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Pseudo-Augustine

Sermons & Tracts 1 part 23/37

Latin original · 35 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:806–1:840 (1320 verses in all)

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1:806

Pulcherrimus connectitur de fide locus, quando omnia sibi tradita dicit a Patre suo. Cum omnia legis, omnipotentem agnoscis, non decolo rem, non degenerem Patris. Cum tradita legis, Fi lium confiteris, cui per naturam omnia unius sub stantiæ, jure sunt propria , non dono collata per gra tiam. Tradita autem sibi dicit omnia , non solum et terram vel caetera quæ ipse condidit ac fecit elemen ta; sed hos qui per Filium accessum habent ad l'a- trem, et ante rebelles Deo, postea per fidem sentire cæperunt : unde et alio loco dicit, Omne quod dat mihi Pater, ad me veniet (Joan. VI , 37). Et nemo no vit Filium, nisi Pater ;

A most beautiful passage concerning the faith is here joined together, when he says that all things have been delivered to him by his Father. When you read 'all things,' you acknowledge the Almighty, one not unlike the Father, nor of a degenerate nature. When you read 'delivered,' you confess the Son, to whom by nature all things belong as his own, being of one substance, by right and not bestowed as a gift through grace. Yet he says that all things have been delivered to him, not only heaven and earth or the other elements which he himself founded and made, but also those who through the Son have access to the Father, who were once rebels against God, but afterward through faith began to have understanding. Hence in another place he says, 'All that the Father gives me shall come to me' (John 6:37). And 'no one knows the Son except the Father;'

此處連結了一段關於信德的極美文字，就是當祂說一切都是聖父交付給祂的。當你讀到「一切」時，你便認出全能者，與聖父並無不同，也非退化變質的本性。當你讀到「交付」時，你便承認聖子，一切按其本性都本屬於祂、與祂同為一個本體，是按權利而屬祂自己的，並非藉恩典作為禮物賜下。然而祂說一切都交付給了祂，不僅是祂親自創立和造成的天地及其餘的元素，也包括那些藉著聖子得以到父面前的人——他們從前是背叛神的，後來卻藉著信德開始有了悟性。因此祂在另一處說：「凡父所賜給我的人，必到我這裡來」（約六37）。又說：「除了父，沒有人認識子；」

1:807

neque Patrem quis novit, nisi Filius, et cui voluerit Fitius revelare. Cum diceret, Ne. mo novit Filium, nisi Pater; non dixit, Et cui volue rit Pater revelare : quemadmodum cum dixerit, Ne mo novit Patrem, nisi Filius; addidit, Et cui volue rit Filius revelare. Quod non ita intelligendum est, quasi a nullo possit cognosci, nisi a solo Patre : Pa ter autem non solum a Filio, sed etiam ab eis quibus revelaverit Filius. Sic cnim potius dictum est, ut intelligamus et Patrem et ipsum Filium per Filium revelari : quia ipse est mentis nostrae lumen ; ut quod postea intulit, et cui voluerit Filius revelare , non Patrem tantum, sed etiam Filium accipias : ad to tum cnim quod dixit, illatum est.

'nor does anyone know the Father except the Son, and he to whom the Son wills to reveal him.' When he said, 'No one knows the Son except the Father,' he did not add, 'and he to whom the Father wills to reveal him;' whereas when he had said, 'No one knows the Father except the Son,' he added, 'and he to whom the Son wills to reveal him.' This is not to be understood as though the Son could be known by none save the Father alone, while the Father is known not only by the Son but also by those to whom the Son has revealed him. Rather it was so said that we might understand that both the Father and the Son himself are revealed through the Son, since he is the light of our mind; so that what he afterward added, 'and he to whom the Son wills to reveal,' you may take to mean not the Father only but also the Son, for it was appended to the whole of what he had said.

「除了子和子所願意指示的人，沒有人認識父。」當祂說「除了父，沒有人認識子」時，並未加上「和父所願意啟示的人」；然而當祂說「除了子，沒有人認識父」時，卻加上「和子所願意啟示的人」。這不可理解為：子彷彿除了惟獨父之外無人能認識，而父卻不僅被子、也被子向他們啟示的人所認識。倒不如說，這樣說是要我們明白：父與子自己都是藉著子被啟示的，因為祂是我們心思的光；因此祂後來所加的「和子所願意啟示的人」，你可領會其所啟示的不僅是父，也是子，因為這句是附在祂所說的全部話上的。

1:808

Verbo enim suo se Pater declarat. Verbum enim nun solum id quod per verbum declaratur, sed etiam se ipsum declarat. Ut scias autem quia sicut Filius Patrem quibus vult re velat ipsum , audi dicentem ipsum Dominum Jesum , cum laudaret Petrum, quod eum Filium Dei esse con fessus sit : Beatus es , Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus qui est in cælis (Matth. XVI, 17). Audiamus ergo eum qui sequitur, et dicit : Venite ad me, omnes qui laboratis et onerati estis. 3. Mirum quibusdam videtur, fratres charissimi, cum audiunt Domiuum dicentem, Venite ad me , omnes qui labara'is et onerati estis, et ego reficiam vos.

For by his Word the Father declares himself. For the Word declares not only that which is declared through the Word, but also declares itself. But that you may know that, just as the Son reveals the Father to whom he wills, so also he reveals himself, hear the Lord Jesus himself speaking, when he praised Peter for confessing him to be the Son of God: 'Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven' (Matt. 16:17). Let us therefore hear him who follows and says: 'Come to me, all you who labor and are heavy laden.' 3. It seems wonderful to some, most dear brethren, when they hear the Lord saying, 'Come to me, all you who labor and are heavy laden, and I will refresh you.'

因為聖父藉著祂的道彰顯自己。道不僅彰顯那藉著道所彰顯的，也彰顯道自己。但為使你知道，正如子將父啟示給祂所願意的人，祂也照樣啟示自己，就當聽主耶穌自己所說的話，就是當祂稱讚彼得認祂為神的兒子時：「西門巴約拿，你是有福的！因為這不是屬血肉的指示你的，乃是我在天上的父指示的」（太十六17）。所以我們當聽祂接下去所說的話：「凡勞苦擔重擔的，可以到我這裡來。」三、至親愛的弟兄們，有些人聽見主說「凡勞苦擔重擔的，可以到我這裡來，我就使你們得安息」時，覺得希奇。

1:809

Tollite jugum meum super vos, et discite a me , quoniam mitis sum et humilis corde, et invenietis re quiem animabus vestris. Jugum meum leve est , et sarcina mea levis : considerant eos qui jugum ip sum, etc. SERMO LXXI (a). De verbis Evangelii Matthæi, cap. XIII, 24-30, Cum dormirent homines, ,'nit inimicus, et supersemi navit zizania, etc., deque aliis locis, exhortatorius ad bona opera (b). 1. Inimicus, in figura homo dictus est. Domi- nus sic Redemptor noster in Evangelio suo loqni tur, dicens : Cum dormirent homines, venit ini micus, et superseminovit zizania. Inimicus, in Ii gura horno dictus est. Audi Apostolum dicentem , Fuistis aliquando tenebræ ;

'Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest for your souls. For my yoke is easy, and my burden is light.' They consider those who bear this same yoke, and so forth. SERMON 71. On the words of the Gospel of Matthew, chapter 13, verses 24-30: 'While men were sleeping, the enemy came and oversowed tares,' and so forth, and on other passages, exhorting to good works. 1. The enemy is spoken of under the figure of a man. Thus our Lord and Redeemer speaks in his Gospel, saying: 'While men were sleeping, the enemy came and oversowed tares.' The enemy is spoken of under the figure of a man. Hear the Apostle saying, 'You were once darkness;'

「你們當負我的軛，學我的樣式；因為我心裡柔和謙卑，你們必得享安息。我的軛是容易的，我的擔子是輕省的。」他們思想那些負此同一軛的人，等等。第七十一篇講道。論馬太福音第十三章24至30節的話：「人睡覺的時候，仇敵來了，將稗子撒在其中」等等，並論其他經文，勸人行善。一、仇敵是用「人」的形象來說的。我們的主與救贖者在祂的福音中如此說：「人睡覺的時候，仇敵來了，把稗子加撒在其中。」仇敵是用人的形象來說的。你當聽使徒所說：「你們從前是暗昧的，」

1:810

nunc autem lux in Domino (Ephes. v, 8). Audi , homo : non enim ille dedit tibi tenebras, qni dedit tibi lucem. Quo vadis, homo? quo traheris? Quid concupiscentias carnales sectans; quando audis, Spiritu ambulate, et concupiscentias carnis nolite perficere (Galat. v, 46)? Audi potius Do minum dicentem, Convertimini ad me, et convertar ad vos (Zach. I, 3). Accedite ad enm, et illuminamini; et facies vestrae non erubescent (Psal. XXXIII, 6). Atti, homo; si recesseris a Deo, non effugies manum ejus : si autem ad eum accesseris, illico habebis eum, quia nusquam recedit. Andi prophetam dicentem , Si ascendero in cælum, tu illic ea; si descendero in infer num, ades (Psal. CXXXVIII, 8).

'but now you are light in the Lord' (Eph. 5:8). Hear, O man: he who gave you light did not give you darkness. Where are you going, O man? Where are you being dragged? Why do you pursue the desires of the flesh, when you hear, 'Walk in the Spirit, and do not fulfill the desires of the flesh' (Gal. 5:16)? Hear rather the Lord saying, 'Turn to me, and I will turn to you' (Zech. 1:3). 'Draw near to him, and be enlightened; and your faces shall not be ashamed' (Ps. 33:6). Attend, O man: if you depart from God, you will not escape his hand; but if you draw near to him, you will straightway have him, for he never departs. Hear the prophet saying, 'If I ascend into heaven, you are there; if I descend into hell, you are present' (Ps. 138:8).

「但如今在主裡面是光明的」（弗五8）。人哪，你要聽：那賜你光明的，並未賜你黑暗。人哪，你往哪裡去？你被拉到哪裡去？當你聽見「你們當順著聖靈而行，就不放縱肉體的情慾」（加五16）時，為何還隨從肉體的私慾呢？你倒要聽主所說：「你們要轉向我，我就轉向你們」（亞一3）。「你們仰望祂，便有光榮；你們的臉必不蒙羞」（詩三四5）。人哪，留心：你若離開神，就逃不脫祂的手；你若親近祂，立刻就得著祂，因為祂無處不在。你當聽先知所說：「我若升到天上，你在那裡；我若下到陰間，你也在那裡」（詩一三九8）。

1:811

Ubi ergo non est Deus quem tu fugis? Malus es tu, qui bonum fugis; mors es tu, qui vitam fugis. Involvere te vis tenebris, uhi teabscondas : sed illum latere non potes, cujus ocu it omnia vident. Ait autem Apostolus : Quem fructum habuistis tunc in illis, in quibus nunc erubescitis (Rom. vi, 21) ? Sequitur vox judicis, dicens : Ite, male dicti, in ignem æternum, qui paratus eat diabolo et angelis ejus (Matth. xxv, 41). Ergo qui fugit Domi num , et recedit a Deo, ille confunditur, et perit in tina impietate. Ut ergo non pereat tunc, nunc rever tatur ad Dominum; et illuminabilur, et vultus ejus non erubescet. 2. Zizania in Ecclesia qui sint. Amor Christi super omnia.

Where then is God not present, from whom you flee? You are evil, you who flee the good; you are death, you who flee life. You wish to wrap yourself in darkness, that you may hide there; but you cannot lie hidden from him whose eyes behold all things. And the Apostle says: 'What fruit had you then in those things of which you are now ashamed?' (Rom. 6:21). There follows the voice of the Judge, saying: 'Depart, you cursed, into everlasting fire, which is prepared for the devil and his angels' (Matt. 25:41). Therefore he who flees the Lord and departs from God is confounded and perishes in his impiety. So then, that he may not perish then, let him now return to the Lord; and he shall be enlightened, and his face shall not be ashamed. 2. Who are the tares in the Church. The love of Christ above all things.

那麼，你所逃避的神，在哪裡不同在呢？你逃避良善，你就是惡人；你逃避生命，你就是死亡。你想用黑暗遮蔽自己，好藏身其中；但你無法向那位眼目遍察萬事的主隱藏。使徒又說：「你們現今所看為羞恥的事，當日有甚麼果子呢？」（羅六21）。接著是審判者的聲音，說：「你們這被咒詛的人，離開我，進入那為魔鬼和牠的使者所預備的永火裡去」（太二五41）。所以，凡逃避主、離棄神的人，必要蒙羞，並在自己的不敬虔中滅亡。因此，為叫他將來不至滅亡，如今就當歸回主；他必蒙光照，他的臉也必不蒙羞。二、教會中誰是稗子。愛基督過於萬有。

1:812

Dicam tamen, fratres mei, quod sentio: et quod dixero, intelligite. Intervos segetes Dei mixta sunt zi zania, idest, amatores mundi, amatores pecuniæ, ama tores deliciarum, consultores nugarum, omnes quapren tes quæ sua sunt, non quae Jesu Christi. In Ecclesia Christi ficte intrantes, promittentes et non facien tes, voventes et non reddentes, renuntiantes malo et iterum idem facientes; hæc amantes, zizania sunt. Non amant illi Christum, qui aliquid plus amant quam Christum. Audi, homo, vocem Domini Dci tui : Qui diligit, inquit, patrem, aut matrem, aut uxo rem, aut filios , aut filias, aut fratres, aut agros super me , non eat me dignus (Id. x, 37).

Yet I will say, my brethren, what I feel; and understand what I shall say. Among you, the crops of God, tares are mixed in—that is, lovers of the world, lovers of money, lovers of pleasures, promoters of trifles, all who seek their own things, not the things of Jesus Christ; those who enter the Church of Christ under pretense, promising and not performing, vowing and not paying, renouncing evil and again doing the same, loving these things—they are the tares. Those do not love Christ who love anything more than Christ. Hear, O man, the voice of the Lord your God: 'He who loves,' he says, 'father, or mother, or wife, or sons, or daughters, or brothers, or fields more than me, is not worthy of me' (Matt. 10:37).

然而，我的弟兄們，我要說出我所感受的；你們也要明白我所要說的。在你們這些神的莊稼中間，混雜著稗子，就是那些愛世界的、愛錢財的、愛宴樂的、鼓吹虛妄的，一切求自己的事、不求耶穌基督之事的人；他們假意進入基督的教會，應許卻不履行，許願卻不償還，棄絕邪惡卻又重蹈覆轍——愛這些事的人，就是稗子。凡愛任何事物過於基督的人，都不愛基督。人哪，你當聽主你的神的聲音，祂說：「愛父母、妻子、兒女、弟兄、田地過於愛我的，就不配作我的門徒」（太十37）。

1:813

Si vis tenere quod non habes , dimitte quod habes; ul amor Christi sit in corde tuo. 3. Qui vult quæ Dei sunt, sua dimittat. Ecce pe tis a Deo, et dicis : Domine, da mihi. Quid libi da bit, qui aliunde manus tuas videt occupatas ? Ecce Dominus vult dare quæ sua sunt, et non habet ubi ponat. Vide ergo, dimitte quod tenes; et accipis quod quaeris : dimitte temporalia etcaduca; et accipies æternam et perpetuam vitam : dimitte terrena; et ac cipis coelestia. Ait autem quidam ad Jesum : Magister bone, quid boni faciam, ut habeam vitam æternam ? Utique qui dicebat, Quid bbni faciam, vitam aeternam desiderabat: sed plus amabat quod tenebat. Vidit Dominus occupatas manus. Dare vult;

If you wish to hold what you do not have, let go of what you have, so that the love of Christ may be in your heart. 3. Let him who desires the things of God let go of his own. Behold, you ask of God and say, 'Lord, give to me.' What will he give you, whom he sees to have his hands occupied with other things? Behold, the Lord wishes to give what is his own, and has no place to set it down. See then, let go of what you hold, and you will receive what you seek: let go of things temporal and fleeting, and you will receive life eternal and perpetual; let go of earthly things, and you will receive heavenly things. Now a certain man said to Jesus: 'Good master, what good shall I do, that I may have eternal life?' Truly he who said, 'What good shall I do,' desired eternal life; but he loved more what he held. The Lord saw his hands were occupied. He wishes to give;

你若想持守你所沒有的，就當捨棄你所有的，好叫基督的愛存在你心裡。三、願慕求神之事的人捨棄自己的所有。看哪，你向神祈求，說：「主啊，賜給我。」祂見你雙手被別的事佔滿，還能賜給你甚麼呢？看哪，主願意賜下祂自己的東西，卻無處可放。所以你要看，捨去你所握持的，就必得著你所尋求的：捨去暫時速朽的，就必得著永遠常存的生命；捨去屬地的，就必得著屬天的。有一個人來對耶穌說：「良善的夫子，我該做甚麼善事才能得永生？」誠然，那說「我該做甚麼善事」的人，是渴慕永生的；但他更愛他所握持的。主看見他雙手被佔滿。主願意賜與，

1:814

et non habet ubi ponat : occupatae sunt manus accipientium. Dicit enim tibi Dominus, Vade, vende omnia, et dapaupe ribus (1d. xix, 16, 21), et pone illa in coelo; quia in terra impediunt. 4. Non perduntur quæ pauperibus dantur. Quid li mes, o homo, dare pauperibus? Non perdes ea ; sed servantur tibi in cælo. Non ut perdas jussi , dicit Dommus; sed ubi ponas suggessi. Post hæc habebis, homo, thesaurum non in terra periturum, sed in coelo permansurum. Aliquando venit homini tribula- tio, venit timor damni. Times, o homo , ut non pe enniam luam perdas, times ne argentum tuum per das, times ne possessionem tuam perdas; et nou limos ne tu ipse totus pereas ?

and has no place to set it down: the hands of those who would receive are full. For the Lord says to you, 'Go, sell all, and give to the poor' (Matt. 19:16,21), 'and lay it up in heaven; for on earth these things hinder you.' 4. What is given to the poor is not lost. Why do you fear, O man, to give to the poor? You will not lose it, but it is kept for you in heaven. The Lord did not command you to lose it; rather he suggested where you might place it. After this you will have, O man, a treasure not perishing on earth but abiding in heaven. Sometimes tribulation comes upon a man, the fear of loss comes. You fear, O man, lest you lose your money, you fear lest you lose your silver, you fear lest you lose your possession; and do you not fear lest you yourself perish wholly?

卻無處可放：那些要領受之人的雙手都滿了。因為主對你說：「去，變賣一切所有的，分給窮人」（太十九16、21），「並要積存在天上，因為在地上這些會攔阻你。」四、施給窮人的並不失落。人哪，你為何懼怕施捨給窮人呢？你不會失去它，反倒為你存留在天上。主並沒有吩咐你去丟失它，乃是指示你當把它放在何處。人哪，此後你必有一份財寶，不在地上朽壞，乃在天上長存。人有時遭遇患難，臨到失喪的懼怕。人哪，你懼怕失去錢財，懼怕失去銀子，懼怕失去產業；卻不懼怕你自己整個滅亡嗎？

1:815

Pro hoc dicis falsum testimonium, pro hoc mentiris et rapis aliena , pro hoc juras et perjuras, quod omnino lex vetat. Nonne cum hæc omnia facis, totus fenum es, tolus stipula , totus palea; ct non times ne totus ardeas? Semper turbata est anima tua amoribus sæculi. Dic, Quare tristis es , anima mea? et quare conturbas me (Psal. XLI, 6)? 5. Aurum in terra, et ex terra, et terra est. Avarus pro auro suo habet tristitiam, patitur tribulationem, habet pericula servorum, pericula latronum. Avarus amat au rum plus quam anianam suam: tu, christiane, ama Chri.. stum plus quam omnia tua. me fervet in amore auri : tu, christiane, ferve in amore Christi; et eris beatus in regno Christi.

For this you give false testimony, for this you lie and seize what belongs to others, for this you swear and forswear yourself, which the law utterly forbids. When you do all these things, are you not wholly hay, wholly stubble, wholly chaff; and do you not fear lest you be wholly burned up? Your soul is ever troubled by the loves of the world. Say, 'Why are you sad, O my soul, and why do you disquiet me?' (Ps. 42:5). 5. Gold is in the earth, and from the earth, and is earth. The miser has sorrow for his gold, suffers tribulation, has the perils of servants, the perils of robbers. The miser loves gold more than his own soul: you, O Christian, love Christ more than all your goods. He burns with the love of gold: you, O Christian, burn with the love of Christ; and you shall be blessed in the kingdom of Christ.

為了這些，你作假見證；為了這些，你說謊並奪取別人之物；為了這些，你起誓又背誓，這都是律法所嚴禁的。當你做這一切事時，你豈不全然成了乾草、全然成了殘梗、全然成了糠秕嗎？你豈不懼怕自己全然被焚燒嗎？你的靈魂常被世俗的愛戀所攪擾。你當說：「我的心哪，你為何憂悶？為何在我裡面煩躁？」（詩四二5）。五、金子在地裡，出於地，且本是地。貪財的人為他的金子憂愁，忍受患難，有僕人帶來的危險、盜賊帶來的危險。貪財的人愛金子過於愛自己的靈魂：基督徒啊，你當愛基督過於愛你一切所有的。他為愛金子而火熱：基督徒啊，你當為愛基督而火熱；你便要在基督的國裡有福了。

1:816

Audi, o homo, aurum in terra est, et ex terra est, et terra est, et pars terrae est. Impius dum diligit creaturam, offendit Creatorem ; et amit tit eum , qui creavit ex nihilo omnia. Audi, o homo, nun tu perdis Deum ; sed ipse peris a Deo. Ille cst redemptor animae, quem vis amittere. Quid cnim proderit tibi, si totum mundum lucreris; animae vero ture detrimentum patiaris (Matth. xvi, 26) ? 6. Cur Deus vocet alium, et alium non vocet. Exper giscere aliquando, o homo, et ama Christum. Hæc est enim sapientia vera, id cst, amare Christum. Multi enim dicunt, et scire volunt, quare illum vocat ad se Dominus, et illum non vocat; uni subvenit, et uni non ; hunc dignum habet, et illum indignum;

Hear, O man: gold is in the earth, and is from the earth, and is earth, and is a part of the earth. The impious man, while he loves the creature, offends the Creator, and loses him who created all things out of nothing. Hear, O man: it is not you who lose God, but you yourself perish away from God. It is the Redeemer of your soul whom you are willing to lose. For what will it profit you if you gain the whole world, but suffer the loss of your own soul? (Matt. 16:26). 6. Why God calls one and does not call another. Awake at last, O man, and love Christ. For this is true wisdom, namely, to love Christ. For many say, and wish to know, why the Lord calls this man to himself and does not call that one; helps one and not another; holds this one worthy and that one unworthy;

人哪，你要聽：金子在地裡，出於地，本是地，是地的一部分。不敬虔的人愛慕受造之物，就得罪了造物主，並失去那位從無有中創造萬物的主。人哪，你要聽：不是你失去神，乃是你自己從神那裡滅亡。你所甘願失去的，正是你靈魂的救贖者。人若賺得全世界，賠上自己的靈魂，有甚麼益處呢？（太十六26）。六、神為何呼召這人，卻不呼召那人。人哪，總要醒過來，去愛基督。因為這才是真智慧，就是愛基督。因為許多人說、並想要知道：為何主呼召這人到祂面前，卻不呼召那人；扶助這人，卻不扶助那人；看這人為配得的，看那人為不配的；

1:817

istum honorat, et illum cruciat et affligit. Audi, 0 homo. Hunc dignum habet pro bonis operibus suis ; illum habet indignum pro operibus suis malis : quia debitor est Dominus, et reddet bonis bona , et malis mala. Dicturus es forsitan, Quare ille sic? Respondet tibi Dominus Deus tuus, Quia bonum non denegavi: sed dixi prius, Lavamini, mundi estote (Isai. i, 46). Quid volebas? quid quaerebas ? quid cupiebas? Gra tiam Dei. Ergo si gratiam Dei quatris, aufer primum nequitiam ab anima tua et a conspectu oculorum meorum; jam cessa a malo, et fac honum; inquire pacem, et seqnere eam totis viribus tuis (Psal. XXXIII, 15) :

honors this one, and torments and afflicts that one. Hear, O man. He holds this one worthy for his good works; he holds that one unworthy for his evil works: for the Lord is a debtor, and will render good things to the good, and evil to the evil. Perhaps you will say, 'Why is that one so treated?' The Lord your God answers you: 'Because I did not deny the good; but I said beforehand, Wash yourselves, be clean' (Isa. 1:16). What did you want? What were you seeking? What did you desire? The grace of God. Therefore, if you seek the grace of God, first take away wickedness from your soul and from before the sight of my eyes; now cease from evil and do good; seek peace and pursue it with all your might (Ps. 34:14):

尊榮這人，卻折磨苦待那人。人哪，你要聽。祂因這人的善行看他為配得的；祂因那人的惡行看他為不配的：因為主是償還者，必將善報應給善人，將惡報應給惡人。你或許要說：「那人為何這樣受對待？」主你的神回答你：「因為我並沒有拒絕那善；我倒早先說過：你們要洗濯、自潔」（賽一16）。你想要甚麼？你尋求甚麼？你渴慕甚麼？神的恩典。所以，你若尋求神的恩典，就當先除掉你靈魂中的、並我眼目所見之前的邪惡；如今要離惡行善，盡你一切的力量尋求和睦，一心追趕（詩三四14）：

1:818

et cum haec feceris, et gratiam meam perci pies, et oculi mei super te erunt, et aures mene ad preces tuas, et priusquam me inquisieris, dicam, Adsum. 7. Bona hic providenda. Misericordiæ spes non est nisi misericordibus. Inimicus sibi fit , qui non indulge' inimico. Rogandum pro eo antequam roget. Qualis debeat esse laus Dei. Faciamus bona , fratres charis simi, ut mereamur in futuro sacculo invenire requiem, quam nobis Dominus noster promisit, dicens : Beati misericordes, quia ipsi misericordiam consequentur (Matth. v, 7). Et cum propheta a Domino exsultan tes dicamus , Misericordiam et judicium cantabo tibi, Domine (Paal. c, 4). Misericordiam inveniunt, qui sunt misericordes.

and when you have done these things, you will both receive my grace, and my eyes shall be upon you, and my ears attentive to your prayers, and before you have sought me, I will say, 'Here I am.' 7. Good things to be provided here. There is no hope of mercy except for the merciful. He becomes an enemy to himself who does not forgive his enemy. One must pray for him before he asks. What manner of thing the praise of God ought to be. Let us do good works, most dear brethren, that we may deserve to find in the age to come the rest which our Lord has promised us, saying: 'Blessed are the merciful, for they shall obtain mercy' (Matt. 5:7). And let us, exulting, say with the prophet to the Lord: 'Mercy and judgment I will sing to you, O Lord' (Ps. 101:1). The merciful find mercy.

你既行了這些事，就必領受我的恩典，我的眼目也必看顧你，我的耳朵必垂聽你的祈禱；你尚未尋求我，我就說：「我在這裡。」七、當在今生預備善行。除了憐憫人的，並無蒙憐憫的盼望。不肯饒恕仇敵的人，便與自己為敵。當在他求告之先，就為他祈求。頌讚神當是何等的態度。至親愛的弟兄們，讓我們行善，好叫我們配得在來世尋見我們的主所應許我們的安息，祂說：「憐恤人的人有福了，因為他們必蒙憐恤」（太五7）。我們也當與先知一同歡呼向主說：「主啊，我要歌唱慈愛和公平」（詩一〇一1）。憐憫人的必蒙憐憫。

1:819

Judicium timeant contemptores, qui nec sibi parcunt, nec miserentur aliis : qui di cunt, Peccemus, et parcet nobis Deus, quia miseri cors est et bonus. Omnino misericors et bonus eat Deus : sed qui modo parcit, in futuro non parcet. Ju dicium paratum habent sine misericordia impii. In telligamus, fratres, et videamus ubi spem nostram ponere debeamus. Misericordia illi qui fecit miseri cordiam. Beati misericordes; quia ipsis miserebitur Deus. Spes est in misericordia, si ab opere miseri cordiae nos non fucrimus aridi. 0 homo, quid quæris a Deo misericordiam, si ipse non es misericors ? Quid qu;eris a Deo indulgentiam peccatorum tuorum ; cum ipse tibi simili non indulges ?

Let the contemptuous fear judgment—those who neither spare themselves nor have mercy on others, who say, 'Let us sin, and God will spare us, for he is merciful and good.' God is altogether merciful and good; but he who spares now will not spare in the future. Judgment without mercy is prepared for the impious. Let us understand, brethren, and see where we ought to place our hope. Mercy is for him who has shown mercy. Blessed are the merciful, for God will have mercy on them. Hope lies in mercy, if we are not barren of the work of mercy. O man, why do you seek mercy from God, if you yourself are not merciful? Why do you seek from God the pardon of your sins, when you yourself do not pardon one like you?

願那些藐視的人懼怕審判——就是那些既不憐惜自己、也不憐憫別人的人，他們說：「我們儘管犯罪，神必饒恕我們，因祂是有憐憫、有恩慈的。」神誠然是滿有憐憫、滿有恩慈的；但現今寬容人的，將來卻不寬容。不憐憫的審判已為不敬虔的人預備好了。弟兄們，讓我們明白，看清我們當把盼望放在何處。憐憫是給那施憐憫之人的。憐恤人的人有福了，因為神必憐恤他們。盼望在於憐憫，只要我們不在憐憫的善工上枯乾。人哪，你自己若不憐憫人，為何向神尋求憐憫呢？你自己尚且不饒恕與你相似的人，為何向神尋求你罪的赦免呢？

1:820

Audi, homo, audi vocem Domini Dei tui, ubi dicit ipse, Date, et dabitur vobis; dimittite, et dimittetur vobis (Luc. VI . 37. 58). Audi iterum ubi ipse dicis, Dimitte nobis debita no stra, sicul et nos dimittimus debitoribus nostris. Si enim tu non dimiseris adversario tuo, ipse libi prius ens adversarius. Ille tc Lesit auferendo pecuniam tua:u, tu te lædis non indulgendo adversario tuo. Forsitan diclurus es : Non illi parcam; quia me læsit mul tum, et sanguinem meum quaesivit. Tu si nou illi indulges, perditionem animæ tuae habebis : insuper adhuc dicis, Non illi parcam, qnia adversarius mihi fuit. Crede mihi, homo, pejor tibi eris adversarius, si non illi parcas.

Hear, O man, hear the voice of the Lord your God, where he himself says, 'Give, and it shall be given to you; forgive, and you shall be forgiven' (Luke 6:37,38). Hear again where he himself says, 'Forgive us our debts, as we also forgive our debtors.' For if you do not forgive your adversary, you first become an adversary to yourself. He wronged you by taking away your money; you wrong yourself by not pardoning your adversary. Perhaps you will say: 'I will not spare him, because he has greatly wronged me and sought my blood.' If you do not forgive him, you will have the destruction of your own soul; and moreover you still say, 'I will not spare him, because he was my adversary.' Believe me, O man, you will be a worse adversary to yourself, if you do not spare him.

人哪，你要聽，聽主你神的聲音，就是祂親自所說：「你們要給人，就必有給你們的；你們要饒恕人，就必蒙饒恕」（路六37、38）。你再聽祂親自所說：「免我們的債，如同我們免了人的債。」因為你若不饒恕你的仇敵，你就先與自己為敵了。他奪去你的錢財而虧負了你；你不饒恕你的仇敵，就虧負了自己。你或許要說：「我不肯饒恕他，因他大大虧負了我，又尋索我的性命。」你若不饒恕他，就必招致自己靈魂的滅亡；你竟還說：「我不肯饒恕他，因他曾是我的仇敵。」人哪，你要信我：你若不饒恕他，你對自己反倒是更壞的仇敵。

1:821

Dicis tu, Ille me non rogal. Si te illc non rogat, tu pro illo roga; ut ei a Domino dimit tatur , quod in te deliquit. Nam si tu dicis, Non illi parcam ; litigare vis, non dimittere. Et qua fronte aut qua fiducia dicturus es Domino tuo, Dimitte, quia ego dimisi? Considera, o homo, et vide aliam legem in membris tuis repugnantem, legi mentis tuæ , et captivantem te in lege peccati (Rom. vn, 21). Jam ipse captivus traheris; et exspoliatori irasceris ? Nemo nobis imputet, fratres mei, si per vos domini cam pecuniam duplicare non potuerimus. Mali servi crimus, si non fecerimus quod nobis præceptum est: si autem fecerimds , boni servi erimus , et cum Do mino sine fine lætabimur.

You say, 'He does not ask me.' If he does not ask you, then pray for him, that what he has trespassed against you may be forgiven him by the Lord. For if you say, 'I will not spare him,' you wish to quarrel, not to forgive. And with what face or what confidence will you say to your Lord, 'Forgive, because I have forgiven'? Consider, O man, and see another law in your members warring against the law of your mind, and taking you captive under the law of sin (Rom. 7:23). Already you yourself are dragged as a captive; and are you angry at the despoiler? Let no one blame us, my brethren, if through you we have not been able to double the Lord's money. We shall be evil servants if we do not do what has been commanded us; but if we do it, we shall be good servants, and shall rejoice with the Lord without end.

你說：「他並不求我。」他若不求你，你就替他祈求，好叫他得罪你的過犯得蒙主赦免。因為你若說「我不肯饒恕他」，你就是想要爭競，而非饒恕。你將以何等的面目、何等的把握對你的主說：「求你饒恕，因我已經饒恕了」？人哪，你要思想，看出你肢體中另有個律，與你心中的律交戰，把你擄去，叫你附從那犯罪的律（羅七23）。你自己既已被擄去，還向那擄掠你的發怒嗎？我的弟兄們，倘若我們因你們的緣故未能使主的銀子加倍，願無人責怪我們。我們若不行所吩咐我們的，就是惡僕；但我們若行了，就是良善的僕人，必要與主永遠同樂。

1:822

Illum omnes amemus, per quemfacti sumus ; illum diligamus , per quem re dempti sumus. Pro illo nos invicem diligamus in hoc sæculo , ut cum eo gaudere mereamur pariter in fu turo : quoniam sic placuit Domino Deo nostro de nobis , ut hic constituti cum vestra Charitate cante mus ei. Laudemus Dominum , fratres, lingua, corde, ore et voce. Sic enim sibi vult dici laudem, ut non sit inter nos discordia : sed vult esse in nohis con cordiam vocibus et moribus. 0 felix laus in cælo, ubi templum Dei Angeli sunt! Ibi est concordia summa laudantium , ubi nulla lex in membris nostris repu gnat; ibi non est rixa, nec ulla cupiditas.

Let us all love him through whom we were made; let us cherish him through whom we were redeemed. For his sake let us love one another in this world, that we may deserve to rejoice together with him in the world to come; for so it has pleased the Lord our God concerning us, that being placed here we should sing to him together with your Charity. Let us praise the Lord, brethren, with tongue, with heart, with mouth, and with voice. For he wills his praise to be sung in such a way that there be no discord among us, but he wills there to be in us concord both of voices and of morals. O happy praise in heaven, where the angels are the temple of God! There is the highest concord of those who praise, where no law in our members wars against us; there is no strife, nor any covetousness.

讓我們都愛那藉以造成我們的主；讓我們都珍愛那藉以救贖我們的主。為祂的緣故，讓我們在今世彼此相愛，好叫我們配得在來世與祂一同歡樂；因為主我們的神論到我們，樂意如此，使我們既安置在此，就與你們眾親愛的一同向祂歌唱。弟兄們，讓我們用舌頭、用心、用口、用聲音頌讚主。因為祂樂意如此頌讚祂，使我們中間毫無紛爭，倒願我們裡面在聲音和品行上都有和諧。啊，天上的頌讚何等有福，那裡眾天使就是神的殿！那裡有頌讚者至高的和諧，那裡我們肢體中沒有律與我們交戰；那裡沒有爭鬧，也沒有任何貪慾。

1:823

Hic ergo cantemus Domino laudem solliciti , ut illic possimus esse securi. 8. Hic non securilas, sed sollicitudo debet esse. Cor pus, carcer. Quare autem hic simus solliciti , fratres mei ? Audite quare : quia tentatio est viia humana (Job VII, 1). Sic namque nos Dominus exhortatur suo eloquio, dicons, Vigilate et orate, ut non intretis in tentationem (Matth, XlVI, 41). Non vis esse sollicitus, quando videris dicere , Dimitte nobis debita nostra ? Quomodo es securus, qui quotidie videris petere re missionem peccatorum ? Quomodo es securus, quando adhuc dicis, Dimitte mihi peccata mca; et iterum di cis, Et ne noa inferas in tentationem , aed libera noa a 'Malo (Id. VI, 12,13) ?

Here then let us sing praise to the Lord in solicitude, that there we may be able to be secure. 8. Here there should be not security but solicitude. The body is a prison. But why should we be solicitous here, my brethren? Hear why: because 'human life is a temptation' (Job 7:1). For thus the Lord exhorts us by his own word, saying, 'Watch and pray, that you enter not into temptation' (Matt. 26:41). Do you not wish to be solicitous, when you are seen to say, 'Forgive us our debts'? How are you secure, you who are seen daily to ask for the remission of sins? How are you secure, when you still say, 'Forgive me my sins,' and again say, 'And lead us not into temptation, but deliver us from evil' (Matt. 6:12,13)?

所以，在今世讓我們謹慎地向主歌唱頌讚，好叫我們在那裡得以安穩。八、今生當有的不是安逸，而是儆醒。身體乃是牢獄。我的弟兄們，我們在此為何當儆醒呢？你們要聽為何：因為「人生在世乃是一場爭戰（試探）」（伯七1）。因為主用祂自己的話如此勸勉我們，說：「總要儆醒禱告，免得入了迷惑」（太二六41）。當你被人看見說「免我們的債」時，你豈不願儆醒嗎？你天天被人看見祈求罪的赦免，怎能安逸呢？當你還說「求你赦免我的罪」，又說「不叫我們遇見試探，救我們脫離兇惡」（太六12、13）時，你怎能安逸呢？

1:824

Quomodo ergo viroris clamare, Libera nos a malo , si securus es? Audi, homo, audi. Tu es malus, quando te Deus liberat a te ipso malo. Vides aliatn legem in membris tuis repugnantem legi mentis tuæ, ct captivantem te in lege peccati. Andi quid sumus nos, quid nobiscum portamus. Quamdiu in corpore mortis hujus continemur, vitium nobiscum portamus. Audi iterum prophetam dicentem, Domine, educ de carcere animam meat (Psal. CXLI, 8). Carcer meus est, usquedum in corpore mortis fucro. Nam quando fuero de hoc corpore liberatus, terra terrae redditur, spiritus cælo recipitur. Vado ergo, dimitto terram ; quia quamdiu hic sum, mente servio legi Dei, carne autem legi peccati. 9.

How then, O man, do you cry out, 'Deliver us from evil,' if you are secure? Hear, O man, hear. You are the evil, when God delivers you from your own evil self. You see another law in your members warring against the law of your mind, and taking you captive under the law of sin. Hear what we are, what we carry about with us. As long as we are held in this body of death, we carry sin about with us. Hear again the prophet saying, 'Lord, bring my soul out of prison' (Ps. 142:7). It is my prison, so long as I am in this body of death. For when I have been freed from this body, earth is returned to earth, and the spirit is received into heaven. I go, then, and lay down the earth; because as long as I am here, with my mind I serve the law of God, but with my flesh the law of sin. 9.

人哪，你若是安逸的，怎麼還喊叫「救我們脫離兇惡」呢？人哪，你要聽，你要聽。當神救你脫離你自己這惡者時，你就是那惡者。你看出你肢體中另有個律，與你心中的律交戰，把你擄去，叫你附從那犯罪的律。你要聽我們是甚麼，我們隨身帶著甚麼。我們既仍被囚在這必死的身體中，就隨身帶著罪。你再聽先知所說：「主啊，求你領我出離被囚之地（牢獄）」（詩一四二7）。只要我還在這必死的身體中，這身體就是我的牢獄。因為當我從這身體得釋放時，塵土便歸於塵土，靈便被接到天上。所以我去，並放下這地土；因為只要我還在此，我以心思服事神的律，卻以肉體服事罪的律。九、

1:825

Qui in resurrectione totus homo spiritualis. Dicet aliquis perfidorum : Ergo cum fueris ab hac carne liberatus, jam non eris tu nisi spiritus. Audi ergo, haeretice. Carnem quam dico, non in æternum pono, sed hic depono. Hespondet incrodulus : Ergo red ilurus es ad corpus mortis ? Et unde tam piam vocem clamasti, Educ de carcere animam meam? Audi, im perite , et contra quotidianas lectiones surde. Redeo ad corpus non mortis hujus; quia corruptibile hoc induetur incorruptione , et mortalc hoc induetur inl mortalitate. Modo est animale, tunc erit spirituale. Nemo potest accipere æternale, nisi prius temporale dimiserit. Ergo dimitte temporale hoc malum, ut accipias æternale illud bonum. 10.

In the resurrection the whole man is spiritual. Some faithless man will say: 'Therefore, when you have been freed from this flesh, you will be nothing but a spirit.' Hear then, O heretic. The flesh of which I speak I do not lay aside forever, but lay it down here. The unbeliever answers: 'Then are you going to return to the body of death? And whence did you utter so devout a cry, Bring my soul out of prison?' Hear, O unskilled one, and deaf against the daily readings. I return to a body, but not to this body of death; because this corruptible shall be clothed with incorruption, and this mortal shall be clothed with immortality. Now it is an animal body, then it shall be spiritual. No one can receive the eternal unless he first lays aside the temporal. Therefore lay aside this temporal evil, that you may receive that eternal good. 10.

復活時全人都要成為屬靈的。有不信的人要說：「那麼，當你脫離這肉身時，你就不過是個靈魂罷了。」異端啊，你要聽。我所說的肉身，並非永遠脫去，乃是在今世暫且放下。不信者回答說：「那麼你要回到這必死的身體嗎？你先前怎麼發出那樣虔敬的呼求——領我的靈魂出離牢獄？」無知又對每日經課充耳不聞的人哪，你要聽。我要回到一個身體，卻不是回到這必死的身體；因為這必朽壞的必要穿上不朽壞，這必死的必要穿上不死。如今是血氣的身體，那時要成為屬靈的身體。人若不先放下暫時的，就不能領受永恆的。所以要放下今世這暫時的惡，好叫你領受那永恆的善。十、

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Terra viventium et terra morientium. Audite, fratres, et cavete. Hic enim iter agimus, et in itinere positi sumus ; nondum in patriam pervenimus. Ca veamus eos qui in itincre nobis insidiantur : quia hic agunt adversus nos, ne ad patriam nostram, id est, ad paradisum revertamur. Terra autem ista morientium est; illa vero viventium est, de qua pro pheta dicebat, Credo videre bona Domini in terra vi ventium (Paal. XXVI, 13). In illa autem terra semper vivetur, et nunquam morietur. Lucet terra illa plus qnam species argenti, ubi cives justorum Angeli sunt. Illi in terra illa gaudent; nos in terra ista lugeamus, ut ad illorum gaudia pervenire mereamur. Yidete, fratres :

The land of the living and the land of the dying. Hear, brethren, and beware. For here we make a journey, and are placed upon a road; we have not yet arrived in our homeland. Let us beware of those who lie in ambush for us on the road, because here they act against us, lest we return to our homeland, that is, to paradise. Now this land is of the dying; but that land is of the living, of which the prophet said, 'I believe I shall see the good things of the Lord in the land of the living' (Ps. 27:13). In that land there will be life forever, and one shall never die. That land shines brighter than the appearance of silver, where the angels are the citizens of the just. They rejoice in that land; let us mourn in this land, that we may deserve to attain to their joys. See, brethren:

活人之地與將死之人之地。弟兄們，你們要聽，要謹慎。因為我們在此是行路，是走在路上，尚未到達我們的家鄉。我們要提防那些在路上埋伏我們的，因為他們在此與我們作對，不叫我們歸回我們的家鄉，就是樂園。這地乃是將死之人的地；那地卻是活人的地，先知論到這地說：「我信在活人之地必得見主的恩惠」（詩二七13）。在那地中必要永遠活著，永不死亡。那地比銀子的光彩更加明亮，那裡眾天使是義人的居民。他們在那地歡樂；讓我們在這地哀哭，好叫我們配得達到他們的喜樂。弟兄們，你們看：

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ecce hic in itinere positi sumus ; insidiatur noster diabolus adversatur in via, nobis quaerit no cere, ne in terram viventium revertamur. Duo enim sunt præcepta, dilectissimi, quae nobis omnino sunt observanda : id est, Diliges Dominum Deum tuum ex toto corde tuo, et ex tota mente tua; et, Diliges proxi mum tuum tanquam te ipsum. In his duobus præceptis tota Lex pendet et Prophetæ (Matth. XXII, 37-40). Quicumque enim in his duobus præceptis ambula- verit, festinet in via; et perveniet ad patriam para disi , ubi lætantur omnes sancti in gloria Redemptoris sui, et laudem dicunt nomini sancto ejus , qui erepti sunt de hac peregrinationis ærumana , et vivunt sem per in laetitia sempiterna.

behold, here we are placed upon a road; our devil lies in ambush and opposes us on the way, seeking to harm us, lest we return to the land of the living. For there are two commandments, most beloved, which we must by all means observe: that is, 'You shall love the Lord your God with all your heart and with all your mind'; and, 'You shall love your neighbor as yourself.' On these two commandments hang the whole Law and the Prophets (Matt. 22:37-40). For whoever walks in these two commandments, let him make haste on the way; and he will arrive at the homeland of paradise, where all the saints rejoice in the glory of their Redeemer, and speak praise to his holy name—those who have been rescued from the hardship of this pilgrimage, and live forever in everlasting gladness.

看哪，我們在此是走在路上；我們的仇敵魔鬼在路上埋伏、抵擋我們，尋機要害我們，不叫我們歸回活人之地。至親愛的，因為有兩條誡命是我們務必要遵守的，就是：「你要盡心、盡意愛主你的神」；又要「愛人如己」。這兩條誡命是律法和先知一切道理的總綱（太二二37-40）。因為凡遵行這兩條誡命的，就當在路上趕緊前行；他必要到達樂園的家鄉，那裡眾聖徒在他們救贖者的榮耀中歡樂，向祂的聖名頌讚——他們已從這客旅的困苦中蒙拯救，永遠活在永恆的喜樂裡。

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SERMO LXXII (a). De verbis Evangelii Matthæi, cap. XIV, 23-32, ubi Dominus super aquas ambulavit, et Petrus titu bavit (b). 1. Textus expositio. Audivimus, et quodam modo vidimus in lectione præsenti , navicellam periclitan tem, Christum periclitantibus subvenientem, Petrum venienti Christo occurrentem. In quibus omnibus mi raculum exspectavimus; mysterium requiramus. Quando enim possumus de divinis operibus qu:c le guntur, ipso aspirante qui facit , intellectum alicujus. mysticae significationis exsculpere, quasi de abstrusis favorum cellis mella producimus : vel Christi disci pulos imitantes, spicas manibus confricamus (Luc. VI. 1) ;

SERMON 72. On the words of the Gospel of Matthew, chapter 14, verses 23-32, where the Lord walked upon the waters, and Peter faltered. 1. Exposition of the text. We have heard, and in a manner seen, in the present reading, the little boat imperiled, Christ coming to the aid of those in peril, Peter running to meet the coming Christ. In all of these we have looked for a miracle; let us seek a mystery. For when, concerning the divine works that are read, by the inspiration of him who works them, we can carve out the understanding of some mystical significance, we produce honey as it were from the hidden cells of the honeycombs; or, imitating the disciples of Christ, we rub the ears of grain in our hands (Luke 6:1);

第七十二篇講道。論馬太福音第十四章23至32節的話，就是主在水面上行走、彼得動搖之處。一、經文的解釋。在今日的經課中，我們聽見了、也彷彿看見了那小船遭遇危險，基督前來救援那些遭危險的人，彼得跑去迎接前來的基督。在這一切事上，我們期待看見神蹟；讓我們也尋求其中的奧秘。因為當我們論到所誦讀的神的作為時，藉著那位施行這些作為者的默示，我們能鑿出某種奧秘意義的悟性，就彷彿從蜂房隱密的巢室中取出蜂蜜；或者效法基督的門徒，用手搓那些麥穗（路六1）；

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ut ad latentia grana perveniamus , et in eis vitain inveniamus. Ascendit ergo Dominus nosler Je sus Christus, ut Icctum est, in montem solus orare. Mons altitudo est: quid enim in hoc mundo altius. cælo? Quis vero in coelum ascendit, novit optimo fidcs vestra. Cur autem solus ascendit? Quia nemo ascendit in coelum , nisi qui de cælo descendit, Filius, hominis, qui est in cælo (Joan. III, 13). Quamvis et in line curn venerit, et nos omnes sua membra colle gerit, ac levaverit in coelum, etiam tunc solus ascen det : quia caput cum corpore suo unus est Christus. Nunc autem solum caput ascendit, mediator Dei et hominum homo Christus Jesus (1 Tim. II, 5) : ipse ascendit solus orare;

that we may come to the hidden grains, and find life in them. Our Lord Jesus Christ therefore went up, as was read, alone into the mountain to pray. The mountain is height: for what in this world is higher than heaven? But who has ascended into heaven, your faith knows very well. But why did he ascend alone? Because 'no one has ascended into heaven except him who descended from heaven, the Son of Man, who is in heaven' (John 3:13). Although, when he comes at the end, and has gathered together all his members, and has raised them into heaven, even then he will ascend alone: because the head with its body is one Christ. But now only the head ascends, the mediator of God and men, the man Christ Jesus (1 Tim. 2:5): he ascends alone to pray;

好叫我們得著那隱藏的麥粒，並在其中尋見生命。所以，我們的主耶穌基督如經上所讀，獨自上山去禱告。山乃是高處：因為在這世上有甚麼比天更高呢？但誰曾升到天上，你們的信德深知這事。祂為何獨自上去呢？因為「除了那從天降下、仍舊在天的人子，沒有人升過天」（約三13）。雖然當祂末後降臨、聚集祂所有的肢體、將他們高舉到天上時，那時祂仍要獨自升上：因為頭與祂的身體乃是一位基督。但如今惟有頭升上，就是神與人之間的中保——降世為人的基督耶穌（提前二5）：祂獨自升上去禱告；

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quia ipse ascendit ad Patrem pro nubis interpellare. 2. Navicella, Ecclesia : mare, sæculum : antenna, crux. Persecutio Ecclesiam dilatavit; orbem ditavit. Vcrumlamen, charissimi, dum ille orat in cxcelso, navicula turbatur fluctibus in profundo. Quia insur- Runt fluctus, potest ipsa navicula turbari : sed quia Christus orat, non potest mergi. Navicellam quippe istam, fratres, Ecclesiam cogitate; turbulentum mare, hoc sæculum. Quando aliquis impiæ voluntatis, maxi mæ potestatis, persecutionem indicit Ecclesiæ , et quantum in ipso est, christianum nomen conatur ex stinguere, super naviculam Christi grandis unda con surgit.

because he himself ascended to the Father to intercede for us. 2. The little boat is the Church; the sea is the world; the yardarm is the cross. Persecution enlarged the Church and enriched the world. Nevertheless, most dear ones, while he prays on high, the little boat is tossed by the waves in the deep. Because the waves rise up, the boat itself can be tossed; but because Christ prays, it cannot be sunk. Think of that little boat, brethren, as the Church; the turbulent sea, as this world. When someone of impious will and greatest power declares persecution against the Church, and as far as in him lies strives to extinguish the Christian name, a great wave rises up against the boat of Christ.

因為祂親自升到父那裡為我們代求。二、小船乃是教會；海乃是世界；桅桁乃是十字架。逼迫使教會擴展，使世界得豐富。至親愛的，然而當祂在高處禱告時，那小船卻在深海裡被波浪顛簸。因波浪湧起，那小船就可能被顛簸；但因基督在禱告，它就不能沉沒。弟兄們，你們要思想：那小船就是教會；洶湧的海就是這世界。當一個心懷不敬虔、擁有極大權勢的人向教會發動逼迫，竭盡所能要撲滅基督徒的名時，一個巨浪就向基督的船湧起。

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Sed in his tentationibus erigatur antenna, ut suspensa arbori crucem Christi figuret; hanc christia nus respiciat, et non dcficial: quia sicut dicit aposto lus Petrus, Christus pro nobis passus est, relinquens nobit exemplum, ut sequamur vostigia ejus ( I Petr. II, 21). Dicit etiam beatus Joannes, Sicut enim Christus pro nobis anitnam suam posuit, sic et noa debemus pro fratribus animas ponere (I Joan. ut, 46). Huic erpo an tennae, id est, cruci Christi, simplex conversatio et pura confessio tanquam candentia vela religentur. Et haec vela nostra fluctibus abluantur, vestisque tenda tur, ut sine macula et ruga inveniatur.

But in these temptations let the yardarm be raised, that, suspended upon the mast, it may form the cross of Christ; let the Christian look upon this, and not fail; because, as the Apostle Peter says, 'Christ suffered for us, leaving us an example, that we should follow his footsteps' (1 Pet. 2:21). Blessed John also says, 'For as Christ laid down his life for us, so we also ought to lay down our lives for the brethren' (1 John 3:16). To this yardarm, then, that is, to the cross of Christ, let a simple manner of life and a pure confession be bound like gleaming white sails. And let these our sails be washed by the waves, and let the garment be stretched out, that it may be found without spot or wrinkle.

但在這些試探中，願桅桁豎起，使它懸在桅杆上，構成基督的十字架；願基督徒仰望這十字架，就不至灰心；因為正如使徒彼得所說：「基督為我們受過苦，給我們留下榜樣，叫我們跟隨祂的腳蹤行」（彼前二21）。蒙福的約翰也說：「基督為我們捨命，我們也當為弟兄捨命」（約壹三16）。所以，願單純的生活和純潔的認信，如同潔白發光的帆，繫在這桅桁上，就是繫在基督的十字架上。願我們這些帆被波浪洗淨，願這衣裳張開，好使它顯為毫無玷污、毫無皺紋。

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Quantumlihet mare sæviat, ventus incumbat, inter flatus et fluctus navis ista turbetur : tantum non mergatur, et currit 1. Denique posteaquam navis hæc aedificata est in Jeru salem, atque inde in medio pelagi hujus frementis emissa est, æstuantium volumina undarum, et furcn tium flabra ventorum, dum eam buc atque illuc cir cumferunt, omnium gentium littoribus appulerunt, peregrinas merces quocumque venit, advexit. Quid enim tam peregrinum in terra nostra, quam per poe nitentiam remissio peccatorum, regnumque cælorum?

However much the sea may rage, the wind may press upon it, and among the blasts and waves this ship may be tossed, so long as it is not sunk, it holds its course. Indeed, after this ship was built in Jerusalem, and thence sent out into the midst of this raging deep, while the surges of the seething waves and the blasts of the raging winds carry it here and there, it has touched at the shores of all nations, and wherever it came has brought foreign merchandise. For what is so foreign in our land as the remission of sins through penance, and the kingdom of heaven?

無論海怎樣咆哮，風怎樣壓迫，在陣風和波浪之間這船怎樣被顛簸，只要它不沉沒，就仍舊行駛。實在的，這船在耶路撒冷建造之後，就從那裡被差入這怒吼深海的中央，當翻騰波浪的浪濤和狂風的吹襲把它吹來吹去時，它已停靠萬國的海岸，無論到何處，都帶來了異鄉的貨物。在我們的地上，有甚麼比藉著悔改而得的罪之赦免、以及天國更為異鄉的呢？

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Et tamen oportebat Christum pati, et resurgere a mor tuis tertio die, et praedicari in nomine ejus poenitentiam et remissionem peccatorum per omnes gentes, incipienti bus ab JerusaLem I (Luc. xxiv, 40). Ab ipso enim portu navis hæc prima anchoram solrit. 3. Christianus securus sil et sollicitus. Adutalores, la tentes scopuli: obtreciatores, canes marini. Cruci ad hærentem mordere non possunt. Naviget ergo, charis simi, naviget hæc dominica navis inter procellas sæ culi Christo protegente secura, Deo donante sollicita. Non enim quia in navi nauclerus vigilat, ideo debet nauta dormire. Vigilat ille, de quo veraciter scriptum est, Non dormiet, neque dormitabit, qui custodit Israel (Psal.

'And yet it behooved Christ to suffer, and to rise again from the dead on the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem' (Luke 24:46,47). For from that very harbor this ship first loosed its anchor. 3. The Christian should be both secure and solicitous. Flatterers are hidden reefs; detractors are sea-dogs. They cannot bite one who clings to the cross. Let it sail, then, most dear ones, let this ship of the Lord sail amid the storms of the world, secure under the protection of Christ, solicitous by the gift of God. For it is not because the pilot keeps watch in the ship that the sailor ought therefore to sleep. He keeps watch, of whom it is truly written, 'He who keeps Israel shall neither slumber nor sleep' (Ps.

「基督必受害，第三日從死裡復活，並且人要奉祂的名傳悔改、赦罪的道，從耶路撒冷起直傳到萬邦」（路二四46、47）。因為這船正是從那港口首先起錨。三、基督徒當既安穩又儆醒。諂媚者是隱藏的暗礁；毀謗者是海狗。他們無法咬那緊抓十字架的人。至親愛的，所以讓它航行罷，讓主的這船在世界的風暴中航行，在基督的保護下安穩，因神的恩賜而儆醒。因為並非既有舵手在船上警醒，水手就當睡覺。那位警醒者，正如經上所確實記載的：「保護以色列的必不打盹，也不睡覺」（詩

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eXI, 4) : sed etiam ipse dicit Vigilate et ora te, ne intretis in tentationem (Matth. XXVI, 41). Unde ergo debemus esse solliciti, et unde securi? Solliciti, quia dixit, quod in hoc mundo pressuram habebitis ; se curi autem, quia mox addidit, Confidite, ego vici mun dum (Joan. xvi, 33): solliciti, quia tentationes futu ras prænuntiavit nohis; securi, quia non desinit inter pellare pro nobis. Caute itaque, fratres mei, atque collicite inter saeculi fluctus gubernati, inite navigium in bonis actihus vestris : nee deus obtrectatoris vos frangal, lice adulatoris lingua decipiat. Adulatores ve stros tanquam latentes sub undis scopulos observate.

121:4); but he also himself says, 'Watch and pray, that you enter not into temptation' (Matt. 26:41). Whence, then, ought we to be solicitous, and whence secure? Solicitous, because he said that 'in this world you shall have tribulation'; but secure, because he immediately added, 'Be of good cheer, I have overcome the world' (John 16:33): solicitous, because he foretold future temptations to us; secure, because he does not cease to intercede for us. Cautiously, therefore, my brethren, and carefully steered amid the waves of the world, set out on your voyage in your good deeds; and let neither the tooth of the detractor break you, nor the tongue of the flatterer deceive you. Watch out for your flatterers as for reefs hidden beneath the waves.

一二一4）；但祂自己也說：「總要儆醒禱告，免得入了迷惑」（太二六41）。那麼，我們當在何事上儆醒，又當在何事上安穩呢？儆醒，因為祂說過「在世上你們有苦難」；安穩，因為祂隨即補充說：「你們可以放心，我已經勝了世界」（約十六33）：儆醒，因為祂向我們預言了將來的試探；安穩，因為祂不住地為我們代求。所以，我的弟兄們，你們要謹慎，在世界的波浪中小心掌舵，帶著你們的善行啟航；不要讓毀謗者的牙齒咬碎你們，也不要讓諂媚者的舌頭欺哄你們。要提防你們的諂媚者，如同提防隱藏在波浪之下的暗礁。

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Quando enim marc tranquillum est, tunc saxa lalen tia non videntur: si tribulationis procella consurgit, tunc inter undarum montes verticem tollunt, tunc in eis apparet periculum quod latebat. Neque enim suf Licit talibus deserere tribulantem, nisi etiam oppu gnare conentur et premere. Hoc ergo genus huma num, velut asperrimas cautes placida superficie pe lagi ventis obiectas, christianus evitet. Hæc breviter de adulatoribus dixcrimus. Obtrectatores omnino con temnendi sunt; quia canes marini sunt. De profundo amaritudinis latrare possunt; mordere non possunt. Sed quamdiu mordere non possunt? Qnamdiu in navi sedes. Quid est, quamdiu in navi sedes?

For when the sea is calm, the hidden rocks are not seen; but if the storm of tribulation rises up, then among the mountains of the waves they lift their summits, then in them appears the peril that lay hidden. For it is not enough for such men to abandon one who is in tribulation, unless they also attempt to assault and press upon him. Let the Christian, then, shun this kind of humankind, as it were the roughest crags set against the winds beneath the calm surface of the deep. Let us have said this briefly concerning flatterers. Detractors are altogether to be despised, because they are sea-dogs. From the depth of their bitterness they can bark; they cannot bite. But how long can they not bite? As long as you sit in the ship. What does it mean, as long as you sit in the ship?

因為當海平靜時，那隱藏的礁石就看不見；但患難的風暴一旦湧起，它們就在波浪的群山之間昂起頂峰，那時暗藏的危險就在其中顯露出來。因為這等人不以撇棄遭患難的人為足，除非他們還要試圖攻擊、擠壓他。所以，願基督徒躲避這一類的人，如同躲避那平靜海面下、迎著風勢的最險峻礁石。關於諂媚者，我們就簡略說到這裡。毀謗者是完全該被藐視的，因為他們是海狗。他們能從苦毒的深處狂吠，卻不能咬。但他們到幾時不能咬呢？只要你仍坐在船上。「只要你坐在船上」是甚麼意思呢？

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Quamdiu cru cem Christi tenes, ab ejus navicula non recedis. Eri gamus in cælo mentem, et non curemus invidam mcn tcm (a). In hoc sane procelloso et turbulento mari etiam diabolus aspirans bacchatur armata classe tcr ribilis, et circumquaque discurrens, commeatus obsi det innocentium. Ipse est enim de quo ait apostolus I'etrus : Adversarius vester diabolus, tanquam leo ru giens, quærens aliquem devorare circuit. Et quia subdi dit, Cui resistite firmi in fide (1 Petr. v, 8, 9), exer centurcontra cum proficientium quotidiana certamina. Bellum hoc describebat ille narimus campi doctor, bellum hoc describebat, quando dicebat: Non eat vo- bis colluctatio cum carne et sanguine ;

As long as you hold the cross of Christ, you do not depart from his little boat. Let us lift up our mind to heaven, and let us not heed the envious mind. In this indeed stormy and turbulent sea, the devil too, breathing out fury, rages, terrible with his armed fleet, and running about on every side, besets the passages of the innocent. For he it is of whom the Apostle Peter says: 'Your adversary the devil, like a roaring lion, goes about seeking someone to devour.' And because he added, 'Resist him, steadfast in faith' (1 Pet. 5:8,9), the daily contests of those making progress are waged against him. This warfare that teacher of the field of the sea described, this warfare he described when he said: 'Your struggle is not against flesh and blood;'

只要你緊握基督的十字架，你就不離開祂的小船。讓我們把心思舉向天上，不要理會那嫉妒的心。在這實在是風暴洶湧的海中，魔鬼也噴吐怒氣、猖狂肆虐，帶著牠武裝的艦隊，可畏地四處奔竄，圍堵無辜之人的航道。因為牠正是使徒彼得所論到的：「你們的仇敵魔鬼，如同吼叫的獅子，遍地遊行，尋找可吞吃的人。」因祂又加上「你們要用堅固的信心抵擋牠」（彼前五8、9），所以那些長進之人便天天與牠爭戰。這場戰爭，那位屬海之戰場的教師曾描述過，他描述這場戰爭，說：「你們的爭戰並不是與屬血氣的爭戰，」

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sed adv ersus priu cipatus et potestates, rectores mundi, tenebrarum harum, adversus spiritualia nequitiæ in cælestibus (Ephes. VI, 12). Ia his ergo, fratres, in hoc labore, in hoc certa mine constitutos, illa vos apostolica sententia conso letur : Dominus in proximo est; nihil solliciti fueritis (Philipp. IV, 5 et 6). 4. Vigilia. Venit ergo Christus ad navim suam quarta vigilia noctis, et visitavit eam. Quarta vigilia noctis, extrema pars noctis est, Vigilia una tres horas habel, ac per hoc nox quatuor vigilias hahet, ternis horis per singulas vigilias distribmis. Quarta ergo vi gilia noctis, hoc est pene jam nocte finita. Sic veniet in fine saiculi, iniquitatis nocte transacta.

'but against principalities and powers, against the rulers of this world, of these darknesses, against the spiritual forces of wickedness in the heavenly places' (Eph. 6:12). In these things, then, brethren, placed in this labor, in this contest, let that apostolic sentence console you: 'The Lord is at hand; be not solicitous about anything' (Phil. 4:5,6). 4. The watch. Christ therefore came to his ship in the fourth watch of the night, and visited it. The fourth watch of the night is the last part of the night. One watch has three hours, and thereby the night has four watches, distributed three hours to each single watch. The fourth watch of the night, then, is when the night is now nearly finished. So he will come at the end of the age, when the night of iniquity is passed,

「乃是與那些執政的、掌權的、管轄這幽暗世界的，以及天空屬靈氣的惡魔爭戰」（弗六12）。弟兄們，所以在這些事上，就是安置在這勞苦、這爭戰之中，願那使徒的話安慰你們：「主已經近了，你們應當一無掛慮」（腓四5、6）。四、夜更。所以基督在夜間四更天來到祂的船那裡，眷顧了它。夜間四更乃是夜的末段。一更有三個時辰，因此一夜有四更，每一更各分三個時辰。那麼，夜間四更就是夜將盡的時候。祂也要照樣在末世、罪孽的黑夜過去時降臨，

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ad judican dos vivos et mortuos. Venit cnim nunc, sicut audistis, valde mirabiliter ambulans super aquas. Surgebant fluctus; sed calcabantur : fremens pelagus sub Domini vestigiis murmurabat; sed tamen eum volens nolens portabat. Quantumlibet tumores sæculi potestatesque consurgam, premit eorum caput, nostrum Caput. Cum vero appropinquaret naviculæ, turbati sunt prae timore discipuli, et exclamaverunt, putantes phantasma esse. Quibus Dominus ait: Habete fiduciam; ego sum, nolite timere. Quid est, Ego sum? Non sum phantasma quod putatis, agnoscite qucin videtis. Ad hanc vocem exsi liit Petrus et ait: Domine, si tu es, jube me venire ad te super atquas.

to judge the living and the dead. For he comes now, as you have heard, walking most wonderfully upon the waters. The waves rose up, but they were trodden down; the roaring deep murmured beneath the Lord's footsteps, but nevertheless, willing or unwilling, it bore him. However much the swellings of the world and its powers rise up, our Head presses down their head. But when he drew near to the little boat, the disciples were troubled for fear, and cried out, thinking it was a phantom. To whom the Lord says: 'Have confidence; it is I, do not be afraid.' What does 'It is I' mean? I am not the phantom you think; recognize whom you see. At this voice Peter leaped up and said: 'Lord, if it is you, bid me come to you upon the waters.'

審判活人死人。因為祂如今降臨，正如你們所聽見的，極其奇妙地在水面上行走。波浪湧起，卻被踐踏；怒吼的深海在主的腳蹤下咆哮，然而不論願意不願意，都承載著祂。無論世界的膨脹和權勢怎樣湧起，我們的頭都壓制牠們的頭。當祂臨近那小船時，門徒因懼怕就慌張，並且喊叫，以為是鬼怪。主對他們說：「你們放心，是我，不要怕。」「是我」是甚麼意思呢？我不是你們所以為的鬼怪；你們要認出所看見的是誰。一聽這聲音，彼得就跳起來說：「主啊，如果是你，請叫我從水面上走到你那裡去。」

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Si tu es, non miror quod solidam carnem supcr liquentis elementi terga suspendis. Quid enim mirum, si Conditori sun creatura famulatur? Hoc ego non niiror: fac quod mirer, ambulet Petrus. 5. Fidei tnors atque resurrectio. Fac quod mirer, Jube me venire ad te super aquas. Scio enim quod cor pus humanum naturae lege non sinitur in fluctibus li quidis habere fixa vestigia; sed accedat donum gra tiæ, et pauiulum cesset lex ista naturæ : Si tu es, jul e me venire ad le super aquas. Tu Deus es; ego homo sum : voluisti de meo habcre infirmitatem in carne qnam portas ; habeam et ego de tuo potestatem, ut unda me portet. Domine, si tu es, jube me venire ad te super aquas.

If it is you, I do not wonder that you suspend your solid flesh upon the surface of the flowing element. For what wonder is it, if the creature serves its Creator? At this I do not wonder: do something that I may wonder at—let Peter walk. 5. The death and resurrection of faith. Do something that I may wonder at: 'Bid me come to you upon the waters.' For I know that the human body, by the law of nature, is not permitted to have fixed footsteps upon the flowing waves; but let the gift of grace draw near, and for a little while let this law of nature give way: 'If it is you, bid me come to you upon the waters.' You are God; I am a man: you were willing to have infirmity from mine in the flesh which you bear; let me too have power from yours, that the wave may bear me. 'Lord, if it is you, bid me come to you upon the waters.'

如果是你，你把你堅實的肉身懸在流動元素的表面上，我並不希奇。因為受造之物服事牠的創造主，有甚麼可希奇的呢？這事我不希奇：你行一件叫我希奇的事罷——讓彼得也行走。五、信德的死與復活。你行一件叫我希奇的事：「請叫我從水面上走到你那裡去。」因為我知道，按自然的律，人的身體不得在流動的波浪上有穩固的立足；但願恩典的恩賜臨近，讓這自然的律暫且退讓片刻：「如果是你，請叫我從水面上走到你那裡去。」你是神，我是人：你既願意從我所有的、在你所擔負的肉身中領受軟弱；願我也從你所有的領受能力，好使波浪承載我。「主啊，如果是你，請叫我從水面上走到你那裡去。」

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Quomodo enim mihi in mari non erit via, si tu jusseris, qui propter nos factus es via? Et Dominus, Veni, inquit. Nee dubitavit Petrus ; audivit Domini verbum, et mox cucurrit ad Verbum : cito credidit, quia fidelis homo erat. Sed cum surrexisset ventus validus, titubavit ; quia homo erat. Titubatio ista, fratres, quasi mors fidei fuit : sed uhi exclamavit, fides iterum resurrexit. Non titubaret, nisi crederet : sed nec clamaret, nisi crederet I. Domine, inquit, salvum me fac! Et Dominus extensa manu levavit eum; et ail illi, Modicæ fidei, quare dubitasti ? Posset te ventus elidere, quem non potuit unda sorbere? posset te ventus evertere, quem non ponit fluctus operire!

For how shall there not be a way for me in the sea, if you command it—you who for our sake were made the way? And the Lord said, 'Come.' Nor did Peter doubt; he heard the word of the Lord, and at once ran to the Word: he believed quickly, because he was a faithful man. But when a strong wind arose, he faltered, because he was a man. That faltering, brethren, was as it were the death of faith; but when he cried out, faith rose again. He would not have faltered, had he not believed; but neither would he have cried out, had he not believed. 'Lord,' he says, 'save me!' And the Lord, stretching out his hand, lifted him up, and said to him, 'O you of little faith, why did you doubt? Could the wind dash you down, whom the wave could not swallow? Could the wind overturn you, whom the billow could not cover?'

因為你若吩咐，海中怎會沒有我的道路呢——你原是為我們的緣故成了道路的？主說：「你來。」彼得也不疑惑；他聽見主的話，立刻就跑向那道：他信得快，因他是有信心的人。但當一陣大風颳起時，他就動搖了，因他是人。弟兄們，那動搖彷彿就是信德的死；但當他喊叫時，信德就再度復活。他若不信，就不會動搖；但他若不信，也不會喊叫。他說：「主啊，救我！」主就伸手拉住他，對他說：「你這小信的人哪，為甚麼疑惑呢？那波浪都不能吞沒你，風豈能把你摔下嗎？那浪濤都不能淹沒你，風豈能將你傾覆嗎？」

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