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Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
那时，祂又要向那左边的人说：你们这被咒诅的人，离开我，进入那为魔鬼和他的使者所预备的永火里去；

for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink.—MAT. 25:41, 42.
因为我饿了，你们不给我吃；我渴了，你们不给我喝。——马太福音 25:41–42

The sinners last sentence to eternal punishment, for sins of omission wherein is discovered, the nature, causes, and cure of those sins
罪人因遗漏之罪而被判定永远刑罚的最后判决，其中揭示了这些罪的本质、原因与医治

GOOD READER,—
善良的读者——

Being requested to recommend this treatise to thy acceptance, I readily complied with the motion,
有人请求我向你推荐这本论著，我便欣然应允了这一请求，

induced thereunto partly by my respect to the author, Mr Swinnock,
其中一部分原因，是出于我对作者斯温诺克先生（Mr Swinnock）的尊重，

a name well known to most serious Christians by his former savoury and useful works, published for the good of the church,
他因先前那些为教会益处而出版的、甘美而有用的著作，早已为大多数严肃的基督徒所熟知，

before one of which I have expressed my just esteem of his gifts and graces in an epistle prefixed,
并且在他其中一部著作的前言书信中，我已经表达过我对他恩赐与恩典的公正评价，

and therefore commendation is not my business now, it needeth not but attestation;
因此，如今称赞并非我的职责，它不需要称赞，只需要证明；

and to assure thee that this piece is his, delivered by his own hands to his son,
我要向你确证，这部作品确实出自他本人，是他亲手交付给他儿子的，

a little before his, to him blessed, but, alas! to us untimely death,
就在他那对他而言是蒙福、但对我们而言却是过早的死亡之前不久，

and accordingly thou wilt find the one spirit of the author in it,
因此，你将在其中发现作者一贯的精神，

and the same holy, lively way of discoursing, which is so remarkable in his other writings,
以及那在他其他著作中同样显著的圣洁而生动的论述方式，

partly with respect to the matter, which is about the eternal recompenses,
这在某种程度上也与其主题有关，这主题乃是关乎永恒的报应，

as they are represented by our Lord in a scheme or draught of the last judgment.
正如我们的主在对最后审判的蓝图或描绘中所呈现的那样。

We are hedged within the compass of our duty both on the right hand and on the left;
我们在责任的范围内，被左右夹在其中；

on the right hand, with the hopes of a most blessed everlasting estate;
在右边，是对至福永恒境况的盼望；

on the left, with the fears of endless and never-ceasing torments.
在左边，是对无尽、永不止息之刑罚的恐惧。

Reflections on the former are comfortable;
对前者的思想是令人安慰的；

what is sweeter than to live in the expectation and foresight of endless glory?
有什么比活在对无尽荣耀的期待与预见中更甘甜呢？

But the consideration of the latter is also profitable.
但对后者的思考同样是有益的。

We need many sermons about hell, to keep us out of hell;
我们需要许多关于地狱的讲道，才能使我们远离地狱；

therefore in this treatise the worthy author insisteth on the dreadful doom and sentence that shall pass on the wicked at the last day.
因此，在这部论著中，这位可敬的作者着力强调了末日将要临到恶人的可怕定罪与判决。

There is also another thing largely represented which is of great use, the heinousness of sins of omission.
此外，还有另一件被大量阐述、且极其有用的事，就是遗漏之罪的可憎性。

Sin in the general is a transgression of the law, 1 John 3:4.
一般而言，罪就是违背律法（约翰一书 3:4）。

Now the law may be transgressed either by omitting what is commanded as a duty to God,
而律法既可以因忽略神所命定的责任而被违背，

or by committing what is forbidden;
也可以因去行神所禁止的事而被违背；

when we directly transgress an affirmative precept, that is a sin of omission;
当我们直接违背肯定性的诫命（affirmative precept）时，那就是遗漏之罪；

but when we do anything against a negative precept, that is a sin of commission;
但当我们做任何违背否定性诫命（negative precept）的事时，那就是行为之罪；

in both there is disobedience, and so by consequence contempt of God’s authorities.
二者都包含悖逆，因此也就必然包含对神权威的轻视。

When Saul had not done what God bids him to do,
当扫罗没有去行神吩咐他去做的事时，

he telleth him that rebellion is as a sin of witchcraft, and stubbornness as idolatry, 1 Sam. 15:13;
神就告诉他，悖逆如同行邪术的罪，顽梗如同拜偶像的罪（撒母耳记上 15:13）；

implying that omission to be rebellion and stubbornness, for which God would rend the kingdom from him.
这表明遗漏本身就是悖逆和顽梗，因此神要把国位从他那里撕裂。

So for a sin of omission he put by Eli’s family from the priesthood, 1 Sam. 3:15:
同样，因着遗漏之罪，神将以利的家从祭司职分中废去（撒母耳记上 3:15）：

‘I will judge his house for ever, because his sons had made themselves vile, and he restrained them not.’
“我要永远审判他的家，因为他儿子使自己放肆，他却不禁止他们。”

Now the more necessary the duties omitted are, the greater is the sin, as Heb. 2:3,
那么，被忽略的责任越是必要，这罪就越大（希伯来书 2:3），

especially if the omission be total, Ps. 14:3; Jer. 2:32;
尤其当这种遗漏是完全的（诗篇 14:3；耶利米书 2:32）；

or when the duty is most seasonable, Prov. 17:16;
或者当责任最为合宜、最当其时的时候（箴言 17:16）；

or the performance easy, for this is to stand with God for a trifle;
或者当履行责任本是容易的，因为这等于为了微不足道之事与神争辩；

he is denied a drop that would not give a crumb, Luke 16:24;
那连一滴水都不给的人，当然也不会给一块饼屑（路加福音 16:24）；

or when we are fully convinced that it is our duty, James 4:17.
或者当我们完全确信这是我们的责任时（雅各书 4:17）。

Briefly, these sins of omission are the ruin of most people in the world;
简而言之，这些遗漏之罪乃是世上大多数人的败坏与灭亡；

yea, the children of God oftener offend in these kind of sins than in fouler excesses.
是的，神的儿女在这类罪上所犯的次数，往往多于那些更污秽的放纵之罪。

Oh, how many of them go out of the world bewailing their neglects and omissions.
哦，有多少人在离开世界时，为自己的忽略与遗漏而悲叹。

The best might have done much more for God than ever they have yet done.
最好的信徒，本可以为神做得比他们至今所做的多得多。

But I detain thee too long from the book itself;
但我已经把你从书本身那里耽搁得太久了；

read and peruse it, and the Lord give thee understanding in all things.—I am,
请你阅读并细细研读它，愿主在一切事上赐你悟性——我乃是，

Thine in all Christian observation,
在一切基督徒关怀中属于你的人，

THO. MANTON, D.D.
托马斯·曼顿，神学博士（THO. MANTON, D.D.）。

Table of Contents
目录

THE EPISTLE DEDICATORY
献辞书信

TO THE READER
致读者

I. The preface and introduction to the text
一、序言与经文引言

II. The division and brief explication of
二、分段及其简要解释

III. Concerning the privative part of the sinner’s punishment
三、论罪人刑罚中的消极部分

IV. The properties of the sinner’s loss
四、罪人损失的性质

V. The reasons of the sinner’s privative punishment
五、罪人消极刑罚的原因

VI. Uses concerning the heinous nature of sin, and grievous misery of sinners
六、关于罪之可憎本质与罪人惨重苦况的应用

VII. Containing the folly of sinners, and the vast difference between them and the godly at the great day
七、论罪人的愚妄，以及在大日子里他们与敬虔之人之间的巨大差别

VIII. A use of trial, with the marks of those that shall be banished Christ’s presence
八、试验性的应用，并列出将被逐出基督面前之人的标记

IX. An exhortation to fly from this wrath to come, with some helps thereunto
九、劝勉人逃避将来的忿怒，并提出若干帮助

X. The positive part of the sinner’s misery, expressed by fire, and why
十、罪人痛苦的积极部分，以火为象征，并说明其原因

XI. The difference between our fires and hell fires
十一、世上的火与地狱之火的区别

XII. The fulness of wicked men’s misery, in that it is positive and privative, with some cautions against it
十二、恶人苦难的完全性，在于其既是积极的又是消极的，并附若干警戒

XIII. The eternity of the sinner’s misery in the other world, with the grand reason of it
十三、罪人在来世痛苦的永恒性，并其主要原因

XIV. How little cause to envy sinners, and how careful we should be to avoid their eternal misery
十四、我们何等没有理由去嫉妒罪人，并且应当何等谨慎地避免他们的永远苦难

XV. The reason of Christ’s severe sentence, and a question resolved, Whether the righteous, by their acts of charity, do not deserve heaven, as well as the wicked, by their omission thereof, deserve hell
十五、基督严厉判决的原因，并解答一个问题：义人是否因其慈善行为配得天堂，正如恶人因其遗漏而配得地狱

XVI. Why Christ will try men at the great day by acts of charity
十六、为何基督在大日子要以慈善行为来审判人

XVII. Three particulars about the text
十七、关于经文的三点说明

XVIII. That sins of omission are dangerous and damnable
十八、遗漏之罪是危险且致命的

XIX. The nature of sins of omission in general
十九、一般而言遗漏之罪的本质

XX. Three distinctions about sins of omission
二十、关于遗漏之罪的三项区分

XXI. The agreement and difference between sins of omission and sins of commission
二十一、遗漏之罪与行为之罪的相同与不同

XXII. The danger of sins of omission, in the heinous nature of them, and their offensiveness to God
二十二、遗漏之罪的危险性，在于其可憎的本质，以及其对神的冒犯

XXIII. The danger of sins of omission, in their destructiveness to man, and our proneness to overlook them
二十三、遗漏之罪的危险性，在于其对人的毁坏性，以及我们容易忽视它们

XXIV. The reasons why sins of omission are damnable
二十四、遗漏之罪为何致人灭亡的原因

XXV. Further reasons why Christ at the great day will condemn men for sins of omission
二十五、进一步说明基督为何在大日子要因遗漏之罪定人有罪

XXVI. Of the doctrine by way of information, How dreadful will be the condition of those that live in sins of commission
二十六、以教义方式说明：活在行为之罪中的人，其处境将是何等可怕

XXVII. Negative godliness is not enough.—Christ’s impartiality in judgment
二十七、消极的敬虔并不足够——基督审判的公正性

XXVIII. Practical godliness necessary
二十八、实行性的敬虔乃是必要的

XXIX. The condition of men only civil is unsafe and sad
二十九、仅有道德文明之人的处境是不安全且悲惨的

XXX. Sinners’ conviction at the day of judgment. The purity of Christ’s religion above all others
三十、审判之日罪人的自觉定罪；基督之宗教高于一切他教的纯正性

XXXI. The holiest have cause of humiliation
三十一、最圣洁的人也有谦卑自卑的理由

XXXII. Use of trial, whether we be guilty of these omissions or no
三十二、试验性的应用：我们是否犯了这些遗漏之罪

XXXIII. A caution against sins of omission in regard of the matter of duties
三十三、就责任内容而言，对遗漏之罪的警戒

XXXIV. Arguments against omissions. The positiveness of our rule, and of God’s mercies
三十四、反对遗漏的论证：我们准则的肯定性，以及神怜悯的肯定性

XXXV. Arguments against omissions. Christ purchased positive as well as negative holiness, and our privileges oblige to both
三十五、反对遗漏的论证：基督所买赎的不仅是消极的圣洁，也包括积极的圣洁，而我们的特权也要求二者

XXXVI. Arguments against omissions. We profess ourselves God’s servants, and all our religion will come to nothing without positive holiness
三十六、反对遗漏的论证：我们自称是神的仆人，若没有积极的圣洁，我们一切的宗教都将归于虚空

XXXVII. Arguments against omissions. God deserves our positive obedience before all others, and true sanctification cannot be without it
三十七、反对遗漏的论证：神在万有之上配得我们积极的顺服，真正的成圣离不开这一点

XXXVIII. If God should omit his care of us a moment we are undone. And if Christ had omitted the least in our work of redemption, we had been lost irrecoverably
三十八、若神片刻忽略对我们的看顾，我们就彻底灭亡；若基督在救赎之工上稍有遗漏，我们就会永远失丧、无法挽回

XXXIX. Arguments against sins of omission. The new nature in believers inclines them to positive as well as negative holiness, and the profit will answer the pains
三十九、反对遗漏之罪的论证：信徒里面的新性情倾向于积极与消极两方面的圣洁，并且所得的益处必与所付的劳苦相称

XL. Arguments against sins of omission. God delights chiefly in our doing good; and our opportunities for doing good will quickly be gone
四十、反对遗漏之罪的论证：神主要喜悦我们行善，而我们行善的机会很快就会过去

XLI. The grand cause of sins of omission, an unregenerate heart; with the cure of it, a renewed nature
四十一、遗漏之罪的主要原因：未重生的心；以及其医治之道：更新的性情

XLII. Another cause of sins of omission, ignorance; with the cure of it, labouring after knowledge
四十二、遗漏之罪的另一原因：无知；以及其医治之道：竭力追求知识

XLIII. Another cause of sins of omission, idleness, with the cure of it
四十三、遗漏之罪的另一原因：懒惰；以及其医治之道

XLIV. Another cause of omissions is vain excuses men have, that omissions are little sins; with the cure of it
四十四、遗漏之罪的另一原因：人虚妄地以为遗漏只是小罪；以及其医治之道

XLV. Another excuse for sins of omission, which is a cause of them, that they would be unseasonable, and so are deferred to that time which never comes; with the answer to it
四十五、遗漏之罪的另一借口、也是其原因之一：认为时机未到，于是推迟到永远不会来到的时候；并对此的回应

XLVI. A third excuse for sins of omission, it is but one sin; with the answer to it
四十六、遗漏之罪的第三个借口：这不过是一个罪；并对此的回应

XLVII. A fifth cause of sins of omission, the example of others; with the cure of it
四十七、遗漏之罪的第五个原因：他人的榜样；以及其医治之道