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Priscillian
Tractates 2 part 5/6
Latin original · 39 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 2:160–2:198 (232 verses in all)
2:160
Quamuis enim diuini gratia sacramenti paschalis mysterii opus dirigens et testamenti ueteris lege praemissa uelut futurum salutis nostrae I iter construens uenientis in nouam lucem passuri dei constituat ingressum et in praeparationem paschalis diei occidi agnum postulet loquens Christum hocque pascha domini, illud Christi inmolatio nuncupetur ac satis a se diuersum sit pecus terrae et deus gloriae, quoniam quidem hoc terrenum mortale deciduum et in usum formati saeculi praecepto animae uiuentis animatum est, Christus autem origo omnium totus in sese nec quod est aliunde praesumens sine principio, sine fine, quem si per uniuersa consideres, unum inuenies in totis et facilius de eo sermo deficiet quam natura, quoniam quod semper est nec desistentis terminum in deo nec inchoare coepit exhordium, sed omne hoc pro nobis uenturus in carnem uel passus in carne est:
For although the grace of the divine sacrament, directing the work of the paschal mystery and, the law of the Old Testament having been sent before as it were constructing the future road of our salvation, appoints the entrance of the God who is to come into a new light and to suffer, and in preparation for the paschal day commands the lamb to be slain—calling Christ this Passover of the Lord, and the immolation of Christ that other Passover—and although the beast of the earth is quite different from the God of glory, since indeed this earthly, mortal, perishable thing, animated by the precept of a living soul unto the use of the formed age, while Christ is the origin of all, wholly in himself, presuming nothing from elsewhere of what he is, without beginning, without end; whom, if you consider him throughout all things, you will find one in all, and discourse will sooner fail concerning him than will his nature, since what always is has neither in God a term of ceasing nor began an origin to begin, but all this for our sake he was to come into the flesh, or suffered in the flesh:
因為雖然神聖聖事的恩典引導逾越節奧秘的工作，並既差遣舊約的律法在先、彷彿建造我們救恩將來的道路，便定立那將要進入新光中、將要受苦之神的進入，又在預備逾越節之日時吩咐把羊羔宰殺——稱基督為這主的逾越節，稱基督的獻祭為那另一逾越節——並且雖然地上的牲畜與榮耀的神大不相同，因為這屬地、必死、易朽之物，乃是憑著活魂的訓誨、為了那受造世代的用途而得了生機，而基督卻是萬有的本源，全然在自己裡面，毫不從別處取得他之所是，無始無終；你若遍察萬有來思想他，必在萬有中尋見他為獨一，論到他，言語比他的本性更快窮盡，因為那永遠常存的，在神裡面既沒有止息的終點，也沒有開始一個起頭的開端，但這一切都是為了我們的緣故，他才將要進入肉身，或在肉身中受苦：
2:161
intellegere nos deus uoluit in nobis, ut, quia unus dicti auctor utriusque est et necesse est diuinorum dictorum pacificam intellegentiam ita singulis quibusque causarum generibus I aptari, ut consentiens testamentum nouum ueteri, etsi utraque unum sunt, tamen, quia et ipsa institutione legis et tempore diuisa putantur et nomine et in uetere testamento oblatio pecorum et circumcisio carnis, in nouo sola animi fides petitur, nos cognoscamus in nobis quod, dum in utrisque testamentis corpore et spiritu, sicut fuit Christus in carne, uelut in duobus perfectus homo quaeritur, uetus testamentum castificandi corporis deo et nouum animae institutione mancipatur et non dissentaneum sibi sed ratione diuisum est, ut, sicut haec duo testamenta deus unus est, sic in nobis perfectio boni gloria sit, si castificatio corporis fructu diuinae excolitur uoluntatis, sicut apostolus ait:
God willed us to understand in ourselves, that—because the one author of the saying is the author of both, and it is necessary that the peaceable understanding of the divine sayings be so fitted to each several kind of causes that the New Testament agrees with the Old, even though both are one—yet, because they are thought to be divided both by the very institution of the law and by time, and by name, and in the Old Testament the oblation of cattle and the circumcision of the flesh is sought, in the New only the faith of the soul—we may recognize in ourselves that, while in both Testaments man is sought perfect in body and spirit, as Christ was perfect in the flesh, as it were in two, the Old Testament is devoted to God for the sanctifying of the body and the New to the institution of the soul; and it is not at variance with itself but divided by reason, so that, just as these two Testaments are one God, so in us the perfection of good may be glory, if the sanctification of the body is cultivated by the fruit of the divine will, as the apostle says:
神願意我們在自己裡面明白：因為那言語的獨一作者乃是兩約的作者，所以神聖言語那和平的悟性，必須這樣與各樣事由的類別相配，使新約與舊約相合，縱使二者原是一體——然而，因為它們既被律法本身的典制、又被時間、又被名稱所劃分，並且在舊約中所尋求的是牲畜的祭物與肉身的割禮，在新約中所尋求的卻惟有魂的信德——我們就可在自己裡面認出：當人在兩約中都被尋求要在身體與靈裡完全，正如基督在肉身中是完全的，彷彿在二者中一般，那麼舊約乃是獻於神、為要潔淨身體，新約乃是獻於對魂的塑造；它並不自相矛盾，乃是按理被劃分的，好叫——正如這兩約是一位神——照樣在我們裡面，善的完全便可成為榮耀，倘若身體的潔淨藉著神聖意旨的果子得著栽培，正如使徒所說的：
2:162
ecce transierunt uetera et facta sunt omnia noua, et alibi ipse ait: sicut portauimus imaginem eius qui de limo est, sic portemus imaginem eius qui est de caelo. Denique in eo testamento quod prius est, sicut lectio I praesens docet, ut percusso Aegypto populus dei in laetitiam transferretur, ad caelebrandum pascha formae pecorum, dies mensuum, tempus petitur annorum;
Behold, the old things have passed away and all things are made new; and elsewhere he himself says: as we have borne the image of him who is of the clay, so let us bear the image of him who is of heaven. Accordingly, in that testament which is the earlier, as the present first reading teaches, when Egypt had been struck the people of God were to be brought over into joy: for the celebrating of the Passover, the form of the cattle, the day of the months, the season of the years is required;
看哪，舊事已過，一切都變成新的了；他又在別處說：我們既有屬土之人的形像，也必有屬天之人的形像。因此，在那較先的約裏，正如現今所讀的第一段經課所教導的，當埃及被擊打時，神的子民要被遷入歡樂之中：為了守逾越節，要尋求羊群的樣式、月份的日子、歲月的時節；
2:163
in eo autem quod nouum dicitur eiectis in euuangelio pecoribus e templo et mundo in crucem fixo ascendens pro nobis in patibulum Christus offertur illudque pascha domini uocatur, hoc nostrum, ut intellecta dispensatione sermonum omne quod fit et factum est in salute hominum intellegamus ostensum, ut natura corporis quae per apostolum figura mundi et uetus homo dicitur, etsi dei manu facta est, tamen, quia terrenae natiuitati limi adpraehensione germana est et diebus et temporibus annis mensibus omnibusque quae sub sole sunt uitiorum diuisa naturis diuinum genus hominum muscipulis terrenae habitationis hebetauit, dicente profeta:
But in that which is called new, when the cattle had been driven out of the temple in the gospel and the world was nailed upon the cross, Christ ascending the gibbet is offered for us, and that is called the Passover of the Lord, this one ours, so that, the dispensation of these words being understood, we may grasp that all that is being done and has been done for the salvation of men has been shown forth; so that the nature of the body, which through the apostle is called the figure of the world and the old man, although it was made by the hand of God, yet because by the grasping of the clay it is kindred to an earthly birth, and is divided up by days and seasons, years and months and all the natures of vices that are under the sun, has dulled the divine race of men with the snares of an earthly dwelling, as the prophet says:
但在那稱為新的約裏，當牲畜在福音中被趕出聖殿、而世界被釘在十字架上時，基督升上那刑架，為我們獻上，那被稱為主的逾越節，這逾越節是我們的；如此，明白了這些話語的安排，我們便可領會：凡為人的救恩所正在成就和已經成就的，都已被顯明出來。使這身體的性情──它藉著使徒被稱為世界的樣式與舊人──雖然是神親手所造，卻因藉著抓取塵土而與屬地的出生同源，並被日子、時節、年、月，以及日光之下一切罪惡的性情所分割，用屬地居所的網羅使人類屬神的族類遲鈍了，正如先知所說：
2:164
corpus quod corrumpitur adgrauat ani et deprimit terrena inhabitatio sensum multa cogitantem, necessario castigata per legem ueteris testamenti et oblata in tabernaculum dei nihil iam diebus et temporibus debeat, sed sicut caro Christi consors uirginalis corporis facta ante conspectum domini formam peccati in se operantis occidat et sicut in crucem Christi uelut agnus perfectus masculus inmaculatus cum uniuersa uitiorum abolitione moriatur, sicut apostolus ait: Christo adfixus sum cruci et uiuo iam non ego, sed uiuit in me Christus.
The body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that ponders many things; necessarily it has been chastened through the law of the old testament and offered in the tabernacle of God, so that it should no longer owe anything to days and seasons, but, just as the flesh of Christ made a partaker of a virginal body slays before the sight of the Lord the form of sin working in itself, and just as on the cross of Christ, like a lamb perfect, male, unspotted, it dies together with the doing-away of all vices, as the apostle says: I am nailed with Christ to the cross, and now it is no longer I who live, but Christ lives in me.
那必朽壞的身體叫魂沉重，屬地的居所壓制那思慮許多事的心思；它必須藉著舊約的律法受管教，並在神的帳幕裏獻上，使它不再虧欠日子與時節，乃要像基督那與童貞之身相通的肉身，在主面前殺死那在己內運行之罪的樣式；又要如基督在十字架上，像那完全、無瑕疵的公羊羔，連同一切罪惡的廢除一同死去，正如使徒所說：我已經與基督同釘十字架，現在活著的不再是我，乃是基督在我裏面活著。
2:165
Qui enim haec intellegit, confirmatus ad fidem et consepultus Christo in baptismum per mortem, absolutus diebus temporibus mensibus numerum dei meretur esse non saeculi et ea quae uiuunt terraena despiciens ambulans in carne nec secundum carnem militans pascha fit domini et regeneratus in nouo testamento consimilatus corpori dei, ubi se in olochaustum obtulerit deo, tunc in eo quod patiebatur pascha suum Christum inmo;latum esse cognoscit, dicente Paulo: si conplantati facti sumus similitudini mortis eius, simul et resurrectionis erimus, scientes hoc quia uetus homo noster simul cruci confixus est, ut destruatur corpus peccati et ultra non seruiamus peccato, et alibi ipse:
For he who understands these things, confirmed unto faith and buried together with Christ in baptism through death, set free from days, seasons and months, deserves to be of the number of God and not of the world; and despising the earthly things that live, walking in the flesh yet warring not according to the flesh, he becomes the Passover of the Lord; and being regenerated in the new testament, made like to the body of God, when he has offered himself as a whole burnt offering to God, then in that which he was suffering he recognizes that his own Passover, Christ, has been immolated, as Paul says: if we have been planted together into the likeness of his death, we shall be so also of his resurrection, knowing this, that our old man is crucified together with him, that the body of sin may be destroyed and that we should no longer serve sin; and elsewhere he himself:
凡明白這些事的人，因信而得堅固，並藉著死與基督一同埋葬在浸入裏，從日子、時節和月份中得釋放，便配得屬於神的數目而非屬於今世；他輕看那活著的屬地之物，雖在肉身中行事，卻不照肉體爭戰，就成了主的逾越節；他在新約裏得了重生，與神的身體相似，當他將自己獻給神作全燔祭時，那時在他所受的苦中，他便認出自己的逾越節──基督──已被獻為祭，正如保羅所說：我們若在他死的形狀上與他聯合，也必在他復活的形狀上與他聯合，因為知道我們的舊人和他同釘十字架，使罪身滅絕，叫我們不再作罪的奴僕；他又在別處說：
2:166
quod enim mortuus est peccato mortuus est semel, quod autem uiuit uiuit deo.
For in that he died, he died unto sin once for all; but in that he lives, he lives unto God.
他死，是向罪死了，只有一次；他活，是向神活著。
2:167
Denique deus noster adsumens carnem, formam in se dei et hominis idest diuinae animae et terrenae carnis adsig, dum aliud ex his peccati formam, aliud diuinam ostendit esse naturam, illudque arma iniquitatis peccato, hoc iustitiae arma demonstrat in salutem nostram uerbum caro factus, dum inuisibilis cernitur, innascibilis nascitur, inconpraehensibilis adtinetur, dum moritur homo resurgit ut deus et nunc tristem sibi animam usque ad mortem quasi timens queritur, nunc ultra humanam confidentiam sessurum se ad dei dexteram profite[tur, nunc auferri si possibile sit calicem expetit passionis, nunc confidenter tamquam acceptum de patre bibiturum se eum esse contendit, nunc relictum se in passionibus a deo tamquam homo queritur, nunc confitenti latroni tamquam deus paradisum pollicetur;
Finally our God, taking on flesh, joining in himself the form of God and of man, that is, of the divine soul and of the earthly flesh, while he shows the one of these to be the form of sin, the other the divine nature, and demonstrates that one to be the weapons of iniquity unto sin, this one the weapons of righteousness unto our salvation, being the Word made flesh: while as the invisible he is seen, as the unbegotten he is born, as the incomprehensible he is held, while as man he dies he rises again as God; and now he complains of his soul sorrowful unto death as though fearing, now beyond human confidence he professes that he will sit at the right hand of God; now he asks that, if it be possible, the cup of the passion be taken away, now he confidently insists that he will drink it as received from the Father; now as man he laments that he has been left in his sufferings by God, now as God he promises paradise to the thief who confesses;
末了，我們的神取了肉身，在自己裏面聯合了神與人的樣式，就是屬神之魂與屬地之肉的樣式；他一面顯明這兩者中的一個是罪的樣式，另一個是屬神的性情，並指明前者是不義的兵器以致犯罪，後者是公義的兵器以致我們得救──道成了肉身：作那看不見的，他卻被看見；作那不能生的，他卻出生；作那不能測度的，他卻被持守；作為人，他死了，卻作為神復活。如今他像懼怕一般訴說自己的魂憂愁幾乎要死，如今他卻超乎人的把握而承認自己要坐在神的右邊；如今他求說，若是可能，就把這受難的杯撤去，如今他卻篤定地堅持自己要喝這從父所領受的杯；如今作為人，他哀歎自己在受苦中被神撇棄，如今作為神，他卻向那認罪的強盜應許樂園；
2:168
dum filius dicitur et Ioseph pater non est, dum filius dicitur et Maria uirgo ante conceptum uirgo concipiens et edita carne saeculo datura miraculum uirgo post partum, quoniam inter ista tam diuersa, tam dissona secundum intellegentiam humanae creaturae non conueniret uirginitas partitudini, aeternitati mors, adhortationi diffidentia, trepidatio libertati, dum aliud secundum spiritum promptum, aliud secundum carne infirme demonstrat: sic se pro hominibus patientem intellegi deum uoluit in carne, ut, si sensus quaeratur in nobis: unus deus est, si sermo: unus est Christus, si opus: unus Iesus, si natura quaeritur: I filius est, si principium quaeritur: pater dicitur, si creatura:
while he is called Son and Joseph is not his father, while he is called Son and Mary is a virgin, a virgin conceiving before conception and bringing forth flesh, a virgin to give a wonder to the world after the birth; since amid these things so diverse, so discordant, according to the understanding of the human creature virginity would not agree with childbearing, nor death with eternity, nor diffidence with exhortation, nor trembling with liberty, while he shows the one thing ready according to the spirit, the other weak according to the flesh: thus he willed himself to be understood as God suffering in the flesh for men, so that, if sense be sought among us: he is one God; if word: he is one Christ; if work: he is one Jesus; if nature be sought: he is one Son; if origin be sought: he is called Father; if creature:
當他被稱為兒子，而約瑟卻非他的父親；當他被稱為兒子，而馬利亞卻是童女，在受孕之前是童女而受孕，生出肉身，產後仍是童女，要將奇事賜給世界；既然在這些如此不同、如此不協調的事物之間，按人受造者的領會，童貞與生育不能相合，死亡與永恆不能相合，疑懼與勸勉不能相合，戰兢與自由不能相合，當他顯明一面照著靈是樂意的，另一面照著肉體是軟弱的：他便如此願意人領會他是在肉身中為人受苦的神，以致：若在我們中間尋求悟性，他是獨一的神；若尋求道，他是獨一的基督；若尋求工作，他是獨一的耶穌；若尋求性情，他是獨一的兒子；若尋求根源，他被稱為父；若尋求受造：
2:169
sapientia est, si ministerium: angelus, si potestas: homo, si dignatio: filius hominis, si quod factum est per illum: uita est, si quod extra illum: nihil, — sic uniuersa disponens, ut, cum unus esset in totis unum in se uolens hominem, aliud genus perfecti operis scrutator eius habere non posset, nisi ut unum eum deum crederet, quem omnipotentem in se quod est et quod dicitur inueniret.
he is wisdom; if ministry: an angel; if power: man; if condescension: the Son of man; if that which was made through him: he is life; if that which is apart from him: nothing — thus ordering all things, so that, since he was one in all, willing one man in himself, the searcher of his work could find no other kind of perfect work except that he should believe him to be one God, whom he would find to be Almighty in himself in what he is and in what he is called.
他是智慧；若論職事，他是使者；若論能力，他是人；若論俯就，他是人子；若論藉他所造的，他是生命；若論在他以外的，那便是無有──他這樣安排萬有，使得他既是在一切中為一，在自己裏面願意作一個人，他工作的察驗者除非相信他是獨一的神，就找不到別樣完全的工作；因他要發現他在自己裏面、按他所是與所稱的，乃是全能的。
2:170
Nec enim putetis pertinere ad contumeliam uerae diuinitatis, si commendans caritatem suam in nobis deus et infirmitates nostras pro nobis portans sic terrenae natiuitatis oblationes petit, ut in nullo se secundum mundi aelementa discernens, in quantum terrenae mentis amplexu potestas aeternae infinitatis excederet, conprobaret, sed ut per haec intellegens deum fides constans captiosas mundi et inutiles respuat quaestiones et pecca quod in nostro mortali corpore operatur agnoscat et ipse se homo diuidens, deo in se cuncta monstrante, depraehendat, quid ad distruendum opus mundi castigato corpore in crucem figi (oporteat), quid inmaculatum in se deo tribui, quid, quia diuinum habitat in nobis, inpassibile seruari, ut, sicut supra diximus, corpore anima et spiritu triformi in deo opere perfecti adinpleamus quod scribtum est dicente Paulo:
And do not think that it pertains to the dishonour of true divinity, if God, commending his love among us and bearing our infirmities for us, thus asks for the offerings of an earthly birth, in order that, distinguishing himself in nothing according to the elements of the world, he might prove how far the power of eternal infinity exceeded the grasp of an earthly mind; but so that, by these things understanding God, steadfast faith may spurn the captious and useless questions of the world and acknowledge the sin which works in our mortal body, and that man himself, dividing himself while God shows forth all things in him, may discern what must be crucified for the destroying of the work of the world by chastening the body, what must be ascribed to God as unspotted in himself, what, because the divine dwells in us, must be kept impassible; so that, as we said above, being perfected in God in a threefold work of body, soul and spirit, we may fulfil what is written, as Paul says:
你們也不要以為這有損於真神性的尊嚴，就是神在我們中間顯明他的愛，並為我們擔當我們的軟弱，這樣尋求屬地出生的供物，乃是要使他在世界的元素上絲毫不與人有別，藉此證明永恆無限的能力遠超過屬地心思所能把握的；乃要使我們藉這些事認識神，叫堅定的信德摒棄世界那詭詐無益的爭辯，承認那在我們必死之身中運行的罪，並叫人自己──當神在他裏面顯明萬有時──將自己分別開來，辨明甚麼是要藉管教身體釘在十字架上以毀壞世界的工作，甚麼是要歸給神為己內無瑕疵的，甚麼是因神聖者住在我們裏面而要存留不受苦的；以致正如我們上面所說，我們在神裏面藉著身、魂、靈三重的工作得以完全，成全所記的，正如保羅所說：
2:171
sicut exhibuistis membra uestra seruire inmunditiae ad iniquitatem, ita nunc exhibete membra uestra seruire iustitiae in sanctificationem, quoniam stipendia peccati mors est, gratia autem dei uita aeterna in Christo Iesu domino nostro.
Just as you presented your members to serve uncleanness unto iniquity, so now present your members to serve righteousness unto sanctification; for the wages of sin is death, but the grace of God is eternal life in Christ Jesus our Lord.
你們從前怎樣將肢體獻給不潔以致不法，現今也要照樣將肢體獻給義以致成聖；因為罪的工價乃是死，惟有神的恩典，在我們的主基督耶穌裏，乃是永遠的生命。
2:172
Et ideo intuentes in uobis omnia, quamuis dispensationem mundialium rerum alterutro naturae suae motu speciosa conmendet operatio, tamen, quia totius creaturae sensum longe necesse est ad gloriam praecedat operator, scitote quia nihil in I huiusmodi pro se deus aeguit, sed, quia homine decepto diuinorum operum simplicem dispositionem loco tempore numero die mense ratione diuisam daemoniaca idolorum natura confuderat, dum incertorum deorum familias introducens incommunicabile dei nomen diebus mensibus pecoribus uolucribus lignis et lapidibus adscribit eratque tale fidei bellum, ut relicto tanti muneris deo corporeas creaturae conspicabilesque formas in ae terrenis et caelestibus adorarent, dicente de his apostolo:
And therefore, beholding all things in you, although the comely working of worldly things commends the dispensation by the one or the other motion of its nature, yet, because it is necessary that the Worker far precede unto glory the sense of all creation, know that God has demanded nothing of this kind for himself; but because, man being deceived, the demoniac nature of idols had confounded the simple arrangement of divine works, divided by place, time, number, day, month and reckoning, while, introducing families of uncertain gods, it ascribed the incommunicable name of God to days, months, cattle, birds, woods and stones, and there was such a war of faith that, abandoning the God of so great a gift, they worshipped in earthly and heavenly things the bodily and visible forms of creation, as the apostle says concerning these:
所以，當我注視你們裏面的一切，雖然屬世之物美好的運作藉其性情這樣或那樣的動作，彰顯了這安排，然而因為那位工作者必須遠遠在一切受造之物的悟性之先趨向榮耀，你們要知道，神在這類事上並沒有為自己有所要求；乃因人受了迷惑，偶像那屬鬼的性情混亂了神工作那單純的安排──那原是按地點、時候、數目、日、月與理數所分別的──當它引進那些虛假之神的家族時，竟將神那不可言傳的名歸給日、月、牲畜、飛鳥、木頭和石頭；信德的爭戰竟到了這地步，以致他們離棄那賜下如此大恩的神，反在屬地與屬天之物中敬拜受造之物有形可見的樣式，正如使徒論到這些人所說：
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euanuerunt in cogitationibus suis et obscuratum est insipiens cor eorum et commutauerunt gloriam incorruptibilis dei in similitudinem imaginis corruptibilis hominis et uolucrum et quadripedum et serpentium, necessario deus noster religiosae sententiae modum temperans, ut arduum diuinae intellegentiae iter uelut cliuo molliore leniret, primum per I Moysen data lege, prohibens omne idolum quod esset in caelo siue in terra siue in aquis, detestans militiam principatum saeculi quae operatur in cogitationibus nociuis et castificans in his opus carnis, ne quid homo extra unum deum uelut deum uellet, praecepti fine conpescuit et, cum unumquid in sacrificium peteret, occidi non pecorum sanguinem uoluit, sed occidi in nobis ea quae uitiorum natura idolicis in carne formis occupauerat, dicente de huiusmodi apostolo:
They became vain in their thoughts, and their foolish heart was darkened, and they changed the glory of the incorruptible God into the likeness of the image of corruptible man and of birds and of fourfooted beasts and of creeping things. Necessarily our God, tempering the measure of a religious decree, that he might smooth the steep path of divine understanding as by a gentler slope, first gave the law through Moses, forbidding every idol that was in heaven or on earth or in the waters, detesting the warfare of the principality of the world which works in hurtful thoughts, and purifying in these the work of the flesh, that man should not desire anything besides the one God as a god, he restrained it by the limit of a precept; and, when he asked for some one thing in sacrifice, he willed not the blood of cattle to be slain, but that there be slain in us those things which the nature of vices had occupied in the flesh under idolatrous forms, as the apostle says concerning this matter:
他們的思念變為虛妄，無知的心就昏暗了，他們將不能朽壞之神的榮耀，變為偶像，仿佛必朽壞的人，和飛禽、走獸、昆蟲的樣式。我們的神必須調節虔誠命令的分寸，使他將那通往神聖領悟的陡峭之路，仿佛用較緩的坡度予以平緩，便首先藉摩西賜下律法，禁止凡在天上、地上或水中的一切偶像，憎惡那在有害思念中運行的世界執政者的爭戰，並在這些事上潔淨肉體的工作，叫人不可在獨一的神之外想以別的為神，便用誡命的界限加以約束；當他在祭物中尋求某一樣時，他所願意的，並非殺戮牲畜的血，乃是要殺死在我們裏面那些罪惡的性情以偶像的樣式在肉身中所佔據之物，正如使徒論到這類事所說：
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non quod idolum sit aliquid, sed quae sacrificant daemoniis sacrificant et non deo, ut his scilicet in homine correctis post ipse bonorum natura facturam uelut perfecti hominis locum uterum uirginalis carnis ingressus idolorum formis in pecoribus occisis suum sanguinem in redemptionem humanae expiationis offerret et conceptione partu uagitibus cunis omnes naturae nostrae transcurrens contumelias mundo in cru fixo saluato in se et per se sibi homine gauderet. Nam quod primus mensis petitur in pascha, non ut adtendatur mensis, cuius numerum constat cum saeculo numerabili esse periturum, sed quia omnium creator in totis est, agnoscatur quod scribtum est:
not that an idol is anything, but that the things which they sacrifice, they sacrifice to demons and not to God; so that, these things being corrected in man, afterward the very nature of good things, fashioning, as it were, the place of a perfect man, entering the womb of virginal flesh, when the idols' forms had been slain in the cattle, might offer his own blood for the redemption of human expiation, and, passing through all the reproaches of our nature by conception, birth, wailings and cradle, in the world nailed to the cross might rejoice over man saved in himself and through himself for himself. For as to the first month being asked at the Passover, it is not that the month be regarded, whose number it is agreed shall perish with the numerable world, but because the Creator of all is in all things, that there be acknowledged what is written:
並不是說偶像算得甚麼，乃是說他們所獻的祭是獻給鬼，不是獻給神；如此，這些事在人裏面得了改正之後，那善的性情本身便仿佛塑造出一個完全之人的地位，進入童貞肉身的腹中，當偶像的樣式在牲畜中被殺除之後，便獻上自己的血，作人類贖罪的代價，並藉著受孕、出生、啼哭和搖籃，經歷我們性情一切的羞辱，在世上被釘十字架，因那在他裏面、藉他並為他自己得救的人而歡喜。至於逾越節中尋求頭一個月，並非要看重那月份──其數目人都同意必與那可數的世界一同滅亡──乃因萬有的創造者在萬有之中，使人認出所記的話：
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primitiae omnium Christus, et de propiato inimici transitu, ubi primus mensis ad inmolandum petitur, ibi, quia, sicut scribtum est, numerus hominis numerus est bestiae, opus mundi et na in nobis prima uincatur et deo potius incipientes quam saeculo debere quod nascimur intellegamus hunc esse primum mensem et diem nostrum, non in quo apparemus in saeculum, sed in quo deuicto Aegypto idest repudiato mundo diuina in deum natiuitate reparamur.
Christ is the firstfruits of all, and concerning the propitiated passing-over of the enemy, where the first month is asked for the immolating, there, because, as it is written, the number of man is the number of the beast, let the work of the world and nature in us be first overcome, and let us understand that we owe rather to God than to the world that we are born; let us understand this to be our first month and day, not that in which we appear in the world, but that in which, Egypt being overcome, that is, the world being repudiated, we are restored by a divine birth into God.
基督是萬有的初熟果子；論到那向仇敵施恩的逾越，當尋求頭一個月來獻祭時，在那裏，因為正如所記，人的數目就是獸的數目，叫世界與性情的工作在我們裏面先被勝過，使我們明白，我們生在世間乃是虧欠於神而非虧欠於世界；使我們明白這才是我們頭一個月和頭一日──不是我們在世界顯現的那日，乃是在埃及被勝過、就是世界被棄絕之後，我們藉著屬神的出生被恢復歸入神的那日。
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Adtendi autem lunaris ideo cursus iubetur, non ut in eo obseruatio religionis sit, sed, quia in ea quae uidentur omnis homo uincitur et germana aelementis caro diebus et tem oblegata rectores orbis terrarum deos aestimat, necessario aelementorum circumscribta per deum numeri intellegatur natura et, quod minuitur aut crescit, primum potestatis suae non esse credantur quae uoluntarii operis non habent libertatem, post sapientiae saecularis institutione reiecta corpore anima et spiritu in quibus homo uincitur triformi decalogi in nobis lege reparata mensis fiat domini et natiuitas tempore circumscribta uincatur in nobis, quoniam, sicut scribtum est, constitutis terminis gentium secundum
But the course of the moon is commanded to be observed for this reason, not that there be in it an observance of religion, but because in those things which are seen every man is overcome, and the flesh, kindred to the elements, bound to days and seasons, esteems the rulers of the circle of the earth to be gods; necessarily the nature of number, circumscribed by God in the elements, must be understood, and that which is diminished or increased must be believed first not to be of its own power — those things which have not liberty of voluntary action — and afterward, the institution of worldly wisdom being rejected, in body, soul and spirit, in which man is overcome, the threefold law of the decalogue being restored in us, it may become the month of the Lord, and the birth circumscribed by time may be overcome in us; since, as it is written, the bounds of the nations having been appointed according to
但月亮的運行被吩咐要加以注意，其緣由並非要在其中存有宗教的遵守，乃因在那些看得見的事物中，每個人都被勝過，而肉身既與元素同源，被綁在日子與時節上，便以那環繞地面的眾掌權者為神；所以那被神圈定在元素中之數目的性情必須被領悟，並且那或減或增的，首先必須被認定不在乎其自己的能力──因那些沒有自願行動之自由的事物本是如此──其後，當屬世智慧的規矩被棄絕，在人被勝過的身、魂、靈中，十誡那三重的律法在我們裏面得以恢復，這便可成為主的月份，而那被時間圈定的出生便在我們裏面被勝過；因為正如所記，列邦的疆界已照著
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numeros angelorum, cum decada saeculi uincitur, dominicae decadae mandata reparantur, et inde est, quod in mysterio domini aut decimae fructuum petuntur in lege aut in uincendo Aegypto ad praeparandum pascha mensis decima postulatur, quoniam qui in tribus potens initium medietatem et consummationem mundi in se operantis evice, non ut oblegaretur tempore uenisse se, sed ut uinceret recognoscit et credens aeternis intemporabilis factus intellegit quod omne quod sol diei luna nocti minuitur aut crescit non inperium captiuitatis nostrae, sed operabilis constitutio sit naturae, totumque quod uiximus reuertentibus nobis ad genus nostrum uocabitur pascha domini, non opus mundi, sicut scribtum est:
the number of the angels having been appointed, when the decade of the world is overcome, the commands of the Lord's decade are restored; and hence it is that in the mystery of the Lord either the tithes of fruits are asked for in the law, or in the overcoming of Egypt for the preparing of the Passover the tenth month is demanded; for he who, mighty in three, evicting the beginning, the middle and the consummation of the world working in himself, recognizes that he came not to be bound by time but that he might conquer; and believing, made out of time by things eternal, he understands that all that the sun is diminished or increased by day, the moon by night, is not the dominion of our captivity, but the workable constitution of nature; and the whole of what we have lived, when we return to our own kind, shall be called the Passover of the Lord, not the work of the world, as it is written:
天使的數目所定的疆界，當世界的十被勝過時，主的十的誡命便得以恢復；因此，在主的奧祕裏，律法中或尋求果子的十分之一，或在勝過埃及以預備逾越節時要求第十個月；因為那在三方面有能力、勝過那在自己裏面運行之世界的開端、中間和結局的人，認出他來並非要受時間捆綁，乃是要得勝；他既信，藉著永恆之物成了超乎時間的，便明白凡日間太陽、夜間月亮所減或所增的，都不是我們被擄的轄制，乃是性情可運作的安排；而我們所活過的一切，當我們歸回自己的族類時，必稱為主的逾越節，而非世界的工作，正如所記：
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ego creaui omnem militiam caeli et non iussi, ut adoraretis ei. II Quod autem agnus inmaculatus anniculus ex agnis et haedis petitur adsumptus, ut, sicut scribtum est, imitantes opus Christi malitia paruoli et inmaculati legem domini inbuentes operemur et, dum homo deo redditur, totius mundi in anno numero deuicto innumerabilis Christi natura teneatur sicque ex agnis et haedis idest ex duobus in unum hominem nouum corporis et spiritus castificatione suscepta pascha domini et pascha nostrum hoc est Christus in homine et homo in.:. inatur in Christo et adinpleatur quod scribtum est: qui sanctificat et qui sanctificatur omnis ex uno.
I created all the host of heaven and I did not command that you should worship it. But as to the unspotted yearling lamb, taken and asked for from the lambs and the kids, it is in order that, as it is written, imitating the work of Christ, being little ones and unspotted in malice and imbibing the law of the Lord, we may work; and that, while man is rendered to God, the whole world being overcome in the number of the year, the innumerable nature of Christ may be held; and thus, out of the lambs and the kids, that is, out of two, into one new man, by the sanctification of body and spirit taken up, the Passover of the Lord and our Passover, that is, Christ in man and man in Christ, may be brought to be; and that there be fulfilled what is written: both he that sanctifies and they that are sanctified are all of one.
我創造了天上的萬象，我並未吩咐你們敬拜它。至於那從羊羔和山羊羔中取來、所尋求的無瑕疵一歲的羊羔，乃是要使我們正如所記，效法基督的工作，在惡上作嬰孩、無瑕疵，並領受主的律法而作工；並要使人歸給神時，全世界在年的數目中被勝過，叫基督那不可勝數的性情得以持守；如此，從羊羔和山羊羔中，就是從兩者進入一個新人裏，藉著身與靈所領受的成聖，主的逾越節與我們的逾越節，就是基督在人裏面、人在基督裏面，得以成就；並要成全所記：那使人成聖的，和那些得以成聖的，都是出於一。
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Quod autem expiatio domus petitur, non domus manufactae, quae ipsa temporis uetustate decidua est, emundatio postulatur, sed sicut scribtum est: quae domus nos sumus, si usque ad finem inculpata fidei uirtute nitamur, nec liminaria uel postes lignis et lapidibus instructa occisi pecoris uult deus cruore contingi, nec enim de talibus cura est deo, sed dicente Paulo:
But as to the expiation of the house being asked for, it is not the cleansing of a house made with hands, which itself is fallen through the antiquity of time, that is demanded, but, as it is written: the house which we are, if we strive even to the end blameless by the virtue of faith; nor does God will the lintels or doorposts, built of woods and stones, to be touched with the gore of slain cattle, for of such things God has no care; but, as Paul says:
至於房屋的潔淨被尋求，所要求的並非那人手所造之屋的潔淨──那屋本身因時日久遠而已傾頹──乃是正如所記：我們就是那房屋，只要我們憑信德的美德存無可指摘的心竭力直到末了；神也不願意那用木頭和石頭所造的門楣或門柱，被所殺牲畜的血所沾染，因為神並不顧念這樣的事；乃如保羅所說：
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omnis uiri caput Christus, Christi autem caput deus mysterium futuri baptismatis diuini sanguinis effusione ditandum prophetat in nobis, ac, sicut iam alii cognouistis, alii ut cognoscatis optatis, omnia [in] quae uidemus audimus oramus aut loquimur uel in postibus aut in liminaribus animati corporis data uult in introitum diuini sermonis aptari idest non in uagos saeculi errores rapi, sed consignantibus j nobis in gloriam crucis Christi uelut sanguine inmaculati agni diuinae passionis testificatione signari, ut ambulantibus nobis in nouitate uitae et non in uestustate litterae acceptum in uictoria a nobis corpus non appelletur iam terra saeculi sed domus dei nec fornicationis habitaculum sed imago corporis Christi.
the head of every man is Christ, but the head of Christ is God: he prophesies the mystery of the future baptism, to be enriched by the pouring out of the divine blood, in us; and, as some of you have already known, others desire that you may know, all things which we see, hear, pray or speak, he wills to be fitted, either upon the doorposts or upon the lintels of the living body, unto the entrance of the divine word, that is, not to be snatched into the wandering errors of the world, but, as we seal ourselves unto the glory of the cross of Christ, as it were with the blood of the unspotted lamb, to be marked by the testimony of the divine passion, so that, as we walk in newness of life and not in the oldness of the letter, the body received by us in victory may no longer be called the earth of the world, but the house of God, nor the dwelling of fornication, but the image of the body of Christ.
各人的頭是基督，基督的頭是神：他在我們裏面豫言那將來浸入的奧祕，要藉著屬神之血的傾倒而得豐富；正如你們有些人已經知道，另有些人渴望你們可以知道，凡我們所見、所聞、所禱告或所說的一切，他都願意叫它們被安置──或在這活身體的門柱上，或在門楣上──以致進入屬神的話語，就是不被攫入世界飄蕩的迷誤，乃是當我們將自己印記歸於基督十字架的榮耀時，仿佛用那無瑕疵羔羊的血，藉屬神受難的見證受了標記，使我們在生命的新樣中而非字句的舊樣中行事，那由我們得勝所領受的身體，不再稱為世界的塵土，乃稱為神的家，不再是淫亂的居所，乃是基督身體的樣式。
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Propter quod et uos intellegentes quoniam lex spiritalis est, nos autem carnales, uenumdati sub peccato, castificate animas uestras ad obaudiendum et offerte uos tamquam spiritales hostias, acceptabile sacrificium placens deo, et intellegentes praesentem lectionem non lumbos corporis praecingatis, sed, sicut apostolus ait, praecincti lumbos mentis uestrae sobrii in omnibus perfecte credite in quo signati estis spiritu et uelut mundantes domum dignum mandatis dei carnis uestrae habitaculum praeparate, ut delegatas in pascha I domini uigilias imitantes conuersantes in ignorantiae nocte peruigeletis ad deum et omne quod offertur a uobis, priusquam dies domini mane ueniat, consummatis, ac, si non statim possibile est consummare quod uultis, uicinum proximum idest cohabitantem uobiscum intellegentes spiritu in auxilium perficiendi operis aduocate, quoniam, sicut Paulus ait, ipsius est et uelle et operari in nobis et perficere.
Wherefore you also, understanding that the law is spiritual, but we are carnal, sold under sin, sanctify your souls unto obedience and offer yourselves as spiritual victims, an acceptable sacrifice well-pleasing to God; and, understanding the present reading, gird not the loins of the body, but, as the apostle says, having girded up the loins of your mind, sober in all things, believe perfectly in him in whom you are sealed by the Spirit; and, as those cleansing a house, prepare a dwelling for your flesh worthy of the commandments of God, so that, imitating the vigils appointed at the Passover of the Lord, dwelling in the night of ignorance, you may keep watch unto God, and may complete all that is offered by you before the day of the Lord comes in the morning; and, if it is not at once possible to complete what you will, understanding your neighbour close at hand, that is, the one dwelling together with you, by the Spirit, call him to your aid for the perfecting of the work; since, as Paul says, it is his both to will and to work in us and to perfect.
所以你們也要明白律法是屬靈的，我們卻是屬肉體的，是賣給罪的；你們要潔淨自己的魂以致順從，並獻上自己作屬靈的祭物，是神所悅納的祭；又要明白現今所讀的，不是要束你們身體的腰，乃是正如使徒所說，要束上你們心思的腰，凡事謹守，全然信靠那位你們在他裏面被聖靈印記者；又要像那潔淨房屋的人，為你們的肉身豫備配得神誡命的居所，以致效法主逾越節所定的儆醒，住在無知的黑夜裏，向神保持儆醒，並在主的日子早晨來到之前完成凡你們所獻的一切；若不能立刻完成你們所願的，就憑著靈領會那近處的鄰舍，就是與你們同住的人，請他來幫助你們成全工作；因為正如保羅所說，立志與行事都是神在我們裏面，以致成全的。
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Et sicut praesens lectio ait dicente domino: et erit in testimonio sanguis quem in postibus et liminaribus posuistis; ego enim uidens sanguinem hunc protegam uos nec erit plaga exterminii in uos, cum percutio terram Aegypti, sic nos adueniente in iudicium domino ipso testimonium reddente pro nobis et in cordibus nostris clamante: abba pater non cum hoc mundo damnemur, sed signati frontibus praetiosi sanguinis testimonio absoluamur in Christo.
And as the present reading says, the Lord declaring: and the blood which you have placed on the doorposts and lintels shall be for a testimony; for I, seeing this blood, will protect you, nor shall there be the plague of extermination upon you, when I strike the land of Egypt: so when the Lord comes in judgment, he himself rendering testimony for us and crying in our hearts, Abba, Father, let us not be condemned with this world, but, sealed on our foreheads by the testimony of the precious blood, let us be absolved in Christ.
正如現今所讀的，主宣告說：你們抹在門柱和門楣上的血必作記號；我看見這血，就必越過你們保護你們，我擊殺埃及地的時候，滅命的災殃必不臨到你們身上：照樣，當主來施行審判時，他親自為我們作見證，並在我們心裏呼叫：阿爸，父，叫我們不與這世界一同被定罪，乃是憑那寶血的見證在額上受了印記，得以在基督裏被開釋。
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Inter quae omnia, licet aper scribturae dei loquantur ad uos, tamen, quia et ego testis uester habeor in Christo Iesu, consilium do tamquam misericordiam consecutus a domino, ut exsuentes ueterem hominem cum omnibus actibus et concupiscentiis suis facti pascha et in diebus septem, quibus aut inchoatur mundus aut agitur aut finitur, sine fermento idest sine uitio sinceres idest azymi et diebus saeculi nil debentes, naturam in uobis dei custodientes et legem idest carne domini uiuamus et sanguine, ut, cum uenerit in iudicium deus, sicut in apocalypsi legitis, non numerus bestiae nec mesura saeculi simus, sed, in quibus etiam Iohannem fleuisse legitis de signatis signaculis septem, uelut liber doctrinae caelestis habeamur et inter duodecim milia signatorum patriarcharum numeris mancipati non numerus bestiae sed mensura hominis quod est angelus nuncupemur, adinpleto quod dominus in euuangelio ait:
Amid all which things, although the very pages of God's scripture speak to you, yet, because I too am held to be a witness to you in Christ Jesus, I give counsel, as one who has obtained mercy from the Lord, that, putting off the old man with all his deeds and lusts, having become the Passover, and in the seven days, in which the world is either begun or carried on or ended, without leaven, that is, without vice, sincere, that is, unleavened, and owing nothing to the days of the world, guarding in yourselves the nature of God and the law, that is, let us live by the flesh and blood of the Lord, so that, when God comes in judgment, as you read in the Apocalypse, we may not be the number of the beast nor the measure of the world, but, in whom you read that John also wept over the seven seals sealed, we may be held as the book of heavenly doctrine, and, ascribed among the twelve thousand sealed of the patriarchs by their numbers, may not be called the number of the beast but the measure of man, which is an angel; that being fulfilled which the Lord says in the gospel:
在這一切事中，雖然神經書的篇章親自向你們說話，然而因我也算是你們在基督耶穌裏的見證人，我便像一個從主蒙了憐憫的人那樣勸告：你們要脫去舊人連同他一切的行為和私慾，成為逾越節，並在那世界或開始、或進行、或結束的七日中，無酵──就是無罪惡，純真──就是無酵，對世界的日子毫無虧欠，在自己裏面守住神的性情和律法，就是讓我們靠主的肉和血而活，使得當神來施行審判時，正如你們在啟示錄中所讀的，我們不至作獸的數目，也不至作世界的尺度，乃是你們所讀約翰也曾為那七印封住的書而哭泣的那書，使我們得算為屬天教訓的書卷，並按眾族長那受印的一萬二千人的數目被列入，不被稱為獸的數目，乃被稱為人的尺度，就是天使；好成全主在福音中所說的：
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I filii huius saeculi nubunt et nubuntur, generant et generantur, filii autem dei neque nubunt neque nubuntur neque generant neque generantur, sed similes sunt angelis dei. Dauid sanctus magisterium diuinae instituens eruditionis et (in)dissolubilis uerbi in hominibus constituens fundamentum, dum omne in se in quod electus fuerat exultat, primi psalmi opus dirigens et diuinae naturae ostendit gloriam et uiuendi omnibus posuit disciplinam dicens: beatus uir qui non abiit in consilio inpiorum et in uia peccatorum non stetit et in cathedra pestilentiae non sedit.
the sons of this world marry and are given in marriage, beget and are begotten; but the sons of God neither marry nor are given in marriage, neither beget nor are begotten, but are like the angels of God. The holy David, establishing the mastership of divine instruction and setting in men the foundation of the indissoluble word, while he exults in all that for which he had been chosen, directing the work of the first psalm, both shows the glory of the divine nature and sets a discipline of living for all, saying: Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of pestilence.
這世界之子有娶有嫁，生養兒女；惟有神的兒女不娶不嫁，不生不養，乃像神的天使。聖大衛立定屬神教訓的師範，並在人中設立那不能廢的話語為根基，當他在凡他所蒙揀選的一切上歡躍時，導引第一篇詩的工作，既彰顯神聖性情的榮耀，也為眾人立定生活的規範，說：不從惡人的計謀，不站罪人的道路，不坐褻慢人座位的，這人便為有福。
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Cui necessario psalmo, quia primus est omni principium est, titulus in superscribtione non ponitur, quoniam qui id quod primum fuit nouit et ita non fecerit, possidentis peccati titulus non tenetur, sicut scribtum est: quis enim uocat per se uocitum? et alibi: iusto lex posita non est.
To which psalm, necessarily, because it is the first, the beginning of all, no title is placed in the superscription; for he who knows that which was first, and yet has not so done, is not held by the title of possessing sin, as it is written: for who calls by himself one who has been called? and elsewhere: for the just man the law is not laid down.
這篇詩必然──因它是第一篇，是萬事的起頭──在標題處不立題注；因為那知道那居首之事、卻沒有如此行的人，不被那擁有罪的題注所拘，正如所記：誰能憑自己呼召那被呼召的呢？又在別處說：律法不是為義人設立的。
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Quod quamuis profeticus sermo deo soli qui solus hoc potuit adsignet, tamen et nos ita deo Christo seruire persuadit, ut peccatorum nube detersa et Christi in nos natiuitate reparata, si Christum omnium scimus esse principium et hominem Christi agnoscamus habitaculum, dignum tali habitatori domicilium praeparemus quod non ambitionis saecularis error inclinet aut concupiscentia deprauet aut auaritia decoloret, sed quod perennis uitae splendore ditatum et Christi dei templum et legis testamentum et saluatoris dignum inuenietur habitaculum dicente Paulo: templum dei estis et deus habitat in uobis, et alibi: scitote quia, si I quis uiolauerit templum dei quod estis uos, disperdet illum deus.
Although the prophetic word ascribes this to God alone, who alone could do it, yet it also persuades us so to serve God-Christ, that, the cloud of sins being wiped away and the birth of Christ being restored in us, if we know Christ to be the beginning of all things and acknowledge man to be the dwelling-place of Christ, we may prepare a dwelling worthy of such an Inhabitant — one which the error of worldly ambition does not bend down, nor lust deprave, nor avarice discolour, but which, enriched with the splendour of perennial life, may be found both a temple of Christ-God and a testament of the law and a dwelling worthy of the Saviour, as Paul says: you are the temple of God and God dwells in you; and elsewhere: know that, if anyone violates the temple of God, which you are, God will destroy him.
雖然這豫言的話只將此歸給獨一能行此事的神，然而它也勸我們如此事奉神基督，叫罪的雲霧被拭去，基督的出生在我們裏面得以恢復，我們若知道基督是萬有的起頭，並承認人是基督的居所，就要豫備一個配得這樣居住者的居所──一個不被屬世野心的迷誤所傾倒、不被私慾所敗壞、不被貪婪所變色的居所，乃是被永遠生命的光輝所豐富，得以被尋見既是基督神的殿、又是律法的約、又是配得救主的居所，正如保羅所說：你們是神的殿，神也住在你們裏面；又在別處說：你們要知道，若有人毀壞神的殿，就是你們，神必毀壞那人。
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Quod intellegentes scimus quoniam templum dei sumus et deus habitat in nobis; maior metus criminis est et euidentior poena peccati eundem cotidianum testem habere quem iudicem illique debere mortem quem uitae intellegimus auctorem. Omnes enim corpus Christi sumus et membra ex parte; nam quod renascimur in salutem, misericordiae est, non naturae, ut, si natiuitate carnis adstricti et mundialis mali uitiis obligati peccatorum uiam et consilia non euasimus inpiorum uel baptizati in Christo Christum induentes, ita perennis uitae sequamur heredem, ut nec cui renuntiauimus inueniamur participes nec cui credimus infideles.
Understanding which, we know that we are the temple of God and God dwells in us; greater is the fear of the crime and more evident the punishment of sin, to have the same one as a daily witness whom we have as judge, and to owe death to him whom we understand to be the author of life. For we are all the body of Christ and members in part; for that we are reborn unto salvation is of mercy, not of nature; so that, if, bound by the birth of the flesh and obligated by the vices of worldly evil, we have escaped the way of sinners and the counsels of the ungodly, or, baptized into Christ, putting on Christ, we may so follow the heir of perennial life that we be found neither sharers with him whom we have renounced nor unfaithful to him in whom we believe.
我們既明白這事，就知道我們是神的殿，神也住在我們裏面；犯罪的可懼更大，罪的刑罰更顯，因為我們把那作審判官的同一位當作每日的見證者，並把死虧欠給那位我們所明白為生命創始者的。因為我們眾人都是基督的身體，並且各自作肢體；我們得以重生以致得救，乃是出於憐憫，而非出於性情；以致我們若被肉身的出生所束、被屬世之惡的罪所綁，卻逃脫了罪人的道路和惡人的計謀，或受浸歸入基督、穿上基督，就當如此跟隨永遠生命的後嗣，使我們既不被尋見與我們所棄絕者有分，也不被尋見對我們所信者不忠。
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Et ideo profetici sermonis intellegentes eloquium estote tales, quales uos pater deus fecit, estote tales, quales uos manus patris instituit, quoniam imago et similitudo dei, quod estis uos, corruptelae inlecebras I et blandimenta non quaerit, omneque impiorum consilium et peccatorum uiae, cathedrae pestilentiae, corruptae carnis astutia et polluti corporis officina, sicut scribtum est: corpus quod corrumpitur adgrauat animam et deprimit terrena inhabitatio sensum multa cogitantem. Haec est enim modulatio cupiditatis, irae ictus, pollicitatio insanabilis, arma serpentis, calliditas inimici, adulatio extrarii, subiugatio nostri, corruptela sui.
And therefore, understanding the utterance of the prophetic word, be such as God the Father made you, be such as the Father's hand established you; for the image and likeness of God, which you are, seeks not the enticements and flatteries of corruption; and all the counsel of the ungodly and the ways of sinners, the seats of pestilence, are the cunning of corrupt flesh and the workshop of a polluted body, as it is written: the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that ponders many things. For this is the modulation of cupidity, the stroke of wrath, the unhealable promise, the weapons of the serpent, the craftiness of the enemy, the flattery of the stranger, the subjugation of ourselves, the corruption of oneself.
所以你們要明白豫言之話的言語，要作成神父所造你們的樣子，要作成父的手所立你們的樣子；因為你們所是的神的形像和樣式，不尋求敗壞的引誘和諂媚；一切惡人的計謀和罪人的道路、褻慢人的座位，乃是敗壞肉體的詭詐，是被玷污之身的作坊，正如所記：那必朽壞的身體叫魂沉重，屬地的居所壓制那思慮許多事的心思。因為這就是貪慾的曲調、忿怒的擊打、不能醫治的應許、蛇的兵器、仇敵的狡猾、外人的諂媚、我們自身的被制伏、自己的敗壞。
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Per hanc expugnator inimicus artes suas inserit et insidiis suis per occulta fallentibus zabolus obrepit, dum percutit ut terreat uel dum blanditur ut fallat. Sic denique apostolus Paulus, quid ipse uellet ostendens et quid ne fieret repugnaret, dixit: uideo aliam legem in membris meis repugnantem legi mentis meae et captiuum ducentem me in lege peccati, et alibi: scio quia non inhabitat in me, hoc est in carne mea, bonum; nam mente seruio legi dei, carne autem legi peccati. Sic et profeta de hoc loquens ait: in montem altum ascende, qui euangelizas Sion; exalta uiribus uocem tuam qui euangelizas Hierusalem; exalta, ne timeas;
Through this the assailing enemy inserts his arts, and by his snares, through hidden things that deceive, the devil creeps in, while he strikes that he may terrify, or while he flatters that he may deceive. So finally the apostle Paul, showing what he himself willed and what he resisted that it should not be done, said: I see another law in my members warring against the law of my mind and leading me captive in the law of sin; and elsewhere: I know that there dwells not in me, that is, in my flesh, good; for with the mind I serve the law of God, but with the flesh the law of sin. So also the prophet, speaking of this, says: ascend the high mountain, you who bring good tidings to Zion; lift up your voice with strength, you who bring good tidings to Jerusalem; lift it up, fear not;
仇敵藉此攻擊，插入他的伎倆，並藉他的網羅，藉那欺哄人的隱密之事，魔鬼便潛入，他擊打是要使人驚惶，或諂媚是要欺哄人。所以末了，使徒保羅顯明他自己所願的，並他所抵擋叫其不得成就的，說：我看出在我肢體中另有個律，和我心思的律交戰，把我擄去，叫我附從那在肢體中之罪的律；又在別處說：我知道住在我裏面的，就是我肉體之中，並沒有良善；因為按著心思，我服事神的律，按著肉體，卻服事罪的律。先知論到這事，也說：報好信息給錫安的啊，你要登高山；報好信息給耶路撒冷的啊，你要極力揚聲；揚聲不要懼怕；
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dic populo huic \'omnis caro ut faenum et omnis gloria hominis ut flos faeni; aruit faenum et flos decidit, uerbum autem domini manet in aeternum.\' Et alibi ait: ego stabo super speculationem meam, ut uideam et audiam, quis loquatur in me et quid respondeam in accusatione mea; et alibi: audi, populus meus, qui beatificant UOS seducunt uos et semitas pedum uestrorum conturbant. Quorum si naturam intellegimus et uitiorum consortium non habemus, necessario regnum quod caro et sanguis non percipiet, consequimur.
say to this people: 'all flesh is as grass, and all the glory of man as the flower of grass; the grass is withered and the flower has fallen, but the word of the Lord abides for ever.' And elsewhere he says: I will stand upon my watch, that I may see and hear who shall speak in me and what I shall answer in my accusation; and elsewhere: hear, my people, they who call you blessed lead you astray and disturb the paths of your feet. If we understand the nature of these and have no fellowship of vices, we necessarily attain the kingdom which flesh and blood shall not inherit.
你要對這民說：『凡有血氣的盡都如草，他一切的榮美都像草上的花；草必枯乾，花必凋謝，惟有主的話永遠長存。』他又在別處說：我要站在我的守望所，好看明、聽見有誰在我裏面說話，並我在受控告時要回答甚麼；又在別處說：我的民哪，你們要聽，那稱你們為有福的，是引誘你們，並擾亂你們腳下道路的。我們若明白這些的性情，並不與罪惡相交，就必得著那血肉之體不能承受的國。
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Sic denique Rebecca ad fidem mysterii operantis electa duorum in utero suo populorum pugnas uidens Esau dolore partus sui edidit, qui primitiua sua perderet, et Iacob protulit in salutem, quem Christus faceret heredem.
So finally Rebecca, chosen unto the faith of the working mystery, seeing in her own womb the battles of two peoples, brought forth Esau in the sorrow of her travail, who would lose his birthrights, and produced Jacob unto salvation, whom Christ would make heir.
所以末了，利百加蒙揀選歸入那運行之奧祕的信德，在她自己腹中看見兩族的爭戰，便在生產的愁苦中生出以掃，就是那要失去自己長子名分的，又生出雅各以致得救，就是基督要立為後嗣的。
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In I quo et uos, dilectissimi fratres, tamquam fideles serui et, sicut scribtum est, fili dei et coheredes Christi operantes in testimonio loquendorum castificate animas uestras ad obaudiendum fidei nec configurantes uos ignorantes uitae desideriis in quibus erubescitis stipendia uellitis accipere peccati, sed iter psalmidici sermonis intrantes ambulate in lege domini, ut tamquam lignum quod plantatum est iuxta decursus aquarum diuinorum sermonum fontibus inrigati uirentis intellectus palmites proferatis maturos et permanentes honestae uitae fructus, quos non corruptibilis habitaculi uoluptarium tempus eduxit, sed quos diuini sermonis eruditio fecundarit, ut non decidentibus foliis mandatorum perpetua luce contecti peccatorum supplicia respuere et requiem possimus habere iustorum per Iesum Christum.
In which you too, most beloved brethren, as faithful servants and, as it is written, sons of God and joint-heirs of Christ, working in the testimony of the things to be spoken, sanctify your souls unto the obedience of faith, not conforming yourselves, ignorant, to the desires of life in which you are ashamed to wish to receive the wages of sin, but, entering the path of the psalmist's word, walk in the law of the Lord, so that, like a tree which is planted beside the running of waters, watered by the fountains of the divine words, you may bring forth the ripe shoots of a flourishing understanding and the abiding fruits of an honourable life — fruits which the pleasure-seeking time of a corruptible dwelling has not produced, but which the instruction of the divine word has made fruitful — so that, covered by the perpetual light of the commandments whose leaves fall not, we may be able to spurn the punishments of sinners and to have the rest of the just, through Jesus Christ.
在這事上，最親愛的弟兄們，你們也要作忠信的僕人，並如所記，作神的兒女、與基督同作後嗣，在所當說之事的見證上作工，潔淨你們的魂以致信德的順從，不要因無知效法那叫你們羞愧、卻仍想領受罪之工價的今生情慾，乃要進入詩人之話的道路，行在主的律法中，使你們像一棵栽在水流旁的樹，被屬神話語的泉源所澆灌，結出那欣欣領悟的成熟枝條和持久尊貴生活的果子──這果子並非那必朽壞居所貪圖宴樂的時光所生，乃是那屬神話語的教訓所結出的──以致我們被那葉子不凋的誡命永久之光所遮蓋，能摒棄罪人的刑罰，得享義人的安息，藉著耶穌基督。
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\'Domine, quid multiplicati sunt qui tribulant me? multi insurgunt aduersus me\' et reliqua. Licet psalmi titulus gestorum ordinem teneat, cur Dauid sanctus animi a facie Abessalon fili declinauerit, nobis tamen caelestia opera dicentibus non rerum carnalium perscrutanda sunt, ut inuenta in secretum inquisitionis indagine inuenti praemia operis adsequamur, sicut scribtum est: quaerite, inquid, et inuenietis, pulsate et aperietur uobis, et alibi: I omnia possibilia cre denti. Acta itaque per speciem per fidem colligere debemus et uisibilia opera inuisibili mentis indagare secreto.
'Lord, how are they multiplied who trouble me? many rise up against me' and the rest. Although the title of the psalm holds the order of the deeds — why holy David turned aside in spirit from the face of his son Absalom — yet for us who speak of heavenly works, the things of carnal matters are not to be scrutinized, but rather, found by the searching probe of inquiry, that we may attain the rewards of the work found in secret, as it is written: seek, he says, and you shall find, knock and it shall be opened to you; and elsewhere: all things are possible to him who believes. And so we ought to gather deeds done through the appearance by faith, and to track out visible works by the invisible secret of the mind.
『耶和華啊，我的敵人何其加增？有許多人起來攻擊我』等等。雖然這篇詩的題注保留了事蹟的次序──就是聖大衛為何在心靈上躲避他兒子押沙龍的面──然而對我們論說屬天工作的人，屬肉之事不當去細究，乃要藉著探查的搜尋而尋見，使我們得著那在隱密中尋見之工作的賞賜，正如所記：他說，尋找，就尋見，叩門，就給你們開門；又在別處說：在信的人，凡事都能。所以我們當憑信德從外表收聚所成就的事蹟，並藉著心思那看不見的隱密來追蹤那看得見的工作。
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Omnia enim in figura gesta apostolus adseuerat et nostri typum anteacta monstrare, ut opus laboris per scientiam legis inluminet, quos ignorantia tenebris ante uelabat, ut apostoli ad Efesios dictum est: eratis enim aliquando tenebrae, nunc autem lux in domino; ut fili lucis ambulate. Agere ergo nos oportet excubias, qui iunctus est, qui si temporis mutatione corrumpitur, sed in dies ille renouatur, ut non quae in oculos sed quae in mentem ueniunt magnifica ducamus, non studentes corporalibus sed spiritalibus, laborantes, ut apostolus Paulus, electum uas Christi, gentium doctor, ponit et dicit: lex, inquid, spiritalis est, ego uero carnalis, et beatissimus Petrus:
For the apostle affirms that all things were done in a figure, and that the things done aforetime show forth a type of us, so that the work of labour may, through the knowledge of the law, illuminate those whom ignorance previously veiled in darkness, as it was said by the apostle to the Ephesians: for you were once darkness, but now light in the Lord; walk as sons of light. Therefore we ought to keep watch, who are joined to him, which if it be corrupted by the change of time, yet day by day that man is renewed, so that we may deem magnificent not the things which come into the eyes but the things which come into the mind, not being eager for bodily things but for spiritual, labouring, as the apostle Paul, the chosen vessel of Christ, the teacher of the nations, sets forth and says: the law, he says, is spiritual, but I am carnal; and most blessed Peter:
因為使徒申明萬事都是按樣式而行的，並且從前所行的事都顯出我們的豫表，使勞苦的工作藉著對律法的認識，光照那些先前被無知遮蔽在黑暗中的人，正如使徒對以弗所人所說：你們從前是黑暗，但如今在主裏面卻是光明，行事為人就當像光明的子女。所以我們這與他聯合的人當儆醒，這人若因時日的更替而朽壞，那人卻日日得以更新，叫我們所看為奇妙的，不是那進入眼目的事，乃是那進入心思的事，不熱中於屬肉的事，乃熱中於屬靈的事而勞苦，正如使徒保羅──基督所揀選的器皿、外邦人的教師──所陳明並說的：他說，律法是屬靈的，我卻是屬肉的；又有那至有福的彼得：
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omnis, ait, profetia uel scribtura interpraetationem indiget. Hinc nobis nocte ac die in dominica le meditatio, hinc in eam, quantum meriti est, curiosae mentis intentio, hinc nostri agnitio, hinc fiducia gloriandi repudiare quae carnis sunt et elegere quae spiritus, argutiam cordis in agnitionem ueritatis intendere, praeceptorum caelestium secreta cognoscere, utilitati animae, dum tempus sufficit, prouidere.
all prophecy, he says, or scripture needs interpretation. Hence for us, night and day, there is meditation on the law of the Lord; hence, as far as is meet, the intent of a careful mind upon it; hence the knowledge of ourselves; hence the confidence of glorying, to repudiate the things that are of the flesh and to choose the things that are of the spirit, to direct the keenness of the heart unto the knowledge of truth, to come to know the secrets of the heavenly precepts, to provide for the profit of the soul while time suffices.
他說，凡豫言或經書都需要解釋。因此，對我們而言，晝夜都當默想主的律法；因此，盡其當盡，當以細心的心思專注其上；因此有對自己的認識；因此有誇耀的確信，去棄絕那屬肉的事，揀選那屬靈的事，將心的敏銳轉向真理的認識，去認識屬天誡命的奧祕，趁著還有時候，為魂的益處作豫備。
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Unde mihi, fratres, sacrae lectionis prouidentiam curiosius intuenti non (in)merito per profetam ordo psalmorum digestus uidetur nec incondite quae spiritus dei dictauit exposita, cum rudem hominis natiuitatem simplici innocentiae puritate formatam parem beatis, si in his maneat, ostendit dicens: beatus uir, qui non abiit in consilio inpiorum et in uia peccatorum non stetit; secundo incorporatum inuidiae uirus exspauit, cum ait: quare fremuerunt gentes et populi meditati sunt inania? hoc in tertio odium fili in patrem docet a nobis nasci, quae nos persequantur ostendens. Tum et illud, I carissimi:
Whence, brethren, as I gaze rather curiously upon the providence of the sacred reading, the order of the psalms digested through the prophet seems to me not undeserved, nor are the things which the Spirit of God dictated set forth in disorder, since he shows the raw birth of man, formed in the purity of simple innocence, equal to the blessed, if he remains in these, saying: blessed is the man who has not walked in the counsel of the ungodly and has not stood in the way of sinners; secondly, he dreaded the embodied venom of envy, when he says: why have the nations raged and the peoples meditated vain things? thirdly, in this he teaches that the hatred of son against father is born from us, showing the things which persecute us. Then also that, most dear ones:
因此，弟兄們，當我頗為留心地注視這神聖經課的安排，那藉先知所編排的詩篇次序，在我看來並非無故，神的靈所默示的，也並非雜亂無章地陳列；因他顯明人那未經琢磨的出生，是以單純無邪的純潔所塑成的，若他持守在這些事中，便與蒙福者同等，他說：不從惡人的計謀，不站罪人的道路的，這人便為有福；其次，他懼怕那具體化的嫉妒之毒，他說：外邦為甚麼喧囂，萬民為甚麼謀算虛妄的事呢？第三，在此他教導，兒子向父親的恨惡乃從我們而生，顯出那些逼迫我們的事。然後又有，最親愛的：
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sensum legentis admonuit et sollicitam mentem ueri inquisitione tardauit, cum in principiis posuit, quae regni sui fine perpessus est, profetiam credo uitae hominis aptando et saecularis mali circumscribendo naturam. Formae uel aetatis ignorantiae iactata turbinibus peccatis acerba sunt, tranquillo aeui fiunt scientiae emendatione matura, pro quibus idem praecatur: peccata, inquid, iuuentutis meae et ignorantiae ne memineris, deus; et apostolus ad libertatem iustitiae nos excitans peccati in nobis redarguens seruitutem sic ait: cum enim serui essetis peccati, liberi fuistis a iustitia; quem ergo fructum habuistis tunc in his in quibus nunc erubescitis?
he admonished the sense of the reader and slowed the anxious mind with the inquiry of truth, when he placed at the beginnings the things which at the end of his reign he endured — prophesying, I believe, the life of man, and circumscribing the nature of worldly evil. The things of form or of age, tossed by the whirlwinds of ignorance, are bitter in their sins; in the tranquillity of age they become ripe by the amendment of knowledge; for which the same one prays: remember not, O God, the sins of my youth and of my ignorance; and the apostle, rousing us to the liberty of righteousness and rebuking the servitude of sin in us, thus says: for when you were the servants of sin, you were free from righteousness; what fruit therefore had you then in those things in which you are now ashamed?
他警戒讀者的悟性，並用對真理的探詢使憂慮的心思緩下，因他將那在他治權末了所受之事置於開端──我相信他是在豫言人的一生，並圈定屬世之惡的性情。形貌或年歲之事，被無知的旋風所翻攪，在其諸罪中是苦的；在年歲的平靜中，藉著知識的改正便成熟了；為此那同一位禱告說：神啊，求你不要記念我幼年和無知的罪；使徒激勵我們歸入公義的自由，並責備在我們裏面之罪的奴役，這樣說：因為你們作罪之奴僕的時候，是不被義約束的；那麼你們從前在那些事上得了甚麼果子，就是你們現今所看為羞恥的事呢？
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Tertius enim hic psalmus est, utAbessa.lon tertius filius inpius crudelis iniustus, qui occiso fratre ueniam consecutus religiosum et indulgentissimum patrem bello persequi, regno exuere, uita priuare conatus est. Quae omnia ad nos formam arbitror esse referenda nobisque contraria, quae a nobis generantur, existere. Hinc prima inlecebra nutrit reatum et apparentiae malum occasionem praestat inimico; tum in decliue scelerum inpulsu uoluntatis urguetur et homo idest filius perditionis ostenditur. Prima enim concupiscentiae culpa est, secunda uoluntatis adiectio, tertia desiderati operis inpletio.
For this is the third psalm, as Absalom was the third son, ungodly, cruel, unjust, who, having obtained pardon for his slain brother, attempted to pursue his religious and most indulgent father with war, to strip him of his kingdom, to deprive him of life. All which things I judge are to be referred as a figure to us, and that the things contrary to us which are begotten from us come into being. Hence the first enticement nourishes guilt, and the evil of appearance furnishes occasion to the enemy; then in the downward slope by the impulse of the will he is urged on, and the man, that is, the son of perdition, is shown forth. For the first is the fault of concupiscence, the second the adjoining of the will, the third the fulfilment of the desired work.
因為這是第三篇詩，正如押沙龍是第三個兒子，不敬虔、殘忍、不義，他既為自己所殺的兄弟得了赦免，竟試圖以爭戰逼迫他那虔誠、極寬容的父親，奪去他的國，剝奪他的性命。這一切事，我判斷都當作為樣式指向我們，並且那從我們所生、與我們相反的事便出現了。因此頭一個引誘滋養罪愆，外表的惡為仇敵提供機會；接著在罪惡的下坡上，意志的衝動催逼，那人，就是沉淪之子，便顯露出來。因為頭一樣是貪慾的過犯，第二樣是意志的附和，第三樣是所欲之工作的完成。