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THESE brief Discourses are included in the folio edition of Owen’s Sermons, published in 1721, and are there, for obvious reasons, made to occupy a place by themselves.
这些简短的论述收录在欧文讲道集的对开本版本中，出版于1721年，在那里由于明显的原因，它们被安排占据独立的位置。
They were delivered at church meetings for the purposes of devotion and conference among Christian brethren (see p. 403); and they relate to a particular department of Christian ethics.
它们是在教会聚会中为了基督徒弟兄之间的敬虔和会议目的而传讲的；它们涉及基督徒伦理学的特定部门。
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CASUISTRY—the science and doctrine of conscience—is designed, as the name denotes, to resolve cases of doubt and uncertainty in regard to points of subjective morality.
良心个案学——良心的科学和教义——正如其名称所示，是为了解决关于主观道德要点的疑惑和不确定情况而设计的。
As a branch of theological iuquiry and discussion, it has in a great measure fallen into disrepute.
作为神学探究和讨论的一个分支，它在很大程度上已经失去声誉。
It came to be regarded with suspicion and odium from the use made of it by the Jesuits in the fifteenth and sixteenth centuries, who converted it into an engine of successful villany.
它被怀疑和憎恶，是因为十五和十六世纪耶稣会士对它的使用，他们将其转化为成功恶行的工具。
It was denounced as “the art of quibbling with God;” and it was partly the casuistical system of the Jesuits against which Pascal, in his “Provincial Letters,” launched with scathing effect the bolts of his brilliant sarcasm.
它被谴责为”与上帝诡辩的艺术”；帕斯卡在他的《外省通信》中以辛辣的效果发射出他才华横溢的讽刺之箭，部分地针对的就是耶稣会士的良心个案学体系。
But this science was for a time in great favour with the divines of the Reformation also; though studied and taught by them on different principles, and assuredly for very different ends.
但这门科学也曾一度深受宗教改革神学家们的青睐；尽管他们是基于不同的原则来研究和教授它，并且确实是为了非常不同的目的。
Mayer, a German theologian of the Lutheran Church (1650–1712), in his “Bibliotheca Biblica,” has a list of the authors on Casuistry under three divisions, comprehending the Calvinistic, Lutheran, and Romish Churches.
迈尔，路德教会的德国神学家（1650-1712），在他的《圣经图书馆》中，列出了良心个案学作者的名单，分为三个部分，包括加尔文主义、路德宗和罗马教会。
The science was at one time extensively cultivated in England, and by divines of eminent reputation.
这门科学曾一度在英国被广泛培育，并且是由声誉卓著的神学家们培育的。
Sanderson, bishop of Lincoln after the Restoration, has two works on it,—”Casus Conscientiæ,” and De Obligatione Conscientiæ Prælectiones.”
桑德森，王政复辟后的林肯主教，有两部关于此的著作——《良心个案》和《良心义务讲座》。
The “Ductor Dubitantium” of Jeremy Taylor is widely known as one of the most learned and important works on this subject.
杰里米·泰勒的《疑惑者指南》被广泛认为是这个主题上最博学和重要的著作之一。
Baxter’s “Christian Directory” deserves also to be mentioned.
巴克斯特的《基督徒指南》也值得提及。
Pike and Hayward’s “Cases of Conscience” is a work that has been extensively circulated.
派克和海沃德的《良心个案》是一部被广泛流传的著作。
There is a quarto volume in Latin entitled “Therapeutica Sacra,” in which cases of conscience are discussed, by David Dickson, a Scotch divine, who, about 1650, was translated from the professorship of divinity in the University of Glasgow to the same chair in the University of Edinburgh.
有一本拉丁文四开本，题为《神圣治疗学》，其中讨论了良心个案，作者是大卫·迪克森，一位苏格兰神学家，大约在1650年，他从格拉斯哥大学神学教授职位调任到爱丁堡大学的同一职位。
Four volumes of “The Morning Exercises” are occupied with the discussion and resolution of cases of conscience.
《晨练》的四卷都致力于讨论和解决良心个案。
Casuistry is liable to abuse, and has often been abused.
良心个案学容易被滥用，并且经常被滥用。
It tends to foster a morbid subjectivity, and to enervate principle.
它倾向于培养病态的主观性，并削弱原则。
Every Christian pastor, however, in the course of his official duties, must sometimes be called to resolve the doubts and scruples which are apt to embarrass the tender conscience.
然而，每个基督徒牧师在履行他的职务过程中，有时必须被召来解决容易困扰敏感良心的疑虑和顾虑。
As handled by the divines to whom we have last referred, it really embraces all questions of Christian obligation and practice; and on some points their discussions are among the best treatises on practical religion in the language.
正如我们最后提到的神学家们所处理的，它实际上包含了基督徒义务和实践的所有问题；在某些要点上，他们的讨论是这种语言中关于实践宗教的最佳论文之一。
Nor can the divine entirely overlook casuistry, even in the strict sense of the term, seeing the apostle Paul was very careful to direct and enlighten the consciences of Christians in his day, who scrupled to eat “things offered in sacrifice unto idols.”
神学家也不能完全忽视良心个案学，即使在严格意义上，因为使徒保罗在他的时代非常谨慎地指导和启发基督徒的良心，他们对吃”祭偶像之物”有顾虑。
It would be matter of regret, if the prejudice now entertained against a field of theological discussion cultivated to such an extent by divines of former generations, should prevent any reader from perusing the Discourses of our author which follow.
如果现在对前代神学家如此广泛培育的神学讨论领域的偏见，阻止任何读者阅读我们作者以下的论述，那将是令人遗憾的事。
Owen’s was not the mind on any subject to be lost in obscure mysticism and refined subtilties, and to disport itself in a species of moral gymnastics, from which no overt and positive advantage could accrue to himself or to his hearers.
欧文的心思在任何主题上都不会迷失在晦涩的神秘主义和精细的微妙之处，并沉溺于一种道德体操，从中他自己或他的听众都不能获得明显和积极的益处。
These Discourses deal with momentous questions of religious experience, and are replete with suggestions and advices, which will be prized in proportion as the religion of the heart prevails, and so long as Christianity is not buried in formalism.
这些论述处理宗教经历的重大问题，充满了建议和忠告，这些将按照内心宗教占主导地位的程度而被珍视，只要基督教不被埋葬在形式主义中。
The spirit which pervades all these brief but important Discourses, may be gathered from a weighty observation in one of them: “Suppose we should resolve with great earnestness, diligence, watchfulness, to abide in duties, in inward duties, to watch over our hearts,—which is required of us; yet if in our so doing we are taken off thereby from frequent actings of faith upon Christ, as the spring of our life, we shall decay, under all our endeavours, watchfulness, and multiplication of duties.”—ED.
贯穿所有这些简短但重要论述的精神，可以从其中一篇的重要观察中看出：”假设我们应该以极大的热诚、勤勉、警醒来决心遵守职责，遵守内在的职责，看守我们的心——这是对我们的要求；然而如果我们这样做时因此被带离了对基督的频繁信心行动，作为我们生命的源泉，我们就会在我们所有的努力、警醒和职责的增多中衰败。”——编者
Table of Contents
目录
PREFATORY NOTE BY THE EDITOR
编者序言
DISCOURSE I: QUESTION—What conviction of a state of sin, and of the guilt of sin, is necessary to cause a soul sincerely to look after Christ?
论述一：问题——什么样的对罪的状态和罪的罪咎的确信，是使灵魂真诚寻求基督所必需的？
DISCOURSE II: QUESTION—Seeing the act of closing with Christ is secret and hidden, and the special times and seasons of our conversion unto God are unknown unto most, what are the most certain evidences and pledges that we have cordially and sincerely received Christ, and returned unto God?
论述二：问题——既然与基督联合的行动是秘密和隐藏的，我们归向上帝的特殊时间和季节对大多数人来说是未知的，那么我们真心诚意地接受基督并归向上帝的最确凿证据和保证是什么？
DISCOURSE III: QUESTION—What concern have we in the sins of the day wherein we live?
论述三：问题——我们对我们所生活时代的罪有什么关切？
DISCOURSE IV: QUESTION—How may we recover from a decay of the principle of grace?
论述四：问题——我们如何从恩典原则的衰败中恢复？
DISCOURSE V: QUESTION.—How we may make our application unto Christ; not in general, but under what notion and apprehension of the person of Christ?
论述五：问题——我们如何向基督求告；不是泛泛而论，而是在对基督位格的什么概念和理解下？
DISCOURSE VI: QUESTION.—How may we make our addresses to Christ for the exercise of grace
论述六：问题——我们如何向基督求告以操练恩典
DISCOURSE VII: QUESTION.—When our own faith is weakened as to the hearing of our prayers
论述七：问题——当我们自己的信心在祷告得到垂听方面软弱时
DISCOURSE VIII: QUESTION.—When may any one sin, lust, or corruption, be esteemed habitually prevalent?
论述八：问题——何时任何一种罪、情欲或败坏可以被认为是习惯性地占主导地位？
DISCOURSE IX: QUESTION.—Whether lust or corruption, habitually prevalent, be consistent with the truth of grace?
论述九：问题——习惯性占主导地位的情欲或败坏是否与恩典的真实性一致？
DISCOURSE X: QUESTION.—What shall a person do who finds himself under the power of a prevailing corruption, sin, or temptation?
论述十：问题——发现自己处于占主导地位的败坏、罪或试探权势下的人应该做什么？
DISCOURSE XI: QUESTION.—What is our duty with respect to dark and difficult dispensations of God’s providence in the world?
论述十一：问题——对于上帝在世界上黑暗和困难的护理安排，我们的职责是什么？
DISCOURSE XII: QUESTION.—How we are to prepare for the coming of Christ?
论述十二：问题——我们如何为基督的再来做准备？
DISCOURSE XIII: QUESTION.—On the contest between Christ and Antichrist
论述十三：问题——关于基督与敌基督之间的争战
DISCOURSE XIV: QUESTION.—What is the duty of believers under divine warnings?
论述十四：问题——信徒在神圣警告下的职责是什么？