternal rewards?
那些蒙神恩惠（in favor with God）并有资格获得祂永恒奖赏的人，其显著的特质是什么？
Or, which comes to the same thing, What is the nature of true religion?
或者，等同于此的问题是，真宗教的本质是什么？
And wherein do lie the distinguishing notes of that virtue and holiness that is acceptable in the sight of God?
以及在神眼中可蒙悦纳的美德（virtue）和圣洁的显著特征（distinguishing notes）在哪里？
But though it be of such importance, and though we have clear and abundant light in the word of God to direct us in this matter, yet there is no one point, wherein professing Christians do more differ one from another.
但是，尽管它如此重要，尽管我们在神的圣言中有清晰和充足的光来指导我们这件事，然而在这一点上，自称是基督徒的人彼此之间却再没有更大的分歧了。
It would be endless to reckon up the variety of opinions in this point, that divide the Christian world; making manifest the truth of that declaration of our Savior, “Strait is the gate and narrow is the way, that leads to life, and few there be that find it.”
要数尽在这个问题上使基督教世界分裂的各种意见，将是无穷无尽的；这显明了我们救主（Savior）宣告的真理：“引到永生，那门是窄的，路是小的，找着的人也少。”
It greatly concerns us to use our utmost endeavors clearly to discern, and have it well settled and established, wherein true religion does consist.
这与我们大有关系，要竭尽全力清楚地辨别，并确立和稳定真宗教的本质所在。
Till this be done, it may be expected, that great revivings of religion will be but of short continuance; till this be done, there is but little good to be expected of all our warm debates in conversation and from the press, not knowing clearly and distinctly what we ought to contend for.
除非做到这一点，否则可以预料，宗教的伟大复兴（revivings of religion）只会持续很短的时间；除非做到这一点，否则我们所有的热烈交谈和出版的辩论都难以期待有什么好处，因为我们不清楚、不明确我们应该争辩（contend for）的是什么。
My design is to contribute my mite, and use my best (however feeble) endeavors to this end, in the ensuing treatise; wherein it must be noted, that my design is somewhat diverse from the design of what I have formerly published, which was to show the distinguishing marks of a work of the Spirit of God, including both his common and saving operations; but what I aim at now, is to show the nature and signs of the gracious operations of God’s Spirit, by which they are to be distinguished from all things whatsoever, that the minds of men are the subjects of, which are not of a saving nature.
我的目的在于贡献我的微薄之力（mite），并尽我最大的（尽管微弱的）努力来实现这个目标，在接下来的论著（treatise）中；其中必须指出，我的目的与我以前出版的著作的目的有所不同，以前的目的是展示神的灵（Spirit of God）工作的显著标记，包括祂普遍的和救赎性的运行（operations）；但我现在旨在展示神的灵（God’s Spirit）恩典运行的本质和标记，借此将它们与人心所经历的、不属于救赎性质的任何事物区分开来。
If I have succeeded, in this my aim, in any tolerable measure, I hope it will tend to promote the interest of religion.
如果我在这个目标上取得了任何尚可接受的成就，我希望它将有助于促进宗教的益处。
And whether I have succeeded to bring any light to this subject or no, and however my attempts may be reproached in these captious and censorious times, I hope ins the mercy of a gracious God, for the acceptance of the sincerity of my endeavors; and hope also for the candor and prayers of the true followers of the meek and charitable Lamb of God.
无论我是否成功地为这个主题带来任何亮光，也无论我的尝试在这些吹毛求疵和挑剔（censorious）的时代可能受到何种指责，我希望凭借一位有恩典的神（gracious God）的怜悯，接纳我努力的真诚；同时也希望得到这位温柔和仁爱（charitable）神羔羊的真正追随者的坦诚和祷告。
TABLE OF CONTENTS
目录
Introduction
导论
PART I. CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE IN RELIGION.
第一部分：论情感（AFFECTIONS）的本质及其在宗教中的重要性。
I. What the affections of the mind are
I. 心灵的情感（affections of the mind）是什么
II. Evidence that true religion in great part consists in the affections
II. 证明真宗教在很大程度上存在于情感（affections）中
III. Inferences
III. 推论
PART II. SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.
第二部分：显示哪些不是宗教情感是蒙恩（GRACIOUS）的，或不是蒙恩的确定标记。
I. That religious affections are very great, or raised very high, is no sign
I. 宗教情感非常强烈或被抬得很高，不是标记
II. That they have great effects on the body, is no sign
II. 它们对身体有巨大影响，不是标记
III. That they cause those who have them to be fluent, fervent, and abundant, in talking of the things of religion, is no sign
III. 它们使拥有它们的人在谈论宗教事物时流利、热切和滔滔不绝，不是标记
IV. That persons did not excite them of their own contrivance and by their own strength, is no sign
IV. 那些人不是靠自己的设计和力量激发它们，不是标记
V. That they come with texts of Scripture, remarkably brought to the mind, is no sign
V. 它们伴随着圣经经文，以引人注目的方式进入脑海，不是标记
VI. That there is an appearance of love in them, is no sign
VI. 它们中有爱的表现，不是标记
VII. Persons having religious affections of many kinds, accompanying one another, is no sign
VII. 人们拥有许多种宗教情感，彼此伴随，不是标记
VIII. That comforts and joys seem to follow awakenings and convictions of conscience, in a certain order, is no sign
VIII. 安慰和喜乐似乎按照一定的顺序伴随着良心的唤醒和确信，不是标记
IX. That they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship, is no sign
IX. 它们使人倾向于在宗教上花费大量时间，并热切地参与外在的敬拜本分，不是标记
X. That they much dispose persons with their mouths to praise and glorify God, is no sign
X. 它们使人非常愿意用口来赞美和荣耀神，不是标记
XI. That they make persons that have them exceeding confident that what they experience is divine, and that they are in a good estate, is no sign
XI. 它们使拥有它们的人对他们所经历的是神圣的，以及他们处于良好状态（good estate）极度自信，不是标记
XII. That the outward manifestations of them, and the relation persons give of them, are very affecting and pleasing to the godly, is no sign
XII. 它们的外在表现，以及人们对它们的叙述，对敬虔者（godly）非常动人和令人愉悦，不是标记
PART III. SHOWING WHAT ARE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS.
第三部分：显示哪些是真正蒙恩和圣洁情感的显著标记。
I. Truly gracious affections arise from divine influences and operations on the heart
I. 真正的蒙恩情感源于神圣的影响和对心灵的运行
II. Their ground is the excellent nature of divine things, not self-interest
II. 它们的根基是神圣事物的至美本质，而非自身利益（self-interest）
III. They are founded on the loveliness of the moral excellency of divine things.
III. 它们建立在神圣事物道德至美（moral excellency）的可爱之处上。
IV. They arise from the mind’s being enlightened to understand or apprehend divine things.
IV. 它们源于心灵被光照以理解或领悟神圣事物。
V. They are attended with a conviction of the reality and certainty of divine things.
V. 它们伴随着对神圣事物真实性和确定性的确信。
VI. They are attended with evangelical humiliation.
VI. 它们伴随着福音性的谦卑（evangelical humiliation）。
VII. They are attended with a change of nature.
VII. 它们伴随着本性的改变。
VIII. They are attended with the lamblike, dovelike spirit and temper of Jesus Christ
VIII. 它们伴随着耶稣基督的像羔羊、像鸽子般的灵和性情
IX. They are attended with a Christian tenderness of spirit.
IX. 它们伴随着基督徒的心灵温柔（tenderness of spirit）。
X. They have beautiful symmetry and proportion.
X. 它们拥有优美的匀称（symmetry）和比例。
XI. The higher they are raised, the more is a longing of soul after spiritual attainments increased.
XI. 它们被提升得越高，灵魂（soul）对属灵成就（spiritual attainments）的渴望就越增加。
XII. They have their exercise and fruit in Christian practice
XII. 它们在基督徒的实践（Christian practice）中展现其操练和果子
Christian practice and holy life is a sign of sincerity to others
基督徒的实践和圣洁的生活是向他人显明真诚（sincerity）的标记
Christian practice is the chief evidence to ourselves, much to be preferred to the method of the first convictions, enlightenings, comforts, or any immanent discoveries or exercises of grace whatsoever
基督徒的实践是我们对自己主要的证据，远胜于最初的确信、光照、安慰或任何内在的（immanent）恩典发现或操练的方法