第112章 日记摘录－基督我们的义
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第112章 日记摘录－基督我们的义
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Chapter 113—Our Present Dangers
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《文稿发布》第747号
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Manuscript Release #747
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《文稿》1891年第21号Manuscript 21, 1891
§6
我参加了传道圣经学校的闭幕会议。这是一所由区会代表和一直在传道学院上学的人组成的学校。在这次会上有几个人蒙召发言。奥尔森长老，瓦格纳长老，普雷斯科特长老和史密斯长老讲了适合这个场合的话；还有赫斯格长老，他在全世界巡回布道期间一直蒙主仁慈保守。{1888 890.1}
§7
I have attended the closing meeting of the ministerial Bible school—a school composed of conference delegates and those who have been attending the ministerial institute. At this meeting several were called upon to say something. Remarks appropriate for the occasion were made by Elders Olsen, Waggoner, Prescott, and Smith; also by Elder Haskell, who has been mercifully preserved during his tour around the world. {1888 890.1}
§8
我讲了心中印象深刻的事。我提到一些没有参加传道学院也没有出席学校的全部查经班之人所表示的担心，担心有把因信称义的主题总的来说讲得过火，而把律法讲得不够的危险。{1888 890.2}
§9
I spoke in regard to matters that were deeply impressing my mind. I referred to the fear that had been expressed by some who were not members of the ministerial institute, and who had not been present at all the Bible classes of the school—a fear that there was danger of carrying the subject of justification by faith altogether too far, and of not dwelling enough on the law. {1888 890.2}
§10
根据我有幸参加过的聚会来判断，我看不到惊慌的缘由；因此我感到蒙召要说，这种担心是那些没有听过所讲的一切宝贵教训之人所怀有的，所以他们得出这种结论是不可靠的。凡参加了查经班一直在学习这道好知道“圣经是怎么说的”之人，并没有这种担心。圣经，而且惟有圣经，才是这所学校中研究的主题。每一节课都不是基于人的意见和想法，而是基于清楚明白的“耶和华如此说。”{1888 890.3}
§11
Judging from the meetings that I had been privileged to attend, I could see no cause for alarm; and so I felt called upon to say that this fear was cherished by those who had not heard all the precious lessons given, and that therefore they were not warranted in coming to such a conclusion. None of the members of the class who had been studying the Word to learn “What saith the Scriptures?” entertained any such fear. The Bible, and the Bible alone, has been the subject of investigation in this school. Every lesson has been based, not on the ideas and the opinions of men, but on a plain “Thus saith the Lord.” {1888 890.3}
§12
众人已经议论纷纷，大意是说我们的帐篷大会讲了律法、律法、律法，却没有讲耶稣。虽然严格来说这种说法并不真实，但我们的人岂没有什么理由这么说吗？难道不是有些人站在讲台上，作上帝的代言人，却在属天的事上没有真正的经验，还没有接受基督耶稣的义吗？我们有许多传道人只是说教，以辩论的方式提出问题，很少提到救赎主的拯救之能。他们自己既然还没有吃过从天上来的永生之饼，他们的见证就缺乏滋养，缺乏耶稣基督救人的宝血，那血是洁净人脱离一切罪恶的。他们的祭物象该隐的祭物。他们把土产带给主，地里的出产本身在上帝看是可接纳的。土产确实很好，但祭物的功效，由被杀之羔羊所代表的基督的血，却缺乏了。没有基督的证道也是这样。人们没有感到扎心；他们并不询问：“我当怎样行才可以得救？”{1888 890.4}
§13
Many remarks have been made to the effect that in our campmeetings the speakers have dwelt upon the law, the law, and not on Jesus. This statement is not strictly true, but have not the people had some reason for making these 891remarks? Have not there stood in the desk, as mouthpieces for God, men who had not a genuine experience in heavenly things, men who had not received the righteousness of Christ Jesus? Many of our ministers have merely sermonized, presenting subjects in an argumentative way and scarcely mentioning the saving power of the Redeemer. Not having themselves partaken of the living bread from heaven, their testimony was destitute of nourishment, destitute of the saving blood of Jesus Christ, which cleanseth from all sin. Their offering resembled the offering of Cain. He brought to the Lord the fruit of the ground, which, in itself, was acceptable in God’s sight. Very good, indeed, was the fruit, but the virtue of the offering, the blood of Christ, represented by the blood of the slain lamb, was lacking. So it is in Christless sermons. Men are not pricked in the heart; they do not inquire, “What shall I do to be saved?” {1888 890.4}
§14
基督在其牺牲的性质中，显明自己为生命的粮。祂向门徒声明：“吃我肉、喝我血的人就有永生”（约6:54）。为什么祂没有被当作永生之饼介绍给人呢？——因为祂并没有住在许多自认为有责任传讲律法之人的心里。他们的说教把基督置之度外，从东到西，从北到南，教会一直急需生命的粮。{1888 891.1}
§15
In His sacrificial character, Christ reveals Himself as the Bread of Life. “Whoso eateth My flesh,” He declared to His disciples, “and drinketh My blood, hath eternal life” (John 6:54). Why is not He presented to the people as the Living Bread?—Because He is not abiding in the hearts of many of those who think it their duty to preach the law. Christ is left out of their sermonizing, and from east to west, from north to south, the church has been starving for the Bread of Life. {1888 891.1}
§16
在所有自称为基督徒的人中，安息日复临信徒应当最先在世人面前高举基督。我们的传道人应该始终能把男男女女指向基督，指向曾亲自宣布“我就是生命的粮”（约6:35）的那一位。那些照顾人们属灵需要的人，要向他们宣读基督的话：“我是从天上降下来生命的粮，人若吃这粮，就必永远活着。我所要赐的粮，就是我的肉，为世人之生命所赐的”（约6:51）。{1888 891.2}
§17
Of all professed Christians, Seventh-day Adventists should be foremost in uplifting Christ before the world. Our ministers should ever be able to direct men and women to Christ, to the One who Himself declared, “I am the Bread of Life” (John 6:35). Let those who minister to the spiritual necessities of the people read to them the words of Christ: “I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever: and the Bread that I will give is My flesh, which I will give for the life of the 892world” (John 6:51). {1888 891.2}
§18
犹太人理解不了这个宣告，就“彼此争论说：‘这个人怎能把祂的肉给我们吃呢？’耶稣说：‘我实实在在的告诉你们，你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面’”（约6:52, 53）。{1888 892.1}
§19
The Jews, unable to understand this declaration, “strove among themselves, saying, How can this man give us His flesh to eat? Then Jesus said unto them, Verily, verily I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you” (Verses 52, 53). {1888 892.1}
§20
向人们讲的道往往缺乏生命的粮，属灵的成长所必须的食物。那些一直享用生命之粮的人，才能将这粮分给他人。{1888 892.2}
§21
Often there are delivered to the people discourses destitute of the bread of life, the food essential for spiritual growth. Those who have been appropriating for themselves the bread of life, will be able to break it to others. {1888 892.2}
§22
基督进一步宣告说：“吃我肉、喝我血的人就有永生，在末日我要叫他复活。我的肉真是可吃的，我的血真是可喝的。吃我肉、喝我血的人常在我里面，我也常在他里面”（54 - 56节）。这些话与祂用来声称自己是葡萄树而祂的跟随者是枝子的经文非常相似：“你们要常在我里面，我也常在你们里面。枝子若不常在葡萄树上，自己就不能结果子；你们若不常在我里面，也是这样。我是葡萄树，你们是枝子。常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能做什么”（约15:4, 5）。{1888 892.3}
§23
Christ further declares: “Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him” (Verses 54-56). These words are very similar to those He used in representing Himself as the Vine, and His followers as the branches: “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me. I am the Vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing” (John 15:4, 5). {1888 892.3}
§24
除了使我们的人得到生命的粮，还能有什么更好的帮助吗？这粮就是上帝的道；因为基督说过：“叫人活着的乃是灵，肉体是无益的。我对你们所说的话就是灵，就是生命”（约6:63）。{1888 892.4}
§25
How can our people be better helped than by being given the bread of life? And this bread is God’s Word; for Christ has said: “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). {1888 892.4}
§26
要向人传扬圣经中所显示的律法与福音，因为律法与福音相结合，会使人知罪。上帝的律法在定人的罪时，也向人指出福音，显明耶稣基督。“上帝本性一切的丰盛都有形有体地住在祂里面。”福音的荣耀把光反射在犹太人的时代，赋予整个犹太制度的表号和影像以意义。律法和福音就这样结合在一起。在每一次讲道中都不要将它们分开。{1888 892.5}
§27
The law and the gospel, revealed in the Word, are to be preached to the people; for the law and the gospel, blended, will convict of sin. God’s law, while condemning sin, points to the gospel, revealing Jesus Christ, in whom “dwelleth all the fulness of the Godhead bodily.” The glory of the gospel reflects light upon the Jewish age, giving significance to the whole Jewish 893economy of types and shadows. Thus both the law and the gospel are blended. In no discourse are they to be divorced. {1888 892.5}
§28
太多的人属灵的眼睛上都蒙着帕子。许多人一直在教导上帝律法的约束性要求，却没能看到那已废者的结局。他们没有看见耶稣基督是律法的荣耀。公义日头的明亮光线要从祂的使者身上反射到罪人心中，使他们能与古人同说：“求祢开我的眼睛，使我看出祢律法中的奇妙”（诗119:18）。{1888 893.1}
§29
Over the spiritual eyes of altogether too many there has been hanging a veil. Many have been teaching the binding claims of God’s law, but have not been able to see to the end of that which was abolished. They have not seen that Jesus Christ is the glory of the law. The bright beams of the Sun of Righteousness are to be reflected from His messengers upon the minds of sinners, in order that they may be led to say, with one of old, “Open Thou mine eyes, that I may behold wondrous things out of Thy law” (Psalm 119:18). {1888 893.1}
§30
我们的许多弟兄姐妹看不出上帝律法的奇妙。他们没有看到当摩西在祈祷“求祢显出祢的荣耀给我看”（出33:18）时所看见的。上帝的品格曾向摩西显现。“耶和华在云中降临，和摩西一同站在那里，宣告耶和华的名。耶和华在他面前宣告说：‘耶和华，耶和华，是有怜悯有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实，为千万人存留慈爱，赦免罪孽、过犯和罪恶，万不以有罪的为无罪，必追讨他的罪，自父及子，直到三、四代’”（出34:5-7）。{1888 893.2}
§31
Many of our brethren and sisters do not discern the wondrous things that are to be seen in God’s law. They have not beheld that which was revealed to Moses when he prayed, “I beseech Thee, show me Thy glory” (Exodus 33:18). To Moses was revealed God’s character. “The Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty” (Exodus 34:5-7). {1888 893.2}
§32
使徒约翰在他的第一封书信中，给出了罪的定义，他宣布：“凡犯罪的，就是违背律法；违背律法就是罪”（约壹3:4）。{1888 893.3}
§33
The apostle John, in his first epistle, gives the definition of sin, He declares: “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4). {1888 893.3}
§34
对摩西，上帝的品格显示为祂的荣耀。同样地，我们看到基督的品格，就看到祂的荣耀。保罗说：“我们众人既然敞着脸，得以看见主的荣光，好像从镜子里反照，就变成主的形状，荣上加荣（德上加德），如同从主的灵变成的”（林后3:18）。{1888 893.4}
§35
To Moses, the character of God was revealed as His glory. In like manner, we behold the glory of Christ by beholding His character. Paul says: “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory [from character to character] even as by the Spirit of the Lord” (2 Corinthians 3:18). {1888 893.4}
§36
那么，为何教会里显得那么缺乏仁爱和真正的、高尚的、圣洁的、使人高贵的同情、慈怜和慈爱的宽容呢？是因为没有时常把基督带到人们面前。也没有把祂品格的特性带入实际的生活中。男男女女不是在吃那从天上降下来的粮。{1888 894.1}
§37
Why, then, is there manifested in the church so great a lack of love, of true, elevated, sanctified, ennobling sympathy, of tender pity and loving forbearance? It is because Christ is not constantly brought before the people. His attributes of character are not brought into the practical life. Men and women are not eating of the bread that cometh down from heaven. {1888 894.1}
§38
我既见到传道人们在自己所点火把的亮光中行走和作工，就感到非常悲伤；传道人没有从生命的粮基督获得属灵的营养。他们自己的心灵缺乏天上的吗哪，就像基利波山缺乏雨露一样。他们心中既没有基督持久的同在，又怎能聪明地说到祂呢？他们从未对祂有经验上的认识。{1888 894.2}
§39
I have felt very sad as I have seen ministers walking and working in the light of the sparks of their own kindling; ministers who were not obtaining spiritual nourishment from Christ, the Bread of Life. Their own souls were as destitute of the heavenly manna as the hills of Gilboa were destitute of dew and rain. In their hearts Christ was not an abiding presence. How could they speak intelligently of Him whom they had never known by experimental knowledge? {1888 894.2}
§40
我们必须看见基督的真体。我们必须用信心的眼睛看出父独生子的荣耀，充充满满的有恩典，有真理。教会因没能珍爱基督的灵，因在《加拉太书》律法的争论上采取了错误的立场而承受了悲惨的损失。许多人还没充分明白这个问题就采取了错误的立场。教会普遍的属灵状况被那位真实见证者的话描绘出来了：那位爱人、为人舍命的主说：“然而有一件事我要责备你，就是你把起初的爱心离弃了”（启2:4）。许多人在明尼阿波利斯总会会议期间采取的立场证实了他们没有基督的状况。给每一个这种人警告乃是：“所以，应当回想你是从哪里坠落的，并要悔改，行起初所行的事。你若不悔改，我就临到你那里，把你的灯台从原处挪去”（启2:5）。{1888 894.3}
§41
We must see Christ as He is. By the eye of faith we must discern the glory of the Only Begotten of the Father, full of grace and truth. By failing to cherish the Spirit of Christ, by taking wrong positions in the controversy over the law in Galatians—a question that many have not fully understood before taking a wrong position—the church has sustained a sad loss. The spiritual condition of the church generally, is represented by the words of the True Witness: “Nevertheless,” saith the One who loves the souls for whom He has died, “I have somewhat against thee, because thou hast left thy first love.” The position taken by many during the Minneapolis General Conference testifies to their Christless condition. The admonition to every such an one is: “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.” {1888 894.3}
§42
许多在这所传道学校里的人岂不是已经看出自己错在没有住在基督里了吗？他们岂不是有特权悔改，行起初所行的事吗？谁会谴责这种悔改、认罪和受洗的工作呢？若有人本着良心觉得自己首先的责任是要悔改自己的罪，承认自己的罪，并且受洗，这难道不是他们必须做的起初所行的事吗？{1888 894.4}
§43
Have not many in this ministerial school seen their mistake of not abiding in Christ? Cannot they have the privilege of repenting, and of doing their first works? Who shall condemn this work of repentance, of confession, of 895baptism? If some conscientiously feel that their first duty is to repent of their sins, confess them, and be baptized, is not this the first work that they must do? {1888 894.4}
§44
当来自公义日头的宝贵光线已经照在我们的道路上时，有些人敞开心门欢迎了天赐的亮光进入心房。他们高兴地接受了基督耶稣的话。有些人则需要上帝的恩膏来提高他们属灵的眼力，才能辨别真理的亮光和谬论的黑暗。他们因为盲目，已经丧失了原会对他们来说比金银更宝贵的经验。我担心有些人无法挽回他们已有的损失了。{1888 895.1}
§45
When precious rays of light from the Sun of Righteousness have shone upon our pathway, some have opened wide the door of the heart, welcoming the heaven-sent light into the chambers of the soul. They receive the words of Christ Jesus gladly. Others have needed the divine anointing to improve their spiritual eyesight, in order that they may distinguish the light of truth from the darkness of error. Because of their blindness, they have lost an experience that would have been more precious to them than silver and gold. Some, I fear, will never recover that which they have lost. {1888 895.1}
§46
固执己见的人一旦定意反对上帝的旨意，就不容易承认自己判断错误了。这种人很难藉着真诚地认罪完全进入亮光；因为撒但对许多已蒙上帝赐予充分证据以鼓舞信心并生发信任之人的心思有很强的控制力。许多人不会信服，因为他们不想认罪。人心因为骄傲和顽梗而抵制和拒绝来自天上的哪怕一线亮光，第二次拒绝亮光就会更容易。人们就这样养成了拒绝亮光的习惯。{1888 895.2}
§47
When strong-minded men once set their will against God’s will, it is not easy for them to admit that they have erred in judgment. It is very difficult for such men to come fully into the light by honestly confessing their sins; for Satan has great power over the minds of many to whom God has granted evidence sufficient to encourage faith and inspire confidence. Many will not be convinced, because they are not inclined to confess. To resist and reject even one ray of light from heaven because of pride and stubbornness of heart, makes it easier to refuse light the second time. Thus men form the habit of rejecting light. {1888 895.2}
§48
犹太人曾拒绝行在真理的亮光中那么久，以致拒绝了他们的救主。耶稣论到犹太人，曾说：“你们不肯到我这里来得生命”（约5:40）。祂是生命的光，来开导每一个生到世上的人，以便没有一个人需要行在黑暗里。真理之光不断照耀着，但许多人却不领会。为什么呢？——因为自私，自我中心，骄傲，使他们属灵的眼睛瞎了。站在他们和真光之间的，是他们自己的意见这个偶像。他们很容易就能看出自己想要看的东西。那位真实见证者说：“圣灵向众教会所说的话，凡有耳的，就应当听！得胜的，我必将上帝乐园中生命树的果子赐给他吃”（启2:7）。“耶和华与敬畏他的人亲密”（诗25:14）。{1888 895.3}
§49
So long had the Jews refused to walk in the light of truth, that they rejected their Saviour. Jesus said of the Jews: “Ye will not come to Me, that ye might have life” (John 5:40). He, the Light of life, came to enlighten every man that comes into the world, so that no man need walk in darkness. The light of truth is constantly shining, but many men and women comprehend it not. And why?—Because selfishness, egotism, pride, blinds their spiritual eyesight. Standing between them and the true light, is the idol of their own opinion. 896They can see very readily that which they wish to see. Saith the True Witness: “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Revelation 2:7). “The secret of the Lord is with them that fear Him” (Psalm 25:14). {1888 895.3}
§50
我的传道弟兄们，我们时时刻刻都需要耶稣。我们心中丧失祂的爱意味着很多。可是祂自己说：“然而有一件事我要责备你，就是你把起初的爱心离弃了”（启2:4）。传讲真理的方式有高举了理智却没有使听众的心灵得到满足的危险。可能讲了正确的真理理论，却没有显出上帝的真理要求祂的每一个信使都怀有并表现的热情。{1888 896.1}
§51
My brethren in the ministry, we need Jesus every moment. To lose His love from our hearts means much. Yet He Himself says: “I have somewhat against thee, because thou hast left thy first love” (Revelation 2:4). There is danger of presenting the truth in such a way that the intellect is exalted, leaving the souls of the hearers unsatisfied. A correct theory of the truth may be presented, and yet there may not be manifested the warmth of affection that the God of truth requires every one of His messengers to cherish and manifest. {1888 896.1}
§52
许多人的信仰很象一根冰柱——冷冰冰。不少人的心仍是没有融化，没有折服的。他们无法触动别人的心，因为他们自己的心并没有洋溢着从基督的心流出的幸福的爱。有些人说到信仰就像是一件随意的事。他们详述严厉的责任，好像它是一位用铁仗辖制人的主人——一位严厉、刻板、全能的主人——缺乏基督甜美的、融化人心的爱与温柔的同情。还有一些人走向了相反的极端，把宗教情绪放在首位，在特别的场合表现极度的热心。他们的宗教似乎更多的是刺激，而不是长存对基督的信心。{1888 896.2}
§53
The religion of many is very much like an icicle—freezingly cold. The hearts of not a few are still unmelted, unsubdued. They cannot touch the hearts of others, because their own hearts are not surcharged with the blessed love that flows from the heart of Christ. There are others who speak of religion as a matter of the will. They dwell upon stern duty as if it were a master ruling with a scepter of iron—a master, stern, inflexible, all powerful—devoid of the sweet, melting love and tender compassion of Christ. Still others go to the opposite extreme, making religious emotions prominent, and on special occasions manifesting intense zeal. Their religion seems to be more of the nature of a stimulus rather than an abiding faith in Christ. {1888 896.2}
§54
真正的传道人知道圣灵在人心中运行的价值。他们满意于简朴的宗教礼节。他们不大在意流行的歌唱，主要关注研究圣经，从心中发出对上帝的赞美。他们以温柔安静的心为装饰，重视内在的装饰过于外表的装饰。在他们口中察不出谎言来。更多的传道人应该在自己的生活中显出上帝之国的永恒真实性。那些在日常的生活中实行真理的人，被描绘为公义树，结出圣灵的果子。{1888 896.3}
§55
True ministers know the value of the inward working of the Holy Spirit upon human hearts. They are content with simplicity in religious services. Instead of making much of popular singing, they give their principal attention to the study of the Word, and render praise to God from the heart. Above the outward adorning they regard the inward adorning, the ornament of a meek and quiet 897spirit. In their mouths is found no guile. In the lives of many more ministers there should be revealed the eternal verity of the kingdom of God. Those who practice the truth in daily life are represented as trees of righteousness, bearing the fruits of the Spirit. {1888 896.3}
§56
真正的宗教是基于对圣经的信仰。应该毫无疑问地相信上帝的道。不可切割和雕琢它的任何一部分去适合某些理论。人们不可坐着审判上帝的道，从而高举人的智慧。圣经是古时的圣人们受圣灵感动的时候所写的，这本书含有我们确知的一切和我们关于上帝和基督总能希望学到的一切，除非我们象保罗一样，被带到第三层天去，听见“隐秘的言语，是人不可说的”（林后12:4）。给使徒的这个启示并没有毁掉他的谦卑。{1888 897.1}
§57
Genuine religion is based upon a belief in the Scriptures. God’s Word is to be believed without question. No part of it is to be cut and carved to fit certain theories. Men are not to exalt human wisdom by sitting in judgment upon God’s Word. The Bible was written by holy men of old, as they were moved upon by the Holy Spirit, and this Book contains all that we know for certain and all that we can ever hope to learn in regard to God and Christ, unless, like Paul, we are taken to the third heaven to hear “unspeakable words, which it is not lawful for a man to utter” (2 Corinthians 12:4). This revelation to the apostle did not spoil his humility. {1888 897.1}
§58
基督徒的人生是被圣经上记载的圣言所管理的人生。新旧约全部的真理形成了一个完整的整体。这些真理是我们应该珍爱、相信和顺从的。对真正的门徒来说，信上帝的话乃是一种活泼有效的原则；“因为人心里相信，就可以称义；口里承认，就可以得救”（罗10:10）。人凭信心相信自己领受了基督的义。{1888 897.2}
§59
The life of a Christian is a life regulated by the Word of God just as it reads. All the truths of the Old and the New Testaments form a complete whole. These truths we are to cherish, believe, and obey. To the true disciple, faith in God’s Word is a living, active principle; for “with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation” (Romans 10:10). By faith man believes that he receives the righteousness of Christ. {1888 897.2}
§60
信心本身是思想的一个行动。耶稣自己乃是我们信心的创始成终者。祂为我们舍命，祂的血为我们说话，比亚伯的血说的更美，亚伯的血曾向上帝呼叫，反对该隐的谋害。基督的血却是为赦免我们的罪而流的。{1888 897.3}
§61
Faith, in itself, is an act of the mind. Jesus Himself is the Author and the Finisher of our faith. He gave His life for us, and His blood speaks in our behalf better things than spoke the blood of Abel, which cried unto God against Cain the murderer. Christ’s blood was shed to remit our sins. {1888 897.3}
§62
许多人所犯的错误，就是试图非常详尽地弄清称义和成圣之间的区别。他们在给这两个术语下定义的时候加入了自己的见解和推测。为什么要去追求圣经关于因信称义重大问题的论述以外的细节呢？为什么要去编制出精细的条目，好像人得救在于完全符合你们对这个问题的见解呢？大家的看法不可能都是一样的。你们有以世界为一个原子，以原子为一个世界的危险。{1888 897.4}
§63
Many commit the error of trying to define minutely the fine points of distinction between justification and sanctification. Into the definitions of these two terms they often bring their own ideas and speculations. Why try to 898be more minute than is Inspiration on the vital question of righteousness by faith? Why try to work out every minute point, as if the salvation of the soul depended upon all having exactly your understanding of this matter? All cannot see in the same line of vision. You are in danger of making a world of an atom, and an atom of a world. {1888 897.4}
§64
当罪人在上帝面前痛悔，看到基督为他所作的救赎工作，接受祂的救赎为他今生和来生唯一的盼望时，他的罪就得到了赦免，这就是因信称义。每一个相信的人都应使自己的意志完全顺服上帝的旨意，保持在悔改和痛悔的状态中，运用对救赎主赎罪功劳的信心，力上加力，荣上加荣。{1888 898.1}
§65
As the penitent sinner, contrite before God, discerns Christ’s atonement in his behalf, and accepts this atonement as his only hope in this life and the future life, his sins are pardoned. This is justification by faith. Every believing soul is to conform his will entirely to God’s will, and keep in a state of repentance and contrition, exercising faith in the atoning merits of the Redeemer, and advancing from strength to strength, from glory to glory. {1888 898.1}
§66
赦罪和称义是一回事。相信的人藉着信心从叛逆的地位，罪恶和撒但之子，转变为基督耶稣忠实的子民。他不是靠着遗传的良善，而是因为基督接纳他为自己的孩子。罪人得蒙赦罪，是因为有一位替身和中保承担了他的罪。主对天父说：“这是我的孩子，我把他从死罪中解救了出来，把我的人寿保险单，就是永生给了他，因为我已经代替他受了罪的刑罚，他现在是我的爱子。”人就是这样得到赦免，披上基督美丽的义袍，无可指摘地站在上帝面前。{1888 898.2}
§67
Pardon and justification are one and the same thing. Through faith, the believer passes from the position of a rebel, a child of sin and Satan, to the position of a loyal subject of Christ Jesus, not because of an inherent goodness, but because Christ receives him as His child by adoption. The sinner receives the forgiveness of his sins, because these sins are borne by his Substitute and Surety. The Lord speaks to His heavenly Father, saying: “This is My child. I reprieve him from the condemnation of death, giving him My life insurance policy—eternal life—because I have taken his place and have suffered for his sins. He is even My beloved son.” Thus man, pardoned, and clothed with the beautiful garments of Christ’s righteousness, stands faultless before God. {1888 898.2}
§68
罪人可能会犯错误，可是他不会被无情地抛弃。然而他唯一的指望就是向上帝悔改，并信靠主耶稣基督。天父有权利赦免我们的过犯和罪恶，因为基督已经担负了我们的罪，解救了我们，把祂自己的义归给我们。祂的牺牲充分满足了公义的要求。{1888 898.3}
§69
The sinner may err, but he is not cast off without mercy. His only hope, however, is repentance toward God and faith in the Lord Jesus Christ. It is the Father’s prerogative to forgive our transgressions and sins, because Christ has taken upon Himself our guilt and reprieved us, imputing to us His own 899righteousness. His sacrifice satisfies fully the demands of justice. {1888 898.3}
§70
称义的反面是定罪。上帝向那些完全不配的人发出了无限的怜悯。耶稣为我们的罪成了挽回祭，上帝因耶稣的缘故赦免罪孽和过犯。藉着信靠基督，犯罪的人得蒙上帝悦纳，得到永生的大盼望。{1888 899.1}
§71
Justification is the opposite of condemnation. God’s boundless mercy is exercised toward those who are wholly undeserving. He forgives transgressions and sins for the sake of Jesus, who has become the propitiation for our sins. Through faith in Christ, the guilty transgressor is brought into favor with God and into the strong hope of life eternal. {1888 899.1}
§72
大卫的罪得蒙赦免，因为他在上帝面前谦卑痛悔，并相信上帝会履行衪赦免的承诺。他承认自己的罪，悔改，并且重新归正了。他很高兴得到赦免的保证。他感叹道：“得赦免其过，遮盖其罪的，这人是有福的，凡心里没有诡诈，耶和华不算为有罪的，这人是有福的”（诗32:1,2）。福气的临到是由于赦免。赦免的临到是因为相信那位伟大的罪孽承担者担当了认罪悔改之人的罪孽。所以我们的一切福气都是从基督而来的。衪的死为我们做出了赎罪牺牲。衪是伟大的中保。我们藉着衪，能得到上帝的慈爱和恩惠。衪确实是我们信心的创始成终者。--《文稿》1891年第21号，第1-11页. (“基督我们的义”，1891年2月27日。)
§73
David was pardoned of his transgression because he humbled his heart before God in repentance and contrition of soul, and believed that God’s promise to forgive would be fulfilled. He confessed his sin, repented, and was reconverted. In the rapture of the assurance of forgiveness, he exclaimed, “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.” The blessing comes because of pardon; pardon comes through faith that the sin, confessed and repented of, is borne by the great Sin-bearer. Thus from Christ cometh all our blessings. His death is an atoning sacrifice for our sins. He is the great Medium through whom we receive the mercy and favor of God. He, then, is indeed the Originator, the Author, as well as the Finisher, of our faith.—Manuscript 21, 1891, pp. 1-11. (“Christ our Righteousness,” February 27, 1891.) {1888 899.2}
§74
怀爱伦著作托管委员会于1979年11月29日发表于美国首都华盛顿{1888 899.2}
§75
White EstateWashington, D. C.November 29, 1979