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I HAVE used the expression, “Story of Grace,” which will be found to occur not only on the title-page but once and again throughout this volume, not so much because of its simplicity, as because it seemed to me the exactest for bringing out the real nature of THE GOSPEL, and for helping us to shake off from it the misconceptions which self-righteousness has in so many forms hung around it, defacing its comeliness and clouding its sunshine.
我使用了“恩典的故事”（Story of Grace）这个表达，它不仅出现在标题页上，而且在本书中也反复出现，这倒不是因为它简单，而是因为它在我看来最能准确地展现福音（THE GOSPEL）的真正本质，并帮助我们摆脱自以为义（self-righteousness）以多种形式围绕着它，玷污其美观和遮蔽其光芒的误解。
God meant the Gospel to be not so much a profession of love as a visible exhibition of it; not so much a declaration of feeling as a history of facts.
神的意思是，福音与其说是爱的宣称（profession of love），不如说是对爱的可见展示；与其说是情感的宣告，不如说是事实的历史。
His object is not so much to address us in words that may be heard, as in deeds which may be seen and felt.
祂的目的与其说是用可以听到的言语来对我们说话，不如说是用可以被看到和感受到的行为来对我们说话。
He knew that it is not enough for him to say to us that he is gracious; the reiteration of this truth, however frequent and fervent, would not suffice.
祂知道，仅仅告诉我们祂是满有恩典的（gracious）是不够的；即使频繁而热切地重复这个真理，也还不够。
He who fashioned our natures knew that it is not thus that hearts are won.
塑造我们本性的那位知道，人心不是这样被赢得的。
If he would find his way into them once more, he must display as well as declare his grace.
如果祂想再次进入他们的内心，祂就必须展现和宣告祂的恩典。
Mere professions of love do often only harden us against its influence, closing the ear that they are meant to open; for it is so easy to use the warm language of love, even when love itself is cold.
仅仅是爱的宣称，往往只会使我们对它的影响变得刚硬，关闭本意是要开启的耳朵；因为即使爱本身是冷的，使用温暖的爱的言语也是如此容易。
The heart may he emptiest when the voice is loudest; and we are ready enough to value but slightly what costs nothing but words.
声音最响亮时，心可能最空虚；而我们很容易轻视（value but slightly）那些除了言语之外不需要任何代价的东西。
Besides, what comes to us indirectly,和by inferences of our own, from clear facts and deeds, is more powerful than what reaches us more directly.
此外，那些通过清晰的事实和行为，间接地、并借着我们自己的推论（inferences）来到我们面前的东西，比直接到达我们面前的东西更有力量。
We delight far more in gathering up the broken fragments of affection as they silently scatter themselves along the course of some artless story, than in listening to the most fervent exclamations and asseverations of love.
我们远比听取最热切的爱的感叹和断言，更喜欢收集那些沿着某个朴实故事的进程，悄然散落的爱的情感的零碎片段。
Therefore it is that He who formed our natures has taken this way of reaching and winning them.
因此，塑造我们本性的那位选择了这种方式来触及和赢得它们。
It is thus that he steals round them with gentle attractiveness, that, ere we are aware, our hearts may be led captive and bound in the fetters of his love.
祂就是这样以温柔的吸引力围绕着它们，以至于在我们还没有察觉的时候，我们的心可能就被掳获，被祂爱的枷锁（fetters）捆绑。
He has embodied his love in deeds, and given us the story of what he has done and of what he means to do.
祂已将祂的爱体现在行动中，并给了我们祂所做和祂打算做的事情的故事。
He does not come up to us directly and say, “I love you,” but he does the loving deed: he brings to pass the gracious event; and thus there is suggested to us, with irresistible impressiveness, the thought, “Oh, how he loves!”
祂没有直接来到我们面前说：“我爱你”，而是行了那爱的行动：祂使那恩慈的事件发生；因此，以不可抗拒的震撼力，向我们暗示了这样的想法：“哦，祂是多么爱我们啊！”
It has been said of human affection, that it has no need of language to give it utterance.
有人说，人类的感情不需要语言来表达。
The look can convey the feeling better than the word, and “eye can well interpret eye.”
眼神比言语更能传达情感，“眼神能很好地解读眼神。”
If, then, the look and the eye be so intensely expressive, how much more the deed?
那么，如果表情和眼神是如此强烈地富有表现力，那么行动又何止如此呢？
Thus it is with God.
神就是如此。
He does the loving deed, and then records it in all its simplicity, without one word of colouring or comment.
祂行了那爱的行动，然后以其全部的朴实记录下来，没有添加任何渲染或评论。
He does the gracious thing, and then writes down the story of it, that we may read in it the riches of his grace, and that, in thus reading, we may blessed.
祂行了那恩慈的事，然后写下了它的故事，好让我们在其中阅读祂恩典的丰富，并借着这样的阅读，使我们蒙福。
That story is the simple record of love’s doings in behalf of the beloved object.
那个故事是爱为心爱对象所行之事的简单记录。
In regard to these doings there can be no mistake.
关于这些行动，不会有错。
They do not admit of a double interpretation; they do not leave us in any doubt as to the gracious mind of the doer.
它们不容许双重解释；它们不会让我们对行动者恩慈的心意有任何疑虑。
They make it plain; indeed, plainer even than words or affirmations.
它们使之清晰明了；事实上，比言语或断言更清晰。
Besides, they are more winning and更不可抗拒的（more irresistible）; they are facts which can have but one meaning—facts which can lead but to one conclusion, a conclusion such as that which the Apostle drew when he said,
此外，它们更具吸引力，更不可抗拒（more irresistible）；它们是只能有一个含义的事实——只能导向一个结论的事实，正如使徒所说的结论：
“Hereby perceive we the love of God, BECAUSE HE LAID DOWN HIS LIFE FOR US.” (1 John 3:16)
“从此我们知道神的爱，因为祂为我们舍命。”（约翰一书三16）
The story of grace, then, is the story of God’s doings in grace with this world of ours.
那么，恩典的故事，就是神对我们这个世界施恩的作为的故事。
If we speak of it in reference to the Father, it is the story of his thoughts and purposes from eternity.
如果我们在指代父神时谈论它，那就是祂从永恒以来的思想和目的的故事。
And what grace there is in these!
这里面蕴含着何等的恩典！
If in reference to the Son, it is the story of his doings and sufferings upon earth.
如果我们在指代子神时谈论它，那就是祂在地上所行和所受之苦的故事。
And what grace there is in these!
这里面蕴含着何等的恩典！
If in reference to the Spirit, it is the story of his witness-bearing to this manifested grace of Godhead.
如果我们在指代圣灵时谈论它，那就是祂对神性（Godhead）这所显明之恩典作见证的故事。
For he is the narrator of the wondrous tale!
因为祂是这个奇妙故事的叙述者！
Thus the loving purposes are the purposes of the Father, the loving deeds are the deeds of God the Son, and the loving testimony is the testimony of God the Holy Ghost.
因此，爱的目的是父的目的，爱的行为是子神（God the Son）的行为，爱的见证是圣灵（God the Holy Ghost）的见证。
The story of grace is the truest that has ever been told on earth.
恩典的故事是地上所讲述过最真实的故事。
He who tells it is true, and he of whom it is told is the same.
讲述它的是真实的，被讲述的祂也是真实的。
In it there is no intermixture of the true and the false; it is absolutely and altogether true, in every jot and tittle.
在其中没有真假混杂；它在每一个点点滴滴上都是绝对和完全真实的。
Only this may he said of it, that whilst it is “a true report which we have heard,” (1 Kings 10:6) yet the half has not been told us.
关于它，只能说，虽然这是“我们所听见的真言”（1 Kings 10:6），然而我们被告知的连一半都没有。
Nothing so wonderful has ever been wrought out of man’s fancy or drawn out of human history.
没有任何事物是出于人的幻想或源于人类历史而如此奇妙地被作成的。
It is “stranger than fiction.”
它“比虚构更离奇。”
Yet all is simplicity.
然而一切都是朴实的。
No colouring of art is laid on for the sake of attractiveness; Scripture always taking for granted that the real can never be indebted to the unreal for interest or effect.
没有为了吸引力而添加的艺术渲染；圣经总是理所当然地认为，真实绝不需要依靠虚假来获得兴趣或效果。
Nor is it more marvellous than blessed.
它既奇妙又蒙福。
It contains God’s own proposals of friendship to us.
它包含了神自己向我们提出的友谊提议。
It speaks of peace,—a purchased, finished peace, through a divine peace-maker,—
它谈到和平，——一个借着神圣的和平缔造者（divine peace-maker），所买来、所完成的和平，——
peace between the sinner and God, between earth and heaven.
罪人与神之间、地上与天上之间的和平。
It points to rest, rest for weary man.
它指向安息，疲倦之人的安息。
Its object is to fill us with God’s own joy, to make us sharers of God’s own blessedness.
它的目的是使我们充满神自己的喜乐，使我们分享神自己的福气。
In listening to it we find the burden of our guilt unfastening itself from our shoulders, and the bondage of a troubled conscience giving place to the liberty of reconciliation and love.
在聆听它时，我们发现我们罪疚的重担从我们的肩膀上解开，而一个不安良心的捆绑（bondage）让位给和解与爱的自由。
It is a story of the heart.
这是一个心灵（heart）的故事。
And the heart whose feelings it transcribes, whose treasures it unlocks, is the heart of GOD.
而它所转录（transcribes）其情感，所开启其宝藏的心，是神的心。
It is this story of grace that has brought back something like sunshine into this world of ours.
正是这个恩典的故事，为我们这个世界带回了某种像阳光一样的东西。
For though light has not yet displaced the黑暗（darkness）， still it is no longer midnight.
因为虽然光还没有驱散黑暗（darkness），但现在已不再是午夜了。
“Through the tender mercy of our God, the day-spring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” (Luke 1:7-8)
“因我们神怜悯的心肠，叫清晨的日光从高天临到我们，要照亮坐在黑暗中死荫里的人，把我们的脚引到平安的路上。”（路加福音一7-8）
Morn still lingers, as if struggling with prolonged twilight, or as if the sun were rising under an eclipse: but the promise of day is sure; the noon is near.
清晨仍在徘徊，仿佛在与漫长的黄昏搏斗，又仿佛太阳在日食下升起：但白天的应许是确定的；正午临近了。
It is this story of love that has shed peace into so many souls, and unburdened so many consciences of their loads of guilt.
正是这个爱的故事，将和平倾注到如此多的灵魂中，并解除了如此多良心上的罪咎重担。
Many a wound has it healed; many a broken heart has it upbound; many a feeble limb has it strengthened; many a careworn brow has it
它医治了许多伤口；它包扎了许多破碎的心；它坚固了许多软弱的肢体；它舒展了许多愁苦的额头；
unwrinkled; many a dim eye has it re-kindled.
它重新点燃了许多昏暗的眼睛。
It has gladdened earth’s melancholy wastes as with fresh fragrance and verdure, sadly reminding us of the paradise we have lost, yet brightly pledging to us the hope of the better paradise hereafter, when, under the dominion of the second Adam, the desert shall rejoice and blossom as the rose.
它以清新的芬芳和翠绿，使大地上忧郁的荒原欢欣鼓舞，悲伤地提醒我们失去的乐园，却又明亮地向我们许诺将来更美好的乐园的希望，届时，在第二个亚当的统治下，旷野必欢喜，又像玫瑰开花。
It is this story of love that God has been telling for these six thousand years.
正是这个爱的故事，神已经讲述了六千年。
He calls it “the Gospel,” or the good news, or the大喜的信息（glad tidings of great joy）.
祂称之为“福音”（the Gospel），或好消息，或大喜的信息（glad tidings of great joy）。
And so it is.
它确实如此。
Yet how few receive it as such, or give God the credit for speaking the truth when he makes that Gospel known to us!
然而，当我们知道神向我们传讲这福音时，有多少人真正接受它，或相信神说的是真话呢！
“Who hath believed our report? and to whom is the arm of the Lord revealed?”
“我们所传的，有谁信呢？耶和华的膀臂向谁显露呢？”
I have sought in this volume to open up a part of this wondrous story,—that part of it which God made known to our first parents.
在这本书中，我试图开启这个奇妙故事的一部分，——那就是神向我们的始祖（first parents）所启示的那一部分。
In this fragment, we may be said to have the outline of the whole.
在这个片段中，我们可以说拥有了整个故事的轮廓。
It was told partly in Eden and partly out of it; partly before “he drove out the man,” and partly afterwards.
它部分是在伊甸园里讲述的，部分是在伊甸园外讲述的；部分是在“祂赶出那人”之前，部分是在那之后。
Both of these scenes I have endeavored to sketch.
这两个场景我都努力进行了勾勒。
I have written generally for all classes and ages; but I confess I have often, throughout, found my eye turning to the youth of our day,—to those who in the pride of opening manhood and womanhood are hewing out, each one his own cistern, to be broken as soon as hewn, and eagerly asking, “Who will show us any good?”
我一般是为所有阶层和年龄的人而写；但我承认，在整个写作过程中，我的目光经常转向我们今天的青年人，——那些在初露的成年和女性身份的骄傲中，各自凿出自己的池子，却在凿成后立即破裂，并热切地问：“谁能指示我们什么好处呢？”
Many of these are ensnared with the fascinations of a present evil world.
他们中的许多人被眼前这个邪恶世界的魅力所诱惑。
Its cup tastes sweet to them, and they would fain prolong the draught.
它的杯子对他们来说尝起来很甜，他们很想延长饮用。
The “lust of the flesh, the lust of the eyes, and the pride of life,” are leading them far astray.
“肉体的情欲、眼目的情欲、并今生的骄傲”，正在引他们走入歧途。
Life seems to open on them like a summer’s dawn.
生活似乎对他们展开，如同夏日的黎明。
They hurry along, eager, to enjoy its brightness, and impatient of every obstruction that besets their path.
他们急切地赶路，渴望享受它的光芒，对所有阻碍他们道路的障碍不耐烦。
Perhaps the thirst of gold has already seized them, sealing up their hearts against all that is large, and loving, and holy.
也许对金钱的渴望已经抓住了他们，封闭了他们对所有宏大、有爱和圣洁事物的内心。
Or, perhaps, it is the delusion of romance that dazzles.
或者，也许是浪漫的幻觉（delusion of romance）使人眼花缭乱。
Earth, with its tales or dreams of love; earth, with its music and mirth; earth, with its poetry and song; it is this—it is this that is seducing the soul and ensnaring the opening affections.
地球，带着它爱的故事或梦想；地球，带着它的音乐和欢笑；地球，带着它的诗歌和歌曲；正是这个——正是这个在诱惑灵魂，并在迷惑初开的情感。
They drink into the sentiment in which one of the poets of modern pantheism exults:
他们饮入了现代泛神论（pantheism）的一位诗人所欢庆的情感：
“High swells the joyous bosom, seeming
“高涨的欢快胸怀，仿佛
Too narrow for its world of love;
对它的爱之世界来说太狭窄；
Nor envies in its heaven of dreaming
在它的梦想天堂中，也不羡慕
The heaven of gods above!”
上方众神的天堂！”
No wonder that it should be hard to win their hearts to God, or draw their ear to listen to his voice.
难怪要赢得他们的心归向神，或吸引他们的耳朵倾听祂的声音是如此困难。
The very name of religion seems to使他们感到寒冷（chill them）， sometimes to irritate them.
宗教这个名字似乎使他们感到寒冷（chill them），有时甚至激怒他们。
But shall we allow them thus to waste their immortal being, to feed their famished souls upon the world’s husks or the world’s poison?
但是，我们能允许他们这样浪费他们不朽的生命，让饥饿的灵魂以世界的糠秕或世界的毒药为食吗？
Shall we not tell them how sadly they mistake when they fancy that there is joy only in that gay world of pleasure?
难道我们不应该告诉他们，当他们幻想只有在那个充满欢笑的享乐世界才有喜乐时，他们犯了多么严重的错误吗？
There is such a thing as joy elsewhere, joy purer and sweeter than they have ever tasted.
在别处有这样的喜乐，是比他们尝过的更纯洁、更甜美的喜乐。
There is love, deeper, truer far than that of earth.
有爱，比地上的爱深远、真实得多。
There is a tale of love to which earth’s highest stretch of romance can make no approach.
有一个爱的故事，是地上最浪漫的想象也无法企及的。
It is to this tale of infinite love that we would invite their ear.
我们正是想邀请他们倾听这个无限的爱之故事。
It is one which runs through many ages, opening and widening as it passes along.
这是一个贯穿许多世代的故事，随着它的发展而展开和拓宽。
I have tried to lay hold of it at a single point, when emerging in its brightness from the shadows which man’s sin had drawn over the earth.
我试图在一个单一点上抓住它，那就是当它以光芒从人类的罪恶笼罩在大地上的阴影中显现出来的时候。
To trace it in its after-progress, as told by patriarchs, and prophets, and apostles, and above all, as proclaimed by Him who was in the bosom of the Father, and who came down to tell us of the grace that is there, would far overstretch the limits of this slender volume.
追溯它后来的进展，正如列祖（patriarchs）、先知和使徒所讲述的，以及最重要的是，正如那位在父怀里，并降下来告诉我们那里恩典的祂所宣告的，将远远超出这本小册子的限制。
But the theme is too full and rich not to invite a return to it, if such be the will of God.
但这个主题太丰富和充实，如果这是神的旨意，它必然会引人再次探讨。
Table of Contents
目录
Preface
序言
How God Told the Story of Goodness in Eden
神如何在伊甸园里讲述良善的故事
How Man Interupted the Story
人如何打断了故事
How God Overruled Man’s Interuption
神如何超越（Overruled）了人的打断
God’s Purpose Unfolding Itself
神的旨意展开（Unfolding）祂自己
How the Story of Grace Began
恩典的故事如何开始
Where the Story of Grace Was First Told
恩典的故事最先是在哪里讲述的
By Whom the Story Was Told
这个故事是由谁讲述的
The Outline of the Story
故事的轮廓
The Conqueror
征服者
The Banished One
被驱逐者
The Monument
纪念碑
The Guard
守卫
The Two Worshippers
两个敬拜者