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THESE Tracts were originally designed solely for the benefit of the Author’s congregation, and for his own use in general distribution.
这些单张（Tracts）最初的设计，仅仅是为了作者会众的益处，以及供祂自己在一般分发中使用。
He had no idea of the extent which their circulation was to reach.
祂对它们的流通将达到何种程度毫无概念。
He sought merely to teach his own people by them; nor had he any ambitious aim of writing for a wider circle.
祂仅仅是寻求借着它们教导祂自己的人民；祂也没有任何为更广泛圈子写作的雄心壮志。
He thought of them only as helps to his own pastoral work, and commenced them as such.
祂只将它们视为对自己教牧工作的帮助，并以此开始创作。
He meant them but as words of instruction to his flock, words which should speak when his voice was silent, words which should tell the infinite tale of grace in the quiet dwellings of his people, perpetuating, not superseding, the public ministry of the Word, carrying on at home the work of the pulpit, or the prayer-meeting, or the class, both in the closet and in the family.
祂本意只是将它们作为教导祂羊群的话语，是当祂的声音沉寂时仍能说话的话语，是能在祂会众安静的居所中讲述无限恩典故事的话语，它们是延续而非取代圣言的公开事工，在家中继续讲台、祷告会或查经班的工作，无论是在密室还是在家庭中。
God has been pleased to own them in many ways, and to give them a much wider circle to traverse than was reckoned on, or aimed at.
神喜悦以多种方式接纳它们，并赐予它们比预想或目标更广阔的流通圈子。
To Him be the glory and the blessing throughout eternity.
愿荣耀和祝福归于祂，直到永恒。
They are rather miscellaneous in their contents, and immethodical in respect of order and connection.
它们的内容相当地混杂（miscellaneous），在顺序和关联上没有方法（immethodical）。
This arose from the way in which they commenced, as just stated.
正如刚才所说，这源于它们开始的方式。
No outline was sketched, no special plan adopted, because no intention was entertained, at the time, of extending the series to above five or six numbers.
没有勾勒大纲，没有采用特别的计划，因为当时没有打算将这个系列扩展到五六期以上。
Having once begun without a plan, it became a matter of difficulty, or rather of impossibility, to strike out, or follow one afterwards.
一旦开始时没有计划，后来再制定或遵循一个计划就变得困难，或者说是不可能了。
Besides, the desultory method had some advantages of its own, inasmuch as it left the author unfettered in reference to subjects.
此外，这种漫不经心（desultory）的方法也有其自身的优点，因为它使作者在主题选择上不受约束。
He could more readily take advantage of passing circumstances, and direct attention to peculiar topics of importance, without being obliged to smooth them down into a consecutiveness which did not belong to them.
祂可以更方便地利用时事，并引导人们关注独特的、重要的话题，而不必被迫将它们平滑过渡成不属于它们的连续性。
Had he been writing a treatise, nothing would have been more preposterous; but as he was merely throwing out casual fragments of instruction, there was nothing unsuitable or awkward about the plan.
如果祂是在写一篇专著（treatise），那就再荒谬不过了；但由于祂只是随意地抛出一些零碎的教导，这个计划就没什么不合适或笨拙之处。
It suited himself best; and upon the whole, he believes it was most suitable for his people.
它最适合祂自己；而且总的来说，祂相信它对祂的会众是最合适的。
It may be well for the reader of this volume to keep this in mind, lest he should commence its perusal under the idea that he is to find in it a regular and consecutive series of treatises and expositions.
本书的读者最好记住这一点，以免祂开始阅读时，以为会从中找到一系列有规律和连贯的专题论述（treatises）和阐释（expositions）。
But, though these Tracts are not at all arranged in connection, or after a system, yet they do in some measure hang the one upon the other, being knit together by oneness of sentiment and thought, if not by regular coherence of plan.
但是，尽管这些单张并非完全按关联或系统排列，它们在某种程度上确实相互依存，即使没有规则的计划连贯性，也由情感和思想的统一性联系在一起。
There may be among a hundred fragments, the unity of a pervading thought, which is to be found in each of them, though not one of the pieces may properly fit into, or link on closely with the other.
在一佰个片段中，可能存在着一个贯穿始终的思想的统一性，这个思想可以在每一个片段中找到，尽管这些片段中没有一个可以恰当地嵌入或紧密地连接到另一个。
So we think it will be seen.
我们认为会是这样。
There is a leading idea throughout, as any careful reader will soon discover, and, by observing it, he may not only derive more profit from the Tracts, but be saved, perhaps, from mis-apprehending and mis-judging the author.
有一个贯穿始终的主要思想，任何细心的读者很快就会发现，并且，通过留意它，祂可能不仅能从这些单张中获得更多益处，或许还能避免误解和误判作者。
The leading object of the whole Series may be said to be, to endeavour to bring out with some fulness, perhaps with some repetition, the Work of Christ, and the Work of the Holy Spirit, in reference to the wants of sinners.
可以说，整个系列的主要目的在于，试图以某种丰满度，也许带有一些重复，阐明基督的工作和圣灵的工作，以满足罪人的需要。
There are not a few other points touched, more or less largely, but this may be said to be the prominent and ever-recurring theme, set forth under many various aspects, and embodied in innumerable passages of the Word of God.
还有不少其他要点或多或少地被广泛提及，但这可以说是突出的、不断重现的主题，在许多不同的方面阐述，并体现在神圣言的无数经文中。
It was found, in conversation with the troubled and doubting, that much confusion prevailed in their minds, as to both of these points, the Work of Christ, and the Work of the Spirit.
在与那些困惑和怀疑的人交谈时，发现他们对这两点，即基督的工作和圣灵的工作，存在许多混淆。
There seemed a continual tendency to intermingle these two things, and so to subvert both; to build for eternity, partly on the one, and partly on the other, and so to come short of any true and sure establishment of the soul in grace.
似乎有一种持续的倾向，将这两件事混杂在一起，从而颠覆了两者；部分建立在这一个之上，部分建立在那一个之上，为永恒建造，结果就达不到灵魂在恩典中任何真实而确定的建立。
Many seemed most perversely bent on taking these two works as if they were one compounded work, trying to build their peace, their forgiveness, their salvation, upon a mysterious mixture of the two.
许多人似乎最执意于将这两项工作视为一项复合的工作，试图将他们的平安、他们的赦免、他们的救恩建立在两者神秘的混合之上。
The external and the internal were not kept distinct; the objective and the subjective were confusedly tangled together, so that neither was understood aright, and both were misapplied.
外部与内部没有保持区分；客观（objective）与主观（subjective）混淆地缠绕在一起，以至于两者都没有被正确理解，而且都被误用。
It was not CHRIST FOR US, AND THE HOLY SPIRIT IN US, but it was Christ and the Holy Spirit together, both for us and in us.
它不是“为我们成就的基督，和在我们里面的圣灵”，而是基督和圣灵一起，既为我们，也在我们里面。
Thus, all was vagueness and indistinctness in reference to what Christ had done, and in reference to what the Holy Spirit had been sent down to do.
因此，关于基督所做之事，以及关于圣灵被差遣下来所做之事，一切都显得模糊不清。
Hence, all was darkness in the soul.
因此，灵魂中一片黑暗。
There was no peace, for the ground of peace was not rightly seen; there was no holiness, for the source of holiness was but imperfectly apprehended.
没有平安，因为平安的基础没有被正确地看到；没有圣洁，因为圣洁的源头只是被不完全地领会。
This Popish mixture of these two things—”Christ for us, and the Spirit in us,” required to be exposed to view, its unscripturalness condemned, and its evil influence neutralized.
这种将“为我们成就的基督，和在我们里面的圣灵”这两件事混杂在一起的教皇（Popish）式做法，需要被揭示，其不符合圣经之处需要被谴责，其恶劣影响需要被消除。
It is CHRIST FOR US, that is our peace.
是“为我们成就的基督”，这才是我们的平安。
It is THE HOLY SPIRIT IN US, that is our regeneration and holiness.
是“在我们里面的圣灵”，这才是我们的重生和圣洁。
Woe be to the soul that intermingles these two, and seeks to rest his peace and hope, partly on what Christ had done for him, and partly on what the Spirit is doing in him.
将这两者混杂，并试图将祂的平安和盼望，部分建立在基督为祂所做之事上，部分建立在圣灵在祂里面所做之事上的灵魂，有祸了。
In consequence of this attempt to separate what had been so sadly confused and mixed together in the minds of many with whom he conversed, the Author’s meaning has been exposed to much misconstruction, and a sense put upon one of his Tracts, against which he most strongly protests,—a sense which he cannot help calling a most unfair one,—a sense which, when he wrote the Tract, he never so much as dreamt of,—a sense, which is not only contradicted in the body of the Tract itself, but most explicitly and repeatedly set aside in other numbers of the Series.
由于试图分离祂与许多交谈者心中如此悲惨地混淆和混杂在一起的事物，作者的本意已遭受了许多误解，并对祂的一篇单张附加了一种含义，对此祂表示最强烈的抗议——一种祂不得不称之为最不公正的含义——一种祂在写那篇单张时从未梦想过的含义——一种不仅在那篇单张的文本中被否认，而且在该系列的其他期数中也被最明确和反复地排除的含义。
It was written before certain new doctrines arose, with which it has been supposed to coincide, when larger liberty of speech was allowable, because not liable to misinterpretation.
它是在某些新的教义出现之前写的，当时人们认为它与之相符，那时允许有更大的言论自由，因为它不容易被误解。
Subsequent controversies may have led some to put a less favourable construction upon it.
后来的争议可能导致一些人对其做出不太有利的解释。
But, is this just or charitable?
但是，这是公正或仁慈的吗？
What work almost is there, written anterior to an age of controversy, that will stand the rigid test of a terminology, framed to meet the exigencies of subsequent discussion, and to oppose errors, which were not till then in existence?
有哪一部作品，几乎是写在争议时代之前，能够经得起为满足后续讨论的需要而构建的术语（terminology）的严格检验，去反对那些在那时尚不存在的错误呢？
Besides, is it right to tear off a single leaf from a man’s book,—a book of more than three hundred pages,—and to hold it up to view as a full statement of all that he believes on a particular point, regardless of the most distinct explanations in a hundred other parts,—more especially, when one of his chief designs was to isolate each topic as much as possible, not in order to disjoin them in reality, but merely for the sake of clearness and explicitness, to present them separately to the reader?
此外，从一个人的书——一本三百多页的书——中撕下一张单独的叶子，将其展示出来，作为祂对某个特定观点的全部信仰的完整陈述，而无视在其他数百个部分中最清晰的解释，这是正确的吗？——尤其当祂的主要目的之一是为了清晰和明确起见，尽可能地将每个主题分离出来，并非是为了在现实中将它们割裂，而只是为了清晰和明确，将它们单独呈献给读者？
It is only, then, by setting distinctly forth the Work of Christ for us, and the Work of the Spirit in us, that we can really present the sinner with what he needs.
只有清楚地阐明“为我们成就的基督的工作”，以及“在我们里面的圣灵的工作”，我们才能真正向罪人呈现祂所需要的。
As absolutely helpless and unholy, he needs an Almighty Spirit to new-create him.
作为绝对无助和不圣洁的，祂需要一位全能的圣灵来重新创造祂。
As condemned and accursed, he needs a Divine substitute and peace-maker.
作为被定罪和被咒诅的，祂需要一位神圣的代替者和和平缔造者。
And in making known the latter, we preach the Gospel.
在宣扬后者时，我们是传福音。
For the Gospel is the good news of what another has done for us;
因为福音是关于另一位为我们所做之事的佳音；
It is not sent to tell me what to do, but to tell me what God has done.
它被差来不是告诉我该做什么，而是告诉我神已经做了什么。
If it only made known what I had to do or to feel, it would be no Gospel to me, for there would still remain a vast gulf between it and me; but it comes to make known to me what God has done,—has done, so completely, that he has left nothing for me to do, but merely to take possession of a purchased gift.
如果它只是告知我必须做什么或感觉什么，它对我而言就不是福音，因为它与我之间仍然存在着巨大的鸿沟；但它来是向我宣告神所做之事，做得如此完全，以至于祂没有留下任何需要我去做的事，而仅仅是去领受这份已买下的礼物。
And in setting forth the work of the Spirit, we are called upon to be careful, on the one hand, to show the necessity for the direct and special operation of His power; and on the other, to guard the sinner against resting upon the Spirit’s work, as if it were part of the foundation on which he builds for heaven.
在阐述圣灵的工作时，我们被呼召要小心，一方面要展示祂的能力直接和特别运作的必要性；另一方面，要警惕罪人倚靠圣灵的工作，仿佛它是祂为上天堂而建造的根基的一部分。
The work in us, however deep and decisive, can never pacify our consciences or reconcile us to God.
那在我们里面的工作，无论多么深刻和决定性，永远不能平息我们的良心，也不能使我们与神和好。
It can never make, or maintain, our peace.
它永远不能创造或维持我们的平安。
It cannot be our resting place, or our Saviour.
它不能成为我们的安息之所，也不能成为我们的救主。
Convictions, feelings, prayers, repentance, duties, can never be our peace.
确信、感觉、祷告、悔改、本分，永远不能成为我们的平安。
No fruits of the Spirit, however precious, can ever make us acceptable before God.
圣灵的果子，无论多么宝贵，也永远不能使我们在神面前蒙悦纳。
Nor, as too many seem to suppose, is it our faith that is our peace or our salvation.
而且，正如太多人似乎认为的那样，我们的信心也不是我们的平安或救恩。
Neither as an act of our own, nor as a fruit of the Spirit, can our faith be our Saviour.
无论是作为我们自己的行为，还是作为圣灵的果子，我们的信心都不能成为我们的救主。
It is said to save us, simply because it is a giving ourselves up to Christ to be saved by him.
它被称为拯救我们，仅仅因为它是一种将自己交托给基督，被祂所拯救的行为。
It excludes not only works, but its own self, in the matter of salvation.
在救恩这件事上，它不仅排除了行为，也排除了它自己。
It is what we believe, not our act of believing, that saves us.
拯救我们的是我们所信的，而不是我们相信的行为。
On this point an old writer thus speaks:—”Faith, as we have often heard, rests upon Christ alone.
关于这一点，一位古老的作者如此说道：“信心，正如我们经常听到的，单单倚靠基督。
It in effect excludes itself as a work, in the matter of justification.
在称义这件事上，它实际上将自己作为一个行为排除在外。
It is not a thing upon which a sinner rests: it is his resting on the Surety.
它不是罪人所倚靠的东西：它是祂对保证人（Surety）的倚靠。
Therefore, that man who would bring in his faith, as part of his justifying righteousness before God, thereby proves that he has no faith in Jesus Christ.
因此，那个想将自己的信心带入，作为祂在神面前称义之义的一部分的人，祂以此证明祂对耶稣基督没有信心。
He comes as with a lie in his right hand; for such is the absurdity, that he trusts in the act of his faith, and not in its object, i.e., he believes in his faith, not in Jesus Christ.
祂走近，仿佛右手拿着谎言；因为荒谬之处在于，祂信任祂信心的行为，而不是它的对象，也就是说，祂相信祂的信心，而不是耶稣基督。
Having taken Christ, as he pretends, he would have that very act whereby he received him, sustained at the Divine tribunal, as his righteousness.
祂假装接纳了基督，却想要祂接纳祂的那个行为，在神圣的法庭上被认可，作为祂的义。
Thus Christ is bid to stand at a distance, and the sinner’s own act is by himself bid to come near, in the case of justification.
因此，在称义的事情上，基督被要求站在远处，而罪人自己的行为却被祂自己要求靠近。
This is nothing else but works under another name.
这不过是以另一个名义行善。
It is not faith; for that necessarily establishes grace.
这不是信心；因为信心必然确立恩典。
This being a matter of the utmost importance, we cannot be too plain or precise upon it.
鉴于这是一个至关重要的问题，我们对此再清楚或精确也不为过。
The proud deceitful heart of man has a diabolical dexterity, so to speak, in destroying the doctrine of grace, and therewith himself.
可以说，人骄傲诡诈的心在破坏恩典教义的同时，也破坏了祂自己，具有一种魔鬼般的巧计（dexterity）。
The sinner will seek a thousand lurking holes at the foot of Sinai, burning as it is, rather than repair to Mount Zion.
罪人宁愿在燃烧的西奈山脚下寻找一千个藏身之所，也不愿奔向锡安山。
Men may dispute with others, and deceive themselves as they will, but as Christ’s surety-righteousness only would be sustained as satisfactory to law and justice, so nothing but it can support a sinner at a dying hour.
人可以与他人争辩，并随心所欲地欺骗自己，但正如唯有基督保证人（Surety）的义才会被认可为满足律法和公义，同样，唯有它才能在临终之时支持一个罪人。
Everything else will then be swept away as a refuge of lies, and the sinner, not in Christ, exposed to one eternal storm.”
届时，其他一切都将被扫除为谎言的避难所，而不在基督里的罪人，将暴露在永恒的风暴中。”
It is of the utmost moment that these things be attended to, otherwise we shall never present the Gospel in any really tangible shape.
关注这些事情是至关重要的，否则我们将永远无法以任何真正明确（tangible）的形式呈现福音。
Nay, we shall so confound things that differ, that they to whom it is preached shall not be able to see in it any glad tidings at all.
不仅如此，我们还会将不同的事物混淆，以至于那些听我们传讲福音的人根本无法在其中看到任何好消息。
With much that is evangelical, both in phrase and sentiment, in our statements, we may yet miss the real point and burden of the Gospel, and so leave men nearly as much in the dark as if we had set them upon providing a righteousness for themselves.
尽管我们的陈述中，无论在措辞还是情感上，有许多是合乎福音的，但我们可能仍会错过福音的真正要点和核心，从而使人几乎像我们让他们自己提供公义一样，处于黑暗之中。
And as, in these last days, there are so many refuges of lies, within which sinners have entrenched themselves, it becomes all the more necessary to let men see what the real refuge is, and how secure a hiding-place from the storm it affords to any sinner that will only avail himself of its divinely-erected shelter.
而且，由于在这些末后的日子里，有如此多谎言的避难所，罪人已在其中固守，因此更有必要让人们看到真正的避难所是什么，以及它能为任何愿意利用其神圣建立的庇护所的罪人提供一个多么安全的藏身之处，免受风暴侵袭。
For thus only it is that anything like true religion can exist.
因为只有这样，才会有类似真宗教（true religion）的东西存在。
A man may be anxious, solemn, earnest, and yet have nothing of what God can recognise as religion.
一个人可能焦虑、严肃、认真，但仍然没有神能认可的宗教。
So long as he is mistaking the way of acceptance, he cannot have what God calls religion.
只要祂误解了蒙悦纳的方式，祂就不能拥有神所称的宗教。
For he has not yet got upon the foundation, he does not as yet know the way of approaching God, the only way in which God will receive him.
因为祂尚未立在根基之上，祂还不认识亲近神的方式，也就是神将接纳祂的唯一方式。
Therefore his worship cannot be acceptable, for he himself is not yet accepted.
因此，祂的敬拜不能蒙悦纳，因为祂自己尚未被接纳。
And how can there be true religion, where the worshipper and the worship are alike unacceptable?
而敬拜者和敬拜都不蒙悦纳的地方，又怎能有真宗教呢？
The idea which many have of religion is, that it is a most necessary and becoming thing, by means of which they hope, in course of time, to work themselves into God’s favour, and so to obtain forgiveness before they die.
许多人对宗教的观念是，它是一种最必要和得体的行为，借着它，他们希望随着时间的推移，使自己获得神的恩宠，从而在死前获得赦免。
But this is man’s religion, not God’s.
但这只是人的宗教，不是神的。
It has no resemblance to that in which God delights, and which alone he will accept.
它与神所喜悦的、也唯有祂所接纳的宗教毫无相似之处。
Its chief feature is a direct contradiction to that which the Bible presents to us.
它的主要特征与圣经向我们呈现的恰恰相反。
It is an entire inversion of God’s order.
它是对神秩序的完全颠倒。
It ends with securing forgiveness, whereas God’s religion begins with securing it.
它以获得赦免为结束，而神的宗教则以获得赦免为开始。
Man’s religion is just a series of solemn efforts to recommend himself to the favour of God, in which efforts the only recommendation which God will acknowledge, that is, the Work of His own Son, is lost sight of.
人的宗教只是一系列严肃的努力，试图使自己获得神的恩宠，而在这些努力中，神将认可的唯一推荐，也就是祂自己儿子的工作，却被忽略了。
God’s religion, on the other hand, is the holy, self-sacrificing life of one who, having secured forgiveness and favour at the very outset, simply in believing the record which God has given of his Son, is walking with Him in the calm consciousness of being entirely accepted, and working for Him all the day long, with the delighted eagerness of one whose only reward for toil is the smile of love; who, having been much forgiven, loveth much, and is seeking to show forth by a lifetime’s untiring service, how much he feels himself a debtor to the grace of a redeeming God.
另一方面，神的宗教是一个人圣洁、自我牺牲的生活：祂在一开始，仅凭相信神为祂儿子所作的见证，就获得了赦免和恩宠；祂以完全被接纳的平静意识与祂同行，并终日为祂工作，带着一种欢快的渴望，祂辛劳的唯一报偿是慈爱的微笑；祂因多蒙赦免，就多爱，并寻求通过一生的不倦服事，来展示祂觉得自己多么亏欠一位施行救赎之神的恩典。
KELSO, October 1846.
科尔索（KELSO），1846年10月。
Table of Contents
目录
Preface
序言
The Door of Salvation Opened
救恩之门敞开
The Faithful Saying
可信的话
The Well of Living Water
活水井
Jehovah our Righteousness
耶和华我们的义
Believe and Live
相信并活着
Sin put away by Christ
罪被基督除去
Words of Warning
警告的话语
Electing Love
拣选的爱
The Works of the Holy Spirit, as recorded in the Old Testament. Part I
圣灵的工作，如旧约所记载。第一部分
Now
现在
To the Unconverted
致未归正者
The White Robes
白袍
The Works of the Holy Spirit, as recorded in the New Testament. Part II
圣灵的工作，如新约所记载。第二部分
Luther’s Conversion
路德的归正
Sin our Enemy, and God our Friend
罪是我们的敌人，神是我们的朋友
The Lord’s Supper
主的晚餐
The Anchor of the Soul
灵魂的锚
Do you go to the Prayer-Meeting?
你参加祷告会吗？
The City of Refuge
逃城
Night, Day-Break, and Clear Day
黑夜、破晓与白昼
Behold he cometh with Clouds
看哪，祂驾云降临
God’s Unspeakable Gift
神那说不出的恩赐
Salvation to the Uttermost
拯救到底
The Love of the Spirit
圣灵的爱
Who shall dwell with the Devouring Fire!
谁能与吞噬的火同住！
Righteous Reconciliation
公义的和解
The Throne of Grace
施恩的宝座
The True Heart
真实的心
Without God
没有神
The False Peace and the True
虚假的平安与真实的平安
God’s Purpose of Grace
神恩典的目的
The Chosen One
被选中的那位
The Last Time
末后的时期
The Sin-Bearer
担当罪恶者
The Power of the Gospel
福音的能力
Tribulation
患难
Grace and Glory
恩典与荣耀