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No book in all of Christendom so thoroughly explores, explains, and details the guiltiness due the sin that permeates unregenerate men.
在整个基督教界中，没有任何一本书能如此彻底地探究、解释并详述那弥漫在未重生之人里面的罪所带来的罪咎。

It is well for those who are regenerated to understand their blessing.
对于那些已经重生的人来说，了解他们所蒙的福分是大有裨益的。

This is Volume X of Goodwin’s Works, entitled, ”An Unregenerate Man’s Guiltiness Before God.”
这是《古德温全集》的第十卷，题为《未重生者在神面前的罪咎》。

With great thoroughness, Goodwin explores the depths of the total depravity of man by nature.
古德温以极大的透彻性，探究了人类本性中全然败坏的深度。

Goodwin is the only author we are aware of who ever wrote more thoroughly on the subject of man’s depravity than A. W. Pink.
据我们所知，古德温是唯一一位在人类败坏这一主题上比 A. W. 宾克（A. W. Pink）论述得更为彻底的作者。

This is a weighty treatise on human guilt, corruption, and the imputation and punishment of sin.
这是一部关于人类罪咎、堕落，以及罪的归算与惩罚的厚重论文。

In exposing the total depravity of the natural man’s heart, this book is unparalleled.
在揭露属自然之人内心的全然败坏方面，这本书是无与伦比的。

Its aim is to produce a heartfelt need for saving faith in Christ rather than offer the quick fix of superficial Christendom.
其目的在于使人从内心深处生发出对基督救赎信心的需要，而非提供肤浅基督教式的权宜之计。

Goodwin ”represents the cream of Puritanism, capturing the intellect, the will, and the heart of his readers” (Joel Beeke).
古德温“代表了清教主义的精华，抓住了读者的理智、意志和心灵”（乔尔·比基 Joel Beeke 语）。

Thomas Goodwin (1600-1679): Possessing a tender conscience from the age of six, Goodwin’s parents strove to prepare him for the ministry by their own example and by providing for the best education they could.
托马斯·古德温（1600-1679）：古德温从六岁起就拥有一颗敏锐的良心，他的父母通过自身的榜样并尽力提供最好的教育，努力为他将来从事圣职做准备。

At twelve he entered Christ’s College, Cambridge, known as a “nest of Puritans” in those days.
十二岁时，他进入了剑桥大学基督学院，那在当时被誉为“清教徒的巢穴”。

The God of all grace and mercy brought Goodwin to a profound conviction of sin and genuine conversion on October 2, 1620, shortly after his twentieth birthday.
在他二十岁生日后不久，即1620年10月2日，满有恩典和怜悯的神带给古德温深刻的认罪感和真实的归正。

Following his conversion he aligned himself with the Puritan theological tradition of such preachers as William Perkins, Richard Sibbes, and John Preston.
归正后，他投身于威廉·珀金斯（William Perkins）、理查德·希布斯（Richard Sibbes）和约翰·普雷斯顿（John Preston）等讲道者的清教徒神学传统。

His preaching was earnest, practical, experinmental, pastoral and above all, Christ-centered.
他的讲道是诚恳的、实践性的、体验性的、牧养性的，并且最重要的是，以基督为中心。

Goodwin, an Independent, who was appointed to the Westminster Assembly, is said to have been “the most decisive figure and the great disturber of the Westminster Assembly,” due to his continual promotion of the Independent view of church government.
古德温是一位独立派人士，曾被委任参加威斯敏斯特会议（Westminster Assembly），据称他由于不断推行独立派的教会治理观，成为了“威斯敏斯特会议中最具决定性的人物和伟大的搅动者”。

Records of the assembly covering 243 sessions held from August 1643 to December 1644 indicate that Goodwin gave more addresses than any other divine—357 in all!
该会议从1643年8月到1644年12月共举行了243次会议，记录显示古德温发表的演讲比其他任何神学家都要多——总共357次！

During the early 1650s, he and John Owen shared a Sunday afternoon lecture for the students at Oxford, and both were chaplains to Oliver Cromwell.
在17世纪50年代初期，他和约翰·欧文（John Owen）共同为牛津大学的学生开设周日下午讲座，且两人都是奥利弗·克伦威尔（Oliver Cromwell）的牧师。

He was also assisted in drawing up the confession of faith for the Independents known as The Savoy Declaration of Faith and Order.
他还协助起草了独立派的信仰告白，即著名的《萨伏依信仰与秩序宣言》（The Savoy Declaration of Faith and Order）。

During the period when many godly pastors were ejected from their pulpits because of strict demands of conformity, God’s mighty overruling providence permitted Goodwin to continue preaching throughout the years of persecution by Charles II.
在许多虔诚的牧师因严苛的顺从要求而被逐出讲坛的时期，神那大而有能力的统管护理准许古德温在查理二世迫害的岁月里继续讲道。

Most of his major theological writings were the fruit of his mature years and published after his death.
他的大多数主要神学著作都是他晚年成熟时期的果实，并在他去世后出版。

Goodwin’s works, which are presently reprinted in a twelve-volume authoritative edition, were James Nichol’s first choice in what would become known as the well-edited and highly regarded Nichol’s Series of Standard Divines.
古德温的著作目前以十二卷本的权威版重印，它们是詹姆斯·尼科尔（James Nichol）在后来被称为编辑精良、备受推崇的“尼科尔标准神学家系列丛书”（Nichol’s Series of Standard Divines）中的首选作品。

Table of Contents
目录

BOOK I: Of an unregenerate man’s guiltiness before God, from the imputation of Adam’s first transgression to every person of his posterity
卷一：论未重生者在神面前的罪咎，源于亚当第一次违背律法对他所有后裔的归算

— CHAPTER I: The general design and division of the discourse
第一章：本论述的总旨趣与划分

— CHAPTER II: The text explained.—That all men are in a state of sin.
第二章：经文释义。——所有人都处于罪的状态中。

— CHAPTER III: How sin it derived from Adam to all mankind
第三章：罪是如何从亚当传递给全人类的

— CHAPTER IV: How great every man’s sinfulness is in having the guilt of Adam’s first transgression imputed to him
第四章：因亚当第一次违背律法的罪咎归算给每一个人，使得每个人的罪孽是何等重大

— CHAPTER V: The practical improvements which we should make of these truths delivered.
第五章：我们应对这些传达的真理进行的实践性改进。

BOOK II: An unregenerate man’s guiltiness before God, in respect of that corruption of nature with which all mankind is infected, and the whole nature of every man is polluted and depraved
卷二：未重生者在神面前的罪咎，涉及全人类所感染的本性败坏，以及每个人整个本性的污秽与堕落

— CHAPTER I: An enumeration of the several errors concerning original sin
第一章：关于原罪的若干错误之列举

— CHAPTER II: What are the reasons or causes of the corruption of man’s nature.
第二章：人性的败坏有哪些原因或根据。

— CHAPTER III: This corruption of nature is not only a punishment, but a sin, which renders us guilty
第三章：这种本性的败坏不仅是一种惩罚，而且是一种罪，使我们承担罪责

— CHAPTER IV: An inclination and proneness to all sin is in every man’s nature.
第四章：对一切罪的倾向和嗜好存在于每个人的本性中。

— CHAPTER V: That since there is so great a corruption in our natures, we should be very earnest to have it purged out.
第五章：既然我们的本性中有如此巨大的败坏，我们应当非常恳切地求其被洁除。

— CHAPTER VI: The corruption of man’s nature, a privation of all goodness, and an inclination to all evil.
第六章：人性的败坏，是对一切良善的丧失和对一切邪恶的倾向。

— CHAPTER VII: The objections answered which are made against the doctrine
第七章：对针对该教义之异议的回答

— CHAPTER VIII: The second part of original corruption, enmity unto God, and to all that is good.
第八章：原始败坏的第二部分，即对神的敌对，以及对一切善事的敌对。

BOOK III: The corruption of man’s whole nature, and of all the faculties of his soul by sin; and first of the depravation of the understanding, which is full of darkness, and blinded, so that it cannot apprehend spiritual things in a due spiritual manner
卷三：罪对人整个本性及其灵魂所有功能的败坏；首先论及理性的堕落，它是充满了黑暗并被蒙蔽的，以至于无法以应有的属灵方式领悟属灵之事

— CHAPTER I: That all the faculties of the soul, even the mind, are wholly corrupted
第一章：灵魂的所有功能，甚至包括心思，都已被完全败坏

— CHAPTER II: Arguments to prove that not only the inferior powers of this soul, but the supreme, the understanding and mind, are corrupted.
第二章：证明不仅灵魂的低级官能，而且最高级的官能——理性和心思——都被败坏了的论据。

— CHAPTER III: The difference between the natural defects in men’s minds, caused by the fall and sin, and those which are spiritual defects
第三章：由堕落和罪引起的人类心思的自然缺陷与属灵缺陷之间的区别

— CHAPTER IV: What are the spiritual wants and defilements in men’s understandings, which can be healed only by true regeneration.
第四章：人类理性中只有通过真实的重生才能治愈的属灵匮乏与污秽是什么。

— CHAPTER V: The reasons why an unregenerate man cannot spiritually discern spiritual things
第五章：未重生者不能以属灵方式辨识属灵之事的理由

— CHAPTER VI: If unregenerate men know nothing of spiritual things, how is it then that the speaks of their knowing them, and sinning against the light of them?
第六章：如果未重生者对属灵之事一无所知，那么经上为何说他们知道这些事，并且是违背这些事的光照而犯罪呢？

— CHAPTER VII: The difference between unregenerate the regenerate knowledge of Spiritual things.
第七章：未重生者与已重生者对属灵之事知识的区别。

— CHAPTER VIII: That there it a vast difference between the knowledge of a man unregenerate, and that which a holy soul hath of spiritual things
第八章：未重生者的知识与圣洁灵魂对属灵之事的知识之间存在巨大的差别

— CHAPTER IX: The uses of the doctrine.
第九章：该教义的应用。

— CHAPTER X: That the error of the papists is by this doctrine evinced, who place sin only in the lower faculties of the soul.
第十章：这一教义证明了教皇派（天主教）的错误，他们仅将罪置于灵魂的低级功能中。

BOOK IV: Of that corruption which is in the practical judgments of unregenerate men
卷四：论未重生者在实践判断中的败坏

— CHAPTER I: The different judgments which men unregenerate and regenerate have of spiritual things
第一章：未重生者与已重生者对属灵之事的不同判断

— CHAPTER II: How far men unregenerate apprehend and judge the goodness of spiritual things
第二章：未重生者在多大程度上领会并判断属灵之事的良善

— CHAPTER III: That men unregenerate are utterly destitute of that wisdom, and holy skill to do good, which men regenerate have.
第三章：未重生者完全缺乏已重生者所拥有的那种行善的智慧和神圣技巧。

— CHAPTER IV: That wicked men, wanting this true wisdom, are fools.
第四章：恶人因缺乏这种真实的智慧，便是愚昧人。

— CHAPTER V: In what particulars the folly of unregenerate men consists.
第五章：未重生者的愚昧具体表现在哪些方面。

— CHAPTER VI: That another particular wherein their folly is manifest is in their false judgments.
第六章：他们的愚昧表现出来的另一个细节是他们的错误判断。

— CHAPTER VII: Their folly also appears in the ill choice which they make of things
第七章：他们的愚昧也表现在他们对事物的错误选择上

— CHAPTER VIII: Their folly is also evident from the event and issue of all their actions
第八章：从他们所有行为的结果和结局中也可以明显看出他们的愚昧

— CHAPTER IX: The uses of the preceding doctrine
第九章：前述教义的应用

BOOK V: That reason in man being corrupted by sin, useth its strength and force to advise and contrive the satisfaction of his lusts; whence it is that reason, which should have acted for God, now acts for sin and lusts
卷五：人类的理性因被罪败坏，便利用其力量和效能来建议并筹划私欲的满足；由此，原本应当为神效力的理性，现在却为罪和私欲效力

— CHAPTER I: ECCLES. 7:29
第一章：传道书 7:29

— CHAPTER II: How reason affords all assistance to the encouragement of sin.
第二章：理性如何为助长罪恶提供一切协助。

— CHAPTER III: That man’s reason, which should direct him in his actions, is depraved, and therefore misguides him
第三章：人的理性原本应当引导他的行为，却已堕落，因此误导了他

— CHAPTER IV: That the reason, whereof Man so much boasts, is so Corrupt and false, that the first Principles of religion are not really believed by him.
第四章：人所夸耀的理性是如此腐败且虚假，以至于他并不真正相信宗教的首要原则。

— CHAPTER V: What are the principles of godliness which a wicked man believes not
第五章：恶人不相信的敬虔原则是什么

— CHAPTER VI: In what sense it may be affirmed that all wicked men are atheists
第六章：在何种意义上可以断言所有恶人都是无神论者

— CHAPTER VII: The truth of faith assenting unto the first general principles of religion
第七章：赞同宗教首要普遍原则的信心真理

— CHAPTER VIII: The Uses.—We should employ all our wit and reason for God
第八章：应用。——我们应当将所有的智慧和理性用于神

BOOK VI: The vanity of thoughts, being an instance of the abounding sinfulness in one faculty of the soul, the cogitative; whereby the sinfulness of the rest may be estimated
卷六：思想的虚妄，作为灵魂的一个功能——思考功能中满溢之罪性的例子；由此可以推估灵魂其余部分的罪性

BOOK VII: The corruption and defilements of conscience
卷七：良心的败坏与污秽

— CHAPTER I: The conscience is false in the performance of its office.
第一章：良心在履行其职能时是虚假的。

— CHAPTER II: That conscience is corrupt in respect of that false peace which it speaks to a man when there is indeed no peace to him
第二章：良心的败坏表现在它对人宣告虚假的平安，而事实上那人根本没有平安

— CHAPTER III: That a natural man’s conscience is very corrupt, and plays false in the resistance which it makes against sin.
第三章：属自然之人的良心非常败坏，在抵制罪恶时表现得虚假。

— CHAPTER IV: What is come both to the strivings of natural conscience against sin, and the conflict of grace against it in a regenerate man.
第四章：属自然之良心对罪的抗争，与已重生者里面恩典对罪的冲突之共性。

— CHAPTER V: Difference between that regret to sin under convictions of natural conscience, and that unwillingness to sin which is in a godly man
第五章：在属自然之良心的定罪下对罪的懊悔，与虔诚人里面对罪的不情愿之间的区别

BOOK VIII: Of the inclinations and lusts which are in the will and affections, after things fleshly and sinful
卷八：论意志与情感中对属肉体和罪恶之事的倾向与私欲

— CHAPTER I: That, to complete the description of our natural sinfulness
第一章：为了完成对我们本性罪性的描述

— CHAPTER II: This positive part of the sinfulness of nature is not the very substance of the soul
第二章：本性罪性的这一实质部分并非灵魂的本体

— CHAPTER III: How our inclinations and desires lost that rectitude with which at first they were created.
第三章：我们的倾向和欲望是如何失去起初被造时的正直的。

— CHAPTER IV: What are the aggravations of our sinful lusts.
第四章：我们罪恶私欲的加重因素是什么。

— CHAPTER V: An inquiry into the grounds and causes of this heinous inordinacy in our lusts
第五章：对我们私欲中这种令人发指的紊乱之根据和原因的探究

— CHAPTER VI: The privation of righteousness is enough to infect the soul with all that is evil
第六章：公义的丧失足以使灵魂感染一切邪恶

— CHAPTER VII: He who would truly know the corruption of his nature must search into the lusts of his heart
第七章：凡想真正了解自己本性败坏的人，必须搜寻自己内心的私欲

BOOK IX: Wisdom in the hidden part, or practical wisdom concerning original sin, founded on David’s example and practice, Ps. 51:6.—That this sin is matter of repentance as well as our actual sins, and how we are to be humbled for it, and to repent of it
卷九：心里的智慧，或关于原罪的实践智慧，基于大卫的榜样和实践（诗篇 51:6）。——即这种罪与我们的本罪（actual sins）一样都是悔改的对象，以及我们应当如何为此自卑并为此悔改

— CHAPTER I: The errors of the papists, denying original sin to be the object of repentance.
第一章：教皇派的错误，他们否认原罪是悔改的对象。

— CHAPTER II: The exposition of the text proved, that David expresseth humiliation and repentance for his original sin
第二章：经文释义证明，大卫表达了对他原罪的自卑与悔改

— CHAPTER III: By what principles in a converted man’s heart he comes to be convicted of the guilt of Adam’s fact
第三章：归正者心中是通过什么原则来确信亚当之行径的罪咎的

— CHAPTER IV: What are the acts of repentance which we are to exercise concerning our guilt of Adam’s first sin.
第四章：关于我们对亚当第一次犯罪之罪咎的悔改行为有哪些。

— CHAPTER V: All these acts of repentance are mingled with faith in Christ, and have a tendency to excite and increase it.
第五章：所有这些悔改行为都掺杂着对基督的信心，并倾向于激发和增加这种信心。

— CHAPTER VI: That act of repentance
第六章：那项悔改行为

— CHAPTER VII: The sorrow and repentance which we should have for original sin
第七章：我们对原罪应有的忧伤与悔改

— CHAPTER VIII: What sorrow and repentance we should have for the other part of original sin
第八章：我们对原罪的另一部分应有的忧伤与悔改

— CHAPTER IX: That there is more guilt in the sin of our nature, than in all our actual transgressions put together
第九章：我们本性的罪中所包含的罪咎，比我们所有本罪加在一起还要多

— CHAPTER X: We are to be humbled for this sin, as the original of all our sins, as that which tempts us and draws us to sin, more than the devil doth.
第十章：我们要为此罪自卑，它是我们所有罪的根源，它引诱并拉扯我们去犯罪，其程度超过了魔鬼。

BOOK X: That this state of guilt and natural corruption is the condition of all men unregenerate, though they make an external profession of Christianity.—A discovery of the several sorts of such men, both the ignorant, the profane, and the civil and the formal Christian.—And an answer to all those pleas by which they excuse, justify, or flatter themselves
卷十：这种罪咎和本性败坏的状态是所有未重生者的处境，尽管他们在外表上承认基督教。——对这类人的几种分类的揭示，包括无知的、亵渎的、以及道德上的（civil）和形式上的基督徒。——并对他们用以辩解、自证清白或自我奉承的所有托辞的回答

— CHAPTER I: As the strength of a kingdom consists in having places of defence
第一章：正如一个王国的力量在于拥有防御堡垒

— CHAPTER II: The great hindrance of the work of conversion is the pleas whereby men justify themselves in an unregenerate state.
第二章：归正工作巨大的阻碍，是人们在未重生状态下为自己辩护的托辞。

— CHAPTER III: What are the general heads of arguments from which men draw reasons for the safety and welfare of their state, though they continue in their natural condition.
第三章：人们从中汲取理由，以证明尽管他们仍处于自然状态，其境况依然安全和良好的主要论据。

— CHAPTER IV: The pleas which men who have only morality make for themselves.
第四章：那些仅有道德的人为自己所作的辩护。

— CHAPTER V: That all this mere morality in corrupt nature falls short of grace
第五章：败坏本性中所有这些纯粹的道德都逊于恩典

— CHAPTER VI: What are the principles from whence all this virtue and moral actions in unregenerate men do proceed.
第六章：未重生者身上所有这些美德和道德行为源自哪些原则。

— CHAPTER VII: That the moral righteousness of unregenerate men proceeds from the fore-mentioned principles
第七章：未重生者的道德公义源于前述原则

— CHAPTER VIII: That these moral actions want the essentials of goodness.
第八章：这些道德行为缺乏良善的本质。

— CHAPTER IX: Some objections answered
第九章：对若干异议的回答

— CHAPTER X: That all these virtues, and moral righteousness, are but some dark remains of the image of God in Adam, which is not wholly defaced.
第十章：所有这些美德和道德公义只不过是亚当身上神的形象尚未完全磨灭的暗淡残余。

— CHAPTER XI: Where the nature of true holiness consists.
第十一章：真实圣洁的本质所在。

BOOK XI: That an unregenerate man is highly guilty, by reason of the numberless account of actual sins which he daily commits
卷十一：未重生者因其每日所犯的无数本罪而负有极大罪咎

— CHAPTER I: The exposition of the words
第一章：措辞解释

— CHAPTER II: That the infinite number of his sins
第二章：即其罪恶的无限数量

— CHAPTER III: A larger confirmation of this interpretation given
第三章：对所给出的这一解释的更广泛证实

— CHAPTER IV: That it was the multitude of sins was in his eye that made him to say, I find not
第四章：正是由于他眼中的罪恶之多，才使他说出“我找不到”

— CHAPTER V: The exposition of verse 29
第五章：对第29节的释义

— CHAPTER VI: The chief remark out of this verse
第六章：从本节中得出的主要评论

— CHAPTER VII: An objection by way of query
第七章：以询问方式提出的异议

— CHAPTER VIII: Two corollaries and monitories drawn out touching the subject in hand
第八章：关于手头主题得出的两个推论与告诫

— CHAPTER IX: That the judgment of their sinfulness at the great day
第九章：在大日对他们罪孽的审判

— CHAPTER X: The main subject of this treatise
第十章：本论文的主要题目

— CHAPTER XI: A second demonstration, taken from the judgments of saints
第十一章：从圣徒的判断中取出的第二个证明

— CHAPTER XII: The sense of this main assertion further state
第十二章：对这一主要断言之意义的进一步陈述

BOOK XII: An unregenerate man’s guiltiness by reason of the aggravations of his sinfulness
卷十二：未重生者因其罪孽之加重因素而有的罪咎

BOOK XIII: Of the punishment of sin in hell.—That the wrath of God is the immediate cause of that punishment
卷十三：论地狱中对罪的惩罚。——即神的忿怒是该惩罚的直接原因

— CHAPTER I: The subject and general division of the discourse
第一章：本论述的主题与总划分

— CHAPTER II: The first sort of proofs from Scriptures: first, those three prefixed as the texts
第二章：来自圣经的第一类证明：首先是作为经文冠于其首的那三处

— CHAPTER III: The passage in Rom. 9:22 explicated
第三章：对罗马书 9:22 经文的阐释

— CHAPTER IV: That this immediate wrath of God is in Scripture set forth unto us under the similitude of fire, and fiery indignation.
第四章：神的这种直接忿怒在圣经中是通过火和烈怒的比喻向我们陈明的。

— CHAPTER V: A second sort of proofs.
第五章：第二类证明。

— CHAPTER VI: A third sort of proofs from reasons:
第六章：来自理据的第三类证明：

— CHAPTER VII: A fourth sort of additional confirmations, drawn from the harmonies that are between it and other divine truths
第七章：来自该真理与其他神圣真理之间和谐一致性的第四类补充证实

— CHAPTER VIII: The dreadfulness of this punishment argued from all and each of the particulars treated of in the former chapters.
第八章：根据前几章所讨论的所有及每一细节论证这种惩罚的可怕性。

— CHAPTER IX: The inferences and uses of the doctrine.
第九章：该教义的推论与应用。