适时宣扬西方（尤其是基督教）文化
以下七处注解带有明显的传教色彩，体现了译者作为一个传教士无法摆脱的身份和视野局限，以及由此导致的译本失真问题。同时，在译者看来，西方文化较之东方儒学更为优越，故而在评论东西文化差异时，不免流露出一种主观主义的傲慢与武断。
（1）有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”
大意：有子说：“他的为人，孝顺爹娘，敬爱兄长，却喜欢触犯上级，这种人是很少的；不喜欢触犯上级，却喜欢造反，这种人从来没有过。君子专心致力于基础工作，基础树立了，‘道’就会产生。孝顺爹娘，敬爱兄长，这就是‘仁’的基础吧！”
译文：Yew Tsze says，it is seldom that he who practices filial piety，and manifests fraternal affection，takes pleasure in disobeying superiors：—not to feel pleasure in disobeying superiors，and yet to be guilty of rebellion，is a thing which never happens.The man of superior virtue bends his undivided attention to fundamental principles.Once established in these，virtuous practice naturally follows.Do not filial piety and fraternal respect constitute the stem of virtuous practice？
注释：这一学说存在缺陷，因为它把子女对父母的顺从视为最高的和首要的仁慈，却完全排除了我们对至高无上的神的责任。如果我们必须把父母作为敬爱和孝顺的第一对象，因为我们对他们有此义务，那么同样地，我们首先应该把最多的爱、尊敬和恭顺给予我们的“天父”，因为对他的责任远胜于对人间最好的父母的义务。（The doctrine is defective，because it views obedience to parents，as the highest and first branch of benevolence，or virtue，and thus excludes our duty to the Supreme Being altogether.But if we ought to love，revere and serve our parents，more than we love，and serve other men，because our obligations to parents，are greater than to other men，then upon the same principle，our first and chief love，reverence，and obedience are due to our Father in heaven，to whom our obligations are unspeakably greater，than they can possibly be to the best of earthly parents.）（学而篇1.2，Collie，p.1）
这里，译者对中国人重孝道的传统进行了评论和批判，认为人对上帝的爱、尊敬和服从应高于对父母的义务和责任。这是译者对原文的主观曲解，体现出强烈的传教色彩。这样的诠释，违背了儒家崇尚“孝”的本意，甚至会对英语读者造成误导，而译者的目的则是宣扬基督教教义。
（2）子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。”
大意：孔子说：“不仁的人不可以长久地居于穷困中，也不可以长久地居于安乐中。有仁德的人安于仁；聪明的人利用仁。”
译文：Confucius says，those who are destitute of virtue，can not long conduct themselves aright either in poverty or affliction，nor can they long manage themselves in the midst of prosperity，（or pleasure），but the virtuous find repose in virtue，and the intelligent earnestly covet virtue.
注释：人心本善。能保持原初正直的人，不易被外因干扰；未能坚守者，则会在穷困潦倒的境况中，屈服于低劣不安的情绪。另一方面，如果生活悠闲富足，他就会沉溺于各种奢侈邪恶的享乐中。真正有德者全然不会自私或心存偏见，因而他的爱与恨总受到理性的指引。（Man's heart is originally perfectly virtuous；he who preserves his original rectitude，is unmoved by external circumstances，but he who loses it，if in poor and distressing circumstances，will give way to low and irregular feelings.If on the other hand，he lives in ease and affluence，he will indulge in every sort of extravagance and vicious pleasure.The truly virtuous man is perfectly free from selfishness and partiality，hence his love and hatred are constantly guided by reason.）
进一步注释：……相似的经验证明，人心本“狡黠，邪恶至极”，真正的美德并非一棵自然生长于人性土壤中的植物，而是“一颗天父栽培的树苗”。（...The same experience proves that the heart of man is naturally“deceitful，above all things and desperately wicked，”and that genuine virtue is not a plant which springs naturally in the soil of human nature，but is“a tree of our heavenly Father's planting.”）（里仁篇4.2，Collie，p.12）
在这个例子中，译者同样试图宣扬西方关于人性的观点，提出了“人之初，性本善”和“美德根源于上帝的栽培”两种认识。此外，这里还指出了“理智”影响情感的重要作用，契合西方重视理性主义的传统。
在后文《阳货篇》，对孔子“性相近也，习相远也”一句的注释中，译者再次提到“人性本善”的观点，“最初的人性和道德品质并无差异，本质至善。”（“In the original nature of man，as to its moral qualities there is no difference.All having a nature perfectly virtuous.”）（阳货篇17.2，Collie，p.83）
（3）子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”
大意：孔子说：“吃粗粮，喝冷水，弯着胳膊做枕头，也有着乐趣。干不正当的事而得来的富贵，在我看来好像浮云。”
译文：Confucius says，coarse rice for food，water for drink，and one's bended arm for a pillow，even in the midst of these，there is happiness；but riches and honors，gained by injustice are to me light as the fleeting cloud.
注释：唯有异教哲学在所有时代、所有国家都教育人们，幸福并不来源于财富和荣耀，而来自美德。然而，真正基督徒的希望、理想、原则和行为却远比最杰出的异教圣人纯洁高尚，贫穷和苦难对他们来说是幸福的要素，且这样的幸福更为坚实、更令人满足。他们可以怀着谦卑的信念，展望未来的光辉不朽，而其他人的未来却笼罩在忧郁的不确定中。（Mere heathen philosophy has in all ages，and in all countries taught men，that happiness is found not in riches and honors，but in virtue.But the hopes and prospects，as well as the principles and practice of the genuine Christian，being far more pure and elevated，than that of the most eminent heathen sages，his happiness in the midst of poverty and affliction must of necessity be far more solid and satisfactory.The one can look forward with humble confidence to a glorious immortality，while to the other the future is enveloped in a gloomy uncertainty.）（述而篇7.15，Collie，p.29）
译者把包括孔子在内的各国智者都称作“heathen sages”（异教圣人），并认为基督教的信仰和原则把贫穷和苦难视为人类幸福的必要因素，比其他任何卓越的异教学说更纯洁、更高尚，从而宣扬基督教教义的优越性。“在世上，你们有苦难；但你们可以放心，我已经胜了世界。”（约翰福音16：33）这是耶稣基督在上十字架前夕劝慰门徒的话。只有当人在面对苦难时思想生命的意义，并愿意透过苦难认识神的时候，苦难才能转变为生命的祝福。苦难叫人看见神的荣耀彰显，苦难使人看见上帝的权能胜过一切的权势，苦难教人明白自己的需要。
（4）子不语怪，力，乱，神。
大意：孔子不谈怪异、勇力、叛乱和鬼神。
译文：Confucius did not speak of extraordinary feats of strength，nor of rebellion，nor of the gods.
注释：由此，孔子门徒的自白表明，他的学说仅限于对现世生活的关注，而任由人们在午夜的漆黑中摸索，无法获知关于永恒的重大讯息。如果真有一位“最高统治者”存在，那么我们作为他的臣民应了解他的性格和法则，这是至关重要的。没有这些认识，我们如何懂得尊敬和效忠于他？又如何知道通过何种方式才能重获他的恩惠？一旦违逆他的意愿，我们就无法获得他的施恩。明白这些相当关键，这是人类幸福的根本。而我们遍寻孔子和其他中国圣人的著作，却没有发现关于这一话题的丝毫线索。那就让我们把注意力从这些转移到那本让我们“看清生命和不朽”的书吧。（Thus it appears by the confession of the sage's own disciples，that his doctrines were confined to the concerns of this transitory life，and left man to grope in midnight darkness，as to the awfully momentous concerns of eternity.If there be a Supreme Ruler，it is of the utmost importance，that we the subjects of his government，be acquainted with his character and laws.Without this knowledge how shall we know，how to honor and serve him，or by what method shall we discover how we may regain his favour，which by disobedience to his will，we have lost.A knowledge of these infinitely important points，must be essentially necessary to the happiness of man，but in vain do we search the writings of Confucius，nor of any other Chinese sage for the slightest hint on the subject.Let us then turn from these to that book where we find“life and immortality brought clearly to light.”）（述而篇7.20，Collie，p.29）
此处译者似对孔子的学说颇有微词，认为其仅局限于对现世的关注，而忽视了人们对“永恒”和“不朽”的关切。同时指出，认识到“至高无上的统治者”的存在，了解他、敬重他、服从他、为他服务，从而感受他的恩惠，对于人类的幸福也是至关重要的。译者再次批判孔学和其他中国古典哲学的不足，认为它们没有关注人类“永恒”和“不朽”的主题。这其实是在宣扬个体灵魂不朽的救赎论。上帝最大的应许就是叫人得以永生，我们将来要得享的复活和永生，即表示基督徒将享受一种崭新的生命，是一种不再有受苦、死亡和灾难，被上帝国度中的新景观所代替的生命。
（5）子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之；诔曰：‘祷于上下神祗。’”子曰：“丘之祷久矣。”
大意：孔子病重，子路请求祈祷。孔子道：“有这回事吗？”子路答道：“有的；诔文说过：‘替你向天神地祗祈祷。’”孔子道：“我早就祈祷过了。”
译文：Confucius being very sick，Tsze Loo begged him to pray.Confucius said，is it right that I should？Tsze Loo replied，it is；the Luy says“Pray to the celestial and terrestrial gods.”Confucius rejoined，Mow has prayed long！
注释：子路劝圣人去向天与地祷告。当一个人触犯了神灵，必须对自己的罪行忏悔，祈求宽恕，弥补罪过。但圣人并无过错，无需忏悔：他的行为完全符合神的旨意，那么他又何须祷告！（The gods to whom Tsze Loo exhorted the sage to pray，were the heaven and earth.When a man offends these deities，he ought to repent of his sin，pray for pardon，and amend his conduct；but the sage had no sins to repent of：his conduct perfectly accorded with the mind of the gods；why then should he pray to them！）
进一步注释：此处的言语暴露了对上帝和人心的极度无知。这种无知所导致的自然后果就是，这种言论体现出不可言喻的骄傲。了解人性的他说，“没有一个人全然无过”，“但愿人在造物主面前单纯坦诚”。读者请自省，并告诉我，这里是否包含了最确凿的证据，说明这些话是严肃的真理？（This language betrays the grossest ignorance of the divine character，and of the human heart.The natural consequence of such ignorance，is that ineffable pride which such assertions as this exhibits.He who knew what is in man says.“There is none righteous，no not one”“Shall man be pure before his maker.”Reader look into your own bosom，and say whether it does not contain the most conclusive evidence，that these are the words of truth and soberness.）（述而篇7.34，Collie，p.32）
传统的中国人在疾病和罹难时，会向祖先和神明祷告，祈求庇护和保佑；而西方基督徒则在犯错和有过时，向上帝忏悔告白，以求宽恕和救赎。因此，译者评述道，孔子这位圣贤言行并无过失，故无可祷，体现了中西方文化的差异。此外，译者还批评孔子师徒对上帝和人性一无所知，并呼吁读者扪心自问，在造物主上帝的面前，自己是否坦诚无余，清白无过，颇有传教意味。
类似地，在《泰伯篇》中，有一处提到中国人传统的观点“身体发肤，受之父母”，因此，伤害自己，就是对父母的不敬。而译者则认为，人的一切来源于伟大的造物主（“the great author of soul and body”）——上帝，而非父母，因此真正应该敬重、感恩的是上帝（泰伯篇8.3，p.33）。这里也体现出中西文化的冲突和碰撞，而译者试图宣扬西方在这一问题上的不同观点。
（6）季路问事鬼神。子曰：“未能事人，焉能事鬼？”曰：“敢问死。”曰：“未知生，焉知死？”
大意：子路问服侍鬼神的方法。孔子道：“活人还不能服侍，怎么能去服侍死人？”子路又道：“我大胆地请问死是怎么回事。”孔子道：“生的道理还没有弄明白，怎么能够懂得死？”
译文：Ke Loo asked how the gods ought to be served.The sage replied，you cannot yet serve men，how can you serve the gods？I presume to ask concerning death.You do not yet know life；how can you know death.
注释：对神和对人应奉行相同的原则，对生者和死者亦是如此。所以，知道如何侍奉人，必知如何侍奉神；了解生命法则的人，也知道死亡的道理。（The gods and men ought to be served on the same principles and so should the living and the dead.Consequently，he who knows how to serve men，must know how to serve the gods，and he who is acquainted with the principles of life，knows the principles of death.）
进一步注释：在对待死者的方式上，中国人的做法显然是非常偶像崇拜的，并因此受到唯一存在的真正的上帝的谴责。然而，对于任何一个公正的头脑而言，第一眼就会发现，我们对待上帝和对自己同类的方式在很多方面存在很大差异！很多人都非常明白该如何待人，而同时，却对如何对待上帝的一些基本原则茫然无知，这是一个不争的事实。因此混淆困惑就是不了解上帝的启示和意愿的致命后果。（As to serving the dead，in the manner of the Chinese，it is evidently gross idolatry，and consequently condemned by the law of the only living and true God：but must it not appear to every unprejudiced mind，at the first glance，that there ought in many respects to be great difference between the services which we render to God，and that which we render to our fellow creatures！And is it not a palpable fact，that many are in a great measure acquainted with their duty to man，who are at the same time totally ignorant of the very first principles of their duty to God.Thus confounding things which are so vastly different，is one of the fatal effects of being unacquainted with the revealed will of God.）（先进篇11.11，Collie，p.48）
正如俗话所说，“死者为大”，中国人敬畏已故之人。孔子认为，只有懂得如何事人，才能正确事鬼神；了解处世之道，才能正确面对死亡。而在译者看来，这是中国人的无知，死者和上帝必须区别对待，不可同日而语。不了解上帝的旨意，漠视对上帝的责任，将会带来致命的后果。西方人信教，敬重上帝，而中国人重视祖先亡灵，体现了文化传统的冲突。译者借此宣传西方观念。
（7）子张问善人之道。子曰：“不践迹，亦不入于室。”
大意：子张问怎样才是善人。孔子道：“善人不踩着别人的脚印走，学问道德也难以到家。”
译文：Tsze Chang asked respecting the principles and practice of the Shen Jin（virtuous man）.Confucius replied，he does not tread in the footsteps of the sages，nor enter the chambers of the learned.
注释：善人具有天生的优秀品质，从不作恶，却无意研习学问，故而对圣人的学说并不熟知，也不曾追随圣人的脚步。［The Shen Jin（or virtuous man）is one who possesses an excellent natural disposition，and who does nothing vicious，but who has no inclination to learn，hence is unacquainted with the doctrines of the sages，and consequently does not follow their footsteps.］
进一步注释：中国的圣人有时候似乎认为，如果一个人不是学者，就不可能有德。而这句话似乎告诉我们，一个人即使没有学问，也可以品德高尚。来到中国的新教和天主教传教士经常用“善人”这个词指那些真正的基督徒。而中国读者不应把那种用法和该词在本篇中的意义相混淆。在一个真正的基督徒口中，“善人”并不是指没有学问而德行高尚的人，而是一个受到万能的神灵感化，痛改前非的人，有无学识并不重要。（The sages of China，sometimes express themselves，as if they considered it impossible for a man to be virtuous，who is not a scholar；but from this sentence it appears，that a man destitute of learning may possess a considerable portion of virtue.The Protestant Missionaries to China，and we believe the Romish Missionaries also，have often used the words“Shen Jin”as the designation of a true Christian.The Chinese reader ought not however to suppose that the words，when thus applied，are to be taken in the sense given to them in this passage.In the mouth of a true servant of Jesus，Shen Jin，does not mean an unlearned person，of an excellent natural disposition，but a person，whether learned，or unlearned，whose depraved nature has been renovated by the Almighty power of the Holy Spirit.）（先进篇11.19，Collie，p.49）
译者在此对“善人”给予了新的诠释。在儒家哲学中，“善人”往往是指那些有一定学识、本性纯良、兼具仁义道德之士。而在新教中，“善人”指真正的基督徒，不论学识高低，在受过耶稣基督教义的洗礼之后，都将成为“善人”。译者在这里给我们灌输了基督教更广博的“善”的定义，不论过往，只要愿意改过，接受上帝的改造，就能向善。