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In the words of A.A. Hodge:
用A.A.霍奇（A.A. Hodge）的话来说：
“Dr. Shedd’s ‘Sermons to the Natural Man’ are, if not absolutely the best, yet of the very best doctrinal and spiritual sermons produced in this generation.
“谢德博士（Dr. Shedd）的《向属血气之人讲的讲道》（Sermons to the Natural Man），即便不是绝对最好的，也无疑是本世代所产生的最优秀的教义性与属灵讲道之一。
We have known much of their power in convincing sinners, and in deepening, widening and exalting the experience of true Christians.
我们已经充分认识到这些讲道在使罪人知罪、并在加深、拓宽和提升真基督徒属灵经历方面所具有的巨大能力。
Doctrinal preaching, though not in fashion, is the preaching that we need, and the preaching which always best vindicates itself when put to the test of practice.
教义性的讲道，虽然并不合乎时尚，却正是我们所需要的讲道，而且是在实践检验中始终最能证明自身价值的讲道。
And of all the examples of doctrinal preaching in this generation, the sermons of Dr. Shedd excel in many particulars.
在本世代所有教义性讲道的实例中，谢德博士的讲道在许多方面都尤为卓越。
He grasps the very heart and soul of the truth.
他把握了真理的心脏与灵魂。
He holds it in its entirety with uncompromising loyalty;
他以毫不妥协的忠诚，完整地持守这真理；
he states it with wonderful clearness and accuracy, and illustrates and applies it with singular facility and grace of style.”
他以极其奇妙的清晰与准确将其陈述出来，并以非凡的娴熟与文体的优雅加以阐释和应用。”
IT is with a solemn feeling of responsibility that I send forth this volume of Sermons.
我怀着一种庄严的责任感，将这一卷讲道付梓问世。
The ordinary emotions of authorship have little place in the experience, when one remembers that what he says will be either a means of spiritual life, or an occasion of spiritual death.
当人想到自己所说的话，要么成为属灵生命的途径，要么成为属灵死亡的契机时，著书立说时常有的情绪便几乎没有立足之地。
I believe that the substance of these Discourses will prove to accord with God’s revealed truth, in the day that will try all truth.
我相信，在那鉴察一切真理的日子，这些讲论的实质将被证明是与上帝所启示的真理相符合的。
The title indicates their general aim and tendency.
书名已经表明了它们总体的目标与取向。
The purpose is psychological.
其目的在于心理层面（psychological）。
I would, if possible, anatomize the natural heart.
若有可能，我愿意解剖属血气之人的心。
It is in vain to offer the gospel unless the law has been applied with clearness and cogency.
若律法没有被清楚而有力地施行，传讲福音便是徒然。
At the present day, certainly, there is far less danger of erring in the direction of religious severity, than in the direction of religious indulgence.
在当今这个时代，毫无疑问，在宗教严厉方面出错的危险，远小于在宗教纵容方面出错的危险。
If I have not preached redemption in these sermons so fully as I have analyzed sin, it is because it is my deliberate conviction that just now the first and hardest work to be done by the preacher, for the natural man, is to produce in him some sensibility upon the subject of sin.
如果我在这些讲道中对救赎的宣讲不如对罪的分析那样充分，那是因为我深思熟虑之后确信：就当前而言，传道人面对属血气之人时，首先且最艰难的工作，是在他里面唤起对罪的某种感觉能力。
Conscience needs to become consciousness.
良心需要转化为自觉（consciousness）。
There is considerable theoretical unbelief respecting the doctrines of the New Testament; but this is not the principal difficulty.
关于新约教义，确实存在相当程度的理论性不信，但这并非主要的困难。
Theoretical skepticism is in a small minority of Christendom, and always has been.
理论性的怀疑论在基督教世界中始终只是少数。
The chief obstacle to the spread of the Christian religion is the practical unbelief of speculative believers.
阻碍基督教信仰传播的主要障碍，是思辨性信徒的实践性不信。
“Thou sayest,”—says John Bunyan,—”thou dost in deed and in truth believe the Scriptures.
“约翰·班扬（John Bunyan）说：‘你说你在行为和真实上都相信圣经。
I ask, therefore, Wast thou ever killed stark dead by the law of works contained in the Scriptures?
因此我问你：你是否曾被圣经中所包含的行为之律法彻底杀死？
Killed by the law or letter, and made to see thy sins against it, and left in an helpless condition by the law?
是否曾被律法或字句所杀，使你看见自己违背律法的罪，并被律法置于一种无助的境地？
For, the proper work of the law is to slay the soul, and to leave it dead in an helpless state.
因为律法的正当功用，就是杀死灵魂，并使其处于死亡而无助的状态。
For, it doth neither give the soul any comfort itself, when it comes, nor doth it show the soul where comfort is to be had;
因为律法临到时，既不给灵魂任何安慰，也不指示灵魂从何处得着安慰；
and therefore it is called the ‘ministration of condemnation,’ the ‘ministration of death.’
因此它被称为“定罪的职事”，也被称为“死的职事”。
For, though men may have a notion of the blessed Word of God, yet before they be converted, it may be truly said of them, Ye err, not knowing the Scriptures, nor the power of God.”
因为，尽管人可能对上帝的圣言（the blessed Word of God）有某种观念，但在他们归正之前，确实可以说他们是“不明白圣经，也不晓得上帝的大能”。’”
If it be thought that such preaching of the law can be dispensed with, by employing solely what is called in some quarters the preaching of the gospel, I do not agree with the opinion.
如果有人认为，只需采用某些人所谓的“福音式讲道”，就可以免除这种律法的宣讲，我并不同意这种看法。
The benefits of Christ’s redemption are pearls which must not be cast before swine.
基督救赎的恩惠是珍珠，不可丢在猪前。
The gospel is not for the stupid, or for the doubter,—still less for the scoffer.
福音不是为愚顽之人，也不是为疑惑之人，更不是为讥诮之人。
Christ’s atonement is to be offered to conscious guilt, and in order to conscious guilt there must be the application of the decalogue.
基督的赎罪是要赐给有自觉罪责的人，而要产生这种自觉罪责，就必须施行十诫（decalogue）。
John Baptist must prepare the way for the merciful Redeemer, by legal and close preaching.
施洗约翰必须借着严谨而律法性的宣讲，为这位怜悯的救赎主预备道路。
And the merciful Redeemer Himself, in the opening of His ministry, and before He spake much concerning remission of sins, preached a sermon which in its searching and self-revelatory character is a more alarming address to the corrupt natural heart, than was the first edition of it delivered amidst the lightnings of Sinai.
而这位怜悯的救赎主自己，在祂事工的开始阶段，在祂大量谈论罪得赦免之前，就曾宣讲过一篇讲道，其鉴察人心、显露本相的性质，对败坏的属血气之心而言，比那在西奈山雷电之中首次颁布的律法还要更为震撼。
The Sermon on the Mount is called the Sermon of the Beatitudes, and many have the impression that it is a very lovely song to the sinful soul of man.
登山宝训被称为“八福之讲道”，许多人以为它是一首献给罪人灵魂的优美之歌。
They forget that the blessing upon obedience implies a curse upon disobedience, and that every mortal man has disobeyed the Sermon on the Mount.
他们忘记了，对顺服的祝福就意味着对悖逆的咒诅，而每一个必死之人都违背了登山宝训。
“God save me,”—said a thoughtful person who knew what is in the Sermon on the Mount, and what is in the human heart,—”God save me from the Sermon on the Mount when I am judged in the last day.”
“愿上帝拯救我，”——一位深思之人说道，他知道登山宝训中有什么，也知道人心中有什么——“在末日受审之时，愿上帝拯救我脱离登山宝训。”
When Christ preached this discourse, He preached the law, principally.
当基督宣讲这篇讲论时，祂主要是在宣讲律法。
“Think not,”—He says,—”that I am come to destroy the law or the prophets.
“你们不要以为我来是要废掉律法或先知，”——祂说——
I am not come to destroy, but to fulfil.
“我来不是要废掉，乃是要成全。
For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.”
我实在告诉你们，就是到天地都废去了，律法的一点一画也不能废去，都要成全。”
John the Baptist describes his own preaching, which was confessedly severe and legal, as being far less searching than that of the Messiah whose near advent he announced.
施洗约翰描述他自己那公认严厉而律法性的讲道，认为其鉴察人心的程度远不及他所宣告即将来临的弥赛亚。
“I indeed baptize you with water unto repentance:
“我用水给你们施洗，叫你们悔改；
but he that cometh after me is mightier than I, whose shoes I am not worthy to bear:
但那在我以后来的，能力比我更大，我就是给祂提鞋也不配；
he shall baptize you with the Holy Ghost and with fire:
祂要用圣灵与火给你们施洗；
whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner;
祂手里拿着簸箕，要扬净祂的场，把麦子收在仓里；
but he will burn up the chaff with unquenchable fire.”
把糠秕用不灭的火烧尽。”
The general burden and strain of the Discourse with which the Redeemer opened His ministry is preceptive and mandatory.
救赎主以之开启祂事工的那篇讲论，其总体的重负与基调是训诫性的（preceptive）和命令性的（mandatory）。
Its key-note is: “Thou shalt do this,” and, “Thou shalt not do that;” “Thou shalt be thus, in thine heart,” and, “Thou shalt not be thus, in thine heart.”
其主旋律是：“你当这样行”，以及“你不可那样行”；“你在心里当如此”，以及“你在心里不可如此”。
So little is said in it, comparatively, concerning what are called the doctrines of grace, that it has often been cited to prove that the creed of the Church has been expanded unduly, and made to contain more than the Founder of Christianity really intended it should.
与所谓“恩典的教义”（doctrines of grace）相比，其中所论及的内容极少，因此它常被人引用来证明：教会的信经被过度扩展了，所包含的内容超过了基督教创立者本来真正意图的范围。
The absence, for example, of any direct and specific statement of the doctrine of Atonement, in this important section of Christ’s teaching, has been instanced by the Socinian opponent as proof that this doctrine is not so vital as the Church has always claimed it to be.
例如，在基督这一重要教训部分中，并没有任何直接而明确的赎罪教义（doctrine of Atonement）的陈述，索西尼派（Socinian，否认基督神性与代赎的派别）的反对者便以此作为例证，来证明这一教义并不像教会一向所主张的那样至关重要。
But, Christ was purposely silent respecting grace and its methods, until he had spiritualized law, and made it penetrate the human consciousness like a sharp sword.
然而，基督是有意在论及恩典及其方式上保持沉默，直到祂先将律法属灵化，使其如利剑一般刺入人的意识之中。
Of what use would it have been to offer mercy, before the sense of its need had been elicited?
在尚未引发人对怜悯需要的感觉之前，就提供怜悯，又有什么用处呢？
and how was this to be elicited, but by the solemn and authoritative enunciation of law and justice?
而这种需要，若非借着庄严而权威地宣告律法与公义，又如何能够被唤起呢？
There are, indeed, cheering intimations, in the Sermon on the Mount, respecting the Divine mercy, and so there are in connection with the giving of the Ten Commandments.
确实，在登山宝训中也有关于神圣怜悯的安慰性暗示，而在十诫的颁布过程中同样如此。
But law, rather than grace, is the main substance and burden of both.
但在二者之中，占主要内容与重负的，与其说是恩典，不如说是律法。
The great intention, in each instance, is to convince of sin, preparatory to the offer of clemency.
在每一种情形中，其伟大的目的都是要使人知罪，以预备人接受赦免的施与。
The Decalogue is the legal basis of the Old Dispensation, and the Sermon on the Mount is the legal basis of the New.
十诫（Decalogue）是旧约时代（Old Dispensation）的法律根基，而登山宝训则是新约时代（New Dispensation）的法律根基。
When the Redeemer, in the opening of His ministry, had provided the apparatus of conviction, then He provided the apparatus of expiation.
当救赎主在祂事工开始之时，已经预备了使人知罪的机制（apparatus of conviction），随后祂才预备了赎罪的机制（apparatus of expiation）。
The Great High-Priest, like the Levitical priest who typified Him, did not sprinkle atoning blood indiscriminately.
这位伟大的大祭司，如同那预表祂的利未祭司一样，并不是不加分别地洒赎罪的血。
It was to bedew only him who felt and confessed guilt.
那血只洒在那些感到并承认自己有罪的人身上。
This legal and minatory element in the words of Jesus has also been noticed by the skeptic, and an argument has been founded upon it to prove that He was soured by ill-success, and, like other merely human reformers who have found the human heart too hard for them, fell away from the gentleness with which He began His ministry, into the anger and denunciation of mortified ambition with which it closed.
耶稣话语中这种律法性与警告性（minatory）的成分，也被怀疑论者注意到了，并据此建立了一种论证，试图证明：祂因事工的不顺而变得愤懑，像其他纯粹属人的改革者一样，在发现人心对他们来说过于刚硬之后，便从祂起初事工中的温柔，堕落到事工结束时那种因受挫的野心而生的愤怒与谴责之中。
This is the picture of Jesus Christ which Rénan presents in his apocryphal Gospel.
这正是勒南（Rénan）在他那本伪经式的福音书中所描绘的耶稣基督形象。
But the fact is, that the Redeemer began with law, and was rigorous with sin from the very first.
但事实是，救赎主从一开始就是以律法起头，并且自始至终对罪极其严厉。
The Sermon on the Mount was delivered not far from twelve months from the time of His inauguration, by baptism, to the office of Messiah.
登山宝训的宣讲，距离祂借着受洗就任弥赛亚职分之时，相隔并不超过十二个月。
And all along through His ministry of three years and a half, He constantly employs the law in order to prepare his hearers for grace.
在祂三年半的全部事工过程中，祂不断运用律法，为要预备祂的听众接受恩典。
He was as gentle and gracious to the penitent sinner, in the opening of His ministry, as he was at the close of it;
在祂事工开始之时，祂对悔改的罪人同样温柔、同样充满恩慈，正如祂在事工结束之时一样；
and He was as unsparing and severe towards the hardened and self-righteous sinner, in His early Judæan, as He was in His later Galilean ministry.
而祂在早期犹太地（Judæan）的事工中，对刚硬而自义的罪人也同样毫不留情、同样严厉，正如祂后来在加利利（Galilean）的事工中一样。
It is sometimes said that the surest way to produce conviction of sin is to preach the Cross.
有时人们说，使人产生对罪的确信，最稳妥的方法就是宣讲十字架。
There is a sense in which this is true, and there is a sense in which it is false.
在某种意义上，这是正确的；但在另一种意义上，这是错误的。
If the Cross is set forth as the cursed tree on which the Lord of Glory hung and suffered, to satisfy the demands of Eternal Justice, then indeed there is fitness in the preaching to produce the sense of guilt.
如果十字架被呈现为那受咒诅的木头，荣耀之主曾在其上悬挂并受苦，为要满足永恒公义（Eternal Justice）的要求，那么这样的宣讲确实适合产生罪责感。
But this is to preach the law, in its fullest extent, and the most tremendous energy of its claims.
但这实际上就是在宣讲律法，且是在其最完全的范围内、以其要求最可畏的力量来宣讲。
Such discourse as this must necessarily analyze law, define it, enforce it, and apply it in the most cogent manner.
这样的讲论必然要分析律法、界定律法、施行律法，并以最有力的方式将其应用。
For, only as the atonement of Christ is shown to completely meet and satisfy all these legal demands which have been so thoroughly discussed and exhibited, is the real virtue and power of the Cross made manifest.
因为，唯有当基督的赎罪被证明完全满足并成全了这些被充分讨论和展示出来的律法要求时，十字架真实的功效与能力才会显明出来。
But if the Cross is merely held up as a decorative ornament, like that on the breast of Belinda, “which Jews might kiss and infidels adore;”
但如果十字架只是被举出来当作一种装饰品，如同贝琳达（Belinda）胸前的饰物，“犹太人可以亲吻，不信者可以崇拜”；
if it be proclaimed as the beautiful symbol of the Divine indifference and indulgence, and there be a studious avoiding of all judicial aspects and relations;
如果它被宣告为神圣冷漠与纵容的美丽象征，并且刻意回避一切司法性的层面与关系；
if the natural man is not searched by law and alarmed by justice, but is only soothed and narcotized by the idea of an Epicurean deity destitute of moral anger and inflicting no righteous retribution,—
如果属血气之人不是被律法鉴察、被公义警醒，而只是被一种伊壁鸠鲁式（Epicurean）的神祇观念所抚慰与麻醉——这种神祇缺乏道德忿怒，也不施行公义的报应——
then, there will be no conviction of sin.
那么，就绝不会有对罪的确信。
Whenever the preaching of the law is positively objected to, and the preaching of the gospel is proposed in its place, it will be found that the “gospel” means that good-nature and that easy virtue which some mortals dare to attribute to the Holy and Immaculate Godhead!
每当人们明确反对宣讲律法，并提议以宣讲“福音”来取而代之时，最终总会发现，这里的“福音”指的不过是某些凡人竟敢归于那圣洁无瑕的神性（Holy and Immaculate Godhead）的那种好脾气与宽松的美德！
He who really, and in good faith, preaches the Cross, never opposes the preaching of the law.
真正诚实地宣讲十字架的人，从来不会反对宣讲律法。
Still another reason for the kind of religious discourse which we are defending is found in the fact that multitudes are expecting a happy issue of this life, upon ethical as distinguished from evangelical grounds.
我们为之辩护的这种宗教性讲论，还有另一个理由：有无数的人是基于伦理而非福音的根基，期待今生有一个幸福的结局。
They deny that they deserve damnation, or that they need Christ’s atonement.
他们否认自己配受定罪，也否认自己需要基督的赎罪。
They say that they are living virtuous lives, and are ready to adopt language similar to that of Mr. Mill spoken in another connection:
他们说自己过着有德行的生活，并且愿意采用密尔先生（Mr. Mill）在另一语境中所说过的类似言辞：
“If from this position of integrity and morality we are to be sent to hell, to hell we will go.”
“如果我们因这种正直与道德的立场而被送入地狱，那么我们就下地狱吧。”
This tendency is strengthened by the current light letters, in distinction from standard literature.
这种倾向因当下流行的轻文学（light letters），与经典文学（standard literature）相对而言，而更加被强化。
A certain class, through ephemeral essays, poems, and novels, has been plied with the doctrine of a natural virtue and an innate goodness, until it has become proud and self-reliant.
某一阶层的人，借着短暂流行的论文、诗歌和小说，不断被灌输“天然美德”和“内在善良”的教义，直到变得骄傲而自恃。
The “manhood” of paganism is glorified, and the “childhood” of the gospel is vilified.
异教的“成人气概”（manhood）被颂扬，而福音的“孩童心态”（childhood）却被贬低。
The graces of humility, self-abasement before God, and especially of penitence for sin, are distasteful and loathed.
谦卑、在上帝面前的自卑，尤其是为罪而悔改的恩典，都被人厌恶和憎嫌。
Persons of this order prefer to have their religious teacher silent upon these themes, and urge them to courage, honor, magnanimity, and all that class of qualities which imply self-consciousness and self-reliance.
这类人更愿意他们的宗教教师在这些主题上保持沉默，而劝勉他们追求勇气、荣誉、宽宏，以及一切暗示自我意识与自我倚靠的品质。
To them apply the solemn words of the Son of God to the Pharisees:
对这样的人，正适用上帝之子对法利赛人所说的庄严话语：
“If ye were blind, ye should have no sin: but now ye say, We see, therefore your sin remaineth.”
“你们若瞎了眼，就没有罪了；但如今你们说：‘我们能看见’，所以你们的罪还在。”
It is, therefore, specially incumbent upon the Christian ministry, to employ a searching and psychological style of preaching,
因此，基督教的牧职人员特别有责任采用一种鉴察人心、具有心理深度（psychological）的讲道方式，
and to apply the tests of ethics and virtue so powerfully to men who are trusting to ethics and virtue, as to bring them upon their knees.
并且要将伦理与德行的检验如此有力地施加在那些倚靠伦理与德行的人身上，以至于使他们屈膝降服。
Since these men are desiring, like the “foolish Galatians,” to be saved by the law,
既然这些人像“无知的加拉太人”（foolish Galatians）一样，想要靠律法得救，
then let the law be laid down to them, in all its breadth and reach, that they may understand the real nature and consequences of the position they have taken.
那么就当将律法按其全部的广度与深度摆在他们面前，使他们明白自己所采取立场的真实本质与后果。
“Tell me,”—says a preacher of this stamp,—”tell me, ye that desire to be under the law, do ye not hear the law,”—
“告诉我，”——这种类型的传道人说——“告诉我，你们这些愿意在律法之下的人，难道你们没有听见律法吗？”——
do ye not hear its thundering,—
“难道你们没有听见它的雷鸣吗？”——
“cursed is every one that continueth not in ALL things that are written in the law, to do them!”
“凡不常照律法书上所记一切之事去行的，都是被咒诅的！”
Virtue must be absolutely perfect and spotless, if a happy immortality is to be made to depend upon virtue.
如果幸福的永生要建立在德行之上，那么德行就必须是绝对完全、毫无玷污的。
If the human heart, in its self-deception and self-reliance, turns away from the Cross and the righteousness of God, to morals and the righteousness of works,
如果人的心在自欺与自恃之中，转离十字架和上帝的义，而转向道德和行为的义，
then let the Christian thinker follow after it like the avenger of blood.
那么就当让基督徒思想家像报血仇者一样紧紧追赶它。
Let him set the heights and depths of ethical perfection before the deluded mortal;
让他把伦理完全的高峰与深渊摆在这受迷惑的凡人面前；
let him point to the inaccessible cliffs that tower high above, and bid him scale them if he can;
让他指向那高耸、不可攀登的峭壁，并吩咐他若能就攀登；
let him point to the fathomless abysses beneath, and tell him to descend and bring up perfect virtue therefrom;
让他指向下方无底的深渊，并叫他下去从中带上完全的德行；
let him employ the very instrument which this virtuoso has chosen, until it becomes an instrument of torture and self-despair.
让他使用这位“德行大师”（virtuoso）自己所选择的工具，直到它变成使人痛苦与自我绝望的器具。
In this way, he is breaking down the “manhood” that confronts and opposes, and is bringing in the “childhood” that is docile, and recipient of the kingdom.
如此一来，他便是在摧毁那对抗、抵挡的“成人气概”，并引入那柔顺、能领受国度的“孩童心态”。
These Sermons run the hazard of being pronounced monotonous, because of the pertinacity with which the attempt is made to force self-reflection.
这些讲道因其坚持不懈地试图迫使人进行自我反省，难免有被判定为单调乏味的风险。
But this criticism can easily be endured, provided the attempt succeeds.
但只要这一努力能够成功，这样的批评是完全可以承受的。
Religious truth becomes almighty the instant it can get within the soul;
宗教真理一旦进入人的灵魂，立刻就显出全能的力量；
and it gets within the soul, the instant real thinking begins.
而它进入灵魂的那一刻，正是真正思考开始的那一刻。
“As you value your peace of mind, stop all scrutiny into your personal character,”
“如果你珍惜内心的平安，就停止一切对你个人品格的省察，”
is the advice of what Milton denominates “the sty of Epicurus.”
这是弥尔顿（Milton）所称之为“伊壁鸠鲁的猪圈”（the sty of Epicurus）所给出的忠告。
The discouraging religious condition of the present age is due to the great lack, not merely in the lower but the higher classes, of calm, clear self-intelligence.
当今时代令人沮丧的宗教状况，乃是由于不仅在下层阶级，也在上层阶级中，严重缺乏冷静而清晰的自我认知。
Men do not know themselves.
人并不认识自己。
The Delphic oracle was never less obeyed than now, in this vortex of mechanical arts and luxury.
在这机械技艺与奢华的漩涡之中，德尔斐神谕（Delphic oracle）“认识你自己”的箴言，从未像如今这样少有人遵行。
For this reason, it is desirable that the religious teacher dwell consecutively upon topics that are connected with that which is within man,—
正因如此，宗教教师理当连续地停留在那些与人内在生命相关的主题之上——
his settled motives of action, and all those spontaneous on-goings of his soul of which he takes no notice, unless he is persuaded or impelled to do so.
即他那固定的行动动机，以及他灵魂中一切自发的运行；这些通常不被他注意，除非他被说服或被迫如此。
Some of the old painters produced powerful effects by one solitary color.
一些古代画家曾仅用一种单一的颜色，就产生了强烈的效果。
The subject of moral evil contemplated in the heart of the individual man,—
道德之恶这一主题，被置于个体之人内心之中来加以默想——
not described to him from the outside, but wrought out of his own being into incandescent letters, by the fierce chemistry of anxious perhaps agonizing reflection,—
不是从外部向他描述，而是借着焦虑、甚至可能是痛苦的反思所形成的猛烈“化学作用”，从他自身存在中锻造出来，如炽热的文字一般——
sin, the one awful fact in the history of man,
罪，这一在人类历史中唯一可畏的事实，
if caused to pervade discourse will always impart to it a hue which, though it be monochromatic, arrests and holds the eye like the lurid color of an approaching storm-cloud.
若使其弥漫于讲论之中，必定会赋予讲论一种色调；即便只是单色，却如同将临的暴风云那般阴沉骇目，牢牢抓住人的目光。
With this statement respecting the aim and purport of these Sermons,
在作了以上关于这些讲道之目标与宗旨的陈述之后，
and deeply conscious of their imperfections, especially for spiritual purposes,
并且深切意识到它们的诸多不完全之处，尤其是在属灵功用方面，
I send them out into the world, with the prayer that God the Spirit will deign to employ them as the means of awakening some souls from the lethargy of sin.
我将它们送入世间，并祈求上帝圣灵（God the Spirit）俯就使用这些讲道，作为唤醒一些灵魂脱离罪之昏睡的器皿。
UNION THEOLOGICAL SEMINARY,
联合神学院（Union Theological Seminary），
NEW YORK, February 17, 1871.
纽约，1871年2月17日。
Table of Contents
目录
Preface
序言
I. THE FUTURE STATE A SELF-CONSCIOUS STATE
一、来世乃是一个自觉的状态
II. THE FUTURE STATE A SELF-CONSCIOUS STATE (continued)
二、来世乃是一个自觉的状态（续）
III. GOD’S EXHAUSTIVE KNOWLEDGE OF MAN
三、上帝对人的完全认识
IV. GOD’S EXHAUSTIVE KNOWLEDGE OF MAN (continued)
四、上帝对人的完全认识（续）
V. ALL MANKIND GUILTY; OR, EVERY MAN KNOWS MORE THAN HE PRACTISES
五、全人类都有罪；或，每个人所知道的多于他所实行的
VI. SIN IN THE HEART THE SOURCE OF ERROR IN THE HEAD
六、心中的罪乃是头脑中错误的根源
VII. THE NECESSITY OF DIVINE INFLUENCES
七、神圣感化（Divine influences）的必要性
VIII. THE NECESSITY OF DIVINE INFLUENCES (continued)
八、神圣感化的必要性（续）
IX. THE IMPOTENCE OF THE LAW
九、律法的无能
X. SELF-SCRUTINY IN GOD’S PRESENCE
十、在上帝面前的自我省察
XI. SIN IS SPIRITUAL SLAVERY
十一、罪是属灵的奴役
XII. THE ORIGINAL AND THE ACTUAL RELATION OF MAN TO LAW
十二、人对律法的原初关系与现实关系
XIII. THE SIN OF OMISSION
十三、忽略之罪
XIV. THE SINFULNESS OF ORIGINAL SIN
十四、原罪的罪性
XV. THE APPROBATION OF GOODNESS IS NOT THE LOVE OF IT
十五、对善的赞许并非对善的爱
XVI. THE USE OF FEAR IN RELIGION
十六、惧怕在宗教中的用途
XVII. THE PRESENT LIFE AS RELATED TO THE FUTURE
十七、今生与来世的关系
XVIII. THE EXERCISE OF MERCY OPTIONAL WITH GOD
十八、施行怜悯在于上帝的主权选择
XIX. CHRISTIANITY REQUIRES THE TEMPER OF CHILDHOOD
十九、基督教要求孩童的心志
XX. FAITH THE SOLE SAVING ACT
二十、信心乃是唯一使人得救的行动