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Cyprian of Carthage

Treatises & Letters 5

Latin original · 69 verses · some words can be tapped for a gloss

← ch. 4ch. 6 →
5:1
Desiderasti, Fortunate carissime, ut quoniam pressurarum. et persecutionum pondus incumbit et in fine adque in consummatione mundi antichristi tempus infestum adpropinquare iam coepit, ad praeparandas et corroborandas fratrum mentes de diuinis scripturis hortamenta conponerem quibus milites Christi ad spiritale et caeleste certamen animarem. obtemperandum fuit desiderio tuo tam necessario, ut quantum sufficit mediocritas nostra auxilio diuinae inspirationis instructa quasi arma ac munimenta quaedam pugnaturis fratribus de praeceptis dominicis promerentur.
You have desired, dearest Fortunatus, that since the weight of afflictions and persecutions presses upon us, and at the end and in the consummation of the world the hostile time of Antichrist has now begun to draw near, I should compose, from the divine Scriptures, exhortations for preparing and strengthening the minds of the brethren, by which I might animate the soldiers of Christ for the spiritual and heavenly contest. I had to comply with your desire, so necessary, that, as far as our slender ability suffices — equipped by the help of divine inspiration — there might be drawn from the Lord's precepts, as it were, certain arms and defenses for the brethren who are to fight.
至親愛的福都納徒，你切望——既然患難與逼迫的重擔壓在我們身上，且在世界的終末與成全之際，敵基督敵對的時候如今已開始臨近——願我從聖經中撰寫勸言，以預備並堅固弟兄們的心志，藉此激勵基督的精兵去進行屬靈與屬天的爭戰。對你這如此必要的願望，我不得不順從，好叫我們微薄的才力，既蒙神聖默示的幫助而得裝備，便能從主的誡命中，為那將要爭戰的弟兄們汲取出某些兵器與防衛。
5:2
parum est enim quod Dei plebem classico nostrae uocis erigimus, nisi credentium fidem et dicatam Deo deuotamque uirtutem diuina lectione firmemus. Quid autem potius aut maiae curae nostrae ac sollicitudini congruit quam commissum nobis diuinitus populum et exercitum in castris caelestibus constitutum aduersus diaboli tela et iacula exhortationibus adsiduis praeparare? neque enim idoneus potest esse miles ad bellum qui non exercitatus in campo prius fuerit, aut qui agonisticam coronam quaerit adipisci in stadio coronabitur, nisi usum et peritiam uirium ante meditetur. aduersarius uetus est et hostis antiquus cum quo proelium gerimus.
For it is too little that we rouse the people of God by the war-trumpet of our voice, unless we confirm the faith of believers and the virtue dedicated and devoted to God by the divine reading. What, moreover, better befits our charge and solicitude than to prepare, by assiduous exhortations, the people committed to us by God and the army stationed in the heavenly camp against the darts and javelins of the devil? For no soldier can be fit for war who has not first been exercised on the field; nor will he who seeks to win the contender's crown be crowned in the stadium, unless he first practices the use and skill of his strength. The adversary is old, and the enemy is ancient, with whom we wage battle.
因為若我們僅以呼聲的戰號喚醒神的子民，卻不藉神聖的誦讀堅固信徒的信德、堅固那獻給神並專屬於神的德能，那就太不足了。再者，還有什麼比這更合乎我們的職守與關切呢——就是以不懈的勸勉，預備那神所交託我們的子民、那駐紮在屬天營中的軍隊，去抵擋魔鬼的標槍與飛箭？因為兵丁若未曾先在校場上操練，就不能適於作戰；尋求奪取競賽冠冕的人，若不先操練其力量的運用與技巧，也不能在競技場上得冠冕。我們所與之爭戰的對頭是舊有的，仇敵是古老的。
5:3
sex milia annorum iam paene conplentur, ex quo hominem diabolus inpugnat. omnia genera temptandi et artes adque insidias deiciendi usu ipso uetustatis edidicit. si inparatum inuenerit Christi militem, si rudem, si non sollicito ac toto corde uigilantem, circumuenit nescium, fallit incautum, decipit inperitum. si uero quis dominica praecepta custodiens et fortiter Christo adhaerens contra eum steterit, uincatur necesse est, quia Christus quem confitemur inuictus est.
Six thousand years are now almost completed since the devil began to assail man. All kinds of tempting, and the arts and snares of casting men down, he has learned by the very practice of his antiquity. If he find the soldier of Christ unprepared, if untrained, if not watchful with anxious and whole heart, he circumvents the unwary, deceives the incautious, beguiles the inexperienced. But if anyone, keeping the Lord's precepts and bravely cleaving to Christ, stand against him, he must needs be conquered, because Christ, whom we confess, is unconquered.
自魔鬼開始攻擊人以來，如今將近滿了六千年。各樣試探的手段、以及種種使人傾倒的詭術與圈套，他都藉著其古老的實際經驗學成了。倘若他遇見基督的兵丁毫無預備、未受操練、不以憂慮全心儆醒，他便趁人不備而圍困，欺哄那不謹慎的，迷惑那無經驗的。但若有人持守主的誡命、勇敢地緊緊依附基督而站立抵擋他，那麼他必被打敗，因為我們所宣認的基督是不可戰勝的。
5:4
Ac ne in longum sermonem meum extenderem, frater carissime, et audientem uel legentem stili latioris copia fatigarem, conpendium feci, ut propositis titulis quos quis et nosse debeat et tenere capitula dominica subnecterem et id quod proposueram diuinae lectionis auctoritate solidarem, ut non tam tractatum meum uidear tibi misisse quam materiam tractantibus praebuisse. quae res in usum singulis proficit utilitate maiore. nam si confectam et paratam iam uestem darem, uestis esset mea qua alius uteretur et forsitan non pro habitudine staturae et corporis res alteri facta minus congruens haberetur:
And lest I extend my discourse to length, dearest brother, and weary the hearer or reader with an abundance of broader style, I have made an abridgment, so that, with titles set forth which each ought both to know and to retain, I might subjoin the Lord's chapters, and might confirm what I had set forth by the authority of the divine reading; so that I may seem to have sent you not so much a treatise of my own as material for those treating the subject. This thing avails to the use of individuals with greater benefit. For if I were to give a garment already made and prepared, the garment would be mine which another used, and perhaps it would be held to suit another less well, not being made according to the proportion of his stature and body:
至親愛的弟兄，免得我把言論拖得冗長，又以較鋪張之文體的繁複使聽者或讀者疲乏，我便作了一個摘要，好叫我先列出標題——每一條都是各人當知道且當持守的——再把主的章句附在其下，並以神聖誦讀的權威來鞏固我所陳述的；如此我所寄給你的，與其說是我自己的論著，不如說是供論述者使用的材料。這件事對各人的使用更有裨益。因為我若給出一件已做成、已備妥的衣裳，那麼別人所穿用的衣裳便是我的，且或許因不是照他身量與體格的比例所做，反顯得對他不甚相稱：
5:5
nunc uero de agno per quem redempti ac uiuificati sumus lanam ipsam et purpuram misi, quam cum acceperis tunicam tibi pro uoluntate conficies et plus ut in domestica tua adque in propria ueste laetaberis et ceteris quoque, ut conficere et ipsi pro arbitrio suo possint, quod misimus exhibebis, ut uetere illa nuditate contecta perferant omnes indumenta Christi caelestis gratiae sanctificatione uestiti.
but now, of the Lamb through whom we have been redeemed and made alive, I have sent the very wool and the purple, which when you have received, you will make for yourself a tunic according to your own will; and you will rejoice the more in it as in your own household and proper garment; and you will display to the rest also what we have sent, that they too may be able to make for themselves according to their own judgment; so that all, covered over from that old nakedness, may wear the garments of Christ, clothed by the sanctification of heavenly grace.
然而如今，我所寄的，乃是那藉以救贖我們、使我們得生的羔羊本身的羊毛與紫衣；當你領受了，便可照自己的心意為自己做成內袍；你必更要因它而歡喜，如同因你自家的、自有的衣裳一樣；你也要把我們所寄的展示給其餘的人，好叫他們也能照各人的判斷為自己做成；如此眾人既得遮蓋、脫離那舊有的赤身，便都穿戴基督的衣裳，被屬天恩典的成聖所披戴。
5:6
Nec non et illud consilium, frater carissime, utile et salubre prospexi in exhortatione tam necessaria quae martyras faciat amputandas esse uerborum nostrorum moras et tardidates adque ambages sermonis humani subtrahendas, ponenda illa sola quae Deus loquitur, quibus seruos suos ad martyrium Christus hortatur. praecepta ipsa diuina uelut arma pugnantibus suggerenda sunt. illa sint militaris tubae hortamenta, illa pugnantibus classica. inde aures erigantur, inde instruantur mentes, inde et animi et corporis uires ad omnem passionis tolerantiam roborentur.
Moreover, I have foreseen this counsel also, dearest brother, as useful and salutary in an exhortation so necessary as makes martyrs — that the delays and slownesses of our words ought to be cut away, and the circumlocutions of human speech withdrawn, and that those things alone should be set down which God speaks, by which Christ exhorts His servants to martyrdom. The divine precepts themselves, like arms, are to be supplied to the combatants. Let those be the encouragements of the military trumpet, those the war-signals to the fighters. Thence let the ears be roused, thence let the minds be instructed, thence let the strength of soul and body be invigorated unto all endurance of suffering.
至親愛的弟兄，我還預見此一謀慮為有益而有助於健全——在這如此必要、足以造就殉道者的勸勉中——就是當把我們言辭的拖延與遲緩裁去，把人言的繞圈隱去，惟單擺出神所說的，就是基督藉以勸勉祂僕人去殉道的話。神聖的誡命本身要如兵器一般供給那爭戰者。願這些作為軍號的激勵，作為向爭戰者吹響的戰號。願從這裡振奮耳目，從這裡教導心志，從這裡使靈與身的力量得以堅強，足以忍受一切的苦難。
5:7
nos tantum qui Domino permittente primum baptisma credentibus dedimus ad aliud quoque singulos praeparemus insinuantes et docentes hoc esse baptisma in gratia maius, in potestate sublimius, in honore pretiosius, baptisma in quo angeli baptizant, baptisma in quo Deus et Christus eius exultant, baptisma post quod nemo iam peccat, baptisma quod fidei nostrae incrementa consummat, baptisma quod nos de mundo recedentes statim Deo copulat. in aquae baptismo accipiuntur peccatorum remissa, in sanguinis corona uirtutum. amplectenda res est et optanda et omnibus postulationum nostrarum precibus expetenda, ut qui serui Dei fuimus simus et amici.
Let us only, who, by the Lord's permission, have given the first baptism to believers, prepare each individual for another also, instructing and teaching that this is a baptism greater in grace, more sublime in power, more precious in honor — a baptism in which angels baptize, a baptism in which God and His Christ exult, a baptism after which no one any longer sins, a baptism which consummates the increase of our faith, a baptism which, as we depart from the world, at once joins us to God. In the baptism of water is received the remission of sins; in the baptism of blood, the crown of virtues. This thing is to be embraced and desired, and to be sought after with all the prayers of our petitions, that we who have been the servants of God may also be His friends.
惟願我們這些蒙主允許、已將頭一個洗禮施給信徒的人，也為各人預備另一個洗禮，教導並指明：這是一個在恩典上更大、在權能上更崇高、在尊榮上更寶貴的洗禮——是天使施洗的洗禮，是神與祂的基督歡躍的洗禮，是受了之後再無人犯罪的洗禮，是成全我們信德之增長的洗禮，是當我們離世時立刻將我們與神聯合的洗禮。在水的洗禮中領受罪的赦免，在血的洗禮中領受眾德的冠冕。這是當竭力擁抱、當渴慕、當以我們一切祈求的禱告去切求的事，好叫我們這曾為神僕人的，也成為祂的朋友。
5:8
In exhortandis itaque ac parandis fratribus nostris et uirtutis ac fidei firmitate ad praeconium dominicae confessionis adque ad proelium persecutionis et passionis armandis primo in loco dicendum est: I. Idola deos non esse quae homo sibi faciat — neque enim quae fiunt factore suo et fabricatore maiora sunt, aut protegere et seruare quemquam possunt quae ipsa de templis suis pereunt, nisi ab homine seruentur — sed nec elementa colenda esse quae homini secundum dispositionem et praeceptum Dei seruiunt. II. Destructis idolis et elementorum ratione monstrata ostendendum Deum solum colendum esse. \' III. Tunc addendum quae comminatio Dei sit aduersus eos qui idolis sacrificant. IIII.
Therefore, in exhorting and preparing our brethren, and in arming them with firmness of virtue and faith for the proclamation of the Lord's confession and for the battle of persecution and suffering, it must be said in the first place: I. That idols are not gods which a man makes for himself — for neither are the things made greater than their maker and fabricator, nor can those things protect or preserve anyone which themselves perish from their own temples unless they are preserved by a man — but also that the elements are not to be worshiped, which serve man according to the disposition and precept of God. II. That, idols being destroyed and the reason of the elements shown, it must be demonstrated that God alone is to be worshiped. III. That then must be added what is the threat of God against those who sacrifice to idols. IV.
所以，在勸勉並預備我們的弟兄、以德行與信德的堅定裝備他們，以致宣告主的認信、並迎向逼迫與苦難之戰時，首先當說：一、人為自己所造的偶像並非神祇——因為被造之物並不大於造它、製它者，且那些若無人看守便要從自己廟中朽壞之物，也不能保護或保全任何人——但那些照神的安排與命令服事人的諸元素，也同樣不可敬拜。二、既已破除偶像、指明諸元素的本相，便當顯明惟有神當受敬拜。三、隨後當補上：神對那些向偶像獻祭之人有何威嚇。四、
5:9
Praeterea docendum non facile ignoscere Deum idololatris. V. Et quod sic idololatriae indignetur Deus, ut praeceperit etiam eos interfici qui sacrificare et seruire idolis suaserint. VI. Subiungendum post haec quod redempti et uiuificati Christi sanguine nihil Christo praeponere debeamus, quia nec ille quicquam nobis praeposuerit et ille propter nos mala bonis praetulerit, paupertatem diuitiis, seruitutem dominationi, mortem inmortalitati, nos contra in passionibus nostris paupertati saeculari paradisi diuitias et delicias praeferamus, dominatum et regnum aeternum temporariae seruituti, immortalitatem morti, Deum et Christum diabolo et antichristo. VII.
Furthermore, it must be taught that God does not easily pardon idolaters. V. And that God is so indignant at idolatry that He has commanded even those to be slain who have persuaded men to sacrifice and to serve idols. VI. After these things it must be subjoined that, having been redeemed and made alive by the blood of Christ, we ought to prefer nothing to Christ, since neither did He prefer anything to us, and He preferred evils to goods for our sake — poverty to riches, servitude to dominion, death to immortality; let us, on the contrary, in our sufferings prefer to worldly poverty the riches and delights of paradise, to a temporary servitude eternal dominion and a kingdom, immortality to death, God and Christ to the devil and Antichrist. VII.
再者，當教導：神不輕易赦免拜偶像的人。五、神對拜偶像如此憤怒，以致祂連那些勸人獻祭並服事偶像的人也命定要被殺。六、在這些之後當補上：我們既被基督的血所救贖、所救活，就不當把任何事物看得比基督更重，因為祂也未曾把任何事物看得比我們更重，反為我們的緣故寧取惡而捨善——寧取貧窮而捨富足，寧取為奴而捨統治，寧取死亡而捨不朽；我們反過來，在受苦中也當把樂園的富足與佳美看得勝過屬世的貧窮，把永恆的統治與國度看得勝過暫時的為奴，把不朽看得勝過死亡，把神與基督看得勝過魔鬼與敵基督。七、
5:10
Insinuandum quoque ne erepti de faucibus diaboli et laqueis saeculi liberati, si in angustiis et pressuris esse coeperint, regredi denuo ad saeculum uelint et perdant quod euaserint. VIII. Insistendum potius esse et perseuerandum in fide et uirtute et caelestis ac spiritalis gratiae consummatione, ut ad palmam et coronam possit perueniri. VIIII. Ad hoc enim pressuras et persecutiones fieri ut probemur. X. Nec timendas esse iniurias et poenas persecutionum, quia maior est Dominus ad protegendum quam diabolus ad inpugnandum. XI.
It must also be impressed that, having been snatched from the jaws of the devil and freed from the snares of the world, men should not, if they begin to be in straits and afflictions, wish to return again to the world and to lose what they had escaped. VIII. Rather it must be insisted that they persevere in faith and virtue and in the consummation of heavenly and spiritual grace, that they may be able to attain to the palm and the crown. IX. For to this end afflictions and persecutions come about, that we may be tested. X. And that the injuries and penalties of persecutions are not to be feared, because the Lord is greater to protect than the devil to assail. XI.
也當銘記：人既從魔鬼的口中被奪回、從世界的網羅中得自由，若開始陷於困苦患難，就不可情願再回到世界、喪失他們已逃脫的。八、倒當堅持要在信德、德行、並屬天屬靈之恩典的成全上持守，好能得著棕枝與冠冕。九、因為患難與逼迫之臨到正是為這緣故，要叫我們受試驗。十、且逼迫的傷害與刑罰不當懼怕，因為主的保護大過魔鬼的攻擊。十一、
5:11
Ac ne expauescat quis et conturbetur ad pressuras et persecutiones quas patimur in isto mundo, probandum \'ante praedictum esse quod nos mundus odio habiturus esset et quod persecutiones aduersum nos excitaret, ut ex hoc ipso quod haec fiant manifesta sit fides diuinae pollicitationis in mercedibus et praemiis postmodum secuturis, nec nouum quid accidat christians, quando ab initio mundi boni laborauerint et oppressi adque occisi sint iusti ab iniustis. XII. In nouissima parte ponendum quae spes et quae merces maneat iustos et martyras post conflictationes huius temporis et passiones. XIII. Et quod plus accepturi simus in passionis remuneratione quam quod hic sustinemus in ipsa passione.
And lest anyone be terrified and disturbed at the afflictions and persecutions which we suffer in this world, it must be proved that it was foretold beforehand that the world would hold us in hatred and would stir up persecutions against us; so that from this very thing — that these things come to pass — the faith of the divine promise in the rewards and prizes that are to follow afterward may be made manifest; and that nothing new befalls Christians, since from the beginning of the world the good have labored, and the just have been oppressed and slain by the unjust. XII. In the last part must be set what hope and what reward awaits the just and the martyrs after the conflicts and sufferings of this time. XIII. And that we shall receive more in the requital of suffering than what we here endure in the suffering itself.
且免得有人因我們在這世上所受的患難與逼迫而驚惶慌亂，當證明：早已預言世界要恨惡我們、要興起逼迫攻擊我們；如此，正從這些事的應驗，就可顯明神聖應許之可信——關乎日後將隨之而來的賞賜與獎賞；且基督徒並無遭遇什麼新事，因為從創世以來，善人就勞苦，義人就被不義的人欺壓並殺害。十二、在末了一部分當擺出：在這時候的爭戰與苦難之後，有何盼望、何賞賜在等候義人與殉道者。十三、且我們在苦難的報償中所要得著的，要多於我們在此苦難本身中所忍受的。
5:12
QVOD IDOLA DII NON SINT ET QVOD NEC ELEMENTA VICE DEORVM COLENDA SINT. In psalmo CXXXIIII: idola gentium argentum et aurum, opus manuum hominum. os habent et non locuntur, oculos habent et non uident, aures habent et non audiunt: neque enim est spiritus in ore eorum. similes sint illis omnes qui faciunt ea. item in Sapientia Salomonis: omnia idola nationum aestimauerunt deos, quibus neque oculorum uisus est ad uidendum neque nares ad percipiendum spiritum neque aures ad audiendum nec digiti in manibus ad tractandum, sed et pedes eorum pigri ad ambulandum. homo enim fecit illos et qui spiritum mutuatus est is finxit illos. nemo autem sibi similem homo poterit deum fingere:
THAT IDOLS ARE NOT GODS, AND THAT THE ELEMENTS ARE NOT TO BE WORSHIPED IN PLACE OF GODS. In the Psalm 135: The idols of the nations are silver and gold, the work of men's hands. They have a mouth and speak not; they have eyes and see not; they have ears and hear not; for neither is there breath in their mouth. Let those who make them become like to them. Likewise in the Wisdom of Solomon: They counted all the idols of the nations gods, which have neither the sight of eyes to see, nor nostrils to draw in breath, nor ears to hear, nor fingers on their hands to handle; but even their feet are sluggish to walk. For a man made them, and he who borrowed his own breath fashioned them. But no man will be able to fashion a god like to himself:
偶像並非神祇，諸元素亦不可代替神祇而受敬拜。詩篇一三五篇：「外邦人的偶像是金的銀的，是人手所造的。有口卻不能言，有眼卻不能看，有耳卻不能聽，他們口中也沒有氣息。造它們的要和它們一樣。」又在所羅門的智慧書：「他們把外邦人的一切偶像都當作神，這些偶像既沒有眼可見，沒有鼻可吸氣，沒有耳可聽，手上也沒有指可摸，連腳也遲鈍不能行走。原來是人造了它們，是那借得氣息的人塑造了它們。但無人能塑造一位與自己相像的神：
5:13
cum sit enim mortalis, mortuum fingit manibus iniquis. melior est autem ipse his quos colit, quoniam ipse quidem uixit, illi numquam. item in Exodo: non facies tibi idolum nec cuiusquam similitudinem. item aput Salomonem [de elementis]: neque opera adtendentes agnouerunt quis esset artifex, sed aut ignem aut spiritum aut citatum aerem aut gyrum stellarum aut nimiam aquam aut solem aut lunam deos putauerunt: quorum si propter speciem hoc aestimauerunt, sciant quanto his Dominus sit speciosior: aut si uirtutes et opera eorum mirati sunt, intellegant ab ipsis quoniam qui haec constituit fortia fortior est illis. QVOD DEVS SOLVS COLENDVS SIT. Sicut scriptum est:
for since he himself is mortal, he fashions a dead thing with wicked hands. Yet he himself is better than those he worships, since he indeed has lived, but they never. Likewise in Exodus: You shall not make for yourself an idol, nor any likeness of anything. Likewise in Solomon, concerning the elements: Neither, attending to the works, did they recognize who was the Artificer; but they thought either fire, or wind, or swift air, or the circle of the stars, or abundant water, or the sun, or the moon, to be gods. If, because of their beauty, they esteemed these to be gods, let them know how much more beautiful than these is the Lord; or if they admired their powers and works, let them understand from these that He who established them is mightier than they. THAT GOD ALONE IS TO BE WORSHIPED. As it is written:
因他自己既是必死的，便用不義的手塑造一個死物。然而他自己倒勝過他所敬拜的，因為他確曾活過，它們卻從未活過。」又在出埃及記：「不可為自己造偶像，也不可造任何物的形像。」又在所羅門論到諸元素：「他們既留意這些工作，卻認不出誰是那造化的主，反倒把火、或風、或疾行的空氣、或眾星的軌道、或豐沛的水、或日、或月，當作神。他們若因這些之美而以為是神，就該知道那主比這些更為美麗；他們若驚奇於這些之能力與作為，就該從這些明白：那設立它們的，比它們更為強盛。」惟有神當受敬拜。正如經上所記：
5:14
Dominum Deum tuum adorabis et illi soli seruies. item in Deuteronomio: non erunt tibi dii alii absque me. item illic: uidetc, uidete quoniam ego sum, et non est Deus praeter me. ego interimam et uiuere faciam, percutiam et ego sanabo, et non est qui eripiat de manibus meis. item in Apocalypsi: et uidi alium angelum uolantem medio caelo, habentem euangelium aeternum, ut adnuntiaret super terram per omnes nationes et tribus et linguas et populos, dicentem uoce magna: metuite potius Deum et date illi claritatem, quoniam uenit hora iudicii eius, et adorate eum qui fecit caelum et terram et mare et omnia quae in eis sunt.
You shall adore the Lord your God, and Him only shall you serve. Likewise in Deuteronomy: There shall be for you no other gods beside me. Likewise there: See, see that I am, and there is no God beside me. I will slay and I will make to live; I will strike and I will heal; and there is none who can rescue out of my hands. Likewise in the Apocalypse: And I saw another angel flying through the midst of heaven, having the eternal gospel, that he might announce it over the earth to all nations and tribes and tongues and peoples, saying with a great voice: Fear rather God, and give to Him glory, for the hour of His judgment has come; and adore Him who made heaven and earth and the sea and all things that are in them.
「你要敬拜主你的神，單要事奉祂。」又在申命記：「除我以外，你不可有別的神。」又在那裡：「你們看哪，你們要看，惟有我是神，除我以外再沒有神。我使人死，也使人活；我擊傷，也醫治；無人能從我手中搶救。」又在啟示錄：「我又看見另一位天使飛在天空中，有永遠的福音，要傳給住在地上的各國、各族、各方、各民，他大聲說：應當敬畏神，將榮耀歸給祂，因祂施行審判的時候已經到了；應當敬拜那創造天、地、海和眾水泉源的。」
5:15
sic et Dominus in euangelio commemorationem facit primi et secundi praecepti dicens: audi Israel, Dominus Deus tuus Dominus unus est, et: diliges Dominum Deum tuum de toto corde tuo et de tota anima tua et de tota uirtute tua. hoc primum et secundum simile huic: diliges proximum tuum tamquam te. in his duobus praeceptis tota lex pendet et prophetae. et iterum: haec est autem uita aeterna ut cognoscant te solum et uerum Deum et quem misisti Iesum Christum. QVAE COMMINATIO DEI SIT ADVERSVS EOS QVI IDOLIS SACRIFICANT. In Exodo: sacrificans diis eradicabitur, nisi Domino soli. item in Deuteronomio: sacrificauerunt daemoniis et non Deo. item aput Esaiam:
So also the Lord in the Gospel makes mention of the first and the second commandment, saying: Hear, O Israel, the Lord your God is one Lord; and: You shall love the Lord your God with your whole heart and with your whole soul and with your whole strength. This is the first; and the second is like to it: You shall love your neighbor as yourself. On these two commandments hang the whole Law and the Prophets. And again: This, moreover, is life eternal, that they may know You, the only and true God, and Jesus Christ whom You have sent. WHAT THE THREAT OF GOD IS AGAINST THOSE WHO SACRIFICE TO IDOLS. In Exodus: He who sacrifices to gods shall be rooted out, save to the Lord alone. Likewise in Deuteronomy: They sacrificed to demons and not to God. Likewise in Isaiah:
主在福音書中也照樣提到頭一條與第二條誡命，說：「以色列啊，你要聽，主我們的神是獨一的主」；又說：「你要盡心、盡性、盡力，愛主你的神。這是第一條；其次也相仿，就是要愛鄰舍如同自己。這兩條誡命是律法和先知一切道理的總綱。」又說：「認識你獨一的真神，並你所差來的耶穌基督，這就是永生。」神對那些向偶像獻祭之人有何威嚇。在出埃及記：「向神祇獻祭的，除單向主以外，必被剪除。」又在申命記：「他們獻祭給鬼魔，並非獻給神。」又在以賽亞書：
5:16
adorauerunt eos quos fecerunt digiti eorum, et curuatus est homo et humiliatus est uir, et non laxabo illis. et iterum: illis fudistis libamina et illis inposuistis sacrificia. super haec non indignabor? dicit Dominus. item aput Hieremiam: nolite ambulare post deos alienos ut seruiatis eis, et ne adoraueritis eos et ne incitetis me in operibus manuum uestrarum ad disperdendos uos. item in Apocalypsi: si quis adorat bestiam et imaginem eius et accipit notam in fronte sua et in manu, bibet et ipse de uino irae Deimixto in poculo irae eius et punietur igne et sulphure sub oculis sanctorum angelorum et sub oculis agni. et fumus de tormentis eorum in saecula saeculorum ascendet:
They worshiped those whom their fingers made, and man was bowed down and the man was humbled, and I will not release them. And again: To them you have poured out libations, and to them you have offered sacrifices. Shall I not be indignant over these things? says the Lord. Likewise in Jeremiah: Do not walk after strange gods to serve them, and do not adore them, and do not provoke me by the works of your hands, unto your own destruction. Likewise in the Apocalypse: If anyone adores the beast and his image and receives a mark on his forehead and on his hand, he too shall drink of the wine of God's wrath, mixed in the cup of His wrath, and shall be punished with fire and brimstone before the eyes of the holy angels and before the eyes of the Lamb; and the smoke of their torments shall ascend forever and ever:
「他們敬拜自己手指所造的，於是人被屈服、人被卑下，我必不釋放他們。」又說：「你向它們澆奠，向它們獻祭。我豈不為這些事憤怒嗎？這是主說的。」又在耶利米書：「你們不可隨從別神去服事它們，也不可敬拜它們，不可以你們手所作的惹我發怒，以致自取滅亡。」又在啟示錄：「若有人敬拜那獸和獸像，在額上或手上受了印記，這人也必喝神大怒的酒，調在祂忿怒的杯中，並要在聖天使與羔羊面前，在火與硫磺之中受痛苦；他們受痛苦的煙往上冒，直到永永遠遠：
5:17
nec habebunt requiem die et nocte quicumque adorant bestiam et imaginem eius. NON FACILE IGNOSCERE DEVM IDOLOLATRIS. Moyses in Exodo pro populo rogat nec impetrat: precor, ait, Domine, deliquit populus hic delictum grande, fecerunt sibi deos aureos et argenteos. et nunc si dimittis eis delictum, dimitte: sin autem, dele me de libro quem scripsisti. et dixit Dominus ad Moysen: si qui deliquit ante me, deleam eum de libro meo. item cum Hieremias pro populo deprecaretur, Dominus ad eum loquitur dicens: et tu noli orare pro populo hoc et noli postulare pro ipsis in prece et oratione, quia non exaudiam in tempore quo inuocabunt me, in tempore adflictionis suae.
and they who adore the beast and his image shall have no rest day or night. THAT GOD DOES NOT EASILY PARDON IDOLATERS. Moses in Exodus prays for the people and does not obtain it: I beseech You, he says, O Lord, this people has committed a great sin; they have made for themselves gods of gold and of silver. And now, if You forgive them their sin, forgive it; but if not, blot me out of the book which You have written. And the Lord said to Moses: Whoever has sinned before me, him will I blot out of my book. Likewise, when Jeremiah was making supplication for the people, the Lord speaks to him, saying: And do not pray for this people, and do not ask for them in prayer and supplication, because I will not hear in the time when they call upon me, in the time of their affliction.
凡敬拜那獸和獸像的，晝夜不得安寧。」神不輕易赦免拜偶像的人。摩西在出埃及記為百姓祈求，卻得不到應允：他說：「主啊，我懇求你，這百姓犯了大罪，為自己造了金銀的神。如今求你赦免他們的罪；不然，求你從你所寫的冊上塗抹我的名。」主對摩西說：「誰得罪我，我就從我的冊上塗抹誰的名。」照樣，當耶利米為百姓代求時，主對他說：「你不要為這百姓祈禱，不要為他們呼求祈求，因為他們在遭難呼求我的時候，我必不垂聽。」
5:18
Ezechiel quoque hanc eandem denuntiat indignationem Dei eis qui in Deum delinquunt, et fuit, inquit, uerbum Domini ad me dicens: fili ho. minis, terra quaecumque peccauerit mihi ut delinquat delictum, extendam manum meam super eam et obteram ątabilimentum panis et inmittam in eam famem et auferam de ea hominem et pecora. et si fuerint tres uiri hi in medio eius Noe et Danihel et Iob, non liberabunt filios neque filias, ipsi soli salui erunt. item in Regnorum. I.: si delinquendo uir peccet aduersus uirum, orabunt pro eo Dominum: si autem in Deum peccet homo, quis orabit pro eo?
Ezekiel also announces this same indignation of God toward those who sin against God: And the word of the Lord came to me, he says, saying: Son of man, whatever land shall sin against me, so as to commit a transgression, I will stretch out my hand against it and will break the staff of its bread, and I will send famine upon it and will cut off from it man and beast. And if these three men were in the midst of it, Noah and Daniel and Job, they shall not deliver sons or daughters; they alone shall be saved. Likewise in Kingdoms, First: If a man, by transgressing, sin against a man, they shall pray to the Lord for him; but if a man sin against God, who shall pray for him?
以西結也宣告神對那些得罪神之人同樣的憤怒：他說：「主的話臨到我說：人子啊，無論哪一地得罪我，犯了過犯，我就要向它伸手，折斷它糧食的杖，使饑荒臨到那地，從其中剪除人與牲畜。其中縱有挪亞、但以理、約伯這三人，他們也不能搭救兒女，只能救自己。」又在列王紀上：「人若得罪人，有神可以為他祈求；人若得罪神，誰能為他祈求呢？」
5:19
QVOD SIC IDOLOLATRIAE INDIGNETVR DEVS VT PRAECEPERIT ETIAM EOS INTERFICI QVI SACRIFICARE ET SERVIRE IDOLIS SVASERINT. In Deuteronomio: quodsi rogauerit te frater tuus aut filius tuus aut filia tua aut uxor tua quae est in sinu tuo aut amicus tuus qui aequalis est animae tuae latenter dicens \'eamus et seruiamus diis aliis, diis gentium, non consenties ei et non exaudies eum et non parcet oculus tuus super eum et non celabiseum, adnuntians adnuntiabis de illo. manus tua erit super eum in primis interficere eum et manus omnis populi postremo: et lapidabunt eum, et morietur, quoniam quaesiuit auertere te a Domino Deo tuo.
THAT GOD IS SO INDIGNANT AT IDOLATRY THAT HE HAS COMMANDED EVEN THOSE TO BE SLAIN WHO HAVE PERSUADED MEN TO SACRIFICE AND TO SERVE IDOLS. In Deuteronomy: But if your brother, or your son, or your daughter, or your wife who is in your bosom, or your friend who is equal to your own soul, should ask you secretly, saying, 'Let us go and serve other gods, the gods of the nations,' you shall not consent to him, and you shall not hearken to him, and your eye shall not spare him, and you shall not conceal him, but reporting you shall report concerning him. Your hand shall be upon him among the first to slay him, and the hand of all the people afterward; and they shall stone him, and he shall die, because he sought to turn you away from the Lord your God.
神對拜偶像如此憤怒，以致祂連那些勸人獻祭並服事偶像的人也命定要被殺。在申命記：「倘若你的弟兄，或你的兒子、女兒，或你懷中的妻子，或你心愛如同性命的朋友，暗中引誘你，說：『我們去事奉別神，就是外邦人的神吧』，你不可依從他，不可聽從他，你的眼不可顧惜他，你也不可隱瞞他，總要揭發他。你要先下手殺他，然後眾民也要下手；要用石頭打死他，因為他想要勾引你離棄主你的神。」
5:20
et iterum loquitur Dominus et dicit nec ciuitati parcendum, etiamsi uniuersa consenserit ad idololatriam: aut si audieris in una ex ciuitatibus quas Dominus Deus tuus dabit tibi inha bitare te illic dicentes (eamus et seruiamus us diis aliis quos non nostis, interficiens necabis omnes qui sunt in ciuitate caede gladii et incendes ciuitatem igni, et erit sine habitaculo in aeternum. non reaedificabitur etiam nunc, ut auertatur Dominus ab indignatione irae suae. et dabit tibi misericordiam et miserebitur tui et multiplicabit te, si audieris uocem Domini Dei tui et obseruaueris praecepta eius. cuius praecepti et uigoris memor Mathathias interfecit eum qui ad aram sacrificaturus accesserat.
And again the Lord speaks and says that not even a city is to be spared, even if the whole of it has consented to idolatry: 'Or if you hear in one of the cities which the Lord your God shall give you to dwell therein, men saying, Let us go and serve other gods which you have not known, you shall surely slay all who are in the city with the edge of the sword, and you shall burn the city with fire; and it shall be without dwelling forever. It shall not be rebuilt even now, that the Lord may be turned away from the indignation of His wrath. And He will give you mercy, and will have compassion on you, and will multiply you, if you hear the voice of the Lord your God and keep His commandments.' Mindful of this precept and of its rigor, Mattathias slew the man who had drawn near to sacrifice at the altar.
主又再次說話，宣告連城邑也不可顧惜，縱使全城都已同意拜偶像：「倘若你聽見在主你神所賜你居住的一座城中，有人說：『我們去事奉你們素不認識的別神吧』，你就要用刀殺盡那城中的眾人，並用火焚燒那城，使它永遠無人居住。直到如今也不可重建，好使主轉離祂烈怒的忿恨。你若聽從主你神的話，謹守祂的誡命，祂必向你施憐憫，憐恤你，使你增多。」瑪他提亞謹記這誡命及其嚴厲，便殺了那走近祭壇要獻祭的人。
5:21
quodsi ante aduentum Christi circa Deum colendum et idola spernenda haec praecepta seruata sunt, quanto magis post aduentum Christi seruanda sunt, quando ille ueniens non uerbis nos hortatus sit sed et factis, post omnes iniurias et contumelias passus quoque et crucifixus, ut nos pati et mori exemplo suo doceret, ut nulla sit homini excusatio pro se non patienti, cum. passus sit ille pro nobis, et cum ille passus sit pro alienis peccatis, multo magis pro peccatis suis pati unumquemque debere. et ideo comminatur in euangelio et dicit: quicumque confessus fuerit me coram hominibus, et ego confitebor eum coram patre meo qui est in caelis.
But if before the coming of Christ these precepts were observed concerning the worship of God and the spurning of idols, how much more are they to be observed after the coming of Christ, since when He came He exhorted us not by words only but also by deeds, having Himself, after enduring all injuries and insults, also suffered and been crucified, that by His own example He might teach us to suffer and to die; so that no man should have any excuse for not suffering on his own behalf, since He suffered for us, and since He suffered for the sins of others, much more ought each one to suffer for his own sins. And therefore He threatens in the Gospel and says: 'Whosoever shall confess Me before men, him will I also confess before My Father who is in heaven.
既然在基督降臨之前，這些關於敬拜神、唾棄偶像的誡命就已被遵守，那麼在基督降臨之後豈不更當遵守嗎？因為祂降臨時，不僅以言語勸勉我們，更以行為勸勉我們，祂親自在忍受一切凌辱與羞辱之後，更受苦並被釘十字架，好以自己的榜樣教導我們受苦與受死；如此，凡不肯為自己受苦的人就毫無藉口，因為祂為我們受了苦。祂既為別人的罪受苦，那麼各人為自己的罪受苦豈不更是應當的嗎？因此祂在福音中警告說：「凡在人面前認我的，我在天上的父面前也必認他。
5:22
qui autem me negauerit coram hominibus, et ego negabo eum coram patre meo qui est in caelis. item apostolus Paulus, si enim commorimur, inquit, et conuiuemus: si toleramus, et conregnabimus: si negamus, et ipse negabit nos. item Iohannes: qui negat filium neque patrem habet: qui confitetur filium et filium et patrem habet. unde nos ad contemptum mortis hortatur Dominus et corroborat dicens: nolite, timere eos qui occidunt corpus, animam autem non possunt occidere. magis autem metuite eum qui potest et animam et corpus occidere in gehenna. et iterum: qui amat animam suam perdet illam, et qui odit animam suam in isto saeculo in uitam aeternam conseruabit illam.
But whosoever shall deny Me before men, him will I also deny before My Father who is in heaven.' Likewise the apostle Paul: 'For if we die together,' he says, 'we shall also live together; if we endure, we shall also reign together; if we deny Him, He also will deny us.' Likewise John: 'He who denies the Son has not the Father; he who confesses the Son has both the Son and the Father.' Hence the Lord exhorts us to the contempt of death and strengthens us, saying: 'Do not fear those who kill the body, but cannot kill the soul; rather fear Him who is able to destroy both soul and body in hell.' And again: 'He who loves his life shall lose it, and he who hates his life in this world shall keep it unto life eternal.'
凡在人面前不認我的，我在天上的父面前也必不認他。」使徒保羅也照樣說：「我們若一同死，也必一同活；我們若忍耐，也必一同作王；我們若不認祂，祂也必不認我們。」約翰也說：「不認子的，就沒有父；認子的，連父也有了。」因此主勸勉我們輕看死亡，並堅固我們說：「那殺身體卻不能殺靈魂的，不要怕他們；惟有能把靈魂和身體都滅在地獄裡的，倒要怕祂。」又說：「愛惜自己性命的，必喪掉性命；在今世恨惡自己性命的，必保全性命到永生。」
5:23
QVOD REDEMPTI ET VIVIFICATI CHRISTI SANGVINE NIHIL CHRISTO PRAEPONERE DEBEAMVS. In euangelio Dominus loquitur et dicit: qui diligit patrem aut matrem super me non est me dignus, et qui diligit filium aut filiam super me non est me dignus, et qui non accipit crucem suam et sequitur me non est meus discipulus. sicut in Deuteronomio scriptum est: qui dicunt patri et matri cnon noui te\' et filios suos non agnouerunt, hi custodierunt prae cepta tua et testamentum tuum seruauerunt. item apostolus Paulus, quis nos, inquit, separabit a caritate Christi, pressura an angustia an persecutio an fames an nuditas an periculum an gladius? sicut scriptum est:
THAT, BEING REDEEMED AND QUICKENED BY THE BLOOD OF CHRIST, WE OUGHT TO PREFER NOTHING TO CHRIST. In the Gospel the Lord speaks and says: 'He who loves father or mother above Me is not worthy of Me; and he who loves son or daughter above Me is not worthy of Me; and he who does not take up his cross and follow Me is not My disciple.' As it is written in Deuteronomy: 'They who say to father and mother, I have not known you, and who have not acknowledged their own sons, these have kept Your precepts and have observed Your covenant.' Likewise the apostle Paul: 'Who,' he says, 'shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written:
我們既蒙基督的血救贖並活過來，就當以基督為至上，不可將任何事物置於祂之上。在福音中主說：「愛父母過於愛我的，不配作我的；愛兒女過於愛我的，不配作我的；不背起自己十字架跟從我的，不是我的門徒。」正如申命記所記：「那對父母說『我不認識你』、又不顧自己兒女的，這些人遵守了你的誡命，守了你的約。」使徒保羅也說：「誰能使我們與基督的愛隔絕呢？難道是患難嗎？是困苦嗎？是逼迫嗎？是飢餓嗎？是赤身露體嗎？是危險嗎？是刀劍嗎？如經上所記：
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quia propter te occidimur tota die, aestimati sumus ut oues uictimae. sed in his omnibus superamus pro eo qui dilexit nos. et iterum: non estis uestri: empti enim estis [pretio] magno. clarificate et portate Deum in corpore uestro. et iterum: pro omnibus mortuus est, ut et qui uiuunt iam non sibi uiuant sed illi qui pro eis mortuus est et resurrexit. EREPTOS DE FAUCIBVS DIABOLI ET DE LAQVEIS SAECVLI LIBERATOS NON DEBERE DENVO AD SAECVLVM REVERTI NE PERDANT QVOD EVASERINT.
For Your sake we are killed all the day long; we are accounted as sheep for the slaughter. But in all these things we overcome, through Him who loved us.' And again: 'You are not your own; for you have been bought with a great price. Glorify and bear God in your body.' And again: 'He died for all, that those who live may no longer live for themselves, but for Him who died for them and rose again.' THAT THOSE WHO HAVE BEEN SNATCHED FROM THE JAWS OF THE DEVIL AND FREED FROM THE SNARES OF THE WORLD OUGHT NOT TO RETURN AGAIN TO THE WORLD, LEST THEY LOSE WHAT THEY HAVE ESCAPED.
我們為你的緣故終日被殺，人看我們如將宰的羊。然而靠著愛我們的主，在這一切的事上我們已經得勝有餘。」又說：「你們不是自己的人，因為你們是重價買來的，所以要在你們的身體上榮耀神、承載神。」又說：「祂為眾人死，叫那些活著的人不再為自己活，乃為替他們死而復活的主活。」凡已從魔鬼口中被奪出、從世界網羅中得釋放的人，不可再回到世界去，免得喪失了所已逃脫的。
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In Exodo Iudaicus populus ad umbram nostri et imaginem praefiguratus, cum Deo tutore et uindice euasisset Pharaonis adque Aegypti id est diaboli et saeculi durissimam seruitutem, circa Deum perfidus et ingratus et aduersum Moysen mussitat respiciens solitudinis et laboris incommoda et non intellegens libertatis ac salutis beneficia diuina, et reuerti quaerit ad Aegypti hoc est ad saeculi seruitudinem, unde fuerat exutus, cum magis fidere in Deum deberet et credere, quoniam qui a diabolo et saeculo liberat populum suum protegit liberatum. quid hoc nobis, inquiunt, fecisti eiciendo nos de Aegypto? melius erat nobis seruire Aegyptiis quam obire in solitudine hac. et dixit Moyses ad populum:
In Exodus the Jewish people, prefigured as a shadow and image of us, when by God their protector and avenger they had escaped the most cruel servitude of Pharaoh and of Egypt—that is, of the devil and of the world—being faithless and ungrateful toward God, murmured against Moses, looking back at the hardships of the wilderness and of toil, and not understanding the divine benefits of liberty and salvation; and they sought to return to the servitude of Egypt, that is, of the world, from which they had been stripped, whereas they ought rather to trust in God and to believe, since He who frees His people from the devil and the world also protects them when freed. 'What is this,' they say, 'that you have done to us in casting us out of Egypt? It was better for us to serve the Egyptians than to die in this wilderness.' And Moses said to the people:
在出埃及記中，猶太民族被預表為我們的影兒與形像。當他們藉著保護者與伸冤者神，逃脫了法老與埃及——就是魔鬼與世界——最殘酷的奴役之後，卻對神不忠不感恩，向摩西發怨言，只顧念曠野與勞苦的艱難，不明白自由與救恩的神聖恩惠；他們竟尋求回到他們已脫離的埃及（就是世界）的奴役，其實他們倒應當信靠神、相信祂，因為那從魔鬼和世界救出祂百姓的，也必保護所釋放的人。他們說：「你把我們從埃及領出來，這是向我們行的甚麼事呢？我們服事埃及人豈不比死在這曠野好嗎？」摩西對百姓說：
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fidite state et cernite salutem quae a Domino est, quam nobis faciet hodie. Dominus pro uobis pugnabit et uos tacebitis. quod nos admonens in euangelio suo Dominus ne ad diabolum rursum et ad saeculum quibus renuntiauimus et unde euasimus reuertamur dicit: nemo retro ad tendens et ponens manum suam super aratrum aptus est regno Dei. et iterum: et qui in agro est non reuertatur retro. memores estote uxoris Loth. ac ne quis aliqua uel cupiditate rerum uel suorum dulcedine retardetur quominus Christum sequatur, addidit et dicit: qui non renuntiat omnibus quae sunt eius, non potest discipulus meus esse.
'Trust, stand firm, and behold the salvation which is from the Lord, which He will work for us today. The Lord will fight for you, and you shall hold your peace.' Admonishing us of this in His Gospel, the Lord, that we may not return again to the devil and to the world which we have renounced and from which we have escaped, says: 'No man putting his hand to the plough and looking back is fit for the kingdom of God.' And again: 'And let him who is in the field not return back. Remember Lot's wife.' And lest anyone be hindered, either by some greed for possessions or by the sweetness of his own people, from following Christ, He added and said: 'He who does not renounce all that he has cannot be My disciple.'
「你們要信靠、站穩，觀看主今日要為我們施行的救恩。主必為你們爭戰，你們只管靜默。」主在祂的福音中也這樣勸誡我們，免得我們再回到我們已棄絕、已逃脫的魔鬼與世界，祂說：「手扶著犂向後看的，不配進神的國。」又說：「在田裡的，不要回頭。要記念羅得的妻子。」又恐怕有人因貪戀財物或眷戀親人，以致耽延不跟從基督，祂便補充說：「凡不撇下一切所有的，就不能作我的門徒。」
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INSISTENDVM ESSE ET PERSEVERANDVM IN FIDE ET VIRTVTE ET CAELESTIS AC SPIRITALIS GRATIAE CONSVMMATIONE VT AD PALMAM ET AD CORONAM POSSIT PERVENIRI. In Paralipomenon: Dominus uobiscum est, quamdiu estis uos cum ipso. si autem dereliqueritis eum, derelinquet uos. item aput Ezechiel: iustitia iusti non liberabit eum in quacumque die exerrauerit. item in euangelio Dominus loquitur et dicit: qui perseuerauerit usque in finem hic saluus erit. et iterum: si permanseritis in uerbo meo, uere discipuli mei estis et cognoscetis ueritatem et ueritas liberabit uos. praemonens quoque nos paratos semper esse debere et expeditos in procinctu firmiter stare adiecit et dicit:
THAT WE MUST PERSIST AND PERSEVERE IN FAITH AND VIRTUE AND IN THE CONSUMMATION OF HEAVENLY AND SPIRITUAL GRACE, THAT WE MAY ATTAIN TO THE PALM AND THE CROWN. In Chronicles: 'The Lord is with you, as long as you are with Him; but if you forsake Him, He will forsake you.' Likewise in Ezekiel: 'The righteousness of the righteous shall not deliver him in whatever day he goes astray.' Likewise in the Gospel the Lord speaks and says: 'He who shall persevere unto the end, the same shall be saved.' And again: 'If you abide in My word, you are truly My disciples, and you shall know the truth, and the truth shall set you free.' Forewarning us also that we ought always to be ready and prepared, standing firmly in array, He added and said:
我們必須在信德、美德，以及天上屬靈恩典的完成上堅持並恆忍，好得著棕枝與冠冕。歷代志中說：「你們若與祂同在，祂就與你們同在；你們若離棄祂，祂就離棄你們。」以西結書也說：「義人的義，在他犯罪的日子總不能救他。」福音中主也說：「惟有忍耐到底的，必然得救。」又說：「你們若常在我的道裡，就真是我的門徒，你們必曉得真理，真理必叫你們得以自由。」祂又預先警告我們應當常常豫備、隨時待命，堅定列陣，便補充說：
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sint lumbi uestri accincti et lucernae ardentes et uos similes hominibus expectantibus dominum suum, quando ueniat a nuptiis, ut cum uenerit et pulsauerit aperiant ei. felices serui illi quos adueniens dominus inuenerit uigilantes. item beatus apostolus Paulus, ut fides nostra proficiat et crescat et ad summum perueniat, hortatur et dicit: nescitis quia qui in stadio currunt omnes quidem currunt, unus tamen accipit palmam? sic currite ut occupetis: et illi quidem ut corruptibilem coronam accipiant, uos autem incorruptam. et iterum: nemo militans Deo obligat se negotiis saecularibus, ut possit placere ei qui se probauit. sed et si certauerit quis, non coronabitur, nisi legitime pugnauerit.
'Let your loins be girded and your lamps burning, and you yourselves like men waiting for their lord, when he shall return from the wedding, that when he comes and knocks, they may open to him. Blessed are those servants whom the lord, when he comes, shall find watching.' Likewise the blessed apostle Paul, that our faith may advance and grow and reach its summit, exhorts and says: 'Do you not know that those who run in a race all run indeed, but one receives the palm? So run that you may obtain. And they indeed that they may receive a corruptible crown, but you an incorruptible one.' And again: 'No one warring for God entangles himself in worldly business, that he may please Him who has approved him. But even if a man strives, he is not crowned, unless he strives lawfully.'
「你們腰裡要束上帶，燈也要點著，自己好像等候主人從婚筵回來的人，等他來敲門，就立刻給他開門。主人來了，看見僕人警醒，那僕人就有福了。」蒙福的使徒保羅也照樣勸勉，好使我們的信德長進、增長、達到頂峰，他說：「豈不知在場上賽跑的都跑，但得獎賞的只有一人嗎？你們也當這樣跑，好叫你們得著獎賞。他們不過是要得能壞的冠冕，我們卻是要得不能壞的冠冕。」又說：「凡為神當兵的，不將世務纏身，好叫那考驗他的人喜悅。人在場上比武，非按規矩，就不能得冠冕。」
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et iterum: oro ergo uos, fratres, per misericordiam Dei ut constituatis corpora uestra hostiam uiuam, sanctam, placentem Deo: nec configuremini saeculo huic, sed transformemini in renouatione sensus ad probandum quae sit uoluntas Dei bona et placens et perfecta. et iterum: sumus filii Dei: si autem filii, et heredes, coheredes autem Christi, siquidem conpatimur, ut et conmagnificemur. et in Apocalypsi eadem loquitur diuinae praedicationis hortatio dicens: tene quod habes, ne alius accipiat coronam tuam.
And again: 'I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God; and be not conformed to this world, but be transformed in the renewing of your mind, that you may prove what is the good and pleasing and perfect will of God.' And again: 'We are the sons of God; and if sons, then heirs—heirs indeed of God, and joint-heirs with Christ; if so be that we suffer together, that we may also be glorified together.' And in the Apocalypse the same exhortation of divine preaching speaks, saying: 'Hold fast what you have, lest another take your crown.'
又說：「弟兄們，所以我以神的憐憫勸你們，將身體獻上，當作活祭，是聖潔的，是神所喜悅的；不要效法這個世界，只要心意更新而變化，叫你們察驗何為神善良、純全、可喜悅的旨意。」又說：「我們是神的兒女；既是兒女，便是後嗣，就是神的後嗣，和基督同作後嗣，如果我們和祂一同受苦，也必和祂一同得榮耀。」啟示錄中同樣的神聖勸勉宣告說：「你要持守你所有的，免得別人奪去你的冠冕。」
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quod exemplum perseuerandi et permanendi designatur in Exodo, ubi Moyses ad superandum Amalech qui figuram portabat diaboli in signo et sacramento crucis adleuabat supinas manus, nec uincere aduersarium potuit, nisi postquam stabilis et in signo adleuatis iugiter manibus perseuerauit. et factum est, inquit, cum leuabat* manus Moyses, praeualebat Israel: ubi autem submiserat manus, inualescebat Amalech. et accepto lapide subposuerunt sub eo, et sedebat super eum. et Aaron et Ur sustinebant manus eius hinc et inde: et factae sunt manus Moysi stabiles usque in occasum solis. et fugauit Iesus Amalech et omnem populum eius. et dixit Dominus ad Moysen:
Of this an example of persevering and abiding is set forth in Exodus, where Moses, to overcome Amalek—who bore the figure of the devil—lifted up his outspread hands in the sign and sacrament of the cross, and could not overcome the adversary except after he had persevered, firm and steadfast, with his hands lifted up continually in the sign. 'And it came to pass,' it says, 'that when Moses lifted up his hands, Israel prevailed; but when he let down his hands, Amalek grew strong. And taking a stone they put it under him, and he sat upon it; and Aaron and Hur held up his hands on this side and on that, and the hands of Moses were made steady until the setting of the sun. And Joshua put Amalek to flight, and all his people.' And the Lord said to Moses:
關於這恆忍與持守，出埃及記中有一榜樣，記載摩西為要勝過亞瑪力——亞瑪力是魔鬼的形像——便在十字架的記號與奧蹟中舉起張開的雙手，他若不堅定不移、雙手持續舉著保持那記號，就不能勝過仇敵。經上說：「摩西何時舉手，以色列人就得勝；何時垂手，亞瑪力人就得勝。他們就拿一塊石頭放在他下面，他坐在上面；亞倫與戶珥扶著他的手，一個在這邊，一個在那邊，摩西的手就穩住，直到日落。約書亞用刀殺了亞瑪力和他的眾百姓。」主對摩西說：
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scribe hoc, ut sit memoriale in libro, et da in aures Iesu, quoniam deletione deleam memoriam Amalech de sub caelo. AD HOC PRESSVRAS ET PERSECVTIONES FIERI VT PROBEMVR. In Deuteronomio: Temptat Dominus Deus uester uos ut sciat si diligitis Dominum Deum uestrum ex toto corde uestro et ex tota anima uestra et ex tota uirtute uestra. et iterum aput Salomonem: uasa figuli probat fornax et homines iustos temptatio tribulationis. Paulus quoque paria testatur ac loquitur dicens: gloriamur in spe claritatis Dei. non solum autem sed et gloriamur in pressuris scientes quoniam pressura tolerantiam operatur, tolerantia autem probationem, probatio autem spem:
'Write this for a memorial in a book, and rehearse it in the ears of Joshua, for with utter destruction I will blot out the memory of Amalek from under heaven.' THAT TRIBULATIONS AND PERSECUTIONS COME TO PASS FOR THIS PURPOSE, THAT WE MAY BE PROVED. In Deuteronomy: 'The Lord your God tests you, that He may know whether you love the Lord your God with all your heart and with all your soul and with all your strength.' And again in Solomon: 'The furnace tests the potter's vessels, and the trial of tribulation tests righteous men.' Paul also testifies and speaks the same, saying: 'We glory in the hope of the glory of God. And not only so, but we glory also in tribulations, knowing that tribulation works endurance, and endurance trial, and trial hope:
「你要將這事寫在書上作紀念，又念給約書亞聽，因為我必將亞瑪力的名號從天下全然塗抹。」患難與逼迫之所以臨到，乃為叫我們受試驗。申命記中說：「主你們的神試驗你們，要知道你們是否盡心、盡性、盡力愛主你們的神。」所羅門又說：「窰爐試驗陶匠的器皿，患難的試煉試驗義人。」保羅也作同樣的見證說：「我們因盼望神的榮耀而誇口；不但如此，就是在患難中也是歡歡喜喜的，因為知道患難生忍耐，忍耐生老練，老練生盼望：
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spes autem non confundit, quia dilectio Dei infusa est cordibus nostris per Spiritum sanctum qui datus est nobis. et Petrus in epistula sua ponit et dicit: carissimi, nolite mirari ardorem accidentem uobis qui ad temptationem uestram fit, nec excidatis, tamquam nouum uobis contingat. sed quotienscumque communicatis Christi passionibus, per omnia gaudete, ut et in reuelatione facta claritatis eius gaudentes exultetis. si inproperatur uobis in nomine Christi, beati estis, quia maiestatis et uirtutis Domini nomen in uobis requiescit, quod quidem secundum illos blasphematur, secundum nos autem honoratur.
and hope does not put us to shame, because the love of God is poured into our hearts through the Holy Spirit who has been given to us.' And Peter sets it down in his epistle and says: 'Beloved, do not marvel at the fiery trial which befalls you, which comes for your testing, nor fall away, as though some new thing happened to you. But as often as you share in the sufferings of Christ, rejoice in all things, that you may also rejoice and exult when the revelation of His glory is made. If you are reproached in the name of Christ, you are blessed, because the name of the majesty and power of the Lord rests upon you, which indeed is blasphemed according to them, but according to us is honored.'
盼望不至於羞愧，因為神的愛藉著所賜給我們的聖靈澆灌在我們心裡。」彼得在他的書信中也記載說：「親愛的弟兄啊，有火煉的試驗臨到你們，這是為要試驗你們，不要以為奇怪，似乎是遭遇非常的事，倒要歡喜；因為你們是與基督一同受苦，使你們在祂榮耀顯現的時候，也可以歡喜快樂。你們若為基督的名受辱罵，便是有福的，因為神榮耀威能的名常住在你們身上。這名在他們看是被褻瀆的，在我們看卻是被尊榮的。」
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TIMENDAS NON ESSE INIVRIAS ET POENAS PERSECVTIONVM QVIA MAIOR SIT DOMINVS AD PROTEGENDVM QVAM DIABOLVS AD INPVGNANDVM. Iohannes in epistula sua probat dicens: maior est qui in uobis est quam qui in isto mundo. item in psalmo CXVII: non metuam quid mihi faciat homo: Dominus mihi auxiliator est. et iterum: isti in curribus et isti in equis, nos uero in nomine Dei nostri magnificabimur. illi copulati sunt pedes et ceciderunt, nos autem exsurreximus et erecti sumus.
THAT THE INJURIES AND PUNISHMENTS OF PERSECUTIONS ARE NOT TO BE FEARED, BECAUSE THE LORD IS GREATER TO PROTECT THAN THE DEVIL TO ASSAIL. John in his epistle proves it, saying: 'Greater is He who is in you than he who is in this world.' Likewise in Psalm 117: 'I will not fear what man may do to me; the Lord is my helper.' And again: 'Some trust in chariots and some in horses, but we will be magnified in the name of our God. They are bound hand and foot and have fallen, but we have risen and are set upright.'
逼迫的凌辱與刑罰不必懼怕，因為主保護的能力大過魔鬼攻擊的能力。約翰在他的書信中證明說：「那在你們裡面的，比那在世界裡面的更大。」詩篇一一七篇也說：「我必不懼怕人能把我怎麼樣，主是幫助我的。」又說：「有人靠車，有人靠馬，但我們要因主我們神的名得勝。他們手腳被捆，都跌倒了；我們卻起來，站立得穩。」
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et adhuc fortius docens et ostendens Spiritus sanctus castra diaboli non timenda et si bellum nobis hostis indixerit, in ipso magis bello spem nostram consistere et congressionem illam iustorum ad diuinae sedis et salutis aeternae praemium peruenire in psalmo XXVI ponit et dicit: si directa fuerint in me castra, non timebit cor meum: et si exsurrexerit super me bellum, in illud ego spero. unum petii a Domino, hoc exquiram, ut habitem in domo Domini per omnes dies uitae meae. item in Exodo declarat scriptura diuina pressuris multiplicari nos potius et augeri dicens: quantoque eos deprimebant, tanto plures fiebant et inualescebant magis.
And teaching yet more forcibly and showing that the camp of the devil is not to be feared, and that even if the enemy declares war against us, our hope rather rests in that very war, and that the contest of the righteous attains to the reward of the divine throne and of eternal salvation, the Holy Spirit sets it down in Psalm 26 and says: 'If an army should be drawn up against me, my heart shall not fear; and if war should rise up against me, in this will I hope. One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life.' Likewise in Exodus the divine Scripture declares that we are rather multiplied and increased by tribulations, saying: 'And the more they oppressed them, the more they became and grew strong.'
聖靈更有力地教導並指明：魔鬼的營壘不必懼怕，縱使仇敵向我們宣戰，我們的盼望反倒在那爭戰之中，並且義人的那場爭戰必達到神聖寶座與永遠救恩的賞賜。聖靈在詩篇二十六篇中記載說：「雖有軍兵安營攻擊我，我的心也不害怕；雖然興起刀兵攻擊我，我必因此仍舊安穩。有一件事我曾求主，我仍要尋求，就是一生一世住在主的殿中。」出埃及記中神聖的經文也宣告，我們反倒因患難而增多興旺，說：「他們越發苦害以色列人，以色列人就越發多起來，越發強盛。」
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et in Apocalypsi protectio diuina promittitur in passionibus nostris. nihil, inquit, eorum timeas quae passurus es. nec alius securitatem nobis et protectionem pollicetur quam qui et per Esaiam prophetam loquitur dicens: noli timere, quia te redemi et uocaui te nomine tuo: meus es tu. et si transieris per aquam, tecum sum et flumina te non inundabunt. et si transieris per ignem, non conbureris, flamma te non conburet, quoniam ego Dominus Deus tuus sanctus Israel qui te saluum facio. qui et in euangelio promittit auxilium diuinum Dei seruis in persecutionibus non defuturum dicens: cum autem uos tradiderint, nolite cogitare quomodo aut quid loquamini.
And in the Apocalypse divine protection in our sufferings is promised: 'Fear none,' it says, 'of those things which you shall suffer.' Nor does any other promise us security and protection than He who also speaks through the prophet Isaiah, saying: 'Fear not, for I have redeemed you and called you by your name; you are Mine. And if you pass through water, I am with you, and the rivers shall not overwhelm you; and if you pass through fire, you shall not be burned, the flame shall not burn you, for I am the Lord your God, the Holy One of Israel, who saves you.' He who in the Gospel also promises that divine help to the servants of God shall not be lacking in persecutions, saying: 'But when they deliver you up, do not think how or what you shall speak.
啟示錄中也應許在我們的苦難中有神聖的保護：「你將要受的苦，一樣都不用怕。」應許我們平安與保護的，正是那位藉先知以賽亞說話的主：「你不要害怕，因為我救贖了你，我曾提你的名召你，你是屬我的。你從水中經過，我必與你同在；你蹚過江河，水必不漫過你；你從火中行過，必不被燒，火焰也不著在你身上，因為我是主你的神，是以色列的聖者，是拯救你的。」這位主在福音中也應許，在逼迫中神聖的幫助必不離棄神的僕人，祂說：「人把你們交出去的時候，你們不要思慮怎樣說話，或說甚麼話。
5:36
dabitur enim uobis in illa hora quid loquamini. non enim uos estis qui loquimini, sed spiritus patris uestri qui loquitur in uobis. et iterum: ponite in cordibus uestris non praemeditari excusare. ego enim dabo uobis os et sapientiam, cui non possint resistere [aduersarii uestri]. sicut in Exodo ad Moysen cunctantem et ad populum ire trepidantem [Deus] loquitur dicens: quis dedit os homini et quis fecit mogilalum et surdum et uidentem et caecum? nonne ego Dominus Deus? et nunc perge, et ego aperiam os tuum et instruam te quid loquaris.
For it shall be given you in that hour what you shall speak; for it is not you who speak, but the Spirit of your Father who speaks in you.' And again: 'Settle it in your hearts not to premeditate how to make your defense; for I will give you a mouth and wisdom which your adversaries shall not be able to resist.' Just as in Exodus God speaks to Moses, who hesitated and was afraid to go to the people, saying: 'Who gave a mouth to man, and who made him slow of speech, and deaf, and seeing, and blind? Was it not I, the Lord God? And now go, and I will open your mouth and instruct you what you shall say.'
因為到那時候，必賜給你們當說的話；因為不是你們自己說的，乃是你們父的靈在你們裡面說的。」又說：「你們要立定心意，不要豫先思想怎樣分訴；因為我必賜你們口才智慧，是你們一切敵人所敵不住的。」正如出埃及記中，神對遲疑、害怕去見百姓的摩西說：「誰造人的口呢？誰使人口拙、耳聾、目明、眼瞎呢？豈不是我主神嗎？現在你去吧，我必賜你口才，指教你所當說的話。」
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nec difficile est Deo aperire os hominis deuoti sibi et confessori suo inspirare constantiam et fiduciam loquendi qui in Numeris aduersus Balaam prophetam etiam asinam fecerit loqui. quare in persecutionibus nemo cogitet quod periculum diabolus inportet, sed immo consideret quod auxilium Deus praestet, nec mentem labefactet humana infestatio, sed corroboret fidem diuina protectio, quando unusquisque secundum dominica promissa et fidei suae merita tantum accipiat de Dei ope quantum se credat accipere, nec sit quod omnipotens praestare non possit, nisi si accipientis fides caduca defecerit.
Nor is it hard for God to open the mouth of a man devoted to Him, and to inspire constancy and confidence in speaking to His confessor—He who in Numbers, against the prophet Balaam, even made a she-ass to speak. Wherefore in persecutions let no one consider what peril the devil may bring, but rather let him consider what aid God supplies; and let no human assault shake the mind, but let divine protection strengthen the faith, since each one, according to the Lord's promises and the merits of his own faith, receives just so much of God's aid as he believes he receives; nor is there anything which the Almighty cannot supply, unless the faith of the receiver fails and falters.
對神而言，叫一個獻身於祂的人開口，並向祂的認信者吹入堅定與說話的膽量，並不是難事——這位主在民數記中，曾叫一頭母驢向先知巴蘭說話。所以在逼迫中，誰也不要思想魔鬼會帶來何等危險，倒要思想神供應何等幫助；不要讓人的攻擊動搖心志，乃要讓神聖的保護堅固信德。因為各人照著主的應許和自己信德的功德，他信自己領受多少，就從神的幫助領受多少；全能者沒有不能供應的，除非領受者的信德動搖衰退。
5:38
ANTE PRAEDICTVM ESSE QVOD NOS MVNDVS ODIO HABITVRVS ESSET ET QVOD PERSECVTIONES ADVERSVM NOS EXCITARET ET QVOD NIHIL NOVVM CHRISTIANIS ACCIDAT, QVANDO AB INITIO MVNDI BONI LABORAVERINT ET OPPRESSI ADQVE OCCISI SINT IVSTI AB INIVSTIS. Dominus in euangelio praemonet et praenuntiat dicens: si mundus uos odit, scitote quoniam me primo odit. si de mundo essetis, mundus quod suum esset amaret: sed quia de mundo non estis et ego elegi uos de mundo, propterea odit uos mundus. mementote sermonem quem dixi uobis: cnon est seruus maior domino suo.\' si me persecuti sunt, et uos persequentur. et iterum: ueniet hora, ut omnis qui uos occiderit putet se officium Deo facere:
THAT IT WAS FORETOLD BEFOREHAND THAT THE WORLD WOULD HOLD US IN HATRED, AND THAT IT WOULD STIR UP PERSECUTIONS AGAINST US, AND THAT NOTHING NEW HAPPENS TO CHRISTIANS, SINCE FROM THE BEGINNING OF THE WORLD THE GOOD HAVE LABORED, AND THE RIGHTEOUS HAVE BEEN OPPRESSED AND SLAIN BY THE UNRIGHTEOUS. The Lord in the Gospel forewarns and foretells, saying: 'If the world hates you, know that it hated Me first. If you were of the world, the world would love what was its own; but because you are not of the world, and I have chosen you out of the world, therefore the world hates you. Remember the word that I said to you: The servant is not greater than his lord. If they have persecuted Me, they will persecute you also.' And again: 'The hour will come, when everyone who kills you will think he does a service to God:
早已豫先說明：世界必恨惡我們，必激起逼迫攻擊我們，並且基督徒所遭遇的並非新事，因為從世界起初，善人就受勞苦，義人就被不義之人欺壓殺害。主在福音中豫先警告並豫言說：「世界若恨你們，你們知道，恨你們以先已經恨我了。你們若屬世界，世界必愛屬自己的；只因你們不屬世界，乃是我從世界中揀選了你們，所以世界就恨你們。你們要記念我從前對你們所說的話：『僕人不能大於主人。』他們若逼迫了我，也要逼迫你們。」又說：「時候將到，凡殺你們的，就以為是事奉神：
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sed hoc facient, quoniam non cognouerunt patrem neque me. haec autem locutus sum uobis, ut cum uenerit hora eorum memores sitis, quia ego dixi uobis. et iterum: amen amen dico uobis quoniam uos plorabitis et plangetis, saeculum autem gaudebit: uos tristes eritis, sed tristitia uestra in laetitiam ueniet. et iterum: haec locutus sum uobis, ut in me pacem habeatis, in saeculo autem pressuram: sed fidite quoniam ego uici mundum. et cum a discipulis suis interrogaretur de signo aduentus sui et consummationis mundi, respondit et dixit: cauete ne qui uos fallat. multi enim uenient in nomine meo dicentes cego sum Christus\' et multos fallent. incipietis autem audire bella et auditus bellorum.
but they will do this because they have not known the Father nor Me. But these things I have spoken to you, that when their hour comes you may remember that I told you.' And again: 'Amen, amen, I say to you, that you shall weep and lament, but the world shall rejoice; you shall be sorrowful, but your sorrow shall turn into joy.' And again: 'These things I have spoken to you, that in Me you may have peace; but in the world, tribulation. But be of good courage, for I have overcome the world.' And when He was asked by His disciples about the sign of His coming and of the consummation of the world, He answered and said: 'Take heed that no one deceive you. For many will come in My name, saying, I am Christ, and will deceive many. And you shall begin to hear of wars and rumors of wars.
但他們這樣行，是因為不認識父，也不認識我。我將這事告訴你們，是叫你們到了時候可以想起我對你們說過了。」又說：「我實實在在地告訴你們，你們將要痛哭、哀號，世界倒要喜樂；你們將要憂愁，然而你們的憂愁要變為喜樂。」又說：「我將這些事告訴你們，是要叫你們在我裡面有平安。在世上你們有患難；但你們可以放心，我已經勝了世界。」當門徒問祂關於祂降臨與世界終結的兆頭時，祂回答說：「你們要謹慎，免得有人迷惑你們。因為將來有好些人冒我的名來，說：『我是基督』，並且要迷惑許多人。你們也要聽見打仗和打仗的風聲。
5:40
uidete, nolite tumultuari: oportet enim fieri: sed nondum est finis. exurget autem gens super gentem et regnum super regnum, et erunt fames et terrae motus et pestilentiae per singula loca. omnia autem ista initia parturitionum sunt. tunc tradent uos in pressuram et interficient uos, et eritis odibiles omnibus gentibus propter nomen meum. et tunc scandalizabuntur multi et inuicem tradent et odient inuicem. et multi pseudoprophetae exurgent et seducent multos, et eo quod facinus abundet refrigescet caritas multorum. qui autem tolerauerit usque ad finem hic saluus erit. et praedicabitur euangelium istud regni per totum orbem terrae in testimonium omnibus gentibus, et tunc ueniet finis.
See that you are not troubled; for these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom, and there shall be famines and earthquakes and pestilences in various places. But all these are the beginnings of birth-pangs. Then they will deliver you up to tribulation and will kill you, and you shall be hated by all nations for My name's sake. And then many shall be offended, and shall betray one another, and shall hate one another. And many false prophets shall arise and shall lead many astray; and because iniquity abounds, the love of many shall grow cold. But he who endures unto the end, the same shall be saved. And this Gospel of the kingdom shall be preached throughout all the world for a testimony to all nations, and then shall the end come.
你們要謹慎，不要驚慌；因為這些事是必須有的，只是末期還沒有到。民要攻打民，國要攻打國；多處必有饑荒、地震、瘟疫。這都是災難的起頭。那時，人要把你們交在患難裡，也要殺害你們；你們又要為我的名被萬民恨惡。那時，必有許多人跌倒，也要彼此陷害，彼此恨惡。且有好些假先知起來，迷惑多人。只因不法的事增多，許多人的愛心就漸漸冷淡了。惟有忍耐到底的，必然得救。這天國的福音要傳遍天下，對萬民作見證，然後末期才來到。
5:41
cum ergo uideritis abominationem uastationis quae dicta est per Danielem prophetam stantem in loco sancto–qui legit intellegat – tunc qui in Iudaea sunt fugiant in montes, et qui in tecto est non descendat tollere quicquam de domo, et qui in agro est non conuertatur retro auferre\'uestimentum suum. uae autem praegnantibus et nutricantibus in illis diebus. adorate ne fiat fuga uestra hieme neque sabbato. erit enim tunc pressura magna qualis non est facta ab initio mundi usque nunc, sed neque fiet: et nisi breuiati fuissent dies illi, non liberaretur omnis caro: propter electos autem breuiabuntur illi dies. tunc si qui dixerit uobis Cecce hic Christus\' aut ecce illic*, nolite credere.
When therefore you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place—let him who reads understand—then let those who are in Judea flee to the mountains; and let him who is on the housetop not come down to take anything out of the house; and let him who is in the field not turn back to fetch his garment. But woe to those who are with child and to those who give suck in those days. Pray that your flight be not in winter, nor on the Sabbath. For there shall then be great tribulation, such as has not been from the beginning of the world until now, nor ever shall be; and unless those days had been shortened, no flesh would be saved; but for the elect's sake those days shall be shortened. Then if anyone shall say to you, Behold, here is Christ, or behold, there, do not believe.
所以你們看見先知但以理所說那行毀壞可憎的站在聖地——讀這經的人須要會意——那時，在猶太的應當逃到山上；在房上的，不要下來拿家裡的東西；在田裡的，也不要回去取衣裳。當那些日子，懷孕的和奶孩子的有禍了。你們應當祈求，叫你們逃走的時候，不遇見冬天或是安息日。因為那時必有大災難，從世界的起頭直到如今，沒有這樣的災難，後來也必沒有；若不減少那日子，凡有血氣的總沒有一個得救的；只是為選民，那日子必減少。那時若有人對你們說：『看哪，基督在這裡』，或說：『在那裡』，你們不要信。
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surgent enim pseudochristi et pseudoprophetae et dabunt signa magna et portenta ad errorem faciendum, si fieri potest, et electis. uos autem cauete. ecce praedixi uobis omnia. si ergo dixerint uobis Cecce in solitudine est\\ nolite exire, ecce in cubiculis\\ nolite credere. sicut enim coruscatio quae exit ab oriente et apparet usque ad occidentem, ita erit et aduentus filii hominis. ubi fuerit cadauer, illuc congregabuntur aquilae. continuo autem post pressuram dierum illorum sol tenebricabit et luna non dabit lumen suum et stellae cadent de caelo et uirtutes caelorum commouebuntur.
For there shall arise false christs and false prophets, and shall give great signs and wonders, so as to lead into error, if it were possible, even the elect. But take heed; behold, I have foretold you all things. If therefore they shall say to you, Behold, He is in the wilderness, do not go out; behold, He is in the inner chambers, do not believe. For as the lightning comes forth from the east and appears even unto the west, so shall also the coming of the Son of Man be. Wherever the corpse shall be, there shall the eagles be gathered together. And immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give its light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.
因為假基督、假先知將要起來，顯大神蹟、大奇事；倘若能行，連選民也就迷惑了。但你們要謹慎；看哪，我預先告訴你們了。若有人對你們說：『看哪，祂在曠野裡』，你們不要出去；或說：『看哪，祂在內室中』，你們不要信。因為閃電怎樣從東邊發出，直照到西邊，人子降臨也要這樣。屍首在哪裡，鷹也必聚在那裡。那些日子的災難一過去，日頭就變黑了，月亮也不放光，眾星要從天上墜落，天勢都要震動。
5:43
et tunc apparebit signum filii hominis in caelo, et lamentabunt se omnes tribus terrae et uidebunt filium hominis uenientem in nubibus caeli cum uirtute magna et claritate. et mittet angelos suos cum tuba magna. et colligent electos eius a quattuor uentis, a summis caelorum usque ad summitates eorum. Nec noua aut repentina haec sunt quae nunc accidunt christianis, cum boni semper et iusti Deo innocentiae lege ac uerae religionis timore deuoti per pressuras et iniurias et graues ac multiformes infestantium poenas angusti itineris difficultate gradiantur.
And then shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming on the clouds of heaven with great power and glory. And He shall send His angels with a great trumpet, and they shall gather together His elect from the four winds, from the highest heavens to their farthest bounds.' Nor are these things which now befall Christians new or sudden, since the good and the righteous have always, devoted to God by the law of innocence and by the fear of true religion, walked through tribulations and injuries and the grievous and manifold punishments of those who assailed them, by the difficulty of the narrow way.
那時，人子的兆頭要顯在天上，地上的萬族都要哀哭，他們要看見人子有能力，有大榮耀，駕著天上的雲降臨。祂要差遣使者，用大號筒的聲音，從四方，從天這邊到天那邊，招聚祂的選民。」如今臨到基督徒的這些事並非新奇或突然，因為善人與義人素來憑著無辜的律法、敬畏真宗教而獻身於神，總是經過患難、凌辱，並逼迫者沉重而多樣的刑罰，沿著窄路的艱難而行。
5:44
sic in origine statim mundi Abel iustus a fratre primus occiditur et Iacob fugatur et Ioseph uenundatur et Dauid misericordem Saul rex persequitur et Heliam maiestatem Dei constanter ac fortiter adserentem rex Achab opprimere conatur. Zacharias sacerdos interficitur in medio templi et altaris, ut illic hostia ipse fiat, ubi Deo hostias immolabat. tot denique martyria iustorum saepe celebrata, tot edita in posterum fidei et uirtutis exempla. tres pueri, Ananias, Azarias, Misahel, aetate conpares, dilectione concordes, fide stabiles, uirtute constantes, flammis ac poenis urguentibus fortiores soli se Deo seruire, solum nosse, solum colere proclamant dicentes:
Thus at the very origin of the world the righteous Abel is the first to be slain by his brother; and Jacob is put to flight, and Joseph is sold; and David, the merciful, King Saul persecutes; and Elijah, who steadfastly and bravely asserted the majesty of God, King Ahab attempts to crush. Zechariah the priest is killed in the midst of the temple and the altar, that he himself might there become a sacrifice, where he was wont to offer sacrifices to God. So many martyrdoms of the righteous, in short, have often been celebrated; so many examples of faith and virtue set forth for the ages to come. The three children, Hananiah, Azariah, Mishael, equal in age, harmonious in love, steadfast in faith, constant in virtue, stronger than the flames and punishments that pressed upon them, proclaim that they will serve God alone, know Him alone, worship Him alone, saying:
如此，在世界起初，義人亞伯首先被他兄弟殺害；雅各被趕逐，約瑟被賣；憐憫人的大衛被掃羅王逼迫；堅定勇敢宣揚神尊嚴的以利亞，被亞哈王設法剿滅。祭司撒迦利亞在殿與壇之間被殺，使他自己在向神獻祭之處反成了祭物。總之，義人有許多殉道屢屢被傳頌，許多信德與美德的榜樣留給後世。三個少年人哈拿尼雅、亞撒利雅、米沙利，年齡相同，愛心和諧，信心堅定，美德恆久，比逼迫他們的火焰與刑罰更剛強，宣告他們只事奉神、只認識神、只敬拜神，說：
5:45
Nabuchodonosor rex, non opus est nobis de hoc uerbo respondere tibi. est enim Deus cui nos seruimus potens eripere nos de camino ignis ardentis: et de manibus tuis, rex, liberabit nos. et si non, notum sit tibi quia diis tuis non seruimus et imaginem auream quam statuisti non adoramus. et Daniel Deo deuotus et sancto Spiritu plenus exclamat et dicit: nihil colo ego nisi Dominum Deum meum qui condidit caelum et terram. Tobias quoque sub regali licet ac tyrannica seruitute, sensu tamen ac spiritu liber confessionem suam Deo seruat et uirtutem maiestatemque diuinam sublimiter praedicat dicens: ego in terra captiuitatis meae confiteor illi et ostendo uirtutem eius in natione peccatrice.
'O King Nebuchadnezzar, we have no need to answer you concerning this matter. For there is a God whom we serve, who is able to deliver us from the furnace of burning fire; and from your hands, O king, He will deliver us. But if not, be it known to you that we do not serve your gods, nor worship the golden image which you have set up.' And Daniel, devoted to God and full of the Holy Spirit, cries out and says: 'I worship nothing except the Lord my God, who founded heaven and earth.' Tobit also, although under royal and tyrannical servitude, yet free in mind and spirit, keeps his confession to God and sublimely proclaims the divine power and majesty, saying: 'In the land of my captivity I confess Him, and show forth His power in a sinful nation.'
「尼布甲尼撒王啊，這件事我們不必回答你。因為有我們所事奉的神，能將我們從烈火的窰中救出來；王啊，祂也必救我們脫離你的手。即或不然，王啊，你當知道我們決不事奉你的神，也不敬拜你所立的金像。」但以理獻身於神、被聖靈充滿，呼喊說：「除了那創造天地的主我的神以外，我甚麼都不敬拜。」多比雅雖在王權與暴政的奴役之下，心思與靈卻自由，向神持守他的認信，崇高地宣揚神聖的能力與威嚴，說：「在我被擄之地，我認祂，在罪惡的國中顯明祂的能力。」
5:46
Quid uero in Machabaeis septem fratres et natalium pariter et uirtutum sorte consimiles septenarium numerum sacramento perfectae consummationis implentes? sic septem fratres martyrio cohaerentes, ut primi in dispositione diuina septem dies annorum septem milia continentes, ut septem spiritus et angeli septem qui adsistunt et conuersantur ante faciem Dei et lucerna septiformis in tabernaculo martyrii et in Apocalypsi septem candelabra aurea et aput Salomonem columnae septem, super quas aedificat domum sapientia, ita et istic septem fratrum numerus ecclesias septem numeri sui quantitate conplexus, secundum quod in primo Regnorum legimus sterilem septem peperisse.
But what of the seven brothers in the Maccabees, alike both in the lot of their birth and of their virtues, filling up the sevenfold number in the sacrament of perfect consummation? Thus the seven brothers cohere in martyrdom, as the first seven days in the divine arrangement containing seven thousand years; as the seven spirits and the seven angels who stand and abide before the face of God, and the sevenfold lamp in the tabernacle of testimony; and in the Apocalypse the seven golden candlesticks; and in Solomon the seven pillars, upon which Wisdom builds her house: so here too the number of the seven brothers, embracing in the quantity of their number the seven churches, according to what we read in the first book of Kingdoms, that the barren woman bore seven.
那麼瑪喀比書中的七兄弟又如何呢？他們在出生的命定與美德上同樣相似，以完全成全的奧蹟充滿了七這數目。如此，這七兄弟在殉道中聯合，正如神聖安排中最初的七日含括七千年；正如七靈和那站立侍立在神面前的七位使者，並法櫃帳幕中七叉的燈臺；正如啟示錄中七個金燈臺，所羅門書中智慧建造房屋所立的七根柱子：照樣，這七兄弟的數目，以其數量含括七教會，正如我們在撒母耳記上所讀的，不生育的婦人生了七個。
5:47
et aput Esaiam septem mulieres unum hominem adprehendunt, cuius inuocari super se nomen exposcunt. et apostolus Paulus qui huius numeri legitimi et certi meminit ad septem ecclesias scribit. et in Apocalypsi Dominus mandata sua diuina et praecepta caelestia ad septem ecclesias et earum angelos dirigit. qui nunc istic numerus in fratribus inuenitur, ut consummatio legitima conpleatur. cum septem liberis plane copulatur et mater origo et radix quae ecclesias septem postmodum peperit, ipsa prima et una super petram Domini uoce fundata. nec uacat quod in passionibus sola cum liberis mater est.
And in Isaiah seven women lay hold of one man, demanding that his name be invoked upon them. And the apostle Paul, who makes mention of this lawful and certain number, writes to seven churches. And in the Apocalypse the Lord directs His divine commands and heavenly precepts to seven churches and their angels. This number is now found here among the brothers, that the lawful consummation may be fulfilled. Plainly with the seven children is joined also the mother, the source and root, who afterward bore the seven churches—she herself the first and only one, founded upon the rock by the voice of the Lord. Nor is it without meaning that in the sufferings the mother alone is with her children.
以賽亞書中有七個婦人拉住一個男人，要求將他的名稱呼在她們身上。使徒保羅提及這合法而確定的數目，寫信給七教會。啟示錄中主將祂神聖的命令與天上的訓誨頒給七教會及其使者。如今這數目見於這幾位兄弟中間，好使合法的成全得以完成。顯然，與這七個兒女相連的，還有那母親，就是那源頭與根，她後來生了七教會——她自己乃是頭一個、獨一的，憑主的話建立在磐石上。在這些苦難中惟獨母親與兒女同在，這也不是沒有意義的。
5:48
martyres enim qui se Dei filios in passione testantur iam non nisi Deo patre censentur, sicut in euangelio Dominus docet dicens: ne uocaueritis uobis p patrem super terram. unus est enim pater uester qui in caelis est. Quae uero ediderunt confessionum praeconia, quam praeclara, quam magna documenta fidei praebuerunt! rex Antiochus infestus, immo in Antiocho antichristus expressus ora martyrum gloriosa et spiritu confessionis inuicta contagio suillae carnis maculare quaerebat et cum flagellis grauiter uerberasset ac nihil promouere potuisset, sartagines iussit igniri:
For the martyrs who in their passion bear witness that they are sons of God are now reckoned as having no father but God, just as the Lord teaches in the Gospel, saying: 'Call no one your father upon the earth; for one is your Father, who is in heaven.' But what proclamations of confession did they utter, what splendid, what great proofs of faith did they furnish! King Antiochus, the foe—nay, in Antiochus the very antichrist was expressed—sought to defile with the pollution of swine's flesh the glorious mouths of the martyrs, unconquered by the spirit of confession; and when he had grievously scourged them with whips and could accomplish nothing, he ordered the frying-pans to be heated:
因為那些在受難中見證自己是神兒子的殉道者，如今除了神為父以外不算有別的父，正如主在福音中教導說：「不要稱呼地上的人為父，因為只有一位是你們的父，就是在天上的。」他們所發出的認信宣告何等卓越，他們所提供的信德憑據何等偉大！那敵對者安提阿古王——不，在安提阿古身上正顯出敵基督——他想用豬肉的污穢玷污那些殉道者榮耀的口，他們卻因認信的靈不被征服；他用鞭子重重地抽打他們，卻一無所成，便吩咐將煎鍋燒熱：
5:49
quibus ignitis et accensis eum qui primus locutus fuerat et magis regem uirtutis et fidei constantia prouocauerat admoueri praecepit et frigi producta et exsecta prius lingua quae confessa Deum fuerat: quod martyri gloriosius contigit. lingua enim confessa nomen Dei prior ad Deum debuit ipsa proficisci. post in secundo excogitatis acrioribus poenis, antequam cetera membra torqueret, cutem capiti cum capillis detraxit, odio scilicet certe eo : nam cum caput uiri Christus sit et caput Christi Deus, qui caput laniabat martyre Deum et Christum persequebatur in capite. at ille in martyrio suo fidens et resurrectionis sibi praemium de Dei remuneratione promittens exclamauit et dixit:
and when these were heated and kindled, he commanded that the one who had spoken first and had the more provoked the king by the constancy of his virtue and faith should be brought forward and fried, his tongue—which had confessed God—first drawn out and cut off; which fell out the more gloriously for the martyr. For the tongue that had confessed the name of God ought itself first to go forth to God. Afterward, upon the second, having devised sharper punishments, before torturing the rest of his members, he stripped the skin from his head together with the hair—out of hatred, surely, even for this reason: for since Christ is the head of the man, and God is the head of Christ, he who mangled the head was persecuting God and Christ in the martyr's head. But he, trusting in his martyrdom, and promising himself the reward of resurrection from God's recompense, cried out and said:
煎鍋燒熱、燒紅之後，他吩咐把那首先說話、又以美德與信德的堅定更加激怒了王的人帶上前去煎熬，先把他認信過神的舌頭拉出割掉；這對那殉道者反而更顯榮耀。因為那認信過神之名的舌頭，理當先往神那裡去。隨後對於第二個人，他想出更狠的刑罰，在折磨其餘肢體之前，先把他頭上的皮連髮一同剝去——這顯然是出於恨惡，並且正是為這緣故：既然基督是男人的頭，神是基督的頭，那撕裂頭顱的，就是在殉道者的頭上逼迫神與基督。但那殉道者倚靠他的殉道，並指望從神的酬報得著復活的賞賜，呼喊說：
5:50
tu quidem, inpotens, ex hac praesenti uita nos perdis: sed mundi rex defunctos nos pro suis legibus in aeternam uitae resurrectionem suscitabit. tertius linguam postulatus cito protulit. nam poenam linguae exsecandae iam didicerat a fratre contemnere. manus quoque amputandas constanter extendit multum beatus genere isto supplicii, cui contigit extensis ad poenam manibus passionis dominicae instar imitari. nec non et quartus pari uirtute tormenta contemnens et ad retundendum regem caelesti uoce respondens exclamauit et dixit: potius est ab hominibus morti datos expectare spem a Deo iterum ab eo suscitatos. tibi enim resurrectio ad uitam non erit.
'You indeed, O powerless one, destroy us out of this present life; but the King of the world will raise us up, who die for His laws, into the resurrection of eternal life.' The third, being demanded for his tongue, quickly put it forth; for he had already learned from his brother to despise the punishment of having his tongue cut out. He steadfastly stretched out his hands also to be cut off, greatly blessed in this kind of suffering, to whom it befell, with hands stretched out to punishment, to imitate the likeness of the Lord's passion. And the fourth too, with equal virtue despising the torments and answering the king with a heavenly voice to rebuke him, cried out and said: 'It is better that those given over to death by men should await hope from God, to be raised up again by Him. For you there shall be no resurrection to life.'
「你這無能的人哪，你不過從這現今的生命中毀滅我們；但那世界的王必叫我們這為祂律法而死的人復活，得永生的復活。」第三個人，舌頭被索取時，迅速伸出舌頭；因為他已從他兄弟學會輕看割舌之刑。他又堅定地伸出雙手任憑砍下，在這樣的受苦中大大蒙福，因為他得以雙手伸出受刑，效法主受難的樣式。第四個人也以同樣的美德輕看刑罰，並以天上的聲音回答王、斥責他，呼喊說：「被人交付死亡的人，仰望從神而來的盼望、被祂再次復活，這是更美的。至於你，必沒有復活得生命的份。」
5:51
quintus praeter quod carnificinam regis et duros uariosque cruciatus fidei uigore calcabat, ad praescientiam quoque et notitiam futurorum spiritu diuinitatis animatus prophetauit regi indignationem Dei et ultionem uelociter secuturam. potestatem, inquit, inter homines habens, cum sis corruptibilis, facis quod uis. noli autem putare genus nostrum a Deo derelictum esse. sustine et uide magna potestas eius qualiter te et semen tuum torquebit. quale illud leuamentum fuit martyri, quam magnum, quam grande solacium in cruciatibus suis non tormenta propria cogitare sed tortoris sui supplicia praedicare!
The fifth, besides treading down the king's butchery and the harsh and varied torments by the vigor of his faith, being also animated by the Spirit of divinity unto the foreknowledge and recognition of things to come, prophesied to the king the indignation of God and the vengeance that would swiftly follow. 'Having power,' he said, 'among men, although you are corruptible, you do what you will. But do not think that our race has been forsaken by God. Endure and see how His great power will torment you and your seed.' What an alleviation that was for the martyr, how great, how grand a solace in his torments, not to ponder his own torments, but to proclaim the punishments of his torturer!
第五個人，除了以信德的剛強踐踏王的屠戮和那殘酷多樣的刑罰之外，又被神性之靈所感動，得著對將來之事的豫知與認識，便向王豫言神的忿怒和迅速隨之而來的報應。他說：「你在人間有權柄，雖然你是必朽壞的，便任意而行。但不要以為我們的族類被神撇棄了。你忍耐等著看，祂的大能要怎樣折磨你和你的後裔。」這對那殉道者是何等的慰藉，在他的刑罰中是何等偉大、何等崇高的安慰：不去思想自己的刑罰，反倒宣告折磨他之人的刑罰！
5:52
in sexto uero non uirtus sola sed et humilitas praedicanda est, nihil sibi martyrem uindicasse nec confessionis suae honorem superbis uocibus uentilasse, peccatis potius suis adscripsisse quod persecutionem a rege pateretur, Deo uero dedisse quod postmodum uindicaretur. docuit esse martyras uerecundos, de ultione fidere et nihil in passione iactare. noli, inquit, frustra errare. nos enim propter nosmet ipsos haec patimur peccantes in Deum nostrum. tu autem ne te existimes inpunitum futurum adgressus pugnare cum Deo. admirabilis quoque mater quae nec sexus infirmitate fracta nec multiplici orbitate commota morientes liberos spectauit libenter nec poenas illas pignerum sed glorias computauit.
In the sixth, however, not only virtue but also humility is to be praised: that the martyr claimed nothing for himself, nor with proud words paraded the honor of his confession, but rather ascribed to his own sins the fact that he suffered persecution from the king, and ascribed to God the fact that he would afterward be avenged. He taught that martyrs are to be modest, to trust in the vengeance, and to boast of nothing in their passion. 'Do not,' he said, 'go astray in vain. For we suffer these things on account of ourselves, sinning against our God. But as for you, do not think that you will go unpunished, having undertaken to fight against God.' Admirable too was the mother, who, neither broken by the weakness of her sex nor shaken by her manifold bereavement, watched her dying children gladly, and counted not those punishments of her pledges, but their glories.
至於第六個人，不僅美德可讚，謙卑也可讚：那殉道者一無所求歸於自己，也不以驕傲的言語誇耀他認信的尊榮，反倒把他從王受逼迫一事歸於自己的罪，把日後得伸冤一事歸於神。他教導殉道者當謙遜，當倚靠那伸冤，在受難中一無所誇。他說：「你不要徒然走錯了路。我們受這些事，是因我們自己得罪了我們的神。至於你，不要以為你向神爭戰必能不受刑罰。」那母親也是可欽佩的，她既不因女性的軟弱而崩潰，也不因屢次喪子而動搖，反倒甘心觀看她垂死的兒女，並不把那些對她至寶之刑罰計算為刑罰，乃計算為榮耀。
5:53
tam grande martyrium Deo praebens uirtute oculorum suorum quam praebuerant filii eius tormentis et passione membrorum. cum sex punitis et occisis superesset unus ex fratribus, cui rex diuitias et potentatus et multa pollicebatur ut crudelitas eius ac feritas uel unius subacti solacio foueretur, et peteret ut ad filium deiciendum secum deprecaretur et mater, deprecata est illa, sed ut decebat martyrum matrem, ut decebat legis et Dei memorem, ut decebat filios suos non delicate sed fortiter diligentem. deprecata est enim, sed ut Deum confiteretur.
offering to God so great a martyrdom by the virtue of her own eyes, as her sons had offered by the torments and passion of their members. When six had been punished and slain, and there remained one of the brothers, to whom the king promised riches and honors and many things, that his cruelty and fierceness might be soothed by the solace of even one man subdued; and the king begged that the mother too should join him in pleading with the son, to bring him down—she did indeed plead, but as befitted the mother of martyrs, as befitted one mindful of the law and of God, as befitted one who loved her sons not tenderly but bravely. For she pleaded, but that he might confess God.
她以自己眼目的剛毅向神獻上這樣偉大的殉道，正如她的兒子以肢體的刑罰與受難所獻上的一樣。當六個人被刑罰殺害之後，剩下一個兄弟，王便應許他財富、尊位和許多東西，好叫王的殘暴兇狠至少因一人被屈服的慰藉而得平息；王懇求那母親也與他一同勸說兒子，使他屈服——她果然勸說了，但正如殉道者之母所當為的，正如記念律法和神的人所當為的，正如不是溺愛而是剛強愛兒子的人所當為的。因為她勸說了，卻是要他認信神。
5:54
deprecata est ne a fratribus suis frater in consortio laudis et gloriae separaretur, tunc se septem filiorum conputans matrem, si sibi contingeret filios septem Deo potius peperisse, non saeculo. armans itaque eum et corroborans et feliciore tunc partu filium generans, fili, inquit, miserere mei quae te in utero mensibus decem portaui et lac triennio dedi et alui et in aetatem istam produxi. oro, fili, aspicias in caelum et terram et omnibus quae in eis sunt aspectis intellegas quia ex nihilo fecit illa Deus et hominum genus ita fit. nec timeas carnificem istum, sed dignus fratribus effectus excipias mortem, ut in illa miseratione cum fratribus te recipiam.
She pleaded that the brother might not be separated from his brothers in the fellowship of praise and glory, reckoning herself then the mother of seven sons, if it should befall her to have borne seven sons rather to God than to the world. Arming him therefore and strengthening him, and bringing forth her son then by a happier birth, 'My son,' she said, 'have pity on me, who carried you in the womb for ten months and gave you milk for three years and nourished you and brought you up to this age. I beg you, my son, look upon heaven and earth, and beholding all things that are in them, understand that God made them out of nothing, and that the race of men is made thus. And do not fear this executioner, but, made worthy of your brothers, receive death, that in that compassion I may receive you again with your brothers.'
她勸說，免得這弟兄與他的眾兄弟在頌讚與榮耀的交通中分離，她那時把自己算作七子之母，倘若她得以將七個兒子寧可生給神，而非生給世界。她於是裝備他、堅固他，那時以更有福的生產再生她的兒子，說：「我兒啊，可憐我吧，我懷你十個月，餵你奶三年，養育你，帶你到這個年歲。我兒，我求你舉目觀看天地，看見其中的萬物，就當明白神是從無有造這一切的，人類也是這樣造成的。你不要懼怕這劊子手，倒要配得上你的眾兄弟，接受死亡，好叫我在那憐憫中與你的眾兄弟一同把你接回來。」
5:55
magna laus matris in exhortatione uirtutis, sed maior in Dei timore et in fidei ueritate, quod nihil sibi aut filio de sex martyrum honore promisit nec fratrum precem profuturam credidit ad negantis salutem, persuasit potius participem passionis fieri, ut in iudicii die posset cum fratribus inueniri. post haec liberis suis commoritur et mater: neque enim iam aliud decebat quam ut quae martyras et pepererat et effecerat in consortio illis gloriae iungeretur et quos ad Deum praemiserat ipsa quoque sequeretur. Ac ne qui uel libelli uel alicuius rei oblata sibi occasione qua fallat amplectatur decipientium malum munus, nec Eleazar tacendus est.
Great is the mother's praise in her exhortation to virtue, but greater in her fear of God and in the truth of her faith, in that she promised nothing to herself or to her son from the honor of the six martyrs, nor believed that the prayer of the brothers would avail unto the salvation of one who denied; she rather persuaded him to become a partaker of the passion, that on the day of judgment he might be found with his brothers. After these things the mother also dies together with her children; for now nothing else was fitting than that she who had both borne and made martyrs should be joined with them in the fellowship of glory, and should herself also follow those whom she had sent before her to God. And lest anyone, on the occasion offered him of a certificate or of any other thing, should embrace the evil gift of the deceivers whereby they ensnare, Eleazar too is not to be passed over in silence.
那母親在勸人歸於美德的勉勵上固然大有可讚，但她在敬畏神與信德的真實上更加可讚，因為她不為自己或兒子指望從那六位殉道者的尊榮得甚麼，也不相信兄弟的禱告能使一個背棄者得救；她反倒勸他成為受難的同夥，好叫他在審判之日得與他的眾兄弟一同被尋見。這事以後，那母親也與她的兒女一同死了；因為如今除了這一件，再沒有別的合宜了：她既生了又造就了殉道者，就當與他們在榮耀的交通中聯合，並親自也跟隨那些她先打發到神那裡去的人。為免有人趁著遞給他證書或其他甚麼東西的機會，去接受那些迷惑者用以陷害人的邪惡禮物，以利亞撒也不可緘默不提。
5:56
qui cum sibi a ministris regis offerretur facultas, ut accepta carne qua liceret ei uesci ad circumueniendum regem simularet se illa edere quae de sacrificiis adque inlicitis cibis ingerebantur, consentire ad hanc fallaciam noluit dicens nec aetati suae nec nobilitati conuenire id fingere, quo ceteri scandalizarentur et in errorem inducerentur existimantes Eleazarum nonaginta annos natum ad alienigenarum morem relicta et prodita Dei lege transisse, nec tanti esse lucrari breuia uitae tormenta, ut offenso Deo incurreret aeterna supplicia. adque ille excruciatus diu et in extremo iam constitutus, cum inter uerbera et tormenta moreretur, ingemescens ait:
When the opportunity was offered him by the king's ministers, that having received flesh which it was lawful for him to eat, he should, in order to circumvent the king, pretend to be eating those things which were brought from the sacrifices and from unlawful foods, he refused to consent to this deception, saying that it befitted neither his age nor his nobility to feign such a thing, whereby others would be scandalized and led into error, supposing that Eleazar, ninety years old, had gone over to the custom of the foreigners, having abandoned and betrayed the law of God; nor was it worth gaining the brief torments of life, so as by offending God to incur eternal punishments. And he, tortured a long while and now set at the very end, while he was dying amid the lashes and torments, groaning, said:
當王的臣僕給他機會，叫他領取那本可合法吃的肉，好為要欺哄王，假裝吃那從祭物與不潔之食物中端來的東西時，他不肯同意這欺騙，說這樣假裝既不合他的年歲，也不合他的尊貴，免得別人因此跌倒、被引入錯誤，以為以利亞撒年九十歲，竟撇棄背叛了神的律法，轉去隨從外邦人的風俗；他也說，賺得性命片刻的免於刑罰並不值得，以致得罪神而招來永遠的刑罰。他被折磨許久，如今已到末了，在鞭打與刑罰中將死之時，呻吟說：
5:57
Domine, qui sanctam habes scientiam, manifestum est quia cum possim morte liberari durissimos dolores corporis tolero flagellis uapulans, animo autem propter ipsius metum libenter haec patior. sincera prorsus fides et uirtus integra ac satis pura non regem Antiochum cogitasse sed Deum iudicem et scisse proficere sibi ad salutem non posse, si hominem derideret ac falleret, quando Deus qui conscientiae nostrae iudex est et solus timendus nec derideri possit omnino nec falli.
'O Lord, who possess holy knowledge, it is manifest that, although I might be freed from death, I endure the most cruel pains of the body, being beaten with scourges; yet in soul, for the fear of Him, I gladly suffer these things.' A sincere faith indeed, and a virtue entire and quite pure, that he thought not of King Antiochus but of God the judge, and knew that it could profit him nothing unto salvation if he should mock and deceive a man, since God, who is the judge of our conscience and alone to be feared, can in no wise be either mocked or deceived.
「主啊，你有聖潔的知識，這是明顯的：我雖然能從死亡得釋放，卻甘願忍受身體最殘酷的痛苦，被鞭子鞭打；然而在心靈裡，因著敬畏祂，我樂意忍受這些。」這實在是真誠的信德，是完整而十分純潔的美德，因為他所思想的不是安提阿古王，乃是審判的神，並且知道：他若欺哄欺騙一個人，對他的救恩毫無益處，因為神是我們良心的審判者，是惟一當懼怕的，斷不能被欺哄，也不能被欺騙。
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Si igitur et nos dicati ac deuoti Deo uiuimus, si supra ipsa iustorum antiqua et sancta uestigia iter facimus, per eadem documenta poenarum, per eadem passionum martyria pergamus, hoc ampliorem gloriam conputantes temporis nostri, quod cum uetera exempla numerentur, exuberante postmodum copia uirtutis ac fidei numerari non possunt martyres christiani testante Apocalypsi et dicente: post haec uidi turbam multam quam dinumerare nemo poterat ex omni gente et ex omni tribu et populo et lingua stantes in conspectu throni et agni: et erant amicti stolas albas et palmae fuerunt in manibus eorum et magno clamore dicebant: salus Deo nostro sedenti super thronum et agno.
If therefore we too live dedicated and devoted to God, if we make our journey above those very ancient and holy footsteps of the righteous, let us proceed through the same proofs of punishments, through the same martyrdoms of passions, reckoning this the greater glory of our own time: that whereas the ancient examples can be numbered, by the abounding fullness of virtue and faith that afterward followed, the Christian martyrs cannot be numbered—the Apocalypse bearing witness and saying: 'After these things I saw a great multitude, which no one could number, out of every nation and out of every tribe and people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands, and with a great voice they cried, saying: Salvation to our God who sits upon the throne, and to the Lamb.'
所以，我們若也獻身且虔誠地為神而活，若我們踏著義人那古老而聖潔的腳蹤而行，就讓我們經過同樣的刑罰憑據，經過同樣的受難殉道而前行，把這算作我們這時代更大的榮耀：古時的榜樣固然數得過來，但因後來美德與信德豐盈充滿，基督徒的殉道者卻數不過來——啟示錄作見證說：「此後，我觀看，見有許多的人，沒有人能數過來，是從各國、各族、各民、各方來的，站在寶座和羔羊面前，身穿白衣，手拿棕樹枝，大聲喊著說：『願救恩歸與坐在寶座上我們的神，也歸與羔羊。』」
5:59
et respondens unus ex senioribus dicit mihi: qui amicti sunt stolas albas qui sunt et unde uenerunt? et dixi ei: Domine, tu scis. et ait mihi: hi sunt qui uenerunt ex magna tribulatione et lauerunt stolas suas et candidas eas fecerunt in sanguine agni. propter hoc sunt in conspectu honoris Dei [et seruiunt ei in templo eius]. quodsi tantus ostenditur et probatur christianorum martyrum populus, nemo difficile uel arduum putet esse martyrem fieri, quando uideat martyrum populum non posse numerari. QVAE SPES ET MERCES MANEAT IVSTOS ET MARTVRAS POST CONFLICTATIONES HVIVS TEMPORIS ET PASSIONES. Per Salomonem Spiritus sanctus ostendit et praecanit dicens:
And one of the elders answered and said to me: 'These who are clothed in white robes, who are they, and whence did they come?' And I said to him: 'My Lord, you know.' And he said to me: 'These are they who came out of great tribulation, and washed their robes and made them white in the blood of the Lamb. For this reason they are before the throne of God's honor and serve Him in His temple.' But if so great a people of Christian martyrs is shown and proved, let no one think it hard or arduous to become a martyr, when he sees that the people of the martyrs cannot be numbered. WHAT HOPE AND REWARD AWAIT THE RIGHTEOUS AND THE MARTYRS AFTER THE CONFLICTS AND SUFFERINGS OF THIS TIME. Through Solomon the Holy Spirit shows and foretells, saying:
長老中有一位問我說：「這些穿白衣的是誰？是從哪裡來的？」我對他說：「我主啊，你是知道的。」他向我說：「這些人是從大患難中出來的，曾用羔羊的血把衣裳洗白淨了。所以他們在神尊榮的寶座前，在祂殿中事奉祂。」既然顯明並證實了基督徒殉道者有這樣多的人，那麼當人看見殉道者的群眾數不過來時，誰也不要以為作殉道者是難事或苦事。在今世的爭戰與苦難之後，義人與殉道者有何等的盼望與賞賜存留。聖靈藉所羅門指明並豫先宣告說：
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et si coram hominibus tormenta passi sunt, spes eorum inmortalitate plena est: et in paucis uexati in multis bene disponentur, quoniam Deus temptauit illos et inuenit illos dignos se. tamquam aurum in fornace probauit illos et quasi holocaustam hostiam accepit illos, et in tempore erit respectus illorum. iudicabunt nationes et dominabuntur populis, et regnabit dominus eorum in perpetuum. item aput eundem uindicta nostra describitur et persequentium nos adque infestantium paenitentia praedicatur. tunc stabunt, inquit, iusti in magna constantia aduersus eos qui se angustauerunt et qui abstulerunt labores eorum:
And though in the sight of men they suffered torments, their hope is full of immortality; and having been afflicted in a few things, in many they shall be well rewarded, because God tried them and found them worthy of Himself. As gold in the furnace He proved them, and as a whole burnt sacrifice He received them; and in the time of their visitation they shall shine. They shall judge the nations and shall have dominion over the peoples, and their Lord shall reign forever. Likewise in the same author our vindication is described, and the repentance of those who persecute and harass us is foretold. 'Then,' he says, 'shall the righteous stand in great boldness against those who afflicted them and who took away their labors:'
他們縱然在人面前受了酷刑，他們的盼望卻滿有不朽；他們稍受懲治，將來必蒙大益，因為神試驗了他們，看他們配得自己。神試驗他們如試驗爐中的金子，悅納他們如全燔的祭牲；在眷顧他們的時候，他們必發光。他們要審判列邦，管轄萬民，他們的主必永遠作王。同樣在同一處，我們的伸冤也被描述出來，而那些逼迫、騷擾我們之人的悔改也被預言。經上說：『那時，義人要在大膽量中站立，敵擋那些苦待他們、奪取他們勞苦所得之人：』
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uidentes turbabuntur timore horribili et mirabuntur in subitatione insperatae salutis dicentes inter se, paenitentiam habentes et per angustiam spiritus gementes: (hi sunt quos habuimus aliquando in risu et in similitudine inproperii. nos insensati uitam illorum aestimabamus insaniam et finem illorum sine honore. quomodo conputati sunt inter filios Dei et inter sanctos sors illorum est? ergo errauimus a uia ueritatis et iustitiae lumen non luxit nobis et sol non est ortus nobis. lassati sumus iniquitatis uia et perditionis et ambulauimus solitudines difficiles, uiam autem Domini ignorauimus. quid nobis profuit superbia, aut quid diuitiarum iactatio contulit nobis?
Seeing it, they shall be troubled with horrible fear, and shall marvel at the suddenness of unhoped-for salvation, saying among themselves, repenting and groaning through anguish of spirit: 'These are they whom we once held in derision and as a byword of reproach. We fools counted their life madness, and their end without honor. How are they reckoned among the sons of God, and their lot is among the saints? Therefore we erred from the way of truth, and the light of righteousness shone not for us, and the sun rose not upon us. We were wearied in the way of iniquity and perdition, and we walked through difficult wildernesses, but the way of the Lord we knew not. What did our pride profit us, or what did the boasting of riches confer upon us?'
他們看見了，就要被可怕的恐懼所擾亂，並要因那意外救恩的突然臨到而希奇，彼此說，懊悔並因心靈的困苦而呻吟：『這就是我們從前所譏笑、當作辱罵笑柄的人。我們這些愚昧人，曾把他們的生命算為瘋狂，把他們的結局算為不榮譽。他們怎麼竟算在神的兒女中？他們的分怎麼竟在聖徒中間？這樣看來，我們是偏離了真理的道路，公義的光未曾照耀我們，太陽也未曾向我們升起。我們在罪孽與滅亡的道上困乏了，行走在艱難的曠野中，卻不認識主的道路。我們的驕傲對我們有何益處？財富的誇耀又給我們帶來了甚麼？』
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transierunt omnia ista tamquam umbra. item in psalmo CXV pretium et merces passionis ostenditur. pretiosa est, inquit, in conspectu Dei mors iustorum eius. item in psalmo CXXV tristitia conflictationis et laetitia retributionis exprimitur. qui seminant, inquit, in lacrimis in gaudio metent. ambulantes ambulabant et plorabant mittentes semina sua: uenientes autem uenient in exultatione tollentes gremia sua. et iterum in psalmo CXVIII: beati inmaculati in uia, qui ambulant in luce Domini. beati qui perscrutantur martyria eius, in toto corde inquirunt eum.
All these things passed away like a shadow. Likewise in Psalm 116 the price and reward of suffering is shown: 'Precious,' he says, 'in the sight of God is the death of His saints.' Likewise in Psalm 126 the sorrow of the struggle and the gladness of the recompense are expressed: 'They that sow,' he says, 'in tears shall reap in joy. Going they went and wept, casting their seeds; but coming they shall come with exultation, bearing their sheaves.' And again in Psalm 119: 'Blessed are the undefiled in the way, who walk in the light of the Lord. Blessed are they who search out His testimonies; with their whole heart they seek Him.'
這一切都如影兒過去了。同樣，在第一一六篇中，受苦的代價與賞賜被顯明：經上說：『在神眼中看，聖民之死極為寶貴。』同樣，在第一二六篇中，爭戰的憂愁與報償的喜樂被表達出來：經上說：『流淚撒種的，必歡呼收割。那帶種流淚出去的，必要歡歡樂樂地帶禾捆回來。』又在第一一九篇中：『行為完全、行在主光中的，便為有福。遵守祂法度、一心尋求祂的，便為有福。』
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item Dominus in euangelio, ultor ipse persecutionis nostrae et munerator passionis, beati, inquit, qui persecutionem passi fuerint propter iustitiam, quia ipsorum est regnum caelorum. et iterum: beati eritis, cum odio uos habuerint homines et separauerint uos et expulerint et maledixerint nomini uestro quasi nequam propter filium hominis. gaudete in illa die et exultate. ecce enim merces uestra multa in caelis. et iterum: qui perdit animam suam propter me hic saluabit illam.
Likewise the Lord in the Gospel, Himself the avenger of our persecution and the bestower of reward for suffering: 'Blessed,' He says, 'are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven.' And again: 'Blessed shall you be when men hate you, and separate you, and cast you out, and revile your name as evil for the Son of Man's sake. Rejoice in that day and be exceeding glad, for behold, your reward is great in heaven.' And again: 'He who loses his life for My sake shall save it.'
同樣，主在福音書中，祂自己作我們所受逼迫的伸冤者、受苦的賞賜者，說：『為義受逼迫的人有福了，因為天國是他們的。』又說：『人若因人子恨惡你們，把你們隔離，趕逐你們，又辱罵你們的名為惡，你們就有福了。當那日你們要歡喜跳躍，因為看哪，你們在天上的賞賜是大的。』又說：『為我喪掉性命的，必救了性命。』
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nec solos animaduersos et interfectos diuinae pollicitationis manent praemia, sed etiam si passio fidelibus desit, fides tamen integra adque inuicta perstiterit et contemptis ac relictis suis omnibus Christum se sequi christianus ostenderit, ipse quoque a Christo inter martyras honoratur pollicente ipso et dicente: nemo est qui relinquat domum aut agrum aut parentes aut fratres aut uxorem aut filios propter regnum Dei et non recipiat septies tantum in isto tempore, in saeculo autem uenturo uitam aeternam. item in Apocalypsi hoc idem loquitur, et uidi, inquit, animas occisorum propter nomen Iesu et sermonem Dei. et cum primo in loco posuisset occisos, addidit dicens:
Nor do the rewards of the divine promise await only those who are condemned and slain; but even if suffering be lacking to the faithful, yet if the faith remain whole and unconquered, and if, despising and forsaking all his possessions, the Christian show that he follows Christ, he too is honored by Christ among the martyrs, since He Himself promises and says: 'There is no one who leaves house, or field, or parents, or brothers, or wife, or children for the kingdom of God's sake, and does not receive sevenfold as much in this present time, and in the world to come life eternal.' Likewise in the Apocalypse He speaks this same thing: 'And I saw,' he says, 'the souls of those slain for the name of Jesus and the word of God.' And when he had first set the slain in the first place, he added, saying:
神應許的賞賜，並非只等候那些被定罪被殺的人；縱然信徒未曾受苦，但只要信德保持完整且不被征服，並且基督徒輕看、撇下自己一切所有，顯明他跟從基督，他也照樣被基督在殉道者中得尊榮，因為主自己應許說：『人為神國撇下房屋、田地、父母、弟兄、妻子、兒女的，沒有不在今世得百倍（七倍）的，並且在來世得永生。』同樣，在啟示錄中祂也說同樣的話：『我看見，』他說，『那些為耶穌的名和神的道被殺之人的靈魂。』他既先把被殺的擺在首位，又接著說：'
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et quicumque imaginem bestiae non adorauerunt nec acceperunt inscriptionem in fronte aut in manu sua. quos uniuersos a se in eodem loco simul uisos coniungit ac dicit: et uixerunt et regnauerunt cum Christo. uiuere omnes dicit et regnare cum Christo, non tantum qui occisi fuerint, sed quique in fidei suae firmitate et Dei timore perstantes imaginem bestiae non adorauerint neque ad funesta eius et sacrilega edicta consenserint. PLVS NOS ACCIPERE IN PASSIONIS MEBCEDE QVAM QVOD HIC SVSTINEMVS IN IPSA PASSIONE.
'And whosoever did not worship the image of the beast, nor receive its inscription on their forehead or on their hand.' All of these, seen together in the same place with Himself, He joins together and says: 'And they lived and reigned with Christ.' He says that all live and reign with Christ, not only those who have been slain, but also whosoever, standing firm in the steadfastness of their faith and in the fear of God, have not worshiped the image of the beast nor consented to its deadly and sacrilegious decrees. THAT WE RECEIVE MORE IN THE REWARD OF SUFFERING THAN WHAT WE ENDURE HERE IN THE SUFFERING ITSELF.
『凡沒有拜獸像、也沒有在額上或手上受印記的。』這一切人，祂看見他們在同一處與祂自己同在，便把他們連在一起，說：『他們都復活了，與基督一同作王。』祂說眾人都要與基督一同活著、一同作王，不單是那些被殺的，也包括凡在信德的堅定與敬畏神中站立穩固、未曾拜獸像、未曾同意牠那致命且褻瀆之命令的人。我們在受苦的賞賜中所得的，遠多於我們在受苦本身中所忍受的。
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\' Probat beatus apostolus Paulus qui dignatione diuina usque in tertium caelum adque in paradisum raptus audisse se inenarrabilia testatur, qui oculata fide legum Christum uidisse se gloriatur, qui id quod et didicit et uidit maioris conscientiae ueritate profitetur. non sunt, inquit, condignae passiones huius temporis ad superuenturam claritudinem quae reuelabitur in nobis. quis ergo non omnibus modis elaboret ad claritatem tantam peruenire, ut amicus Dei fiat, ut cum Christo statim gaudeat, ut post tormenta et supplicia terrena praemia diuina percipiat?
The blessed apostle Paul proves it, who by divine favor was caught up even to the third heaven and into paradise, and testifies that he heard things unspeakable; who glories that by the eyewitness of faith he beheld Christ as his law; who professes what he both learned and saw with the truth of a greater consciousness. 'The sufferings of this present time,' he says, 'are not worthy to be compared with the glory to come that shall be revealed in us.' Who then would not labor by every means to attain to so great a brightness, that he may become the friend of God, that he may rejoice at once with Christ, that after the torments and torments of earth he may receive divine rewards?
蒙福的使徒保羅證明了這事；他蒙神的恩寵被提到第三層天，進入樂園，見證自己聽見了無法言喻的事；他誇耀自己藉著親眼信睹之信德，看見基督作他的律法；他以更大覺識的真實，宣認他所學所見的。他說：『我想現今的苦楚，不足與將來要顯在我們身上的榮耀相比。』那麼，誰不該用盡各樣方法竭力得著如此偉大的榮光，好叫他成為神的朋友，立即與基督一同歡樂，在地上的酷刑與刑罰之後得著屬神的賞賜呢？
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si militibus saecularibus gloriosum est ut hoste deuicto redeant in patriam triumphantes, quanto potior et maior est gloria uicto diabolo ad paradisum triumphantem redire et unde Adam peccator eiectus est illuc, prostrato eo qui ante deceperat trophaea uictricia reportare, offerre Domino . acceptissimum munus incorruptam fidem, uirtutem mentis incolumem, laudem deuotionis inlustrem, comitari eum cum uenire coeperit uindictam de inimicis recepturus, lateri eius adsistere cum sederit iudicaturus, coheredem Christi fieri, angelis coaequari, cum patriarchis, cum apostolis, cum prophetis caelestis regni possessione laetari.
If for worldly soldiers it is glorious to return triumphant to their fatherland after the foe is conquered, how much greater and more excellent is the glory, after the devil is conquered, to return triumphant to paradise, and to carry back victorious trophies to that very place from which Adam the sinner was cast out, having laid low him who had before deceived us; to offer to the Lord the most acceptable gift of an uncorrupted faith, an unimpaired strength of mind, an illustrious praise of devotion; to accompany Him when He shall come to receive vengeance upon His enemies, to stand at His side when He shall sit in judgment, to become a coheir of Christ, to be made equal to the angels, to rejoice in the possession of the heavenly kingdom with the patriarchs, with the apostles, with the prophets.
世上的兵丁戰勝仇敵後得勝凱旋回到本國尚且是榮耀的，那麼戰勝魔鬼後得勝凱旋回到樂園，並把得勝的戰利品帶回那從前罪人亞當被逐出之地，把那先前欺哄我們者打倒，這榮耀豈不更大更卓越嗎？是要向主獻上最蒙悅納的禮物——未受玷污的信德、完好無損的心志剛強、光輝的虔誠之美譽；當祂來向仇敵施行報應時陪伴祂，當祂坐席審判時侍立在祂身旁，成為基督的同承受者，與天使同等，與眾先祖、眾使徒、眾先知一同因承受天國而歡樂。
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has cogitationes quae persecutio potest uincere, quae possunt tormenta superare? durat fortis et stabilis religiosis meditationibus fundata mens et aduersus omnes diaboli terrores et minas mundi animus inmobilis perstat quem futurorum fides certa et solida corroborat. cluduntur in persecutionibus terrae, sed patet caelum: minatur antichristus, sed Christus tuetur: mors infertur, sed inmortalitas sequitur: occiso mundus eripitur, sed restituto paradisus exhibetur: uita temporalis extinguitur, sed aeternitas repraesentatur.
What persecution can conquer these thoughts? What torments can overcome them? The mind, founded upon religious meditations, endures strong and steadfast, and against all the terrors of the devil and the threats of the world the soul stands unmoved, which a sure and solid faith in things to come strengthens. In persecutions the earth is shut off, but heaven lies open; Antichrist threatens, but Christ protects; death is brought in, but immortality follows; the world is taken from one who is slain, but paradise is set before one who is restored; temporal life is extinguished, but eternity is presented.
有甚麼逼迫能勝過這些思想呢？有甚麼酷刑能制服它們呢？心思既建立在虔敬的默想上，便剛強堅定地忍耐，那靈魂面對魔鬼一切的恐嚇、世界一切的威脅仍屹立不動，因為對將來之事確定而堅實的信德加給它力量。在逼迫中地被關閉，天卻敞開；敵基督恐嚇，基督卻保護；死亡臨到，不朽卻隨之而來；世界從被殺之人奪去，樂園卻擺在得復原之人面前；今生被熄滅，永遠卻被呈現。
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quanta est dignitas et quanta securitas exire hinc laetum, exire inter pressuras et angustias gloriosum, eludere in momento oculos, quibus homines uidebantur et mundus, aperire eosdem statim, ut Deus uideatur et Christus. tam feliciter migrandi quanta uelocitas. terris repente subtraheris, ut in regnis caelestibus reponaris. haec oportet mente et cogitatione conplecti, haec die ac nocte meditari. si talem persecutio inuenerit Dei militem, uinci non poterit uirtus ad proelium prompta. uel si arcessitio ante praeuenerit, sine praemio non erit fides quae erat ad martyrium praeparata: sine damno temporis merces Deo iudice redditur: in persecutione militia, in pace conscientia coronatur.
How great the dignity and how great the security to go forth from here joyful, to go forth glorious amid pressures and straits, to close in a moment the eyes by which men and the world were seen, and at once to open the same, that God and Christ may be seen! What swiftness of so blessed a departure! You are suddenly withdrawn from the earth, that you may be placed in the heavenly kingdoms. These things must be embraced with mind and thought, these meditated on day and night. If persecution find God's soldier such a one, his valor, ready for the battle, cannot be conquered. Or if his summoning come before, the faith that was prepared for martyrdom shall not be without reward: without loss of time the reward is rendered by God the Judge. In persecution the warfare, in peace the conscience is crowned.
從此地喜樂地離去，在重壓與困境中榮耀地離去，在片刻間閉上那曾看見人與世界的眼睛，又立即睜開同樣的眼睛，好叫神與基督得以被看見，這是何等的尊貴、何等的穩妥！如此蒙福之遷移是何等的迅速！你忽然從地上被取去，好被安置在諸天的國度裡。這些事必須用心思意念去懷抱，晝夜思想。逼迫若遇見神這樣的兵丁，他那為爭戰預備好的勇力便不能被征服。或若蒙召先臨到，那為殉道所預備的信德也必不無賞賜：那賞賜由神審判者賜下，不因時候而有損失。在逼迫中是爭戰得冠冕，在平安中是良心得冠冕。
← ch. 4ch. 6 →
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