Josiah's Reformation
约西亚的改革

Laid Open in Four Sermons
四篇布道中的揭示

by Richard Sibbes
由理查德·西布斯（Richard Sibbes）所著

LONDON, Printed for R. DAVVLMAN, at the brazen Serpent in Pauls Churchyard. 1637.
伦敦，印刷于 1637 年，R. DAVVLMAN 在保罗教堂院内的铜蛇处。

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

For thus saith the high and lofty One, that inhabiteth Eternity, whose Name is Holy; I dwell in the high and holy Place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
因此，至高至尊的那位这样说，他居住在永恒之中，他的名字是圣洁的；我居住在高高的圣地上，与那些心灵痛悔谦卑的人同在，以振奋谦卑者的灵魂，使痛悔者的心灵复苏。

THE TENDER HEART
柔软的心

SERMON I
讲道一

And as for the king of Judah, who sent you to inquire of the Lord, so shall ye say unto him, Thus saith the Lord God of Israel concerning the words which thou hast heard, Because thine heart was tender, &c.—2 CHRON. 34:26.
至于犹大王，派你去求问耶和华的，你要对他说，耶和华以色列的神如此说，关于你所听见的话，因为你的心软弱，等等。——《历代志下》34:26。

THESE words are a part of the message which the prophetess Huldah sent to good King Josiah; for as the message was concerning him and his people, so his answer from her is exact, both for himself and them. That part which concerned his people is set down in the three foregoing verses; that which belongs unto himself is contained in the words now read unto you, 'But to the king of Judah,' &c. The preface to her message we see strengthened with authority from God, 'Thus saith the Lord God of Israel;' which words carry in them the greater force and power from the majesty of the author. For if words spoken from a king carry authority, how much more then the word of the Lord of hosts, the King of kings? Here is her wisdom, therefore, that she lays aside her own authority, and speaks in the name of the Lord.
这些话是女先知胡勒大传给善良的约西亚王的信息的一部分；因为这个信息是关于他和他的人民的，所以她对他的回答对他自己和他们都是准确的。关于他的人民的部分在前面的三节中写下；关于他自己的部分包含在现在对你们所读的这些话中，“至于犹大王……”。我们看到她的信息的前言得到了来自上帝的权威加强，“以色列的主耶和华如此说”；这些话从作者的威严中带有更大的力量和权力。因为如果国王说的话具有权威，那么万军之耶和华、万王之王的话语又有多少更大的权威呢？因此，她的智慧在于她放下自己的权威，以主的名义说话。

We see that waters of the same colour have not the same nature and effect, for hot waters are of the same colour with plain ordinary waters, yet more effectual; so the words of a man coming from a man may seem at first to be the same with others, yet notwithstanding, the words of God coming from the Spirit of God, carry a more wonderful excellency in them even to the hearts of kings. They bind kings, though they labour to shake them off. They are arrows to pierce their hearts; if not to save them, yet to damn them. Therefore she speaks to the king, 'Thus saith the Lord God of Israel concerning the words which thou hast heard,' &c.
我们看到，相同颜色的水并不具有相同的性质和效果，因为热水与普通水的颜色相同，但更有效；同样，来自人的话语可能一开始看起来与其他人的相同，然而，来自上帝的话语，由上帝的灵传达，具有更加奇妙的卓越性，甚至能触动君王的心。它们束缚君王，尽管君王努力摆脱它们。它们是穿透君王心脏的箭矢；即使不能拯救他们，也能毁灭他们。因此，她对君王说：“耶和华以色列的神论到你所听见的话如此说...”

Here we read of Josiah, that he was a man of an upright heart, and one who did that which was right in the sight of the Lord; and answerably we find the Lord to deal with him. For he, desirous to know the issue of a fearful judgment threatened against him and his people, sendeth to Huldah, a prophetess of the Lord, to be certified therein; whereupon he receiveth a full and perfect answer of the Lord's determination, both touching himself and his people, that they being forewarned might be forearmed; and by their timely conversion to the Lord, might procure the aversion* of so heavy wrath. He in uprightness sends to inquire, and the Lord returns him a full and upright answer. Whence we may learn,
在这里我们读到约西亚，他是一个心地正直的人，行事在上帝眼中是正直的；相应地，我们发现上帝与他相处。因为他渴望知道对他和他的人民威胁的可怕审判的结果，他派人去找上帝的女先知胡勒大，以获得确认；因此，他得到了上帝关于他自己和他的人民的决定的完整和完美的答案，这样他们被预先警告就能有所准备；通过及时归向上帝，他们可以避免如此沉重的愤怒。他以正直的心态派人去询问，上帝也以完全正直的回答回应他。由此我们可以学到，

Doct. 1. That God doth graciously fit prophets for persons, and his word, to a people that are upright in their hearts. Where there is a true desire to know the will of God, there God will give men sincere prophets that shall answer them exactly; not according to their own lusts, but for their good. Josiah was an holy man, who, out of a gracious disposition, desirous to be informed from God what should become of him and his people, sends to the prophetess Huldah. It was God's mercy that he should have a Huldah, a Jeremiah, to send to; and it was God's mercy that they should deal faithfully with him. This is God's mercy to those that are true-hearted. He will give them teachers suitable to their desires; but those that are false-hearted shall have suitable teachers, who shall instruct them according to their lusts. If they be like Ahab, they shall have four hundred false prophets to teach falsehood, to please their lusts, 1 Kings 22:6; but if they be Davids, they shall have Nathans. If they be Josiahs, they shall have Huldahs and Jeremiahs. Indeed, Herod may have a John Baptist, Mark 6:27; but what will he do with him in the end when he doth come to cross him in his sin? Then off goes his head.
医生 1. 上帝慈悲地使先知适应人们和他的话语，适应那些心地正直的人民。当人们真正渴望知道上帝的旨意时，上帝会赐予他们真诚的先知，他们将准确回答他们的问题；不是按照他们自己的私欲，而是为了他们的利益。约西亚是一个圣洁的人，出于一种慈悲的心态，渴望从上帝那里得知他和他的人民的未来，于是派人去找女先知胡勒大。上帝的恩典使他能够找到胡勒大和耶利米，而且他们对他忠诚。这是上帝对那些真诚的人的恩典。他会给他们合适的教师来满足他们的愿望；但那些虚伪的人将会有合适的教师，他们将按照他们的私欲来教导他们。如果他们像亚哈一样，他们将有四百个假先知来教导虚假的事情，以迎合他们的私欲（列王记上 22:6）；但如果他们像大卫一样，他们将有拿单。如果他们像约西亚一样，他们将有胡勒大和耶利米。确实，希律可能会有约翰洗者（马可福音 6:27）；但当他最终在罪恶上与他对立时，他会怎么对待他呢？ Then off goes his head.

Use. This should teach us to labour for sincerity, to have our hearts upright towards God; and then he will send us men of a direct and right spirit, that shall teach us according to his own heart. But if we be false-hearted, God will give us teachers that shall teach us, not according to his will, but to please our own. We shall light upon belly-gods and epicures, and shall fall into the hands of priests and Jesuits. Where such are, there are the judgments of God upon the people, because they do not desire to know the will of God in truth. We see, Ezek. 14:3, 4, the people desired to have a stumblingblock for their iniquity. They were naught,* and would have idols. Therefore they desired stumblingblocks. They would have false prophets, that so they might go to hell with some authority. Well, saith God, they shall have stumblingblocks: for thus saith the Lord God of Israel, 'To every man that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet to inquire; I the Lord will answer him that cometh, according to the multitude of his idols; according to his own false heart, and not according to good.' What brought the greatest judgment upon the world, next to hell itself, I mean antichrist—the terriblest judgment of all, that hath drawn so many souls to hell—but the wickedness of the place and people, and his own ambition? The sins of the people gave life to him. They could not endure the word of God or plain dealing; they thought it a simple thing. They must have more sacrifices, more ceremonies, and a more glorious government. They would not be content with Christ's government which he left them, but were weary of this. Therefore he being gone to heaven, they must have a pope to go before them and lead them to hell. Therefore let men never excuse those sins, for certainly God saw a great deal of evil in them, and therefore gave them up to the judgment of antichrist. But let us magnify God's mercies that hath not so given us up. Thus we see how graciously God deals with a true-hearted king: he sends him a true answer of his message.
使用。这应该教导我们为真诚而努力，使我们的心向上帝正直；然后他会派遣直接和正直的人来教导我们，按照他自己的心意。但如果我们心怀虚伪，上帝会给我们那些不按他的旨意，而是迎合我们自己的教师。我们会遇到贪食者和享乐主义者，并会落入祭司和耶稣会士的手中。在这样的地方，上帝的审判降临在人民身上，因为他们不真心渴望了解上帝的旨意。我们可以看到，以西结书 14:3,4 中，人民渴望为他们的罪孽设立绊脚石。他们是邪恶的，他们想要偶像。因此他们渴望绊脚石。他们想要假先知，这样他们就可以带着某种权威去地狱。上帝说，好吧，他们将会有绊脚石：因为以色列的主耶和华如此说：“凡将他的偶像放在心上，将绊脚石放在面前，又去问先知的，我耶和华必按他众多的偶像回答他；按他自己的虚伪心，而不是按善意回答他。”除了地狱本身，我指的是敌基督，他给世界带来了最大的审判，这是最可怕的审判，已经将许多灵魂拖入地狱，但这是由于这个地方和人民的邪恶以及他自己的野心所致。人民的罪恶使他得以存在。他们不能忍受上帝的话语或坦率的交流；他们认为这是一件简单的事情。他们需要更多的祭品、更多的仪式和更辉煌的政府。他们对基督留给他们的政府不满意，对此感到厌倦。因此，当他升天后，他们必须有一个教皇在他们前面引领他们走向地狱。因此，让人们永远不要为这些罪行找借口，因为上帝肯定看到了其中的许多邪恶，所以将他们交给了敌基督的审判。但让我们赞美上帝的怜悯，他没有这样放弃我们。因此，我们看到上帝如何慈爱地对待一个真诚的国王：他给他一个真实的回答。

Ver. 27, 'Because thine heart was tender,' &c.
因为你的心软，所以……

Now here comes a comfortable message to good Josiah, that he should be taken away and not see the miseries that should befall his people; the cause whereof is here set down, 'Because thy heart was tender, and thou didst humble thyself before God;' which cause is double.
现在给好心的约西亚带来一个舒适的消息，他将被带走，不会看到将降临在他的人民身上的苦难；这个原因在这里被列出来，'因为你的心柔软，你在神面前谦卑自己；'这个原因是双重的。

1. Inward. 2. Outward.
1. 内向。 2. 外向。

1. The inward is the tenderness of his heart and humbling of himself. 2. And then the outward expression of it is set down in a double act:
1. 内在是他心灵的温柔和谦卑。2. 然后，外在的表达以双重行动呈现。

(1.) Rending of clothes. (2.) Weeping.
(1.) 撕衣服。 (2.) 哭泣。

'Because thou hast rent thy clothes, and wept before me.' After which comes the promise, 'I have also heard thee,' saith the Lord; 'behold, I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, and upon the inhabitants of the same.'
因为你撕裂了你的衣服，在我面前哭泣。之后是应许：“我也听到了你的声音，”耶和华说：“看哪，我要把你聚集到你的祖先那里，你将安息在你的坟墓里，你的眼睛不会看到我要降在这地方和其中居民身上的一切灾祸。”

I will first remove one doubt, before I come to the tenderness of Josiah's heart.
在我谈到约西亚心灵的温柔之前，我先解除一个疑惑。

Quest. What! may some say, Is there anything in man that can cause God to do do him good?
问题：什么！有人可能会说，人类中有什么可以让上帝对他行善的东西吗？

Ans. No. One thing is the cause of another, but all come from the first cause. So tenderness of heart may be some cause of removal of judgment; but God is the cause of both, for they all come from the first cause, which is God. So that these words do rather contain an order than a cause. For God hath set down this order in things, that where there is a broken heart there shall be a freedom from judgment; not that tenderness of heart deserves anything at God's hand, as the papists gather, but because God hath decreed it so, that where tenderness of heart is, there mercy shall follow; as here there was a tender heart in Josiah, therefore mercy did follow. God's promises are made conditionally; not that the condition on our part deserves anything at God's hand, but when God hath given the condition, he gives the thing promised. So that this is an order which God hath set down, that where there is grace, mercy shall follow. For where God intends to do any good, he first works in them a gracious disposition: after which he looks upon his own work as upon a lovely object, and so doth give them other blessings. God crowns grace with grace.
答案：不。一件事情是另一件事情的原因，但所有的事情都来自第一原因。所以心灵的温柔可能是判断力消失的某种原因；但上帝是两者的原因，因为它们都来自第一原因，即上帝。所以这些话更多地包含了一种顺序而不是原因。因为上帝在事物中设定了这个顺序，即在心灵受伤的地方，就会没有判断力；并不是因为心灵的温柔在上帝那里值得什么，正如天主教徒所认为的那样，而是因为上帝这样决定了，即在心灵温柔的地方，就会有怜悯；正如在这里，约西亚有一颗温柔的心，所以怜悯随之而来。上帝的应许是有条件的；并不是说我们这方面的条件在上帝那里值得什么，而是当上帝给出条件时，他就给出了所应许的事物。所以这是上帝设定的一种顺序，即在有恩典的地方，怜悯将随之而来。因为上帝打算做任何善事时，他首先在他们身上产生一种恩慈的倾向：之后，他将自己的工作视为一个可爱的对象，并给予他们其他的祝福。上帝以恩典加冕恩典。

By 'heart' is not meant the inward material and fleshy part of the body; but that spiritual part, the soul and affections thereof. In that it is said to be 'tender' or melting, it is a borrowed and metaphorical phrase. Now in a 'tender heart' these three properties concur:
通过“心”并不是指身体内部的物质和肉体部分；而是指那灵性的部分，即灵魂和情感。当说它是“柔软的”或“融化的”时，这是一个借用的隐喻。现在在一个“柔软的心”中，这三个特性同时存在：

1. It is sensible. 2. It is pliable. 3. It is yielding.
1. 它是明智的。 2. 它是柔软的。 3. 它是顺从的。

1. First, A tender heart is always a sensible* heart. It hath life, and therefore sense. There is no living creature but hath life, and sense to preserve that life. So a tender heart is sensible of any grievance; for tenderness doth presuppose life, because nothing that hath not life is tender. Some senses are not altogether necessary for the being of a living creature, as hearing and seeing; but sensibleness is needful to the being of every living creature. It is a sign of life in a Christian when he is sensible of inconveniences. Therefore God hath planted such affections in man, as may preserve the life of man, as fear and love. Fear is that which makes a man avoid many dangers. Therefore God hath given us fear to cause us make our peace with him in time, that we may be freed from inconveniences; yea, from that greatest of inconveniences, hell fire.
首先，一个温柔的心总是一个有理智的心。它有生命，因此有感知能力。没有任何生物是没有生命和保护生命的感知能力的。所以一个温柔的心能感知到任何不快；因为温柔预示着生命，因为没有生命的东西是不温柔的。有些感官对于生物的存在并不完全必要，比如听觉和视觉；但是对于每个生物来说，感知能力是必需的。当一个基督徒能够感知到不便之处时，这是他有生命的一个迹象。因此，上帝在人类中种植了一些情感，可以保护人类的生命，比如恐惧和爱。恐惧使人避免许多危险。因此，上帝赐予我们恐惧，让我们及时与他和解，以免遭受不便之处；甚至是最大的不便之处，地狱之火。

2, 3. Again, A tender heart is pliable and yielding. Now that is said to be yielding and pliable, which yields to the touch of anything that is put to it, and doth not stand out, as a stone that rebounds back when it is thrown against a wall. So that is said to be tender which hath life, and sense, and is pliable, as wax is yielding and pliable to the disposition of him that works it, and is apt to receive any impression that is applied to it. In a tender heart there is no resistance, but it yields presently to every truth, and hath a pliableness and a fitness to receive any impression, and to execute any performance; a fit temper indeed for a heart wrought on by the Spirit. God must first make us fit, and then use us to work. As a wheel must first be made round, and then turned round, so the heart must be first altered, and then used in a renewed way. A tender heart, so soon as the word is spoken, yields to it. It quakes at threatenings, obeys precepts, melts at promises, and the promises sweeten the heart. In all duties concerning God, and all offices of love to men, a tender heart is thus qualified. But hardness of heart is quite opposite. For, as things dead and insensible, it will not yield to the touch, but returns back whatsoever is cast upon it. Such a heart may be broken in pieces, but it will not receive any impression; as a stone may be broken, but will not be pliable, but rebound back again. A hard heart is indeed like wax to the devil, but like a stone to God or goodness. It is not yielding, but resists and repels all that is good; and therefore compared in the Scripture to the adamant stone. Sometimes it is called a frozen heart, because it is unpliable to anything. You may break it in pieces, but it is unframeable for any service, for any impression; it will not be wrought upon. But on the contrary, a melting and tender heart is sensible, yielding, and fit for any service both to God and man. Thus we see plainly what a tender heart is. The point from hence is,
2、3. 再次，柔软的心是柔顺的。所谓柔顺，就是指它对任何接触都能屈服，不像石头被扔到墙上会反弹回来。因此，所谓柔软，就是指具有生命和感知能力，并且像蜡一样柔顺，能够适应加工者的意愿，并且能够接受任何施加在它上面的印记。在柔软的心中，没有抵抗，它立即屈服于每一个真理，并具有柔顺和适应性，能够接受任何印记，并执行任何任务；这确实是被圣灵感动的心的适当状态。上帝必须首先使我们适合，然后使用我们来工作。就像车轮必须先制成圆形，然后才能转动一样，心必须先改变，然后才能以一种新的方式使用。柔软的心一听到神的话就会屈服。它在威胁面前颤抖，在诫命面前顺从，在应许面前融化，而应许使心变得甜美。在与上帝有关的一切职责和对人的一切爱的行为中，柔软的心都具备这样的素质。而硬心则完全相反。 因为，作为死而无感的事物，它不会对触摸产生反应，而是将投射到它上面的一切都反弹回去。这样的心可能会被打碎，但它不会接受任何印象；就像石头可以被打碎，但不会变得柔软，而是会反弹回来。一个硬心确实对魔鬼来说像蜡一样，但对上帝或善良来说却像石头一样。它不屈服，而是抵抗和排斥一切善良的事物；因此在圣经中被比作坚石。有时它被称为冰冻的心，因为它对任何事物都不可塑。你可以将它打碎，但它对任何服务、任何印象都无法塑造；它不会被影响。相反，一个融化而柔软的心是敏感的，顺从的，适合为上帝和人服务。因此，我们清楚地看到了一个柔软的心是什么样的。从这里开始的重点是，

Doct. 2. That it is a supernatural disposition of a true child of God to have a tender, soft, and a melting heart. I say that a disposition of a true child of God, and the frame of soul of such an one, to be tender, apprehensive, and serviceable, is a supernatural disposition; and of necessity it must be so, because naturally the heart is of another temper—a stony heart. All by nature have stony hearts in respect of spiritual goodness. There may be a tenderness in regard of natural things; but in regard of grace, the heart is stony, and beats back all that is put to it. Say what you will to a hard heart, it will never yield. A hammer will do no good to a stone. It may break it in pieces, but not draw it to any form. So to a stony heart, all the threatenings in the world will do no good. You may break it in pieces, but never work upon it. It must be the almighty power of God. There is nothing in the world so hard as the heart of man. The very creatures will yield obedience to God; as flies, and lice, to destroy Pharaoh; but Pharaoh himself was so hard-hearted, that after ten plagues he was ten times the more hardened, Exod. 10:28. Therefore, if a man have not a melting heart, he is diverted from his proper object; because God hath placed affections in us, to be raised presently upon suitable objects. When any object is offered in the word of God, if our hearts were not corrupted, we would have correspondent affections. At judgments we would tremble, at the word of threatenings quake, at promises we would with faith believe, and at mercies be comforted; at directions we would be pliable and yielding. But by nature our hearts are hard. God may threaten, and promise, and direct, and yet we insensible all the while. Well, all Josiahs, and all that are gracious, of necessity must have soft hearts. Therefore I will shew you,
真正的上帝之子有一种超自然的性情，他们的心是柔软、温和、易感的。我说，一个真正的上帝之子的性情和灵魂的状态是柔软、敏感和有用的，这是一种超自然的性情；而且必须如此，因为天性上人的心是另一种性情——硬如石头的心。在属灵的善良方面，所有人的天性都有硬如石头的心。在自然事物方面可能会有柔软，但在恩典方面，心是硬如石头的，对一切投入心中的事物都会予以排斥。无论你对一个硬心说什么，它都不会屈服。锤子对石头没有任何作用。它可能会将其打碎，但无法使其变得柔软。同样，对于一个硬如石头的心来说，世界上的威胁也没有任何作用。你可以将其打碎，但永远无法影响它。只有上帝的全能力量才能改变它。世界上没有比人的心更坚硬的东西了。甚至连动物都会顺服于上帝，如苍蝇和虱子，它们被派来毁灭法老；但法老本人的心却如此顽固，经历了十灾之后，他的心变得更加坚硬，出埃及记 10:28。 因此，如果一个人没有一颗柔软的心，他就会偏离他应该追求的目标；因为上帝在我们内心中安放了感情，以便立即对合适的对象产生反应。当上帝的话语中提供了任何对象时，如果我们的心没有被腐败，我们会有相应的感情。在审判时，我们会颤抖，在威胁的话语中震动，在应许中我们会以信心相信，在怜悯中得到安慰；在指引中，我们会顺从和屈服。但是按照本性，我们的心是坚硬的。上帝可能会威胁、应许和指引，但我们却一直没有感觉。好吧，所有像约西亚一样的人，所有有恩典的人，必须拥有柔软的心。因此，我将向你展示，

1. How a tender heart is wrought.
一个温柔的心是如何铸造的。

2. How it may be preserved and maintained.
如何保护和维护它。

3. How it may be discerned from the contrary.
如何从相反的事物中辨别出来。

1. First, A tender heart is made tender by him that made it. For no creature in the world can soften and turn the heart, only God must alter and change it; for we are all by nature earthly, dead, and hard. Hence is it that God doth make that gracious promise, Ezek. 11:19, 'I will give them one heart, and put a new spirit within their bowels; and I will take away the stony hearts out of their bodies, and give them a heart of flesh;' that is, a living, sensible heart.
首先，一个柔软的心是由造物主使其柔软。世界上没有任何生物能够软化和改变心灵，只有上帝能够改变和转变它；因为我们都是天性上土气、死气和坚硬的。这就是为什么上帝在以西结书 11:19 中作出了这样的恩典应许：“我要赐给他们一个心，将新的灵放在他们里面；又从他们肉体中除掉石心，赐给他们肉心。”也就是说，一个有生命、有感知能力的心。

Quest. But doth God immediately make the heart tender, and change it, without any help by means?
但是，上帝是否立即使心灵变得柔软，并改变它，而不需要任何帮助手段？

Sol. 1. I answer, Means do not make the heart tender, but God through the use of means softens it by his word. God's word is a hammer to break, and as fire to melt the hardened heart, Jer. 23:9. And thus it works, first, when God doth shew to the heart our cursed estate, and opens to the same the true dangers of the soul, which it is in by nature and custom of sin, and sets before it the terrors of the last day and present danger of judgment. When the Spirit of God, by the word, doth convince the soul to be in a damned estate, dead, born under wrath, and an heir of damnation; that by nature God frowns, and hell is ready to swallow us up; when the soul is thus convinced, then the heart begins to be astonished, and cries out, 'Men and brethren, what shall I do?' Acts 2:37. When the word is thus preached with particular application, it doth good. For a man may hear the word of God generally, and yet have no broken heart. But when a Peter comes and saith, 'You have crucified the Lord of life;' and when a Nathan comes to David, and saith, 'Thou art the man,' then comes the heart to be broken and confounded.
答案 1：我回答，手段不能使心灵柔软，但上帝通过运用手段，用他的话语使之柔软。上帝的话语是打破的锤子，是融化硬化的心的火焰，耶利米书 23:9。它的作用是这样的，首先，当上帝向心灵显示我们被诅咒的状态，并向其揭示我们因为本性和罪恶的习惯而处于的真正危险，以及将来的恐怖和现在的审判危险。当上帝的灵通过话语使灵魂确信自己处于被诅咒的状态，死亡，生在愤怒之下，并且是永远的刑罚的继承人；因为本性而上帝不悦，地狱准备吞噬我们；当灵魂确信了这一点，心就开始惊讶，并呼喊：“诸位，我该怎么办？”使道理如此特别地应用时，它是有益的。因为一个人可以普遍地听到上帝的话语，但他的心却没有被打破。但当彼得来说：“你们钉死了生命的主”；当拿单来对大卫说：“你就是那人”时，心就开始破碎和困惑了。

But it is not enough to have the heart broken; for a pot may be broken in pieces, and yet be good for nothing; so may a heart be, through terrors, and sense of judgment, and yet not be like wax, pliable. Therefore it must be melting;* for which cause, when God by his judgments hath cast down the heart, then comes the Spirit of God, revealing the comfort of the word; then the gracious mercy of God in Christ is manifested, that 'there is mercy with God, that he may be feared,' Ps. 130:4. This being laid open to the quick, to a dejected soul, hence it comes to be melted and tender; for the apprehension of judgment is only a preparing work, which doth break the heart, and prepare it for tenderness.
但仅仅心碎是不够的；因为一个罐子可以被打碎成碎片，但却毫无用处；同样，一个心灵也可以因为恐惧和审判的感知而不像蜡一样柔软。因此，它必须是融化的；因为这个原因，当上帝通过他的审判使心灵垮下来时，上帝的灵就来了，揭示了神的话语的安慰；然后，上帝在基督里的恩慈慈爱得以显现，即“在神那里有慈爱，使人敬畏他”，诗篇 130:4。当这一切对一个沮丧的灵魂敞开时，它就变得融化和柔软；因为对审判的理解只是一项准备工作，它打破了心灵，为柔软做好了准备。

Sol. 2. Again, 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. Many say, that an adamant cannot be melted with fire, but by blood. I cannot tell whether this be true or no; but I am sure nothing will melt the hard heart of man but the blood of Christ, the passion of our blessed Saviour. When a man considers of the love that God hath shewed him in sending of his Son, and doing such great things as he hath done, in giving of Christ to satisfy his justice, in setting us free from hell, Satan and death: the consideration of this, with the persuasion that we have interest in the same, melts the heart, and makes it become tender. And this must needs be so, because that with the preaching of the gospel unto broken-hearted sinners cast down, there always goes the Spirit of God, which works an application of the gospel.
2. 再次，心灵的温柔是由对基督的温柔和爱的理解所产生的。基督的血使一个柔软的心变得柔软。许多人说，金刚石不能被火融化，只能通过血液来融化。我不知道这是否真实，但我确定没有什么能够融化人的硬心，除了基督的血，我们救主的受难。当一个人思考上帝在派遣他的儿子，并做出如此伟大的事情，如给予基督以满足他的公正，使我们摆脱地狱、撒旦和死亡时，他对我们所表现的爱，以及我们对此的确信，会融化心灵，使其变得温柔。这必然如此，因为在向心灵破碎、沮丧的罪人传福音时，上帝的灵总是同行，他工作着将福音应用于人们身上。

Christ is the first gift to the Church. When God hath given Christ, then comes the Spirit, and works in the heart a gracious acceptance of mercy offered. The Spirit works an assurance of the love and mercy of God. Now love and mercy felt, work upon the tender heart a reflective love to God again. What, hath the great God of heaven and earth sent Christ into the world for me? humbled himself to the death of the cross for me? and hath he let angels alone, and left many thousands in the world, to choose me? and hath he sent his ministers to reveal unto me this assurance of the love and mercy of God? This consideration cannot but work love to God again; for love is a kind of fire which melts the heart. So that when our souls are persuaded that God loves us from everlasting, then we reflect our love to him again; and then our heart says to God, 'Speak, Lord; what wilt thou have me to do?' The soul is pliable for doing, for suffering, for anything God will have it. Then, 'Speak, Lord, for thy servant heareth,' 1 Sam. 3:9.
基督是教会的首要恩赐。当上帝赐予基督时，圣灵就来了，并在人心中产生了对所提供的怜悯的恩典接受。圣灵工作使人确信上帝的爱和怜悯。现在感受到的爱和怜悯会在柔软的心上产生对上帝的反思之爱。上帝这位伟大的天地之神为我而将基督送入世界？他为我而自甘卑微地死在十字架上？他放下了天使，留下了成千上万的人在世上，选择了我？他派遣他的仆人向我启示上帝的爱和怜悯的保证？这种思考不禁会再次激发对上帝的爱；因为爱是一种能融化心灵的火焰。所以当我们的灵魂被说服相信上帝从永远以来就爱我们时，我们就会再次反思我们对他的爱；然后我们的心对上帝说：“主啊，你要我做什么？”灵魂对于行动、忍受、任何上帝所要的事情都是顺从的。然后，“主啊，请说，你的仆人在听。”（撒母耳记上 3:9）

And when the heart is thus wrought upon, and made tender by the Spirit, then afterward in the proceeding of our lives, many things will work tenderness: as the works of God, his judgments, the word and sacraments, when they are made effectual by the Spirit of God, work tenderness. The promises of God also make the heart tender, as Rom. 12:1, 'I beseech you, brethren, by the mercies of God, offer up your souls and bodies a living sacrifice, holy and acceptable unto God.' There is no such like argument to persuade men to tenderness of heart, as to propound the love and mercy of God. And so the fear of any judgment will work tenderness. This made Josiah's heart to melt, but yet this did not work first upon him; for he having a tender heart before, and being sure of God's love, when he heard the judgment that should come upon his people, out of love to God and to his people, his heart melted, not so much for fear of judgment, but to think that God should be provoked by the sins of his people.
当心灵被圣灵感动并变得柔软时，我们生活中的许多事情都会产生柔软的效果：上帝的作为、他的审判、上帝的话语和圣礼，当它们被上帝的圣灵使其生效时，会产生柔软的效果。上帝的应许也会使心灵柔软，如罗马书 12:1 所说：“所以弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的。”没有比提出上帝的爱和怜悯更能说服人们柔软心灵的论据了。任何审判的恐惧也会产生柔软的效果。这使约西亚的心融化，但这并不是首先对他产生作用的；因为他先前就有一颗柔软的心，并确信上帝的爱，当他听到将降临在他的百姓身上的审判时，出于对上帝和他的百姓的爱，他的心融化了，不是因为害怕审判，而是因为想到上帝会因他的百姓的罪而被激怒。

And thus we have seen how tenderness of heart is wrought. Now I come to shew,
于是我们看到了心灵的温柔是如何形成的。现在我来展示，

2. Second, The means how we may preserve this tenderness of heart, because it is a disposition of God's children. How then shall we preserve ourselves in such a perpetual temper? The way to preserve a tender heart is,
第二，我们如何保持这种心灵的柔软，因为这是上帝的子民的特质。那么，我们如何保持自己的心灵始终柔软呢？保持柔软的心灵的方法是，

1. First, To be under the means whereby God's Spirit will work; for it is he by his Spirit that works upon the heart, and doth preserve tenderness in us; and he will work only by his own means. All the devices in the world will not work upon the heart. Therefore let us be under the means that may preserve tenderness, and hear what God's word says of our estate by nature, of the wrath and justice of God, and of the judgment that will shortly come upon all the world. This made Paul to cry, though he knew that he was the child of God, and free from the law. 'Therefore,' saith he, 'knowing the terror of the law, we admonish you.'
首先，要处于上帝的灵工作的方式之下；因为只有他通过他的灵在我们的心上工作，并保持我们的柔软；他只会通过自己的方式工作。世界上的一切计谋都无法影响心灵。因此，让我们处于能够保持柔软的方式之下，并听从上帝的话语，了解我们在本性上的状态，上帝的愤怒和公义，以及即将降临在全世界的审判。这使得保罗哭泣，尽管他知道自己是上帝的儿子，不受律法的约束。“所以，”他说，“我们知道律法的威严，就劝戒你们。”

2. And then, go into the house of mourning, and present before yourselves the miserable and forlorn estate of the church of God abroad. It was this that broke Nehemiah's heart. When he heard that the Jews were in great affliction and reproach, that the wall of the city was broken down, and the gates thereof burnt with fire, he sat down and wept, and mourned certain days, fasted and prayed before the God of heaven, Neh. 1:4. This made this good man Nehemiah to mourn, so that all the princes of the court could not comfort him. This also made Moses's heart to melt, when he looked on his brethren's affliction in Egypt. So we might keep our hearts tender if we did but set before our eyes the pitiful estate of God's church abroad, and that we may come to be in such an estate ourselves ere long.
然后，进入悲伤之家，面对上帝教会在外的可怜和孤独的状况。这让尼希米的心碎了。当他听说犹太人遭受巨大的苦难和耻辱，城墙被拆毁，城门被火烧毁时，他坐下来哭泣，悲哀了几天，在天上的上帝面前禁食祈祷，尼希米记 1:4。这让尼希米这个好人悲伤，以至于宫廷的所有王子都无法安慰他。这也让摩西的心融化，当他看到自己在埃及的兄弟们受苦时。所以，如果我们能将上帝的教会在外的可怜状况摆在眼前，我们的心就能保持柔软，而且我们自己也可能很快处于这样的状况。

3. And if thou wilt preserve tenderness of heart, labour for a legal and evangelical faith. We must believe that all the threatenings of God's vengeance against the wicked shall come to pass. Faith doth make these things present before our eyes; for it is the nature of faith to set things absent as present before us. What makes the malefactor to tremble and be cast down, but when he sees that he is ready for to die, is going to the place of execution, and sees death look him in the face? So faith setting the day of judgment before our eyes, will make us to tremble. Therefore Paul doth so often adjure Timothy by the coming of the Lord Jesus to judgment, 2 Tim. 4:1; and Enoch set the day of judgment before him, at the beginning of the world, as we may see in Jude 14. He had a faith, that set things to come as present, and made him to walk with God. So if we had an evangelical faith to believe the goodness of God, pardon from him, and everlasting life, this would preserve tenderness of heart.
3. 如果你想保持心灵的柔软，就要为合法和福音信仰而努力。我们必须相信上帝对恶人的威胁将会实现。信仰使这些事情在我们眼前变得真实；因为信仰的本质就是将不在场的事物呈现在我们面前。是什么让罪犯颤抖和沮丧呢？不就是当他看到自己即将死去，即将走向刑场，看到死亡直视他的脸吗？因此，信仰将审判日呈现在我们眼前，会使我们颤抖。所以保罗经常以主耶稣即将审判来恳求提摩太（提摩太后书 4:1）；以诺在世界开始之初就将审判日呈现在他面前，正如我们在犹大书 14 节中所见。他有一种信仰，将未来的事物呈现为现在，并使他与上帝同行。因此，如果我们有一种福音信仰，相信上帝的善良、他的宽恕和永生，这将保持心灵的柔软。

4. Again, Good company will preserve tenderness of heart, sorting ourselves with those that are tender-hearted. For the soul will reason thus: Doth such a one make conscience of swearing, profaning the Sabbath? and doth he mourn for the miseries of the church? Then what a hard piece of dead flesh am I, that have nothing in me!
再次，好的伴侣会保持心灵的柔软，与那些心地柔软的人相处。因为灵魂会这样推理：这样的人会不会对发誓、亵渎安息日有良心？他会不会为教会的苦难而悲伤？那么，我是多么冷酷无情的一块死肉，我一无所有！

5. Again, If thou wouldst preserve tenderness of heart, by all means take heed of the least sin against conscience, for the least sin in this kind makes way for hardness of heart. Sins that are committed against conscience do darken the understanding, dead the affection, and take away life; so that one hath not the least strength to withstand the least temptation. And so it comes to pass by God's judgment; for when men will live in sins against conscience, he takes away his Spirit, and gives up the heart from one degree of hardness to another. For the heart at first being tender, will endure nothing, but the least sin will trouble it. As water, when it begins to freeze, will not endure anything, no not so much as the weight of a pin upon it, but after a while will bear the weight of a cart; even so at the beginning, the heart being tender, trembles at the least sin, and will not bear with any one; but when it once gives way to sins against conscience, it becomes so frozen that it can endure any sin, and so becomes more and more hard. Men are so obdurate, having once made a breach in their own hearts by sins against conscience, that they can endure to commit any sin; and therefore God gives them up from one degree of hardness to another. What will not men do whom God hath given up to hardness of heart?
再次，如果你想保持心灵的柔软，务必小心避免对良心犯下最小的罪过，因为即使是最小的罪过也会导致心灵的硬化。对良心犯下的罪过会使理解力变暗，感情死亡，生命消失；以至于一个人没有最小的力量来抵挡最小的诱惑。这是上帝的审判；因为当人们故意犯下违背良心的罪过时，他会带走他的灵，并使心灵从一个硬化程度转向另一个。因为一开始心灵是柔软的，它什么都不能忍受，甚至连一根针的重量都不能承受，但过了一段时间，它就能承受一辆车的重量；同样，一开始，心灵是柔软的，对最小的罪过都会颤抖，不会容忍任何一个；但一旦它开始对良心犯罪，它就会变得冰冻，能够容忍任何罪过，从而变得越来越硬。 人们一旦对良心犯下罪孽，他们就会变得顽固不化，以至于能够忍受任何罪恶。因此，上帝将他们从一种顽固变为另一种。上帝将人们交付给顽固的心，他们会做出什么事情呢？

6. Again, If thou wilt preserve tenderness of heart, take heed of spiritual drunkenness; that is, that thou be not drunk with an immoderate use of the creatures; of setting thy love too much upon outward things. For what saith the prophet? 'Wine and women take away the heart,' Hosea 4:11; that is, the immoderate use of any earthly thing takes away spiritual sense; for the more sensible the soul is of outward things, the less it is of spiritual. For as the outward takes away the inward heat, so the love of one thing abates the love of another. The setting of too much love upon earthly things, takes away the sense of better things, and hardens the heart. When the heart is filled with the pleasures and profits of this life, it is not sensible of any judgment that hangs over the head; as in the old world, 'they ate and drank, they married and gave in marriage, they bought and sold, while the flood came upon them and swept all away,' Mat. 24:37. When a man sets his love upon the creature, the very strength of his soul is lost. Therefore in the Scripture, God joins prayer and fasting both together, Mat. 17:21; that when he would have our hearts raised up to heaven, we should have all use of earthly things taken away. Therefore when we are to go about spiritual duties, we must cut ourselves short in the use of the creatures. Talk of religion to a carnal man, whose senses are lost with love of earthly things, he hath no ear for that; his sense is quite lost, he hath no relish or savour of anything that is good. Talk to a covetous man, that hath his soul set upon the things of this life, he hath no relish of anything else; his heart is already so hardened to get honour and wealth, though it be to the ruin of others, that he cares not how hard it become. Therefore we are bidden to take heed that our hearts be not overcome with drunkenness and the cares of this life, for these will make a man to be insensible of spiritual things, Luke 21:34.
6. 再次，如果你想保持心灵的柔软，要小心精神上的醉态；也就是说，不要过度沉迷于物质享受，不要过分追求外在的事物。因为先知说什么呢？“酒和淫乱夺去人的心”，何西阿书 4:11；也就是说，对任何地上的事物过度使用会剥夺灵性的感知力；因为灵魂对外在事物越敏感，对灵性的感知力就越弱。就像外在的事物会剥夺内在的热量一样，对一件事物的过度喜爱会减少对另一件事物的喜爱。对地上的事物过分追求会剥夺对更好事物的感知力，并使心灵变得麻木。当心灵充满了这个世界的欢乐和利益时，就不会意识到悬在头上的任何审判；就像在古代世界，“他们吃喝嫁娶，买卖置业，直到洪水来临，把他们都冲走了”，马太福音 24:37。当一个人对创造物投入了爱，他的灵魂的力量就会丧失。因此，在圣经中，神将祷告和禁食结合在一起，马太福音 17:21；当他要我们的心升向天堂时，我们应该放弃对尘世事物的使用。因此，当我们要进行属灵的职责时，我们必须在使用创造物方面节制自己。对一个肉体的人谈论宗教，他的感官已经因对尘世事物的爱而迷失，他对此没有兴趣；他的感觉完全迷失了，对任何好的事物都没有品味或滋味。对一个贪婪的人谈论，他的心灵已经专注于这个生活的事物，对其他任何事物都没有兴趣；他的心已经变得如此坚硬，为了得到荣誉和财富，即使是以他人的毁灭为代价，他也不在乎它变得多么艰难。因此，我们被告诫要小心，不要让我们的心被醉酒和这个生活的忧虑所征服，因为这些会使一个人对属灵的事物变得麻木不仁，路加福音 21:34。

7. Again, If thou wilt preserve tenderness of heart, take heed of hypocrisy; for it causeth swelling, and pride makes the heart to contemn others that be not like unto us. They bless themselves that they live thus and thus, they think themselves better than any other; and if they hear the minister reprove them for sin, they will shift it off, and say, Oh, this belongeth not to me, but to such a carnal man, and to such a wicked person; as the Scribes and Pharisees, who were vile hypocrites, yet they were the cause of all mischief, and more hard-hearted than Pilate, an heathen man; for he would have delivered Christ, but they would not, Luke 23:14, seq. So, take a Romish hypocrite, that can proudly compliment it at every word with enticing speech, yet you shall find him more hard hearted than Turk or Jew; for full of cruelty and blood is the 'whore of Babylon.' Therefore, if thou wilt have tenderness of heart, take heed of hypocrisy.
再说一遍，如果你想保持心灵的柔软，要小心虚伪；因为它会引起骄傲和心灵蔑视那些与我们不同的人。他们自称过得如此如此，认为自己比任何人都好；如果他们听到牧师责备他们的罪恶，他们会推卸责任，说：“哦，这不是关于我，而是关于某个肉体的人，某个邪恶的人；就像文士和法利赛人一样，他们是卑鄙的伪君子，但他们是一切祸患的根源，比异教徒彼拉多更加冷酷无情；因为彼拉多本来想释放基督，但他们不愿意，路加福音 23:14 等。所以，如果你想拥有柔软的心灵，要小心虚伪。

8. Again, Above all things, take heed of great sins, which will harden the heart; for little sins do many times not dead the heart, but stir up the conscience; but great sins do stond* and dull a man; as a prick of a pin will make a man to start, but a heavy blow maketh a man for to be dead for the present. Therefore take heed of great sins. Thus it was with David. He sinned in numbering of the people, and for this his heart smote him; but when he came to the great and devouring sin of Uriah and Bathsheba, this was a great blow that struck him and laid him for dead, till Nathan came and revived him, 2 Sam. 12:1. For when men fall into great sins, their hearts are so hardened, that they go on from sin to sin. Let us therefore be watchful over our own hearts, to preserve tenderness. The eye being a tender part, and soonest hurt, how watchful is man by nature over that, that it take no hurt. So the heart, being a tender thing, let us preserve it by all watchfulness to keep blows from off it. It is a terrible thing to keep a wound of some great sin upon the conscience, for it makes a way for a new breach; because when the conscience once begins to be hardened with some great sin, then there is no stop, but we run on to commit sin with all greediness.
再次，首先要注意大罪，它会使心灵变得麻木；因为小罪往往不会使心灵死亡，而是激起良心的警觉；但大罪会使人变得麻木和迟钝；就像一根针刺会使人惊起，而一次重击会使人当场死亡。因此要谨防大罪。大卫就是这样。他犯了数人之罪，他的心受到了责备；但当他犯下乌利亚和拔示巴的大罪时，这是一次重击，使他当场倒下，直到拿单来使他复活，撒母耳记下 12:1。因为当人们陷入大罪时，他们的心变得如此麻木，以至于从一个罪恶走向另一个罪恶。因此，让我们对自己的心保持警惕，保持柔软。眼睛是一个娇嫩的部位，最容易受伤，人类天生对此非常警惕，以免受伤。同样，心也是一个娇嫩的东西，让我们通过警惕保护它，使它免受打击。 将某个重大罪孽的伤痛留在良心上是一件可怕的事情，因为它为新的破裂铺平了道路；因为一旦良心因某个重大罪孽而开始变得麻木，那么就没有停止的时候，我们会贪婪地继续犯罪。

9. Lastly, If thou wilt preserve tenderness of heart, consider the miserable estate of hardness of heart. Such an one that hath an hard heart is next to hell itself, to the estate of a damned spirit, a most terrible estate. A hard heart is neither melted with promises nor broken with threatenings. He hath no bowels of pity to men or love to God. He forgets all judgment for things past, and looks for none to come. When the soul is in this case, it is fit for nothing but for sin and the devil, whereas a tender-hearted man is fit for all good. Let God threaten: he trembles and quakes; let God promise: his heart melts and rejoiceth, and makes him even to break forth into thanksgiving; let God command: he will perform all; he is fit for any good thing to God and man. But when a man's heart is hardened by hypocrisy, covetousness, or custom in sin, he hath no pity, no compassion: let God command, threaten, or promise, yet the heart is never a whit moved. This is a terrible estate of soul.
最后，如果你想保持心灵的柔软，考虑一下心硬的可怜状态。一个心硬的人几乎就像地狱本身，像一个被诅咒的灵魂，是一种可怕的状态。一个心硬的人既不会被承诺所融化，也不会被威胁所打破。他对人没有怜悯之心，对上帝没有爱心。他忘记了过去的判断，也不期待未来的判断。当灵魂处于这种状态时，它只适合犯罪和与魔鬼为伍，而一个柔软的人则适合做一切善事。上帝威胁他：他战栗颤抖；上帝承诺：他的心融化欢喜，并使他充满感恩之情；上帝命令：他会完成一切；他对上帝和人都适合做任何善事。但当一个人的心被伪善、贪婪或习惯于罪恶所硬化时，他没有怜悯，没有同情心：上帝无论是命令、威胁还是承诺，他的心都不会有丝毫动摇。这是一种可怕的灵魂状态。

Now, to speak a little to young men that are like to this holy man Josiah. Surely his tenderness had some advantage from his years. Let those that are young by all means labour to keep tenderness of heart; for if young persons be good, there is a sweet communion between God and them, before the heart be pestered with the cares of the world. God delights much in the prayers of young men, because they come not from so polluted a soul, hardened with the practices of this world. Let such, therefore, as are young, take advantage of it, to repent in time of their sins, and let them not put it off unto their old days. While we are young, let us not neglect natural tenderness; although we cannot bring ourselves under the compass of God's kingdom by it, yet shall we get our hearts the sooner to be tender. In our youth, therefore, let us not neglect this good opportunity, as good Josiah did not when he was but young. Therefore let us repent of every sin betimes, and acquaint ourselves with those that are good; as it is said, Heb. 3:13, 'Let us provoke one another daily, while it is called to-day, lest any of you be hardened through the deceitfulness of sin.' Let us use all means to keep our hearts tender. Oh, it is a blessed estate! We are fit to live when our hearts are tender; fit to die, fit to receive anything from God, fit for duties of honesty to men, for any service to God. But when we have lost sense and feeling, it must be the almighty power of God that must recover us again, and not one amongst an hundred comes to good. Therefore labour to preserve a tender, soft, and melting heart.
现在，对于那些像圣人约西亚一样的年轻人，我想说一点。毫无疑问，他的柔情在年轻时有一些优势。年轻人务必努力保持心灵的柔情；因为如果年轻人善良，他们与上帝之间会有甜蜜的交流，此时心灵还未被世俗的忧虑所困扰。上帝非常喜欢年轻人的祷告，因为这些祷告不是来自被这个世界的行为所污染、变得麻木的灵魂。因此，年轻人应该利用这个机会及时悔改自己的罪恶，不要把它推到老年时再去做。当我们年轻时，不要忽视自然的柔情；虽然我们不能仅凭柔情就使自己进入上帝的国度，但我们的心灵会更快地变得柔软。因此，在我们年轻时，不要错过这个好机会，就像好的约西亚年轻时没有错过一样。因此，让我们及时悔改每一个罪恶，并与善良的人交往；正如希伯来书 3:13 所说：“总要趁着还有今日，天天彼此劝勉，免得你们中间有人被罪迷惑，心里就刚硬了。”让我们用一切手段保持我们的心灵柔软。哦，这是一种有福的状态！当我们的心灵柔软时，我们适合生活；适合死亡，适合接受上帝的一切；适合对人诚实，适合为上帝服务。但当我们失去感觉时，只有上帝的全能力量才能再次恢复我们，而不是百里挑一的人能够好转。因此，努力保持一颗柔软、温和、易感的心。

Now, ere I proceed, give me leave to answer some cases of conscience, as,
现在，在我继续之前，请允许我回答一些良心问题，比如，

Quest. 1. First, Whether the children of God may be subject to this hardness of heart, opposed to this tenderness?
问题 1：首先，神的子民是否可能会受到与这种温柔相对立的心硬化的影响？

Quest. 2. Secondly, Whether a Christian may be more sensible of outward things than of spiritual, as the love of God, or his own sin, and the like?
问题 2：其次，一个基督徒是否可能对外在事物更敏感，而对神的爱或自己的罪等属灵事物不太敏感？

Sol. 1. To the first I answer, that the child of God may be hard-hearted. He may have some degrees of hardness of heart in him. For a Christian is a compounded creature; he hath not only body and soul, but flesh and spirit. He is but in part renewed; and therefore, having in him both flesh and spirit, he is subject to hardness of heart; and it is clear that it may be so. Examples shew that God's children are not always alike sensible of the wrath of God and of his mercy. They do not yield so to his commands as they should. But what is the reason that God doth suffer his children to fall into this hardness of heart? There is something in us that makes him give us up unto it, for we are no longer soft than he works upon us.
答案 1：对于第一个问题，我回答说，上帝的孩子可能是心硬的。他可能有一些心硬的程度。因为基督徒是一个复合的存在；他不仅有身体和灵魂，还有肉体和灵性。他只是在某种程度上得到了更新；因此，既有肉体又有灵性，他就容易心硬；这是显而易见的。例子表明，上帝的儿女并不总是同样能感受到上帝的愤怒和怜悯。他们对上帝的命令没有应有的顺从。但是，上帝为什么容许他的儿女陷入这种心硬呢？我们内心的某些东西使他放弃我们，因为只有在他对我们施工的时候，我们才会变得柔软。

Quest. But what doth move him to leave us in this disposition?
但是是什么促使他以这种心情离开我们呢？

Sol. I answer, he doth it for correction of former negligences, for sins of omission; especially when they neglect some means of grace whereby their hearts might be kept tender: it is for want of stirring up of God's grace in them; for want of an high esteem of grace bestowed upon them; want of care of their company, for not associating themselves with such as are tender-hearted; and from hence it comes that God suffers his children to fall into hardness of heart.
所以，我回答说，他这样做是为了纠正以前的疏忽，为了补偿遗漏的罪过；特别是当他们忽视了一些恩典的途径，这些途径可以使他们的心保持柔软：这是因为他们没有激发上帝的恩典在他们身上的作用；因为他们没有高度重视赐予他们的恩典；因为他们不关心自己的伴侣，不与那些心地柔软的人交往；正是因为这个原因，上帝容许他的子民陷入心硬的状态。

Quest. But now, from hence ariseth another question: How may a man know his heart from the heart of a reprobate, seeing that God's children may have hardness of heart?
问题。但现在，又出现了另一个问题：一个人如何能够辨别自己的心与一个被拒绝的人的心，因为神的儿女可能会有心硬的情况？

Ans. I answer, that the heart of a man that is a very reprobate is totally, wholly, and finally hardened, and it is joined with security and insensibleness; it is joined with obstinacy, and with contempt of the means. But the child of God hath not total and final hardness of heart, but hath a sensibleness of it, he feeleth and seeth it. Total hardness doth feel nothing, but a Christian that hath hardness of heart, doth feel that he hath it; as a man that hath the stone in his bladder, feels and knows that he hath a stone. A hard-hearted man feels nothing, but he that hath but only hardness of heart doth feel: for there is difference between hardness of heart and a hard heart; for the child of God may have hardness of heart, but not a hard heart. Now, I say a child of God that hath hardness of heart is sensible of his hardness, and performs the actions of a sensible soul: he useth some good means for the softening of it, for the sense thereof is grievous to him above all other crosses; and whiles he is under it, he thinks that all is not with him as it should be: therefore he complains of it above all other afflictions, which makes him cry to God, as we may see, Isa. 63:17, 'Why hast thou hardened our hearts from thy fear?'
答案：我回答说，一个非常堕落的人的心是完全、彻底和最终地变硬了，它与安全感和麻木感相结合；它与固执和对手段的蔑视相结合。但是神的儿女并没有完全和最终的心硬化，而是有一种对此的敏感性，他感受到并看到了它。完全的硬化感觉不到任何东西，但是一个有心硬化的基督徒会感觉到自己有心硬化；就像一个膀胱里有结石的人感觉到并知道自己有结石一样。一个心硬化的人感觉不到任何东西，但只有心硬化的人会感觉到：因为心硬化和硬心脏是有区别的；因为神的儿女可能有心硬化，但没有硬心脏。现在，我说一个有心硬化的神的儿女会意识到自己的心硬化，并表现出一个有感知力的灵魂的行动：他使用一些好的方法来软化它，因为对此的感觉对他来说比其他一切十字架都痛苦；而当他处于其中时，他认为一切都不如应该：因此，他抱怨它胜过其他一切苦难，这使他向上帝哭泣，正如我们可以看到的，以赛亚书。 为什么你使我们的心变得坚硬，不敬畏你？'

Obj. But some may demand how God doth harden.
但是有些人可能会问上帝如何使人心变硬。

Sol. I answer, the cause is first from our own selves; but he hardens four ways:
答案是，原因首先来自我们自己；但他有四种方式变得坚硬。

First, Privatively, by withholding and withdrawing his melting and softening power. For as the sun causeth darkness by withdrawing his light and warming power, so God withdrawing that melting power whereby we should be softened, it cannot be but that we must needs be hardened.
首先，通过保留和撤回他的融化和软化能力，以否定地方式。因为正如太阳通过撤回它的光和温暖的力量而造成黑暗一样，上帝撤回了我们应该被软化的融化力量，我们必然会变得坚硬。

2. Secondly, Negatively, by denying of grace; by taking away from us his graces, which are not natural in us. Thus God doth to those whom he doth absolutely harden; he takes away that which they have, and so they become worse than they of themselves were by nature. When men walk unworthy of the gospel, God takes away very rational life from them, and gives them up to hardness of heart, that they run on in such courses, as that they are their own enemies, and bring upon themselves ruin.
其次，消极地，通过否定恩典；通过夺走我们身上不是天生具备的恩典。因此，上帝对那些他绝对使心硬的人这样做；他夺走了他们所拥有的，使他们比他们本来的天性更糟糕。当人们行事不值得福音时，上帝从他们身上夺走了非常理性的生命，并使他们心硬，以至于他们继续走上这样的道路，以致他们成为自己的敌人，并给自己带来毁灭。

3. Thirdly, And as God hardens by privation and negation, so, in the third place, he hardens by tradition:* by giving us up to the devil, to be vexed by his troubles, to harden us. It is a fearful judgment. When we take a course to grieve the Spirit of God, the Spirit will take a course to grieve us: he will give us up to Satan, to blind and to harden us. So that though God doth not work, as the author, effectually in this hardening, yet as a just judge he doth, by giving us up to Satan and the natural lusts of our own hearts, which are worse than all the devils in hell.
第三，上帝通过剥夺和否定来使我们变得坚硬，因此，第三种情况是通过传统来使我们变得坚硬：将我们交给魔鬼，让他折磨我们，使我们变得坚硬。这是可怕的审判。当我们采取一种使上帝的圣灵悲伤的方式时，圣灵也会采取一种使我们悲伤的方式：他会把我们交给撒旦，使我们变得盲目和坚硬。因此，尽管上帝在这种坚硬中并不是作为创造者有效地工作，但作为公正的法官，他通过把我们交给撒旦和我们自己心中的自然欲望来使我们变得坚硬，这些欲望比地狱中的所有魔鬼都要糟糕。

4. Fourthly and lastly, He doth harden objectively, by propounding good objects, which, meeting with a wicked heart, make it more hard, as, Isa. 6:10, it is said, 'Harden these people's hearts.' How? By preaching of the word. A good object, if it lights upon a bad soul, hardens the heart; for they that are not bettered by religion, under the means, are so much the worse by their use. So we see God cannot be impeached with the hardening of our hearts, because all the cause is from ourselves; for whether he hardens by privation, negation, tradition, or by propounding good objects, it is all from ourselves; and likewise we have seen that God's children may have hardness of heart in some measure, but yet it differs from a reprobate, because they see and feel it, grieve for it, and complain of it to God.
第四，也是最后一点，他客观地使人心变硬，通过提出好的对象，当这些对象遇到邪恶的心灵时，会使其更加坚硬，就像以赛亚书 6:10 所说的那样，“使这百姓的心蒙蔽。”怎么做到的呢？通过传讲道理。一个好的对象，如果遇到一个坏的灵魂，会使心变硬；因为那些在宗教的影响下没有得到改善的人，在使用这些手段后会变得更糟。所以我们看到，上帝不能因为使我们的心变硬而受到指责，因为所有的原因都是出自我们自己；无论是通过剥夺、否定、传统，还是通过提出好的对象，都是出自我们自己；而且我们也看到，上帝的儿女可能会有一定程度的心硬，但与被弃绝的人不同，因为他们看到并感受到这一点，为此感到痛苦，并向上帝抱怨。

Quest. The second question is, But whether may a child of God be more sensible of outward joys or crosses, than of spiritual things? for this makes many think they have not tender hearts, because they are more sensible of outward things than of spiritual.
问题。第二个问题是，一个上帝的孩子是否可能对外在的喜悦或困境更敏感，而不是对属灵的事物更敏感？因为这让很多人认为他们的心不够柔软，因为他们对外在的事物比对属灵的事物更敏感。

Ans. I answer, It is not always alike with them; for God's children are still complaining of something: of their carelessness in good duties, of their want of strength against corruption. They go mourning when they have made God to bring them down upon their knees for their hardness of heart; but there is an intercourse, in the children of God, between the flesh and the spirit. They are partly flesh and partly spirit. Therefore many times, for a while, when the flesh prevails, there may be a sudden joy and a sudden sorrow, which may be greater than spiritual joy or spiritual sorrow; but yet it is not continual. But spiritual sorrow, grief for sin, though it be not so vehement as, for the sudden, outward sorrow is, yet it is more constant. Grief for sin is continual; whereas outward sorrow is but upon a sudden, though it seem to be more violent.
答：我回答，他们并不总是一样的；因为上帝的儿女们总是抱怨某些事情：他们在善行上的粗心、他们对抗腐败的力量不足。当他们因为心硬而被上帝迫使跪下时，他们会感到悲伤；但在上帝的儿女中，肉体和灵性之间存在着一种交流。他们在某种程度上既是肉体又是灵性。因此，很多时候，当肉体占上风时，可能会有突然的喜悦和突然的悲伤，这可能比灵性的喜悦或悲伤更大；但它并不是持续不断的。但对于罪恶的灵性悲伤，虽然不像突然的外在悲伤那样激烈，但它更加持久。对于罪恶的悲伤是持续的；而外在的悲伤只是突然发生的，尽管它似乎更加剧烈。

2. And again, in regard of their valuing and prizing of earthly things, there may be a sudden sorrow: for a child of God may, upon a sudden, overprize outward things, and esteem them at too high a rate; but yet after that, valuing things by good advice, they prize spiritual things far beyond outward; and therefore their sorrow and joy is more for spiritual things, because it is constant. This I speak, not to cherish any neglect in any Christian, but for comfort to such as are troubled for it; therefore let such know, that God will not 'break the bruised reed, nor quench the smoking flax.' If they have but a desire, and by conscionable* use of means, do shew their desire to be true, they shall have it at last, for Christ doth continue to make intercession for us; and if there were no weakness in us, what need Christ continue to make peace for us? for peace is made for those that fall out. Therefore, if there were no falling out between God and us, what need Christ to continue to make intercession for us? For these reasons, we see a child of God, for the present, may be more sensible of outward things than of spiritual.
2. 关于他们对世俗事物的评价和珍视，可能会突然感到悲伤：因为上帝的儿女可能会突然过分珍视外在事物，过高地评价它们；但在经过良好的建议后，他们会更加珍视属灵的事物，远远超过外在事物；因此，他们对属灵事物的悲伤和喜乐更多，因为它是持久的。我说这话，并不是为了鼓励任何基督徒的忽视，而是为了安慰那些为此而困扰的人；因此，让这样的人知道，上帝不会“压断破裂的芦苇，也不会熄灭将要熄灭的灯芯。”如果他们只有一个愿望，并通过有良心的方式表达他们的愿望是真实的，他们最终会得到它，因为基督继续为我们代求；如果我们没有软弱，基督为我们继续作和平的工作有何必要呢？因为和平是为那些发生争执的人而建立的。因此，出于这些原因，我们看到上帝的儿女在现在可能对外在事物比对属灵事物更敏感。

Quest. But here another question may be asked, How shall we know that we have sensibleness and pliableness, or not?
问题。但是另一个问题可能会被问到，我们如何知道我们是否具有敏感和灵活性呢？

Ans. I answer, Easily, by applying of the soul unto objects, as 1, to God; 2, to his word; 3, to his works; 4, to man.
答：我回答，通过将灵魂应用于对象，如 1、上帝；2、他的话语；3、他的作品；4、人。

We may try our tenderness and pliableness of heart these four ways:
我们可以通过以下四种方式尝试我们的温柔和心灵的柔软性：

1. To God. As it is tender from God, so it is tender for God; for the three persons of the Trinity. He that hath a tender heart cannot endure to dishonour God himself, or to hear others dishonour him, either by his own sins or by others.' He cannot endure to hear God's name blasphemed. So that they have a tender heart who when they see Christ in his religion to be wronged, cannot choose but be affected with it. So again, a man hath a tender heart when he yields to the motions of the Holy Ghost. When the Spirit moves, and he yields, this shews there is a tender heart. But a hard heart beats back all, and as a stone to the hammer, will not yield to any motion of God's Spirit.
对上帝来说，它是慈爱的，对上帝来说也是慈爱的；对三位一体的上帝来说。一个有着慈爱之心的人不能容忍亵渎上帝自己，或者听到别人亵渎他，无论是因为他自己的罪恶还是别人的罪恶。他不能容忍听到上帝的名字被亵渎。所以，当他们看到基督在他的宗教中受到冤枉时，他们就会被触动。同样，当一个人顺从圣灵的感动时，他就有了一颗慈爱的心。当圣灵感动时，他顺从了，这表明他有一颗慈爱的心。但是，一颗硬心会抵挡一切，就像石头对锤子一样，不会顺从上帝的圣灵的感动。

2. Now, in the second place, to come downward, a tender heart is sensible in regard of the word of God; as, first, at the threatenings a true tender heart will tremble, as Isa. 66:2, 'To him will I look, even to him that is of a contrite and broken spirit, and trembleth at my words.' A man that hath a tender heart will tremble at the signs of the anger of God: 'Shall the lion roar, and the beasts of the forest not be afraid?' Amos 3:4. Yes, they will stand still and tremble at the roaring of the lion; but much more will a tender heart tremble when God roars, and threatens vengeance. A tender heart will tremble when it hears of the terrors of the Lord at the day of judgment, as Paul did: 'Now knowing the terrors of the Lord, we persuade men,' 2 Cor. 5:11. It forced him to be faithful in his office. This use the apostle Peter would have us make of it: 2 Pet. 3:11, 'That seeing all these things must be dissolved, what manner of persons ought we to be in holy conversation and godliness?' And so for the promises in the word. The heart is tender when the word of God doth rejoice a man above all things. How can the heart but melt at God's promises, for they are the sweetest things that can be. Therefore when a tender heart hears God's promises, it makes him to melt and be sensible of them. Again, a tender heart will be pliable to any direction in the word. To God's call it will answer, 'Here I am;' Lord, what wilt thou have me to do? As Isaiah, when he had once a tender heart, then 'Send me, Lord,' Isa. 6:8. So David to God's command, 'Seek ye my face,' answers, 'Thy face, Lord, will I seek,' Ps. 27:8. There is a gracious echo of the soul to God in whatsoever he saith in his word. And thus a true, tender heart doth yield to the word of God, and is fit to run on any errand.
其次，一个温柔的心对上帝的话语非常敏感；首先，在威胁面前，一个真正温柔的心会颤抖，如以赛亚书 66:2 所说：“我必顾看那虚心痛悔、因我话而战兢的人。”一个有温柔心的人会在上帝愤怒的迹象面前颤抖：“狮子吼叫，谁不惧怕？林中有残害，谁不惧怕？”阿摩司书 3:4。是的，他们会站在原地，颤抖于狮子的吼声；但是当上帝咆哮并威胁报复时，一个温柔的心会更加颤抖。当温柔的心听到主在审判日的恐怖时，它会颤抖，就像保罗一样：“我们既知道主的可畏，就劝人。”哥林多后书 5:11。这迫使他在职责上忠诚。使徒彼得也希望我们这样运用它：彼得后书 3:11，“这一切既然都要如此销化，你们为人该当怎样圣洁、怎样敬虔。”对于圣经中的应许也是如此。当上帝的话语使人欢喜莫过于其他一切时，心就是温柔的。 上帝的应许如此甜美，心灵怎能不被融化。因此，当一个柔软的心灵听到上帝的应许时，它会融化并意识到它们的甜美。再者，一个柔软的心灵会顺从圣经的任何指引。对上帝的呼召，它会回答：“我在这里；主啊，你要我做什么？”就像以赛亚一旦有了柔软的心灵，他就会说：“我在这里，主。”（以赛亚书 6:8）大卫对上帝的命令，“你们当寻求我的面”，回答说：“耶和华啊，我必寻求你的面。”（诗篇 27:8）灵魂对上帝在圣经中所说的一切都有一种恩典的回应。因此，一个真正柔软的心灵会顺从上帝的话语，并适合执行任何使命。

3. Thirdly, By applying it to the works of God; for a tender heart quakes when it doth see the judgment of God abroad upon others. It hastens to make his peace with God, and to meet him by repentance. So again, a tender heart rejoiceth at the mercy of God, for it doth see something in it better than the thing itself; and that is the love of God, from which it doth proceed.
第三，将其应用于上帝的作为；因为当柔软的心灵看到上帝对他人的审判时，它会颤抖。它会迅速与上帝和解，并通过悔改与他相遇。同样，柔软的心灵会因上帝的怜悯而欢喜，因为它看到其中有比事物本身更好的东西；那就是上帝的爱，它是源于上帝的爱。

4. Fourthly, A man may know his heart to be tender and sensible, in regard of the estate of others, whether they be good or bad. If they be wicked, he hath a tender heart for them; as David, Ps. 119:136, 'Mine eyes gush out with rivers of water, because men keep not thy law.' So Paul saith, 'There are many that walk inordinately, of whom I have told you before, and now tell you weeping,' &c., Phil. 3:18. So Christ was sensible of the misery of Jerusalem, wept for it, and a little while after, shed his own blood for it, Mat. 23:37. Thus had he a tender heart. But when Christ looked to God's decree, he saith, 'Father, I thank thee, Lord of heaven and earth, that thou hast hid these things from the wise and noble, and hast revealed them unto babes,' Mat. 11:25. And so likewise for those that are good, in giving and forgiving; in giving, they give not only the thing, but they give their hearts and affections with it; and so in forgiving, they apprehend Christ's love in forgiving them; therefore they forgive others. So for works, will God have a tender heart to do anything, it will do it. If he will have it mourn, it will mourn; if to rejoice, it will rejoice; it is fit for every good work. By these marks we may know whether we have tender hearts or no.
第四，一个人可以通过他对他人的境况是否好或坏来知道自己的心是温柔和敏感的。如果他们是邪恶的，他对他们有一颗温柔的心；就像大卫在诗篇 119:136 中说的，“我的眼泪像河水涌流，因为人们不遵守你的律法。”保罗也说，“有许多人行事不端，我从前告诉你们，如今又流泪地告诉你们”，腓立比书 3:18。耶稣也对耶路撒冷的苦难感到敏感，为此哭泣，并在不久之后为此流了自己的血，马太福音 23:37。他的心是温柔的。但当耶稣看到上帝的旨意时，他说，“父啊，我感谢你，天地的主，因为你将这些事向智慧和聪明的人隐藏起来，却向婴孩显明出来”，马太福音 11:25。同样，对于那些善良的人，在给予和宽恕方面，他们不仅给予物质，还将他们的心和感情一并给予；在宽恕方面，他们体会到基督宽恕他们的爱；因此，他们也宽恕他人。所以，对于任何事情，只要上帝有一颗温柔的心去做，他就会去做。 如果他要哀悼，它就会哀悼；如果要欢乐，它就会欢乐；它适合于一切善行。通过这些标志，我们可以知道我们是否有温柔的心。

But to apply this; how is this affection of Josiah in the hearts of men in these days? How many have melting hearts when they hear God blasphemed, and the religion of Christ wronged? How few are there that yield to the motions of the Spirit! We may take up a wonderful complaint of the hardness of men's hearts in these days, who never tremble at the word of God. Neither his promises, nor threatenings, nor commands will melt their hearts; but this is certain, that they which are not better under religion, by the means of grace, are much the worse. And how sensible are we of the church's miseries? For a tender heart is sensible of the miseries of the church, as being members of the same body, whereof Christ is the head. But men now-a-days are so far from melting hearts, that they want natural affection, as Paul foretells of such in the latter times, 1 Tim. 4:1. They have less bowels of pity in them, when they hear how it goes with the church abroad, than very pagans and heathens. This shews they have no tender hearts, that they are not knit to Christ by faith, who is the head; nor to the church, the body, in love. How is thy heart affected to men when they commit any sin against God, as idolaters, swearers, drunkards, liars, and the like? Is it mercy to let these go on in their sins towards hell? No, this is cruelty; but mercy is to be shewed unto them, in restraining men from their wicked courses. Therefore do not think thou shewest mercy unto them by letting them alone in sin, but exhort and instruct them. Coldness and deadness is a spiritual disease in these days. But surely they that have the Spirit of God warming their hearts, are sensible of their own good and ill, and of the good and ill of the time. Well, if you will know you have a tender heart, look to God, look to his word, to his works, to yourselves, and others; and so you shall know whether you have tender hearts or not.
但是要应用这一点，如今人们的心中是否有像约西亚一样的感动呢？当他们听到对上帝亵渎和基督宗教的冤枉时，有多少人心中会感到悲痛？有多少人会顺从圣灵的感动？我们可以对如今人们的心如石头般硬度发出惊叹的抱怨，他们从不因上帝的话语而战栗。无论是上帝的应许、威胁还是命令，都无法融化他们的心；但可以肯定的是，那些没有通过恩典的方式在宗教上得到改善的人，反而变得更糟。我们对教会的苦难有多么敏感呢？因为一个柔软的心会对教会的苦难感同身受，因为我们是基督的身体的一部分，而基督是头。但是如今的人们远非有柔软的心，他们缺乏天然的感情，正如保罗在提摩太前书 4:1 中预言的那样。当他们听到教会在国外的遭遇时，他们对此没有比异教徒和外邦人更多的怜悯之心。这表明他们没有柔软的心，他们没有凭信心与作为头的基督相连，也没有凭爱与作为身体的教会相连。 当人们犯下违背上帝的罪行，如拜偶像、咒骂、酗酒、撒谎等，你的心会如何受到影响？让他们继续走向地狱的罪恶，这是仁慈吗？不，这是残忍的；而仁慈是要对他们施以约束，阻止他们走上邪恶的道路。因此，不要以为你通过让他们在罪恶中自由自在地生活来施以仁慈，而是要劝诫和教导他们。冷漠和死寂是当今时代的一种精神疾病。但是，那些心中有上帝的灵的人，能够感知到自己的善恶，以及时代的善恶。好了，如果你想知道自己是否有一颗温柔的心，就要注视上帝，注视他的话语、他的作为、你自己和他人；这样你就能知道自己是否有一颗温柔的心。

Quest. But here may be another question asked, How shall men recover themselves, when they are subject to this hardness, deadness, and insensibleness? If after examination a man find himself to be thus, how shall he recover himself out of this estate. I answer,
问题。但是可能会有另一个问题，即当人们遭受这种困难、死气沉沉和麻木时，他们该如何恢复自己？如果一个人在检查后发现自己处于这种状态，他该如何摆脱这种境地。我回答，

Ans. 1. First, As when things are cold we bring them to the fire to heat and melt, so bring we our cold hearts to the fire of the love of Christ; consider we of our sins against Christ, and of Christ's love towards us; dwell upon this meditation. Think what great love Christ hath shewed unto us, and how little we have deserved, and this will make our hearts to melt, and be as pliable as wax before the sun.
首先，当事物变冷时，我们会把它们放在火中加热和融化，同样地，我们也要把我们冷漠的心带到基督的爱的火中；我们要思考我们对基督的罪过以及基督对我们的爱；沉浸在这个冥想中。想想基督向我们展示的伟大爱，以及我们所应得的很少，这将使我们的心融化，像蜡一样柔软在太阳下。

2. Secondly, If thou wilt have this tender and melting heart, then use the means; be always under the sunshine of the gospel. Be under God's sunshine, that he may melt thy heart; be constant in good means; and help one another. 'We must provoke one another daily, lest any be hardened through the deceitfulness of sin,' Heb. 3:13. Physicians love not to give physic to themselves. So a man is not always fit to help himself when he is not right; but good company is fit to do it. 'Did not our hearts burn within us while he talked with us?' said the two disciples, holding communion each with other at Emmaus, Luke 24:32. For then Christ comes and makes a third, joins with them, and so makes their hearts burn within them. So Christ saith, 'Where two or three are met together in his name, he is in the midst of them,' Mat. 18:20. Now they were under the promise, therefore he affords his presence. Where two hold communion together, there Christ will make a third. Therefore let us use the help of others, seeing David could not recover himself, being a prophet, but he must have a Nathan to help him, 2 Sam. 12:7. Therefore if we would recover ourselves from hard and insensible hearts, let us use the help one of another.
其次，如果你想拥有这样柔软而温暖的心，那就采取相应的方法；始终处于福音的阳光下。置身于上帝的阳光之下，让他能够融化你的心；坚持好的方法，并互相帮助。“总要天天彼此相劝，免得你们中间有人被罪迷惑，心里就刚硬了。”（希伯来书 3:13）医生不喜欢给自己开药。所以当一个人不对劲时，他并不总是适合自己帮助自己；但是好的伴侣适合这样做。“我们在路上，他和我们说话，给我们讲解圣经的时候，我们的心岂不是火热的吗？”（路加福音 24:32）因为这时基督来了，成为第三个人，与他们一同交流，使他们的心燃烧起来。所以基督说：“因为无论在哪里，有两三个人奉我的名聚会，我就在他们中间。”（马太福音 18:20）他们正处在应许之下，所以他提供了他的同在。当两个人彼此交流时，基督会成为第三个人。因此，让我们寻求他人的帮助，就像大卫无法自救一样，作为一位先知，他必须有拿单来帮助他。（撒母耳记下 12:7） 因此，如果我们想要从冷漠无情的心态中恢复过来，让我们互相帮助。

3. Thirdly, We must with boldness and reverence challenge the covenant of grace; for this is the covenant that God hath made with us, to give us tender hearts, hearts of flesh, as Ezek. 11:19, 'I will give them one heart, and put a new spirit within their bowels; I will take away the stony hearts out of their bodies, and I will give them a heart of flesh. Now seeing this is a covenant God hath made, to give us fleshly hearts and to take away our stony, let us challenge him with his promise, and go to him by prayer. Entreat him to give thee a fleshly heart; go to him, wait his time, for that is the best time. Therefore wait though he do not hear at first. These are the means to bring tenderness of heart.
第三，我们必须大胆而敬畏地挑战恩典的约定；因为这是上帝与我们所立的约定，要赐给我们柔软的心，肉体的心，正如以西结书 11:19 所说：“我要赐给他们一个心，将新的灵放在他们里面；又从他们肉体中除掉石心，赐给他们肉心。”既然这是上帝所立的约定，要赐给我们肉体的心并除去我们的石心，让我们凭着他的应许来挑战他，并通过祷告去求他。恳求他赐给你一个肉体的心；去找他，等候他的时机，因为那是最好的时机。所以即使他一开始没有回应，也要等候。这些是带来心灵柔软的方法。

Now, that ye may be stirred up to this duty, namely, to get a soft and tender heart, mark here,
现在，为了激励你们去做这个责任，即要得到一颗柔软而温柔的心，注意这里，

1. First, What an excellent thing a tender heart is. God hath promised to dwell in such an heart, and is it an excellent thing to have God dwell in our hearts, as he hath promised, Isa. 57:15, 'For thus saith he that is high and excellent, he that inhabiteth eternity, whose name is the Holy One: I will dwell in the high and holy place, and with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart?' So Isa. 66:2, 'To him will I look, even to him that is poor and contrite in spirit, and doth tremble at my words.' Now God having promised to dwell where there is a soft heart, and no hardness, no rocks to keep him out; can God come into a heart without a blessing? Can he be separated from goodness, which is goodness itself? When the heart therefore is pliable and thus tender, there is an immediate communion between the soul and God; and can that heart be miserable that hath communion with God? Surely no.
首先，一个柔软的心是多么美好的事情。上帝应许住在这样的心中，上帝住在我们的心中是多么美好的事情，正如他所应许的那样：“因为如此说至高至上、永在的主，他的名为圣者，我住在至高至圣的所在，也与心灵痛悔、谦卑的人同居，要使谦卑人的灵苏醒，也使痛悔人的心苏活。”（以赛亚书 57:15）又如以赛亚书 66:2 所说：“但我必顾看这人，就是虚心痛悔、因我话而战兢的人。”既然上帝应许住在柔软的心中，没有任何坚硬的东西阻挡他进入；那么上帝能进入一个没有祝福的心吗？他能与善良分离吗？善良本身就是善良。因此，当心灵柔软而温柔时，灵魂与上帝之间立即建立了交流；那个与上帝有交流的心能是悲惨的吗？当然不可能。

2. Secondly, Consider that this doth fit a man for the end for which he was created. A man is never fit for that end for which he was made, but when he hath a tender heart; and what are we redeemed for, but that we should serve God? And who is fit to be put in the service of God but he that hath begged a tender heart of God?
其次，考虑到这使一个人适合他被创造的目的。一个人只有拥有一颗温柔的心，才能适合他被创造的目的；而我们被救赎的目的又是什么呢？难道不是为了事奉上帝吗？而谁才适合被派遣到上帝的服务中呢？难道不是那些向上帝祈求拥有一颗温柔心的人吗？

3. Thirdly, To stir you up to labour for this, consider that a tender heart is fit for any blessedness. It is capable of any beatitude. What makes a man blessed in anything but a tender heart? This will make a man to hear the word, to read, to shew mercies to others. 'Blessed are the poor in spirit,' saith Christ, 'for theirs is the kingdom of heaven.' A tender heart is blessed, because that only heareth God's word, and doth it; and it is always a merciful heart, and therefore blessed.
第三，为了激励你为此努力，考虑到一个温柔的心灵适合任何福祉。它能够拥有任何福祉。除了一个温柔的心灵，还有什么能使人在任何事情上感到幸福呢？这将使人去听道，去阅读，去向他人施以仁慈。耶稣说：“虚心的人是有福的，因为天国是他们的。”一个温柔的心灵是有福的，因为它唯一听从上帝的话语，并且总是怀有仁慈的心灵，因此是有福的。

4. Again, Consider the wretched estate of a heart contrary, that is not tender, and will not yield. Oh what a wonderful hardness would the heart of man grow to, if we do not follow it with means to soften it! What a fearful thing was it to see what strange things fell out at Christ's death, what darkness there was, what thunders and lightnings. The veil of the Temple rent, the sun was turned into darkness, the graves opened, and the dead did rise, yet notwithstanding none of these would make the hypocritical Pharisees to tremble, but they mocked at it, although it made a very heathen man confess it the work of God, Mat. 27:45–54. For a ceremonial hypocrite is more hard than a Turk, Jew, or Pagan. All the judgments of God upon Pharaoh were not so great as hardness of heart. The papists, after they have been at their superstitious devotion, are fittest for powder-plots and treasons, because their hearts are so much more hardened. What fearful things may a man come to, if he give way to hardness of heart! He may come to an estate like the devil, yea, worse than Judas, for he had some sensibleness of his sin; he confessed he had sinned in betraying the innocent blood. But many of these hypocrites have no sensibleness at all, which is a fearful thing. Eli's children hearkened not to the voice of their father, because that the Lord had a purpose to destroy them, 1 Sam. 2:25. So it is in this case a shrewd sign that God will destroy those that are so insensible that nothing will work upon them. But these hypocrites shall be sensible one day, when they shall wish they were as insensible as in their lifetime they were. But it will be an unfruitful repentance to repent in hell; for there a man shall get no benefit by his repentance, seeing there they cannot shake off the execution of God's judgment, as they shake off the threatenings of his judgments here. Well, to this fearful end, before it be long, must every one that hath a hard heart come, unless they repent. Therefore let every one be persuaded to labour for a tender, pliable, yielding, and sensible heart here, else we shall have it hereafter against our wills, when it will do us no good; for then hypocrites shall be sensible against their wills, though they would not be sensible in this life.
再次考虑一个不温柔、不屈服的心灵的可怜状态。哦，如果我们不用手段来软化它，人的心灵将会变得多么坚硬！在基督的死亡时，发生了多么奇怪的事情，有多么可怕的事情，有多少黑暗、雷电。圣殿的帷幕被撕裂，太阳变成黑暗，坟墓打开，死者复活，然而这些事情都不能使伪善的法利赛人颤抖，他们嘲笑它，尽管这使一个异教徒承认这是上帝的作为（见马太福音 27:45-54）。一个仪式上的伪君子比土耳其人、犹太人或异教徒更加顽固。上帝对法老的一切审判都不如心灵的顽固。天主教徒在进行他们的迷信崇拜之后，更适合策划火药阴谋，因为他们的心灵更加坚硬。如果一个人对心灵的顽固让步，他可能会陷入像魔鬼一样的境地，甚至比犹大更糟，因为犹大对自己的罪有一些觉察；他承认自己在出卖无辜的血方面犯了罪。 但是，这些伪君子中很多人根本没有理智，这是一件可怕的事情。以利的儿子们没有听从他们父亲的话，因为上主有意要毁灭他们（撒母耳记上 2:25）。所以，这是一个明显的迹象，上帝将毁灭那些如此麻木不仁，无法被任何事物感动的人。但是这些伪君子总有一天会有所感觉，当他们希望自己在生前像他们一样麻木不仁时。但在地狱里悔改是没有效果的；因为在那里，人无法摆脱上帝审判的执行，就像他们在这里摆脱上帝的威胁一样。好吧，在不久的将来，每个心硬的人都必须走向这个可怕的结局，除非他们悔改。因此，让每个人都被劝说在这里努力拥有一个柔软、顺从、敏感的心，否则我们将来将不情愿地拥有它，而这对我们没有好处；因为伪君子将不情愿地有所感觉，尽管他们在生活中不愿意有所感觉。

And thus I have done with the first inward cause in Josiah that moved God so to respect him, namely, tenderness of heart.
因此，我已经完成了约西亚内心的第一个引起上帝尊重他的原因，即心灵的柔软。

THE ART OF SELF-HUMBLING 重试    错误原因

SERMON II
讲道二

Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me, &c.—2 CHRON. 34:27.
因为你的心软弱，当你听到神对这地方和其中居民的话时，你在神面前谦卑自己，并撕裂你的衣服，在我面前哭泣等等。——《历代志下》34:27。

OF tenderness of heart, the first inward cause in Josiah, which moved God to pity him, so as he should not be an eye-witness of the fearful calamities to come upon his land and people, is largely spoken in the former sermon; wherein is also shewed how it is wrought, preserved, discerned, recovered when it is lost; what encouragements we have to seek and labour for it, with some other things which I will not here repeat, but fall directly upon that which follows, 'And thou didst humble thyself before God.' In which words we have set down the second inward cause in Josiah, that moved God to shew mercy unto him; the humbling of himself. 'And thou didst humble thyself before God.' Tenderness of heart and humbling a man's self go both together; for things that are hard will not yield nor bow. A great iron bar will not bow, a hard stony heart will not yield. Now, therefore, humbling of ourselves, the making of us as low as the ground itself, is added unto tenderness; for the soul being once tender and melting, is fit to be humbled, yea, cares not how low it be abased, so mercy may follow. For the better unfolding of the words, we will consider,
对于约西亚而言，内心的温柔是上帝怜悯他的第一个内在原因，使他不必亲眼目睹即将降临在他的土地和人民上的可怕灾难，这在前一篇讲道中已经详细阐述；其中还展示了它是如何产生、保持、辨别和恢复的；我们为追求和努力寻求它有哪些鼓励，以及其他一些我在这里不再重复的事情，而是直接谈论接下来的内容：“你在神面前谦卑自己。”在这句话中，我们记录了约西亚的第二个内在原因，使上帝怜悯他的谦卑自己。“你在神面前谦卑自己。”温柔的心和谦卑自己是相辅相成的；因为坚硬的东西不会屈服也不会弯曲。一根巨大的铁条不会弯曲，一颗坚硬的石头般的心不会屈服。因此，谦卑自己，使我们如同地面一样低下，被添加到温柔之中；因为一旦灵魂变得温柔和融化，它就适合被谦卑，甚至不在乎自己被降低到多么低的地步，只要有怜悯随之而来。为了更好地解释这些话，我们将考虑以下几点：

1. The person that did humble himself: 'Josiah,' a king, a great man.
那个谦卑自己的人是“约西亚”，一位国王，一位伟大的人。

2. Humiliation itself, and the qualities of it: 'and humbledst thyself before God,' which argued the sincerity of it.
羞辱本身及其特质：“并在上帝面前谦卑自己”，这表明了其真诚性。

3. The occasion of it: 'when thou heardest the words against this place, and against the inhabitants thereof.'
当你听到针对这个地方和其居民的言论时的场合。

4. The outward expression of it, in weeping and rending his clothes; which we will handle in their place.
4. 这种情感的外在表达，通过哭泣和撕裂衣服；我们将在适当的地方处理这一点。

1. First, for the person, 'Thou didst humble thyself,' Josiah a king, who was tenderly brought up, and highly advanced; a thing which makes the work so much the more commendable; whence we learn,
首先，对于这个人来说，“你自己谦卑”，约西亚是一位国王，他被温柔地抚养和高度提拔；这使得这项工作更加值得称赞；由此我们学到，

Doct. 1. That it is a disposition, not unbefitting kings to humble themselves before God. For howsoever they are gods downward, to those that are under them, yet if they look upward, what are kings? The greater light hides the lesser. What are all the inhabitants of the earth in his sight, but as a drop of a bucket, as dust upon the balance, of no moment! Isa. 40:15. 'I have said you are gods, but you shall die like men,' Ps. 82:6, 7. For howsoever the saints of God differ from other men in regard of their use, and the inscription God hath set upon them, yet they are of the same stuff, dust, as others are. And so kings, though in civil respects they differ from other men, yet are they of the same metal, and shall end in death, all their glory must lie in the dust.
医生 1. 对于君王在上帝面前谦卑自己的态度并不不适当。因为虽然他们在下面是神，对于那些在他们之下的人来说，但是如果他们向上看，君王又算什么呢？更大的光遮盖了较小的光。在他的眼中，地球上的所有居民又算什么呢？只是一滴水滴在桶里，只是天平上的灰尘，毫无重要性！以赛亚书 40:15。“我曾说你们是神，都是至高者的儿子，然而你们要死，像世人一样。”诗篇 82:6,7。因为虽然上帝的圣徒在使用上和上帝给他们的铭文上与其他人不同，但他们和其他人一样都是尘土。所以君王，虽然在民事方面与其他人不同，但他们也是同样的材料，最终都将死去，他们所有的荣耀都必将埋在尘土中。

Therefore it is not unbefitting kings to humble themselves before God, seeing they have to deal with him who is a 'consuming fire,' Heb. 12:29, before whom the very angels cover their faces. I say it is no shame for the greatest monarch of the earth to abase himself when he hath to do with God; yea, kings, of all other persons, ought most to humble themselves, to shew their thankfulness to God, who hath raised them from their brethren to be heads of his people. And considering the endowments which kings usually have, they are bound to humble themselves, as also in regard of the authority and power which God hath put into their hands, saying, 'By me kings reign,' Prov. 8:15. But usually we see, from the beginning of the world, that kings forget God. Where there is not grace above nature, there kings will not stoop to Christ; but so far as it agrees with their pleasure and will, so far shall Christ be served, and no farther.
因此，君王在上帝面前谦卑并不不合适，因为他们必须与那位“烈火焚烧”的上帝打交道，希伯来书 12:29，连天使们在他面前都要蒙上脸。我说，对地球上最伟大的君主来说，当他与上帝打交道时谦卑并不可耻；是的，君王中的所有人，最应该谦卑，以显示他们对上帝的感恩之情，上帝将他们从他们的兄弟中提拔为他的子民之首。考虑到君王通常具有的才能，他们有责任谦卑自己，也因为上帝将权柄和权力交在他们手中，如箴言 8:15 所说：“君王借着我掌权”。但通常我们看到，从世界的开始，君王就忘记了上帝。在没有超越自然的恩典的地方，君王不会屈服于基督；只要与他们的意愿和喜好一致，他们才会事奉基督，而不会更进一步。

But yet God hath always raised up some nursing fathers and mothers,—as he hath done to us, for which we ought to bless God,—who have and do make conscience of this mentioned duty, so well beseeming Christian princes, as in sundry other respects, so also in this, that therein they might be exemplary to the people. For no doubt but Josiah did this also, that his people might not think it a shame for them to humble themselves before God, whenas he their king, tender in years, and subject to no earthly man, did before them, in his own person, prostrate himself in the humblest manner before the great God of heaven and earth.
但上帝一直兴起一些养父母，就像他对我们所做的那样，我们应该感谢上帝，他们对这个提到的责任非常认真，这对基督教君主来说非常合适，因为他们可以在这方面给人民树立榜样。毫无疑问，约西亚也这样做，这样他的人民就不会认为在他们的国王面前谦卑自己是一种耻辱，因为他们的国王年幼，没有受任何人的支配，他亲自在全能的天地之主面前以最谦卑的方式俯伏。

As that ointment poured upon Aaron's head fell from his head to the skirts, and so spread itself to the rest of the parts, even to his feet, Ps. 133:2, so a good example in a king descends down to the lowest subjects, as the rain from the mountains into the valleys. Therefore a king should first begin to humble himself. Kings are called fathers to their subjects, because they should bear a loving and holy affection to their people, that when anything troubles the subjects, they should be affected with it. Governors are not to have a distinct good from their subjects, but the welfare of the subjects should be the glory of their head. Therefore Josiah took the judgments threatened as his own: howsoever his estate was nothing unto theirs.
当那膏油从亚伦的头上倾流到衣襟，然后蔓延到其他部位，甚至到他的脚上，诗篇 133:2，一个国王的好榜样也会传达到最低层的臣民，就像雨水从山上流入山谷一样。因此，国王应该首先开始谦卑自己。国王被称为臣民的父亲，因为他们应该对人民怀有爱和圣洁的情感，当有任何事情困扰臣民时，他们应该感同身受。统治者不应该与臣民有不同的利益，而是臣民的福祉应该是他们的荣耀。因此，约西亚将威胁的审判视为自己的，尽管他的境况与他们的无关。

It is said moreover, 'Thou didst humble thyself.' He was both the agent and the patient, the worker and the object of his work: it came from him, and ended in him. Humiliation is a reflected action: Josiah humbled himself. And certainly this is that true humiliation, the humbling of ourselves; for it is no thanks for a man to be humbled by God, as Pharaoh was; for God can humble and pull down the proudest that do oppose his church. God by this gets himself glory. But here is the glory of a Christian, that he hath got grace from God to humble himself; which humbling is, from our own judgment, and upon discerning of good grounds, to bring our affections to stoop unto God; to humble ourselves. Many are humbled that are not humble; many are cast down that have proud hearts still, as Pharaoh had. It is said, 'Thou humbledst thyself.' Then we learn,
据说，你自己降卑了自己。他既是行动者又是受害者，是工作者和他工作的对象：一切都来自他，也以他为终点。谦卑是一种反射的行为：约西亚自降身份。当然，这就是真正的谦卑，即我们自己的谦卑；因为一个人被上帝谦卑并不值得感谢，就像法老一样；因为上帝可以谦卑并打倒那些反对他教会的最傲慢的人。上帝通过这种方式获得了自己的荣耀。但是一个基督徒的荣耀在于他从上帝那里得到了谦卑的恩典；这种谦卑是根据我们自己的判断，并在明确的基础上，使我们的情感屈服于上帝；自降身份。许多人被谦卑了，但并不谦卑；许多人被打倒了，但心中仍然骄傲，就像法老一样。据说，你自己降卑了自己。那么我们学到的是，

Doct. 2. That the actions of grace are reflected actions. They begin from a man's self, and end in a man's self; yet we must not exclude the Spirit of God; for he doth not say, thou from thyself didst humble thyself, but 'thou didst humble thyself.' We have grace from God to humble ourselves. So that the Spirit of God doth work upon us as upon fit subjects, in which grace doth work. Though such works be the works of God, yet they are said to be ours, because God doth work them in us and by us. We are said to humble ourselves, because we are temples wherein he works, seeing he useth the parts of our soul, as the understanding, the will, and the affections, in the work. Therefore it is foolish for the papists to say, good works be our own, as from ourselves. No; good works, say we, are ours, as effects of the Spirit in us. But for the further expression of this humbling of ourselves before God, we will consider,
医生 2. 恩典的行动是反映性的行动。它们始于一个人自己，也终于一个人自己；然而我们不能排除上帝的圣灵；因为他并没有说，你是从你自己谦卑了自己，而是说“你谦卑了自己”。我们有从上帝得来的恩典来谦卑自己。所以上帝的圣灵在我们身上工作，就像在适合的对象上工作一样。虽然这些工作是上帝的工作，但它们被说成是我们的，因为上帝是通过我们在我们身上工作的。我们被说成是谦卑自己，因为我们是他工作的殿堂，他使用我们灵魂的部分，如理解力、意愿和感情，在这项工作中。因此，天主教徒说善行是我们自己的，就像是从我们自己来的，是愚蠢的。不，我们说善行是我们的，是圣灵在我们里面的效果。但为了进一步表达我们在上帝面前谦卑自己，我们将考虑...

1. The kinds and degrees of it.
它的种类和程度。

2. Some directions how we may humble ourselves.
一些关于我们如何谦卑自己的指导。

3. The motives to move us to it.
3. 这将促使我们采取行动的动机。

4. The notes whereby it may be known.
可以知道的笔记。

1. First, for the nature and kinds of it; we must know that humiliation is either
首先，对于它的性质和种类；我们必须知道，羞辱要么是

(1.) Inward, in the mind first of all, and then in the affections; or,
（1）首先是内心，然后是情感；或者，

(2.) Outward, in expression of words, and likewise in carriage.
（2）在言辞表达上，以及举止上都显露出来。

(1.) To begin with the first inward humiliation in the mind, in regard of judgment and knowledge, is, when our understandings are convinced, that we are as we are; when we are not high-minded, but when we judge meanly and basely of ourselves, both in regard of our beginning and dependency upon God, having all from him, both life, motion, and being; and also in regard of our end, what we shall be ere long. All glory shall end in the dust, all honour in the grave, and all riches in poverty. And withal, true humiliation is also in regard of spiritual respects, when we judge aright how base and vile we are in regard of our natural corruption, that we are by nature not only guilty of Adam's sin, but that we have, besides that, wrapt ourselves in a thousand more guilts by our sinful course of life, and that we have nothing of our own, no, not power to do the least good thing. When we look upon any vile person, we may see our own image. So that if God had not been gracious unto us, we should have been as bad as they. In a word, inward conviction of our natural frailty and misery, in regard of the filthy and foul stain of sin in our nature and actions, and of the many guilts of spiritual and temporal plagues in this life and that which is to come, is that inward humiliation in the judgment or understanding.
首先，心灵中的第一个内在屈辱是关于判断和知识的，当我们的理解被说服时，我们意识到我们就是我们自己；当我们不自高自大，而是卑微地看待自己，无论是在我们的起源和对上帝的依赖上，我们从他那里得到一切，包括生命、运动和存在；还是在我们的终结上，我们不久将成为什么样子。所有的荣耀都将化为尘土，所有的荣誉都将葬身于坟墓，所有的财富都将变成贫穷。此外，真正的谦卑也是在精神方面，当我们正确地判断我们在自然腐败方面是多么卑鄙和卑贱，我们不仅因为亚当的罪而有罪，而且我们通过罪恶的生活方式还自己卷入了千百次的罪恶，我们一无所有，甚至没有能力做一件好事。当我们看着任何卑鄙的人时，我们可以看到自己的影子。所以如果上帝没有对我们施恩，我们会和他们一样糟糕。 总之，对于我们天性和行为中肮脏和污秽的罪恶痕迹，以及在这个生命和来世中的许多属灵和世俗灾祸的内在认识，是对我们天性的脆弱和痛苦的内在信念，这是在判断或理解中的内在谦卑。

Again, Inward humiliation, besides spiritual conviction, is when there are affections of humiliation. And what be those? Shame, sorrow, fear, and such like penal afflictive affections. For, upon a right conviction of the understanding, the soul comes to be stricken with shame that we are in such a case as we are; especially when we consider God's goodness to us, and our dealing with him. This will breed shame and abasement, as it did in Daniel. Shame and sorrow ever follow sin, first or last, as the apostle demands, Rom. 6:21, 'What fruit had ye then in those things whereof ye are now ashamed?' After conviction of judgment there is always shame; and likewise there is sorrow and grief. For God hath made the inward faculties of the soul so, that upon the apprehension of the understanding, the heart comes to be stricken through with grief, which works upon our souls. Therefore we are said in Scripture to afflict ourselves; that is, when we set ourselves upon meditation of our deserts. Hereupon we cannot but be affected inwardly, for these sorrows are so many daggers to pierce through the heart.
再次，内心的屈辱，除了精神上的确信之外，还包括屈辱的情感。那些情感是什么呢？羞耻、悲伤、恐惧等惩罚性的痛苦情感。因为，在正确的认识下，灵魂会因为我们处于这样的境地而感到羞耻；特别是当我们考虑到上帝对我们的恩慈以及我们与他的交往时。这会引发羞耻和卑微，就像在但以理身上发生的那样。羞耻和悲伤总是紧随罪恶之后，正如使徒在罗马书 6:21 中所问的：“那时你们在这些事上所得的果子是什么？现在你们为这些事所羞耻，那结局就是死亡。”在判断之后，总会有羞耻；同样也会有悲伤和痛苦。因为上帝使灵魂的内在能力如此，以至于在理解的理解下，心灵会因悲伤而受伤，这对我们的灵魂产生影响。因此，圣经中说我们要苦待自己；也就是说，当我们沉思自己的罪行时。因此，我们内心不得不受到影响，因为这些悲伤就像是穿透心脏的许多匕首。

The third penal affection is, fear and trembling before God's judgments and his threatenings, a fear of the majesty of God, whom we have offended, which is able to send us to hell if his mercies were not beyond our deserts. But his mercy it is, that we are not consumed. A fear of this great God is a part of this inward humiliation. So we see what inward humiliation is: first, a conviction of the judgment; and then it proceeds to inward afflictive affections, as grief, shame, fear, which, when upon good ground and fit objects, they are wrought in us by the Holy Ghost, they are parts of inward humiliation. But as for the wicked, they drown themselves in their profaneness, because they would not be ashamed, nor fear, nor grieve for them. But this makes way for terrible shame, sorrow, and fear afterwards; for those that will not shame, grieve, and fear here, shall be ashamed before God and his angels at the day of judgment, and shall be tormented in hell for ever.
第三种惩罚性情感是对上帝的审判和威胁感到恐惧和战栗，对我们冒犯的上帝的威严感到恐惧，如果他的怜悯不超过我们的罪过，他有能力将我们送入地狱。但正是他的怜悯使我们没有被消灭。对这位伟大的上帝的恐惧是内心谦卑的一部分。因此，我们看到内心谦卑是什么：首先是对审判的确信，然后进一步产生内心的苦恼情感，如悲伤、羞耻、恐惧，当这些情感在我们内心被圣灵以正确的对象激发时，它们是内心谦卑的一部分。至于恶人，他们沉溺于亵渎，因为他们不愿为自己感到羞耻、恐惧或悲伤。但这为将来带来了可怕的羞耻、悲伤和恐惧；因为那些在这里不愿意羞耻、悲伤和恐惧的人，将在审判的那一天在上帝和他的天使面前感到羞耻，并将永远在地狱中受折磨。

2. Secondly, His outward humiliation is expressed and manifested in words, in outward behaviour and carriage. The words which he used are not here set down; but certainly Josiah did speak words when he humbled himself. It was not a dumb show, but done with his outward expression and his inward affection. This is evident by those words of the text, 'I have heard thee also,' saith the Lord. Without doubt, therefore, he did speak something. But because true sorrow cannot speak distinctly,—for a broken soul can speak but broken words,—therefore his words are not here set down, but yet God heard them well enough. And indeed, so it is sometimes, that the grief for the affliction may be stronger than the faculty of speech, so that a man cannot speak for grief. As a heathen man, by light of nature, did weep and grieve for his friends, but when his child came to be killed before him, he stood like a stone, because his sorrow was so great that it exceeded all expression. So humiliation may so exceed that it cannot be expressed in words; as David himself, when he was told of his sins by Nathan, did not express all his sorrow, but saith, 'I have sinned;' yet afterwards, he makes the 51st Psalm, a composed speech for supply, a fit pattern for an humble and broken soul. So doubtless there was outward expression of words in Josiah, although they be not here set down. This speech, which is a part of humiliation, is called a confession of our sins to God; with it should be joined hatred and grief afflictive, as also a deprecation and desire that God would remove the judgment which we have deserved by our sins; and likewise a justification of God, in what he hath laid or may lay upon us. Lord, thou art righteous and just in all thy judgments; shame and confusion belongeth unto me; my sins have deserved that thou shouldest pour down thy vengeance upon me; it is thy great mercy that I am not consumed. The good thief upon the cross justified God, saying, 'We are here justly for our deserts; but this man doth suffer wrongfully,' Luke 23:41. Justification and self-condemnation go with humiliation. This is the outward expression in words. Now the outward humiliation in respect of his carriage, is here directly set down in two acts:
其次，他的外在屈辱通过言辞、外在行为和举止来表达和展现。他所使用的言辞没有在这里列出，但约西亚在谦卑自己时肯定说了一些话。这不是一个哑剧，而是通过他的外在表达和内心情感来完成的。这可以从经文中的这些话看出：“我也听见了你的话，”耶和华说。毫无疑问，他确实说了一些话。但是，因为真正的悔过不能清晰地表达，因为破碎的灵魂只能说出支离破碎的话语，所以他的话没有在这里列出，但上帝听得很清楚。事实上，有时候，对苦难的悲伤可能比言语的能力更强，以至于一个人因悲伤而无法开口。就像一个异教徒，凭借自然的光明为他的朋友哭泣和悲伤，但当他的孩子在他面前被杀时，他像一块石头一样站着，因为他的悲伤是如此之大，超越了一切表达的能力。 如此羞辱可能超过了言语所能表达的程度；正如大卫自己，当拿单告诉他他的罪过时，他没有表达出所有的悲伤，只是说：“我犯了罪”；然而后来，他写了第 51 篇诗，这是一篇为谦卑和破碎的灵魂所准备的演讲。毫无疑问，约西亚也有言语上的外在表达，尽管这里没有记录下来。这种言语是谦卑的一部分，被称为向上帝承认我们的罪过；与此同时，应该伴随着憎恨和痛苦的悲伤，以及祈求和渴望上帝除去我们因罪过而应受的惩罚；同样，还应该对上帝进行辩护，对他所加在我们身上的或可能加在我们身上的一切。主啊，你在所有的审判中都是公义和公正的；羞愧和困惑属于我；我的罪过应该让你向我倾泻你的愤怒；能够不被毁灭，这是你的大恩。在十字架上的好贼为上帝进行了辩护，说：“我们受到了应得的惩罚；但这个人受到了不应得的苦难。”（路加福音 23:41）辩护和自我谴责伴随着谦卑。这是言语上的外在表达。现在关于他的举止的外在羞辱，直接在这里以两个行动描述出来：

1. Rending of clothes. And 2. Weeping.
1. 衣服的撕裂。 2. 哭泣。

But of these I shall speak afterwards when I come at them. Thus we have seen the degrees and kinds of humiliation.
但是关于这些，我将在之后谈到它们。因此，我们已经看到了屈辱的程度和种类。

Seeing it is such a necessary qualification, for humiliation is a fundamental grace that gives strength to all other graces; seeing, I say, it is such a necessary temper of a holy gracious man to be humble; how may we come to humble ourselves as we should do? I answer, Let us take these directions:
既然谦卑是一种必要的素质，因为谦卑是赋予其他所有恩典力量的基本恩典；既然一个圣洁仁慈的人要谦卑，那么我们应该如何谦卑自己呢？我回答说，让我们遵循以下指导：

1. First, Get poor spirits, that is, spirits to see the wants in ourselves and in the creature; the emptiness of all earthly things without God's favour; the insufficiency of ourselves and of the creature at the day of judgment; for what the wise man saith of riches may be truly said of all other things under the sun: they avail not in the day of wrath, but righteousness delivereth from death, Prov. 11:4.
首先，要获得贫穷的精神，也就是看到我们自己和万物中的需求；看到没有上帝的恩典，一切世俗事物的空虚；看到在审判的日子里，我们自己和万物的不足；因为智者所说的财富之言可以真实地应用于太阳下的一切事物：在愤怒的日子里，它们无济于事，但公义能救人脱离死亡，箴言 11:4。

Josiah was not poor in respect of the world, for he was a king; but he was 'poor in spirit,' because he saw an emptiness in himself. He knew his kindgom could not shield him from God's judgment, if he were once angry.
约西亚在世俗的意义上并不贫穷，因为他是一个国王；但他在“心灵上贫穷”，因为他看到了自己的空虚。他知道他的王国不能保护他免受上帝的审判，一旦上帝发怒。

(1.) Let us consider our original. From whence came we? From the earth, from nothing. Whither go we? To the earth, to nothing. And in respect of spiritual things, we have nothing. We are not able to do anything of ourselves, no, not so much as to think a good thought.
让我们考虑我们的起源。我们从哪里来？从地球，从虚无。我们将去向何方？回到地球，回到虚无。在精神层面上，我们一无所有。我们无法自行做任何事情，甚至无法产生一个好的想法。

(2.) Likewise, consider we the guilt of our sins. What do we deserve? Hell and damnation, to have our portion with hypocrites in that 'lake that burneth with fire and brimstone.'
同样地，考虑我们的罪孽所带来的罪恶感。我们应该得到什么？地狱和诅咒，与伪君子们在那个“燃烧着火与硫磺的湖泊”中共享我们的命运。

(3.) Let us have before our eyes the picture of old Adam, our sinful nature: how we are drawn away by every object; how ready to be proud of anything; how unable to resist the least sin; how ready to be cast down under every affliction; that we cannot rejoice in any blessing; that we have no strength of ourselves to perform any good or suffer ill; in a word, how that we carry a nature about us indisposed to good, and prone to all evil. This consideration humbled Paul, and made him to cry out, when no other afflictions could move him, 'O miserable man that I am, who shall deliver me from this body of death?' Rom. 7:24. By this means we come to be poor in spirit.
（3）让我们心中牢记老亚当的形象，我们罪恶的本性：我们如何被每一个物体所吸引；如何容易因为任何事物而骄傲；如何无法抵抗最小的罪恶；如何容易在每一次困苦中沮丧；我们无法为任何祝福而欢喜；我们没有自己的力量去行善或忍受苦难；总之，我们身上带着一种不适于善行、易于作恶的本性。这种思考使保罗感到谦卑，并在其他困苦无法动摇他时，他呼喊道：“我这个不幸的人！谁能救我脱离这取死的身体呢？”（罗马书 7:24）通过这种方式，我们变得心灵贫穷。

2. If we would have humble spirits, let us bring ourselves into the presence of the great God: set ourselves in his presence, and consider of his attributes, his works of justice abroad in the world, and open* ourselves in particular.
如果我们要拥有谦卑的心灵，让我们将自己带入伟大的上帝面前：将自己置身于他的面前，思考他的属性，他在世界上公正的作为，并特别地敞开自己。

Consider his wisdom, holiness, power, and strength, with our own. It will make us abhor ourselves, and repent in dust and ashes. Let us bring ourselves into God's presence, be under the means, under his word, that there we may see ourselves ripped up, and see what we are. As Job, when he brought himself into God's presence, said, 'I abhor myself, and repent in dust and ashes,' Job 42:6. Job thought himself somebody before; but when God comes to examine him, and upon examination found that he could not give a reason of the creature, much less of the Lord's, afflicting his children, then he saith, 'I abhor myself.' So Abraham, the more he talked with God, the more he did see himself but dust and ashes. This is the language of the holy men in Scripture, when they have to deal or think of God. 'I am not worthy,' says John Baptist, John 1:27. So Paul: 'I am not worthy to be called an apostle,' 1 Cor. 15:9. So the centurion: 'I am not worthy thou shouldst come into my house,' Mat. 8:8. 'I am less than the least of thy blessings,' saith Jacob, Gen. 32:10. Thus let us come into the presence of God, under the means of his word, and then we shall see our own vileness, which will work humiliation; for, as the apostle saith, when a poor simple man doth come, and hears the prophecy that is, the word of God, with application unto himself, laying open his particular sins, doubtless he will say, God is in you, 1 Cor. 14:24, 25.
考虑他的智慧、圣洁、能力和力量，与我们自己相比。这将使我们憎恶自己，在尘土和灰烬中悔改。让我们把自己带到上帝的面前，置身于神的话语之下，这样我们就可以看到自己被揭示出来，看到我们是什么样子。正如约伯在将自己带到上帝面前时所说的：“我厌恶自己，以灰尘和灰烬悔悟。”（约伯记 42:6）约伯以前认为自己是个重要的人物，但当上帝来审查他时，发现他无法解释造物主，更不用说上帝为何苦待他的子女，于是他说：“我厌恶自己。”亚伯拉罕也是如此，他与上帝交谈得越多，就越发看到自己只是尘土和灰烬。这是圣经中圣人们在与上帝打交道或思考上帝时的语言。“我不配，”约翰洗者说（约翰福音 1:27）。保罗也说：“我不配称为使徒”（哥林多前书 15:9）。百夫长也说：“我不配你进入我的家”（马太福音 8:8）。雅各说：“我比一切的慈爱都小”（创世记 32:10）。 让我们以神的话语为媒介，进入神的面前，这样我们就能看到自己的卑微，这将引发谦卑；因为正如使徒所说，当一个贫穷的简单人来到并听到预言，也就是神的话语，将其应用于自己，揭示他的个人罪恶时，他无疑会说，神在你们中间，哥林多前书 14:24，25。

3. That we may humble ourselves, let us be content to hear of our sins and baseness by others. Let us be content that others should acquaint us with anything that may humble us. Proud men are the devil's pipes, and flatterers the musicians to blow these pipes. Therefore it is, that though men have nothing of their own, yet they love to give heed to flatterers, to blow their bladder full, which do rob them of themselves; whereas a true, wise man, will be content to hear of anything that may humble him before God.
为了谦卑自己，让我们满足于听别人谈论我们的罪恶和卑劣。让我们满足于别人告诉我们任何可能使我们谦卑的事情。骄傲的人是魔鬼的乐器，谄媚者是吹奏这些乐器的音乐家。因此，虽然人们没有自己的东西，但他们喜欢听谄媚者的话，让他们的虚荣膨胀，这使他们失去了自我；而一个真正聪明的人，会满足于听到任何可能使他在上帝面前谦卑的事情。

4. And withal, that we may humble ourselves, look to the time to come, what we shall be ere long, earth and dust; and at the day of judgment we must be stripped of all. What should puff us up in this world? All our glory shall end in shame, all magnificency in confusion, all riches in poverty. It is a strange thing that the devil should raise men to be proud of that which they have not of their own, but of such things which they have borrowed and begged; as for men to be proud of themselves in regard of their parents. So, many there are who think the better of themselves for their apparel, when yet they are clothed with nothing of their own, and so are proud of the very creature. But thus the devil hath besotted our nature, to make us glory in that which should abase us, and to think the better of ourselves, for that which is none of our own. Nay, many in the church of God, are so far from humbling themselves, that they come to manifest their pride, to shew themselves, to see and to be seen. Thus the devil besots many thousand silly creatures, that come in vainglory into the house of God; that whereas they should humble themselves before him, they are puffed up with a base empty pride, even before God. Therefore let us take notice of our wonderful proneness to have a conceit of ourselves; for if a man have a new fashion, or some new thing, which nobody else knows besides himself, how wonderful conceited will he be of himself! Let us take notice, I say, of our proneness to this sin of pride; for the best are prone to it. Consider, it is a wonderful hateful sin, a sin of sins, that God most hates. It was this sin that made him thrust Adam out of paradise. It was this sin which made him thrust the evil angels out of heaven, who shall never come there again. Yea, it is a sin that God cures with other sins, so far he hateth it; as Paul, being subject to be proud through the abundance of revelations, was cured of it by a prick in the flesh: being exercised with some dangerous, noisome, and strange cure. Indeed, it is profitable for some men to fall, that so by their humiliation for infirmities, they may be cured of this great, this sacrilegious sin.* And why is it called a sacrilegious sin? Because it robs God of his glory. For God hath said, 'My glory I will not give to another,' Isa. 42:8. Is not the grace, goodness, and mercy of God sufficient for us, but we must enter into his prerogatives, and exalt ourselves? We are both idols and idol-worshippers, when we think highly of ourselves, for we make ourselves idols. Now God hates idolatry; but pride is a sacrilege, therefore God hates pride.
并且，为了谦卑自己，我们要展望未来，我们很快就会成为尘土和灰土；在审判的日子里，我们必须剥去一切。在这个世界上，什么能让我们骄傲自满？我们所有的荣耀都将以羞耻告终，所有的壮丽都将以混乱告终，所有的财富都将以贫穷告终。魔鬼竟然能让人们为自己没有的东西而骄傲，而这些东西是他们借来和乞求来的；就像人们为自己的父母而骄傲一样。因此，有很多人认为自己的服装使他们更好，然而他们穿的东西并不是他们自己的，所以他们为这个东西而骄傲。但是魔鬼已经迷惑了我们的本性，让我们以应该使我们卑微的东西而自豪，并且因为不是我们自己的东西而认为自己更好。不仅如此，上帝的教会中有很多人远远没有谦卑自己，他们来到这里展示自己，看和被看。 因此，魔鬼使许多愚蠢的人陷入迷惑，他们以虚荣心进入上帝的殿堂；本应在上帝面前谦卑自己，却因为一种低贱的虚荣心而自大。因此，让我们注意到我们极易自负的倾向；因为如果一个人有一种新的时尚或一些别人不知道的新事物，他会对自己感到多么自负！我说，让我们注意到我们倾向于这种骄傲的罪恶；因为最好的人也容易陷入其中。请考虑，这是一种令人讨厌的罪恶，是上帝最憎恶的罪恶。正是这个罪恶使他将亚当赶出了伊甸园。正是这个罪恶使他将邪恶的天使赶出了天堂，他们再也无法回到那里。是的，这是一种上帝用其他罪恶来治愈的罪恶，他如此憎恶它；正如保罗因为启示过多而容易骄傲，被一根刺戳伤了肉体，通过一些危险、恶臭和奇怪的治疗来治愈。事实上，对于一些人来说，跌倒是有益的，通过对自己的软弱的谦卑，他们可以摆脱这个伟大的、亵渎的罪恶。为什么称之为亵渎的罪呢？因为它剥夺了上帝的荣耀。因为上帝曾说过：“我的荣耀我不会给予别人”，以赛亚书 42:8。难道上帝的恩典、善良和怜悯对我们来说不足够吗？我们为什么要进入他的特权，并高举自己？当我们对自己评价很高时，我们既是偶像，也是偶像崇拜者，因为我们把自己当做偶像。现在上帝憎恶拜偶像；但骄傲是一种亵渎，所以上帝憎恶骄傲。

5. If we would humble ourselves, let us set before us the example of our blessed Saviour; for we must be conformable to him, by whom we hope to be saved. He left heaven, took our base nature, and humbled himself to the death of the cross, yea, to the washing of his disciples' feet, and among the rest, washed Judas's feet, and so suffered himself to be killed as a traitor, Philip, 2:5–7; and all this to satisfy the wrath of God for us, and that he might be a pattern for us to be like-minded. Therefore, if we would humble ourselves by pattern, here is a pattern without all exception. Let us be transformed into the likeness of him; yea, the more we think of him, the more we shall be humbled. For it is impossible for a man to dwell upon this meditation of Christ in humility, and with faith to apply it to himself, that he is his particular Saviour, but this faith will abase the heart, and bring it to be like Christ in all spiritual representation. A heart that believeth in Christ will be humbled like Christ. It will be turned from all fleshly conceit of excellency, to be like him. Is it possible, if a man consider he is to be saved by an abased and humble Saviour, that was pliable to every base service, that had not a house to hide himself; I say, is it possible that he which considers of this, should ever be willingly or wilfully proud? Do we hope to be saved by Christ, and will we not be like him? When we were firebrands of hell, he humbled himself to the death of the cross, left heaven and happiness a-while, and took our shame, to be a pattern to us. We know that Christ was brought into the world by a humble virgin. So the heart wherein he dwells must be an humble heart. If we have true faith in Christ, it will cast us down, and make us to be humbled. For it is impossible that a man should have faith to challenge any part in Christ, except he be conformed to the image of Christ in humility. Therefore let us take counsel of Christ: 'Learn of me, for I am humble and meek; and so you shall find rest to your souls,' Mat. 11:29.
如果我们要谦卑自己，让我们以我们的救主为榜样；因为我们必须与他一致，我们希望通过他得救。他离开了天堂，接受了我们卑贱的本性，并谦卑自己，甚至死在十字架上，是的，甚至洗他的门徒的脚，包括洗了犹大的脚，以此作为叛徒被杀的代价，腓立比书 2:5-7；所有这一切都是为了替我们满足上帝的愤怒，并且他可以成为我们效法的榜样。因此，如果我们要通过榜样谦卑自己，这里有一个无可挑剔的榜样。让我们变得像他一样；是的，我们越是思考他，我们就越会谦卑。因为一个人不可能在这样的谦卑中沉思基督，并以信心将其应用于自己，即他是他特定的救主，但这种信仰会使心灵谦卑，并使其在所有属灵的表现中像基督一样。相信基督的心灵将像基督一样谦卑。它将从所有肉体的自负中转变过来，变得像他一样。 如果一个人认为他能够通过一个卑微谦逊的救主得救，一个愿意为任何卑贱的服务而顺从的救主，一个没有房子可以藏身的救主；我说，如果一个人考虑到这一点，他会愿意或故意骄傲吗？我们希望被基督拯救，难道我们不愿意成为像他一样的人吗？当我们是地狱的火把时，他谦卑自己，甘愿受死在十字架上，暂时离开天堂和幸福，承担我们的羞辱，成为我们的榜样。我们知道基督是由一个谦逊的童贞女降生在世上的。所以他居住的心必须是一个谦逊的心。如果我们对基督有真正的信心，它会使我们自卑和谦逊。因为除非一个人在谦卑中与基督的形象相一致，否则他是不可能有信心要求在基督中有任何份额的。因此，让我们听从基督的劝告：“当学我的样式，我心里柔和谦卑，你们心里就必得享安息。”（马太福音 11:29）

Lastly, That we may humble ourselves, let us work upon our own souls by reasoning, discoursing, and speaking to our own hearts. For the soul hath a faculty to work upon itself. Now this, being a reflected action, to humble ourselves, it must be done by some inward action; and what is that? To discourse thus: If so be a prince should but frown upon me when I have offended his law, in what case should I be! Yet, when the great God of heaven threatens, what an atheistical unbelieving heart have I, that can be moved at the threatenings of a mortal man, that is but dust and ashes, and yet cannot be moved with the threatenings of the great God! Consider also, if a man had been so kind and bountiful to me, if I should reward his kindness with unkindness, I should have been ashamed, and have covered my face with shame; and yet how unkind have I been unto God, that hath been so kind to me, and yet I never a whit ashamed! If a friend should have come to me, and I have given him no entertainment, what a shame were this! But yet how often hath the Holy Ghost knocked at the door of my heart, and suggested many holy motions into me of mortification, repentance, and newness of life, yet notwithstanding I have given him the repulse, opposed the outward means of grace, and have thought myself unworthy of it; what a shame is this!
最后，为了谦卑自己，让我们通过思考、讨论和对自己的内心说话来影响我们自己的灵魂。因为灵魂有能力对自己产生影响。现在，这是一种反射性的行为，要谦卑自己，必须通过某种内在的行动来实现；那是什么呢？这样思考：如果一个王子在我触犯他的法律时只是皱了皱眉头，那我会处于什么情况！然而，当天上的伟大上帝威胁时，我是多么无神论、不信任的心灵，竟然能被一个凡人的威胁所动摇，而这个凡人只是尘土和灰烬，却不能被伟大上帝的威胁所动摇！还要考虑，如果一个人对我如此友善和慷慨，如果我以不友善回报他的善意，我会感到羞愧，会用羞愧遮住我的脸；然而我对上帝是多么不友善，他对我如此友善，而我却一点也不感到羞愧！如果一个朋友来找我，而我没有招待他，这是多么丢脸的事情！ 但是圣灵多少次敲打我心门，给我灌输许多关于克己、悔改和新生活的圣洁动力，然而我却一再拒绝他，抵制了外在的恩典途径，并认为自己不配得到它；这是多么可耻啊！

Thus, if we compare our carriage in earthly things with our carriage in heavenly, this will be a means to work upon our hearts, inwardly to humble ourselves. Thus was David abased; for when Nathan came and told him of a rich man, who having many sheep, spared his own and took away a poor man's, which was all that he had; when David considered that he had so dealt with Uriah, he was dejected and ashamed of his own courses. Let us labour to work our hearts to humility, into true sorrow, shame, true fear, that so we may have God to pity and respect us, who only doth regard a humble soul. Thus we have seen some directions how we may come to humble ourselves.
因此，如果我们将在尘世中的行为与在天上的行为进行比较，这将是一种方法来影响我们的内心，使我们自愿谦卑。大卫就是这样被降低了；当拿单来告诉他一个富人，他有很多羊，却不肯杀自己的羊，却夺走了一个穷人的羊，这是他唯一的财产；当大卫想到他对乌利亚所做的事情时，他感到沮丧和羞愧。让我们努力使我们的内心谦卑，真正悔过、羞愧和真正的恐惧，这样我们才能得到上帝的怜悯和尊重，因为只有谦卑的灵魂才能得到上帝的关注。这样，我们就看到了一些如何使自己谦卑的指导。

Further, There is an order, method, and agreement in these reflected actions, when we turn the edge of our own souls upon ourselves and examine ourselves; for the way that leads to rest is by the examination of ourselves. We must examine ourselves strictly, and then bring ourselves before God, judge and condemn ourselves; for humiliation is a kind of execution. Examination leads to all the rest. So, then, this is the order of our actions; there is examination of ourselves strictly before God, then indicting ourselves, after that comes judging of ourselves.
此外，当我们将自己的灵魂转向自己并审视自己时，这些反映的行动中存在着一种秩序、方法和协议；因为通往休息的道路是通过审视自己。我们必须严格审视自己，然后将自己带到上帝面前，审判和谴责自己；因为谦卑是一种执行。审视导致其他一切。因此，这是我们行动的顺序；在上帝面前严格审视自己，然后起诉自己，之后是审判自己。

Oh that we could be brought to these inward reflected actions, to examine indict, judge, and condemn ourselves, that so we might spare God a labour, and so all things might go well with us!
哦，如果我们能够被引导到这些内省的行动中，审视、控告、判断和谴责自己，这样我们就能够减轻上帝的劳动，一切事物也会顺利进行！

3. Now I come to the third thing I propounded, the motives to move us to get this humiliation.
现在我来谈谈我提出的第三件事，促使我们进行这种谦卑的动机。

(1.) First, Let us consider of the gracious promises that are made to this disposition of humbling ourselves; as Isa. 57:15, 'For thus saith he that is holy and excellent, he that inhabiteth eternity, whose name is the Holy One; I dwell in the high and holy place, with him also that is of an humble and contrite spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart.' So there is a promise that God will give grace to the humble. An example of mercy in this kind we have in Manasseh, who, though a very wicked man, yet because he humbled himself, obtained mercy. Peter humbled himself, and David humbled himself, and both found mercy. And so likewise Josiah; yea, and in James 4:10, we are bid to 'humble ourselves under the mighty hand of God, and he will exalt us in due time.' There is the promise. Yea, every branch of humiliation hath a promise. As confession of sins, if we confess and forsake our sins, we shall have mercy and find pardon. So those that judge themselves shall not be judged.
首先，让我们考虑一下对于谦卑自卑的这种态度所作出的恩典承诺，如以赛亚书 57:15 所说：“因为如此说那至高至上、永远长存、名为圣者的耶和华：我住在至高至圣的所在，也与心灵痛悔谦卑的人同居，要使谦卑人的灵苏醒，也使痛悔人的心苏活。”因此，有一个应许，上帝会赐恩给谦卑的人。我们在玛拿西身上看到了这种怜悯的例子，他虽然是一个非常邪恶的人，但因为他谦卑自卑，获得了怜悯。彼得谦卑自卑，大卫谦卑自卑，他们都找到了怜悯。同样，约西亚也是如此；而且在雅各书 4:10 中，我们被要求“在神大能的手下自卑，到了时候，他必叫你们升高。”这就是应许。是的，谦卑的每一个层面都有一个应许。如若我们承认并离弃我们的罪过，我们将蒙怜悯并得到宽恕。所以那些审判自己的人将不被审判。

A humble heart is a vessel of all graces. It is a grace itself, and a vessel of grace. It doth better the soul and make it holy, for the soul is never fitter for God than when it is humbled. It is a fundamental grace that gives strength to all other graces. So much humility, so much grace. For according to the measure of humiliation is the measure of other grace, because a humble heart hath in it a spiritual emptiness. Humility emptieth the heart for God to fill it. If the heart be emptied of temporal things, then it must needs be filled with spiritual things; for nature abhorreth emptiness; grace much more. When the heart is made low, there is a spiritual emptiness, and what fills this up but the Spirit of God? In that measure we empty ourselves, in that measure we are filled with the fulness of God. When a man is humbled, he is fit for all good; but when he is proud, he is fit for all ill, and beats back all good. God hath but two heavens to dwell in; the heaven of heavens, and the heart of a poor humble man. The proud swelling heart, that is full of ambition, high conceits, and self-dependence, will not endure to have God to enter; but he dwells largely and easily in the heart of an humble man. If we will dwell in heaven hereafter, let us humble ourselves now. The rich in themselves are sent 'empty away;' the humble soul is a rich soul, rich in God; and therefore God regards the lowly and resists the proud. As all the water that is upon the hills runs into the valleys, so all grace goes to the humble. 'The mountains of Gilboa are accursed,' 2 Sam. 1:21. So there is a curse upon pride, because it will not yield to God.
一个谦卑的心是一切恩典的容器。它本身就是一种恩典，也是恩典的容器。它能改善灵魂并使其变得圣洁，因为灵魂在谦卑时最适合上帝。谦卑是一种基本的恩典，它赋予其他所有恩典力量。谦卑越多，恩典越多。因为谦卑的程度决定了其他恩典的程度，因为谦卑的心中有一种属灵的空虚。谦卑使心灵空出来，为上帝来填满。如果心灵被世俗的事物排空，那么它必然会被属灵的事物填满；因为自然界厌恶空虚，而恩典更是如此。当心灵变得卑微时，就会有一种属灵的空虚，而什么能填满这个空虚，除了上帝的灵？我们在多大程度上排空自己，就能以多大程度被上帝的丰满所填满。当一个人谦卑时，他适合一切善行；但当他骄傲时，他适合一切恶行，并抵挡一切善行。上帝只有两个天堂可以居住：天堂之天堂和一个贫穷谦卑之人的心灵。 骄傲膨胀的心灵，充满野心、高傲和自信，不愿意让上帝进入；但他在谦卑的人的心中广泛而轻松地居住。如果我们将来要住在天堂，现在就让我们谦卑自己。自以为富有的人被送走时是“空虚的”；谦卑的灵魂是富有的灵魂，富有上帝；因此上帝看顾谦卑的人，抵挡骄傲的人。就像山上的水都流入山谷一样，所有的恩典都归于谦卑的人。“吉勒波的山被咒诅”，撒母耳记下 1:21。所以骄傲是受咒诅的，因为它不肯顺服上帝。

(2.) Again, All outward actions benefit other men; but this inward action of humbling a man's self makes the soul itself good.
再次，所有外在的行动都使他人受益；但是这种内在的谦卑行为使灵魂本身变得善良。

(3.) An humble soul is a secure and safe soul; for a man that is not high, but of a low stature, needs not to fear falling. A humble soul is a safe soul;—safe in regard of outward troubles; for when we have humbled ourselves, God needs not follow us with any other judgment: safe, in regard of inward vexation or any trouble by God; for when the soul hath brought itself low, and laid itself level as the ground, then God ceaseth to afflict it. Will the ploughman plough when he hath broken up the ground enough? or doth he delight in breaking up the ground? See what Isaiah saith to this purpose in chap. 28:28. When God seeth that a man hath abased himself, he will not follow with any other judgment; such a one may say to God, Lord, I have kept court in mine own conscience already, I have humbled and judged myself, therefore do not thou judge me; I am ready to do whatsoever thou wilt, and to suffer what thou wilt have me. I have deserved worse a thousand times, but, Lord, remember I am but dust and ashes. Thus God spares his labour when the soul hath humbled itself. But if we do not do this ourselves, God will take us in hand; for God will have but one God. Now if we will be gods, to exalt ourselves, he must take us in hand to humble us, either first or last. And is it not better for us to humble ourselves than for God to give us up to the merciless rage and fury of men, for them to humble us, or to fall into the hands of God, who is a 'consuming fire'? For when we accuse and judge ourselves, we prevent much shame and sorrow. What is the reason God hath given us up to shame and crosses in this world, but because we have not humbled ourselves? What is the reason many are damned in hell? Because God hath given them reason, judgment, and affections, but they have not used them for themselves, to examine their ways, whether they were in the state of condemnation or salvation. They never used their affections and judgment to this end, therefore God was forced to take them in hand. Well saith Austin, all men must be humbled one way or other; either we must humble ourselves or God will;* if we will do this ourselves, the apostle promiseth, we shall not be judged of the Lord, 1 Cor. 11:31. But we do not these things as we should, because it is a secret action. We love to do things that the world may take notice of, but this inward humiliation can only be seen by God, and by our own consciences. Let these motives therefore stir us up to humble ourselves, for humbled we must be by one way or other. How many judgments might be avoided by humbling ourselves! How many scandals might be prevented if we would judge ourselves! What is the reason so many Christians fall into scandalous sins, whereby, provoking God's anger, they fall into the hands of their enemies, but because they spare themselves, and think this humbling themselves a troublesome action. Therefore to spare themselves, they run on. Because they would not work this upon themselves, they grow to be in a desperate state at last. Wherefore upon any occasion be humble, let us prepare ourselves to meet the Lord our God. When we hear but any noise of the judgments of God, we should humble ourselves, as good Josiah did; when he did but hear of the threatenings against his land, it made him humble himself.
（3）一个谦卑的灵魂是一个安全的灵魂；因为一个不高大，而是身材矮小的人不需要害怕跌倒。一个谦卑的灵魂是一个安全的灵魂；在外在困扰方面是安全的，因为当我们谦卑自己时，上帝就不需要用其他的审判跟随我们：在上帝的内在困扰或任何苦难方面是安全的，因为当灵魂使自己降低，像地面一样平坦，上帝就停止使其受苦。犁夫在翻耕地面足够了会继续犁吗？或者他喜欢翻耕地面吗？看看以赛亚在第 28 章 28 节中对此的陈述。当上帝看到一个人自卑时，他就不会用其他的审判跟随；这样的人可以对上帝说，主啊，我已经在我自己的良心中审判了自己，我已经谦卑和判断了自己，所以请你不要审判我；我愿意做你所愿，承受你要我承受的。我已经千百次应受更严厉的惩罚，但是，主啊，请记住我只是尘土和灰烬。因此，当灵魂谦卑自己时，上帝就节省了他的劳动。但是如果我们自己不这样做，上帝就会对我们动手；因为上帝只愿意有一个神。 现在，如果我们要成为神，以提升自己，他必须掌控我们以使我们谦卑，不论是先还是后。难道我们不应该自我谦卑，而不是让上帝将我们交给残忍的人们的愤怒和暴力，让他们来谦卑我们，或者落入那位是“吞灭之火”的上帝手中吗？因为当我们指责和判断自己时，我们可以避免很多羞耻和悲伤。上帝为什么在这个世界上让我们遭受羞辱和苦难呢？不就是因为我们没有谦卑自己吗？为什么有许多人在地狱中受到诅咒？因为上帝赐予他们理智、判断力和情感，但他们没有为自己使用这些，去审视自己的行为，是否处于定罪或救赎的状态。他们从未将自己的情感和判断力用于这个目的，因此上帝被迫掌控他们。奥古斯丁说得好，所有人都必须以某种方式谦卑；要么我们自己谦卑，要么上帝会谦卑我们；如果我们自己这样做，使徒保证，我们将不会受到主的审判，哥林多前书 11:31。但我们没有按照应有的方式去做这些，因为这是一种秘密的行动。 我们喜欢做让世人注意的事情，但这种内在的羞辱只能被上帝和我们自己的良心看到。因此，让这些动机激励我们谦卑自己，因为我们必须以某种方式谦卑。如果我们能谦卑自己，就能避免多少灾难！如果我们能自我审判，就能预防多少丑闻！为什么会有这么多基督徒陷入丑恶的罪恶中，招致上帝的愤怒，落入敌人之手呢？因为他们怜惜自己，认为这种谦卑是一种麻烦的行为。因此，为了怜惜自己，他们继续前进。因为他们不愿意对自己施加这种行为，最终陷入绝望的境地。因此，在任何情况下，要谦卑，让我们准备好迎接我们的上帝。当我们听到上帝的审判之声时，我们应该像好的约西亚一样谦卑自己；当他听到对他的土地的威胁时，他就谦卑自己了。

Quest. But here it may be demanded, considering that wicked men do oftentimes humble themselves, being convinced in their consciences, and thereupon ashamed,
但在这里可能会有人问，考虑到邪恶的人经常会在他们的良心被说服并因此感到羞愧时谦卑自己，

4. How may we know holy from hypocritical humiliation? which is the last thing I propounded concerning humiliation, namely, the notes and marks whereby we may know true humiliation from false, which are these.
我们如何区分真正的谦卑和虚伪的谦卑？这是我关于谦卑提出的最后一点，即我们可以通过以下特征和标志来区分真正的谦卑和虚伪的谦卑。

Ans. 1. First, Holy humiliation is voluntary; for it is a reflected action, which comes from a man's self. It ends where it begins. Therefore Josiah is said to humble himself. But, on the contrary, the humiliation of other men is against their will. False humiliation is not voluntary, but by force it is extorted from them. God is fain to break, crush, and deal hardly with them, which they grieve and murmur at. But the children of God have the Spirit of God, which is a free Spirit, that sets their hearts at liberty. For God's Spirit is a working Spirit, that works upon their hearts, and hereby they willingly humble themselves, whereas the wicked, wanting this Spirit of God, cannot humble themselves willingly, but are cast down against their wills. For God can pluck down the proudest. He can break Pharaoh's courage, who, though he was humbled, yet he did not humble himself. A man may be humbled, and yet not humble. But the children of God are to humble themselves, not that the grace whereby we humble ourselves is from ourselves; but we are said to humble ourselves, when God doth rule the parts he hath given us, when he sets our wits and understanding on work to see our misery, and then our will and affection to work upon these. Thus we are said to humble ourselves when God works in us. An hypocrite God may humble and work by him. He may work by graceless persons, but he doth not work in them. But God's children have God's Spirit in them, not only working in* them his own works, as he doth by hypocrites and sinful persons, but his Spirit works in them. So that here is the main difference between true humiliation and that which is counterfeit. The one is voluntary, being a reflected action, to work upon and to humble ourselves; but the other is a forced humiliation.
答案 1：首先，圣洁的谦卑是自愿的；因为它是一种反思的行动，来自于一个人自己。它在开始的地方结束。因此，约西亚被说成是自卑的。但是，相反，其他人的谦卑是违背他们的意愿的。虚假的谦卑不是自愿的，而是被强迫从他们身上勒索出来的。上帝不得不打破、压碎并且对他们严厉对待，他们为此感到悲伤和抱怨。但是上帝的儿女有上帝的灵，这是一种自由的灵，使他们的心得到释放。因为上帝的灵是一种工作的灵，它在他们的心上工作，因此他们愿意自卑，而邪恶的人由于缺乏上帝的灵，不能自愿地自卑，而是被迫降低自己的意愿。因为上帝能够推翻最骄傲的人。他能够打破法老的勇气，尽管他被降低了，但他并没有自卑。一个人可能被降低，但并不自卑。 但是神的儿女应该谦卑自己，不是因为我们谦卑自己的恩典来自于我们自己；但当上帝统治我们所赋予的部分时，当他让我们的才智和理解力去看到我们的悲惨，然后让我们的意愿和情感去对此产生作用时，我们被称为谦卑自己。因此，当上帝在我们身上工作时，我们被称为谦卑自己。上帝可以通过伪君子谦卑并通过他工作。他可以通过没有恩典的人工作，但他不在他们身上工作。但是，神的儿女在他们里面有神的灵，不仅仅是通过伪君子和罪人在他们里面工作，而是他的灵在他们里面工作。因此，真正谦卑和伪装的谦卑之间的主要区别在于，一个是自愿的，是一种反射性的行动，去对自己产生作用并谦卑自己；而另一个是被迫的谦卑。

2. Again, True humiliation is ever joined with reformation. Humble thyself and walk with thy God, saith the prophet: Micah 6:8, 'He hath shewed thee, O man, what he doth require of thee, to humble thyself, and walk with thy God.' Now the humiliation of wicked men is never joined with reformation. There is no walking with God. Josiah reformed himself and his people to outward obedience, as much as he could, but he had not their hearts at command.
再次，真正的羞辱总是与改过自新相伴。先知说：“谦卑自己，与你的神同行”（弥迦书 6:8）。现在，邪恶人的羞辱从来不会与改过自新相伴。没有与神同行。约西亚尽其所能使自己和他的百姓在外表上顺从，但他无法控制他们的内心。

3. Again, Sin must appear bitter to the soul, else we shall never be truly humbled for it. There is in every renewed soul a secret hatred and loathing of evil, which manifests the soundness both of true humiliation and reformation, and is expressed in three things.
再次，罪恶对灵魂来说必须是苦涩的，否则我们将永远无法真正为之谦卑。在每一个重生的灵魂中，都存在着对邪恶的秘密憎恶和厌恶，这表明了真正谦卑和改过的健全性，并通过三个方面来表达。

(1.) In a serious purpose and resolution not to offend God in the least kind. The drunkard must purpose to leave his drunkenness, and the swearer resolve between God and his own heart, to forsake his base courses, and cry mightily herein for help from above.
(1.) 以严肃的目的和决心，绝不以任何方式冒犯上帝。酒鬼必须决心戒酒，咒骂者必须在上帝和自己的心中决定放弃恶劣的行径，并在此大声呼求来自上方的帮助。

(2.) Secondly, There must be a constant endeavour to avoid the occasions and allurements of sin. Thus Job made a covenant with his eyes, that 'he would not look upon a maid,' Job 31:1; and thus every unclean and filthy person should make a covenant with themselves against the sins which they are most addicted unto. When they came to serve God, in Hosea, then 'away with idols,' Hosea. 14:8. So must we, when we look heavenward, cast from us all our sins whatsoever.
其次，必须不断努力避免犯罪的机会和诱惑。约伯与自己的眼睛立约，不看妇女，约伯记 31:1；每个不洁和污秽的人都应该与自己立约，对他们最容易沉溺的罪行说不。当他们来事奉上帝时，就像何西阿书中所说的，要“除掉偶像”，何西阿书 14:8。因此，当我们仰望天堂时，必须将我们所有的罪恶抛弃。

(3.) Thirdly, There must be a hatred and loathing of sin in our confessions. We must confess it with all the circumstances, the time when, and place where. We must aggravate our offences, as David did: 'Against thee have I sinned, and done this evil in thy sight;' Ps. 51:4; and as the apostle: 'I was a blasphemer, I was a persecutor,' I was thus and thus. He did not extenuate his sin, and say, the rulers commanded me so to do; but, 'I persecuted the church' out of the wickedness of mine own heart. A true Christian will not hide his sins, but lay them open, the more to abase himself before God. This aggravating of our sins will make them more vile unto us, and us more humble in the sight of them. True reformation of life is ever joined with an indignation of all sin, there is such a contrariety in the nature of a child of God against all evil.
第三，我们的忏悔中必须有对罪恶的憎恶和厌恶。我们必须陈述所有的细节，包括犯罪的时间和地点。我们必须像大卫一样加重我们的罪过：“我向你犯了罪，行了这恶，这样在你眼前。”（诗篇 51:4）；还有使徒保罗：“我曾是亵渎神的，逼迫人的，凶恶的。”他没有减轻自己的罪过，也没有说是统治者命令他这样做；相反，他说：“我凭着自己的恶心逼迫教会。”一个真正的基督徒不会隐藏自己的罪过，而是公开承认，以更加自卑地站在上帝面前。这种加重我们罪过的做法会使我们对罪更加厌恶，也会使我们在罪面前更加谦卑。真正的生活改革总是与对一切罪恶的愤怒相结合，因为上帝的儿女的本性与一切邪恶相对立。

[1.]* We should therefore first hate sin universally; not one sin, but every kind of sin, and that most of all which most rules in us, and which is most prevalent in our own hearts. A sincere Christian hates sin in himself most. We must not hate that in another which we cherish in ourselves.
我们应该普遍地憎恶罪恶；不仅仅是某一种罪恶，而是每一种罪恶，尤其是那些在我们内心中最为主导和普遍存在的罪恶。一个真诚的基督徒最憎恶自己内心中的罪恶。我们不应该憎恶别人身上我们自己所珍视的罪恶。

[2.] We should hate sin the more, the nearer it comes to us, in our children and friends, or any other way. It was David's fault to let Absalom his son go unreproved in his wicked practices, and Eli for not correcting his sons. We see what came of it, even their utter overthrow.
我们应该越是离我们越近，就越应该憎恶罪恶，无论是在我们的孩子和朋友身上，还是以其他任何方式。大卫没有责备他的儿子押沙龙的邪恶行为，以及以利没有纠正他的儿子，这是他们的过错。我们看到了结果，他们最终被彻底摧毁。

[3.] He that truly hates sin will not think much to be admonished and reproved when he errs. A man that hath a bad plant in his ground, that will eat out the heart of it, will not hate another that shall discover such an evil to him; so if any one shall reprove thee for this or that sin, and thou hate him for it, it is a sign corruption is sweet to thee.
真正憎恶罪恶的人，在犯错时不会介意被劝诫和责备。一个土地上有一株坏植物，会吃掉它的心脏，他不会憎恨那个揭示这种邪恶的人；所以如果有人因为这个或那个罪责备你，而你因此憎恨他，这是你对腐败的迷恋的迹象。

Only this caution must be remembered, reproof must not be given with a proud spirit, but in a loving, mild manner, with desire of doing good. There is a great deal of self-love in some men, who, instead of hating sin in themselves and others, approve and countenance it, especially in great men, flattering them in their base humours, and fearing lest by telling them the truth they should be esteemed their enemies.
只需记住这个警告，责备不应以傲慢的态度给予，而应以充满爱心、温和的方式，希望能做好事。有些人内心充满了自我爱，他们不仅不憎恨自己和他人的罪恶，反而赞同和纵容它，尤其是对于伟大的人，他们会迎合他们卑劣的情绪，害怕通过告诉他们真相而被视为敌人。

[4.] Our hatred of sin may be discerned by our willingness to talk of it. He that hates a snake, or toad, will flee from it; so a man that truly abhors sin, will not endure to come near the occasions of it. What shall we say then of those that prostitute themselves to all sinful delights? As hatred of sin is in our affection, so it will appear in our actions. Those that love to see sin acted did never as yet truly loathe it.
我们对罪恶的憎恶可以从我们愿意谈论它的程度中看出来。恨蛇或蟾蜍的人会逃离它们；同样，真正憎恶罪恶的人不会忍受接近罪恶的场合。那些沉溺于一切罪恶欢乐的人又该如何评价呢？憎恶罪恶在我们的情感中体现，也会在我们的行动中显露出来。那些喜欢看罪恶行为的人从未真正厌恶过它。

It is a sign that we do not hate sin when we take not to heart the sins of our land. 'Woe is me that I am constrained to dwell in the tents of Kedar,' saith David; 'mine eyes gush out with tears because men keep not thy law,' Ps. 120:5. Lot's soul was vexed at the unclean conversation of the wicked, 2 Peter 2:7. But, alas! how do we come short of this! The greatest number are so far from mourning for the abominations of the land, that they rather set themselves against God in a most disobedient manner, and press others to sin against him. Are magistrates of David's mind, to labour to cut off all workers of iniquity from the land? Indeed, for small trifling things they will do a man justice, but where is the tenderness of God's glory? Where are those that seek to reform idolatry, Sabbath-breaking, and profaneness amongst us? Pity it is to see how many do hold the stirrup to the devil, by giving occasions and encouragements to others to commit evil. Do we hate sin, when we are like tinder, ready to receive the least motion to it, as our fashion-mongers, who transform themselves into every effeminate unbeseeming guise? Shall we say that these men hate sin, which, when they are reproved for it, labour to defend it or excuse it, counting their pride but comeliness, their miserable covetousness but thirst, and drunkenness only good fellowship?
这是一个迹象，表明我们并不憎恶罪恶，因为我们对我们国家的罪恶不以为意。大卫说：“我不幸寄居在基达的帐棚中，我因与恶人同住，以及他们不遵守你的律法而痛哭流泪。”（诗篇 120:5）罗得的灵魂因恶人的不洁行为而痛苦。（彼得后书 2:7）但是，唉！我们如何做得不够！大多数人远远不及为这个国家的可憎之事哀悼，他们反而以极不服从的方式与上帝对抗，并敦促他人犯罪。官员们是否像大卫一样，努力从这个国家中铲除一切作恶之人？确实，对于小事情，他们会给人以公正，但上帝的荣耀在哪里的关怀呢？在我们中间，有谁努力改革我们的偶像崇拜、破坏安息日和亵渎行为呢？看到有多少人给魔鬼提供机会和鼓励去犯罪，真是可怜。当我们像火绒一样，准备接受最微小的引诱时，我们是否憎恶罪恶，就像我们的时尚潮人，他们把自己变成每一种娘娘腔的样子？ 我们可以说这些人憎恶罪恶，但当他们因此受到责备时，却努力为之辩护或找借口，将他们的傲慢视为美丽，将他们可悲的贪婪视为渴望，将他们的酗酒视为友好相处

To strengthen our indignation against sin the better, consider,
为了更好地加强我们对罪恶的愤慨，请考虑以下内容：

1. The ugliness thereof, how opposite and distasteful it is to the Almighty, as appears in Sodom and in the old world. It is that for which God himself hates his own creature, and for which he will say to the wicked at the day of judgment, 'Go, ye cursed, into everlasting fire,' Mat. 25:41. Sin is the cause of all those diseases and crosses that befall the sons of men. It hath its rise from the devil, who is the father of it, and whose lusts we do whensoever we offend God.
其丑陋之处，与全能者的相反和不悦，正如所见于所多玛和古代世界。这是上帝憎恶自己的创造物的原因，也是他在审判日对恶人说的话：“你们这被咒诅的人，进入永火里去吧！”（马太福音 25:41）。罪是导致人类遭受各种疾病和苦难的原因。它起源于魔鬼，魔鬼是罪的父亲，每当我们得罪上帝时，我们就满足了他的私欲。

There is not the least sin but it is committed against an infinite majesty, yea, against a good God, to whom we owe ourselves and all that we have, who waits when you will turn to him and live for ever; but if you despise his goodness, and continue still to provoke the eyes of his glory, is a terrible and revengeful* God, and ready every moment to destroy both body and soul in hell.
没有最小的罪过，但它都是对无限威严的犯罪，是对一个善良的上帝的犯罪，我们应该把自己和所有拥有的东西归给他，他等待着你回转向他并永远活着；但如果你蔑视他的善良，继续激怒他荣耀的眼睛，他是一个可怕而报复的上帝，随时准备毁灭你的身体和灵魂在地狱中。

Sin is the bane of all comfort. That which we love more than our souls undoes us. It embitters every comfort, and makes that we cannot perform duties with spiritual life. Our very prayers are abominable to God so long as we live in known sin. What makes the hour of death and the day of judgment terrible but this?
罪是所有安慰的祸根。我们所爱胜过灵魂的东西会毁灭我们。它使每一份安慰变得苦涩，并使我们无法以属灵的生命履行职责。只要我们活在明知的罪中，我们的祷告对上帝来说是可憎的。是什么让死亡的时刻和审判的日子变得可怕呢？

2. Again, Grow in the love of God. The more we delight in him, the more we shall hate whatsoever is contrary to him. In that proportion that we affect God and his truth we will abhor every evil way, for these go together. Ye that love the Lord, hate the thing that is ill. The nearer we draw to him, the farther we are separated from everything below.
再次，以上帝的爱成长。我们越是喜悦他，就越会憎恶与他相反的一切。我们对上帝和他的真理的喜爱程度与我们对每一条邪恶之路的憎恶程度成正比，因为它们是相辅相成的。你们爱主的人，要憎恶邪恶的事物。我们离他越近，就越远离下面的一切。

3. And to strengthen our indignation against sin, we should drive our affections another way, and set them upon the right object. A Christian should consider, Wherefore did God give me this affection of love? Was it to set it on this or that lust, or any sinful course? Or hath he given me this affection of hatred that I should envy my brethren, and condemn the good way? No, surely. I ought to improve every faculty of my soul to the glory of the giver, by loving that which he loves, and hating that which he hates. God's truth, his ways, and children, are objects worthy our love, and Satan with his deeds of darkness the fittest subjects of our indignation and hatred.
3. 为了加强我们对罪恶的愤慨，我们应该将我们的感情引导到另一个方向，并将它们放在正确的对象上。一个基督徒应该考虑，上帝为什么给了我这种爱的感情？是为了让我把它放在这个或那个欲望上，或者任何罪恶的行为上吗？或者他给了我这种憎恶的感情，是为了让我嫉妒我的弟兄，并谴责善的道路吗？不，当然不是。我应该利用我灵魂的每一个能力来荣耀赐予者，通过爱他所爱的，憎恨他所憎恨的。上帝的真理、他的道路和他的子民，都是值得我们爱的对象，而撒旦和他的黑暗行为则是我们愤慨和憎恨的最合适的对象。

4. Fourthly, True humiliation proceeds from faith, and is in the faithful not only when judgment is upon them, but before the judgment comes, which they foreseeing by faith, do humble themselves. True humiliation quakes at the threatenings, for the very frowns of a father will terrify a dutiful child. As Josiah, when he did but hear of the threatenings against the land, he humbled himself in dust and ashes. 'He rent his clothes.' So true humiliation doth quake at the foresight of judgment, but the wicked never humble themselves but when the judgment is upon them. Carnal people are like men that, hearing thunder-claps afar off, are never a whit moved; but when it is present over their heads, then they tremble. So hypocrites care not for judgments afar off; as now when the church of God is in misery abroad we bless ourselves, and think all is well. It is no thanks for a man to be humbled when the judgment is upon him, for so Pharaoh was, who yet, when the judgment was off, then he goes to his old bias again.
第四，真正的谦卑源自信仰，在忠诚的人身上不仅在审判降临时存在，而且在审判来临之前，他们凭借信仰预见并谦卑自己。真正的谦卑在威胁面前颤抖，因为父亲的严厉眼神会吓唬一个孝顺的孩子。正如约西亚，当他听到对这片土地的威胁时，他以尘土和灰烬谦卑自己。'他撕裂了衣服。'所以真正的谦卑在预见审判时会颤抖，但邪恶的人只有在审判降临时才会谦卑。肉体的人就像远处听到雷声的人一样，一点也不动摇；但当雷声在他们头上响起时，他们才会颤抖。所以伪君子不关心远处的审判；比如现在当上帝的教会在外面遭受苦难时，我们会祝福自己，认为一切都好。一个人在受到审判时谦卑并不值得称赞，因为法老就是这样，当审判结束时，他又回到了他的老路上。

Let us try our humiliation by these signs, whether we can willingly humble ourselves privately before God, and call ourselves to a reckoning; whether we add reformation of life to outward humiliation, when our heart doth tell us that we live in such and such sins; whether our hearts tremble at the threatenings, when we hear of judgments public or private. What is the ground that may deceive themselves? They say, if any judgment come upon them, then they will repent, and cry to God for mercy; and why should I deny myself of my pleasures of sin before? Oh, this is but a forced humiliation, not from love to God, but love to thyself. It is not free, therefore thou mayest go to hell with it. Others defer off their repentance till it be too late. When they have any sickness upon them they will cry to God for mercy. This is but Ahab's and Pharaoh's humiliation. It is not out of any love to God, but merely forced. It is too late to do it when God hath seized upon us by any judgment. Do it when he doth threaten, and now he hath seized upon the parts of the church abroad already; therefore now meet thy God by repentance.
让我们通过这些迹象来试探自己的羞辱，看看我们是否能够在上帝面前自愿谦卑，对自己进行反省；当我们的内心告诉我们自己生活在某些罪恶中时，是否能够在外在的谦卑之外加上生活的改变；当我们听到公共或私人的威胁时，我们的内心是否会颤抖。可能欺骗自己的根源是什么？他们说，如果有任何灾难降临在他们身上，那么他们会悔改，向上帝祈求怜悯；那么为什么在此之前我要否认自己的罪恶的快乐呢？哦，这只是一种被迫的谦卑，不是出于对上帝的爱，而是对自己的爱。它不是自由的，因此你可能会带着它去地狱。其他人将悔改推迟到为时已晚。当他们生病时，他们会向上帝祈求怜悯。这只是亚哈和法老的谦卑。这不是出于对上帝的爱，而是纯粹被迫的。当上帝通过任何灾难降临在我们身上时，为时已晚。在上帝威胁时去做，他已经降临到教会的各个部分；因此，现在通过悔改与上帝相遇。

5. A fifth difference between true humiliation and false is, that with true humiliation is joined hope, to raise up our souls with some comfort, else it is a desperation, not a humiliation. The devils do chafe, vex, and fret themselves, in regard of their desperate estate, because they have no hope. If there be no hope, it is impossible there should be true and sound humiliation; but true humiliation doth carry us to God, that what we have taken out of ourselves by humiliation, we may recover it in God. Therefore humility is such a grace, that though it make us nothing in ourselves, yet doth it carry us to God, who is all in all. Humiliation works between God and ourselves, and makes the heart leave itself, to plant and pitch itself upon God, and looks for comfort and assurance from him. And where there is not this there is no true humiliation. There is nothing more profitable in the world than humility, because, though it seem to have nothing, yet it carrieth the soul to him that fills all in all. Hence it is, that there is an abasing of ourselves for anything that we have done amiss, from love to God and love to his people, but yet it is joined with hope. We know God to be a gracious God unto us, and therefore we humble ourselves, and are grieved for offending of him.
真正的羞辱与虚假的羞辱之间的第五个区别是，真正的羞辱与希望相结合，以带给我们的灵魂一些安慰，否则就是绝望，而不是羞辱。恶魔们因为他们没有希望而感到愤怒、烦恼和焦虑，因为他们处于绝望的境地。如果没有希望，就不可能有真正和健全的羞辱；但真正的羞辱会引导我们去寻求上帝，通过羞辱将我们从自己身上剥离出来，然后在上帝那里找回。因此，谦卑是一种特殊的恩典，虽然它使我们在自己身上成为无物，但它却将我们带到了上帝面前，上帝是一切。羞辱在上帝和我们之间起作用，使心灵离开自己，扎根于上帝，并期待从他那里得到安慰和保证。如果没有这一点，就没有真正的羞辱。在世界上没有比谦卑更有益的东西了，因为虽然它似乎一无所有，但它却将灵魂带向那个充满一切的上帝。因此，我们为自己所做的任何错误而自卑，是出于对上帝和他的子民的爱，但它与希望相结合。 我们知道上帝对我们是慈悲的，因此我们谦卑自己，并为冒犯他感到懊悔。

6. A sixth difference between true humiliation and false is this, That hypocrites are sorrowful for the judgment that is upon them; but not for that which is the cause of the judgment, which is sin; but the child of God, he is humbled for sin, which is the cause of all judgments. As good Josiah, when he heard read out of Deuteronomy the curses threatened for sin, and comparing the sins of his people with the sins against which the curses were threatened, he humbled himself for his sin and the sins of his people. For God's children know, if there were no iniquity in them, there should no adversity hurt them; and therefore they run to the cause, and are humbled for that. Whereas the wicked, they humble themselves only because of the smart and trouble which they do endure.
真正的羞辱和虚伪之间的第六个区别是，伪君子为自己所受的审判感到悲伤，但不为导致审判的罪恶感到悲伤；然而神的儿女，他们为导致一切审判的罪恶感到谦卑。就像好的约西亚一样，当他听到申命记中对罪恶威胁的诅咒时，他为自己和百姓的罪恶而谦卑自己。因为神的儿女知道，如果他们内心没有不义，就不会受到逆境的伤害；因此他们追求原因，并为此而谦卑。而恶人，他们只因所受的痛苦和困扰而谦卑自己。

7. The last difference between true humiliation and false is this, that true humiliation is a thorough humiliation. Therefore it is twice repeated in this verse, 'thou didst humble thyself before God;' when thou heardest the words against this place, and against the inhabitants thereof, 'and humbledst thyself before me.' It is twice repeated in this verse, and afterward expressed by 'rending of clothes,' and 'tears.' It was thorough humiliation. For he dwelt upon the humbling of his own soul. So that the children of God thoroughly humble themselves, but the hypocrite, when he doth humble himself, it is not thoroughly. They count it a light matter. As soon as the judgment is off, they have forgotten their humiliation, as Pharaoh did. Many will heave a few sighs, and hang down the head like a bulrush for a time; but it is, like Ephraim's morning dew, quickly gone. They have no sound and thorough humiliation. It is but a mere offer of humiliation. Whereas the children of God, when they begin, they never cease working upon their own hearts with meditation, until they have brought their heart to a blessed temper, as we see in David, Ezra, Nehemiah, and Daniel, how they did humble themselves.
真正的羞辱和虚假的羞辱之间的最后一个区别是，真正的羞辱是彻底的羞辱。因此，在这节经文中两次重复了“你在神面前自卑”，当你听到针对这个地方和其居民的话语时，“你在我面前自卑”。这节经文中两次重复，并且后来用“撕裂衣服”和“眼泪”来表达。这是彻底的自卑。因为他详细讲述了自己灵魂的自卑。所以神的儿女彻底自卑，但伪君子，当他自卑时，并不是彻底的。他们认为这是一件小事。一旦审判结束，他们就忘记了自己的自卑，就像法老一样。许多人会发出几声叹息，像芦苇一样低下头一段时间；但这只是以法莲的晨露一样，很快就消失了。他们没有真正和彻底的自卑。这只是一种虚假的自卑的表演。 然而，上帝的子民一旦开始，就会不断通过冥想来改造自己的内心，直到使其达到一种幸福的状态，正如我们在大卫、以斯拉、尼希米和但以理身上所看到的，他们如何谦卑自己。

But why do God's children take pains in humbling themselves?
但是为什么上帝的子民要费心谦卑自己呢？

Partly because it must be done to purpose, else God will not accept it; and partly because there is a great deal of hardness and pride in the best, and much ado before a man can be brought for to humble himself. Therefore we must labour for this. We see what ado there was before Job could be brought to humble himself. Yet Job must be humbled before there comes 'one of a thousand' to comfort him, as Job 33:23. If a man be once thoroughly and truly humbled, he shall soon have comfort. By these marks we may know true humiliation from an humiliation counterfeit.
部分是因为这必须是有目的地完成，否则上帝不会接受；部分是因为即使在最好的人中也存在很多困难和傲慢，一个人在被迫谦卑之前需要经历很多麻烦。因此，我们必须为此努力。我们看到在约伯被迫谦卑之前有多么多的麻烦。然而，约伯必须谦卑，然后才会有“千人之一”来安慰他，正如约伯记 33:23 所说。如果一个人彻底而真正地谦卑，他很快就会得到安慰。通过这些标志，我们可以区分真正的谦卑和伪装的谦卑。

Quest. But here may arise another question, How may we know when we are humbled enough, or when we are grieved enough?
问题。但是这里可能会出现另一个问题，我们如何知道我们已经足够谦卑，或者我们已经足够悲伤？

Ans. To this I answer, 1. That there is not the same measure of humiliation required in all. For those whom God did pick out for some great work, he doth more humble them than others, as he did Moses and Paul before he wrought the great work of converting the Gentiles. So David, before he came to be king, was a long time humbled.
答：对此我回答，1. 并非所有人都需要相同程度的谦卑。对于那些上帝选中进行伟大工作的人，他会比其他人更加谦卑，就像他在使徒保罗和摩西在完成使外邦人归信的伟大工作之前所做的那样。所以，大卫在成为国王之前，经历了很长时间的谦卑。

2. Again, There are others that have been greater sinners, and more openly wicked in their courses than others, and in them a greater measure of humiliation is required.
再次，有些人比其他人更加罪大恶极，行为更加公开恶劣，对他们来说需要更大程度的谦卑。

3. Again, There are others that are more tenderly brought up from childhood, who have often renewed their repentance. These need not to be humbled so much as others; for humiliation should be proportionable unto the sinful estate of the soul; which because it differs in divers men, in like manner their humiliation ought to differ. But to answer the question more directly, we are said to be humbled enough,
再次，还有一些人从小就被更加温柔地抚养长大，他们经常重新悔改。这些人不需要像其他人那样受到如此严厉的谦卑；因为谦卑应该与灵魂的罪恶状态成比例；由于不同的人的罪恶状态不同，他们的谦卑也应该不同。但更直接地回答这个问题，我们被认为已经谦卑得足够了。

1. First, When we have wrought our souls to a hearty grief that we have offended God, when we have a perfect and inward hatred of all sin, and when thou dost shew the truth of thy grief by leaving off thy sinful courses. So that, dost thou hate and leave thy sinful course? Then thou art sufficiently humbled. Go away with peace and comfort, thy sins are forgiven thee. Therefore it is not a slight humiliation that will serve the turn, but our hearts must be wrought unto a perfect hatred and leaving of all sins; for if this be not, we are not sufficiently humbled as yet. And when we find ourselves to hate and leave sin in some measure, then fasten our souls by faith, as much as may be, upon the mercy of God in Jesus Christ. For the soul hath two eyes, the one to look upon itself and our vileness, to humble us the more; the other, to fasten upon the mercy of God in Christ, to raise up our souls. For if the whole soul were fastened upon its own misery and vileness, then there could not be that humiliation which ought to be, neither could we serve God with such cheerfulness; therefore we must have our souls raised up to God's mercy. Now let us labour for the first, because the devil is so main an enemy unto it; for he knows well enough, that so much as we are humble and go out of ourselves to God, and rest upon him, so much we stand impregnable against his temptations, that he cannot prevail against us; and so much as we do not trust in God, but upon the creature, so much must we lie open to his snares. Therefore all his temptations tend to draw us to trust in the creature, to have a conceit of ourselves, and to draw our hearts from relying upon God. His first plot is always to make us rest in ourselves. Therefore let us labour to go out of ourselves, to see a vanity in ourselves, and a happiness in God, that so going out of ourselves, and relying upon God and his mercies, we may stand safe against Satan's temptations.
首先，当我们真诚地悔过自己冒犯了上帝的时候，当我们对一切罪恶心生内疚，当你通过停止犯罪行为来表明你的悔过之情。所以，你是否憎恨并放弃了你的罪恶行径？那么你已经足够谦卑了。带着平安和安慰离开吧，你的罪已经得到宽恕。因此，轻微的谦卑是不够的，我们的内心必须完全憎恨并放弃一切罪恶；如果没有这样做，我们还不够谦卑。当我们发现自己在某种程度上憎恨并放弃罪恶时，尽可能地以信心将我们的灵魂紧紧扣在上帝在耶稣基督里的怜悯上。因为灵魂有两只眼睛，一只用来观察自己和我们的卑劣，以更加谦卑我们；另一只用来专注于上帝在基督里的怜悯，以振奋我们的灵魂。因为如果整个灵魂都专注于自己的悲惨和卑劣，那么就无法有应有的谦卑，也无法以如此愉快的心情事奉上帝；因此我们必须将灵魂提升到上帝的怜悯之中。 现在让我们为第一件事努力工作，因为魔鬼是它的主要敌人；因为他非常清楚，我们越是谦卑并将自己交托给上帝，依靠他，我们就越能抵御他的诱惑，他无法战胜我们；而我们不信靠上帝，而是依赖于创造物，我们就越容易暴露在他的陷阱中。因此，他的所有诱惑都旨在让我们信任创造物，对自己产生自负的想法，并使我们的心远离对上帝的依靠。他的第一个阴谋总是让我们满足于自己。因此，让我们努力超越自己，看到自己的虚无，看到上帝的幸福，这样超越自己，依靠上帝和他的怜悯，我们就能安全地抵御撒旦的诱惑。

Use. This should teach us to take heed of such affections as tend directly contrary to humiliation; for how can it be but that those should be proud, that hold the doctrine of the Church of Rome, as, first, that we have no original sin in us, but it is taken away by baptism; that we are able to fulfil the law fully in this life. This is presumptuous. Whereas Paul cries out after baptism, 'O wretched man that I am, who shall deliver me from this body of death!' Rom. 7:24. Nay, they can do more, namely, works of supererogation, whereby they merit heaven. How do these blow up the heart of man, and make it swell with pride! This must needs make men very proud, to think that a man can merit by works. With such blasphemous opinions they have infected the world, and led captive millions of souls into hell. Therefore let this be a rule of discerning true religion; for surely that is true religion which doth make us go out of ourselves; that takes away all from ourselves and gives all the glory to God; which makes us to plead for salvation by the mercy of God through the merits of Christ. But our religion doth teach us thus. Therefore it is the true religion, and will yield us sound comfort at the last. Thus much for inward humiliation, the humbling of ourselves, as Josiah did.
使用。这应该教导我们要谨慎对待与谦卑直接相反的情感；因为那些持有罗马教会的教义的人，怎么能不骄傲呢？首先，他们认为我们没有原罪，而是通过洗礼被除去；他们认为我们能够在这个生命中完全履行律法。这是傲慢的。然而保罗在洗礼之后呼喊：“我这个不幸的人！谁能救我脱离这个死亡的身体呢？”罗马书 7:24。不仅如此，他们还能做更多，即超额完成的行为，从而获得天堂的赏赐。这些观点如何膨胀人的心灵，使其骄傲自满！这必然会使人们非常骄傲，认为人可以通过行为来获得赏赐。他们用这些亵渎的观点感染了世界，并将数百万灵魂引入地狱。因此，让这成为辨别真正宗教的准则；因为真正的宗教无疑是使我们超越自我；它剥夺我们一切，并将所有荣耀归给上帝；它使我们为了获得救赎而恳求上帝的怜悯，通过基督的功德。而我们的宗教就是这样教导我们的。 因此，这是真正的宗教，最终将给我们带来真正的安慰。这就是内心的谦卑，像约西亚一样，我们要谦卑自己。

THE ART OF MOURNING
哀悼的艺术

SERMON III
第三篇布道

But because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the Lord.—2 CHRON. 34:27.
但因为你的心软，你在听到神对这地方和其中居民的话时，谦卑自己，撕裂衣服，在我面前哭泣；我也听见了你，这是耶和华说的。——《历代志下》34:27。

As the waters issuing from the sanctuary, mentioned by the prophet Ezekiel, grew deeper and deeper; first to the ancles, then to the knees, and after to the loins, until it came to an overflowing river, so hath it fared with us in handling of this text; wherein, from tenderness of heart, we have waded deeper and deeper through the mysteries of humiliation in the inward man, until at length from thence we are broken forth to the outward expressions of Josiah's inward humiliation, his 'rending of his clothes,' and overflowing floods of 'tears;' which sprung partly from his apprehension of ruin at hand, to come upon God's sanctuary, and partly from the sorrow and sense of sin in himself and the people, as causes of his fear.
正如先知以西结所提到的圣所流出的水越来越深，先到脚踝，然后到膝盖，再到腰部，直到成为一条泛滥的河流，我们在处理这段经文时也是如此。我们从内心的谦卑之谜开始，越来越深入地涉足其中，直到最后从那里我们突破到约西亚内心的谦卑的外在表达，他的“撕裂衣服”和“泪水的泛滥”；这部分源于他对即将降临在上帝圣所上的毁灭的担忧，部分源于他对自己和人民的罪恶的悲痛和感知，这些是他恐惧的原因。

But to come to the text now read in your hearing, 'And didst rend thy clothes, and weep before me,' here we have set down the outward expression of Josiah's inward humiliation.
但现在来谈谈你们在听到的这段经文，“你撕裂了你的衣服，在我面前哭泣”，在这里我们记录了约西亚内心谦卑的外在表达。

For true humiliation shews itself as well outwardly as inwardly. Now, the outward expression of his inward affection is set down in two things:
真正的羞辱无论在外表上还是内心中都会显露出来。现在，他内心情感的外在表达可以归结为两点：

1. By rending of his clothes; 2. By his weeping.
1. 他撕裂衣服； 2. 他哭泣。

No doubt but he did express his sorrow as well by words as by these gestures, although they be not here set down with the other; for he might for the time be surprised with so great a measure of sorrow and grief, as could not be expressed presently at that instant, or we may conceive that for the time he was so thoroughly humbled, that he could not speak orderly. Wherefore God did regard and look more to his affections and tears than to his words, for he rent his clothes and wept before God. As it is written of the poor publican, that he could not say much, and looked down with his eyes, saying, 'Lord, be merciful to me a sinner,' Luke 18:13; and as it was with the poor woman in the gospel who came to Christ weeping, and washed his feet with her tears, yet she said nothing, Luke 7:38; and as when Christ, upon the cock's third crowing, looked upon Peter, we find not what he said, but that he went out and wept bitterly, Luke 22:61, 62; so here, we may imagine Josiah's affection was too full of sorrow to speak distinctly and composedly; for from a troubled soul can proceed nothing but troubled words; from a broken heart comes broken language. But howsoever, likely it is that Josiah did speak somewhat; for God saith, 'I have even also heard thee.' But to leave this and come to the outward expressions here set down, let us learn somewhat from his rending of his clothes and weeping.
毫无疑问，他通过言辞和姿态表达了自己的悲伤，尽管这些并未在此处详述；因为他可能在那一刻被如此巨大的悲伤和痛苦所震惊，无法立即表达出来，或者我们可以想象，他当时如此谦卑，以至于无法有条理地说话。因此，上帝更注重他的情感和眼泪，而不是他的言辞，因为他撕裂了衣服，在上帝面前哭泣。正如关于可怜的税吏所写的，他不能说太多，低头看着自己的眼睛，说：“主啊，求你怜悯我这个罪人。”（路加福音 18:13）；就像福音书中那个来哭泣、用眼泪洗耶稣脚的可怜妇人一样，她什么也没说（路加福音 7:38）；还有当基督在公鸡第三次叫醒时，看着彼得，我们不知道他说了什么，只知道他出去痛哭（路加福音 22:61, 62）；所以在这里，我们可以想象约西亚的情感太过悲伤，无法清晰和镇定地说话；因为混乱的心灵只能产生混乱的言辞；破碎的心灵只能产生破碎的语言。 但无论如何，约西亚很可能说了一些话；因为上帝说：“我也听到了你的话。”但是，暂且不谈这个，来看看他撕裂衣服和哭泣的外在表达，让我们从中学到一些东西。

'Rending of clothes' was a thing frequently used in old times, as we see in the Scriptures; and it was a visible representation of the inward sorrow of the heart. Job rent his clothes, Job 1:20; his friends rent their clothes, Job 2:12; Paul and Barnabas rent theirs, Acts 14:14; the high priest rent his clothes, being to accuse Christ, Mark 14:63; and Hezekiah rent his clothes when he heard the words of Rabshakeh, Isa. 37:1. Nay, this was a common action, and frequently used among the heathen also; for they likewise, upon any disastrous accident, were used to rend their clothes; as we read of a heathen king, that having his city invaded round about with enemies, rent his clothes.* So that it hath been the custom both of God's church and also of heathen, to rend their clothes. But what is the ground or reason of this? The reason of such their rending of clothes was, because that in their sorrow they thought themselves unworthy to wear any. They forgat all the comforts of this life; as holy Josiah forgets his estate, his throne, his royal majesty, and crown. He looks up to the great God, and considers duly whom he stood under, and the miserable estate of the people, over whom he was governor; and thereupon he rends his clothes, shewing hereby that he was unworthy of those ornaments wherewith he was covered. We know that clothes have divers uses; as,
“撕裂衣服”在古代经常被使用，正如我们在圣经中所见；它是内心悲伤的可见表现。约伯撕裂了他的衣服（约伯记 1:20）；他的朋友们也撕裂了他们的衣服（约伯记 2:12）；保罗和巴拿巴也撕裂了他们的衣服（使徒行传 14:14）；大祭司因要控告基督而撕裂了他的衣服（马可福音 14:63）；希西家在听到拉伯沙基的话时撕裂了他的衣服（以赛亚书 37:1）。不仅如此，这也是一种常见的行为，在异教徒中也经常使用；因为他们在遭遇任何灾难时也会撕裂他们的衣服；正如我们所读到的，有一个异教国王，他的城市四面受到敌人的入侵，他撕裂了他的衣服。因此，撕裂衣服是上帝的教会和异教徒的习俗。但是，这是什么原因呢？撕裂衣服的原因是，因为在他们的悲伤中，他们认为自己不配穿着任何衣服。他们忘记了这个生活中的所有安慰；正如圣洁的约西亚忘记了他的地位、王座、王者的威严和王冠。 他仰望伟大的神，认真考虑自己站在谁的身下，以及他作为统治者所管理的人民的悲惨状况；因此他撕裂了衣服，以此表明他不配穿着那些装饰品。我们知道衣服有多种用途；例如，

1. First, For necessity, to cover our nakedness, and to preserve from the injuries of the weather.
首先，出于必要性，为了遮盖我们的赤裸和保护免受天气的伤害。

2. Secondly, Clothes are given for distinction of sexes and degrees: to know the great man from the mean, the woman from the man.
其次，衣服被用来区分性别和地位：以区分伟大的人和卑微的人，女人和男人。

3. And lastly, They serve for ornaments to honour our vile flesh, which is so base that it must fetch ornaments from base creatures. Now, so far as they served for ornaments, he rent his clothes, as thinking himself unworthy of any garments; for he being in grief doth rend his clothes, thinking with himself, why should I stand upon clothes and outward things to cover me? God is angry. Till he be appeased I will take no pleasure in any earthly thing. Therefore, apprehending the wrath of God, he rent his clothes. Well, this is but an outward expression, and therefore it must proceed from inward truth. This rending of clothes was a national ceremony, which seeing we have not used amongst us, we must rend our hearts with grief. For the rending of clothes shews the rending of the heart before, without which there is no acceptance with God; for the rending of the clothes without the rending of the heart is but hypocrisy; as Joel 2:13, he says, 'Rend your hearts, and not your garments, ye hypocrites.' So that outward expressions of sorrow are no further good, than when they come from inward grief and affection. Now, when both these are joined together it is a comely thing; for wherein stands comeliness but when all the parts of our body do agree in proportion, when one limb is not bigger than another? So it is uncomely and an hypocritical thing for a man to have all outward expression and yet to have no inward grief. This is but acting of humiliation, when we hang down the head like a bulrush, and the heart is not sound. But outward expressions are good when the heart is grieved to purpose; when they proceed from inward humiliation.
最后，它们用作装饰品来尊重我们卑劣的肉体，我们的肉体如此卑贱，以至于必须从卑贱的生物那里获取装饰品。现在，就它们作为装饰品的作用而言，他撕裂了衣服，认为自己不值得穿任何衣物；因为他在悲痛中撕裂了衣服，心里想着，为什么我要依赖衣物和外在的东西来掩盖自己？上帝发怒了。在他得到安抚之前，我不会对任何世俗之物感到愉悦。因此，他撕裂了衣服，意识到上帝的愤怒。好吧，这只是一种外在的表达，因此它必须源于内在的真实。撕裂衣服是一种国家仪式，我们没有使用过，所以我们必须以悲痛撕裂我们的内心。因为在没有内心的撕裂之前，没有办法得到上帝的接纳；因为只有内心的撕裂而没有衣服的撕裂只是虚伪；就像约珥书 2:13 所说的，他说：“你们要撕裂心肠，不要撕裂衣服，你们这些伪善者。”所以，悲伤的外在表达只有在来自内心的悲痛和情感时才有益。 现在，当这两者结合在一起时，这是一件美好的事情；因为何时才会有美丽呢？当我们身体的所有部分在比例上一致时，当一个肢体不比另一个大时？所以，一个人只有外在表达而没有内心悲伤是不美丽和虚伪的。这只是屈辱的表演，当我们像芦苇一样低下头时，心却不健全。但当心灵真正悲伤时，外在的表达是好的；当它们来自内心的屈服时。

Quest. And why ought this to be?
为什么应该这样做？

Ans. Because both body and soul have a part in the action of sin. Therefore it is needful that they should be joined in humiliation for sin. There is no sin of the body but the soul hath part in it, nor any sin in the soul but the body hath part in it. Therefore both body and soul should be humbled together. Labour then to have outward expressions and shows of sorrow come from a true sorrowful heart. There be two things in the religious actions of men.
因为身体和灵魂都参与了罪恶的行为。因此，它们需要一起谦卑地为罪恶而联合。身体没有罪恶，但灵魂参与其中；灵魂没有罪恶，但身体参与其中。因此，身体和灵魂都应该一起谦卑。努力让悲伤的心灵表达出真正的悲伤。人们的宗教行为中有两个方面。

1. There is the outward action or expression.
有外在的行动或表达。

2. There is the inward, which gives life to the other.
有内在的东西，给予了其他的生命。

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. Therefore let us as well labour for humble hearts as humble gestures. We must rend our hearts and not our clothes, when we come into the presence of God. We must labour, as to shew humility, so to have humility, that so we be not like hypocrites, who make show of a great deal of devotion in carriage, but yet have none in heart; a great deal of outward humiliation, whenas they have none within.
外表容易，容易虚伪。撕裂衣服和强迫流泪是容易的事情，但折磨灵魂却是困难的。人的心选择最容易的方式，而放弃最困难的方式，以为这样可以取悦上帝。但上帝不会这样服侍；因为他要求内心的感情，否则他会憎恶外在的行为。因此，我们要努力追求谦卑的心，也要努力表现出谦卑的姿态。当我们来到上帝面前时，我们要撕裂我们的心，而不是我们的衣服。我们要努力展示谦卑，也要努力拥有谦卑，这样我们才不会像伪君子一样，在行为上表现出很多虔诚，但内心却没有。

The papists are wicked and erroneous in all their devotions, especially in the point of justification, and in other points of the worship of God; for is it not a superstitious error, to think to please God with outward observations, when they do not come from inward truth? Their religion is all an outside, consisting merely of outward performances. But true devotion, the Scripture teacheth, cometh from a heart judicially understanding the case of its own self; considering what a great God it hath to deal withal, a God full of glory and majesty. Doth God love blind sacrifices? No. Devotion must come from the heart, and spread itself from thence into the countenance and carriage. For then it is true, when the outward expression doth shew the inward disposition.
天主教徒在所有的虔诚行为中都是邪恶和错误的，特别是在称义的观点上，以及在其他敬拜上的观点；因为认为通过外在的观察来取悦上帝，而这些观察并不源自内在的真理，这是一种迷信的错误。他们的宗教全部都是外表的，仅仅由外在的表演组成。但真正的虔诚，圣经教导我们，来自一个心灵在司法上理解自己的情况；考虑到它所要面对的伟大上帝，一个充满荣耀和威严的上帝。上帝喜欢盲目的牺牲吗？不。虔诚必须来自内心，并从内心传播到面容和举止。因为只有当外在的表达显示内在的态度时，它才是真实的。

Use. This reproves the negligence of people in these times. Where is their inward humiliation? Nay, where is their outward humiliation? In popery, there is an acting of humiliation. They whip themselves in their bodies, and other such outward fooleries and gestures they have in their hypocritical devotions. Thus do they in some sort humble themselves. But how few are there amongst us that humble themselves in apprehension of their own misery, who yet, if they look to their own persons, have cause enough! Yea, and how few are there that are humbled for the miseries of the church abroad! Where shall we find a mourning soul?
使用。这指责了现今人们的疏忽。他们的内心谦卑在哪里？不，他们的外在谦卑在哪里？在天主教中，有一种谦卑的行为。他们用鞭子抽打自己的身体，以及其他一些虚伪的虔诚行为和姿态。他们以某种方式谦卑自己。但是我们中有多少人在意自己的悲惨处境而谦卑自己呢？然而，如果他们看看自己的人，就会有足够的理由！是的，有多少人为教会在国外的苦难而谦卑呢？我们在哪里能找到一个悲伤的灵魂呢？

Well, seeing it is not a custom amongst us to rend our clothes, yet let us make conscience of being proud in apparel; for it is a wicked and a fearful thing when men will regard some wicked and foolish fashion, and set more by it than by God's favour, threatenings, and judgments abroad. Many there are that, instead of rending their clothes, come into God's house to shew their bravery; to see and to be seen. Where they should most of all humble themselves, there they come to shew their pride, even before God. Whereas they should come to hear the voice of the great God of heaven, and stand in his presence, who is a 'consuming fire.' Before whom the very angels cover their faces and the earth trembles, they, contrariwise, come to outface and provoke him with their pride. We see Josiah, though he were a king, he rent his clothes, forgot all his bravery, and considers himself not so much a king over the people, over whom God had set him, as a subject to God. Wherefore, though, as I said, the custom of rending of clothes be not used in our church, yet let us ever make conscience of rending our hearts, and so to make our peace with God, as this good king did. It follows;—
虽然我们不习惯撕裂衣服，但我们要谨慎地在服装上表现出自豪；因为当人们看重一些邪恶和愚蠢的时尚，比起上帝的恩典、警告和惩罚时，这是一件邪恶而可怕的事情。有许多人不是撕裂衣服，而是进入上帝的殿堂展示自己的华丽；他们来看和被人看。在他们应该最谦卑的地方，他们却来展示自己的骄傲，甚至在上帝面前。他们应该来听大天上的上帝的声音，站在他的面前，他是一团“烈火”。在他面前，连天使都要蒙上脸，大地都要震动，而他们却相反地用他们的骄傲来挑衅他。我们看到，约西亚虽然是国王，但他撕裂了衣服，忘记了所有的华丽，认为自己不仅仅是上帝所立的人民之王，更是上帝的臣民。因此，虽然如我所说，撕裂衣服的习俗在我们教会中不被使用，但我们要时刻谨慎地撕裂我们的心，这样与上帝和好，就像这位好国王所做的一样。接下来是；

'And weptest before me.'

In which words is set down the second outward expression of Josiah's inward humiliation, which is 'weeping.' This came nearer to him than rending of clothes, for it touched his body. Hence, in a word, observe,
在这些词语中，记载了约西亚内心谦卑的第二个外在表达，即“哭泣”。这比撕裂衣服更接近他，因为它触及了他的身体。因此，总之，请注意，

Doct. 1. That the body and soul must join together in the action of humiliation, for the soul and body go together in the acting of sin, therefore they must go together in humiliation. As they were both made by God, and redeemed by Christ, so they sin and practise good together. Now I will shew three ways wherein the soul and body have communion one with another, whereby it may appear how reasonable and fitting a thing it is they should be both humbled together.
医生 1. 必须让身体和灵魂一起参与谦卑的行动，因为在犯罪的行为中，灵魂和身体是一起行动的，所以在谦卑的时候也必须一起行动。正如它们都是由上帝创造的，也是由基督救赎的，所以它们一起犯罪和行善。现在我将展示三种灵魂和身体彼此交流的方式，从而可以看出它们一起谦卑是多么合理和适当。

1. First, The soul and body have communion together by way of impression or information; for sensible things have an impression upon the senses, and so come into the soul; for nothing comes into it but through the senses of the body; because, though the soul may imagine golden mountains, and things that it never saw, yet the working of the soul depends upon the body, for the body informs it of all outward objects. As the body is beholding to the soul for the ruling and guiding of it, so the soul is beholding to the body for many things; as now in the very sacrament, God helps the soul with the senses; Christ, as it were, in the sacrament enters through the senses more lively than in the preaching of the word, for there he enters in by the ears, but in the sacrament he is seen, tasted, handled, felt. So that the soul and body have communion together by way of information.
首先，灵魂和身体通过印象或信息进行交流；因为感知的事物对感官有印象，从而进入灵魂；因为只有通过身体的感官才能进入灵魂；因为虽然灵魂可以想象黄金山和它从未见过的事物，但灵魂的运作取决于身体，因为身体向它提供了所有外在的对象的信息。正如身体依赖灵魂的统治和指导一样，灵魂也依赖身体的许多事物；就像在圣礼中，上帝通过感官帮助灵魂；基督在圣礼中比在传道中更活跃地进入，因为他在传道中通过耳朵进入，但在圣礼中，他被看到、品尝、触摸、感受。所以灵魂和身体通过信息交流。

2. Secondly, The soul and body have communion together by way of temptation; for the soul standing in need of many outward things which are pleasing and delightful, and having sympathy with the body, it is led away by the body. Outward objects are pleasing to the senses of carnal men. Now these passing through the senses into the soul, it is led away, and so they become a dangerous temptation.
其次，灵魂和身体通过诱惑方式相互交流；因为灵魂需要许多令人愉悦和快乐的外在事物，并且与身体有共鸣，所以被身体引导。对于肉体的人来说，外在物体对感官是令人愉悦的。现在这些物体通过感官进入灵魂，灵魂被引导，因此它们成为一种危险的诱惑。

3. Thirdly, The soul and the body have communion together, both in sinful and in good actions, by way of subjection or execution; for God hath made the body, with the parts thereof, to be the instruments and weapons of the soul. The body is a house wherein the soul is kept. It is a shop for the soul. Now the soul useth the body, with the members thereof, as instruments or weapons, either to honour God or dishonour him. The wicked fight against God with all the members of their body, with their eyes, tongue, feet, hands. Now the body having thus a part in sin, as well as the soul, therefore it is necessary that the body and soul should join together in humiliation.
第三，灵魂和身体在罪恶和善行中有着交流，通过服从或执行的方式；因为上帝使身体及其部分成为灵魂的工具和武器。身体是灵魂所驻的房屋。它是灵魂的店铺。现在，灵魂使用身体及其成员作为工具或武器，要么荣耀上帝，要么亵渎他。邪恶者用身体的所有部分，包括眼睛、舌头、脚、手，与上帝作战。现在，身体与灵魂一样参与了罪恶，因此身体和灵魂必须联合谦卑。

Caution. Here we must take heed of a notable sleight of the devil in popery. The papists think the body only in fault for sin, and therefore they humble and afflict their bodies for it, while they puff up their soul with pride, a conceit of merit and satisfaction. They are falsely humble and truly proud, while they afflict the body and omit the soul. They are falsely humbled, because they humble their body only; but truly proud, because they think by afflicting and humbling their bodies to merit. But let us take heed of this gross error, and remember to let both soul and body join in the work.
注意。在天主教中，我们必须谨防魔鬼的一个显著诡计。天主教徒认为只有身体有罪，因此他们谦卑而折磨自己的身体，而骄傲地自以为有功德和满足感。他们虚伪地谦卑，真正骄傲，因为他们只折磨和谦卑自己的身体，却忽略了灵魂。他们虚伪地谦卑，因为他们只谦卑自己的身体；但真正骄傲，因为他们认为通过折磨和谦卑自己的身体可以获得功德。但让我们谨防这个严重的错误，并记住让灵魂和身体一起参与工作。

Doct. 2. The second thing here to be noted is, that when God will afflict or humble a man, it is not a kingdom that will save him. As Josiah, though he were a monarch,—for he was an absolute monarch,—yet if God threaten, his kingdom can do him no good. If God will abase men, whether they be his children or enemies, it is not a kingdom can protect them. When God shewed Belshazzar the handwriting upon the wall, he could take no comfort in anything, Dan. 5:5; yea, his dear children, if he shew but tokens of his displeasure against them, though they be kings, as Josiah was, yet he can humble them. If God roar, it is not their greatness can keep them; if not now, yet he will make them to tremble hereafter.
第二点需要注意的是，当上帝要惩罚或使人谦卑时，一个国家不能拯救他。就像约西亚一样，虽然他是一个君主，一个绝对的君主，但如果上帝威胁，他的国家对他没有任何好处。如果上帝要使人谦卑，无论他们是他的子民还是敌人，一个国家都不能保护他们。当上帝向伯沙撒显现墙上的文字时，他无法从任何事物中得到安慰，但他亲爱的子民，即使他对他们显示出不悦，尽管他们是国王，就像约西亚一样，他也能使他们谦卑。如果上帝咆哮，他们的伟大不能保护他们；即使现在不行，他将来也会让他们颤抖。

Doct. 3. The third thing here that we learn from the example of Josiah, being a king, is, That tears and mourning for sin, when it comes from inward grief, is a temper well befitting any man. It is a carriage befitting a king. It is not unbeseeming any, of what sex or degree soever. It is no womanish or base thing. When one hath to deal with God, he must forget his estate and take the best way to meet with God. This is evident by many instances, for David, though a man of war, yet when he had to deal with God he watered his couch with his tears, Ps. 6:6. So Hezekiah, though a great king, yet he humbled himself, Isa. 38:1, seq. Nay, our blessed Saviour himself did it 'with strong cries and tears,' Heb. 5:7, when he had to deal with God.
从约西亚的例子中，我们学到的第三件事是，当内心感到悲痛时，为罪而流泪和哀悼是一种适合任何人的情绪。这是一种适合国王的举止。无论性别或地位如何，它都不是不适当的。这不是女性化或卑贱的事情。当一个人与上帝打交道时，他必须忘记自己的地位，采取最好的方式与上帝相遇。这是通过许多例子明显的，例如，大卫虽然是个战士，但当他与上帝打交道时，他用眼泪浸湿了自己的床，诗篇 6:6。希西家也是如此，虽然是一位伟大的国王，但他谦卑自己，以赛亚书 38:1。甚至我们的救主耶稣在与上帝打交道时也是“大声哀哭和流泪”，希伯来书 5:7。

Use. This serves for the justification of this holy abasement and humbling of ourselves. When we have to deal with God, then all abasement is little enough. 'I will be yet more vile than thus,' saith holy David, 2 Sam. 6:22. So let us say when we have to deal with God; I will be yet more vile, and so cast ourselves down before the Lord. All expression of devotion is little enough, so it be without hypocrisy. Yet I pray give me leave once again to give warning unto you concerning outward actions, for most have conceived wrong of devotion and humiliation. They think that devotion is only in outward actions; as in outward act to hear a little, to read, confer, or pray a little, whereas in truth these outward acts do only make up the body of devotion, which, without the soul, namely, the inward religious affection, looking unto God, is no better than a dead carrion. Our outward expression must come from the apprehension of the goodness, mercy, and justice of God, before whom the very angels veil their faces. It is not outward devotion that will serve the turn, as to come to the church with this bare conceit and forethought; I will go pray, and kneel, and express all outward carriage, in the meantime neglecting to stir up the soul to worship God with these or like thoughts; I will go to the place where God is, where his truth is, where his angels are, to hear that word whereby I shall be judged at the last day. Therefore let all holy actions come from within first, and thence to the outward man. Let us work upon our hearts a consideration of the goodness, justice, majesty, and mercy of God, and then let there be an expression in body, such as may bring men off from their sins; for else there is a spirit of superstition that will draw men far from God in seeming services, conceiving that God will accept of outward and formal expressions only. Well, we see that weeping and mourning for sins is a carriage not unbeseeming for a king. Therefore it is a desperate madness not to humble ourselves and be abased, now we have to deal with God. Your desperate atheists of the world will not tremble at threatenings, nor humble themselves till death comes, which humbles them and makes them tremble; whereas, on the contrary, that soul which, feeling the wrath of God, humbles itself betimes, and trembles at threatenings, that soul, I say,—when the great judgment of death comes, and appearance before God,—looks death in the face with comfort; whereas your desperate atheists, that can now scorn God, swear at every word, and blaspheme God to his face; let God but shew his displeasure, they tremble and quake upon any noise of fear. Therefore when we have to deal with God, it is wisdom, and the ground of all courage, to humble and abase ourselves with fear, as Josiah did although he were a king.
使用。这用于证明我们对自己的神圣卑微和谦卑的合理性。当我们与上帝打交道时，任何卑微都不足为奇。圣洁的大卫说：“我要比这更卑微”，撒母耳记下 6:22。所以当我们与上帝打交道时，让我们说：“我要比这更卑微”，然后在主面前自卑。所有的虔诚表达都不足为奇，只要它没有虚伪。然而，我请求再次警告你们关于外在行为，因为大多数人对虔诚和谦卑的理解是错误的。他们认为虔诚只存在于外在行为中，比如听一点、读一点、交流一点或者祈祷一点，然而事实上，这些外在行为只是虔诚的外表，如果没有灵魂，也就是内心对上帝的敬畏和敬畏之情，那就不过是一具死尸。我们的外在表达必须来自对上帝的善良、怜悯和公正的理解，因为在上帝面前，连天使都要遮脸。 不是外在的虔诚会起作用，比如只是带着这种空洞的观念和预设去教堂；我会去祈祷、跪拜，并表现出所有外在的举止，同时忽视激发灵魂以这样或类似的思想来敬拜上帝；我会去上帝所在的地方，他的真理所在的地方，他的天使所在的地方，去听那个在末日审判时我将受到审判的话语。因此，让所有的圣洁行为首先从内心发出，然后传达给外在的人。让我们在心中思考上帝的善良、公正、威严和怜悯，然后在身体上表达出来，这样可以使人们摆脱他们的罪恶；否则，就会有一种迷信的精神，使人们在表面的仪式中远离上帝，认为上帝只接受外在和形式化的表达。好吧，我们看到，为罪恶而哭泣和悲痛对于一个国王来说并不是不合适的行为。因此，现在我们与上帝打交道，不谦卑自己、自卑是一种绝望的疯狂。 世界上那些绝望的无神论者不会因威胁而颤抖，也不会在死亡来临之前谦卑自己，而死亡会让他们谦卑并颤抖；相反，那些感受到上帝愤怒的灵魂会及时谦卑自己，并对威胁感到颤抖，我说的是，当死亡的伟大审判和出现在上帝面前时，这个灵魂会带着安慰面对死亡；而那些绝望的无神论者，现在可以蔑视上帝，对每个字词发誓，并当面亵渎上帝；只要上帝表现出不悦，他们就会因恐惧而颤抖和战栗。因此，当我们与上帝打交道时，谦卑和敬畏是智慧和所有勇气的基础，就像约西亚一样，尽管他是国王。

'And thou didst weep before me.'
"而你在我面前哭泣。"

His tender heart did melt itself into tears. In the first clause of the verse you have his tender heart set down, and here we have the melting of the tender heart. There we have the cloud, here we have the shower. Therefore I will speak something of the original of tears. We know that tears are strained from the inward parts, through the eyes; for the understanding first conceiveth cause of grief upon the heart, after which the heart sends up matter of grief to the brain, and the brain being of a cold nature, doth distil it down into tears; so that if the grief be sharp and piercing, there will follow tears after from most. But to come to the particulars; we see the provoking cause of tears, from without, in Josiah, was the danger of his kingdom, hearing the judgment of God threatened against his country and place. Whence, for the instruction of magistrates, I will enforce this point.
他那温柔的心融化成了泪水。在诗句的第一句中，你可以看到他那温柔的心，而在这里我们看到了温柔的心融化。在那里有云，而在这里有雨。因此，我将谈一些关于泪水的起源。我们知道，泪水是从内部通过眼睛流出的；因为理解首先在心脏上构思出悲伤的原因，之后心脏将悲伤的物质送到大脑，而大脑是寒冷的性质，将其蒸馏成泪水；所以如果悲伤是尖锐而刺痛的，大多数人会随之而泪流满面。但是具体来说，我们可以从约西亚身上看到泪水的诱因是外部的，即他的王国面临的危险，听到上帝对他的国家和地方威胁的判决。因此，为了教导官员，我将强调这一点。

Doct. 4. That it concerns magistrates above all others, to take to heart any danger whatsoever, that is upon their people; for as kings are set above all other people in place, so they should be above them in goodness and grace. They ought, above all others, to take to heart any judgment, either upon them already, or feared; as good Josiah did, whom, while he looked not so much to himself and his own good, as to that state whereof he was king, the very threatenings of judgment against it, made to express his grief with tears. The bond that knits the king to the people, and the people to the king, requires this; for kings are heads, and shepherds over the people. Now the shepherd watcheth over his flock; the head is quickly sensible of any hurt of the body; all the senses are provident for the body. So it should be with all great persons in authority. They should cherish the good estate of the subjects as their own; for they are committed to their care. And even as the head doth care for the body, and forecast for it, so those that are in authority should forecast for any good to the body of the commonwealth. An excellent example of this we have in holy David; who, when there was a judgment coming upon his people, Lord, saith he, let the judgment come upon me and my father's house; what have these sheep done?' 2 Sam. 24:17. And surely such magistrates as are tenderly affected with the case of those under them, shall lose nothing by it; for the people likewise will carry a tender affection towards them again. As we see, when the people went to fight against Absalom, they would not let David go with them, but they said to him, 'Thou art worth ten thousand of us,' 2 Sam. 18:3; that is, they had rather that ten thousand of them should die in the battle, than that David should have any hurt come to him; so he lost nothing for his love and affection towards the people, for they shewed the like love to him in his distress. So likewise when Josiah was dead, the people wept largely for him (for with him perished all the glory of that flourishing kingdom), as we may read in the story, 2 Chron. 35:24, 25, compared with Zech. 12:11. They mourned for him with an exceeding great mourning, in Hadadrimmon, in the valley of Megiddo. So that there is no love lost between the magistrate and the people; for if the magistrate be tenderly affected to them, the people will likewise weep for him again, and lament his case in his distress. But now to come to a more general instruction, we will leave speaking of Josiah as king, and take him into consideration as an holy man, and make him a pattern unto us all, of whatsoever civil condition we be; and so we learn this point,
医生 4. 对于执政官来说，他们应该首先关心任何危险，无论是已经发生在他们的人民身上的，还是可能发生的。因为君王在地位上高于其他人民，所以他们应该在善良和恩慈上超越他们。他们应该比其他人更加关心已经或可能对他们产生的任何判断，就像善良的约西亚一样，他不仅关心自己和自己的利益，更关心他作为国王所属的国家，对其发出的威胁使他流泪表达他的悲伤。将国王与人民联系在一起的纽带需要这样做；因为君王是人民的头领和牧羊人。现在，牧羊人看守着他的羊群；头部很快就能感觉到身体的任何伤害；所有感官都为身体提供保护。对于所有拥有权力的大人物来说，也应该如此。他们应该像关心自己一样关心臣民的福祉，因为他们被委托照顾他们。正如头部关心身体并为其做出预测一样，那些拥有权力的人也应该为国家的整体福祉做出预测。 大卫王是一个很好的例子；当他的人民面临审判时，他说：“主啊，审判应该降临在我和我父家身上，这些羊有什么罪？”（撒母耳记下 24:17）。那些对他们所管理的人民关心备至的官员，必定不会因此失去什么；因为人民也会对他们怀有同样的关爱。正如我们所见，当人民去与押沙龙作战时，他们不让大卫与他们同去，而是对他说：“你比我们强过万倍”（撒母耳记下 18:3）；也就是说，他们宁愿让一万人在战斗中丧生，也不愿让大卫受到任何伤害；因此，他因为对人民的爱和关怀而没有失去任何东西，因为人民在他困境中向他表达了同样的爱。同样地，当约西亚去世时，人民为他痛哭（因为随着他的去世，那个繁荣的王国的所有荣耀也消失了），我们可以在故事中读到这一点（历代志下 35:24,25 与撒迦利亚书 12:11 相对照）。他们在哈达临门和米吉多谷为他哀悼，哀悼之情非常深沉。 这样，才不会让地方官员和人民之间产生隔阂；因为如果地方官员对人民有深情厚意，人民也会为他流泪，同情他在困境中的处境。但现在来谈谈更一般的指导，我们将不再谈论约西亚作为国王，而是将他作为一个圣洁的人来考虑，并将他作为我们所有人的榜样，无论我们处于何种社会地位；因此，我们学到了这一点，

Doct. 5. That it is the duty of every Christian to take to heart the threatenings of God against the place and people where he doth live; to take to heart the afflictions and miseries of the church and commonwealth, the grievances of others as well as his own. The mourning and weeping of Josiah was for the estate of the church, when he heard the judgment threatened against the place and inhabitants thereof. There be tears of compassion for ourselves and for others. There were both of them in Josiah; for no doubt but he wept for himself and his own sins, and over and above his own had special tears of compassion for his people. Thus then it becomes a Christian that will have the reward of Josiah, to abase his heart as he did for the estate of the church. Good Nehemiah took to heart the grief of his country. The joy of his own preferment did not so much glad him, as the grief for his nation the Jews cast him down. What joy can a true heart have, now the church of God is in affliction? We are all of one house. When one part of the house is a-fire, the other part had need to look to itself. There were many things wrought upon the heart of Josiah, which caused him to weep; so there are many causes should move us, as the seeing of the sins that are committed in the land ought to make us grieve, and to express our grief one way or other. And the love of Christ, were it in us, would make us mourn; as when we hear God blasphemed, and his name dishonoured, and when we see the people bent to idolatry; how can this but break even a heart of stone, nay, a gracious heart will mourn and weep for the judgment of God upon wicked men, considering them as men, and as the creatures of God. Thus Christ wept for the wicked Jews in Jerusalem, though they were his enemies: 'O Jerusalem, Jerusalem,' &c., Luke 19:41; and so good Jeremiah, though he were ill used, and exceedingly abused by the people, yet he saith, 'Oh that my head were water, and mine eyes a fountain of tears, that I might weep day and night for them,' Jer. 9:1. Though they had wronged, persecuted, and counted him a contentious fellow, only because he taught the truth of God; yet such was the affection of tender-hearted Jeremiah, that he desired that he might weep day and night for them. But continual weeping must have a lasting spring affording continual issues of tears, which Jeremiah not finding in himself (such is the dryness of every man's heart, that it is soon emptied of tears), and thereupon fearing he should not weep enough, he doth earnestly desire it, and if hearty wishes may obtain, he would have it to be supplied with a plentiful measure of tears in his lamentation for the ensuing calamity of his people: 'O that mine head were a well of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!'
每个基督徒都有责任对上帝对所在地和人民的威胁予以重视；对教会和国家的苦难和困境，对他人的不满也要予以重视。约西亚为教会的状况而哀悼和哭泣，当他听到对那个地方和居民的审判威胁时。我们既为自己也为他人而流泪。约西亚既为自己和自己的罪而哭泣，还特别为他的人民流泪。因此，一个想要得到约西亚的赏赐的基督徒，应该像他一样为教会的状况而谦卑自己的心。尼希米为自己国家的悲伤而忧心忡忡。他自己的晋升之喜并没有使他如同对犹太人的悲伤那样高兴。当上帝的教会受苦时，一个真诚的心灵能有什么喜悦呢？我们都是一个家庭的一部分。当家中的一部分着火时，其他部分需要自己小心。 约西亚的心中发生了许多事情，使他流泪；同样，许多原因应该使我们感动，比如看到国家中犯下的罪孽应该使我们悲伤，并以某种方式表达我们的悲伤。如果我们心中有基督的爱，听到上帝被亵渎，他的名被玷污，看到人们倾向于拜偶像，这怎么能不伤碎一颗石头般的心呢？甚至一个有恩典的心也会为上帝对恶人的审判而哀悼和流泪，将他们看作人，看作上帝的创造物。因此，基督为耶路撒冷的邪恶犹太人哭泣，尽管他们是他的敌人：“耶路撒冷啊，耶路撒冷啊”，路加福音 19:41；好比耶利米，尽管他受到了虐待和滥用，但他说：“但愿我的头是水，我的眼是泪的泉源，我好为他们昼夜哭泣。”耶利米书 9:1。尽管他们冤枉、迫害并认为他是一个好争论的人，只因为他传授上帝的真理；然而，多么温柔的耶利米的感情，他希望自己能为他们昼夜哭泣。 但是持续的哭泣必须有一个持久的春天，不断涌出眼泪，耶利米在自己身上找不到这样的春天（每个人的心都是干燥的，很快就会流尽眼泪），因此他担心自己哭得不够多，他热切地渴望它，如果真诚的愿望可以实现，他希望在为他的人民即将发生的灾难哀悼中，用丰富的眼泪来补充：“但愿我的头像一口井，我的眼睛像泉水，我可以为我人民的死者日夜哭泣！'

Quest. But why did not Jeremiah rather pray that they had a fountain of tears to weep for themselves?
为什么耶利米不更愿意祈求他们拥有一泉眼泪来为自己哭泣呢？

Ans. Because he, knowing the hardness of their hearts, thought it to no end to entreat them to weep for themselves. Their hearts were harder than the nether millstone. They never desired it, yet he weeps for them. Thus we see how godly men have been formerly affected, and [that] it is our duty even to weep and mourn for the very wicked. We have matter enough of lamentation and weepings at this day, if we look abroad; and at home, if we look to judgments felt and feared, we have cause to weep, before the decree come out against us. Therefore we should meet God beforehand. It is no thank for a man to be humbled when the judgment is come upon him; but when we can weep before the judgment is come, it is a sign of faith. Happy were we if faith could make us do that which sense makes wicked men to do. If the believing of the judgment before it come would make us seek unto God, Oh how God would love such a one! This should teach us every one to mourn; and indeed a Christian soul cannot but do it, and that for divers reasons.
因为他知道他们的心硬，所以他认为劝告他们为自己哭泣是没有意义的。他们的心比磨石还要硬。他们从未渴望过，但他为他们哭泣。因此，我们看到虔诚的人以前是如何受到感动的，我们有责任为邪恶的人哭泣和悲伤。如果我们四处看看，我们会发现我们有足够的哀悼和哭泣的事情；如果我们回到家中，看看已经感受到和担心的审判，我们有理由在裁决出来之前哭泣。因此，我们应该提前与上帝相遇。当审判降临时，一个人谦卑是没有什么值得称赞的；但是当我们能在审判降临之前哭泣时，这是信仰的一个迹象。如果相信审判在降临之前会使我们寻求上帝，哦，上帝会多么爱这样的人！这应该教导我们每个人都要悲伤；事实上，一个基督徒的灵魂不能不这样做，而且有很多原因。

1. First, Because of that sympathy between the Head and the members. A Christian hath the spirit of Christ, who takes to heart the miseries of the church. Now, can that spirit of Christ be in any, and he not affected as Christ in heaven is affected? Surely no.
首先，由于头与肢体之间的共鸣。基督徒拥有基督的灵，他对教会的苦难感同身受。现在，基督的灵能在任何人身上存在，而他不像天上的基督那样受到影响吗？当然不可能。

2. Again, It must needs be so in regard of the communion which is between the members of the body. We are all a part of one mystical body, whereof Christ is the head. What member can he be of this body that doth not take to heart the miseries of the other members? There is want of life where there is no sense of misery.
再次，就身体的成员之间的交流而言，必须如此。我们都是一个神秘的身体的一部分，其中基督是头。如果一个成员不关心其他成员的苦难，他如何能成为这个身体的一部分呢？没有对苦难的感知，就没有生命的存在。

3. Thirdly, Where there is true grace there will be weeping and mourning for the church, in regard of the insolency of the church's enemies and their blasphemous speeches. Where is now their God? their religion? What is now become of their Reformation? What child can hear the reproach and dishonour of God his Father without bowels of compassion?
第三，真正的恩典之处，对于教会的傲慢敌人和亵渎的言论，会有哭泣和悲哀。他们的上帝在哪里？他们的宗教呢？他们的改革现在又变成了什么？没有怜悯之心的孩子能忍受听到对他们的天父上帝的羞辱和耻辱。

4. Again, A gracious man will weep in regard of the danger of not mourning; for by not mourning we have a kind of guilt lying upon us, for we make the sins and miseries of the church our own, as Paul tells the Corinthians, reproving them for not mourning, 1 Cor. 5:2. Therefore as we are a part of the body, so we must have a part of the shame and grief. Again, God hath promised to mark and single out all those that mourn for the sins of the time; therefore, on the contrary, those that do not mourn are in a dangerous estate, Ezek. 9:4.
再次，一个仁慈的人会因为不哀悼的危险而流泪；因为我们不哀悼，就有一种罪恶感萦绕在我们身上，因为我们把教会的罪恶和苦难当作自己的，正如保罗在哥林多前书 5:2 中责备他们不哀悼一样。因此，正如我们是身体的一部分，我们也必须承担一部分羞愧和悲伤。此外，上帝应许要标记和挑选出为时代的罪恶而哀悼的人；因此，相反地，那些不哀悼的人处于危险的境地，以西结书 9:4。

5. Again, We must add reformation unto lamentation, else the whole church and commonwealth is in danger. If Achan be not sought out and punished, the whole state is in danger, and lies open to the wrath of God.
再次，我们必须将改革加入到悔恨中，否则整个教会和共和国都面临危险。如果不追究阿干的罪行并加以惩罚，整个国家都处于危险之中，面临上帝的愤怒。

For these reasons we ought to take to heart the sins and miseries of the times; for the Spirit of God is in every Christian, that will not suffer him otherwise to be, than to weep and mourn for his own sins, and for the sins and miseries of others.
出于这些原因，我们应该对这个时代的罪恶和苦难深感关切；因为上帝的灵在每个基督徒身上，不允许他不为自己的罪恶和他人的罪恶和苦难而哭泣和悲伤。

Use 1. If this be so, what will become of those that take not to heart nor mourn for the miseries of the church? that judge not aright of the poor, but censure the judgment of the afflicted, add affliction to the afflicted and misery to the miserable? What shall we say to those that are so far from helping God, that they help the enemies of God, and are grieved at the heart to hear any cause of comfort on the church's part? whose hearts it doth joy to hear of any overthrow on the church's side? Such false hearts there are, and many that are glad of the sins of others, thinking thereby to hide their own wicked courses. These men are far from mourning. Let our souls also be far from entering into their secrets.
如果是这样的话，那些不关心也不为教会的苦难而悲伤的人将会怎样呢？他们不正确地判断穷人，却指责受苦的人的判断，给受苦的人增加苦难和痛苦？对于那些远离帮助上帝的人，却帮助上帝的敌人，并且对教会的安慰感到痛心，我们该说什么呢？他们的心里只有喜悦听到教会一方的失败？这样虚伪的心灵存在着，还有很多人为别人的罪恶感到高兴，以此来掩盖自己邪恶的行径。这些人远离悲伤。让我们的灵魂也远离他们的秘密。

Use 2. If this be so, that holy men ought to take to heart and weep for the judgments of the commonwealth, both felt and feared, and also for the judgment of God upon the churches abroad, then
使用 2。如果是这样的话，那么圣人们应该对国家的判断感到关切和哭泣，无论是已经感受到的还是担心的，也应该对上帝对国外教会的判断感到关切和哭泣。

Quest. How may we get this weeping and mourning for others? I answer,
问题：我们如何才能为他人的哭泣和悲伤而感同身受？我的回答是，

Ans. 1. First, Remove the impediments that hinder; as, first, a hard and stony heart, which is opposite to tenderness. Josiah had a melting heart, and therefore it was soon dissolved into tears. Our hearts are worse than brass or stone, for workmen can work upon them; but nothing will work upon the hard heart of man. All the judgments in the world will not work upon it; for all the Israelites saw the judgments of God in Egypt, and all his mercies and blessings unto them in the wilderness, yet it would not work upon them, because they had hard hearts. Therefore let us get a good spring of tears, that is, a soft and tender heart, and let us beg it of God, for it is his promise to give us tender hearts; and then there will be an easy expression of it in the outward man.
答案 1：首先，消除阻碍；比如，首先是一颗硬而石头般的心，这与温柔相反。约西亚有一颗柔软的心，因此很快就会溶化成泪水。我们的心比黄铜或石头还要坏，因为工匠可以在上面工作；但是没有任何东西可以对人的硬心起作用。世界上所有的审判都无法对其产生影响；因为所有以色列人在埃及看到了上帝的审判，在旷野中看到了他的怜悯和祝福，但这些都无法对他们产生影响，因为他们的心硬。因此，让我们获得一泓泪水，也就是一颗柔软而温柔的心，并向上帝祈求，因为他应许给我们柔软的心；然后在外在的人身上就会容易表达出来。

2. The second, Let us beware of the love of earthly things, and get a heart truly loving towards God; for love is compared to fire; and fire, among many other properties it hath, melts the gold, and makes it pliable. Heat is the organ of the soul, whereby it doth anything, and the instrument of nature. So spiritual heat, a warm soul, warmed with the love of God and of our Christian brethren, will make the heart pliable, and melt into tears. Therefore get a loving heart, filled with love to God and Christian brethren, that we may mortify self-love, which dries up the soul. There can be no melting in such a self-loved soul. Let us therefore labour for spiritual love, to cross and subdue carnal self-love. It is this blessed heat that must send forth this heavenly water of tears; it is the spirit of love that must yield this distillation from the broken heart; this works all heavenly affection in us. Therefore Christ compriseth all the commandments under love. And indeed that is all.
第二点，让我们警惕对世俗事物的爱，并拥有一颗真正热爱上帝的心；因为爱被比作火，而火除了有许多其他特性外，还能融化金子，使其柔软。热量是灵魂的器官，通过它，灵魂能够做任何事情，也是自然的工具。因此，灵性的热量，一个被上帝和基督教兄弟姐妹的爱所温暖的灵魂，会使心灵变得柔软，并融化成泪水。因此，拥有一颗充满对上帝和基督教兄弟姐妹的爱的心，以抑制自我爱，这样才能使灵魂不会干涸。在这样一个自我爱的灵魂中，是无法融化的。因此，让我们努力追求灵性的爱，以克制和征服肉体的自我爱。正是这种祝福的热量，必须从破碎的心中流出这种天上的泪水；正是爱的精神在我们身上产生了所有的天上的感情。因此，基督将所有的诫命都归结为爱。实际上，爱就是一切。

3. Thirdly, If we would have our souls fit to grieve, let us be content to see as much as we can, with our own eyes, the miseries of others. The best way to weep is to enter into the house of mourning, and set before our eyes the afflictions of others. The very sight of misery is a means to make the soul weep. And let us be willing to hear that which we cannot see; as Nehemiah was content to hear, nay, to inquire, concerning the church abroad; and when he heard that it was not well with them, it made him weep. Every man will cry, What news? But where is the man, when he hears of the news beyond the seas, that sends up sighs to God? prayer, that he would take pity upon his church? It is a good way to use our senses, to help our souls to grieve.
第三，如果我们希望我们的灵魂适合悲伤，让我们满足于用自己的眼睛尽可能多地看到他人的苦难。哭泣的最好方式是进入悲伤之家，让我们的眼睛看到他人的痛苦。看到苦难本身就是让灵魂哭泣的一种方式。让我们愿意听到我们无法看到的事情；正如尼希米愿意听到，甚至询问关于教会在外地的情况；当他听到他们的情况不好时，他会哭泣。每个人都会问，有什么新闻？但是当他听到海外的消息时，有多少人会向上帝发出叹息？祈祷，求他怜悯他的教会？利用我们的感官来帮助我们的灵魂悲伤是一种好方法。

4. Again, Let us read [of] the estate of God's church, what it hath been from the beginning of the world; what miseries God's children have endured in former ages by reason of war and the like, that so we may work grief upon our own hearts. We have always matter of grief while we are in this world; if we look abroad, we shall find matter of mourning. And I surely we should labour to mourn if we desire to be blessed. For 'blessed are they that mourn: they shall be comforted,' Mat. 5:4.
再次，让我们阅读上帝教会的状况，从世界开始以来它是什么样子的；上帝的子民在过去的时代中因战争等原因所遭受的苦难，这样我们就可以在自己的心中感到悲痛。在这个世界上，我们总是有悲痛的事情；如果我们放眼四周，我们会发现许多令人悲伤的事情。我确信，如果我们渴望得到祝福，我们应该努力去悲痛。因为“哀恸的人有福了，因为他们必得安慰。”（马太福音 5:4）

5. Fifthly, That we may get this weeping and mourning, let us work this tender affection upon our own hearts. The soul hath a facutly to work upon itself. Therefore let us shame ourselves for our own deadness, dryness, and spiritual barrenness this way, that we can yield no sighs, no tears for God, for his church and glory. Let us reason thus with our souls: If I should lose my wife, or child, or my estate, this naughty heart of mine would weep and be grieved; but now there is greater cause of mourning for myself and the church of God, and yet I cannot grieve. Augustine saith he could weep for her that killed herself out of love to him, but he could not weep for his own want of love to God.* We have many that will weep for the loss of friends, wealth, and such like things, but let them lose God's favour, be in such an estate there is but one step between them and hell, they are never grieved nor moved at it. Therefore, seeing they do not weep for themselves, let us weep for them. Can we weep when we see a man hurt in his body, and ought we not much more for the danger of his soul? Therefore let us work this sorrow upon our hearts. Now, we are to receive the sacrament, which is a feast, and therefore must be eaten cheerfully. The passover was a banquet, and therefore to be eaten with joy, but withal it was used to be eaten with sour herbs. So must it be in this blessed banquet which God hath provided for our souls. There must be sorrow as well as joy. It is a mixed action, and therefore it must be eaten with sour herbs, presenting to the eyes of our mind the object of the old Adam; thinking upon the vileness of our nature, that have such filthy speeches, disobedient actions, such rebellious thoughts in us. Great need have I of the mercy and favour of God to look upon such a defiled soul as I am. And also, having in the eyes of our soul Christ crucified, look upon Christ, which is crucified in the sacrament, sacramentally. What was that which broke the body of Christ? Was it not sin? That sin which I so often cherish, this pride, this envy, unbelief, and hypocrisy, this covetousness of mind was that which put Christ into such torment. It was not the nails, but my sins. The sacrament must work upon our hearts so as to work grief in us. We must weep as the people did for Josiah, according as God hath promised we should do. It is said, Zech. 12:10, 'They shall look on him whom they have pierced by their sins, and weep and mourn for him as one that mourneth for his only son.' So then, the sacrament is not only a matter of joy and thanks, but a matter of sorrow. Therefore, if we would joy in the sacrament, let us first be humbled for sin, and then joy in it afterwards.
第五，为了能够流泪和悲哀，让我们在自己的心中培养这种温柔的感情。灵魂有能力对自己产生影响。因此，让我们因为自己的冷漠、干燥和属灵的贫瘠而感到羞愧，因为我们对上帝、他的教会和荣耀无法流露出一丝叹息和眼泪。让我们用这样的方式与我们的灵魂辩论：如果我失去了妻子、孩子或财产，我这邪恶的心会哭泣和悲伤；但现在，对于我自己和上帝的教会，有更大的哀悼的理由，然而我却无法悲伤。奥古斯丁说，他可以为那个因为爱他而自杀的女子哭泣，但他却无法为自己对上帝的爱的缺乏而哭泣。我们有很多人会为失去朋友、财富和类似的事情而哭泣，但是让他们失去上帝的恩宠，处于一个离地狱只有一步之遥的状态，他们却从未感到悲伤或动容。因此，既然他们不为自己流泪，让我们为他们流泪。当我们看到一个人身体受伤时，我们能流泪，那么为了他的灵魂的危险，我们难道不应该更加悲伤吗？因此，让我们在我们的心中培养这种悲伤。 现在，我们要领受圣礼，这是一顿盛宴，因此必须愉快地享用。逾越节是一场宴会，因此应该带着喜悦来享用，但同时也要加上酸草。在上帝为我们的灵魂准备的这场祝福的宴会中也是如此。必须有悲伤和喜悦。这是一种混合的行动，因此必须带着酸草来享用，让我们的心灵眼中看到旧亚当的形象；思考我们的本性的卑劣，我们内心中那些肮脏的言辞、不服从的行为和叛逆的思想。我非常需要上帝的怜悯和恩宠，来看待我这样一个被玷污的灵魂。此外，在我们的灵魂眼中，还要看到被钉十字架的基督，以象征性地看待在圣礼中被钉十字架的基督。是什么打碎了基督的身体？不就是罪吗？是我经常怀抱的罪，这个骄傲、嫉妒、不信和伪善，这个贪婪的心思，正是使基督受苦的原因。不是钉子，而是我的罪。圣礼必须在我们的心中起作用，以引起我们的悲伤。 我们必须像人们为约西亚所做的那样哭泣，正如上帝所应许我们要做的那样。撒迦利亚书 12:10 说：“他们必仰望他们所扎的那一位，就是他们因自己的罪所扎的，他们必为他哀哭，如丧独生子一样。”所以，圣餐不仅是喜乐和感恩的事，也是悲伤的事。因此，如果我们想在圣餐中感到喜乐，让我们先为罪而谦卑，然后再在其中喜乐。

Obj. But here it might be objected, Are we not bid for to rejoice always? and always to be thankful? 1 Thes. 5:16. Then how can these agree? for weeping and mourning are contrary to thanksgiving and joy.
但是这里可能会有人反对，难道我们不是被要求时刻欢喜吗？时刻感恩？帖撒罗尼迦前书 5:16。那么这两者如何相符呢？因为哭泣和悲哀与感恩和喜乐是相反的。

Ans. To this I answer, that the estate of a Christian in this life is a mixed estate, both inward and outward; his outward estate and the inward disposition of the soul is mixed. Therefore, having this mixed estate, our carriage must [be] answerable; as we have always cause of mourning and rejoicing both from that in us and from without us, therefore a Christian ought to rejoice always, and in some measure to mourn always. As, for example,
答：对此我回答，基督徒在这个生命中的境遇是一种混合的境遇，既有内在的，也有外在的；他的外在境遇和内心的倾向是混合的。因此，有了这种混合的境遇，我们的行为必须相应；因为我们总是有悲伤和喜乐的原因，既来自我们内心，也来自我们周围的环境，所以基督徒应该时常喜乐，并在某种程度上时常悲伤。比如，

A Christian hath cause of mourning within him when he looks upon his sinful nature and the sins which he doth daily commit, yet notwithstanding, at the same time, there is cause of joy, and great reason to bless God, when he considers that God hath pardoned his sins in Christ. Thus the apostle did, Rom. 7:24; when he looked upon himself and his own vileness, he cries out, 'O wretched man that I am, who shall deliver me from this body of death!' yet for all this, at the same time he rejoiceth and blesseth God: 'I thank God through Jesus Christ my Lord, who hath freed me from the law of sin and of death.' Thus, you see, we have always in respect of ourselves both cause of joy and mourning, therefore we must do both. So have we in like manner continual causes both of joy and sorrow from without us, if we look to the church of God: of joy, in regard there is a God in heaven who hath an eye to his church, who pitieth it and tendereth* it as the apple of his eye; that takes to heart the afflictions of it; that will be glorious in the midst of the troubles of his people, by upholding, comforting, and turning all to the best for them;—of sorrow also, in respect of the miseries under which the church of God doth groan, of which we are bound to take notice, and so to weep with them that weep, Isa. 22:12; Amos 6:6; Rom. 12:15. You see the rare mixture of joy and sorrow in a Christian, whereby he is made capable of this great privilege, as neither to be swallowed up of grief, because that his sorrow proceeds from a heart where there is cause of joy, nor to lose himself in excessive joy, because he always sees in himself cause of sorrow. Now, as it is to be seen in other mixtures that there is not at all times an equal quantity or portion of each particular thing to be mingled, but now more of the one, and at another time more of the other, according as the cause doth vary, so is it in this mixture of joy and sorrow for ourselves and for others; sometimes joy must abound with the causes of it, and sometimes sorrow with its causes doth superabound. It will be worth our inquiry, therefore, to know when to joy most, and when to weep most, which we shall know by God's call in outward occasions, and by the spirit of discretion within us, which will guide us. For God hath given his children a spirit of discretion, that will teach them when to joy and when to weep most. As God calls to mourning now in these times that the church of God is in misery, as he calls for sighs for the afflictions of Joseph, so the spirit of discretion within us doth tell us what to do.
当基督徒看到自己的罪性和每天所犯的罪时，内心会感到悲伤，然而与此同时，当他考虑到上帝在基督里赦免了他的罪时，也有理由感到喜乐并赞美上帝。正如使徒保罗在罗马书 7:24 中所说，当他看着自己和自己的卑劣时，他呼喊道：“我这个可怜的人！谁能救我脱离这取死的身体呢？”然而，尽管如此，他同时也感到喜乐并赞美上帝：“感谢神，借着我们的主耶稣基督，这样，我以内心顺服神的律，我肉体却顺服罪的律。”因此，你看到，就我们自己而言，我们总是既有喜乐的理由，也有悲伤的理由，因此我们必须同时做到两者。 如果我们注视上帝的教会，我们同样会从外部经历持续的喜悦和悲伤的原因：喜悦在于天上有一位上帝，他关注着他的教会，怜悯并珍视它，就像珍视自己的眼睛一样；他关心它的苦难；他将在他的子民的困境中显出荣耀，支持、安慰并将一切转化为最好的结果；悲伤也在于上帝的教会所受的苦难，我们有责任注意并与他们一同哭泣，以赛亚书 22:12；阿摩司书 6:6；罗马书 12:15。你看到了基督徒中喜悦和悲伤的罕见混合，使他有能力享受这一伟大的特权，既不会被悲伤吞噬，因为他的悲伤源自一个有喜悦原因的心，也不会因过度喜悦而迷失自己，因为他总是看到自己有悲伤的原因。 现在，正如在其他混合物中所看到的那样，每种特定物质的数量或比例并不总是相等的，有时候一种更多，另一种则更多，这取决于原因的变化。对于我们自己和他人的喜悦和悲伤的混合物也是如此；有时候喜悦必须充斥其中，有时候悲伤和其原因则过多。因此，我们有必要探究何时最应该欢乐，何时最应该哭泣，这将通过上帝在外部情况下的呼召和我们内心的明智之灵来指引我们。因为上帝赐给他的子民一种明智之灵，它将教导他们何时最应该欢乐，何时最应该哭泣。正如上帝在这个教会遭受苦难的时候呼召我们悲哀，正如他呼唤我们为约瑟的困苦叹息一样，我们内心的明智之灵会告诉我们该怎么做。

Quest. Yet here may be a question, How shall we know when to cease and leave off mourning? for the soul is a finite thing, and cannot dwell upon one action always, because it hath many things to do; and therefore it cannot always mourn nor always rejoice.
问题。然而，这里可能有一个问题，我们如何知道何时停止哀悼？因为灵魂是有限的，不能永远停留在一种行动上，因为它有许多事情要做；因此它不能永远哀悼，也不能永远欢喜。

Ans. To this I answer. that we have mourned enough, and discharged our duty sufficiently therein, when we have overcome our hearts, and brought them to a temper of mourning, and have complained before God, spread the ill of the times before him, and entreated pity from him, having poured out ourselves in prayer, though short, yet effectual. When we have this done, then we have discharged our duty in mourning, and may turn to other occasions as God doth require of us; for when we have mourned and wept, then we must look upon causes of rejoicing and thanksgiving. We must always remember so to mourn and weep that yet notwithstanding, looking upon God's blessing upon us both in kingdom, state, and our own particular persons, we may be excited to thankfulness; for we must not always be sullen, looking upon the evil, but casting our eyes upon the good things we do enjoy, we must provoke ourselves to be thankful. Even as men that have their eyes dazzled will look upon some green colour to recover their sight again, so when we have wrought upon our souls and brought them to mourn, then to help and raise them up, we ought to look upon causes of joy and thankfulness. We have cause of thankfulness when we consider that many churches in France and other places are invaded by enemies, oppressed with cruelty, and deprived of liberty, while yet we enjoy the liberty and free passage of the gospel, being freed from the destruction of war and pestilence, which devoureth so many that it makes the land to mourn. He continueth to us liberty to hear the word, and gives us many blessings which others have not. Nay, we have cause to bless God for freeing us from that terriblest judgment of all judgments,—which makes both church and commonwealth to mourn,—because he doth not suffer us to fall into the hands of man, but takes us into his own hand to correct. It is God's infinite mercy that he doth not humble us by our enemies, but takes us into his own hand. Therefore let us not provoke him, lest he give us up to the hands of our merciless enemies, which is a terrible judgment. We had better an hundred times meet him by repentance, and cast ourselves into his hands, for then we have only to deal with a merciful God; but when we are to deal with merciless men that scorn the gospel, then we have both God and them to deal with, which doubles our affection.
答：对此我回答，我们已经哀悼足够了，在这方面我们已经尽了足够的责任，当我们战胜了自己的内心，使其达到哀悼的状态，并在上帝面前抱怨，向他陈述时代的不幸，并恳求他的怜悯，虽然祷告时间短暂，但却是有效的。当我们做到这一点时，我们已经尽了哀悼的责任，可以转向上帝要求我们做的其他事情；因为当我们哀悼和哭泣时，我们必须寻找欢乐和感恩的原因。我们必须始终记住，要以哀悼和哭泣的方式，但同时，要看到上帝在我们的国家、状态和个人身上的祝福，以激励我们感恩；因为我们不能总是愁眉苦脸，只看到邪恶，而是要将目光投向我们所享受的美好事物，激励自己感恩。就像眼睛被强光刺激后会看一些绿色来恢复视力一样，当我们对自己的灵魂施加影响，使其哀悼时，为了帮助和振奋它们，我们应该寻找欢乐和感恩的原因。 当我们考虑到法国和其他地方的许多教堂被敌人入侵、残酷压迫和剥夺自由时，我们有理由感恩，而我们却享受着福音的自由传播和自由通行，摆脱了战争和瘟疫的毁灭，这使得土地哀悼。他继续给予我们听道的自由，并给予我们许多其他人没有的祝福。不仅如此，我们还有理由感谢上帝使我们摆脱了最可怕的审判，这使得教会和公共事务都哀悼，因为他不让我们落入人手中，而是将我们带入自己的手中来纠正。上帝的无限怜悯是他不让我们被敌人羞辱，而是将我们带入自己的手中。因此，让我们不要激怒他，免得他把我们交给无情的敌人，这是一种可怕的审判。我们最好百倍地通过悔改与他相遇，并将自己投入他的手中，因为那时我们只需与一个仁慈的上帝打交道；但当我们与那些蔑视福音的无情之人打交道时，我们既要与上帝打交道，又要与他们打交道，这使我们的困境加倍。

Therefore let us mourn, seeing we have cause, for ourselves and the estates of others; but yet let us be thankful, for if we would be more thankful for God's benefits, we should have them longer continued. For, as prayer begs blessings, so thanksgiving continues them. As the best way to obtain good things is prayer and mourning, so the best way to preserve them is thanksgiving and rejoicing. So, then, we have plainly seen that Christians should not always be dumpish and look sourly, but they must as well rejoice and be thankful, as mourn and weep.
因此，让我们哀悼吧，因为我们有理由为自己和他人的状况感到悲伤；但同时，让我们感恩，因为如果我们对上帝的恩惠更加感恩，那么这些恩惠就会更长久。因为祈祷乞求祝福，而感恩则延续祝福。获得美好事物的最佳途径是祈祷和悲伤，而保持它们的最佳方式是感恩和欢乐。因此，我们明确地看到，基督徒不应总是愁眉苦脸，他们既要欢乐感恩，也要悲伤哀泣。

Quest. 1. But here, ere I proceed, I must answer some cases of conscience. As, first, What shall we say to those souls that cannot weep for the sins and miseries of the church, and therefore complain for the want of it?
问题 1：但在此之前，我必须回答一些良心问题。首先，对于那些无法为教会的罪恶和苦难而流泪，因此对此感到抱怨的灵魂，我们应该说些什么呢？

Secondly, What shall we say to that soul that can weep, but more for outward than for spiritual things?
其次，对于那些能够流泪，但更多是因为外在而非属灵的事情，我们应该说些什么呢？

Sol. 1. To the first I answer briefly, that we must not speak friar-like of tears, and never know from whence they come. But when we speak of weeping, we must always understand that tears are no further good than when they spring from sorrow and love within, than when they proceed from inward hatred to sin, and from fear and love to the church of God. If this be in a man, the matter is not much for tears. There may be weeping without true sorrow, as there was in Esau for the blessing, Gen. 27:38; and so the Jews, they could weep and howl upon their beds when there was a famine, yet there was no sound sorrow in them.
答案很简单，我们不应该像修士一样谈论眼泪，也不知道它们从哪里来。但是当我们谈论哭泣时，我们必须始终明白，眼泪只有在源于内心的悲伤和爱情时才有意义，只有当它们来自对罪恶的内心憎恶，以及对上帝教会的敬畏和爱时才有意义。如果一个人具备这些条件，那么眼泪并不重要。有时候会有没有真正悲伤的哭泣，就像以扫为了祝福而哭泣一样（创世记 27:38），犹太人也可以在床上哭泣和嚎叫，但他们内心并没有真正的悲伤。

And, on the contrary, there may be true sorrow without weeping, yea, and such may it be that there can be no weeping, because their sorrow may be so great that it is rather an astonishment than a weeping. In a fresh wound in the body, at the first there is not such pain felt nor the blood seen, because the part is astonied only; so the soul for a time may be in such an astonishment and grief that there may be no expression of tears. Again, the soul doth follow the temperature of the body. Some are of a more easy constitution to shed tears than others, so that there may be more grief where there are fewest tears.
相反地，可能会有真正的悲伤而没有哭泣，是的，这样的情况可能是没有哭泣的，因为他们的悲伤可能是如此之大，以至于它更像是一种惊讶而不是哭泣。在身体上的新伤口上，最初并没有感到如此剧痛，也没有看到血液，因为那部分只是被惊呆了；所以灵魂在一段时间内可能会陷入如此的惊愕和悲伤中，以至于无法表达出眼泪。此外，灵魂会跟随身体的体温。有些人比其他人更容易流泪，所以在眼泪最少的地方可能有更多的悲伤。

But to come to the question more directly, we ought to think our estates not so good as they should be, if we cannot at one time or other weep for the sins and miseries of the church. If we can shed tears for outward things at one time or other, and cannot weep for spiritual, it is a bad sign; for certainly, one time or other ordinarily God's children express their sorrow for their sins, and the estate of the church, by tears. They either have tears for spiritual respects, or else they mourn that they cannot mourn, grieve that they cannot grieve, and desire that they might mourn and that they could weep. They wish with Jeremiah that their head were a fountain of tears, they wish they might have their bodies to answer the intent of their soul, that so they might largely express outwardly their inward grief. As Jeremiah feared he should not have tears enough, therefore wished that his head were a fountain of tears, so they desire, Oh that I could mourn, and that I could weep!
但是更直接地来说，如果我们不能在某个时候为教会的罪恶和苦难而流泪，那么我们应该认为自己的境况并不如预期的那样好。如果我们能够在某个时候为外在的事物流泪，却不能为属灵的事物流泪，那是一个不好的迹象；因为通常情况下，神的儿女们会通过眼泪来表达对自己的罪恶和教会状况的悲伤。他们或者因为属灵的原因而流泪，或者因为不能流泪而悲伤，渴望能够流泪。他们希望像耶利米一样，他们的头变成泪的泉源，他们希望他们的身体能够回应他们灵魂的意愿，这样他们就能够充分地表达他们内心的悲伤。正如耶利米担心自己没有足够的眼泪，所以希望自己的头变成泪的泉源，他们也渴望，哦，我能够悲伤，我能够流泪！

Sol. 2. But what shall we say to those that can weep for other things? Shall they be condemned for hypocrites?
然而，对于那些能为其他事情哭泣的人，我们该怎么说呢？他们会被判定为伪君子吗？

1. I answer, No; for a torrent may run faster for the present than a continual current; so on the sudden there may be tears and grief for outward things, but yet grief for sin is more because of the continuance thereof. For sin is a continual cause of sorrow. Whereas sorrow for outward things is but on a sudden, as it was in David when he cried, 'Oh my son Absalom, my son Absalom!' 2 Sam. 18:33. What ado is here on the sudden for Absalom! but yet he wept for his sins more, because that was a continual grief. So in a Christian, there may be some sudden passion, when he may seem to weep and grieve most for outward things, but yet his grief for sin and the misery of the church is more, because it is a continual grief.
我回答，不；因为暴流可能在现在比连续的水流更快，所以突然间可能会有泪水和悲伤的外在事物，但是对于罪恶的悲伤更多，因为它是持续存在的。因为罪恶是持续的悲伤的原因。而对于外在事物的悲伤只是突然的，就像大卫哭喊：“哦，我儿子押沙龙，我儿子押沙龙！”（撒母耳记下 18:33）。这里突然为押沙龙而悲伤！但是他更多地为自己的罪恶哭泣，因为那是持续的悲伤。所以在一个基督徒身上，可能会有一些突然的激情，当他似乎为外在事物哭泣和悲伤最多，但是他对于罪恶和教会的苦难的悲伤更多，因为那是持续的悲伤。

2. Again, Spiritual grief comes from spiritual causes. Tears for sin, and for the church of God, do issue merely from spiritual grounds; whereas in natural grief for outward things, we have both the Spirit and nature that make us grieve. Now when both these meet together, they carry the soul strongly, as in a stream. So that there must needs be more tears and grief for outward things. As when the windows of heaven were opened from above, and the foundations below were broken up, there must needs follow a great flood, Gen. 7:11; so when we have the Spirit from above, and our nature below, there must of necessity be a great grief for outward things. But yet in these cases, little of spiritual sorrow is better than a great deal of natural, for spiritual grief fats the soul. As the river Nile runs through Egypt, and fats the land, so this heavenly water of tears and grief fattens the soul, and makes it fit for all holy services. They are both good, but one less than the other. Natural grief is allowable, which if a man have not, he is in a reprobate sense; for the apostle reckons this up as a great sin, that in the latter days men should be without natural affection. So then we see, that for this reason also there may be a great store of grief and tears for outward things.
再说一遍，属灵的悲伤源于属灵的原因。对罪恶和上帝的教会的眼泪仅仅来自属灵的根源；而对外在事物的自然悲伤，我们既有属灵又有本性使我们悲伤。当这两者相遇时，它们像一股洪流一样强烈地带动着灵魂。因此，对外在事物必然会有更多的眼泪和悲伤。就像当天上的窗户打开，地下的基础被打破时，必然会发生大洪水一样（创世记 7:11）；所以当我们从上面得到属灵的圣灵，而我们的本性在下面时，对外在事物必然会有巨大的悲伤。但是在这些情况下，少量的属灵悲伤比大量的自然悲伤更好，因为属灵的悲伤使灵魂丰盈。就像尼罗河流经埃及，使土地肥沃一样，这些天上的眼泪和悲伤使灵魂丰盈，并使其适合一切圣洁的事奉。它们都是好的，但其中一个比另一个少。自然的悲伤是可以接受的，如果一个人没有这种悲伤，他就是在一个被弃绝的状态中；因为使徒将这列为大罪，即在末世人们将没有自然的感情。 因此，我们可以看到，由于这个原因，外在事物可能会带来大量的悲伤和眼泪。

3. Again, Let them that grieve that they cannot more grieve, know and comfort themselves, that they have the Spirit of God within them, which is an everlasting spring that will in time overcome all carnal and worldly respects whatsoever, and make the heart in a fit temper of weeping and grieving for spiritual respects.
再次，让那些悲伤无法更加悲伤的人知道并安慰自己，他们内心有上帝的灵，这是一个永恒的泉源，将在适当的时候克服一切肉体和世俗的考虑，使心灵适合为属灵的事情哭泣和悲伤。

Use. Well, if this be thus, what shall we think of the jovial people of the world, who are so far from this sorrow, that—when a man shall come and ask them when they wept for their sins, when they did ever mourn and send up sighs to God for their swearing, lying, profanation of God's Sabbath, for the wrong they have done to others, or for any of their sins—the time was never yet wherein they ever shed a tear for sin, or had a sigh, groan, or mourning for sin? In what estate are we born in? All children of wrath, and heirs of damnation. But when got you out of this state? You have over lived in jollity. Therefore as yet you are as you were born, a child of wrath. Do ye think to reap, and never sow? to reap in joy, and never sow in tears? God puts all his children's tears in a bottle; but thou sparest God a labour, because thou never weepest. There are a company that engross all jollity and mirth, as if they had no cause to weep, whose language yet when any man hears, and observes their courses and living in gross sins, he may quickly judge that they of all others have most cause to weep, though there be none more free from mourning, and though they seem to be the only men of the world. But I say to such, go weep, howl, and lament for your sins; for your peace is not yet made with God. Therefore never rest till thou hast got an assurance from heaven that thy sins are forgiven thee. Many people are angry because ministers tell them of this, but surely we must be damned if we do not.
使用。好吧，如果事情是这样的，那么我们应该如何看待这个世界上快乐的人们呢？他们离这种悲伤如此之远，以至于当有人问他们什么时候为自己的罪过哭泣，什么时候为自己的咒骂、谎言、亵渎上帝的安息日、对他人的伤害或任何罪过而向上帝祈求时，他们从未为罪过流过一滴眼泪，也从未为罪过而叹息、呻吟或悲痛过。我们生来处于什么状态？我们都是愤怒的孩子，注定要受到谴责。但你们什么时候摆脱了这种状态？你们一直过着快乐的生活。因此，你们现在还是和出生时一样，是愤怒的孩子。你们以为可以收获而不用播种吗？以欢乐收获而不用以眼泪播种吗？上帝把他所有子民的眼泪都装在一个瓶子里；但你却省了上帝的一份工作，因为你从未哭泣过。 有一家公司专注于所有的欢乐和快乐，仿佛他们没有理由哭泣，然而当任何人听到他们的语言，观察到他们的行为和生活中的严重罪恶时，他们很快就会判断出，与其他人相比，他们最有理由哭泣，尽管他们没有更多的悲伤，尽管他们似乎是世界上唯一的人。但我告诉这样的人，去为你们的罪恶哭泣、嚎叫和悲叹吧；因为你们与上帝的和平尚未达成。因此，直到你从天堂得到你的罪恶得到宽恕的保证之前，永远不要停止。许多人因为牧师告诉他们这个而生气，但如果我们不这样做，我们肯定会被判定为被诅咒。

Therefore, as any would hope for comfort, and have God to wipe away their tears from them in another world, let them work upon their hearts here, to shed tears for their own sins first, and then for the sins of the time; for their own first, I say, for a man must first be good in himself before he can be good to others; and then let their grief extend to their brethren even beyond the seas, to the forlorn estate of the church there.
因此，正如任何人都希望得到安慰，并希望上帝在另一个世界中为他们擦去眼泪，让他们在这里努力感动自己的心，先为自己的罪过流泪，然后为这个时代的罪过流泪；我说的是先为自己的罪过流泪，因为一个人必须先对自己善良，才能对他人善良；然后，让他们的悲伤扩展到海外的弟兄姐妹，到那里教会的困境。

Now the last thing that is noted in Josiah's weeping, is the sincerity of it. 'Thou hast wept before me;' that is, sincerely, before God. He sinned before him, and is humbled before him. There is nothing hid from his sight, not only open sins, but he knows the very thoughts of our hearts: therefore let us weep before him without hypocrisy. No matter whether the world see it or no; but let us weep before God, as the prophet saith, Jer. 13:17, 'My soul shall weep in secret for you, and mine eyes shall weep, and drop down tears in the night season.' Let us weep in secret before God; for this is without hypocrisy. Now follows the issue of his weeping and humbling of himself.
现在，约西亚的哭泣中最值得注意的是其真诚。'你在我面前哭泣；'也就是说，在上帝面前真诚地哭泣。他在上帝面前犯了罪，现在在上帝面前谦卑。没有什么能够隐藏在他的眼中，不仅是明显的罪恶，他还知道我们心中的思想：因此，让我们在他面前真诚地哭泣。无论世界是否看到，让我们在上帝面前哭泣，正如先知所说，耶利米书 13:17，'我的灵魂为你们在暗中哭泣，我的眼睛在夜间哭泣，眼泪流下来。'让我们在上帝面前暗中哭泣；因为这是真诚的。现在，他的哭泣和谦卑的结果就要出现了。

'I have even heard thee also,' saith the Lord.
主说：“我甚至也听到了你。”

In which words is set down God's gracious acceptation of Josiah's humiliation; which was not without his special observation. 'For I have even heard thee,' saith the Lord: so that it seems Josiah did utter some words of grief, because God saith, 'I have heard it. And we may the rather think so, because usually God's children do in their prayers add words unto their tears, as David and good Hezekiah did. Howsoever then his prayer was not a distinct prayer of a composed tenor of speech; yet it was a prayer, because that with these tears he did send up sighs, and groans, and uttered broken words from a broken heart. There was such a language in his heart that God did understand, for God understands the language of his own Spirit in the hearts of his children. The Spirit knows what we mean, as Rom. 8:26, 27. God hath an ear to hear our desires, our sighs and groans; for tears have the weight of a voice, they speak for us. Where there is true grief, many times there cannot come a composed tenor of speech; for a broken heart expresseth itself more in sighs, groans, and tears, than in words. Though we do not utter distinct words in a form of prayer, yet he hears our sighs and groans: his ears are open to the cries of his children. So we learn from hence, for our comfort against all Satan's temptations,
在这些话语中，记载了上帝对约西亚谦卑的恩慈接纳；这并非没有他特别的观察。“因为我确实听到了你的声音，”耶和华说。所以看起来约西亚确实表达了一些悲伤的话语，因为上帝说：“我听到了。”我们可以更加这样想，因为通常上帝的儿女在祷告中会在眼泪之外加上一些话语，就像大卫和善良的希西家一样。然而，尽管他的祷告不是一个清晰的、有条理的言辞，但它是一种祷告，因为他用这些眼泪发出了叹息、呻吟，并从破碎的心中说出了断断续续的话语。在他的心中有一种语言，上帝能够理解，因为上帝能够理解他儿女心中自己灵的语言，正如罗马书 8:26-27 所说。上帝有耳朵听我们的愿望、我们的叹息和呻吟；因为眼泪有声音的重量，它们替我们说话。在真正的悲伤中，往往无法用清晰有条理的言辞来表达；因为破碎的心更多地通过叹息、呻吟和眼泪来表达自己，而不是通过言辞。 Though we do not utter distinct words in a form of prayer, yet he hears our sighs and groans: his ears are open to the cries of his children.所以我们从这里学到，为了对抗撒旦的诱惑，给我们带来安慰

Doct. 6. That God takes a particular notice, and understands the prayers we make unto him: he hears the groans of his children. So David saith, 'My groaning is not hid from thee,' Ps. 38:9. So the prophet says, Ps. 145:18, 19, 'He will fulfil the desire of them that hear* him; he will also hear their cry, and will save them;' yea, he knows our thoughts long before. This must needs be so.
神特别关注并理解我们向他祈祷的事情：他听到他儿女的呻吟。正如大卫所说，“我的呻吟你都知道”，诗篇 38:9。先知也说，诗篇 145:18-19，“他必应允敬畏他的人的愿望；他也必听他们的呼求，拯救他们。”是的，他在我们之前就知道我们的思想。这必然如此。

Reason 1. First, Because he is gracious and merciful; he is a God hearing prayers.
原因 1. 首先，因为他是仁慈和慈悲的；他是一个垂听祷告的上帝。

2. Because of the relations which in his love he hath taken upon himself, to be a Father. So that when a man shall, by the Spirit of adoption, call God Father, there is such a deal of eloquence and rhetoric in this very word, it works so upon the bowels of God, that he cannot choose but hear. Even as a child, when he speaks to his father, and calls him by this name, this word father doth so work upon him that he cannot but hear. So it is with God; when he hears us call him Father, he cannot but hear us.
因为他在爱中承担了作为父亲的关系。所以当一个人通过领养的灵魂称呼上帝为父亲时，这个词中有如此多的雄辩和修辞，它对上帝的内心产生如此大的影响，以至于他不能不听。就像一个孩子对父亲说话时，称呼他为父亲，这个词父亲对他产生如此大的影响，以至于他不能不听。上帝也是如此；当他听到我们称呼他为父亲时，他不能不听我们的话。

3. Because of his nature and love, which is above the love of an earthly father. Though a mother should forget, and not hear her child, yet the Lord will hear us.

And likewise this is his promise: 'Call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me,' Ps. 50:15.
在困难的日子里，你呼求我，我必应允你，你必荣耀我。

4. Again, God cannot basely esteem of our prayers, because they are the motions of his own Spirit. Oh, but they are broken prayers. It is true; but the Spirit understands them and makes intercession for us, with sighs and groans that cannot be expressed; and none can understand them but the Spirit, Rom. 8:26, 27.
再次，上帝不会卑视我们的祷告，因为它们是他自己的灵的运动。哦，但它们是破碎的祷告。这是真的；但是圣灵理解它们，并为我们代祷，用无法表达的叹息和呻吟；只有圣灵能理解它们，罗马书 8:26-27。

5. Again, God cannot but hear our prayers, because they are offered up in the name of a mediator. They are perfumed with the incense and sacrifice of his Son. Therefore he cannot but hear them.
再次，上帝不得不听到我们的祈祷，因为它们是以调解者的名义奉献的。它们被他的儿子的香气和牺牲所洒上。因此，他不得不听到它们。

6. Again, God must needs hear our prayers, because they are made according to his will. When we pray for ourselves, and for the church of God, it is according to God's will. So then, if we consider these respects, God cannot but hear our prayers.
再次，上帝必须听到我们的祈祷，因为它们是根据他的旨意而发出的。当我们为自己和上帝的教会祈祷时，这是根据上帝的旨意。因此，如果我们考虑这些方面，上帝不得不听到我们的祈祷。

Obj. But some will object, God doth not hear me: I have prayed a long while, and yet he hath not given me an answer.
但有人会反对，说上帝没有听到我的祷告：我已经祈祷了很长时间，但他还没有给我一个答案。

Ans. 1. I answer, God doth always hear, though he seemeth not to hear sometimes, to increase our importunity. Christ heard the woman of Canaan at first; but yet, to increase her importunity, he gave her the repulse and denial, and with the same, inward strength to wrestle with him.
答案 1：我回答，上帝总是听到的，尽管有时他似乎听不见，这是为了增加我们的坚持。基督一开始就听到迦南妇人的请求，但为了增加她的坚持，他给了她拒绝和否定，并给予她内在的力量与他搏斗。

Ans. 2. Again, God seems not to hear, because he delights in the music of his children's prayers. Oh how he loves to hear the voice of his children! As a father to hear the language of his child, though it be none of the best; so it is sweet music in God's ears to hear the prayers of his children. He will have prayers to be cries. Therefore he defers to hear; but in deferring he doth not defer, for he increaseth our strength, as in Jacob's wrestling, that we might cry after him, wrestle with him, and offer violence unto him again.
答案 2. 再次，上帝似乎听不见，因为他喜欢听到他孩子们的祷告之声。哦，他是多么喜欢听到他孩子们的声音啊！就像一个父亲听到他孩子的语言一样，即使它不是最好的；对上帝来说，听到他孩子们的祷告就是美妙的音乐。他希望祷告是呼喊。因此，他推迟听到，但在推迟中他并没有推迟，因为他增加了我们的力量，就像雅各摔跤时一样，这样我们就可以在他面前呼喊、与他摔跤，并再次向他施加暴力。

Ans. 3. And sometimes, indeed, he will not hear us, because, it may be, there is some secret Achan in the camp, or some Jonah in the ship; some sin, I mean, in the heart unrepented of; for in this case we may come before God again and again, and he not hear us. This is the reason why God hears not many Christians, because they have not made a thorough inquisition into their own estates, found out their sins, and humbled themselves for it. Thus we see for what reasons God defers to hear our prayers.
答案 3. 有时候，他确实不会听我们的，因为可能在营地中有一些隐藏的阿干，或者在船上有一个约拿；我的意思是，心中有一些未悔改的罪恶；因为在这种情况下，我们可能一次又一次地来到上帝面前，他却不听我们的。这就是为什么上帝不听很多基督徒的祷告的原因，因为他们没有彻底审查自己的状况，找出自己的罪恶，并为此而谦卑自己。因此，我们看到了上帝为什么推迟听我们的祷告的原因。

Use 1. If this be so, that God doth hear us, let us make this use, to be plentiful in prayers, and lay up a great store of them in the bosom of God, for this is that will do us the most good. He hears every one in due time. We do never lose a sigh, a tear, or anything that is good, which proceeds from his own Spirit, but he will answer abundantly in his own time. For he that gives a desire, and prepares our heart to pray, and gives us a Mediator by whom to offer them up, will doubtless accept of them in his own Son, and will answer them. The time will come when he will accept of nothing else, and we shall have no other thing to offer up. What a comfort will it then be, that we have in former times, and can now call upon God! The day is coming when goods will do us no good, but prayers will. What a comfort then is it to a Christian, that he hath a God to go to, that hears his prayers! Let all the world join together against a Christian, take away all things else and cast him into a dungeon, yet they cannot take away his God from him. What a happiness is it to pray! We can never be miserable so long as we have the Spirit of prayer. Though we were in a dungeon with Jeremiah, or in the whale's belly with Jonah, yea, though in hell, yet there we might have cause of comfort.
如果如此，上帝确实听到我们的话，那么让我们这样利用，要多多祈祷，在上帝的怀抱中积攒许多祈祷，因为这是对我们最有益的。他会在适当的时候听到每个人。我们从他自己的灵中发出的叹息、眼泪或任何善良之举，他都会在他自己的时间里丰富地回应。因为他给予了渴望，预备了我们的心去祈祷，并给了我们一个中保，通过他来献上祈祷，他无疑会在他自己的儿子里接纳并回应这些祈祷。有一天他将不再接受其他任何东西，我们将没有其他东西可以献上。那时候，我们曾经有过并且现在可以呼求上帝的事情将成为多么的安慰！有一天，财富将对我们毫无益处，但祈祷将有用。对于一个基督徒来说，他有一个可以求助的上帝，听到他的祈祷，这是多么的安慰！让全世界联合起来反对一个基督徒，夺走他所有的东西并将他投入地牢，但他们无法夺走他的上帝。祈祷是多么的幸福！只要我们拥有祈祷的灵，我们就永远不会不幸。 虽然我们与耶利米一同被困在地牢中，或者与约拿一同被困在鲸鱼的肚子里，甚至是在地狱中，但我们仍然可以找到安慰的理由。

Let us therefore be ashamed of our barrenness in this duty, and observe whether God hear our prayers, or else how can we be thankful? There be many that pray, because their consciences do force them to some devotion, and therefore they slubber over a few prayers that their consciences may not smite them, but they never observe the issue of their prayers, whether God hears them or not; whereas God is a God hearing prayers, and the child of God doth esteem of nothing but that which he hath from God, as a fruit of prayer, and therefore accordingly he doth return thanks. God will have his children beg all of him. As some fathers will give nothing to their children, but they will have them first ask it of them, so God will give us nothing but what we pray for. And though he doth exceed to give us more than we ask, yet he looks that we should return thanks in some measure proportionable to the benefit received. Therefore let us observe how God hears our prayers, that so we may be suitably thankful. This will strengthen our faith in evil times when we can thus plead with God. Hear, Lord! Heretofore I came before thee, though weakly, yet with a broken heart, and thou didst hear me then. Thou art still a God hearing prayer, therefore, Lord, look upon my estate now and help me. Seeing, then, God hears our prayers, let us think of this glorious privilege, that we have liberty to go to the throne of grace in all our wants. The whole world is not worth this one privilege. We cannot command the prince's ear at all times; but we have a God always to go to, that will hear us. What a wretched folly is it therefore of those that, by their sins, bring themselves into such a condition that they cannot have God to hear them.
让我们因为在这个责任上的贫瘠而感到羞愧，观察上帝是否听到我们的祈祷，否则我们怎么能感恩呢？有很多人祈祷，是因为他们的良心迫使他们有些虔诚，所以他们匆匆念了几句祷文，以免良心责备他们，但他们从不观察他们的祷告结果，上帝是否听到了他们的祷告；然而上帝是一个垂听祷告的上帝，上帝的儿女只看重他们从上帝那里得到的一切，作为祷告的结果，因此他们相应地表示感谢。上帝要他的儿女向他讨要一切。就像一些父亲只有在孩子向他们要求之后才给予他们东西一样，上帝也只给我们我们祈求的东西。虽然他会超额给予我们比我们所求的更多，但他期望我们能以与所受益处相称的程度表示感谢。因此，让我们观察上帝如何听到我们的祷告，这样我们才能适当地表示感谢。当我们能这样与上帝辩论时，这将在困难时期加强我们的信仰。听啊，主啊！从前我虽然软弱，但怀着破碎的心来到你面前，你当时听到了我的祷告。 你仍然是一个垂听祷告的上帝，因此，主啊，请看看我的处境并帮助我。既然上帝听到我们的祷告，让我们想想这个荣耀的特权，我们在一切需要中都有自由去恩宝座前。整个世界都不值得这一个特权。我们不能随时命令王子倾听我们，但我们有一个永远会听我们的上帝。因此，那些因自己的罪而使自己陷入无法得到上帝垂听的境地的人是多么可悲的愚蠢。

Quest. But how shall we make such prayers as God will hear?
但是我们该如何做出上帝会听到的祈祷呢？

Ans. I answer first of all, Would we be in such an estate that we may enjoy this blessed privilege, to have God's ear ready to hear?
首先，我回答说，如果我们处于这样的状态，我们就能享受这种祝福的特权，拥有上帝愿意倾听的耳朵。

1. First, Then hear him. If we will have God to hear us, then let us hear God, as Josiah did. When he heard the word read, his heart melted. For 'he that turneth away his ears from hearing the law, even his prayers shall be abominable,' saith God, Prov. 28:9.
首先，然后听他说。如果我们希望上帝听我们的话，那么让我们像约西亚一样听上帝的话。当他听到圣经被朗读时，他的心融化了。因为上帝说：“转耳不听律法的，他的祈祷也为可憎。”（箴言 28:9）

And is it not good reason, think we, for God not to hear us, when we will not hear him? Prov. 1:24, 25, 'Because I have called, and you have refused; when you are in misery, and shall out of self-love cry to me to be delivered, then I will refuse to hear you,' saith the Lord. Therefore let all profane persons, that will not hear God, know a time will come, that though they cry and roar, yet he will not hear them.
难道我们不认为这是上帝不愿意听我们的好理由吗？箴言 1:24, 25，“因为我呼唤，你们拒绝；我伸手，无人理会；你们轻慢我一切的劝戒，不肯受我的责备。”主说：“当你们遭遇灾难，因自己的私欲呼求我拯救时，我也不愿意听你们。”因此，让所有不愿意听从上帝的亵渎之人知道，有一天他们哭喊怒吼，上帝也不会听他们的。

2. Secondly, If we will have God hear our prayers, they must proceed from a broken heart. Prayers be the sacrifice of a broken spirit. Josiah had a tender and a broken heart, and therefore God could not despise his prayers. So David pleads with God: Ps. 51:17, 'The sacrifice of God is a broken and a contrite spirit.' So holy Bernard saith, 'I have led a life unbefitting me; but yet my comfort is, that a broken heart and a contrite spirit, Lord, thou wilt not despise.'* God will hear the prayers and tears of relenting hearts.
其次，如果我们希望上帝听到我们的祷告，那么这些祷告必须来自一颗破碎的心。祷告是一颗破碎的灵魂的牺牲。约西亚有一颗温柔而破碎的心，因此上帝不会轻视他的祷告。所以大卫向上帝恳求：诗篇 51:17，“神所喜悦的祭就是忧伤的灵，破碎的心，这样的祭，神必不轻看。”因此，圣洁的伯纳德说：“我过着不适合我的生活，但我安慰的是，主啊，你不会轻视一颗破碎的心和忏悔的灵。”上帝会听到悔改之心的祷告和眼泪。

3. Thirdly, To strengthen our prayers we must add to them the wings of love, faith, hope, and earnestness, as Josiah did here. Out of love to his country his prayers were joined with weeping, and he wrestled with tears. Oh! the prayers that have tears with them cannot go without a blessing.
第三，为了加强我们的祈祷，我们必须加上爱、信心、希望和认真的翅膀，就像约西亚在这里所做的一样。出于对国家的爱，他的祈祷伴随着哭泣，他含泪苦求。哦！带有眼泪的祈祷必定会得到祝福。

4. Lastly, If we would have God to hear us, let us have such a resolution and purpose of reformation as Josiah had; for his prayers were joined with a purpose of reformation, which he afterwards performed in so strict a manner, that there was never such a reformation among all the kings of Judah as he made. To this purpose David saith, 'If I regard wickedness in my heart, God will not hear my prayer,' Ps. 66:18. If we have but a resolution to live in any sinful course, let us make as many prayers as we will, God will not respect them. God regarded good Josiah, because he had no purpose to live in any sin against him.
最后，如果我们希望上帝听到我们的祷告，让我们像约西亚一样拥有如此坚定的改革决心和目标；因为他的祷告与改革的决心相结合，后来他以如此严格的方式实施了改革，以至于在犹大诸王中从未有过像他所做的那样的改革。大卫说：“我若心里注重罪孽，主必不听。”（诗篇 66:18）如果我们只是决心继续走在任何罪恶的道路上，无论我们祈祷多少次，上帝都不会理睬。上帝看重善良的约西亚，因为他没有任何意图犯罪违背上帝的决心。

If we come with a traitorous mind unto God, with our sins in our arms, we must look for no acceptation from him. When a man comes to a king to put up a petition unto him, and comes with a dagger in his hand to stab him, will the king accept of this man's petition? So, do we think that God will hear our prayers when we bring a dagger in our hand, to stab him with our sins? If we will not leave swearing, lying, pride, covetousness, and the like, if we have not covenanted with our own hearts, but still go on in sin, we shall never go away with a blessing. Josiah reformed himself; therefore God saith, 'I have also heard thee.' Thus if our prayers issue from a heart rightly affected, as good Josiah's was, then we shall speed as he did; for God did not only hear his prayer, but see how he rewards him with an excellent blessing; to be taken home to heaven from the troubles of this life: which we shall in the next place speak of.
如果我们带着背叛的心思来到上帝面前，手里抱着自己的罪恶，我们就不应该期望得到他的接纳。当一个人去见国王向他递交请愿书时，手里拿着一把匕首要刺杀他，国王会接受这个人的请愿吗？那么，我们认为上帝会在我们手里拿着匕首、用罪恶刺伤他时听到我们的祷告吗？如果我们不停止咒骂、撒谎、骄傲、贪婪等行为，如果我们没有与自己的内心立约，而是继续犯罪，我们永远不会得到祝福。约西亚改过自新，因此上帝说：“我也听到了你的祷告。”因此，如果我们的祷告出自一个正确受感动的心，就像约西亚一样，我们就会像他一样得到回应；因为上帝不仅听到了他的祷告，还看到他以极好的祝福回报他；从这个世界的烦恼中被接到天堂：这是我们接下来要谈论的。

THE SAINT'S REFRESHING
圣者的清新

SERMON IV
第四篇布道词

Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.—2 CHRON. 34:28.
看哪，我要将你聚集到你的祖先那里，你要平安地葬在坟墓里，你的眼睛不会看到我要降在这地方和其中居民身上的一切灾祸。于是他们又将这话报告给王。-《历代志下》34:28

IT is for the most part the privilege of a Christian, that his last days are his best; and 'though weeping be in the evening, yet joy comes in the morning,' Ps. 30:5; though he do begin in darkness, yet he ends in light. Whereas, on the contrary, the wicked begin in jollity and light, but end in darkness; yea, such a darkness as is 'utter darkness,' Mat. 8:12—by Peter called the 'blackness of darkness,' 2 Pet. 2:17—the preparations whereunto are, God's outward judgments in this life inflicted upon the impenitent and rebellious, wherein God many times puts a sensible, visible difference betwixt the godly and the wicked; as betwixt Lot and the Sodom-mites, Noah and the adulterous world, Moses and the Israelites with him, from Korah, Dathan, and his company, the Egyptians and the Israelites at the Red Sea; and in this text, betwixt this good king and his people. He must not see all the evil that God was to bring upon his wicked and rebellious subjects. Oh the happiness of holiness, which is sure to speed well in all storms whatsoever; because on all the glory there is a defence, as Isaiah speaks, Isa. 4:5. Light is sown for the righteous, Ps. 97:11; and whatsoever his troubles be, yet his last end shall be blessed. 'Let me die,' saith Balaam, 'the death of the righteous, and let my last end be like his,' Num. 23:10. Such honour have all his saints, such honour had this good king Josiah; being removed from hence that he might not see the evil to come. Though he were taken from earth, yet it was for his good, that he might be gathered into heaven, and make a royal exchange.
大部分情况下，基督徒享有最后时光最美好的特权；尽管晚上有哭泣，但早晨会有喜乐（诗篇 30:5）；虽然他开始时处于黑暗中，但最终会走向光明。相反，恶人开始时欢乐明亮，但最终陷入黑暗；是一种“极其黑暗”的黑暗（马太福音 8:12），彼得称之为“黑暗的黑暗”（彼得后书 2:17）——这种黑暗的准备是上帝在这个生命中对不悔改和叛逆者施加的外在审判，上帝常常在虔诚者和恶人之间产生明显的、可见的区别；就像罗得和所多玛人、挪亚和淫乱的世界、摩西和以色列人与可拉、大坍及其同党、埃及人和红海的以色列人之间的区别；在这段经文中，也是这位善良的国王与他的百姓之间的区别。他不能看到上帝将降在他那些邪恶和叛逆的臣民身上的一切灾祸。哦，圣洁的幸福，无论遇到任何风暴都能顺利度过；因为在所有的荣耀上都有一个保护，正如以赛亚所说的：“为一切的荣耀必有荫庇”（以赛亚书 4:5）。光明为义人所种（诗篇 无论他的困扰是什么，他的最后结局都将是有福的。巴兰说：“让我像义人一样死去，让我的最后结局像他一样。”（民数记 23:10）所有他的圣徒都享有这样的荣耀，这位善良的约西亚王也享有这样的荣耀；他被从这里带走，以免看到即将发生的邪恶。虽然他离开了地球，但这是为了他的好处，让他被接到天堂，并进行一次皇家交换。

The words contain a promise of a reward, and great favour unto good king Josiah, that he should die, and be gathered unto his fathers; and that which is more, the manner considered, that he should 'die in peace;' the ground whereof is shewed unto him: 'Because thine eyes shall not see all the evil that I will bring upon this place, and upon the inhabitants of the same.' God's promises are of three sorts. First, Such as he made upon condition of legal obedience: 'Do this and thou shalt live.' Secondly, When we are humbled upon sight of our sins, then he propounds another way, and promises that if we believe in Jesus Christ our surety, who hath made satisfaction for us, then we shall live. This is the grand promise of all, the promise of life everlasting, and pardon of sin. Thirdly, There are promises of encouragement unto us, when we are in the state of grace. As a father, who means to make his son an heir, doth give him many promises of encouragement, so God deals with his children, when they are in the covenant of grace.
这些话包含了对善良的约西亚国王的承诺和极大的恩惠，即他将去世，与祖先团聚；更重要的是，考虑到方式，他将“安息于和平之中”；这是因为他将不会看到我要降在这地方和其居民身上的一切灾祸。上帝的承诺有三种类型。首先，是在法律顺从的条件下所作的承诺：“你这样行就必得生命。”其次，当我们因看到自己的罪而谦卑时，他提出了另一种方式，并承诺如果我们相信耶稣基督，我们的担保人，他已经为我们做了赎罪的工作，那么我们将得到生命。这是所有承诺中最重要的承诺，是永生和罪恶赦免的承诺。第三，当我们处于恩典的状态时，有鼓励我们的承诺。就像一个父亲打算让儿子成为继承人一样，他给他许多鼓励的承诺，上帝也是这样对待他的子民，当他们处于恩典的约中时。

There are, I say, promises of particular rewards to encourage them, as they are sure of the main and great reward, namely, everlasting life. Therefore Josiah being an heir of heaven, God did propound a promise of encouragement unto him, by way of favour, to shew that his good works were not unregarded. In general here,
有一些特定的奖励承诺来鼓励他们，因为他们确信主要的和伟大的奖励就是永恒的生命。因此，约西亚作为天堂的继承人，上帝向他提出了一项鼓励的承诺，以示他的善行并未被忽视。总的来说，

Doct. 1. First, We may observe God's gracious dealing with his children, that he takes notice of every good thing they do, and doth reward them for it, yea, in this life. There is not a sigh but God hears it, not a tear but he hath a bottle for it. Most men spare God a labour in this kind. He promiseth 'to wipe away all tears from our eyes,' Rev. 21:4, but they will shed none. Yet the least tear shed, and word spoken in a good cause, goes not without a reward from God; not so much as a cup of cold water, but he rewards. Which must needs be so:
首先，我们可以观察到上帝对他的子民的恩慈待遇，他注意到他们所做的一切善事，并为此奖赏他们，甚至在此生活中也是如此。没有一声叹息上帝听不见，没有一滴眼泪上帝没有为之准备瓶子。大多数人在这方面都省了上帝的力气。他应许“要擦去他们一切的眼泪”，启示录 21:4，但他们却不流泪。然而，即使是为了善事而流的最小的眼泪和说的一句话，也不会得不到上帝的奖赏；即使是一杯凉水，他也会奖赏。这必然如此：

Because God looks upon the good things we do, being his own works in us, as upon lovely objects, with a love unto them; for though Josiah had said nothing, yet his deep humiliation itself, was as it were a prayer, that cried strongly in the ears of God, that he could not but reward it. So that partly because God looks upon us as lovely objects, he loving the work of his own Spirit, and partly because they cry unto God, as it were, and pluck down a blessing from heaven, they cannot go unrewarded.
因为上帝看着我们所做的善事，就像看着我们内在的他自己的作品一样，视之为可爱的对象，并对它们怀有爱；尽管约西亚没有说什么，但他深深的谦卑本身就像是一种祈祷，在上帝的耳中响亮地呼喊，他不得不回报它。所以，部分原因是因为上帝将我们视为可爱的对象，他爱他自己的灵的工作，部分原因是因为他们在某种程度上向上帝呼求，并从天上获得祝福，他们不会没有回报。

Use. This is matter of comfort, that God will not only reward us with heaven, but will also recompense every good thing we do, even in this world; yea, such is his bounty, he rewards hypocrites. Because he will not be beholding to them for any good thing they do, nor have them die unrewarded, he recompenseth them with some outward favours, which is all they desire. Ahab did but act counterfeit humiliation, and he was rewarded for it, 1 Kings 21:27–29. So the Scribes and Pharisees did many good things, and had that they looked for. They looked not for heaven, but for the praise of men. This they had, as Christ tells them, 'Verily, I say unto you, you have your reward,' Mat. 6:5. God will be beholding to none; but whosoever do anything that is good, they shall have some reward, whether they be good or bad. If the conscience of a man did judge well, he might come to God with boldness, not to brag of good works, but out of an humble heart saying, 'Remember me, O Lord, as I have dealt with thee.' So good Hezekiah did: 'Remember, Lord, how I have walked before thee in truth,' Isa. 38:3. When we labour in all our actions to please God, we may with boldness approach to the throne of grace, and say with Peter, Remember, Lord, 'Thou knowest that I love thee,' John 21:15. If there were no other reward but this, that we have a privilege to go to God with boldness, our conscience not accusing us, it were enough. What a shame is it, then, that we should be so barren in good works, seeing our labour shall not be unrewarded of the Lord! Oh then let us take counsel of the apostle: 'Finally, my brethren, be ye stedfast and unmoveable, abounding in the work of the Lord, knowing that your labour is not in vain in the Lord,' 1 Cor. 15:58. He hath a reward for every cup of cold water, for every tear. Every good deed we do hath the force of a prayer to beg a blessing; yea, our very tears speak loud to God, although we say nothing. But to come to particulars.
使用。这是一种舒适的事实，上帝不仅会用天堂来奖赏我们，而且还会在这个世界上报答我们所做的一切善事；是的，他的慷慨如此之大，他甚至奖赏伪君子。因为他不会因为他们所做的任何善事而感激他们，也不会让他们死而无报，他用一些外在的恩惠来回报他们，这正是他们所渴望的。亚哈只是假装谦卑，但他因此而得到了回报，列王记上 21:27-29。同样，文士和法利赛人也做了许多好事，并得到了他们所期望的。他们不是期待天堂，而是期待人们的赞美。正如基督告诉他们的那样，“我实在告诉你们，你们已经得到了你们的赏赐”，马太福音 6:5。上帝不会欠任何人的，但无论是善人还是恶人，凡是做了善事的人都会得到一些回报。如果一个人的良心判断正确，他可以放心地来到上帝面前，不是为了炫耀善行，而是出于谦卑的心灵说：“耶和华啊，求你记念我对你的待遇。”好希西家就是这样做的：“耶和华啊，请记念我在你面前怎样存完全的心”，以赛亚书 38:3。 当我们在所有的行动中努力取悦上帝时，我们可以大胆地接近恩典的宝座，并像彼得一样说：“主啊，你知道我爱你。”（约翰福音 21:15）。即使没有其他的回报，我们有权利大胆地去找上帝，我们的良心也不会指责我们，这已经足够了。那么，我们在善行上如此贫瘠是多么可耻，因为我们的努力不会得不到主的回报！哦，让我们听从使徒的劝告：“所以，我亲爱的弟兄们，你们务要坚固不摇动，常常竭力多做主工，因为知道你们的劳苦在主里面不是徒然的。”（哥林多前书 15:58）。他为每一杯凉水，每一滴眼泪都有赏赐。我们所做的每一件善事都有祈求祝福的力量，是一种祷告；是的，即使我们什么也不说，我们的眼泪也在向上帝大声呼喊。但是，让我们来具体谈谈。

'Behold, I will gather thee to thy fathers,' &c.

Here we see this word behold, a word serving to stir up attention, set before the promise, which was formerly set before a threatening, 'Behold, I will bring evil upon this place,' &c. Behold is as necessary before promises as threatenings. For the soul is ready to behold that which is evil, and by nature is prone to dejection, and to cast down itself. Therefore there need be a 'behold' put before the promise, to raise up the dejected soul of Josiah or others, and all little enough. Christians should have two eyes, one to look upon the ill, the other upon the good, and the grace of God that is in them, that so we may be thankful. But they for the most part look only upon the ill that is in them, and so God wants his glory and we our comfort.
在这里，我们看到这个词“behold”，这个词用来引起注意，放在前面的是承诺，之前是威胁，“看哪，我要给这个地方带来灾祸”，等等。在承诺之前，像威胁一样，"behold"是必要的。因为灵魂倾向于看到邪恶的事物，本性上倾向于沮丧和自我贬低。因此，需要在承诺之前加上一个“behold”，来振奋约西亚或其他人的沮丧的灵魂，这还远远不够。基督徒应该有两只眼睛，一只看坏的，一只看好的，以及他们内心的神的恩典，这样我们才能感恩。但他们大多数时候只看到自己内心的坏处，这样上帝就失去了他的荣耀，我们也失去了安慰。

'Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace.'
看哪，我将把你聚集到你的祖先那里，你将安息在你的坟墓中。

Doct. 2. Mark here the language of Canaan, how the Spirit of God in common matters doth raise up the soul to think highly of them
请注意迦南的语言，上帝的灵在普通事务中如何使灵魂高度重视它们。

Therefore it is that the Holy Ghost sweetens death with a phrase of 'gathering.' Instead of saying, Thou shalt die, he saith, 'Thou shalt be gathered.' How many phrases have we in Scripture that have comfort wrapped in them, as there is in this phrase, 'Thou shalt be gathered to thy grave in peace.' I will not speak how many ways peace is taken in Scripture. 'Thou shalt die in peace;' that is, thou shalt die quietly, honourably, and peaceably. And thou shalt not see the misery that I will bring upon the state and kingdom. Thou shalt be gathered to thy fathers, which is meant to Abraham, Isaac, and Jacob, and to all the faithful patriarchs.
因此，圣灵用“聚集”的词语来甜化死亡。他不是说“你将死去”，而是说“你将被聚集”。圣经中有多少句子中蕴含着安慰，就像这句话中蕴含的安慰一样：“你将平安地被聚集到你的坟墓。”我不会说圣经中有多少种平安的含义。“你将平安地死去”；也就是说，你将平静、尊贵和和平地死去。你将不会看到我将给这个国家和王国带来的苦难。你将被聚集到你的祖先那里，这指的是亚伯拉罕、以撒和雅各，以及所有忠诚的祖先。

Doct. 3. Only observe, it is a very sweet word, and imports unto us, that death is nothing but a gathering, and presupposeth that God's children are all scattered in this world amongst wicked men, in a forlorn place, where they are used untowardly, as pilgrims use to be in a strange land. Therefore we had need be gathered, and it is a comfort to be gathered. But from whence shall he be gathered? He shall be gathered from a wicked, confused world; and to whom shall he go? To his Father. His soul shall go to their souls, his body shall be laid in the grave with theirs. As if he had said, Thou shalt leave some company, but go to better; thou shalt leave a kingly estate, but thou shalt go to a better kingdom.
只需注意，这是一个非常甜美的词，它告诉我们，死亡只是一个聚集的过程，并假设上帝的子民都散布在这个世界上的邪恶之中，在一个荒凉的地方被不友好地对待，就像朝圣者在陌生的土地上一样。因此，我们需要被聚集，而被聚集是一种安慰。但他将从哪里被聚集？他将从一个邪恶混乱的世界中被聚集起来；他将去向谁？他将去向他的父亲。他的灵魂将与他们的灵魂一起去，他的身体将与他们一起葬在坟墓里。就像他说的那样，你将离开一些人，但去更好的地方；你将离开一个国王的地位，但你将去一个更好的王国。

Doct. 4. The changes of God's children are for the better. Death to them is but a gathering. This gathering doth shew the preciousness of the thing gathered; for God doth not use to gather things of no value. Josiah was a pearl worth the gathering. He was one of high esteem, very precious. So every Christian is dearly bought, with the blood of Christ. Therefore God will not suffer him to perish, but will gather him before the evil days come. As men use to gather jewels before fire comes into their houses; or as husbandmen will be sure to gather their corn, before they will let the beasts come into the field; so saith God to him, I will be sure to gather thee before I bring destruction upon the land. We are all by nature lost in Adam, and scattered from God, therefore we must be gathered again in Christ. For all gathering that is good is in him; for he is the head of all union that is good. And this is to be wrought by the ordinances of God, by the means of the ministry, which is appointed unto that end, to gather us, as Mat. 23:37, Christ speaks to Jerusalem, 'How often would I have gathered you together, as a hen gathereth her chickens under her wings, but you would not.' Christ would have gathered them unto himself, by his word, but they refused.
神的儿女的变化是为了更好。对他们来说，死亡只是一个聚集。这个聚集显示了被聚集的事物的珍贵性；因为上帝不会聚集没有价值的东西。约西亚是一个值得聚集的珍珠。他是一个备受尊重、非常珍贵的人。所以每个基督徒都是用基督的血昂贵地买来的。因此，上帝不会让他灭亡，而是在邪恶的日子来临之前聚集他。就像人们在火灾进入他们的房子之前会聚集珠宝一样；或者像农夫在让牲畜进入田地之前一定会收割庄稼一样；上帝对他说，我一定会在我给这地带来毁灭之前聚集你。我们都是在亚当里失丧并远离上帝，因此我们必须在基督里再次聚集。因为所有好的聚集都在他里面；因为他是一切好的团结的头。这是通过上帝的教规、通过事奉的方式来完成的，这是为了聚集我们，正如马太福音 23:37 中，基督对耶路撒冷说：“我多次愿意聚集你们，如同母鸡聚集小鸡在翅膀底下，只是你们不愿意。”基督本可以用他的话语将他们聚集到自己身边，但他们拒绝了。

All the gathering of a Christian in this life is a gathering to Christ by faith, and to the communion of saints by love, 1 Thes. 4:17; and the more he doth grow in grace, the more near communion he hath with Christ. Then after this gathering by grace, there comes by death a gathering to Christ in glory. For the soul goes for ever and ever to be with the Lord. After this comes a higher degree of gathering at the day of judgment, when there shall be a great meeting of all saints, and the soul and body shall be reunited together, to remain for ever with the Lord. Let us then think of this, that whatsoever befalls us in the world, we shall be sure to be gathered, for death is but a gathering. For from whence goes Josiah? From a sinful world, a sinful estate, a wretched people, unto his fathers, who are all good, nay, to God his Father. We are all here as Daniel in the lion's den, as sheep among wolves; but at death we shall be gathered to our fathers. It is a gathering to a better place, to heaven; and to better persons, to fathers, where we shall be for ever praising the Lord, never offending him, loving and pleasing one another. Here Christians displease one another, and cannot be gathered together in love and affection, but there they shall be gathered in unity of love for ever.
在这个生命中，基督徒的聚会都是通过信仰聚集到基督，通过爱聚集到圣徒之间，帖撒罗尼迦前书 4:17；而他在恩典中的增长越多，与基督的交流就越密切。然后，在通过死亡的聚集之后，就会来到荣耀中与基督相聚。因为灵魂将永远与主同在。在这之后，还会在审判日有更高程度的聚集，那时所有圣徒都将聚集在一起，灵魂和身体将重新团聚，永远与主同在。让我们想一想，无论在世界上发生什么，我们都会被聚集在一起，因为死亡只是一种聚集。约西亚从哪里去了？从一个罪恶的世界，一个罪恶的状态，一个可怜的人民，到他的祖先那里，他们都是善良的，不，是到他的天父那里。我们都像但以理在狮子洞中，像羊在狼群中；但在死亡时，我们将被聚集到我们的祖先那里。这是到一个更好的地方，天堂；到更好的人那里，到父亲那里，在那里我们将永远赞美主，永不得罪他，彼此相爱和取悦。 在这里，基督徒彼此不悦，无法以爱和情感聚集在一起，但在那里，他们将永远以爱的统一聚集在一起。

Use. This serves, first of all, to comfort us in departure of friends, to render their souls up with comfort into the hands of God. We know they are not lost, but sent before us. We shall be gathered to them, they cannot come to us. Therefore why should we grieve? They are gathered in quietness and rest to their fathers. This should also make us render our souls to God, as into the hands of a faithful Creator and Redeemer. From whence go we? From a sinful world and place of tears, to a place of happiness above expression. Why should we be afraid of death? It is but a gathering to our fathers. What a comfort is it to us in this world, that we shall go to a place where all is good, where we shall be perfectly renewed, made in the image of God, and shall have nothing defaced? Let this raise up our dead and drowsy souls. Thus we shall be one day gathered. The wicked shall be gathered together, but a woeful gathering is it. They shall be gathered like a bundle of tares, to be thrown into hell, there for ever to burn. They are dross and chaff, never gathered to Christ by faith, nor to the body of the church by love; and therefore they are as dross and chaff, which the wind scatters here, and shall for ever be scattered hereafter, Ps. 1:4. They are, as Cain, vagabonds in regard of the life of grace here; and therefore shall be for ever scattered from the life of glory hereafter. They shall be gathered to those whom they delighted in, and kept company with, whilst they were in this world. They loved to keep company with the wicked here, therefore they shall be gathered to them in hell hereafter. This is sure, thou shalt live in heaven or hell afterwards, with those whom thou livedst with here. Dost thou live only delighted in evil company now? It is pity thou shouldst be severed from them hereafter. If thou be gathered to them in love and affection here, thou shalt be gathered to them in hell and destruction hereafter. It is a comfortable evidence to those that delight in good company, that they shall be with them in heaven for ever. 'Hereby we know that we are translated from death to life, because we love the brethren,' 1 John 3:14. And on the contrary, those that are brethren in evil here, may read in their own wicked courses and conversation what will become of them hereafter. They are all tares, and shall be gathered together in a bundle, and cast into hell fire for ever.
用途。首先，这用于安慰我们与朋友的离别，使他们的灵魂安心地交到上帝手中。我们知道他们并没有失去，而是先于我们离世。我们将与他们团聚，他们无法来到我们这里。所以我们为什么要悲伤呢？他们安静地团聚在他们的祖先身边。这也应该让我们将我们的灵魂交给上帝，如同交给一个忠实的创造者和救赎者。我们从哪里去？从一个罪恶的世界和充满眼泪的地方，去一个无法言喻的幸福之地。我们为什么要害怕死亡呢？这只是与我们的祖先团聚。在这个世界上，这对我们来说是多么的安慰，我们将去一个一切都是美好的地方，在那里我们将完全更新，成为上帝的形象，并且一无所缺。让这点唤醒我们死气沉沉的灵魂。这样，我们将有一天团聚。恶人将被聚集在一起，但这是一个可怕的聚集。他们将像一捆稗子一样被聚集起来，被扔进地狱，永远燃烧。 他们是渣滓和糠秕，从未凭信心归向基督，也未凭爱心归向教会的身体；因此，他们就像被风吹散的渣滓和糠秕，将来永远被吹散，诗篇 1:4。他们像该隐一样，在恩典的生命上是流浪者；因此，他们将永远从荣耀的生命中被驱散。他们将被聚集到他们在世时喜欢并与之为伍的人身边。他们喜欢与恶人为伍，因此他们将来将被聚集到地狱中的他们。这是肯定的，你将来要与你在这里与之为伍的人一起生活在天堂或地狱中。你现在只喜欢与邪恶的人为伍吗？很遗憾，你将来将与他们分离。如果你在这里凭爱和感情与他们聚集，你将来将与他们一起在地狱中受苦和毁灭。对于那些喜欢与善良的人为伍的人来说，这是一个令人欣慰的证据，他们将永远与他们在天堂中同在。"我们因为爱弟兄，就知道已经出死入生"，约翰一书 3:14。 And on the contrary, those that are brethren in evil here, may read in their own wicked courses and conversation what will become of them hereafter. They are all tares, and shall be gathered together in a bundle, and cast into hell fire for ever.

'And thou shalt be gathered to thy grave in peace.'

Here is a reward, not only to die, but to die in peace. Josiah goes the way of all flesh; he must die though he be a king. This statute binds all. All are liable to death. 'And thou shalt be gathered, or put in thy grave in peace.' This doth declare that he should be buried; the ground whereof is out of Gen. 3:19, 'Dust thou art, and to dust thou shalt return.' From earth we came, and to earth we shall return. The earth we carry and the earth we tread on shall both meet together. In that God doth here promise it to Josiah as a blessing, we may hence learn,
这是一个奖励，不仅是为了死亡，而是为了安详地死去。约西亚走向了所有肉体的归宿；即使他是国王，他也必须死去。这个法令适用于所有人。所有人都有可能死亡。"你必平安归到你的坟墓里"。这表明他将被埋葬；这个地方来源于创世记 3:19，"你必归于尘土，因为你是尘土，你必归于尘土"。我们来自大地，也将归于大地。我们携带着大地，踏着大地，两者将相遇。由于上帝在这里向约西亚应许这是一种祝福，我们可以从中学到

Doct. 5. That burial is a comely and honourable thing, and that we ought to have respect unto it, partly because the body of a dead Christian is a precious thing. They are temples of the Holy Ghost, members of Christ, and therefore ought to have the honour of burial. Partly because it shews our love and affection to the party buried, for it is the last kindness we can do unto them. Again, we ought to have respect to burial, to shew our hope of the resurrection, that though the body be cast into the earth, yet it shall rise; though it be sown in dishonour, yet it shall rise in honour. So we see that for these reasons burial is honourable. Therefore it is said of the faithful in Scripture, that they were buried, to shew how honourable a thing it is; and indeed it is an honour, specially for fathers, to be buried by their friends and children, and carried by them into their graves. For to be buried like a beast is a judgment to wicked men.
第五点：埋葬是一件庄重而尊贵的事情，我们应该尊重它，部分原因是因为一个已故的基督徒的身体是宝贵的。他们是圣灵的殿堂，是基督的肢体，因此应该受到埋葬的尊敬。部分原因是因为它显示了我们对被埋葬者的爱和情感，因为这是我们能为他们做的最后一份善意。此外，我们应该尊重埋葬，以显示我们对复活的希望，即使身体被埋入地下，它也会复活；虽然它被以不光彩的方式播种，但它将以光荣的方式复活。因此，我们看到出于这些原因，埋葬是尊贵的。因此，圣经中说信徒们被埋葬，以显示这是多么尊贵的事情；实际上，这是一种荣誉，尤其是对于父亲来说，由他们的朋友和子女埋葬，并由他们抬入坟墓。因为像兽一样被埋葬是对邪恶的人的审判。

Quest. But what then shall we say to all those that are not thus buried, whose bodies are given to be torn by wild beasts, or burnt to ashes, or flung into rivers, as antichrist useth to deal with many saints?

Ans. I answer, that in this case faith must raise itself above difficulty; for though it be a favour and blessing of God, to have Christian burial after we are dead, yet Christians must be content to go without this blessing sometimes, when God calls them to the contrary, as when we cannot have it upon good terms, with peace of conscience, or with God's love. In this case a burial in regard of God's favour is not worth the naming. Therefore let all Christians be content to put their bodies, life and all, to hazard; not only to be willing to want burial when we are dead, but to sacrifice our lives and whatsoever else for God, as many saints have been martyred, and their bodies burnt to ashes. Yet God will gather together the ashes of the dead bodies of his children; for 'right precious in the sight of the Lord is the death of his saints,' Ps. 116:15. And is it not better to want this with God's favour, than to have the most honourable burial in the world on evil terms? For what saith the Spirit of God? 'Happy and blessed are they which die in the Lord,' Rev. 14:13; not happy are they that die in pomp, and are buried in state, but happy are they that die in the Lord. Therefore when we may not have it, although it be a comely thing, yet if we have God and Christ, we have all that is good. Therefore it is no matter what becomes of our bodies after we are dead; for though we be flung into the sea, burnt to ashes, yet both sea and earth must give up all the dead, as it is Rev. 20:13. Therefore as for our bodies, let us be willing that God may have them, who gave them; and if he will have us to sacrifice our lives for him, let us do it willingly.
答：我回答说，在这种情况下，信仰必须超越困难；虽然在我们死后能够得到基督教葬礼是上帝的恩典和祝福，但基督徒必须满足于有时无法得到这种祝福的情况，当上帝呼召他们去做相反的事情时，比如当我们无法以良心安宁或得到上帝的爱的方式得到它时。在这种情况下，就上帝的恩典而言，葬礼不值一提。因此，让所有基督徒都满足于将他们的身体、生命和一切置于危险之中；不仅愿意在我们死后没有葬礼，而且愿意为了上帝而牺牲我们的生命和其他一切，正如许多圣徒被殉道，他们的身体被烧成灰烬。然而，上帝将会聚集他儿女们死去身体的灰烬；因为“在耶和华眼中，他圣民的死是宝贵的”，诗篇 116:15。与其在世界上以恶劣的条件得到最尊贵的葬礼，不如与上帝的恩典一同失去它更好吗？因为上帝的灵说什么呢？“在主里面死的人是有福的”，启示录 14:13；不是那些在华丽中死去、在盛大中被埋葬的人是有福的，而是那些在主里面死去的人是有福的。 因此，即使我们可能没有它，虽然它是一件美好的事情，但如果我们拥有上帝和基督，我们就拥有一切美好的东西。因此，我们死后身体会发生什么并不重要；即使我们被扔进海里，被烧成灰烬，海洋和大地也必须放出所有的死者，正如启示录 20:13 所说。因此，对于我们的身体，让我们愿意让上帝拥有它们，因为是他给了我们身体；如果他要我们为他牺牲生命，让我们乐意去做。

'And thou shalt be gathered to thy grave in peace.'

Obj. How is this? for we read, in the succeeding chapter of Josiah, that he died a violent death; he was slain by the hands of his enemies. Is this to die in peace?
这是怎么回事？因为我们在约西亚的后一章中读到，他死于暴力之死；他被敌人杀害。这算是安详地离世吗？

Sol. I answer, the next words do expound it. He died in peace, 'because his eyes should not see the evil that God would bring upon the land afterwards;' as if he had said, Thou shalt not see the ruin of the church and commonwealth. So, though Josiah were slain by idolaters, by Pharaoh and his chariots, yet he died in peace comparatively with a worse state of life. For though he died a bloody death by the hands of his enemies, yet he died in peace, because he was prevented by death from seeing that which was worse than death. For God may reserve a man in this life to worse miseries than death itself.
所以，我回答说，下面的话解释了它。他安详地去世，'因为他的眼睛不会看到上帝将在之后降临这片土地上的邪恶；'好像他说，你不会看到教会和国家的毁灭。所以，尽管约西亚被拜偶像者、法老和他的战车杀害，但与更糟糕的生活状态相比，他相对安详地去世。因为尽管他死于敌人的血腥死亡，但他安详地去世，因为他被死亡阻止了看到比死亡更糟糕的事情。因为上帝可能在这个生命中保留一个人遭受比死亡本身更糟糕的苦难。

From hence we learn this instruction,
从这里我们学到这个教训

Doct. 6. That death may be less miserable than the ill which a man may live to see in this life; or, that the miseries of this life may be such as that death may be much better than life, and far rather to be chosen. We may fall into such miseries whilst we do live, that we may desire death, they being greater than it. The reason hereof is, because that a sudden death, in some respects, is better than a lingering one. One death is better than many deaths, for how many deaths did Josiah escape by this one death! It would have been a death to him if he had lived to see the ruin of the commonwealth, the church of God, and his own sons carried into captivity, to have seen them slain, their eyes plucked out, the temple of God plucked down, and idolatry set up.
死亡可能比一个人在这个生活中所见到的痛苦更加不幸；或者，这个生活的痛苦可能是如此之大，以至于死亡比生活更好，更值得选择。我们可能会陷入这样的痛苦中，以至于我们渴望死亡，因为它们比生活本身更加痛苦。原因是，从某些方面来说，突然的死亡比拖延的死亡更好。一次死亡比多次死亡更好，因为约西亚通过这一次死亡逃脱了多少次死亡！如果他活着看到了国家的毁灭、上帝的教堂和他自己的儿子被掳走，看到他们被杀害，他们的眼睛被挖出，上帝的殿堂被拆毁，偶像崇拜被建立，那对他来说将是一种死亡。

We ought then to be careful how to avoid a cursed and miserable estate after death. All the care of wicked men is to avoid death. But they may fall into such an estate in this life that they may wish death, as an heathen emperor once did, who complaining said, 'I have none will do me so much favour as to kill me.'* All the desire of atheists is, that they may live. Thou base atheist, thou mayest fall into such an estate as is worse than death, and if that be so terrible, what will that† estate be after death? An atheist in this life desires life, Oh that I might not die! But in hell thou wilt desire, Oh that I might die! The time will come that thou shalt desire that which thou canst not abide to hear of now. What desperate folly is it therefore to redeem life with base conditions; not to give it for the gospel when we are called to it. In this case, that base life which we so stand upon, will cost us the loss of our soul for ever in hell, when we shall desire to die.
我们应该小心，避免在死后陷入可怕而悲惨的境地。邪恶之人的所有关注都是为了避免死亡。但他们可能会陷入这样的境地，以至于希望有人能杀了他们，就像一个异教皇帝曾经抱怨说的那样：“没有人愿意给我一个杀死我的机会。”无神论者的所有渴望都是活着。你这个卑鄙的无神论者，你可能会陷入比死亡更糟糕的境地，如果死亡已经如此可怕，那么死后的境地将会是什么样子呢？在这个世界上，无神论者渴望生命，哦，我不想死！但在地狱里，你将渴望，哦，我希望我能死！时间会来临，你将渴望你现在无法忍受听到的事情。因此，用卑鄙的条件来赎回生命是多么绝望的愚蠢行为；当我们被呼召时，不为福音而奉献生命。在这种情况下，我们如此坚持的卑鄙生活将会让我们在地狱中永远失去灵魂，届时我们将渴望死亡。

'Behold, I will gather thee to thy fathers, and thou shalt be put in thy grave in peace.' The Lord saith, he 'will gather.' So we see,
“看哪，我将把你聚集到你的祖先那里，你将安息在你的坟墓中。”主说，他“将聚集”。所以我们看到，

Doct. 7. Our times are in God's hand; as David saith, 'My time is in thy hand,' Ps. 31:15. Our times of coming into the world, continuing in it, and going out of it, are in God's hand. Therefore he saith, 'Thou shalt be put in thy grave in peace.' God hath power of death. Our going and coming is from God; he is the Lord of life and death.
我们的时候在上帝手中；正如大卫所说，“我的时候在你手中”，诗篇 31:15。我们来到这个世界的时候，继续在其中生活，离开这个世界的时候，都在上帝手中。因此他说，“你将安息地葬在坟墓里。”上帝拥有死亡的权力。我们的去来都来自上帝；他是生命和死亡的主宰。

Use. This is a comfort unto us while we live in this world, that whilst we live we are not in our own hands, we shall not die in our own time; neither is it in our enemies' hands, but in God's hand. He hath appointed a certain time of our being here in this world. This should tie us to obedience, and to die in hope and faith; because when we die we are but gathered to our fathers, to better company and place than we leave behind us.
使用。这是我们在这个世界上生活时的安慰，我们在活着的时候不是自己的主宰，我们也不会在自己的时间死去；它也不在我们的敌人手中，而是在上帝的手中。他已经确定了我们在这个世界上存在的一段时间。这应该使我们坚守顺从，并带着希望和信仰去死；因为当我们死去时，我们只是与我们的祖先团聚，与我们离开的地方和人们相比，那是更好的伴侣和地方。

Again we see here that men may outlive their own happiness, that at last life may be a judgment unto them, because they may see that which is worse than death. How many parents live to see the ruin of their own families! the undoing of their children by their own miscarriage! We see God takes away Josiah, because he will not have him live, as it were, beyond his happiness. We see how tenderly affected God is for the good of his children. He pities them when they are in misery, knows what they are able to bear, and will lay no more upon them than he gives them strength to endure. God knew that Josiah was tender-hearted, and melted at the very threatenings, which if he could not endure to hear against his country, could he ever have endured to have seen the miseries upon his people and country? Surely no. Therefore God will rather gather him to his fathers.
再次我们看到，男人可能会活得比自己的幸福更久，最终生活可能成为对他们的审判，因为他们可能会看到比死亡更糟糕的事情。有多少父母活着看到自己家庭的毁灭！他们的孩子因为自己的错误而走向失败！我们看到上帝带走了约西亚，因为他不希望他活得超出自己的幸福。我们看到上帝对他的子民的福祉是多么关切。当他们处于困境时，他怜悯他们，知道他们能承受多少，不会给他们加上超过他们所能忍受的负担。上帝知道约西亚是一个心地善良的人，对威胁非常敏感，如果他不能忍受听到针对他的国家的威胁，他怎么能忍受看到他的人民和国家的苦难呢？当然不能。因此，上帝宁愿将他聚集到他的祖先那里。

Now this is a wonderful comfort, that many times God will not let us see too great matter of grief. Let us then imitate God, and deal so one with another as God deals with us—the husband with the wife, and the wife with the husband, and the like. Let us not acquaint them with such things as may make them more grieve than is fitting, or they are able to bear. God would not have Josiah to see the misery he brought upon his country, because he knew that he was tenderly disposed, that a little grief would soon overcome him. So let us beware of causing any to grieve, or to let them know things which they are not able to bear.
现在这是一种美妙的安慰，许多时候上帝不会让我们看到太大的悲伤。让我们效仿上帝，彼此相处时像上帝对待我们一样 - 丈夫对待妻子，妻子对待丈夫，等等。让我们不要告诉他们那些可能让他们比适当的更悲伤，或者他们能够承受的事情。上帝不希望约西亚看到他给自己的国家带来的苦难，因为他知道他的性情温柔，一点点悲伤很快就会使他不堪承受。所以让我们小心不要让任何人悲伤，或者让他们知道他们无法承受的事情。

Again, Seeing this is a grief to a kind and loving father, yea, worse than death, to see the ruin of his child, this should teach all those that are young, to take care that they give no occasion of offence to those that are over them, for to grieve; which will be worse than death unto them. It would have been worse than a death unto Josiah to have seen the ruin of his children. So for those children which have been cherished by their parents in their nonage, it will be worse than death to them in their age to see their children lewd and come to ruin, whereby they bring so much sooner the grey head of their father to the grave in sorrow. These offend against the sixth commandment, which saith, 'Thou shalt not kill.' Let us then rather revive and comfort the heart of those that have been good unto us, and not kill them, or do that which is worse than death unto them.
再次，对一个善良和爱心的父亲来说，看到自己孩子的毁灭是一种悲痛，甚至比死亡还要糟糕，这应该教导所有年轻人要小心，不要给那些在他们之上的人提供冒犯的机会，因为这会给他们带来比死亡更糟糕的痛苦。对于约西亚来说，看到自己孩子的毁灭比死亡还要糟糕。所以对于那些在幼年时受到父母照顾的孩子来说，看到自己的孩子放荡不羁并走向毁灭将比死亡还要糟糕，因为他们会更早地让父亲的头发变白并带着悲伤走向坟墓。这些人违反了第六诫命，它说：“你不可杀人。”因此，让我们更愿意振奋和安慰那些对我们好的人的心灵，而不是伤害他们，或者对他们做比死亡还要糟糕的事情。

'Neither shall thy eyes see the misery I will bring upon this people.'
你的眼睛也不会看到我给这个民族带来的苦难。

Doct. 8. Here we learn again that it is the sight of misery which woks the deepest impression. It is not the hearing of a thing, but the sight of it, which affecteth most deeply; as in the sacrament, the seeing of the bread broken, and the wine poured out, works a deep impression; and because God knew Josiah's heart would break at the sight of the misery, therefore he tells him, 'Thine eyes shall not see the evil that I will bring upon this place.' The sight is a most working sense, to make the deepest impression upon the soul. What shall be our great joy and happiness in heaven, but that we shall see God for evermore? Sight is a blessing upon earth, both the eyes of the body wherewith we see, and the eyes of the soul—that is, faith—which makes us see afar off, till in heaven we shall see him face to face. So that sight makes us both happy and miserable.
第 8 章。在这里我们再次了解到，悲惨的景象会产生最深刻的印象。不是听到一件事情，而是看到它，才会产生最深的影响；就像在圣餐中，看到饼被掰开，酒被倒出，会产生深刻的印象；因为上帝知道约西亚看到悲惨景象会让他心碎，所以他告诉他：“你的眼睛不会看到我要降在这地方的灾祸。”视觉是最有影响力的感官，对灵魂产生最深刻的印象。在天堂，我们最大的喜悦和幸福将是永远看到上帝。视觉是地上的一种祝福，既有身体的眼睛让我们看见，也有灵魂的眼睛——即信仰——让我们看见远方，直到在天堂我们能面对面地看见他。所以视觉让我们既幸福又痛苦。

Use 1. How wretched, then, is the estate of them that shall see themselves, with their own wicked eyes, sent to hell, with the creature they delighted in. That which the eyes see, the heart feels. There are many atheists, whose whole care is to preserve life. They would live, although they live the life of a dog. But the time will come, that thou wilt more earnestly desire death than life. Thy eyes shall see, and thy body feel, and thy conscience too, that which is worse than a thousand deaths. Thou shalt then die a living death. The worm of thy conscience shall gnaw thee for ever, and shalt see and feel the tormenting fire which shall never be quenched. That which the wicked nourish now to follow their humour, never caring to please God, the day will be when they shall desire to avoid it; and that which they labour to avoid most now, the time will come when they shall most desire it. Death is the king of fears. It is terrible. But then look beyond death: what is behind that? Thou shalt see at the heels of it hell and eternal damnation.
多么可怜啊，那些用自己邪恶的眼睛看到自己被送入地狱，与他们所喜爱的生物一同的人的处境。眼见为实，心有所感。有许多无神论者，他们唯一关心的是保全生命。即使过着狗一样的生活，他们也想活下去。但有一天，你会比生命更渴望死亡。你的眼睛将看到，你的身体将感受到，你的良心也将感受到比千刀万剐更糟糕的折磨。你将活着经历死亡。你的良心之虫将永远咬噬你，你将看到并感受到永不熄灭的折磨之火。那些恶人现在为了追求自己的欢愉而滋养的东西，从不关心取悦上帝，但有一天他们将渴望避免它；而他们现在最努力避免的东西，将来他们将最渴望拥有。死亡是恐惧之王。它是可怕的。但是，看看死亡之后：它的背后是什么？你将看到地狱和永恒的诅咒紧随其后。

Use 2. This should teach us also how to understand the promise of long life. It is a promise and a favour of God to be desired. It is a prayer with condition, if God see it good; else God may give us long life, to see and feel a world of misery. Therefore such promises are to be desired conditionally: if God see it good for us.
使用 2. 这也应该教会我们如何理解长寿的承诺。这是上帝的承诺和恩惠，值得期望。这是一个带有条件的祈祷，如果上帝认为好的话；否则，上帝可能给我们长寿，以便看到和感受到世界的痛苦。因此，这样的承诺应该有条件地期望：如果上帝认为对我们有益的话。

Doct. 9. Again, The Holy Ghost saith here, 'Thy eyes shall not see the evil I will bring upon this place.' Hence we learn, that those which be dead in the Lord, are freed from seeing of any evil or misery. The godly shall see no misery after death. If this be so, then they do not go into purgatory after death, as the papists hold. The Holy Ghost saith, Josiah is taken away from seeing any evil to come. Then sure they do not fall into such misery after death, which is worse than death. True, say the papists, such excellent men as Josiah do go to heaven immediately. Ay, but the Holy Ghost saith by Isaiah, 57:1, that 'the righteous are taken away from the evil to come.' It is spoken of the whole generation of righteous men. Therefore it is a sottish thing for them to hold that any of them shall see purgatory, when God saith the righteous are taken away from seeing any evil to come.
9 月份。再次，圣灵在这里说：“你的眼睛不会看到我要降在这地方上的灾祸。”因此我们得知，那些在主里面已经死去的人，不再看到任何邪恶或苦难。虔诚的人在死后不会看到任何苦难。如果是这样的话，那么他们在死后就不会进入炼狱，正如天主教徒所认为的那样。圣灵说，约西亚被带走，不再看到即将发生的任何灾祸。那么，他们肯定不会陷入比死亡更糟糕的苦难之中。天主教徒说，是的，像约西亚这样优秀的人会立即进入天堂。是的，但是圣灵在以赛亚书 57:1 中说：“义人被带走，躲开将要来的灾祸。”这是说整个义人的一代。因此，他们坚持认为他们中的任何人都会看到炼狱是愚蠢的，因为上帝说义人被带走，不再看到即将发生的任何灾祸。

Doct. 10. And as it is against them in this, so here is another conclusion against popery, that takes away their invocation of saints: for the righteous go to heaven, and cannot see or know our wants and miseries; yea, they are taken away, because they should not see the miserable estate that befalls their posterity. Then if they do not know our wants, how can they hear and help us when we pray, seeing it is a part of their happiness not to understand our miseries? For if Josiah, from heaven, could have seen the desolation and misery that befell his country afterwards, it would have I wrought upon him. But Josiah was taken away, that he should not see it. Therefore, why should men spend that blessed incense and sacrifice of prayer, unto those that cannot hear? But put case, they could hear some; yet can they hear all that pray unto them? A finite creature hath but a finite act and limited power. How can one saint give a distinct answer and help to perhaps a thousand prayers, as the virgin Mary hath many thousand prayers offered her? How can she distinctly know, and give a distinct answer to every prayer?
10 月份。既然他们反对这一点，那么这里还有另一个反对天主教的结论，即取消他们对圣徒祈祷的要求：因为义人去了天堂，不能看到或知道我们的需求和困苦；是的，他们被带走了，因为他们不应该看到降临在他们后代身上的可怜境地。那么，如果他们不知道我们的需求，当我们祈祷时，他们如何听到并帮助我们呢？因为不理解我们的苦难是他们幸福的一部分。如果约西亚从天堂能看到后来降临在他国家的荒凉和苦难，那将对他产生影响。但约西亚被带走了，他不应该看到这一切。因此，为什么人们要把祈祷的祝福香和牺牲献给那些听不见的人呢？但是假设他们能听到一些；然而他们能听到所有祈祷他们的人吗？有限的生物只有有限的行动和有限的力量。圣母玛利亚如何能对她所接受的成千上万个祈祷给予明确的回答和帮助呢？

'Thou shalt be put in thy grave in peace, neither shall thy eyes see all, the evil that I will bring upon this place.' Let us learn here a mystery of divine providence in his death; for there is a mystery of providence, not only in great matters, as election and predestination, but in ordering of the common things of the world. How many excellent mysteries are here wrapt together in this death of Josiah! As, first, it is said that he died in peace, whereas he died a violent death, and was slain by the hands of his enemies. His death was both a mercy and a correction: a correction for his error in being so hasty in going to war with Pharaoh, king of Egypt; and yet it was a mercy, because it prevented him from seeing the evil to come, and so likewise brought him sooner to heaven. It is a strange thing to see how the wisdom of heaven can mingle crosses and favours, corrections and mercies together; that the same thing should be both a mercy to Josiah to be taken away, and yet a correction also for his error, in going to fight against Necho, king of Egypt, as we see 2 Chron. 35:23. We may have mercies and afflictions upon us at the same time, as God, by the same death, corrected Josiah's folly, and rewarded his humility.
“你必平安葬在坟墓里，你的眼睛也不会看见我要降在这地方的一切灾祸。”让我们在他的死亡中学习神圣的谋划之谜；因为在世界的常事中，不仅有选举和预定等重大事项的谜团，还有神圣的谋划之谜。约西亚的死亡中有多少卓越的谜团！首先，据说他平安地去世，然而他是被敌人杀害的，死得很暴力。他的死既是怜悯，又是惩罚：惩罚他急于与埃及法老尼哥交战的错误；然而它也是一种怜悯，因为它阻止了他看到即将发生的灾祸，也使他更早地进入天堂。看到天上的智慧如何将十字架和恩惠、惩罚和怜悯交织在一起，同一件事既是约西亚被带走的怜悯，又是他错误的惩罚，我们可以看到《历代志下》35:23。 我们可能同时经历恩典和苦难，就像上帝通过同一种死亡，纠正了约西亚的愚蠢，也奖赏了他的谦卑。

Mark here again another mystery, in the carriage of divine providence: how he brings his promises to pass strangely above the reach of man; as here, he having promised Josiah that he should die in peace, one would have thought that Josiah should have died in pomp and state. No. Thou shalt die in peace, although thou be slain by the hand of thy enemies; thou shalt come to heaven, although it be by a strange way. Thus God brings his children to heaven by strange ways, yea, by contrary ways, [by] afflictions and persecutions. Paul knew he should come to Rome, although it were by a strange way; though he suffered shipwreck, and was in great danger, as we may see Acts 27:2, seq. God hath strange ways to bring his counsels to pass, which he doth so strangely, as we may see his own hand in it.
马可在这里再次提到了神圣的安排中的另一个谜团：他如何以一种奇怪的方式实现他的应许，超出了人类的能力范围；就像在这里，他曾经向约西亚承诺他将在平安中去世，人们本以为约西亚会以盛大和庄严的方式去世。不是这样。你将在平安中去世，即使你被敌人杀害；你将去天堂，即使是通过一种奇怪的方式。因此，上帝以奇怪的方式，甚至是相反的方式，通过痛苦和迫害，将他的子民带到天堂。保罗知道他将去罗马，即使是通过一种奇怪的方式；尽管他遭受了船只失事和巨大的危险，我们可以在使徒行传 27:2 中看到。上帝有奇怪的方式来实现他的计划，他以一种奇怪的方式来做到这一点，我们可以看到他自己的手在其中。

Again, Here we may see another mystery in divine providence, concerning the death of Josiah, in that he was taken away being a young man, but thirty-nine years old, who was the flower of his kingdom, and one upon whom the flourishing estate of such a kingdom did depend. Now, for such a gracious prince to be taken away in such a time, and at such an age, when he might have done much good, a man would hardly believe this mystery in divine providence. But 'our times are in God's hand,' Ps. 31:15. His time is better than ours. And therefore he, seeing the sins of the people to be so great, that he could not bear with them longer,—for it was the sins of the people that deprived them of Josiah. It was not the king of Egypt who was the cause of his death, but the sins of the land—those caused God to make this way, to take away their gracious king.
再次，我们可以看到神的旨意中的另一个奥秘，关于约西亚的死亡。他在年轻时被带走，只有三十九岁，他是王国的骄傲，王国的繁荣与他息息相关。现在，一个如此仁慈的君主在这样的时候被带走，而且在这样的年龄，他本可以做出很多好事，人们很难相信这是神的旨意中的奥秘。但是，“我们的时候掌握在神的手中”（诗篇 31:15）。他的时间比我们的好。因此，他看到人民的罪孽如此之大，以至于他再也无法容忍，因为正是人民的罪孽使他们失去了约西亚。造成他死亡的不是埃及国王，而是这片土地上的罪孽，这些罪孽促使上帝采取这种方式，夺走他们仁慈的君王。

Use. Here we may admire the wisdom of God, who doth not give an account unto us of his doings, why he suffers some to live, and takes away others; why he suffers the wicked to live, and takes away his own. We can give little reason for it, because it is a mystery; but God best knoweth the time when to reap his own corn.
使用。在这里，我们可以欣赏上帝的智慧，他不向我们解释他的行动，为什么让一些人活着，却带走了其他人；为什么让恶人活着，却带走了他自己的人。我们很难给出理由，因为这是一个谜；但上帝最清楚何时收割他自己的庄稼。

'Neither shall thy eyes see all the evil I will bring upon this place, and upon the inhabitants of the land.'
你的眼睛也不会看到我将给这个地方和这片土地上的居民带来的一切邪恶。

Doct. 11. Here the Holy Ghost doth insinuate unto us that whilst Josiah was alive, God would not bring this judgment upon the land, but after his death, then it should come upon them. So here we learn this comfortable point of instruction, that the lives of God's children do keep back judgment and evil from the place where they live, and their death is a forerunner of judgment. Their life keeps back ill, and their death plucks down ill. While thou art alive, I will bring no evil upon this place, but when thou art gone, then I will bring it down, saith God. The reasons of this are,
2011 年 10 月。在这里，圣灵向我们启示，当约西亚还活着时，上帝不会降下这场审判，但在他去世后，审判就会降临。因此，我们从这里学到了一个令人安慰的教导，即上帝的儿女的生命可以阻止灾难和邪恶降临到他们所在的地方，而他们的死亡则是审判的前兆。他们的生命阻止了邪恶，而他们的死亡则招致了邪恶。上帝说：“只要你还活着，我就不会降下灾祸在这个地方，但当你离开时，我就会降下灾祸。”这其中的原因是，

Reason 1. Because gracious men do make the times and the places good where they live. It is a world of good that is done by their example and help. While they live the times are the better for them.
原因 1. 因为有恩慈的人能够使他们所在的时代和地方变得美好。他们的榜样和帮助带来了许多好处。只要他们活着，时代就会因他们而变得更好。

Reason 2. And again, they keep back ill, because gracious men do bind God by their prayers. They force, as it were, a necessity upon God, that he must let the world alone. They bind his hands, that he will do nothing while they are in it; as to Lot in Sodom, 'I can do nothing while* thou art gone, saith the angel,' Gen. 19:22. They stand in the gap, and keep God from pouring down the vials of his wrath. But when they are gone, there is nothing to hinder or stop the current of divine justice, but that it must needs have his course. As when men have gathered their corn into their barns, then let their beasts, or whatsoever else go into the field, they care not; and as when the jewels are taken out of a rotten house, though the fire then seize upon it, men regard not. So when God's jewels are gathered to himself, then woe to the wicked world, for then God will break forth in wrath upon them. Woe to the old world when Noah goes into the ark, for then follows the flood. Woe to Sodom when Lot goes out of it, for then it is sure to be burned. Luther prayed that God would not bring war upon the people in Germany all his time, but when he died, the whole land was overspread with war. So, before the destruction of Jerusalem, God did gather the Christians to a little city called Pella, near Jerusalem, then came Titus and Vespasian and ruinated the city of Jerusalem. So there are many gracious parents that die, after whose death comes some miserable end to their wicked children, but not before. God takes away the parents out of the world, that they might not see the ruin of their children. So then we see that it is clear, that good men keep back judgment from the places where they live.
原因 2. 而且，他们因为仁慈的人们通过祈祷来束缚上帝，所以他们抑制着祸患。他们强迫上帝，好像迫使他必须让世界独自存在。他们束缚了上帝的手，当他们在世时，他将不会做任何事情；就像在所多玛的罗得面前，天使说：“你走了，我就不能作什么了。”（创世记 19:22）他们站在缺口中，阻止上帝倾泻他的愤怒之杯。但是当他们离去时，没有任何东西可以阻止或阻挡神圣的公正之流，它必须按照自己的轨迹前进。就像当人们把谷物收进谷仓后，就让他们的牲畜或其他东西进入田地，他们不再关心；就像当珠宝被从破旧的房子中取出时，即使火焰袭击它，人们也不再关心。所以当上帝的宝贝们被聚集到他身边时，那些邪恶的世界就有祸了，因为上帝将发怒对待他们。当挪亚进入方舟时，旧世界有祸了，因为接着就是洪水。当罗得离开所多玛时，所多玛注定要被焚烧。路德祈求上帝在他一生中不要给德国人民带来战争，但当他去世时，整个国家都被战争笼罩。 所以，在耶路撒冷被毁之前，上帝将基督徒聚集到一个叫做佩拉的小城市，靠近耶路撒冷，然后提图斯和维斯帕先来了，毁灭了耶路撒冷城。所以有许多仁慈的父母死去，他们邪恶的孩子在他们死后才遭受可怜的结局，而不是之前。上帝将父母从世界中带走，以免他们看到孩子们的毁灭。所以我们看到，善良的人将审判远离他们居住的地方。

What should we learn from hence?
我们应该从这里学到什么？

Use 1. This should teach us to make much of such men as truly fear God, seeing it is for their sakes that God doth spare us. They carry the blessing of God with them wheresoever they go. As Laban's house was blessed for Jacob's sake, Gen. 30:27, and Potiphar's for Joseph's sake, Gen. 39:23, so the wicked are spared and fare the better for the saints who live among them. But what is the common course of wicked men? To hate such with a deadly hatred above all others, because their lives and speeches do discover the wickedness of theirs, and because they tell them the truth, and reprove them.
这应该教会我们要珍视那些真正敬畏上帝的人，因为上帝为了他们的缘故而饶恕我们。无论他们走到哪里，他们都带着上帝的祝福。正如拉班的家因为雅各的缘故而蒙福，创世记 30:27，波提乏的家因为约瑟的缘故而蒙福，创世记 39:23，所以恶人被饶恕，并因居住在他们中间的圣徒而过得更好。但是恶人的常规是什么？他们对这些人怀有致命的仇恨，超过对其他人的仇恨，因为他们的生活和言论揭示了他们的邪恶，并因为他们告诉他们真相并责备他们。

Therefore it was that Ahab could not endure the sight of Micaiah, that holy prophet, who without flattery spake downright truth, 1 Kings 22:8, seq. So it is now beyond seas and elsewhere. They labour to root out all the good men. But what will they get by it? Surely it will be a thousand times worse with them than it is; for if they were out, then woe to the land presently.
因此，亚哈不忍看到米该亚，那位毫不奉承、直言不讳的圣洁先知，列王记上 22:8。如今在海外和其他地方也是如此。他们努力铲除所有善良的人。但他们会得到什么呢？毫无疑问，对他们来说会比现在糟糕一千倍；因为如果他们离开，那么这片土地将立即陷入困境。

Use 2. This should also teach us to pray to God to bless those that are good. Is it not good for us to uphold those pillars whereby we stand? What madness is it for a man to labour to pull down the pillar whereby he is holden alive? As Samson, pulling down the pillars of the house, brought death upon himself, so godly men, the pillars of this tottering world, which uphold the places whereby they live, being once shaken, all the whole state falls. Therefore let us not be enemies to our own good, to hate the godly; for it is for their sakes the Lord shews mercy to us, and refrains to pour out his judgment upon the wicked world. And when the best gathering of all gatherings shall come; that the elect of God shall be gathered together, then comes the misery of all miseries to the wicked. So we see this point is clear, that the godly, while they are alive, keep back ill and bring much good. For doth God continue the world for wicked men? Surely no. For what glory and honour hath God from such wicked wretches? Do they not swear, lie, live filthily, and abuse his members? Is it for these that God doth continue the world? Surely no; but for the godly's sake are judgments deferred, and the world is continued.
使用 2. 这也应该教导我们向上帝祈祷，祝福那些善良的人。对我们来说，维护我们所依靠的支柱不是好事吗？一个人努力拉倒自己依靠的支柱是何等疯狂？正如参孙拉倒房屋的支柱给自己带来死亡一样，虔诚的人是这个摇摇欲坠的世界的支柱，支撑着他们生活的地方，一旦动摇，整个国家就会崩溃。因此，让我们不要成为自己的敌人，憎恨虔诚的人；因为为了他们，主向我们施以怜悯，并且不倾注对邪恶世界的审判。当所有聚集中最好的聚集即将到来时，上帝的选民将会聚集在一起，那时对邪恶者来说将是最大的苦难。因此，我们看到这一点很清楚，虔诚的人在他们活着的时候阻止了邪恶并带来了许多好处。难道上帝会为邪恶的人继续这个世界吗？当然不会。那些邪恶的可怜虫给上帝带来了什么荣耀和尊荣？他们不是发誓、撒谎、生活肮脏、虐待他的肢体吗？难道上帝为了这些人而继续这个世界吗？ 当然不是；但是为了虔诚者的缘故，审判被推迟，世界得以延续。

Use 3. If this be thus, well may we lament the death of those that are good. For when they are gone, our safety is gone. 'They are the chariots and horsemen of Israel,' 2 Kings 2:12. Therefore well may we bewail their loss. Well might Jeremiah lament for the death of Josiah, for together with the breath of Josiah the life of that state breathed out; together with him, the flourishing condition of Jerusalem died, and lay buried with him as it were in the same grave.
如果事情是这样的话，我们对善良之人的死亡感到悲痛是情有可原的。因为当他们离去时，我们的安全也随之消失。正如《列王记下》2:12 所说：“他们是以色列的战车和马兵。”因此，我们对他们的损失感到悲伤是情有可原的。耶利米为约西亚的死亡感到悲痛也是情有可原的，因为随着约西亚的气息消失，那个国家的生命也消失了；随着他的离世，耶路撒冷的繁荣状况也随之消亡，并与他一同埋葬在同一个坟墓中。

See here again how God correcteth too much resting on the arm of flesh. They blessed themselves under Josiah, as if no evil should come near them; as appears, Lament, 4:20, 'The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live.' There is no greater wrong to ourselves, and to others on whom we rest so much, than to secure ourselves so much on them as to neglect serious turning to God.
再看看上帝如何纠正过于依赖人力的行为。他们在约西亚的统治下自以为不会遭受任何灾祸；正如《耶利米哀歌》4:20 所说：“我们的鼻孔之气，被耶和华的受膏者在他们的坑中捉住，我们曾论到他说：‘在他的荫下，我们必得以存活。’”对于我们自己和我们过于依赖的人来说，没有比过于依赖他们而忽视真正转向上帝更大的错误了。

'Neither shall thy eyes see all the evil I will bring upon this place.'
你的眼睛也不会看到我将给这个地方带来的一切邪恶。

This is the ground why he should die in peace, 'Because he shall not see all the evil I will bring upon this place.' Here we see that the judgment which God threatened to bring upon the church and commonwealth is set down by this word 'evil.' 'Thine eyes shall not see all the evil I will bring upon this place.' But who sends this evil. It is an evil brought by God. Thou shalt not see the evil 'I will bring,' &c. It was not God that brought it properly, but Nebuchadnezzar, who carried his sons into captivity. Howsoever, God had a hand in it. 'For is there any evil in the city and God hath not done it?' saith the prophet, Amos 3:6. But we must distinguish between evil. There is,
这就是他应该安心去世的原因，因为他将不会看到我将降临到这个地方的一切邪恶。在这里，我们看到上帝威胁要降临到教会和共和国的审判被称为“邪恶”。你的眼睛将不会看到我将降临到这个地方的一切邪恶。但是谁发送了这个邪恶。这是上帝带来的邪恶。你将不会看到我将带来的邪恶，等等。这并不是上帝带来的，而是尼布甲尼撒带走了他的儿子们。无论如何，上帝也参与其中。先知阿摩司说：“城中有灾祸，耶和华岂没有行吗？”（阿摩司书 3:6）。但我们必须区分邪恶。有的邪恶，

1. The evil of sin; and 2. The evil of punishment.
1. 罪恶的邪恶； 2. 惩罚的邪恶。

First, the evil of sin; and this God doth not bring, for it is hateful unto him. Then the evil of punishment, which is twofold:
首先，罪恶的邪恶；而上帝不会带来这种邪恶，因为它对他来说是可憎的。然后是惩罚的邪恶，它有两种形式：

(1.) Either that which comes immediately from God, as famine, pestilence, or the like; in which punishments we are to deal with God alone.
(1.) 不论是直接来自上帝的，如饥荒、瘟疫等；在这些惩罚中，我们只需与上帝打交道。

(2.) Or else, the evil that comes from God, but by men, which he useth as instruments to punish us, and this is by war and cruel usage.

Now thus Josiah is taken away from this greatest evil we can suffer in this life; to have God correct us by the hands of men. For when we have to deal with God, the labour is easier to prevail with him, as David did, 2 Sam. 24:14. But when we have to deal with merciless men, then we have to deal with the poisoned malice of men, besides God's anger. Now the evil that comes from God is chiefly,
现在，约西亚被从我们在这个生活中所遭受的最大的邪恶中解救出来了；那就是让上帝通过人的手来纠正我们。因为当我们与上帝打交道时，努力去说服他会更容易，就像大卫所做的那样（撒母耳记下 24:14）。但是当我们不得不与无情的人打交道时，我们不仅要面对上帝的愤怒，还要面对人的恶毒。现在，来自上帝的邪恶主要是

The ill which seizeth upon the soul after death; or else, the evil which seizeth upon the whole man, both soul and body, both in this and after this life.
死后降临于灵魂的病痛；或者，降临于整个人，包括灵魂和身体，在此生和来世都如此。

Thus God is said to bring evil, not the evil of sin, but the evil of punishment.
因此，据说上帝带来了邪恶，不是罪恶的邪恶，而是惩罚的邪恶。

Doct. 12. Hence we learn, that the evils which we suffer, they are from the evil of sin. It is sin that makes God to bring evil upon the creature. If we look upward to God, there is no evil in the world, for in that consideration all things are good so far as he hath a hand in them. Therefore, whatsoever the creature suffers, it comes from the meritorious evil, the evil of sin. It comes from God, but through the evil of sin provoking him.
因此，我们得知我们所遭受的苦难是来自罪恶。正是罪恶使上帝对受造物带来了灾祸。如果我们向上看向上帝，世界上就没有邪恶，因为在这种考虑下，只要他参与其中，一切事物都是善良的。因此，无论受造物遭受什么苦难，都是来自应得的邪恶，即罪恶。它来自上帝，但是是通过激怒他的罪恶而来的。

Quest. If any man ask, How can God, which is good, bring that which is evil?
问题：如果有人问，上帝如何能带来邪恶，而他本身是善良的？

Sol. I answer, We must know that the evil of punishment is the good of justice. All the evil that he doth is good, as it comes from him in his justice punishing, because it doth good to them that are punished, either to cause them return, or if they will not, to shew the glory of his justice in condemning them. It is the good of justice, and it is not always in God only permitting or suffering such a thing for to be done; but it is in him as an act, having a hand in it. Therefore God saith, 'Ashur is the rod of my wrath;'* so that in all punishments God hath a hand, whether it be upon the body or soul.
答案：我回答说，我们必须知道，惩罚的恶是正义的善。他所做的一切恶，因为它来自他的正义惩罚，所以对于被惩罚的人来说是好的，要么是为了让他们回头，要么是为了显示他的正义在谴责他们时的荣耀。这是正义的善，它不仅仅是上帝允许或容忍这样的事情发生；而是他参与其中的行为。因此，上帝说，“亚述是我的愤怒之杖”*，所以在所有的惩罚中，上帝都参与其中，无论是对身体还是灵魂的惩罚。

Use. This serves for direction unto us, To begin where we should begin; in all our afflictions to go to heaven and make our peace with God, and not go to secondary causes. For all evil of punishment comes from him. Let us, if we fear evil, make our peace with God by repentance and new obedience; and then he will overrule all secondary causes so as to help us. Go not in this case to the jailor, or to the executioner, but go to the judge. Let us make our peace in heaven first, and then there will be soon a command for our ease. Yea, Christ can command the wind and sea to be still, the devil himself to be quiet, if our peace be made with him.
用途。这对我们有指导作用，让我们从正确的地方开始；在我们所有的困苦中，去天堂与上帝和解，而不是去找次要原因。因为所有的惩罚之恶都来自他。如果我们害怕邪恶，让我们通过悔改和新的顺从与上帝和解；然后他会支配所有的次要原因来帮助我们。在这种情况下，不要去找狱卒或刽子手，而是去找法官。让我们先在天堂与上帝和解，然后很快就会有一个让我们安心的命令。是的，如果我们与基督和解，他可以命令风和海平静，甚至魔鬼也会安静下来。

Therefore let us learn this lesson, and not fret against the instrument whereby God useth to correct us. David had learned thus much when Shimei railed upon him: 'It is God that hath bid him, therefore let him alone,' 2 Sam. 16:11. So holy Job saith, 'It is God that gives, and God that takes away,' Job 1:21. He doth not only say, God gives, but God takes away. Oh but it was the Chaldeans that took it away. Ay, but it is no matter for that, God gave them leave. Therefore let us carry ourselves patiently in all troubles, submitting ourselves under the mighty hand of God, from whom we have all evil of punishment.
因此，让我们学会这个教训，不要对上帝用来纠正我们的工具感到烦恼。大卫在示每辱骂他时学到了这一点：“是上帝吩咐他的，所以让他去吧。”（撒母耳记下 16:11）所以圣洁的约伯说：“是上帝给的，也是上帝拿走的。”（约伯记 1:21）他不仅说上帝给了，还说上帝拿走了。哦，但是是迦勒底人把它拿走的。是的，但这并不重要，上帝给了他们许可。因此，让我们在所有的困难中耐心地行事，顺服在上帝的大能手下，我们从他那里得到了所有的惩罚之恶。

Obj. Again, Here we have another mystery of divine providence. For it may be objected. What! will God bring evil upon his own church and people? upon the temple and place where his name is called upon, and that by idolaters. Where is divine justice now?
再次，这里又有一个神圣意志的谜团。因为可能会有人反对。什么！上帝会给自己的教会和子民带来灾祸吗？会给他的名字被呼唤的圣殿和地方带来灾祸，而且是由拜偶像者带来的。神圣的公正在哪里呢？

Sol. I answer. Hold thy peace, take not the balance out of God's hand. He knows what is better for us than we ourselves. We must not call God to our bar, for we shall all appear before his. God useth servants and slaves to correct his sons; worse men than his people to correct his people. It is his course so to do, when they of his own sin against him. For evil men many times make evil men good, when they are used as instruments to correct them; as here God useth wicked men to make his children good. So God makes a rod of Ashur, to make his evil children better. He useth slaves to correct his sons, because it is too base a service for the angels or good men to do. Therefore he useth the devil and his instruments to do it. Wherefore let us not call into question God's providence; for when he will punish his people, he can hiss for a worse people; for Egypt, or Ashur, or the like. So if he will punish England, he can hiss again for the Danes, or Normans, to punish his own people. Let us not boast we are God's people and they idolaters. No; God can hiss for a baser people to punish his own servants. It is the will of God so to dispose, and the will of God is summa justitia, the height of justice. God will have it so. Let us make our peace with him, and not demand why he doth thus and thus.
所以，我回答。保持安静，不要从上帝手中夺走天平。他比我们自己更知道什么对我们更好。我们不应该把上帝召唤到法庭上，因为我们都将在他面前出庭。上帝使用仆人和奴隶来纠正他的儿子；比他的子民更坏的人来纠正他的子民。当他们自己犯罪得罪他时，他就会这样做。因为邪恶的人往往会使邪恶的人变好，当他们被用作纠正工具时；就像上帝在这里使用邪恶的人使他的儿女变好一样。所以上帝制造了亚述的鞭子，使他的邪恶儿女变得更好。他使用奴隶来纠正他的儿子，因为这对天使或好人来说是太低贱的服务。因此，他使用魔鬼和他的工具来做这件事。因此，让我们不要质疑上帝的安排；因为当他想惩罚他的子民时，他可以呼唤更坏的人；比如埃及、亚述之类的人。所以，如果他想惩罚英格兰，他可以再次呼唤丹麦人或诺曼人来惩罚他自己的子民。让我们不要自夸我们是上帝的子民，而他们是偶像崇拜者。不；上帝可以呼唤更低贱的人来惩罚他自己的仆人。 这是上帝的意愿，上帝的意愿是至高无上的公正。上帝希望如此。让我们与他和解，不要问他为什么这样做。

'And so they brought the king word again.' I will but touch this in a word, and so make an end.
他们把消息再次带给了国王。我只是简单地提一下，然后结束。

Here we see that the messengers deal faithfully with Josiah. They brought the direct message which the prophetess did bid them, which was good for himself, but doleful for his estate. He was a gracious man, and God gave him gracious servants.
在这里，我们看到使者们对约西亚忠诚。他们传达了女先知吩咐他们传递的直接信息，这对他个人来说是好消息，但对他的王国来说是悲伤的。他是一个仁慈的人，上帝给了他仁慈的仆人。

Doct. 13. For God will give good men faithful servants, that shall deal faithfully with them. As for the wicked, God will give them such servants that shall humour them to their own ruin. If they have a heart not desirous to hear the truth, if they be Ahabs, they shall have four hundred false prophets to lead them in a course to their own ruin. But Josiah had an upright heart, desiring to know the truth. Therefore God gave him a faithful prophetess to deal truly with him, and faithful messengers to bring the true answer.
神会给善良的人忠诚的仆人，他们会忠实地对待他们。至于邪恶的人，神会给他们这样的仆人，他们会迎合他们自己的毁灭。如果他们心中没有渴望听到真理，如果他们像亚哈一样，他们将有四百个假先知引导他们走向自己的毁灭。但约西亚有一颗正直的心，渴望知道真理。因此，神给了他一个忠实的女先知来真实地对待他，以及忠实的使者来带来真实的答案。

'Then the king sent and gathered together all the elders of Judah and Jerusalem. And the king went up into the house of the Lord, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people great and small,' &c.
然后国王派人召集了犹大和耶路撒冷的所有长老。国王进入耶和华的殿，与犹大的众人、耶路撒冷的居民、祭司、利未人以及众大小人民一同进入。

Which words shew what good king Josiah did upon the receipt of this message. As soon as ever he heard it, he did not suffer it to cool upon him. But when his spirit was stirred up, he did as a gracious king should do, he sent and gathered all the elders of Judah, and the inhabitants of Jerusalem, both great and small, and they went up to the house of the Lord, and there read in their ears all the words of the book of the covenant which was found in the house of the Lord.
约西亚王收到这个消息后，他所做的善行表明了哪些话语。他一听到消息，就没有让自己冷静下来。但当他的精神被激发起来时，他像一个仁慈的国王应该做的那样，派人召集了犹大的长老和耶路撒冷的居民，无论大小，他们一起上到耶和华的殿，将在耶和华的殿中找到的约书的话语大声朗读给他们听。

Here, first, we see that Josiah gathered, as it were, a parliament and a council; as also, in both Josiah and the people, we may behold an excellent and sweet harmony of state, when all, both king and priests, Levites and people, did meet amiably together. This was an excellent time, when there was such an harmony between king and people, that he no sooner commands but they obeyed him.
在这里，首先，我们看到约西亚聚集了一个议会和一个委员会；同时，在约西亚和人民中，我们可以看到一个卓越而和谐的国家，当所有的人，无论是国王、祭司、利未人还是人民，都友好地聚在一起。这是一个卓越的时代，国王和人民之间有如此的和谐，以至于他一下命令，他们就服从了。

But more particularly we learn,
但更具体地，我们了解到，

Doct. 14. That the care of the commonwealth and of the church is a duty belonging to the king, that the reformation both of church and commonwealth belongs unto the prince. There is a generation which think that the king must only take care for the commonwealth. But they have also power to look to religion. We see Josiah doth it, he is the keeper of both. Josiah hath a care of religion, and it doth become his place. He is a head, and it is befitting his relation. He is a father, not only to look to the temporal state, but to the church.
10 月 14 日，国家和教会的关怀是国王的责任，教会和国家的改革是王子的责任。有一些人认为国王只需要关心国家事务。但他们也有权力关注宗教。我们看到约西亚就这样做了，他是两者的守护者。约西亚关心宗教，这符合他的地位。他是一个领袖，这是他的关系所应有的。他不仅是一个父亲，要关心世俗事务，也要关心教会。

The Donatists in Augustine's time did ask, What had the emperor to do with the church? But it was answered that the emperor could not rule the commonwealth except he govern the church, for the church is a commonwealth. So that we see, as a chief right, the ordering of the matters of religion belongs to the care of the prince. But there are two things in religion: first, intrinsecal, within the church, as to preach, administer the sacraments, and ordain ministers. These he ought not to do. But for those things that are without it, these belong unto him. If any of those that are placed in church or commonwealth, do not their duty, it is fitting for him to correct. He ought to set all a-going without, and to remove abuses, but not to meddle with the things within the church aforesaid, as to execute the same, but to oversee and govern their execution, and those persons whose proper office it is to execute them.
奥古斯丁时代的多纳提派人确实问道，皇帝与教会有什么关系？但有人回答说，皇帝如果不统治教会，就无法统治共和国，因为教会也是一个共和国。因此，我们可以看到，作为一项主要权利，宗教事务的管理属于君主的责任。但宗教有两个方面：首先是内在的，即教会内部的事务，如传道、施行圣礼和任命牧师。这些他不应该做。但对于那些与教会无关的事情，这些属于他的职责范围。如果教会或共和国中的任何人不履行自己的职责，他有责任进行纠正。他应该处理教会外部的一切事务，并消除滥用，但不应该干涉教会内部的事务，即执行这些事务，而是监督和管理它们的执行，以及那些负责执行它们的人。

This observe against the usurpation of the pope, and see the supremacy of king Josiah, that he is supreme over all; not only over temporal persons, but over evangelical persons. For there was an high priest at that time and the Levites, but none were above king Josiah.
这是对教皇篡权的观察，并认为约西亚王是至高无上的，他统治一切；不仅统治世俗人，也统治福音人。因为当时有大祭司和利未人，但没有人比约西亚王更高。

Quest. Ay, but this was under the law, say the papists.
问题。是的，但天主教徒说这是根据法律的。

Sol. 1. I answer, that this is a rule in divinity, that the gospel doth not take away or dissolve the laws of nature and reason. Therefore if the supremacy belonged to the prince then, surely now much more. Therefore saith one, We give respect to the emperor as next to God; to God in the first place, and then to the emperor.* The ministers have power over the prince for to direct him and give him counsel, but yet they are not above him. A physician doth give directions for his patient. Is he therefore above him? So a builder giveth direction for the building of the king's house. Is this any supremacy? So the minister may give direction and counsel to the prince; but hath he therefore any superiority above the prince? Surely no.
答案 1：我回答说，这是神学中的一个规则，福音不会废除自然和理性的法律。因此，如果至高无上的权力属于当时的君主，那么现在更是如此。因此，有人说，我们尊重皇帝，视其为次于上帝的存在；首先是上帝，然后是皇帝。*牧师们有权力指导和给予君主建议，但他们并不高于君主。医生为病人提供指导，难道他就高于病人吗？建筑师为国王的宫殿提供指导，这算是至高无上的权力吗？因此，牧师可以给予君主指导和建议，但他是否因此高于君主？当然不是。

Sol. 2. In the second place, here we see who it is that called this parliament. It was king Josiah. He was the first mover in calling of this council, for he was the head; and had it not been a strange thing to have seen the foot move before the head? The head must first give direction before any of the members can move. Therefore it is only in the authority of the king to gather a council, and none must gather a public assembly without authority from the king.
第二点，我们可以看到是谁召集了这个议会。是约西亚国王。他是召集这个会议的第一人，因为他是首领；难道看到脚在头之前移动不是一件奇怪的事吗？头必须先给出指示，然后其他成员才能行动。因此，只有国王有权召集议会，没有人可以在没有国王授权的情况下召集公众集会。

The calling of assemblies belongs to the prince. If it be a general council, then it must be by the emperor; if it be a national council, then by the king or prince of that nation; if provincial, then first from the king or princes, as first movers of it, and so to others. As the heavens, and these celestial bodies over the earth, first move, and then all other afterward, so kings ought first to move, and then all to follow.
召开会议的权力属于君主。如果是一个全体委员会，那么必须由皇帝召集；如果是一个国家委员会，那么由该国的国王或君主召集；如果是省级委员会，那么首先由国王或君主作为第一动力，然后由其他人召集。就像天空和这些天体在地球上方首先运动，然后其他一切随之而来，君王应该首先行动，然后其他人跟随。

Use 1. If this be so, we see how the pope wrongfully takes this right of calling councils to himself, which properly belongs to the emperor; for we know that for a thousand years after Christ the emperor called councils, if any were. But of late years the pope, encroaching upon the emperor, hath usurped this right of calling them, whenas you see no assemblies ought to be gathered without the authority of the prince.
如果事情是这样的话，我们就能看到教皇是如何错误地将召开公会的权力据为己有，而这个权力本应属于皇帝；因为我们知道，在基督之后的一千年里，如果有公会召开，那就是皇帝召集的。但近年来，教皇侵犯了皇帝的权力，篡夺了召开公会的权利，而你们知道，没有君主的授权，是不应该召集任何会议的。

Though fasting be an excellent thing, yet public fasting must not be without the consent of the king. Let Christians have as much private fasting as they will, thereby to humble themselves, but public fasts must not be without the consent of the king; for great matters are to be done by great motions. Here is a great matter of gathering a council. Therefore the head and body and all join together. As it is when the body is to do some great thing, all the members of the body stir together to do it, so it is with the commonwealth. When great matters are in hand, all must be joined together, as here king, priests, Levites, and all the people, both great and small, joined together for to prevent the judgment threatened.
尽管禁食是一件好事，但公开禁食必须得到国王的同意。基督徒可以进行私人禁食，以此来谦卑自己，但公开禁食必须得到国王的同意；因为伟大的事情需要伟大的行动。这里涉及到召集一个会议的重大事情。因此，头部、身体和所有人都要团结在一起。就像身体要做一些伟大的事情时，身体的所有成员都会一起行动，国家也是如此。当有重大事情在进行时，所有人都必须团结在一起，就像这里的国王、祭司、利未人和所有人民，无论大小，都团结在一起，以防止威胁的审判。

But what must we do if things be amiss? I answer, Take the right course; that is, go to God by prayer, and entreat him who hath the hearts of kings in his hands, to incline and stir up the hearts of princes for to reform abuses. Well, but what did the king do when he had gathered all the elders and inhabitants of Judah and Jerusalem into the house of the Lord? They went up thither to fast, and pray, and read the book of the law.
但是如果事情出了问题，我们该怎么办？我的回答是，采取正确的方法，也就是通过祈祷去找上帝，恳求他那掌握国王心意的手，使君王们倾向并激发他们的心去改革滥用权力的行为。好了，但是当国王把犹大和耶路撒冷的所有长老和居民聚集到耶和华的殿中时，他做了什么呢？他们上去那里禁食、祈祷，并阅读律法书。

Reformation makes all outward things fall into a good rule, but they are to be called only by the authority of the prince, and when a fit time and occasion requires.
改革使所有外在事物都遵循良好的规则，但只有在王权的授权下，并且在合适的时间和场合下才能被称为改革。

The papists brag much of the Council of Trent; but if ever there was a conspiracy against Christ, it was in that council; for the parties that had most offended, and were most accused, and should have been judged, were the judges; and the Holy Ghost, which should have been in the council, and should have been their judge, him they excluded, and received a foul spirit of antichrist sent unto them, in a cap-case* from Rome, whence they had all their counsel. Was not this a goodly council?
天主教徒对特伦特大公会议大肆吹嘘；但如果说有一个反对基督的阴谋，那就是在那个会议上；因为那些最犯罪、最受指责、应该受审判的人成为了法官；而应该在会议中出现并担任法官的圣灵被排除在外，他们接受了一个邪恶的反基督的灵，从罗马送来的一个帽盒里，他们所有的决策都来自那里。这难道不是一个美丽的会议吗？

Again, In that Josiah gathered a council in time of public disorder and public danger, here we learn that it is not only lawful, but many times necessary, to gather assemblies and councils for reformation of abuses, both in church and commonwealth, which otherwise cannot be abolished. So councils are good to make canons, rules, and to prevent heresy; yea, much good may be done by gathering of them, if they meet to a good end, for the good of the church, and the glory of God; for God who is willing and able to perform the good will be strongly amongst them. For if Christ by his Spirit hath promised to be in that assembly, 'where two or three are gathered together' upon good grounds, and to good ends, how much more will he be, when two or three hundreds are so gathered together? But this must be done by the consent of authority, otherwise it would be an impeachment to government. So much briefly for this text, and for this time.
再次，约西亚在公共混乱和危险时期召集了一个委员会，从中我们了解到，在教会和国家中，召集会议和委员会进行改革是合法的，而且往往是必要的，否则无法消除滥用。因此，会议有助于制定规则和防止异端邪说；如果会议的目的是为了教会的利益和上帝的荣耀，那么通过召集会议可以做很多好事，因为愿意并有能力行善的上帝会在他们中间大显能力。因为如果基督凭借他的圣灵承诺在那样一个根据良好理由和良好目的聚集的会议中出现，'无论两三个人聚集在一起'，那么当两三百人这样聚集在一起时，他将会更加显现。但是，这必须经过当局的同意，否则将会对政府构成妨碍。简要地说，就是这个文本和这个时期。

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Josiah's Reformation, by Richard Sibbes, Copyright © 2020
约西亚的改革，作者理查德·西布斯，版权所有 © 2020

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2020 年 5 月版的 ePub、.mobi 和.pdf 版本。有关信息的请求请寄至：Monergism Books，PO Box 491，West Linn，OR 97068。