Josiah’s Reformation 约西亚的改革

BY RICHARD SIBBES 由理查德·西布斯撰写

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Josiah became king of Judah at the age of eight, after the assassination of his father, King Amon, and reigned for thirty-one years, from 641/640 to 610/609 BC. He is also one of the kings mentioned in the genealogy of Jesus in the Gospel of Matthew. Josiah’s Reformation is a book that will impact your life and offers food for the soul on almost every page.
约西亚在八岁时成为犹大国的国王，他的父亲亚们被暗杀后，他统治了三十一年，从公元前 641/640 年到公元前 610/609 年。他也是《马太福音》中耶稣家谱中提到的国王之一。《约西亚的改革》是一本将影响你生活并在几乎每一页都提供灵魂食粮的书籍。

In the eighteenth year of his rule, Josiah ordered the High Priest Hilkiah to use the tax money which had been collected over the years to renovate the temple. It was during this time that Hilkiah discovered the Book of the Law. While Hilkiah was clearing the treasure room of the Temple he claimed to have found a scroll described as “the book of the Law” or as “the book of the law of Yahweh by the hand of Moses”. The phrase “the book of the Torah” (ספר התורה) in 2 Kings 22:8 is identical to the phrase used in Joshua 1:8 and 8:34 to describe the sacred writings that Joshua had received from Moses. The book is not identified in the text as the Torah and many scholars believe this was either a copy of the Book of Deuteronomy or a text that became a part of Deuteronomy as we have it per De Wette’s suggestion in 1805.
在他统治的第十八年，约西亚命令大祭司希勒家使用多年来收集的税款来翻修圣殿。就在这个时候，希勒家发现了《律法书》。当希勒家清理圣殿的宝库时，他声称发现了一卷被描述为“律法书”或“摩西手中的耶和华的律法书”的卷轴。《列王记下》22:8 中的短语“律法书”与《约书亚记》1:8 和 8:34 中用来描述约书亚从摩西那里接受的神圣文献完全相同。文中没有明确将这本书标识为《律法书》，许多学者认为这可能是《申命记》的一份副本，或者是根据德威特在 1805 年的建议而成为《申命记》的一部分。

Hilkiah brought this scroll to Josiah’s attention, and the king was greatly alarmed lest the calamities threatened in the book for non-observance of its commands should come upon him and his people. He sent to consult Huldah, who assured him that the evil foretold would indeed come, but not in his day; “because,” she said, “thine heart was tender and thou didst humble thyself before the Lord.” An assembly of the elders of Judah and Jerusalem and of all the people was called, and the ancient covenant with Yahweh was renewed.
希勒家把这卷书呈给约西亚，国王非常担心，担心书中威胁的灾祸会降临到他和他的人民身上，因为他们没有遵守书中的命令。他派人去请示胡勒大，她向他保证，预言中的灾祸确实会发生，但不会在他的时代发生；她说：“因为你的心软和你在主面前谦卑。”于是召集了犹大和耶路撒冷的长老和全体人民，重新订立了与耶和华的古老约定。

The king then set himself to the task of cleansing the land from idolatry. Josiah encouraged the exclusive worship of Yahweh and outlawed all other forms of worship. The Temple in Jerusalem was purged by the removal of the instruments and emblems of the worship of Baal and “the host of heaven,” introduced by Manasseh. Then the corrupt local sanctuaries, or High Places, were destroyed, from Beer-sheba in the south to Beth-el and the cities of Samaria in the north. Josiah had living pagan priests executed and even had the bones of the dead priests of Bethel exhumed from their graves and burned on their altars, which was viewed as an extreme act of desecration. Josiah also reinstituted the Passover celebrations.
国王随后着手清除国内的偶像崇拜。约西亚鼓励人们专心崇拜耶和华，并禁止其他形式的崇拜。耶路撒冷的圣殿被清理，拜巴力和”天上的万象”的仪器和象征物被移除，这些东西是玛拿西引入的。然后，从南部的别是巴到北部的伯特利和撒玛利亚城，腐败的地方圣所或高丘被摧毁。约西亚处决了活着的异教祭司，甚至将伯特利的死去祭司的骨骸从坟墓中挖出，烧在他们的祭坛上，这被视为极端的亵渎行为。约西亚还恢复了逾越节的庆祝活动。

According to 1 Kings 13:1-3 an unnamed “man of God” (sometimes identified as Iddo) had prophesied to King Jeroboam of Israel, approximately three hundred years earlier, that “a son named Josiah will be born to the house of David” and that he would destroy the altar at Bethel. And the only exception to this destruction was for the grave of an unnamed prophet he found in Bethel (2 Kings 23:15-19), who had foretold that these religious sites Jeroboam erected would one day be destroyed (see 1 Kings 13). Josiah ordered the double grave of the “man of God” and of the Bethel prophet to be let alone as these prophecies had come true.
根据列王记上 13:1-3，一位未被命名的“神人”（有时被认为是以多）在大约三百年前向以色列的耶罗波安王预言，“大卫家将生一个名叫约西亚的儿子”，他将摧毁伯特利的祭坛。唯一的例外是他在伯特利发现的一位未被命名的先知的坟墓（列王记下 23:15-19），他曾预言耶罗波安建立的这些宗教场所将有一天被摧毁（参见列王记上 13）。约西亚下令保留“神人”和伯特利先知的双重坟墓，因为这些预言已经应验。

According to the later account in 2 Chronicles, Josiah even destroyed altars and images of pagan deities in cities of the tribes of Manasseh, Ephraim, “and Simeon, as far as Naphtali” (2 Chronicles 34:6-7), which were outside of his kingdom, Judah, and returned the Ark of the Covenant to the Temple.
根据《历代志后》的记载，约西亚甚至在玛拿西、以法莲和西缅的城市中摧毁了异教神的祭坛和偶像，直到拿弗他利（《历代志后》34:6-7）。这些城市位于他的王国犹大之外，约西亚还将约柜归还到圣殿。

This is a superb book.  The chapter on self-humbling is much needed in this age with our “narcissistic” self-oriented theologies. Sibbes seeks to teach his hearers/readers how to maintain that proper humility before God and lead them to worship the Lord who, by his grace, alone enables the Christian to accomplish reformation. Perhaps the language may be difficult for some to overcome, but if we take the time and read through Josiah’s Reformation it will help us break from the busyness of the world, to come into the presence of God and give glory to the One who brings salvation to those He came to save.
这是一本非常出色的书。在这个自我为中心的时代，我们迫切需要关于自我谦卑的章节，以应对我们的“自恋”自我导向的神学。西布斯试图教导他的听众/读者如何在上帝面前保持适当的谦卑，并引导他们崇拜主，因为只有通过他的恩典，基督徒才能实现改革。也许语言对一些人来说可能有些困难，但如果我们花时间阅读《约西亚的改革》，它将帮助我们摆脱世界的忙碌，进入上帝的面前，并将荣耀归给那位为他所要拯救的人带来救恩的主。

Table of Contents 目录

1. THE TENDER HEART 柔软的心

2. THE ART OF SELF-HUMBLING 重试  错误原因

3. THE ART OF MOURNING
哀悼的艺术

4. THE SAINTS REFRESHING 4. 圣徒的更新

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The following is the foreword by Michael Reeves to the Banner of Truth Puritan Paperbacks title, Josiah’s Reformation which I found online here:
以下是迈克尔·里夫斯（Michael Reeves）为 Banner of Truth Puritan Paperbacks 系列《约西亚的改革》所写的前言，我在这里找到了这本书的在线版本

Richard Sibbes (1577-1635) – the ‘heavenly Doctor’ as he came to be called – was a man who clearly enjoyed knowing God. And even centuries later, his relish is infectious. He spoke of the living God as a life-giving, warming sun who ‘delights to spread his beams and his influence in inferior things, to make all things fruitful. Such a goodness is in God as is in a fountain, or in the breast that loves to ease itself of milk.’[1}
理查德·西布斯（Richard Sibbes，1577-1635）被称为“天堂博士”，他是一个明显喜欢认识上帝的人。即使几个世纪后，他的喜悦也是具有感染力的。他将活着的上帝比作一个赋予生命、温暖的太阳，他“喜欢将自己的光芒和影响力传播到次要的事物中，使一切都变得多产。上帝的善良就像泉水中的善良，或者像乳房中喜欢排空奶水的善良。”[1]

And knowing God to be such an overflowing fountain of goodness and love made him a most attractive model of God-likeness. For, he said, ‘those that are led with the Spirit of God, that are like him; they have a communicative, diffusive goodness that loves to spread itself.’[2] In other words, knowing God’s love, he became loving; and his understanding of who God is transformed him into a man, a preacher and a writer of magnetic geniality. He was never married, but looking at his life, it is clear that he had a quite extraordinary ability for cultivating warm and lasting friendships. Charles Spurgeon once told his students that he loved the sort of minister whose face invites you to be his friend, the sort of face on which you read the sign ‘Welcome’ and not ‘Beware of the dog’. He could have been describing Sibbes.
并且，他知道上帝是如此丰富的善良和爱，使他成为一个最具吸引力的上帝样本。因为，他说，“那些被上帝的灵引导的人，就像他一样；他们有一种喜欢传播自己的交流性、扩散性的善良。”换句话说，他了解上帝的爱，他变得有爱心；他对上帝的认识使他成为一个具有磁性亲和力的人、传道人和作家。他从未结婚，但从他的生活来看，很明显他有一种非常特别的能力来培养温暖持久的友谊。查尔斯·斯珀金曾经告诉他的学生，他喜欢那种脸上让你想成为他的朋友的牧师，那种脸上你读到的标志是“欢迎”，而不是“小心狗”。他可能在描述西布斯。

Born to a wheelwright in a rather obscure little village in Suffolk, few could have expected how influential young Sibbes would turn out to be. Before long, though, it was clear that he was remarkably capable: sailing through his studies at Cambridge, he became a tutor at St John’s College aged only twenty four. Bright as he was, though, it was his abilities as a preacher that soon began to mark him out. Before long, he was appointed to be a ‘lecturer’ at Holy Trinity Church in Cambridge (where a gallery had to be built to accommodate the extra numbers he attracted), and a few years later he was appointed to be a preacher at Gray’s Inn, one of the London Inns of Court where many soon-to-be-influential men of Puritan persuasions came to hear him. 

Knowing, as he once said, that there is more grace in Christ than there is sin in us, he always sought in his preaching to win the hearts of his listeners to Christ. This, he believed, was the special duty of ministers: ‘they woo for Christ, and open the riches, beauty, honour, and all that is lovely in him.’[3] The result was preaching so winsome that struggling believers began to call him the ‘honey-mouthed’, the ‘sweet dropper’, and, apparently, hardened sinners deliberately avoided his sermons for fear he would convert them. One listener, Humphrey Mills, recorded his experience of Sibbes’s ministry, and it seems to have been typical:  
他曾经说过，他知道基督的恩典比我们的罪更多，因此他在传道中总是努力让听众的心归向基督。他相信，这是牧师的特殊职责：“他们为基督求爱，揭示他的丰富、美丽、荣耀和所有可爱之处。”结果，他的讲道如此动人，以至于挣扎的信徒开始称他为“甜言蜜语者”，“甜蜜滴水者”，而似乎顽固的罪人故意避开他的讲道，因为他们害怕被他感化。一位听众 Humphrey Mills 记录了他在西布斯的事工中的经历，这似乎是典型的：

I was for three years together wounded for sins, and under a sense of my corruptions, which were many; and I followed sermons, pursuing the means, and was constant in duties and doing; looking for Heaven that way.  And then I was so precise for outward formalities, that I censured all to be reprobates, that wore their hair anything long, and not short above their ears; or that wore great ruffs, and gorgets, or fashions, and follies.  But yet I was distracted in my mind, wounded in conscience, and wept often and bitterly, and prayed earnestly, but yet had no comfort, till I heard that sweet saint . . . Doctor Sibbs, by whose means and ministry I was brought to peace and joy in my spirit.  His sweet soul-melting Gospel-sermons won my heart and refreshed me much, for by him I saw and had much of God and was confident in Christ, and could overlook the world . . . my heart held firm and resolved and my desires all heaven-ward.[4]
我因为罪孽而受伤，感到自己的腐败，这种感觉持续了三年；我听了许多布道，追求各种方法，坚持履行职责；希望通过这种方式得到天堂。然后，我对外在形式非常严谨，批评所有留长发、不剪耳朵上方的人，或者戴大领子、护颈，或者追求时尚和愚蠢的人都是被拒绝的。但是，我的心思混乱，良心受伤，经常痛苦地哭泣，虔诚地祈祷，但仍然没有安慰，直到我听到那位甜美的圣人……西布斯博士，通过他的帮助和传道，我在心灵中找到了平安和喜乐。他甜美的福音讲道融化了我的心灵，给我带来了很多的安慰，因为通过他，我看到了上帝，对基督充满信心，能够超越世界……我的心坚定而坚决，我的欲望都指向天堂。

In 1626, Sibbes was appointed Master of Katharine Hall, Cambridge, and for the last decade of his life he would use his considerable influence to promote his Christ-centred theology. He sought to place trusted Puritan preachers in church teaching posts around the country; he personally nurtured a number of young ministers, men such Thomas Goodwin, John Cotton, Jeremiah Burroughs, John Preston and Philip Nye; and through his printed sermons he affected countless more.
1626 年，西布斯被任命为剑桥大学凯瑟琳学院院长，并在他生命的最后十年利用他的巨大影响力推广以基督为中心的神学。他努力将受信任的清教徒传道人安排到全国各地的教堂教学职位上；他亲自培养了许多年轻的牧师，如托马斯·古德温、约翰·科顿、耶利米·巴勒斯、约翰·普雷斯顿和菲利普·奈；通过他的印刷讲道，他影响了无数人。

Richard Sibbes was not the first Puritan I read (I started with John Owen), but to my mind Sibbes is actually the best introduction to the Puritans. And ever since the day when, as a student, I read his The Bruised Reed, Sibbes has been my favourite. ‘Sibbes never wastes the student’s time,’ wrote Spurgeon, ‘he scatters pearls and diamonds with both hands.’  Reading him is like sitting in the sunshine: he gets into your heart and warms it to Christ.
理查德·西布斯不是我读过的第一位清教徒（我是从约翰·欧文开始的），但在我看来，西布斯实际上是了解清教徒的最好入门。自从我作为一名学生读了他的《受伤的芦苇》以来，西布斯一直是我最喜欢的作家。斯珀金写道：“西布斯从不浪费学生的时间，他双手撒播着珍珠和钻石。”阅读他的作品就像坐在阳光下一样：他进入你的心灵，温暖你的心向基督。

Josiah’s Reformation 约西亚的改革

This book was originally a four-part sermon series on 2 Chronicles 34:26-28, where the Lord is said to have heard Josiah because his heart was tender, because he was humble and because he mourned his sin.
这本书最初是关于《历代志下》34 章 26-28 节的四部分讲道系列，其中提到上主因约西亚的心柔软、谦卑和为自己的罪而悲伤而倾听了他。

The first sermon, ‘The Tender Heart’, is foundational, not only for the rest of the series, but for all of Sibbes’s theology. In his ministry, Sibbes always sought to get under the superficial layer of his listeners’ behaviour and deal with their hearts, their affections and desires. For Sibbes, this was no secondary matter, the devotional clothes his theology wore. Rather, in looking to deal with the heart, he believed he was preserving one of the most profound insights of the Reformation of which he was a part.
第一篇讲道《温柔的心》是基础性的，不仅适用于整个系列，也适用于西布斯的所有神学。在他的事奉中，西布斯总是努力深入听众行为的表面，处理他们的内心、情感和欲望。对于西布斯来说，这不是次要的事情，而是他的神学所穿戴的虔诚外衣。相反，他相信通过处理内心，他正在保留他所参与的宗教改革中最深刻的洞察之一。

Again and again in his sermons, Sibbes speaks of both Catholic priests and Protestant pastors who – whatever their professed theology – act as though the root of our problem before God lies in our behaviour: we have done wrong things and we need to start doing right things. Sibbes plumbs much deeper. He knew that the outward acts of sin are merely the manifestations of the inner desires of the heart. Merely to alter a person’s behaviour without dealing with those desires would cultivate hypocrisy, the self-righteous cloak for a cold and vicious heart. And, Sibbes would note, ministries that worked like that were invariably cruel, based on brow-beating. No, hearts must be turned, and evil desires eclipsed by stronger ones for Christ.
在他的布道中，西布斯一再提到无论是天主教神父还是新教牧师，他们无论宣称什么神学，都表现得好像我们在上帝面前的问题根源在于我们的行为：我们做了错事，需要开始做正确的事情。西布斯深入探究。他知道罪恶的外在行为只是内心欲望的表现。仅仅改变一个人的行为而不处理这些欲望只会培养伪善，成为冷酷和恶毒心灵的自以为是的掩饰。而且，西布斯会指出，像这样工作的事工往往是残酷的，基于威逼利诱。不，心必须转变，邪恶的欲望必须被对基督更强烈的欲望所取代。

In ‘The Tender Heart’, then, Sibbes sets about the deepest possible work – of heart-surgery. He explains that those who are tender hearted – who are soft to the Lord – do not simply desire ‘salvation’; they desire the Lord of salvation himself.  Only then, when a person is brought to love the Lord with heart-felt sincerity, will they begin to hate their sin truly instead of merely dreading the thought of God’s punishment of it. In all this, Sibbes displays just how beautiful, pure and desirable a soft heart is, and by his honesty and kindness, he heaps burning coals on hypocrisy, making you mourn your own hard-heartedness as you feel what a wretched thing it is.
在《温柔的心》中，西布斯着手进行最深入的工作-心脏手术。他解释说，那些心地柔软的人-对主柔软的人-不仅仅渴望“救赎”；他们渴望救赎之主自己。只有当一个人真诚地爱主，他们才会真正憎恨自己的罪恶，而不仅仅是害怕上帝对罪恶的惩罚。在所有这些中，西布斯展示了一个柔软的心是多么美丽、纯洁和可贵，通过他的诚实和善良，他将炽热的炭堆在伪善上，使你为自己的冷酷无情而悲伤，感受到它是多么可悲的事情。

Then, having whetted your appetite for such a heart, he shows you how hearts can be made tender:
然后，他激发了你对这样一颗心的渴望，然后展示了如何使心变得柔软

tenderness of heart is wrought by an apprehension of tenderness and love in Christ. A soft heart is made soft by the blood of Christ. (p. 13 below)
心灵的温柔是由于对基督的温柔和爱的理解而形成的。一个柔软的心是由基督的血液使之柔软。(见下页第 13 页)

As when things are cold we bring them to the fire to heat and melt, so we bring our cold hearts to the fire of the love of Christ (p. 35 below)
就像物体在寒冷时我们将它们放在火中加热和融化一样，我们也将我们冰冷的心带到基督的爱之火中（见下页第 35 页）。

If you will have this tender and melting heart, then use the means of grace; be always under the sunshine of the gospel. (p. 35 below)
如果你拥有这样柔软而温暖的心，那么请利用恩典的方式；始终处于福音的阳光下。（见下页第 35 页）

Not only is Sibbes beautifully capturing the warmth and joy of hearty holiness; he is also making a most significant point. That is, we are sanctified just as we were first saved – through believing in Christ. By revealing Christ to me, the Spirit turns my heart from its natural hatred of God towards a sincere love for him. Only thereby can my heart be made tender. Sibbes once said to Thomas Goodwin, ‘Young man, if ever you would do good, you must preach the gospel and the free grace of God in Christ Jesus.’ He meant it with every fibre of his being, for he saw that the free grace of God in Christ Jesus is the means by which the hearts of sinners are first turned to God, and the means by which the hearts of believers continue to be turned from the love of sin to love of God.
不仅西布斯美丽地捕捉到了热烈圣洁的温暖和喜悦，他还提出了一个非常重要的观点。也就是说，我们的成圣与我们初次得救时一样 – 通过信靠基督。通过向我启示基督，圣灵使我的心从对上帝的自然憎恶转向真诚的爱。只有这样，我的心才能变得柔软。西布斯曾对托马斯·古德温说过：“年轻人，如果你想做好事，你必须传讲福音和基督耶稣中上帝的自由恩典。”他全心全意地这样说，因为他看到，上帝在基督耶稣中的自由恩典是使罪人的心首次转向上帝的手段，也是使信徒的心继续从爱罪转向爱上帝的手段。

I don’t think I can exaggerate the importance of ‘The Tender Heart’ and its message for today. Our busyness and activism so easily degenerate into a hypocrisy in which we keep up all the appearance of holiness without the heart of it. Ministers can bludgeon their people into such hollow Christianity, and even use Christ as a package to pass on to others, instead of enjoying him first and foremost as their own Saviour. But true Reformation – whether Reformation in Josiah’s day, Sibbes’s, or ours – must begin in the heart, with love for Christ. And that can only come when the free grace of God in Christ Jesus is preached.
我认为我无法夸大《温柔的心》及其对今天的重要性。我们的忙碌和行动主义很容易堕落为虚伪，我们保持了所有的圣洁外表，却没有内心的真实。牧师们可以用空洞的基督教教义来迫使人们，甚至将基督作为一个传递给他人的包装，而不是首先享受他作为自己的救主。但真正的改革-无论是约西亚时代的改革，西布斯时代的改革，还是我们时代的改革-必须从内心开始，以对基督的爱为基础。而这只有在传讲上帝在基督耶稣里的自由恩典时才能实现。

After ‘The Tender Heart’, the next two sermons unpack what such a heart will be like. In ‘The Art of Self-Humbling’, Sibbes shows that tenderness of heart and humility go together. And that is because humility is not the vain attempt to think less of myself (which would simply be a masochistic form of self-obsession); it is the inevitable result of having a softened heart. The hard-hearted, captivated by themselves, proudly revel in their supposed independence and strength. But with my heart won to the Lord, and ever more captivated by him, I begin to revel in my absolute dependence on him. For, recognising my emptiness, I now love God’s glorious fullness. So ‘Grow in the love of God’ (p. 72 below) Sibbes counsels those who would have a hearty humility.
《柔软的心》之后，接下来的两篇布道解释了这样一个心灵的特点。在《自我谦卑的艺术》中，西布斯展示了柔软的心与谦卑是相辅相成的。这是因为谦卑并不是试图贬低自己（那只是一种自虐的自我沉迷），而是拥有柔软的心所必然产生的结果。那些心硬如石的人，沉迷于自我，骄傲地沉溺于他们所谓的独立和力量。但当我的心被主征服，并且越来越被他所吸引，我开始陶醉于我对他的绝对依赖。因为我认识到自己的空虚，我现在热爱上帝荣耀的丰满。所以，西布斯在下面的第 72 页上劝告那些想要拥有真诚谦卑的人：“在上帝的爱中成长”。

In the third sermon, ‘The Art of Mourning’ (by which he means mourning for sin), Sibbes explains how the heart that grows to love the Lord grows to hate sin. A hard heart simply cannot feel the weight of the sin it bears, and so while hypocrites may battle with their sin for how it discredits them, they will never truly hate it. But again, it is only a hearty mourning for sin that Sibbes is interested in.
在第三篇布道中，“哀悼的艺术”（他指的是对罪恶的哀悼），西布斯解释了那些爱主的心会渐渐憎恶罪恶。一个冷漠的心无法感受到自己所承担的罪恶的重量，所以伪君子们可能会与罪恶斗争，因为它使他们丧失信誉，但他们永远不会真正憎恶罪恶。但是，西布斯只对真心悔罪的人感兴趣。

The outward is easy, and subject to hypocrisy. It is an easy matter to rend clothes and to force tears, but it is a hard matter to afflict the soul. The heart of man taketh the easiest ways, and lets the hardest alone, thinking to please God with that. But God will not be served so; for he must have the inward affections, or else he doth abhor the outward actions. (pp. 88-89 below)
外表容易，容易伪装。撕裂衣服和强迫流泪是容易的事情，但折磨灵魂是困难的。人的心选择最容易的方式，放弃最困难的方式，以为这样可以取悦上帝。但上帝不会接受这样的事情；因为他要求内心的感情，否则他会厌恶外在的行为。

Occasionally, some have suspected Sibbes of sentimentalism. All this talk of heart-felt desires, of affections for the Lord, of tears for sin: is this soppy Christianity? For such censors, Sibbes has the most damning rebuke. It is, he says, no weak (‘womanish’) thing to love the Lord so; to suggest that it is simply reveals a repulsive cold-heartedness, a proud and faithless desire to be strong in ourselves.
偶尔，有些人怀疑西布斯是感情用事的。所有这些关于真心渴望、对主的感情、为罪而流泪的谈论：这是软弱的基督教吗？对于这样的批评者，西布斯有最严厉的指责。他说，爱主并不是软弱（“女人气”）的事情；暗示这只是揭示了令人厌恶的冷酷无情，一种骄傲和无信心的渴望在自己身上变得强大。

Appropriately, Sibbes concludes the work with ‘The Saint’s Refreshing’, in which he unfolds the tender heart’s much-desired reward: we shall be gathered to Christ!
适当地，西布斯以《圣徒的安慰》作为作品的结尾，其中他展示了温柔的心灵所渴望的回报：我们将被聚集到基督那里！

Richard Sibbes was a bright lantern of the Reformation, and he knew the issues dealt with in this book to be essential to the work of reform. Oh, may it reform you as you read it, and foster Reformation in our day!
理查德·西布斯是宗教改革的一盏明亮灯笼，他知道这本书所涉及的问题对于改革工作至关重要。哦，愿你在阅读时被它改革，并在我们的时代促进改革！

This is the foreword to the Banner of Truth Puritan Paperbacks title, Josiah’s Reformation.
这是《真理旗帜清教文库》中《约西亚的改革》一书的前言。

 
Endnotes 尾注

[1] Works of Richard Sibbes, 7 vols., Alexander B. Grosart, ed., (Edinburgh, 1862-1864; reprint ed., Edinburgh & Carlisle, PA: Banner of Truth, 1973-1982), 6:113
理查德·西布斯的作品，7 卷，亚历山大·B·格罗萨特编辑，（爱丁堡，1862-1864 年；重印版，爱丁堡和卡莱尔，宾夕法尼亚州：真理之旗，1973-1982 年），第 6 卷，第 113 页。

[2] Ibid. 6:113 同上。6:113

[3] Ibid. 2:24 同上，见上文 2:24。

[4] John Rogers, Ohel or Bethshemesh, A Tabernacle for the Sun (London, 1653), 410
约翰·罗杰斯，《奥赫勒或伯特舍梅斯》，太阳的帐幕（伦敦，1653 年），410 页