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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.
约西亚在八岁时继承王位成为犹大国王，此前他的父亲亚们王遇刺身亡，他在位统治了三十一年，从公元前641/640年至610/609年。
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He is also one of the kings mentioned in the genealogy of Jesus in the Gospel of Matthew.
他也是马太福音中耶稣族谱中提到的一位国王。
Josiah’s Reformation is a book that will impact your life and offers food for the soul on almost every page.
《约西亚的改革》是一本能够影响你生命的书，几乎每一页都为灵魂提供养分。
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.
在他统治的第十八年，约西亚命令大祭司希勒家用这些年来所收取的税款来修缮圣殿。
It was during this time that Hilkiah discovered the Book of the Law.
就在这期间，希勒家发现了《律法书》。
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”.
当希勒家在清理圣殿的财物室时，他声称发现了一卷被描述为“律法书”或“耶和华藉摩西之手赐下的律法书”的卷轴。
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.
《列王纪下》22章8节中提到的“律法书”（ספר התורה）与《约书亚记》1章8节和8章34节中用来描述约书亚从摩西那里接受的圣书的说法完全相同。
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.
经文中并未将这本书明确认定为《妥拉》（Torah，摩西五经），许多学者认为这本书要么是《申命记》（Deuteronomy）的一个抄本，要么是后来成为《申命记》一部分的文本，正如德·韦特（De Wette）于1805年提出的看法。
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.
希勒家将这本卷轴带到约西亚面前，国王因担心书中因不遵守命令而威胁到的灾祸会降临到他与他的百姓身上而深感震惊。
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.”
他派人去咨询女先知户勒大（Huldah），户勒大向他保证，这预言中的灾祸的确会降临，但不会发生在他的日子，因为她说：“因为你的心柔软，且在耶和华面前自卑。”
An assembly of the elders of Judah and Jerusalem and of all the people was called, and the ancient covenant with Yahweh was renewed.
犹大和耶路撒冷的长老及所有百姓都被召集起来，与耶和华重新立了古老的约。
The king then set himself to the task of cleansing the land from idolatry.
于是国王开始着手清除土地上的偶像崇拜。
Josiah encouraged the exclusive worship of Yahweh and outlawed all other forms of worship.
约西亚提倡专门崇拜耶和华，并禁止所有其他形式的崇拜。
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.
耶路撒冷的圣殿被清理，去除了玛拿西引入的巴力崇拜和“天象（the host of heaven）”崇拜的器具和象征物。
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.
然后，从南方的别是巴到北方伯特利和撒玛利亚的各城，被腐化的本地圣所或称高处祭坛（High Places）都被摧毁。
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.
约西亚处决了活着的异教祭司，甚至将伯特利死去祭司的骨骸从墓中挖出，并在他们的祭坛上焚烧，这被视为一种极端的亵渎行为。
Josiah also reinstituted the Passover celebrations.
约西亚还重新设立了逾越节的庆典。
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.
根据《列王记》上13:1-3的记载，大约三百年前，一位未具名的“神人（man of God）”（有时被认为是易多[Iddo]）预言以色列的耶罗波安王（Jeroboam），说“大卫家将生一子，名叫约西亚”，并预言他会摧毁伯特利的祭坛。
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).
在这场摧毁行动中唯一的例外，是他在伯特利发现了一位无名先知的坟墓（《列王记》下23:15-19），这位先知曾预言耶罗波安所建的这些宗教场所终有一天会被摧毁（参见《列王记》上13章）。
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.
约西亚下令不要动“神人”和伯特利先知的合葬墓，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.
根据后来《历代志》下的记载，约西亚甚至摧毁了玛拿西、以法莲、“西缅及直到拿弗他利”的各城中异教神祇的祭坛和偶像（《历代志》下34:6-7）。这些地区已在他的王国犹大之外，并将约柜（Ark of the Covenant）归还到圣殿中。
This is a superb book.
这是一本优秀的书。
The chapter on self-humbling is much needed in this age with our “narcissistic” self-oriented theologies.
在这个充满“自恋（narcissistic）”和以自我为中心神学的时代，关于自我谦卑的章节是非常需要的。
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.
西布斯（Sibbes）致力于教导他的听者和读者如何在上帝面前保持适当的谦卑，并引导他们崇拜那位靠着恩典使基督徒能够完成改革的主。
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.
或许一些人会发现语言难以理解，但如果我们愿意花时间阅读约西亚的改革，它将帮助我们摆脱尘世的繁忙，进入神的同在，并荣耀那位给所救之人带来救恩的主。
Table of Contents
目录
- THE TENDER HEART
- 温柔的心
- THE ART OF SELF-HUMBLING
- 自卑的艺术
- THE ART OF MOURNING
- 哀恸的艺术
- THE SAINTS REFRESHING
- 圣徒的更新
Richard Sibbes (1577-1635) – the ‘heavenly Doctor’ as he came to be called – was a man who clearly enjoyed knowing God.
理查德·西布斯（Richard Sibbes，1577-1635），被称为“属天的医生”，是一位显然以认识上帝为乐的人。
And even centuries later, his relish is infectious.
即便在几个世纪之后，他的喜悦依然令人感染。
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.
他形容永活的上帝如同一颗赐生命、带来温暖的太阳，“乐于将他的光辉和影响力散播于卑微之物，使万物变得丰硕结果。”
Such a goodness is in God as is in a fountain, or in the breast that loves to ease itself of milk.’[1]
“上帝拥有一种这样的美善，就像泉源，或如同渴望释放心中乳汁的母亲。”[1]
And knowing God to be such an overflowing fountain of goodness and love made him a most attractive model of God-likeness.
认识到上帝是如此满溢的美善和爱的泉源，使得他成为一个极具吸引力的、效法上帝的榜样。
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]
因为他曾说道：“那些被上帝的圣灵引导的人，那些像他一样的人；他们拥有一种愿意传播和散布的美善，这种美善喜爱将自身延展开去。”[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.
换句话说，正因为认识上帝的爱，他变得有爱；他对上帝的理解使他转变成一个磁力般亲和的人、一位传道人以及作家。
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.
他从未结婚，但从他的生命中可清楚看到，他拥有一种培养温暖而持久友情的非凡能力。
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’.
司布真（Charles Spurgeon）曾对他的学生说，他喜欢那种面容上好像写着“欢迎”，而不是“当心恶犬”的传道人。
He could have been describing Sibbes.
他可能正是在描述西布斯。
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.
西布斯（Sibbes）出生于萨福克郡（Suffolk）一个偏僻小村庄的一位车轮工匠家庭中，很少有人能够预料到年轻的西布斯会变得如此有影响力。
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.
然而，不久之后，人们便清楚地看到他才华横溢：他在剑桥大学（Cambridge）的学习非常出色，24岁时便成为圣约翰学院（St John’s College）的一名导师。
Bright as he was, though, it was his abilities as a preacher that soon began to mark him out.
尽管他才华出众，但很快使他脱颖而出的是其作为一名传道人的能力。
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.
不久后，他被任命为剑桥三一教堂（Holy Trinity Church）的“讲师”（lecturer）（教堂不得不修建一个廊台，以容纳他吸引来的额外听众），几年后，他被任命为伦敦格雷律师学院（Gray’s Inn）（一个伦敦的律师学院和法院）的传道人，许多即将成为有影响力的清教徒（Puritan）人士都来听他的讲道。
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.
他曾说过：“基督里的恩典比我们内心的罪恶更丰盛。”基于这样的认识，他在讲道中始终努力赢得听众的心归向基督。
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.’
他认为，这是牧师的特殊职责：“他们为基督招募（woo for Christ）信徒，并开启基督的丰富、美好、荣耀和一切可爱的特质。”
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.
结果是，他的讲道极具吸引力，以至于挣扎中的信徒开始称他为“蜜口”（honey-mouthed）、“甜蜜滴灌者”（sweet dropper）；显然，顽固的罪人则刻意回避听他的讲道，唯恐被他所感化。
One listener, Humphrey Mills, recorded his experience of Sibbes’s ministry, and it seems to have been typical:
一位听众汉弗莱·米尔斯（Humphrey Mills）记录了他在西布斯牧会中的经历，这似乎具有代表性：
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.
“我因自己的罪被责罚了整整三年，并因感受到自己的许多败坏而痛苦；我跟随着讲道，寻求（上帝）的方式，并始终在尽本分和行为中恒常不懈；试图通过这种方式进入天堂。”
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.
“然后，我对外表的形式要求极为严格，甚至谴责所有留发稍长（未剪至耳上之上）的人，或那些穿着大领圈（ruffs）、护颈布（gorgets）、以及追随流行时尚与愚昧之人，都是被弃的罪人。”
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.
“但我仍然心神不安，良心受创，经常苦苦地流泪、迫切地祷告，但我却得不到安慰，直到我听到了那位甜美的圣徒……西布斯博士（Doctor Sibbs）的讲道与牧会，使我的灵得到了平安与喜乐。”
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.
“他那甜蜜、融化灵魂的福音讲道赢得了我的心，并极大地滋润了我，因为通过他我看到了很多神的恩典，并在基督里变得坚定自信，甚至能够轻视世间的一切……我的心坚如磐石，意志坚定，我的一切渴求都指向天堂。”
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.
1626年，西布斯（Sibbes）被任命为剑桥大学凯瑟琳学院（Katharine Hall, Cambridge）的院长，并在他生命最后的十年中利用其巨大的影响力推广以基督为中心的神学。
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.
他努力将值得信赖的清教徒牧师安置在全国各地的教会讲道岗位上；他亲自培育了一批年轻的牧师，包括托马斯·古德温（Thomas Goodwin）、约翰·科顿（John Cotton）、耶利米·博罗夫斯（Jeremiah Burroughs）、约翰·普雷斯顿（John Preston）以及菲利普·奈（Philip Nye）；并通过他出版的布道集影响了无数人。
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.
理查德·西布斯并不是我阅读的第一位清教徒（我是从约翰·欧文[John Owen]开始的），但在我看来，西布斯实际上是了解清教徒最好的入门。
And ever since the day when, as a student, I read his The Bruised Reed, Sibbes has been my favourite.
自从有一天我还是学生时读了他的《压伤的芦苇》（The Bruised Reed），西布斯就成为了我最喜爱的作家。
‘Sibbes never wastes the student’s time,’ wrote Spurgeon, ‘he scatters pearls and diamonds with both hands.’
“西布斯从不浪费学生的时间，”司布真（Spurgeon）写道，“他双手散布珍珠和钻石。”
Reading him is like sitting in the sunshine: he gets into your heart and warms it to Christ.
读他的作品就像坐在阳光下：他深入你的内心并使其因基督而温暖。
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》（2 Chronicles）34章26至28节的四篇系列讲章，在这段经文中，主说他听了约西亚的话，因为约西亚心里柔软、谦卑并且为自己的罪哀悼。
The first sermon, ‘The Tender Heart’, is foundational, not only for the rest of the series, but for all of Sibbes’s theology.
第一篇布道《柔软的心》是基础，不仅对这个系列的其他部分是如此，对西布斯的整个神学也是如此。
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.
在他的事工中，西布斯总是努力超越听众的行为表层，并直面他们的心灵、情感和欲望。
For Sibbes, this was no secondary matter, the devotional clothes his theology wore.
对西布斯来说，这不是次要的问题，也不是神学所披上的虔敬外衣。
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.
相反，通过直面内心，他认为自己是在保留他所参与的宗教改革中最深刻的见解之一。
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.
在他的讲道中，西布斯一再提到，无论是天主教的神父还是新教的牧师，不管他们的神学宣称是什么，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：我们做了错误的事情，现在需要开始做正确的事情。
Sibbes plumbs much deeper.
西布斯则挖掘得更深。
He knew that the outward acts of sin are merely the manifestations of the inner desires of the heart.
他知道，外在的罪行仅仅是内心欲望的表现。
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.
仅仅改变一个人的行为而不处理这些欲望，会滋养伪善，这是冷漠恶毒之心的自义外衣。
And, Sibbes would note, ministries that worked like that were invariably cruel, based on brow-beating.
而且，西布斯指出，这种方式的事工总是残酷的，建立在严厉斥责之上。
No, hearts must be turned, and evil desires eclipsed by stronger ones for Christ.
不，内心必须被转变，邪恶的欲望必须被对基督更强烈的渴望所取代。
In ‘The Tender Heart’, then, Sibbes sets about the deepest possible work – of heart-surgery.
在《柔软的心》中，理查德·西布斯（Richard Sibbes）开始了最深层次的工作——对心灵的手术。
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.
他解释说，那些心地柔软——对主柔顺的人——不仅仅渴望“救恩”，他们渴望救恩的主自己。
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.
只有当一个人被引导至由真诚之心去爱主时，他们才会真正开始憎恨自己的罪，而不仅仅是惧怕神对罪的惩罚。
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.
在这一切中，西布斯展示了柔软的心是多么美丽、纯洁和可取，并通过他的诚实和仁慈将烧着的炭火放在伪善之上，使你为自己的刚硬之心哀伤，因为你感受到这是一件多么可悲的事情。
Then, having whetted your appetite for such a heart, he shows you how hearts can be made tender:
接着，在激发了你对这样一颗心的渴望之后，他向你展示了如何让心变得柔软：
tenderness of heart is wrought by an apprehension of tenderness and love in Christ.
心的柔软是因对于基督里柔情与爱的领悟而成就的。
A soft heart is made soft by the blood of Christ. (p. 13 below)
柔软的心是由基督的宝血使之柔软的。（第13页见下文）
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)
正如当物体冰冷时，我们将它们带到火旁加热融化；照样，我们也将自己冰冷的心带到基督爱的火焰中。（第35页见下文）
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)
如果你想要这颗柔软和融化的心，那么就使用恩典的途径；常常处于福音的阳光之下。（第35页见下文）
Not only is Sibbes beautifully capturing the warmth and joy of hearty holiness; he is also making a most significant point.
西布斯不仅精美地捕捉到了充满热情的圣洁所带来的温暖与喜乐；他还提出了一个最重要的观点。
That is, we are sanctified just as we were first saved – through believing in Christ.
即，我们的成圣与我们初次得救一样——是通过相信基督。
By revealing Christ to me, the Spirit turns my heart from its natural hatred of God towards a sincere love for him.
藉着向我显明基督，圣灵使我的心从本性中恨恶神转向真诚地爱他。
Only thereby can my heart be made tender.
唯有如此，我的心才能够被软化。
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.’
西布斯曾对托马斯·古德温（Thomas Goodwin）说：“年轻人，如果你想行善，就必须传讲基督耶稣里神的福音和自由恩典。”
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.
他是发自全心全意地这样认为的，因为他看见基督耶稣里神的自由恩典是使罪人的心首次转向神的途径，也是使信徒的心持续从爱罪转向爱神的途径。
I don’t think I can exaggerate the importance of ‘The Tender Heart’ and its message for today.
我认为我无法夸大《柔软的心》（The Tender Heart）及其信息对今天的重要性。
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.
我们的忙碌和行动主义很容易堕落为一种虚伪的状态，在这种状态中，我们维持了所有圣洁的外表，却没有圣洁的内里。
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.
牧师们可能会压迫他们的会众进入这种空洞的基督教信仰，并且甚至将基督当作一个“包裹”转交给别人，而不是首先享受他为他们自己的救主。
But true Reformation – whether Reformation in Josiah’s day, Sibbes’s, or ours – must begin in the heart, with love for Christ.
但是真正的改革——无论是在约西亚（Josiah）的时代、西布斯（Sibbes）的时代，还是我们的时代——都必须从内心开始，以对基督的爱为起点。
And that can only come when the free grace of God in Christ Jesus is preached.
而这种起点只能通过宣讲基督耶稣里神的恩典而来。
After ‘The Tender Heart’, the next two sermons unpack what such a heart will be like.
在《柔软的心》之后，接下来的两篇布道揭示了这样的内心会是什么样子。
In ‘The Art of Self-Humbling’, Sibbes shows that tenderness of heart and humility go together.
在《自卑艺术》（The Art of Self-Humbling）中，西布斯指出柔软的内心与谦卑是相连的。
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.
这是因为谦卑并不是徒劳地尝试轻看自己（那不过是对自我着迷的一种受虐狂形式）；而是拥有柔软内心的必然结果。
The hard-hearted, captivated by themselves, proudly revel in their supposed independence and strength.
刚硬的内心沉迷于自己，骄傲地陶醉于他们所谓的独立和力量中。
But with my heart won to the Lord, and ever more captivated by him, I begin to revel in my absolute dependence on him.
但当我的内心被主赢得，并愈加被他吸引时，我开始陶醉于自己对他的完全依赖。
For, recognising my emptiness, I now love God’s glorious fullness.
因为认识到自己的空乏，我现在热爱神荣耀的丰盛。
So ‘Grow in the love of God’ (p. 72 below) Sibbes counsels those who would have a hearty humility.
因此，西布斯告诫那些想拥有内在谦卑的人要“在对神的爱中成长”（见下文第72页）。
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.
在第三篇布道《哀悼的艺术》（The Art of Mourning，意指为罪哀伤）中，西布斯解释了如何一个爱主的心会逐渐恨恶罪。
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.
刚硬的心根本感受不到它所承载罪的重量，因此虚伪的人可能会为他们的罪影响自己的声誉而斗争，但他们永远不会真正恨恶罪。
But again, it is only a hearty mourning for sin that Sibbes is interested in.
但再一次，西布斯所关注的只是发自内心的为罪感到哀伤。
The outward is easy, and subject to hypocrisy.
外在的表现是容易的，但很容易陷入虚伪之中。
It is an easy matter to rend clothes and to force tears, but it is a hard matter to afflict the soul.
撕裂衣服和强迫流泪是容易的，但使灵魂受苦却是困难的。
The heart of man taketh the easiest ways, and lets the hardest alone, thinking to please God with that.
人的心选择最容易的道路，并撇下最难的，以为可以通过这些容易的方式取悦神。
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)
但神不会接受这样的侍奉；因为他必须得到内心的情感，否则他厌恶那些外在的行为。（见下文第88-89页）
Occasionally, some have suspected Sibbes of sentimentalism.
偶尔，有人怀疑西布斯（Sibbes）倾向于感伤主义。
All this talk of heart-felt desires, of affections for the Lord, of tears for sin: is this soppy Christianity?
所有这些关于内心深切渴望、对主的情感以及为罪流泪的谈论：这是不是一种多愁善感的基督教信仰？
For such censors, Sibbes has the most damning rebuke.
对于这样的批评者，西布斯给予了最严厉的驳斥。
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.
他说，这样去爱主绝不是软弱的（“女性化的”）行为；认为这是软弱的，仅仅表明批评者令人厌恶的冷漠无情，以及一种骄傲、不信靠的欲望，以图在自己里面强大起来。
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!
恰如其分地，西布斯以《圣徒的复苏》（The Saint’s Refreshing）作为全书的结尾，在其中展开了对柔软之心最盼望的奖赏的描述：我们将聚集在基督身边！
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.
理查德·西布斯是宗教改革的一盏明灯，他深知本书中讨论的问题对改革事业至关重要。
Oh, may it reform you as you read it, and foster Reformation in our day!
哦，愿它在你阅读时改变你，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.
这是为《真理旌旗》出版的《清教徒平装本》丛书标题《约西亚的改革》（Josiah’s Reformation）所作的前言。
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
[1] 《理查德·西布斯作品集》（Works of Richard Sibbes），共7卷，亚历山大·B·格罗萨特（Alexander B. Grosart）编辑，（爱丁堡，1862-1864年；重印版，爱丁堡和宾夕法尼亚州卡莱尔：《真理旌旗》，1973-1982年），第6卷第113页。
[2] Ibid. 6:113
[2] 同上，第6卷第113页。
[3] Ibid. 2:24
[3] 同上，第2卷第24页。
[4] John Rogers, Ohel or Bethshemesh, A Tabernacle for the Sun (London, 1653), 410
[4] 约翰·罗杰斯（John Rogers），《会幕或圣体之光》（Ohel or Bethshemesh, A Tabernacle for the Sun）（伦敦，1653年），第410页。