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The Four Last Things, Death, Judgment, Heaven and Hell: Practically Considered and Applied
末后四事：死亡、审判、天堂和地狱：实践性的思考与应用
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OF all affairs for the compassing whereof men are so diligent and solicitous, there is none of that absolute necessity, and high importance, as the preparation for death and judgment, and the immediate consequence of them, heaven and hell, to obtain the one, and escape the other.
在人所勤奋和操心的一切事务中，没有哪一件比为死亡和审判，以及它们直接的后果——天堂和地狱——作预备更具绝对的必要性和高度的重要性，以便得着前者，逃避后者。
This requires the whole man in his best vigour, and should be the work of the day, but it is usually delayed till the melancholy evening of age, or the twilight of death.
这需要人以其最佳的精力全力以赴，并且应当是每日的工作，但通常被拖延到年老的忧郁黄昏，或死亡的暮光之时。
The trifles of this world divert them from that main business, to which all other things should be subordinate.
这世界的琐事使他们偏离了那件主要的事，而所有其他事情都应当服从于它。
It equally deserves wonder and compassion, that death which is so constantly in men’s view, should be so seldom the matter of their application, when all are of the same glass, made of the same frail natural principles; and no argument is more frequently and pathetically urged upon them.
死亡如此经常地映入人的眼帘，却如此少地成为他们关注的事，这同样值得惊奇和同情，因为所有人都是同样的脆弱，由同样的脆弱自然法则构成；并且没有比这更有力、更动情地敦促他们的论点了。
It is not strange that deep truths, which by the strength and exercise of the mind are drawn like gold out of the mines, have no efficacy upon those that are not capable of understanding them: but the doctrines of death and judgment, heaven and hell, are plain truths, by natural, moral, and divine evidence known to all; yet no more affect men, than a paradox of incredible novelty.
深奥的真理，如同从矿中提炼黄金一般，需要心智的力量和运用才能获得，对于那些无法理解它们的人来说，它们没有效力，这并不奇怪：但是死亡、审判、天堂和地狱的教义，是显而易见的真理，通过自然、道德和神圣的证据为所有人所知；然而，它们对人的影响，并不比一个令人难以置信的新奇悖论更大。
If the doctrine of eternal judgment were but a probable opinion, controverted with equal arguments, yet it is a matter of such vast concernment, that reason requires all our possible diligence to avoid an eternal evil, that may be the loss of celestial glory, and the torments of hell: but since it is an infallible truth, as certain as the word of God, it is a miracle to astonish heaven and earth, that men live as carelessly as if they should never die, and die as securely as if they should not live in the next state, to receive the just punishment of their sins.
如果永恒审判的教义仅仅是一个可能的观点，可以用同等的论据来辩驳，那么它也是一个如此重大的问题，以至于理性要求我们尽一切可能努力避免一个永恒的邪恶，这可能意味着失去属天的荣耀和地狱的折磨：但既然这是一个无误的真理，如同神的圣言一样确定，那么人活着漫不经心，仿佛他们永远不会死，而死时又如此安心，仿佛他们不会在来世活着，接受他们罪恶的公义惩罚，这简直是一个令天地都震惊的奇迹。
They are fearless whilst death is far off in their thoughts: and when age has snowed upon their heads, that no marks of decaying nature should appear, make their own winter to flourish with another’s spring.
当死亡在他们的思想中还很遥远时，他们无所畏惧：当岁月在他们头上降下白雪时，为了不显露衰败的自然迹象，他们用别人的春天来装点自己的冬天。
But it is in vain, far death knows them under their disguise, and will not stay beyond the appointed time.
但这都是徒劳的，因为死亡在他们的伪装下认出了他们，并且不会超过预定的时间停留。
And in that decisive hour, infidelity or presumption hardens men to pass as quietly and boldly, in appearance, into another world, as unfeigned faith, and a regular lively hope in the promises of the gospel.
在那个决定性的时刻，不信或自负使人硬着心肠，表面上平静而大胆地进入另一个世界，如同真诚的信心和对福音应许的规律而活泼的盼望一样。
But as deceitful physic stops the fit for the present, that will return more violently and fatally afterwards: so a counterfeit short peace transmits them to everlasting sorrows.
但是，正如虚假的药物暂时止住了发作，之后却会更猛烈、更致命地复发一样：虚假的短暂平安也将他们送入永恒的悲伤之中。
The design of the following discourse is to awaken men, that they may be wise and consider their latter end: to secure an interest in our Redeemer, who has disarmed death of its sting, and made that enemy our friend: and to practise dying every day, by withdrawing their hearts from the vanities of this transient world that have such a pernicious influence to excite the carnal appetites, and stupify the conscience, which are the true causes of their sin and misery.
以下论述的目的是要唤醒世人，使他们有智慧，思想自己的结局：要确保在我们的救赎主里有份，祂已经除去了死亡的毒钩，使那仇敌成为我们的朋友：并且要每日操练向死而生，将他们的心从这短暂世界的虚空事物中撤回，这些虚空事物具有如此有害的影响，会挑动肉体的情欲，麻痹良心，而这正是他们罪恶和愁苦的真正原因。
And what can be more powerful to render them temperate and sober in the use of present things, vigilant and serious in their preparations for their great and final change, than the remembrance that death is immediately attended with judgment, and judgment with blessedness or misery for ever?
还有什么比记住死亡紧随其后的是审判，而审判之后是永远的福乐或永远的愁苦，更能使他们在运用现今事物时节制、清醒，在为他们伟大而最终的改变作预备时警醒、严肃呢？
I know this argument is naturally displeasing, but the usefulness should recommend it to our most solemn and composed thoughts before all the vain entertainments of the fancy and sensual affections.
我知道这个论点天生令人不快，但其益处应该使它在我们最庄严、最沉静的思绪中，优先于一切虚幻的想象和感官的情感。
As herbs of medicinal virtue, that are not pleasing to the sight or smell, yet are valued by the skilful as treasures of health; and preferred before the fairest flowers that are perfumed and painted by nature, so as to excel the richest lustre of Solomon’s glory.
正如具有药效的草药，虽然不悦目也不好闻，却被有识之士视为健康的宝藏；并且优先于那些由大自然熏香和描绘的最美丽的花朵，甚至胜过所罗门荣耀中最灿烂的光辉。
The body is in a continual consumption, and no art can long preserve it: but whilst the outward man is irrecoverably declining and wasting, if the inward man be ascending and renewing to perfection, the advantage is incomparable.
身体处于持续的消耗之中，没有任何技艺能长久地保存它：但是当外在的人不可挽回地衰退和消逝时，如果内在的人正在上升和更新至完美，那么这种益处是无可比拟的。
O how comfortable is it to a holy believer in the parting hour to commit his spirit into the hands of his heavenly Father!
啊，在离别的时刻，一个圣洁的信徒将自己的灵魂交在他天父的手中，这是何等安慰的事！（因为我们的救主以祂的榜样授权并鼓励我们这样做）
(for thus he is authorized and encouraged by our Saviour’s example) and “lay down the flesh to rest in hope:” for Christ is the guardian of the grave, “has the keys of death”, and will revive the, bodies of his saints incorruptible and immortal, the copies of his own glorious body.
（因为祂如此被我们救主的榜样所授权和鼓励）并且“将肉体放下，在盼望中安息”：因为基督是坟墓的守护者，“拥有死亡的钥匙”，并且将使祂圣徒的身体复活，成为不朽坏和不死的，成为祂自己荣耀身体的样式。
The immediate recompences of eternal judgment, heaven and hell, are worthy of our most attentive and applicative thoughts, that we obtain the one, and escape the other.
永恒审判的直接报偿，天堂和地狱，值得我们最专注和最应用的思考，以便我们获得前者，逃避后者。
Heaven is the true happiness of the reasonable creature, and is the first and last in the order of things desirable; the first for its attractive excellence, the last in its consummate fruition.
天堂是理性受造物真正的幸福，在可欲事物的次序中，它是首先的，也是最后的；首先是因为它吸引人的卓越，最后是因为它圆满的实现。
This may be certainly and perpetually enjoyed by all who sincerely and diligently seek it.
凡真诚而殷勤地寻求它的人，都必能确实而永久地享有它。
If in the very different states of life here, there were any incapable of eternal life, or that have another object for their last end, there might be some reason why they should be coldly affected towards celestial happiness, and to justify their sole pretensions to the things of time, wherein their interests are confined: but the offer of heaven regards all that upon God’s terms will accept of it.
如果在此生迥然不同的境遇中，有任何人不能得永生，或有其他最终目标，那么他们对属天幸福冷淡，并为自己单单追求现世事物（他们的利益仅限于此）辩护，或许还有些理由：但天堂的邀约是针对所有愿意按神的条件接受它的人。
The most sensible inequality, that riches, dignity, or any temporal accident makes between men here, is so true a nothing in comparison of eternal glory, that it makes no difference of one from another as to the obtaining it.
财富、尊严或任何暂时的意外在此所造成的人与人之间最明显的 неравенство (inequality，不平等)，与永恒的荣耀相比，是如此真实的虚无，以至于在获得它方面，人与人之间没有任何区别。
For this reason it most nearly concerns every person, “first to seek the kingdom of heaven, and the righteousness thereof,” as the only way to ascend to it.
因此，每个人都最需要“先求天国和祂的义”，因为这是通往天国的唯一道路。
The serious consideration of the everlasting hell prepared for unreformed sinners, is most necessary and useful, though carnal men are extremely averse from thinking on that terrible object.
认真默想为不悔改的罪人预备的永恒地狱，是最必要和最有益的，尽管属肉体的人极度厌恶思考那个可怕的对象。
For this is the first motive that turns men from sin to holiness.
因为这是使人从罪转向圣洁的最初动机。
The joys of heaven being spiritual and divine, have no attractive influence upon the carnal affections, would never convert and reform any; but the torment of fire being most evident and vehement to sense, is strongly represented by the imagination, and moves the affections.
天堂的喜乐是属灵和神圣的，对肉体的情感没有吸引力，永远不会使任何人归正和悔改；但火的折磨对感官来说是最明显和最猛烈的，被想象力强烈地描绘出来，并触动情感。
How many by solemn and believing thoughts of the unquenchable fire, have felt the miracle upon the three children in the furnace renewed in themselves, their strong cords, the obstinate habits of sin, burnt asunder, and their powers restored to the freedom of duty, the blessed liberty of obedience?
有多少人因着对不灭之火的庄严而信实的思想，感受到那在火窑中三个孩童身上的神迹在他们自己身上重现，他们坚固的绳索，顽固的罪习，被烧断，他们的能力恢复到尽本分的自由，顺服的蒙福自由？
In this respect the “fear of the Lord is the beginning of wisdom,” that directs us in the way to blessedness.
在这方面，“敬畏耶和华是智慧的开端”，它引导我们走上蒙福之路。
Madam, I shall not attempt the celebrating your Ladyship’s virtues, that render you a bright ornament of your sex, and more truly honourable than your noble descent and alliance: but direct my best desires to God, that your family may be a singular and eminent example of the divine favour; that the fading gloss of this world may not deceive you, but “your heart may be above, where your treasure is;” that you may live to God, and your soul for heaven and eternity.
夫人，我不会试图颂扬您的美德，这些美德使您成为您性别的光辉装饰，并且比您高贵的出身和联姻更真正值得尊敬：但我将我最美好的愿望指向神，愿您的家庭成为神恩典的独特而卓越的榜样；愿这世界褪色的光彩不会欺骗您，但“您的心在天上，您的财宝也在那里”；愿您为神而活，您的灵魂为天堂和永恒而活。
I am,
我是，
MADAM,
夫人，
Your Honour’s very humble
您尊贵的 非常谦卑的
and faithful Servant,
与忠实的仆人，
WILLIAM BATES.
威廉·贝茨。
TABLE OF CONTENTS
目录
Dedication to Lady Russel
献给罗素夫人
ON DEATH
论死亡
I. Proofs of Christ’s deity. How the devil is said to have the power of death. An account of death’s entrance into the world
一、基督神性的证据。魔鬼如何被说成拥有死亡的权势。死亡进入世界的记述。
II. What the fear of death includes. The passion of fear in general. The special causes that make death so fearful. The bondage of men from the fear of death. Reasons why men do not always feel this fear
二、对死亡的恐惧包括什么。恐惧的一般激情。使死亡如此可怕的特殊原因。人因恐惧死亡而受到的束缚。人并非总是感到这种恐惧的原因。
III. How the death of Christ frees us from the tormenting, fear of death. It redeems us from the curse, makes death a blessed advantage, frees the saints from afflictions, and obtains for them the highest positive good
三、基督的死如何使我们脱离对死亡的折磨性恐惧。它救赎我们脱离咒诅，使死亡成为蒙福的益处，使圣徒脱离苦难，并为他们获得最高的积极良善。
IV. Why believers are subject to death since the sting of it is taken away. They die that sinful frailties may be abolished, that their graces may be exercised, and because the natural body is incapable of a celestial divine life. Their resurrection is delayed till the coming of Christ. Proofs of the certainty of their resurrection
四、既然死亡的毒钩已被除去，为何信徒仍要经历死亡。他们死是为了罪性的软弱可以被废除，他们的恩典可以得到操练，并且因为属血气的身体不能承受属天的神圣生命。他们的复活被延迟到基督再来之时。他们复活确定性的证据。
V. The qualifications of those who have a right to this privilege. Union with Christ is absolutely requisite. The Spirit is the bond of this union. He illuminates the understanding, inspires love to God, and communicates power to do the divine will
五、有权享有此特权之人的资格。与基督联合是绝对必要的。圣灵是这种联合的纽带。祂光照悟性，激发对神的爱，并传递能力去遵行神的旨意。
VI. Application of the subject. How great are our obligations to the Redeemer. It should be our great business to overcome the fear of death. Necessity of reconciliation with God. The danger of delaying repentance
六、主题的应用。我们对救赎主的亏欠何等巨大。克服对死亡的恐惧应当是我们的首要任务。与神和好的必要性。延迟悔改的危险。
VII. Application continued. The desperate hazard of trusting to sick-bed and death-bed repentances. Such instances very few, and extremely uncertain
七、应用继续。信靠病床和临终悔改的绝望危险。此类例子极少，且极不确定。
VIII. Application concluded. Rules how death may be rendered comfortable. The duties of dying saints
八、应用总结。使死亡变得安舒的规则。临终圣徒的本分。
ON ETERNAL JUDGMENT
论永恒审判
I. The coherence of the text. Divine prerogative to judge the world. Qualifications of Christ for that office. Why the day of Judgment is called the great day
一、经文的连贯性。神审判世界的特权。基督担任此职的资格。为何审判日被称为大日。
II. The equity of the divine law which will be the rule of judgment
二、神圣律法的公义，这将是审判的准则。
III. The wisdom and justice of God in ordaining eternal death to be the punishment of sin
三、神在命定永死为罪的刑罚上的智慧与公义。
IV. The evidence of facts produced as the reason of judgment. The books will be opened, divine omniscience will give evidence, conscience will bear testimony, and numerous witnesses will appear. The impartiality of the sentence
四、作为审判理由而提出的事实证据。案卷将展开，神的全知将作证，良心将作见证，无数证人将出现。判决的公正性。
V. Application of the subject. The certainty of a future judgment. It is a vindication of the proceedings of providence, a comfort to the saints under persecution, a restraint from secret sins, a remedy for sensual temptations, and a motive of terror to the wicked
五、主题的应用。未来审判的确定性。这是对护理作为的辩护，是对受逼迫圣徒的安慰，是对隐秘罪恶的约束，是对肉体诱惑的补救，也是对恶人的震慑。
VI. Application concluded. Preparatives for the last judgment. Faith in Christ. Sincere obedience. Self-examination. Improvement of talents. Zeal for the cause of Christ. Love to the saints
六、应用总结。为末日审判作预备。信靠基督。真诚的顺服。自我省察。善用恩赐。为基督的圣工热心。爱众圣徒。
ON HEAVEN
论天堂
I. The divine presence is the felicity of the saints. The glory of the place described. The happiness of heaven illustrated by sensible representations
一、神的同在是圣徒的福乐。对那地方荣耀的描述。用可感知的表象来说明天堂的幸福。
II. In heaven there is an exemption from all evils, and the enjoyment of all blessings
二、在天堂，免除一切邪恶，享受一切祝福。
III. The vision of God in heaven. His works and word, his decrees and counsels will be revealed to the blessed
三、在天堂得见神。祂的作为和圣言，祂的谕令和旨意将向蒙福者显明。
IV. Effects of the vision of God. A glorious likeness. Humble veneration of His excellencies. Ardent love to Him
四、见神之果效。荣耀的样式。谦卑敬畏祂的卓越。热切爱祂。
V. Union with God and its effects. Perfect knowledge. Pure love. Supreme joy
五、与神联合及其果效。完全的知识。纯洁的爱。至高的喜乐。
VI. Communion with saints and angels. The felicity of heaven is everlasting
六、与圣徒和天使相交。天堂的福乐是永恒的。
VII. The felicity of heaven is not diminished by number of its possessor. If continues for ever. The application. The woful folly of sinners in refusing this happiness. It originates in the mercy of God, and is obtained obedience of Christ
七、天堂的福乐不会因拥有者人数的增加而减少。如果它永远持续下去。应用。罪人拒绝这种幸福的可悲愚昧。它源于神的怜悯，并藉着基督的顺服而获得。
VIII. The qualifications of those who shall obtain heaven. The nature and necessity of regeneration, and sanctification
八、那些将要得着天堂之人的资格。重生和成圣的本质与必要性。
IX. The necessity of faith in Christ. We must choose heaven as our supreme happiness. This choice must be sincere
九、信靠基督的必要性。我们必须选择天堂作为我们至高的幸福。这种选择必须是真诚的。
X. Our choice of heaven must be lasting. The properties of saving perseverance
十、我们对天堂的选择必须是持久的。得救的坚忍之特性。
XI. Directions how to fix our choice aright upon the felicity of heaven
十一、如何将我们的选择正确地定睛于天堂的福乐之指引。
XII. On the steadfast belief, and serious consideration of eternal realities
十二、论对永恒实在的坚定信仰和认真默想。
XIII. Objects which give vigour to the serious consideration of the soul, and determine it to choose heaven
十三、赋予灵魂认真默想以活力，并决定其选择天堂的对象。
XIV. Additional motives to encourage us to seek the kingdom of heaven
十四、鼓励我们寻求天国的额外动机。
ON HELL
论地狱
I. Exposition of the text. The dreadful nature of future punishment
一、经文阐释。未来刑罚的可怕本质。
II. The eternal duration of future punishment
二、未来刑罚的永恒持续。
III. Practical inferences. The mercy of God in salvation. The depravity of sinners. The wages of sin. Our infinite obligations to Jesus Christ
三、实践推论。神在救恩中的怜悯。罪人的败坏。罪的工价。我们对耶稣基督无限的亏欠。