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I shall not need to detain the reader with an account of the nature and moment of that doctrine which is the entire subject of the ensuing discourse; for although sundry persons, even among ourselves, have various apprehensions concerning it, yet that the knowledge of the truth therein is of the highest importance unto the souls of men is on all hands agreed unto. 我无需以对这教义之性质和重要性的描述来耽搁读者，因为这教义正是接下来论述的全部主题；虽然许多人，甚至在我们当中，对此有不同的理解，然而对其中真理的认识对人的灵魂具有最高重要性，这一点各方都同意。
Nor, indeed, is it possible that any man who knows himself to be a sinner, and obnoxious thereon to the judgment of God, but he must desire to have some knowledge of it, as that alone whereby the way of delivery from the evil state and condition wherein he finds himself is revealed. 实际上，任何知道自己是罪人、因此当受神审判的人，都不可能不渴望对此有所认识，因为唯有借此才能显明脱离他所处之邪恶状态和光景的道路。
There are, I confess, multitudes in the world who, although they cannot avoid some general convictions of sin, as also of the consequents of it, yet do fortify their minds against a practical admission of such conclusions as, in a just consideration of things, do necessarily and unavoidably ensue thereon. 我承认，世上有许多人，虽然无法避免对罪及其后果的某些普遍认知，却在心思上抵挡实际承认那些结论，而这些结论在公正地考虑事物时，必然且不可避免地随之而来。
Such persons, wilfully deluding themselves with vain hopes and imaginations, do never once seriously inquire by what way or means they may obtain peace with God and acceptance before him, which, in comparison of the present enjoyment of the pleasures of sin, they value not at all. 这些人故意以虚妄的希望和想象欺骗自己，从未认真探究他们可以藉何种方式或途径获得与神和好以及在祂面前被悦纳，与目前享受罪中之乐相比，他们根本不看重这些。
And it is in vain to recommend the doctrine of justification unto them who neither desire nor endeavour to be justified. 向那些既不渴望也不努力要被称义的人推荐称义的教义是徒然的。
But where any persons are really made sensible of their apostasy from God, of the evil of their natures and lives, with the dreadful consequences that attend thereon, in the wrath of God and eternal punishment due unto sin, they cannot well judge themselves more concerned in any thing than in the knowledge of that divine way whereby they may be delivered from this condition. 但是，凡真正意识到自己背离神、意识到自己本性和生活的邪恶、以及随之而来的可怕后果——即神的忿怒和罪所当受的永刑——的人，就不能不认为，没有什么比认识那神圣的道路更关乎他们了，藉着这道路他们可以从这光景中被拯救出来。
And the minds of such persons stand in no need of arguments to satisfy them in the importance of this doctrine; their own concernment in it is sufficient to that purpose. 这样的人在心智上不需要论据来使他们确信这教义的重要性；他们自己的切身关系就足以达到这目的。
And I shall assure them that, in the handling of it, from first to last, I have had no other design but only to inquire diligently into the divine revelation of that way, and those means, with the causes of them, whereby the conscience of a distressed sinner may attain assured peace with God through our Lord Jesus Christ. 我要向他们保证，在处理这教义时，从始至终，我没有别的设计，只是殷勤地探究那道路的神圣启示、那些途径及其原因，藉此受困扰之罪人的良心可以藉着我们的主耶稣基督获得与神确实的和平。
I lay more weight on the steady direction of one soul in this inquiry, than on disappointing the objections of twenty wrangling or fiery disputers. 在这探究中，我更看重稳固地引导一个灵魂，胜过驳倒二十个争辩或激烈争论者的反对。
The question, therefore, unto this purpose being stated, as the reader will find in the beginning of our discourse, although it were necessary to spend some time in the explication of the doctrine itself, and terms wherein it is usually taught, yet the main weight of the whole lies in the interpretation of scripture testimonies, with the application of them unto the experience of them who do believe, and the state of them who seek after salvation by Jesus Christ. 因此，为此目的所陈述的问题，正如读者将在我们论述的开头所看到的，虽然有必要花些时间来解释教义本身及其通常所用的术语，但整体的主要分量在于对圣经见证的解释，以及将它们应用于信徒的经历和那些藉耶稣基督寻求救恩之人的状况。
There are, therefore, some few things that I would desire the reader to take notice of, that he may receive benefit by the ensuing discourse; at least, if it be not his own fault, be freed from prejudices against it, or a vain opposition unto it. 因此，有几件事我希望读者注意，使他可以从接下来的论述中得益处；至少，若非他自己的过错，可以免于对此的偏见或虚妄的反对。
- Although there are at present various contests about the doctrine of justification, and many books published in the way of controversy about it, yet this discourse was written with no design to contend with or contradict any, of what sort or opinion soever.
- 虽然目前关于称义教义有各样的争论，也有许多书籍以争议的方式出版讨论此事，但这篇论述的写作并无意与任何人争辩或反驳，无论他们是什么类型或持什么观点。
Some few passages which seem of that tendency are, indeed, occasionally inserted; but they are such as every candid reader will judge to have been necessary. 确实偶尔插入了一些似乎有这种倾向的段落；但这些都是每个诚实的读者都会判断为必要的。
I have ascribed no opinion unto any particular person, — much less wrested the words of any, reflected on their persons, censured their abilities, taken advantage of presumed prejudices against them, represented their opinions in the deformed reflections of strained consequences, fancied intended notions, which their words do not express, nor, candidly interpreted, give any countenance unto, — or endeavoured the vain pleasure of seeming success in opposition unto them; which, with the like effects of weakness of mind and disorder of affections, are the animating principles of many late controversial writings. 我没有将任何观点归于任何特定的人——更没有曲解任何人的话语、攻击他们的人格、批评他们的能力、利用对他们的推定偏见、以牵强后果的扭曲反映来呈现他们的观点、捏造他们话语所未表达的意图，也没有在公正解释下给予任何支持——或追求在反对他们时似乎成功的虚妄快乐；这些连同心智软弱和情感失序的类似效果，是许多近期争议性著作的激励原则。
To declare and vindicate the truth, unto the instruction and edification of such as love it in sincerity, to extricate their minds from those difficulties (in this particular instance) which some endeavour to cast on all gospel mysteries, to direct the consciences of them that inquire after abiding peace with God, and to establish the minds of them that do believe, are the things I have aimed at; and an endeavour unto this end, considering all circumstances, that station which God has been pleased graciously to give me in the church, has made necessary unto me. 宣告和维护真理，为了那些真诚爱慕真理之人的教导和造就，将他们的心思从那些困难中解救出来（在这特定情况下），这些困难是一些人努力加诸于所有福音奥秘之上的，引导那些寻求与神持久和平之人的良心，并坚固信徒的心思，这些是我所追求的目标；考虑到所有情况，神乐意在教会中恩慈地赐给我的位分，使朝此目标的努力对我来说成为必要。
- I have written nothing but what I believe to be true, and useful unto the promotion of gospel obedience.
- 我所写的都是我相信为真实的，并且有益于促进福音顺服的。
The reader may not here expect an extraction of other men’s notions, or a collection and improvement of their arguments, either by artificial reasonings or ornament of style and language; but a naked inquiry into the nature of the things treated on, as revealed in the Scripture, and as evidencing themselves in their power and efficacy on the minds of them that do believe. 读者在此不可期望提取他人的观念，或收集和改进他们的论证，无论是藉着巧妙的推理或是文体和语言的修饰；而是对所论事物之本质的纯粹探究，正如圣经中所启示的，以及它们在信徒心思上以其能力和功效显明自己。
It is the practical direction of the consciences of men, in their application unto God by Jesus Christ for deliverance from the curse due unto the apostate state, and peace with him, with the influence of the way thereof unto universal gospel obedience, that is alone to be designed in the handling of this doctrine. 这教义的处理所唯独要设计的，是人的良心的实践性引导，使他们藉耶稣基督到神那里，为要从背道状态所当受的咒诅中得拯救，并与祂和好，以及这道路对普遍福音顺服的影响。
And, therefore, unto him that would treat of it in a due manner, it is required that he weigh every thing he asserts in his own mind and experience, and not dare to propose that unto others which he does not abide by himself, in the most intimate recesses of his mind, under his nearest approaches unto God, in his surprisals with dangers, in deep afflictions, in his preparations for death, and most humble contemplations of the infinite distance between God and him. 因此，对于那些要以适当方式论述此事的人，要求他在自己的心思和经历中权衡他所断言的每件事，并且不敢向别人提出他自己不坚守的东西——在他心思最深处的隐秘之地、在他最亲近地就近神时、在突然遭遇危险时、在深重苦难中、在预备死亡时、以及在最谦卑地默想神与他之间无限距离时。
Other notions and disputations about the doctrine of justification, not seasoned with these ingredients, however condited unto the palate of some by skill and language, are insipid and useless, immediately degenerating into an unprofitable strife of words. 关于称义教义的其他观念和辩论，若未以这些要素调和，无论藉技巧和语言如何调配以合某些人的口味，都是平淡无味和无用的，立即退化为无益的言语之争。
- I know that the doctrine here pleaded for is charged by many with an unfriendly aspect towards the necessity of personal holiness, good works, and all gospel obedience in general, yea, utterly to take it away.
- 我知道这里所辩护的教义被许多人指控对个人圣洁、善行和一切福音顺服的必要性持不友善的态度，甚至完全废除它。
So it was at the first clear revelation of it by the apostle Paul, as he frequently declares. 在使徒保罗首次清楚启示这教义时就是如此，正如他频繁宣告的。
But it is sufficiently evinced by him to be the chief principle of, and motive unto, all that obedience which is accepted with God through Jesus Christ, as we shall manifest afterwards. 但他已充分证明，这教义是藉耶稣基督被神悦纳的一切顺服的首要原则和动机，正如我们以后将要显明的。
However, it is acknowledged that the objective grace of the gospel, in the doctrine of it, is liable to abuse, where there is nothing of the subjective grace of it in the hearts of men; and the ways of its influence into the life of God are uncouth unto the reasonings of carnal minds. 然而，公认的是，福音的客观恩典，在其教义中，容易被滥用，当人心中没有其主观恩典时；并且它影响进入神生命的方式，对属肉体之人的推理而言是陌生的。
So was it charged by the Papists, at the first Reformation, and continues yet so to be. 教皇派（Papists）在初次改教时就如此指控，并持续至今。
Yet, as it gave the first occasion unto the Reformation itself, so was it that whereby the souls of men, being set at liberty from their bondage unto innumerable superstitious fears and observances, utterly inconsistent with true gospel obedience, and directed into the ways of peace with God through Jesus Christ, were made fruitful in real holiness, and to abound in all those blessed effects of the life of God which were never found among their adversaries. 然而，正如它给改教本身提供了最初的契机，它也是使人的灵魂从无数迷信恐惧和仪式的捆绑中得自由的途径，这些完全与真正的福音顺服不一致，并被引导进入藉耶稣基督与神和好的道路，在真正的圣洁上结出果子，并在神生命的一切蒙福效果上丰盛，这些在他们的敌对者中从未发现过。
The same charge as afterwards renewed by the Socinians, and continues still to be managed by them. 同样的指控后来被索西尼派（Socinians）重新提出，并继续由他们管理。
But I suppose wise and impartial men will not lay much weight on their accusations, until they have manifested the efficacy of their contrary persuasion by better effects and fruits than yet they have done. 但我认为明智和公正的人不会对他们的指控给予太多重视，直到他们以比迄今所做的更好的效果和果子显明他们相反说服力的功效。
What sort of men they were who first coined that system of religion which they adhere unto, one who knew them well enough, and sufficiently inclined unto their Antitrinitarian opinions, declares in one of the queries that he proposed unto Socinus himself and his followers. 他们所坚持的那宗教体系最初是由什么样的人创造的，一个充分了解他们、并且相当倾向于他们反三一论（Antitrinitarian）观点的人，在他向索西尼本人及其追随者提出的一个质询中宣告了。
“If this,” says he, “be the truth which you contend for, whence comes it to pass that it is declared only by persons ‘nulla pietatis commendatione, nullo laudato prioris vitæ exemplo commendatos; imo ut plerumque videmus, per vagabundos, et contentionum zeli carnalis plenos homines, alios ex castris, aulis, ganeis, prolatam esse. Scrupuli ab excellenti viro propositi, inter oper. Socin.’ ” 他说：”如果这是你们所争辩的真理，为何它只被这样的人宣告：’没有敬虔的推荐，没有受称赞的先前生活榜样的推荐；相反，正如我们常见的，是藉流浪者和充满属肉体争辩之热心的人，以及来自军营、宫廷、酒馆的其他人所传播的。由一位杰出人士提出的质疑，载于索西尼著作集。'”
The fiercest charges of such men against any doctrines they oppose as inconsistent with the necessary motives unto godliness, are a recommendation of it unto the minds of considerative men. 这样的人对他们所反对的任何教义所作的最激烈指控——认为它们与敬虔的必要动机不一致——反而向深思熟虑之人的心智推荐了这教义。
And there cannot be a more effectual engine plied for the ruin of religion, than for men to declaim against the doctrine of justification by faith alone, and other truths concerning the grace of our Lord Jesus Christ, as those which overthrow the necessity of moral duties, good works, and gospel obedience; whilst, under the conduct of the opinions which they embrace in opposition unto them, they give not the least evidence of the power of the truth or grace of the gospel upon their own hearts, or in their lives. 没有比这更有效毁坏宗教的工具了：人们抨击唯独因信称义的教义和关于我们主耶稣基督恩典的其他真理，认为它们推翻了道德义务、善行和福音顺服的必要性；而与此同时，在他们所接纳之反对这些教义的观点的引导下，他们对真理的能力或福音的恩典在自己心中或生活中没有给出丝毫证据。
Whereas, therefore, the whole gospel is the truth which is after godliness, declaring and exhibiting that grace of God which teaches us “to deny all ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this world;” we being fallen into those times wherein, under great and fierce contests about notions, opinions, and practices in religion, there is a horrible decay in true gospel purity and holiness of life amongst the generality of men, I shall readily grant that, keeping a due regard unto the only standard of truth, a secondary trial of doctrines proposed and contended for may and ought to be made, by the ways, lives, walkings, and conversations of them by whom they are received and professed. 因此，既然整个福音是合乎敬虔的真理，宣告并展现神的恩典，这恩典教导我们”弃绝不敬虔和世俗的情欲，在今世过自制、公义、敬虔的生活”；我们既落入这样的时代，在其中，在关于宗教的观念、意见和实践的巨大而激烈的争论之下，在大多数人中间，真正的福音纯洁和生活圣洁可怕地衰退了，我愿意承认，在对唯一真理标准保持适当尊重的前提下，对所提出和争辩的教义可以且应当进行第二重检验，藉着接受和宣称这些教义之人的道路、生活、行为和交往。
And although it is acknowledged that the doctrine pleaded in the ensuing discourse be liable to be abused, yea, turned into licentiousness, by men of corrupt minds, through the prevalence of vicious habits in them (as is the whole doctrine of the grace of God by Jesus Christ); and although the way and means of its efficacy and influence into universal obedience unto God, in righteousness and true holiness, be not discernible without some beam of spiritual light, nor will give an experience of their power unto the minds of men utterly destitute of a principle of spiritual life; yet, if it cannot preserve its station in the church by this rule, of its useful tendency unto the promotion of godliness, and its necessity thereunto, in all them by whom it is really believed and received in its proper light and power, and that in the experience of former and present times, I shall be content that it be exploded. 虽然承认在接下来的论述中所辩护的教义容易被败坏心思的人滥用，甚至变成放纵，因他们身上邪恶习惯的优势（正如藉耶稣基督所显明之神恩典的整个教义一样）；虽然它的功效和影响进入对神的普遍顺服、公义和真圣洁的方式和途径，若没有属灵亮光的某些光束就无法辨别，也不会给完全缺乏属灵生命原则之人的心思以其能力的经历；然而，如果它不能藉着这条规则——即它对促进敬虔的有益倾向和对此的必要性——在所有真正相信并以其适当光照和能力接受它的人身上，并且在从前和现在的经历中，保守它在教会中的地位，我就愿意让它被摒弃。
- Finding that not a few have esteemed it compliant with their interest to publish exceptions against some few leaves which, in the handling of a subject of another nature, I occasionally wrote many years ago on this subject, I am not without apprehensions, that either the same persons or others of a like temper and principles, may attempt an opposition unto what is here expressly tendered thereon.
- 发现不少人认为符合他们的利益，去出版针对几页纸的异议，这些纸页是我多年前在处理另一性质的主题时偶然就此主题所写的，我不能不担心，同样的人或具有相似性情和原则的其他人，可能会尝试反对这里就此明确提出的内容。
On supposition of such an attempt, I shall, in one word, let the authors of it know wherein alone I shall be concerned. 假设有这样的尝试，我将用一句话让其作者知道我唯独会关心什么。
For, if they shall make it their business to cavil at expressions, to wrest my words, wire-draw inferences and conclusions from them not expressly owned by me, — to revile my person, to catch at advantages in any occasional passages, or other unessential parts of the discourse, — labouring for an appearance of success and reputation to themselves thereby, without a due attendance unto Christian moderation, candour, and ingenuity, — I shall take no more notice of what they say or write than I would do of the greatest impertinencies that can be reported in this world. 因为，如果他们以挑剔措辞、曲解我的话语、从中牵强地推导出我未明确承认的推论和结论为己任——辱骂我的人格、抓住任何偶然段落或论述的其他非本质部分的把柄——藉此为自己劳力谋求成功和名声的表象，而不适当地遵从基督徒的节制、坦诚和真诚——我对他们所说或所写的注意，不会超过我对这世上所能报道的最大无礼之事的注意。
The same I say concerning oppositions of the like nature unto any other writings of mine, — a work which, as I hear, some are at present engaged in. 对于针对我任何其他著作的类似性质的反对，我也说同样的话——据我所闻，一些人目前正从事这项工作。
I have somewhat else to do than to cast away any part of the small remainder of my life in that kind of controversial writings which good men bewail, and wise men deride. 我有别的事要做，不会在那种良善之人哀叹、智慧之人嘲笑的争议性写作上浪费我余生中的任何部分。
Whereas, therefore, the principal design of this discourse is to state the doctrine of justification from the Scripture, and to confirm it by the testimonies thereof, I shall not esteem it spoken against, unless our exposition of Scripture testimonies, and the application of them unto the present argument, be disproved by just rules of interpretation, and another sense of them be evinced. 因此，既然这篇论述的主要设计是从圣经陈述称义的教义，并以其见证来确认它，我不会认为它被反驳，除非我们对圣经见证的解释以及将它们应用于当前论证被公正的解释规则所推翻，并证明它们有另一种意思。
All other things which I conceive necessary to be spoken unto, in order unto the right understanding and due improvement of the truth pleaded for, are comprised and declared in the ensuing general discourses to that purpose. 为了对所辩护之真理的正确理解和适当改进，我认为有必要论及的所有其他事情，都包含并宣告在为此目的而展开的一般性论述中。
These few things I thought meet to mind the reader of. 这几件事我认为适宜提醒读者。
J. O. 约翰·欧文（J. O.）
Modern Version 现代版
The language of the 17th century is a bit baffling to the modern ear, but the principles and the subject matter are just as important today as they were in Owen’s time. 十七世纪的语言对现代人来说有些令人困惑，但其原则和主题在今天与在欧文时代一样重要。
To make the arguments more accessible to us today, the syntax, grammar, and vocabulary of Owen’s treatise have been updated. 为了使论证在今天更易于理解，欧文论文的句法、语法和词汇已经更新。
The following is best described as a condensation of Owen’s work in paraphrased modern language. 以下内容最好描述为用现代语言意译的欧文著作的浓缩版。
Much of the redundant verbiage has been removed. 许多冗余的措辞已被删除。
However, his ideas and the flow of his reasoning have been fully preserved. 然而，他的思想和推理流程已被完全保留。
Therefore, this is not really a synopsis. 因此，这并非真正的概要。
A number of esoteric arguments and defenses relating to the Catholic Church have been excised along with incidental passages in Greek and Latin. 许多与天主教会相关的深奥论证和辩护，连同希腊文和拉丁文的附带段落，都已被删除。
However, where the Hebrew, Greek, or Latin (Vulgate) in the text is central to the argument, it has been kept. 然而，当文本中的希伯来文、希腊文或拉丁文（武加大译本）对论证至关重要时，已被保留。
Where helpful, Strong’s numbers have been included in brackets. 在有帮助的地方，斯特朗编号（Strong’s numbers）已包含在括号中。
The reader may find the Brown-Driver-Briggs Hebrew Lexicon a useful tool in such places. 读者可能会发现布朗-德赖弗-布里格斯希伯来词典（Brown-Driver-Briggs Hebrew Lexicon）在这些地方是一个有用的工具。
The depth of Owen’s scholarship and his knowledge of the ancient languages are impressively displayed. 欧文学识的深度和他对古代语言的知识令人印象深刻地展示出来。
They hint at how much we’ve lost by ignoring such linguistic disciplines today, and how crucial this paper remains to our doctrinal understanding. 它们暗示了我们今天忽视这些语言学科已经失去了多少，以及这篇论文对我们教义理解仍然多么关键。
A note on two words that are repeatedly used in this paper: “ordinance” and “efficiency.” 关于本文中反复使用的两个词的注释：”条例（ordinance）”和”效力（efficiency）”。
An ordinance (or ordination) is simply something that has been ordained or ordered by a superior authority. 条例（或命定）只是被更高权威所命定或安排的事物。
So an ordinance of God is what he declares will be. 因此，神的条例就是祂宣告将要成就的。
Efficiency not only means taking the shortest path to an end; technically it identifies something that acts directly to produce an effect. 效力不仅意味着采取达到目的的最短路径；在技术上，它识别直接产生效果的事物。
It directly causes it. 它直接导致它。
If you drop a fork, the reason it hits the ground is not because you let go of it, but because gravity attracted it. 如果你掉下一把叉子，它落地的原因不是因为你松开了它，而是因为重力吸引了它。
Gravity is the efficiency. 重力是效力。
Faith is the efficiency of justification, and being so is an ordinance of God. 信心是称义的效力，如此作为是神的条例。
Another term, “gospel” or “evangelical” obedience, refers to works done after justification, and in response to it. 另一个术语，”福音的”或”福音性的”顺服，指的是在称义之后并作为对它的回应所行的工作。
These works are contrasted with meritorious works done prior to justification, in an attempt to earn it. 这些工作与称义之前为了赚取它而做的功德性工作形成对比。
Some theological terms common to previous centuries but foreign to the modern ear have been left alone intentionally. 一些在以前几个世纪常见但对现代人陌生的神学术语被有意保留。
About halfway through you will find the term “exinanition” describing Christ’s humanity. 大约在中途你会发现术语”虚己（exinanition）”描述基督的人性。
Although “humiliation” might be substituted, it does not have a comparable meaning, and it has its own connotations dealing with the cross. 虽然可以用”谦卑（humiliation）”代替，但它没有可比的意义，并且它有自己与十字架相关的含义。
Christ is fully God and fully man. 基督是完全的神和完全的人。
Historically, this has been called the hypostatic union. 历史上，这被称为位格联合（hypostatic union）。
The word “kenosis” [NT:2758] is found in the NT Greek (Phil. 2:7) to describe putting off some aspects of his divine nature – “kenosis” means to empty. “虚己（kenosis）”[新约：2758]这个词在新约希腊文中（腓2:7）被发现，用来描述放下祂神性的某些方面——”kenosis”意思是倒空。
It hints linguistically that there is a loss of something, but that is not true. 它在语言上暗示有某种东西的丧失，但这不是真的。
There was an emptying of his rightful claim to divine glory or reputation. 有对祂理当拥有的神圣荣耀或名声之正当主张的倒空。
Yet he was no less God, no less divine, by setting this aside. 然而祂藉着把这放在一边并没有变得更少是神，更少神圣。
He did not have two separate and distinct natures co-existing or competing in one body. 祂没有两个分离和独特的本性在一个身体中共存或竞争。
He was completely both without any loss or addition to his person. 祂完全是两者，对祂的位格没有任何损失或添加。
That is the basis for using the phrase “hypostatic union.” 这是使用”位格联合”这个短语的基础。
That being said, the idea of exinanition is a willful humbling, a condescension – the divine choosing to limit himself. 话虽如此，虚己的观念是一种自愿的谦卑，一种降卑——神圣者选择限制祂自己。
Many of the supporting quotes from the Founding Fathers have been left out as duplicative. 许多来自教父的支持性引文作为重复已被省略。
Owen used them to show the Catholic Church that justification should be familiar to them. 欧文用它们向天主教会显明称义对他们来说应该是熟悉的。
Keep in mind that this was written in an age when Protestant theology was under attack from within as well as without. 请记住，这是写于新教神学从内部和外部都受到攻击的时代。
Some arguments rebut those attacks, like those rebutting Socinus who was anti-Trinitarian. 一些论证反驳那些攻击，比如那些反驳反三一论的索西尼的论证。
Those have been left in because we are beginning to hear the attacks again. 这些已被保留，因为我们开始再次听到这些攻击。
Some structural changes were made in the text to promote parallelism for clarity. 文本中做了一些结构性改变以促进平行结构从而增加清晰度。
And because the modern audience is generally less familiar with Scripture, additional references have been included where Owen assumed the reader would recognize them. 由于现代读者通常对圣经不太熟悉，在欧文假定读者会认识到的地方已增加了额外的参考文献。
Unfortunately, the abandonment of creeds, catechisms, and confessions has handicapped the church’s common understanding of fundamental doctrine. 不幸的是，对信条、教理问答和信仰告白的抛弃已经妨碍了教会对基要教义的共同理解。
Hopefully you will find this treatise powerfully refreshing and informative, just as it was for readers some 325 years ago. 希望你会发现这篇论文强有力地令人耳目一新且富有信息，正如325年前的读者一样。
William H. Gross www.onthewing.org © May 2003 威廉·H·格罗斯（William H. Gross） www.onthewing.org © 2003年5月