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Pseudo-Augustine

Sermons & Tracts 4

Latin original · 1006 verses · some words can be tapped for a gloss

← ch. 3ch. 5 →
4:1
SERMONES DE DIVERSIS. SERMO CCXXXII (a). De sancta Trinitate (b). i. De Trinitate periculosa disputatio. Hoc scimus de Dfo, quod eum nesciamus. Audio, fratres, quod qui­ dam inter se disputant, quomodo Pater et Filins et Spiritus sanctus et tres sunt, et unum sunt. Aidetis ex quæstione, quam periculosa sit disputatio. Lutum et vas fictile de Creatore disputat; et ad naturæ suæ rationem non potest pervenire : et curiose quærit scire de mysterio Trinitatis, qnod Angeli in coelo scire non possunt. Quid enim dicunt Angeli in cælo? Quia est iste rex gloriæ ? Dominus virtutum ipse eat rex gloriæ (Psal. XXIII, 10).
SERMONS ON DIVERS SUBJECTS. SERMON 232. On the Holy Trinity. 1. On the Trinity, disputation is perilous. This we know of God, that we do not know Him. I hear, brethren, that certain men dispute among themselves how the Father and the Son and the Holy Spirit are both three and one. You see from the question how perilous the disputation is. Clay and an earthen vessel disputes concerning its Creator; and it cannot arrive at the reason of its own nature: and it curiously seeks to know concerning the mystery of the Trinity, what the angels in heaven cannot know. For what do the angels say in heaven? Who is this king of glory? The Lord of hosts, He is the king of glory (Psalm 23:10).
論各樣題目的講道。第二三二篇講道。論聖三位一體。一、論三位一體的辯論是危險的。關於神，我們所知道的乃是我們不認識祂。弟兄們，我聽說有些人彼此辯論，父、子、聖靈怎能既是三又是一。你們從這問題就看見這辯論何等危險。泥土與瓦器竟辯論它的創造者；它連自己本性的緣由都不能參透：卻好奇地想要知道三位一體的奧祕，就是天上的天使所不能知道的。因為天上的天使說什麼呢？這榮耀的王是誰呢？萬軍之耶和華，祂是榮耀的王（詩篇二十四篇10節）。
4:2
Similiter in Isaia dicitur, Quia eat iste qui ascendit de Edom, candida vestimenta ejus (Isai. LXIII, i)? Vide quid dicunt: pulchritudi­ nem praedicant, et dc natura tacent. Ergo et nos simpliciter dicamus, Vis scire naturam Den vis scire quid sit Deus ? Hoc scito, quod nescias : nec in hoc contristeris quia nescias; quia et Angeli nescierunt, et omnes similiter creaturae. 2. Hac scientia philosophos et Gentiles superamus. Sed dicit aliquis : Quomodo ergo credo quod nescio? quomodo christianus sum, qui nescio quomodo sua christianus? Dicam simpliciter, antequam aliqua de Scripturis proferam. 0 christiane, qui tibi videris ni­ hil scire, si scias hoc ipsum , quod nescias;
Likewise in Isaiah it is said: Who is this that comes from Edom, His garments white? (Isaiah 63:1). See what they say: they proclaim His beauty, and are silent about His nature. Therefore let us also say simply: Do you wish to know the nature of God? Do you wish to know what God is? Know this, that you do not know: and be not saddened in this that you do not know; because the angels too did not know, and all creatures likewise. 2. By this knowledge we surpass the philosophers and Gentiles. But someone says: How then do I believe what I do not know? How am I a Christian, who do not know how I am a Christian? I will say simply, before I bring forth anything from the Scriptures. O Christian, who seem to yourself to know nothing, if you know this very thing, that you do not know;
同樣，以賽亞書上說：這從以東而來、衣服潔白的是誰呢？（以賽亞書六十三章1節）。看他們所說的：他們宣揚祂的華美，卻對祂的本性緘默。因此讓我們也單純地說：你想知道神的本性嗎？你想知道神是什麼嗎？你要知道這一件事，就是你不知道：也不要因你不知道而憂愁；因為天使也不知道，一切受造之物照樣不知道。二、藉這知識我們勝過哲學家與外邦人。但有人說：那我怎能相信我所不知道的呢？我既不知道自己怎樣作基督徒，怎能是基督徒呢？在我從聖經引述任何話之先，我要單純地說。基督徒啊，你自以為一無所知，倘若你知道這一件事，就是你不知道；
4:3
nonne magis plus videris a cæteris scire! Gentilis homo vi. det lapidem, et Dcum puwt; philosophi vident cœlum, et Deum putant; alii vident solem, et Dcum putant: tu vero vide quantam super istos habeas scientiam, qui dicis, Deus lapis esse non potest, sol Deus esse non potest; quia alterius imperio currit. Vides quia in eo quod dicis nihil te scire, magis nosti ? Gentiles autem in eo quod se dicunt scire, nesciunt; quia falsa sunt quæ noverunt. Simulque considera quod voceris lidelis, non rationalis. Denique accepto Baptismo hoc dicimus : Fidelis factus est, sive factus sum. Credo quod nescio, et propterea scio, quia me scio nescire quod nescio. 5.
do you not seem to know more than the rest? The Gentile man sees a stone, and thinks it a god; the philosophers see the heaven, and think it a god; others see the sun, and think it a god: but see how much knowledge you have above these, who say: God cannot be a stone, the sun cannot be God; because it runs by another's command. Do you see that in this, that you say you know nothing, you know more? But the Gentiles, in that they say they know, do not know; because the things they know are false. And at the same time consider that you are called faithful, not rational. Finally, when Baptism is received, we say this: He has become faithful, or, I have become. I believe what I do not know, and therefore I know, because I know myself not to know what I do not know. 3.
你豈不顯得比其餘的人知道更多嗎？外邦人見一塊石頭，就當它是神；哲學家見諸天，就當它是神；別人見太陽，就當它是神：但你要看你比這些人高出何等的知識，你說：神不能是石頭，太陽不能是神；因為它是憑別人的命令運行的。你看見嗎，你說你一無所知，這正是你知道更多？但外邦人，因他們說自己知道，其實不知道；因為他們所認識的是虛假的。同時要思想：你被稱為信徒，而非理性者。總之，領受洗禮時，我們如此說：他成了信徒，或說，我成了信徒。我相信我所不知道的，因此我知道，因為我知道自己不知道我所不知道的。三、
4:4
Damnabitur, non ignarus naturæ Dei, sed temera­ rius assertor. Sed dicit aliquis: Hoc non est exponere, sed expositionem fugere. Et nos sciebamus scire quod nesciebamus : tu nos diccbas scire quud ignoramus. Nonne meum est pie ignorantiam confiteri, quom te­ mere mihi scientiam vindicare? In die judicii non damnor, quia dicam, Nescivi naturam Creatoris mei: si autem aliquid temere dixero, temeritas paenam habet, ignorantia veniam promeretur. Dicamus ali­ quid de Scripturis, rationem non sequentes, sed au­ ctoritatem Domini Salvatoris. Christus dicit, ascen­ surus in coelum, ad Apostolos loquens, quibus præ­ dicat ut magister et Dominus :
He shall be condemned, not as ignorant of the nature of God, but as a rash asserter. But someone says: This is not to expound, but to flee exposition. And we too knew that we knew what we did not know: you were telling us that we knew what we are ignorant of. Is it not mine piously to confess ignorance, rather than rashly to claim knowledge for myself? On the day of judgment I am not condemned, because I shall say: I knew not the nature of my Creator: but if I say anything rashly, rashness has its penalty, ignorance earns pardon. Let us say something from the Scriptures, following not reason, but the authority of the Lord and Saviour. Christ, about to ascend into heaven, speaking to the Apostles, to whom He preaches as master and Lord:
他要被定罪，不是因對神的本性無知，而是因作了輕率的斷言者。但有人說：這不是解釋，而是逃避解釋。我們原也知道自己知道我們所不知道的：你卻對我們說我們知道我們所不明白的。豈不是我當虔誠地承認無知，勝過輕率地為自己僭稱知識嗎？在審判之日，我不被定罪，因為我要說：我不知道我創造者的本性：但我若輕率地說了什麼，輕率自有其刑罰，無知卻得赦免。讓我們從聖經說些話，所依從的不是理性，而是主救主的權柄。基督將要升天，對眾使徒說話，祂以夫子和主的身分向他們宣講：
4:5
nemo sic novit de natura sua dicere, quomodo ipse qui I eus est ; nobis autem sufficiat scire de Trinitate quod Dominus ex­ ponere dignatus est : quid ergo dicit ad Apostolos? Ite et baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti (ilatth. lXVIII, 19). Tria nomina audio, et unum dicitur nomen. Non enim dixit. In nomini­ bus; sed, In nomine. Tria nomina dicit, et quomodo anum ponit, In nomine Patris, et Filii, et Spiritu. sancti ? Nomen Patris et Filii et Spiritus sancti unum est : sed Trinitas est nomen quod dicitur in nomine Patris Dei, in nomine Filii Dei, in nomine Spiritus sancti Dei, Pater et Filius et Spiritus sanctus unum nomen est divinitatis. 4.
no one knows how to speak of his own nature, as He Himself who is God; but let it suffice us to know concerning the Trinity what the Lord has deigned to expound: what then does He say to the Apostles? Go and baptize all nations in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19). Three names I hear, and one name is spoken. For He did not say: In the names; but, In the name. He speaks three names, and how does He put one, In the name of the Father, and of the Son, and of the Holy Spirit? The name of the Father and of the Son and of the Holy Spirit is one: but the Trinity is the name which is spoken in the name of God the Father, in the name of God the Son, in the name of God the Holy Spirit. The Father and the Son and the Holy Spirit are one name of the Godhead. 4.
無人能像那本是神的祂自己那樣論說自己的本性；但關於三位一體，讓我們知道主所甘願解釋的就夠了：那麼祂對眾使徒說什麼呢？你們要去，奉父、子、聖靈的名，給萬民施洗（馬太福音二十八章19節）。我聽見三個名，卻只說一個名。因為祂沒有說：奉眾名；乃說，奉那名。祂說出三個名，卻怎樣立為一個，「奉父、子、聖靈的名」？父、子、聖靈的名是一個：但三位一體乃是那名，就是在父神的名裡、在子神的名裡、在聖靈神的名裡所說的那名。父、子、聖靈是神性的一個名。四、
4:6
Quæ de Trinitate cognitio Christiano sufficiat. Ju­ dœus est Sabellianus. Personœ proprietatibus, non na­ tura distinguuntur. Sed requiris a me quomodo uno nomine tres appellantur. Nescio; et libere me nesci­ re profiteor, quod Christus noluit indicare. Hoc so­ lum scio, quia in hoc christianus sum, quia nnurn Deum in Trinitate confiteor. Si antem dixero unam personam esse Patris et Filii et Spirims sancti, Sabel - lianus appellabor, et incipio non esse Christianus, sed Judæus : quia et Judaeos unum Deum dicit; et quia Patrem nescit et Filium et Spiritum sanctum, propter­ ea mysterium non tenet Trinitatis.
What knowledge of the Trinity may suffice for a Christian. A Sabellian is a Jew. The Persons are distinguished by properties, not by nature. But you ask of me how by one name three are named. I do not know; and I freely profess that I do not know what Christ was unwilling to disclose. This only I know, that in this I am a Christian, that I confess one God in Trinity. But if I should say that there is one person of the Father and of the Son and of the Holy Spirit, I shall be called a Sabellian, and I begin to be not a Christian, but a Jew: because the Jew too says one God; and because he knows not the Father and the Son and the Holy Spirit, therefore he does not hold the mystery of the Trinity.
何等的三位一體知識足夠基督徒。撒伯流派乃是猶太人。三位是以其屬性、而非以本性彼此分別的。但你問我，三位怎樣以一個名被稱呼。我不知道；我坦然承認，我不知道基督所不願啟示的事。我只知道這一件：我在此是基督徒，就是我承認一神在三位一體之中。但我若說父、子、聖靈只有一個位格，我就要被稱為撒伯流派，並開始不是基督徒，而是猶太人：因為猶太人也說一神；又因為他不認識父、子、聖靈，所以他不持守三位一體的奧祕。
4:7
Ergo si sic dici­ mus unum Deum, ut Patrem et Filium et Spiritum sanctum excludamus a mysterio Trinitatis, Judaei effi­ cimur. Ego libere dico non ex me, sed ex sententia Salvatoris, scandalum esse quod in animo nascitur auditoris, quomodo tres unum sint, quomodo Pater et Filius ct Spiritus sanctus non dividantur in divini­ late, sed in personarum qualitate. Quandocumque personas appello, rogo vos ne me putetis personas nominum dicere: ego personas in Patre et Filio et; Spiritu sancto non dico quasi personas hominum. Patris personam dico, quia pater est; et Filii, quia filius est; et Spiritus sancti, quia Spiritus sanctus est.
Therefore if we so say one God, as to exclude the Father and the Son and the Holy Spirit from the mystery of the Trinity, we become Jews. I freely say, not of myself, but from the judgment of the Saviour, that it is a scandal which arises in the mind of the hearer, how the three are one, how the Father and the Son and the Holy Spirit are not divided in divinity, but in the quality of the persons. Whenever I speak of persons, I beg you not to think that I speak persons of names: I do not speak of persons in the Father and the Son and the Holy Spirit as though they were persons of men. I speak the person of the Father, because He is Father; and of the Son, because He is Son; and of the Holy Spirit, because He is the Holy Spirit.
因此，我們若如此說一神，以致把父、子、聖靈從三位一體的奧祕中排除，我們就成了猶太人。我坦然地說，不是出於我自己，而是出於救主的判斷，聽者心中所生的絆倒石，乃是：三位怎能是一，父、子、聖靈怎能在神性上不分開，卻在位格的性質上分別。每當我說「位格」時，我求你們不要以為我是說名稱的位格：我論父、子、聖靈中的位格，並非像論人的位格那樣。我說父的位格，因為祂是父；說子的位格，因為祂是子；說聖靈的位格，因為祂是聖靈。
4:8
Non est Pater filius, nec Filius pater, nec Spiritus sanctus pater aut filius. Dividuntur enim proprietati­ bus ; sed natura sociantur. Videte, hoc ipsum scan­ dalum Philippus quondam apostolus sustinebat, quan­ do dixit ad ipsum Domiuum : Domine, ostende nobis Patrem. Cui respondens Dominus ait: Philippe, tan • to tempore vobiscum sum, et ignoras Patrem ? Qui me videt, videt et Patrem ( Joan. xiv, 8, 9). Quid ? ipse pater est, ipse filius? Hoc impium est dicere : sed hoc dicit, In eo quod Filium vidcs, intellige Patrem : non enim potest appellari filius, nisi babuerit patrem. Quando dicitur pater, non dicitur, nisi habuerit filium. 5. Qualis Christiani œmulatio esse debeat.
The Father is not the Son, nor is the Son the Father, nor is the Holy Spirit Father or Son. For they are divided by properties, but are joined by nature. See, this very scandal Philip once, the apostle, sustained, when he said to the Lord Himself: Lord, show us the Father. To whom the Lord answering said: Philip, so long a time am I with you, and you know not the Father? He who sees me, sees also the Father (John 14:8-9). What? Is the Father Himself the Son, or Himself the Father? This is impious to say: but He says this: In that you see the Son, understand the Father: for one cannot be called a son, unless he has a father. When a father is spoken of, he is not so called, unless he has a son. 5. What kind of zeal a Christian's ought to be.
父不是子，子也不是父，聖靈也不是父或子。因為他們以屬性彼此分別，卻以本性彼此聯合。看哪，這正是使徒腓力從前所承受的絆倒，當他對主自己說：主啊，將父顯給我們看。主回答他說：腓力，我與你們同在這樣長久，你還不認識父嗎？人看見了我，就是看見了父（約翰福音十四章8至9節）。怎麼？父自己就是子，或祂自己就是父嗎？這樣說乃是不敬虔的：但祂乃是說：在你看見子這件事上，你要領會父：因為若無父，就不能被稱為子。說到父時，若無子，也不這樣稱呼。五、基督徒的熱心當是何等樣式。
4:9
Multa sunt quae dici possunt: sed sufficiat fidelibus pauca de my­ sterio Trinitatis audisse. Rogo vos, hoc magis inter nos certamen sit, quomodo adversarium superemus, quomodo jejunemus, quomodo peccata nostra planga­ mus, quomodo pro tanto scelere satisfaciamus, quo­ modo eleemosynis insistamus, quomodo cogitatio no­ stra non nos captivos in libidineln trahat, quomodo patientiam contra omnem injuriam habcamus, quo­ modo fratri injuriam facienti non resistamus, sed vincamus eum in humilitate, quam a Christo didici­ mus, qui cum pateretur, non comminabatur ( l Petr. II, 23). Si quando venerit cogitatio, et proposuerit quid est Deus, et quæ est ratio Trinitatis ;
Many are the things which can be said: but let it suffice the faithful to have heard a few things concerning the mystery of the Trinity. I beg you, let this rather be the contest among us: how we may overcome the adversary, how we may fast, how we may bewail our sins, how we may make satisfaction for so great wickedness, how we may persist in almsdeeds, how our thought may not drag us captive into lust, how we may have patience against every injury, how we may not resist a brother who does us injury, but may overcome him by that humility which we have learned from Christ, who when He suffered, threatened not (1 Peter 2:23). If ever a thought comes and proposes what God is, and what is the reason of the Trinity;
可說的事很多：但關於三位一體的奧祕，讓信徒聽見少許就夠了。我求你們，讓這個倒成為我們中間的較力：我們怎樣勝過仇敵，怎樣禁食，怎樣為我們的罪痛哭，怎樣為如此大的罪惡作補贖，怎樣持守施捨，怎樣使我們的意念不把我們擄去陷入情慾，怎樣對一切傷害存忍耐，怎樣不抵擋那傷害我們的弟兄，反倒以我們從基督所學的謙卑勝過他，祂受苦的時候，並不威嚇（彼得前書二章23節）。若有時一個意念臨到，提出神是什麼，三位一體的緣由是什麼；
4:10
nobis suf­ liciat credere quia est, et nen temere rationem quæ­ rere Trinitatis : sed timerc et orare Dominum semper debemus, et ei soli scientiam nostram in hac parte exhibeamus, ut diebus ei ac noctibus laudes cana­ nius, cui sit gloria in sxcuia sæculorum. Amen. SERMO CCXXXIII (a). De Fide catholica, 1 (b). i. Credimus in unum Deum, Patrem et Filium et Spiritum sanctum, visibilium et invisibilium facto­ rem, por quem crcala sunt omnia in coelo et in terra. Hunc unum Deum, et hanc unam esse divini nominis Trinitatem : Patrem non esse filium, sed hahere filium qui pater non sit : Filium non esse patrem, sed Filium Dei esse natum i :
let it suffice us to believe that He is, and not rashly to seek the reason of the Trinity: but we ought always to fear and to pray to the Lord, and to render to Him alone our knowledge in this matter, so that day and night we may sing praises to Him, to whom be glory unto the ages of ages. Amen. SERMON 233. On the Catholic Faith, I. 1. We believe in one God, the Father and the Son and the Holy Spirit, Maker of things visible and invisible, by whom all things were created in heaven and on earth. This is the one God, and this the one Trinity of the divine name: that the Father is not the Son, but has a Son who is not the Father: that the Son is not the Father, but is born the Son of God:
讓我們相信祂存在就夠了，不要輕率地探尋三位一體的緣由：但我們當常懼怕並向主禱告，在這事上唯獨向祂獻上我們的知識，好使我們晝夜向祂歌頌讚美，願榮耀歸與祂，直到永永遠遠。阿們。第二三三篇講道。論大公信仰，第一篇。一、我們信獨一的神，父、子、聖靈，是可見與不可見之物的創造者，藉著祂，天上地上的萬物都被造成。這位是獨一的神，這是神聖名號的獨一三位一體：父不是子，卻有一位不是父的子：子不是父，卻是被生的神之子：
4:11
sanctum quoque Para­ cletum esse, qui nuc pater sit ipse, nec lilius , sed a patre filioque I procedat. Est ergo ingenitus Pater, genitus Filius ; non gcnilus Paracletus, sed a patre et lilio procedens. Pattr est cujus vox hæc est audi­ ta de coelis : Hic est Filius meus dilectus, in quo mihi bene complacui ( Matth. XVII, 5). Hic Filius est qui ail : Ego a Patre exit,;, et veni in hunc mundum (Joan. xv!, 28). Paracletus est ipse de quo Filius ait : Nisi abiero ad Patrem, Paracletus non veniet ad vos (Ibid., 7 ). Hanc esse Trinitatem personis distinctam 3, indif­ ferentem : pracler illam nullam divinam esse natu­ rant vel angeli, vcl spiritus, vel virtutis alicujus, quae Deus csse credatur.
that the Holy Paraclete also is, who is neither the Father Himself, nor the Son, but proceeds from the Father and the Son. Therefore the Father is unbegotten, the Son begotten; the Paraclete not begotten, but proceeding from the Father and the Son. The Father is He whose voice was heard from the heavens: This is my beloved Son, in whom I am well pleased (Matthew 17:5). This is the Son who says: I came forth from the Father, and came into this world (John 16:28). The Paraclete is He of whom the Son says: Unless I go to the Father, the Paraclete will not come to you (ibid. 7). This is the Trinity distinct in persons, undivided; besides which there is no divine nature, whether of angel, or of spirit, or of any power, which is believed to be God.
那聖保惠師也存在，祂既不是父自己，也不是子，乃是從父和子而出。因此，父是未受生的，子是受生的；保惠師不是受生的，乃是從父和子而出的。父就是那從諸天有聲音出來的：這是我的愛子，我所喜悅的（馬太福音十七章5節）。這位是那說話的子：我從父出來，到了世界（約翰福音十六章28節）。保惠師就是那子所論及的：我若不往父那裡去，保惠師就不到你們這裡來（同上7節）。這就是那在位格上有分別、卻不可分的三位一體；除祂以外，別無任何神聖的本性，無論是天使、是靈、或任何權能，可被信為神。
4:12
Hunc igitur Filiuln Dei Deum, natum a patre, et essc principium, patremque mum sanctificasse in utero Mariæ virginis *, alquc ex ea ve­ rum bominem sine viri scitine generatum : id est, suscepisse Domiuum nostrum Jesum Christum uon imaginarium corpus, aut forma so!a compositum, sed solidum. Atque hunc csurisse, ct sitisse, ct doluisse, et flevisse, et oinnia corporis exercitia sensis e 3. Po­ stremo crucifixum, mortuum et sepultum, tertia dic resurrexisse, conversatum postmodum cum discipulis, quibus sanctum Paracletum misit dum ad cœlos ascendisset : hunc filium hominis nunc vocari. Resur­ rectionem vcram humanæ credimus carnis. Animam bominis non divinam esse substantiam vel Dei pariem;
This Son of God, then, is God, born of the Father, and is the beginning; and the same Father sanctified him in the womb of the Virgin Mary, and from her a true man was begotten without the knowledge of a man: that is, that our Lord Jesus Christ took up a body that was not imaginary, nor composed of form alone, but solid. And that this man hungered, and thirsted, and grieved, and wept, and felt all the functions of the body. Finally, that he was crucified, died, and was buried; that on the third day he rose again; that thereafter he dwelt with his disciples, to whom he sent the Holy Paraclete once he had ascended into the heavens: this one is now called the Son of Man. We believe in the true resurrection of human flesh. We hold that the soul of man is not a divine substance nor a part of God;
因此，這位天主之子乃是天主，由聖父所生，並且是萬有的本原；同一聖父在童貞瑪利亞的胎中將他成聖，並由她生出一位真實的人，而非藉男人之精所生：也就是說，我們的主耶穌基督所取的並非虛幻的身體，也不是只有形象拼湊而成的身體，而是實實在在的身體。這位真人曾飢餓、曾口渴、曾憂傷、曾哭泣，並感受身體一切的機能。最終他被釘十字架、死去、被埋葬，第三日復活，此後與門徒同在；當他升天之後，便差遣聖神保惠師給他們：這一位如今被稱為人子。我們相信人的肉體必要真實地復活。我們主張人的靈魂並非天主的本體，也不是天主的一部分；
4:13
sed creaturam divina voluntate prola­ psam 6. 2. Si quis ergo dixerit atque crediderit, a Deo omni­ potente mundum hunc factum non fuisse atque ejus omnia instrumenta, anathema sit. Si quis dixerit at­ que crediderit Dcum Patrem cumdem Filium esse vel Paracletum, anathema sit. Si quis dixerit ntque crediderit Deum Filium cumdem esse Patrem vel Pa- racletum, anathema sit. Sit quis dixerit atque credi­ derit Paracletum spiritnm esse Patrem vel Filium, anathema sit. Si quis dixerit atque crediderit h omi­ nem Jesum Christum a Filio Dei assumptum ni n fuisse, anathema sit. Si quis dixerit atque crediderit Filium Dei Dcum passum fuisse, anathema sit.
but that it is a creature that fell away by the divine will. 2. If anyone therefore should say and believe that this world and all its parts were not made by God almighty, let him be anathema. If anyone should say and believe that God the Father is the same as the Son or the Paraclete, let him be anathema. If anyone should say and believe that God the Son is the same as the Father or the Paraclete, let him be anathema. If anyone should say and believe that the Paraclete Spirit is the Father or the Son, let him be anathema. If anyone should say and believe that the man Jesus Christ was not taken up by the Son of God, let him be anathema. If anyone should say and believe that the Son of God, being God, suffered, let him be anathema.
而是一個受造物，因神聖的旨意而墮落。二、所以，若有人說並相信這世界及其一切造作並非由全能的天主所造，該受詛咒。若有人說並相信天主聖父與聖子或保惠師是同一位，該受詛咒。若有人說並相信天主聖子與聖父或保惠師是同一位，該受詛咒。若有人說並相信保惠師聖神就是聖父或聖子，該受詛咒。若有人說並相信人耶穌基督未曾被天主之子所取，該受詛咒。若有人說並相信身為天主的天主之子曾受苦，該受詛咒。
4:14
Si quis dixerit atque crediderit hominem Jesum Chri­ stum hominem impassibilem fuisse, anath ema sit. Si quis dixerit atque crediderit alteruni Deum csse pri­ seæ Legis, altenlm Evangeliorum, anathema sit. Si quis dixerit atque crediderit ab altero Deo mundum fui se factum. quam ab illo de quo scriptum cst, In principio fecit Deus cœlum et terram ( Gen. I, i ), qni solus vcrus Deus cst, anathema sit. Si quis dixerit atque crediderit corpora humana non resurrectura post mortem, anathema sit. Si quis dixerit atque credide­ rit animam humanam Dei portionem vel D<'i esse substantiam, anathema sit.
If anyone should say and believe that the man Jesus Christ was, as man, incapable of suffering, let him be anathema. If anyone should say and believe that there is one God of the old Law and another of the Gospels, let him be anathema. If anyone should say and believe that the world was made by another God than by him of whom it is written, 'In the beginning God made heaven and earth' (Gen. 1:1), who alone is the true God, let him be anathema. If anyone should say and believe that human bodies will not rise again after death, let him be anathema. If anyone should say and believe that the human soul is a portion of God or the substance of God, let him be anathema.
若有人說並相信人耶穌基督作為人是不能受苦的，該受詛咒。若有人說並相信舊約律法有一位天主，而福音書另有一位天主，該受詛咒。若有人說並相信這世界是由另一位天主所造，而非由那位經上所記「起初天主創造天地」（創一1）的天主所造——唯獨他是真天主——該受詛咒。若有人說並相信人的身體在死後不會復活，該受詛咒。若有人說並相信人的靈魂是天主的一部分或天主的本體，該受詛咒。
4:15
Si quis aliquas Scriptums pra ter cas qUas catholica Ecclesia recepit , vel :n auctoritate habendas esse crediderit, vel fuerit vene­ ratus, anathema sit. 3. Si quis non dixerit, semper Patrem, semper Fi­ lium,et semper Spiritum sanctum esse, anathema sit. Si quis non dixerit Filium natum esse de Patre, id cst, dn substantia paterna, anathema sit. Si quis non dixcrit Verbum Dei Filium Dei esse, et Deum Patrem ejus, et omnia posse, et omnia nosse, et Patri æqua­ lem, anathema sit.
If anyone should believe that any Scriptures, besides those which the Catholic Church has received, are to be held as authoritative, or should venerate them, let him be anathema. 3. If anyone should not say that the Father always is, the Son always is, and the Holy Spirit always is, let him be anathema. If anyone should not say that the Son was born of the Father, that is, from the Father's substance, let him be anathema. If anyone should not say that the Word of God is the Son of God, and that God is his Father, and that he can do all things, and knows all things, and is equal to the Father, let him be anathema.
若有人相信除了公教會所領受的經典之外，還有其他經文當視為具權威，或加以敬奉，該受詛咒。三、若有人不承認聖父常存、聖子常存、聖神常存，該受詛咒。若有人不承認聖子由聖父所生，即由聖父的本體所生，該受詛咒。若有人不承認天主的道就是天主之子，天主是他的父，他能行萬事、知曉萬事、並與聖父同等，該受詛咒。
4:16
Si quis dixerit quod in carne con­ stitutus Filius Dci cum esset in terra, in coelis cunt Patre non erat, anathema sit Si quis dixerit, quod in passione crucis dolorem sentiebat Filius Dei Deus, ct non caro cum anima, quan! induerat et formain servi sibi acceperat, sicut ait Scriptura ( Philipp. II, 7 ), anathema sit. Si quis non dixerit, qnod in carne quain assumpsit, sedet in dextera Patris, in qua vcn­ turus est judicare vivos et mortuos, anathema sit. Si quis non dixerit Spiritum sanctum de Patre esse vere ac proprie, sicut Filium de divina substantia et Deum verum, anathema sit. Si quis dixcriL Spirituni sanctum facturam, aut per Filium factum, anathema sit.
If anyone should say that, while the Son of God was established in the flesh and was upon earth, he was not in the heavens with the Father, let him be anathema. If anyone should say that in the suffering of the cross it was the Son of God, being God, who felt the pain, and not the flesh together with the soul which he had put on, and the form of a servant he had taken to himself, as the Scripture says (Phil. 2:7), let him be anathema. If anyone should not say that in the flesh which he assumed he sits at the right hand of the Father, in which he shall come to judge the living and the dead, let him be anathema. If anyone should not say that the Holy Spirit is truly and properly from the Father, just as the Son is of the divine substance and true God, let him be anathema. If anyone should say that the Holy Spirit is a thing made, or made through the Son, let him be anathema.
若有人說，當天主之子成了肉身、在地上的時候，他就不在天上與聖父同在，該受詛咒。若有人說，在十字架的苦難中，感受痛苦的乃是身為天主的天主之子，而非他所披上的肉體連同靈魂、以及他為自己所取的奴僕的形像——正如經上所說（斐二7）——該受詛咒。若有人不承認他是在所取的肉體中坐於聖父右邊，並要在此肉體中前來審判活人與死人，該受詛咒。若有人不承認聖神真實而確實地出於聖父，正如聖子出於神聖的本體並為真天主，該受詛咒。若有人說聖神是受造之物，或是藉聖子所造，該受詛咒。
4:17
Si quis non dixerit, omnia per Filium et Spiri­ tum sanctum Patrem fecisse, id est, visibilia et invi­ sibilia, anathema sil. Si quis nou dixerit Patris et Fi- Hii et Spirilus sancti unam divinitatem, parem ma­ jestatem, potentiam, unam gloriam, dominationem, unum regnum atque unam voluntatem, anathema sit. Si quis tres personas nondixcrit veras, Patris et Fi- Iii ct Spiritus sancti, a; quales,semper viventes, omnia continentes visibilia et invisibilia, omnia po­ tentes, Omnia judicantes, omnia vivificantes, omnia facientes, omnia quæ salvanda sunt salvantes, ani­ thema sit. Si quis non dixerit adorandum Spiritum sanctum ab omni creatura, sicut Filium et Patrem, anathema sil.
If anyone should not say that the Father made all things through the Son and the Holy Spirit, that is, things visible and invisible, let him be anathema. If anyone should not say that there is one divinity of the Father and of the Son and of the Holy Spirit, an equal majesty, power, one glory, one dominion, one kingdom, and one will, let him be anathema. If anyone should not say that there are three true persons, of the Father and of the Son and of the Holy Spirit, equal, ever living, containing all things visible and invisible, all-powerful, judging all things, giving life to all things, making all things, saving all things that are to be saved, let him be anathema. If anyone should not say that the Holy Spirit is to be adored by every creature, just as the Son and the Father, let him be anathema.
若有人不承認聖父藉聖子與聖神造成萬物，即有形與無形之物，該受詛咒。若有人不承認聖父、聖子、聖神只有一個神性、同等的尊威、權能、一個榮耀、一個統治、一個國度、一個旨意，該受詛咒。若有人不承認聖父、聖子、聖神有三個真實的位格，彼此同等、永遠常活、包含一切有形與無形之物、全能、審判萬有、賜生命給萬有、造成萬有、拯救一切當得救的，該受詛咒。若有人不承認聖神當受一切受造物的欽崇，正如聖子與聖父一樣，該受詛咒。
4:18
Si quis de Patre et Filio bene senserit, de Spiritu autem sancto non recte habuerit, haereti­ cus est. Quod omnes hæretici de Filio Dei et Spiri­ tu sancto niale sentientes, in perfidia Judærum et Gentilium inveniuntur. Quod si quis patiatur Deum Patrem et Deum Filium et Ucum Spiritum sanctum deos dici, ct non Dcum, propter divinitatem et po­ tentiam unam, quam credimus esse et scimus Patris ct Filii et Spiritus sancti, anathema sit. Si quis sub­ traheus aut Filium, aut Spiritum sanctum, ita solutu existimet esse Deum Patrem dici, aul credi unum Deum, anathema sit. SERMO CCXXXIV (a). De Fide catholica, u (b). i Christi nativitates duce.
If anyone should think rightly of the Father and the Son, but should not hold correctly concerning the Holy Spirit, he is a heretic. For all heretics who think wrongly of the Son of God and the Holy Spirit are found to be in the faithlessness of the Jews and the Gentiles. But if anyone should allow God the Father and God the Son and God the Holy Spirit to be called gods, and not God, on account of the one divinity and power which we believe and know to be of the Father and of the Son and of the Holy Spirit, let him be anathema. If anyone, taking away either the Son or the Holy Spirit, should so think God the Father to be alone that he supposes God the Father is called, or is believed to be, the one God, let him be anathema. SERMON 234. On the Catholic Faith, II. The two nativities of Christ.
若有人對聖父與聖子持正確的見解，但對聖神卻不能正確持守，他就是異端。因為凡對天主之子與聖神持錯誤見解的異端者，都被發現落入猶太人與外邦人的不信之中。但若有人容許將天主聖父、天主聖子、天主聖神稱為眾神，而非稱為天主——藉口說因著我們所相信、所確知屬於聖父、聖子、聖神的那唯一神性與權能——該受詛咒。若有人除去聖子或聖神，如此以為天主聖父是孤獨的，竟以為單稱天主聖父、或單信天主聖父為唯一天主，該受詛咒。第二三四篇講道。論公教信仰，二。基督的兩次誕生。
4:19
Duce substantiæ.— In prin cipio erat Virbum, et Verbum ernt apud De um, et Deus erat Verbum (Joan. I, 1). Qui iti principio erat, intra se concludit otnne principium. Ex matre vero initium sumpsit, sicut legimus I er Isaiam, Ecce virgo in utero accipiet, et pariet filium , et vocabitur nomen ejus Em­ manuel, quod eat interpretatum, Nobiscum Deus (Isai. vn, 14; Matth. I, 23), id est, latens in humana fro­ gilitate majestas : sicut in Joanne evangelista legimus, Et Verbum caro factum est, et habitavit in nobis (Joan. 14) : in nobis, id est , in fragilitati corporis nostri. Item de Mariæ virginis generatione: Et porta erat clausa, et non eat aperta (Ezech. XLIV, 1).
Two substances. 'In the beginning was the Word, and the Word was with God, and the Word was God' (John 1:1). He who was in the beginning encloses within himself every beginning. But from his mother he took a beginning, as we read in Isaiah: 'Behold, a virgin shall conceive in her womb, and shall bear a son, and his name shall be called Emmanuel, which is interpreted, God with us' (Isa. 7:14; Matt. 1:23), that is, a majesty hidden in human frailty; just as we read in John the evangelist, 'And the Word was made flesh, and dwelt among us' (John 1:14): among us, that is, in the frailty of our body. Likewise concerning the generation from the Virgin Mary: 'And the gate was shut, and it was not opened' (Ezek. 44:1).
兩個本體。「起初有道，道與天主同在，道就是天主」（若一1）。那位在起初就已存在的，將一切本原都包含在自己之內。然而他從母親那裡取得了開端，正如我們在依撒意亞先知書中所讀到的：「看哪，有位童貞女要在胎中懷孕，生一個兒子，人要稱他的名為厄瑪奴耳，翻譯出來就是『天主與我們同在』」（依七14；瑪一23），也就是說，是隱藏在人性軟弱中的尊威；正如我們在福音史家若望書中所讀到的：「道成了肉身，住在我們中間」（若一14）：住在我們中間，即住在我們身體的軟弱之中。同樣論到由童貞瑪利亞而生的：「這門關閉著，並不開啟」（則四十四1）。
4:20
Tanquam si interrogaretnr, cur aperta non esset, adjecit: Quia Dominus transivit per eam (Ibid., 2). Porta clausa, id est, signaculum pudoris, immaculatæ carnis integri­ tas. Nun enim est violata partu, quæ magis est san­ ctificata conceptu. Item de Christi gemina Dei homi­ nisque substantia , El erunt, inquit, duo in carne una (Gen. II, 24), it! est, Deus ct homo unus Christus. Quod Apostolus de Christo et Ecclesia, id est, Christi corpore præcepit iutelligi: sicut ait, Et erunt duo in carne una: eqo autem diro in Christo et in Ecclesia (Ephes. v, 32). Quod aperte exposuit ad Romanos, Patres nostri, ex quibus Christus secundum carnem. Carnem asseruit hominis:
As if he were being asked why it was not opened, he added: 'Because the Lord passed through it' (ibid. 2). The shut gate, that is, the seal of chastity, the integrity of undefiled flesh. For she who was the more sanctified by her conceiving was not violated by her giving birth. Likewise concerning the twofold substance of Christ, of God and man: 'And the two shall be,' he says, 'in one flesh' (Gen. 2:24), that is, God and man, one Christ. This the Apostle taught should be understood of Christ and the Church, that is, the body of Christ; as he says, 'And the two shall be in one flesh: but I say, in Christ and in the Church' (Eph. 5:32). And this he plainly set forth to the Romans: 'Our fathers, of whom is Christ according to the flesh.' He affirmed the flesh of man:
彷彿有人問他這門為何不開啟，他便補充說：「因為上主由此經過」（同上2）。這關閉的門，就是貞潔的封印，是無瑕肉身的完整。因為那位藉懷孕而更加被成聖的，並未因生產而受玷污。同樣論到基督兼具天主與人的雙重本體：「二人要成為一體」（創二24），也就是說，天主與人乃是同一位基督。宗徒教導這話當理解為指基督與教會，即基督的身體；正如他所說：「二人要成為一體：但我是指基督與教會而說的」（弗五32）。這一點他向羅馬人清楚陳明：「我們的祖先，按肉身說，基督也是由他們而出。」他肯定了人的肉體：
4:21
consequenter asserit pro­ prietatem Dei, dicens, Qui eat super omnia Deus be­ nedictus in sæcula (Rom. IX, 5). Tam perfecta Filii eminentia declaratur, ut dici de Patre majora non possint. Nam si initium haberet, non esset super om­ nia, scd inter omnia, quae pro conditione facturæ in­ tra initium continentur. Sed Christus qui æqualis est Patri, nulla temporis, nulla aetatis lege concluditur. Evidenter et ad Philippenses Apostolus duas Christi nativitates et duas substantias pra'dicat, dicens, Qui eum, in forma Dei esset, formam servi accepit (Philipp. II, 6. 7). Quibus regulis plena sunt volumina Novi et Veteris Testamenti.
consequently he asserts the propriety of God, saying, 'Who is over all, God blessed for ever' (Rom. 9:5). So perfect an eminence of the Son is declared, that greater things could not be said of the Father. For if he had a beginning, he would not be over all, but among all, which by the condition of their making are contained within a beginning. But Christ, who is equal to the Father, is bound by no law of time, by no law of age. The Apostle also evidently proclaims to the Philippians two nativities of Christ and two substances, saying, 'Who, when he was in the form of God, took the form of a servant' (Phil. 2:6-7). With such rules the volumes of the New and the Old Testament are filled.
接著他又宣稱其天主性的特質，說：「他是在萬有之上、世世代代當受讚頌的天主」（羅九5）。這樣清楚地宣告了聖子如此完滿的崇高，以至於再無更偉大的話可用於聖父身上。因為若他有開端，他就不會在萬有之上，而只在萬有之中，這些萬有按其受造的條件都被限於一個開端之內。但基督既與聖父同等，就不受任何時間、任何年歲之律所束縛。宗徒也明明地向斐理伯人宣告基督的兩次誕生與兩個本體，說：「他雖具有天主的形體，卻取了奴僕的形體」（斐二6-7）。新約與舊約的典籍都充滿了這些準則。
4:22
Similiter et Job prædicat eximius pro pheta, Et in carne mea ridebo Deum (Job XIX, 26) : quod de illo tempore prophetavit, quando Cl.risti deitas habitu n stræ carnis induta est. 2. Christus quædum loquitur et agit ut homo, quædam ut Deus. Quia ergo, ut præfati sumus, Verbum caro factum est, et duos esse constat hominem et Dcum in carne una; modo homo loqui:ur Patri, modo Deus; niodo visibilis ex matre, modo invisibilis ex Patre. Da verba hominis. Ipse in Evangelio dicit, Filius hominis non habet ubi aput suum reclinel (Luc. ix, 58). Ostendat hic pauper Filius hominis divitias suas in gloria divi­ nitatis : Omnia, inquit, quæ Pater habet mea sunt ( Joan. XVI, 15).
Likewise the excellent prophet Job proclaims, 'And in my flesh I shall see God' (Job 19:26): which he prophesied of that time when the deity of Christ was clothed in the garment of our flesh. 2. Christ speaks and acts certain things as man, certain things as God. Therefore, since, as we said before, the Word was made flesh, and it is established that there are two, man and God, in one flesh; now he speaks to the Father as man, now as God; now visible from his mother, now invisible from the Father. Take the words of the man. He himself says in the Gospel, 'The Son of Man has not where to lay his head' (Luke 9:58). Let this poor Son of Man here display his riches in the glory of his divinity: 'All things,' he says, 'that the Father has are mine' (John 16:15).
同樣，卓越的先知約伯宣告說：「我要在我的肉體中看見天主」（約十九26）：他預言的是那時候，即基督的神性披上了我們肉體的衣裳。二、基督有些話語與作為是以人的身分，有些是以天主的身分。因此，正如我們先前所說，道成了肉身，並且確定在同一肉體中有兩者，即人與天主；如今他有時以人的身分向聖父說話，有時以天主的身分；有時由母親而生為可見的，有時由聖父而出為不可見的。且看那人的話語。他自己在福音中說：「人子沒有枕頭的地方」（路九58）。但願這位貧窮的人子在此顯出他在神性榮耀中的豐富：「凡聖父所有的，」他說，「都是我的」（若十六15）。
4:23
Dum dicit, Omnia, nihil hic rcliqnit quod minus habent a Patre. Omnia, id cst, unius deitatis potentiam, substantiam, majestatem. Quis cum mi­ norem dicere non contremiscat, qui se Patri genera­ liter et per omnia veridicus testis exæquat : sicut de eo evangelista pronuntiat, Ideo volibant eum Judæi interficere, quia Patrem suum dicebat Deum, æqualem se faciens Deo (Id, v, 18); et ad Philipnenses, Non rapinam arbitratus est, esse se æqualem Deo ( Philipp. II, G); id est, æqualitatem divinilalis, qnam rebellis angelus assumere voluit per rapinam, Christus pos­ sedit per naturam? 5. Quasi homo Christus minor Patre, quasi Deus æquali. Patri.
When he says 'all things,' he here leaves nothing in which he has less than the Father. 'All things,' that is, the power, the substance, the majesty of the one deity. Who would not tremble to call him less, who as a truthful witness makes himself equal to the Father generally and in all things? Just as the evangelist declares of him, 'Therefore the Jews sought to kill him, because he called God his own Father, making himself equal to God' (John 5:18); and to the Philippians, 'He thought it not robbery to be equal with God' (Phil. 2:6); that is, the equality of divinity, which the rebel angel wished to seize through robbery, Christ possessed by nature. Christ, as man, is less than the Father; as God, equal to the Father.
當他說「一切」時，他並未在此留下任何比聖父所少有的。「一切」，即那唯一神性的權能、本體、尊威。誰能不戰慄而膽敢稱他為較小的呢？他既是真實的見證者，就普遍地、在一切事上使自己與聖父同等：正如福音史家論到他所說：「為此，猶太人更想殺害他，因為他稱天主為自己的父，使自己與天主同等」（若五18）；又向斐理伯人說：「他不以自己與天主同等為搶奪」（斐二6）；也就是說，那反叛的天使想藉搶奪而僭取的神性的同等，基督卻本性地擁有。基督作為人，小於聖父；作為天主，與聖父同等。
4:24
Cum ergo credas ei cum se in hominis substantia dicit minorem, crede ei cum se in divinitatis substan­ tia prolitetur aequalem. Loquatur Filius hominis : later, inquit, major me est (Joan. XIV, 28). Loquatur Filius Dei : Ego et Palet unum sumus (td. x , 50). Quasi homo esurit ; quasi Deus quinque millia esa­ rientium quinque panibus obsequio creaturi' sua! exsatiat. Quasi homo in cruce pendet; quasi Deus in paradisum de cruce latronem gestis per omnem mun­ dum loquentibus introducit, dicens, Amen dico tibi, hodie mecum eris in paradiso (Luc. XXIII, 45).
Since, therefore, you believe him when he calls himself less in the substance of manhood, believe him also when he professes himself equal in the substance of divinity. Let the Son of Man speak: 'The Father,' he says, 'is greater than I' (John 14:28). Let the Son of God speak: 'I and the Father are one' (John 10:30). As man he hungers; as God he satisfies five thousand hungry men with five loaves, his own creation obeying him. As man he hangs on the cross; as God, from the cross he brings the thief into paradise, with signs speaking throughout the whole world, saying, 'Amen I say to you, this day you shall be with me in paradise' (Luke 23:43).
因此，既然你在他自稱在人性本體中較小時相信他，你也當在他宣稱自己在神性本體中同等時相信他。且讓人子說話：「父比我大」（若十四28）。且讓天主之子說話：「我與父原是一體」（若十30）。作為人，他飢餓；作為天主，他以五個餅使五千飢餓的人飽足，因他自己的受造物服從他。作為人，他懸在十字架上；作為天主，他從十字架上將那強盜帶入樂園，藉遍及全世界所發生的異象宣告，說：「我實在告訴你，今天你就要與我同在樂園裡」（路二十三43）。
4:25
Quo tempore corpus Domini in tumulo furt, anima in in­ ferno, divinitas in paradiso, et in cœlo, et ubique, intra se omnia supereminenti suae majestatis immen­ sitatc complectens. Secundum hominem ,minor dici­ tur, quando comprehenditur, flagellatur, crucifigitur, moritur, sepelitur ; secundum Deum per virtutem resurrectionis in cœlestia sublimatur. Quasi homo suscepti morte; quasi Deus super mortem. Secun­ dnm hanc rcgulam modo pauper est, modo dives; modo minor, modo æqualis; inodo domitus, mod!! servus. Tunc ergo minor credatur Patre, quando An­ gelorum Conditor paulo minus ab Angelis nliuoratur, sicut in octavo ps almo legimus, Minorasti eum paulo minus ab Angelis (Psal. VIII, 6).
At the time when the Lord's body was in the tomb, his soul was in hell, his divinity was in paradise, and in heaven, and everywhere, embracing all things within himself by the surpassing immensity of his majesty. According to his manhood he is called less, when he is seized, scourged, crucified, dies, is buried; according to his Godhead, by the power of his resurrection he is exalted into the heavens. As man he undergoes death; as God he is above death. According to this rule he is now poor, now rich; now less, now equal; now subdued, now a servant. Therefore let him be believed less than the Father when the Maker of the Angels is made a little lower than the Angels, as we read in the eighth psalm, 'You have made him a little lower than the Angels' (Ps. 8:6).
當上主的身體在墳墓中的時候，他的靈魂在陰府，他的神性卻在樂園、在天上、無所不在，以其至高無邊的尊威將萬有都包含在自己之內。按他的人性，他被稱為較小的——當他被捉拿、被鞭打、被釘十字架、死去、被埋葬的時候；按他的天主性，他藉復活的大能被高舉入天。作為人，他經歷死亡；作為天主，他在死亡之上。按此準則，他有時貧窮，有時富足；有時較小，有時同等；有時被制伏，有時為僕役。所以，當眾天使的創造者被造成比天使微小一點時，就當信他小於聖父，正如我們在第八篇聖詠中所讀到的：「你使他比天使略小一點」（詠八6）。
4:26
Tunc ergo Patre mi­ nor dicatur, quando servi formam suscepisse præscri­ bitur (Philipp. II, 7), quando etiam matre junior in. venitur, quando ipse de se in vicesimo primo psalmo dicit, Foderunt manus meas et pedes meos ; dinumera. verunt omnia ossa mea (Paal. xxi 17, 18). Quod ergo minor Patre secundum carnem et sccundum hominem nuncupetur, innumeris Scripturarum testimoniis de­ claratur. 4. CArM divinitas. De ejus divinitate ita ad Titum Apostolus dicit: Apparuit gratia Dei Salvatoris nostri; ct iterum, Exspectantes beatam spem, et adventum glorias magni Dei et Salvatoris nostri Jesu Christi (Tit. II, 11 , 13).
Therefore let him be called less than the Father when he is described as having taken the form of a servant (Phil. 2:7), when he is even found younger than his mother, when he himself says of himself in the twenty-first psalm, 'They have pierced my hands and my feet; they have numbered all my bones' (Ps. 21:17-18). That he is therefore named less than the Father according to the flesh and according to his manhood is declared by countless testimonies of the Scriptures. 4. But his divinity. Concerning his divinity the Apostle says thus to Titus: 'The grace of God our Saviour has appeared'; and again, 'Awaiting the blessed hope, and the coming of the glory of the great God and our Saviour Jesus Christ' (Titus 2:11, 13).
所以，當他被描述為取了奴僕的形像（斐二7）時，當他甚至被發現比母親年幼時，當他在第二十一篇聖詠中親自論到自己說：「他們刺透了我的手和我的腳；他們數點了我的骨頭」（詠二十一17-18）時，就當稱他小於聖父。因此，他按肉體、按人性被稱為小於聖父，這一點有無數的聖經見證所宣告。四、但論到他的天主性。宗徒論到他的天主性向弟鐸如此說：「我們救主天主的恩寵已經顯現了」；又說：「期待著所希望的幸福，和我們偉大的天主及救主耶穌基督光榮的顯現」（鐸二11、13）。
4:27
Immane piaculum est, ut per infidelis bominis blasphemias minor esse dicatur, quem Ina­ guum Deum ipsa Veritas profitetur. Nam et Thomas apostolus in Evangelio Joannis, ubi post resurre­ ctionem corpus hominis crucifixi per clavorum signa cognovit, Deum qui intra hominem latebat, aposto­ lica et evangelica auctoritate confessus esi, iia dicens: Dominus meus et Deus meus (Joan. xx, 28). Si fides adsit, aperta est ratio qua Christus nunc minor. nunc æqualis Patri sacris voluminibus asseratur : sicut ipso de se dicit, Ego primus et novissimus (Apoc. I, 8). Indubitanter agn see quod priorem non potest habere qui primus eSI. Item, Ego sum a ei ω .
It is a monstrous sacrilege that he should be called less through the blasphemies of an unbelieving man, whom Truth itself professes to be the great God. For the apostle Thomas too, in the Gospel of John, where after the resurrection he recognized the body of the crucified man by the marks of the nails, confessed by apostolic and evangelical authority the God who lay hidden within the man, saying thus: 'My Lord and my God' (John 20:28). If faith be present, the reason is plain by which Christ is asserted in the sacred volumes to be now less, now equal to the Father: as he himself says of himself, 'I am the first and the last' (Rev. 1:8). Acknowledge without doubt that he who is the first cannot have anyone before him. Likewise, 'I am the Alpha and the Omega.'
這實在是可怕的褻瀆——竟因一個不信之人的褻瀆言語而稱他為較小的，而真理自己卻宣認他為偉大的天主。因為連宗徒多默，在若望福音中，當他復活之後藉釘痕認出那被釘之人的身體時，也憑宗徒與福音的權柄宣認了那隱藏在人裡面的天主，如此說道：「我的主，我的天主」（若二十28）。若有信德，其理便明白：基督在聖經中被宣稱有時小於、有時等同於聖父，其緣由乃是如此：正如他自己論到自己所說：「我是元始，我是終末」（默一8）。當毫無疑惑地承認，那位是元始的，就不能有在他之先的。同樣：「我是『阿爾法』和『敖默加』。」
4:28
Et sicut a lit­ tera nulla præcedit, ita ei Filium Dci nulli secundum constat esse, quia Deusset. 5. Quid respondendum iis qui Spiritum sanctum crea­ turam dicunt. Quid re spondebimus cis qui Spiritum sanctumc nt, aut, quod sceleratius cst, ministerialem magis quam Deum abrupta impie­ tate pronuntiant? Quomodo creatura dicitur, qui Do­ nnini creator ex Maria comprobatur, sicut legimus : Conceptus de Spiritu sancto, natus ex Maria virgine (Luc. i, 35)? Christus cnim non de substantia Spiritus sancti, sed de potenti a; ucc generatione, sect jus­ sione et benedictione conceptus est.
And just as no letter precedes Alpha, so it is established that the Son of God is second to none, because he is God. 5. What is to be answered to those who call the Holy Spirit a creature. What shall we answer to those who say that the Holy Spirit is a creature, or, what is more wicked, with abrupt impiety pronounce him to be ministerial rather than God? How is he called a creature, who is proved to be the creator of the Lord from Mary, as we read: 'Conceived of the Holy Spirit, born of the Virgin Mary' (Luke 1:35)? For Christ was conceived not of the substance of the Holy Spirit, but by his power; nor by generation, but by command and by blessing.
正如沒有任何字母在「阿爾法」之先，照樣，天主之子確定不居於任何位之後，因為他是天主。五、對那些稱聖神為受造物者當如何回答。對那些說聖神是受造物、或更邪惡地以魯莽的不虔宣稱他是服役者而非天主的人，我們該如何回答？他怎能被稱為受造物呢？他既被證明是那位由瑪利亞而生之主的創造者，正如我們所讀到的：「因聖神受孕，由童貞瑪利亞而生」（路一35）？因為基督並非由聖神的本體而受孕，而是藉他的權能；並非藉生育，而是藉命令與祝福而受孕。
4:29
Et sicut a Putre, ita etiam a Spiritu sancto ad redemptionem nostrae malitiæ destinatus est, ipso de se per Isaiam loquente, Misit me Parer et Spiritus ejus (Isai. XLVIII, 16). Si Spiritus sanctus minor creditur, quomodo se Filius sicut a Patre, ita etiam a Spiritu sancto missum esso testatur? Sp ritus sanctus ipsc locutus cst in Aposto­ lis, ipse efferbuit in Proph is, dicente beato apostolo Petro in Epi tola sua : Non , inquit, ex hominibus al­ lata est prophetia, sed Spiritu suncto inspirati locuti sunt sancti Dei homines (II Per. I , 21). Et Salvator in Matthæo ita ait ad discipulos suos : Non vos estis qui loquimini, aed Spiritus sanctus (Matth. x, 20).
And just as by the Father, so also by the Holy Spirit he was appointed for the redemption of our wickedness, he himself speaking of himself through Isaiah, 'The Father and his Spirit have sent me' (Isa. 48:16). If the Holy Spirit is believed to be less, how does the Son testify that he was sent, just as by the Father, so also by the Holy Spirit? The Holy Spirit himself spoke in the Apostles, he himself burned within the Prophets, as the blessed apostle Peter says in his Epistle: 'Prophecy,' he says, 'was not brought by men, but holy men of God spoke as they were inspired by the Holy Spirit' (2 Pet. 1:21). And the Saviour in Matthew speaks thus to his disciples: 'It is not you who speak, but the Holy Spirit' (Matt. 10:20).
正如他是由聖父，照樣也是由聖神被派遣來救贖我們的惡，他親自藉依撒意亞論到自己說：「聖父和他的神差遣了我」（依四十八16）。若聖神被信為較小的，聖子怎會作證說，他既是由聖父，照樣也是由聖神所差遣的呢？聖神親自在眾宗徒中說了話，他親自在眾先知裡燃燒，正如聖伯多祿宗徒在他的書信中所說：「預言，」他說，「並非由人而傳，而是天主的聖者受聖神的感動而說出的」（伯後一21）。救主在瑪竇福音中也如此對他的門徒說：「說話的不是你們，而是聖神」（瑪十20）。
4:30
Simili­ ter et David plenus Spiritu sancto, quis per eum lo­ queretur, manifesta voce pronuntiat, dicens : Audiam quid loquatur in me Dominus Deus (Psal. LXXXIV, 9). 6 Fides catholica, quam qui profitetur, beatitudinem adipiscitur, Hæc est, inquam, via lucis, cujus confes­ sioncaperitur ostium salutis. Itaque qui in hanc profcs­ sionem ingrediuntur, beatitudinem cjus adipiscuntur. Beatitudo ei qui confitetur Deum Patrem et Filium et Spiritum sanctum. Bratitudo ei qni confitetur solum Deum Patrem et Filium et Spiritum sanctum Beati­ tudo ei qui confitetur unum omnipotentem Deum Pa­ trem et Filium et Spiritum sanctum.
Likewise David too, full of the Holy Spirit, proclaims with a clear voice who it was that spoke through him, saying: 'I will hear what the Lord God will speak in me' (Ps. 84:9). 6. The Catholic faith, whoever professes which, obtains blessedness. This, I say, is the way of light, by the confession of which the door of salvation is opened. And so those who enter into this profession obtain its blessedness. Blessedness to him who confesses God the Father and the Son and the Holy Spirit. Blessedness to him who confesses one God, the Father and the Son and the Holy Spirit. Blessedness to him who confesses one almighty God, the Father and the Son and the Holy Spirit.
同樣，達味也充滿了聖神，以清晰的聲音宣告是誰藉他說話，說：「我要聽上主天主在我內所要說的」（詠八十四9）。六、公教信仰，凡宣認的人便獲得真福。我說，這就是光明的道路，藉著宣認這道路，救恩之門便開啟了。所以凡進入這宣認的人，便獲得其真福。願真福臨於凡宣認聖父、聖子與聖神為天主的人。願真福臨於凡宣認唯一天主——即聖父、聖子與聖神——的人。願真福臨於凡宣認唯一全能天主——即聖父、聖子與聖神——的人。
4:31
Beatitudo ei qui confitetur unum summum Deum Patrem et Filium et sanctum Spiritum. Beatitudo ei qui conlitelur unum Deum bonum Patrem et Filium et sanctum Spiritum sempiternum esse. Bcatitudo ei qui confiletur indivi­ sam csse substantiam I'atris et Filii et sancti Spiri­ tus. Beatitudo ci qui nihil addiderit vel minuerit in confessione unitæ naturæ deitatis Patris ct Filii et sancti Sp ritus. Beatitudo ei qui confitetur omnia bona facta fuisse a Patre et Filio et sancto Spiritu. Beatitudo ei qni confitetur unam æqualitatem in sem­ piterna plenitudine deitatis esse Patris et tilii et sancti Spiritus.
Blessedness to him who confesses one supreme God, the Father and the Son and the Holy Spirit. Blessedness to him who confesses one good God, the Father and the Son and the Holy Spirit, to be everlasting. Blessedness to him who confesses that the substance of the Father and of the Son and of the Holy Spirit is undivided. Blessedness to him who adds nothing to nor diminishes anything in the confession of the united nature of the deity of the Father and of the Son and of the Holy Spirit. Blessedness to him who confesses that all good things were made by the Father and the Son and the Holy Spirit. Blessedness to him who confesses that there is one equality in the everlasting fullness of the deity of the Father and of the Son and of the Holy Spirit.
願真福臨於凡宣認唯一至高天主——即聖父、聖子與聖神——的人。願真福臨於凡宣認唯一良善天主——即聖父、聖子與聖神——為永恆的人。願真福臨於凡宣認聖父、聖子與聖神的本體不可分割的人。願真福臨於凡在宣認聖父、聖子與聖神合一的神性本性時，既不增添也不減少任何事物的人。願真福臨於凡宣認一切美善之物皆由聖父、聖子與聖神所造成的人。願真福臨於凡宣認聖父、聖子與聖神在神性永恆的圓滿中有同一同等性的人。
4:32
Beatitudo ei qni secundum singula nomina Trinitatis, id est, Patris ct Filii et sancti Spi­ ritus, proprias tantum personas distinctas esse con- 7. Maledictiones omnium male credentium. Unde opor­ tuit nos ostendere cis, quos edent vix suæ fructus, et maledictiones omnium male credentium; sicut scriptum est, Maledictus omnis qni non obaudierit verba libri hujus, ut faciat ea in corde suo (Deus. XXVII,26). Maledictus qui Patris ct Filii et sancti Spiritus unam sempiternam substantiam esse non confitctur. Maledictus qui socun­ dum tres personas tres divisas substantias in his esse confitetur. Malcdictus qui tria principia in hac corum unitate sempiterna deitatis esse confitetur.
Blessedness to him who, according to the several names of the Trinity, that is, of the Father and of the Son and of the Holy Spirit, confesses that only the proper persons are distinct. 7. The curses of all who believe wrongly. Hence it was fitting for us to show them, whom the fruits of their own hardly nourish, also the curses of all who believe wrongly; as it is written, 'Cursed is everyone who does not obey the words of this book, so as to do them in his heart' (Deut. 27:26). Cursed is he who does not confess that the substance of the Father and of the Son and of the Holy Spirit is one and everlasting. Cursed is he who confesses that in these, according to three persons, there are three divided substances. Cursed is he who confesses that in this their unity of everlasting deity there are three principles.
願真福臨於凡按聖三的各別名稱——即聖父、聖子與聖神——只承認其固有位格為彼此分別的人。七、凡持錯誤信仰者的詛咒。因此，我們理當向他們——那些幾乎不能被自己的果實所餵養的人——指出凡持錯誤信仰者的詛咒；正如經上所記：「凡不遵行這書上的話、不在心中實行的，都是可咒罵的」（申二十七26）。凡不宣認聖父、聖子與聖神的本體是唯一而永恆的，該受詛咒。凡宣認在這三者中，按三個位格有三個分開的本體的，該受詛咒。凡宣認在這永恆神性的合一中有三個本原的，該受詛咒。
4:33
Maledictus qui solum verum Deum Patrem, et unicum verum Deum Filium , et unicum verum Dcum sanctum Spi­ ritum non confitetur Maledictus qni unicum nomen in dcitate Trinitatis esse non confitetur. Maledictus qui indivisam deitatem Patris et Filii et sancti Spiri­ tus non confitctur. Maledictus qui propter tria nomina personarum tres deos aut tres dominos aut Ires spi­ ritus conlitclur. Maledictus qui secundum singulas personas trina nomina tantum distincta Patris et Filii ct sancti Spiritus non confitetur. Maledictus qui unam personam eorum esse confitetur. Maledictus qui quem Patrem dicit, hunc eumdem et Filium esse designat. Maledictus qui Patrem natum.
Cursed is he who does not confess the Father alone to be the true God, and the Son alone to be the one true God, and the Holy Spirit alone to be the one true God. Cursed is he who does not confess that there is one name in the deity of the Trinity. Cursed is he who does not confess the undivided deity of the Father and of the Son and of the Holy Spirit. Cursed is he who, on account of the three names of the persons, confesses three gods or three lords or three spirits. Cursed is he who does not confess that, according to the several persons, there are only the threefold distinct names of the Father and of the Son and of the Holy Spirit. Cursed is he who confesses that there is one person of them. Cursed is he who declares that the one whom he calls Father is the same to be also the Son. Cursed is he who confesses the Father to be born,
凡不宣認唯獨聖父是真天主、唯獨聖子是那唯一真天主、唯獨聖神是那唯一真天主的，該受詛咒。凡不宣認在聖三的神性中有一個名稱的，該受詛咒。凡不宣認聖父、聖子與聖神不可分割的神性的，該受詛咒。凡因位格的三個名稱而宣認三個神、或三個主、或三個神靈的，該受詛咒。凡不宣認按各別位格只有聖父、聖子與聖神那三重分別的名稱的，該受詛咒。凡宣認他們只有一個位格的，該受詛咒。凡宣稱他所稱為聖父的、同一位也是聖子的，該受詛咒。凡宣認聖父是被生的，該受詛咒；
4:34
aut incarnatum , aut passum esse confitetur. Malcdictus qui inenarrabiliter Filium ct vere natum de substantia Patris esse non confitetur. Maledictus qui hanc nativitatem factam vel creatam vel conditam esse confitetur. Maledictus qui verum Filium Dei ex voluntate tantum dicit esse, et non potius de nativitate. Maledictus qui dicit, Erat tempus quando non erat Filius. Maledictus qui hanc nativitatem ex nullis exstantibus non confletur, qnod Græci i? ούϰ δντων appellant. Maledictus qui divinita­ lem Filii Dei dicit initium habere de tempore, ortum ex nihilo, nomen quasi adoptionis ex altero. Maledictus qui unum de uno, H'ilium de Patre generatum non con­ fitetur.
or to have become incarnate, or to have suffered. Cursed is he who does not confess that the Son was ineffably and truly born of the substance of the Father. Cursed is he who confesses that this nativity was made or created or founded. Cursed is he who says that the true Son of God exists only by will, and not rather by nativity. Cursed is he who says, 'There was a time when the Son was not.' Cursed is he who does not confess that this nativity is from no pre-existing things, which the Greeks call 'ex ouk onton.' Cursed is he who says that the divinity of the Son of God has a beginning in time, an origin from nothing, a name as though of adoption from another. Cursed is he who does not confess one from one, the Son begotten of the Father.
或宣認聖父是成了肉身的、或是受苦的，該受詛咒。凡不宣認聖子是以不可言喻的方式、真實地由聖父的本體所生的，該受詛咒。凡宣認這誕生是被造、被創、被立的，該受詛咒。凡說真天主之子只是憑旨意而存在、而非憑誕生而存在的，該受詛咒。凡說「曾有一段時候聖子並不存在」的，該受詛咒。凡不宣認這誕生並非出於任何先前存在之物——希臘人稱之為「出於無有」（ex ouk onton）——的，該受詛咒。凡說天主之子的神性在時間中有開端、由無有而起源、其名如同從別處收養而來的，該受詛咒。凡不宣認「由一位而出的一位」、聖子由聖父所生的，該受詛咒。
4:35
Maledictus qui impassibiliter Filium natnm de Patre non confitetur. Maledictus qui dicit, Fuit ali. quando Pater sinc Filio. Maledictus qui non confitetur ante omne principium vel initiuin semper fuisse Filium cum Patre. Maledictus qui immortalem deitatem Filii Dei non confitetur. Maledictus qui de sempiterno Filio dicit, Non erat antequam de Maria nasceretur. Maledictus qui unitam deitatem Patris et Filii et sau­ cti Spiritus, ex charitate concordi:c tantum esse pro­ fitetur, ct non magis per hanc ipsam unitam divini­ tatem. Maledictus qui unitam deitatem in Ires has personas esse non confitetur.
Cursed is he who does not confess that the Son was born of the Father impassibly. Cursed is he who says, 'There was once a Father without a Son.' Cursed is he who does not confess that before every beginning or origin the Son always was with the Father. Cursed is he who does not confess the immortal deity of the Son of God. Cursed is he who says of the everlasting Son, 'He was not before he was born of Mary.' Cursed is he who professes that the united deity of the Father and of the Son and of the Holy Spirit is only from the charity of concord, and not rather through this very united divinity. Cursed is he who does not confess that the united deity exists in these three persons.
凡不宣認聖子是以不受苦的方式由聖父所生的，該受詛咒。凡說「曾有一時聖父沒有聖子」的，該受詛咒。凡不宣認在一切本原或開端之先，聖子常與聖父同在的，該受詛咒。凡不宣認天主之子有不朽神性的，該受詛咒。凡論到永恆的聖子而說「他在由瑪利亞而生之前並不存在」的，該受詛咒。凡宣稱聖父、聖子與聖神合一的神性只是出於和諧的愛德、而非藉這合一的神性本身的，該受詛咒。凡不宣認這合一的神性存在於這三個位格中的，該受詛咒。
4:36
Maledictus qui adversus vigorem et censuram divinæ Scriptura?, hunc Deum verum Spiritum paracletum, aut filium Patris 1, vel certe facturam Osurpat debere conlilcri. Maledictus qui Filium Dei Deum verum et hominem verum de Maria virgine nuper natum pro nostra salute nun con­ fitetur. Maledictus qui Filium Dci hominem tantum­ modo solitarium vel purum tantummodo confitetur. Maledictus qui Deum Dei Filium sempiternum de as- sumptione hominis nnper hoc principium habere assignat. Maledictus qui deitatem ejus passam esse conlitetur. Maledictus qui incomparabilem deitatem Trinitatis proprie ad hominis lineamenta esse confi­ tetur, dum scriptum inveniamus :
Cursed is he who, against the force and censure of divine Scripture, usurps that this true God, the Spirit the Paraclete, must be confessed either as the Son of the Father, or indeed as a thing made. Cursed is he who does not confess the Son of God, true God and true man, recently born of the Virgin Mary for our salvation. Cursed is he who confesses the Son of God to be merely a solitary man, or merely a mere man. Cursed is he who assigns that the everlasting God the Son of God has this beginning only from the assumption of manhood. Cursed is he who confesses that his deity suffered. Cursed is he who confesses that the incomparable deity of the Trinity is properly conformed to the lineaments of a man, since we find it written:
凡違背神聖經典的權威與譴責，僭妄主張這位真天主——保惠師聖神——必須被宣認為聖父之子、或竟為受造之物的，該受詛咒。凡不宣認天主之子、真天主又真人、為我們的救恩最近由童貞瑪利亞而生的，該受詛咒。凡宣認天主之子只是一個孤獨的人、或只是一個純然的人的，該受詛咒。凡主張永恆天主、天主之子，只是從取了人性才有這開端的，該受詛咒。凡宣認他的神性曾受苦的，該受詛咒。凡宣認聖三無可比擬的神性確切地符合一個人的輪廓的，該受詛咒，因為我們見經上記載：
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quia non sit illi similis qnisquam Dcus in cœlo sursum et in terra deor­ sum (III Reg. vtn, 25). SERMO CCXXXV (aj. Le Fide catholica, in (b). 1. Deus unus non solitarius. Spiritus sanctus a Patre rt Filio. Filius a Patre natura, non voluntate, genitus. Credimus in unum Deum, Patrem om nipotentem, et unigenitum Filium ejus Jesum Christum, Deum et Do­ minum salvatorem nostrum, et Spiritum sanctum Deum t. Non tres deos, sed Patrem et Filiuin ct Spi­ riluin sanctum unum Deum colimus et confitemur. Non sic unum Deum quasi solitarium ; nec enm de­ nique qui ipsc sibi pater sit, ipse et filius;
that there is no God like him, in heaven above and on earth beneath (1 Kings 8:23). SERMON 235. On the Catholic Faith, III. 1. God is one, not solitary. The Holy Spirit is from the Father and the Son. The Son is begotten of the Father by nature, not by will. We believe in one God, the Father almighty, and his only-begotten Son Jesus Christ, God and Lord our Saviour, and the Holy Spirit, God. We worship and confess not three gods, but the Father and the Son and the Holy Spirit, one God. Not one God as though solitary; nor him, in short, who is himself his own father, himself also his own son;
「上天下地沒有一個神能與你相比」（列上八23）。第二三五篇講道。論公教信仰，三。一、天主是唯一的，卻非孤獨的。聖神出於聖父與聖子。聖子是聖父按本性、而非按旨意所生的。我們信唯一天主，全能的聖父，和他的獨生子耶穌基督——天主和主、我們的救主——並聖神天主。我們所欽崇、所宣認的不是三個神，而是聖父、聖子與聖神，唯一天主。並非如同孤獨的唯一天主；也不是那位自己作自己父親、又自己作自己兒子的；
4:38
sed l'a- trem verum, qui genuit Filium verum, id cat, Deum de Deo, lumen de lumine, Deum ,'crum de Dco vero, omnipotentem de omnipotente, vitam ex vito, perfe­ ctum ex perfecto, lotum a tuto, plenum a pleno; non crcatum, sed genitum; non ex nihilo, sed ex Pairo; unius substantiae cum Palrc, quod græce dicitur όμ - o σιον . Spiritum vero sanctum Deum non ingenitum ne­ que genitum , non creatum mque factum : sed de Patre procedentem et Filio, Patris et Filii Spiritum, semper in Patrc ct Filio, Patri et Filio coæternum, et coæqualem, et cooperatorem confitemur et vene­ ramur. Ideoque in nomine Patris et Filii et Spiritus sancti unum confitemur Deum : quia Deus nomen est potestatis.
but a true Father, who begot a true Son, that is, God from God, light from light, true God from true God, almighty from almighty, life from life, perfect from perfect, whole from whole, full from full; not created, but begotten; not from nothing, but from the Father; of one substance with the Father, which in Greek is called 'homoousion.' But the Holy Spirit we confess and venerate to be God, neither unbegotten nor begotten, neither created nor made: but proceeding from the Father and the Son, the Spirit of the Father and of the Son, always in the Father and the Son, coeternal with the Father and the Son, and coequal, and cooperating. And therefore in the name of the Father and of the Son and of the Holy Spirit we confess one God: because God is a name of power,
而是一位真實的聖父，他生了一位真實的聖子，即由天主而生的天主、由光明而生的光明、由真天主而生的真天主、由全能者而生的全能者、由生命而生的生命、由完全者而生的完全者、由全備而生的全備、由圓滿而生的圓滿；不是被造的，而是被生的；不是出於無有，而是出於聖父；與聖父同一本體，希臘文稱之為「homoousion」（同質同體）。至於聖神，我們宣認並敬奉他為天主，既非非受生、亦非受生，既非被造、亦非被作：而是出於聖父與聖子，是聖父與聖子的神，常在聖父與聖子之內，與聖父及聖子同永恆、同同等、同工作。因此，我們奉聖父、聖子與聖神之名宣認唯一天主：因為「天主」是權能的名稱，
4:39
non proprietatis. Proprium nomen est Patri pater, et proprium nomen cst Filio filius, et proprium nomen est Spiritui sancto spiritus sanctus. Hanc Trinitatem unum Deum credimus: quia ex uno Patre quod est, unius cum Patre naturæ est2, uniusquc substantie, et unius potestatis. Pater Fi­ lium genuit, uon voluntate, non necessitate, sed natura. i. Christi duae naturæ. Filius ultimo tempore, per quem omnia facta sunt, quæ in coelis et quæ in terra, visibilia et iuvisibilia, ad uos salvandus et ad implen­ das Scripturas venit a Patre, qui nunquam desiit esse cum Patre, quem credimus conceptum de Spj­ ritu sancto, et natum de virgine Maria;
not of propriety. The proper name of the Father is Father, and the proper name of the Son is Son, and the proper name of the Holy Spirit is Holy Spirit. This Trinity we believe to be one God: because that which is from the one Father is of one nature with the Father, and of one substance, and of one power. The Father begot the Son, not by will, not by necessity, but by nature. 2. The two natures of Christ. The Son, at the last time, through whom all things were made that are in the heavens and that are on earth, visible and invisible, came from the Father to save us and to fulfil the Scriptures, he who never ceased to be with the Father; whom we believe to have been conceived of the Holy Spirit, and born of the Virgin Mary;
而非固有屬性的名稱。聖父的固有名稱是「父」，聖子的固有名稱是「子」，聖神的固有名稱是「聖神」。我們相信這聖三乃是唯一天主：因為那由唯一聖父而出者，與聖父同一本性、同一本體、同一權能。聖父生了聖子，不是憑旨意、不是憑必然，而是憑本性。二、基督的兩個本性。聖子在末後的時候——萬物，即天上地上、有形無形之物，都是藉他而造的——由聖父而來，為拯救我們並成全經典，他從未停止與聖父同在；我們相信他因聖神受孕，由童貞瑪利亞而生；
4:40
Verbum carnem factum , non demutatum, scd Deum perma­ nentem; hominem natum nou putative, sed vere; non aereum, sed corporeum ; non phantasticum, sed carneum; ossa, sanguinem, sensum ct animam ha­ bentem : hoc est, perfectum bominem , verum ho­ mincm, et vcrum Deum intelligimus; ut verum Deum, ,crum hominem fuisse nullo modo ambigamus. Non enim amisit qunl crat, sed cœpit esse quod non erat; ut perfectus sit in suis, ct verus sil in nostris. Nam qui Deus erat, homo factus est; et qui homo natus est, opcratur ut Deus; et qui operatur ut Deus, ut homo moritur; et qui ut homo moritur, surgit ut Deus :
the Word made flesh, not changed, but remaining God; born as man not in appearance, but truly; not airy, but corporeal; not phantasmal, but fleshly; having bones, blood, feeling, and a soul: this, we understand, is a perfect man, a true man, and true God; so that in no way do we doubt that he was true God and true man. For he did not lose what he was, but began to be what he was not; that he might be perfect in his own things, and true in ours. For he who was God became man; and he who was born man works as God; and he who works as God dies as man; and he who dies as man rises as God:
道成了肉身，並未改變，而仍是天主；生為人不是在表面上，而是真實地；不是虛空如氣的，而是有形體的；不是幻影的，而是有血肉的；有骨、有血、有感覺、有靈魂：我們明白這就是一個完全的人、真實的人，又是真天主；因此我們絕不懷疑他是真天主又真人。因為他並未失去他原有的，而是開始成為他原本所不是的；為使他在自己的事上是完全的，在我們的事上是真實的。因為那位原是天主的成了人；那位生為人的以天主的身分行事；那位以天主身分行事的以人的身分死去；那位以人身分死去的以天主的身分復活：
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qui devicto mortis imperio, cum ca carne qua natus et passus et mortuus fuerat, resurrexit, as­ cendit ad. Patrem, sedetque ad dexteram ejus in glo­ ria, quam semper habuit, habetque. In ejus morte et sanguine credimus nos emundatos, et ab eo resusci­ tandos dic novissima in hac carne in qua nunc vivi­ mus, et quam habemus, consecuturos nos aut vitam æternam pro praemio boni meriti, aut poenas pro peccatis æterni supplicii. H:pc retinete, huic fidei animas vestras subjugate, a Christo Domino præmia consecuturi regni coelorum. Amen. SERMO CCXXXVI (a). ne Fide catholica, iv (b). 1. Arianorum conatus. Auctoris pro Ecclesia preces. Fides patrum.
who, having overcome the dominion of death, with that same flesh in which he had been born and had suffered and had died, rose again, ascended to the Father, and sits at his right hand in the glory which he always had and has. In his death and blood we believe that we are cleansed, and that we shall be raised up by him on the last day in this flesh in which we now live, and which we have; and that we shall attain either life eternal as the reward of good merit, or the penalties of eternal punishment for our sins. Hold these things fast, subject your souls to this faith, and you shall obtain from Christ the Lord the rewards of the kingdom of heaven. Amen. SERMON 236. On the Catholic Faith, IV. 1. The attempts of the Arians. The author's prayers for the Church. The faith of the fathers.
他既戰勝了死亡的權勢，就用他所生、所受苦、所死去的同一肉體復活了，升到聖父那裡，坐在他右邊，在他常有、如今仍有的榮耀中。我們相信藉著他的死亡與寶血，我們得以潔淨，並要在末日被他從我們如今所生活、所擁有的這肉體中復活；我們或要獲得永生作為善功的賞報，或要因我們的罪而遭受永罰的刑苦。要持守這些道理，將你們的靈魂順服於這信德，你們便要從主基督獲得天國的賞報。阿們。第二三六篇講道。論公教信仰，四。一、亞略派的圖謀。作者為教會的祈禱。眾教父的信德。
4:42
Mult, quidem et frequenter ausi sunt Ariani hæretici adversus servos Dei. qui fidem rectam et catholicam custodiunt, per adulterinam doctrinam asserere, et orthodoxos persequi tentaverunt. In tan­ tum aulem nunc exsurrexerunt contra fidem, ita ut mul­ tos ex vobis polluerint, et aures vestras commoverint, ut animas laniarent. Sceleratæ autem hæresis suæ per­ fidiam tcgunt: sed non diutius hæc illis facere permis­ sum est. Est enim gubernator Ecclesiaruln suarum Dominus, qui pro omnibus nobis mortem sustinuit. Et ideo indeficiens nobis est oratio, dilectissimi fralres:
Indeed the Arian heretics have often and frequently dared, against the servants of God who keep the right and catholic faith, to assert through their adulterated doctrine, and have attempted to persecute the orthodox. And they have now risen up so greatly against the faith that they have defiled many of you, and have stirred up your ears, so as to rend your souls. But they cloak the faithlessness of their wicked heresy: yet they are not permitted to do this any longer. For the Lord is the governor of his Churches, who bore death for us all. And therefore our prayer is unceasing, most beloved brethren:
亞略派異端者實在常常、屢屢膽敢起來反對那些持守正確公教信仰的天主僕人，藉他們摻雜謬誤的道理妄加主張，並企圖迫害正統信徒。他們如今如此猛烈地起來反對信仰，以至於玷污了你們中的許多人，攪擾了你們的耳朵，好撕裂你們的靈魂。他們卻掩飾其邪惡異端的不信：但他們不再被允許如此行了。因為那位為我們眾人承受死亡的主，乃是他眾教會的統治者。因此，至親愛的弟兄們，我們的祈禱不停息：
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primo, ut sancta Domini et catholica Ecclesia dissen­ sionibus omnibus et hæresibus carens, unitatem spi­ ritus in vinculo charitatis uhique conservet, quam per fidem rectam et vilam immaculatam tenere, am­ plecti, servare, cuslodirc omnibus invocantibus Do­ minum est quidem justum, præcipue tamen episcopis, qui Ecclesiis præsunt; secundo, ut Ecclesiæ regula sanctaque patrum traditio atque judicia in perpetuum firma solidaque permaneant. Est autem Patrum no­ strorum fides hæc. i. De Patre, de Filio, de Spiritu sancto. Credi­ mus in Deum Patrem omnipotentem, cunctorum visibilium et invisibilium conditorem.
first, that the holy and catholic Church of the Lord, free of all dissensions and heresies, may everywhere preserve the unity of the spirit in the bond of charity, which it is indeed just for all who call upon the Lord to hold, embrace, keep, and guard through right faith and an unblemished life, but especially for the bishops who preside over the Churches; second, that the rule of the Church and the holy tradition of the fathers and their judgments may remain firm and solid for ever. And this is the faith of our fathers. 2. On the Father, on the Son, on the Holy Spirit. We believe in God the Father almighty, the maker of all things visible and invisible.
首先，願上主神聖的公教會脫離一切紛爭與異端，處處在愛德的聯繫中保守聖神所賜的合一——這合一實在是凡呼求上主的人理當藉正確的信德與無瑕的生活去持守、擁抱、保守、看護的，尤其是那些管理眾教會的主教們；其次，願教會的規範、眾教父神聖的傳承及其判斷永遠堅固穩定地存留。這就是我們眾教父的信德。二、論聖父、論聖子、論聖神。我們信全能的天主聖父，一切有形與無形之物的創造者。
4:44
Credimus et in Dominum nostrum Jesum Christum, per quem creata suut omnia, verum Deum, unigenitum, verum Dei Filium, nun factum aut adoptivum; sed genitum, unius cum Patre substantiæ, quod Græci dicunt όμού­ σιον : atque ita per omnia æqualem Deo Patri, ut nec tempore, nec gradu, nee potestate esse possit infe­ rior: tantumque esse confitemur illum qui est geni­ tus, quantus est ille qui genuit. Non autem quia di­ cimus genitum a Patre Filium, divinae et ineffabili generationi aliquod tempus adscribimus. Sed nec Patrem dicimus aliquando coepisse, nec Filium. Non enim possumus aliter confiteri aeternum Patrem, nisi confiteamur etiam et Filium coaeternum. Ex Filio Pater dicitur :
We believe also in our Lord Jesus Christ, through whom all things were created, true God, only-begotten, true Son of God, not made nor adopted, but begotten, of one substance with the Father, which the Greeks call 'homoousion': and thus in all things equal to God the Father, so that he can be inferior neither in time, nor in rank, nor in power: and we confess that he who is begotten is as great as he who begot. But it is not because we say that the Son is begotten of the Father that we ascribe any time to the divine and ineffable generation. But neither do we say that the Father ever began, nor the Son. For we cannot otherwise confess the Father to be eternal, unless we also confess the Son to be coeternal. From the Son he is called Father:
我們也信我們的主耶穌基督，萬物都是藉他而受造，他是真天主、獨生的、真天主之子，不是被造的、也不是被收養的，而是被生的，與聖父同一本體，希臘人稱之為「homoousion」（同質同體）：如此在一切事上與天主聖父同等，以至於他無論在時間、位階或權能上都不能是次一等的：我們宣認那被生者與那生育者一樣偉大。然而，我們雖說聖子是由聖父所生，卻不因此就將任何時間歸於那神聖而不可言喻的生育。我們既不說聖父曾有開端，也不說聖子曾有開端。因為我們若不也宣認聖子同永恆，就無法宣認聖父為永恆。聖父之名乃因聖子而得：
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et qui semper Pater fuit, semper Filium habuit. Credimus et in Spiritum sanctum, Deum verum ex Patre procedcniem, æqualem per omnia Patri et Filio, natura, voluntate, potestate, æternitate, substantia. 3. Natura unum sunt, sed proprietatibus distinguun- tar. Nec est prorsus aliquis in Trinitate gradus. nihil quod inferius superiusque dici possit. Ideo tota det­ tas sua perfectione a'qualis est; ut, exceptis vorahu­ lis quae proprietatem personarum indicant, quidquid de una persona dicitur, de tribus dignissime possit in- telligi. Atque ut confutantes Arium, unam camdem­ que dicimus Trinitatis esse substantiam, et unum in tribus personis fatemur Deum :
and he who was always Father always had a Son. We believe also in the Holy Spirit, true God, proceeding from the Father, in all things equal to the Father and the Son, in nature, will, power, eternity, substance. 3. They are one by nature, but are distinguished by their properties. Nor is there at all any rank in the Trinity, nothing that could be called lower or higher. Therefore the whole deity is equal in its perfection; so that, apart from the terms which indicate the propriety of the persons, whatever is said of one person can most worthily be understood of the three. And so, refuting Arius, we say that there is one and the same substance of the Trinity, and we confess one God in three persons:
那位常為聖父的，就常有一位聖子。我們也信聖神，真天主，出於聖父，在一切事上與聖父及聖子同等，無論在本性、旨意、權能、永恆、本體上。三、他們按本性是一，卻藉其固有屬性彼此分別。聖三中絕沒有任何位階，沒有任何可稱為較低或較高的。因此，整個神性在其完美中都是同等的；以至於，除了那些指明位格固有屬性的名詞之外，凡論及一個位格的，都可極為恰當地理解為論及三位。所以，我們駁斥亞略，主張聖三只有唯一同一的本體，並宣認三個位格中的唯一天主：
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ita impietatem Sa­ bellii declinantes, tres personas expressas sui pro­ prietate distinguimus : non ipsum s;bi Patrem, ipsum Filiuin, ipsum Spiritum unctum esse dicentes; sed aliam Patris, aliam Filii, aliam Spiritus sancti esse personam. Non enim nomma tantummodo, sed etiam nominum proprietates, id est, personas confitemur. Nee Pater Filii aut Spiritus sancti personam aliquando excludit; nec rursus Filius aut Spiritus sancius Pa­ tris nomcn peronamque recipit: sed Pater semper pater, Filius semper filius, Spiritus santus semper spiritus sanclus. Itaque substantia unum sunt; per­ sonis ac nominibus distinguuntur. 4. De Incarnationis mysterio. Error quorumdam: Photini et Apollinaris :
so, avoiding the impiety of Sabellius, we distinguish three persons expressed by their own propriety: not saying that the Father is himself to himself, himself the Son, himself the Holy Spirit; but that the person of the Father is one, that of the Son another, that of the Holy Spirit another. For we confess not only the names, but also the properties of the names, that is, the persons. Nor does the Father ever exclude the person of the Son or of the Holy Spirit; nor again does the Son or the Holy Spirit take on the name and person of the Father: but the Father is always Father, the Son always Son, the Holy Spirit always Holy Spirit. And so by substance they are one; by persons and names they are distinguished. 4. On the mystery of the Incarnation. The error of certain men: of Photinus and Apollinaris:
照樣，我們為避免撒伯里烏的不虔，便將三個以其固有屬性表明的位格加以分別：並非說聖父自己就是自己、自己就是聖子、自己就是聖神；而是說聖父的位格是一個，聖子的位格是另一個，聖神的位格又是另一個。因為我們所宣認的不僅是名稱，也是名稱的固有屬性，即位格。聖父從不排除聖子或聖神的位格；聖子或聖神也不接受聖父的名稱與位格：而是聖父永遠是父，聖子永遠是子，聖神永遠是聖神。所以，按本體他們是一；按位格與名稱則彼此分別。四、論降生成人的奧跡。某些人的謬誤：即福提諾與亞波里納的謬誤：
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aliorum. Ipsum autem Dei Fi­ lium, qui absque initio æternitatem cum Patre et. Spiritu sancto possidet, dicimus in fine sacculorum perfectum naturæ nostræ hominem suscepisse ex Ab­ ria semper virgine, et Verbum carnem esse factum; sed assumendo hominem, non permutando deitatem. Nec, ut quidam sceleratissime opinantur, Spiritum sanctum dicimus fuisse pro semine, sed potentia et virtute creatoris operatum. Sic auLm confitemur in Christo unam Filii esse personam , ut dicantis duas perfectas atque integras esse substantias, deitatis scilicet et humanitatis, quæ ex anima coustat cl cor­ pore. Atque ut condemnamus Photinum, qui solum et nudum hominem confUetur in Christo;
and of others. But the very Son of God, who without beginning possesses eternity with the Father and the Holy Spirit, we say, at the end of the ages took up a man of our perfect nature from Mary ever-virgin, and that the Word was made flesh; but by assuming the man, not by changing the deity. Nor, as some most wickedly opine, do we say that the Holy Spirit was in place of seed, but that he wrought by the power and virtue of the creator. And so we confess that in Christ there is one person of the Son, in such a way that we say there are two perfect and entire substances, namely of deity and of humanity, which latter consists of a soul and a body. And just as we condemn Photinus, who confesses in Christ only a mere and naked man;
以及其他人的謬誤。但那位天主之子，他無始地與聖父及聖神同享永恆，我們主張，他在諸世代的末期，從那永為童貞的瑪利亞取了一個具有我們完美本性的人，並且道成了肉身；然而是藉取了人性，並非藉改變神性。我們也不像某些人極其邪惡地所妄想的那樣，說聖神代替了種子，而是說他藉創造者的能力與德能而運作。因此我們宣認，在基督內只有一個聖子的位格，同時我們主張有兩個完全而完整的本體，即神性與人性，而人性乃由靈魂與身體所構成。正如我們定罪福提諾——他宣認基督內只有一個純然赤裸的人；
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itu aaa­ thematizamus Apollinarem et ejus similes, qui dicunt Dei Filium minus aliquid de huruana suscepisse na­ tura, ct vel in carne, vel in aniina, vel in sensu as­ sumptum hominem his, propter quos assumptus est, fuisse dissimilem, quem absque sola peccati macula (qu;c naturalis nan est) nobis confitemur fuisse con­ formem. illorum quoque similiter exsecramur bla­ sphemiam, qui novo sensu asserere conantur, a temporc susceptæ carnis, omnia quae crant divinita­ lis, in hominem demigrasse; et rursum quæ huma­ nitatis erant, in Deuin esse transfusa :
so we anathematize Apollinaris and those like him, who say that the Son of God took up something less of human nature, and that the man assumed, whether in flesh, or in soul, or in mind, was unlike, in these respects, to those for whose sake he was assumed; whereas we confess that he was conformed to us, except for the stain of sin alone (which is not natural). Likewise we also execrate the blasphemy of those who with a novel notion attempt to assert that, from the time of the assumption of the flesh, all things that were of the divinity migrated into the man; and again that the things that were of the humanity were transfused into God:
照樣，我們也咒絕亞波里納及與他相似的人，他們說天主之子取了較少的人性，並說那被取的人，無論在肉體、在靈魂或在心智上，就這些方面而言，都與那些他為之而被取的人不相似；然而我們卻宣認他與我們完全相同，唯獨沒有罪的污點（罪並非本性所有的）。同樣，我們也憎惡那些人的褻瀆，他們以一種新奇的見解企圖主張：從取了肉體之時起，一切屬於神性的都遷移到人裡面；反過來，一切屬於人性的都被灌注入天主之內：
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ut, quod nulla unquam haeresis ausa est diecre, videatur hac confusione utraque exinanita esse substantia, et dei­ tatis scilicet et humanitatis; et amisso proprio statu, in aliud esse mutata : ut qui tam Deum perfectum in Filio qnam hominem confitemur, nec Deum vere, nec hominem tenere credamur 1. 5. Christus passus eat vere, sed seeundum hominem. Resurrectionis fides. Præmia justorum, el injustorum supplicia diversa. Nos autem ita dicimus susceptum a I)ei Filio passibile nostrum, ut Deus tamen impassi­ bilis permaneret. Passus est etenim Dci Filius non putative, sed vere, omnia quæ Scriptura testatur, id est, esuricm, sitim, lassitudinem, dolorem, mortem, et ca?tcra hujusmodi :
so that, what no heresy ever dared to say, by this confusion both substances would seem to be emptied out, namely of deity and of humanity; and, having lost their proper state, to be changed into something else: so that we who confess in the Son both perfect God and man might be believed to hold neither truly God nor truly man. 5. Christ suffered truly, but according to his manhood. The faith of the resurrection. The rewards of the just, and the punishments of the unjust, are diverse. But we say that our passible nature was taken up by the Son of God in such a way that God nevertheless remained impassible. For the Son of God suffered not in appearance, but truly, all the things that Scripture testifies, that is, hunger, thirst, weariness, pain, death, and other things of this kind:
以至於——這是任何異端都不曾膽敢說過的——藉這樣的混淆，兩個本體，即神性與人性，都彷彿被掏空了；並且喪失了各自固有的狀態，變成了別的東西：如此一來，我們這些在聖子內既宣認完全天主又宣認完全人的人，反被認為既未真正持守天主，也未真正持守人。五、基督真實地受了苦，但是按他的人性。復活的信德。義人的賞報與不義之人的刑罰各不相同。但我們主張，天主之子取了我們能受苦的本性，然而天主仍保持不能受苦。因為天主之子受苦並非在表面上，而是真實地承受了經上所見證的一切，即飢餓、口渴、疲乏、痛苦、死亡，以及其他此類之事：
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sed secundum illud passus est quod pau poterat; id est, non secundum illam substantiam qua; assumpsit, sed secundum illam quoe assumpta est. Ipse enim Dei Filius secundum deitatem suam impassibilis est ut Pater, invisibilis ut Pater, incon- vertibilis ut. Pater, incorruptibilis ut Pater. Et quam­ vis propric persona Fiii, id ea, Dei Verbum susce­ perit passibilem hominem, ita tamen cjus inhabita- tione secundum suam substantiam deitas Verbi nihil passa est, ut tota Trinitas, quam impassibilem essoe necesse est confiteri. Mortuus est ergo Dei Filius ea­ dem natura carnis, in qua natus et passus est, in qua etiam resurrexit.
but he suffered according to that which was able to suffer; that is, not according to that substance which assumed, but according to that which was assumed. For the Son of God himself, according to his deity, is impassible as the Father, invisible as the Father, unchangeable as the Father, incorruptible as the Father. And although properly the person of the Son, that is, the Word of God, took up a passible man, yet by his indwelling, according to his own substance the deity of the Word suffered nothing, so that the whole Trinity, which it is necessary to confess as impassible, suffered nothing. The Son of God therefore died in that same nature of the flesh in which he was born and suffered, in which also he rose again.
但他是按那能受苦的部分受苦的；也就是說，不是按那取了人性的本體，而是按那被取的本性。因為天主之子自己按其神性乃是不能受苦的，如同聖父；不可見的，如同聖父；不可改變的，如同聖父；不可朽壞的，如同聖父。雖然確切地說，是聖子的位格，即天主的道，取了一個能受苦的人，然而藉他的內住，按他自己的本體，道的神性毫無受苦，以致必須被宣認為不能受苦的整個聖三毫無受苦。所以，天主之子是在他所生、所受苦的同一肉體本性中死去的，也是在這同一本性中復活的。
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Non enim exinanita est humanita­ tis substantia, sed glorifieala in æternum cum dcilato mansura. Venturus est ad judicium vivorum et mor­ tuorum, ut et justos remuneret, et puniat peccatores. Resurrectionem carnis ita credimus, ut dicamus nos in cadem in qua nunc sumus , vcrilaie memhrornm esse rcparandos; qualesque semel post resurrectio­ nem fuerimus effecti, in perpetuum permansuros. Unam esse vitam sanctorum omnium, sed præmia pro labore diversa; et e contrario pro modo delicto­ rum , leccatorum quoque esse supplicia. Baptisma unum tenemus, quod iisdem Sacramenti verbis in in­ fantibus, quibus etiam in majoribus dicimus esse cc­ lebrandum.
For the substance of humanity was not emptied out, but glorified, destined to abide for ever with the deity. He shall come to the judgment of the living and the dead, that he may both reward the just and punish sinners. We so believe in the resurrection of the flesh, that we say we are to be restored in the same truth of members in which we now are; and that, once we have been made such after the resurrection, we shall abide so for ever. That there is one life of all the saints, but rewards diverse according to labour; and, on the contrary, that there are also punishments of sinners according to the measure of their offences. We hold one baptism, which we say is to be celebrated with the same words of the Sacrament in infants as also in adults.
因為人性的本體並未被掏空，而是被光榮化，注定要與神性永遠同存。他要來審判活人與死人，好賞報義人並懲罰罪人。我們如此相信肉身的復活，以至於我們主張要在我們如今所具有的同一真實肢體中被復原；並且一旦我們在復活之後被造成如此，就要永遠保持這樣。眾聖徒只有同一的生命，但賞報卻按其勞苦而各不相同；反之，罪人也按其過犯的程度而有各樣的刑罰。我們持守唯一的洗禮，我們主張它當以同樣的聖事言辭在嬰孩身上舉行，正如在成人身上舉行一樣。
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Hominem, si post Baptismum lapsus fue­ rit, primo pcr reconciliationem, deinde per pœniten­ liam credimus posse salvari. C. Errorcs de animarum substantia et origine : de præceptis Dei. Manichæorum el Cataphrygum de nup­ tiis : aliorum de Christo : Joviniani de meritis : Manc­ tis et Joviniani de libero arbitrio. Novum et Vetus Te­ stamentum recipimus in illo librorum nurnero, qucm sanctæ Ecclesiæ catholicæ tradit auctoritas. Animas a Deo dari credimus, quas nb ipso factas dicimus; anathematizantes cos qui animam, quasi partem Dei, divinae dicunt esse substantiæ. Eorum quoque con­ demnamus errorem, qui eas anic peccasse, vel in coelo conversatas esse dicunt, quam in corpora mitte- rentur.
We believe that a man, if he has fallen after Baptism, can be saved: first through reconciliation, then through penance. Errors concerning the substance and origin of souls; concerning the precepts of God; the errors of the Manichees and the Cataphrygians concerning marriage; of others concerning Christ; of Jovinian concerning merits; of Manes and Jovinian concerning free will. We receive the New and the Old Testament in that number of books which the authority of the holy catholic Church hands down. We believe that souls are given by God, since we say they were made by Him; and we anathematize those who say that the soul is, as it were, a part of God and of the divine substance. We likewise condemn the error of those who say that souls sinned before, or dwelt in heaven, before they were sent into bodies.
我們相信，一個人若在受洗之後跌倒，仍能得救：首先藉著和好，其次藉著補贖。關於靈魂的本質與來源、關於天主誡命的種種錯誤；摩尼派與卡塔弗里吉亞派關於婚姻的錯誤；他人關於基督的錯誤；約維尼安關於功德的錯誤；瑪尼與約維尼安關於自由意志的錯誤。我們按照神聖公教會權威所傳授的書卷數目，接受新約與舊約。我們相信靈魂是由天主所賜，因我們說靈魂是由祂所造；並詛咒那些說靈魂彷彿是天主的一部分、屬於神性本體的人。我們同樣譴責那些人的錯誤，他們說靈魂在被送入肉身之前，已先犯了罪，或曾居於天上。
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Exsecramur etiam blasphemiam eorum qui dicunt, impossibile aliquid homini a Deo esse præ­ ceptum; et mandata Dei non a singulis, sed ab om­ nibus in commune posse servari : vel qui primas nu­ ptias cum Manichæo, vel secundas cum Cataphrygis damnant. Anathematizamus etiam illos qui Dei Fihum necessitate carnis mentitum esse dicunt, et eum pro­ pter assumpturo hominem non omnia facere potuisse quae voluit. Joviniani quoque damnamus crrorem , qui dicit nullam in futuro meritorum esse distantiam; nosque cas ibi habituros esse virtutes, quas hic ha­ here neglexerimus. Liberum sic confitcmur arbitrium, ut dicamus nos Dei semper indigere auxilio ;
We also abhor the blasphemy of those who say that something impossible has been commanded to man by God; and that the commandments of God cannot be kept by individuals but only by all in common; or who condemn first marriages with the Manichee, or second marriages with the Cataphrygians. We likewise anathematize those who say that the Son of God feigned the necessity of the flesh, and that on account of the man He assumed He could not do all that He willed. We also condemn the error of Jovinian, who says that there will be no difference of merits in the world to come, and that we shall possess there those virtues which here we have neglected to possess. We so confess free will that we say we always stand in need of God's help;
我們也憎惡那些人的褻瀆之言，他們說天主向人命令了某種不可能的事；又說天主的誡命不能由個人遵守，而只能由眾人共同遵守；或如摩尼派那樣譴責初婚，或如卡塔弗里吉亞派那樣譴責再婚。我們同樣詛咒那些人，他們說天主子虛偽地假裝肉身的軟弱，並說祂因所取的人性而不能行祂所願的一切。我們也譴責約維尼安的錯誤，他說在來世功德毫無差別，又說我們在那裡必擁有我們今生疏於獲得的那些德行。我們如此承認自由意志，以致我們說我們常需要天主的幫助；
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et tam il­ los errare, qui cum Manichæo dicunt, hominem pec­ catum vitare non posse, quam illos qui cum Joviniano asserunt hominem non posse peccare : uterque cnim tollit arbitrii liberlatcm. Nosvero dicimus hominem semper et peccare, et non peccare posse, ut nos ii­ beri confitcamur esse arbitrii. Hæc est fides, dilectis­ simi fratres, quam in catholica didicimus Ecclesia, quamque semper tenuimus et tenemus, quam credi­ mus ct a vestra Bonitate deinceps posse teneri. SERMO CCXXXVII (a). De Symbolo, I : ac de deitate. ct omnipotentia Patris (bJ. 1. Omnipotentia Dei evincitur. Ex operum magnitu­ dine.
and that those err who, with the Manichee, say that a man cannot avoid sin, just as those err who, with Jovinian, assert that a man cannot sin: for each takes away the freedom of the will. But we say that a man is always able both to sin and not to sin, so that we may confess ourselves to be of free will. This is the faith, beloved brethren, which we have learned in the catholic Church, which we have always held and hold, and which we believe can henceforth be held by your Goodness. SERMON 237. On the Creed, I: and on the deity and omnipotence of the Father. 1. The omnipotence of God is proved. From the greatness of His works.
那些人也是錯的，他們如摩尼派那樣說人不能避免犯罪；同樣那些如約維尼安那樣主張人不能犯罪的人也是錯的：因為兩者都取消了意志的自由。但我們說人始終既能犯罪，也能不犯罪，好使我們承認自己擁有自由意志。至愛的弟兄們，這就是我們在公教會所學到的信仰，我們一向持守並仍持守，我們也相信你們的良善此後也能持守它。第二三七篇講道。論信經，其一：並論聖父的神性與全能。一、天主的全能得以證明。從祂工程的偉大。
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Ostendimus, fratres dilectissimi, ut vestra certe Dilectio recordatur, Deum in quem vos credere pro­ misistis lot creditis, verum esse Deum, ita clinm ve­ rum Patrem, hunc vcro eumdem etiam omnipoten­ tem. Hic enim Symholi ordo esse monstratur. Nam licet hoc; ipso quo verus Deus probatur, sine dubio omnipotens intelligatur, tamcn magis hoc hdei pro­ licii, sicut Scripturis sanctis omnipotentia ejus asse­ ritur. Maxima enim credentibus oritur confidentia, cum agnoscunt illum omnia posse qucm credunt.
We have shown, most beloved brethren—as your Charity surely remembers—that the God in whom you have promised to believe is, as you believe, true God, and likewise true Father, and this same One is also almighty. For this is shown to be the order of the Creed. For although by this very thing whereby He is proved true God He is without doubt understood to be almighty, yet it profits the faith the more when His omnipotence is asserted, as it is in the Holy Scriptures. For the greatest confidence arises in believers when they recognize that He whom they believe can do all things.
至愛的弟兄們，正如你們的愛德必定記得，我們已經指明：你們所應許要信的天主，正如你們所信的，乃是真天主，同樣也是真父，而這同一位又是全能者。因為這正是信經所顯示的次序。因為雖然單憑祂被證明為真天主這一點，毫無疑問就能明白祂是全能的，然而當祂的全能如聖經中那樣被明確宣認時，對信仰更有益處。因為當信者認識到他們所信的那一位無所不能時，最大的信心便油然而生。
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Omnipotentem crgo Dominum ac Deum nostrum ipsa imprimis cjus opera testantur, qui ficit hunc mun­ dum totum de nihilo, et totam, quæ magna est, pulchritudinem, tanquam speciosas rerum formas, ex nulla materia exstante composuit. De ipso enim dicit Scriptura divina, In principio fecit Deus cælum et terram ( Gen. I, 4 ; et rursus, Quoniam ipsius eat mare, e: ipse fecit illud ( Psal. XCIV, 5 ). Quis ergo neget om­ nipotentem esse, quem tam clara cognoscit operatum? 2. Ex facilitate qua facta sunt. Ex creatione rerum invisibilium. Sed multo magis eum esse omnipoten­ tem fatcbitur, cum hæc ipsa quam facilc sit operatui agnovcril. Propheta loquitur in Psalmo, Ipse dixit, et facta sunt;
That our Lord and God is almighty His very works bear witness above all: He who made this whole world out of nothing, and composed all that great beauty—the fair forms of things, as it were—out of no pre-existing matter. For concerning Him the divine Scripture says: In the beginning God made heaven and earth (Gen. 1:1); and again: For the sea is His, and He made it (Ps. 94:5). Who then would deny Him to be almighty, whom he acknowledges to have wrought works so manifest? 2. From the ease with which they were made. From the creation of invisible things. But he will confess Him to be almighty far more when he has recognized how easily He wrought these very things. The prophet speaks in the Psalm: He spoke, and they were made;
我們的主、我們的天主乃是全能的，這首先由祂的工程作證：祂從無有中造了這整個世界，並從毫無先在的質料中，構成了那偉大的一切美麗——彷彿是萬物美好的形態。因為關於祂，神聖的經上說：起初，天主創造了天地（創一1）；又說：海洋屬於祂，是祂所造（詠九四5）。既然人承認祂所行的工程如此昭彰，誰還能否認祂是全能的呢？二、從萬物受造之易。從無形之物的受造。但當人認識到祂何等輕易地造成了這一切時，就更要承認祂是全能的。先知在聖詠中說：祂一發言，萬物便造成；
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ipse mandavit, et creata sunt (Psal. XXXII, 9). Absque ullo labore, absque difficultate aliqua verbo res condidit: quidquid ratio humana miratur, non labore Dens, sed jussione reformavit. Imperio ejus exstiterunt omnia, quæ ante non fuerant: cum ex nihilo tanta procedunt, omnipotentem loquuntur auctorcm. Neque vero a Deo ista sola creata sunt quæ videmus; sed majorcs potentiae divinae divitias invisibilia illius opera testantur : siquidem ab ipso creatæ sunt omnes angelicæ Potestates; quæ quam­ vis non videantur a nobis, tamen, ut in Scripturis di­ vinis agnoscimus, Deo militant, et ipsi serviunt Thro­ ni, Domiualiones ac Virtutes omnes , et spiritualis substantiæ Potestates.
He commanded, and they were created (Ps. 32:9). Without any labour, without any difficulty, He established the things that are by a word: whatever human reason marvels at, God fashioned not by toil, but by command. At His bidding there came into being all the things that before did not exist: when out of nothing such great things proceed, they proclaim their author almighty. Nor indeed were these things alone created by God which we see; but His invisible works bear witness to the greater riches of the divine power: since by Him were created all the angelic Powers, which, although they are not seen by us, yet, as we acknowledge in the divine Scriptures, wage war for God and serve Him—the Thrones, the Dominations and all the Virtues, and the Powers of spiritual substance.
祂一出命，萬物便受造（詠三二9）。祂毫不費力、毫無艱難，僅憑一言便創立了萬有：凡人的理智所驚嘆的一切，天主並非藉著勞苦，而是藉著命令而成就。萬物先前並不存在，卻因祂的命令而生出：既然如此偉大之物從無有中生出，它們便宣告其創造者是全能的。天主所造的，並非只是我們所看見的這些；祂那無形的工程更見證了神性大能的豐盛：因為一切天使的權能皆由祂所造，這些權能雖然我們看不見，然而如我們在神聖經文中所認識的，它們為天主爭戰、事奉祂——即眾寶座者、宰制者、一切德能者,以及屬靈本體的權勢者。
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Qui facit Angelos suos spiritua, et ministros suos ignem urentem ( Psal. cin, 4). Undo angelicum tanti regis exercitum propheta descri­ bens, Millia, inquit, millium ministrabant ei, et decies millies centena 1 millia assistebant ei ( Dan. VII, 10). 5. Ex mundi gubernatione. Ex ejusdem dissolutione. Ex hominum suscitatione. Certe si breviier agnovistis ex creatione ista visibilium et invisibilium omnipotentiam Dui; nunc etiam camdem ejus virtutem ex administra­ tione cognoscite.
Who makes His angels spirits, and His ministers a burning fire (Ps. 103:4). Whence the prophet, describing the angelic host of so great a King, says: Thousands of thousands ministered to Him, and ten thousand times a hundred thousand stood before Him (Dan. 7:10). 3. From the governance of the world. From its dissolution. From the raising of men. If then you have briefly recognized the omnipotence of God from this creation of things visible and invisible, now also acknowledge that same power of His from His administration.
祂以風為使者，以火焰為僕役（詠一〇三4）。因此先知在描述這位大君王的天使軍旅時說：千千萬萬在事奉祂，億億萬萬侍立在祂面前（達七10）。三、從世界的治理。從世界的消解。從人的復活。既然你們已從有形與無形之物的受造略略認識了天主的全能，現在也要從祂對萬物的治理認識祂那同樣的大能。
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Cum enim loto sub Noe peccante mundo diluvium inducit, cum Sodomam et Gomorrham pluvia ignis exurit, cum populo suo de Ægyptiorum servitutc libcrato siccam in mari præbet viam, quid aliud quam se omnipotentem testatur; et se ipsum esse qui mare fecit, qui illud etiam siccavit ex ea parte qua voluit? Cum vero ipsum populum per qua­ draginta annos in solitudine coelesti cibo aluit, id est, manna; nonnc ineffabilem virtutem suæ divinitatis asseruit; ut ostenderet quia non in solo pane vivit ho­ mo, sed in omni verbo quod procedit de ore Dei ( Deut. VIII, 3).
For when, under Noah as the whole world was sinning, He brought on the flood; when He consumed Sodom and Gomorrah with a rain of fire; when He furnished a dry way in the sea for His people delivered from the servitude of the Egyptians—what else did He testify but that He is almighty, and that He Himself is the One who made the sea, and who also dried it up in that part where He willed? And when for forty years He fed that same people in the wilderness with heavenly food, that is, with manna, did He not assert the ineffable power of His divinity, so as to show that man does not live by bread alone, but by every word that proceeds from the mouth of God (Deut. 8:3)?
因為當全世界在諾厄的時代犯罪時，祂降下洪水；當祂以火雨焚燒索多瑪與哈摩辣時；當祂為祂那從埃及人的奴役中被拯救出來的子民，在海中開闢乾路時——祂所見證的豈非正是：祂是全能的，並且祂自己就是那造海的一位，也是照祂所願、將海從那部分曬乾的一位？而當祂在曠野中以天上的食物，即瑪納，餵養這同一子民達四十年之久時，祂豈不是彰顯了自己神性那不可言喻的大能，好顯明人生活不僅靠餅，而是靠天主口中所發的一切言語（申八3）？
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Et ut innumeras virtutes Dei pauca comme­ morando præteream, ostendit etiam tunc omnipoten­ tiam suain Deus, cum Filium suum, quem secundum hominem mori voluit pro salute nostra, solutis in­ lerni legibus a mortuis suscitavit : ut in Christo osten­ deret se esse, a quo mortales homines sunt creati, qui ctiam immortalem fecit ex mortuo. Ad ipsius omnipotentiæ virtutem pertinet, ut istum mundum , quem aliquando fecit ex nihilo, in fine sæculorum dissolvat. Undc propheta, Cælum, inquit, plicabitur revolutum ut liber, et omnia sidera cadent ut folia de vite, et sicut folia cadunt de ficu (Isai. XXXIV, 4):
And that I may pass over the innumerable powers of God by recalling but a few, God then also showed His omnipotence when He raised from the dead His own Son, whom according to His humanity He willed to die for our salvation, loosing the laws of the underworld: that in Christ He might show Himself to be the One by whom mortal men were created, He who also made immortal one who had died. It belongs to the power of His very omnipotence that this world, which He once made out of nothing, He should dissolve at the end of the ages. Whence the prophet says: The heaven shall be folded up like a book rolled together, and all the stars shall fall like leaves from the vine, and as leaves fall from the fig tree (Isa. 34:4):
為使我僅略提幾樣、便略過天主無數的大能，天主那時也彰顯了祂的全能，就是當祂從死者中復活了自己的聖子——祂按人性甘願祂為我們的救恩而死——並解開了陰府的法則：好在基督內顯明祂就是那造了必死之人的一位，也是那使已死之人成為不死的一位。使那祂曾從無有中所造的世界，在末世消解，這也屬於祂全能的大能。因此先知說：天要像書卷般捲起，眾星都要如葡萄樹的葉子墜落，又如無花果樹的葉子飄零（依三四4）：
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et Salvator in Evangelio, Quia cœlum et terra transibunt , verba autem mea non transibunt (Matth. xxiv, 55). Ea­ dem quoque omnipotentia omnes homines qui sunt mortui, quique morientur in finem, ad diem judicii suscitabit, ut propheta dicit, Reddet unicuique juxta opera sua (Psal. LXI, 45): cl alios quidem in cœlo­ rum regno consortio copulabit Angelorum, alios vcro in gehennæ supplicio diabolo junget. 4. Fides tanti Dei inculere debet timorem. III hunc credentes Dcum, dilectissimi fratres, omnipotentem. justum, severum, ct his tantum bcnignum, qui hic severitatem ejus timendo peccata vitaverunt:
and the Saviour in the Gospel: For heaven and earth shall pass away, but my words shall not pass away (Matt. 24:35). By that same omnipotence He shall also raise up, on the day of judgment, all men who have died and who shall die unto the end, as the prophet says: He shall render to every one according to his works (Ps. 62:12): and some indeed He shall join in the kingdom of heaven to the fellowship of the Angels, but others He shall unite in the torment of hell to the devil. 4. Faith in so great a God ought to strike fear. Believing, most beloved brethren, in this God who is almighty, just, severe, and benign only to those who here, fearing His severity, have shunned sins:
救主在福音中也說：天地要過去，但我的話絕不會過去（瑪二四35）。祂也要憑那同一的全能，在審判之日，使一切已死的人，以及那些直到末了將死的人復活，正如先知所說：祂要照各人的行為報應各人（詠六二13）：祂要把一些人在天國中與天使的團契結合，卻要把另一些人在地獄的刑罰中與魔鬼相連。四、對如此偉大的天主的信仰理當激起敬畏。至愛的弟兄們，你們既信這位全能、公義、嚴厲的天主，祂只對那些在此世因畏懼祂的嚴厲而躲避罪惡的人施以慈惠：
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in hunc, inquam, credentes Deum, cum omni timore et tremore, ut ait Apostolus, vestram salutem operamini ( Philipp. II, 12 ); et ab omni peccato, et ab omnibus crimini­ bus et vitiis recedentes, ad sola opera justitiæ festi­ nate; ambulantes, sicut Salvator ait, in luce, dum ha­ betis lucem, ne tenebræ vos comprehendant (Joan. XII. 35 ). Cavcte a malorum consortiis atque colloquiis, et ad sola Dci verba audienda (idelium præparetur audi­ tus, et ad res sanctas solas loquendas lectorum lingua moveatur, ut auditum bonum et sermonem bonum bona opera subsequantur. Quod Dominus noster Jesus Christus in nobis secundum bouse voluntatis studium perficere dignetur :
believing, I say, in this God, work out your salvation with all fear and trembling, as the Apostle says (Phil. 2:12); and withdrawing from every sin, and from all crimes and vices, hasten to the works of justice alone; walking, as the Saviour says, in the light while you have the light, lest the darkness overtake you (John 12:35). Beware of the company and conversations of the wicked, and let the hearing of the faithful be prepared to hear the words of God alone, and let the tongue of readers be moved to speak of holy things alone, so that good works may follow upon good hearing and good speech. May our Lord Jesus Christ deign to accomplish this in us according to the zeal of His good will:
我說，你們既信這位天主，就當以萬般的敬畏戰兢，如宗徒所說，成就你們的得救（斐二12）；並要遠離一切罪過、一切惡行與敗德，惟獨奔向正義的工作；如救主所說，趁著還有光的時候在光中行走，免得黑暗籠罩你們（若十二35）。你們要提防與惡人的交往和交談，讓信友的耳朵預備好惟獨聆聽天主的話語，讓讀者的舌頭惟獨為講論聖事而動，好使善行隨著善聽與善言而來。願我們的主耶穌基督按祂良善旨意的熱忱，樂於在我們身上成就這事：
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cui cst honor et gloria cum Pane et Spiritu sancto in sæcula sæculorum. Amen. SERMO CCXXXVIII (a). De symbolo, ii: seu de Domino Jesu christo, quod absque initio sit cum Patre secundum deitatem, qui secundum hominem uobis a certo initio natus est ex virgine (b)_ i. in Christo persona una, dum natura. Huc usque, fratres dilectissimi, de Deo Patre, in quem creditis, locuti sumus; et quod ipse sit verus Deus , quod verus pater, quod omnipotens, divinarum Scri­ pturarum auctoritate monstratur : nunc vero juxta ordinem Symboli transimus ad Filium. Postquam di­ ximus in Symbolo, Credo in Deum Patrem onmipo­ tentem ;
to whom be honour and glory with the Father and the Holy Spirit unto ages of ages. Amen. SERMON 238. On the Creed, II: or concerning the Lord Jesus Christ, that He is without beginning with the Father according to His deity, who according to His humanity was born for us from a fixed beginning of a virgin. 1. In Christ there is one person, though two natures. Thus far, most beloved brethren, we have spoken of God the Father, in whom you believe; and that He Himself is true God, that He is true Father, that He is almighty, is shown by the authority of the divine Scriptures: but now, according to the order of the Creed, we pass on to the Son. After we have said in the Creed, I believe in God the Father almighty;
願尊榮與榮耀歸於祂，並歸於聖父及聖神，直到萬世之世。阿們。第二三八篇講道。論信經，其二：或論主耶穌基督，祂按神性與聖父同樣無始，祂按人性則從一確定的起點由童貞女為我們而生。一、在基督內位格為一，本性則有二。至愛的弟兄們，直到此刻，我們已論及你們所信的天主聖父；祂自己乃是真天主、乃是真父、乃是全能者，這已由神聖經文的權威所顯明：但現在，我們要按信經的次序過渡到聖子。我們在信經中既已說了「我信全能者天主聖父」；
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sequitur, Et in Jesum Christum Filium ejus, qui natus est de Spiritu sancto ex Maria virgine. Hic jam sollicitus auditor attendat , ut sciat unam Filii Dci eamdemque personam, juxta suscepti hominis veritatem. Hic enim quod dicimus , credere nos in Christum Filium Dei, qui natus est ex Maria virgine; non eo modo dicimus , ut in hominem tautum verum nos fidem habere fateamur, sed in Deum verum qui suscepit hominem verum. Unus enim et idem est Do­ minus noster Jesus Christus , qui et Verbum Dei est, et sine initio genitus ex Patre, et homo verus in line sæculorum natus ex Virgine. 2. Hanc fidem Apollinaris etArins impugnant.
there follows: And in Jesus Christ His Son, who was born of the Holy Spirit from the Virgin Mary. Here now let the attentive hearer take heed, that he may know the one and same person of the Son of God, according to the truth of the humanity He assumed. For when we say here that we believe in Christ the Son of God, who was born of the Virgin Mary, we do not say it in such a way that we confess ourselves to have faith in a mere true man, but in the true God who assumed a true man. For one and the same is our Lord Jesus Christ, who is both the Word of God, begotten of the Father without beginning, and true man born of a Virgin at the end of the ages. 2. Apollinaris and Arius assail this faith.
接著便是：也信祂的兒子耶穌基督，祂由聖神受孕，藉童貞瑪利亞而生。此處，願用心的聽者留意，好使他認識天主子那唯一而同一的位格，是按祂所取人性的真實而言。因為當我們在此說我們信天主子基督、祂由童貞瑪利亞所生時，我們並非說我們只是承認信一個真正的人，而是信那取了真人性的真天主。因為我們的主耶穌基督乃是唯一而同一的：祂既是天主聖言，無始地由聖父所生，又是在末世由童貞女所生的真人。二、亞波里納與亞略攻擊此信仰。
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Gemina enim in hoc loco haeresis contrariis nos nititur im­ pugnare sententiis : inde Apollinaris, hinc Arius. Arius sic in Christo hominem perfectum suscipit (c), ut Deum illum neget esse perfectum : dum ipsum Dei Verbum principio tempo rum conatur includere , et eum non creatorem, sed creaturam fatetur. Apollina­ ris vero iia Dei Filium e contrario perfectum credit esse Deum, ut ei verum hominem timeat copulare ; dum metuit ne suscipientis dignitatem suscepu homi­ nis obfuscet infirmitas. Nos autem Catholici contra utrumque divinarum Scripturarum auctoritate muniti, adversus Arium veram et perfectam Verbi divinita­ tem ;
For a twofold heresy strives in this matter to assail us with contrary opinions: on the one side Apollinaris, on the other Arius. Arius so takes on in Christ a perfect man that he denies Him to be perfect God: while he attempts to enclose the very Word of God within the beginning of time, and confesses Him to be not the Creator but a creature. But Apollinaris, on the contrary, so believes the Son of God to be perfect God that he fears to join to Him a true man; while he dreads lest the infirmity of the man assumed should obscure the dignity of the One who assumes. But we Catholics, fortified against both by the authority of the divine Scriptures, defend against Arius the true and perfect deity of the Word;
因為在此事上有雙重異端，以相反的主張力圖攻擊我們：一方是亞波里納，另一方是亞略。亞略在基督內承認一個完全的人，卻否認祂是完全的天主：他企圖把天主聖言本身圈限在時間的起點之內，並宣稱祂不是創造者，而是受造物。反之，亞波里納卻如此相信天主子是完全的天主，以致他害怕把一個真正的人結合於祂；他懼怕所取之人的軟弱會遮蔽施取者的尊嚴。但我們公教信友，藉神聖經文的權威抵禦兩者，對亞略我們維護聖言真實而完全的神性；
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adversus Apollinarem perfectam hominis in Christo defendimus veritatem. Itaque sicut contra Arium superiori tractatu perfectionem deitatis asse­ ruimus, ita nunc contra Apolliuarem perfectum ho­ minem comprobamus. 3. Christus probatur verus homo contra Apollinarem. Qui Chrislus ex semine factus dicatur. Lucidissima pro nobis est Apostoli auctoritas dicentis, Misit Deus Fi­ lium suum factum ex muliere (Galat. IV, 4). In primis dicendo, factum, distinguit humanam a Verbi divini­ tate substantiam. Factum enim vel creatum Dei Ver­ bum dici omnino non potest, per quod omnia facta sunt, sicut beatus Joannes ait, Omnia per ipsum facta sunt, et sine ipso factum eat nihil (Joan. I, 3).
against Apollinaris we defend the perfect truth of the man in Christ. And so, just as against Arius in the preceding discourse we asserted the perfection of the deity, so now against Apollinaris we establish the perfect man. 3. Christ is proved true man against Apollinaris. In what sense Christ is said to have been made of seed. Most luminous for us is the authority of the Apostle who says: God sent His Son, made of a woman (Gal. 4:4). By saying first made, he distinguishes the human substance from the divinity of the Word. For the Word of God can in no way be called made or created, through whom all things were made, as blessed John says: All things were made through Him, and without Him was made nothing (John 1:3).
對亞波里納，我們維護基督內人性完全的真實。因此，正如我們在前一篇講論中對亞略主張了神性的完全，如今我們對亞波里納也證實了完全的人性。三、駁亞波里納，證明基督是真人。基督在何種意義上被稱為由種子所成。宗徒的權威對我們極為明晰，他說：天主派遣了自己的兒子，生於女人（迦四4）。他先說「生」（成），便把人性的本體與聖言的神性區分開來。因為天主聖言絕不能被稱為受造或被造，因為萬物是藉著祂而造成的，正如聖若望所說：萬物是藉著祂而造成的，凡受造的，沒有一樣不是藉著祂而造成的（若一3）。
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Misit inquit, Dcus Filium suum factum ex muliere. Cum ergo dicit, factum, ostendit nun se hic de divinitate tra­ ctare. Cum autem addidit, ex muliere, substantiam veri hominis expressit : ut hæe sit natura facti homi­ nis, qu;c fuit ipsius unde factus est; id est, ut ea cre­ datur esse natura Christi, qui factus est ex. Virgine , quæ fuit natura Virginis , ex qua Christus formatus et natus est. lude est quod alibi idem apostolus de Dei Filio dicit , Qui factus est ei ex semine David secundum carnem (Rom. I, 3). Nam etsi non intercessit semen hominis in conceptione Virginis; tamen qnia ex ea carne Christus formatus est, quæ constat ex semine , dicitur factus ex semine.
God sent, he says, His Son, made of a woman. When therefore he says made, he shows that he is not here treating of the divinity. But when he added of a woman, he expressed the substance of a true man: so that this may be the nature of the man who was made, which was the nature of that from which He was made; that is, that the nature of Christ, who was made of the Virgin, may be believed to be the nature of the Virgin, of whom Christ was formed and born. Hence it is that elsewhere the same Apostle says of the Son of God: Who was made to Him of the seed of David according to the flesh (Rom. 1:3). For although the seed of man did not intervene in the conception of the Virgin, yet because Christ was formed from that flesh which consists of seed, He is said to be made of seed.
他說：天主派遣了自己的兒子，生於女人。所以當他說「生」（成）時，便顯明他在此並非論及神性。但當他加上「於女人」時，便表達了真人性的本體：好使那受造之人的本性，就是那祂由以受造者的本性；也就是說，那由童貞女所成的基督之本性，可被信為童貞女的本性，基督正是由這童貞女成形而生。因此，同一位宗徒在別處論天主子說：祂按肉身是由達味的後裔所生（羅一3）。因為雖然在童貞女的受孕中並無人的種子介入，然而因為基督是由那含有種子的肉身所成形的，祂便被稱為由種子所成。
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Quemadmodum ergo secun­ dum divinitatem una est Patris et Filii natura; ita etiam juxta humanitatem eadem est matris et filii , id est, Mariæ Christique natura. Ex utraque substantia et divinitatis et humanitatis unus atque idem est Dei Filius Dominus noster Jesus Christus, ut Deus verus, ita eliam homo verus : attestante Apostolo atque di­ cente, Ex quibus Christus secundum carnem, qui est super omnia Dens benedictus in sæcula (Rom. IX, 5); ct alibi, Unus est enim Deus, unus est mediator Dei et ho­ minum, homo Christus Jesus (I Tim. II. 5). 4. In Christo non mutatur Deus in hominem, sed homo Deo sociatur. Et hoc et omnia quæ egit, pro nobis.
Just as therefore according to the divinity there is one nature of the Father and the Son, so also according to the humanity there is the same nature of the mother and the son, that is, of Mary and of Christ. Of both substances, both of the divinity and of the humanity, one and the same is the Son of God, our Lord Jesus Christ, as true God, so also true man: with the Apostle bearing witness and saying: Of whom is Christ according to the flesh, who is over all things, God blessed unto the ages (Rom. 9:5); and elsewhere: For there is one God, and one mediator of God and men, the man Christ Jesus (1 Tim. 2:5). 4. In Christ God is not changed into man, but man is joined to God. And this, and all that He did, was for us.
所以，正如按神性聖父與聖子的本性為一，同樣按人性母與子的本性也是同一的，也就是瑪利亞與基督的本性。天主子、我們的主耶穌基督由神性與人性兩種本體而為唯一而同一：既是真天主，也是真人：宗徒作證說：基督按肉身也是由他們而出，祂是在萬有之上、世世代代應受讚頌的天主（羅九5）；又在別處說：因為天主只有一個，天主與人之間的中保也只有一個，就是那作為人的基督耶穌（弟前二5）。四、在基督內，天主並未變為人，而是人與天主相連。這事以及祂所行的一切，都是為了我們。
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Unum ergo atque eumdem Domiuum nostrum Jesum Christum cnm ex aliis, tum ex his apostolicis senten­ tiis, et Deum verum cl hominen comprobans. Qui cum æqualem impassibililatem et immortalitatem cum Patre possideat; propter nostram tamen salutem, passibilem atque mortalem suscepit hominem : non ut permutaretur in humanitatem divinius, sed ut divini­ tati sociaretur humanitas. Secundum crgo hujus ho­ minis veritatem, Dei Filiusad redemptionem nostram natus est ex Vimne et Spiritu sancto. Sic enim ad Mariam in Evaugelio angelus loquitur : Spiritus san­ ctus superveniet in te, et virtus Altissimi obumbrabit libi: et propterea quod nascetur ex te Sanctum, vocabi­ tur Filius Dei (Luc. i, 35).
Proving therefore one and the same, our Lord Jesus Christ, both true God and man, both from other apostolic sayings and from these. Who, although He possesses equal impassibility and immortality with the Father, yet on account of our salvation He assumed a passible and mortal man: not that the divinity might be changed into humanity, but that the humanity might be joined to the divinity. According therefore to the truth of this man, the Son of God was born for our redemption of a Virgin and of the Holy Spirit. For thus does the angel speak to Mary in the Gospel: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; and therefore that which shall be born of you, the Holy, shall be called the Son of God (Luke 1:35).
因此，無論是從其他宗徒的話，還是從這些話，我們都證明我們的主耶穌基督乃是唯一而同一者，既是真天主又是真人。祂雖與聖父同樣擁有不受苦性與不死性，然而為了我們的得救，祂取了一個能受苦、會死的人：這並非要神性變為人性，而是要人性與神性相連。所以按這人性的真實，天主子為了我們的救贖，由童貞女並藉聖神而生。因為天使在福音中如此對瑪利亞說：聖神要臨於你，至高者的能力要庇廕你；因此，那由你所生的聖者，將稱為天主子（路一35）。
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Quam mirabilem nativita­ tem olim Isaias propheta prædixit: Ipse, inquit, Do­ minus dabit vobis signum. Ecce virgo in utero accipiet, et pariet filium , et vocabitur nomen ejus Emmanuel (Isai. VII , 14), quod interpretatur ab evangelista, No­ biscum Deus (Matth. I, 23). Nam hoc quoque ex ef­ fectu rerum Dominus noster Jesus Christus nomen acceptat : qui assumpto naturæ nostra homine no­ biscum esse dignatus est; qui pro nobis fecit omnia : qui pro nobis passus cst omnia, esuriem , sitim , las­ situdinem, fletum, dolorem, ad extremum etiam mor­ tem ; qui a Pontio Pilato præside flagellatus atque crucifixus, et mortuus est ac sepultus. Condemnatus est cnim justus pro injustis, et paenam qua;
This wondrous nativity the prophet Isaiah of old foretold: The Lord Himself, he says, shall give you a sign. Behold, a virgin shall conceive in her womb, and shall bear a son, and His name shall be called Emmanuel (Isa. 7:14), which is interpreted by the evangelist, God with us (Matt. 1:23). For this name too our Lord Jesus Christ received from the effect of things: He who, having assumed a man of our nature, deigned to be with us; who did all things for us; who suffered all things for us—hunger, thirst, weariness, weeping, sorrow, and at the last even death; who was scourged and crucified by Pontius Pilate the governor, and died and was buried. For the just One was condemned for the unjust, and the penalty which
這奇妙的誕生，先知依撒意亞早已預言：他說，主自己要給你們一個徵兆。看，有位童貞女要懷孕生子，她要給他起名叫厄瑪奴耳（依七14），福音史家將此名解釋為「天主與我們同在」（瑪一23）。因為這名號我們的主耶穌基督也是從事情的實效中領受的：祂取了我們本性的人，甘願與我們同在；祂為我們行了一切；祂為我們受了一切——飢餓、口渴、疲乏、哭泣、憂苦，最後甚至受死；祂被總督般雀·比拉多鞭打、釘死，並被埋葬。因為義者為不義者被判了罪，而那本應歸於
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peccato­ ribus debebatur, sine peccato ipse suscepit; ut illo­ rum pro quibus punitus est, ei pœnam auferret, ct peccata deleret. Mortuus est morte brevi ac tempo­ rali; ne nos mortem subiremus aeternam. 5. Christi quoque resurrectio pro nobis. Sed usque ad hanc rerum seriem in Christo naturæ humanæ inlir­ mitas intelligatur. Nam qui fuit passibilis usque ad mortem , incorruptionis gloriam ex tempore mortis aceepit 1 : siquidem hoc jam in carne Christi pretium, quod juxta David prophetiam, caro exanimis et usque ad tertium diem sepulta tamen incorrupta permansit. Sic enim ex persona Christi legimus in Psalmo di­ cenlis ad Patrem :
was owed to sinners He Himself, being without sin, took upon Himself; that He might take away from them, for whom He was punished, their penalty, and blot out their sins. He died a brief and temporal death, lest we should undergo eternal death. 5. Christ's resurrection also was for us. But up to this order of events let the infirmity of human nature be understood in Christ. For He who was passible even unto death received the glory of incorruption from the time of His death: since this was already the price in the flesh of Christ, that, according to the prophecy of David, His lifeless flesh, though buried even until the third day, nevertheless remained incorrupt. For thus we read in the Psalm, from the person of Christ speaking to the Father:
罪人的刑罰，祂自己雖無罪，卻擔當在身上；好使祂能為那些祂為之受罰的人除去他們的刑罰，塗抹他們的罪。祂死了一個短暫而屬時的死，免得我們遭受永遠的死。五、基督的復活也是為了我們。但直到這一系列事件為止，願人性的軟弱在基督內被明白。因為那位直到死亡都能受苦的祂，從祂死亡之時便領受了不朽的榮耀：因為在基督的肉身中這已是那代價，就是按達味的預言，祂那無生氣的肉身雖被埋葬直到第三天，卻仍保持不朽。因為我們在聖詠中如此讀到，是以基督的身分向聖父說話：
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Quoniam non derelinques in inferno animam meam, nec dubis sanctum tuum videre corruptio­ nem (Psai. xv, 10). Unde et beatus Petrus : Jesum , inquit, Nazarenum virum approbatum a Deo in vobis in virtutibus, et prodigiis, et signis, quæ per illum fecit Deus in medio vestri, sicut vos scitis; hunc definito con­ silio et præscientia Dei traditum in manus iniquorum affigentes interemistis : quem Deus suscitavit solutis do­ toribus inferni, juxta quod impossibile erat teneri illum ub illo (Act. II, 22-24). Mortuus est Jesus Christus pro nobis : sed pro nobis etiam die tertia resurrexit. Nam si mors quoque ejus pro nobis facta est, quanto magis ejus vita pro nobis est?
For you will not leave my soul in the underworld, nor will you allow your Holy One to see corruption (Ps. 15:10). Whence also blessed Peter: Jesus, he says, of Nazareth, a man approved by God among you by powers and wonders and signs which God did through Him in the midst of you, as you yourselves know; this man, delivered up by the determined counsel and foreknowledge of God, you, fastening Him up by the hands of the wicked, slew: whom God raised up, having loosed the sorrows of the underworld, according as it was impossible that He should be held by it (Acts 2:22-24). Jesus Christ died for us: but for us also He rose again on the third day. For if His death too was accomplished for us, how much more is His life for us?
因為你必不將我的靈魂遺棄在陰府，也不容你的聖者見到腐朽（詠十六10）。因此聖伯多祿也說：他說，納匝肋人耶穌，是天主在你們中間，藉祂所行的異能、奇事和神蹟所證實的人，正如你們自己所知道的；這位按天主確定的計劃和預知被交付的，你們藉惡人的手把祂釘死了；天主卻解除了陰府的痛苦，使祂復活了，因為祂不可能被陰府所拘留（宗二22-24）。耶穌基督為我們死了：但祂也為我們在第三日復活了。因為若連祂的死也是為我們而成的，何況祂的生命豈不更是為我們的嗎？
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Qui post resurrectio­ nem accepta a Patre omnium potestate, discipulos consolatur, et dicit, Ecce data est mihi omnis potestas in coelo et in terra (Matth. XXVIII , 18) : et alibi, Eun­ tes, inquit, inmundum universum, prædicate Evange­ lium omni creaturæ : qui crediderit et baptizatus fuerit, sulvus erit; qni vero non crediderit, condemnabitur (Marc. XVI, 15 , 16). Post hæc per quadraginta dies inter di­ scipulos esse dignatus est, et immortalis mortalium tamen non esl aspernatus habere consortium : utique ut docendo Aposstolos fide et veritate complerel, quæ ad nos illorum quoque testimonio pervenirent. 6. Judicium extremum.
Who after the resurrection, having received from the Father power over all things, consoles His disciples and says: Behold, all power is given to me in heaven and on earth (Matt. 28:18); and elsewhere: Going, He says, into the whole world, preach the Gospel to every creature: he who shall believe and be baptized shall be saved; but he who shall not believe shall be condemned (Mark 16:15-16). After these things He deigned to be among the disciples for forty days, and though immortal He did not disdain to have fellowship with mortals: assuredly that by teaching the Apostles He might fill them with faith and truth, which might reach even to us also by their testimony. 6. The last judgment.
祂在復活之後，從聖父領受了統管萬有的權柄，安慰祂的門徒說：看，天上地下的一切權柄都交給了我（瑪二八18）；又在別處說：他說，你們往普天下去，向一切受造物宣講福音：信而受洗的必要得救，但不信的必被判罪（谷十六15-16）。此後，祂甘願在門徒中間停留四十天，祂雖是不死的，卻不輕看與必死之人交往：這誠然是為使祂藉教導宗徒，以信德與真理充滿他們，好使這些也藉他們的見證傳到我們這裡。六、末日的審判。
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Confirmatis vero discipulis elevatus est iri caelum, et tam de peccatis quam etiam de morte ad Patrem victor ascendit : quod manifeste in Evangelio legimus, Et Dominus quidem Jesus post­ quam locutus eat eis, ascendit in cOelum, et sedet a dextris Dei (Marc. xvi, 19). Quo sermone non humana in Ico membra significanlur; sed honor quo Christum Pator suscepit, eTprimilnr. Unde illum descensurum esse credimus ad vivorum mortuorumque judicium , non jnm in infirmitate quam habuit 1,sed in sublimitate quam possidet. Qui enim in infirmitate venit ut redi­ meret , in potestate venturus est ut judicet. Sic enim legimus in Actibus Apostolorum :
And when the disciples were confirmed, He was taken up into heaven, and ascended to the Father as victor both over sins and also over death: which we plainly read in the Gospel: And the Lord Jesus indeed, after He had spoken to them, ascended into heaven, and sits at the right hand of God (Mark 16:19). By which saying no human members are signified in God; but the honour with which the Father received Christ is expressed. Whence we believe that He shall come down to the judgment of the living and the dead, not now in the infirmity which He had, but in the sublimity which He possesses. For He who came in infirmity to redeem, shall come in power to judge. For thus we read in the Acts of the Apostles:
門徒既堅定了，祂便被接升天，作為既勝過罪惡、又勝過死亡的凱旋者升到聖父那裡：這是我們在福音中清楚讀到的：主耶穌對他們說完話後，就升了天，坐在天主的右邊（谷十六19）。這話並非指天主內有人的肢體，而是表達聖父接納基督時所給的尊榮。因此我們相信祂將要降來審判生者與死者，不再是以祂曾有的軟弱，而是以祂所擁有的崇高。因為那以軟弱降來救贖的祂，將以權能降來施行審判。因為我們在宗徒大事錄中如此讀到：
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Cumque intuerentur in cælum euntem illum, ecce duo viri steterunt juxta il­ tos in vestibus albis; qui et dixerunt: Viri Galiiæi, quid hic statis aspicientes in coelum ? hic Jesus qni assumptus est a vobis in cælum , sic veniet quemadmodum vidistis eum euntem in coelum (Act. I, 10, 11). Ad hunc ergo adventum Domini nostri Jesu Christi parati simus, fratres dilectissimi, et timeamus ne ille nos non tales inveniat, qualcs voluit inveuirc : qui omnia pro nobis esl passus, ut nos inveniret tales, qnibus non suppli­ cia inferret, sed prænia redderet sempiterna. Ad quæ vos Dominus ac Deus gratia sua adjutos dignetur adducere; cui est gloria in saecula saeculorum. Amen. SERMO CCXXXIX (a).
And while they were gazing at Him going into heaven, behold, two men stood beside them in white garments, who also said: Men of Galilee, why do you stand looking into heaven? This Jesus, who has been taken up from you into heaven, shall so come as you have seen Him going into heaven (Acts 1:10-11). For this coming, therefore, of our Lord Jesus Christ let us be prepared, most beloved brethren, and let us fear lest He find us not such as He willed us to be found: He who suffered all things for us, that He might find us such as to bring us not punishments, but to render everlasting rewards. To which may our Lord and God deign to lead you, helped by His grace; to whom be glory unto ages of ages. Amen. SERMON 239.
當他們注視著祂升天時，看，有兩個穿白衣的人站在他們旁邊，也說：加里肋亞人，你們為什麼站著望天呢？這位離開你們被接升天的耶穌，你們怎樣看見祂升天，祂也要怎樣降來（宗一10-11）。至愛的弟兄們，所以讓我們為我們的主耶穌基督的這次降來作好準備，讓我們畏懼，免得祂發現我們不是祂所願我們被發現的樣子：祂為我們受了一切，好使祂發現我們配得的不是刑罰，而是永遠的賞報。願我們的主、我們的天主藉祂的恩寵樂於領你們到那裡；願榮耀歸於祂，直到萬世之世。阿們。第二三九篇講道。
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De Symbolo, III : seu de Spirilu sancto, quod ejusdem sit substantiæ atque deitatis, cujus est Pater et Filius (6). 1. Spiritussanctus probatur esse Deus, testimo- Christi, Petri, et Pauli. Ordinem Symboli, fratres dilectissimi, in quo totius fidei nostræ sacramcnia consistunt, nos adjuvante Deo perseveramus absol­ vere. Et, quod bene vos meminisse arbitror, quid de Patre Deo , quid etiam de Filio æque Deo sentire de - bemus, quantum instructioni vestræ, ut puto, opus esi, sufficienter ostendimus : nunc restat ut eliam de sancti Spiritus deitate dicamus. Hic enim est ordo Symboli, ut post Patris Filiique personam sancti Spi­ ritus confessio subsequatur.
On the Creed, III: or concerning the Holy Spirit, that He is of the same substance and deity as the Father and the Son. 1. The Holy Spirit is proved to be God, by the testimony of Christ, Peter, and Paul. The order of the Creed, most beloved brethren, in which the mysteries of our whole faith consist, we persevere, with God's help, to unfold. And, as I think you well remember, we have, as I suppose, sufficiently shown—as much as is needful for your instruction—what we ought to hold concerning God the Father, and what also concerning the Son who is equally God: now it remains that we should also speak of the deity of the Holy Spirit. For this is the order of the Creed, that after the person of the Father and the Son the confession of the Holy Spirit should follow.
論信經，其三：或論聖神，祂與聖父及聖子同具一體與神性。一、藉基督、伯多祿與保祿的見證，證明聖神是天主。至愛的弟兄們，我們憑天主的助佑，繼續闡明信經的次序，我們整個信仰的奧蹟都在其中。並且，正如我想你們清楚記得的，我們已就你們所需的教導，充分地指明了我們對天主聖父應持守的道理，以及對同樣是天主的聖子應持守的道理：如今剩下的，就是我們也要論及聖神的神性。因為這是信經的次序，即在聖父與聖子的位格之後，隨即是對聖神的宣認。
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Tunc enim prodest in Patrem et Filium credidisse, cum etiam Spiritum sanctum eadem fidei veneratione credideris. Hanc si­ quidem sanctae fidei normam ipse Dominus noster Jesus Christus instruxit, et ncmo nisi impius de ea Ii­ dci catholicae regula dubitat , quam ille dictavit cui fides ipsa debetur. Ipse ergo Dominus noster Jesus Christus , cum jam glorificatus resurrexit a mortuis, in cœlum ascensurus ad Patrem, hæc sacramenta fi­ dei discipulis, id est, Apostolis dereliquit. Ait enim : Euntes baptizate omnes gentes in nomine Patris, et Fi­ lu, et Spiritus sancti, docentes eoa servare omnia quæ­ cumque mandavi vobis (Matth. XXVIII, 19, 20).
For it then profits to have believed in the Father and the Son, when you have also believed in the Holy Spirit with the same veneration of faith. This norm of holy faith our Lord Jesus Christ Himself instituted, and no one but the impious doubts of that rule of the catholic faith which He dictated, to whom faith itself is owed. Therefore our Lord Jesus Christ Himself, when now glorified He rose from the dead, about to ascend into heaven to the Father, left these mysteries of faith to His disciples, that is, to the Apostles. For He says: Going, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you (Matt. 28:19-20).
因為惟有當你也以同樣的信德敬禮信了聖神，先前信了聖父與聖子才有益處。這神聖信仰的準則，是我們的主耶穌基督親自所立，除了不虔敬者，無人會懷疑祂所口授的那公教信仰的規則，因為信仰本身正是應歸於祂的。所以我們的主耶穌基督自己，當祂榮耀地從死者中復活、將要升天到聖父那裡時，把這些信仰的奧蹟留給了祂的門徒，即宗徒們。因為祂說：你們去使萬民成為門徒，因父及子及聖神之名給他們授洗，教訓他們遵守我所吩咐你們的一切（瑪二八19-20）。
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Rerum ipsarum dictat effectus , ut trium in una deitate per­ sonarum potentiam credamus : et quemadmodum Pa­ ler, in cujus nomine baptizamur, Deus est; ita etiam Spiritus sanctus, in cujus nomine baptizamur, Dcus est. De quo certe beatus Petrus apostolus absolutis­ sime pronuntiavit, dicens ad Ananiam , Cur tentavit satanas cor tuum, mentiri te Spiritui sancto ? et paulo :poNtt, Non es mentitus homini, sed Deo (Act. v, 5, 4). Apertissime quem Spiritum sanctum dixerat, hunc postea Deum nominavit. Et beatus apostolus Paulus : Nemo potest dicere, Dominus Jesus, nisi in Spiritu sancto. Divisiones gratiarum sunt, idem autem Spiritus ; et divisiones ministrationum sunt, idem vero Dominus ;
The effect of these very things dictates that we should believe in the power of three persons in one deity: and just as the Father, in whose name we are baptized, is God, so also the Holy Spirit, in whose name we are baptized, is God. Concerning whom certainly the blessed Apostle Peter most plainly declared, saying to Ananias: Why has Satan tempted your heart, that you should lie to the Holy Spirit? and a little later: You have not lied to man, but to God (Acts 5:3-4). Most openly he named as God the One whom he had called the Holy Spirit. And the blessed Apostle Paul: No one can say, Lord Jesus, except in the Holy Spirit. There are divisions of graces, but the same Spirit; and there are divisions of ministries, but the same Lord;
這些事情本身的實效指示我們，該當相信一個神性內三個位格的大能：正如聖父——我們奉祂的名受洗——是天主，同樣聖神——我們奉祂的名受洗——也是天主。關於祂，蒙福的宗徒伯多祿確曾極其明確地宣告，對亞納尼亞說：為什麼撒殫誘惑了你的心，使你欺騙聖神呢？稍後又說：你不是欺騙了人，而是欺騙了天主（宗五3-4）。他極其公開地把他先前所稱的聖神，稱作天主。蒙福的宗徒保祿也說：除非在聖神內，沒有人能說：耶穌是主。恩寵雖有區別，卻是同一的聖神；職務雖有區別，卻是同一的主；
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et divisiones operationum sunt idem vero Deus qui ope­ ratur omnia in omnibus (I Cor. XII, 5-6). Hic quoque quam evidenter Vas electionis, quem Spiritum san­ ctum nominaverat, eumdem esse Deum dixit ac Do­ minam, operantem ex propria potestate quod vult. -a. Non eat Filio minor, cujus offensa tam gravis. Qui et a Patre procedit. Hic est Spiritus sanctus, in quem peccare usque adeo sacrilegum est, ut nec hic, nec in futuro judicio remittatur. Sic enin ipse Domi­ nus noster Jesus Christus iu Evangelio loquitur: Qui- cumque dixerit verbum contra Filium hominis, remittetur illi ; qui autem dixerit contra Spiritum sanctum, non re illi in hoc sæculo, neque in futuro (Matth. XII, 52).
and there are divisions of operations, but the same God who works all things in all (1 Cor. 12:4-6). Here too how evidently did the Vessel of election name as God and Lord the One whom he had called the Holy Spirit, working of His own power what He wills. 2. He is not less than the Son, whose offense is so grave. He also proceeds from the Father. This is the Holy Spirit, to sin against whom is so sacrilegious that it is remitted neither here nor in the judgment to come. For thus our Lord Jesus Christ Himself speaks in the Gospel: Whosoever shall speak a word against the Son of man, it shall be remitted him; but whosoever shall speak against the Holy Spirit, it shall not be remitted him, neither in this world, nor in that to come (Matt. 12:32).
工作雖有區別，卻是同一的天主，是祂在眾人身上行一切事（格前十二4-6）。在此，這揀選的器皿又何等明顯地把他先前所稱的聖神，稱作天主與主，是祂憑自己的大能行祂所願的。二、聖神不亞於聖子，褻瀆祂的罪何等沉重。祂也由聖父發出。這就是聖神，褻瀆祂是如此褻聖的罪，以致無論今世或來世的審判都不得赦免。因為我們的主耶穌基督自己在福音中如此說：凡出言干犯人子的，還可得赦免；但凡出言干犯聖神的，今世來世都不得赦免（瑪十二32）。
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Hic est Spiritus sanctus, quem Dominns no­ ster ascensurus adPatremdiscipulis suis repromittit, dicens : autem renerit Paracletus, quetn ego mit­ tam vobis a Patre spiritum veritatis, qui a Patre meo procedit, ipse testimonium perhibebit de de su­ perius ait, Paracletus autem Spiritus sanctus, quem mit­ tet Pater in nomine meo, ipse vos docebit omnia (Joan. XV, 26 ; XIV, 26). Ipse ergo Spiritus sanctus, quem mittit Pater in nomine mco, qui ei Patre procedit, ostenditur unius cum Patre et Filio qui esse substantiæ. 3. Cujus ob adventum expedit Christi discessus EI diligenter attendite, qnod ad discipulos suos rursus idem Dominus ait: Expedit vobis ut ego vadam :
This is the Holy Spirit whom our Lord, about to ascend to the Father, promised to His disciples, saying: But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from my Father, He shall bear witness of me; and above He says: But the Paraclete, the Holy Spirit, whom the Father will send in my name, He shall teach you all things (John 15:26; 14:26). Therefore the Holy Spirit Himself, whom the Father sends in my name, who proceeds from the Father, is shown to be of one substance with the Father and the Son. 3. For whose coming Christ's departure is expedient. And attentively heed what the same Lord again says to His disciples: It is expedient for you that I go away:
這就是聖神，我們的主將要升到聖父那裡時，應許給祂的門徒，說：但當那護慰者，即我要從父那裡給你們派遣的真理之神來到時，那由我父所發出的，祂要為我作證；祂在上文也說：但那護慰者，即父因我的名所要派遣的聖神，祂要教訓你們一切（若十五26；十四26）。所以聖神自己，即父因我的名所派遣、由父所發出的，被顯明與聖父及聖子同具一體。三、為了祂的來臨，基督的離去是有益的。你們要用心留意同一位主再次對祂的門徒所說的話：我去為你們有益：
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nam si non abiero, Paracletus non veniet ad vos; si autem abiero, mittam eum ad vos (ld. XVI, 7). Hoc quod dicitur mil­ tam, non ctum ; minorem, quod absit, indicat Spiritum san­ ctum; sed simpliciterabsque adulatione unitatem al­ queconcordiam indicat voluntatis. Attendite autem a iod dixit Expedit vobis ut ego vadam : nam si non abiero, Paracletus non veniet ad vos. Quomodo expe­ dit discipulis ut ab illis Cbrisius ascendat ad Pa­ trem , si minor est me qui pro Christo ;.d disci­ pulos est mittendus? Sed expedit discipulis ut ab eis Christus ascendat, quia :equalis est Patri et Filio Spiritus sancius, qui ad discipulos venturus esse pro­ mittitur.
for if I do not go, the Paraclete will not come to you; but if I go, I will send Him to you (John 16:7). This that is said, I will send, does not indicate that the Holy Spirit is lesser—far be it—but simply, without flattery, indicates a unity and concord of will. But attend to what He said: It is expedient for you that I go away; for if I do not go, the Paraclete will not come to you. How is it expedient for the disciples that Christ should ascend from them to the Father, if He who is to be sent to the disciples in Christ's stead is lesser than He? But it is expedient for the disciples that Christ should ascend from them, because the Holy Spirit who is promised to come to the disciples is equal to the Father and the Son.
因為我若不去，那護慰者就不會到你們這裡來；我若去了，就要把祂派遣到你們這裡（若十六7）。這裡所說的「我要派遣」，並不表示聖神是較小的——絕非如此——而只是毫無諂媚地表示意志的合一與和諧。但你們要留意祂所說的：我去為你們有益；因為我若不去，那護慰者就不會到你們這裡來。若那要代替基督被派到門徒那裡的一位小於祂，門徒又怎會因基督從他們那裡升到聖父而得益處呢？但門徒因基督從他們那裡升去而得益處，正因為那應許要來到門徒這裡的聖神與聖父及聖子同等。
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Quod autem Paracletus dicitur Spiritus san­ ctus, proprietas opcrationis ejus exprimitur. Paracle­ tus euim græcum verbum est, quod latine dicitur Consolator. Et bene ipse nro Christo ad discipulos mittitur, ut eos consoletur inter omnes tribulationes, quas Christi emat confessione passuri. Ilis creo fra­ tresdilectissimi, divinarumScripiurarum testimoniis instructi,Spiritum sanctum esse æqualem Patri et Fi­ lio, tota fideiperfectione fateamur. Quia enim Deum Patrem,DeumFilium, Deum Spiriium sanctum in Scripturis divinis legimus ; quemadmodum non possu­ mus de PatrisCl Filii, ita nec de sancti Spiritus deitat dubitare. i.
But in that the Holy Spirit is called Paraclete, the property of His operation is expressed. For Paraclete is a Greek word, which in Latin is called Consolator (Comforter). And well is He Himself sent to the disciples in Christ's stead, that He may console them amid all the tribulations which they are to suffer for the confession of Christ. Therefore, most beloved brethren, instructed by these testimonies of the divine Scriptures, let us with the whole perfection of faith confess the Holy Spirit to be equal to the Father and the Son. For since we read in the divine Scriptures of God the Father, God the Son, God the Holy Spirit, just as we cannot doubt of the deity of the Father and the Son, so neither can we doubt of the deity of the Holy Spirit.
但聖神被稱為「護慰者」，正表達了祂運作的特性。因為「Paraclete（護慰者）」是一個希臘字，拉丁文譯作「Consolator（安慰者）」。祂被派來代替基督到門徒那裡是何等恰當，好使祂在他們為宣認基督而將要承受的一切患難中安慰他們。所以，至愛的弟兄們，既受了神聖經文這些見證的教導，讓我們以信德完全的圓滿，宣認聖神與聖父及聖子同等。因為我們既在神聖經文中讀到天主聖父、天主聖子、天主聖神，正如我們不能懷疑聖父與聖子的神性，同樣我們也不能懷疑聖神的神性。
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In Trinitate tria nomina, tres personæ, deitas una Absit autem et longe a christianis mentibiis polluta gentilis ci roris impiclas, ut trium in una deitate per­ sonarum confessione tres dens videamur fateri. Absit ioc, inquam, et procul a piorum mentibus excluda­ tur. Et nos enim juxta sanctæ, ut ostendimus, Scri­ pturæ auctoritatem, nominum tantummodo ac perso­ narum distinctionem in Trinitate facimus; deitatem vero unam indivisibilem confitemur : ipsa est in Pa­ tre, ipsa in Filio, ipsa in Spiritu sancto una et perfc­ ca divinitas. Non ergo tres deos dicimus, qui unam divinitatemfatemur. Non euim obliti sumus divinam Scripturam dicentem,Audi, Israel; Dominus Deus tuus Dcus unus eat (Deut.
In the Trinity there are three names, three persons, one deity. But far, far from Christian minds be the polluted impiety of gentile error, that by the confession of three persons in one deity we should seem to profess three gods. Far be this, I say, and let it be shut out far from the minds of the pious. For we too, according to the authority of the holy Scripture, as we have shown, make in the Trinity only a distinction of names and of persons; but we confess one indivisible deity: the very same is in the Father, the same in the Son, the same in the Holy Spirit, one and perfect divinity. We do not therefore say three gods, we who confess one divinity. For we have not forgotten the divine Scripture that says: Hear, O Israel; the Lord your God is one God (Deut. 6:4);
在三位一體內有三個名號、三個位格、一個神性。但願外教錯謬那玷污的不虔，遠離基督徒的心靈，免得我們因宣認一個神性內三個位格，而彷彿承認三個神。我說，願這遠離，並被隔絕於虔敬者的心靈之外。因為我們也照著神聖經文的權威（如我們所指明的），在三位一體內只作名號與位格的區分；但我們宣認一個不可分的神性：這同一神性在聖父內，同一在聖子內，同一在聖神內，是唯一而完全的神性。所以我們這些宣認一個神性的人，並不說三個神。因為我們沒有忘記神聖經上所說的：以色列，你要聽：上主你的天主是唯一的天主（申六4）；
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VI, 4); et rursus, Dominus Deus hic est in cælo .tirsum, et in terra deorsum, et non est alius nisi ipse (Id. IV, 39). Non, inquam, obliti sumus unumDeum essequem utique Scriptura testante co­ gnovimus. Sed inter duos errores et maximos hære­ ticosadfidei veritatem dirigimur, ut nec cum Genti­ libus numerum in deitate faciamus, nec cum Judæis mysterium in Trinitate negemus : sed existere Patrem exislere Filium, existere Spiritum sancium in persu­ narum proprietate credentes, unitatem deitatis in Tri­ nitate veneremur; id est, ut tres personas, Patris scilicet et et SPiritus sancti. unum esse dica­ mus Deum: cui est honoret gloria in sæcula sæculo­ rum. Amen. SERMO CCXL (a).
and again: The Lord He is God in heaven above, and on earth beneath, and there is no other besides Him (Deut. 4:39). We have not, I say, forgotten that there is one God, whom indeed we have come to know by the testimony of Scripture. But between two errors, and those the greatest and most heretical, we are directed to the truth of faith, so that neither with the Gentiles do we make a number in the deity, nor with the Jews do we deny the mystery in the Trinity: but believing that the Father exists, that the Son exists, that the Holy Spirit exists in the property of persons, let us venerate the unity of deity in the Trinity; that is, that we should say the three persons, namely of the Father and of the Son and of the Holy Spirit, to be one God: to whom be honour and glory unto ages of ages. Amen. SERMON 240.
又說：上主，惟有祂在天上是天主，在地下也是天主，除祂以外，再沒有別的（申四39）。我說，我們沒有忘記天主只有一個，這確是我們藉聖經的見證所認識的。但在兩種錯謬——而且是最大、最異端的錯謬——之間，我們被引向信仰的真理，好使我們既不像外教人在神性中計數，也不像猶太人否認三位一體中的奧蹟：而是相信聖父存在、聖子存在、聖神在位格的特性中存在，讓我們敬禮三位一體中神性的合一；也就是說，我們該說三個位格，即聖父、聖子與聖神，乃是唯一的天主：願尊榮與榮耀歸於祂，直到萬世之世。阿們。第二四〇篇講道。
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De Symbolo IV, (b). 1. Quid quisque apostolus de Symbolo composuit. Remissiones peccatorum septem. Decimo die post ascen­ sionem, discipulis præ timore Judæorum congregatis, Dominus promissum Paracletum misit; quo veniente ut candens ferrum inflammati, omniumque linguarum peritia repleti, Symbolum composuerunt. Petrus dixit, Credo in Deum Patrem omnipotentem. Uhi dicit Pa­ trem, intelligitur Filius, intelligilurelSpiritus: utrius­ que etenim harum trium personarum substantia in­ separabilis. Omnipotentem dicit, quia cnm ei nihil sit impossihile. malum non potest; quia si posset, omni­ potens non esset. Creatorem caeli ct terræ : per I'a- trem omnia significai.
On the Creed, IV. 1. What each apostle composed of the Creed. There are seven remissions of sins. On the tenth day after the ascension, when the disciples were gathered together for fear of the Jews, the Lord sent the promised Paraclete; at whose coming, inflamed like glowing iron, and filled with skill in all tongues, they composed the Creed. Peter said: I believe in God the Father almighty. Where he says Father, the Son is understood, and the Spirit is understood: for the substance of each of these three persons is inseparable. He says almighty, because since nothing is impossible to Him, He cannot do evil; for if He could, He would not be almighty. Creator of heaven and earth: through the Father he signifies all things.
論信經，其四。一、各宗徒對信經所編纂的部分。罪的赦免有七種。升天後第十日，門徒因害怕猶太人聚集在一起，主派遣了所應許的護慰者；祂一來到，他們便如燒紅的鐵般被點燃，充滿了通曉萬國語言的能力，於是編纂了信經。伯多祿說：我信全能者天主聖父。他說「父」，便暗含了子，也暗含了神：因為這三個位格中每一位的本體都是不可分的。他說「全能」，是因為既然對祂沒有不可能的事，祂便不能行惡；因為若祂能行惡，祂就不是全能的了。「天地的創造者」：他藉「父」表明了萬有。
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Andreas dixit, £t in Jesum Christum Filium ejus. Jesus nomen proprium inter­ pretatur Salvator; Christus appellativum, hebraice dicitur Unctus ; ungi euim Prophetæ et reges sole­ bant. Unicum Dominum nostrum. Unicum dicit se­ cundum naturam : Adam ei Eva eliam Dei filii sum, sed adoptivi. Jacobus dixit, Qui conceptusestdeSpi­ ritu sancto: non quod Spiritus pater ejus fueril; sed quod per administrationem Spiritus sancti, et co eo­ operante in fide Mariæ conceptus est. Natus ex Maria virgiue; quae virgo concepii, et virgo peperit, virgo­ que permansit. Joannes dixit, Passus sub Pontio Pi­ lato : hoc dicit, ne in alium Christum credamus, nisi in illum, qui in tempore Pilati passus est;
Andrew said: And in Jesus Christ His Son. Jesus, a proper name, is interpreted Saviour; Christ, an appellative, is said in Hebrew Anointed; for Prophets and kings were wont to be anointed. Our only Lord. He says only according to nature: Adam and Eve also are sons of God, but adoptive. James said: Who was conceived of the Holy Spirit—not that the Spirit was His father, but that by the administration of the Holy Spirit, and with Him cooperating in the faith of Mary, He was conceived. Born of the Virgin Mary: who as a virgin conceived, and as a virgin bore, and as a virgin remained. John said: Suffered under Pontius Pilate: he says this, lest we believe in any other Christ than in Him who suffered in the time of Pilate;
安德肋說：也信祂的兒子耶穌基督。「耶穌」是專有名詞，解作「救主」；「基督」是稱謂名詞，希伯來文稱作「受傅者」；因為先知和君王素來要受傅油。「我們唯一的主」。他說「唯一」是按本性而言：亞當和厄娃也是天主的子女，卻是義子。雅各伯說：祂由聖神受孕——並非說聖神是祂的父親，而是說藉聖神的作為，並在瑪利亞的信德中與祂合作，祂受了孕。「由童貞瑪利亞而生」：她作為童貞女受孕，作為童貞女生產，並仍保持童貞。若望說：「在般雀·比拉多執政時受難」：他這樣說，免得我們信任何別的基督，而只信那在比拉多時代受難的那一位；
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nam mulli, sicut ait, antichristi falso dicent, Ego sum Christus (Matth. XXIV, 24). Crucifixus, mortuus, et sepultus, secundum carnem : ad hoc nalus est ut crucifigeretur, ad hoc crucifixus ut moreretur, ad hoc mortuus ut resurgeret, ad hoc resurrexit ut nos justificaret. Tho­ mas dixit, Descendit ad inferna : Id est, in anima co­ mitante divinitatem, corpore vero in sepulcro quie­ scente. Tertia die resurrexit a mortuis; ut uobis exem­ plum et fidem resurrectionis ostenderet. Jacobus dixit, Ascendit ad cœlos : in ipsa carne, in qua natus cst et passus, ill ipsa resurrexit et victor ciclos ascen­ dit. Sedet ad dexteram Dei Patris omnipotentis. Dex­ tera Patris prosperitatem vitæ nostræ ;
for many, as He says, antichrists shall falsely say, I am Christ (Matt. 24:24). Crucified, dead, and buried, according to the flesh: for this He was born, that He might be crucified; for this crucified, that He might die; for this dead, that He might rise again; for this He rose again, that He might justify us. Thomas said: He descended into hell: that is, in soul accompanying the divinity, but in body resting in the sepulchre. On the third day He rose again from the dead; that He might show us the example and the faith of the resurrection. James said: He ascended into the heavens: in that very flesh in which He was born and suffered, in that same He rose again and as victor ascended the heavens. He sits at the right hand of God the Father almighty. The right hand of the Father is the prosperity of our life;
因為正如祂所說，許多假基督要謊稱：我就是基督（瑪二四24）。「按肉身被釘死、身亡、埋葬」：祂為此而生，好使祂被釘十字架；為此被釘，好使祂死亡；為此死亡，好使祂復活；為此復活，好使祂使我們成義。多默說：「祂下降陰府」：即靈魂伴隨神性，肉身則安息在墳墓中。「第三日從死者中復活」；好使祂向我們顯示復活的表樣與信德。雅各伯說：「祂升了天」：祂在那祂由以誕生並受難的同一肉身內，在同一肉身內復活，並作為凱旋者升了天。「坐在全能者天主聖父的右邊」。聖父的右邊是我們生命的興盛；
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sinislra autem significat pœnam inferni. Philippus dixit, Inde ventu­ rus eSI judicare vivos et mortuos: in quo ascendit corpore, venturus est ad judicium, justos a peccato­ ribus separabit. Bartholomæus dixit, Credo in Spiri­ tum sancium, a quo Pater et Filius in suo opere, vel in catholica fide separari nullo modo possunt. Mat­ thæus dixit, Sanctam Ecclesiam catholicam : catholi­ cam, id est, universalem, in qua tantum peccata re­ mittuntur, quæ omnium hæreticorum pravitate re­ pulsa, ab ortu solis usque ad occasum difTunditur. Sanctorum communionem : quia dona sancii Spirilus licet in hac vita diversa sint ill singulis, in ælernilate tamen crunt communia in universis;
but the left signifies the punishment of hell. Philip said: Thence He shall come to judge the living and the dead: in the body in which He ascended, He shall come to judgment, and shall separate the just from sinners. Bartholomew said: I believe in the Holy Spirit, from whom the Father and the Son can in no way be separated in their work, or in the catholic faith. Matthew said: The holy catholic Church: catholic, that is, universal, in which alone sins are remitted, which, having repelled the depravity of all heretics, is spread from the rising of the sun even to its setting. The communion of saints: because the gifts of the Holy Spirit, though in this life they be diverse in individuals, yet in eternity shall be common to all;
而左邊則表示地獄的刑罰。斐理伯說：「祂要從那裡降來，審判生者與死者」：祂要在祂升天所在的肉身內降來審判，並要把義人與罪人分開。巴爾多祿茂說：「我信聖神」，父與子在他們的工作中，或在公教信仰中，絕不能與聖神分離。瑪竇說：「聖而公教會」：所謂「公」，即普世的，惟獨在其中罪得赦免，這教會擊退了一切異端的敗壞，從日出之地直到日落之處遍傳。「諸聖的相通」：因為聖神的恩賜，雖然在今生於各人身上有所不同，然而在永恆中卻要成為眾人共有的；
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ut quod quisque sanctorum minus habuit in se, hoc in aliena virtute participet. Simon dixit, Remissionem peccatorum. Septem sunt remissiones peccatorum : prima Bapti­ smi, secunda pœnitentiæ, tertia divinæ pietatis, quarta venia per indulgentiam inimicorum, quinta per veram charitatem, sexta per eleemosynam, septima per præ­ dicalioncm qua errantes convertuntur. Thaddæus dixit, Carnis resurrectionem : id est, in ipsa carne in qua vivimus, resurgemus; non sexum, sed fragilila­ tcm mutantes. Tunc sancti qui nunc habent singulas stolas, id est, præmium vitæ, tunc binas accipient, id esi, corporis et animæ prelium;
so that what each of the saints had less in himself, this he may share in another's virtue. Simon said: The remission of sins. There are seven remissions of sins: the first of Baptism, the second of penance, the third of divine mercy, the fourth pardon through the forgiveness of enemies, the fifth through true charity, the sixth through almsgiving, the seventh through the preaching by which those who err are converted. Thaddaeus said: The resurrection of the flesh: that is, in the very flesh in which we live we shall rise again, changing not our sex, but our frailty. Then the saints, who now have single robes, that is, the reward of life, shall then receive double, that is, the price of body and soul;
好使每位聖人自身所缺少的，能在他人的德行中分享。西滿說：「罪的赦免」。罪的赦免有七種：第一是聖洗，第二是補贖，第三是天主的仁慈，第四是藉寬恕仇敵而得的赦免，第五是藉真愛德，第六是藉施捨，第七是藉那使迷途者悔改的宣講。達陡說：「肉身的復活」：即我們要在我們現今生活所在的同一肉身內復活，所改變的不是性別，而是脆弱。那時，如今擁有單件長袍——即生命賞報——的聖人，那時要領受雙份，即肉身與靈魂的酬報；
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peccatores vero do­ plicem pœnam accipient, ut quæ in hac vita corpus simul et anima promerucrunt, pariter in illa perci­ piant. Matthias dixit, Vitam æternam ; quam nullus finis terminabit, nullum vilium fœdabit, ægritudo nulla contristabit. 2. Firmiter tenenda fides Apostolorum. Apostoli iia­ que sancti Spirilus isne tanquam aurum exam ilia Ii, ei hactenus se tenuisse indignati, fiducialiter exierunt evangelizare, sicut Dominus præceperat, omni crea­ turæ (Marc. xvi, 15), errantes ad vitam rcvocare, credenles baptizare. Nos autem, fratres charissimi, fidem et Evangdium Apostolorum per successores eo­ rum nobis traditum, fideliter, firmiterque teneamus;
but sinners shall receive a double punishment, so that what body and soul together merited in this life, they may together receive in that. Matthias said: Life everlasting; which no end shall terminate, no vice shall defile, no sickness shall sadden. 2. The faith of the Apostles must be firmly held. The Apostles, therefore, tried like gold in the fire of the Holy Spirit, and indignant to have held themselves back thus far, went forth confidently to evangelize, as the Lord had commanded, every creature (Mark 16:15), to recall the erring to life, to baptize believers. But let us, most dear brethren, faithfully and firmly hold the faith and the Gospel of the Apostles handed down to us through their successors;
但罪人卻要領受雙份的刑罰，好使肉身與靈魂在此生一同所應得的，在那生也一同領受。瑪弟亞說：「永遠的生命」；沒有終結能使它止息，沒有惡能玷污它，沒有疾病能使它憂傷。二、宗徒的信仰必須堅定持守。所以宗徒們如金在聖神之火中受過試煉，並不甘於至此還退縮，便信心滿懷地出去傳福音，正如主所吩咐的，向一切受造物（谷十六15），召回迷途者歸於生命，給信者授洗。至親愛的弟兄們，讓我們忠信而堅定地持守那藉宗徒的繼承者傳給我們的宗徒的信仰與福音；
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pactum eliam, quod cum Domino in Baptismate feci­ mus, inviolatum custodiamus; aut si peccando cadi­ mus, poenitendo cito surgere studeamus : ut securi exspectemus adventum Christi secundum, his qui bona egerunt, plus quam in cor hominis possit ascendere, desiderabilem; illis vcro qui mala cgerunt, formida­ bilem nimis atque terribilem. SERMO CCXLI (a). De Symbolo. v (b). 1. Symbolum fidei est comprehensio. Quare sic di­ ctum. Quid ex illo apostolus quisque composuit. Sym­ boluni quod vobis tradituri sImus, fratres charissimi, comprehensio cst fidei nostræ atque perfectio , sim­ plex, breve, plenum ; ut simplicitas consulat audien­ tium rusticitati. brevitas memoria:, plenitudo doctri­ næ.
and let us keep inviolate the covenant also which we made with the Lord in Baptism; or, if by sinning we fall, let us strive by repenting quickly to rise: that we may securely await the second coming of Christ, which to those who have done good is desirable beyond what can ascend into the heart of man, but to those who have done evil is exceedingly dreadful and terrible. SERMON 241. On the Creed, V. 1. The Creed of faith is a compendium. Why it is so called. What each Apostle composed of it. The Creed which we are about to hand down to you, most dear brethren, is a compendium of our faith and its perfection—simple, brief, full; that its simplicity may serve the rusticity of the hearers, its brevity the memory, its fullness the doctrine.
讓我們也不受玷污地保守我們在聖洗中與主所立的盟約；或者，若我們因犯罪而跌倒，讓我們竭力藉悔改快快起來：好使我們安穩地等候基督的第二次降來，對於行善的人，這降來之可慕超乎人心所能想到的，但對於行惡的人，卻是極其可畏可怖的。第二四一篇講道。論信經，其五。一、信經是信仰的綜述。何以如此稱呼。各宗徒對它所編纂的部分。至親愛的弟兄們，我們將要傳授給你們的信經，乃是我們信仰的綜述與圓滿——簡明、簡短、豐富；好使它的簡明適合聽眾的樸拙，它的簡短適合記憶，它的豐富適合教義。
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Quod cuim graece Symbolum dicitur, latine Col­ latio nominatur. Collatio ideo, quia collata in unum catholicæ Icgis fides Symboli colligitur brevitate, cu­ jus textum vobis modo, Dco annuente, dicemus. Petrus dixit, Credo in Deum Patrem omnipotentem. Joannes dixit, Creatorem cæli et terræ. Jacobus dixit, Credo et in Jesum Christum Filium cjus unicum Do­ miuum nostrum. Andreas dixit, Qui conceptus est de Spiritu sancto, natus ex Maria virgine. Philippus ait, Passus sub Pontio Pilato, crucifixus , mortuus cl se­ pullus. Thomas ait, Descendit ad inferna, tertia die resurrexit a mortuis. Bartholomajus dixit, Ascendit ad coelos, sedet ad dexteram Dei Palris omnipoten­ tis.
For what in Greek is called the Symbol, in Latin is named a Collation. A Collation, indeed, because in it the faith of the catholic law, gathered into one, is collected in the brevity of the Symbol; and its text we shall now, God granting, recite to you. Peter said, I believe in God the Father almighty. John said, Creator of heaven and earth. James said, And in Jesus Christ his only Son, our Lord. Andrew said, Who was conceived by the Holy Spirit, born of the Virgin Mary. Philip said, Suffered under Pontius Pilate, crucified, dead, and buried. Thomas said, He descended into hell, on the third day he rose again from the dead. Bartholomew said, He ascended into heaven, sitteth at the right hand of God the Father almighty.
希臘文所謂的「信經」（Symbolum），拉丁文稱作「彙集」（Collatio）。之所以稱為彙集，是因為大公信仰的道理匯集為一，以信經的簡短形式收攏起來；如今蒙天主允准，我們要向你們誦讀它的內文。伯多祿說：我信全能的天主聖父。若望說：天地的創造者。雅各伯說：我也信耶穌基督，祂唯一的聖子，我們的主。安德肋說：因聖神受孕，由童貞瑪利亞誕生。斐理伯說：在般雀比拉多治下受難，被釘十字架，死而安葬。多默說：祂下降陰府，第三日從死者中復活。巴爾多祿茂說：祂升了天，坐在全能天主聖父的右邊。
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Matthæus dixit, Inde venturus judicare vivos ct mortuos. Jacobus Alphæi, Credo ct in Spiritum san­ cium, sanctam Ecclesiam catholicam, Simon Zeloles, Sanctornm communionem, remissionem peccatorum. Judas Jacobi, Carnis resurrectionem. ManUbias com­ plevit, Vitam :eternam. Amen. 2. Verba Symboli, coelestia sunt Domini sacramenta quæ gratiam in nobis servant incorruptam. Audite ergo, fratres charissimi, Redemptoris nostri voccm per pro­ phetam dicentem : Venite, filii, audite me; timorem Domini docebo fos (Psal XXXIII , 12). Filios vocat , quos in gremio Ecclesiæ collocai. Nec enim potust mater vocari , nisi filios procreaverit.
Matthew said, From thence he shall come to judge the living and the dead. James the son of Alphaeus, I believe also in the Holy Spirit, the holy catholic Church. Simon the Zealot, The communion of saints, the forgiveness of sins. Jude the son of James, The resurrection of the flesh. Matthias completed it, Life everlasting. Amen. 2. The words of the Symbol are the heavenly sacraments of the Lord, which keep grace incorrupt within us. Hear then, dearest brethren, the voice of our Redeemer speaking through the prophet: Come, children, hearken unto me; I will teach you the fear of the Lord (Ps. 33:12). He calls them children whom he sets in the bosom of the Church. For she cannot be called mother unless she has brought forth children.
瑪竇說：祂要從那裡再來，審判生者與死者。阿爾斐的兒子雅各伯說：我也信聖神，信聖而公教會。熱誠者西滿說：諸聖的相通，罪過的赦免。雅各伯的兄弟猶達說：肉身的復活。瑪弟亞補上：永恆的生命。阿們。二、信經的話語乃是主的屬天聖事，它們在我們內保守恩典不受腐蝕。所以，最親愛的弟兄們，你們要聆聽我們救主藉先知所發的聲音：孩子們，你們來聽我；我要教導你們敬畏上主（詠三十三12）。祂稱他們為孩子，就是那些祂安置在教會懷中的人。因為母親若不生育子女，就不能被稱為母親。
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Ergo , charis­ simi, ad perenne præmium vos invitari cognoscite, qui fideliter cum Dei adjutorio lavacrum aqua; vita­ lis accepistis; vel qui expetitis ut cum ad sacrum fontem vei veram pœnitentiam perveneritis, per Spi­ ritum sanctum salutaris ct coelestis vos unda perfun­ dat. Ideo, charissimi, hujus mysterii sacramentum sic, ut lide concepimus , et corde credimus , perfectis vocibus declaremus. Credo in Deum Patrem omni­ potentem, et reliqua sicut supra. Ergo, dilectissimi , hæc verba non humana, sed Domini sunt coelestia sa­ cramenta, quæ in vestris cordibus ipsius misericordia prastante resideant, ut gratiam Domini incorruptam ct immaculatam usque ad linem percipiatis.
Therefore, dearest ones, know that you are invited to an everlasting reward—you who faithfully, with God's help, have received the laver of life-giving water; or you who long that, when you have come to the sacred font or to true penance, the saving and heavenly wave may pour over you through the Holy Spirit. Therefore, dearest ones, let us declare with perfect voices the sacrament of this mystery just as we have conceived it in faith and believe it in our heart. I believe in God the Father almighty, and the rest as above. Therefore, most beloved, these words are not human but are the heavenly sacraments of the Lord, which, by his mercy going before, may abide in your hearts, that you may receive the Lord's grace incorrupt and unstained even unto the end.
所以，最親愛的人們，你們要知道自己蒙召領受永恆的賞報——你們這些憑信、藉天主的助佑而領受了賜生命之水的洗盆的人；或是你們這些渴望在來到聖泉、或行了真實補贖之時，藉聖神使那救恩性、屬天的水波澆灌你們身上的人。所以，最親愛的人們，讓我們以完全的言語宣認這奧蹟的聖事，正如我們憑信所領受、以心所相信的那樣。我信全能的天主聖父，其餘如上文所述。所以，至可愛的人們，這些話並非出於人，而是主的屬天聖事；願它們藉祂的仁慈先行而存留在你們心中，好使你們得以領受主那不受腐蝕、無瑕疵的恩典，直到終末。
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Repeti­ mus adhuc, charissimi. Symbolum; ut cum mysterio conveniat Trinitatis. 3. Personarum distincta proprietas, una majestas. Mariæ virginitatem fides attingit, non sermo. Credo in Deum. Credendum nobis est, fratres charissimi, in Deum Patrem, ila et in Jesum Christum Filium ejus. Pater siue Filio credi uon potest : quia licet distincta sit in eis personarum proprietas, tamen una est ct indiscreta majestas. Sicut lotum ergo potuit semper Pater, ita totum potest semper Filius. Qui conceptus est de Spiritu sancto , natus ex Maria virgine. Sacra­ mentum hic suscepti corporis demonstratur;
We repeat the Symbol yet again, dearest ones, that it may accord with the mystery of the Trinity. 3. The properties of the Persons are distinct, the majesty one. Faith attains to Mary's virginity, but speech cannot. I believe in God. We must believe, dearest brethren, in God the Father, and likewise in Jesus Christ his Son. The Father cannot be believed without the Son; for although the property of the Persons is distinct in them, yet their majesty is one and undivided. Just as the Father could ever do all things, so the Son can ever do all things. Who was conceived by the Holy Spirit, born of the Virgin Mary. Here is shown the sacrament of the body assumed;
最親愛的人們，我們再次重複信經，好使它與三位一體的奧蹟相符。三、各位格的特性彼此分明，尊威卻是同一。信德能達到瑪利亞童貞的奧義，言語卻不能。我信天主。最親愛的弟兄們，我們應當信天主聖父，同樣也信祂的聖子耶穌基督。不能離開聖子而信聖父；因為雖然在他們身上位格的特性彼此分明，然而尊威卻是同一而不可分的。正如聖父始終能行一切，聖子也始終能行一切。因聖神受孕，由童貞瑪利亞誕生。這裡顯明了取得肉身的聖事；
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ut quem ante saecula Pater genuit, in fine jam sæculi Maria virgo, Spirilu sancto inspirante, conceperit. Et ideo de ipsa Domini Matre angelus Gabriel dicit : Spiri­ tus sanctus superveniet in te , et virtus Altissimi obum­ brabit tibi (Luc. i, 55). Ad excipiendum enim Domi­ nicæ majestatis adventum , necesse fuit ut humanae infirmitati divinum adesset auxilium. Sancta enim Maria ut virgo peperit, ita virgo concepit. Qualiter haec aut quomodo salva virginali integritate perfecta sint, credere magis quam enarrare possumus. Fidei in his plurimum licet, sermoni parum. Passus ergo sub Pontio Pilato , crucifixus , mortuus et sepultus. Descendit ad inferna, tertia die resurrexit a mortuis.
so that him whom the Father begot before the ages, the Virgin Mary, at the end of the age, by the inspiration of the Holy Spirit, conceived. And therefore concerning the Mother of the Lord herself the angel Gabriel says: The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee (Luke 1:35). For to receive the coming of the Lord's majesty, it was necessary that divine aid should be present to human weakness. For as holy Mary brought forth as a virgin, so she conceived as a virgin. In what manner or how these things were accomplished with her virginal integrity preserved, we can believe rather than recount. In these matters much is granted to faith, little to speech. He suffered therefore under Pontius Pilate, was crucified, died, and was buried. He descended into hell, on the third day he rose again from the dead.
好使聖父在諸世之先所生的那一位，在世代的末期，藉聖神的感孕，由童貞瑪利亞受孕。因此，論到主的母親本身，天使加俾額爾說：聖神要臨於你，至高者的德能要庇蔭你（路一35）。因為為要承受主尊威的降臨，人性的軟弱必須有天主的助佑相伴。正如聖瑪利亞以童貞之身生育，她也以童貞之身受孕。這些事如何、以何方式在保全童貞完整之下成就，我們寧可相信，而無法詳述。在這些事上，信德可容納甚多，言語卻甚少。所以祂在般雀比拉多治下受難，被釘十字架，死而安葬。祂下降陰府，第三日從死者中復活。
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Ascendit ad cœlos; sedet ad dexteram Dei Patris. Sedere ad dextearam Patris dicitur, non ut dicatur major, sed ut ostendatur æqualis. Hæc omnia testi­ monia sunt Dominica passionis, ut Dominum Jesum Christum sicut vere passum , et vere mortuum , sic vere resurrcxisse et triumphasse credamus. In quo nubis Cliristus Dominus rcliquit exemplum, ut sicut eum non dubitamus natum et mortuum , et resurre­ lissc et vivcre : ita nos qnoque sicut natos et mor­ tuos esse novimus , sic post mortem resurrecturos , ut in æternum esse victuros noscamus. Sequitur, Inde venturus est judicare vivos et mortuos. 4. Sola Ecclesia catholiva sancta est. Credo et in Spiritum sanctum :
He ascended into heaven; he sitteth at the right hand of God the Father. He is said to sit at the Father's right hand, not that he may be called greater, but that he may be shown equal. All these are testimonies of the Lord's Passion, that we may believe the Lord Jesus Christ, as he truly suffered and truly died, so also truly rose again and triumphed. In this Christ our Lord left us an example, that just as we do not doubt that he was born and died, and rose again and lives: so we too, as we know ourselves to have been born and to die, so likewise after death we shall rise again, that we may know we are to live for ever. There follows, From thence he shall come to judge the living and the dead. 4. The catholic Church alone is holy. I believe also in the Holy Spirit:
祂升了天；坐在天主聖父的右邊。說祂坐在聖父的右邊，並非要說祂更大，而是要顯明祂與聖父同等。這一切都是主受難的憑證，好使我們相信主耶穌基督，正如祂真實受難、真實死亡，同樣也真實復活、真實得勝。在此，主基督給我們留下榜樣，好使我們既不懷疑祂受生、死亡、復活並活著：我們自己也是如此，我們既知道自己受生而必死，同樣在死後也必復活，好使我們得知我們要永遠活著。接下來是：祂要從那裡再來，審判生者與死者。四、唯有大公教會是聖的。我也信聖神：
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utique ut æqualis credulitas Dei Patris et Fdii et Spiritus sancti æqualem ostenderet 'potestatem. Credo sanctam Ecclesiam catholicum. Bene Symbolum Ecclesiam catholicam nominavit ct sanctam, quia multæ ecclesiæ hæreticorum sunt; sed quæ non est catholica, nec sancta dici potest. Se­ quitur, Sanctorum communionem. Credentes ergo sanctam Ecclesiam catholicam , sanctorum habentes communionem, qnia ubi est fides sancta , ibi est et sancta communio, credere vos quoque in corpore re­ surrectionem ei remissionem peccatorum oportet. Omne sacramentum Baptismi in hoc constat, ut re­ surrectionem corporum et remissionem peccatorum nobis a Deo præstanda credamus.
clearly, so that an equal belief in God the Father and the Son and the Holy Spirit might show forth an equal power. I believe in the holy catholic Church. Well did the Symbol name the Church catholic and holy, for there are many churches of heretics; but that which is not catholic cannot be called holy either. There follows, The communion of saints. Therefore, believing in the holy catholic Church and having the communion of saints—for where there is holy faith, there is also holy communion—you ought also to believe in the resurrection of the body and the forgiveness of sins. The whole sacrament of Baptism consists in this: that we believe the resurrection of bodies and the forgiveness of sins are to be granted to us by God.
這顯然是為了使對天主聖父、聖子和聖神同等的信仰，彰顯出同等的能力。我信聖而公教會。信經稱教會為大公的、聖的，甚為恰當，因為異端者有許多教會；但凡不是大公的，也不能稱為聖的。接下來是：諸聖的相通。所以，你們既相信聖而公教會，並擁有諸聖的相通——因為哪裡有聖潔的信德，哪裡也就有聖潔的相通——你們也應當相信肉身的復活與罪過的赦免。聖洗的全部聖事就在於此：我們相信天主必要賜予我們肉身的復活與罪過的赦免。
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Superest ut cujus audistis passionem, audistis ascensionem, audislis judicium, quotidie exspectetis adventum. SERMO CCXLII (a). De Symbolo, VI : ad Competentes (b). 1. Symbolum breve eat et diffusum. Quæso vos, fra­ tres charissimi, ut nobis reserantibus expositionem Symboli aUcnlius audiatis. Quæ doctrina Symboli virtus est sacramenti, illuminatio animae, plenitudo credeutium; in eo quod docetur aut discitur et unitas Trinitatis, et Trinitas distincta personis, et opulentia Creatoris, et redemptio passionis. Hoc nexus infideli­ tatis absolvitur, hoc vitæ janua panditur, hoc gloria confessionis ostenditur. Symbolum , dilectissimi, breve est verbis, sed magnum est sacramentis :
It remains that, having heard of his Passion, his Ascension, his Judgment, you should daily await his coming. SERMON 242. On the Symbol, VI: to the Candidates. 1. The Symbol is short and yet full. I beg you, dearest brethren, that as we unfold the exposition of the Symbol you may listen the more attentively. This doctrine of the Symbol is the power of the sacrament, the illumination of the soul, the fullness of believers; in it there is taught or learned both the unity of the Trinity, and the Trinity distinct in Persons, and the richness of the Creator, and the redemption of the Passion. By this the bond of unbelief is loosed, by this the door of life is opened, by this the glory of confession is displayed. The Symbol, most beloved, is short in words, but great in sacraments:
如今剩下的是：你們既聽了祂的受難、升天、審判，就應當每日等候祂的來臨。第二四二篇講道。論信經，第六篇：向求道者。一、信經簡短而豐盈。最親愛的弟兄們，我懇求你們，當我們展開信經的講解時，你們要更加留心聆聽。信經的這道理乃是聖事的能力、靈魂的光照、信眾的豐盈；其中所教導、所學習的，既有三位一體的合一，又有位格分明的三位，還有造物主的豐富，以及受難的救贖。藉此，不信的束縛得以解開；藉此，生命之門得以敞開；藉此，宣認的榮耀得以彰顯。至可愛的人們，信經言語簡短，聖事卻重大：
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par­ vum ostendens imminutione latitudinis, sed lotum continens compendio brevitatis. Exiguum est, ut me­ moriam non ubruat; sed diffusum , lit intelligentiam guperceclat : conlirmans omnes perfectione credendi, desiderio confitendi, tiducia resurgendi. Digne ergo et attentiores et frequentiores, et pro ratione tempo­ ris ipsius puriores ad audiendum Symbolum conveni­ stis. Quidquid præfiguratum est in Patriarchis, quid­ quid nuntiatum est in Scripturis, quidquid prædictum est in Prophetis vel de Deo ingenito, vel ex Deo Dei unigenito, vel de Spiritu sancto, quamvis latenter ostensum sil, vei de suscipiendi hominis sacramento, vel de morte Domini resurrectionisque mysterio ;
showing itself small by the smallness of its extent, yet containing all things in the compendium of its brevity. It is scanty, so as not to overwhelm the memory; yet full, so as to surpass the understanding: confirming all by the perfection of believing, by the desire of confessing, by the confidence of rising again. Worthily therefore have you come together, both more attentive and more frequent, and, according to the reason of this very time, more pure, to hear the Symbol. Whatever was prefigured in the Patriarchs, whatever was announced in the Scriptures, whatever was foretold in the Prophets—whether concerning the unbegotten God, or concerning the only-begotten of God from God, or concerning the Holy Spirit, though shown but hiddenly, or concerning the sacrament of the man to be assumed, or concerning the death of the Lord and the mystery of the resurrection;
它以幅度之小而顯得渺小，卻以簡短之概要包含一切。它是微少的，好使記憶不致被壓垮；卻又是豐盈的，以致超越理解：它以相信的完全、宣認的渴望、復活的信心堅固眾人。因此，你們如今聚集前來聆聽信經，既更加留心、更加勤勉，又照著此時此刻的緣由而更加潔淨，實為相稱。凡在列祖身上所預表的，凡在聖經中所宣告的，凡在先知中所預言的——無論是論到那無始受生的天主，或論到那由天主而出、天主的獨生者，或論到聖神（雖只隱晦地顯明），或論到將要取得的人性的聖事，或論到主的死亡與復活的奧蹟；
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to­ tum hoc breviter, juxta oraculum propheticum, Sym­ bolum in se continet confitendum. Tenendo ergo, fra. tres charissimi, collationem fidei et gratiam, protes­ sionis mysterium memoriæ commendatum , jam :id istius Symboli professionis sacramentum textumque veniamus, quod in hunc modum incipit. i, Judicia sua credi a nobis vult Deus, non discuti. Credo in Deuin Patrem omnipotentem, creatorem cœli et terrae. Et in Jesum Christum Filium ejus uni­ cum , Dominum nostrum : qui conceptus est de Spi­ ritu sancto, natus ex Maria virgine, passus sub Pon­ tiu Pilato, crucifixus, mortuus, et scpullus. Descen­ dil ad inferna, tertia die resurrexit a morinis.
all this, according to the prophetic oracle, the Symbol contains within itself in brief, to be confessed. Holding fast therefore, dearest brethren, the collation of the faith and grace, the mystery of the profession committed to memory, let us now come to the sacrament and text of the profession of this Symbol, which begins in this manner. God wishes his judgments to be believed by us, not scrutinized. I believe in God the Father almighty, creator of heaven and earth. And in Jesus Christ his only Son, our Lord: who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried. He descended into hell, on the third day he rose again from the dead.
這一切，照著先知的神諭，信經都簡要地包含在自身之內，要人宣認。所以，最親愛的弟兄們，我們既持守了信德與恩典的彙集、以及銘記於心的宣認奧蹟，如今就來到這信經宣認的聖事與內文，它是這樣開始的。天主願意祂的判斷被我們相信，而非被查究。我信全能的天主聖父，天地的創造者。我也信耶穌基督，祂唯一的聖子，我們的主：因聖神受孕，由童貞瑪利亞誕生，在般雀比拉多治下受難，被釘十字架，死而安葬。祂下降陰府，第三日從死者中復活。
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Ascen­ dit ad cœlos, sedet ad dexteram Dei Patris omnipo­ tentis : inde venturus judicare vivos et mortuus. Credo in Spiritum sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, hujus carnis resurrectionem, vitam alternam. Amen. Repetendus est nobis, dilectissimi, sermo Symboli hujus, qualiter ea quæ dicimus, vestris sensihus ine­ lius inseramus. Credo in Deum Patrem omnipoten­ tem, creatorem coeli et terræ. Tertia igitur vice re­ petitur; ut ad reliqua capienda fideli cursu pervenire possimus. Et quia lex lidei nostræ in Trinitate con­ sistit; ut ipse numerus repetitionis cum signo veniat Trinitatis, tertia vice ordo Symboli recensendus est.
He ascended into heaven, sitteth at the right hand of God the Father almighty: from thence he shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of this flesh, life everlasting. Amen. The discourse of this Symbol must be repeated by us, most beloved, so that we may the better implant in your minds the things we say. I believe in God the Father almighty, creator of heaven and earth. It is therefore repeated a third time, that we may be able by a faithful course to arrive at receiving the rest. And because the law of our faith consists in the Trinity, so that the very number of the repetition may come with the sign of the Trinity, the order of the Symbol must be reviewed a third time.
祂升了天，坐在全能天主聖父的右邊：祂要從那裡再來，審判生者與死者。我信聖神，信聖而公教會、諸聖的相通、罪過的赦免、這肉身的復活、永恆的生命。阿們。至可愛的人們，這信經的講論必須由我們重複，好使我們能更妥善地將我們所說的植入你們心中。我信全能的天主聖父，天地的創造者。所以這是第三次重複，好使我們能藉忠信的進程達到領受其餘的道理。又因我們信仰的法則在於三位一體，好使重複的次數本身帶有三位一體的記號，信經的次序必須第三次加以複述。
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III primis, dilectissimi, qualis sermo sit, in capite. Sym­ boli diligenter advertite, et quali principio inchoetur, sollicitius pertractate. Ergo in primo habet , Credo. Vide quod Dominus noster non nos jubet discutere divina judicia, sed credere : nec rationem requirere, sed fidem siinpliciter et immobiliter cxhibcre. In Deum Patrem. Advertite, quod cum Dei Patris nomen in confessione conjungit, ostendit quod non ante Deus esse coeperit, et postea pater; sed sine ullo ini­ tio ct Deus semper et pater est. Quia ergo semp. r fuit pater, semper habuit filium cui pater est.
First of all, most beloved, attend diligently to what kind of discourse there is at the head of the Symbol, and consider more carefully with what a beginning it is opened. Therefore in the first place it has, I believe. See that our Lord does not bid us scrutinize the divine judgments, but believe them: not to demand a reason, but to render faith simply and unshakably. In God the Father. Observe that when it joins the name of God the Father in the confession, it shows that he did not first begin to be God and afterwards Father; but without any beginning he is ever both God and Father. Since therefore he was ever Father, he ever had a Son to whom he is Father.
至可愛的人們，首先要用心留意信經開頭是何等的言辭，並更審慎地思量它以何等的開端起始。所以它在起首就有：我信。要看，我們的主並不吩咐我們查究天主的判斷，而是要相信：不是要索求理由，而是要單純、堅定不移地獻上信德。信天主聖父。要注意，當它在宣認中連上「天主聖父」之名時，就顯明祂並非先開始為天主、後來才為父；而是毫無開端地，祂永遠既是天主又是父。所以，既然祂永遠是父，祂就永遠有一位聖子，是祂所為父的。
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Omni­ potentem vero ideo dicit, quia omnipotens est, cique nihil impossibile est qui cœlum, terram , marc , ho­ mines, atque omnia animalia ct reptilia non aliquo operis actu , sed solo verbi creavit imperio. Et ideo non nobis veniat in cogitationem quomodo hoc aut illud potuit fieri, qui omnipotentem præcipimur con­ fieri. Creatorem coeli et terræ. Hoc ait qnod supe­ rius dixi, quia omnia sola verbi potestate perfecit. 3. Pilati cur fiat mentio. Credu et in Jesum Christum Filium ejus. Advertite, quod quomodo in Patrem, sic et in Filium credendum sit. Et quia <um Patre æqualis est majestate. tantum ipsi quautum et Pat i honoris nos debere novimus, et servitutis obsequium. Jesum Christum.
And he says almighty for this reason, because he is almighty, and nothing is impossible to him who created heaven, earth, sea, men, and all animals and creeping things, not by any effort of work, but by the sole command of his word. And therefore let it not come into our thought how this or that could be done, we who are commanded to confess the Almighty. Creator of heaven and earth. This says what I said above, that he made all things by the sole power of his word. 3. Why mention is made of Pilate. I believe also in Jesus Christ his Son. Observe that just as we must believe in the Father, so also in the Son. And because he is equal in majesty with the Father, we know that we owe to him as much honor and dutiful service as to the Father. Jesus Christ.
祂之所以稱為全能，正因祂是全能的，對祂沒有任何不可能之事——祂創造了天、地、海、人類，以及一切飛禽走獸和爬蟲，不是憑任何工作的動作，而是單憑祂話語的命令。因此，我們既受命宣認全能者，就不當在思想中盤問此事或彼事如何能成就。天地的創造者。這正說出我上面所說的，就是祂單憑話語的能力成全了一切。三、為何提及比拉多。我也信耶穌基督，祂的聖子。要注意，正如我們應信聖父，同樣也應信聖子。又因祂在尊威上與聖父同等，我們就知道自己應當像敬奉聖父那樣，向祂獻上同等的尊崇與臣服的順從。耶穌基督。
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Jesus Salvator interpretatur, Christus vero a Chrismate dicitur : quia sicut antiqui reges a sacer-• dotibus oleo sacro perfundebatnur, sic Dominus noster Jesus Christus Spiritus sancti infusione repletus est. Qui conceptus est de Spiritu sancto. Non poterat aliunde quam de Deo concipere, quæ Deum meruit pro creare. Natus ex Maria virgine. Non potuit non talem habere conceptum, quæ virgo erat permansura post partum. Passus est sub Pontio Pilato. Ile Pila­ lus judex erat in illu tempore, ab imperatore positus in Judæa, sub quo Dominus passus est : cujus mentio ad temporis significationem , non ad personæ illius pertinet dignitatem. Crucifixus et sepultus.
Jesus is interpreted Savior, and Christ is so called from Chrism (anointing): for just as the kings of old were anointed by the priests with holy oil, so our Lord Jesus Christ was filled with the outpouring of the Holy Spirit. Who was conceived by the Holy Spirit. She could conceive from no other source than from God, who was deemed worthy to bring forth God. Born of the Virgin Mary. She who was to remain a virgin after childbirth could not but have such a conception. He suffered under Pontius Pilate. That Pilate was a judge at that time, set in Judea by the emperor, under whom the Lord suffered: whose mention pertains to the signifying of the time, not to the dignity of that person. Crucified and buried.
「耶穌」解作救主，「基督」則從「傅油」（Chrisma）而得名：因為正如古時的君王由司祭以聖油傅抹，我們的主耶穌基督也充滿了聖神的傾注。因聖神受孕。她既配得產生天主，就不能從天主以外的任何源頭受孕。由童貞瑪利亞誕生。她既要在生產後仍存留童貞，就不能不有這樣的受孕。祂在般雀比拉多治下受難。那比拉多在當時是由皇帝所立、在猶太的判官，主就在他治下受難：提及他，是為指明時代，而非為那人的尊榮。被釘十字架而安葬。
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Crucem illam in qua ille crucifixus cst in corpore, nos gesta­ mus in fronte. Sepultus est. Sicut in veritate intus, ita in veritate mortuus et sepultus. Tertia die resur­ rexit. Triduana sepulturæ mora evidenter ostendit quod dum corpus in sepulcro jacuit, anima ilia de infernis triumphavit. Ascendit ad coelos; id est, con­ ditionem naturæ notrae, quam de homine matre na­ tus assumpsit, super coelos in dexteram Dei Patris collocavit. Inde venturus judicare vivos et mortuos. In ipso corpore venturus est ad jndicium, in quo ascendit ad coelum. Christianos judicat et Paganos, justos et peccatorcs, fideles et impios. 4. Trinitatis confewo necessaria. Credo et in Spiritum sanctum.
That cross on which he was crucified in his body, we bear upon our forehead. He was buried. As in truth he died within, so in truth he was dead and buried. On the third day he rose again. The three days' delay of the burial plainly shows that, while the body lay in the tomb, that soul triumphed over the powers of hell. He ascended into heaven; that is, he placed the condition of our nature, which being born of a human mother he assumed, above the heavens at the right hand of God the Father. From thence he shall come to judge the living and the dead. In that same body in which he ascended to heaven he shall come to judgment. He judges Christians and pagans, the just and sinners, the faithful and the impious. 4. The confession of the Trinity is necessary. I believe also in the Holy Spirit.
祂在肉身上被釘的那十字架，我們把它佩在額上。祂被安葬。正如祂在內裡真實地死了，同樣祂也真實地死亡而安葬。第三日祂復活了。安葬三日的耽延清楚顯明：當肉身躺在墳墓中時，那靈魂正戰勝了陰府的權勢。祂升了天；就是說，祂把我們本性的境況——就是祂由人性的母親所生而取得的——安置在諸天之上、天主聖父的右邊。祂要從那裡再來，審判生者與死者。祂要以升天時所在的同一肉身前來審判。祂審判基督徒與外邦人、義人與罪人、信者與不虔者。四、宣認三位一體是必要的。我也信聖神。
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advertite quod sicut in Patrem, ila et in Fi- I ium et in Spiritum sanctum sit credendum. Nam qui vel in unam de Trinitate personam non crediderit , in dua­ bas illi credidisse non proderit. Sanctam Ecclesiam ca­ tholicam. Sciendum est quod Ecclesinm credere, non tamen in Ecclesiam credere debeamus : quia Ecclesia non est Deus; sed domas Dei est. Catholicam dicit toto orbe diffusam :quia diversorum hæreticorum ecclesiæ ideo catholica; non dicuntur,quia per loca atque per suas quasque provincias continentur : hæc vero a solis orlu usque ad occasum unius fidei splen­ dore diflunditur. Sanctorum communionem :
Observe that just as in the Father, so also in the Son and in the Holy Spirit we must believe. For whoever will not have believed even in one Person of the Trinity, it will profit him nothing to have believed in the other two. The holy catholic Church. It must be known that we ought to believe the Church, yet not to believe in the Church: for the Church is not God, but the house of God. He calls it catholic because it is spread throughout the whole world: for the churches of the various heretics are therefore not called catholic, because they are contained within particular places and their several provinces; but this one is diffused from the rising of the sun even to its setting with the splendor of one faith. The communion of saints:
要注意，正如信聖父，同樣也應信聖子和聖神。因為凡不相信三位一體中哪怕一個位格的人，即使相信了另外兩位，也對他毫無益處。聖而公教會。應當知道，我們應當相信教會，卻不應信入教會：因為教會不是天主，而是天主的家。它稱為「大公」，因為它遍佈全世界：那些各樣異端者的教會之所以不稱為大公，正因它們被局限於個別的地方和各自的省份；而這一個教會卻以同一信仰的光輝，從日出之地一直傳佈到日落之地。諸聖的相通：
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id est, cum illis sanctis qui in hac quam suscepimus fide de­ functi sunt, societate et spei communione teneamur. Remissionem peccatorum. Oportet enim ut post re­ missionem quænobis præstatur munere Redemptoris in Baptismo, plenae credulitatis teneamus affectum. Camis hujus resurrectionem. Carnem quam in hac vita sub mortali conditione portamus, resurrecturam esse immortalem, ac ralionein reddituram pro animæ consortio credamus. Vitam æternam. Absque alla dubitatione fatemur, nos vitam æternam consecutu­ ros, si hæc quæ vobis exponimus sacramenta fideliter teneatis, ac honis actibus conservetis. 5. Conclusio. Huncbrevem sermonem dc universo Symbolo vobis debitum reddidi, etc. (a).
that is, that we may be held in fellowship and in the communion of hope with those saints who have died in this faith which we have received. The forgiveness of sins. For it behooves us, after the forgiveness which is granted to us by the gift of the Redeemer in Baptism, to hold the disposition of full belief. The resurrection of this flesh. Let us believe that the flesh which in this life we carry under a mortal condition shall rise again immortal, and shall render an account for its partnership with the soul. Life everlasting. Without any doubt we confess that we shall attain life everlasting, if you faithfully hold these sacraments which we expound to you, and preserve them by good deeds. 5. Conclusion. This brief sermon on the whole Symbol I have rendered to you as owed, etc.
就是說，好使我們與那些在我們所領受的這信仰中去世的聖者，藉團契和望德的相通而彼此連結。罪過的赦免。因為我們理當在聖洗中藉救贖主的恩賜所得的赦免之後，持守完全相信的心志。這肉身的復活。讓我們相信，我們今生在必死境況下所擔負的肉身，必要復活成為不朽，並要為它與靈魂的結合交帳。永恆的生命。我們毫不懷疑地宣認，我們必要得著永恆的生命，只要你們忠信地持守我們向你們講解的這些聖事，並以善行保守它們。五、結語。這篇關於整部信經的簡短講道，我已按所當償還的向你們獻上，等等。
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SERMO CCXLIII (b). De symbolo; vu (c). 1. Ipsequi Deus, ipsepaternoster. Oportet attendere, fratres charissimi, quanta Dei pietas sit erpa humanum genus. Omnipotens Deus creator et conditor Angelo­ rum et hominum, omnis creaturæ visibilis et invisi­ hilis, Patrem se voluit vocari ab homine, et pro filiis habere quos fecit ex limo terrae. Si ergo credis Deo, dæmonem relinque; si Deum sequi volueris, quidquid Deo nou placeat devitare procura. Gaude et exsulta, quia unum eumdemque Dcum habes et patrem ; ipsum cole, ipsum dilige, ipsius fac voluntatem. Nihil de idolorum cultu vel superstitionibus Paganorum cogi­ tes : quia Deus est omnipotens, qui omnia quae tibi promittit, potens est reddere.
SERMON 243. On the Symbol, VII. 1. He who is God is our very Father. It behooves us to consider, dearest brethren, how great is God's mercy toward the human race. Almighty God, the creator and maker of angels and of men, of every creature visible and invisible, willed to be called Father by man, and to have as sons those whom he made from the mud of the earth. If therefore you believe God, forsake the demon; if you would follow God, take care to shun whatever is not pleasing to God. Rejoice and exult, because you have one and the same God and Father; him worship, him love, do his will. Think nothing of the cult of idols or the superstitions of the pagans: for God is almighty, who is able to render all that he promises you.
第二四三篇講道。論信經，第七篇。一、那位是天主的，正是我們的父。最親愛的弟兄們，我們理當思量，天主對人類的慈愛何等偉大。全能的天主，天使與人類、一切有形無形受造物的創造者和造成者，竟願意被人稱為父，並以那些祂用地上泥土所造的為子女。所以，你若信天主，就當離棄魔鬼；你若願跟隨天主，就當謹慎躲避一切不悅天主的事。你要歡欣踴躍，因為你有同一位天主和父；你當敬拜祂、愛慕祂、遵行祂的旨意。你不要顧念偶像的崇拜或外邦人的迷信：因為天主是全能的，凡祂應許你的，祂都能成就。
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£. Mariae virginitas ante et post partum unde creda­ tur. Et in Jesum Christum Filium ejus unicum Domi­ num nostrum. Nisi enim eumdem Dei Filium, eumdem­ que Christum filium hominis tola mente absque ulla hæsitatione credideris atque confitearis, nec Patrem tibi proderit confiteri. Crede ergo Filium Dei unige­ nilum ab ingenito Dco Patre, vitam a vita, verum Dcum de Deo vero, coæternum el cocssenlialem , omnipotentem et coæqualem per omnia Patri; et ad æterna cum eo et cum omnibus sanctis ejus gaudia mereberis pervenire. Qui conceptus est de Spiritu sancto, natus ex Maria virgine.Cum Spiritum sanctum ministratorem tantae nati vitatis audieris , nullatenus dubites virginem potuisse concipere.
How Mary's virginity before and after childbirth is to be believed. And in Jesus Christ his only Son our Lord. For unless with your whole mind, without any hesitation, you believe and confess the same Son of God to be also the same Christ, the son of man, it will not profit you even to confess the Father. Believe therefore the Son of God, only-begotten of the unbegotten God the Father, life from life, true God from true God, coeternal and coessential, almighty and coequal in all things to the Father; and you shall deserve to attain to eternal joys with him and with all his saints. Who was conceived by the Holy Spirit, born of the Virgin Mary. When you hear that the Holy Spirit was the minister of so great a nativity, doubt not in any way that a virgin could conceive.
瑪利亞在生產前後的童貞當如何相信。我也信耶穌基督，祂唯一的聖子，我們的主。因為除非你全心、毫不猶疑地相信並宣認：那位天主聖子同時也是那位基督、人子，否則即使你宣認聖父，也對你無益。所以你當相信：那由無始受生的天主聖父所生的獨生天主子，是由生命而出的生命，是由真天主而出的真天主，與聖父同永、同性、全能、在一切事上與聖父同等；如此你便配得與祂並與祂的一切聖者一同達到永恆的喜樂。因聖神受孕，由童貞瑪利亞誕生。當你聽見聖神乃是這如此偉大誕生的執事時，就切莫以任何方式懷疑童貞女能受孕。
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Cur non credis eum in utero incorruptæ Virginis potuisse figurare, quem credere debes hominem iecisse de limo terre ? Nec dubites Mariam virginem mansisse post partum, quia qualiter hoc factum sit, non humanus sermo neque sen;ns potest comprehendere : quoniam Deus Pater voluit Filium suum coæqualem sibi per omnia in nulloque dissimilem , huinanam pro hominibus suscipere carnem; ut omnibus sibi credentibus ejus­ que obsequentibus voluntati æternam vitam largire­ tur et gloriam ;
Why do you not believe that he could form in the womb of the incorrupt Virgin, whom you ought to believe made man from the mud of the earth? Nor doubt that Mary remained a virgin after childbirth, for how this was done neither human speech nor sense can comprehend: since God the Father willed that his Son, coequal to himself in all things and in nothing unlike, should take human flesh for the sake of men; that to all who believe in him and obey his will he might bestow eternal life and glory;
你既應當相信祂用地上泥土造了人，為何不信祂能在那無玷童貞女的胎中塑成祂自己呢？也不要懷疑瑪利亞在生產後仍存留童貞，因為這事如何成就，人的言語和感官都無法領會：既然天主聖父願意祂那在一切事上與自己同等、毫無不同的聖子，為人的緣故取了人性的肉身；好使祂賜給一切信祂並順從祂旨意的人永恆的生命與榮耀；
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ut hominem ad imaginem Dei factum, et per invidiam deceptum diaboli, atque a regno expulsuln alterno, per unicum Filium suum carnem assumendo et humanam naturam suscipiendo erueret a diabolo, et regno restitueret alterno. 3. Quidquid infirmitatis in Christo, propter nos; quidquid gloriæ est, propriæ potestatis. Qui passus est sub Pontio Pilato, crucifixus, mortuus, et sepul­ tus. Qui propter te humanæ carnis accepit corruptio. nem, ipse pro tua redemptione et salute in humanitate quam accepit, crucis pertulit passionem : quia passio illius nostra est vita , mors illius est liberatio nostra. Tertia die resurrexit a mortuis.
that man, who was made to the image of God, and through the envy of the devil deceived and cast out from the eternal kingdom, he might, through his only Son by assuming flesh and taking on human nature, rescue from the devil and restore to the eternal kingdom. 3. Whatever weakness is in Christ is for our sake; whatever glory is of his own power. Who suffered under Pontius Pilate, was crucified, dead, and buried. He who for you took upon himself the corruption of human flesh, he himself for your redemption and salvation, in the humanity which he assumed, endured the Passion of the cross: for his Passion is our life, his death is our deliverance. On the third day he rose again from the dead.
好使那按天主肖像所造、卻因魔鬼的嫉妒而被欺騙、並被逐出永恆國度的人，祂能藉祂唯一的聖子取肉身、擔負人性，將他從魔鬼手中救出，並復歸於永恆的國度。三、凡在基督內的軟弱都是為了我們；凡是榮耀的則屬於祂本有的權能。祂在般雀比拉多治下受難，被釘十字架，死而安葬。那位為你擔負人性肉身之腐朽的，正是祂自己為你的救贖和救恩，在所取的人性中忍受了十字架的苦難：因為祂的受難是我們的生命，祂的死亡是我們的釋放。第三日祂從死者中復活。
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Si te triduana Domini sepultura conturbat, resurrectio gloriosa confirmet. Quidquid enim inlirmitatis audis in Christo, nostr:c hoc necessitatis, nostræredemptionis est causa; quidquid gloriie, ejus est propriae potestatis. Qui ideo mortuus est, ut nos revivisceret; ideo resurrexit, ut nos ad vitam resuscitaret æternam. Ascendit ad cœ­ lum, sedet ad dexteram Dei Patris omnipotentis. Si tibi magnum et pretiosum videtur, quod pro te Filius Dei pependit in cruce, illudque sublime quod ascen­ dit in coelum; illud te multo magis stupere oportet, quod pro te mortuus est et sepullus;
If the Lord's three days' burial disturbs you, let his glorious resurrection confirm you. For whatever weakness you hear of in Christ is the cause of our necessity, of our redemption; whatever of glory is of his own power. He who therefore died that he might make us live again; who therefore rose again that he might raise us up to eternal life. He ascended into heaven, sitteth at the right hand of God the Father almighty. If it seems to you great and precious that for your sake the Son of God hung upon the cross, and sublime that he ascended into heaven; much more ought you to be astonished at this: that for your sake he died and was buried;
若主三日的安葬使你不安，就讓祂榮耀的復活堅固你。因為凡你所聽見基督內的軟弱，都是為了我們的需要、我們的救贖；凡是榮耀的，則屬於祂本有的權能。祂之所以死，是為使我們重新得生；祂之所以復活，是為把我們喚起進入永恆的生命。祂升了天，坐在全能天主聖父的右邊。你若覺得天主子為你懸掛十字架是偉大而寶貴的，覺得祂升天是崇高的；那麼你更當為此驚異：祂竟為你死了、被安葬；
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quia ad hoc descendit, ut ea quæ humanæ displicent infirmitati pro tua salute sufferret, et te ad aeternam et ad cre­ lestem gloriam secum perduceret. Inde venturus est judicare vivos et mortuos. Ip;e qui ab iniquis et im­ piis judicatus est ad mortem, ipse omnes bonos ei justos judicaturus e t ad gloriam, omnesque impios detrusurus ad poenam. 4. Resurrectionis fides ad salutem necessaria. Et in Spiritnm sanctum. Sicut credidisti Deum Patrem omnipotentem, et Filium ejus unigenitum , pari fide et veneratione crede Spiritum sanctum unumDeum esse, Patri filioque coæqualem in omnibus, in nullo­ que dissimilem. Sanctam Ecclesiam catholicam, san­ ctorum communionem, remissionem peccatorum.
for to this end he descended, that he might bear for your salvation those things which are displeasing to human weakness, and lead you with him to eternal and heavenly glory. From thence he shall come to judge the living and the dead. He who was judged to death by the wicked and impious, he himself shall judge all the good and the just unto glory, and shall thrust down all the impious to punishment. 4. Faith in the resurrection is necessary for salvation. And in the Holy Spirit. Just as you have believed God the Father almighty, and his only-begotten Son, with equal faith and veneration believe the Holy Spirit to be one God, coequal to the Father and the Son in all things, and in nothing unlike. The holy catholic Church, the communion of saints, the forgiveness of sins.
因為祂為此降下，好使祂為你的救恩承擔那些不悅人性軟弱的事，並帶你與祂同往永恆而屬天的榮耀。祂要從那裡再來，審判生者與死者。那位被不義與不虔者判處死刑的，祂自己要審判一切善人和義人得榮耀，並要把一切不虔者推入刑罰。四、對復活的信德為救恩所必需。我也信聖神。正如你信了全能的天主聖父，並祂的獨生子，你也當以同等的信德和崇敬，相信聖神是同一位天主，在一切事上與聖父聖子同等，毫無不同。聖而公教會、諸聖的相通、罪過的赦免。
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In qua omnis qui renatus fuerit ex aqua et Spiritu sam­ cto, æternam omnium percipiet indulgentiam pecca­ torum; extra quum omnes iniqui et impii ad supplicia deputantur aeterna. Carnis resurrectionem et vitam aeternam. Quod in Christi gloriosa resurrectione au­ disti completum, hoc in te omnino in futuro judicio crede esse complendum; ut carnis tuæ resurrectio te reparet in aeternum. Nisi enim credideris, reparan­ dum te esse post mortem , ad præmiamvitae æter­ nne pervenire non poteris : si autem credideris, æternis gaudiis inscrcris; per Christum Dominum nostrum viventem et regnantem cum Patre et Spiritu sancto nunc et semper, et in omnes æternitates sæ­ culorum sæculi.. Amen.
In which everyone who has been reborn of water and the Holy Spirit shall receive eternal forgiveness of all sins; outside of which all the wicked and impious are appointed to eternal punishments. The resurrection of the flesh and life everlasting. What you have heard was fulfilled in Christ's glorious resurrection, believe that this shall be wholly fulfilled in you at the judgment to come; so that the resurrection of your flesh may restore you for eternity. For unless you have believed that you are to be restored after death, you shall not be able to attain to the rewards of eternal life: but if you have believed, you shall be grafted into eternal joys; through Christ our Lord, who lives and reigns with the Father and the Holy Spirit now and always, and unto all the eternities of the age of ages. Amen.
凡由水和聖神重生的人，都要在其中領受一切罪過的永恆寬赦；在其外，一切不義與不虔者都被判入永恆的刑罰。肉身的復活與永恆的生命。你所聽見在基督榮耀復活中所成就的，你要相信這在將來的審判中也要完全成就在你身上；好使你肉身的復活使你永遠得以恢復。因為除非你相信自己在死後要得恢復，你就不能達到永恆生命的賞報：但你若相信了，你便被接入永恆的喜樂；藉著我們的主基督，祂與聖父和聖神一同生活、掌權，從今直到永遠，及於世世代代的一切永恆。阿們。
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SERMO CCXLIV (a). De Symboli fide et bonis. moribus (b). i. Beata Virgo absque macula peccati perduravit. Rogo et admoneo vos, fratres chariSsimi, ut quicum­ que vult salvus esse, fidem rectam ac catholicam di­ scat, lirrniler teneat, inviolatamque conservet. Ita ergo oportet unicuique observare, ut credat Patrem, credat Filium, credat Spiritum sanctum. Detis Pater, Deus Filius, Deus et Spiritus sanctus; sed -tamen tres dii, sed unus Deus. Qualis Pater, talis Filius, talis et Spiritus sanctus. Attamen credat unusquisque fidelis quod Filius aequalis est Patri secundumdivi­ nitatem ,et minorest Patre secundum humanitatem carnis, quam de nostro assumpsil;
SERMON 244. On the faith of the Symbol and good morals. 1. The Blessed Virgin endured without stain of sin. I ask and admonish you, dearest brethren, that whoever wishes to be saved should learn the right and catholic faith, hold it firmly, and preserve it inviolate. Thus therefore each one ought to observe, that he believe the Father, believe the Son, believe the Holy Spirit. God is the Father, God the Son, God also the Holy Spirit; yet not three gods, but one God. Such as the Father is, such is the Son, such also the Holy Spirit. Nevertheless let each of the faithful believe that the Son is equal to the Father according to divinity, and less than the Father according to the humanity of the flesh, which he assumed from our nature;
第二四四篇講道。論信經的信仰與善良的品德。一、榮福童貞女無罪玷而存留。最親愛的弟兄們，我請求並勸勉你們：凡願得救的人，都應學習正確而大公的信仰，堅定地持守它，並毫無損害地保守它。因此，各人都應當這樣遵守：信聖父、信聖子、信聖神。聖父是天主，聖子是天主，聖神也是天主；然而不是三位天主，而是一位天主。聖父怎樣，聖子也怎樣，聖神也怎樣。然而，每位信徒都應相信：聖子按神性與聖父同等，按祂從我們本性所取的肉身之人性則小於聖父；
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Spiritus vero san­ ctus ab utroque procedens. Credite ergo, charissimi, in Dcum Patrem omnipotentem , credite et in Jesum Christum Filium ejus unicum Dominum uoslrum. Credile enm conceptum esse de Spiritu sancto, et natum ex Maria virgine, quæ virgo ante partum, et virgo post partum semper fuit, et absque contagione vrl macula pecciti perduravit. Credite eum pro no­ stris peccatis passum sub Pontio Pilato, credite cru­ cifixnm, credite mortuum et sepultum; credite eum ad inferna descendisse, diabolum obligasse, et animas sanctorum, quae sub custodia detinebantur, liberasse, secumque ad coelestem patriam perduxisse.
but the Holy Spirit proceeding from both. Believe therefore, dearest ones, in God the Father almighty, and believe also in Jesus Christ his only Son our Lord. Believe him to have been conceived by the Holy Spirit, and born of the Virgin Mary, who was a virgin before childbirth and a virgin after childbirth, ever a virgin, and endured without contagion or stain of sin. Believe him to have suffered for our sins under Pontius Pilate, believe him crucified, believe him dead and buried; believe that he descended into hell, bound the devil, and freed the souls of the saints which were held under custody, and led them with him to the heavenly homeland.
而聖神則由二者共發。所以，最親愛的人們，你們當信全能的天主聖父，也當信耶穌基督，祂唯一的聖子，我們的主。你們當相信祂因聖神受孕，由童貞瑪利亞誕生，她在生產前是童貞，在生產後也是童貞，永為童貞，並無罪的沾染或玷污而存留。你們當相信祂為我們的罪在般雀比拉多治下受難，當相信祂被釘十字架，當相信祂死而安葬；當相信祂下降陰府，捆綁了魔鬼，釋放了那些被拘於看守之下的聖者的靈魂，並帶他們與祂同往天上的家鄉。
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Credite eum tertia die a mortuis resurrexisse, et nobis excm­ plum resurrectionis ostendisse. Credite eum in cœlis cumcarnc, quam de nostro assumpsit, ascendisse. Credite quod in dextera sedet Patris : credite quod venturus sit judicare vivos et mortuos. Credite in Spiritum sanctum, credile sanctam Ecclesiam catho­ licam, credite Sanctorum communionem, credite car­ nis resurrectionem, credite remissionempeccatorum, credite et vitam æternam. i. Humilitas multorum est fucata. Quid Christus pro nobis egit. igitur si qnis vult discipulus Christi esse, mandata sua custodiat, humilitatem discat, ut ipse ail: Discite a me quia mitis sum et humilis corde (Matth. xi, 29) Deum corde rogel;
Believe him to have risen from the dead on the third day, and to have shown us an example of resurrection. Believe him to have ascended into heaven with the flesh which he assumed from our nature. Believe that he sits at the Father's right hand: believe that he shall come to judge the living and the dead. Believe in the Holy Spirit, believe the holy catholic Church, believe the communion of saints, believe the resurrection of the flesh, believe the forgiveness of sins, believe also life everlasting. 2. The humility of many is feigned. What Christ did for us. Therefore, if anyone wishes to be a disciple of Christ, let him keep his commandments, let him learn humility, as he himself says: Learn of me, for I am meek and humble of heart (Matt. 11:29). Let him entreat God with the heart;
你們當相信祂第三日從死者中復活，並向我們顯示了復活的榜樣。你們當相信祂帶著從我們本性所取的肉身升了天。你們當相信祂坐在聖父的右邊：當相信祂要來審判生者與死者。你們當信聖神，當信聖而公教會，當信諸聖的相通，當信肉身的復活，當信罪過的赦免，也當信永恆的生命。二、許多人的謙卑是虛假的。基督為我們所行的。所以，若有人願作基督的門徒，就當遵守祂的誡命，學習謙卑，正如祂自己所說：你們跟我學吧，因為我是良善心謙的（瑪十一29）。他當以心懇求天主；
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quia multi sunt qui foris videntur se bumiliare, inlus autem pleni sunt tumore superbiæ.Christus pro nobis humiliavit se, formam servi accepit, obediens Patri usque ad mortem, mor­ lem antem crucis (Philipp. II,7,8). Pro nobis, fratres, ut peccata nostra dclercl, carnem humanam assum­ psit, natus est ex Virgine, positus in præsepio, pannis involutus, a Judæis reprobatus, ab ipsis persecutus, comprehensus, et flagellatus, sputis sordidatus, spi­ nis coronatus, clavis transfixus, lancea perforatus, cruci appensus, aceto cum felle potatus, et inter iniquos reputatus. Et haec omnia, fratres charissimi, sustinuit, ut nos de faucibus inferni liberaret.
for there are many who outwardly appear to humble themselves, but within are full of the swelling of pride. Christ humbled himself for us, took the form of a servant, obedient to the Father even unto death, and death upon a cross (Phil. 2:7-8). For us, brethren, that he might blot out our sins, he assumed human flesh, was born of a Virgin, laid in a manger, wrapped in swaddling clothes, rejected by the Jews, by them persecuted, seized, and scourged, defiled with spittle, crowned with thorns, pierced with nails, transfixed with a lance, hung upon the cross, given vinegar mixed with gall to drink, and reckoned among the wicked. And all these things, dearest brethren, he endured that he might free us from the jaws of hell.
因為有許多人外表看似自謙，內裡卻充滿驕傲的膨脹。基督為我們自謙，取了奴僕的形體，順從聖父直到死亡，且死在十字架上（斐二7-8）。弟兄們，祂為我們，為要塗抹我們的罪，取了人性的肉身，由童貞女所生，被安放在馬槽裡，用襁褓包裹，被猶太人所棄絕，被他們所迫害、擒拿、鞭打，被唾沫玷污，被荊棘加冕，被釘子穿透，被長槍刺透，懸掛在十字架上，被以摻膽汁的醋所灌，並被列在罪犯之中。最親愛的弟兄們，這一切祂都忍受了，為要把我們從陰府的口中救出。
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Ergo, Iralres charissimi, dum tanta et talia Dominus pro nobis sustinuit, si ad eum volumus pervenire, vesti­ gia ejus debemus sequi, et exempla sanctorum imi. tari. Dominus in Evangelio dicit, Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me (Luc. IX, 23) : et alibi dicit, Vade, vende omnia quæ habes, et dn pauperibus; et veni, sequere me (Matth. xix, 21). Sancii martyres, fratres charissimi, Christi vestigia secuti suni, et calicem passionis, quem ipse bibit, biberunt. Petrus apostolus pro nomine Christi crucifixus est, Paulus decollatus, Stephanus lapidatus, et reliqui quam plures pro nomine ipsius sic passi sunt. 3. Quid vicissim agere debemus.
Therefore, dearest brethren, since the Lord endured such and so great things for us, if we wish to come to him, we ought to follow his footsteps and imitate the examples of the saints. The Lord says in the Gospel, If any man will come after me, let him deny himself, and take up his cross, and follow me (Luke 9:23): and elsewhere he says, Go, sell all that thou hast, and give to the poor; and come, follow me (Matt. 19:21). The holy martyrs, dearest brethren, followed the footsteps of Christ, and drank the cup of the Passion which he himself drank. Peter the apostle was crucified for the name of Christ, Paul beheaded, Stephen stoned, and very many others suffered thus for his name. 3. What in turn we ought to do.
所以，最親愛的弟兄們，既然主為我們忍受了如此重大的事，我們若願來到祂面前，就應當跟隨祂的腳蹤，效法聖者的榜樣。主在福音中說：誰若願意跟隨我，該棄絕自己，背起自己的十字架，來跟隨我（路九23）：又在別處說：去，變賣你所有的一切，施捨給窮人；然後來跟隨我（瑪十九21）。最親愛的弟兄們，聖致命者跟隨了基督的腳蹤，並飲了祂自己所飲的受難之杯。宗徒伯多祿為基督的名被釘十字架，保祿被斬首，斯德望被石頭砸死，還有許許多多其他人也為祂的名這樣受難了。三、我們回報應當做的事。
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Ergo, fratres, cru­ cifigite et mortificate membra vestra quæ sunt super terram; ut possitis placere illi qui vos creavit. Qui fuit superbus, sit humilis; qui fuit incredulus, sit fi­ delis ; qui fuit luxuriosus, sil castus; qui fuit latro, sit idoneus; qui fuit ebriosus, sit sobrius; qui fuit somnolentus, sit vigil; qui fuit avarus, sit largus; qui fuit bilinguis, sit boniloquus; qui fuit detractor aut invidiosus, sit purus et benignus; qui aliquando ad ecclesiam tarde veniebat, modo frequentius ad eam currat. Eleemosynarum copia unusquisque se redi­ mat ; quia sicut aqua exstinguit tgnem , ita eleemosyna peccatum (Eccli.III, 53).
Therefore, brethren, crucify and mortify your members which are upon the earth; that you may be able to please him who created you. Let him who was proud become humble; let him who was unbelieving become faithful; let him who was lustful become chaste; let him who was a robber become upright; let him who was a drunkard become sober; let him who was slothful become vigilant; let him who was avaricious become generous; let him who was double-tongued become good in speech; let him who was a slanderer or envious become pure and kind; let him who once came late to church now run to it more frequently. Let each one redeem himself by an abundance of alms; for as water extinguishes fire, so alms extinguish sin (Sir. 3:33).
所以，弟兄們，你們要治死並釘死你們在地上的肢體；好使你們能取悅那創造你們的主。曾驕傲的，要變為謙卑；曾不信的，要變為忠信；曾淫亂的，要變為貞潔；曾行搶劫的，要變為正直；曾醉酒的，要變為節制；曾懶惰的，要變為儆醒；曾貪婪的，要變為慷慨；曾口是心非的，要變為言語良善；曾毀謗或嫉妒的，要變為純潔仁慈；曾遲到教會的，如今要更勤地奔向它。各人要藉豐盛的施捨救贖自己；因為正如水撲滅火，施捨也熄滅罪過（德三33）。
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Decimas annis singulis de omni fructu quod colligitis Ecclesiis et pauperibus erogate. Jejunium amate , "oracilalcm et crapulam vini devitate. Esurientes pascite, sitientes potate, nudos vestite, et qui positi sunt in carcere requirite. Infirmos visitate, Itospites in domos vestras colligiLc, et pedes eorum lavate , linteo extergite, ore exosculamini, et lecta ipsorum preparate. Nullus homicidium faciat, non furtum, non adulterium, non perjurium, non falsum testimonium dicat. Honoret patrem et matrem, ut sit longævus super terram. Diligat Deum plus quam se, amet proximum sicut semetipsum. Quicumque de his supradictis commisit, cito emendet ; confessionem donft, veram poenitentiam agat.
Give tithes each year from all the fruit which you gather to the churches and to the poor. Love fasting, avoid gluttony and the excess of wine. Feed the hungry, give drink to the thirsty, clothe the naked, and visit those who are set in prison. Visit the sick, gather strangers into your homes and wash their feet, wipe them with a linen cloth, kiss them, and prepare their beds. Let no one commit murder, nor theft, nor adultery, nor perjury, nor speak false testimony. Let him honor father and mother, that he may be long-lived upon the earth. Let him love God more than himself, love his neighbor as himself. Whoever has committed any of the aforesaid things, let him amend it quickly; let him make confession, let him do true penance.
你們每年要從所收穫的一切果實中，把什一之物獻給教會和窮人。你們要愛慕禁食，躲避貪食和飲酒過度。要供養飢餓者，給口渴者喝，給赤身者穿衣，並探望被監禁的人。要探望病人，把旅客接進你們家中，為他們洗腳，用麻布擦乾，親吻他們，並為他們鋪床。任何人都不可行凶殺，不可偷盜，不可姦淫，不可發假誓，不可作假見證。他當孝敬父母，好使他在地上長壽。他當愛天主過於愛自己，愛近人如同自己。凡犯了上述任何事的人，當速速改正；當辦告解，行真實的補贖。
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et remittentur ei peccata sua. Si hac quæ suggessi, fratres, implere volueritis , remissionem peccatorum promercbimini, et vitam æternam consequemini ; præstanteDomino nostro Jesu Christo, qui vivit et regnat in sæcula sae­ culorurn. Amen. SERMO CCXLV (a). De mysteno Trinitatis et lucarnationis, i (b). 1. Tres personæ Trinitatis unum sunt. Legimus san­ ctum Moysen populo Dei præceptadantem, ubi dixit, Audi, Israel; Dominus Deus tuus, Deus unus est(Deu:. VI, 4). Non potest esse major, non potestessc minor, non potest numerari, dicente David propheta, Ma­ gnus Dominus noster, et magna virtus ejus, et sapientiæ ejus non eat numerus (Psal. CXLVI, 5).
and his sins shall be forgiven him. If you are willing, brethren, to fulfill these things which I have suggested, you shall merit the forgiveness of sins and shall obtain life everlasting; by the granting of our Lord Jesus Christ, who lives and reigns unto the ages of ages. Amen. SERMON 245. On the mystery of the Trinity and the Incarnation, I. 1. The three Persons of the Trinity are one. We read that holy Moses gave commandments to the people of God, where he said, Hear, O Israel; the Lord thy God is one God (Deut. 6:4). He cannot be greater, he cannot be less, he cannot be numbered, as David the prophet says, Great is our Lord, and great is his power; and of his wisdom there is no number (Ps. 146:5).
他的罪過就要獲赦。弟兄們，你們若願意成全我所建議的這些事，你們就要配得罪過的赦免，並將獲得永恆的生命；藉我們的主耶穌基督的恩賜，祂生活掌權，直到世世代代。阿們。第二四五篇講道。論三位一體與降生的奧蹟，第一篇。一、三位一體的三個位格是同一的。我們讀到聖梅瑟向天主的子民頒賜誡命，他說：以色列，你要聽；上主你的天主是唯一的天主（申六4）。祂不能更大，不能更小，不能被數算，正如達味先知所說：我們的主偉大，祂的能力偉大；祂的智慧無法測度（詠一四六5）。
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Optime nostis ista, fratres charissimi, qui corde fortiter tenetis ca­ tholicam veritatem : audite tamen breviterquod, adju­ vante Domino, proposui explanandum. Deus unus est Paler, Deus unus est Filius, Deus unus est Spiritus sanctus; non tres dii , sed unus est Dcus: tres in vo­ cabulis, unus in deitate substantiæ. i. Ad solum tamen Christum pertinet caro. Illustra­ tur exemplis, animæ, solis et citharæ. Sed dicit mihi hæreticus : Ergo si unum sunt, omnes sunt incarna- Ii. Non. Ad solum Christum pertinet caro. Nempe aliud est anima, aliud est ratio : et tamen in anima est ratio, et una est anima. Sed aliud anima agit, aliud ratio : anima vivit, ratio saph;
You know these things full well, dearest brethren, who firmly hold in your heart the catholic truth: yet hear briefly what, with the Lord's help, I have proposed to explain. God is the one Father, God is the one Son, God is the one Holy Spirit; not three gods, but there is one God: three in names, one in the deity of substance. 2. Yet to Christ alone pertains the flesh. It is illustrated by examples: of the soul, of the sun, and of the lyre. But the heretic says to me: Therefore, if they are one, all are incarnate. No. To Christ alone pertains the flesh. Surely the soul is one thing, reason another: and yet in the soul there is reason, and the soul is one. But the soul does one thing, reason another: the soul lives, reason is wise;
最親愛的弟兄們，你們既在心中堅定持守大公的真理，就對這些事全然知曉：然而請簡短聽我藉主的助佑所提出要講解的。天主是唯一的聖父，天主是唯一的聖子，天主是唯一的聖神；不是三位天主，而是唯有一位天主：在名稱上是三，在本體的神性上是一。二、然而唯獨基督與肉身相關。這由三個比喻加以說明：靈魂、太陽和豎琴。但異端者對我說：那麼，若他們是一，就全都取了肉身。不然。唯獨基督與肉身相關。誠然，靈魂是一回事，理性是另一回事：然而理性在靈魂之內，而靈魂是同一的。但靈魂做一事，理性做另一事：靈魂使人活，理性使人智慧；
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etad animam pertinet vita, et ad rationem pertinet sapientia. Et cum unum sint, ani­ ma sola suscipit vitam, ratio sola suscipit sapientiam : et tamen nee anima sine ratione, nec ratio sine anima. Sic et Pater et Filius, licet unum sint et unus Deus sit. ad Christum solum pertinct caro : sicut ad solam rationem pertinet sapientia, licet non recedat ab ani­ ma. Ecce iterum aliud. In sale calor et splendor in uno radio sunt: sed calor exsiccat, splendor illumi­ nat; aliud suscipit calor, aliud splendor. Et licet calor et splendor ab inviccm non queant separari, suscipit splendor illuminationem , non fervorem; suscipit calor fervorem , non illuminationem. Aliud simul, aliud singulares agunt;
and to the soul pertains life, and to reason pertains wisdom. And though they are one, the soul alone receives life, reason alone receives wisdom: and yet neither is the soul without reason, nor reason without the soul. So also the Father and the Son, although they are one and there is one God, to Christ alone pertains the flesh: just as to reason alone pertains wisdom, although it does not depart from the soul. Behold again another example. In the sun heat and splendor are in one ray: but the heat dries up, the splendor illumines; the heat receives one thing, the splendor another. And although the heat and the splendor cannot be separated from one another, the splendor receives illumination, not burning; the heat receives burning, not illumination. One thing they do together, another separately;
生命與靈魂相關，智慧與理性相關。它們雖是一，靈魂單獨承受生命，理性單獨承受智慧：然而，靈魂不能離理性而在，理性也不能離靈魂而在。聖父與聖子也是如此，他們雖是一、雖只有一位天主，唯獨基督與肉身相關：正如唯獨理性與智慧相關，儘管它不離開靈魂。看，還有另一個例子。在太陽中，熱與光輝同在一道光線裡：但熱使物乾燥，光輝發出照明；熱承受一事，光輝承受另一事。熱與光輝雖不能彼此分離，光輝承受照明，卻不承受灼熱；熱承受灼熱，卻不承受照明。有些事它們一同做，有些事各自做；
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et tamen ab invicem non se­ parantur. Sic et Filius suscepit carnem ; et non dese­ ruit Patrem, lice se divisit a Patre. Suscepit, inquam, Filius carnem in proprietate : sed tamen et Pater et Spiritus sanctus non defuit majestate. In divinitate æqualitas , in carne sola Filii proprietas : non autem ab eo Patris aut Spirtus sancti recessit aliquando divi­ nitas. Cum ergo una sit deitas, una sit divinitas, imple­ vit quidem carnem Christi et Pater et Spiritus sanctus; sed majestate, non susceptione. Vis scire quia cum eo fuit et Pater? Non sum, inquit Dominus Christus, so­ lus ; sed Pater mecum est (Joan. XVI, 32). Audi et de Spiritu sancto, quia cum eo erat :
and yet they are not separated from one another. So also the Son assumed flesh; and he did not forsake the Father, nor did he divide himself from the Father. The Son, I say, assumed flesh in his own property: yet the Father and the Holy Spirit were not absent in majesty. In the divinity there is equality, in the flesh alone the property of the Son: yet the divinity of the Father or of the Holy Spirit never departed from him. Since therefore the deity is one, the divinity is one, both the Father and the Holy Spirit indeed filled the flesh of Christ; but by majesty, not by assumption. Would you know that the Father was with him? I am not alone, says the Lord Christ; but the Father is with me (John 16:32). Hear also of the Holy Spirit, that he was with him:
然而它們並不彼此分離。聖子取了肉身也是如此；祂並未離棄聖父，也未把自己與聖父分開。我說，聖子在祂本有的特性中取了肉身：然而聖父和聖神在尊威上並非不在。在神性中有同等，唯獨在肉身中有聖子的特性：然而聖父或聖神的神性從未離開過祂。所以，既然神格是一、神性是一，聖父和聖神確實充滿了基督的肉身；但是憑尊威，而非憑取用。你願知道聖父與祂同在嗎？主基督說：我不是獨自一個，因為聖父與我同在（若十六32）。也請聽論到聖神，祂與祂同在：
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evangelista rcfert quia Jesus plenus Spiritu sancto regressus est ab Jor­ dane (Luc. IV, I). Ecce quomodo solus Jesus Christus suscepit carnem ; ct tamen et Pater et Spiritus san­ ctus non defuit majestate. Si coelum et terram .implet Pater, implet cl Spiritus sanctus : carnem Christi dese­ rere non potuerunt, quando indivinitaitsunilate manse­ runt. Adhuc citharam respice. Ut musicum melossonis dulcibus reddat, tria pariter adesse videntur, ars, manus et chorda : el tamen unus sonus anditur ; ars dictat, manus tangit, resonat chorda. Tria pariter ope­ rantur ; sed sola chorda personat quod auditur : nec ars nec manus sonum reddunl, sed ea cum chorda paritcr operantur.
the evangelist relates that Jesus, full of the Holy Spirit, returned from the Jordan (Luke 4:1). Behold how Jesus Christ alone assumed flesh; and yet the Father and the Holy Spirit were not absent in majesty. If the Father fills heaven and earth, the Holy Spirit also fills them: they could not forsake the flesh of Christ, since they remained in the unity of the divinity. Look yet again at the lyre. That it may render sweet melody in music with sweet tones, three things seem to be present together: art, hand, and string: and yet one sound is heard; the art dictates, the hand touches, the string resounds. Three things work together; but the string alone sounds forth what is heard: neither the art nor the hand renders the sound, but they work together with the string.
聖史記載，耶穌充滿聖神，從約旦河回來（路四1）。看，唯獨耶穌基督取了肉身；然而聖父和聖神在尊威上並非不在。若聖父充滿天地，聖神也充滿天地：他們既存留在神性的合一中，就不能離棄基督的肉身。再看那豎琴。為使它在音樂中以甜美的音調發出悅耳的旋律，似乎有三樣一同在場：技藝、手和弦：然而只聽見一個聲音；技藝下令，手觸弦，弦發響。三樣一同運作；但唯獨弦發出所聽見的聲音：技藝和手都不發聲，而是與弦一同運作。
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Sic nec Pater nec Spiritus sanctus susceperunt carnem ; et tamen cum Filio pariter ope­ rantur. Sonum sola chorda excutit ; carnem solus Christus suscepit. Operatio in tribus consiat : sed quomodo ad solam pertinet chordam soni redditio, sic pertinet ad solum Christum carnis human:c susceplio. 5. Judæus evincitur, Virginem potuisse parere. E contra Judæus, Contra naturam, inquit, parcre virgo non potuit : ei detestandus Manichæus, Si caro erat, virgo esse non potuit ; si virgo peperit, phantasma fuit. Utrisque respondendum est. Profero de historia Veteris Testamenti necessarium exemplum contra Judæum, quod modo sonuit in auribus nostris mani festissimam veritatem.
So neither the Father nor the Holy Spirit assumed flesh; and yet they work together with the Son. The string alone strikes out the sound; Christ alone assumed flesh. The operation consists in three; but just as to the string alone pertains the rendering of the sound, so to Christ alone pertains the assumption of human flesh. 3. The Jew is refuted, that a Virgin could give birth. On the contrary the Jew says: A virgin could not, against nature, give birth: and the detestable Manichean says: If it was flesh, she could not be a virgin; if a virgin gave birth, it was a phantasm. To both an answer must be given. I bring forth from the history of the Old Testament a necessary example against the Jew, which just now sounded in our ears a most manifest truth.
照樣，聖父和聖神都沒有取肉身；然而他們與聖子一同運作。唯獨弦擊出聲音；唯獨基督取了肉身。運作由三者構成；但正如唯獨弦負責發出聲音，同樣唯獨基督負責取得人性的肉身。三、駁倒猶太人，證明童貞女能生育。相反，猶太人說：童貞女不能違反自然而生育：而那可憎的摩尼教徒說：若那是肉身，她就不能是童貞女；若童貞女生育了，那就是幻象。對二者都必須作出回答。我從舊約的歷史中提出一個駁斥猶太人的必要例證，這例證方才在我們耳中發出最明顯的真理。
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Dominus Moysi sancto præce­ pit, de singulis irihus virgas afferri. Allatæ sunt duo­ decim virgæ, inter quas eliam una o'aL qu:c Aaron fuerat sacerdotis : positæ sunt a sancto Moyse in tabernaculo testimonii. Virga autem Aaron post al­ terum diem invenitur subito produxisse flores et frondes, et peperisse nuces (Num. XVII,6-8). Delectat hoc mysterium cum Charitate vestra contra perti­ diam Judaicam commiscere, ubi maxime figura inter­ venit saeramenli. Virga ecce protulit quod ante non habuit, non radicata plantatione, non defossa sarculo, non animala succo, non fecundata seminario :
The Lord commanded holy Moses that a rod should be brought from each of the tribes. Twelve rods were brought, among which there was also one that had been Aaron the priest's: they were placed by holy Moses in the tabernacle of the testimony. But Aaron's rod, after another day, was found suddenly to have put forth flowers and leaves, and to have brought forth nuts (Num. 17:6-8). It delights me to blend this mystery, along with your Charity, against Jewish perfidy, where above all the figure of the sacrament intervenes. Behold, the rod brought forth what before it did not have, not rooted by planting, not dug in with a hoe, not quickened by sap, not made fruitful by a seed-bed:
主命令聖梅瑟從各支派各取一根杖來。取來了十二根杖，其中也有一根曾是司祭亞郎的：聖梅瑟把它們放在證言的帳幕裡。但亞郎的杖過了一天，忽然被發現長出了花和葉，並結了果（戶十七6-8）。我樂於連同你們的愛德一起，把這奧蹟用來對抗猶太人的悖逆，在此聖事的預表尤其介入其中。看哪，那杖產生了它先前所沒有的，並非藉栽種而生根，並非用鋤頭挖埋，並非以汁液滋潤，並非以苗床肥沃培育：
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et ta­ men cum illic deessent universa jura nnaturæ, protulit virga quod nec semine suggeri potuit, nec radice. Virga ergo potuit contra naturam nuces educere : virgo non potuit contra natur;e jura Dei Filium gene­ rare? Dicai igitur mihi Jud.rus incredulus, quemad­ modum arida virga floruit et fronduit et nuces protu­ lit ; et ego dicam illi quemadmodum virgo conceperit et pepererit. Sed profecto Judæus nec conceptum po­ terit virg:c explicare, nec virginis partum. Veniat ad ecclesiam , exponatur illi; ut agrnoscat verum ordi­ nem officii naturalis. Virgo peregit tempora pariendi: virga aulcm non habuit tempora germinandi. (Viigo habuit tempora pariendi;
and yet, though there all the laws of nature were lacking, the rod brought forth what could be supplied neither by seed nor by root. Could the rod then, against nature, produce nuts: and could not a virgin, against the laws of nature, bring forth the Son of God? Let the unbelieving Jew therefore tell me how the dry rod flowered and put forth leaves and brought forth nuts; and I will tell him how a virgin conceived and gave birth. But surely the Jew will be able to explain neither the conception nor the birth-giving of the rod. Let him come to the church, let it be expounded to him; that he may acknowledge the true order of the natural function. The Virgin passed through the times of giving birth: but the rod did not have the times of germinating. (The Virgin had the times of giving birth;
然而，雖然那裡缺了自然界的一切規律，那杖卻產生了種子和根都無法供給的東西。那麼，那杖既能違反自然結出果子：童貞女豈不能違反自然的規律，產生天主子嗎？所以，讓那不信的猶太人告訴我，那乾枯的杖怎樣開花、長葉、結果；我也要告訴他，童貞女怎樣受孕並生育。但誠然，那猶太人既無法解釋杖的受孕，也無法解釋它的生育。讓他來到教會，向他講解；好使他認識自然功能的真正次序。童貞女經歷了生育的時期：而那杖卻沒有發芽的時期。（童貞女有生育的時期；
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virga autemalio die quod natura non habuit protulit. )llla enim decursis novem mensibus peperit; virga alia die quod natura non ha­ buit germinavit. Virginem, dicit Judæus, parere na­ tura nou paliiur. Deus euim qui in Numeris mira bile signum ostendit contra naturam, ut asina loqueretur (Id. XXII, 28), ipse mirabilius facere voluit, ut Chri­ stus de virgine nasceretur. 4. Virginis parius contra Manichæum similitudine monstratur. Audiat et versutus ille Manichæus aliud sa­ cramentum. Solis radius specular penetrat, etsolidita­ tem ejus insensibili subtilitate pertrajieit : et talis videtur intrinsecus, qualis exstat extrinsecus.
but the rod, on another day, brought forth what nature did not possess.) For she, after nine months had run their course, gave birth; but the rod, on another day, germinated what nature did not possess. A virgin, says the Jew, nature does not suffer to give birth. But God, who in the Book of Numbers showed a wondrous sign against nature, that a she-ass should speak (Num. 22:28), he himself willed to do something more wondrous, that Christ should be born of a virgin. 4. The Virgin's childbearing is demonstrated against the Manichean by a similitude. Let that crafty Manichean also hear another sacrament. The ray of the sun penetrates glass, and pierces through its solidity with an imperceptible subtlety: and it appears within just as it stands without.
而那杖卻在另一天產生了自然所沒有的。）因為她在九個月的時期滿了以後生育；而那杖卻在另一天發出了自然所沒有的。猶太人說，童貞女，自然不容許生育。但那位在戶籍紀中違反自然顯出奇妙記號、使母驢說話的天主（戶二二28），祂自己願意行更奇妙的事，就是使基督由童貞女而生。四、藉一個比喻向摩尼教徒證明童貞女的生育。也讓那狡詐的摩尼教徒聽另一個聖事。太陽的光線穿透玻璃，以難以察覺的精微透過它的堅實：它在裡面顯現，正如它在外面所立的樣子。
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Itaque, fratres, nec cum ingreditur violat, nec cum egreditur dissipat ; quia ad ingressum et egressum ejus specular integrum perseverat. Specular ergo non rumpit radius solis : integritatem Virginis ingressus aut egressus ,'hiare potuit deitatis? Sed quid ulterius immoror? 5. Virga Aaron Deiparam figuravil, et nuces ex ex ea ortæSalvatorem nostrum. Audiat Christianus quod non vult audire Judrcus aut Manichæus ; uthic proficiat in lide redemptus, ille aut ille deficiat indu­ ratus. Virga illa, unde agebamus, Aaron virgo Maria fuit, quæ nobis Christum verum sacerdotem cuncepil et peperit, de quo modo David cecinit, Tu es sacerdos in æternumsecundum ordinem Metchisedech :
And so, brethren, neither when he enters does he violate, nor when he goes forth does he destroy; because at his entering and his going forth the window-glass abides whole. As, therefore, the sun's ray does not shatter the glass, could the entering or going forth of the Godhead make the Virgin's integrity gape open? But why do I linger further? The rod of Aaron prefigured the Mother of God, and the nuts that sprang from it, our Saviour. Let the Christian hear what the Jew or the Manichaean will not hear; that the one, redeemed, may profit in faith, while this one or that, hardened, may fall away. That rod of which we were speaking, Aaron's rod, was the Virgin Mary, who conceived and bore for us Christ the true priest, of whom David lately sang, 'Thou art a priest for ever after the order of Melchizedek':
所以，弟兄們，祂進入時不損傷，出去時不毀壞；因為在祂進出之際，那窗玻璃仍保持完好。既然日光的光線不會打破玻璃，神性的進出又豈能使童貞女的完整裂開呢？但我何必再拖延？亞倫的杖預表了天主之母，而杖上所生的果子則預表我們的救主。願基督徒聽那猶太人或摩尼教徒所不願聽的，好使前者蒙救贖而在信德上長進，後者卻剛硬而墮落。我們所論的那根亞倫的杖，乃是童貞女瑪利亞，她為我們懷孕並誕下了那位真正的司祭基督；達味論到祂曾如此歌唱：「你照默基瑟德的品位永為司祭」：
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superiori namqueversu jam dixerat, Virgam virtutis tua emittet Dominus exSion (Psal. CIX, A, 2). Et Isaias propheta apertius Mariam sanctam designat, dicens : Exiet virga de radice Jesse, et flos de radice ejus ascendet, et requiescet super eum spiritus Domini, spiritus sapientiæ et intellectus (Isai. XI, 1 I 2). Quod ergo hæc virga nuces produxit, imago Dominici corporis fuit. Nux cnim trinamhabel in suo corporc substantiæ unio­ nem, corium, testam et nucleum. Incorin caro, in testa ossa , innucleo interior anima comparatur. In corio nucis carnem signilicat Salvatoris , qquæhabuit in se asperitatem vcl amaritudinem passionis.
For in the verse above he had already said, 'The Lord shall send forth the rod of thy power out of Zion' (Ps 109:2). And the prophet Isaiah more openly designates holy Mary, saying: 'There shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root, and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding' (Isa 11:1-2). That this rod, then, brought forth nuts, was an image of the Lord's body. For the nut has in its body a threefold union of substance: the husk, the shell, and the kernel. In the husk is likened the flesh, in the shell the bones, in the kernel the inner soul. In the husk of the nut is signified the flesh of the Saviour, which had in itself the roughness or bitterness of the passion.
因為在上一節祂已說過：「上主要從熙雍伸出你權能的權杖」（詠一〇九2）。先知依撒意亞更明白地指出聖瑪利亞，說：「從葉瑟的根將生出一枝，由他的根上將發出一朵花，上主的神要住在他身上，就是智慧和聰明的神」（依十一1-2）。這根杖既結出果子，便是主身體的象徵。因為果子在其體內有三重物質的結合：外皮、硬殼與果仁。外皮比作肉體，硬殼比作骨骼，果仁比作內在的靈魂。果子的外皮象徵救主的肉身，這肉身在其中含有苦難的粗糙與苦澀。
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In nu­ cleo interiorem declarat dulcedinem deitatis, quæ trihuil pastum, et luminis subministrat officium. In testa, lignum interserens crucis , quod non discrevit id quod foris et intus fuit, sed quæ terrena et coelc­ stia fuerunt mediatoris ligni interpositione pociavit, dicente beato Apostolo, Quia ipse per sanguinem cru­ cis suæpacificavit omnia quæ in cælis sunt, et quæ in terris (Coloss. i, 20) : qai vivit cum Paire in unitate Spiritus saucti Deus in sæcuta sæculorum. Amen. SERMO CCXLVI (a). De mysterio Trinitatis et Incarnationis, II (b). I, Objiciunt Ariani de Sapientia dictum , Dominus creavit me, eic. Respondetur primo, id de sapientia Sa­ lomoni data posse intelligi :
In the kernel it declares the inner sweetness of the Godhead, which grants nourishment and supplies the office of light. In the shell, inserting the wood of the cross, which did not sunder that which was without and within, but by the interposition of the mediator's wood joined together the things that were earthly and heavenly, as the blessed Apostle says, 'For through the blood of his cross he made peace with all things that are in heaven and that are on earth' (Col 1:20): who lives with the Father in the unity of the Holy Spirit, God unto ages of ages. Amen. SERMON 246. On the mystery of the Trinity and of the Incarnation, II. 1. The Arians object concerning the saying about Wisdom, 'The Lord created me,' etc. It is answered first, that this can be understood of the wisdom given to Solomon:
果仁則宣示神性內在的甘甜，它賜予養分並供給光的職分。在硬殼中則插入十字架的木頭，它並不分開那在外和在內的，而是藉著中保之木的居間，將屬地與屬天的事物聯合起來，正如聖保祿宗徒所說：「祂藉著十字架的血使天上和地上的一切重歸於好」（哥一20）：祂與聖父在聖神的合一中同活，是天主，直到永永遠遠。阿們。第二四六篇講道。論三位一體與降生的奧秘（二）。一、亞略派人引用論智慧的話提出異議：「上主造化了我」等等。首先回答說：這可理解為指賜予撒羅滿的智慧：
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secundo , dnas esse in Christo naturaS, unitas quidem, sed non confusas. Acce­ pimus, fratres, verba Domini dicentis ad discipulos suos, Non turbetur cor vestrum (Joan. xiv, 1), etc. (c). Quis nun sic diligat Christum, ut et suam naturam jam immortalem gratuletur in Christo, alquc id se speret futurum esse per Christum? Objiciunt nobis Ariani, creaturam Dei Filium asserentes : Quid est quod Saiomon ad hoc ex persona Christi consentitet dicit, I Dominus creavit me in principio viarum suarum in I opera sua ; anie sæculum fundavit me initio prius­ quam terram faceret, priusquam prodirent fontes i aquarum, priusquam montes stabilirentur ante om­ < nes autem colles genuit me » (Prov. VIII.
secondly, that there are in Christ two natures, united indeed, yet not confounded. We have received, brethren, the words of the Lord saying to his disciples, 'Let not your heart be troubled' (Jn 14:1), etc. Who now would so love Christ as to rejoice that his own nature is already made immortal in Christ, and to hope that this shall come to pass for himself through Christ? The Arians object to us, asserting the Son of God to be a creature: What is it that Solomon, in the person of Christ, consents to this and says, 'The Lord created me in the beginning of his ways, in his works; before the age he founded me from the beginning, before he made the earth, before the fountains of waters issued forth, before the mountains were established; and before all the hills he begot me' (Prov 8:
其次，基督內有兩性，雖然結合，卻不混淆。弟兄們，我們領受了主對祂門徒所說的話：「你們心裡不要煩亂」（若十四1）等等。如今誰能如此愛基督，以致因自己的本性在基督內已成為不死而歡欣，並盼望這藉基督也將臨到自己身上呢？亞略派人主張天主子是受造物，向我們提出異議說：撒羅滿為何以基督的身分同意此說並說：「上主在祂造化之初，在祂的工程中造化了我；祂在創世以前，在起初，在祂造大地以前，在諸水泉湧出以前，在諸山奠定以前，就已生了我，並且在諸丘陵之先生了我」（箴八
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22-25)? Adversus quos ila respondemus: Multi quidem doctis­ simi viri, hoc ex persona illius sapientiæ dictum asserunt, quam Salomon ad judicandum regendumque populum acceperat. Sed quia vos animo pertinaci hoc a nobis ex Christi persona dictum exignis,non reluctamur, neque renitimur; sed ipsius veritatis auxilio roborati, ubicumque duxeritis sequimur. Primo quidem, ut superius diximus , licet unam personam in Christo credamus ; duas tamen substantias, id est, naturas esse fatemur, divinitatis scilicet ct humanitatis, as­ sumptricis et assumptæ, creatricis et create :
22-25)? Against whom we answer thus: Many most learned men indeed assert that this was said in the person of that wisdom which Solomon had received for judging and ruling the people. But since you with obstinate mind demand that this be taken by us as said in the person of Christ, we do not resist nor struggle against it; but, strengthened by the aid of the truth itself, wherever you lead we follow. First indeed, as we said above, although we believe one person in Christ, yet we confess that there are two substances, that is, natures, namely of divinity and of humanity, of the assuming and of the assumed, of the creating and of the created:
22-25）？我們如此回答他們：許多極有學問的人主張，這是以撒羅滿為判斷並治理百姓所領受的那智慧的身分所說的。但既然你們固執地要求我們把這話當作以基督的身分所說，我們並不抗拒，也不反對；而是靠著真理本身的助佑得力，無論你們引到何處，我們都跟隨。首先，正如我們上面所說，我們雖然相信基督內只有一個位格；但仍承認有兩個實體，即兩性，就是神性與人性、取者與被取者、造者與受造者：
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quæ tamen substantænon sunl confusa;, sed unitæ, atque in una eademque persona inseparabiles, et in sua semper proprietate manentes. Quapropter unicuique substantiæpropria utique aptanda sunt, id est, inlir­ mitales humanitati, quæ creata est; signa vero vel mirabilia divinitati, quæ creavit. In tantum enim hee duæ naturæ sibimet unitæ sunt atque conjunctæ, ut idem atque idem Christus Deus et homo aliquando res autagat aut loquatur humanas, aliquando vero divi­ nas : sicut est illud quod dormit in navi, et imperat veniis et mari; aut quod esurierit, cl quod quinque millia hominum de quinque panibus ct duobus pisci­ bus saluraverit; postremo, quod moritur.
which substances, nevertheless, are not confounded, but united, and in one and the same person inseparable, and ever abiding in their own property. Wherefore to each substance its own things must surely be fitted, that is, the infirmities to the humanity, which was created; but the signs or wonders to the divinity, which created. For so far are these two natures united and joined to one another, that the same, the selfsame Christ, God and man, at one time does or speaks human things, at another divine: as it is that he sleeps in the ship, and commands the winds and the sea; or that he hungered, and that he fed five thousand men with five loaves and two fishes; and finally, that he dies.
然而這兩個實體並不混淆，而是聯合的，並在同一位格內不可分離，且各自常存於其本有的特性中。因此，凡屬各實體的，都當各歸其所屬，就是說：軟弱歸於受造的人性；神蹟或奇事則歸於施行創造的神性。因為這兩性彼此如此結合聯繫，以致同一位、同一位基督——天主而人——有時作或說屬人的事，有時則作屬神的事：如祂在船上睡覺，又命令風和海；或祂曾飢餓，又以五餅二魚使五千人吃飽；最後，祂還死了。
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et quod Lazarum quatriduanum auctoritate divina jubeat a mortuis revocari. 2. Ratione humanæ naturæ se creatum dicit. Ratione. autem divinæ ante omnem creaturam. Ex quo mirari non debes, si Christus de humanitate sua dixerit, Dominus creavit me initio viarum suarum in opera sua : quia subsequens dictum, quid divinitati conveniebatv priori præmisso ostendit dicens, I Ante saculum i fundavit me initio priusquam terram faceret, et I priusquam abyssos faceret, priusquam prodirem I fontes aquarum, priusquam montes stabilirentur : I anteomnes autem colles genuit me. > Iloc est dicere. Licet creaverit me Deus, ut initium viarum at- que operuit ejus per Evangelium demonstrarcm ;
and that by divine authority he commands Lazarus, four days dead, to be called back from the dead. 2. By reason of his human nature he says he was created; but by reason of the divine, before every creature. Wherefore you ought not to wonder if Christ said of his humanity, 'The Lord created me in the beginning of his ways, in his works': because the saying that follows shows what befitted the divinity, set over against what was premised before, saying, 'Before the age he founded me from the beginning, before he made the earth, and before he made the deeps, before the fountains of waters issued forth, before the mountains were established; and before all the hills he begot me.' This is to say: Although God created me, that I might show forth the beginning of his ways and works through the Gospel;
並且憑神性的權柄命令那死了四天的拉匝祿從死者中復活。二、按人性祂說自己受造，按神性則在一切受造物之先。因此你不必驚奇，若基督論及自己的人性說：「上主在祂造化之初，在祂的工程中造化了我」：因為接下來的話顯示了何者合乎神性，將它置於前面所述之上，說：「祂在創世以先，在起初，在祂造大地以前，在祂造深淵以前，在諸水泉湧出以前，在諸山奠定以前，就已生了我，並且在諸丘陵之先生了我。」這意思是說：雖然天主造化了我，好使我藉福音顯明祂道路與工程的開端；
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sed ante sæculum, id est, ante initium, antequam coelum, vel terra, vel tempora fierent, genuit me : hoc est, ut sinc tempore, et sine inilio se a Patre gcnitum de­ monstraret. Nam ut totum breviter comprehendam, Christus Filius Dei, Deus et homo, secundum divini­ fatcm anle tempora , sine initio, inenarrabiliter a Patre genitus est, sicut Isaias dicit, Generationem ejus quit enarrabit (Isai. LIII, 8)? Novissimo autcm tempore secundum humanitatem creatus est. Adveniens enim divinitas in uterum virginis Mariæ, auctorilate illa qua in paradiso Adam de limo formavit, carnem sibi ex substantia ipsius Mariæ fabricavit :
but before the age, that is, before the beginning, before heaven, or earth, or times were made, he begot me: that is, to show himself begotten of the Father without time and without beginning. For, to comprehend the whole briefly, Christ the Son of God, God and man, according to his divinity was begotten of the Father before the ages, without beginning, ineffably, as Isaiah says, 'Who shall declare his generation?' (Isa 53:8). But in the last time, according to his humanity, he was created. For the divinity, coming into the womb of the Virgin Mary, by that same authority by which in paradise it formed Adam from the clay, fashioned for itself flesh out of the substance of Mary herself:
但在創世以先，即在起初以先，在天、地或時間形成以前，祂就生了我：這是要顯明祂是無時間、無起始地由聖父所生的。因為簡要地說，基督天主子，天主而人，按其神性乃在時間之先，無有起始，不可言喻地由聖父所生，正如依撒意亞所說：「誰能述說祂的世系呢？」（依五十三8）。但在末後之時，祂按人性受造。因為神性降入童貞女瑪利亞的胎中，藉著祂在樂園中用泥土塑造亞當的那同一權柄，從瑪利亞本身的實體為自己造成了肉身：
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quam pro sa­ lute nostra suscipiens, et sibi coadunans natus est Deus et homo. Qnam generationem Matthæus cnarrat dicens, Christi anlem geueratio sic erat (Matth. I, 18), etc. 3. Rogant, Genitus est dum erat, aut dum non erat ? Doclaratur quod semper Patri coexistil, et quatenus a Patre distinguatur. Item solent adversum nos hujus. modi venenatum componere syllogismum, dicentes : Si coaeternum Patri creditis tilium, dicite, quæsu­ mus, dum esset genitus est, an dum non esset? Si dum esset, duo ergo ingeniti ante fuerunt, ct postmo­ dum unus alterum generavit: ant si, ut ratio vera permittit, dum non esset genitus est; erit utique Patre posterior.
which, taking it up for our salvation and uniting it to himself, God and man was born. Which generation Matthew relates, saying, 'Now the birth of Christ was in this wise' (Mt 1:18), etc. 3. They ask: Was he begotten while he was, or while he was not? It is declared that he ever coexists with the Father, and in what respect he is distinguished from the Father. Likewise they are wont to compose against us a poisoned syllogism of this kind, saying: If you believe the Son coeternal with the Father, tell us, we pray, was he begotten while he was, or while he was not? If while he was, then there were two unbegotten before, and afterwards one begot the other: or if, as true reason allows, he was begotten while he was not, then he will surely be later than the Father.
祂為我們的救恩取了這肉身，並與自己聯合，生為天主而人。這誕生，瑪竇如此記述說：「基督的誕生是這樣的」（瑪一18）等等。三、他們問：祂受生時是已存在，還是尚未存在？此處說明祂常與聖父共存，並在何種意義上與聖父有別。他們慣於針對我們編造這樣一個含毒的三段論說：你們若相信子與父同永，請告訴我們，祂受生時是已存在還是尚未存在？若已存在，則從前有兩個非受生者，後來其一生了另一個：或者，若如正理所許，祂受生時尚未存在，那祂必後於父。
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Ad quam rem nobis non aliud agen­ dnm est, nisi ut lam grandi hæreticorum malitiae exemplis apostolicis resistamus, quibus facile sapien­ tia sæcularis eliditur. Dum ergo nobis memorata superius objecerint, dicimus : Nos sicut solum Patrem semper, et sine initio ingenitum novimus; ita Filium semper et sine initio ex Patre genitum confitemur. Nec alia aliqua causa est quæ divisionem faciat per­ sonarum, nisi quod hic ingenitus est, et ille genitus, id est, hic Pater est et ille Filius : quia Pater semper pater est, nunquam filius; quia, ut diximus, non est genitus, sed ipse genuit: et Filius semper filius est, nunquam pater; quia non genuit, sed genitus est. 4.
In which matter we have nothing else to do than to resist so great a malice of the heretics with apostolic examples, by which secular wisdom is easily beaten down. When, therefore, they have cast at us the objections mentioned above, we say: As we know the Father alone to be ever and without beginning unbegotten, so we confess the Son to be ever and without beginning begotten of the Father. Nor is there any other cause that makes a division of persons, save that the one is unbegotten and the other begotten, that is, the one is Father and the other Son: for the Father is ever Father, never Son; because, as we said, he was not begotten, but himself begot: and the Son is ever Son, never Father; because he did not beget, but was begotten. 4.
對此我們無須別的作為，只須以宗徒的榜樣抵擋異端如此重大的惡意，世俗的智慧藉此輕易被駁倒。所以當他們以上述之言反對我們時，我們說：正如我們認識唯有聖父是常存的、無始而非受生的；照樣，我們宣認聖子是常存的、無始而由聖父所生的。除了此一位是非受生、彼一位是受生，即此一位是父、彼一位是子之外，並無別的原因造成位格的區分：因為父常是父，永不是子；因為如我們所說，祂不是受生的，而是自己生了子：而子常是子，永不是父；因為祂不曾生誰，而是被生的。四、
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Id per splendoris exemplum illustratur. Qua de re non alius quam Apostolus ipse in medio provocandus est, qui præevidens Eunomii et Arii malitiam, exem­ plis rerum visibilium, invisibilem, et inenarrabilem, et incomprehensibilem rem, in quantum potuit vel res ipsa permisit, explanare conatus est. Quid enim scribens ad Hebræos de Filio dicit? Qui est, inquit, splendor gloriæ, et figura substantiæ ejus (Hebr. I, 3). Videamus ergo quid causae est quod Filium splendo­ rem nominavit. Splendorem enim, nisi fallor, non dicimus nisi aut solis, aut lune, ant cujuslibet certi luminis. Quid ergo est?
This is illustrated by the example of brightness. On which matter none other than the Apostle himself is to be summoned into the midst, who, foreseeing the malice of Eunomius and Arius, endeavoured by examples of visible things to explain an invisible, ineffable, and incomprehensible thing, as far as he could, or as the thing itself permitted. For what does he say, writing to the Hebrews concerning the Son? 'Who is,' he says, 'the brightness of his glory, and the figure of his substance' (Heb 1:3). Let us see, then, what is the reason that he named the Son brightness. For brightness, unless I am mistaken, we speak of only of the sun, or of the moon, or of some certain light. What, then, is it?
這藉光輝的比喻加以說明。關於此事，當召來作中證的，不是別人，正是宗徒本人；他預見歐諾米和亞略的惡意，便盡其所能、就事物本身所許的，以有形之物的比喻去解釋那無形、不可言喻、不可測度之事。他寫給希伯來人論及聖子說了什麼呢？他說：「祂是天主光榮的光輝，是天主本體的印像」（希一3）。那麼讓我們看看，祂稱聖子為光輝有何緣故。因為若我沒弄錯，我們所說的光輝，無非是指日、月或某種確定之光的光輝。那麼這是什麼意思呢？
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Numquid tam insani sumus, ut Apostolum putemus inæstimabilem illam divinitatis speciem soli aut igni assimilasse? Absit : sed ut exemplo illo intelligamus, quia sicut splendor ex substantia solis nascitur, ita et Filium ex substantia Patris genitum. Sic et non est sol aut ignis prior splen­ dore suo, licet ex illo nascatur; sed ex quo sol aut ignis processit, simul etcum eo splendor ejus apparuit ; nec dici potest splendor sole vel igne posterior; cum tamen, ut dixi, ex ipso nascatur. Si ergo in creaturis ali­ quid invenitur, quod et nascatur, et posterius non sit a genitore suo; cur hoc, hæretice, a Creatore fieri posse desperes? Accipe etiam hujus rei aliam similitudi­ nem.
Are we so mad as to think that the Apostle likened that inestimable form of the divinity to the sun or to fire? Far be it: but that by that example we may understand that, just as brightness is born from the substance of the sun, so also the Son is begotten from the substance of the Father. Thus neither is the sun or fire prior to its own brightness, though brightness is born from it; but from the moment the sun or fire came forth, at once and together with it its brightness appeared; nor can the brightness be said to be later than the sun or fire, though, as I said, it is born from it. If, then, in creatures something is found that both is born and yet is not later than its begetter, why, O heretic, do you despair that this can be done by the Creator? Receive also another likeness of this matter.
難道我們竟如此瘋狂，以為宗徒把那不可估量的神性形貌比作太陽或火嗎？絕非如此：而是要我們藉那比喻明白，正如光輝由太陽的本體而生，聖子也照樣由聖父的本體所生。如此，太陽或火並不先於自己的光輝，雖然光輝由它而生；反而，太陽或火一出現，其光輝就同時與它一同顯現；也不能說光輝後於太陽或火；雖然如我所說，它是由太陽或火而生。既然在受造物中尚能找到某物，它既是被生的，又不後於其生者；那麼異端啊，你為何絕望地認為造物主不能行此事呢？請再領受這事的另一個比喻。
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Sicut splendor ex sole natus replet orbem ter­ rarum; et tamen a genitore suo non abscinditur ali­ quando, nec recedit : ita Filius ex Patre genitus uhique dum sit, in Patre semper permanet. Et sicut substantialiter splendor in sole est, ct sol in splen­ dore; ita substantialiter Pater in Filio, et Filius in Patre est. Et sicut soli et splendori nna substantia dum sit, non tamen est una persona; quia nec solem splendorem esse, nec splendorem dicimus solem; quia scimus quod sol genuit splendorem, splendor vero natus ex sole est : ita et Pater et Filius, cum sint unius essentiae, non tamen sunt unius personae, sicut jam superius ad plenum memoravimus.
Just as the brightness born of the sun fills the whole earth, and yet is at no time cut off from its begetter, nor withdraws: so the Son, begotten of the Father, though he be everywhere, ever abides in the Father. And as substantially the brightness is in the sun, and the sun in the brightness; so substantially the Father is in the Son, and the Son in the Father. And as, though the sun and the brightness have one substance, yet there is not one person; because we say neither that the sun is the brightness, nor that the brightness is the sun; because we know that the sun begot the brightness, but the brightness is born of the sun: so also the Father and the Son, though they be of one essence, yet are not of one person, as we have already fully recalled above.
正如由太陽所生的光輝充滿大地，卻在任何時候都不與其生者分離，也不退去：聖子由聖父所生，雖無所不在，卻常存於聖父內。又如光輝在實質上存於太陽內，太陽也存於光輝內；照樣，聖父在實質上存於聖子內，聖子也存於聖父內。又如太陽與光輝雖同為一實體，卻非同一位格；因為我們既不說太陽就是光輝，也不說光輝就是太陽；因為我們知道太陽生了光輝，而光輝是由太陽所生：照樣，聖父與聖子雖是同一本質，卻非同一位格，正如我們上面已充分述及的。
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Et sicut sol per splendorem et calefacit, et illuminai, et siccat, et solvit, ct cxcaudidat, et denigrat, ct omnia quae ci a Deo injuncta sunt operatur: ita et Patrem per unire­ nitum Filium suum omnia legimus fuisse operatum. 5. Reponunt creatum esse, non genitum. Si ita esset, foret servus, nec colendus esset, Christi corporis adora­ tio. Crcatum inquiunt esse Filium a Patre, non geni­ tum. Ad quod breviter respondendum est: si creatus est, utique et servus; quia omne quod crcatum est, nccesse est ut Creatori deserviat : et si servus est Filius, quomodo in forma Dei constitutus formam servi accepit (Philipp. II , 7)? Servus enim servi for­ mam accipere non potest.
And as the sun by its brightness both warms, and illumines, and dries, and loosens, and heats, and blackens, and works all things that are enjoined upon it by God: so also we read that the Father wrought all things through his only-begotten Son. 5. They rejoin that he is created, not begotten. If it were so, he would be a servant, nor should he be worshipped—the adoration of Christ's body. They say the Son was created by the Father, not begotten. To which it must be briefly answered: if he was created, then surely also a servant; because everything that is created must needs serve the Creator: and if the Son is a servant, how, being established in the form of God, did he take the form of a servant (Phil 2:7)? For a servant cannot take the form of a servant.
又如太陽藉其光輝既能溫暖、照亮、曬乾、融解、灼熱、曬黑，並成就一切天主所交付它的事：照樣，我們讀到聖父也藉其獨生子成就了萬事。五、他們反駁說祂是受造的，非受生的。若果如此，祂便是奴僕，就不當受敬拜——這關乎對基督身體的朝拜。他們說聖子是父所造的，非父所生的。對此當簡要回答：祂若是受造的，就必是奴僕；因為凡受造之物都必須服事造物主：而聖子若是奴僕，祂既具有天主的形體，又怎能取了奴僕的形體呢（斐二7）？因為奴僕不能取奴僕的形體。
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Item dicunt non natura esse Dei Filium, sed creatum. Adversus hujusmodi quæstiones Deus solito respondendum est : quia si natura eusnon est Filius, sed crcatura; nec colendus est omnino, nec ut Deus adorandus , dicente Apostolo, Et coluerunt et servierunt creaturæ potius qnam Crea. tori, qui est benedictus in sæcula (Rom. I, 25); et ad Galatas, Sed tunc ignorantes Deum, his qni natura non sunt dii, serviebatis (Galat. IV, 8). Sed illi ad hæc re­ plicabunt et dicent : Quid, quod carnem ejus, quam creaturam esse non negas, simul cum divinitate ad­ oras, atque ci non minus quam divinitati deservis?
Likewise they say the Son of God is not God by nature, but created. Against questions of this kind we must answer thus: because if the Son is not God by nature, but a creature, then he is by no means to be worshipped, nor to be adored as God, since the Apostle says, 'And they worshipped and served the creature rather than the Creator, who is blessed unto the ages' (Rom 1:25); and to the Galatians, 'But then, not knowing God, you served those which by nature are not gods' (Gal 4:8). But they will reply to this and say: What of it, that his flesh, which you do not deny to be a creature, you adore together with the divinity, and serve it no less than the divinity?
他們又說天主子非本性為天主，而是受造的。針對此類問題，當如此回答：因為聖子若非本性為天主，而是受造物；祂就全然不當受敬拜，也不當如天主受朝拜，正如宗徒所說：「他們敬拜事奉了受造物，而不敬拜事奉造物主，祂是應受讚美的，直到永遠」（羅一25）；又在致迦拉達人書中說：「那時你們不認識天主，服事了那些本性上不是神的」（迦四8）。但他們對此會反駁說：那麼，你把祂的肉身——你並不否認它是受造物——與神性一同朝拜，並且事奉它不亞於事奉神性，這又怎麼說呢？
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Ego Dominicam carnem, imo perfectam in Christo humanitatem, propterea adoro, quod a divinitate sus­ cepta, atque deitati unita est : ut non alium atque alium, sed unum eumdemque Deum et homincm Dci Filium esse confitear. Denique si hominem separave­ ris a Deo ut Photinus, vel Paulus Samosatenus; illi ego nunquam credo, nee servio. Vclut si quis nostrum aut purpuram, aut diadema regale jacens inveniat, numquid ca conabitur adorare. Cum vero ea rex fuerit indutus, periculum mortis incurrit, si ea simul cum rege quis adorare contempserit :
I adore the Lord's flesh—nay rather, the perfect humanity in Christ—for this reason, that it was taken up by the divinity and united to the Godhead: so that I confess not one and another, but one and the same God and man, the Son of God. In short, if you separate the man from God, as Photinus or Paul of Samosata did, in him I never believe, nor do I serve. Just as, if one of us should find lying a royal purple or a diadem, will he try to adore it? But when the king has been clothed with them, one incurs the peril of death if he scorns to adore them together with the king:
我朝拜主的肉身，或更確切地說朝拜基督內完美的人性，正是因為它被神性所取，並與天主性聯合：好使我宣認的不是這一位與那一位，而是同一位天主而人的天主子。總之，你若像福提諾或撒摩撒達的保祿那樣把人與天主分開；那位我永不相信，也不事奉。就如我們中若有人發現地上躺著王的紫袍或冠冕，他豈會試圖去朝拜它呢？但當君王穿戴了它們，若有人輕視而不與君王一同朝拜它們，便招致死亡的危險：
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ita etiam in Christo Domino humanitatem non solam aut nudam, sed divinitati suæ unitam, unum Dei Filium, Deum vernm, et hominem verum si quis adorare contempserit, æternæ mortis poenam patietur. SERMO CCXLVII (a). Quare natus et passus sit christus (b). 1. Sapientia potuit per potentiam hominem ad se reducere. Maluit id prætare suaviter. Hæc illi ho­ minis assumendi causa. Nec tamen ideo imminuitur. Corruptum peccatis originalibus et actualibus mun­ dum mundi Conditor secreto et mirabili consilio pcr mysterium Verbi incarnati, ejusdem mundi lapsum voluit reparare, qui eo verbo quo potuit de nihilo cuncta creare, potuit quæ perdita fuerant reformare. Ipse namque dixit, et facta sunt;
so also in Christ the Lord, if anyone scorns to adore the humanity—not alone or bare, but united to his divinity—the one Son of God, true God and true man, he shall suffer the penalty of eternal death. SERMON 247. Why Christ was born and suffered. 1. Wisdom could by power have brought man back to himself; he chose rather to accomplish it sweetly. This was his reason for assuming manhood; nor is he thereby diminished. The Maker of the world, by a secret and wondrous counsel, through the mystery of the incarnate Word, willed to repair the fall of that same world—corrupted by original and actual sins—he who by that word by which he could create all things out of nothing, could also reform the things that had been lost. For he himself spoke, and they were made;
照樣，在基督主內，人性並非孤立或赤裸，而是與其神性相聯合的；若有人輕視而不朝拜那唯一的天主子、真天主而真人，就必受永死的刑罰。第二四七篇講道。論基督為何誕生並受苦。一、智慧本可藉權能將人領回自己；祂卻寧願溫柔地成就此事。這就是祂取人性的原因；然而祂並不因此有所減損。世界的創造主，因原罪與本罪而敗壞了的世界，藉降生之道的奧秘，以隱密而奇妙的計劃，願意修復這同一世界的墮落；祂既能以那能從無中造出萬物的道，也就能重整那已喪失的一切。因為祂一發言，萬物便造成了；
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ipse mandavit, et creata sunt (Psal. XXXII, 9). lianc ejus potentiam non credimns minoratam, non credimus immutatam , apud quem non eat transmutatio nec vicissitudinis obum­ bratio (Jacobi I, 17), quo minus esset potens et sa­ piens In reformando, quam fuerat in plasniando. Omnipotentis quippe figuli manus, cujus universæ viae misericordia et veritas (Psal. xxiv, 10), quæ tutum de terra levatum rationalis naturae dignitate sublimaverat, sic valuit ruinam vasis fragilis refor­ mare, ut nee peccatum hominis dimitteret impuni­ tum, quia justus est; nec insanabile, quia misericors est.
he himself commanded, and they were created (Ps 32:9). We do not believe this power of his to be lessened, we do not believe it changed—with whom there is no change nor shadow of alteration (Jas 1:17)—so as to be less powerful and wise in reforming than he had been in fashioning. For the hand of the almighty potter, all whose ways are mercy and truth (Ps 24:10), which had raised man up safe from the earth and exalted him with the dignity of a rational nature, so availed to reform the ruin of the fragile vessel, that it neither left man's sin unpunished, because he is just, nor unhealed, because he is merciful.
祂一出命，萬物便受造了（詠三十二9）。我們不相信祂這權能有所減少，不相信有所改變——在祂那裡並無變化，也無轉動的陰影（雅一17）——以致祂在重整時的能力與智慧竟不如當初塑造時。因為那全能陶工的手，祂的一切道路都是仁慈與真理（詠二十四10），祂曾把安然由地上舉起的人，以理性本性的尊嚴加以提拔；祂如此能重整這脆弱器皿的傾覆，以致既不使人的罪不受懲罰，因祂是公義的；也不使罪無法醫治，因祂是仁慈的。
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Si tautum justus esset, cujus sapientia attingit a fine usque ad finem fortiter , et disponit omnia suaviter (Sap. VIII, 1); potuit sua fortitudine adversus se­ ductorem generis humani contendere, et ovem per­ ditam ad gregem reductam suo dominio restituere. Sed hoc modo videretur eminentiam tantum sua os­ tendisse virtutis, non medicinalem misericordiam impendisse redemptis : nec appareret quanta chari­ late Creator creaturam diligebat, a qua se diligendum esse multiplici beneficio expetebat; quatenus miser homo, præcedente gratia , obtineret etiam per me- ritum, quod ei male merito rrpendebatur indebitum.
If he were only just—he whose wisdom reaches from end to end mightily, and orders all things sweetly (Wis 8:1)—he could by his might have contended against the seducer of the human race, and restored to his own dominion the lost sheep brought back to the flock. But in this way he would seem only to have shown the eminence of his power, not to have expended healing mercy upon the redeemed; nor would it appear with how great charity the Creator loved his creature, from whom by manifold benefit he sought to be loved; so that wretched man, grace going before, might obtain even by merit that which, though ill-deserving, was repaid to him as undeserved.
祂若僅僅是公義的——祂的智慧強而有力地從一端達於另一端，並溫和地安排萬事（智八1）——本可憑其大能與人類的誘惑者相爭，把亡失的羊領回羊群，歸還於自己的權下。但如此一來，祂似乎只顯示了其能力的卓越，而未向蒙救贖者施予醫治的仁慈：也不顯明造物主以何等的愛愛祂的受造物，並以多重的恩惠尋求受造物來愛祂；如此，可憐的人便因在先的恩寵，甚至能藉功勞獲得那雖不配卻仍白白償還給他的。
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Qnod ergo Dei sapientia poluit faccre sapienter et fortiter, voluit facere suaviter, uniens sibi infirmita­ tem carnis nostrae , qunm primo in se sanaret; et per hanc quasi medicinalem confectionem generi humano sanitatem restitueret: non quod non potnerit aliter fieri, quantum ad peritiam et potentiam Medicis; sed qnia non potuit commodius antidotum procurari, quantum ad complexionem ægroti. Quod enim infir­ mum est Dei, fortius tat hominibus : et quod stultum eat Dei , sapientius eat hominibus (I Cor. 1, 25).
What, therefore, the wisdom of God could do wisely and mightily, he willed to do sweetly, uniting to himself the infirmity of our flesh, which he might first heal in himself; and through this, as through a medicinal compound, might restore health to the human race: not that it could not have been done otherwise, as regards the skill and power of the Physician; but because no more suitable antidote could be procured, as regards the constitution of the sick man. For that which is weak of God is stronger than men: and that which is foolish of God is wiser than men (1 Cor 1:25).
所以天主的智慧本能以智慧和大能所行之事，卻願意溫柔地行，把我們肉身的軟弱與自己聯合，先在自己身上醫治它；並藉此如醫療的配劑，為人類恢復健康：這並非說按醫者的技術與能力不能用別法行；而是說按病人的體質，再沒有更適合的解藥可調配了。因為天主的軟弱總比人強壯，天主的愚拙總比人智慧（格前一25）。
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Hiec causa nobis specialis esse videtur, cur Dei Filius ho­ minem induere voluerit , et inter homines conversari, ut mortalitatem quam a nobis accepit, moriendo su­ peraret, et naturam nostram supra primæ originis dignitatem reparatam secum ad immortalitatem revo­ caret; ut eo sequeretur humilitas gregis, quo pr:e- cessit celsitudo pastoris. Sic radius solis humorem quem ad se trahit exsiccat; ipse tamen virtutem sui caloris et splendoris nec minorat, nec immutat. Sic ignis materiam quam assumit, in se convertit; natu­ ram vero suam idco nec mutat, nee minuit. Multo fortius ille ignis, de quo dicitur, Deus noster ignis consumens est (Deut.
This seems to us to be the special reason why the Son of God willed to put on manhood and to dwell among men: that the mortality which he received from us he might overcome by dying, and might recall our nature—repaired above the dignity of its first origin—with himself to immortality; so that the lowliness of the flock might follow thither, whither the loftiness of the shepherd went before. Thus the sun's ray dries up the moisture which it draws to itself; yet it neither lessens nor changes the power of its heat and brightness. Thus fire converts into itself the matter which it takes up; yet for that reason it neither changes nor lessens its own nature. Much more mightily does that fire, of which it is said, 'Our God is a consuming fire' (Deut
這在我們看來是特殊的原因，何以天主子願意披上人身，並在人間往來：好使祂藉死亡勝過那由我們所領受的必死性，並把我們的本性——修復得超乎其起初受造的尊嚴——與自己一同召回到不死之境；如此，羊群的謙卑便隨往牧者的崇高所先行之處。正如日光曬乾它所吸引的濕氣，自己卻既不減少也不改變其熱與光的能力。又如火把它所取的材料轉化為自己，卻因此既不改變也不減損自己的本性。那火——經上論它說「我們的天主是吞滅的火」（申
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IV, 24), mortalitatem et passibi- litatem nostram in se assumpsit et absumpsit; et inde gratia sanitatis totum corpus resumpsit. Mirabile et incomparabile genus medicinæ , propter quam medi­ cus voluit ægrotare, et ægrotos, quibus salitis reme­ dium procurabat, sua decrevit infirmitate sanare. I. Nec sibi quidquam addidit. Nil enim nostri indi­ get. In hoc apparet quam incomparabili charitate nos dilexerit; quia in eo quod desertores suos quaesivit, semen Abrahae apprehendit , errantes reduxit, sau­ cios curavit; nihil sibi addidit, non est inde factus altior, non est factus inde beatior. Tola hæc dispen­ satio nostræ utilitati consuluit, nostrae saluti milita­ vit:
4:24)—took upon himself our mortality and passibility, and consumed them; and thence, by the grace of health, took up again the whole body. A wondrous and incomparable kind of medicine, for whose sake the physician willed to be sick, and decreed to heal by his own infirmity the sick, for whom he was procuring the remedy of salvation. 2. Nor did he add anything to himself. For he needs nothing of ours. In this it appears with how incomparable a charity he loved us; for in that he sought out his deserters, laid hold of the seed of Abraham, brought back the wandering, healed the wounded—he added nothing to himself, was not thereby made higher, was not thereby made more blessed. This whole dispensation looked to our benefit, fought for our salvation:
（申四24）——把我們的必死性與可受苦性取入自身並消滅了它們；並由此藉健康的恩寵重取了整個身體。何等奇妙而無可比擬的醫治，為此醫者甘願患病，並決意以自己的軟弱醫治那些祂為之預備救恩良藥的病人。二、祂並未給自己增添什麼。因為祂全然不需要我們的任何東西。在此顯出祂以何等無可比擬的愛愛了我們；因為祂尋找了背棄祂的人，抓住了亞巴郎的後裔，領回了迷途者，醫治了受傷者；祂卻未給自己增添什麼，並未因此變得更高，也未因此變得更有福。這整個安排都是為了我們的益處，為我們的救恩效力：
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divinæ potentiæ nil contulit. Nam et cum esse­ mus vasa contumeliæ, omnipotentis figuli manum effu­ gere non potuimus : utebatur vasis iræ prout volebat ad manifestationem suæ gloriæ; sic enim dictum est Pharaoni, In hoc ipsum excitavi te, ut ostendam in te virtutem meam, et annuntietur nomen meum iti uni­ versa terra (Exod. IX, 49). Nonne et dæmones, cum a Domino ejicerentur de corporibus obsessis, Domi­ num glorificabant, quando dicebant, Quid nobis et tibi, Jesu Fili Dei vivi? quid venisti ante tempus tor­ quere nos (Matth. VIII, 29)? Constat ergo ex his et hujnsmodi aliis, quia divina virtus nostra reparationE non cguit;
it conferred nothing on the divine power. For even when we were vessels of dishonour, we could not escape the hand of the almighty potter: he used the vessels of wrath as he willed for the manifestation of his glory; for so it was said to Pharaoh, 'For this very purpose have I raised thee up, that I may show in thee my power, and that my name may be declared in all the earth' (Ex 9:16). Did not even the demons, when they were cast out by the Lord from the bodies they possessed, glorify the Lord, when they said, 'What have we to do with thee, Jesus, Son of the living God? Art thou come to torment us before the time?' (Mt 8:29)? It is clear, then, from these and other things of this kind, that the divine power had no need of our reparation;
對神性的權能絲毫無所增益。因為即使當我們是可羞辱的器皿時，我們也無法逃脫那全能陶工的手：祂隨己意使用忿怒的器皿，為彰顯自己的光榮；因為經上對法郎如此說：「我特意興起了你，為要在你身上顯示我的大能，並使我的名傳遍全地」（出九16）。那些魔鬼被主從所附的身體中逐出時，豈不也光榮了主嗎？牠們說：「永生天主子耶穌，我們與你何干？時候還沒有到，你就來這裡折磨我們嗎？」（瑪八29）。所以由這些以及諸如此類的事可知，神性的權能並不需要我們的重整；
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sed tamen ca bonitate qua nos condidit, eadem nos reformare voluit : et ad hoc medicamen­ tum non quam torte potuit, sed qnam lenius comple­ xioni ægrutantis competere perspexit, apposuit. 3. Analogia Christi cum perito medico. Solent quippe medicinae periti ægritudines , quas curandas sosci­ piunt , aliquando curare per contraria, aliquando per similia. Hoc fecit Dominus noster lesus Christus, sua paupertate nos ditans , sua humilitate nos sublevans, sua infirmitate nos sanans, sua morte nas vivificans. Sic ratione medicinae sicca humidis, humida siccis, calida frigidis opponuntur : et minus fortia contraria a fortioribus contrariis supervenientibus superantur.
but yet with that same goodness by which he made us, he willed to reform us: and for this he applied a medicine, not as strong as he could, but such as he saw would more gently suit the constitution of the sick man. 3. The analogy of Christ with a skilled physician. For those skilled in medicine are wont to cure the illnesses which they undertake to heal, sometimes by contraries, sometimes by likes. This our Lord Jesus Christ did, enriching us by his poverty, lifting us up by his humility, healing us by his infirmity, giving us life by his death. Thus by the method of medicine dry things are set against moist, moist against dry, hot against cold: and the less strong contraries are overcome by stronger contraries coming upon them.
然而祂以那創造我們的同一慈善，也願意重整我們：並為此施用的藥，不是祂所能施的最強的，而是祂看出更溫和地適合病人體質的。三、基督與良醫的類比。因為精通醫術者對於他們所承接要醫治的病症，有時以相反之物醫治，有時以相似之物醫治。我們的主耶穌基督正是這樣行：以祂的貧窮使我們富足，以祂的謙卑把我們高舉，以祂的軟弱使我們得醫，以祂的死亡使我們得生。如此，按醫理，乾與濕、濕與乾、熱與冷相對立：而較弱的相反者被隨後臨到的較強相反者所勝過。
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Simili ratione similia similibus apponuntur, cum se­ cundum quantitatem vulnerum vel tumorum commen­ suratur longitudo vel latitudo epilhematum. Sic scor­ pionis carnes oleo coctae percussionibus medentur scorpionum; sic theriaca de serpentis carne confecta morsibus serpentinis occurrit, et potiones veneno infectas in potu sumpta expellit. Ad hanc similitudi­ nem Medicus noster mortem carnis nostræde ser­ pente venientem carnis suæ morte sanavit, et ad im­ mortalitatis suae speciem in tempore restitutionis complendam reformavit. Ubi diligentius attendendum est, quod mors quæ per lignum venit, per lignum superata est.
By a like reasoning, likes are applied to likes, when according to the size of the wounds or swellings the length or breadth of the poultices is measured. Thus the flesh of a scorpion, cooked in oil, heals the stings of scorpions; thus theriac made from the flesh of a serpent counters serpents' bites, and, taken as a drink, drives out potions infected with poison. After this likeness our Physician healed the death of our flesh, coming from the serpent, by the death of his own flesh, and reformed it unto the likeness of his own immortality, to be fulfilled in the time of restoration. Wherein it must be more diligently observed that the death which came by the tree was overcome by the tree.
照樣的道理，相似者也施於相似者，當按傷口或腫脹的大小去量度敷藥的長度或寬度。如此，蠍子的肉用油煮過可治蠍子的螫傷；又如用蛇肉製成的解毒膏對抗蛇咬，並在飲下時驅逐被毒所染的飲劑。按這相似之理，我們的醫者以自己肉身的死亡，醫治了那由蛇而來的我們肉身的死亡，並把它重整為祂自己不死性的形貌，待在復興之時完成。在此當更加留意的是：那藉木而來的死亡，也藉木被勝過了。
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Et ipsa ligni forma longitudini et latitu­ dini et altitudini humani corporis configurata est : quo sicut totum corpus motum est, ut manus ad ve­ titum extenderentur; ita corpus per omnnia membra sua in cruce distenderetur, et totnm quod reatu pa­ terni delicti confractum fnerat, hujus emplastri me.. laxatione consolidaretur. Sed huic medicamento per similia composito, admixtum est etiam medicamen­ tum factum per oppositum. Nam hic sanavit obedien­ tia, quod ibi corruperat inobedientia : et quod ibi contaminaverat gulæ oblectamentum, hic reformat crucis tormentum. 4. Figura crucis mystica. Continetur in hac crucis figura altius sacramentum :
And the very shape of the wood was configured to the length and breadth and height of the human body: so that, as the whole body was moved so that the hands were stretched out to the forbidden thing, so the body should be stretched out through all its members on the cross, and all that had been broken by the guilt of the paternal transgression should be made firm by the loosening of this plaster. But to this medicine, composed of likes, there was also admixed a medicine made by the opposite. For here obedience healed what there disobedience had corrupted: and what there the delight of the palate had defiled, here the torment of the cross reforms. 4. The mystical figure of the cross. In this figure of the cross a deeper mystery is contained:
而那木的形狀正配合了人身的長、寬、高：如此，正如整個身體被牽動，使雙手伸向被禁之物；照樣，身體也在十字架上四肢盡展，好使那因祖先過犯之罪而破碎的一切，都藉這膏藥的鬆解得以鞏固。但在這以相似之物調成的藥中，也摻入了以相反之物製成的藥。因為此處以順命醫治了彼處以背命所敗壞的：而彼處以口腹之享所玷污的，此處以十字架之苦加以重整。四、十字架的奧秘圖像。這十字架的圖像中蘊含著更深的奧義：
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quod quanto est altius , tanto est attendendum diligentius. Intelligitur namque in latitudine crucis dilectio proximi, qua; non tantum usque ad amicos , sed etiam extendenda est usque ad diligendos inimicos. Intelligitur quoque in ejus­ dem longitudine longa et persevcrans laborum et persecutionum sustinentia, quam patienter ferre de­ betad patrium suspirans nostra peregrinatio, tam pro dilectione proximorum quam pro exhibitione om­ nium bonomm operum. Figuratur simili ratione in altitudine ejus eminentia spei, penetrans usque ad interiora velaminis;
which, the higher it is, the more diligently must it be attended to. For in the breadth of the cross is understood the love of neighbour, which must be extended not only to friends, but even to enemies to be loved. In its length also is understood the long and persevering endurance of labours and persecutions, which our pilgrimage, sighing for its fatherland, ought patiently to bear, both for the love of neighbours and for the display of all good works. By a like reasoning there is figured in its height the eminence of hope, penetrating even to the inner things of the veil;
它越是深奧，就越當更用心留意。因為在十字架的寬度中，領會到愛近人之德，這愛不僅當及於朋友，更當延伸到當愛的仇敵。在其長度中，也領會到對勞苦與迫害那長久堅忍的承擔，我們這向著故鄉歎息的旅程當耐心地承受它，既為愛近人，也為施行一切善工。以同樣的道理，在其高度中象徵著望德的卓越，穿透直達帳幔的內部；
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ubi visione pacis perfruentur , qui hic a civibus Babyloni;e multipliciter exercentur, donecin libertatem gloriæ filiorum Dei a servitnte corruptionis hujus liberentur. Significavit hanc chari­ tatis latitudinem Dominus Jesus in cruce caput ad orientem subrigens, pedes ad occidentem submittens, manus ad aquilonem «t austrum extendens; ut adim­ pleret quod de se ante passionem suam prædixerat, Cum exaltatus fuero a terra, idest, cum crucifixus fuero , omnia traham ad me ipsum (Joan. xu , 52), id est, convocabo ad me tatum mundum. Hoc sacra­ mento crucis sanctus Elisæus Sunamitis filium os ori, manus suas manibus ejusapplicans orando suscitnvit, et vivum matri restituit (IV Reg. IV . 54).
where they shall fully enjoy the vision of peace who here are manifoldly harassed by the citizens of Babylon, until they are set free from the servitude of this corruption into the liberty of the glory of the sons of God. This breadth of charity the Lord Jesus signified on the cross, raising his head toward the east, lowering his feet toward the west, stretching out his hands toward the north and the south; that he might fulfil what he had foretold of himself before his passion, 'When I shall be lifted up from the earth'—that is, when I shall be crucified—'I will draw all things to myself' (Jn 12:32), that is, I will call together to myself the whole world. By this sacrament of the cross holy Elisha, applying his mouth to the mouth and his hands to the hands of the Shunammite's son, raised him up by prayer, and restored him alive to his mother (4 Kings 4:34).
在那裡，凡在此世被巴比倫的居民多方磨煉的人，將要飽享和平的異象，直到他們從這敗壞的奴役中被釋放，進入天主子女光榮的自由。主耶穌在十字架上顯示了這愛的寬廣：把頭仰向東方，把腳垂向西方，把雙手伸向北方與南方；好完成祂在受難前論及自己所預言的：「當我從地上被舉起來時」，即當我被釘十字架時，「我要吸引萬有歸向我自己」（若十二32），就是說，我要把全世界召聚到我這裡。藉這十字架的奧秘，聖厄里叟把自己的口貼在叔能婦人之子的口上，把自己的手貼在他的手上，藉祈禱使他復活，並把活著的孩子還給他母親（列下四34）。
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Ejusdem virtute sacramenti Moyses in deserto his silicem virga percussit; et sitienti populo aquam de petra produxit ( Nun.. xx, 11). Bina quippe percussio duorum si­ gnorum figurate intelligitur in cruce facta compactio. Dis ergo petra percutitur, cum Christus, de quo dicit Apostolus, Petra autem erat Christus (I Cor. x , 4) , in duobus lignis crucis extensus lancea perforatur. De hac petra aqua profluxit, cum sanguis redemptionis et aqua baptismatis, qnibus in novum hominem trans­ formamur, de latere Christi manavit. 5. Præsertim profunditas. De reparationis nostras mysterio. Deus in damnando homine justus, in redimendo misericors. Injustus fuisse t, si impænitentem reparasset.
By the power of the same sacrament Moses in the desert struck the rock twice with his rod, and brought forth water from the rock for the thirsting people (Num 20:11). For the double striking is figuratively understood as the joining of the two beams made in the cross. Twice, therefore, is the rock struck, when Christ—of whom the Apostle says, 'And the rock was Christ' (1 Cor 10:4)—stretched out on the two woods of the cross, is pierced by the lance. From this rock water flowed forth, when the blood of redemption and the water of baptism, by which we are transformed into the new man, issued from the side of Christ. 5. Especially the depth. On the mystery of our reparation. God is just in condemning man, merciful in redeeming him. He would have been unjust, had he restored the impenitent.
藉著同一奧秘的能力，梅瑟在曠野用杖兩次擊打磐石，為口渴的百姓從磐石中湧出水來（戶二十11）。這兩次的擊打，象徵性地被理解為十字架中兩塊木頭所成的接合。所以磐石被擊打兩次，乃是當基督——宗徒論及祂說「那磐石就是基督」（格前十4）——被展開在十字架的兩塊木頭上，被長槍所刺穿。從這磐石流出了水，就是當救贖的血與洗禮的水——我們藉此被改造成新人——從基督的肋旁流出之時。五、尤其是深度。論我們重整的奧秘。天主在定人的罪時是公義的，在救贖時是仁慈的。祂若重整了不悔改的人，本是不義的。
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Præterea inter has crucis dimensiones solerter atten­ denda est crucis profunditas : quia profundum est mysterium crucis, in quo multorum, qui sapientes dicebantur, ingenia defecerunt; quod hoc ausi sunt reprehendere quod non potuerunt humana ratione comprehendere : videlicet cur Verbum Deo Patri coaeternum, omnia continens, omnia implens, in as sumpto homine totum se concluserit; et tamen totum mundum regere, complere et continere non desierit : non satis considerantes quod valet in minori, multo magis posse valere. in majori; cum vox una et tota de ore loquentis prodeat, et lota ad multorum homi­ num aures perveniat.
Moreover, among these dimensions of the cross the depth of the cross must be carefully attended to: because deep is the mystery of the cross, in which the wits of many who were called wise have failed; for they dared to reprehend that which they could not comprehend by human reason: namely, why the Word, coeternal with God the Father, containing all things, filling all things, enclosed himself wholly in the assumed man; and yet did not cease to rule, fill, and contain the whole world: not sufficiently considering that what avails in the lesser can much more avail in the greater; since one whole voice comes forth from the mouth of the speaker, and comes whole to the ears of many men.
此外，在十字架這些尺度之中，當精心留意十字架的深度：因為十字架的奧秘是深奧的，許多號稱有智慧者的才智都在其中枯竭；因為他們竟敢責難那用人的理性所不能領悟的：即為何那與天主聖父同永、含容萬有、充滿萬有的道，竟把自己完全封閉於所取的人身之中；然而卻不曾停止治理、充滿並含容全世界：他們沒有充分思量到，在較小之事上能行的，在較大之事上就更能行；因為說話者口中發出一個完整的聲音，而這完整的聲音同時傳達到許多人的耳中。
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Qui de hac quæstione serupu - losius disputant, et tanquam clauso ostio ad parietem palpant, audiant primum dicentem Apostolum, 0 homo , tu quis ea qui respondeas Deo (Rom. IX , 20) ? Deinde mitescant, et cum pictate pulsent, ut aperia­ tur eis : et intelligent justum fuisse Conditorem in condemnando, et misericordem in redimendo; nee potuisse sanari sine misericordia, quod juste conde­ mnaverat Omnipotentis justitia. Hinc consequenter ad­ vertent, cur usque ad captivati hominis paupertatem et crucis ignominiam se humiliaverit divina omnipo­ tentia , quae in paradiso reum hominem justa con­ demnaverat sententia.
Those who dispute more scrupulously about this question, and, as with a closed door, grope at the wall, let them first hear the Apostle saying, 'O man, who art thou that repliest against God?' (Rom 9:20). Then let them grow gentle, and knock with piety, that it may be opened to them: and they will understand that the Maker was just in condemning, and merciful in redeeming; and that what the justice of the Almighty had justly condemned could not be healed without mercy. Hence they will consequently perceive why the divine omnipotence humbled itself even to the poverty of captive man and the ignominy of the cross—that omnipotence which in paradise had by a just sentence condemned guilty man.
那些對此問題過分吹毛求疵地爭辯、如同門既關而在牆上摸索的人，讓他們先聽宗徒所說：「人哪，你是誰，竟敢向天主頂嘴？」（羅九20）。然後讓他們謙和下來，以虔敬叩門，門就會為他們開啟：他們便會明白，創造主在定罪時是公義的，在救贖時是仁慈的；並且全能者的公義所公正定罪的，若無仁慈便不能得醫。由此他們就會相應地領悟，為何神性的全能竟謙卑自己直到被擄之人的貧窮與十字架的羞辱——這同一全能，曾在樂園中以公正的判決定了有罪之人的罪。
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Cum enim de perpelrata a Do­ mino argueretur inobedientia, non se humiliter, ut culpa exigebat, accusavit; sed auctorem superbe ac­ cusavit dicens , Mulier quam dedisti mihi, dedit mihi de fructu, et comedi (Gen. III, 12). Hæc dicendo se putavit excusatum, et Creatorem mulieris conditorem, quæ ad peccandum virum traxerat , inculpatum '. Qui si humiliter se accusasset, et in auctorem suurn culpam non retorsisset, a paradiso non exsulasset. Erat antem contra divinam justitiam, si reum impæ­ nitentem in pristinum gradum restitueret, et non us­ que ad dignum pænitentiæ fructum qua vellet ratione compelleret.
For when he was reproved by the Lord for the disobedience he had committed, he did not humbly accuse himself, as his fault demanded; but proudly accused his Maker, saying, 'The woman whom thou gavest me gave me of the fruit, and I ate' (Gen 3:12). By saying this he thought himself excused, and the Creator—the maker of the woman who had drawn the man to sin—inculpated. But if he had humbly accused himself, and had not thrown back the blame upon his Maker, he would not have been exiled from paradise. Now it was against the divine justice to restore the guilty, impenitent man to his former rank, and not to compel him by some means to a worthy fruit of penitence.
因為當他被主責問所犯的背命之罪時，他並不像過犯所要求的那樣謙卑地控告自己；反而傲慢地控告他的創造主，說：「你給我作伴的那女人，她給了我那果子，我就吃了」（創三12）。他以為這樣說便可推卸己責，並歸咎於那造了女人的創造主——是那女人引誘男人犯罪的。他若謙卑地控告自己，不把罪責推回其創造主身上，本不至於被逐出樂園。然而，若把不悔改的罪人恢復到原先的地位，而不以某種方式強使他結出相稱的悔改之果，本是違背天主公義的。
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Divina itaque sententia morti est adju­ dicatus, et cum tota posteritate , quæ de lumbis ejus erat processura, ejectus est de paradiso, et neru­ mnoso condemnatus exsitio. Et quia sine pœnitentia in statum suum redire non poterat, movendus et admo­ nendus erat ad poenitentiam; ut reformaret volun­ taria et subjecta humilitas, quod corruperat male erecta iniquitas. Non enim conveniens crat ut invitus traheretur ad pœnitentiam , qui spontaneus corruerat in paenam; ne itidem ingratus existeretsuae reforma­ tioni, sicut ingratus exstiterat primae conditioni. 6. Qualiter ad hanc eum gratiam præparavit. Prov!­ sum est igitur tale medicamentum, quale conveniebat ægroto :
By the divine sentence, therefore, he was adjudged to death, and with all the posterity that was to proceed from his loins, was cast out of paradise, and condemned to a wretched exile. And because without penitence he could not return to his former state, he had to be moved and admonished to penitence; that a voluntary and submissive humility might reform what a wickedly upraised iniquity had corrupted. For it was not fitting that he should be dragged unwilling to penitence, who of his own accord had fallen into punishment; lest he should likewise prove ungrateful for his reformation, as he had proved ungrateful for his first creation. 6. How he prepared him for this grace. There was provided, therefore, such a medicine as befitted the sick man:
因此，按天主的判決，他被判處死亡，並與那將由他腰間所出的全部後裔一同被逐出樂園，被判處悲慘的流放。既然沒有悔改他就不能回到本位，就必須被推動並勸勉去悔改；好使自願而順服的謙卑重整那被邪惡高舉的罪孽所敗壞的。因為那自願墮入刑罰的人，不宜被勉強地拖去悔改；免得他同樣對自己的重整不知感恩，正如他曾對起初的受造不知感恩。六、祂如何為此恩寵預備了他。於是預備了合乎病人的藥：
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quod duritiam tumoris sic emolliret, ut mol­ lefactus sponte mortiferum virus effunderet, dicente Psalmista, Effundite coram illo corda vestra (Psal. LXI, 9) : id est, per confessionem ejicite de conscien­ liis vestris omnia immunda. Quod quamdiu tardavit faccre mundus, tamdiu remansit immundus. Ut ergo hoc fieret, misit Medicus noster præcones et testes suos ante se, legislatores et Prophetas, qui corda au­ ditorum ad poenitentiam præpararent, et ei in tem­ pore gratie testimonium perhiberent. Venit ipse Me­ dicus in tempore plenitudinis, puhlicc praedicavit causam adventus sui, factus doctor medicinæ, dicens, Pænitendam agite; appropinquavit enim regnum cœlo­ rum (Matth. III, 2);
which should so soften the hardness of the swelling that, once softened, it might of itself pour out the deadly poison, as the Psalmist says, 'Pour out your hearts before him' (Ps 61:9): that is, by confession cast out from your consciences all that is unclean. As long as the world delayed to do this, so long did it remain unclean. That this, then, might be done, our Physician sent before him his heralds and witnesses, the lawgivers and Prophets, who should prepare the hearts of the hearers for penitence, and bear witness to him in the time of grace. The Physician himself came in the time of fullness, publicly preached the cause of his coming, being made a teacher of medicine, saying, 'Do penance; for the kingdom of heaven is at hand' (Mt 3:2);
這藥要如此軟化腫脹的硬結，使它一經軟化便自行流出致命的毒液，正如聖詠作者所說：「你們要在祂面前傾心吐意」（詠六十一9）：就是說，藉告解從你們的良心中除去一切不潔。世界拖延不肯這樣行多久，便存留不潔多久。所以，為使此事成就，我們的醫者在祂之先差遣了祂的先驅與見證，就是立法者與先知，去預備聽者的心以悔改，並在恩寵之時為祂作證。醫者本身在圓滿之時來到，公開宣講祂降臨的緣由，成了醫術的師傅，說：「你們悔改吧，因為天國臨近了」（瑪三2）；
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et item, Qui crediderit. et bapti­ zatu fuerit, salvus erit ( Marc. XVI, 16 ). Hoc cons!­ lium medicinæ acceperunt multi, contempserunt multi; contemptoribus placuit adhuc magis sibilus serpentis perimentis, quam persuasio Medici redimentis : filius vero adoptionis audivit, et obaudivit voci promitten­ tis, qni in paradiso non obedierat praecepto mortem comminantis. Expleta dispeensatione doctrinæ suae, et cecitate in Israel ex parte perdurante, tandem exhi­ hnii se medicum, et fecit de se ipso medicamentum; exhibuit se sacerdotem, et fecit sc ipsum sacrificium : ut compleret ad quod venerat, ct probaret quanta di­ lectione dilexerat eos, pro quibus corpus suum in ara crucis offerebat.
and likewise, 'He that shall believe and be baptized shall be saved' (Mk 16:16). This counsel of medicine many received, many despised; to the despisers the hiss of the slaying serpent still pleased more than the persuasion of the redeeming Physician: but the son of adoption heard, and obeyed the voice of him who promised—he who in paradise had not obeyed the precept of him who threatened death. When the dispensation of his teaching was fulfilled, and blindness in Israel still in part enduring, at length he showed himself the physician, and made of himself the medicine; he showed himself the priest, and made himself the sacrifice: that he might fulfil that for which he had come, and prove with how great love he had loved those for whom he was offering his body on the altar of the cross.
又說：「信而受洗的必要得救」（谷十六16）。這醫治的勸告有許多人接受，也有許多人輕視；對輕視者而言，那害命之蛇的嘶聲，仍比施救之醫者的勸說更中他們的意：但嗣子卻聽從了，並順從了那應許者的聲音——他曾在樂園中不順從那以死威嚇者的誡命。祂教導的施行完成後，以色列仍有部分持續盲目之際，祂終於顯明自己為醫者，並以自己作成藥；祂顯明自己為司祭，並以自己作成祭品：好完成祂所為之而來的，並證明祂以何等的愛愛了那些祂在十字架的祭壇上為之獻上自己身體的人。
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Unde et in Evangelio suo ante præ­ dixcrat, Majorem charitatem nemo habet, quam ut ani­ mam suam ponat quis pro amicis suis (Joan. xv, 13). Hinc est quod Apostolus dicit, Commendat charitatem suam Deus in nobis; quia cum inimici essemus, reconci­ liavit nos sibi per mortem Filii sui (Rom. v, 8). Et quia naturale est ut homines diligentes se diligant, hac humilitate et charitate humiliata est et liquefacta duritia mundi; ut agnosceret beneficium suæ repara­ tionis , quæ non agnoverat excelle ntiam suae condi­ tionis. Unde Psalmista, llomo cum in honore esset, non intellexit : comparatus est jumentis insipientibus, etsi­ milis factus est illis ( Psal. XLVIII, 13).
Whence also in his Gospel he had foretold, 'Greater love hath no man than this, that a man lay down his life for his friends' (Jn 15:13). Hence it is that the Apostle says, 'God commendeth his charity toward us; because, when we were yet enemies, he reconciled us to himself through the death of his Son' (Rom 5:8). And because it is natural that men should love those who love them, by this humility and charity the hardness of the world was humbled and melted; that it might acknowledge the benefit of its reparation, which had not acknowledged the excellence of its creation. Whence the Psalmist: 'Man, when he was in honour, did not understand: he is compared to the senseless beasts, and is become like unto them' (Ps 48:13).
因此祂也曾在自己的福音中預言：「人若為朋友捨掉自己的性命，再沒有比這更大的愛情了」（若十五13）。由此宗徒說：「天主向我們顯示了祂的愛，因為當我們還是仇敵時，祂就藉祂聖子的死使我們與祂和好」（羅五8）。既然人愛那愛他們的人乃是自然之理，世界的剛硬便藉這謙卑與愛而被折服、被融化；好使那不曾認識自己受造之尊貴的世界，能認識自己重整之恩惠。所以聖詠作者說：「人在尊位中卻不醒悟：他堪與無知的走獸相比，竟成了與牠們相似的」（詠四十八13）。
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Postquam vero ad se reversus est, et per dilectionem redimentis et* eruditionem admonentis cognovit de quanta corruisset gloria, et in quanta versaretur miseria, expertus est quod magna indigeret misericordia : et impletum est quod dicit Psalmista, Multiplicata sunt infirmitates eo­ rum, postea acceleraverunt (Psal. xv, 4). 7. Crucis usus ac virtus. Prædicata est exinde virtus crucis pcr universum mndum, qu:e partibus suis per quatuor mundi partes est extensa, et totum mundum sua malaxatione complexata. Nec jam potuit mundus vi toto esse ingratus, qui tanta fuerat charitate sana­ tus.
But after he had returned to himself, and through the love of the Redeemer and the instruction of the Admonisher had learned from how great glory he had fallen, and in how great misery he was engaged, he found by experience that he had need of great mercy: and there was fulfilled what the Psalmist says, 'Their infirmities were multiplied; afterwards they made haste' (Ps 15:4). 7. The use and power of the cross. Thenceforth the power of the cross was preached throughout the whole world—the cross which by its parts is extended through the four quarters of the world, and has embraced the whole world by its softening. Nor could the world any longer be wholly ungrateful, which had been healed by so great a charity.
但當人回到自己，藉救贖者的愛與勸誡者的教誨，認清自己從何等的光榮墮落、又處於何等的苦境時，他便體驗到自己極需仁慈：於是應驗了聖詠作者所說：「他們的疾苦增多了，此後他們就急忙奔走」（詠十五4）。七、十字架的用途與能力。從此，十字架的能力便傳遍全世界，它以其各部分伸展於世界的四方，並以其軟化之力擁抱了整個世界。既受了如此大愛的醫治，世界便不能再全然不知感恩了。
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Crucifixus noster a morte surrexit, cælos ascen­ dit, crucem nobis in memoriam suæ passionis reliquit, crucem reliquit ad sanitatem. Hoc signo dæmones fu­ gantur, hoc antidoto sanitates perficiuntur. Hoc si- gnum præsidium est amicis, obstaculum inimicis. Hu­ jus crucis mysterio rudes catechizantur, eodem my­ sterio fons regenerationis consecratur, ejusdem erucis signo pcr manus impositionem baptizati dona gratia­ rum accipiunt. Cum ejusdem crucis charactere basili­ ca dedicantur, altaria consecrantur, altaris Sacra­ menta cum interpositione dominicorum verborum conficiuntur; sacerdotes et levitæ per hoc idem ad sacros ordines promoventur.
Our Crucified rose from death, ascended into the heavens, and left us the cross in memory of his passion, left the cross for health. By this sign the demons are put to flight, by this antidote healings are accomplished. This sign is a safeguard to friends, an obstacle to foes. By the mystery of this cross the untaught are catechized, by the same mystery the font of regeneration is consecrated, by the sign of the same cross, through the laying on of hands, the baptized receive the gifts of graces. With the character of the same cross basilicas are dedicated, altars are consecrated, the Sacraments of the altar are confected with the interposition of the Lord's words; priests and levites are by this same sign promoted to sacred orders.
我們被釘的主從死中復活，升了天，把十字架留給我們作祂苦難的紀念，把十字架留下以賜健康。藉這記號，魔鬼被逐；藉這解藥，醫治得以成就。這記號對朋友是護佑，對仇敵是障礙。藉這十字架的奧秘，未受教者受要理講授；藉同一奧秘，重生之泉被祝聖；藉同一十字架的記號，受洗者藉覆手禮領受各樣恩寵的恩賜。以同一十字架的印記，聖殿被奉獻，祭壇被祝聖，祭壇的聖事藉主之言的置入而成就；司祭與執事也藉這同一記號被擢升至聖秩。
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Et universaliter omnia ecclesiastica sacramenta in ejus virtute perficiuntur. Qui hoc mare magnum et spatiosum, in quo sunt re­ ptilia quorum non est numerus ( Psal. CIII, 25), abs­ que naufragio transire desiderat, crucem sequatur, crucem teneat, et eam non deserat, donec ad opta- Him salutis portum perveniat. Haec cursum nostrum dirigit, haec ad agonem nos instruit, hæc in luctamine adjuvat, hoec ad victoriam provehit, haec ad coronam pervehit, hæc maleficia destruit, et omnia daemonum machinamenta ad nihilum redigit ; et quod faciebat in terris corporalis Christi præsentia, hoc facit cum fideli invocationc nominis Christi victoriosae crucis in­ signita memoria.
And universally all the ecclesiastical sacraments are accomplished in its power. Whoever desires to cross without shipwreck this great and spacious sea, in which are creeping things without number (Ps 103:25), let him follow the cross, hold the cross, and not forsake it, until he arrives at the longed-for harbour of salvation. This directs our course, this equips us for the contest, this helps us in the struggle, this carries us forward to victory, this bears us to the crown, this destroys sorceries, and reduces to nothing all the devices of the demons; and what the bodily presence of Christ did on earth, this the memory marked with the victorious cross does, together with the faithful invocation of the name of Christ.
並且，普遍而言，教會一切的聖事都在它的能力中成就。凡願毫無沉船之險地渡過這浩瀚廣闊、其中滿是無數爬蟲之大海（詠一〇三25）的人，就當跟隨十字架、持守十字架、不離棄它，直到抵達所渴望的救恩之港。這十字架指引我們的航程，裝備我們去爭戰，在搏鬥中扶助我們，推我們向勝利，載我們到冠冕，摧毀邪術，並使魔鬼一切的詭計歸於烏有；基督有形的臨在昔日在地上所行的，今日以基督之名的忠信呼求，藉那銘刻著勝利十字架的紀念，也同樣行出來。
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Longum est per singula virtutem crucis exponere. Qui vero in angaria Christi crucetn portat, poterit plura de ejus virtute experimenta co­ gnoscere, quam possit sermo retexere, vel humana cogitatio comprehendere. SERMO CCXLVIII (a). , De Sepultura Domini (b). 1. Sepulcrum Do,,,;,,; quasi vulva. Inde gloriosior quam de matre nascitur. Videamus, fratres, de Do­ mini corpore , posteaquam de cruce deponitur , quid geratur. Accepit illud Joseph ab Arimathia, vir justus, sicut ait evangelista, et in novo suo se­ pelivit monumento, in quo nondum quisquam pos!­ tus fuerat (Joan. XIX, 38-42). Beatum ergo corpus Domini nostri Jesu Christi, quod cum nascitur ex utero virginis gignitur;
It would be long to expound the power of the cross in every particular. But he who bears the cross in the service of Christ will be able to know more proofs of its power than speech can unfold, or human thought comprehend. SERMON 248. On the Burial of the Lord. 1. The Lord's sepulchre is like a womb; thence he is born more glorious than from his mother. Let us see, brethren, what is done concerning the Lord's body, after it is taken down from the cross. Joseph of Arimathea, a just man, as the evangelist says, received it, and buried it in his own new tomb, in which no one had yet been laid (Jn 19:38-42). Blessed, therefore, is the body of our Lord Jesus Christ, which, when it is born, is begotten from the womb of the Virgin;
要逐一闡述十字架的能力，實在太長。但凡在為基督的服役中背負十字架的人，必能認識到更多關於它能力的體驗，遠超言語所能鋪陳、或人的思想所能領悟的。第二四八篇講道。論主的埋葬。一、主的墳墓有如子宮；祂由此誕生，比由母胎誕生更為光榮。弟兄們，讓我們來看，主的身體從十字架上取下後，發生了什麼。正如福音史家所說，那義人阿黎瑪特雅人若瑟領了祂的身體，把它葬在自己的新墓中，那墓裡從未安放過任何人（若十九38-42）。所以我們的主耶穌基督的身體是有福的，它誕生時是由童貞女的胎所生；
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cnm recedit jusli tumulo commendatur. Beatum plane corpus quod virginitas peperit, et justitia custodivit. Custodivit enim illud Joseph tumulus incorruplum, sicut servavit illud Ala­ riæ uterus illibatum. Sicut cnim pollutione ibi non tangitur, sic mortis corruptione nun læditur. Ubique beato corpori defertur sanctitas, ubique virginitas. Novus illud venter concepit, novus tumulus conclusit. Dominica ergo est virgo vulva, ct virgo est sepultura. Quin potiris ipsam sepulturam vulvam dixerim : est enim similitudo non parva. Sicut enim Dominus lie matris vulva, vivus exivit; ita et de Joseph sepultura vivus surrexit. Et sicut de utero tunc ad prædican­ dum natus est;
...withdraws, he is entrusted to the tomb of the just man. Blessed indeed is the body which virginity brought forth and justice guarded. For Joseph's tomb kept it incorrupt, just as Mary's womb preserved it undefiled. As it was not touched by pollution there, so here it is not harmed by the corruption of death. Everywhere holiness is offered to the blessed body, everywhere virginity. A new womb conceived it, a new tomb enclosed it. The virgin's womb, then, is the Lord's, and the sepulchre is a virgin's. Or rather I should call that very sepulchre a womb, for the likeness is no small one. For just as the Lord came forth living from His mother's womb, so also He rose living from Joseph's sepulchre. And just as He was then born from the womb to preach,
……離去，祂便被託付於義人的墳墓。那由童貞所生、由公義所守護的身體，實在有福。因為約瑟的墳墓將祂保存為不朽，正如馬利亞的胎將祂保存為無玷。正如在那裡祂不被污穢所觸，在這裡祂也不被死亡的朽壞所損。無論何處，聖潔都獻給這有福的身體，無論何處都有童貞。新的胎孕育了祂，新的墳墓封閉了祂。所以那童貞的胎屬於主，那墳墓也是童貞的。或者更確切地說，我要稱那墳墓本身為胎，因為其間的相似並非微小。正如主曾活著從母親的胎中出來，照樣祂也活著從約瑟的墳墓中復起。又正如祂那時從胎中被生出來去傳道，
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ita et nunc ad evangelizandum rena­ tus est de sepulcro : nisi quod gloriosior est ista, quam ilia nativitas. Illa enim corpus mortale gcnuil; hæc edidit immortale. Post illam nativitatem ad infe­ ros descenditur, post hanc remeatur ad coelos. Iteli­ giosior est plane ista , quam illa nativitas. Illa enirn totius mundi Dominum novem mensihus in utero clau­ sum tenuit : hæc autem triduo tantum tumuli gremio custodivit. Illa cUnctorum spem tardius protulit; hæc omnium salutem citius suscitavit. i. Analogia Joseph cum Domini matre.
so now He is reborn from the sepulchre to preach the gospel—save that this birth is more glorious than that one. For that birth brought forth a mortal body; this one produced an immortal one. After that birth there is a descent to the lower regions; after this one there is a return to the heavens. This birth is plainly more holy than that one. For that one held the Lord of the whole world shut up in the womb for nine months; but this one guarded Him in the bosom of the tomb for only three days. That one brought forth the hope of all more slowly; this one raised up the salvation of all more swiftly. The analogy of Joseph with the Lord's mother.
照樣，如今祂也從墳墓中重生，去傳揚福音——只是這次的誕生比那次更為榮耀。因為那次誕生生出了必死的身體，這次卻產出了不朽的身體。在那次誕生之後，是下到陰間；在這次之後，卻是返回諸天。這次誕生顯然比那次更為聖潔。因為那次將全世界的主封閉在胎中九個月，這次卻只在墳墓的懷中守護祂三天。那次較遲地產出了眾人的盼望，這次卻較快地喚起了眾人的救恩。約瑟與主之母的類比。
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Fortasse quis dicat de priori Dominicae nativitatis praedicatione, in qua praedicavimus non minorem esse gluriam quod tumulus Joseph suscitaverit Dominum, quam quod eum sanctae Mariæ uterus procrearit: Quae compara­ lio ventris et tumuli, cum ex intimis visceribus illa ediderit filium; hic autem solummodo locum præsti­ terit sepulturæ? At egodico nun minorem Joseph af- fectum fuisse, quam Mariæ : siquidem illa utero Do­ minum, hic corde concepit; illa Salvatori membrorum suorum secretum præstitit, hic secretura sui cordis non negavit 1; illa Dominum pannis involvit cnm na­ luc est, hic lineis cnm recessit; illa perunxit batum corpus oleo, hic aromatibus honoravit.
Perhaps someone will say concerning the earlier sermon on the Lord's nativity, in which we declared that it was no less a glory that Joseph's tomb raised up the Lord than that holy Mary's womb bore Him: What comparison can there be between a womb and a tomb, when she brought forth her Son from her inmost bowels, while he merely furnished a place for burial? But I say that Joseph's love was no less than Mary's: for she conceived the Lord in her womb, he in his heart; she granted the Saviour the secret enclosure of her members, he did not deny Him the secret of his heart; she wrapped the Lord in swaddling-clothes when He was born, he in linen cloths when He departed; she anointed the blessed body with oil, he honoured it with spices.
或許有人會就先前那篇論主降生的講道說話——在那篇講道中我們宣稱：約瑟的墳墓使主復起，這榮耀並不亞於聖馬利亞的胎孕育了祂：胎與墳之間豈能相比？她從至深的腹中產出了兒子，而他不過是提供了一處埋葬之所？但我要說，約瑟的愛心並不亞於馬利亞：因為她在胎中懷了主，他卻在心中懷了主；她將肢體隱密的居所給了救主，他也未曾拒絕將心中的隱密給祂；她在主誕生時用襁褓裹祂，他在主離世時用細麻布裹祂；她用油膏抹那有福的身體，他用香料尊敬那身體。
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Conveniunt ergo sibi ohseqnin, convenit et affectus; inde necesse est eliam meritum convenire: nisi qnod Mariam ad obsequium angelus admonuit, Joseph autem justitia sola persuasit. Igitur Joseph in suo sepulcro posuit Dominum. 3. Joseph magis in monumento cordis Dominum col­ locat. Sepulcrum Christi spirituale. Legimus in pro­ pheta. Sepulcrum patens eat guttur eorum ( Psal. v, 11). Si ergo sepulcrum patens est guttur hominum, vide ne forte secundum hanc similitudinem Dominum Joseph non tam in terrena posuerit sepultura, qnam in monumento sui cordis collocaverit, et custodien­ dum illum susceperit, non tam memoria fragili mori­ turorum 2, quam memoria sancta virtutum.
Their services, then, agree with one another; their love agrees too; and hence their merit must also agree—save that an angel admonished Mary to her service, while justice alone persuaded Joseph. Therefore Joseph laid the Lord in his own sepulchre. Joseph rather places the Lord in the monument of his heart. Christ's sepulchre is spiritual. We read in the prophet: Their throat is an open sepulchre (Ps. v, 10). If, then, the throat of men is an open sepulchre, take heed lest perhaps, according to this likeness, Joseph laid the Lord not so much in an earthly burial as placed Him in the monument of his own heart, and undertook to guard Him, not so much by the frail memory of mortals, as by the holy memory of the virtues.
他們的服事因此彼此相合，他們的愛心也相合；由此他們的功勞也必相合——只是天使曾勸勉馬利亞去服事，而約瑟卻只憑公義被說服。所以約瑟將主安放在自己的墳墓中。約瑟其實更是將主安置於他心的墓中。基督的墳墓是屬靈的。我們在先知書中讀到：他們的喉嚨是敞開的墳墓（詩五11）。那麼，若人的喉嚨是敞開的墳墓，就當留意：按照這相似，約瑟或許並非把主安放在屬地的埋葬中，而是安置在他自己心的墓中，並承擔守護祂，不是憑必死之人脆弱的記憶，而是憑諸德聖潔的記憶。
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Hæc enim virtutum fidelis est memoria, quæ intra se continens Christum , lardi eum hæreticorum corruptione non patitur De qua memoria in sacramentis a Dominus dicit, Quotiescmque hoc feceritis, in memoriam mei fa­ cietis, donec veniam ( I Cor. XI, q6 ). Quotiescumque cniin Christum loquimur, toties eam sanctiori 4 me­ moriæ commendamus. Sepulcrum ergo patens guttur hominum recte plane dicit propheta. Sepulcrum enim Christi patens est evangelistarum beatum guttur, per qnod illud aeterno liucrarnm thesauro condiderunt. Patens autem sepulcrum ideo dicitur , quia qui vult ad Christi pervenire mysterium, non ingreditur ad iI­ lud, nisi per evangelicæ Scripturae secretum.
For this is the faithful memory of the virtues, which, holding Christ within itself, does not allow Him to suffer the corruption of the slow-hearted heretics. Of this memory the Lord speaks in the sacraments: As often as you do this, you shall do it in memory of me, until I come (1 Cor. XI, 26). For as often as we speak of Christ, so often do we commit Him to a holier memory. Rightly, then, does the prophet say that the throat of men is an open sepulchre. For Christ's sepulchre is the blessed throat of the evangelists, through which they stored Him up in the eternal treasury of letters. It is called an open sepulchre because whoever wishes to attain to the mystery of Christ does not enter into it except through the secret of evangelical Scripture.
因為這是諸德忠信的記憶，它把基督存於自身之內，不容祂遭受那些心思遲鈍之異端者的敗壞。論到這記憶，主在聖禮中說：你們每逢行這事，就當如此行，為的是記念我，直到我來（林前十一26）。因為我們每逢談論基督，就每逢將祂託付於更聖潔的記憶。所以先知說人的喉嚨是敞開的墳墓，這話說得極對。因為基督的墳墓乃是眾福音書作者有福的喉嚨，他們藉此把祂存入文字永恆的寶庫中。之所以稱為敞開的墳墓，是因為凡願意進到基督奧祕的人，唯有藉著福音聖經的隱祕才能進入其中。
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In lit­ terarum enim secreto 5, quasi quodam novo vasculo commendatus est Dominus : quisquis igitur illum v! - dere desiderat, ibi et passionis ejus sacramentum in­ veniet, et resurrectionis gloriam recognoscet. Patens ergo guttur sanctorum est. Unde Apostolus ad Corin­ thios nit, Os nostrum patet ad vos, o Cointhii ( II Cor- VI, 11) ; invitans cos ut per prædicationis suæ aper­ tam jnuuam ingrediantur Christi secreta mysteria. In hac igitur pectoris memoria collocatur Domninus a Jo­ seph, ut in justitiae sede requiescat, et babeat Filius hominis uhi caput reclinet. 4. Cur alieno in tumulo condatur Dominus.
For in the secret of letters the Lord is entrusted, as it were, in some new little vessel; whoever therefore desires to see Him will there both find the sacrament of His passion and recognize the glory of His resurrection. The throat of the saints, then, is open. Whence the Apostle says to the Corinthians: Our mouth is open to you, O Corinthians (2 Cor. VI, 11); inviting them to enter, through the open door of his preaching, into the hidden mysteries of Christ. In this memory of the breast, therefore, the Lord is placed by Joseph, that He may rest in the seat of justice, and that the Son of Man may have where to lay His head. Why the Lord is buried in another man's tomb.
因為在文字的隱祕中，主彷彿被託付於某個嶄新的小器皿裡；所以凡渴望見祂的人，都要在那裡既尋見祂受難的聖禮，又認出祂復活的榮耀。因此，眾聖徒的喉嚨是敞開的。故此使徒對哥林多人說：哥林多人哪，我們向你們口是張開的（林後六11）；他邀請他們藉著他傳道所敞開的門，進入基督隱藏的奧祕。所以，約瑟把主安放在這胸懷的記憶中，使祂得以安息在公義的座位上，並使人子有可枕頭之處。為何主被葬在別人的墳墓中。
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Videamus igitur quare Salvator in aliena sepultura ponatur, ac suam non habeat sepulturam. Ideo in aliena sepultura ponitnr, quia pro aliorum moriebatur salute. Mors enim ista non illi accidit sed nobis proficit : mors ista non illi illata est, sed nobis delata. Utquid ergo oi propria sepultura, qui in se mortem propriam non habebat i Utquid illi tumulus in terris, cujus sedes manebat in cælis? Utquid illi sepultura, qui tridui tantum temporis spatio non tam in sepulcro mortuus jacuit, quam veluti in lecto conquievit? Ipsa enim tcinporis brevitas declarat potius somnum fuisse, quam mortem. Sepulcrum autem mortis est habitaculum.
Let us therefore see why the Saviour is laid in a stranger's sepulchre and does not have His own. He is laid in a stranger's sepulchre because He was dying for the salvation of others. For this death did not befall Him but profits us; this death was not inflicted on Him but conferred on us. Why, then, should He who had no death of His own in Himself have His own sepulchre? Why should He have a tomb on earth whose seat remained in the heavens? Why should He have a burial who for the space of only three days lay not so much dead in the sepulchre as reposed as if on a bed? For the very brevity of the time declares it to have been rather a sleep than a death. But a sepulchre is the dwelling-place of death.
所以讓我們看看，為何救主被安放在外人的墳墓中，而沒有自己的墳墓。祂被安放在外人的墳墓中，是因為祂是為別人的救恩而死。因為這死並非臨到祂，卻使我們得益處；這死並非加於祂，卻是賜給我們。那麼，祂自身既沒有屬自己的死，為何要有屬自己的墳墓呢？祂的座位既存於諸天，為何要在地上有墳墓呢？祂只在三天的時間內躺著——與其說是死在墳墓裡，不如說是彷彿安臥在床上——為何要有埋葬呢？因為時間之短暫，正表明那是睡眠而非死亡。然而墳墓乃是死亡的居所。
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Necessarium crgo non erat mortis habitaculum Chri­ sto, qui vit » est; nee opus habehat semper vivens habitaculo defunctorum. Recte autem hanc vitam nos in nostro scpulcro condimus; ut vivificet mortem no­ stram, ut cnm ipso a mortuis resurganuls. 5. Maria Magdalene prophetat nesciens. Unde et illa Maria Magdalene, quæ Dominum inter caeteros de­ functos in sepulcro requirebat, arguitur, et dicitur illi : Quid quæris viventem cnm mortuis? Hoc est, Quid quæris in tumulo, quem adorare debes in cœlo? quid quaeris apud inferos, quem redisse jam constat ad superos? Qucin illa adhuc non intelligens nec co­ gnoscens, respondit illi :
A dwelling-place of death, therefore, was not necessary for Christ, who is life; nor did He who ever lives have need of a dwelling for the dead. But rightly do we lay this life away in our sepulchre, that it may quicken our death, that with Him we may rise again from the dead. Mary Magdalene prophesies unknowingly. Whence also that Mary Magdalene, who sought the Lord among the other dead in the sepulchre, is reproved, and it is said to her: Why do you seek the living among the dead? That is, Why do you seek in the tomb Him whom you ought to adore in heaven? Why do you seek among those below Him whom it is now established has returned to those above? And she, not yet understanding nor recognizing Him, answered Him:
因此，死亡的居所對於那位是生命的基督並非必需；那位常活著的，也不需要死人的居所。但我們把這生命安放在我們的墳墓中卻是恰當的，好叫祂使我們的死得以復活，好叫我們與祂一同從死裡復起。抹大拉的馬利亞不自覺地說了預言。故此那抹大拉的馬利亞，她在墳墓中的眾死人當中尋找主，就受了責備，有話對她說：你為甚麼在死人中找活人呢？意即：你為甚麼在墳墓中尋找那應當在天上敬拜的主呢？你為甚麼在陰間之下尋找那如今確已返回上界的主呢？她還沒有明白也不認得祂，就回答祂說：
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Domine, si tu sustulisti cum, dicito nuh ubi posuisti eum, et ego eum tollam (Joan. XX, 15). Æstimabat enim eum, sicut dicit Scriptura. hortulanum esse. Sancta ergo et simplex femina Chri­ stim requirit a Christo, ac devotione mentis prophe­ tat, et nescit. Ait enim Domino de semetipso, Si I. sustulisti cnm, dicito mihi. Recte interrogat. Si tu sus­ tulisti eum : ipse enim tulit corpus suum, qui illud protulit de sepulcro; ipse tulit corpus, qui illud jacens . et dormiens sua aspiratione collegit; ipse tulit corpus suum, qui illud divinitatis virtute geslans portavit ad coelos. Atque idco mulier sapienter interrogat et re­ quirit, Si tu sustulisti eum, dicito mihi ubi posuisti eum:
Lord, if you have taken Him away, tell me where you have laid Him, and I will take Him away (John XX, 15). For she supposed Him, as Scripture says, to be the gardener. So this holy and simple woman seeks Christ from Christ, and by the devotion of her mind she prophesies, and knows it not. For she says to the Lord concerning Himself: If you have taken Him away, tell me. She asks rightly, If you have taken Him away: for He Himself bore His own body who brought it forth from the sepulchre; He Himself bore the body who, as it lay sleeping, gathered it up by His own breath; He Himself bore His own body who, carrying it by the power of His divinity, bore it up to the heavens. And therefore the woman wisely asks and inquires, If you have taken Him away, tell me where you have laid Him:
主啊，若是你把祂搬走了，請告訴我你把祂放在哪裡，我便去取祂來（約二十15）。因為她如聖經所說，以為祂是看園的。所以這聖潔而純樸的婦人向基督尋找基督，並以心靈的虔敬說了預言，卻不自知。因為她對主論到祂自己說：若是你把祂搬走了，請告訴我。她問得恰當：若是你把祂搬走了——因為正是祂親自帶走了自己的身體，就是那把身體從墳墓中領出來的祂；正是祂親自帶走了那身體，就是那在身體躺臥沉睡時以自己氣息將它收聚起來的祂；正是祂親自帶走了自己的身體，就是那以神性的能力承載、將它帶到諸天的祂。因此這婦人智慧地問並查究：若是你把祂搬走了，請告訴我你把祂放在哪裡：
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hoc est, Si illud aufqrens de sepulcro ad paradisum transtulisti. Audierat enim illum dicentem latroni, Hodie mecum eris in paradiso (Luc. XXIII, 43). Aut certe si de inferno in Patris dextera collocasti, sicut ait Apostolus : Quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens (Coloss. III, 1). Beatus ergo qui ita quærit Christum Dominum, ut credat eum et in paradiso constitutum, ct in coelestibus collocatum. Nam qui eum in inferno rcquirit aut in tumulo, dici­ tur ei : Quid quæris viventem cum mortuis? SERMO CCXLIX (a). De extremo Judicio, i (b). 1. Sacerdos ne quærat placita prædicare. Medicorum more se gerat.
that is, If you, taking Him from the sepulchre, have carried Him to paradise. For she had heard Him say to the thief: This day you shall be with me in paradise (Luke XXIII, 43). Or surely, if from hell you have placed Him at the Father's right hand, as the Apostle says: Seek the things that are above, where Christ is, seated at the right hand of God (Col. III, 1). Blessed, then, is he who so seeks Christ the Lord as to believe Him both established in paradise and placed among the heavenly things. For he who seeks Him in hell or in the tomb is told: Why do you seek the living among the dead? SERMON 249. On the Last Judgment, I. The priest should not seek to preach pleasing things. Let him bear himself in the manner of physicians.
意即：若是你把祂從墳墓中取出，帶到了樂園。因為她曾聽見祂對強盜說：今日你要同我在樂園裡了（路二十三43）。或者確實，若是你已從陰間把祂安置在父的右邊，正如使徒所說：你們要求在上面的事，那裡有基督坐在神的右邊（西三1）。因此，凡如此尋求主基督、以致相信祂既立在樂園中、又安置於天上之事的，就是有福的。因為凡在陰間或墳墓中尋找祂的，就有話對他說：你為甚麼在死人中找活人呢？講道第二四九篇。論末後的審判，其一。祭司不應只求傳講討喜的話。他當效法醫生行事。
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Rogo vos, fratres charissiini, et cum grandi hnmililate admoneo, ut mihi nullus ex vobis succenseat, aut forte incongruum me superfluumque judicet, quare vobis tam frequenter tremendum et utiliter expavescendum diem judicii insinuare con­ tendo. Si quis enim est cui forte in hac parte displi­ ceam, consideret periculum meum. ct audiat Dominum per Prophetam sacerdoti terribiliter comminantem, Si nox annuntiaveris iniquo iniquitatem suam, aangui­ nem ejus de manu tua requirant (Ezech. III. 48); et iterum, Clama, inquit, ne cesses : quasi tuba exalta vo­ cem tuam, et annuntia populo meo scelera eorum (Isai. LVIII, 1). Sed forte aliquis dicit: Quare nobis tam dura assidue praedicantur?
I beseech you, dearest brethren, and with great humility I admonish you, that none of you be angry with me, or perhaps judge me unfitting and superfluous, in that I strive so frequently to impress upon you the dreadful and profitably-to-be-feared day of judgment. For if there be anyone whom I perhaps displease in this matter, let him consider my peril, and hear the Lord terribly threatening the priest through the Prophet: If you have not announced to the wicked man his iniquity, they shall require his blood at your hand (Ezek. III, 18); and again: Cry aloud, He says, cease not: lift up your voice like a trumpet, and declare to my people their crimes (Isa. LVIII, 1). But perhaps someone says: Why are such hard things constantly preached to us?
至親愛的弟兄們，我懇求你們，並以極大的謙卑勸勉你們：願你們中間無人向我發怒，或許判定我不合宜、多此一舉，因我如此頻繁地竭力向你們陳明那可畏、且宜當懷益處之懼的審判之日。因為若有人在這事上或許被我惹得不悅，就讓他思想我的危險，並聽主藉先知向祭司可畏地警戒說：你若不警戒惡人的罪孽，我必向你討他喪命的罪（結三18）；又說：你要放聲呼喊，不可止息，揚起你的聲音好像吹角，向我的百姓宣告他們的罪惡（賽五十八1）。但或許有人說：為甚麼不斷向我們傳講這樣嚴厲的話？
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Quia melius est hic parvam amaritudinem sustinere, et postea ad æternum dul­ cedinem pervenire; quam hic habere falsum gaudium, et illic sustinere sine line supplicium. Audite, fratres, non me, sed Dominum in Evangelio dicentem , Beati qui lugent, quoniam ipsi consolabuntur (Matth. v, 5) ; et , Væ vobis qui ridetis nunc, quia lugebitis et flebitis (Luc. VI, 25). Et hoc attendite, fratres, quia omnes carnales medici, quoties ad eos qui in corpore ægro­ tare videntur, veniunt, omnia quæ eis delectabilia esse videbantur abscindunt, et quod dulce est ad in­ tegrum interdicunt. Aliquotics etiam frigidum I acci­ pere non permittunt;
Because it is better to endure a little bitterness here and afterward to come to eternal sweetness, than to have false joy here and there to suffer punishment without end. Hear, brethren, not me but the Lord saying in the Gospel: Blessed are they that mourn, for they shall be comforted (Matt. V, 5); and: Woe to you that laugh now, for you shall mourn and weep (Luke VI, 25). And attend to this, brethren, that all bodily physicians, whenever they come to those who seem to be sick in body, cut off all things that seemed delightful to them, and forbid entirely what is sweet. Sometimes they do not even permit them to take anything cold;
因為在此處忍受些微的苦楚、日後得以進入永遠的甘甜，勝過在此處擁有虛假的喜樂、在那裡忍受無終的刑罰。弟兄們，你們要聽的不是我，乃是主在福音書中所說的：哀慟的人有福了，因為他們必得安慰（太五4）；又說：你們如今喜笑的人有禍了，因為你們將要哀慟哭泣（路六25）。弟兄們，你們也要留意這事：一切醫治身體的醫生，每逢來到那些看似身患疾病的人那裡，就把一切他們覺得可口的東西都禁掉，並完全禁止那甘甜之物。有時他們甚至不准病人吃任何冰涼的東西；
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interdum et amarissimas potio­ nes bibere cogunt, et asperrimis ferramentis eorum vulnera frequenter incidunt. Iloc ergo quod pro sani­ tate corporum carnales medici faciunt, pro animarum salute spirituales medici exercere contendunt. i. De sua populorumque solute rationem redditurus. Hæc ego cogitans, fratres charissimi, et tam pro mea quam pro vestra salute rationem. me redditurum esse ante tribunal alterni Judicis non ignorans, eligo aspera quidem, sed salubria vobis medicamenta ingerere : ut vohiscum postea in Angelorum consortio perpetua mercar incolumitate gaudere. Et hæc quidem non idco suggero, quod vos admonitiones nostras senserim non libenter accipere :
at times they even compel them to drink the most bitter potions, and frequently they cut open their wounds with the sharpest instruments. What bodily physicians therefore do for the health of bodies, spiritual physicians strive to exercise for the salvation of souls. About to render an account for his own salvation and that of the peoples. Considering these things, dearest brethren, and not ignorant that I shall render an account before the tribunal of the eternal Judge both for my own salvation and for yours, I choose to administer to you medicines harsh indeed but wholesome, that afterward with you I may deserve to rejoice in perpetual safety in the fellowship of the Angels. And these things I suggest not because I have perceived that you do not gladly receive our admonitions;
有時他們甚至強迫病人喝最苦的藥劑，並常用最鋒利的器械切開他們的傷口。所以肉身的醫生為身體的健康所做的，屬靈的醫生為靈魂的救恩也竭力去行。他將為自己與眾人的救恩交帳。至親愛的弟兄們，我思想這些事，並深知我必在永恆審判者的審判台前，既為自己的救恩、也為你們的救恩交帳，因此我選擇給你們用那些雖然嚴厲卻有益健康的藥物，好叫我日後得以與你們一同在眾天使的團契中，永享安然的喜樂。我提出這些，並非因為我察覺你們不樂意領受我們的勸勉；
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sed quia me necesse est et pro vestra et pro mea salute frequentius praedicare, stu- dio vestros animos et ad timendum judicium, ct ad desidcrandum præmium excitare; ut exceptoria san­ cti pectoris vestri ad recondendam spiritualem vin­ demiam, sient semper fecistis, auxiliante Domino fideliter præparetis. Quoties vobis durum aliquid præ­ dicamus, non hoc idco dicimus, quod a vobis tale aliquid fieri suspicemur : sed idco iterum illa quæ non facilis denuntiamus, ut illa in quibus forte praeventi fueritis, sanare possimus. Solet enim fieri, ut dum majora timentur, minora celerius caveantur. Quomodo enim theriaca bibitur, ne corporibus possint praeva­ lere venena;
but because it is necessary for me both for your salvation and for mine to preach more frequently, striving to rouse your minds both to fear the judgment and to desire the reward; that you may faithfully prepare the storehouses of your holy breast, with the Lord's help, for laying up the spiritual vintage, as you have always done. Whenever we preach something hard to you, we do not say it because we suspect that any such thing is being done by you; but for this reason we again proclaim things that are not easy, that we may be able to heal those things in which perhaps you have been overtaken. For it usually happens that while greater things are feared, lesser things are more quickly avoided. For just as the antidote is drunk lest poisons prevail against the body,
乃是因為為著你們的救恩、也為著我自己的救恩，我必須更頻繁地傳講，竭力激勵你們的心，既要懼怕審判，又要渴慕賞賜；好叫你們如往常一樣，靠著主的幫助，忠心地預備你們聖潔胸懷的倉庫，以貯藏那屬靈的葡萄收成。我們每逢向你們傳講嚴厲之事，並非因為疑心你們正行這樣的事；乃是為此緣故，我們再次宣講那些不容易的事，好使我們能醫治那些你們或許已陷入其中的過犯。因為通常的情形是：當人懼怕較大之事時，較小之事便更快地被避免。因為正如人喝下解毒劑，免得毒藥在身體中得逞，
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hoc austera prædicatione geritur, uude animarum praeparentur antidota. 3. Beneficiorum Dei memoria munimen eit contra peccata. Certum est, fratres charissimi, quod si sem­ per beneficia Dei nostri, quæ nobis nullis præceden­ tibus meritis nostris collata sunt, assidue cogitamus; peccata nostra nobis aut non dominantur, aut si forte subrepserint, cito per pœnitentiam corriguntur. Quis enim vel mente concipere, non dicam verbis possit exponere, quanta circa nos sint Dei nostri beneficia? Fecit enim nos, cum non essemus: reparavit nos postea, cum perissemus.
so is it brought about by austere preaching that antidotes may be prepared for souls. The memory of God's benefits is a defence against sins. It is certain, dearest brethren, that if we always assiduously ponder the benefits of our God, which were conferred on us without any preceding merits of our own, our sins either do not have dominion over us, or, if perhaps they have crept in, are quickly corrected through penance. For who could even conceive in mind, not to say expound in words, how great are the benefits of our God toward us? For He made us when we were not; He afterward restored us when we had perished.
照樣，藉著嚴厲的傳講，靈魂的解毒劑得以被預備。記念神的恩惠是抵擋罪的防禦。至親愛的弟兄們，這是確定的：我們若常常勤加思想我們神的恩惠——那不憑我們任何在先的功勞而賜給我們的恩惠——我們的罪就或者不能轄制我們，或者即便偷偷潛入，也藉著悔改迅速被更正。因為誰能在心中領會，更不用說用言語述說，我們的神向我們的恩惠何等浩大呢？因為祂在我們尚未存在時造了我們；後來又在我們已滅亡時恢復了我們。
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Mortem suscepit, pretioso nos sanguine liberavit, ad inferna descendit, de fan­ cibus nos æternæ mortis eripuit, coelorum nohis etiam præmia promisit. Haec omnia, fratres dilectissimi, pio et benigno animo cogitantes, quantum possumus, cum ipsius adjutorio beneficiis suis vicem rependere festinemus. Non reddamus mala pro bonis; sed quan­ tum possumus. voluntati illius obtemperare fideliter studeamus, totis viribus innitentes, ut præcepta ipsius magis nobis pariant de sequacitate remedium , quam de transgressione judicium. A. Quce de iis ratio in judicii die repetenda. Crucem peccator imponit Christo prima graviorem.
He underwent death, He freed us by His precious blood, He descended to the lower regions, He snatched us from the jaws of eternal death, He even promised us the rewards of the heavens. Pondering all these things, most beloved brethren, with a devout and kindly mind, let us as far as we can, with His help, hasten to repay a return for His benefits. Let us not render evil for good; but as far as we can, let us faithfully strive to obey His will, striving with all our strength, that His precepts may bring forth for us the remedy of obedience rather than the judgment of transgression. What account of these things must be rendered on the day of judgment. The sinner lays upon Christ a cross heavier than the first.
祂承受了死亡，用祂寶血救贖了我們，下到陰間，把我們從永死的口中奪出，又向我們應許了諸天的賞賜。至蒙愛的弟兄們，讓我們以敬虔仁善的心思想這一切，盡我們所能，靠著祂的幫助，急速地回報祂的恩惠。我們不可以惡報善；而要盡我們所能，忠心地竭力順從祂的旨意，用盡全力，好叫祂的誡命為我們帶來順服的補救，而非過犯的審判。這些事在審判之日必須交出怎樣的帳。罪人給基督加上一個比先前更沉重的十字架。
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Nam quid faciemus, clarissimi, in illo metuendo judicii die, cnm , tremente mundo Dominus, præcinentibus An­ gelorum buccinis, in illo majestatis suæ throno cir­ cumdatus calestis militiae luce consederit; ibique de terræ gremio et antiquo pulvere suscitato humano genere, astante testimonio conscientiae singulorum, positis in conspectu peccatorum poenis justorumque praemiis, rationem vitæ coeperit postulare, et plus jam justus quam misericors, severitate judicis contemptae misericordiæ reos coeperit accusare, et dicere :
For what shall we do, most illustrious ones, on that fearful day of judgment, when, as the world trembles and the trumpets of the Angels sound before Him, the Lord shall have taken His seat on that throne of His majesty, surrounded by the light of the heavenly host; and when, the human race being raised up from the bosom of the earth and its ancient dust, with the testimony of each one's conscience standing by, and the punishments of sinners and the rewards of the just set before their sight, He shall begin to demand an account of life, and now more just than merciful, with the severity of a judge shall begin to accuse those guilty of despised mercy, and to say:
至尊貴的諸位啊，在那可畏的審判之日，我們將怎麼辦呢？那時，世界戰兢，眾天使的號角在祂面前鳴響，主要坐在祂威嚴的寶座上，被天軍的光輝環繞；那時，人類要從大地的懷抱和古老的塵土中被喚起，各人良心的見證侍立在旁，罪人的刑罰與義人的賞賜擺在眼前，祂要開始查問人生命的帳，如今祂公義過於憐憫，要以審判者的嚴厲開始控告那些藐視憐憫而有罪的人，並說：
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Ego te, o homo, de limo manibus meis feci, ego terrenis artubus infudi spiritum, ego tibi imaginem nostram similitudinemque conferre dignatus sum, ego te inter paradisi delicias collocavi; tu vitalia mandata con­ temnens, deceptorem sequi quam Deum maluisti? Cum expulsus de paradiso jure peccati martis vinculis tenereris, virginalem uterum sine dispendio virgini­ tatis pariendus introivi; in præsepio expositus et pannis obvolutus jacui, infantiæ contumelias huma­ nosque dolores, quihus tibi similis (icrem, ad hoc sci­ licet ut te mihi similem facerem. pertuli ; irridentium palmas et sputa suscepi, acetum cum felle bibi :
I made you, O man, from the mire with my own hands; I breathed a spirit into your earthen limbs; I deigned to bestow on you our image and likeness; I placed you among the delights of paradise; but you, despising the life-giving commands, chose to follow the deceiver rather than God? When, cast out of paradise by the rightful claim of sin, you were held in the bonds of death, I entered a virginal womb, to be born without loss of virginity; laid in a manger and wrapped in swaddling-clothes, I lay there; I bore the reproaches of infancy and human sorrows, by which I might become like you, precisely for this, namely, to make you like me; I received the palms and the spittings of those who mocked, I drank vinegar mixed with gall;
人哪，我親手用泥土造了你；我把靈氣吹入你屬土的肢體；我竟屈尊將我們的形像與樣式賜給你；我把你安置在樂園的歡愉之中；然而你卻藐視那賜生命的命令，甘願跟從那欺哄者過於跟從神？當你因罪的公義追討被逐出樂園、被死亡的鎖鏈拘禁時，我進入了童貞的胎，要在不損童貞的情形下被生下來；我被放在馬槽裡，用襁褓裹著躺臥；我忍受了嬰孩期的羞辱和人間的苦痛，好使我與你相似，正是為此，即要使你與我相似；我承受了嘲弄者的掌摑與唾沫，喝了摻著苦膽的醋；
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fla­ gellis cæsus, vepribus coronatus, cruci affixns, vul­ nere perfossus, ut tu eripereris morti, animum in tormentis dimisi. En clavorum vestigia, quibus affixus pependi : eri perfossum vulneribus latus. Suscepi do­ lores tuos, ut libi gloriam darem : suscepi mortem tuum, ut in æternum viveres. Conditus jacui in sepul­ cro, ut tu regnares in caelo. Cur quod pro te pertuli perdidisti? cur, ingrate, redemptionis tuæ munera renuisti? Non te ego de morte mea quæro ; redde milii vitam tuam, pro qua meam dedi. Redde mihi vitam tuam, quam vulneribus peccatorum indesinenter oc­ cinis. Cur habitaculum , quod mihi in te sacra veram, luxuriae sordibus polluisti?
scourged with whips, crowned with thorns, fixed to a cross, pierced with a wound, that you might be snatched from death, I gave up my spirit amid torments. Behold the marks of the nails, by which I hung fixed; behold my side pierced with wounds. I took upon me your sorrows, that I might give you glory; I took upon me your death, that you might live forever. I lay buried in the sepulchre, that you might reign in heaven. Why have you thrown away what I endured for you? Why, ungrateful one, have you refused the gifts of your redemption? I do not require my death of you; give me back your life, for which I gave my own. Give me back your life, which you unceasingly cut down with the wounds of your sins. Why have you defiled with the filth of luxury the dwelling which I had consecrated to myself in you?
我被鞭打，被荊棘冠冕，被釘在十字架上，肋旁被刺傷，好叫你脫離死亡，我便在酷刑之中交出了性命。看哪，這些釘痕，是我被釘懸掛之處；看哪，我被傷刺穿的肋旁。我擔當了你的憂患，為要賜給你榮耀；我承受了你的死亡，為要叫你永遠活著。我埋葬躺臥在墳墓中，為要叫你在天上作王。你為何丟棄了我為你所忍受的？忘恩的人哪，你為何拒絕了你救贖的恩賜？我並不向你追討我的死；把你的生命還給我吧，我曾為它捨了我自己的生命。把你的生命還給我吧，就是你不住地用罪的傷口所砍傷的生命。你為何用淫蕩的污穢玷污了我在你裡面為自己所祝聖的居所？
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cur corpus meum illece­ brarum turpitudine maculasti ? Cur me graviore crimi­ num tuorum cruce, quam illa in qua quondam pepen­ dcram, afilixisti? Gravior enim apud me peccatorum tuorum crux est, in qua invitus pendeo, quarn illa in qua tui miserius mortem tuam occisurus ascendi. Cum essem impassibilis, pro te pati dignatus sum : sed tu despexisti in homine Deum, in iufirrno salutem, in via reditum, in judice veniam, in cruce vitam, in sup­ pliciis medicinam. Ft quia post omnia mala tua ad medicamenta pœnitentiæ confugere noluisti, ab auditu malo non mereberis liberari. 5. Damnatorum supplicium. Pœnitentia, dum hic su­ mus obeunda.
Why have you stained my body with the foulness of allurements? Why have you afflicted me with a heavier cross of your crimes than that on which I once hung? For heavier in my sight is the cross of your sins, on which I hang unwillingly, than that on which I ascended more wretchedly for you, about to slay your death. When I was impassible, I deigned to suffer for you; but you have despised God in the man, salvation in the weak one, the way home in the wayfarer, pardon in the judge, life in the cross, medicine in the torments. And because after all your evils you were unwilling to flee to the medicines of penance, you shall not deserve to be freed from the evil report. The punishment of the damned. Penance must be undergone while we are here.
你為何用引誘的醜惡玷污了我的身體？你為何以你罪行更沉重的十字架來苦待我，過於我從前所懸掛的那一個？因為在我看來，你罪的十字架——就是我不情願懸掛其上的——比那我為你更悲慘地登上、為要除滅你的死亡的十字架更為沉重。當我原本不能受苦時，我竟屈尊為你受苦；然而你卻藐視了那人中的神、那軟弱者中的救恩、那旅人中的歸途、那審判者中的赦免、那十字架中的生命、那酷刑中的良藥。又因為在你一切的惡行之後，你仍不願逃向悔改的良藥，你就不配從那惡的判詞中得釋放。受咒詛之人的刑罰。悔改必須趁我們仍在此時進行。
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Qui tunc erit stridor dentium, cum san­ ctorum multitudine ad dexteram regis et ad gloriam segregata, peccati populus in profunda tartari sine ulla miserationis ac veniæ spe demersus, excludi se tene­ bris suis a beata sanctorum luce viderit, et in pro­ fundi sinum sine fine descendens, urgente os suum puteo, æterna supplicia et perpetuam mortem non moriturus aspexcrit ? Frustra antem a paupere, quem in hac vita despexit , misericordiam postulabit : fru­ stra extremum Lazari digitum, quo ardens refrigere­ tnr, ardentibus labiis rogabit apponi.
What gnashing of teeth shall there be then, when the multitude of the saints has been set apart at the right hand of the King and to glory, and the people of sin, plunged into the depths of hell without any hope of mercy or pardon, shall see itself shut out in its own darkness from the blessed light of the saints, and, descending without end into the bosom of the deep, the pit pressing upon its mouth, shall behold eternal torments and perpetual death, itself never to die? In vain then will it beg mercy of the poor man whom it despised in this life; in vain will it ask that the tip of Lazarus's finger, by which it might be cooled as it burns, be applied to its burning lips.
那時將有何等的切齒之聲呢？那時眾聖徒的群體已被分別在君王的右邊、歸入榮耀，而罪的百姓則被投入陰間的深處，毫無憐憫或赦免的指望，看見自己被關在自己的黑暗中、隔絕於眾聖徒有福的光之外，並無終地下降到深淵的懷中，那坑壓著它的口，看著永遠的酷刑與永久的死亡，自己卻永不得死。那時它枉然向今生所藐視的窮人求憐憫；枉然求人把拉撒路指頭的尖端——那能在它焚燒時使它清涼的——放在它焚燒的嘴唇上。
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Quam vellet miser, cum pauperum gloriam viderit, duris quondam paupertatis subjacuisse laboribus, et in illa vita quæ cum vita rnorerentur mala portasse; ne ad illa æterna mereretur supplicia pervenire! Ut ergo hæc tam dnra et tam terribilia aute illud tribunal æterni Judicis audire non terreamur, dum adhuc licet, et cum Det adjutorio in potestate nostra est, consideremus con­ scientias nostras : et si aliqua crirnina vel peccata ca­ pitalia, necdum eleemosynis et orationibus purgata, nobis adhuc dominari cognoscimus, portum poeniten­ tiæ, devictis peccatorum fluctibus, Christo juvante festinemus intrare;
How the wretch would wish, when he sees the glory of the poor, that he had once lain beneath the hard labours of poverty, and in that life had borne the evils that would die together with life, so as not to deserve to come to those eternal torments! Therefore, that we may not be terrified to hear such hard and terrible things before that tribunal of the eternal Judge, while it is yet permitted, and while with God's help it is in our power, let us examine our consciences; and if we recognize that any crimes or capital sins, not yet purged by alms and prayers, still hold dominion over us, let us hasten, with Christ's help, to enter the harbour of penance, the waves of our sins being overcome;
那可憐的人看見窮人的榮耀時，何等願意自己當初曾在貧窮的艱苦勞碌之下、並在今生忍受那些與生命一同消逝的禍患，以致不至於落到那永遠的酷刑！所以，為叫我們不至於在永恆審判者的審判台前，戰兢地聽見這樣嚴厲可畏的事，趁著如今還蒙允許、趁著靠神的幫助仍在我們能力之內時，讓我們省察自己的良心；我們若察覺有任何尚未藉施捨與禱告潔淨的罪行或死罪仍在轄制我們，就讓我們靠著基督的幫助，勝過我們罪的波濤，急速進入悔改的港口；
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et si quid in navicula animas nostræ multis tempestatibus peccatorum, aut per su­ perhiam fractum, aut per avaritiam ruptum, aut per luxuriam resolutum esse cognoscimus, componere vel reparare bonis operibus festinemus. Studeamus jugiter vitiorum exhaurire sentinam. Non eniin nocent peccata praeterita , si non placent presentia. Sicut enim nulli justorum sufficit Justitia sua, si non per­ severaverit usque in finem : ita nulli peccatorum no­ cere poterit iniquitas sua, si antequam de corpore isto discedat, ad eleemosynarum remedia vel ad pœniten­ tiae medicamenta confugerit. 6. Nec ulli procrastinanda. Religionis habitus.
and if we recognize that anything in the little ship of our soul has been broken by pride, or torn by avarice, or loosened by luxury, amid the many tempests of sins, let us hasten to mend or repair it by good works. Let us zealously drain out the bilge-water of vices without ceasing. For past sins do not harm if present ones do not please. For just as his own righteousness does not suffice for any of the just unless he perseveres unto the end, so his own iniquity cannot harm any of sinners if, before he departs from this body, he flees to the remedies of almsgiving or to the medicines of penance. Nor should it be put off by anyone. The garb of religion.
我們若察覺我們靈魂的小舟中，有甚麼在罪的許多風暴裡被驕傲擊碎、被貪婪撕裂、或被淫蕩鬆脫，就讓我們急速用善行去修補或修復它。讓我們不住地竭力汲出諸惡的艙底污水。因為過去的罪若現今的罪不討人喜歡，就不能害人。因為正如義人自己的義若不堅持到底就不足夠，照樣罪人自己的不義若在他離開這身體之前逃向施捨的補救或悔改的良藥，就不能害他。也不可被任何人拖延。虔敬的裝束。
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Sed quia quando vel qua hora de hoc sæculo rapiemur, scire non possumus; sine ulla dilatione vel mora de sinistra fugere festinemus ad dexicrain. Nun sanitati, non aetati credendum est. Non in remedium salutis suæ semper tardandus est, qui vitro sux semper in­ certus est1 : quia qui nos securos fecit dicendo, Peccator in qua die conversus fuerit, omnes iniquitates illius oblivioni traduntur (Ezech. XVIII, 21 et 22); ipse nos etiam cautos csse voluit dicens, Nolite tardare converti ad Domiuum, nec differatis de die in diem (Eccli. v, 8).
But because we cannot know when or at what hour we shall be snatched from this world, let us without any delay or postponement hasten to flee from the left to the right. We must not trust in health, nor in age. He who is ever uncertain of his life must never delay the remedy of his salvation; because He who made us secure by saying, In whatever day the sinner is converted, all his iniquities are consigned to oblivion (Ezek. XVIII, 21-22), also willed us to be on guard, saying, Delay not to be converted to the Lord, and put it not off from day to day (Ecclus. V, 8).
但因為我們無法知道自己在何時、在哪一刻要被從這世界奪去，所以讓我們毫不遲延、毫不拖延地急速從左邊逃到右邊。我們不可倚仗健康，也不可倚仗年齡。凡對自己的生命常無把握的人，就決不可延遲他救恩的補救；因為那位藉著說「罪人在何日回轉，他一切的罪孽都被交付遺忘」（結十八21-22）而使我們得穩妥的主，也願我們謹慎，說：「不要遲延回轉歸向主，也不要一天推過一天」（便西拉智訓五8）。
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Si forte quando generaliter omnes ad pœnitentiam provocamus, aliquis intra se cogitet dicens, Ego juvenis homo uxorem habens, quomodo possum aut capillos minuere, aut habitum religionis assumere? nec nos hoc dicimus, fratres charissimi, non hoc pra'dicamus, ut juvenes qui conjugia habere videntur, habitum magis quam mores habeant com­ mutare. Quid enim homini uxorem habenti nocet, si mores perditos voluerit ad opera bona vel honesta convertere, si peccatorum suorum vulnera clcemo­ synis, jejuniis et erationibus ad sanitatem pristinam studeat revocare 9 Vera enim conversio sine vcsii­ mentorum commutatione sufficit sibi :
If perhaps, when we generally summon all to penance, someone thinks within himself, saying, I am a young man having a wife; how can I either cut my hair short or take on the garb of religion? We do not say this, dearest brethren, nor do we preach this, that young men who are seen to have marriages should change their garb rather than their morals. For what does it harm a man who has a wife, if he is willing to turn his ruined morals to good or honourable works, if he strives to recall the wounds of his sins to their former health by alms, fastings, and prayers? For true conversion suffices for itself without a change of garments;
若或許在我們普遍地召眾人悔改時，有人心裡思想說：我是個有妻子的青年人，怎能剪短頭髮或穿上虔敬的裝束呢？至親愛的弟兄們，我們並不是這樣說，也不是這樣傳講——說那些看似有婚姻的青年人應當改變裝束過於改變品行。因為一個有妻子的人，若肯把敗壞的品行轉向善良或高尚的作為，若竭力藉施捨、禁食與禱告把他罪的傷口召回到從前的健康，這於他有甚麼損害呢？因為真正的悔改，即使沒有衣著的改變，本身也已足夠；
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vestimenta vero religiosa sine bonis operibus non solum remedium babere non poterunt, sed etiam justum Dei judicium sustinebunt. Convertamur ergo ad meliora, dum in nostra sunt potestate remedia : hic exstinguamus mor­ tem moriendo peccatis, hic vitam vitæ meritis acqui­ ramus; præstante Domino nostro Jesu Christo, cui est honor et imperium cum Patre et Spiritu sancto in sæcula sxculorum. Amen. SERMO CCL (a). De Judicio extreme, II (b). 1. VUm depravatæ studin. Parabolæ zizaniorum explicatio. Recogitemus, fratres charissimi, cun­ cta mala quæ fecimus; ut minis æterni Judicis per­ territi, ad ultimum saltem sulcamus bona facere. Unde Dominus in Evangelio dicit :
but religious garments without good works will not only be unable to have any remedy, but will even sustain the just judgment of God. Let us therefore be converted to better things while the remedies are in our power: let us here extinguish death by dying to sins, let us here acquire life by the merits of life; through our Lord Jesus Christ, to whom is honour and dominion with the Father and the Holy Spirit unto the ages of ages. Amen. SERMON 250. On the Last Judgment, II. The pursuits of the depraved will. An explanation of the parable of the tares. Let us call to mind, dearest brethren, all the evils we have done, that, terrified by the threats of the eternal Judge, we may at the last at least be lifted up to do good. Whence the Lord says in the Gospel:
但虔敬的衣著若沒有善行，不但不能有任何補救，反倒要承受神公義的審判。所以，讓我們趁補救仍在我們能力之內時歸向更美之事：讓我們在此藉向罪而死來滅絕死亡，讓我們在此藉生命的功德來獲得生命；藉著我們的主耶穌基督，願尊貴與權能歸於祂，與父並聖靈，直到世世代代。阿們。講道第二五○篇。論末後的審判，其二。敗壞意志的追求。稗子比喻的解釋。至親愛的弟兄們，讓我們回想我們所行的一切惡，好叫我們被永恆審判者的威嚇所警醒，至終至少被激勵去行善。故此主在福音書中說：
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Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum cælo­ rum ; sed qui facit voluntatem Patris mei qui est in caE­ lis, ipse intrabit in regnum cælorum (Matth. VII, 21). Hoc etiam, fratres charissimi, cogitare debemus, quia in illa die reddet Deus unicuique secundum opera, sua, bonis bona, malis mata : bonos mittet in vitam æternam, malos in ignem æternum. Væ illi homini, qui cum diabolo mansionem habebit. Pensemus quod istud reguum linemhabet; reguum Dei finem non habet. Ista vita laboriosa, caduca et fragilis, plena scandalis, invidiosa, quid aliud quærit nisi mandu­ care, bibere, inebriari, luxuriari, detractiones facere? Certe ubi volumus permanere, illuc debemus festinare.
Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father who is in heaven, he shall enter into the kingdom of heaven (Matt. VII, 21). This also, dearest brethren, we ought to consider, that on that day God will render to each one according to his works, good to the good, evil to the evil: the good He will send into eternal life, the evil into eternal fire. Woe to that man who shall have his dwelling with the devil. Let us weigh this, that that kingdom has an end; the kingdom of God has no end. This laborious life, transient and frail, full of scandals, envious, what else does it seek but to eat, drink, be drunken, live in luxury, and make slanders? Surely, where we wish to remain, thither we ought to hasten.
凡稱呼我主啊、主啊的人，不能都進天國；惟獨遵行我天父旨意的人，才能進天國（太七21）。至親愛的弟兄們，我們也當思想這事：在那日，神必照各人的行為報應各人，善的報以善，惡的報以惡：善人祂必送入永生，惡人送入永火。那要與魔鬼同住的人有禍了。讓我們衡量這事：那國有終結；神的國卻沒有終結。這勞苦的生命，短暫脆弱，充滿了絆倒人的事，充滿嫉妒，除了吃、喝、醉酒、放縱宴樂、毀謗人以外，還尋求甚麼呢？我們既然願意在哪裡長住，就當急速往那裡去。
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Fratres, nos peregrini sumus in hoc mundo; conver­ tamur ad Dominum qui fecit nos. Fratres, audistis quod Dominus vindicare veniet, et peccatores mittet in ignem æternum, sicut in Psalrno dicit : Exsurgat Deus, et dissipentur inimici ejus (Psal. LXVII, 2). Quid autem suis dicturus sit in die illa, audiainus : Venite, benedicti Patris mei (Matth. xxv, 34). Et justi regna­ bunt sinc line cum Christo, sicut dicit, EI justi ipu­ lentur, et exsultent in conspectu Dei (Psal, LXVII, 4); et, Domine, nonne bonum semen seminasti in agro tuo? unde ergo mixtum eat zizania? Et ait illis, Inimicus homo huc fecit : primum colligite zizania, et alligate per fasciculos ad comburendum.
Brethren, we are pilgrims in this world; let us be converted to the Lord who made us. Brethren, you have heard that the Lord will come to take vengeance and will send sinners into eternal fire, as He says in the Psalm: Let God arise, and let His enemies be scattered (Ps. LXVII, 2). But what He will say to His own on that day, let us hear: Come, blessed of my Father (Matt. XXV, 34). And the just shall reign without end with Christ, as He says: And let the just feast, and rejoice in the sight of God (Ps. LXVII, 4); and, Lord, did you not sow good seed in your field? whence then come the tares? And He said to them, An enemy has done this: first gather the tares, and bind them in bundles to be burned.
弟兄們，我們在這世上是客旅；讓我們歸向那造我們的主。弟兄們，你們已聽見主要來施行報應，並要把罪人送入永火，正如詩篇所說：願神興起，願祂的仇敵四散（詩六十八1）。但祂在那日要向屬祂的人說甚麼，讓我們聽：你們這蒙我父賜福的，來吧（太二十五34）。義人要與基督一同作王，無有終結，正如祂所說：願義人歡宴，在神面前歡欣跳躍（詩六十八3）；又說：主啊，你不是把好種撒在你田裡嗎？從哪裡來的稗子呢？主對他們說：這是仇敵作的：先把稗子薅出來，捆成捆，好焚燒。
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Messis hæc est genus humanum in consummatine sæculi ad judicium con­ gregandum; zizania, peccatores; inimicus homo, dia­ bolus qui superseminavit peccata; messores sunt An­ geli, qui eligunt justos a peccatoribus. Ligate fascicu­ los, hoc est, rapaces cum rapacibus, adulteros cum adulteris, fornicatores cum fornicatoribus, homicidas cum homicidis, avaros cum avaris, iracundus cum iracundis, falsos testes cum falsis testibus, fures cum furibus, derisores cum derisoribus, similes cum simi­ libus. Ili sunt fasciculi ad comburendum. Triticum autem congregate in horreum meum (Matth. XIII , 27-50), id est, mitlile justos in paradisum. 2. Ad pœnitentiam et bona opera exhortatio.
This harvest is the human race, to be gathered for judgment at the consummation of the age; the tares are the sinners; the enemy who oversowed sins is the devil; the reapers are the Angels, who choose out the just from the sinners. Bind the bundles—that is, the rapacious with the rapacious, adulterers with adulterers, fornicators with fornicators, murderers with murderers, the avaricious with the avaricious, the wrathful with the wrathful, false witnesses with false witnesses, thieves with thieves, mockers with mockers, like with like. These are the bundles to be burned. But gather the wheat into my barn (Matt. XIII, 27-30); that is, send the just into paradise. An exhortation to penance and good works.
這收成是人類，要在今世的末了被聚集受審判；稗子是罪人；那在其上加撒罪的仇敵是魔鬼；收割的人是眾天使，他們從罪人中挑選出義人。捆成捆——就是把貪婪的與貪婪的、姦淫的與姦淫的、行淫的與行淫的、殺人的與殺人的、貪財的與貪財的、暴怒的與暴怒的、作假見證的與作假見證的、盜賊與盜賊、譏誚的與譏誚的、同類與同類捆在一起。這些就是要焚燒的捆。惟把麥子收入我的倉裡（太十三27-30），意即：把義人送入樂園。勸人悔改並行善。
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Con­ fessio et pœnitentia a sacerdotibus imposita. Eleemo­ synæ de rapinis. Fratres, expavescere et timere de­ bemus de tam brevi satietate, de tam longa fame; de tam longis Lcnebris, de lam brevi luce. Dum tempus habemus, convertamur ad Dominum qni fecit nos; ut non mereamur introire in illas tenebras, sed in lucem : quia omnis homo cujus opera facil, ejus fi­ lius est. Si opera Dei facimus, filii Dei sumus. Quod modo peccamus, cito emendare debemus, et non ad­ dere pecca'a peccatis. Unde Psalmista : Appone ini­ quitatem super iniquitatem eorum, et non intrent in justitiam tuam (Psal. LXVIII, 28). Confessionem quæ­ ramus puro corde, et pœnitentiam donatam a sacer­ dotibus. perficiamus.
Confession and penance imposed by the priests. Alms from plunder. Brethren, we ought to be terrified and to fear because of so brief a fullness, so long a famine; because of so long a darkness, so brief a light. While we have time, let us be converted to the Lord who made us; that we may not deserve to enter into those shadows, but into the light: for every man is the son of him whose works he does. If we do the works of God, we are the sons of God. What we now sin, we ought quickly to amend, and not to add sins to sins. Whence the Psalmist: Add iniquity upon their iniquity, and let them not enter into your justice (Ps. LXVIII, 28). Let us seek confession with a pure heart, and let us complete the penance granted by the priests.
由祭司所施行的認罪與悔改。從搶奪而來的施捨。弟兄們，我們當因如此短暫的飽足、如此漫長的饑荒而戰兢懼怕；當因如此漫長的黑暗、如此短暫的光而懼怕。趁我們還有時候，讓我們歸向那造我們的主；免得我們配落入那黑暗，而要進入光中：因為各人是他所行之工者的兒子。我們若行神的工，就是神的兒子。我們如今所犯的罪，當迅速改正，不要罪上加罪。故此詩人說：願你使他們罪上加罪，不容他們進入你的義中（詩六十九27）。讓我們用純潔的心尋求認罪，並完成祭司所賜的悔改。
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Nolite iram recondere III cordi­ bus vestris; quia quando iram portamus, nec oblatio nec oratio a Deo recipitur. Date eleemosynam, reci­ pite peregrinos in domibus vestris. pedes eorum la­ vale, et lectos ipsorum præparate : dolentes COIISO­ lamini. Nolite despicere peregrinos; quia ipsi pere­ grini estis. Non circumvenias fratrem tuum in negotio; quia Deus judex eat. Pauperes et viduas et orphanos nolite opprimere. Nolite de rapinis pauperum elee­ mosynas facIre : tristatur qui perdit, gaudet qui acquirit; lucratur pecuniam, et perdit animam; at- tendit quid acquirit, et non attendit quid perdit. Fra­ tres, cum Domini adjutorio , dnm tempus habemus.
Do not store up wrath in your hearts; for when we bear wrath, neither offering nor prayer is received by God. Give alms, receive pilgrims into your houses, wash their feet, and prepare their beds; comfort the sorrowful. Do not despise pilgrims, for you yourselves are pilgrims. Do not defraud your brother in business, for God is judge. Do not oppress the poor, the widows, and the orphans. Do not make alms from the plunder of the poor: he is grieved who loses, he rejoices who acquires; he gains money and loses his soul; he attends to what he acquires, and attends not to what he loses. Brethren, with the Lord's help, while we have time,
不要把忿怒積蓄在你們心裡；因為我們懷著忿怒時，供物與禱告都不蒙神悅納。要施捨，要在你們家中接待客旅，給他們洗腳，為他們預備床鋪；要安慰憂傷的人。不要藐視客旅，因為你們自己也是客旅。不要在生意上虧負你的弟兄，因為神是審判者。不要欺壓窮人、寡婦和孤兒。不要從搶奪窮人之物來施捨：失去的人憂愁，得著的人歡喜；他賺得錢財，卻喪失靈魂；他顧念他所得的，卻不顧念他所失的。弟兄們，靠著主的幫助，趁我們還有時候，
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laboremus, quatenus a malis simus poenitentes aut per jejunium, aut per eleemosynas, aut per vigilias, aul per orationes, aut per charitatem : ut mereamur per­ venire ad regna cælestia, ubi est satietas sine fame, ubi est lux sine tenebris, juventus sine senectute, re­ quies sine labore, gaudium sine line. Ipee qui nou creavit, nos adjuvet, ul ad coelestia regna mereamur pervenire, per Christum Dominum nostrum. Amen. SERMO CCLI (a). De Judicio extremo, III (b). 0 fratres charissimi, quam timendus est nobi, dies ille, in quo Dominus noster Jesus Christus ac redem­ ptor omnium proposuit venire cum flamma ignis, qni inflammabit adversarios suos, et cosqui faciunt ini­ quitatem !
let us labour, so that we may be penitent from our evils, whether by fasting, or by alms, or by vigils, or by prayers, or by charity: that we may deserve to come to the heavenly kingdoms, where there is fullness without famine, where there is light without darkness, youth without old age, rest without labour, joy without end. May He who created us Himself help us, that we may deserve to come to the heavenly kingdoms, through Christ our Lord. Amen. SERMON 251. On the Last Judgment, III. O dearest brethren, how to be feared is that day for us, on which our Lord Jesus Christ and the redeemer of all has purposed to come with a flame of fire, which will inflame His adversaries and those who work iniquity!
讓我們勞苦，好叫我們藉禁食、或藉施捨、或藉守夜、或藉禱告、或藉愛心，脫離諸惡而悔改：好使我們配得進入天上的諸國，那裡有飽足而無饑荒，有光而無黑暗，有青春而無衰老，有安息而無勞苦，有喜樂而無終結。願那造我們的主親自幫助我們，使我們配得進入天上的諸國，藉著我們的主基督。阿們。講道第二五一篇。論末後的審判，其三。至親愛的弟兄們哪，那日對我們是何等可畏——就是我們的主耶穌基督、萬有的救贖者，定意要帶著火焰而來的那日，那火要焚燒祂的仇敵和一切作惡的人！
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In illa dic plangent super se omnes tribus terræ, et videbunt Filium hominis venientem in nubi­ bus coeli cum virtute magna, et majestate excelsa (Mutth. xxiv , 30) ; et commovebuntur ante cum omnes fines terra;, et peccatores peribunt , et callum plicabitur, et mare sircabitur, et montes sicut cera ardebunt (Psal. XCVI, 5). et terra ardebit usque all inferos. Sol convertetur in tenebras, et luna non dabit lumen suum, et stellæ cadent de colo in terram, et Vir­ tutes cœlorum commovebuntur. Tunc apparebit signum Filii hominis in calo, quod est crux Christi, in cujus lumine tenebrabitur totus mundus. Tune sancti vola­ bunt obviam Christo in aera, et sic semper cum Do­ mino erunt;
On that day all the tribes of the earth shall wail over themselves, and shall see the Son of Man coming in the clouds of heaven with great power and lofty majesty (Matt. XXIV, 30); and all the ends of the earth shall be shaken before Him, and sinners shall perish, and the sky shall be folded up, and the sea shall be dried up, and the mountains shall burn like wax (Ps. XCVI, 5), and the earth shall burn even to the lower regions. The sun shall be turned into darkness, and the moon shall not give her light, and the stars shall fall from heaven to the earth, and the powers of the heavens shall be shaken. Then shall appear the sign of the Son of Man in heaven, which is the cross of Christ, in whose light the whole world shall be darkened. Then the saints shall fly to meet Christ in the air, and so shall they ever be with the Lord;
在那日，地上的萬族都要為自己哀哭，並要看見人子帶著大能力和至高的威嚴，駕著天上的雲而來（太二十四30）；地的四極都要在祂面前震動，罪人要滅亡，天要像書卷被捲起，海要乾涸，眾山要像蠟熔化（詩九十七5），地要一直燒到陰間。日頭要變為黑暗，月亮也不放光，眾星要從天墜落於地，天上的萬象都要震動。那時，人子的兆頭要顯在天上，就是基督的十字架，在祂的光中全世界都要變為黑暗。那時，眾聖徒要飛到空中迎接基督，並要與主永遠同在；
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peccatores autem confundentur et per­ ibunt. Et tunc fiet judicium. Et tunc veniet Dominus noster Jesus Christus, et mittet Angelos suos a quatuor angulis terræ, et congregabunt electos ejus a summo cœlorum usque ad terminos eorum (Matth. xxiv, 2!) 31). Et tunc separabit Dominus sanctos suos de inter pec­ catores, et mittet eos in mansiones cœlestes : pecca­ tores autem in caminum ignis ardentis, qui præpara­ tas es: diabolo et angelis ejus; illi erit fletus el stridor dentium. Vai illis hominibus qui habebunt mansio­ nem cum diabolo. El ascendet fumus tormentorum in sæcula sœculorum (Apoc. xiv, 11). Quorum vermes non morientur et ignis non exstinguetur (Isai. LXVI, 21).
but sinners shall be confounded and shall perish. And then shall the judgment take place. And then shall come our Lord Jesus Christ, and shall send His Angels from the four corners of the earth, and they shall gather His elect from the height of the heavens even to their bounds (Matt. XXIV, 30-31). And then the Lord shall separate His saints from among the sinners, and shall send them into the heavenly mansions; but the sinners into the furnace of burning fire, which is prepared for the devil and his angels; there shall be for them weeping and gnashing of teeth. Woe to those men who shall have their dwelling with the devil. And the smoke of their torments shall ascend unto the ages of ages (Rev. XIV, 11). Their worms shall not die, and their fire shall not be quenched (Isa. LXVI, 24).
但罪人要蒙羞、要滅亡。那時審判就要進行。那時我們的主耶穌基督要來，差遣祂的眾天使從地的四方，將祂的選民從諸天的這邊直到那邊聚集起來（太二十四30-31）。那時主要把祂的聖徒從罪人中分別出來，送入天上的居所；至於罪人，卻要投入燒著烈火的爐中，就是那為魔鬼和牠使者所預備的；在那裡他們必要哀哭切齒。那些要與魔鬼同住的人有禍了。他們受苦的煙要往上冒，直到世世代代（啟十四11）。他們的蟲是不死的，火是不滅的（賽六十六24）。
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In qua nulla vox nisi gemitus; ubi nulla requics nisi ignis; ubi nullum refrigerium nisi flamma; uhi lux nunquam videbitur nisi tenebræ, et non venient unquam in memoriam apud Deum. Quorum cibus cruciatus, et mansio eorum cum diabolo est, uhi nulla visitatio nisi tenebra;. 0 homo qui desideras regnum Dei possidere, quod male fecisti, dum putes, emenda; dum tempus habes, clama ad omnipotentem Deum; dum datur spatium, luge; dum licentia esi, pœnite; festina, dum potes ; plange, dum adliuc anima tua versatur in corpore; dum adhuc vivis, rc­ medium libi acquire priusquam te profundus ahsor- .
In it there is no voice but groaning; where there is no rest but fire; where there is no refreshment but flame; where light shall never be seen but only darkness, and they shall never come into remembrance before God. Their food is torment, and their dwelling is with the devil, where there is no visitation but only darkness. O man who desirest to possess the kingdom of God, amend the evil you have done while you may; while you have time, cry out to Almighty God; while space is given, mourn; while liberty remains, do penance; hasten while you can; wail while your soul still dwells in the body; while you yet live, acquire for yourself a remedy before the deep swallows you up,
在其中除了呻吟別無聲音；在那裡除了火別無安息；在那裡除了火焰別無清涼；在那裡永不見光，惟見黑暗，他們也永不在神面前被記念。他們的食物是酷刑，他們的居所與魔鬼同在，那裡除了黑暗別無眷顧。渴望承受神國的人哪，趁你還能的時候，改正你所行的惡；趁你還有時候，向全能的神呼求；趁還有餘地，就哀慟；趁還有機會，就悔改；趁你還能的時候，就急速行動；趁你的靈魂還住在身體中，就哀哭；趁你還活著，就在那深淵吞滅你之前，為自己謀求補救，
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beat laqueus poenarum, priusquam In infernus rapiat, ubi nulla datur indulgentia, ubi nullus est ad confes­ sionem recursus, nullus est ad veniam regressus ; de qua pœna nos pius Dominus eripere dignetur, qui cum Patre etSpiritu sancto vivit et regnat ill sæcula sœculorum. Amen. SERMO CCLII (c). Admonitio ut non solum lingua, sed et moribus et operibus laudetur Deus; quia quale est quod cogitatur in corde, tale est quod procedit in opere : et de purgatoriis pœnis et iuJerui putco (d). i. Hic jugiter bene agendum, ne male egisse frustra quandoque pænitent.
before the snare of punishments takes hold, before hell snatches you away, where no indulgence is given, where there is no return for confession, no way back for pardon; from which punishment may the merciful Lord deign to deliver us, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 252. An admonition that God be praised not only with the tongue, but also in morals and works; because such as is what is thought in the heart, such is what proceeds in work; and concerning the punishments of purgatory and the pit of hell. Here good must ever be done, lest one repent in vain at some time of having done evil.
趁刑罰的網羅尚未抓住你、陰間尚未把你奪去——在那裡沒有寬容，沒有為認罪的歸途，沒有為赦免的回轉之路；願仁慈的主俯允把我們從那刑罰中拯救出來，祂與父並聖靈永活作王，直到世世代代。阿們。講道第二五二篇。一篇勸勉：要不僅用舌頭，也要在品行和作為上讚美神；因為心中所思想的是怎樣的，工作中所發出的也是怎樣的；並論煉獄的刑罰與陰間的坑。在此當常常行善，免得日後徒然為曾行惡而懊悔。
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Resurrectio et glorificatio NO­ mini nostri Jesu Chriti, fratres charissimi, ostendit nohis vitam qnam accepturi suinus , cum venerit re­ tribuere digna dignis, etc. (a). Et si est adhuo geniitus, tentatio, tribulatio; spera transitoria omnia, et illum venturum diem ill quo sine defectu laudabimus. In­ terim, dnuec veniat ille dies, in quo conjuncti Augelis Deum sine ulia fatigatione et sine ullo fine laudare mereamur, ut ad illud ineffabile gaudium venire pos­ simus, quantum possumus, bonis operibus studeamus insistere;
The resurrection and glorification of our Lord Jesus Christ, dearest brethren, shows us the life which we are to receive when He comes to render worthy things to the worthy, and so forth. And if there is still groaning, temptation, tribulation, hope that all these things are transitory, and that that day will come on which we shall praise Him without failing. Meanwhile, until that day comes on which, joined to the Angels, we may deserve to praise God without any weariness and without any end, that we may be able to come to that ineffable joy, let us, as far as we can, zealously persist in good works;
至親愛的弟兄們，我們主耶穌基督的復活與得榮，向我們顯明了我們將要領受的生命——就是當祂來以配得的事報答配得的人時，如此等等。若還有呻吟、試探、患難，你要盼望這一切都是暫時的，並盼望那日將要來到，那時我們要無有窮盡地讚美祂。在此期間，直等到那日來到，那時我們得以與眾天使聯合，配得毫無疲乏、毫無終結地讚美神，好使我們能進入那不可言喻的喜樂，讓我們盡我們所能，殷勤持守善行；
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et quotidie conscientias nostras intus aspi cientes, si aliquid in stola animae nostræ aut per ne­ gligentiam dissutum , aut per luxuriam sordidatum , aut per iracundiam combustum , aut per iuvidiam conscissum, aut per avaritiam tenebrosum esse co­ gnoscimus, dum adhuc in potestate nostra est , cum Dei adjutorio festinemus vulnerata curare, reparare perdita , et ad candorem justitiæ ea qune obscurata fuerint revocare : ne forte si bonis operibus nudi, et vitiorum pannis sordentibus involuti, ante tribunal æterni Judicis vcnerimus , illa ad nos terribilis sen­ tentia dirigatur, Discedite a me, maledicti, in ignem æternum, qui paratus eat diabolo et angelis ejus (Matth. xxv; 4t).
and daily examining our consciences within, if we recognize that anything in the robe of our soul has been unstitched through negligence, or soiled through luxury, or scorched through wrath, or torn through envy, or darkened through avarice, while it is yet in our power, let us hasten, with God's help, to heal the wounded, to repair what is lost, and to restore to the whiteness of justice those things which have been obscured: lest perhaps, if we come before the tribunal of the eternal Judge naked of good works and wrapped in the filthy rags of vices, that terrible sentence be directed at us: Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels (Matt. XXV, 41).
並要每日在內裡省察我們的良心，我們若察覺我們靈魂的袍子有甚麼因疏忽而綻線，或因淫蕩而污穢，或因暴怒而焦灼，或因嫉妒而撕裂，或因貪婪而昏暗，就趁著仍在我們能力之內時，靠神的幫助，急速醫治受傷的、修復失喪的，並把那些被昏暗遮蔽的召回到公義的潔白：免得我們或許赤身沒有善行、又裹著諸惡污穢的破布，來到永恆審判者的審判台前，那可畏的判詞就臨到我們：你們這被咒詛的人，離開我，進入那為魔鬼和牠使者所預備的永火裡去（太二十五41）。
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Et ideo, quantum possumus, fructus justi­ the studeamus afferre , timentes illud quod Dominus dixit, Omnis arbor quæ non facit fructum bonum, ex­ cidetur et in ignem mittetur (Id. III, 10). Hac senten­ tia evidenter ostendit quod non solum malum fecisse, sed etiam honum non egisse damnabile erit. Et ideo ista quædiximus, attentis cordibus jugiter cogitemus; ne nos lardo poeniteat sub conspectu ignis æterni, qui interrogabit medullas, ossa et cogitationes nostras. Quantum tunc unusquisque puniendusoptabit, ne un­ quam mulierem alienam concupisset, ne unquam corporis sui vestem , ne unquam Baplismi holoseri­ cam maculasset, ne unquam preterisset consilia et montia sacerdotum.
And therefore, as far as we can, let us zealously bring forth the fruits of justice, fearing that which the Lord said: Every tree that does not bring forth good fruit shall be cut down and cast into the fire (Matt. III, 10). By this sentence He clearly shows that not only to have done evil, but even not to have done good, will be damnable. And therefore let us continually ponder with attentive hearts the things we have said; lest we repent too late in the sight of the eternal fire, which will interrogate our marrow, our bones, and our thoughts. How much then will each one about to be punished wish that he had never coveted another man's wife, that he had never stained the garment of his body, never the silken robe of Baptism, that he had never disregarded the counsels and admonitions of the priests.
因此，讓我們盡所能殷勤結出公義的果子，懼怕主所說的話：凡不結好果子的樹，就砍下來丟在火裡（太三10）。祂用這話清楚顯明：不但行了惡是可咒詛的，就是沒有行善也是可咒詛的。因此讓我們用專注的心不斷思想我們所說的這些話；免得我們在永火面前為時已晚地懊悔——那火要察驗我們的骨髓、骨頭和心思。那時每一個將受刑罰的人，何等願意自己從未貪戀別人的妻子，從未玷污自己身體的衣服，從未玷污受洗那全絲的袍子，從未忽視祭司的勸告與訓誨。
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Nam si sacerdotibus grande pc­ riculum est, aliena peccata non arguere; quanto pe­ riculosius erit propria noluisse corrigere : atque ea non solum non emendasse, verum etiam defendisse, et defendendo accumulasse ? 2. Pænæ æternæ. Et ideo expialura erit illic inex­ stinguibilis concrematio , quidquid hic medicabilis satisfactio, quidquid hic salutifera dissimulaverit sa­ nare conversio. Ardens euim inferni puteus aperie­ tur; descensus erit, ascensus non erit. Illic fidei ve­ ste nudati, et capitaliter mortui, in perpetuum de­ mergentur, ejiciendi in tenebras exteriores, ubi non visitabit æternus, in tenebras exteriores infeliciter in­ clusi , infelicius includendi.
For if it is a great peril for priests not to reprove the sins of others, how much more perilous will it be not to have willed to correct one's own; and not only not to have amended them, but even to have defended them, and by defending to have heaped them up? Of eternal punishments. And therefore the inextinguishable burning there will exact whatever curable satisfaction, whatever wholesome conversion has neglected to heal here. For the burning pit of hell shall be opened; there will be a descent, there will be no ascent. There, stripped of the garment of faith and mortally dead, they shall be plunged in forever, to be cast into the outer darkness, where the eternal One will not visit, unhappily shut up in the outer darkness, more unhappily still to be shut in.
因為若祭司不責備別人的罪已是極大的危險，那麼不肯改正自己的罪，豈不更加危險嗎；而且不但不改正，反倒為之辯護，並藉辯護而積累罪過？論永遠的刑罰。因此那不滅的焚燒，在那裡要索討此處可醫治的補償所疏忽的、此處有益的悔改所忽略去醫治的一切。因為陰間焚燒的坑要被打開；只有下降，沒有上升。在那裡，人被剝去信德的衣袍、遭致命的死亡，永遠被投入其中，被丟在外邊的黑暗裡，那裡永恆者不再眷顧，他們不幸地被關在外邊的黑暗中，更加不幸地要被封閉在其中。
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De hoc puteo propheta orat atque commmemorat, Neque absorbeat me profun­ dum; neque urgeat super me puteus os suum (Psal. LXVIII , 16). Ideo autem dixit, Neque urgeat super me puteus os suum; quia cum sine pœnitentiæ remedio in­ " felices peccatores exceperit, claudetur sursum, ape­ rictur deorsum, ac dilatabitur in profundum. Nullum spiramen, nullus liber anhelitus, claustris desuper ur­ gentibus relinquetur. Detrudentur illuc , valedicentes rerum naturæ. Ultra nescientur a Deo, qui Deum scire noluerunt, morituri vitæ et morti' sine line victuri.
Concerning this pit the prophet prays and calls to mind: 'Let not the deep swallow me up; neither let the pit shut her mouth upon me' (Psalm LXVIII, 16). And he said, 'Neither let the pit shut her mouth upon me,' for this reason: because when it has received the unhappy sinners who lack the remedy of penance, it will be closed above and opened below, and it will be widened into the depth. No breathing-space, no free breath, will be left to them, while the bars press down from above. They will be thrust down there, bidding farewell to the nature of things. They will no longer be known by God, they who were unwilling to know God, doomed to die to life and to live without end unto death.
論到這口井，先知禱告並記念說：「求祢不容深淵吞滅我，不容坑閉口將我吞下」（詩篇六十八篇16節）。他之所以說「不容坑閉口將我吞下」，是因為當這坑收納了那些沒有悔改補救、不幸的罪人時，上面必被封閉，下面必被開啟，並且要向深處擴大。當閘門從上壓下時，他們得不著一絲喘息，得不著一口自由的呼吸。他們必被推下那裡，向萬物的本性告別。那些不肯認識神的人，從此不再被神所認識，他們注定向生命而死，卻要永無止境地向死亡而活。
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Felices qui nunc bene viventes facultatibus vel corpori suo necessariis contenti , et de SilO largi, in se casti, in alios nou cruenti1, ab hujus putei profundi flaminea nocte se redimunt. Hæc poena ilos manebit,qui amisso et non reparato pcr pœnitentiam Baptismo, in æternum peribunt : ad quos dicitur, l'a. leas autem comburet igni inextinguibili (Matth. III, 12). 3. Purgatoriæ poenæ. Illarum duratio et materia. Hi vero qui temporalibus poenis digna gesserunt, de quibus Apostolus dicit, Si cujus opus urserit, detri­ mentum patietur; ipse autem salvus erit, sic tamen quasi per ignem ( I Cor. III , 15):
Blessed are they who now, living well, are content with their means or with what is necessary for their body, and are generous of their own, chaste in themselves, not bloodthirsty toward others, and so redeem themselves from the fiery night of this deep pit. But this punishment awaits those who, having lost their Baptism and not restored it through penance, shall perish forever; to whom it is said, 'He will burn the chaff with unquenchable fire' (Matthew III, 12). 3. The purgatorial punishments; their duration and their matter. But those who have committed things deserving of temporal punishments, of whom the Apostle says, 'If any man's work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire' (1 Corinthians III, 15):
那些如今生活正直的人是有福的，他們滿足於自己的財物或身體所需之物，慷慨施捨自己所有的，自身持守貞潔，對他人不施暴虐，因而將自己從這深井火焰之夜中救贖出來。但這刑罰卻等待著那些人：他們失去了洗禮，又不藉悔改重新得回，必永遠滅亡；對他們所說的是：「祂要用不滅的火焚燒糠秕」（馬太福音三章12節）。第三、煉罪的刑罰；其存續與其質料。至於那些犯了當受暫時刑罰之事的人，使徒論到他們說：「人的工程若被燒了，他就要受虧損，自己卻要得救；雖然得救，乃像從火裡經過的一樣」（哥林多前書三章15節）：
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per fluvium igneum, de quo propheticus sermo commemorat , Et fluvius igneus currebat ante eum; per fluvium igneumet vada ferventibus globis horrenda transibunt. Quanta fuerit peccati materia, tanta et pertranseundi mora. Quan­ tum exegerit culpa, tantum sibi ex homine vindica­ bit qua'dam flammæ rationabilis discipliua (u). Et quantum stulta iniquitas gesserit, tantum sapiens poena desæviet. Et quia sermo divinus quodam luco æneæ ollæ animali peccatricem comparans dicit, Pone ollam super prunas vacuam, donec concalescat æs ejus , et omne stannum ejus defluat (Ezech. xxiv , 11) ;
they will pass through a fiery river, of which the prophetic word makes mention, 'And a river of fire ran before him' (Daniel VII, 10); through the fiery river and its fords, dreadful with seething masses of flame, they will cross over. As great as was the matter of sin, so great also will be the delay of passing through. As much as guilt has demanded, so much will a certain rational discipline of the flame claim for itself from the man. And as much as foolish iniquity has done, so much will the wise punishment rage. And because the divine word, comparing the sinful soul to a bronze cauldron, says, 'Set the empty pot upon the coals, until its brass grow hot and all its rust melt away' (Ezekiel XXIV, 11);
他們要經過一條火河，先知的話語提及這河：「有火河從祂面前發出」（但以理書七章10節）；他們要穿越這火河及其津渡，那裡因翻騰的火團而可怕。罪的質料有多大，經過的耽延也有多久。過犯要求多少，火焰某種合理的懲治就要向那人索取多少。愚昧的不義行了多少，那智慧的刑罰就要肆虐多少。又因為神的話語把犯罪的靈魂比作一口銅鍋說：「將空鍋放在炭火上，使鍋燒熱，使銅燒紅，鎔化其中的污穢」（以西結書二十四章11節）；
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illic sermones otiosi et cogitationce iniquæ vel sordidæ, illic multitudo levium peccaturum, quae pu­ ritatem nobilis naturae infecerant, exsudabunt; illic staunum vel plumbum diversorum subrepentium de­ lictorum, quæ divinamimaginem obscuraverunt, con­ sumentur: quæ omnia hic ab anima separari per elee­ mosynas et lacrymas compendiosa transactione potuis­ sent. Ecce sic exigere habel ab homine rationem, qui seipsum pro homine dedit, et confixus clavis legis morti se junxit2. Quæ cum ita sint, dilectissimi, intelligamus quia etfugci e intoleranda supplicia et incendia aeterna non poterunt, nisi qui prius in se ignem carnalis con­ cupiscentiæ ac multimodæ cupiditatis exstinxerint.
there the idle words and the wicked or filthy thoughts, there the multitude of light sins which had defiled the purity of a noble nature, will be sweated out; there the tin or lead of the various creeping offenses, which have obscured the divine image, will be consumed—all of which might here have been separated from the soul by a swift settlement, through alms and tears. Behold, thus does He require an account from man, He who gave Himself for man, and, fastened with nails, joined Himself to the death of the law. Since these things are so, most beloved, let us understand that they will not be able to escape the intolerable torments and the eternal fires, except those who first have extinguished in themselves the fire of fleshly concupiscence and of manifold desire.
在那裡，那些無用的言語和邪惡或污穢的思念，那些曾玷污高貴本性之純潔、數不清的輕微罪過，都要被逼出來；在那裡，那些暗中潛入、遮蔽了神形像之各種過犯的錫與鉛，都要被燒盡——這一切原本在此世本可藉施捨與眼淚，以迅捷的了結從靈魂中分離出去。看哪，那位為人捨己、被釘子釘住、將自己與律法之死聯合的主，就是這樣向人索取交帳。親愛的弟兄們，既然如此，我們就當明白：除了那些先在自己裡面熄滅了肉體私慾與各樣情慾之火的人以外，沒有人能逃脫那不能忍受的折磨與永遠的火。
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Et ideo, fratres charissimi, convertamus nos ad meliora, dum in nostra suut potestate remedia. Curramus dum lucem habemus, nec prætereuntia salutis tempora ne. gligamus. Hic exstinguamus mortem moriendo pcc­ catis, hic vitam viLe meritis comparemus. SERMO CCLIll (b). De Confessione peccatorum, et quia hoc desiderat diabolus ut peccata uostra minime confitentes, rei aute tribunal aeterni Judicis appareamus; Deus e contrario vult ut mala nostra humiliter confiteamur ill hoc sæculo, ut ab eis li­ berari mereamur iu futuro (c). i. Confessionis præceptum. Cur Deus hoc jusserit. Diaboli conatus ne impleamus.
And therefore, dearest brethren, let us turn ourselves toward better things, while the remedies are in our own power. Let us run while we have the light, and let us not neglect the passing times of salvation. Here let us extinguish death by dying to sins; here let us purchase life by the merits of life. SERMON 253. On the confession of sins, and that the devil desires this—that we, by no means confessing our sins, may appear as defendants before the tribunal of the eternal Judge; whereas God, on the contrary, wills that we confess our evils humbly in this age, so that we may deserve to be freed from them in the age to come. 1. The precept of confession. Why God has commanded this. The devil's endeavor—that we not fulfill it.
所以，最親愛的弟兄們，趁補救之法仍在我們自己手中，讓我們轉向更美好的事。趁我們有光，讓我們奔跑，不可忽略那流逝的救恩之時。在今生，讓我們藉向罪死而熄滅死亡；在今生，讓我們藉生命的功德換取生命。第二五三篇講道。論認罪，並論魔鬼所渴望的乃是：我們絕不認罪，好使我們作為被告出現在永恆審判者的台前；而神卻恰恰相反，祂願我們在今世謙卑地承認自己的惡，好使我們配得在來世從其中得釋放。第一、認罪的誡命。神為何如此吩咐。魔鬼的圖謀——要我們不去成全這誡命。
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In omnibus Scripturis divinis, fratres dilectissimi, utiliter ac salubriter ad­ monemur, ut peccata nostra debeamus jugiter et hu­ militer non solum Deo, sed etiam sanctis et Deutn timentibus confiteri. Sic enim per Jacobum apostolum nos admonet Spiritus sanctus, dicens : Confitemini al­ terutrum peccata vestra, et orate pro invicem , ut salve­ mini (Jacobi v, 16) : et Psalmista, Confitemini Domina quoniam bonus (Psal. CXVII , 1) ; et iterum, Dixi, pro­ nuntiabo adversum me injustitias meas Domino; et tu re­ misisti impietatem cordis mei ( Paul. xxxi 5). Quo­ modo enim nobis peccatorumvulucra nunquam de­ esse possunt; sic et confessionis medicamenta deesse non debent (d).
In all the divine Scriptures, most beloved brethren, we are usefully and wholesomely admonished that we ought continually and humbly to confess our sins, not only to God, but also to the saints and to those who fear God. For thus the Holy Spirit admonishes us through the apostle James, saying: 'Confess your sins one to another, and pray for one another, that you may be saved' (James V, 16); and the Psalmist: 'Confess to the Lord, for He is good' (Psalm CXVII, 1); and again, 'I said, I will confess against myself my injustices to the Lord; and Thou hast forgiven the impiety of my heart' (Psalm XXXI, 5). For just as the wounds of sins can never be lacking to us, so also the medicines of confession ought not to be lacking.
最親愛的弟兄們，在一切神聖的經文中，我們都得著有益且有益於靈魂的勸戒，就是我們當不斷且謙卑地認罪，不僅向神，也向眾聖徒和敬畏神的人。因為聖靈藉使徒雅各如此勸戒我們說：「你們要彼此認罪，互相代求，使你們可以得醫治」（雅各書五章16節）；詩人也說：「你們要稱謝耶和華，因祂本為善」（詩篇一一七篇1節）；又說：「我說，我要向耶和華承認我的過犯；祢就赦免我心中的罪孽」（詩篇三十二篇5節）。因為正如我們身上的罪傷永不會缺乏，認罪的良藥也照樣不應缺乏。
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NoM enim ideo vult Deus, ut confitea- mur peccata nostra, quod ea ipse scire non possit : sedquia diabolus boc desiderat, ut inveniat quod no­ bis ante tribunal Judicis aeterni objiciat; ideo vult ut magis defendere, qnam accusare peccata nostra veli­ mus. E contrario autem Deus noster, quia pius est et misericors, vult ut ea confiteamur in hoc sæculo, ne pro illis confundamur, postmodum in futuro. Si enim nos conUtemur, ille parcit ; si nos agnoscimus, ille ignoscit. Primo homini non est dictum, Confitere peceatuln; quia non fecerat quod fateretur : sed di­ cium est ei ut non peccaret (Gen. II ,17). Non obtem­ peravit, peccavit. Nati sumus mortales ex vinculo. peccati;
For God does not will that we confess our sins because He Himself cannot know them; but because the devil desires this—that he may find something to lay against us before the tribunal of the eternal Judge; therefore God wills that we should be willing rather to defend against, than to accuse, our sins. But our God, on the contrary, because He is loving and merciful, wills that we confess them in this age, lest we be put to shame for them afterward in the age to come. For if we confess, He spares; if we acknowledge, He pardons. To the first man it was not said, 'Confess thy sin,' because he had not yet done what he might confess; but it was said to him that he should not sin (Genesis II, 17). He did not obey; he sinned. We are born mortal from the bond of sin;
神願我們認罪，並不是因為祂自己不能知道我們的罪；乃是因為魔鬼渴望這事——好使他找到把柄，在永恆審判者的台前控告我們；所以神願我們寧可防衛自己的罪，而不願為自己的罪辯護。但我們的神卻恰恰相反，因祂是慈愛憐憫的，祂願我們在今世承認這些罪，免得我們此後在來世為這些罪蒙羞。因為我們若認罪，祂就寬容；我們若承認，祂就赦免。神並未對頭一個人說「你要承認你的罪」，因為他還未曾行下可承認之事；乃是吩咐他不可犯罪（創世記二章17節）。他不順從，就犯了罪。我們因罪的鎖鏈生而必死；
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propagata est miseria nostra per successio­ nem fragilitatis humanæ ; et dicilur nobis, Fatemini peccata. Serpens autem ille quomodo tunc institit, ut non servaret homo quod illi dictum est, ne peccaret (Id. III , 4) : sic nunc instat, ut non servet homo quod ei dictum est, Confitere peccatum. Quomodo enim tunc fecit, ut caderet qui stabat; sic nunc agit, ne sUI-gat qui cecidit. itaque adversus incantationes ejus et insidias, quibus nunc impedire vult reditum nostrum , suscipiamus præcepta saluberrima adver­ sus eum, qui impedire vult nobis confessionem pec­ cati; quia scit non nos posse aliter redire, qui per superbiam lapsi sumus. Dux nobis ipse fuit ad super­ biam :
our misery has been propagated through the succession of human frailty; and it is said to us, 'Confess your sins.' Now that serpent, just as he then pressed on, so that man should not keep what was said to him—that he not sin (Genesis III, 4)—so now he presses on, that man should not keep what was said to him: 'Confess thy sin.' For as he then brought it about that he who was standing should fall, so now he acts that he who has fallen should not rise. And so, against his enchantments and snares, by which he now wishes to hinder our return, let us take up the most healthful precepts against him who wishes to hinder our confession of sin; because he knows that we cannot return otherwise, we who have fallen through pride. He himself was our leader unto pride:
我們的悲慘藉人性軟弱的世代相傳而蔓延；並且對我們說：「你們要認罪。」如今那條蛇，正如他從前逼迫，要人不遵守對他所說的話——不可犯罪（創世記三章4節）——如今他也照樣逼迫，要人不遵守對他所說的：「你要承認你的罪。」因為正如他從前使那站立的人跌倒，如今他也照樣行動，要使那跌倒的人不能起來。所以，為抵擋他如今用以攔阻我們回轉的咒術與詭計，讓我們拿起最有益的訓誨，抵擋這位想要攔阻我們認罪的仇敵；因為他知道，我們這些藉驕傲跌倒的人，除此以外別無回轉之路。他自己曾作我們的頭領，引我們走向驕傲：
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modo ad humilitatem ducem Christum sequamur. i. Peccatum regerunt mathematici in nella. : Mani­ chæi in genlem tenebrarum : multi in diabolum. Dicit homini serpens ille per mathematicos et Manichæos, ne confiteatur homo peccatum. Per mathematicos sic loquitur: Numquid homo peccat? Stellæ sic sunt positæ, necesse est ut faciat homo peccatnm. Dicit ergo per mathematicos quia stella facit ut homo pcc­ cet; nam ipse non peccat. Sic blasphemias convertit in Deum. Creator enim stellarum Deus est : et dum non vult homo se accusare in eo quod fecit, Deuin accusat a quo factus est homo. Item per quosdam Manichæos ita suggerit : Non tu peccas, gens tenebra­ rum peccat ; tu non babes peccatum.
now let us follow Christ as our leader unto humility. 2. The astrologers refer sin to the stars; the Manichaeans to the race of darkness; many to the devil. That serpent tells man, through the astrologers and the Manichaeans, not to confess his sin. Through the astrologers he speaks thus: 'Does man really sin? The stars are so positioned; it is necessary that man commit sin.' Therefore he says, through the astrologers, that the star brings it about that man sins; for man himself does not sin. Thus he turns his blasphemies against God. For God is the Creator of the stars; and while man is unwilling to accuse himself in what he has done, he accuses God, by whom man was made. Likewise through certain Manichaeans he suggests thus: 'It is not you who sin; the race of darkness sins; you have no sin.'
如今讓我們跟隨基督作我們的頭領，引我們走向謙卑。第二、占星家把罪歸給星辰，摩尼教徒歸給黑暗之族，許多人歸給魔鬼。那條蛇藉占星家和摩尼教徒告訴人不要認罪。他藉占星家如此說話：「難道人真會犯罪嗎？星辰既如此排列，人就必然犯罪。」所以他藉占星家說，是星辰使人犯罪，而人自己並不犯罪。這樣他就把褻瀆轉向神。因為神是星辰的創造者；當人不肯為自己所行的自責時，就在控告那造人的神。他又藉某些摩尼教徒如此暗示：「犯罪的不是你，是黑暗之族在犯罪；你沒有罪。」
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Dicit hæc animæ, et erigit eam in superbiam, ut putet quia non peccat. Non est hoc tollere, sed geminare peccalulu. Item mulli sic confessionem peccati fugiunt, ut ipsum sa­ tanam accusent; se nihil mali fecisse dicant. Et cum castigantur aliqui , et dicitur eis, Quare hoc fecistis ? respondent, Quia diabolus hoc fecit. Non est eniin unde plus gaudeat diabolus, nisi quando homo dicit quod ipse fecerit ut peccaret. Quando enim dicit, Diabolus hoc fecit, non se accusat: et dum peccata sua dissimulat confiteri, indulgentiam non meretur accipere. Respondet ergo et dicit, Diabolus hoc fe­ cit: quasi revera traxerit eum diabolus, aut violen­ tiam fecerit. Suadere enim et sollicitare potest;
He says these things to the soul, and lifts it up into pride, so that it thinks it does not sin. This is not to take away sin, but to double it. Likewise many flee from the confession of sin in such a way that they accuse Satan himself, and say that they have done no evil. And when some are chastised, and it is said to them, 'Why did you do this?' they answer, 'Because the devil did it.' For there is nothing from which the devil rejoices more than when a man says that the devil himself brought it about that he sinned. For when he says, 'The devil did this,' he does not accuse himself; and while he refuses to confess his sins, he does not deserve to receive pardon. He answers therefore and says, 'The devil did this,' as though the devil had really dragged him, or done him violence. For the devil can persuade and solicit;
他對靈魂說這些話，把它高抬進入驕傲，使它以為自己不犯罪。這並非除去罪，乃是使罪加倍。照樣，許多人逃避認罪的方式，就是控告撒但自己，說自己並沒有行過惡。當有些人受責備，並有人對他們說：「你為何行這事？」他們就回答：「因為是魔鬼行的。」因為魔鬼最歡喜的，莫過於人說是魔鬼自己使他犯了罪。因為當人說「這是魔鬼行的」，他就沒有自責；當他不肯認罪時，就不配得赦免。於是他回答說：「這是魔鬼行的」，彷彿魔鬼真的拖著他，或向他施了暴力。其實魔鬼只能勸誘慫恿；
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co­ gere omnino non potest. 5. Diabolus suadet, non cogit ad peccandum. Libe­ rum est homini consentire. Et ideo cum per Dei adju­ torium in potestate tua sit, utrum consentias diabolo; quare non mngis Deo, quam ipsi obtemperare delibe­ ras? Si enim solus diabolus daret consilium, et Deus taceret; haberes quod excusare posses. Cum vero Christus tibi et conscientia tua contradicat, et per Scripturas divinas audias in ecclesia quod non debeas facere malum; quare eligis mortem, et deseris vitam; et magis vis sequi diabolum ad luxuriam, quam ob­ temperare Christo qui te invitat ad v itam aeternam ?
he cannot compel at all. 4. The devil persuades, he does not compel to sin. It is free to man to consent. And therefore, since by the help of God it is in your power whether you consent to the devil, why do you resolve to obey him rather than God? For if the devil alone gave counsel and God were silent, you would have something you could plead in excuse. But since Christ and your own conscience contradict you, and through the divine Scriptures you hear in the church what you ought not to do—why do you choose death and forsake life, and prefer to follow the devil unto lust, rather than to obey Christ who invites you to eternal life?
卻絕不能強迫。第四、魔鬼是勸誘，並非強迫人犯罪。人有自由順從與否。既然藉神的幫助，你是否順從魔鬼乃在你自己權下，你為何決意順從他，過於順從神呢？因為倘若只有魔鬼出主意，而神緘默不言，你或許還有可推諉的藉口。但既然基督和你自己的良心都反對你，你又在教會中藉神聖的經文聽見你不當行的事——你為何揀選死亡、丟棄生命，寧願跟隨魔鬼走向淫亂，而不順從那邀你進入永生的基督呢？
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Rogo ergo vos, fratres charissimi , quare satanas se­ ducit ad peccandum, cum Deus posuerit homini in potestate non consentire satanæ? Est enim a dextris quodam modo praicipicns Deus. a sinistris seducens satanas, homo in medio constitutus. Cor suum quid inclinat ad diabolum? Q'tare non potius erigat ad Deum ? Non enim diabolus cogendo, sed suadendo nocet; nec extorquet a nobis consensum, sed petit. Nos diabolum non adjuvemus1; et vincimus. Dat qui­ dein ille consilium : sed, Deo auxiliante, nostrum est vel eligere, vel repudiare quod suggerit. A. Excusationes in peccatis. Non ea tollunt, sed ipso- rum medicinam. Attendite et aliud.
I ask you therefore, dearest brethren, why does Satan seduce unto sinning, when God has placed it in man's power not to consent to Satan? For there is, as it were, on the right hand God commanding, on the left hand Satan seducing, and man set in the middle. Why does he incline his heart toward the devil? Why does he not rather lift it up toward God? For the devil harms not by compelling, but by persuading; nor does he extort consent from us, but asks for it. Let us not help the devil, and we conquer. He indeed gives counsel; but, with God's help, it is ours either to choose or to reject what he suggests. 5. Excuses in sins. They do not take away sins, but their medicine. Attend to yet another thing.
所以最親愛的弟兄們，我問你們：既然神已把不順從撒但的權柄放在人手中，撒但為何還誘人犯罪呢？因為好像右邊有神在吩咐，左邊有撒但在引誘，人立在中間。他為何將心傾向魔鬼呢？他為何不寧可將心高舉向神呢？因為魔鬼不是藉強迫害人，乃是藉勸誘；他也不是勒索我們的同意，乃是懇求。我們若不幫助魔鬼，就必得勝。他固然出主意；但靠神的幫助，接受或拒絕他所暗示的，乃在乎我們。第五、罪中的藉口。這些藉口並不除去罪，反而除去罪的良藥。你要留意另一件事。
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Quando dicit ho­ mo quod seductus est a satana, quando dicit se sedu­ ctum, confitetur ex parte : sed tamen negat se fecisse, el dicit, Ego nihil feci, diabolus fecit. Conatus est cii­ cere illud Adain : ipse enim excusare se voluit de muliere; mulier excusare se voluit de serpente : Do­ minus autem Deus, qui liberum arbitrium dedit ho­ mini, et eum præcepto suo adversus serpentis venena fIrmaverat, non audivit istas excusationes : quia et mulier propterea data erat, ut doceretur a viro, non ut doceret virum ;
When a man says that he was seduced by Satan, when he says that he was seduced, he confesses in part; yet nevertheless he denies that he did it, and says, 'I did nothing; the devil did it.' He tried to cast forth that saying of Adam: for Adam wished to excuse himself by the woman; the woman wished to excuse herself by the serpent. But the Lord God, who gave free will to man, and had strengthened him by His precept against the serpent's venom, did not listen to these excuses; because the woman had also been given for this reason, that she might be taught by the man, not that she might teach the man;
當人說自己被撒但引誘，當他說自己受了引誘時，他是部分地認了罪；然而他仍否認是自己所行，並說：「我甚麼都沒做，是魔鬼做的。」他試圖搬出亞當那句話：因為亞當想藉那女人為自己開脫，女人想藉那蛇為自己開脫。但那賜給人自由意志、又用祂的誡命堅固人抵擋蛇之毒的主神，卻不聽這些藉口；因為那女人被造，原是為要她受男人的教導，而非要她教導男人；
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et sic erat constituta voluntas am­ uorum, sic erat fabricatum liberum arbitrium, ut si nollet consentire serpenti, discedcret serpens in sua falsitate confusus, et remaneret homo in Domino creatore firmatus. Ipsa sunt mala verba quæ diximus: qnia modo serpens vult suadere excusationes pecca­ torum. Tunc fecit quod accuses; modo autem vult fa­ cere quod excuses. Deus confitenti tanquam in aper­ tum sinum indulgentiam paratus erat dare; excuSas, claudis sinum, includis peccatum, excludis indulgen­ tiam peccati. Ecce quid fecisti: non ut tolleretur pec­ catum, ut dixi jamdudum; sed ut intercluderetur Inc­ dicina peccati. Sanare te habebat Deus per indulgen­ tiam, si fatereris :
and thus the will of both had been so constituted, free will had been so fashioned, that if he were unwilling to consent to the serpent, the serpent would depart confounded in its own falsehood, and man would remain established in the Lord his Creator. These are the very evil words which we have mentioned: because now too the serpent wishes to persuade to the excuses of sins. Then he brought about what you should accuse; but now he wishes to bring about what you should excuse. God was ready to grant pardon to the one confessing, as into an open bosom; you make excuses—you close the bosom, you shut in the sin, you shut out the pardon of sin. Behold what you have done: not that the sin should be taken away, as I said just now, but that the medicine of sin should be barred. God was going to heal you through pardon, if you would confess;
這樣，二人的意志原被如此設立，自由意志原被如此塑造：他若不肯順從那蛇，那蛇就必在自己的謊言中蒙羞退去，而人就必在主他的創造者裡面站立得穩。這正是我們所提到的那些惡言：因為如今那蛇也想勸人為罪找藉口。從前他使你行下當受責備之事；如今他卻想使你行下要為之開脫之事。神本已預備要向認罪的人賜下赦免，如同敞開的懷抱；你卻找藉口——你關閉了懷抱，把罪關在裡面，把罪的赦免關在外面。看哪，你所做的是：不是使罪得除去（正如我方才所說），乃是使罪的良藥被攔阻。你若肯認罪，神本要藉赦免醫治你；
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quaeris per quem excuses; sed non quærit ille quem pro te puniat. 5. Confessio initium sanitatis. Dic ergo devolo corde quod dixi paulo ante, Eoo dixi, Domine, miserere mei. Quare addidit, Ego dixi? Pronter Manichæos, qui di­ cunt, Non tu peccas. Clama, Ego dixi, Domine, mise­ rere mei : sana animam meam, quoniam peccavi tibi (Psal. XL, 5). Sanat te Dens; confitere tantum vulnus tuum. Jaces sub manibus medici, patienter implora auxilium. F'ovet, urit, secat, aquanimiter tolera; tantum noli attendere, nisi ut saneris. Sanaberis au­ tem, si ostendas te medico : non quia ille non videt, si tu te abscondas; sod ipsa confessio initium sanita­ tis est. 6.
you seek someone to excuse you by; but He does not seek someone to punish in your stead. 6. Confession is the beginning of health. Say therefore with a devout heart what I said a little before: 'I said, O Lord, have mercy on me.' Why did he add, 'I said'? On account of the Manichaeans, who say, 'It is not you who sin.' Cry out, 'I said, O Lord, have mercy on me: heal my soul, for I have sinned against Thee' (Psalm XL, 5). God heals you; only confess your wound. You lie under the hands of the physician; patiently implore His aid. He soothes, He burns, He cuts; bear it with even mind; only heed nothing except that you may be healed. But you will be healed if you show yourself to the physician: not because He does not see, if you hide yourself; but confession itself is the beginning of health.
你尋找一個人來為你開脫；但祂並不尋找一個人來代你受罰。第六、認罪是痊癒的開端。所以，你當以虔敬的心說我方才所說的：「主啊，我曾說，求祢憐憫我。」他為何加上「我曾說」呢？是為著那些摩尼教徒，他們說「犯罪的不是你」。你當呼喊：「主啊，我曾說，求祢憐憫我，醫治我的靈魂，因為我得罪了祢」（詩篇四十一篇4節）。神醫治你；你只管承認你的傷。你躺在醫生手下，當忍耐懇求祂的救助。祂撫慰、灼燒、切割；你當以平靜的心忍受；只要別無所顧，惟求得醫治。你若把自己顯給醫生，就必得醫治：並非你若隱藏，祂就看不見；乃是那認罪本身就是痊癒的開端。
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Corripientis sævitia lenis.— Emendabit mejustus in misericordia, et arguet me; oleum autem peccatoris non impinguet caput meum (Psal. CXL, 5). Quid hoc est? Melius est mihi ut quando videt justus peccatum meum, emendet me, nun mihi parcat, dicat quia pec­ cavi, sæviat in peccatum meum, ut me liberet a pec­ cato. Videtur acerbe clamare: sed intus lenis est in misericordia. Ideo dixit, Emendabit me justus in mise­ ricordia, et arguEt me. Quando ergo arguit, et quando clainat, et quando justus sævit, miseretur : et totum illud de misericordia paterna est, non de sævitia ini­ mici. Magis autem quando non vult te mori sub pcc­ cato, magis aniat, quia secat.
7. The severity of the one who corrects is gentle.—'The just man shall correct me in mercy, and reprove me; but let not the oil of the sinner fatten my head' (Psalm CXL, 5). What does this mean? It is better for me that, when the just man sees my sin, he correct me, not spare me, say that I have sinned, rage against my sin, that he may free me from sin. He seems to cry out harshly; but within he is gentle in mercy. Therefore he said, 'The just man shall correct me in mercy, and reprove me.' When therefore he reproves, and when he cries out, and when the just man rages, he is showing mercy; and all that is of a father's mercy, not of an enemy's savagery. But the more He is unwilling for you to die under sin, the more He loves, because He cuts.
第七、責備者的嚴厲乃是溫和的。——「任憑義人擊打我，這算為仁慈；任憑他責備我，這算為頭上的膏油；我的頭不要躲閃罪人的膏油」（詩篇一四一篇5節）。這是甚麼意思呢？對我而言更好的是：當義人看見我的罪時，他責備我、不寬容我，說我犯了罪，向我的罪發烈怒，好叫他救我脫離罪。他看似嚴厲地喊叫，內裡卻在仁慈中溫和。所以他說：「任憑義人擊打我，這算為仁慈；任憑他責備我。」所以，當他責備、當他喊叫、當義人發烈怒時，他乃是在施憐憫；這一切都出於父的憐憫，並非出於仇敵的殘暴。祂越是不願你死在罪中，就越是愛你，因為祂施行切割。
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Non vult enim putredi­ ne peccati cætera membra tua contabescere. Ferrum profert: sed non timere , noli pallescere; medicus est. Ferrum non contra te fertur, sed contra vulnus tuum. Ergo sic ail: Emendabit me justus in misericor­ dia, et arguet me; oleum autem peccatoris non impin­ guet caput meum. 7. Adulantis blandimentum, oleum peccatoris. Quid est autem oleum peccatoris, nisi blandimentum adu­ latoris? Si quis aliquem vehementer objurget, videtur saevire in peccatum ejus : et libere ei dicat mala quæ commisit;et ille si imitaiur fortasse objurgatorem suum, simul cum illo irascitur peccato suo. Quare di­ Ctum est, Irascimini et nolite peccare;
For He does not wish that your remaining members waste away through the rottenness of sin. He brings forth the iron: but do not fear, do not grow pale; He is a physician. The iron is not borne against you, but against your wound. Therefore he says thus: 'The just man shall correct me in mercy, and reprove me; but let not the oil of the sinner fatten my head.' 8. The flatterer's blandishment is the oil of the sinner. But what is the oil of the sinner, except the blandishment of a flatterer? If someone vehemently rebukes another, he seems to rage against his sin; and freely tells him the evils he has committed; and that other, if perhaps he imitates his rebuker, is angry together with him at his own sin. Wherefore it is said, 'Be angry, and sin not;
因為祂不願你其餘的肢體因罪的腐爛而衰敗。祂取出刀刃：但你不要懼怕，不要臉色發白；祂是醫生。這刀刃不是向著你，乃是向著你的傷。所以他如此說：「任憑義人擊打我，這算為仁慈；任憑他責備我；我的頭不要躲閃罪人的膏油。」第八、諂媚者的奉承就是罪人的膏油。那罪人的膏油是甚麼呢，不過是諂媚者的奉承罷了。若有人猛烈地斥責另一人，他看似向那人的罪發烈怒；並坦率地將那人所犯的惡告訴他；那人若或許效法斥責他的人，就與他一同向自己的罪發怒。因此經上說：「你們應當生氣，卻不要犯罪；
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quæ dicitis in cor­ dibus vestris, et in cubilibus vestris compungimini (Psal. IV, 5). Ergo dicat ille vera: forte corrigitur. Alius vero veniat ad eum, et assentetur et dicat, Imo lau­ dabiliter fecisti : quoniam laudatur peccator in deside­ riis animæ suæ, et qui iniqua gerit, benedicitur (Psal. x, 3, sec. Hebr.) ; difiluit, letus vocatur. Avarus est; et dicitur de co quia servat reni suum. Vindicat se de inimico, cam dictum sit, Dimitte ut dimittatur tibi (Luc. VI, 37); et fortis vocatur. Sic considera cætera, quemadmodum assentatores, id csl, adulatores Ira­ beant verba fallacia, habeant numina laudis : ipsa est unctio peccatoris.
the things you say in your hearts, be pierced with compunction upon your beds' (Psalm IV, 5). Therefore let that man speak true things: perhaps he is corrected. But let another come to him, and flatter him, and say, 'Nay, you did commendably'—since 'the sinner is praised in the desires of his soul, and he who does iniquity is blessed' (Psalm X, 3, according to the Hebrew); he melts away, he is called happy. He is a miser; and it is said of him that he keeps his own property. He avenges himself on an enemy, though it was said, 'Forgive, that it may be forgiven you' (Luke VI, 37); and he is called brave. Consider the rest in this way, how flatterers—that is, adulators—have deceitful words, have gestures of praise: that is the anointing of the sinner.
你們在心裡所說的，在床上要痛悔」（詩篇四篇4節）。所以，讓那人說真話：那罪人或許就得糾正。但若另有人來到他跟前奉承他，說：「不然，你做得值得稱讚」——因為「惡人以心願自誇；行不義的人得稱讚」（詩篇十篇3節，按希伯來文）；他就消融了，被稱為有福。他是個貪財的人，卻有人論到他說他善於保守自己的財物。他向仇敵報復，雖然經上說：「你們要饒恕人，就必蒙饒恕」（路加福音六章37節）；他卻被稱為勇敢。你要照樣思想其餘的事，看那些奉承者，就是諂媚者，如何有虛謊的話、有讚美的姿態：這就是罪人的膏抹。
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Nos aurem audiamus prophetam di­ centem, Populus meus, qui vos felices dicunt, in erro­ rem vos mittunt, et conturbant semitas pedum vestrorum ihai. III, 12). Ergo si dicatur ab aliquo libere pecca­ tum alicujus, et ab alio palpetur; si videat aliquis ter­ lius et interrogetur quid sit factum, nonne ita solet respondere : Ille dixit ei vera, et non blandiius est? Quid ille alter? quid lecit? Unxit ei caput, et disces­ sit. Nos vero, fratres, si vere spirituales medici su­ mus, et de animarum vestrarum remedio attentius cogitemus, non debemus palpare quemquam, nec nos ncc vos Confiteamur peccata nostra, non excusemus: tu fecisti, tu reus es; tu confilere, tibi ignoscitur. Si autein dicis.
But let us hear the prophet saying, 'O my people, they that call you happy, the same lead you into error, and disturb the paths of your feet' (Isaiah III, 12). Therefore if someone's sin is freely spoken of by one man, and stroked over by another; if some third person should see it and be asked what was done, does he not usually answer thus: 'That man told him the truth, and did not flatter him'? What of that other? What did he do? 'He anointed his head, and departed.' But we, brethren, if we are truly spiritual physicians, and think more attentively about the remedy of your souls, ought not to stroke over anyone, neither ourselves nor you. Let us confess our sins, let us not excuse them: you did it, you are guilty; do you confess, and it is pardoned you. But if you say,
但讓我們聽先知說：「我的百姓啊，那稱你們為有福的，正是引你們入迷途，攪亂你們腳步之路的」（以賽亞書三章12節）。所以，若有人的罪被一人坦率指出，卻被另一人撫慰遮掩；若有第三者看見了，被問及所發生的事，他豈不是通常這樣回答：「那人向他說了真話，並沒有奉承他」？至於那另一人呢？他做了甚麼？「他膏抹了他的頭，就走了。」但弟兄們，我們若真是屬靈的醫生，更殷勤地為你們靈魂的醫治著想，就不該撫慰遮掩任何人，無論是我們自己或你們。讓我們認罪，不要為罪開脫：是你做的，你有罪；你認罪，就必蒙赦免。但你若說，
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Non ego feci; ubicumque verba' ex­ cusare volucris, peccaluln tuum manet in te, peccati reus es : et non illius peccati lanium quod fecisti, sed hujus etiam superbias quod confiteri noluisti. De quo peccato nos Dominus liberare dignetur : qui cum Patre et Spiritu sancto vivit et regnat in sæcula sai­ culorum. Amen. SERMO CCLIV (a). De confessione peccatorum, et Poenitentia (b). 1. Confessionis necessitas. Quam utilis sit et quibus. Hortatur nos sæpius sancta Scriptura ad medicamen­ ta fugere confessionis, non quod Deus indigeat con­ fessione nostra, cui omnia pra sto sunt quæ cogita­ mus, loquimur aut agimus :
'It was not I who did it'—wherever you wish to excuse yourself with words, your sin remains in you, you are guilty of the sin: and not only of that sin which you committed, but also of this pride, because you were unwilling to confess. From which sin may the Lord deign to free us: who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 254. On the confession of sins, and on Penance. 1. The necessity of confession. How useful it is, and to whom. Holy Scripture often exhorts us to flee to the medicines of confession, not because God has need of our confession—to whom all things are present that we think, speak, or do—
「這不是我做的」——你無論在何處想用言語為自己開脫，你的罪仍存留在你裡面，你就是那罪的罪人：不僅是你所犯之罪的罪人，也是這驕傲之罪的罪人，因為你不肯認罪。願主俯允救我們脫離這罪：祂與父並聖靈，活著作王，直到永永遠遠。阿們。第二五四篇講道。論認罪，並論悔改。第一、認罪的必要。它何等有益，並對何人有益。聖經常常勸勉我們逃向認罪的良藥，並非因為神需要我們的認罪——因為我們所思、所言、所行的一切，在祂面前都是顯明的——
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sed nos aliter salvi fieri non possumus, nisi confiteamur pœnitentes, quod inique gessimus negligentes. Qui se ipsum accusat in peccatis suis, hunc diabolus non habet iterum accu­ sare in die judicii : si tamen conlilens pcenitendo die luit quae fecit, nec Herum renovat quæ egit. Confite­ mini, dicit Jacobus apostolus, alterutrum peccata ve­ stra, et orate pro invicem ut salvemini (Jacobi v, 16 ). Item beatus Apostolus : Ore autem confessio fit ad sa­ lutem (Rom. x, 10). Sed et Salomon de confessione peccatorum dixit : Qui abscondit scelera sua, non diri­ getur : qui autem confessus fuerit, et reliquerit ea, mi­ sericordiam consequetur (Prov. XXVIII, 13).
but because we cannot otherwise be saved, unless we, doing penance, confess what we, being negligent, wickedly committed. Whoever accuses himself in his sins, him the devil cannot accuse again on the day of judgment: provided, however, that confessing he wash away by doing penance the things he did, and does not again renew what he has done. 'Confess your sins one to another,' says the apostle James, 'and pray for one another, that you may be saved' (James V, 16). Likewise the blessed Apostle: 'For with the mouth confession is made unto salvation' (Romans X, 10). But Solomon also said concerning the confession of sins: 'He who hides his crimes shall not be directed; but he who shall confess and forsake them shall obtain mercy' (Proverbs XXVIII, 13).
乃是因為我們若不悔改、承認我們疏忽時所惡意犯下的事，就不能得救。凡在自己的罪上自責的人，魔鬼在審判之日就不能再控告他：只是他必須認罪，藉悔改洗淨所行之事，並不再重蹈所行之事。使徒雅各說：「你們要彼此認罪，互相代求，使你們可以得救」（雅各書五章16節）。同樣，那有福的使徒也說：「因為口裡承認，就可以得救」（羅馬書十章10節）。所羅門也論到認罪說：「遮掩自己罪過的，必不亨通；承認且離棄罪過的，必蒙憐憫」（箴言二十八章13節）。
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Magnum est salutis medicamentum non iterare quae impie ges­ simus, nec priorum cicatrices vulnerum resauciare. Sicut autem dicit Joannes evangelista, Si confiteamur peccata nostra, fidelis eat Deus et justus, ut remittat no­ bis peccata nostra, et emundet noa ab omni iniquitate (I Joan. i, 9). Similiter et Psalmista ait: Dixi, Confi­ tebor adversum me injustitiam meam Domino; et tu re­ misisti impictatem peccati mei (Psal. xxxi, 5). 2. Damnatorum poenitentia infructuosa. Tormentum duplex. Duplex sit pœnitentis fletus. Fructus dignus pœ­ nitentiæ. Vivens couliteatur peccator qua; fecit; quia non cst fructuosa confessio apud inferos, nec poeni­ tcutia ad salutem prolicicns.
It is a great medicine of salvation not to repeat the things we have impiously done, nor to reopen the scars of former wounds. And as John the Evangelist says, 'If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all iniquity' (1 John I, 9). Likewise also the Psalmist says: 'I said, I will confess against myself my injustice to the Lord; and Thou hast forgiven the impiety of my sin' (Psalm XXXI, 5). 2. The penance of the damned is fruitless. A twofold torment. The weeping of the penitent should be twofold. Fruit worthy of penance. Let the sinner confess while living the things he has done; for confession is not fruitful among those below, nor is penance profitable unto salvation.
不重蹈我們不虔所行之事，不重新揭開先前傷口的疤痕，這是救恩的大良藥。正如福音書作者約翰所說：「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義」（約翰壹書一章9節）。詩人也照樣說：「我說，我要向耶和華承認我的過犯；祢就赦免我罪的邪惡」（詩篇三十二篇5節）。第二、受咒詛之人的悔改是徒然的。雙重的折磨。悔改者的哭泣當是雙重的。與悔改相稱的果子。讓罪人趁活著時承認所行之事；因為在陰間認罪毫無果效，悔改也無益於救恩。
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Ecce nunc tempus salu­ tis, ecce nunc tempus acceptabile Deo (II Cor. VI, 2). Tempus cst nunc remissionis pœnitentibus; sed tem­ pus erit post mortem vindictæ negligentibus confiteri scelera sua. Omnes enim impii amaram habent in tor­ luentis pœnitentiam : sed non proliciL eis poenitentia ad remissionem, sed conscientia torquet eos ad au­ gmentum pœnarum quas patiuntur. Potuerunt enim sibi per confessionem præcavere tormentorum imma­ nitatem, et neglexerunt : ila sicut loris flaminis, ila intus conscientia propria torquentur. Quomodo potest medicus vulnus sanare, quod agrotus ostendere eru­ bescit? Deus confessionem nostram desiderat, ut ju­ stam habeat ignoscendi causam.
Behold, now is the time of salvation; behold, now is the time acceptable to God (2 Corinthians VI, 2). Now is the time of remission for the penitent; but the time will come after death of vengeance for those negligent to confess their crimes. For all the impious have a bitter penance in their torments; but penance does not profit them unto remission, but conscience torments them unto the increase of the punishments they suffer. For they could have forewarned themselves through confession against the enormity of the torments, and they neglected it: so, just as outwardly by the flame, so inwardly they are tormented by their own conscience. How can a physician heal a wound which the sick man blushes to show? God desires our confession, that He may have a just cause for pardoning.
看哪，現在正是救恩的時候；看哪，現在正是神所悅納的時候（哥林多後書六章2節）。如今是悔改者得赦免的時候；但死後將有懲罰的時候，臨到那些疏忽認罪的人。因為一切不虔的人在其折磨中都有苦澀的悔改；但那悔改於他們的赦免無益，反倒良心折磨他們，使他們所受的刑罰加增。因為他們原本能藉認罪預防那可怕的折磨，卻疏忽了：這樣，正如外面被火焰折磨，裡面也照樣被自己的良心折磨。病人羞於顯露的傷，醫生怎能醫治呢？神渴望我們認罪，好使祂有公義的理由施行赦免。
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Qui peccata sua oc­ < uliat, et erubescit salubriter confiteri, Deum quem testem habel, iterum habebit eum ultorem. Optime se ju­ dicct homo in hac vita, ne judicetur a Deo damnatione perpetua. Duplicem habere debet fletum in ponnitenlia omnis peccator: sive quia per negligentiam bonum non fecit, seu quia per audaciam malum perpetravit. Quod enim oportuit non gessit, et quod non oportuit egit. Confessio justificat, confessio veniam peccatis donat : omnis spes veniæ in confessione consistit. Confessio opus est misericordiæ, salus a'groti, unicum cst viri­ bus nostris medicamentum cum poenitentia.
He who hides his sins, and is ashamed to confess wholesomely, will have again as avenger the God whom he has as witness. Let a man judge himself excellently in this life, lest he be judged by God with perpetual damnation. Every sinner ought to have a twofold weeping in penance: either because through negligence he did not do good, or because through boldness he perpetrated evil. For what he ought to have done, he did not do; and what he ought not, he did. Confession justifies, confession grants pardon to sins: all hope of pardon consists in confession. Confession is a work of mercy, the health of the sick man; it is the only medicine for our strength, together with penance.
凡隱藏自己的罪、羞於有益地認罪的人，那位作他見證的神，也必再作他的報應者。人當在今生極好地審判自己，免得被神以永遠的咒詛審判。每一個罪人在悔改中都當有雙重的哭泣：或因疏忽而未行善，或因膽大而作惡。因為他當行的未行，不當行的卻行了。認罪使人稱義，認罪賜赦免給罪：一切赦免的盼望都在於認罪。認罪是憐憫的工作，是病人的痊癒；連同悔改，它是我們力所能及的唯一良藥。
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Cujus ipse Salvator in Evangelio virtulem ostendit, diceus, Pœnitentiam agite, appropinquavit enim regnum caelo­ rum (Matth. iv, i7) * et Joannes Baptista : Facite fru­ ctus dignos pœnitentiæ (Lvc. III, 8). Fructus dignus est pœnitentiæ, transacta flere peccata, et eadem ite­ rum non agere : sicut Scriptura ait, Ne adjicias pec­ catum super peccatum (Eccli. v, 5). Lavamini, dicit Dominus per Isaiam prophetam, et mundi estote (Isai. I, 16). Lavatur itaque et mundus est, qui et præterita plangit et iterunr non admittit. Lavatur et non est mundus, qui plangit quod gessit, nec deserit; et post lacrymas hæc qua; fleverat repetit .
The Savior Himself shows its power in the Gospel, saying, 'Do penance, for the kingdom of heaven is at hand' (Matthew IV, 17); and John the Baptist: 'Bring forth fruits worthy of penance' (Luke III, 8). The fruit worthy of penance is to weep over past sins, and not to do the same again: as Scripture says, 'Add not sin upon sin' (Ecclesiasticus V, 5). 'Wash yourselves,' says the Lord through the prophet Isaiah, 'and be clean' (Isaiah I, 16). He therefore is washed and is clean who both bewails the past and does not admit it again. He is washed and is not clean who bewails what he has done, yet does not forsake it; and after his tears returns to these very things which he had wept over.
救主自己在福音書中顯明它的能力，說：「你們應當悔改，因為天國近了」（馬太福音四章17節）；施洗約翰也說：「你們要結出與悔改相稱的果子」（路加福音三章8節）。與悔改相稱的果子，就是為過去的罪哀哭，並不再犯同樣的罪：正如經上所說：「不要罪上加罪」（傳道經五章5節）。主藉先知以賽亞說：「你們要洗濯自潔」（以賽亞書一章16節）。所以，那既為過去哀哭、又不再犯的人，就是受了洗濯、得潔淨的人。那為所行之事哀哭、卻不離棄，並在流淚之後又重犯所哀哭之事的人，是受了洗濯卻未得潔淨的。
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De his qui past lacrymas ad delicia revertuntur priora, beatus Petrus terribiliter ait: Canis reversus ad vomitum suum (II Petr. II, 22). Fili, peccasti, dicitur in Scriptura sancta, ne adjicias iterum : sed de pristinis deprecare ut remit­ tantur tibi (Eccti. XII, 1). 3. Pœnitentia vera non annis, sed cordis contritione censetur. Poenitentia vera uon annorum numero cen­ setur, sed amaritudine animi. Unde beatus Petrus mox a Domino indulgentiam reocpit, quia amaris­ sime flevit trinae negationis culpari (Matth. xxvi, 75). Pœnitenlia quamvis sit exigui temporis, si iuli- Ilia cordis amaritudine agitur, nun dtspicitur apud judicem justum Deum, qui cordis secreta conSiderat.
Concerning those who after tears return to their former delights, blessed Peter says terribly: 'The dog returned to his own vomit' (2 Peter II, 22). 'Son, you have sinned,' it is said in Holy Scripture, 'add not again; but for the former ones pray that they may be forgiven you' (Ecclesiasticus XXI, 1). 3. True penance is reckoned not by years, but by contrition of heart. True penance is reckoned not by the number of years, but by bitterness of soul. Whence blessed Peter soon received pardon from the Lord, because he wept most bitterly over the guilt of his threefold denial (Matthew XXVI, 75). Penance, though it be of brief time, if it is done with just bitterness of heart, is not despised before God the just judge, who considers the secrets of the heart.
論到那些流淚之後又回到先前逸樂的人，有福的彼得可畏地說：「狗所吐的，牠轉過來又吃」（彼得後書二章22節）。聖經上說：「孩子，你犯了罪，不要再犯；卻要為先前的罪祈求，使它們得赦免」（傳道經二十一章1節）。第三、真悔改不以年歲計，乃以內心的痛悔計。真悔改不以年歲的多寡計，乃以心靈的苦澀計。因此有福的彼得不久就從主得了赦免，因為他為三次不認主的罪極其痛哭（馬太福音二十六章75節）。悔改雖為時短暫，若以正當的內心苦澀而行，在那鑒察內心隱秘、公義審判的神面前就不被藐視。
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Non enim longitudinem temporis tantum requirit Deus, quantum affectum sinceritatis poenitentis pen­ sat. Qui enim in Christo tota mente conlidit, etiam­ si multis moriatur peccatis , fide sua vivet in æter­ num : sicut ipse Dominus in Evangelio dicit, Ego sum resurrectio et vita : qui credit iti me, etiamsi mor­ tuus fuerit, vivet; et omnis qui vivit et credit in me, non morietur in æternum (Joan. XI, 25, 26). De mor­ te animae dixit, quæ propter peccatorum aegritudinem eveniet illi. Deus in natura misericors est, paratus est salvare per misericordiam, quos non invenit salvare per justitiam : qui vult omnes homines salvos fleri, et neminem perire 1 Tim. II, 4);
For God does not so much require length of time, as He weighs the affection of the penitent's sincerity. For whoever trusts in Christ with his whole mind, even if he die in many sins, shall live forever by his faith: as the Lord Himself says in the Gospel, 'I am the resurrection and the life: he who believes in me, even though he be dead, shall live; and everyone who lives and believes in me shall not die forever' (John XI, 25, 26). He spoke of the death of the soul, which will befall it on account of the sickness of sins. God is merciful in His nature, ready to save through mercy those whom He does not find to save through justice: He who wills all men to be saved, and none to perish (1 Timothy II, 4);
因為神所要求的與其說是時間的長短，不如說祂衡量的是悔改者真誠的心意。因為凡全心信靠基督的人，即使死在許多罪中，也必因他的信永遠活著：正如主自己在福音書中所說：「復活在我，生命也在我；信我的人雖然死了，也必復活；凡活著信我的人必永遠不死」（約翰福音十一章25-26節）。祂所說的是靈魂的死，這死是因罪的疾病臨到靈魂的。神本性慈憐，樂意藉憐憫拯救那些祂憑公義所不能拯救的人：祂願萬人得救，不願一人沉淪（提摩太前書二章4節）；
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qui per prophetam ait, In quacumque aie conversus fuerit peccator, vita vivet et non morietur (Ezech. XVIII , 21). Quamvis quisque sit peccator et impius, si ad pœ­ nitentiam convertitur, consequi se posse veniam per Dei misericordiam non dubitet. In hoc sæculo pœni­ tentiam facientibus Dui misericordia subvenit: in fu­ turo autem pœnitentia non proficit, sed rationem no­ strorum operum reddituri sumus. In hac vita tantum pœnitentiæ patet libertas; post mortem vero nulla correctionis est licentia. SERMO CCLV (a). De Pœnitentia (b). Criminum conscii a communione se subtrahunt. Præ­ staret ut ea dignos se exhiberent. Per citam scilicet pœnitentiam et laboriosam.
who says through the prophet, 'In whatever day the sinner shall be converted, he shall live in life and not die' (Ezekiel XVIII, 21). However great a sinner and impious one may be, if he is converted unto penance, let him not doubt that he can obtain pardon through the mercy of God. In this age God's mercy comes to the aid of those doing penance; but in the age to come penance does not profit, but we shall render an account of our works. In this life alone is the liberty of penance open; but after death there is no license for correction. SERMON 255. On Penance. Those conscious of crimes withdraw themselves from communion. It would be better that they show themselves worthy of it. Namely, through speedy and laborious penance.
祂藉先知說：「惡人無論在何日回轉，他必存活不死」（以西結書十八章21節）。無論一人是何等大的罪人與不虔者，他若回轉悔改，就不要懷疑自己能藉神的憐憫得赦免。在今世，神的憐憫幫助那些悔改的人；但在來世，悔改無益，我們反倒要為自己的行為交帳。惟有在今生，悔改的自由仍敞開；死後就再無糾正的餘地。第二五五篇講道。論悔改。自知有罪的人退避聖餐的相通。他們更該顯明自己配得聖餐。就是藉著迅速且辛勞的悔改。
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Quid de pœnitente in extre­ mis sentiendum. Sare advertimus, dilectissimi fratres, nonnulios ex vohis communionem ecclesiasticam declinaie ; ct hoc intelligo licii cx conscientia gravium alquc in­ gentium peccatorum. Unde admoneo vos, dilectissi­ rui , quod pravum cat, hoc insalubri consilio duplica­ tur; quia homines ista facientes, et delictorum sarci­ nam cumulant, ct munus æternæ salutis annUunt : hoc est Cilia.. reatum congregare, et remedium devi­ tare. Ergo vos, dilectissimi fratres, hortor atque commoneo, ut si quis ex vobis conscius criminum suorum, indignum se communione ecclesiastica pu­ tat, dignum se esse faciat. Uiciiis, Quomodo aliquis dignum se facere possit?
What ought to be thought concerning the penitent at the last extremity. We observe well, most beloved brethren, that some of you shun ecclesiastical communion; and this I understand happens from consciousness of grave and enormous sins. Whence I admonish you, most beloved, that what is depraved is doubled by this unwholesome counsel; because men doing these things both heap up the burden of their offenses, and neglect the gift of eternal salvation: that is, to gather up guilt, and to shun the remedy. Therefore, most beloved brethren, I exhort and admonish you, that if anyone among you, conscious of his own crimes, thinks himself unworthy of ecclesiastical communion, let him make himself worthy. You will say, 'How can anyone make himself worthy?'
論到臨終之際的悔改者當如何看待。最親愛的弟兄們，我們清楚看見你們中間有些人躲避教會聖餐的相通；我明白這是出於對嚴重巨大之罪的自覺。因此我勸戒你們，最親愛的，那本已敗壞之事，因這有損靈魂的主意反倒加倍；因為行這些事的人，既堆積過犯的重擔，又輕忽永恆救恩的恩賜：這就是積聚罪責，逃避良藥。所以，最親愛的弟兄們，我勸勉並警戒你們：你們中間若有人自知有罪，以為自己不配教會聖餐的相通，就讓他使自己配得。你們會問：「人怎能使自己配得呢？」
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Quomodo, nisi ut errores pristinos relinquunt, cl pœnitentiam pctat : ut qui criminum suornm sorde pollutus est, exomologesis satisfactione mundetur? Noc ad illud se servet ut in extremo vitæ suæ tempore tunc pocnitentiam pe­ tat, quando jam agere non possit. Inutilis est enim, dilectissimi, ista persuasio. Parum est, peccatorem poenitere , nisi pcenitentiam peregerit. Ad emendanda enim crimina vox poenitenlis sola non sufficit : nam in satisfactione ingentium peccatorum non verba tan­ tum, sed opera quæruntur. Datur quidem etiam in extremis pœnitentia, quia non potest denegari ; sed auctores tamen esse non possumus, quod qui sic pe­ tierit, mereatur absolvi.
How, except by leaving their former errors, and seeking penance: so that he who is polluted with the filth of his crimes may be cleansed by the satisfaction of exomologesis (open confession)? And let him not reserve himself for this—that at the last time of his life he then seek penance, when he can no longer perform it. For that persuasion is useless, most beloved. It is too little for a sinner to repent, unless he has carried out penance. For to amend crimes the voice of the penitent alone does not suffice: for in the satisfaction of enormous sins not only words but works are sought. Penance is indeed given even at the last extremity, because it cannot be denied; but yet we cannot be its guarantors, that he who seeks it thus should deserve to be absolved.
怎能呢？除非藉離棄他先前的過犯，尋求悔改：好使那被自己罪惡污穢玷污的人，能藉公開認罪（exomologesis）的補贖得潔淨？他也不要為此保留自己——就是等到生命的末了才尋求悔改，那時他已不能實行悔改了。因為那樣的想法是無用的，最親愛的。罪人若只是懊悔，卻未曾實行悔改，那是遠遠不夠的。因為要改正罪過，單有悔改者的口不足夠：因為在巨大之罪的補贖中，所求的不僅是言語，更是行為。悔改固然連在臨終之際也可施予，因為不能拒絕；然而我們仍不能作保，說那如此尋求悔改的人配得赦罪。
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Quomodo enim agit pœni­ tentiam lapsus? Quomodo agit poenitentiam in extre' mis vit:e finibus constitutus? Quomodo poenitentiam agere possit, qui nulla jam pro se opera satisfactionis operan potest? Et ideo pœnitentia quae ab infirmo petitur, infirma est. Pœnitentia quae a moriente tantum petitur, timeo ne ipsa moriatur. Et ideo, di­ lectissimi, quicumque invenire vult misericordiam Dei, sanus agat pœnitentiam in hoc sæculo, ut sanus esse valeat in futuro. SERMO CCLVI (N). Admonitio per quam ostenditur quid intersit inter illam pœ- nitentiam quae cum bonis operibus semper agitur, et il­ lam quæ in infirmitate vel fine vitae accipitur. i. An pœnitentia accepta moriens veniam obtineat.
For how does one who has fallen do penance? How does he do penance who is set at the very last ends of life? How can he do penance who can now perform no works of satisfaction for himself? And therefore the penance which is sought from the sick man is sickly. The penance which is sought only from the dying man, I fear lest it die together with him. And therefore, most beloved, whoever wishes to find the mercy of God, let him do penance while healthy in this age, that he may be able to be healthy in the age to come. SERMON 256. An admonition through which is shown what difference there is between that penance which is always done with good works, and that which is received in sickness or at the end of life. 1. Whether the dying man who receives penance obtains pardon.
因為跌倒的人怎樣悔改呢？被置於生命最末端的人怎樣悔改呢？如今已不能為自己作任何補贖之工的人，怎能悔改呢？所以從病人所求的悔改，是病弱的。惟從垂死之人所求的悔改，我恐怕它要與他一同死去。所以，最親愛的，凡願尋得神憐憫的人，讓他趁在今世健康時悔改，好使他能在來世健康。第二五六篇講道。一篇勸戒，藉此顯明那始終與善行同行的悔改，與那在患病或生命末了時所領受的悔改，二者之間有何分別。第一、垂死之人領受悔改是否得赦免。
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Obtinet qui se in pænitentia et bonis operibus jugiter exercuit. Multi de fratribus vel filiis nostris solliciti sUnt, utrum omnis homo in infirmitate positus d pœnitentiam accipit, et statim defunctus fuerit, ad p'cnam possit indulgentiam pervenire : et dum haec inquirunt, non sine parva inter se animositate con­ tendunt. Alii euim dicunt eum qui sic acceperit, ad integrum liberari; alii autem parum prodesse conGr­ mant. Quid tamen de hac re nobis secundum sancto­ rum patrum regulas videatur, breviter Charitati vestræ volo suggerere. Non incongrue potest credi tribus modis ad istam subitaneam poenitentiam per­ veniri.
He obtains it who has continually exercised himself in penance and good works. Many of our brethren or sons are anxious whether every man placed in sickness who receives penance, and immediately dies, can attain pardon unto the remission of punishment: and while they inquire into these things, they contend among themselves with no small heat. For some say that he who has thus received it is freed completely; others, however, affirm that it profits little. Yet what seems to us concerning this matter, according to the rules of the holy Fathers, I wish briefly to suggest to your Charity. It can not incongruously be believed that this sudden penance is arrived at in three ways.
那始終殷勤操練悔改與善行的人必得赦免。我們許多弟兄或兒女憂慮：凡在患病中領受悔改、隨即去世的人，是否都能得著赦免，以致刑罰得免：他們探究這些事時，彼此爭論頗為激烈。因為有些人說，如此領受悔改的人得完全的釋放；另有些人卻堅稱這益處甚微。然而，按照眾聖教父的規則，我們對此事的看法，我願簡要地向你們的愛心陳明。可以不無道理地相信，這突然的悔改有三種方式抵達。
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Primus et præcipuus modus est, ut chri­ stianus crimina capitalia non admittat; aut si forte ad­ miserit, sic pro iliis poeniteat, et ea bonis operibus diluat, ut postea ad peccata ipsa non redeat; de omnibus fructibus decimas reddat, et de novem partibus quidquid suis 'necessitatibus superfuerit minuta peccata quae quotidie subrepunt redimat et, illam charitatem teneat quæ non solum amicos, sed ipsos diligit inimicos. Qui hæc fideliter implere vo­ luerit, etiamsi pœnitentiam non accipiat; quia sem­ per iilam fructuose et fideliter egit, bene hinc exiet : et si eo tempore quo moriturus est, eam acceperit , et p artem sibi et Christo ad substantiam suam cum filiis fecerit;
The first and chief way is that a Christian not commit capital crimes; or if perchance he has committed them, that he so repent of them, and wash them away with good works, that afterward he not return to those sins themselves; that he render tithes of all his fruits, and out of the nine parts, whatever remains beyond his own necessities, redeem the small sins which daily creep in; and that he hold that charity which loves not only friends, but even one's very enemies. Whoever shall have wished to fulfill these things faithfully, even if he receive no [formal] penance—because he has always exercised it fruitfully and faithfully—will depart well from here: and if at the time when he is about to die he receives it, and makes a portion for himself and for Christ from his substance along with his children;
第一、也是主要的方式，就是基督徒不犯死罪；或若偶然犯了，就當如此為之悔改，並以善行洗淨，使他此後不再回到那些罪中；他當將一切果實獻上十分之一，並從其餘九分中，凡超過自己必需的，用以救贖每日潛入的小罪；他當持守那不僅愛朋友、甚至愛仇敵的愛。凡願忠心成全這些事的人，即使沒有領受〔正式的〕悔改——因為他始終有果效且忠心地行了悔改——也必善終離世：他若在臨終之時領受悔改，並從自己的產業中，連同兒女，為自己和為基督分出一份；
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non solum eum veniarn peccatorumcre­ dimus obtinere, sed etiam præmia aeterna percipere. 2. Obtinet et qui vixit in peccatis; sed qua lege. Se­ cundus modus est supra dictae poenitentiae, ut etiamsi aliquis, quamdiu vixerit, non solum parva , sed forte eliam capitalia committat peccata; et tamen mala ipsa ignoretur qua spe poenitentiae agat 1, nec ideo animam suam ad peccata relaxet, ut ad illam subita­ neam pœnitentiam se reservet; et in transitu suo cum grandi humilitate et cordis contritione, cum ru­ gitu vel gemitu ipsam poenitentiam petat; et hoc de­ finitissime in corde suo deliberet, ut si evascrit, quamdiu vixerit, toto corde et lotis viribus fructuo­ sam pœnitentiam agat;
we believe that he not only obtains pardon of sins, but even receives eternal rewards. 2. He also obtains it who has lived in sins; but under what condition. The second way of the aforesaid penance is that even if someone, as long as he lives, commits not only small but perhaps even capital sins; and yet, in whatever hope of penance he acts, he does not for that reason loosen his soul unto sins, so as to reserve himself for that sudden penance; and at his passing, with great humility and contrition of heart, with roaring or groaning, seeks that penance; and most definitely deliberates this in his heart, that if he escapes, as long as he lives, he will do fruitful penance with his whole heart and all his strength;
我們就相信，他不僅得著赦罪，甚至得著永遠的賞賜。第二、活在罪中的人也能得赦免；但要在何等條件之下。前述悔改的第二種方式是：縱然有人一生不僅犯小罪，或許甚至犯死罪；然而無論他以何等悔改的盼望而行，他都不因此放縱自己的靈魂去犯罪，以致把自己保留給那突然的悔改；並且在臨終之際，以極大的謙卑和內心的痛悔，帶著哀號或呻吟，尋求那悔改；又極其確定地在心中立定，說他若得存活，只要活著，就必全心竭力行有果效的悔改；
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et quidquid se male tulisse cognoscit, ad integrum reddat, ut secundum illud propheticum rapinam restituat (Ezech. XXXIII 15), et omnibus inimicis suis toto corde indulgeat, et de substantia sua unam portionem Christo et sibi cuni filiis suis faciat, et in ipsa infirmitate sua, quantum potest, largas eleemosynas erogare præcipiat : si hæc fideliter humili et contrito corde implere voluerit, et possumus et debemus credere quon ei Dominus omnia dignetur peccata dimittere , secundum illud propheticum, Peccator in quacum­ que die conversus fuerit, omnea iniquitates ejus obi­ vioni tradentur (Ezech. XVIII, 21 et 22); et illud, In qua- 12). die conversus ingemuerit, salvus erit (Id. XXXIII, 3.
and whatever he knows he has wrongly taken, he restores completely, so that, according to that prophetic word, he restore the robbery (Ezekiel XXXIII, 15), and forgive all his enemies with his whole heart, and from his substance make one portion for Christ and for himself together with his children, and in his very sickness, as much as he can, command that generous alms be distributed: if he shall have wished to fulfill these things faithfully with a humble and contrite heart, we both can and ought to believe that the Lord deigns to forgive him all his sins, according to that prophetic word, 'The sinner, in whatever day he shall be converted, all his iniquities shall be delivered to oblivion' (Ezekiel XVIII, 21-22); and that other, 'In whatever day he shall be converted and groan, he shall be saved' (Ezekiel XXXIII, 12).
凡他知道自己不義取得的，都完全歸還，使他照那先知的話語償還所搶奪的（以西結書三十三章15節），並全心饒恕他一切的仇敵，又從自己的產業中，連同兒女，為基督和為自己分出一份，並在自己患病之際，盡其所能吩咐慷慨施捨賙濟：他若願以謙卑痛悔的心忠心成全這些事，我們就既能且應相信，主俯允赦免他一切的罪，照那先知的話語：「惡人無論在何日回轉，他一切的罪孽都必被遺忘」（以西結書十八章21-22節）；又如那另一處：「他無論在何日回轉哀歎，就必得救」（以西結書三十三章12節）。
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Id œgre sentiatur de eo qui operibus pœnitentiam non ostendit. Tertius modus pœnientiæ aliquibus esse videtur, si aliquis semper male vivens, in exi­ tu vitae se reservet ad poenitentiam, et ea spe peccet ut per ipsam subitaneam pœnitentiam et cuncta con­ juncta aestimet peccata dimitti; et tamen postquam eam acceperit, et illud quod male rapuit nee in sim­ plo reddat, nec inimicis suis toto corde indulgeat , nec in corde suo deliberet, ut si evaserit, quamdiu vivit, cum grandi compunctione et humilitate pœ­ nitentiam agat, nec portionem sibi et Christo pro redemptione peccatorum de substantia sua cum filiis suis faciat.
That is hardly to be felt as safe concerning him who does not show penance by works. The third way of penance seems to some to exist, if someone, always living wickedly, reserves himself at the end of life for penance, and sins in that hope, so that through that sudden penance he reckons all the sins joined together to be forgiven; and yet, after he has received it, he neither restores in single measure what he wrongly seized, nor forgives his enemies with his whole heart, nor deliberates in his heart that, if he escapes, as long as he lives, he will do penance with great compunction and humility, nor makes a portion for himself and for Christ, for the redemption of his sins, from his substance together with his children.
至於那不以行為顯明悔改的人，實在難以覺得他是穩妥的。第三種悔改的方式，在某些人看來是存在的：就是有人始終行惡，卻把自己保留到生命末了才悔改，並懷著這盼望犯罪，以為藉那突然的悔改，一切累積的罪都得赦免；然而他領受悔改之後，既不按原數歸還他不義所奪的，也不全心饒恕仇敵，也不在心中立定，說他若得存活、只要活著，就要以極大的痛悔和謙卑悔改，也不從自己的產業中，連同兒女，為自己和為基督分出一份，作為贖罪之用。
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Sic accepta poenitentia, si sine istis re­ mediis quae supra memoravimus , exierit de hac vi­ la; quid de eo futurum sit, licet nos dicere dubii simus, Dominus tamen in Evangelio definitissime dixit : Si, inquit, non dimiseritis hominibus peccata eorum, nec Pater dimittet vobis peccata vestra (Matth. v. 15); et illud Date, et dabitur vobis; dimittite, et dimittetur vobis (Lue. VI, 38, 37). Quomodo peccatori illi dimitti poterit, qui dimittere noluit ? aut quomo­ do ei dabitur, qui non dedit? Et quia Dominus de iI­ lis qui eleemosynas non dederunt dicturus est, Dia­ cedite a me, maledicti, in ignem æternum, qui prwpa­ ratus eat diabolo et angelis ejus;
If, penance having been thus received, he departs from this life without those remedies which we mentioned above; what will become of him, although we are doubtful to say, yet the Lord in the Gospel said most definitely: 'If,' He says, 'you do not forgive men their sins, neither will the Father forgive you your sins' (Matthew VI, 15); and that other, 'Give, and it shall be given to you; forgive, and it shall be forgiven you' (Luke VI, 38, 37). How can it be forgiven to that sinner who was unwilling to forgive? or how shall it be given to him who did not give? And because the Lord is going to say concerning those who have not given alms, 'Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels;
若悔改如此領受之後，他離世時卻沒有我們上面所提的那些補救；那麼他的結局如何，我們雖不敢斷言，然而主在福音書中最確定地說了：祂說：「你們若不饒恕人的過犯，你們的父也不饒恕你們的過犯」（馬太福音六章15節）；還有那另一處：「你們要給人，就必有給你們的；你們要饒恕人，就必蒙饒恕」（路加福音六章38、37節）。那不肯饒恕的罪人，怎能蒙饒恕呢？那不肯給的人，怎能有給他的呢？又因為主論到那些不施捨的人，將要說：「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；
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quia esurivi, et non dedistis mihi manducare, etc. (Matth. xxv, 4142) si ille in ignem mittitur, qui de propria facultate non erogavit; quid de isto poenitente facturus est, qui non solum de proprio nihil dedit, verum etiam res alienas , quas male tulerat, nec in simplo reddero voluit? Qui talis est, si a me poenitentiam petierit et est illi ætas cui aut dari possit aut debeat (a) ; poenitentiam illi dare possum, integram securitatem dare non possum : Deus tamen, qui omnium COD­ scientias novit; et unumquemque secundum suum mettium judicabit, ipse scit qua fide aut qua inten­ tione animi poenitentiam pctiit.
because I was hungry, and you gave me not to eat,' etc. (Matthew XXV, 41-42): if he is cast into the fire who from his own means did not give out, what is He going to do with this penitent, who not only gave nothing from his own, but even was unwilling to restore in single measure the goods of others which he had wrongly taken? Whoever is such, if he seeks penance from me and is of an age at which it either can or ought to be given him, I can give him penance, but I cannot give him complete security: yet God, who knows the consciences of all, and will judge each one according to his own merit, He knows with what faith or with what intention of mind he sought penance.
因為我餓了，你們不給我吃」等等（馬太福音二十五章41-42節）：那不從自己財物中施捨的人尚且被扔進火裡，那麼對這悔改者，祂又將如何行呢——他不僅絲毫未給出自己所有的，甚至連他不義奪來、屬別人的財物，也不肯按原數歸還？凡這樣的人，他若向我尋求悔改，而年歲又是可以或應當施予悔改的（原註a），我可以給他悔改，卻不能給他完全的把握：然而那洞悉眾人良心、必按各人所配得的審判各人的神，祂知道他是以何等信心、何等心意尋求悔改。
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Ego vero timeo ne forte iste talis poenitens nec in conscientia sua habuerit, quod in operibus non ostendit: quia etsi cor videre non possumus, tamen secunduin evangelicam sen­ tentiam, ex fructibus eorum cognoscetis eos (Jd. VII, 16), dum ea quæ supra scripta sunt implere pe­ nilus non videmus. Cum hæc ita sint, quis non pote­ rit prohibere, ut eum credamns non bene de hac luce migrasse, quem bona opera cognoscimus non fccis. se ? Ecce, quid mihi de subitanea poenitentia videtur, Charitati vestræ exposui. Si quis est, cui ex his quæ diximus aliqua dubitatio nascatur; et optamus et de­ sideramus, ut dari sibi a nobis rationem cum perfec­ ta charitate requirat. 4.
But I fear lest perhaps such a penitent may not have even in his conscience what he did not show in works: because, although we cannot see the heart, yet according to the evangelical sentence, 'By their fruits you shall know them' (Matthew VII, 16), since we do not at all see him fulfilling the things which are written above. Since these things are so, who will be able to prevent us from believing that he has not migrated well from this light, whom we know not to have done good works? Behold, what seems to me concerning sudden penance, I have set forth to your Charity. If there is anyone to whom some doubt arises from the things we have said, we both wish and desire that he seek to have a reason given him by us with perfect charity. 4.
但我恐怕，這樣的悔改者連在自己良心裡，或許也沒有他在行為上所未顯明的：因為我們雖不能看見人心，然而按福音的話語：「憑著他們的果子，就可以認出他們來」（馬太福音七章16節），既然我們全然看不見他成全上面所寫的事。既然如此，我們既知這人未曾行善，誰又能攔阻我們相信他並未善終離世呢？看哪，我對突然悔改的看法，已向你們的愛心陳明。你們中間若有人因我們所說的話而生疑惑，我們都願望並渴望他以完全的愛心，尋求我們給他一個交代。第四。
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Tutius est pœnitentiam iugiter agere. Morti, enim hora incerta. In quibus consistat jugis illa pœnitentia. Nos tamen, fratres charissimi, ea quae sunt incerta vel dubia relinquentes, totis viribus de illa poeni­ tentia, quae per omnem vitam a bonis Christianis agitur, per quam omnia et capitalia crimina damnan­ tur, et minora peccata jugiter redimuntur, attentius cogitemus; quae, si quamdiu vivimus cum bonis ope­ ribus agimus, plenam nobis securitatem de Dei mise­ ricordia pollicetur. Cum enim omnes homines poeni- tentiam velint in finem vitæ suæ accipere, et vix paucos vtdeamus eam, secundum quod desiderant, promereri ; quare non quotidie ipsam pænitentiam agimus.
It is safer to do penance continually. For the hour of death is uncertain. In what that continual penance consists. But let us, dearest brethren, leaving aside the things that are uncertain or doubtful, more attentively consider, with all our strength, that penance which is done throughout one's whole life by good Christians, through which both capital crimes are condemned and lesser sins are continually redeemed; which, if we do it with good works as long as we live, promises us full security concerning the mercy of God. For since all men wish to receive penance at the end of their life, and we scarcely see a few obtain it as they desire, why do we not do that very penance daily?
不斷地悔改乃是更穩妥的。因為死亡的時辰是不確定的。這不斷的悔改在於甚麼。但最親愛的弟兄們，讓我們撇開那些不確定或可疑的事，竭盡全力更殷勤地思想那由善良基督徒終生所行的悔改，藉此死罪得以定罪、小罪得以不斷救贖；這悔改我們若一生與善行同行，就向我們應許關於神憐憫的完全把握。因為既然眾人都願在生命末了領受悔改，我們卻幾乎難得看見少數幾人如願得著，我們為何不天天實行這悔改呢？
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ut rem certam tenentes, de rehus incertis et dubiis liberemur? Quanti euim qui se ad extremum vitæ suæ paenitentiam accepturos esse credebant, aut subita ruina oppressi, aut forte per naufragium de­ mersi sunt, aut fulmine interfecti, aut sanguinis ictu, aut illa infirmitate quæ apoplexia dicitur, ita percussi sunt; ut non solum poenitentiam petere, sed etiam signare se aut orationem Dominicam dicere omnino non possent? Cum enim tantis casibus fragilitas hu­ mana subjaceat; nimis periculosa praesumptio est, ut nos in longa tempora ad agendam pœnitentiam reser­ vemus, qui unius dici vitam in potestatem habere non possumus.
that, holding fast to what is certain, we may be delivered from what is uncertain and doubtful? For how many were there who believed that they would receive penance at the very end of their life, yet were crushed by a sudden collapse, or perhaps drowned in shipwreck, or slain by a thunderbolt, or by a rush of blood, or struck by that infirmity which is called apoplexy, in such a way that they were utterly unable not only to ask for penance, but even to sign themselves or to say the Lord's Prayer? For since human frailty is subject to so many mischances, it is a most perilous presumption that we should reserve ourselves to long stretches of time for doing penance, we who have not even the life of a single day within our power.
好使我們持守確定之事，能從不確定、可疑之事中得蒙拯救？因為有多少人自信會在生命的盡頭領受悔改，卻突遭崩塌壓死，或在船難中溺斃，或被雷電擊殺，或因血湧而亡，或被那稱作中風的疾病所擊倒，以致他們不僅無法求告悔改，甚至連在自己身上劃十字或誦念主禱文都完全做不到？既然人的脆弱要承受這麼多的意外，那麼我們把悔改推延到長久的時日，實在是極其危險的自負——我們連一日的生命都無法掌握。
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Et ideo cum timore et tremore audiamus Dominum per prophetam dicentem, et pia nos exhor­ tatione monentem , Nolite tardare converti ad Domi­ num, nec differatis de die in diem (Eccli. v, 8). Qui enim dixit, In quacumque die ingemueris, salvus eris (Ezech. XXXIII , 12); ipse dixit, Nolite tardare converti ad Dominum.
And therefore let us with fear and trembling hear the Lord speaking through the prophet, and admonishing us with a loving exhortation: 'Delay not to be converted to the Lord, and put it not off from day to day' (Sir. 5:8). For He who said, 'In whatsoever day thou shalt groan, thou shalt be saved' (Ezek. 33:12), the same said, 'Delay not to be converted to the Lord.'
因此，讓我們懷著敬畏戰兢，聆聽主藉先知所說、以慈愛勸勉我們的話：「不要遲延歸向主，也不要一天拖過一天」（德訓篇五章8節）。因為那位說「無論哪一天你嘆息悔罪，你必得救」（厄則克耳三十三章12節）的主，同一位也說：「不要遲延歸向主。」
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Et hoc obtinere Deo auxiliante possu­ mus, si jugiter supplicemus , ut nobis pius Dominus inspirarc dignetur omnia mala velocitcr fugere, et ea quae bona sunt infatigabiliter exercere, res alienas non concupiscere, capitalia crimina non admitlere , minuta peccata, sine quibus esse nun possumus , per indulgentiam inimicorum et eleemosynam pauperum indesinenter redimere, secundum vires nostras jeju­ niis, vigiliis ct orationibus cum perrecta charitate frequenter insistere, infirmos visitare, in carcere po­ sitos requirere, peregrinos excipere, et eis bumiliter non solum pedes abluere, sed euam in quantum vires suppetunt necessaria largiri, pacem non solum iusi cum omnibus custodire, sed eliam illos qui discordes sunt ad concordiam revocare.
And this, with God's help, we can obtain, if we unceasingly implore that the merciful Lord may deign to inspire us to flee swiftly from every evil, and to practice tirelessly the things that are good: not to covet the goods of others, not to commit capital sins, and to redeem without ceasing—through pardoning our enemies and giving alms to the poor—those small sins without which we cannot exist; to devote ourselves frequently, according to our strength, to fastings, vigils, and prayers with perfect charity; to visit the sick, to seek out those placed in prison, to receive strangers, and humbly not only to wash their feet but also, as far as our means allow, to bestow on them what they need; to keep peace not only ourselves with all, but also to recall to concord those who are at discord.
藉著上帝的幫助，我們能得著這事，只要我們不住地懇求：願慈悲的主俯允感動我們，使我們迅速逃避一切的惡，並不倦地行各樣的善——不貪戀他人的財物，不犯致死的重罪，並藉著寬恕仇敵、賙濟窮人，不斷地救贖那些我們無法避免的小罪；照著我們的力量，常常懷著完全的愛心，專務禁食、守夜與禱告；探望病人，尋訪被囚在牢裏的人，接待客旅，並謙卑地不僅為他們洗腳，且盡我們所能供給他們所需；不僅自己與眾人和睦相處，也要把彼此不和的人召回於和睦。
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Si nos tam sanctis ope­ ribus dies transi:us nostri fideliter occupatos invene­ rit, sicut jam dixi, etiamsi in hora mortis nostræ pœni­ tentiam non accipiamus , securi de hac luce migrabi­ mus; et non solum poenam cvadcre, sed cHan ad aeternam vitam poterimus Domino donante feliciter pervenire. Amen. SERMO eCL VII (a). Admonitio ut pro canilalibus criminibus sine aliqua dissimu­ latione ad medicamentum pœnitentiæ recurratur. I. De venia prœsumptio et desperatio. Paenitentia ne differatur, nec erubescatur. Quoties evcnerit, fratres charissimi, ut in quocumque gravi peccato aut etiam crimine aliquis, ut se habet humana fragilitas, cadat ;
If the day of our passing should find us faithfully occupied with such holy works, then—as I have already said—even if in the hour of our death we do not receive penance, we shall depart from this light in security; and we shall be able not only to escape punishment, but even, by the Lord's gift, happily to attain unto eternal life. Amen. SERMON 257. An admonition that, for capital sins, without any dissembling, one should have recourse to the medicine of penance. I. On presumption and despair concerning pardon. That penance be not deferred nor be a source of shame. As often as it happens, most beloved brethren, that anyone falls into any grave sin or even crime, as human frailty is prone to do;
倘若我們離世的那一日，發現我們忠心地專務於這樣的聖工，那麼——正如我已說過的——即使在死亡的時刻我們未能領受悔改的禮儀，我們也必平安地離開此世的光；我們不僅能逃脫刑罰，更能靠主的恩賜，歡然地到達永生。阿們。第二五七篇講道。勸誡：對於致死的重罪，當毫不掩飾地投奔悔改的良藥。一、論對赦免的自負與絕望。悔改不可推延，也不可以此為恥。至親愛的弟兄們，每當有人如人性的脆弱所常有的那樣，陷入任何重大的罪或甚至滔天大罪時；
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nec quia Deus justus est, desperare, nec quia miseri­ cors est, debet nimia securitate confidere : sed sic timeat justitiam, ut quærat miscricordiam ; sic de misericordia confidat, ut tamen justitiam contre­ miscat: quia quantum nos Deus diutius exspeciat ut corrigamur, tantum gravius vindicat, si de conver­ dione tardius cogitemus. Optime enim malagma vel fibula calidis adhuc vulneribus apponitur : et cito vulnus ad sanitatem reducitur, quod putrescere diu­ turna abusione I non sinitur. Sed dicit aliquis : Cum ad senectam venero, tunc ad poenitentiæ medicamenta confugiam. Quare hoc de se fragilitas humana præsu­ mat; cum unum diem vitae suæ in potestate sua non habeat?
he ought neither to despair because God is just, nor to trust with excessive security because He is merciful; but let him so fear His justice that he seeks His mercy, and so trust in His mercy that nevertheless he trembles at His justice: for the longer God waits for us that we may be corrected, so much the more grievously does He punish, if we think too tardily of conversion. For a poultice or a clamp is best applied to wounds while they are still warm; and a wound is quickly restored to health which is not allowed to fester through long neglect. But someone says: 'When I come to old age, then I will flee to the medicines of penance.' Why should human frailty presume this of itself, when it does not have a single day of its life in its own power?
他既不當因上帝是公義的而絕望，也不當因祂是慈悲的而以過度的安逸自恃；乃要如此敬畏祂的公義，以致尋求祂的憐憫；又如此信靠祂的憐憫，卻仍舊在祂的公義前戰慄：因為上帝越是長久等候我們得以改正，若我們遲遲才想到歸正，祂就懲罰得越發嚴厲。因為膏藥或夾板最好趁傷口尚溫熱時敷上；不因長久疏忽而任其腐爛的傷口，很快就得以復元。但有人說：「等我到了年老，那時我才投奔悔改的良藥。」人性的脆弱為何要如此自負，既然它連一日的生命都不在自己的權柄之下？
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Quam multi sese credebant longo tempore vivere; et ita illos mors repentina subtraxit, ut nee ad illam momentaneam possent pœnitentiam perve­ nire' Erubescimus modo parvo tempore pœnitentiam agere; ct non timcmus siue ullo termino æterna sup­ plicia sustinere. 0 infelix homo, de ipso vulnere non erubescis; et de ligatura vulneris erubescis ! Pecca­ tum enim vulnus est, pœnitentia ligatura vulneris est: tu qui poenitentiam non vis agere, sine dubio dissi­ mulas medicamenta tuis vulneribus adhibere; et non agnoscis quia plus foedum est, et majorem horrorem generat vulnus deoperlum, quam si esset medica­ mentis appositis involutum. i. Pœnitentia omnibus necessaria est.
How many believed they would live a long time, and yet sudden death so snatched them away that they could not attain even to that momentary penance! We are ashamed to do penance for a little while; and we do not fear to endure eternal torments without any end. O unhappy man, you are not ashamed of the wound itself, and you are ashamed of the binding of the wound! For sin is the wound, and penance is the binding of the wound: you who are unwilling to do penance are, without doubt, dissembling to apply the medicines to your wounds; and you do not recognize that a wound left uncovered is far more foul and breeds greater horror than if it were wrapped with medicines applied. I. Penance is necessary for all.
有多少人自信會長久活著，然而突如其來的死亡把他們奪去，以致他們連那一瞬間的悔改都無法達到！我們羞於作片刻的悔改；卻不懼怕無盡地承受永遠的刑罰。噢，不幸的人哪，你不以傷口本身為恥，卻以包紮傷口為恥！因為罪就是傷口，悔改就是傷口的包紮：你這不肯悔改的人，無疑是不肯把良藥敷在傷口上；你也不明白，暴露在外的傷口比敷了藥、纏裹起來的傷口更加醜惡，且引發更大的驚駭。一、悔改是眾人所必需的。
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Peccatorum minutorum enumeratio. Sola Dei misericordia redimi possunt. Et hoc considerate, fratres, quia etiamsi vobis capitalia crimina non subreperent ; ipsa minuta pec­ cata, quæ, quod pejus est, aut non attendimus, ant certe pro nihilo computamus, si simul omnia congre­ gentur, nescio quæ bonorum operum abundantia illis præponderare sufficiat.
An enumeration of small sins. They can be redeemed by God's mercy alone. And consider this, brethren, that even if capital crimes do not creep upon you, those very small sins which—what is worse—we either do not heed or certainly count as nothing, if they should all be gathered together at once, I know not what abundance of good works would suffice to outweigh them.
小罪的列舉。它們唯獨能靠上帝的憐憫得贖。弟兄們，也當思想這事：即使致死的重罪不曾潛入你們，那些微小的罪——更糟的是，我們或是不加留意，或是根本視為烏有——若把它們一同聚集起來，我不知道要有何等豐盛的善行，才足以勝過它們的份量。
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Cogitemus ex qao sapere cœpi­ mas quid pro juramentis, quid pro perjuriis, quid pro maledictis, quid pro detractionibus, quid pro (tiosis sermonibus, quid pro odio, quid pro ira, quid pro in­ vidia , quid pro concupiscentia mala, quid pro gula, quid pro somnolentia, quid pro sordidis cogilauoni­ bus, quid pro concupiscentia oculorum, quid pro volu­ ptuosa dclectatione aurium, quid pro exasperati one pauperum , quid pro eo quod aut tarde aut difficile Christum in carcere visitavimus, quod peregrinos ucgii­ genter excepimus, quod secundum promissionem no­ stram in Baptismo, hospitibus pedes lavare neglexi­ mus, quod infirmos tardius quam oportuit visitavimus, quod discordes ad concordiam non toto et integro animo revocavimus, quod Ecclesia jejunante prandi te voluimus , quod in ipsa ecclesia stantes, dum sanctæ lectiones legerentur, otiosis fabulis occupati fuimus , quod aut psallendo aut orando aliquoties aliud quan.
Let us reflect, from the time we began to have understanding, on what we owe for oaths, what for perjuries, what for curses, what for slanders, what for idle talk, what for hatred, what for anger, what for envy, what for evil desire, what for gluttony, what for drowsiness, what for filthy thoughts, what for the lust of the eyes, what for the voluptuous delight of the ears, what for the harshness shown to the poor, what for the fact that we visited Christ in prison either tardily or with difficulty, that we received strangers negligently, that—contrary to the promise we made in Baptism—we neglected to wash the feet of guests, that we visited the sick later than we ought, that we did not recall the discordant to concord with our whole and entire heart, that while the Church was fasting we chose to dine, that standing in the very church, while the holy lessons were being read, we were occupied with idle chatter, that in chanting or praying we sometimes thought of something.
讓我們省察，自從我們開始有分辨之時起：我們該為所起的誓、為背誓、為咒罵、為毀謗、為閒話、為仇恨、為忿怒、為嫉妒、為邪惡的貪慾、為貪食、為貪睡、為污穢的念頭、為眼目的情慾、為耳朵貪戀的享樂、為對窮人的苛刻、為我們遲緩或勉強地才在監裏探望基督、為我們草率地接待客旅、為我們違背受洗時所許的諾言、疏於給客人洗腳、為我們比當探望病人更遲才去探望、為我們沒有全心全意把不和的人召回於和睦、為在教會禁食時我們卻選擇吃喝、為我們站在聖堂之中、當宣讀聖經課時卻忙於閒談、為我們在詠唱或禱告時有時想著別的事，該當如何清償。
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oportuit cogitavimus, quod in conviviis non semper quæ sancta, sed aliquoties quæ sunt luxuriosa locuti sumus. Hæc ergo et his similia, quæ vix sciri vel nu­ merari possunt, si eo ex tempore quo sapere carpi­ mus, iu unuin cumulum colligantur, eliamsi capitalia crimina non addantur, quantis et qualibus bonorum operum copiis redimi poterunt nisi præponderante divina misericordia, per humilem et compunctam poenitentiam additis secundum vires nostras largiori­ bus eleemosynis Dei severitas vel justitia fuerit miti­ cata ? Cum ergo et ista qua; dixi, sine quibus nullus hommum potest esse, nos nimium premant, ct forte etiam capitalia nobis crimrna et peccata subrepant ;
what we ought not to have thought, that at banquets we did not always speak of holy things, but sometimes of things luxurious. These things, therefore, and things like them, which can scarcely be known or numbered, if from the time we began to understand they were gathered into one heap, even without capital crimes being added, with what great and manifold stores of good works could they be redeemed, unless the divine mercy outweighs them, and unless—through humble and contrite penance, with the addition, according to our strength, of more generous alms—God's severity or justice be softened? Since, therefore, even these things I have mentioned, without which no one among men can be, press too heavily upon us, and since perhaps even capital crimes and sins creep upon us;
為在筵席上我們並非總說聖潔之事、有時卻說奢靡之言。所以，這些以及類似的事——它們幾乎無法盡知或計數——若自我們開始有分辨之時被聚成一堆，即使不加上致死的重罪，又能靠何等眾多的善行來救贖呢？除非神聖的憐憫勝過它們，除非藉著謙卑痛悔的悔改、並照我們的力量加上更慷慨的施捨，使上帝的嚴厲或公義得以緩和？既然連我所說的這些、任何人都無法免除之事，都已如此沉重地壓迫我們，而或許連致死的重罪與罪也潛入我們之中；
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nescio qua conscientia periculosam nobis securitatem inducimus, et remedium | œnitentiæ quærere morti­ fera dissimulatione negligimus : et cum in pelago mundi hujus innumerabilibus fluctibus fatigemur ad expetendum portum pœnitentiæ post longa nos tem­ porum spatia reservamus, non intelligentes quod de multitudine peccatorum desperatio nascitur, ex despe­ ratione veroabsque ulla reverentia peccatorum frena laxantur ; et impletur illud quod scriptum est, Im­ pius cum venerit in profundum malorum, contemuet (Prov. XVIII, 3). 3. Pœnitentia sera quibus prosit. Quam injuste ex­ spectetur, quam periculose. Sed dicit aliquis :
by I know not what conscience we bring upon ourselves a perilous security, and by a deadly dissembling we neglect to seek the remedy of penance: and when we are wearied by the innumerable waves in the sea of this world, we reserve ourselves, after long stretches of time, to seek the harbor of penance—not understanding that from the multitude of sins despair is born, and from despair the reins of sin are loosed without any reverence; and that is fulfilled which is written: 'The wicked man, when he is come into the depth of evils, contemneth' (Prov. 18:3). 3. To whom late penance profits. How unjustly it is awaited, how dangerously. But someone says:
我們憑著不知是何等的良心，給自己招來危險的安逸，並以致死的掩飾疏於尋求悔改的救治：當我們在這世界的汪洋中被無數的波濤所困乏時，卻在漫長的時日之後，才把自己保留下來去尋求悔改的港灣——不明白從眾多的罪生出絕望，從絕望裏罪的韁繩便毫無敬畏地被鬆開；於是那所記的話應驗了：「惡人一到罪惡的深處，就輕慢了」（箴言十八章3節）。三、遲來的悔改對何人有益。它被期待是何等不義，何等危險。但有人說：
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Cum ad senectam venero, aut aliqua nimia infirmitate fuero desperatus, tunc pœnitentiam pctam. Non quidclu dicimus pœnitentiam iilam prodesse non posse : cer­ tum est quia prodest, si cum grandi et larga elcemo­ syna illam unusquisque accipiat, et omnibus inimicis indulgentiam tribuat, et quibuscumque fecit injuriam, veniam petat; et ita toto corde deliberet, ut si evase­ rit, quamdiu vixerit, totis viribus illam cum rugitu et gemitu et cum multis eleemosynis humiliter ac fide­ liter agat. Et tamen tu, homo sapiens, inter ista omnia considera, si justum est ut per lotam vitam tuam vitiis et peccatis servias, et ad acquirendam vitam jam semivivus assurgas.
'When I come to old age, or when I am given up for lost by some grave infirmity, then I will ask for penance.' We do not indeed say that such penance cannot profit: it is certain that it profits, if each one receives it with great and abundant almsgiving, and grants pardon to all his enemies, and asks forgiveness from whomever he has wronged; and so resolves with his whole heart that, if he escapes, for as long as he lives he will perform it humbly and faithfully, with all his strength, with wailing and groaning and with many alms. And yet you, O wise man, amid all these things consider: is it just that through your whole life you should be a slave to vices and sins, and rise up to acquire life only when already half-dead?
「等我到了年老，或當我被某種極重的疾病判為絕望之時，那時我才求悔改。」我們的確不說這樣的悔改毫無益處：確實它是有益的，只要人以又大又豐的施捨領受它，並赦免他一切的仇敵，向凡他所虧負的人求恕；並如此全心決意：若他得以脫免，只要他還活著，就必竭盡全力、含淚哀號、以許多施捨，謙卑忠心地行悔改之事。然而，你這智慧人哪，在這一切之中請思想：你若一生作惡習與罪的奴僕，卻直到半死之時才起來取得生命，這是公義的嗎？
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Numquid tibi hoc fieri vis a servo tuo, ut quamdiu fortis ac juvenis fuerit, inimicis tuis serviat; et cum ad senectam venerit, tunc demum ad tuum servitium redire velit? Quod ergo non vis pati a servo tuo, non est justum ut facias Domino tuo. Cum tamen multos noverimus, dum sani essent, fre­ quenter dixisse pœnitentiam se toto corde desiderare. scd tnmen quia illam statim agere noluerunt, sine ipsius remedio de hoc sæculo rccesserunt. Percutitur euim etiam hac animadversione peccator, ut moriens obliviscatur sui. qui vivens oblitus est Dei. Nam qui remedium animæ suæ, quando potuit, noluit quærere; postea etiamsi velit, dubium est utrum mercatur ac­ cipere. 4.
Would you wish this to be done to you by your servant, that as long as he is strong and young he should serve your enemies, and only when he comes to old age should he then at last be willing to return to your service? What, therefore, you would not wish to suffer from your servant, it is not just that you should do to your Lord. And yet we have known many who, while they were healthy, frequently said that they desired penance with their whole heart; but because they were unwilling to perform it at once, they departed from this world without its remedy. For the sinner is smitten also with this chastisement, that dying he should forget himself, who living forgot God. For he who, when he could, was unwilling to seek the remedy of his soul, afterward, even if he wishes it, it is doubtful whether he will deserve to receive it. 4.
你豈願你的僕人這樣待你：當他強壯年輕之時服事你的仇敵，直到年老才終於肯回到你的服事之下？所以，凡你不願從你的僕人受的，你若這樣待你的主，就是不義的。然而我們知道許多人，當他們健康之時，常說他們全心渴望悔改；卻因不肯立刻去行，就沒有得著它的救治便離開了此世。因為罪人也受這樣的責罰：那活著時忘記上帝的人，臨死時要忘記自己。因為那能夠尋求靈魂救治之時卻不肯尋求的人，日後即使他願意，他能否配得領受也未可知。四、
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Et minuta et gravia peccata continuo redimanlur. Mala spes et mala desperatio. Et ideo, fratres charis­ simi, tempus judicii et dicm reddendæ rationis sa­ pienter et utiliter cogitemus, et crimina vel peccara majora cum gemitibus et suspiriis, quamdiu vivirdus, lugeamus ; et illa minuta delicta vel quæ ante fecimus, vel quæ indesinenter admittimus, assiduis orationibus et largioribus eleemosynis redimamus. Et quomodo non desunt quotidiana peccatorum valnera, sic nun­ quam desim eleemosynarum vel orationum remedia. Si enin nosmetipsos propria severitate distringimus, sententiam futuri judicis prævenimus. Qui enim. pro peccatis sibi ipsi non parcit, Deus cito illi indulgen­ tiam retribuit :
Let both small and grave sins be redeemed continually. Evil hope and evil despair. And therefore, most beloved brethren, let us wisely and profitably think upon the time of judgment and the day of rendering account, and let us, as long as we live, mourn our crimes or greater sins with groans and sighs; and let us redeem those small offenses—whether those we committed before, or those we ceaselessly commit—with assiduous prayers and more generous alms. And just as the daily wounds of sins are never lacking, so let the remedies of alms or prayers never be lacking. For if we chastise ourselves by our own severity, we forestall the sentence of the future Judge. For he who does not spare himself for his sins, God quickly repays him with pardon:
小罪與重罪當不斷地得贖。惡的盼望與惡的絕望。所以，至親愛的弟兄們，讓我們明智而有益地思想審判的時候與交帳的日子，並讓我們趁還活著，以嘆息和悲鳴哀哭我們的罪惡或較大的罪；並以恆切的禱告和更慷慨的施捨，救贖那些微小的過犯——無論是我們先前所犯的，或是我們不斷所犯的。正如每日罪的傷口從不缺乏，願施捨或禱告的救治也永不缺乏。因為我們若以自己的嚴厲責罰自己，就搶先於將來審判者的判決。因為那為自己的罪不寬待自己的人，上帝必速速報以赦免：
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et qui se ipsum modo a communione pro reatu suspendit, ab illo altari quod est in caelo removeri non poterit; sccunduin illud, Dic tu prior iniquatates tuas, ut justificeris (Prov. XVIII, 17). Iniqui­ tatem tuam si tu agnoscis, Deus ignoscit. Nemo ergo desperet ; sed nemo male speret. Male desperat , qui credit quod etiamsi poenitentiam agat pro peccatis suis , divina misericordia non indulgeat. Male autem sperat, qui se post multa tempora ad paenitentiae me­ dicamenta reservat. Quomodo enim male desperanti­ bus dicitur, Peccator in quacumque die conversus fuerit, omnes iniquitates illius oblivioni tradentur (Ezech. XVIII, 21 et 22) :
and he who now suspends himself from communion on account of his guilt cannot be removed from that altar which is in heaven; according to that word: 'Declare thou first thy iniquities, that thou mayest be justified' (Prov. 18:17). If you acknowledge your iniquity, God pardons it. Let no one, therefore, despair; but let no one hope wrongly. He despairs wrongly who believes that even if he does penance for his sins, the divine mercy will not pardon them. But he hopes wrongly who reserves himself, after long stretches of time, to the medicines of penance. For as it is said to those who despair wrongly, 'In whatsoever day the sinner shall be converted, all his iniquities shall be delivered to oblivion' (Ezek. 18:21-22):
那如今因自己的罪愆而暫時自願停止領受聖體的人，卻不能從那在天上的祭壇被除去；正如所說：「你要先陳明自己的罪孽，好得稱義」（箴言十八章17節）。你若承認你的罪孽，上帝就赦免它。所以，無人可絕望；但也無人可存錯誤的盼望。那相信即使為自己的罪悔改、神聖的憐憫也不赦免的人，就是錯誤地絕望。那把自己保留到長久時日之後才去領受悔改良藥的人，就是錯誤地盼望。因為正如對那些錯誤絕望的人說：「罪人無論哪一天回轉，他一切的罪孽都要被交付於遺忘」（厄則克耳十八章21至22節）：
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sic male sperantibus dicitur, Nolite tardare converti ad Dominum (Eccli. v, 8). Hæc ergo, fratres charissimi, tam viri quam femine, tam religiosi quam laici, tam senes quam juvenes, tam pueri quam puellæ , attentius cogitemus : et sine ulla dissimula­ tione sccuritatem mortiferam respuentes, quotidianis dicbus peccatis nostris pœnitentiæ medicamenta ap­ ponere studeamus; timentes illud quod dictum est, Memento quoniam mors non tardat (Id. xiv, 12). Si enim hæc fideliter agimus, ante tribunal æterni Ju­ dicis, non damnationis sententiam suscepturi, sed æternis præmiis remunerandi cum gaudio et exsulta­ tione feliciter veniemus :
so to those who hope wrongly it is said, 'Delay not to be converted to the Lord' (Sir. 5:8). Let us, therefore, most beloved brethren, both men and women, both religious and laity, both old and young, both boys and girls, ponder these things more attentively: and, rejecting without any dissembling that deadly security, let us be zealous every day to apply the medicines of penance to our sins; fearing that which is said: 'Remember that death delays not' (Sir. 14:12). For if we faithfully do these things, we shall come happily, with joy and exultation, before the tribunal of the eternal Judge, not to receive the sentence of condemnation, but to be rewarded with eternal prizes:
照樣，對那些錯誤盼望的人也說：「不要遲延歸向主」（德訓篇五章8節）。所以，至親愛的弟兄們，無論男女、無論修道人或平信徒、無論老幼、無論童男童女，讓我們更加專注地思想這些事：並毫不掩飾地棄絕那致死的安逸，天天熱心地把悔改的良藥敷在我們的罪上；懼怕那所說的話：「要記得死亡並不遲延」（德訓篇十四章12節）。因為我們若忠心行這些事，就必在永恆審判者的座前，歡欣踴躍、幸福地前來，不是要領受定罪的判決，乃是要以永恆的獎賞得著酬報：
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adjuvante Domino nostro Jesu Christo, qui vivit et regnat in sæcula sæculorum. Amcn. SERMO CCLVIII (a). Unde supra (b). t. Ut lapsus cito resurgat. Qnam periculosum peccata peccatis cumulare. Rogovos, fratres charissimi, ut si forte aliquis ex volris, ut se habet hamana fragilitas • calliditate diaboli superatus, et capitalibus crimini­ bus involutus, secundum quod Apostolus ait, tem­ plum Dei in se violando destruxerit, de Dei miseri­ cordia non desperet : sed cito de malo iniquitatis suae consurgat, ne consuetudine peccandi in ipsis se rui­ nis sepeliat. Non enim qui peccaverit, sed qui in pec­ catis perseveraverit, odibilis et abominabilis Dcoerit.
with the help of our Lord Jesus Christ, who lives and reigns for ever and ever. Amen. SERMON 258. As above. I. That one who has fallen should quickly rise again. How perilous it is to heap sins upon sins. I beseech you, most beloved brethren, that if perhaps any one of you, as human frailty is prone, being overcome by the craftiness of the devil and entangled in capital crimes, has—according to what the Apostle says—destroyed in himself the temple of God by defiling it, he should not despair of God's mercy: but let him quickly rise up from the evil of his iniquity, lest by the habit of sinning he bury himself in those very ruins. For not he who has sinned, but he who has persevered in sins, will be hateful and abominable to God.
靠著我們的主耶穌基督的幫助，祂是活著的，掌權，直到永永遠遠。阿們。第二五八篇講道。如上。一、跌倒的人當速速再起。罪上加罪是何等危險。至親愛的弟兄們，我懇求你們：倘若你們中間或有人如人性的脆弱所常有的那樣，被魔鬼的詭計所勝、纏在致死的重罪之中，照著使徒所言，因玷污而毀壞了自己裏面上帝的殿，他不當對上帝的憐憫絕望：乃要迅速從他罪孽的惡中起來，免得因犯罪的習慣而在那廢墟中把自己埋葬。因為並非那犯了罪的人，乃是那持續在罪中的人，才為上帝所憎惡、所厭棄。
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Nam ut de indulgentia divina nemo diffidat, Dominus nos per prophetam velut piissimus pater consolatur, dicens, Nolo mortem peccatoris, sed ut convertatur, et vivat (Ezech. XXXIII, 41); et illud, Impietas impii non nocebit ei, in quacumque die conversus fuerit ab im­ pietate sua (Ibid , 12). Sed l'icet sit ista tam magna nlisericordia; tamen tunc nobis prodest, si non tar­ damus converliad Dominum, nec crimina criminibus superaddimus. Denique etiam In Ipsis vulneribus vel fracturis corporum, infirmitates cognoscere passu­ mus animarum. Si enim alicui pes frangatur aut ma­ nus, cum labore soletadprislinum officium rcvocari.
For, that no one may distrust the divine pardon, the Lord, like a most loving father, consoles us through the prophet, saying: 'I desire not the death of the sinner, but that he be converted and live' (Ezek. 33:11); and that other word: 'The impiety of the impious shall not hurt him, in whatsoever day he shall be converted from his impiety' (Ezek. 33:12). But although this mercy is so great, yet it profits us then, if we do not delay to be converted to the Lord, nor add crimes to crimes. Indeed, even in the very wounds or fractures of bodies, we are able to recognize the infirmities of souls. For if anyone's foot or hand is broken, it is with labor restored to its former function.
為叫無人懷疑上帝的赦免，主如同至慈的父，藉先知安慰我們說：「我不喜悅罪人死亡，惟願他回轉存活」（厄則克耳三十三章11節）；又說：「惡人在他從自己惡行回轉的那一天，他的惡必不害他」（厄則克耳三十三章12節）。然而，這憐憫雖是這樣的大，卻是在我們不遲延歸向主、也不罪上加罪時，才使我們得益。的確，甚至從身體的傷口或骨折，我們也能認出靈魂的軟弱。因為若有人的腳或手斷了，須費力才能恢復其原有的功能。
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Si vero secundo ac tertio et adhuc frequentius in eo­ dem loco membra ipsa frangantur, potest intelligere Charitas vestra cum qnantis doloribus vulnera Ipsa curanda sunt: et tamen post longas et multas curas vix erit ut ad priatinum statum membra ipsa valeant revocari. Similis ratio in animarum fracturis seu vul­ neribus esse credenda cst. Si semel aliquis vel se­ cundo peccaverit, et sine aliqua dissiinulatione ad poenitenliae medicamenta confugerit; pristinam inco­ lumitatem sine aliqua mora' recipict. Si vrro peccata peccatiscceperit addere, et animarum vulnera tegendo vel defendendo putrescerc, quam confitendo etpoeni­ lentiam agendo curare, malucrit;
But if a second and a third time, and still more frequently, the members themselves are broken in the same place, Your Charity can understand with how great pains those wounds must be cured: and yet after long and many treatments it will scarcely be that the members themselves can be restored to their former state. A like reasoning is to be believed to hold in the fractures or wounds of souls. If anyone has sinned once or twice, and without any dissembling has fled to the medicines of penance, he will recover his former soundness without any delay. But if he has begun to add sins to sins, and has preferred to let the wounds of souls fester by covering or defending them, rather than to cure them by confessing and doing penance;
但若第二次、第三次、乃至更頻繁地，同一部位的肢體再被折斷，你們的仁愛就能明白，那些傷口須以何等劇烈的痛苦才能治好：而即使經過長久多次的醫治，那些肢體也幾乎難以恢復原狀。當信在靈魂的骨折或傷口上，也是同樣的道理。若有人犯罪一次或兩次，並毫不掩飾地投奔悔改的良藥，他必毫不遲延地恢復原有的康健。但若他開始罪上加罪，寧願藉遮掩或辯護使靈魂的傷口潰爛，而不肯藉認罪與悔改來醫治它；
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timendum est, ne in illo impleatur illud quod Apostolus dixit, An igno­ ras quia benignitas Dei ad pœnitentiam te adducit ? Tu autem secundum duritium cordis tui et cor impœnitens , thescurizas tibi iram in die iræ et revelationis jUlli ju­ dicii Dei (Rom. n, 4 et 5). i. Ut nemo quantumvis reus de misericordia Dei de­ speret, sed sine mora eam sibi conciliare festinet. Exem­ pto David. Sed forte cogitat aliquis tam gravia se admisisse peccata, ut jam Dei misericordiam pro­ mereri non possit. Absit hoc a sensibus omnium pec­ catorum. 0 bomo, quicumque ille es * peccatorum multitudinem attendis; et omnipotentiam cœlestis Medici non attendis.
it is to be feared lest in him be fulfilled that which the Apostle said: 'Knowest thou not that the benignity of God leadeth thee to penance? But according to the hardness of thy heart and thy impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and of the revelation of the just judgment of God' (Rom. 2:4-5). I. That no one, however guilty, should despair of God's mercy, but without delay should hasten to win it for himself. By the example of David. But perhaps someone thinks he has committed sins so grave that he can no longer merit the mercy of God. Far be this from the minds of all sinners. O man, whoever you are, you regard the multitude of your sins, and you do not regard the omnipotence of the heavenly Physician.
就當懼怕，恐怕在他身上應驗使徒所說的話：「你豈不知上帝的恩慈是領你悔改嗎？你竟任著你剛硬不悔改的心，為自己積蓄忿怒，以致在上帝震怒、顯出祂公義審判的日子」（羅馬書二章4至5節）。一、無論何等有罪的人都不當對上帝的憐憫絕望，乃要毫不遲延地急切為自己贏得它。以大衛為例。但或許有人以為自己所犯的罪如此嚴重，以致再也不能配得上帝的憐憫。願一切罪人的心思都遠離這念頭。噢，你這人哪，無論你是誰，你只顧念自己罪的眾多，卻不顧念屬天醫者的全能。
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Cum enim Deus velit misereri quia bonus est, et possit quia omnipotens est : ipse contra se divinae misericordiæ januam claudit, qui Deum sibi misereri aut non velle aut non posse cre­ dit, et cum aut bonum aui omnipotentem esse diffi­ dit. Nemoergo nec post centum peccata, nec post mille crimina de misericordia divina desperet. Sic ta­ men non desperet, ut sine ulla mora Deum sibi re­ propitiare festinet: ne forte, si consuetudinem pec. candi fecerit etiamsi velit, jam se a diaboli laqueis liberare non possit. David enim qui et rex et pro­ plieta divino manere fieri meruit, post tantam gratiam ita præventus est, ut non solum adulterium commit­ teret, sed etiam homicidium perpetraret:
For since God both wills to have mercy because He is good, and is able because He is omnipotent: he himself shuts against himself the door of the divine mercy, who believes either that God is unwilling or unable to have mercy on him, and who distrusts that He is either good or omnipotent. Let no one, therefore, despair of the divine mercy, neither after a hundred sins nor after a thousand crimes. Yet let him so not despair that, without any delay, he hastens to make God propitious to himself again: lest perhaps, if he has made a habit of sinning, even if he wishes, he can no longer free himself from the snares of the devil. For David, who deserved to be made both king and prophet by a divine gift, was after so great a grace so overtaken that he not only committed adultery, but even perpetrated homicide:
因為上帝既因祂是善的而願施憐憫，又因祂是全能的而能施憐憫：那向自己緊閉神聖憐憫之門的，正是那相信上帝或是不願、或是不能憐憫自己的人，那對祂是善的或全能的存疑之人。所以，無論在犯了百罪之後，或在犯了千罪之後，無人可對神聖的憐憫絕望。然而要如此不絕望，以致毫不遲延地急切使上帝重新對自己施恩：免得他若養成犯罪的習慣，即使他願意，也再不能從魔鬼的網羅中釋放自己。因為大衛，那配得靠神聖恩賜被立為君王與先知的，在領受如此大的恩典之後，竟被如此擄掠，以致他不僅犯了姦淫，甚至犯了殺人的罪：
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nee tamen se ad huc reservavit, ut in senectute sua ad pœni­ tentiæ medicamenta confugeret; sed statim cilicio prostralus et conspersus cinere, cum ingenti rugitu et gemitu poenitentiam agens (II Reg. II, 12 ), implevit Hiud quod ipse in Psalmis dixerat, Lavabo per singu­ las noctes lectum meum, lacrymis meis stratum meum rigabo (Psal. VI, 7); cl iterum, Cinerem sicut panem manducabam , et potum meum cum fletu miscebam ( Psal. x, 10). Et quia pœnitentiam agere mortifera securitate non distulit, cito in se Dei misericordiam provocavit; ut uon solum regnum non amitteret, sed etiam gratiam sancti Spiritus recipere mereretur '. Sed forte est aliquis qui dicat:
yet he did not still reserve himself to flee to the medicines of penance in his old age; but at once, prostrate in sackcloth and sprinkled with ashes, doing penance with immense wailing and groaning (2 Sam. 12:13), he fulfilled that which he himself had said in the Psalms: 'I will wash my bed every night; I will water my couch with my tears' (Ps. 6:7); and again: 'I did eat ashes like bread, and mingled my drink with weeping' (Ps. 102:10). And because he did not, through deadly security, defer to do penance, he quickly provoked God's mercy toward himself; so that he not only did not lose the kingdom, but even deserved to receive the grace of the Holy Spirit. But perhaps there is someone who might say:
然而他並未把自己保留到年老才逃奔悔改的良藥；乃是立刻披麻蒙灰，俯伏在地，以極大的哀號悲鳴行悔改（撒母耳記下十二章13節），成就了他自己在詩篇中所說的話：「我每夜流淚，把床榻漂起，把褥子濕透」（詩篇六篇6節）；又說：「我吃過爐灰，如同吃餅，我所喝的與眼淚攙雜」（詩篇一〇二篇9節）。因他不曾以致死的安逸推延悔改，就迅速激動上帝向自己施憐憫；以致他不僅未失去王位，甚至配得領受聖靈的恩典。但或許有人會說：
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Ego in militia positus suni, uxorem habeo; et ideo poenitentiam agere quo­ modo possum ? Quasi nos, quando poenitentiam sua­ demus, hoc dicamus, ut unusquisque magis sibi ca­ pillos studeat auferre, et non peccata dimittere ; et vestimenta potius evellat, quam mores. Qui hac dis­ simulatione decipere se magis quam excusare cona­ tur, attendat, quia regem David nec honor regni nec dignitas vestimenti ad poenitentiam agendam potuit impedire ( II Reg. xn, 13). 3 llem exemplo Achab, Manassœ, et meretricis quæ pedes Domini lavit. Achab quoque rex sacrilegus, de quo Scriptura dicit quod non fuerit alius talis qui ve­ numdatus sit ut faceret malum contra Duminum (III Reg. XXI, 20);
'I am placed in military service, I have a wife; and therefore how can I do penance?' As though we, when we urge penance, were saying this: that each one should rather be zealous to shave off his hair than to put away his sins; and should pluck at his garments rather than at his morals. Whoever tries by this dissembling to deceive himself rather than to excuse himself, let him consider that neither the honor of his kingdom nor the dignity of his garment could hinder King David from doing penance (2 Sam. 12:13). 3. Likewise by the example of Ahab, Manasseh, and the harlot who washed the Lord's feet. Ahab too, the sacrilegious king, of whom Scripture says that there was not another such as he, who was sold to do evil against the Lord (1 Kings 21:20);
「我置身於軍旅，又有妻子；因此我怎能悔改呢？」彷彿我們勸人悔改時，所說的是這樣：各人應當熱心於剃去頭髮，過於除掉罪；應當扯裂衣裳，過於改變品行。凡藉這掩飾竭力欺哄自己而非為自己開脫的人，且思想：王位的尊榮和衣袍的華貴，都不能攔阻大衛王行悔改（撒母耳記下十二章13節）。三、又以亞哈、瑪拿西，以及那洗主腳的妓女為例。連那褻瀆的亞哈王——聖經論到他說，沒有別人像他一樣賣了自己，行耶和華眼中看為惡的事（列王紀上二十一章20節）；
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posteaquam depravatus ab uxore Je- zabel et abominabilis Deo factus est, interfecto et la­ pidato Naboth Jezraclita, cum vineam ejus vellet in­ vadere, castigatus a sancto Elia, scissis vestibus citt. cio indutus est, et inclinato capite pænitentiam egit. Pro qua re statim sermo Dei ad Eliam factus est di­ cens, Vidisti humiliatum Achab ? Quia, inquit, humi- liatus est mei causa, non inducam malum in diebus ejus (III Req. xxi, 29). Considerate, fratres, quia et ipse . quamlibet esset sacrilegus, non reservavit ut post longa tempora pœnitentiam ageret; sed statim sacrifi­ . cium contriti et humiliati cordis Deo offerre non distu­ lit.
after he had been corrupted by his wife Jezebel and had become abominable to God, when—after Naboth the Jezreelite had been killed and stoned—he wished to seize his vineyard, being rebuked by holy Elijah, he rent his garments, was clothed in sackcloth, and with bowed head did penance. On account of which the word of the Lord at once came to Elijah, saying: 'Hast thou seen Ahab humbled? Because,' He said, 'he is humbled for my sake, I will not bring the evil in his days' (1 Kings 21:29). Consider, brethren, that he too, sacrilegious though he was, did not reserve himself to do penance after long stretches of time; but at once he did not defer to offer to God the sacrifice of a contrite and humbled heart.
在他被妻子耶洗別敗壞、成為上帝所憎惡之後，當他殺害、用石頭打死耶斯列人拿伯、要奪他的葡萄園時，被聖者以利亞責備，就撕裂衣服，披上麻布，低頭悔改。因此，耶和華的話立刻臨到以利亞說：「你看見亞哈謙卑了嗎？」祂說：「因為他為我的緣故謙卑，我必不在他的日子降這禍」（列王紀上二十一章29節）。弟兄們，請思想：連他，雖然褻瀆，也未把自己保留到長久時日之後才悔改；乃是立刻毫不遲延地把痛悔謙卑之心的祭物獻與上帝。
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Qui utique si postea in illa humilitate qua coeperat perdurasset, nunquam ab illo Dei misericordia di­ scessisset. Manasses quoque rex, ut in Scripturis le­ gimus, tam sacrilegus et impius fuit, ut de illo scri­ ptum sit quod totam Jerusalem omni iniquitate re­ pleverit : et tamen post hæc in captivitatem ductus , et in carcerem missus, cum grandi humilitate poe­ nitentiam agens, ita gratiam Dei obtinuit, ut mere­ retur inter Dei amicos postmodum numerari (II Parol. XXXIII, 9, 13). Meretrix quoque illa, quae pedes Do­ mini lacrymis lavit, et capillis extersit. ubi coelestem Medicum venisse cognovit, ultro se ingessit in do­ mum ubi rogata non fuerat:
And indeed, if he had afterward persevered in that humility which he had begun, God's mercy would never have departed from him. Manasseh too, the king, as we read in the Scriptures, was so sacrilegious and impious that it is written of him that he filled all Jerusalem with every iniquity: and yet after these things, when he had been led into captivity and cast into prison, doing penance with great humility, he so obtained the grace of God that he deserved afterward to be numbered among the friends of God (2 Chr. 33:9, 13). That harlot too, who washed the Lord's feet with her tears and wiped them with her hair, when she learned that the heavenly Physician had come, of her own accord thrust herself into the house where she had not been invited:
實在，他若日後在他所開始的謙卑中持守到底，上帝的憐憫就永不離開他。瑪拿西王，正如我們在聖經所讀的，是如此褻瀆不敬，以致經上論到他說，他使全耶路撒冷充滿各樣的罪孽：然而在這些事之後，當他被擄去、下在監裏，以極大的謙卑行悔改時，就這樣得著上帝的恩典，以致日後配得被列在上帝的朋友之中（歷代志下三十三章9、13節）。還有那妓女，就是用眼淚洗主的腳、用頭髮擦乾的，當她得知屬天的醫者已經來到，就自願闖進她並未被邀請的屋裏：
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et quæ prius frontosa fuerat ad perditionem, postea frontosior facta est ad salutem; et ideo audire meruit quod ei omnia fuerint peccata dimissa ( Luc. VII, 47). Nec ipsa se ad hoc reservavit, ut in fine vitae suae poenitentiam agcret: sed dum adhuc peccare poterat, sic voluit peccata deserere; ut illam de adulteriis suis non impossibili­ tas subtraheret, sed voluntas. i. Non erubescat pænitentiam agere, qui non erubuit poenitenda committere. Multos adhuc in Scripturis di­ . vinis poteramus invenire, qui post infinita crimina pœnitentiam agentes, Dci in se misericordiam pro­ vocaverint; et non solum ad priorem, sed etiam ad meliorem statum redierint.
and she who before had been brazen unto perdition, afterward became more brazen unto salvation; and therefore she deserved to hear that all her sins were forgiven her (Luke 7:47). Nor did she reserve herself for this, that she should do penance at the end of her life: but while she was still able to sin, she willed thus to forsake her sins; so that it was not impossibility but her own will that withdrew her from her adulteries. I. Let him not be ashamed to do penance, who was not ashamed to commit things worthy of penance. Many more we could find in the divine Scriptures who, doing penance after countless crimes, provoked God's mercy upon themselves; and returned not only to their former, but even to a better state.
她從前放肆到滅亡的地步，後來卻更放肆到得救的地步；因此她配得聽見她一切的罪都得赦免了（路加福音七章47節）。她也未把自己保留到生命的盡頭才悔改：乃是趁她還能犯罪之時，甘願棄絕她的罪；以致使她脫離姦淫的，不是無能，乃是她的意志。一、那不以行當悔改之事為恥的人，不當以悔改為恥。在神聖的聖經中，我們還能找到許多人，他們在無數的罪惡之後行悔改，激動上帝向自己施憐憫；並且不僅回到他們從前的光景，甚至回到更美好的光景。
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Sed quia longum est me omnes recitare, isti quatuor quos nominavimus I sa­ tis abundeque sufficiunt , ut agnoscamus quod Deus noster, qui et David post tam grave peccatum indul­ sit, et Achab sacrilego regi pepercit, etManassen post . innumerabilia peccata poenitentiam agentem inter amicos suos reputavit, et meretrici quoe lacrymis pe­ des rigaverat et capillis suis terserat, totum indulsit; qui istis tantis ac talihus peccatoribus veniam dedit, paratus est et nobis, si in veritate convertimur, non solum peccata dimittere, sed etiam æternam beatitu­ dinem dare.
But because it would be long for me to recount them all, these four whom we have named suffice fully and abundantly, that we may recognize that our God—who both pardoned David after so grave a sin, and spared the sacrilegious king Ahab, and reckoned Manasseh, doing penance after innumerable sins, among His friends, and forgave everything to the harlot who had watered His feet with tears and wiped them with her hair; who gave pardon to sinners so great and of such a kind—is ready also for us, if in truth we are converted, not only to forgive our sins, but even to give us eternal blessedness.
但因我若一一述說他們眾人，就未免太長，我們所提名的這四位已充足有餘，使我們認出：我們的上帝——祂既在大衛犯了如此嚴重的罪之後赦免了他，又饒恕了褻瀆的亞哈王，又把在無數罪惡之後行悔改的瑪拿西列在祂的朋友之中，又向那用眼淚沾濕祂的腳、用頭髮擦乾的妓女赦免了一切；祂既向如此重大、如此的罪人施予赦免——祂也預備好，只要我們真誠回轉，不僅赦免我們的罪，甚至賜我們永恆的福樂。
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Haec ergo cogitantes, fratres charissimi, quantum possumus, cum Dei adjutorio laboremus, ne nobis aliqua crimina vel capitalia peccata subrepant. Si vero in hoc malum fuerit aliquis diabolica callidi­ date prostratus, priusquam crimina ipsa per consue­ tudinem convalescant, remedinm sibi in die necessi­ latis acquirat, et cum ingenti rugitu et gemitu Deum sibi reconciliare contendat. Nec erubescat pœniten­ tiam agere, qui non erubuit poenitenda committere; sed cito in se bonis operibus contendat Dei imagi­ nem reparare, ut inter filios mereatur agnosci a Pa­ tre :
Therefore, pondering these things, most beloved brethren, let us labor, as much as we can, with God's help, that no crimes or capital sins creep upon us. But if anyone should be laid low by this evil through the devil's craftiness, before the crimes themselves grow strong through habit, let him acquire for himself a remedy in the day of necessity, and with immense wailing and groaning strive to reconcile God to himself. Let him not be ashamed to do penance, who was not ashamed to commit things worthy of penance; but let him quickly strive by good works to repair in himself the image of God, that he may deserve to be recognized among the sons by the Father:
所以，至親愛的弟兄們，我們既思想這些事，就當盡我們所能，靠上帝的幫助竭力，使沒有任何罪惡或致死的重罪潛入我們。但若有人因魔鬼的詭計被這惡擊倒，在那些罪惡藉習慣變得強固之前，願他在急難的日子為自己取得救治，以極大的哀號悲鳴竭力使上帝與自己和好。那不以行當悔改之事為恥的人，不當以悔改為恥；乃要迅速藉善行竭力在自己裏面修復上帝的形像，好使他配得被父認為兒子之一：
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ne ab illa aeterna beatitudine exclusus, et a con­ vivio nuptiali projectus, ligatis manibus et pedibus projiciatur in tenebras exteriores , ubi est fletus et stridor dentium (Matth. XXII, 13); sed magis medica­ mentis paenitentiae9. humilitatis vel compunctionis, ad sanitatem pristinam revocatus, et bonorum operum margaritis ornatus audire mereatur, Euge, serve bone tt fidelia, intra in gaudium Domini tui (ld. xxv, 23). Amen. SERMO CCLIX (a). Admonitio ut quia semper peccata Subrepunt, semper pro illis poenitentia agatur, et nemo ad extremum vitae suæ poenitentiam accipere magis quam agere periculosa dis­ simulatione reservet. i.
lest, being excluded from that eternal blessedness and cast out from the nuptial banquet, he be thrown, with hands and feet bound, into the outer darkness, where there is weeping and gnashing of teeth (Matt. 22:13); but rather, restored to his former soundness by the medicines of penance, humility, or compunction, and adorned with the pearls of good works, he may deserve to hear: 'Well done, good and faithful servant; enter into the joy of thy Lord' (Matt. 25:23). Amen. SERMON 259. An admonition that, since sins always creep in, penance should always be done for them, and that no one should, by perilous dissembling, reserve himself to receive rather than to do penance at the very end of his life. I.
免得他被排除在那永恆的福樂之外，被逐出婚筵，手腳被捆，扔在外邊的黑暗裏，在那裏必要哀哭切齒（馬太福音二十二章13節）；乃要藉悔改、謙卑或痛悔的良藥恢復原有的康健，並以善行的珍珠為妝飾，好使他配得聽見：「好，你這又良善又忠心的僕人，可以進來享受你主人的快樂」（馬太福音二十五章23節）。阿們。第二五九篇講道。勸誡：既然罪常潛入，就當常為它們悔改，並且無人應以危險的掩飾，把自己保留到生命的盡頭才去領受悔改、而非行悔改。一、
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Pœnitentia hic a nemine debet dimilli, cum quo­ tidie peccemus et peccata tenera facilius anellantur. Rogo vos, fratres charissimi, ut paterna consuetu­ dine, quomodo consuevistis, non solum patienter, sed etiam libenter accipiatis : quia et ipsi Deo pro­ pitio nostis quod non pro aliquo lucro terreno, sed pro perfecto erga vos amore, quod et mihi expedit dicere et vobis oportet audire, cum grandi humili­ tate ac timore insinuare contendo. Et quia nobis, dilectissimi fratres, non solum minuta peccata, sed etiam crimina majora diu nocluquc conantur obre­ pere, non nos ad iilam pœnitentiam quæ in Onem accipitur reservemus; sed omni die, quamdiu vivi­ mus, poenitentiam agcre studeamus.
Penance ought here to be neglected by no one, since we sin daily, and tender sins are more easily plucked out. I beseech you, most beloved brethren, that in your fatherly custom, as you are accustomed, you receive it not only patiently but even gladly: because you know that I—God being propitious—strive to instil it with great humility and fear, not for any earthly gain, but out of perfect love toward you, in what it is both profitable for me to say and fitting for you to hear. And because, dearest brethren, not only small sins but also greater crimes strive day and night to creep upon us, let us not reserve ourselves to that penance which is received at the end; but let us be zealous to do penance every day, as long as we live.
在此，悔改不當被任何人忽略，既然我們天天犯罪，而幼嫩的罪更容易拔除。至親愛的弟兄們，我懇求你們，照你們慈父般的習慣，如你們素常所行的，不僅忍耐地、甚至樂意地領受它：因為你們知道，我——蒙上帝施恩——竭力以極大的謙卑與敬畏，將這在我說來有益、在你們聽來合宜的話灌注給你們，並非為任何屬地的利益，乃是出於對你們完全的愛。至親愛的弟兄們，因為不僅小罪、連更大的罪惡都日夜竭力潛入我們，讓我們不要把自己保留到那在盡頭才領受的悔改；乃要熱心地天天悔改，只要我們還活著。
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Quam rem nnn solum laici et clerici, sed etiam ipsi monachi et sacerdotes debent jugiter exercere. Episcopus enim qui quotidie pœnitentiam agit, oret pro me. Qui vero de honore vel sanctitate præsumens dissimulat poeni­ tentiam agere, quærat sibi qui pro ipso debeat sup­ plicare. Cum euim nullum dictu possimus sine pec­ cato transigere , quæ ratio est ut dum paulatim minuta peccata congerimus, de parvissimis guttis infinitos gurgites faciamus ? De multitudine peccato­ rum , quae longo tempore congeritur, desperatio generatur, secundum quod scriptum est, Impius cum venerit in profundum malorum, contemnet (Prov. XVIII, 3).
This thing not only laity and clerics, but even the monks and priests themselves ought continually to practice. For the bishop who does penance daily, let him pray for me. But he who, presuming upon his honor or holiness, dissembles to do penance, let him seek for himself someone who ought to intercede on his behalf. Since we cannot pass a single day without sin, what reason is there that, while we gradually heap up small sins, we should make of very tiny drops boundless floods? From the multitude of sins, which is heaped up over a long time, despair is generated, according to what is written: 'The wicked man, when he is come into the depth of evils, contemneth' (Prov. 18:3).
這事不僅平信徒與神職人員，連修道人和司祭本身也當不斷地實行。因為那每日悔改的主教，願他為我禱告。但那憑自己的尊榮或聖德自恃、掩飾而不悔改的人，願他為自己尋找一位當為他代求的人。既然我們無法度過一日而不犯罪，那麼當我們漸漸積累小罪之時，把極微小的水滴匯成無邊的洪流，有何道理？從長久積累的眾多的罪，生出絕望，正如所記的：「惡人一到罪惡的深處，就輕慢了」（箴言十八章3節）。
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Omnes cnim nostis quia facilius possumus tcnera evellere, quam robusta succiderc. 2. Poenitentia quotidiana suadetur familiaribus exem- pUs. Et ut de rebus quas quotidie in oculis habemus capiamus exemplum, quis hodie invenitur ita inutilis vel ignavus, qui non omni die domum suam scopis mundari faciat? Quis est, qui equos suos super ster­ cora sua semper stare permittat ? Rogo vos, fratres, de minimis magna conjicite ; nec vobis incongruum videatur quod de scopanda domo facimus mentio­ ncm : quia de hac re ipse Dominus in Evangelio dixit, quod mulier ilia quæ drachmam perdiderat, uhi do­ mum suam scopis mundavit, statim drachmam quam perdiderat invenire promeruit ( Luc.XV. 8).
For you all know that we can more easily pluck out tender things than cut down sturdy ones. 2. Daily penance is urged by familiar examples. And, that we may take an example from the things we daily have before our eyes: who today is found so useless or slothful that he does not every day have his house cleaned with brooms? Who is there who would allow his horses always to stand upon their own dung? I beseech you, brethren, from the least things infer the great; nor let it seem incongruous to you that we make mention of sweeping the house: because concerning this matter the Lord Himself said in the Gospel that the woman who had lost the drachma, when she had cleaned her house with brooms, straightway deserved to find the drachma which she had lost (Luke 15:8).
因為你們都知道，我們拔除幼嫩之物，比砍倒堅硬之物更為容易。二、以熟悉的例子勸人每日悔改。且讓我們從每日眼前所見之事取一例子：今日有誰竟如此無用或懶惰，不天天用掃帚打掃自己的房屋？有誰肯容自己的馬總站在自己的糞上？弟兄們，我懇求你們，從至小的事推想大事；也不要以為我們提及打掃房屋是不合宜的：因為關於這事，主自己在福音書中說，那失落一塊錢的婦人，當她用掃帚打掃了房屋，立刻就配得尋回她所失落的那塊錢（路加福音十五章8節）。
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In drachma nummus intelligitur, in nummo imago imperatoris agnoscitur : quomodo ergo quando domus scopatur, imago imperatoris invenitur in drachma; sic anima, quando vitiorum sordibus per fructuosam poeniten­ tiam liberatur, imago imperatoris in illa agnoscimur. Ergo, sicut jam supra dixi, fratres charissimi, agno­ scite quia non est durum nec laboriosum quod sug­ gero : hoc enim rogo, ut quomodo scopis mundamus domum nostram, ut placeat oculis amicorum nostro­ rum ; ita cum Dci adjutorio ab omnibus peccatis mundemus animam, ut non displiceat oculis Ange­ lorum. Ad domum animæ nostrae non solum Angeli, sed etiam Dominus Angelorum venire dignatur;
In the drachma a coin is understood, in the coin the image of the emperor is recognized: just as, therefore, when the house is swept, the image of the emperor is found in the drachma; so the soul, when by fruitful penance it is freed from the filth of vices, the image of the emperor is recognized in it. Therefore, as I have already said above, most beloved brethren, recognize that what I suggest is neither hard nor laborious: for this I ask, that as we cleanse our house with brooms so that it may please the eyes of our friends, so, with God's help, we may cleanse the soul from all sins, that it may not displease the eyes of the Angels. To the house of our soul not only the Angels, but even the Lord of the Angels, deigns to come;
在那塊錢中理解為一枚錢幣，在錢幣中認出君王的形像：所以，正如打掃房屋時，在那塊錢中尋見君王的形像；照樣，靈魂當藉有果效的悔改從諸惡的污穢中得釋放時，君王的形像就在它裏面被認出。所以，至親愛的弟兄們，正如我已在上面所說，要認清我所建議的既不艱難，也不勞苦：因為我所求的是這樣，正如我們用掃帚潔淨房屋，好叫它悅我們朋友的眼；照樣，靠上帝的幫助，讓我們潔淨靈魂脫離一切的罪，好叫它不至不悅眾天使的眼。到我們靈魂的房屋，不僅眾天使，連眾天使的主也俯就前來；
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sicut et ipse dixit, Ecce sto ad ostium, et pulso ; si quis . surrexerit, et aperuerit mihi, intrabo ad illum, et cæ­ nabo cum illo, et ille mecum (Apoc. III, 20) ; et illud, Ego et Pater meus veniemus , et mansionem apud eum faciemus (Joan. xiv, 23). Quam felix illa anima, quæ ita domum cordis sui de peccatorum sordibus volue­ rit emundare, et sanctis ac justis operibus adim­ plere, ut in ea Dominum delectet habitare ! Non ergo nos pigeat facere in animabus nostris, quod fieri jubemus in domibus vel stabulis nostris. Nan quo­ modo stabula justum est ut quotidie mundari facia­ mus, ne equi nostri patiantur injuriam ;
as He Himself also said: 'Behold, I stand at the door and knock; if any man shall rise up and open to me, I will come in to him, and will sup with him, and he with me' (Rev. 3:20); and that other word: 'I and my Father will come, and will make our abode with him' (John 14:23). How happy is that soul which has so willed to cleanse the house of its heart from the filth of sins, and to fill it with holy and just works, that the Lord delights to dwell in it! Let it not therefore irk us to do in our souls what we command to be done in our houses or stables. For as it is just that we should have our stables cleaned daily, lest our horses suffer harm;
正如祂自己也說：「看哪，我站在門外叩門；若有人起來給我開門，我要進到他那裏去，我與他，他與我一同坐席」（啟示錄三章20節）；又說：「我與我的父要來，且與他同住」（約翰福音十四章23節）。那甘願如此潔淨自己心的房屋、除去諸罪污穢，並以聖潔公義的善工充滿它、以致主樂意住在其中的靈魂，是何等有福！所以，我們既吩咐在我們的房屋或馬棚裏當做的事，就不當厭煩在我們的靈魂裏去做。因為正如天天潔淨我們的馬棚、免得我們的馬受害是理所當然的；
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sic nimis et injustum et satis crudele est, si majorem curam habeamus de animalibus quam de animabus nostris. 3. Pœnitentiæ illius fructus. Peccator in se nequit habitare; hinc aberratione. quaerit : sed inde inquietu­ dinem auget. Unde eam verius avertere posset. Etiam et hoc suggero, ut non fastidiose suscipiat sancta Charitas vestra : volo enim vobis de ipsis rebus quas loquimur evidentem similitudinem dare. Quomodo emm domos vel stabula nostra, si quotidie emundan­ tur, nec horrorem nobis faciunt nec laborem, ita minora peccata, si quotidie redimantur, nee despera­ tionem nee dolorem poterunt gcnerare.
so it is exceedingly unjust and quite cruel if we should have greater care for our beasts than for our souls. 3. The fruit of that penance. The sinner cannot dwell within himself; hence by straying he seeks relief: but thereby he increases his disquiet. Whence he could more truly turn it away. This too I suggest, that Your holy Charity may not receive it with distaste: for I wish to give you from the very things of which we speak an evident likeness. For just as our houses or stables, if they are cleaned daily, cause us neither horror nor labor, so lesser sins, if they are daily redeemed, can beget neither despair nor grief.
照樣，我們若對牲畜的看顧多過對我們靈魂的看顧，就是極其不義、相當殘忍的。三、那悔改的果子。罪人無法居於自己裏面；因此藉遊蕩尋求解脫：卻反倒加增自己的不安。他本可從何處更真切地把它除去。這事我也建議，願你們神聖的仁愛不至厭惡地領受：因為我願從我們所談論的事物本身，給你們一個明顯的比方。正如我們的房屋或馬棚，若每日潔淨，就不使我們厭惡，也不使我們勞苦；照樣，較小的罪，若每日得贖，就不能生出絕望或憂傷。
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Si vero ad purgandum negligentes esse volumus, quomodo sta­ bula quæ longo tempore non mundantur, ita com­ putrescunt et fetorem horribilem reddunt stercora ipsa, ut ibi non solum homines habitare, sed nec ipsa animalia stare possint; ita quicumque negligens I in animam suam peccatorum sordes malis actibus longo tempore congregare voluerit, et quotidie bonis operibus emendare neglexerit, non solum Deus illum non dignabitur visitare, sed ipse peccator non poterit in se ipso consistere. Denique omnes negligentes, quorum corda multis peccatis, velut a quibusdam bestiis lacerantur, et tanquam a spinis vencnosissi­ mis compunguntur, hoc solent ad sibi similes dicere:
But if we are unwilling to be diligent in cleansing, then, just as stables which are not cleaned for a long time so rot and give off a horrible stench from the dung itself that not only can men not dwell there, but not even the beasts themselves can stand there; so whoever is negligent, willing to gather in his soul the filth of sins by evil deeds over a long time, and neglecting daily to amend it by good works, not only will God not deign to visit him, but the sinner himself will not be able to abide within himself. And so all the negligent, whose hearts are torn as if by certain beasts by many sins, and are pricked as though by most venomous thorns, are wont to say this to those like themselves:
但我們若不肯殷勤潔淨，那麼，正如長久不打掃的馬棚，因糞穢本身而腐爛，發出可怕的惡臭，以致不僅人不能住在其中，連牲畜也不能站在那裏；照樣，凡疏忽的人，甘願藉惡行長久在自己的靈魂中積聚罪的污穢，而疏於每日以善行修正它的，不僅上帝不俯就探望他，連罪人自己也不能安居於自己裏面。於是一切疏忽的人，他們的心如同被某些野獸所撕裂、被許多罪所傷，如同被最毒的荊棘所刺，常對與自己相似的人說：
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Noveritis nos tristes esse vel anxios ; et ideo vcnitc, dissimilemus nos, aut ad circum aut ad theatrum euntes, ant ad tabulam ludentes, ant in aliquibus nos venationibus exercentes (a). Isti tales ideo aforis mundi consolationem quærunt; quia illam quae a Deo inln5 in anima datur, accipere non merentur. Quando enim de multis calumniis vel rapinis ac de illis infelicihus spectaculis et periculosis venationibus revertuntur ad conscientias suas, quia ibi per illain exercitationem moerorem addiderunt potius quam tulerunt, habitare in se vel requiescere omnino non possunt, sed peccatorum litibus vertuntur.
'You know that we are sad or anxious; and therefore come, let us divert ourselves, going either to the circus or to the theater, or playing at dice, or exercising ourselves in some hunts.' Such men seek the world's consolation outwardly for this reason: because they do not deserve to receive that which is given by God inwardly in the soul. For when, from many false accusations or robberies, and from those wretched spectacles and perilous hunts, they return to their own consciences, since there, through that dissipation, they have added grief rather than removed it, they can by no means dwell or rest within themselves, but are tossed about by the quarrels of their sins.
「你們知道我們憂愁又焦慮；因此來吧，讓我們消遣一番，或去競技場、或去戲院，或擲骰賭博，或以某些狩獵活動來消遣自己。」這樣的人向外尋求世界的安慰，緣由是：因為他們不配領受上帝在裏面、在靈魂中所賜的安慰。因為當他們從許多誣告或搶奪、從那些卑劣的觀戲與危險的狩獵回到自己的良心時，既然在那裏，他們藉那放縱增添了憂愁、而非除去憂愁，就斷不能安居或安息於自己裏面，反被他們罪的爭鬧所翻攪。
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Pcr super­ biam enim quasi a leonibus lacerantur, per invidiam tanquam viperarum morsu percutiuntur, per iracun­ diam crudeli incendio concremantur, per crudelita­ tem morsu sævitiæ disrumpuntur; in rapinis velut luporum dentibus comeduntur, in luxuriis et ebrie­ tatibus tanquam in immundissimis cloacis volutantur: ac sic dum de crudelissimis theatris ad crudeliores conscientias quasi de malis ad pejora redeunt, re­ quiem habere non possunt. Sed quantum melius viliorum stimulis fatigati, divinis lectionibus stude­ rent, ubi vcram dissimulationem et integram conso­ lationem poterant invenire; sanctorum etiam limina frequentantes, contra ipsa peccata ipsorum adjuto­ rinm postularent;
For through pride they are torn as if by lions, through envy they are struck as though by the bite of vipers, through wrath they are burned with a cruel fire, through cruelty they are rent by the bite of savagery; in robberies they are devoured as if by the teeth of wolves, in luxuries and drunkenness they wallow as though in the filthiest sewers: and thus, while from most cruel theaters they return to still crueler consciences, as if from evils to worse, they cannot have rest. But how much better it would be if, wearied by the goads of vices, they were to devote themselves to the divine readings, where they could find true relief and entire consolation; frequenting also the thresholds of the saints, they should seek help against those very sins;
因為藉著驕傲，他們如同被獅子撕裂；藉著嫉妒，他們如同被毒蛇所咬；藉著忿怒，他們被殘酷的火焚燒；藉著殘忍，他們被兇暴的撕咬所裂；在搶奪中，他們如同被狼的牙齒所吞；在淫逸與醉酒中，他們如同在最污穢的陰溝裏打滾：他們就這樣，從最殘忍的戲院回到更殘忍的良心，如同從惡到更惡，不能得安息。但這是何等更好：他們若被諸惡的刺所困乏，就投身於神聖的經課，在那裏他們能尋見真正的解脫與完全的安慰；並且頻頻造訪眾聖徒的門檻，就當求助以抵擋那些罪；
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et jejuniis et orationibus sive eleemosynis insistentes, magis punire quam nutrire vel addere peccata ipsa contenderent : ut effugato de cordibus suis crudelissimo exercitu vitiorum, ad veram requiem, id est, ad Christum, toto corde recurrerent, et audirent eum misericordissima sibi voce clamantem, Venite ad me , omnes qui laboratis et onerati estis, et invenietis requiem animabus vestris (Matth. XI, 28). A. Peccata etiam minuta sollicite expianda. Qui hæc humiliter ac fideliter agere voluerint, de gravi tempe­ state ad tranqnillilatem. et de crudelissimo vitiorum barbarico ad veram pacem poterunt pervenire.
and persisting in fastings and prayers or alms, they should strive rather to punish than to nourish or add to those very sins: so that, with the most cruel army of vices driven from their hearts, they might run back with their whole heart to true rest—that is, to Christ—and hear Him crying out to them with a most merciful voice: 'Come to me, all you that labor and are burdened, and you shall find rest for your souls' (Matt. 11:28). 4. Even small sins are to be carefully expiated. Those who are willing humbly and faithfully to do these things will be able to come from a grave tempest to tranquillity, and from the most cruel barbarism of vices to true peace.
並且恆切於禁食、禱告或施捨，他們就當竭力去懲罰那些罪，而非滋養或加增它們：好使諸惡最殘忍的軍隊從他們的心中被驅逐，他們便可全心奔回真正的安息——就是奔向基督——並聽見祂以最慈悲的聲音向他們呼喊：「凡勞苦擔重擔的人，可以到我這裏來，你們的心靈就必得安息」（馬太福音十一章28節）。四、連小罪也當殷勤贖清。凡肯謙卑忠心行這些事的人，必能從劇烈的風暴進入平靜，從諸惡最殘忍的蠻荒進入真正的平安。
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Si qui autem sunt, qui se a supra dictis malis immunes esse confidunt, et pro eo quod capitalia crimina non admittunt, periculosa securitate quasi de innocentia gloriantur ; timeant ne eos abundantia minutorum peccatorum, tanquam durissima scabies muscarum vcl pulicum, ita affligat et cruciet, ut edam ipsi in se habitare non possint. Unde et sicut crudeles ac mortiferas bestias, quæ uno morsu solent interficere, timemus, et minutas bestiolas, quae nos cruciare possunt, horrescimus ; cum Dei adjutorio et capi­ talia crimina ac minuta peccata, sine quibus esse non possumus, quotidianis eleemosynis vel oratio­ nibus, præcipue dum inimicos nostros diligimus toto corde, redimamus.
But if there are any who are confident that they are free from the aforesaid evils, and, because they do not commit capital crimes, glory as it were in their innocence with perilous security; let them fear lest the abundance of small sins, like the most stubborn mange of flies or fleas, so afflict and torment them that they too cannot dwell within themselves. Whence, just as we fear cruel and deadly beasts, which are wont to kill with a single bite, and we shudder at tiny little creatures which can torment us; so, with God's help, let us redeem both capital crimes and small sins—without which we cannot exist—by daily alms or prayers, especially while we love our enemies with our whole heart.
但若有人自信他們免於上述之惡，並因他們不犯致死的重罪，就以危險的安逸彷彿誇口自己的無辜；願他們懼怕，恐怕小罪的眾多，如同蒼蠅或跳蚤最頑固的疥癬，如此折磨苦害他們，以致他們自己也不能安居於自己裏面。因此，正如我們懼怕那慣以一咬致命的殘忍毒獸，也對那些能苦害我們的微小生物驚駭；照樣，靠上帝的幫助，讓我們以每日的施捨或禱告，救贖致死的重罪與那我們無法避免的小罪，尤其是當我們全心愛我們的仇敵之時。
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Nam si nos in extremo vitæ nostræ tempore ad agendam poenitentiam vel ad redimenda peccata vel crimina reservemus ; timere debemus ne forte nos mors inopinata præveniat, ct ad illud subitaneum tempus pœnitentiæ non sinat pervenire, ad quod nos mortifera securitate volumus reservare. Et ideo timeamus illud quod scriptum est, Nolite tardare converti ad Dominum, nec differatis de die in diem (Eccli. v, 8). 0 homo, quare differs de die in diem; et non magis times ne forte hodie- habeas ultimum diem? Hirc ergo quæ suggessimus. fratres charissimi, si secundum vestram consuetu­ dinem sanctam libenti animo accipitis, et sollicito ac vigilanti corda jugiter cogitatis;
For if, at the very end of our life, we reserve ourselves for doing penance or for redeeming our sins or crimes, we ought to fear lest perhaps an unforeseen death forestall us, and not allow us to attain to that sudden time of penance to which we wish, by deadly security, to reserve ourselves. And therefore let us fear that which is written: 'Delay not to be converted to the Lord, and put it not off from day to day' (Sir. 5:8). O man, why do you put it off from day to day, and do not rather fear lest perhaps today you have your last day? These things, therefore, which we have suggested, most beloved brethren, if according to your holy custom you receive with a willing spirit, and continually ponder in a solicitous and vigilant heart;
因為我們若在生命的盡頭才把自己保留下來去悔改、去救贖我們的罪或罪惡，我們就當懼怕，恐怕出乎意料的死亡搶先臨到我們，不容我們達到那突然的悔改之時，就是我們以致死的安逸想要把自己保留到的那時。因此，讓我們懼怕那所記的話：「不要遲延歸向主，也不要一天拖過一天」（德訓篇五章8節）。噢，你這人哪，你為何一天拖過一天，而不寧可懼怕恐怕今日就是你末了的一日？所以，至親愛的弟兄們，我們所建議的這些事，你們若照你們神聖的習慣，以甘心的靈領受，並在殷勤儆醒的心中不住地思想；
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et in bac vita cum conscientia bona vivere poteritis, et in futuro saeculo ad aeternam beatitudinem feliciter pervenie­ tis praestante Domino nostro Jesu Christo, cui honor et imperium in sæcula, etc. SERMO CCLX (a). Admonitlo excerpta de libris antiquorum Patrum, ut qui se crimina capitalia fecisse cognoscit, ad pœnitentiæ medi­ camenta sine aliqua dissimulatione confugiat. i. Confessio, tabula post naufragium. Anima mor­ tua lacrymis suscitatur. Non autem solis eleemosy­ nis.
And in this life you will be able to live with a good conscience, and in the age to come you will happily attain to everlasting blessedness, through the bounty of our Lord Jesus Christ, to whom be honour and dominion for ever, and so forth. SERMON 260. An admonition drawn from the books of the ancient Fathers, that whoever knows he has committed capital sins should flee without any dissimulation to the medicines of penance. 1. Confession is the plank after shipwreck. A dead soul is roused to life by tears. Not, however, by almsgiving alone.
你們在今生便能以無虧的良心而活，在來世也將幸福地達到永恆的福樂，這都藉著我們主耶穌基督的恩賜，願尊榮與權柄歸於祂，直到永遠，等等。第二六〇篇講道。此勸誡取自古教父的著作：凡自知犯了當死之罪的人，應毫不掩飾地逃向悔改的良藥。一、認罪，是沉船之後的木板。死去的靈魂藉眼淚而復甦。然而，單靠施捨並不足夠。
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Uude vos frequenter admonui, fratres charis­ simi, iterum atque iterum admonco et contestor, tit ciui se cognoscit de littore continentiae, tempestate libidinis, in pelagum luxuriæ fuisse jactatum, et castitatis incurrisse naufragium, peccatorum confes­ sioncin, velut tabulam fractae navis velocitcr appre­ hendat : ut per ipsam de abysso ac profundo luxuriæ possit evadere, ct ad portum pœnitentiæ pervenire; ubi jam tutiori loco spei anchoram figere, et salutem perditam valeat reparare. Oportet enim unumquem­ que super se ipsum quasi super mortuum conclamare, et magnos super exstinctam animam dare planctus. Et quomodo solet mater super mortuum unicum filium toto pectore lamentari ;
Wherefore I have often admonished you, most beloved brethren, and again and again I admonish and adjure you, that whoever recognises that he has been cast forth from the shore of continence by the storm of lust into the deep sea of dissipation, and has suffered the shipwreck of chastity, should swiftly seize the confession of sins as though it were the plank of a broken ship: so that through it he may escape from the abyss and the depths of dissipation, and reach the harbour of penance; where at length, in a safer place, he may fix the anchor of hope, and may be able to repair his lost salvation. For it is fitting that each one should lament over himself as though over a dead man, and pour out great mourning over his extinguished soul. And just as a mother is wont to bewail with all her heart over her only dead son;
為此，最親愛的弟兄們，我曾多次勸誡你們，如今我一再地勸誡並懇切囑咐你們：凡自知已被情慾的風暴從節制的岸邊拋入放縱的汪洋，遭了貞潔的沉船之難的人，應當迅速抓住認罪，如同抓住破船的一塊木板：好使他能藉此逃離放縱的深淵與深處，抵達悔改的港灣；在那裡，在更安穩之處，他終能拋下盼望之錨，重新修復失喪的救恩。因為每個人都應當為自己哀哭，如同為一個死人；為自己熄滅的靈魂大聲慟哭。正如母親慣常為她死去的獨生子全心哀傷；
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sic oportet super unicam animam nostram criminis gladio interfectam, totum pondus doloris effundi : si forte possit lacry­ marum fomentis calore fidei suscitari. Ante omnia, sicut frequenter admonui, caveat et observet unus­ quisque peccator, ne pro suis criminibus ila elee­ mosynam tribuat, ut ipsa crimina non relinquat, timens illud quod Apostolus dixit, Si distribuero in cibos pauperum omnes facultates meas , charitatem autem non habuero, nihil mihi prodest (I Cor. XIII, 5). 2. Eleemosynæ peccatoris. Sed dicit aliquis: Quo­ modo charitatem non habere judicabitur, qui pau­ peribus tanta largitur? Cui ego respondeo :
so ought the whole weight of sorrow to be poured out over our one soul that has been slain by the sword of sin: if perchance it may be roused to life by the warming of tears and the heat of faith. Above all, as I have often admonished, let every sinner beware and take heed that he does not give alms for his crimes in such a way that he does not forsake those very crimes, fearing that word which the Apostle spoke: 'If I distribute all my goods to feed the poor, but have not charity, it profits me nothing' (1 Cor. 13:3). 2. The almsgiving of the sinner. But someone says: How shall he be judged not to have charity, who bestows so much upon the poor? To him I reply:
照樣，我們那被罪的刀劍所殺的獨一靈魂，也應當傾注全部憂傷的重量：或許它能藉眼淚的溫暖與信德的熱力而被喚醒。首先，正如我常勸誡的，願每個罪人謹慎留意，不要為自己的罪行施捨，卻不肯離棄那些罪行，因為要懼怕使徒所說的話：「我若將所有的賙濟窮人，卻沒有愛，仍然於我無益」（林前十三3）。二、罪人的施捨。但有人說：那將如此多的財物施予窮人的人，怎能被判定為沒有愛呢？我回答他說：
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Quo­ modo in aliis charitatem custodit, qui se ipsum interficit, qui in animam suam crudelis existit? Non enim mentitur Spiritus sanctus, qui dicit, Anima quæ peccaverit, ipsa morietur ( Ezech. XVIII , 20). Si enim quoties aut adulteria, ant homicidia com­ mittimus, animas nostras occidimus; quid nohis prodest quod in aliis benigni sumus, et in nohis ipsis impii esse cognoscimur? Eleemosynas dando alienam carnem pascimus, et crimina committendo nostram animam jugularnus. Et ideo, sicut frequen­ ter admonui, sic pro majoribus peccatis eleemosynas demus, ut nunquam ad ipsa crimina tedeamus. 'Non sanitati credendum est, non aetati.
How does he keep charity toward others, who slays himself, who acts cruelly against his own soul? For the Holy Spirit does not lie, who says, 'The soul that sins, it shall die' (Ezek. 18:20). For if, as often as we commit adulteries or murders, we kill our own souls, what does it profit us that we are kind to others, while in our own selves we are found to be ungodly? By giving alms we feed another's flesh, and by committing crimes we cut the throat of our own soul. And therefore, as I have often admonished, let us give alms for our greater sins in such a way that we never return to those very crimes. One must not trust in health, nor in age.
那殺害自己、對自己靈魂殘忍的人，怎能對別人存有愛呢？因為聖靈並不說謊，祂說：「犯罪的，這人必死」（結十八20）。因為我們每逢犯姦淫或殺人，便殺害了自己的靈魂；那麼，我們對別人仁慈，對自己卻被察出是不敬虔的，這於我們有何益處呢？我們施捨，餵養別人的肉體；卻因犯罪，割斷自己靈魂的咽喉。所以，正如我常勸誡的，讓我們為較大的罪施捨，卻永不再回到那些罪行。人不可倚靠健康，也不可倚靠年歲。
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In remedium sa- iutis suæ semper tardus est, qui vitæ sune incertus est. 0 si tempus pœnitentiæ sic disponeretur, quando est in potestate positum, quomodo desidcrarclur. amissum *? 3.Conclusio. Nos ergo quibus adhuc, etsi sub incerta brevitate conceditur curare maculas, lavare culpas, subvenire præteritis, consulere futuris, et facere infecta de factis; totis viribus laboremus, ut qnod vivimus ad vitam possit apponi, ut quod vivimus non morti proficiat, sed saluti. Sint tam efficaces gemitus, qui peccata in ossibus perscrutentur, qui in medullis cri­ mina persequantur.
He who is uncertain of his own life is always slow to seek the remedy of his salvation. Oh, if only the time of penance were so ordered while it lies within one's power, as it will be longed for when it is lost! 3. Conclusion. Let us, then, to whom it is still granted, even though under an uncertain brevity, to cure our stains, to wash our faults, to make amends for the past, to provide for the future, and to make things undone out of things done, labour with all our strength, that what we live may be added to true life, that what we live may profit not for death but for salvation. Let our groanings be so effective that they search out sins in the very bones, and pursue crimes in the very marrow.
那對自己生命毫無把握的人，總是遲遲不去尋求救恩的良藥。啊，但願悔改的時機在仍握於人手中之際，便得如此妥善安排，正如在失去之後人必如何渴慕它！三、結語。所以，我們既仍蒙恩准（雖是在不確定的短暫之中）去醫治污穢、洗淨過犯、彌補既往、籌謀將來，並使已成之事化為未成，就當竭盡全力勞苦，使我們所活的能加入真生命，使我們所活的不歸於死亡，而歸於救恩。願我們的歎息如此有效，能在骨中搜尋罪惡，在骨髓中追捕罪行。
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Nihil intactum fletus, nihit in­ curatum medicabilis pœnitentiæ dolor relinquat, quod contra nos in die discussionis assurgat, quod post ve­ tera sæcula repente novum in reatum malae conscien­ tiæ mentis appareat. Festinemus emendatam vitam- Domino, antequam auferatur, offerre. Hic exstingua­ mus mortem moriendo peccatis; hic vitam vitæ mo- nus acquiramus, nee nos in tempore sencetutis ad poe­ nitentiæ remedia reservemus. Qui enim dixit, Peccator in quacumque die conversus ingemuerit, omnes iniquita­ tes illius oblivioni tradentur (Ezech. XVIII, 21 e t22); ipse cliam dixit, Noli tardare converti ad Dominum (Eccli. v, 8). Si le faciebat promissio illa securum;
Let weeping leave nothing untouched, let the sorrow of healing penance leave nothing uncured, that may rise up against us on the day of scrutiny, that after the old ages may suddenly appear as a new charge of an evil conscience of the mind. Let us hasten to offer to the Lord an amended life before it is taken away. Here let us extinguish death by dying to sins; here let us gain the gift of life for life, and let us not reserve ourselves for the remedies of penance in the time of old age. For he who said, 'The sinner, on whatever day he is converted and groans, all his iniquities shall be delivered to oblivion' (Ezek. 18:21-22), the same also said, 'Delay not to be converted to the Lord' (Sir. 5:8). If that promise made you secure;
願哭泣不留下任何未觸及之處，願可醫的悔改之痛不留下任何未醫治之處，免得在審判之日有甚麼起來控告我們，免得在舊世代過後，突然有心中邪惡良心的新罪狀顯現出來。讓我們趕緊在生命被奪去之前，將改正的生命獻給主。在此，讓我們藉著向罪死而消滅死亡；在此，讓我們為生命贏得生命的恩賜，不要把自己留到年老之時才尋求悔改的良藥。因為那位說「罪人無論哪一日回轉歎息，他一切的罪孽必被遺忘」（結十八21-22）的，也說：「不要遲延回轉歸向主」（德五8）。若那應許使你安然無憂；
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faciat te contestatio ista sollicitum : et audi Scripturam dicen­ tem, Memento, fili , quia mors non tardat (Id. XIV, 42) ; et illud, Ne dixeris quia miseratio Dei magna est, multitudini peccatorum meorum ignoscet. Misericordia et ira apud Ipsum sunt, et in peccatores, id est, in pec­ catis perseverantes, respicit ira ejus (Id. v, 6 et 7). Si enim hæc fideliter et diligenter attendimus, et ad pœnitentiæ medicamenta sine aliqua diialione con­ fugimus ; et pœnam perpetuam evadere, et ad præ­ mia æterna possumus feliciter pervenire; adjuvante Domino nostro, qui vivit et regnat in sæcula sæcu­ lorum. Amen. SERMO CCLXI (a). Admonitio de illis qui publicam pænitentiam petunt. i.
let this warning make you anxious: and hear the Scripture saying, 'Remember, my son, that death does not tarry' (Sir. 14:12); and that other word, 'Say not: The mercy of God is great, He will have pity on the multitude of my sins. For mercy and wrath are with Him, and His anger looks upon sinners' — that is, upon those who persevere in sins (Sir. 5:6-7). For if we heed these things faithfully and diligently, and flee to the medicines of penance without any delay, we can both escape perpetual punishment, and happily attain to the eternal rewards; with the help of our Lord, who lives and reigns for ever and ever. Amen. SERMON 261. An admonition concerning those who ask for public penance. 1.
願這警戒使你戒慎：也要聽聖經所說，「我兒，要記得死亡並不遲延」（德十四12）；又聽那句，「不要說：神的憐憫廣大，祂必赦免我眾多的罪。因為憐憫與忿怒都在祂那裡，祂的怒氣察看罪人」——就是那些恆常犯罪的人（德五6-7）。因為我們若忠心殷勤地留意這些事，毫不遲延地逃向悔改的良藥，我們便既能逃避永遠的刑罰，又能幸福地達到永恆的獎賞；藉著我們主的幫助，祂活著作王，直到永永遠遠。阿們。第二六一篇講道。關於那些請求公開悔改之人的勸誡。一、
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Pœnitentia publica cur petatur. Pœnitentis indu­ mentum. Supplicatio. Quotiescumque, fratres charis­ simi, aliquem liC fratribus vel sororibus nostris poe­ nitentiam publico vidcmus petere, magnam in nobis ipsis Deo inspirante compunctionem divini timoris pos­ sumus et debemus accendere. Quis enim non gratute- tur ct gaudeat, et quantas potest Deo gratias agat, vi­ dens peccatorem contra peccata sua irasccntem , pu­ blica voce clamantem ; ut quæ solebat impudentissima fronte defendere, salubriter incipiat accusare? Jam enim se cœpit Deo adjungere ; cl ideo peccatorum suo­ rum non vult defensor, sed persecutor exisfere. Et quia Dcus odio habet peccata ;
Why public penance is sought. The garment of the penitent. Supplication. As often, most beloved brethren, as we see any of our brothers or sisters seeking public penance, we can and ought, by God's inspiration, to kindle within ourselves a great compunction of divine fear. For who would not congratulate and rejoice, and give as many thanks as he can to God, seeing a sinner angry against his own sins, crying out with public voice; so that what he was wont to defend with a most shameless face, he begins wholesomely to accuse? For now he has begun to join himself to God; and therefore he no longer wishes to be the defender, but the persecutor of his own sins. And because God holds sins in hatred;
為何要尋求公開的悔改。悔改者的衣裝。祈求。最親愛的弟兄們，我們每逢看見我們的弟兄姊妹中有人尋求公開的悔改，便能夠也應當靠神的感動，在自己心中激起對神敬畏的極大痛悔。因為看見一個罪人向自己的罪發怒，公開發聲呼喊，使他從前厚顏無恥地維護的，如今開始有益地控告——誰不歡欣慶賀，並盡其所能向神獻上感謝呢？因為他如今已開始使自己與神聯合；因此他不願再作自己罪的辯護者，而作追討者。又因為神憎惡罪惡；
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statim ubi negligens quisque peccata sua odio habere coepcrit, et a suis criminibus separatur, ct Dco conjungitur. Et ille qui­ dem qui pœnitentiam publice accepit, poterat cam se­ cretius agere : sed, credo, considerans multitudinem peccatorum suorum, vidct se contra lam gravia mala solumnon posse sufficere; idco adjutorium totius po­ puli cupit expetere. Quomodo solet fieri, ut cujus vi­ nea pcr negligentiam dcserta rcmanscrit, roget vici­ nos et proximos suos; ct una dic multitudinem ho­ minum congregans, quod per sc solum non potuit, multorum manibus adjutus, id quod disertum fucrat reparet : ita ergo et illc qui publice pœnitentiam vult petere, quasi corrogatum dignoscitur congregarc:
immediately, as soon as any careless person begins to hate his own sins, he is both separated from his crimes and joined to God. And indeed he who has publicly received penance could have done it more secretly; but, I believe, considering the multitude of his sins, he sees that he alone cannot suffice against such grave evils; therefore he desires to seek the help of the whole people. Just as it is wont to happen that when someone's vineyard has been left deserted through neglect, he asks his neighbours and those near him; and gathering a multitude of men on one day, what he could not do by himself alone, aided by many hands he repairs what had been laid waste: so, therefore, he too who wishes publicly to seek penance is recognised to gather, as it were, a collected aid:
每當疏懶的人一開始憎惡自己的罪，他便既與罪行分離，又與神聯合。誠然，那公開領受悔改的人，本可更隱密地行此事；但我相信，他因思想自己罪的眾多，看出自己獨力無法勝過如此重大的邪惡；因此他渴望尋求全體會眾的幫助。正如常有的情形：某人的葡萄園因疏忽荒廢，他便求告鄰舍與近處的人；在一日之內聚集眾人，藉眾人之手的幫助，成就他獨力所不能成就的，修復那已荒廢之地：照樣，那願意公開尋求悔改的人，也被看作是在聚集眾人共募的援助：
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ut totius populi orationibus adjutus, et spinas et tribu­ los peccatorum suorum possit evellere : ut in eo bo­ norum messis valeat Dco auxiliantc consurgere; et vi­ nea cordis sui, quæ non uvas, sedspinas, consueverat dare, dulcedinem spiritualis vini incipiat exhibere. Et illud, fratres charissimi, non otiose consideran­ dum est, quod ille qui poenitentiam accipit, cilicio cooperitur (b). Et quia cilicium de pilis caprarum tcxi­ tur, et capras peccatorum similitudinem habere vi­ dentur; et illc qui pœnitentiam accipit, non se agnum sed hædum publice profitetur, rebus ipsis clamans et dicens : Videle me, omnes populi, et pro me miscro omnes lacrymas pictatis effundite;
so that, aided by the prayers of the whole people, he may be able to pluck out the thorns and briars of his sins: so that in it a harvest of good things may, with God's help, be able to rise up; and the vineyard of his heart, which was accustomed to yield not grapes but thorns, may begin to display the sweetness of spiritual wine. And this too, most beloved brethren, is not idly to be considered, that he who receives penance is covered with sackcloth. And because sackcloth is woven from the hairs of goats, and goats are seen to bear the likeness of sinners; he also who receives penance publicly professes himself not a lamb but a kid, crying out and saying by the very things themselves: See me, all you peoples, and for me, wretched one, pour out all the tears of piety;
好使他藉全體會眾的禱告，能拔除自己罪惡的荊棘與蒺藜：使那地藉神的幫助能長出美善的收成；使他心中的葡萄園——那素來不結葡萄，只結荊棘的——開始顯出屬靈美酒的甘甜。最親愛的弟兄們，還有一事不可等閒視之，就是那領受悔改的人以粗麻布蒙身。因為粗麻布是用山羊毛織成的，而山羊被視為罪人的形象；那領受悔改的人，也公開宣認自己不是綿羊羔，而是山羊羔，藉著這些事本身呼喊說：眾民哪，看看我；為了我這可憐人，傾流出一切虔敬的眼淚吧；
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et qualis sum fo­ ris, talem me intus esse agnoscite. Jam enim me nolo foris quasi justum ostendere, et iniquitates vel rapi­ nas intra animam meam abscondere. Jam velut ille publicanus incurvatus in terram oculos ad cæłum le­ vare uon audeo (Luc. XVIII, 13); sed vulnera pecca­ torum meorum illi cœlesti Medico curanda humiliter olfero. Et idco rogo, ut omnes pro me illius miseri­ cordiam supplicetis; ut putredines peccatorum meo. rum usque ad vivum curare et ad veram sanitatem re­ vocare dignetur. Timeo enim ne in me impleatur iI­ lud quod Dominus de hypocritis dixit, Veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapa­ ces (Matth. VII, 15) :
and acknowledge that such as I am outwardly, such am I within. For now I no longer wish to display myself outwardly as though righteous, and to hide iniquities or robberies within my soul. Now, like that publican, bowed down to the earth, I do not dare to lift my eyes to heaven (Luke 18:13); but I humbly offer the wounds of my sins to be cured by that heavenly Physician. And therefore I ask that you all supplicate His mercy for me; that He may deign to cure the festering sores of my sins to the very quick, and to call them back to true health. For I fear lest there be fulfilled in me that which the Lord said concerning hypocrites: 'They come to you in the clothing of sheep, but inwardly they are ravening wolves' (Matt. 7:15):
並承認我外表如何，內裡也是如何。因為我如今不願再在外表上裝作義人，卻在靈魂裡隱藏罪孽與搶奪。如今我像那稅吏，俯伏於地，不敢舉目望天（路十八13）；卻謙卑地將我罪的傷口獻給那天上的醫生醫治。所以我求你們眾人為我懇求祂的憐憫；願祂俯允將我罪的膿瘡醫治到最深處，召回真正的健康。因為我懼怕主論到假冒為善之人所說的話在我身上應驗：「他們披著羊皮到你們這裡來，裡面卻是殘暴的狼」（太七15）：
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et ideo, sicut jam dixi, qualem me intus esse cognosco, talem foris ostendo. Et quia huc usque pretiosis vestibus me foris ornaham, et in­ tus in anima mea peccatorum lepra perfusus eram; idco cilicio indutus et toto corde poenitentiam petens rogo, ut vestris orationibus a peccatorum meorum paralysi mcrear liherari. Unde iterum atque iterum precor, ut quia, Deo vobis inspirante, nostis flere cum Ilentibus, pro remissione peccatorum meorum ad fletus vel gemitus vestra pietas provocctur : credo enim quod apud illum misericordissimum judicem san. ctæ orationes vestræ milii possint indulgentiam obti­ nere. 2. llac prece non moveri inhumanum. Nec Deus Ec­ clesiæ pro pœnitente preces despicit.
and therefore, as I have already said, such as I know myself to be within, such do I show myself without. And because up to now I adorned myself outwardly with precious garments, while within, in my soul, I was steeped in the leprosy of sins; therefore, clothed in sackcloth and seeking penance with my whole heart, I ask that by your prayers I may be worthy to be freed from the paralysis of my sins. Wherefore again and again I entreat, that since, by God's inspiration in you, you know how to weep with those who weep, your piety may be stirred to weeping and groaning for the remission of my sins: for I believe that before that most merciful Judge your holy prayers can obtain pardon for me. 2. That it is inhuman not to be moved by this prayer. Nor does God despise the Church's prayers for a penitent.
所以，正如我已說過的，我內裡自知是何等人，外表也就顯出是何等人。又因為我至今在外用貴重衣裳妝飾自己，內裡我的靈魂卻沾滿了罪的痲瘋；因此我披上粗麻布，全心尋求悔改，求你們藉禱告使我配得從罪的癱瘓中得釋放。為此我一再懇求：既然神在你們裡面感動你們，使你們懂得與哀哭的人同哭，願你們的敬虔被激動，為我罪的赦免而哭泣歎息：因為我相信，在那位至仁慈的審判者面前，你們聖潔的禱告能為我得著赦免。二、若不被此祈求所感動，乃是不近人情。神也不輕看教會為悔改者所獻的祈求。
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Vere dico, fratres charissimi, quia si est aliquis qui taliter pœnitentiam pctenti non condolct, nec toto corde Deo supplicare contendit, nimis inhumanus et impius judicandus cst. Et quia Dominus dixit, Omnia quaecumque vultis ut fa­ ciant vobis homines, et uos facile illis similiter; hæc esi enim Lex et Prophetae (Ibid., 12) : et nos quod nobis ab aliis fieri volumus, quando poenitentiam publico petere disponimus, hoc aliis toto corde ct toto aniino impendere festinemus. Quid enim voluimus quando ad pœnitentiæ remedium pervenire meruimus, nisi ut omnis populus pro nobis intenderet divinam misc­ ricordiam exorare ?
Truly I say, most beloved brethren, that if there is anyone who does not have compassion on one thus seeking penance, nor strives with his whole heart to supplicate God, he is to be judged too inhuman and impious. And because the Lord said, 'All things whatsoever you would that men should do to you, do you also to them likewise; for this is the Law and the Prophets' (Matt. 7:12): let us too hasten to render to others with our whole heart and whole mind that which we wish to be done to us by others, when we resolve to seek public penance. For what did we wish, when we deserved to come to the remedy of penance, except that all the people should intently entreat the divine mercy for us?
最親愛的弟兄們，我實在告訴你們：若有人對這樣尋求悔改的人毫無同情，也不全心竭力為他向神懇求，這人必被判為太不近人情、太不敬虔。又因為主說：「你們願意人怎樣待你們，你們也要怎樣待人；這就是律法和先知的道理」（太七12）：那麼，我們定意尋求公開悔改時，願別人怎樣待我們，我們也當全心全意趕緊照樣待別人。因為我們既配得來到悔改的良藥，我們所願望的，豈不正是全體會眾為我們專心懇求神的憐憫嗎？
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Quod ergo nobis desideramus ab aliis fieri, hoc et aliis cum perfecta charitate debe­ mus impendere ; propter illud quod scriptum est, Con­ fitemini alterutrum peccata vestra, et orate pro invicem ut salvemini (Jacobi v, 16) ; et illud, Frater fratrem adjuvans exaltabitur (Prov. XVIII, 19). IIxc ergo si cum perfecta charitate fideliter volumus agere, certissime et possumus et debemus credere, quod nos Domini dignabitur ineflabilis pietas exaudire. Et quia ipse dixit, Si duo vel tres consenserint super terram, quidquid pc­ tierint, fiet illis (Matth. XVIII, 19) ;
What, then, we desire to be done to us by others, this we ought also to render to others with perfect charity; because of that which is written: 'Confess your sins one to another, and pray for one another, that you may be saved' (James 5:16); and that other word: 'A brother that helps his brother shall be exalted' (Prov. 18:19). If, then, we are willing to do these things faithfully with perfect charity, we can and ought most certainly to believe that the ineffable mercy of the Lord will deign to hear us. And because He Himself said, 'If two or three shall consent upon earth, whatsoever they shall ask, it shall be done for them' (Matt. 18:19);
所以，我們渴望別人怎樣待我們，我們也當以完全的愛怎樣待別人；因為那所記的話：「你們要彼此認罪，互相代求，使你們可以得醫治（得救）」（雅五16）；又那句：「弟兄相助，如同堅城」（箴十八19）。那麼，我們若肯以完全的愛忠心行這些事，我們便能夠也應當極其確信：主那不可言喻的仁慈必俯允垂聽我們。又因為祂自己說：「你們中間若有兩三個人在地上同心合意，無論求甚麼，都必為他們成全」（太十八19）；
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pius et misericors Dominus, qui duos aut tres se exaudire promittit, po­ test fieri ut totum populum pro unius pœnitentis in­ dulgentia non exaudiat? Absit a nobis, ut hoc vul le­ viter de illius ineffabili misericordia cogitemus. Toto enim corde credere debemus, quod nos pro pcenitcn­ tibus fratribus nostris benigno ac pio animo suppli­ cantes exaudiat, qui ut rogetur invitat; sicut ipse in Evangelio dixit, Petite, et accipietis (Joan. xvi, 24). Et hoc ttendite, fratres, quod qui poenitentiam pe­ tit, excommunicari se supplicat.
can it be that the gracious and merciful Lord, who promises to hear two or three, should not hear a whole people interceding for the pardon of one penitent? Far be it from us to think this lightly of His ineffable mercy. For with our whole heart we ought to believe that He hears us when we supplicate with kindly and devout spirit for our penitent brethren — He who invites us to ask Him; as He Himself said in the Gospel, 'Ask, and you shall receive' (John 16:24). And attend to this, brethren, that he who asks for penance supplicates to be excommunicated.
那位仁慈憐憫的主，既應許垂聽兩三個人，豈有可能不垂聽全體會眾為一個悔改者代求赦免呢？我們斷不可如此輕看祂那不可言喻的仁慈。因為我們當全心相信：當我們以慈愛虔敬之心為我們悔改的弟兄懇求時，祂必垂聽我們——祂本邀請我們求告祂；正如祂自己在福音書中所說：「你們祈求，就必得著」（約十六24）。弟兄們，還要留意這事：那尋求悔改的人，乃是懇求把自己逐出教會。
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Denique ubi accepit pœnitentiam, coopertus cilicio foris ejicitur, Ideo cnim se excommunicari rogat quia ad percipiendam Eucha* ristianl Domini indignum esse se judicat. Et propter­ ea aliquandiu se ab isto altari alienuln vult fieri, ut ad illud altare quod in coelo est, mercatur cum secura conscientia pervenire. Propterea se a communione cor­ poris et sanguinis Christi quasi reum et impium cum grandi reverentia vult removcri, ut per ipsam humilita­ tem tandem aliquando ad communionem mercatur sa­ crosancti altaris accedcre. 5. Non ideo tamen a bonis operibus pœnitens vacet. Vinum et carnes ei interdicuntur.
Finally, when he has received penance, being covered with sackcloth, he is cast forth outside. For he asks to be excommunicated because he judges himself unworthy to receive the Eucharist of the Lord. And for this reason he wishes for a time to be made a stranger to this altar, so that he may be worthy to attain with a secure conscience to that altar which is in heaven. Therefore he wishes with great reverence to be removed from the communion of the body and blood of Christ, as one guilty and impious, so that through that very humility he may at length some day be worthy to approach the communion of the most holy altar. 5. Yet the penitent should not therefore be idle from good works. Wine and meat are forbidden him.
最後，當他領受了悔改，披著粗麻布被逐到外面。因為他求被逐出教會，乃因他判定自己不配領受主的聖體聖血（聖餐）。為此他願意暫時作這祭壇的外人，好使他能以無虧的良心配得達到那在天上的祭壇。因此他懷著極大的敬畏，願如有罪不敬虔之人一般，被挪出與基督身體和血的相通，好使他藉著這謙卑，終有一日配得親近那至聖祭壇的相通。五、然而悔改者不可因此就閒懶於善工。酒與肉是禁止他的。
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Et tamen, fratres charissimi, hic ipse qui tam fideliter compuncto et contrito corde pœnitentiam petit, sic de intercessione totius populi debet esse securus, ut lotis virihus in bonis operibus se exercens cum Dei adjutorio de sua sit salute sollicitus : ne forte dicat in corde suo, Ecce totus populus pro meis iniquitatibus supplicavit; jan ergo et possum et debco esse securus. Absit ut hoc vet in cogitatione, non dicam in sermone, habeat ille qui poenitentiam agit : sed cum Dei adjutorio, quan­ tum potest, sic de oratione aliorum confidat, ut sive in jejuniis, sive in eleemosynis, sive iu orationibus, in humilitate et charitate, sive in opere sancto se exer­ cere contendat;
And yet, most beloved brethren, this very man who so faithfully seeks penance with a compunct and contrite heart ought so to be secure of the intercession of the whole people, that, exercising himself with all his strength in good works, he may with God's help be solicitous for his own salvation: lest perhaps he say in his heart, 'Behold, the whole people has supplicated for my iniquities; now therefore I both can and ought to be secure.' Far be it that he who does penance should have this even in thought, not to say in speech: but with God's help, as much as he can, let him so trust in the prayer of others that he strives to exercise himself, whether in fastings, or in almsgivings, or in prayers, in humility and charity, or in holy work;
最親愛的弟兄們，這個以痛悔痛切之心如此忠心尋求悔改的人，固然應當安然倚靠全體會眾的代求，卻也當竭盡全力勤行善工，靠神的幫助殷勤看顧自己的救恩：免得他心裡說：「看哪，全體會眾已為我的罪孽懇求了；如今我便能夠也應當安然無憂了。」行悔改的人斷不可存這樣的念頭，更不用說宣之於口了：乃當靠神的幫助，盡其所能，如此倚靠別人的禱告，同時竭力操練自己，無論在禁食、在施捨、在禱告、在謙卑與愛心、或在聖潔的工作上；
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infirmos etiam visitando, discordes ad concordiam revocando, peregrinos excipiendo, san­ ctorum peregrinantium pedes humiliter abluendo, a detractione vel maliloquio abstinendo. Vinum, si per­ mittit infirmitas, non accipiat : si vcro boc propter senectutem vel propter dolorcm stomachi non potest, audiat Apostolum dicentem, Vino modico utere pro­ pter stomachum tuum (I Tim. v , 23). Sunt enim ali­ qui poenitentes, qui ideo cito reconciliari volunt, ut carnes accipiant. Certam est quod non satis compun­ cle pœnitentiam accipit, qui carnes nulla infirmitate cogente aut desiderat aut præsumit accipere.
also by visiting the sick, by recalling the discordant to concord, by receiving pilgrims, by humbly washing the feet of the saints who journey, by abstaining from detraction or evil-speaking. Let him not take wine, if his infirmity permits: but if he cannot do this on account of old age or on account of a pain of the stomach, let him hear the Apostle saying, 'Use a little wine for your stomach's sake' (1 Tim. 5:23). For there are some penitents who wish to be reconciled quickly for this reason, that they may take meat. It is certain that he does not receive penance with sufficient compunction, who, with no infirmity compelling, either desires or presumes to take meat.
也要探望病人，勸和不睦的人使歸於和睦，接待旅客，謙卑地為旅途中的聖徒洗腳，戒絕毀謗與惡言。他若體力容許，就不可飲酒：但他若因年老或因胃痛不能如此，就當聽使徒所說：「你要因你的胃，稍微用點酒」（提前五23）。因為有些悔改者之所以願意速速復和，正是為要吃肉。那毫無疾病相逼卻仍貪求或擅自吃肉的人，必然是領受悔改時痛悔不足。
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Et ideo etiam reconciliatus pœnitens 1, ubicumque aut in suo aut in alieno eonvivio olera aut legumina aut piscU culng invenire potuerit, aliam carnem non debet ac­ cipere (a). Hoc ideo dico, quia, quod pejus est, sunt aliqui poenitentes, qui et carnes cum grandi aviditate accipiunt, et vinum forte aliquoties usque ad ebrietatem bibunt. Cum grandi enim cautela su­ stinendum est corpusculum nostrum, ne per ebrie. tatem et gulam iterum nos talia sollicitet peccata committere, ut aut parum aut nihil prosit, quod pænitentiam visi sumus egisse.
And therefore even the reconciled penitent, wherever, whether at his own or another's banquet, he is able to find vegetables or pulse or small fish, ought not to take other meat. I say this for the reason that — what is worse — there are some penitents who both take meat with great greediness, and sometimes drink wine even to drunkenness. For our poor little body must be sustained with great caution, lest through drunkenness and gluttony it again entice us to commit such sins, so that what we seemed to have done as penance profits little or nothing.
因此，即使已復和的悔改者，無論在自己或別人的筵席上，凡能找到蔬菜、豆類或小魚的地方，就不當吃別的肉。我說這話是因為——更糟的是——有些悔改者既極其貪婪地吃肉，有時飲酒甚至到醉的地步。因為我們這卑微的小身體必須極其謹慎地供養，免得因醉酒與貪食，它再度引誘我們去犯這樣的罪，以致我們看似所行的悔改，成了益處甚微或全無益處。
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Sic ergo cum Dei adjutorio totis viribus laboremus, ut quidquid de peccatorum nostrorum vulneribus per Dei misericor­ diam ad sanitatem reducitur, non iterum per negli­ gentiam vulneretur. Quod ipse praestare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in sæcula saCCulorum. Amen. SERMO CCLXII ib). De Pœnitentia. 1. Pœnitentiæ effectus. Delictis commensuretur. Pas­ nitentiæ publicæ obnoxia crimina. Pænitentiæ publicæ ra­ tio. Ailquodam loco sermo divinus: In diebus solemni­ talum vestrarum affligite animai vestras (Levit xvi, 29). Quare hoc dixit 7 Quia jejunia ac vigiliæ et sanctæ afflictiones humiliata corpora macerant, sed macu­ lata corda purificant ;
So, then, with God's help let us labour with all our strength, that whatever of the wounds of our sins is, by God's mercy, brought back to health, may not again through negligence be wounded. May He deign to grant this, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen. SERMON 262. On Penance. 1. The effect of penance. It should be measured to the offences. Crimes liable to public penance. The rationale of public penance. In a certain place the divine word says: 'On the days of your solemnities afflict your souls' (Lev. 16:29). Why did He say this? Because fastings and vigils and holy afflictions waste the humbled bodies, but purify the stained hearts;
那麼，讓我們靠神的幫助竭盡全力勞苦，使我們罪的傷口凡藉神的憐憫得回健康的，不再因疏忽而受傷。願那位與父並聖靈同活作王、直到永永遠遠的主樂意賜下此事。阿們。第二六二篇講道。論悔改。一、悔改的果效。當按過犯的輕重而定。當受公開悔改的罪行。公開悔改的理據。神的話語在某處說：「在你們節期的日子，你們要刻苦己心（使你們的靈魂受苦）」（利十六29）。祂為何這樣說呢？因為禁食、儆醒與聖潔的刻苦，雖使受屈的身體消瘦，卻潔淨了污穢的心；
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membris subtrahunt fortitudi­ nem, sed conscientiis addunt nitorem. Nihilominus de contritione animi redimuntur crimina voluptatum, ct por dur.c crucis exercitia, deceptæ dudum car­ nis gaudia puniuntur : ac sic mortificatione præsenti futuræ mortis sententia prævenitur ; et dum culpæ auctor humiliatur, culpa consumimur, dumque exte­ rior afflictio voluntariæ districtionis infertur, tre­ mendi Judicis offensa sedatur ; et ingentia debita la­ hor solvit exiguus, quæ vix consumpturus erat ardor æternus. Tractantes ergo causam salutis nostrae, fa­ ciamus intra nos quod circa nos medici facere solent.
they subtract strength from the limbs, but add brightness to the consciences. Nonetheless, by the contrition of the soul the crimes of pleasures are redeemed, and by the exercises of the hard cross the joys of the flesh that once deceived us are punished: and thus by present mortification the sentence of future death is forestalled; and while the author of the fault is humbled, the fault is consumed, and while the outward affliction of voluntary strictness is inflicted, the offence of the dread Judge is appeased; and a small labour discharges huge debts, which the eternal fire could scarcely have consumed. Treating, then, the cause of our salvation, let us do within us what physicians are wont to do about us.
它們從肢體奪去力量，卻為良心增添光彩。然而，靈魂的痛悔贖回了逸樂的罪行，藉著苦架的操練，那從前欺哄我們的肉體之樂受了懲罰：如此，藉現今的克己，未來死亡的判決得以預先阻止；當過犯的作者被謙卑貶抑時，過犯便被消滅；當自願嚴苛的外在刻苦施加之時，那可畏審判者的忿怒便得平息；微小的勞苦償還了巨大的債，那本是永火幾乎也難消盡的。那麼，我們既在處理自己救恩的事，就當在我們裡面行醫生慣常在我們身上所行的。
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Si læsura aliqua vel querela in prima corporis cute sentitur, curatio medicamenti blandioris apponitur: si vero in ossibus vulnus absconditum, aut in visce­ rum profunda demersum est, austeriorem ac violen­ tiorcm poscit vis occulta medicinam. Similis ratio in angritudine interioris hominis adhibenda est. Si . levia sunt fortasse delicta, verbi gratia, si homo vel in sermone, vel in aliqua reprehensibili voluntale, si oculo peccavit ant corde ; verborum et cogitatio­ niun maculae quotidiana oratione curandae, et privata compunctione tergendae sunt.
If some hurt or complaint is felt in the outer skin of the body, the treatment of a gentler medicine is applied: but if the wound is hidden in the bones, or sunk deep in the vitals, the hidden malady demands a harsher and more violent medicine. A similar reasoning must be applied in the sickness of the inner man. If perhaps the faults are light — for example, if a man has sinned either in speech, or in some reprehensible desire, or with the eye or the heart — the stains of words and thoughts are to be cured by daily prayer, and to be wiped away by private compunction.
若身體的外皮上覺得有甚麼損傷或不適，便施以較溫和之藥的醫治：但若傷口隱藏在骨中，或深陷於臟腑之內，那隱伏的病症便需要更嚴厲、更猛烈的醫藥。內裡之人的疾病也當用類似的道理來處置。倘若過犯或許是輕微的——例如，人若在言語上、或在某種可責的意念上、或用眼或用心犯了罪——言語與思想的污穢當藉每日的禱告來醫治，藉私下的痛悔來拭淨。
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Si vero quisque con­ scientiam snam interrogans, facinus aliquod capitale commisit, ut si fidem suam faho testimonio expu­ gnavit ac prodidit, aut saerum Veritatis nomen per­ juri! temeritate violavit; si veram baptismi tunicam, et speciosam virginitatis holosericam, coeno comma­ culati pudoris infecit; si in semetipso novum homi­ nem nece hominis occidit; si per augures et divinos atque incantatores captivum se diabolo tradidit: hæc et ejusmodi commissa expiari penitus communi et mediocri vel secreta satisfactione non possunt; sed graves causæ graviores et acriores et publicas curas- requirunt (a) :
But if anyone, interrogating his own conscience, has committed some capital crime — as if he has attacked and betrayed his faith by false testimony, or violated the sacred name of Truth by the rashness of perjury; if he has stained the true tunic of baptism, and the beautiful silken robe of virginity, with the mire of defiled chastity; if he has slain in himself the new man by the killing of a man; if through augurs and diviners and enchanters he has handed himself over captive to the devil: these and suchlike offences cannot be wholly expiated by common and moderate or secret satisfaction; but grave causes require graver and sharper and public remedies:
但若有人詢問自己的良心，發覺犯了某項當死的罪——如以假見證攻擊並出賣自己的信德，或以起假誓的輕率褻瀆了真理的聖名；若他以玷污羞恥的污泥沾污了洗禮的真外袍，並貞潔那華美的絲綢盛裝；若他藉殺人而在自己裡面殺了那新人；若他藉占卜者、術士與行邪術者，把自己作俘擄交給了魔鬼：這些以及此類的罪行，斷不能單憑普通、平常或隱密的補贖來完全洗淨；重大的緣由乃需要更重、更嚴厲、且公開的醫治：
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ut qui cum plurimorum destructione se perdidit, simili modo cum plurimorum aedifica­ tione se redimat. Homo enim ipse se decipit, si cam in mrdullis fervere sibi sentiat morbum, per super­ ficiem corporis molle deducat unguentum. 2. Adjungendas lacrymæ ob intentum unicæ suæ. Cur anima unica. Nec desint misericordiæ opera. Haec ita­ que principalia mala ingenti rugitu et gemitu et fonte indigent lacrymarum : atque per lacrymas claman­ dum est cum propheta , Rugiebam a gemitu cordis mei ( Psal XXXVII, 9 ) ; et, Lavabo per singulas noctes lectum meum ( Psal. VI, 7) ; et iterum, Ego autem cinerem sicut panem manducabam, et potum meum cum flelu miscebam (Psal. CI, 40).
so that he who has ruined himself with the destruction of very many, may in like manner redeem himself with the edification of very many. For a man deceives himself, if, when he feels the disease burning within him in the marrow, he draws a soft ointment over the surface of the body. 2. Tears are to be added on account of the intent of one's only soul. Why the soul is 'only.' Nor let works of mercy be lacking. These chief evils, therefore, need a mighty roaring and groaning and a fountain of tears: and through tears one must cry out with the prophet, 'I roared with the groaning of my heart' (Ps. 37:9); and, 'Every night I will wash my bed' (Ps. 6:7); and again, 'For I ate ashes like bread, and mingled my drink with weeping' (Ps. 101:10).
好使那以許多人的敗壞毀了自己的人，也照樣以許多人的造就贖回自己。因為人若在骨髓中覺得病症正在裡面燃燒，卻只在身體表面塗抹柔軟的膏藥，便是自欺。二、當為自己那獨一靈魂的緣故加上眼淚。何以稱靈魂為「獨一」。也不可缺少憐憫的善工。所以，這些主要的惡需要極大的吼叫、歎息和眼淚的泉源：當藉眼淚與先知一同呼喊：「我因心裡的呻吟而哀號」（詩三十八8）；又「我每夜流淚，把床榻漂起」（詩六6）；再者，「我吃過爐灰如同吃餅，我所喝的與眼淚攙雜」（詩一〇二9）。
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Nemo despiciat hanc humilitatem ; summus rex erat qui ista faciebat etdiccbat. Oportet itaque sicut super mortuum con. clamatum, ita magnos super exstinctam animam dare­ planctus. Et quomodo solct mater orbata super amis­ sione unici sui fracto pectore lamentari : ita conve­ nit super unicam suam, sed cum spe reparationis, affligi. Dc qua unica sermo propheticus dicit, Erue a framea, Deus, animam meam ; et de manu canis uni­ cam meam ( Psal. xxi, 21) ? Quare unicam dixit ? Sive quia tanquam unica diligenda est, sive quia ipsa sola et singularis ante tribunal coeleste rationem, re­ motis Omnibussolatiis, redditura est.
Let no one despise this humility; it was the greatest king who did and said these things. It is fitting, therefore, just as there is loud lamentation over a dead man, so to make great mourning over an extinguished soul. And just as a bereaved mother is wont to bewail with broken heart over the loss of her only child: so it befits one to be afflicted over one's own only soul, but with the hope of restoration. Concerning which 'only one' the prophetic word says, 'Deliver, O God, my soul from the sword; and my only one from the hand of the dog' (Ps. 21:21). Why did he say 'my only one'? Either because it is to be loved as an only one, or because it alone and single, before the heavenly tribunal, with all consolations removed, is to render its account.
無人可輕看這謙卑；行說這些事的乃是那至大的君王。所以，正如人為死者放聲哀哭，照樣當為熄滅的靈魂大大慟哭。正如喪子的母親慣常為失去獨生子而心碎哀哭：照樣人也當為自己那獨一的靈魂哀傷，只是要存著復原的盼望。論到這「獨一者」，先知的話說：「神啊，求你救我的靈魂脫離刀劍，救我的獨一者脫離犬類的爪牙」（詩二十二20）。他為何說「我的獨一者」呢？或因它當如獨生者般被珍愛，或因唯有它獨自單獨地在天上的審判台前，除去一切慰藉，要交出自己的帳。
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Ita, inquam, ne­ cesse est super hanc unicam criminum mucrone con­ fossam totum pondus doloris effundi; si forte possit lacrymarum vivificata fontibus, calore fidei suscitari. Accendenda est compunctio, corroborandæ sunt preces futuri recordatione judicii, atque misericor­ diarum operibus adjuvandæ. Audienda est prophetæ sententia, sed audienda obedientiae aure, dicentis , Accipe, inquit, o rex, consilium meum, et peccata tua eleemosynis redime ( Dan. IV , 24). Exemplum etiam illius evangciici viri ita est audiendum , quasi vere pro nostra redemptione conscriptum , Ecce dimidium bonorum meorum, Domine, do pauperibus ( Luc. xix, 8 ) :
So, I say, it is necessary to pour out the whole weight of sorrow over this only soul, pierced through by the sword of crimes; if perchance, quickened by the fountains of tears, it may be roused to life by the heat of faith. Compunction is to be kindled, prayers are to be strengthened by the remembrance of the future judgment, and to be aided by works of mercy. The sentence of the prophet is to be heard, but heard with the ear of obedience, when he says, 'Take, O king, my counsel, and redeem your sins with alms' (Dan. 4:24). The example too of that man in the Gospel is to be heard, as though truly written for our redemption: 'Behold, Lord, I give half of my goods to the poor' (Luke 19:8):
所以我說，必須為這被罪行的刀劍刺透的獨一靈魂，傾注全部憂傷的重量；或許它被眼淚的泉源所甦活，能藉信德的熱力而被喚醒。當激起痛悔，當藉對未來審判的記念堅固禱告，並藉憐憫的善工予以扶助。當聽先知的話，但要以順從之耳來聽，他說：「王啊，求你悅納我的諫言，以施捨贖你的罪」（但四24）。也當聽福音書中那人的榜樣，如同真為我們的救贖而寫的：「主啊，我把所有的一半給窮人」（路十九8）：
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de quibus audivimus in Evangelio Dominum ineffabili dignatione et charitate dicentem, Qui fecit uni ex minimis istis , mihi fecit (Matth. xxv, 4Q) ; quæ verba eleemosynarum uobis effectus cœlesti auc­ toritate commendant. 3. Et hæc perficere pauperes possunt. Pauperes cur permisit Deus. Sed forte quando de eleemosynis lo­ quimur, expavescit angusta paupertas. Non ita est, Charissimi. Meminerit potius ara minuta, divitum the­ sauris fuisse prælata : quia Deus noster non solum copia largitatis, sad benevolentia pascitur largientis. Ego autem puto, charissimi, quod ita Deus noster pauperes in hoc mundo esse permiserit, ut in paupe­ ribus divitum fidem probaret;
concerning whom we have heard the Lord in the Gospel saying, with ineffable condescension and charity, 'What you have done to one of the least of these, you have done to Me' (Matt. 25:40); which words commend to us with heavenly authority the effect of almsgiving. 3. And even the poor can accomplish these things. Why God permitted the poor. But perhaps, when we speak of almsgiving, narrow poverty takes fright. It is not so, beloved. Let it rather remember that the tiny altar was preferred to the treasures of the rich: because our God is fed not only by the abundance of the giving, but by the goodwill of the giver. And I think, beloved, that our God so permitted the poor to be in this world, that in the poor He might test the faith of the rich;
論到這人，我們在福音書中聽見主以不可言喻的俯就與慈愛說：「這些事你們既做在我這弟兄中一個最小的身上，就是做在我身上了」（太二十五40）；這話以天上的權柄向我們推薦施捨的果效。三、就連窮人也能成就這些事。神為何容許有窮人。但或許我們談論施捨時，窘迫的貧窮會驚惶。親愛的，並非如此。倒要記得：那微小的祭壇比富人的財寶更蒙悅納：因為我們的神所享用的，不僅是施予的豐盛，更是施予者的善意。親愛的，我想我們的神之所以容許世上有窮人，乃是要在窮人身上試驗富人的信德；
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vel in pauperum mi­ sericordia divitibus misereretur. : ut abundantibus boni operis ac redemptionis suae occasio non deesset, ut benevolum locupletem etiam inopia aliena ditaret, et opulentior quisque ingentia de egente lucra recipe­ ret; et mirifico summoque commercio, dum inopi misericordia temporaria largitate confertur, inde. aeternus thesaurus compensetur. Dirigamus ergo ac­ tus nostros, et quidquid possumus, et quidquid vale­ mus, in exercitia bonæ voluntatis, in studia justitiæ ac misericordiæ conferamus. 4. Operibus misericordiæ post vitam non est locus. lndumenta beatorum merita. Pauper sibi alium ditara. potest.
or that in mercy toward the poor He might show mercy to the rich: so that to those who abound the occasion of good work and of their redemption might not be lacking, that another's want might enrich the benevolent wealthy man, and that each more opulent one might receive vast gains from the needy; and by a wondrous and supreme commerce, while temporary mercy is bestowed upon the needy by generosity, thence an eternal treasure might be repaid. Let us, then, direct our acts, and whatever we can, and whatever we are able, let us confer upon the exercises of good will, upon the pursuits of justice and mercy. 4. After this life there is no place for works of mercy. The merits of the blessed are their garments. A poor man can enrich another for himself.
或是要藉憐憫窮人而向富人施憐憫：好使那富足的人不缺行善與蒙贖的機會，好使別人的缺乏使那仁慈的富人得以更富，使每個較富裕的人從貧乏者身上獲得巨大的利益；並藉著奇妙至高的交易，當暫時的憐憫藉慷慨施予貧乏者時，由此便償還了永恆的財寶。那麼，讓我們引導自己的行為，凡我們所能、所力所及的，都投入於善意的操練、於公義與憐憫的追求上。四、今生之後便無行憐憫善工之地。有福者的功德就是他們的衣裳。窮人能為自己使別人得富。
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— Curramus dum lucem vitæ habemus, priusquam nas tenebræ comprehendant ( Joan. xn, 35 ): quia jam in illo sæculo emendationi ac redemptioni prospicere non licebit, sicut dicit sermo divinus, Quoniam non ut in morte qui memor sit tui ( Psal. vi, 6 ). Sicut ergo ibi nulla timebitur meritorum amissio; ita nulla retribuetur remissio peccatorum; nulla ibi jam exer­ cendi boni operis licentia concedctur. Numquid illic pascere aliquis esurientem poterit, ubi edendi neces­ silas non crit, ubi cibo et potu nee iinpius inter in­ ferni flammas, nec pius inter paradisi delicias indi­ gcbit ?
Let us run while we have the light of life, before the darkness overtakes us (John 12:35): because already in that age it will not be permitted to provide for amendment and redemption, as the divine word says, 'For in death there is no one who is mindful of You' (Ps. 6:6). Therefore, just as there no loss of merits will be feared; so there no remission of sins will be granted; there no license of exercising good work will be conceded. Shall anyone be able there to feed the hungry, where there will be no necessity of eating, where neither the impious amid the flames of hell, nor the pious amid the delights of paradise, will lack food and drink?
讓我們趁著有生命之光的時候奔跑，趁黑暗尚未追上我們（約十二35）：因為在那世代裡，已不容許為改過與救贖預作籌謀，正如神的話所說：「在死亡中，無人記念你」（詩六5）。所以，正如在那裡不必懼怕功德的喪失；照樣在那裡也不再有罪的赦免；在那裡也不再給予行善工的許可。那裡既無吃的必要——那裡無論是火獄烈焰中的不敬虔者，或樂園佳美中的敬虔者，都不缺飲食——誰還能在那裡餵養飢餓的人呢？
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Numquid ibi algentem vestire continget, ubi omnino tegendi corporis cura cessabit, ubi sub illo frigore, de quo propheta dicit, Ante faciem frigoris ejus quis subsistet ( Psal. CXLVII , 17 ) ? ubi in perpe­ tuum nudus erit, qui hic indumentum nuptiale per­ diderit ; ubi malus maculosæ conscientiae tenebris, honus vero pallio immortalitatis et beatitudinis ves­ tictur ; ubi indumenta merita erunt : sicut Dominus dicit, Justi fulgebunt sicut sol ( Sap. in, 7) : ct pro­ pheta, Sacerdole, tui induantur justitiam (Psal. CXXXI, 9 ) ; vel illud , Astitit regina a dextris tuis in vestitu deaurato (Psal. XLIV, 10 ) ?
Shall it there come to pass that one clothes the cold, where the care of covering the body will altogether cease, where under that cold, of which the prophet says, 'Before the face of His cold, who shall stand?' (Ps. 147:17) — where he will be forever naked who here has lost the wedding garment; where the evil man will be clothed with the darkness of a stained conscience, but the good with the mantle of immortality and blessedness; where merits will be garments: as the Lord says, 'The just shall shine as the sun' (Wisd. 3:7); and the prophet, 'Let your priests be clothed with justice' (Ps. 131:9); or that other, 'The queen stood at your right hand in gilded clothing' (Ps. 44:10)?
那裡既全然止息了遮蔽身體的顧慮，難道還能給那寒冷的人穿衣嗎——在那寒冷之下（先知論到它說：「在祂的寒冷面前，誰能站立得住呢？」詩一四七17）——在那裡，凡在此失去婚筵禮服的人將永遠赤身；在那裡，惡人要以污穢良心的黑暗為衣，善人卻要以不朽與福樂的外袍為衣；在那裡，功德就是衣裳：正如主所說：「義人要發光如同太陽」（智三7）；先知也說：「願你的祭司披上公義」（詩一三二9）；又那句：「王后佩戴俄斐金飾，立在你右邊」（詩四十五9）？
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Uhi ergo pro sanctorum corporum tunica lux fulgebit aeterna , ibi vestitui nullis unquam sæculis exuendus convertetur in cor­ pus ; ibi indumentum transibit in præmium ; ibi an­ gelica illa stola non jam erit amictus, non jam crit habitus. sed natura. Numquid ibi jam avarus aut te­ nax de abundantia sua bene facere alteri poterit, ubi nee sibi unam guttam in medio stagni æstuantis vo­ luntas inveniet? Nibil cnim secum de his quæ propri:r habere se credidit, portaturus est, sicut dixit pro­ pheta : Non enim cum morietur, accipiet omnia , neque simul descendet cum eo gloria domus ejus (Psal. XLVIII, 18) ; auditurus inter indefessa supplicia, Esurivi, et non dedistis mihi manducare ;
Where, therefore, in place of a tunic for the bodies of the saints eternal light will shine, there it will be turned into a covering for the body, never to be put off through any ages; there the garment will pass over into a reward; there that angelic robe will no longer be a cloak, no longer a habit, but a nature. Shall the avaricious or the tight-fisted man be able there to do good to another out of his abundance, where his will shall not find even one drop for himself in the midst of the burning pool? For he will carry nothing away with him of those things which he believed he possessed as his own, as the prophet said: 'For when he dies he shall take nothing away, nor shall his glory descend together with him' (Ps. 48:18); and he shall hear amid unwearied torments, 'I was hungry, and you gave Me not to eat;'
所以，在那裡，聖徒的身體必以永光代替外袍發出光輝，那光要成為身體的遮蔽，永世不脫；在那裡，衣裳要化為獎賞；在那裡，那天使的長袍不再是披風，不再是服飾，而是本性。那貪婪或吝嗇之人，在那裡豈能從自己的豐盛中施惠於人——在那沸騰的火湖中，他的意願連為自己求一滴水也得不著（路十六24）？因為凡他自以為據為己有之物，他一樣也帶不走，正如先知所說：「因為他死的時候甚麼也不能帶去，他的榮耀不能隨他下去」（詩四十九17）；他要在不歇的刑罰中聽見：「我餓了，你們不給我吃；
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sitivi, et non dedistis mihi bibere (Matth. xiv, 42). Intelligamus quid dam­ nationis erit spoliasse paupercm, quem summum cri­ men est non pavis e. Huic ergo qui tenuem atque egenum sine ulla futuri judicii consideratione nunc opprimit; huic, inquam, sicut quidam dixit, adveniet tempus magnum, cum optavent a se ruisse intactum pauperem, et non spoliatum, diemque illam oderit1. Intolerabilis dolor erit, si quisque causas mortis in­ currat, unde vita gaudia comparare potuisset. Noli ergo despicere inopem, qui cum sibi pauper sit, facere ic divitem potest. Rapiamus ergo de præsenti sæ­ culo, ferventi dovotione, quod possumus. Cito trans­ eunt dies nostri ;
I was thirsty, and you gave Me not to drink' (Matt. 25:42). Let us understand what condemnation it will be to have despoiled the poor man, whom it is a most grievous crime not to have fed. To him, therefore, who now oppresses the slender and needy man without any consideration of the future judgment; to him, I say, as a certain writer said, there shall come a great time, when he will wish that the poor man had been left untouched by him and not despoiled, and he will hate that day. Intolerable will be the sorrow, if anyone should incur the causes of death from that whence he might have procured the joys of life. Do not, then, despise the needy man, who, though he be poor to himself, can make you rich. Let us seize, therefore, with fervent devotion, what we can out of the present age. Swiftly our days pass away;
我渴了，你們不給我喝」（太二十五42）。讓我們明白：搶奪那窮人（不餵養他已是極重的罪）將招致何等的定罪。所以，那如今毫不顧念未來審判、欺壓那微弱貧乏之人的——我說，正如某位作者所言，必有一個大日子臨到他，那時他必寧願自己未曾動過那窮人、未曾搶奪他，並且要恨惡那一日。倘若有人本可從中換取生命之樂，卻反招致死亡之由，那憂傷必是難以承受的。所以，不要輕看那貧乏的人；他雖於己貧窮，卻能使你富足。因此，讓我們以火熱的虔誠，抓住我們從今世所能抓住的。我們的日子飛快消逝；
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utinam bene transeant, Rapiamus ergo quod possumus de hoc sacculo , gratias agentes illi qui ita dispensavit utramque vitam , ut laborum et agonum tempora cito finirentur ; honorum vero et præmiorum gaudia sine line durarent. SERMO CCLXIII (a). Admonitio ad eos qui putant quod illis ad vitam aeternam sufficiat, si male non fcceriut, etiamsi bona implere noluerint. i. A malo abstinere non suflicit. Multi sunt, fratres charissimi, qui putant quod eis hoc solum ad vitam æternam sufliciat, si opera mala non fecerint. Et ideo si qui forte sunt, qui se ista falsa securitate decipiunt;
would that they pass away well. Let us, then, seize what we can out of this world, giving thanks to Him who has so dispensed both lives, that the times of labours and struggles should quickly be ended; but the joys of honours and rewards should endure without end. SERMON 263. An admonition to those who think that it suffices them for eternal life if they have done no evil, even though they have refused to fulfil the good. 1. To abstain from evil does not suffice. There are many, most beloved brethren, who think that this alone suffices them for eternal life, if they have not done evil works. And therefore, if perhaps there are any who deceive themselves with this false security;
但願它們美好地消逝。那麼，讓我們抓住我們從這世界所能抓住的，向那位如此安排兩種生命的主獻上感謝——祂使勞苦與爭戰的時候速速結束；卻使尊榮與獎賞的喜樂無窮無盡地長存。第二六三篇講道。勸誡那些以為只要未行惡便足以得永生、即或不肯行善也無妨之人。一、單單戒惡並不足夠。最親愛的弟兄們，有許多人以為：只要未行惡事，這一項便足以使他們得永生。因此，倘若或許有人以這虛假的安穩自欺；
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definitissime cognoscant quia nulli chri­ stiano sufficit si tantummodo malum non fecerit, nisi quantum potuerit, eliam ilia que sunt bona compleverit : quia ille qui dixit, Diverte a malo; ipse dixit, Et fac bonum (Paal. XIIIII, 45). Ipse enim in Evangelio terribiliter nos admonet dicens, Omnis arbor quæ non facit fructum bonum, excidetur et in ignem mittetur (Malth. III, 40). Non dixit, quæ facit maluin fructum ; sed, quæ non facit fructum bonum. Hinc enim potestis agnoscere quam spem habere poterit qui mala fecerit, quando ille qui bona non lecerit, excidetur et in ignem mittetur. Unde et ipse Dominus dicit, Qui habet mandata mea et facit ea, ille est qui diligit me (Joan. xiv, 24) ;
let them know most definitely that it suffices no Christian if he has only not done evil, unless, as far as he has been able, he has also fulfilled those things which are good: because He who said, 'Turn away from evil,' the same said, 'And do good' (Ps. 36:27). For He Himself in the Gospel terribly admonishes us, saying, 'Every tree that does not bear good fruit shall be cut down and cast into the fire' (Matt. 3:10). He did not say, that bears evil fruit; but, that does not bear good fruit. Hence you can recognise what hope he can have who has done evil, when he who has not done good is cut down and cast into the fire. Whence also the Lord Himself says, 'He who has My commandments and keeps them, he it is who loves Me' (John 14:21);
就讓他們極其確切地曉得：任何基督徒若只是未行惡，仍然不夠，除非他盡其所能，也成全了那些善事：因為那位說「你要離惡」的，也說：「並要行善」（詩三十七27）。因為祂自己在福音書中可畏地勸誡我們說：「凡不結好果子的樹，就砍下來丟在火裡」（太三10）。祂沒有說「結壞果子的」，乃說「不結好果子的」。由此你們便能看出：那行惡的人還能有甚麼指望呢，既然那不行善的都要被砍下丟在火裡。因此主自己也說：「有了我的命令又遵守的，這人就是愛我的」（約十四21）；
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et illud, Quid prodest quod dicitis mihi, Domine, Domine, et non facitis qua dico (Matth. VII. 21)? i. An in judicio securus futurus ait qui aliena non tulit. Sed dicit aliquis : Etsi de rebus meis non dedi tamen res alienas non abstuli; securus esse potero in die judicii. Diligenter attendite, et nolite vos falsa securitate decipere. Quid est enim quod Dominus die cit ? Cum venerit Filius hominia in claritate sua , con- gregabuntur ante eum omnes gentes, et segregabit eoa ab invicem, quemadmodum segregat pattor oves ab hædis. Tunc dicet his qui a dextris erunt : Venite, benedicti Patris mei, percipite regnum; quia esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi bibere.
and that word, 'Why do you say to Me, Lord, Lord, and do not the things which I say?' (Matt. 7:21 / Luke 6:46). 2. Whether he will be secure in the judgment who has not taken what belongs to another. But someone says: Even though I have not given of my own goods, yet I have not taken away the goods of others; I shall be able to be secure in the day of judgment. Attend diligently, and do not deceive yourselves with false security. For what is it that the Lord says? 'When the Son of Man comes in His glory, all the nations shall be gathered before Him, and He shall separate them one from another, as the shepherd separates the sheep from the goats. Then shall He say to those who shall be at His right hand: Come, blessed of My Father, possess the kingdom; for I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink.'
又那句：「你們為甚麼稱呼我主啊，主啊，卻不遵我的話行呢？」（太七21；路六46）。二、那沒有拿取別人之物的人，在審判時是否能安然無懼。但有人說：我雖沒有拿出自己的財物，卻也沒有奪取別人的財物；在審判之日我便能安然無懼。要殷勤留意，不要以虛假的安穩自欺。主說的是甚麼呢？「當人子在祂榮耀裡降臨的時候，萬民都要聚集在祂面前。祂要把他們彼此分別，好像牧人分別綿羊山羊一般。於是要對那右邊的說：你們這蒙我父賜福的，可來承受這國；因為我餓了，你們給我吃；我渴了，你們給我喝。」
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Sinistris autem dicet : Discedite a me, maledicti, in ignem æter­ num ; quia esurivi, et non dedistis mihi manducare; si­ tivi, et non dedistis mihi bibere (ld. xxv, 31, 42). Di­ ligenter attendite quid dixit. Non enim ait Venite, benedicti, percipite regnum, quia res alienas non tu­ listis; sed , quia de rebus vestris eleemosynas ero­ gastis. Sicut et ipsis a sinistris positis non erit dictu­ rus, Discedite a me, maledicti, in ignem aeternum, quia fraudem fecistis; sed, Quia de substantia vestra pau­ peri bus non dedistis. Rogo vos, fratres, diligenter sententiam istam attendite; et sicut vos admonui, eliam memoriter retinete.
But to those on the left He shall say: 'Depart from Me, you cursed, into the eternal fire; for I was hungry, and you gave Me not to eat; I was thirsty, and you gave Me not to drink' (Matt. 25:31, 42). Attend diligently to what He said. For He did not say, Come, blessed, possess the kingdom, because you did not take the goods of others; but, because you distributed alms of your own goods. Just as, to those set on the left, He is not going to say, Depart from Me, you cursed, into the eternal fire, because you committed fraud; but, Because you did not give of your substance to the poor. I beg you, brethren, diligently attend to this sentence; and as I have admonished you, retain it also in memory.
但對那左邊的，祂要說：「你們這被咒詛的人，離開我，進入那永火裡去；因為我餓了，你們不給我吃；我渴了，你們不給我喝」（太二十五31、42）。要殷勤留意祂所說的。因為祂沒有說：你們這蒙福的，可來承受這國，因為你們沒有奪取別人的財物；乃說：因為你們拿自己的財物施捨了。正如祂對那左邊的，也不是說：離開我，你們這被咒詛的，進入那永火裡去，因為你們行了欺詐；乃說：因為你們沒有拿自己的產業給窮人。弟兄們，我求你們殷勤留意這句話；正如我勸誡你們的，也要把它牢記在心。
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Si in ignem mittitur qui pauperibu9 substantiam suam non dedit, putas, uhi mittendus erit qui per quaslibet fraudes res alienas invasit? Si in ignem mittitur qui non vestivit nudum, vos videte ubi mittendus crit qui exspoliavit vestitum ? Ille ergo qui credit quod illi sufficiat malum non fe­ cisse, etiamsi bona non fecerit, vellem ut nitri dice­ ret, si sibi hoc vult a servo suo, quod ipse facit Domino suo. Numquid enim vult ut ei servus suus nec bonum faciat omnino nec malum? Omnes enim hoc volumus, ut servi noslri non solum non faciant mala quae prohibemus, sed etiam impleant opera quæ eis jubemus.
If he is cast into the fire who did not give his substance to the poor, where, do you suppose, will he be cast who by whatever frauds has seized the goods of others? If he is cast into the fire who did not clothe the naked, do you see where he will be cast who despoiled the clothed? Therefore he who believes that it suffices him not to have done evil, even though he has not done good, I would that he should tell me, whether he wishes this from his own servant which he himself does to his Lord. For does he wish that his servant should neither do him good at all nor evil? For we all wish this, that our servants should not only not do the evils which we forbid, but should also fulfil the works which we command them.
那沒有把自己產業給窮人的人尚且被丟在火裡，你想那用各樣欺詐奪取別人財物的人，將被丟在何處呢？那沒有給赤身的人穿衣的尚且被丟在火裡，你看那剝奪衣裳的人將被丟在何處呢？所以，那相信只要未行惡便足夠、即使未行善也無妨的人，我巴不得他告訴我：他自己對他的主所行的，他豈願他的僕人也這樣對他行呢？他豈願他的僕人對他既不行善也不作惡呢？因為我們都願意這事：我們的僕人不但不作我們所禁止的惡，更要成全我們所吩咐他們的工。
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Quamvis enim servus tuus graviter reus sit, si animalia tua furto abstulerit, tamen nee ille sine culpa erit, qui animalia illa negligenter servare voluerit. Non est justum ut faciamus Domino nostro, quod fieri nolumus a servo nostro. Servos enim no­ stros nec fecimus, nec quasi de nostra substantia pascimus; et nos enim et ipsos Deus noster creavit et pascit: et tamen servi, quos ipsi non fecimus, ut nobis cum grand! diligentia serviant volumus. Unde justum est ut agnoscamus legitimum Dominum, qui sic exercemus in subditis dominatum. Hoc totum, fratres, ideo dixilnus, ut de ipsis servis nostris possi­ mus agnoscere quod nobis non sufficiat mala non fa­ cere, si bona noluerimus implere. 3.
For although your servant is gravely guilty if he has taken away your animals by theft, yet neither will he be without fault who was willing negligently to guard those animals. It is not just that we should do to our Lord what we are unwilling to have done by our servant. For we neither made our servants, nor do we feed them as it were out of our own substance; for our God both created and feeds both us and them: and yet we wish that servants, whom we ourselves did not make, should serve us with great diligence. Whence it is just that we acknowledge our lawful Lord, we who thus exercise dominion over our subjects. All this, brethren, we have said for this reason, that from our very servants we may recognise that it does not suffice us not to do evil, if we are unwilling to fulfil good. 3.
因為你的僕人若以偷竊拿走你的牲畜，固然是重大的過犯，然而那甘願疏忽看守那些牲畜的，也並非無過。我們不願自己的僕人這樣對我們行的事，我們對自己的主這樣行便不公道。因為我們既沒有造我們的僕人，也不是彷彿用自己的產業餵養他們；乃是我們的神既創造又餵養我們和他們：然而我們竟願意那非我們所造的僕人極其殷勤地服事我們。由此可見，我們既如此在僕人身上施行主權，就當承認我們那合法的主，這才公道。弟兄們，我們說這一切，是為要從我們自己的僕人身上認清：我們若不肯成全善，單單不作惡對我們並不足夠。三、
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An juste se quia optet talem in die mortis, qualit erat in die Baptismi. Exemptis illustratur. Illi enin qui sibi putant sufficere si mala non fecerint, solent et hoc dicere : Utinam in diem mortis talis merear inveniri, qualis de Baptismi sacramento processi. Bonum quidem est ut unusquisque in die judicii purgatus inveniatur ab omnibus malis; sed grave malum est si profectum non habuerit in operibus bonis. Ipsi cnim soli sufficit talem esse qualis de Ba­ ptismi sacramento processit, qui statim post acceptum Baptismum de hac luce migraverit; non habuit spa­ tium in quo se bonis operibus exerceret :
Whether he justly wishes to be at the day of death such as he was at the day of Baptism. It is illustrated by an example. For those who think it suffices them if they have not done evil are also wont to say this: Would that at the day of death I might deserve to be found such as I came forth from the sacrament of Baptism. It is indeed good that everyone should be found on the day of judgment purged from all evils; but it is a grave evil if he has had no progress in good works. For to him alone does it suffice to be such as he came forth from the sacrament of Baptism, who immediately after receiving Baptism has departed from this light; he had no space in which to exercise himself in good works:
那在死亡之日願自己與受洗之日一樣的人，是否有理。此事以一個比喻說明。那些以為只要未行惡便足夠的人，也慣常這樣說：但願在死亡之日，我配得被發現與我從洗禮聖事中出來時一樣。人人在審判之日被發現已從一切惡中得潔淨，固然是好的；但他若在善工上毫無長進，便是重大的惡。因為唯有那受洗後立即離開此光的人，才配以與他從洗禮聖事中出來時一樣為足夠；他沒有操練善工的餘地：
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ille vero qui et longum tempus vivendi, et aetatem posse bene operandi habuit, non ei sufficit otiosum esse a malis, si etiam a bonis voluerit esse otiosus. Vellem ut mihi diceret ille qui talis vult in transitu suo inveniri , qualis fuit eo tempore quo Baptismi meruit sacra­ menta suscipere (licet bonum est ut sit semper pur­ gatus a malis, sed grave malum si non profuat in bouis), si plantavit novellam in agro suo vineam , utrum velit eam post decem annos talem esse, qualis fuit illa die quando plantata est. Si inseruit olivetum, videamus si ei placeat ut post plures annos tale sit, quale fuit quando insertum est.
but he who had both a long time of living, and an age able to work well, for him it does not suffice to be idle from evils, if he has been willing to be idle also from good things. I would that he who wishes to be found in his passing such as he was at the time when he deserved to receive the sacraments of Baptism (though it is good that he be always purged from evils, but a grave evil if he does not advance in good things) — I would that he should tell me: if he has planted a young vine in his field, whether he wishes it after ten years to be such as it was on the day when it was planted. If he has grafted an olive grove, let us see whether it pleases him that after several years it should be such as it was when it was grafted.
但那既有長久活著的時候、又有能行善之年歲的人，若甘願也閒懶於善事，那麼單單閒懶於惡對他並不足夠。那願在自己臨終之時，與他配得領受洗禮聖事之時一樣的人（雖然常從惡中得潔淨是好的，但不在善事上長進乃是重大的惡）——我巴不得他告訴我：他若在自己田裡栽了一棵嫩葡萄樹，他豈願它十年之後仍與栽種之日一樣？他若接了一片橄欖園，讓我們看看：他豈喜歡它多年之後，仍與接枝之時一樣？
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Si illi natus est filius considerct si hoc vult , ut post annos quinque in ea qua nans cst modicitatc infantiae atque ætate pcr­ duret. Cum ergo nullus sit cui hoc placeat de rebus suis; quomodo dolet aliquis de vinea et oliveto vel filio si nullum augmentum habuerint, sic doleat si se ipsum, ex eo tempore quo in Christo renatus cst, nihil profccisse cognoverit. Certissime enim nosse debemus quia quomodo volumus ut quidquid ad nos portinet, sive in gregibus, sive in quibuscumque agrorum fructibus, in omni bono crescant atque pro­ ficiant ; hoc sine dubio et Deus noster de nobis et desiderat et exspectat.
If a son is born to a man, let him consider whether he would wish that, after five years, the child should remain in the same smallness of infancy and age in which he was born. Since, then, there is no one whom this would please regarding his own affairs, just as a man grieves over a vineyard or an olive-grove or a son if they have gained no increase, so let him grieve if he comes to know that he himself has made no progress from the time when he was reborn in Christ. For we ought to know most certainly that, just as we desire everything that belongs to us — whether in our flocks or in whatever fruits of the fields — to grow and prosper in every good thing, so beyond doubt does our God also both desire and expect this concerning us.
倘若有人生了一個兒子，讓他想一想：他是否願意這孩子過了五年之後，仍舊停留在出生時那嬰孩般的幼小與年紀之中。既然沒有人會樂意自己的產業如此，那麼正如人若見葡萄園、橄欖園或兒子毫無長進便會憂傷，照樣，人若發覺自己從在基督裡重生的那一刻起竟毫無長進，也當如此憂傷。因為我們理當極確實地知道：正如我們願自己所有的一切，無論是羊群，或是田地的任何出產，都在各樣善事上生長興旺，照樣，我們的神無疑也對我們既如此渴望、又如此期待。
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Populus ergo christianus quasi propria et peculiaris novella sua uvas potius afferat quam spinas : ne de ea dicatur ila, sicut in Cantico sæpe cantastis, Vineam, inquit, plantavi, et exspectavi ut faceret uvas ; fecit autem labruscas (Isai. v, 2). Sed quia, sicut dicit Apostolus, cum essemus oleastri, in­ scrti sumus in bonam olivam (Rom. XI, 24); ita cum Dei adjutorio bonis operibus insistere debemus, ut cum propheta possimus dicere, Ego autem sicut oliva fructifera in domo Dei, speravi in misericordia Dei nei ( Psal. LI, 10). 4. Recapitulatio. Et ideo per ea quæ supra sugges­ simus, rogo vos, fratres, ut nullus ex vobis credat quod ei solum hoc suflicial si opera mala non fecerit;
Let the Christian people, therefore, as His own peculiar new planting, bring forth grapes rather than thorns, lest that be said of it which you have often sung in the Canticle: 'I planted a vineyard,' He says, 'and I looked that it should bring forth grapes; but it brought forth wild grapes' (Isaiah 5:2). But since, as the Apostle says, when we were wild olives, we were grafted into the good olive-tree (Romans 11:24), so with God's help we ought to persist in good works, that we may be able to say with the prophet: 'But I, like a fruitful olive-tree in the house of God, have hoped in the mercy of my God' (Psalm 51:10). 4. Recapitulation. And therefore, by those things which we have set forth above, I beg you, brethren, that none of you believe it enough for him if only he has done no evil works;
所以，願基督的子民，作為祂特屬的新植之園，寧結葡萄而非荊棘，免得那話論到它，正如你們在雅歌中屢屢所唱的：祂說：「我栽種了一個葡萄園，指望它結葡萄，它卻結了野葡萄」（以賽亞書五章2節）。但既然如使徒所說，當我們原是野橄欖時，已被接在好橄欖上（羅馬書十一章24節），照樣，我們也當靠著神的幫助，堅守善工，使我們能與先知同說：「至於我，就像神殿中一棵結果的橄欖樹，倚靠我神的慈愛」（詩篇五十一篇10節）。四、綜述。所以，藉著我們上面所提的這些，弟兄們，我懇求你們，不要有任何人以為：他只要不行惡事就足夠了；
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sed quantis potest viribus sic divertat a malo, ut faciat honum, et audiat Dominum dicentem in Evan­ gelio, Quid prodest quod dicitis mihi, Domine, Domine, et non facitis quæ dico (Luc. vi, 46) ? et illud, Si dili­ gitis me, mandata mea servate (Joan. XIV, 16). Quæ autem sunt quæ in Evangelio facienda praccepcrit Christus, Deo propitio bene nostis. Diligite, inquit, inimicos vestros, benefacite eis qui vos oderunt, ut sitis filii Patris vestri (Matth. v, 44, 45) : et iterum, Ve­ rumtamen date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41).
but rather let him, with all the strength he can, so turn away from evil that he may do good, and hear the Lord saying in the Gospel: 'What does it profit you that you call me, Lord, Lord, and do not the things which I say?' (Luke 6:46), and again: 'If you love me, keep my commandments' (John 14:15). And what those things are which Christ has commanded to be done in the Gospel, you know well, God being gracious. 'Love,' He says, 'your enemies, do good to those who hate you, that you may be sons of your Father' (Matthew 5:44-45); and again: 'Nevertheless, give alms, and behold, all things are clean unto you' (Luke 11:41).
反倒讓他用盡自己所能的一切力量離惡行善，並聽主在福音中所說的：「你們稱呼我『主啊，主啊』，卻不遵行我所吩咐的，這對你們有甚麼益處呢？」（路加福音六章46節），又說：「你們若愛我，就必遵守我的命令」（約翰福音十四章15節）。至於基督在福音中所吩咐當行的是甚麼，靠著神的恩眷，你們都清楚知道。祂說：「要愛你們的仇敵，善待恨你們的人，好叫你們成為你們父的兒子」（馬太福音五章44至45節）；又說：「只要施捨，看哪，凡物於你們就都潔淨了」（路加福音十一章41節）。
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De qua re audiamus et beatum Ja­ cobum libera voce clamantem, Sicut enim corpus sine anima mortuum est, ita et fides sine operibus mortua est (Jacobi II, 26). Totis ergo viribus, fratres charis­ sinn, quod bonum est operemur; nec nobis sufficiat Ii tales sumus, quales fuimus eo tempore quo lJa.. ptismi sacramenta accepimus. Per Baptismum enim vacuati sumus ab omnibus malis; sed Dei gratia bene agendo debemus repleri omnibus bonis :
Concerning this matter let us also hear blessed James crying out with a free voice: 'For as the body without the spirit is dead, so also faith without works is dead' (James 2:26). Therefore with all our strength, most beloved brethren, let us work that which is good; and let it not suffice us to be such as we were at the time when we received the sacraments of Baptism. For through Baptism we were emptied of all evils; but by the grace of God we ought, in doing well, to be filled with all good things;
關於這事，讓我們也聽聽有福的雅各放膽宣告：「身體沒有靈魂是死的，照樣，信心沒有行為也是死的」（雅各書二章26節）。所以，至親愛的弟兄們，讓我們用盡全力去行善；不要以為我們只停留在領受洗禮聖事之時的光景就足夠了。因為藉著洗禮，我們得以脫盡一切邪惡；但我們理當靠著神的恩典行善，好被一切美善所充滿；
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ne forte si sine operibus bonis de solius Baptismi sacramento confidimus, spiritus immundus, qui de nobis per gra­ tiam Christi expulsus est, revertatur, et si nos a bonis operibus invenerit vacuos, adducat secum septem spiritus nequiores se, et fiant novissima nostra pejora prioribus. Hæc ergo, fratres charissimi, si secundum sanctam vestram consuetudinem libenter accipitis et attentius cogitatis, non de sola fide, sed etiam et de bonis operibus confidentes, a malis actibus ita absti­ nere poteritis, nt Christo auxiliante in operibus bonis vos jugiter exerceatis :
lest perchance, if without good works we trust in the sacrament of Baptism alone, the unclean spirit, who was cast out of us by the grace of Christ, should return, and if he find us empty of good works, should bring with himself seven other spirits more wicked than himself, and our last state become worse than the first. If, therefore, most beloved brethren, according to your holy custom you gladly receive these things and consider them more attentively, then, trusting not in faith alone but also in good works, you will be able so to abstain from evil deeds that, with Christ's help, you may continually exercise yourselves in good works;
免得倘若我們沒有善工，單單倚靠洗禮聖事，那藉基督恩典從我們身上被趕出的污穢之靈就再回來，並且若他見我們空無善工，便帶著另外七個比自己更惡的靈同來，使我們末後的景況比先前更壞。所以，至親愛的弟兄們，你們若照著你們聖潔的習慣樂意領受這些話並更加專心思想，那麼你們就不單倚靠信心，也倚靠善工，如此便能戒絕惡行，靠著基督的幫助，恆常操練自己行善；
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ut illam beatam et desidera­ bilem vocem cum exsultatione et gaudio feliciter au­ dire mercamini, Venite 9 benedicti, percipite regnum quod vobis paratum est ab origine mundi (Matth. xxv, 54) : quod ipse praestare dignetur, qui vivit et regnat in saccula, etc. SERMO CCLXIV (a). Expositio fidei , et interpretatio nominis ejus. 1. Fidei laudes ab omnibus celebrantur. Fides a Fit nuncupatur. In omnibus divinis lectionibus, fratres charissimi, fides multis praeconiis collaudatur; quam non solum divinae Scripturae, sed etiam totum genus humanum laudare non cessat. Atque utinam quomodo laudatur lingua, sic laudaretur et vita; quomodo pra­ dicatur ex ore, sic et teneatur ex corde;
so that with exultation and joy you may be counted worthy happily to hear that blessed and longed-for voice: 'Come, you blessed, receive the kingdom which has been prepared for you from the foundation of the world' (Matthew 25:34) — which may He deign to grant, who lives and reigns forever, etc. SERMON 264. An exposition of faith, and an interpretation of its name. 1. The praises of faith are celebrated by all. Faith is named from Fit (it is done). In all the divine readings, most beloved brethren, faith is extolled with many praises; and not only the divine Scriptures, but the whole human race also, does not cease to praise it. And would that, as it is praised with the tongue, so it were praised by the life; as it is proclaimed by the mouth, so it were held in the heart;
使你們可以歡欣快樂，蒙恩配得快樂地聽見那有福而令人渴慕的聲音：「你們這蒙福的，來吧，承受那從創世以來為你們所預備的國」（馬太福音二十五章34節）——願那位活著、掌權直到永遠的主親自賜下這恩，等等。第二六四篇講道。論信德的闡釋，並其名稱的解說。一、信德的稱讚為眾人所頌揚。「信」得名於「成」（Fit，意即「成就」）。至親愛的弟兄們，在一切神聖的經課中，信德都以許多讚辭被稱頌；不僅神聖的聖經，連整個人類也不住地稱讚它。但願正如它被舌頭稱讚，也被生命稱讚；正如它被口所宣揚，也被心所持守；
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et quomodo labiis promittitur, sic operibus impleatur. Tanta enim cst virtus fidei, ut etiam illi eam laudare praesumant, qui eam servare dissimulant. Et vere merito laudatur fides, sine qua nihil unquam boni operis inchoatur atque perficitur; secundum illud quod scriptum est, Sine fide impossibile eat quemquam placere Deo (llebr. xi, 6). De ipsa enim ex persona Christi et Ecclesiæ dicitur, Veni, proxima mea, ab initio fidei (Cant. IV, 8. sec. LXX). Ipsam etiam bcatus apostolus Paulus, in illo catalogo ubi omnes antiquos sanctos collaudavil . per singulos commendavit dicens : Fide Abel, fide Enoch, lide Noe, fide Abraham placuerunt Deo (Hebr. XI), etc.
and as it is promised with the lips, so it were fulfilled by works. For so great is the power of faith that even those who neglect to keep it presume to praise it. And truly faith is deservedly praised, without which no good work is ever begun or brought to completion; according to what is written: 'Without faith it is impossible for anyone to please God' (Hebrews 11:6). For concerning faith itself it is said, in the person of Christ and the Church: 'Come, my neighbour, from the beginning of faith' (Canticle 4:8, according to the LXX). The blessed apostle Paul also, in that catalogue where he praised all the ancient saints, commended each one, saying: 'By faith Abel, by faith Enoch, by faith Noah, by faith Abraham pleased God' (Hebrews 11), etc.
又正如它被嘴唇所應許，也被行為所成全。因為信德的能力何等之大，以致連那些疏於持守它的人也擅自稱讚它。信德確實理當受稱讚，因為沒有它，任何善工都不能開始，也不能完成；正如經上所記：「人非有信，就不能得神的喜悅」（希伯來書十一章6節）。因為論到信德本身，藉著基督與教會的身分說：「我的鄰舍，從信的起頭而來吧」（雅歌四章8節，依七十士譯本）。有福的使徒保羅也在那頌揚一切古代聖徒的名錄中，逐一加以嘉許，說：「亞伯因著信，以諾因著信，挪亞因著信，亞伯拉罕因著信，都蒙了神的喜悅」（希伯來書十一章），等等。
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De hac etiam ipse Dominus in Evangelio dixit, Fides tua te salvum fecit (Luc. XVII, 19); et illud, Si habueritis fidem sicut granum sinapis, diceris huic arbori moro, Eradicare et transplantare , et fiet vobis (Matth. XVII, 19). Cum ergo tantis laudibus bonum fidei prædicetur, a multis tamen nominis ejus pro­ prietas ignoratur. Fides enim a Fit, id est, ab eo quod fiat, nomen accepit, quia in ipsa omnium non solum divinarum, sed etiam humanarum rerum fir­ mnas continetur. Unde quibuslibet verbis etiamsi cum multis juramentis dicat se aliquis fidem ha­ bere, si id quod se dicit credere verbis, implere no­ luerit factis, non est fides; quia, sicut dixi, fides a Fit nomen accepit. i.
Concerning this faith the Lord Himself also said in the Gospel: 'Your faith has made you whole' (Luke 17:19); and this: 'If you have faith as a grain of mustard seed, you will say to this mulberry tree, Be rooted up and transplanted, and it shall be done for you' (Matthew 17:20). Since, therefore, the good of faith is proclaimed with such great praises, yet by many the meaning of its name is not known. For faith (fides) took its name from Fit, that is, from that which is done, because in it is contained the firmness of all things, not only divine but also human. Whence, whatever words a man may use, even if with many oaths he says that he has faith, if what he says he believes with words he is unwilling to fulfil in deeds, it is not faith; because, as I said, faith took its name from Fit.
論到這信德，主自己也在福音中說：「你的信救了你」（路加福音十七章19節）；又說：「你們若有信心像一粒芥菜種，就是對這棵桑樹說：『你要連根拔起，栽在別處』，它也必聽從你們」（馬太福音十七章20節）。所以，既然信德的美善以如此大的讚辭被宣揚，然而許多人卻不明白其名稱的含義。因為「信」（fides）得名於「成」（Fit），就是由「所成之事」而來，因為在它裡面包含了一切事物的堅固，不僅是神聖的事，也是人間的事。因此，無論一個人用甚麼話，縱使他以許多誓言說自己有信，若他口稱所信的，卻不肯用行為去成全，那就不是信；因為如我所說，「信」得名於「成」。
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Ut integra ait, credatur et quod promittit et quod minatur Deus. Ut sit vera , agendum unde et hoc ca­ veatur, et illud acquiratur. Videamus quid sit quod de­ beat facere, qui fidem vult inlegram custodire : hoc sine dubio in quo fundamentum christianae religionis firmissime continetur ; ut et quod promittit Deus et qnod minatur, toto corde verum esse confidat. Tunc enim et nomen fidei intelligere, et virtutem ejus ple­ nius poterit agnoscere , si ista duo sibi ante oculos suos proponat, id est, præmium vitæ æternæ, et supplicium pœnæ perpetuæ. Et quia unum credere, et de alio dubitare nihil prodest; cum grandi diligen­ tia unusquisque interroget cor suum, si utrumque fi­ deliter credit:
That it may be whole, one must believe both what God promises and what He threatens. That it may be true, one must act in such a way that the one is avoided and the other obtained. Let us see what he ought to do who wishes to keep faith whole: this, without doubt, in which the foundation of the Christian religion is most firmly contained — namely, that with his whole heart he trust that both what God promises and what He threatens are true. For then will he be able both to understand the name of faith and more fully to recognize its power, if he sets these two things before his eyes, that is, the reward of eternal life and the punishment of perpetual pain. And because to believe the one and to doubt of the other profits nothing, let each one with great diligence question his own heart, whether he faithfully believes both:
為使信德得以完全，人必須既信神所應許的，也信神所警戒的。為使它得以真實，人就當如此行事，使一者得以避免、另一者得以獲得。讓我們看看那願持守信德完全的人當作甚麼：這事無疑正是基督教信仰的根基最穩固地存於其中的，就是他要全心相信神所應許的與神所警戒的都是真實的。因為那時他才能既明白信的名稱，又更充分地認識它的能力，只要他把這兩件事擺在眼前，就是永生的賞賜與永刑的苦楚。並且既然信這一件而疑那一件是毫無益處的，就讓各人極其謹慎地查問自己的心，看他是否忠實地相信這兩件事：
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et si in istis duabus rebus veram fidem se habere cognoverit, corde firmissimo retinens quod et justi post bona opera accepturi sint gloriam, et injusti post mala perpetuam passuri sint poenam ; cum haec fideliter crediderit, si toto animo contendit bona opera facere per qujc possit ad præmium per­ venire, et mala non agere ut poenam possit evadere, fidem rectam se tenere congaudeat, et Deo gratias agat, et cum ipsius adjutorio in ipso opere perseve­ rare contendat. Hæc ergo, fratres, si diligenter vultis attendere, et nomen lidei et virtutem ejus plenius. poteritis agnoscere.
and if he recognizes that he has true faith in these two matters, holding with a most firm heart both that the righteous, after good works, will receive glory, and that the unrighteous, after evil deeds, will suffer perpetual punishment; when he has faithfully believed these things, if with his whole soul he strives to do good works through which he may be able to attain the reward, and not to do evil that he may be able to escape the punishment, let him rejoice that he holds right faith, and let him give thanks to God, and with His help let him strive to persevere in the work itself. These things, therefore, brethren, if you are willing diligently to heed, you will be able more fully to recognize both the name of faith and its power.
他若認出自己在這兩件事上確有真信，以極堅定的心持守：義人在善工之後必得榮耀，不義的人在惡行之後必受永刑；當他忠實地相信了這些事，若他全心竭力去行善工，藉此得以達到那賞賜，並不行惡，好得以逃避刑罰，那麼就讓他歡喜自己持守了正確的信，並向神獻上感謝，靠著神的幫助竭力在這行為上堅忍到底。所以弟兄們，這些事你們若肯殷勤留意，就能更充分地認識信的名稱與它的能力。
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Et quia fides a Fit, sicut supe­ rius dixi, nomen accepit, si te mciius I dicas fidem habere, et quod verbis promittis, operibus implere nolueris, penitus non est fides. Et si te asseras cre­ dere praemium quod promittit Deus, et supplicium quod minatur; et tamen , ut sæpe jam dictum. est, agere nolueris ut paenam perpetuam possis evadere , et ad praemia aeterna pervenire, omnino non est in te fides : et non solum te nihil adjuvat quod te verbis fidelem dicis, sed et multum tibi etiam nocet; quia melius est cuiquam non promittere , quam quae pro­ miserit implere non velle. Solum enim nomen fidei te liberare non poterit : quin potius, sicut jam di­ ctum est, inde dupliciter rens eris;
And because faith took its name from Fit, as I said above, if you say that you have faith better than another, and what you promise with words you are unwilling to fulfil with works, it is utterly not faith. And if you assert that you believe the reward which God promises and the punishment which He threatens, and yet, as has often already been said, you are unwilling to act so as to be able to escape perpetual pain and to attain the eternal rewards, there is no faith in you at all: and not only does it not help you at all that you call yourself faithful in words, but it even greatly harms you; because it is better for anyone not to promise than to be unwilling to fulfil what he has promised. For the name of faith alone will not be able to set you free: but rather, as has already been said, you will thereby be doubly guilty;
並且如我上面所說，因為「信」得名於「成」，那麼你若說自己比別人更有信，卻不肯用行為成全你口中所應許的，那就全然不是信。你若聲稱自己相信神所應許的賞賜和祂所警戒的刑罰，然而如已屢次所說的，卻不肯行事以逃避永刑、達到永遠的賞賜，那麼你裡面就全然沒有信：你口稱自己有信，不但對你毫無益處，反而大大害了你；因為對任何人而言，不許願總比許了願卻不肯償還為好。因為單有信的名稱不能使你得釋放：倒不如說，如已經說過的，你反因此要擔雙倍的罪責；
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quia quod ver­ bis promisisti implere noluisti; et clamat tibi per Ja­ cobum Spiritus sanctus, Fides sine operibus mortua eat (Jacobi, II , 26). 3. Ideo quæ præsertim in Baptismo promissa sunt implenda. Hic nemo sit securus. Fides etiam de otioso sermone periclitatur. Et licet totum quidquid homo promiserit, si potest, debeat operibus adimplere ; illam tamen primam et pra-claram promissionem, quam eo tempore quo in Baptismo renascimur, Deo promittimus, specialiter cum ipsius adjutorio ser­ vare debemus. Interrogamur enim in Baptismo, utrum abrenuntiomus diabolo, pompis et operibus ejus : et abrenuntiaturos nos voce libera responde­ mus.
because what you promised with words you were unwilling to fulfil; and the Holy Spirit cries out to you through James: 'Faith without works is dead' (James 2:26). 3. Therefore the things promised especially in Baptism are to be fulfilled. Let no one here be secure. Faith is imperilled even by an idle word. And although a man ought, if he can, to fulfil by works whatever he has promised, yet that first and most illustrious promise, which we make to God at the time when we are reborn in Baptism, we ought especially, with His help, to keep. For we are asked in Baptism whether we renounce the devil, his pomps and his works: and we answer with a free voice that we do renounce them.
因為你口中所應許的，卻不肯成全；聖靈藉雅各向你呼喊：「信心沒有行為是死的」（雅各書二章26節）。三、故此洗禮中所許的尤當成全。此處無人可高枕無憂。信德甚至因閒話而陷於危險。雖然人若能夠，理當用行為成全他所應許的一切；然而那第一而最尊貴的應許，就是我們在洗禮中重生之時向神所立的，我們尤當靠著祂的幫助去持守。因為在洗禮中，我們被問到是否棄絕魔鬼、牠的浮華與牠的作為：我們便放膽出聲回答說，我們棄絕它們。
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Quod quia infantes per se minime proflteri pos­ sunt , parentes ipsorum pro eis fidejussores existunt. Si ergo hoc quod primum est, et in quo fundamen­ tum christian:e religionis consistit, fideliter conser­ vamus; certum est qnod reliqua cum ipsius adjutorio implere poterimus. Si vero hoc quod Deo promilti- Mus , implere negligimus; nescio si illam fidem quæ inter homines agitur servarc possimus. Si enim ho­ mini cuilibet potestatem habenti periculose aliquid promittimus, si hoc implere negligamus ; quantum periculosius est Deo promittere, et non reddere? Sed hominem ideo veremur, quia aut mortem aut damnum corporis expavescimus;
And because infants can by no means profess this by themselves, their parents stand as sureties for them. If, therefore, we faithfully preserve this which is first, and in which the foundation of the Christian religion consists, it is certain that we shall be able, with His help, to fulfil the rest. But if we neglect to fulfil what we promise to God, I do not know whether we can keep even that faith which is transacted among men. For if we perilously promise something to any man who has power, and neglect to fulfil it, how much more perilous is it to promise to God and not to render it? But we fear man for this reason, because we dread either death or bodily harm;
並且因為嬰孩絕不能親自宣認此事，他們的父母便為他們作保。所以，我們若忠實地保守這第一而構成基督教信仰根基的事，那就確實可以靠著祂的幫助成全其餘的。但我們若疏忽去成全我們向神所應許的，我不知道我們是否能持守連人間所立的那種信約。因為我們若冒險向任何有權柄的人應許甚麼，卻疏忽不肯成全，那麼向神應許卻不償還，豈不更加危險？然而我們畏懼人，乃是因為我們懼怕死亡或身體的損傷；
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Deo ideo reddere dissimulamus quod promittimus, quia mortem animae omnimodis non timcmus. Et ubi est illud evangeli­ cum, Nolite timere eoa qui occidunt corpus; sed potius eum timete qui postquam occiderit, habet potestatem mittere in gehennam (Matth. x, 48) ? Fiat ergo impr;­ mis quod Deo promittitur; ut id quod hominibus promissum fuerit impleatur. Considcret unusquisque conscientiam suam, et si se implesse viderit quod promisit. abrenuntiasse diabolo et pompis illius non solum verbis, sed edam et operibus recognoscat; ti­ dem integram se servasse congaudeat. Sic tamen sit securus de præteritis, ut sit sollicitus de futuris :
we neglect to render to God what we promise, because we in no way fear the death of the soul. And where is that Gospel saying: 'Do not fear those who kill the body; but rather fear Him who, after He has killed, has power to cast into hell' (Matthew 10:28)? Let there be done, then, first of all, what is promised to God, that what has been promised to men may be fulfilled. Let each one consider his own conscience, and if he sees that he has fulfilled what he promised — that he has renounced the devil and his pomps not only in words but also in works — let him acknowledge it; let him rejoice that he has kept his faith whole. Yet let him be so secure concerning the past as to be anxious concerning the future;
我們卻疏忽不向神償還我們所應許的，因為我們絲毫不懼怕靈魂的死亡。那福音中的話在哪裡呢：「那殺身體卻不能殺靈魂的，不要怕他們；惟有那殺了以後，又有權柄把人扔在地獄裡的，倒要怕他」（馬太福音十章28節）？所以，先當成全向神所應許的，好使向人所應許的也得以成全。讓各人省察自己的良心，若他見自己已成全所應許的——就是棄絕魔鬼與牠的浮華，不僅在言語上，也在行為上——就讓他承認這事；讓他歡喜自己已完整地持守了信德。然而讓他對過去雖可安穩，對將來卻仍當警醒；
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quia non qui coeperit, sed qui perseveraverit usque in fi­ nens, hic salvus erit (Ibid., 22). Sed ne forte aliquis credat quod fides per capitalia tantum crimina frangi possit , quid interest utrum se majori an minori gla­ dio unusquisque percutiens interficiat? Qui hoc di­ cit, attendat etiam de otioso sermone fidem pericli­ lari posse, de quo Dominus in die judicii rationem dixit esse reddendam : et illud, Qui dixerit fratri suo, Racha, ave, Fatuie, rens erit gehennœ ignis (ld. v, 22). 4. Pompae diaboli. Consideret ergo unusquisque, sicut jairi dictum cst, quod in Baptismi sacramento promisit. Et quia pactum cum Domino fecit, videat si id ex nulla parte violavit.
because not he who has begun, but he who has persevered to the end, this one shall be saved (Matthew 10:22). But lest perchance anyone believe that faith can be broken only by capital crimes — what does it matter whether a man kills himself by striking with a greater or a lesser sword? Let him who says this consider that faith can be imperilled even by an idle word, of which the Lord said that an account must be rendered on the day of judgment: and this: 'Whoever says to his brother, Raca, or, You fool, shall be guilty of the fire of hell' (Matthew 5:22). 4. The pomps of the devil. Let each one, therefore, consider, as has already been said, what he promised in the sacrament of Baptism. And because he made a covenant with the Lord, let him see whether he has in any part violated it.
因為得救的不是那起頭的，乃是那忍耐到底的（馬太福音十章22節）。但恐怕有人以為信德只能因死罪而被破壞——其實人用大刀或小刀刺死自己，又有甚麼分別呢？說這話的人當想想：信德甚至因閒話也能陷於危險，主曾說在審判之日必要為這閒話交帳：又說：「凡向弟兄說『拉加（廢物）』的，說『你這蠢材』的，必被地獄的火定罪」（馬太福音五章22節）。四、論魔鬼的浮華。所以，如已經說過的，讓各人想想他在洗禮聖事中所應許的。並且因為他已與主立了約，讓他省察自己是否在任何一處違背了它。
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Quando enim interroga­ tus est, Abrenuntias diabolo, pompis et operibus ejus? tunc ci sacerdos subscribendum pactum obtulit. Quando autem respondit, Abrenuntio; tunc subscri­ psit. Si ergo, sicut jam supra dictum est, quod Deo promisimus non implemus, nescio si hominibus ii­ dem servare possimus. Promisimus enim nos abre­ nuntiaturos diabulo, pompis ct operibus ejus. Quæ antem sunt pomp:c diaboli prope nullus ignorat: ta­ men ex parte aliqua dicere nobis nccessc est. Omnia spectacula vel furiosa vel cruenta, vel turpia1, pompæ diaboli sunt. Gule vel ebrietati servire, libidini vel luxuriæ infelicem animam subjugare, ad pompam diaboli certum est pertinere ;
For when he was asked, 'Do you renounce the devil, his pomps and his works?' then the priest offered him the covenant to be subscribed. And when he answered, 'I renounce,' then he subscribed it. If, therefore, as has already been said above, we do not fulfil what we promised to God, I do not know whether we can keep faith with men. For we promised that we would renounce the devil, his pomps and his works. Now what the pomps of the devil are almost no one is ignorant: yet it is necessary for us to speak of them in some part. All spectacles, whether frenzied or bloody or shameful, are pomps of the devil. To serve gluttony or drunkenness, to subject the unhappy soul to lust or luxury, certainly pertains to the pomp of the devil;
因為當他被問到：「你棄絕魔鬼、牠的浮華與牠的作為嗎？」那時祭司便把當簽署的約遞給他。當他回答：「我棄絕」時，他就簽署了。所以，如上面已經說過的，我們若不成全我們向神所應許的，我不知道我們是否能對人守信。因為我們曾應許要棄絕魔鬼、牠的浮華與牠的作為。魔鬼的浮華是甚麼，幾乎無人不知：然而我們有必要在某一部分加以述說。凡狂亂的、血腥的、或淫穢的表演，都是魔鬼的浮華。侍奉貪食或醉酒，使不幸的靈魂屈服於情慾或奢淫，這確實屬於魔鬼的浮華；
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quia in talibus actibus illius voluptas impletur. De adulteriis vero vei homi­ cidiis, rapinis vel testimoniis falsis quid opus est ut dicantur ad pompam vel ad opera diaboli pertinere ; cum hoc nullus possit hominum ignorare? Nam et auguria observare, et præcantatores adhibere, et ca­ ragios, sortilegos inquirere, totum hoc ad pompam vel ad opera diaboli non est dubium pertinere (a). Et ideo quia pauci inveniri possunt, qui sc ex his om­ nibus liberos esse congaudeant; unusquisque, sicut . jam dixi, recurrat ad conscientiam suam :
because in such deeds his pleasure is fulfilled. But as for adulteries, murders, robberies, or false testimonies, what need is there to say that they pertain to the pomp or to the works of the devil, since no man can be ignorant of this? For to observe auguries, and to employ enchanters, and to seek out soothsayers and diviners of lots — all this without doubt pertains to the pomp or to the works of the devil. And therefore, because few can be found who may rejoice that they are free from all these things, let each one, as I have already said, have recourse to his own conscience;
因為在這樣的行為中，牠的快意得著滿足。至於姦淫、兇殺、劫掠、或作假見證，既然無人能不知道這些屬於魔鬼的浮華或作為，又何須贅言？因為觀察占卜、雇用行邪術的、尋訪算命的與求籤問卜的——這一切無疑都屬於魔鬼的浮華或作為。所以，既然能找到樂於自誇脫離這一切的人甚少，就讓各人如我已經說過的，回到自己的良心那裡；
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et dum adhuc anima ejus in hac corpusculo continetur, quid­ quid in se de supra dictis nialis aut fuisse aut esse co­ gnoscit, iter poenitentiam et eleemosynam, et præci­ pue per indulgentiam inimicorum suorum redimere vel emendare festinet; cL sic cum Dei adjutorio præ­ terita vulnera studeat curare, ut nunquam postea unde iterum vulnerari possit, præsumat admit­ tere. 5. Fides sine operibus. Desperanti aut prœsumenti non est fides. Nec se inaniter circumveniat, dicens : Credo de Dei misericordia quod nunquam peritura sit fides vel Baptismus meus quem accepi. Bene cre- dia, si fecisti quod promisisti.
and while his soul is still contained in this little body, whatever of the aforesaid evils he knows to have been or to be in himself, let him hasten to redeem or amend by penance and almsgiving, and especially by pardon of his enemies; and so, with God's help, let him be zealous to heal his past wounds, so that he may never afterwards presume to admit that whereby he might again be wounded. 5. Faith without works. To the despairing or the presumptuous there is no faith. And let him not vainly deceive himself, saying: 'I believe concerning God's mercy that my faith or the Baptism which I received will never perish.' You believe well, if you have done what you promised.
當他的靈魂還存在這小小的身體之內時，凡他知道自己曾有或現有上述諸惡的，就當趕緊藉著悔改與施捨，尤其藉著赦免自己的仇敵，去贖回或改正；如此便靠著神的幫助，竭力醫治自己過去的傷口，好叫他此後決不擅自再犯那能使自己再度受傷的事。五、論沒有行為的信心。對絕望的人或狂妄自恃的人而言，並沒有信。讓他不要空自欺哄自己說：「論到神的憐憫，我相信我的信或我所領受的洗永不至於失喪。」你若行了你所應許的，你信得對；
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Si pactum qnod cnm Domino inieras conservasti, securus esto, quia non peribit nec fides nee Baptismus tous. Si vero quod verbis promisisti, operibus implere dissimulasti; qua fronte vcl qua conscientia scis quod non perierit Ba­ ptismus tuus , cum non custodieris pactum? Audl Dominum dicentem, Quid prodest quod dicitis mihi , Domine, Domine, et non facitis quœ dico (Luc. VI, 46)? et iterum, Qui habet mandata mea, et facit ea , ipse eat qui diligit me (Joan. xiv, 21) ; et iterum, Aon omnesqui dicunt mihi, Domine, Domine, intrabunt in regnum cœlorum ; sed qui faciunt voluntatem Patris mei, qui in calis est (Matth. VII, 21).
If you have preserved the covenant which you entered into with the Lord, be secure, for neither your faith nor your Baptism will perish. But if what you promised with words you have neglected to fulfil with works, with what face or with what conscience do you know that your Baptism has not perished, since you have not kept the covenant? Hear the Lord saying: 'What does it profit you that you say to me, Lord, Lord, and do not the things which I say?' (Luke 6:46); and again: 'He who has my commandments and keeps them, he it is who loves me' (John 14:21); and again: 'Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father who is in heaven' (Matthew 7:21).
你若保守了你與主所立的約，就可安穩，因為你的信與你的洗都不至於失喪。但你若疏忽不用行為成全你口中所應許的，既未守約，你憑甚麼臉面、憑甚麼良心敢說你的洗沒有失喪呢？聽主所說的：「你們稱呼我『主啊，主啊』，卻不遵行我所吩咐的，這對你們有甚麼益處呢？」（路加福音六章46節）；又說：「有了我的命令又遵守的，這人就是愛我的」（約翰福音十四章21節）；又說：「凡稱呼我『主啊，主啊』的，不能都進天國；惟獨遵行我天父旨意的人，才能進去」（馬太福音七章21節）。
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Diligenter at­ tendite, quin secundum supra scriptas sententias ni­ hil prodest homini quod se fidem habere dicit, si quod verbis promittit, operibus implere neglexerit ; secundum illud Scriptune, Si quid vovisti Deo, ne mo- reris reddere; displicet enim ei infidelis et stulta pro­ missio. Multo melius eat nou vovere quam post votum promissa non reddere (Eccle. v, 5 et 4). Et ut hæc etiam erga nos vel famulos nostros possimus agno­ scere evidenter, dicat mihi aliquis si ei suflicit ut eum servus suus tota die dominum dicat esse, et multis eum laudibus prædicare non desinat; et tamcn opera quæ jusserit implere dissimulet.
Attend diligently, that according to the sentences written above it profits a man nothing that he says he has faith, if what he promises with words he has neglected to fulfil with works; according to that saying of Scripture: 'If you have vowed anything to God, do not delay to render it; for an unfaithful and foolish promise displeases Him. It is much better not to vow than after a vow not to render what was promised' (Ecclesiastes 5:4-5). And that we may also be able clearly to recognize this in ourselves and in our servants, let someone tell me whether it suffices him that his servant should all day long call him lord, and cease not to proclaim him with many praises, and yet neglect to fulfil the works which he has commanded.
殷勤留意：照上面所寫的話，人若不用行為成全他口中所應許的，那麼他說自己有信，對他毫無益處；正如經上那話所說：「你向神許了願，還願不可遲延；因為不忠而愚昧的許願是祂所不喜悅的。不許願倒比許願不還好得多」（傳道書五章4至5節）。為使我們也能在自己和僕人身上清楚認出這事，就讓有人告訴我：他的僕人若整日稱他為主人，不住地以許多讚辭稱揚他，卻疏忽不肯成全他所吩咐的工作，這對他夠了嗎？
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Si ergo nobis sine operibus verba non placent, quanto magis apud Deum lides sine operibus prodesse non poterit! Aule omnia timendum est, ne se aliquis sic credat acce­ pturum Dei misericordiam, ut non expavescat justi­ tiam : quam rem si fecerit, non est fides. Et iterum si sic expavescit justitiam, ut desperet de misericor­ dia, non est fides. Et ideo quia Deus non solum mi­ sericors, sed et justus est, utrumque credamus : nec justitiam metuentes, de misericordia desperemus ; nec sic amemus misericordiam , ut justitiam negli­ gamus. Ergo nee inale sperandum est, ncc male de­ speraudum. Male sperat qui se sine pœnitentia ct bo­ nis operibus putat promereri misericordiam :
If, therefore, words without works do not please us, how much more will faith without works be unable to profit with God! Above all it is to be feared lest anyone so believe that he will receive God's mercy that he does not dread His justice: and if he does this, it is not faith. And again, if he so dreads justice that he despairs of mercy, it is not faith. And therefore, because God is not only merciful but also just, let us believe both: neither, fearing justice, let us despair of mercy; nor let us so love mercy that we neglect justice. Therefore neither is one to hope amiss, nor to despair amiss. He hopes amiss who thinks to earn mercy without penance and good works;
所以，言語沒有行為若不能使我們喜悅，那麼信心沒有行為在神面前豈不更不能有益？首先當懼怕的，就是免得有人如此相信自己必得神的憐憫，以致對祂的公義毫無畏懼：他若如此行，那就不是信。再者，他若如此畏懼公義，以致對憐憫絕望，那也不是信。所以，既然神不但有憐憫，也有公義，就讓我們兩樣都信：既不因畏懼公義而對憐憫絕望，也不因愛慕憐憫而忽略公義。因此，既不可妄自盼望，也不可妄自絕望。那以為不必悔改與行善便能博取憐憫的，就是妄自盼望；
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et male desperat, si post bona opera non se credit receptu­ rum esse misericordiam. Unde ante omnia conside­ randum est et tim endum , ne nobis sine bonis ope­ ribus credamus lidem posse suflicere. Sed timcamus illud Jacobi apostoli, Sicut corpus sine anima mor­ tuum est, ita fides sine operibus mortua est (Jacobi II , 26); et illud, Tu, iuquit, credis quia Deus unus est? Bene facis. Et dœmones creduut, et contremiscunt (Ibid., 19). VideLc, fratres, quia qni credit et non fa cit, dæmonum credulitatem cum Apostolus habere dixit. Si enim qui credit et non facit, dæmonibus si­ nitis dicitur; qui non credit, quam spem habent vestrum est judicare.
and he despairs amiss who, after good works, does not believe that he will receive mercy. Whence above all it is to be considered and feared, lest we believe that faith can suffice for us without good works. But let us fear that saying of the apostle James: 'As the body without the spirit is dead, so faith without works is dead' (James 2:26); and this: 'You believe,' he says, 'that God is one? You do well. The demons also believe, and tremble' (James 2:19). See, brethren, that whoever believes and does not act, the Apostle said that he has the belief of demons. For if he who believes and does not act is likened to the demons, what hope he who does not believe has, is for you to judge.
那在善工之後仍不信自己必蒙憐憫的，就是妄自絕望。因此首要當思量而懼怕的，就是免得我們以為信心沒有善工便能於我們足夠。倒要懼怕使徒雅各那話：「身體沒有靈魂是死的，照樣，信心沒有行為也是死的」（雅各書二章26節）；又說：「你信神只有一位，你信的不錯；鬼魔也信，卻是戰驚」（雅各書二章19節）。弟兄們，你們看，凡信而不行的，使徒說他所持的乃是鬼魔的信。因為信而不行的人，尚且被比作鬼魔；那麼不信的人還有甚麼盼望，就由你們自己判斷了。
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Quia dæmones credunt esse Deum, ct non faciunt qua; jubet Deus ; iste in eo probatur non credere, quia quod verbis videtur pro­ mittere , non vult operibus adimplere. 6. Recapitulatio. Et ut plenius opera fidei et virtu- Cern ejus possitis agnoscere, breviter Charitati ve­ strae volo suggercre. Tota enim virtus fidei in dUabus rebus videtur consistere. Una sæpe jam dicta est, ut certissime credamus verum esse quod promittit Deus; alia, ut apud nos diflinitum sit, non esse falsum quod minatur Dcus. Si enim toto corde ct toto animo credis, te post bona opera accepturum præmium quod promittitur ;
Because the demons believe that God exists, and do not do the things which God commands; such a one is proved not to believe in this, that what he seems to promise with words he is unwilling to fulfil with works. 6. Recapitulation. And that you may more fully recognize the works of faith and its power, I wish briefly to suggest it to your Charity. For the whole power of faith seems to consist in two things. One has often already been said: that we should most certainly believe that what God promises is true; the other, that it be settled among us that what God threatens is not false. For if with your whole heart and whole soul you believe that after good works you will receive the reward which is promised;
因為鬼魔相信神存在，卻不行神所吩咐的事；這樣的人被證明在這事上並不相信，就是他口中似乎應許的，卻不肯用行為成全。六、綜述。為使你們更充分地認識信德的行為與它的能力，我願向你們的愛心略作提示。因為信德的全部能力似乎在於兩件事。一件已屢屢說過：就是我們當極確實地相信神所應許的是真的；另一件是：在我們心中要確定神所警戒的並非虛假。因為你若全心全意相信在善工之後必得所應許的賞賜；
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similiter absque ulla haesitatione , si mala opera egeris , credis tu sine fine passuruin esse supplicium : agnosce te fidem integram retiuere; ea tamen conditione, ut quod corde credis, operi­ bus impleas, et sine aliqua mora divertas a malo : et facias bonum. In eo quod divenis a malo, credis esse supplicium; in eo quod facis bonum , credis te perventurum ad præmium. Scito tamen nihil tibi pro­ desse si unam rem volueris credere, et de alia dubi­ tare. Illi enim prodest quod divertit a molo, qui sta­ tim fecerit bonum; et illi prodest quod facit bonum, qui ad integrum divertit a malo. Hoc ideo dixi, quia multi sunt qui de rapinis et fraudibus videntur elee­ mosynam dare;
likewise, if without any hesitation you believe that, if you do evil works, you will suffer punishment without end: recognize that you retain faith whole; yet on this condition, that what you believe with your heart you fulfil with works, and without any delay turn away from evil and do good. In that you turn away from evil, you believe there is punishment; in that you do good, you believe you will attain to the reward. Yet know that it profits you nothing if you are willing to believe one thing and to doubt of the other. For it profits him to turn away from evil who immediately does good; and it profits him to do good who wholly turns away from evil. This I have said for this reason, because there are many who seem to give alms out of robberies and frauds;
照樣，你若毫不遲疑地相信：你若行惡工，就必受永無止境的刑罰——就當認出你所持守的信德是完全的；然而其條件是，你心裡所信的要用行為成全，並毫不遲延地離惡行善。你既離惡，就是相信有刑罰；你既行善，就是相信必得賞賜。然而要知道，你若肯信這一件而疑那一件，對你毫無益處。因為離惡而立即行善，這才對他有益；行善而全然離惡，這才對他有益。我說這話，是因為有許多人似乎用劫掠和詐取之財去施捨；
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et tamen ab ipsis malis uon volunt dc­ sinere. Vobis enin, fratres charissimi, tunc, sicut jam dixi, prodest qnod malum non racitis, si id qnod Den placere nostis impleveritis. Et tunc de bonis ope­ ribus vestris mercedem vobis reddendam poteritis fi- deliter credere, qnando vos cum Dei adjutorio caepe­ ritis ad integrum a malis actibus ahslinere. Nam si et hona simul et mala opera facere vultis , quid prodest ex una parte ædificare, ex alia vero dostruere; et unum exspoliare, alium vero veslirc? Istis talibus clamat in Evangelio Dominus. Ant facile arborem bo­ nam, et fructus ejus bonos ; aut facite arborem malam, et fructus ejus malos (Matth. xn , 53) :
and yet from those very evils they are unwilling to cease. For then, most beloved brethren, as I have already said, it profits you that you do not do evil, if you fulfil what you know pleases God. And then you will be able faithfully to believe that a reward will be rendered to you for your good works, when with God's help you have begun wholly to abstain from evil deeds. For if you wish to do both good and evil works together, what does it profit to build on one side and to destroy on the other; and to strip one man and to clothe another? To such the Lord cries out in the Gospel: 'Either make the tree good, and its fruits good; or make the tree evil, and its fruits evil' (Matthew 12:33):
然而他們卻不肯離開那些惡事本身。至親愛的弟兄們，如我已經說過的，那時你不行惡才對你有益，就是你若成全你所知道神所喜悅的事。當你靠著神的幫助開始全然戒絕惡行時，你才能忠實地相信必因你的善工得著賞賜。因為你若想同時行善又行惡，那麼一邊建造、一邊拆毀，剝下這人、又給那人穿上，又有甚麼益處呢？主在福音中向這樣的人呼喊：「你們或以為樹好，果子也好；或以為樹壞，果子也壞」（馬太福音十二章33節）：
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et Salomon , Sicut canis odibilis est quando redit ad vomitum suum ; ita et peccator, quando revertitur ad peccatum suum (Prov. XXVI, 11) : et propheta, Vce peccatori terram ingredienti duabus viis (Etcli. II, 4) : et illud, Nemo potest duobus dominis servire (Matth. vi, 24). Ergo, sicut jan sæpius supra suggessimus, qnia fides a Fit, id est, ab eo quod fiat, nomen accepit. et ipse se fi­ ducialiter dicit credere , qui quod se credere dixerit, implere operibus voluerit; et, sicut jam dictum est, ipsa est tuta virtus fidei ut credamus utrumque esse , quod promittit Deus, et quod minatur;
and Solomon: 'As a dog is detestable when it returns to its vomit, so also is the sinner when he returns to his sin' (Proverbs 26:11): and the prophet: 'Woe to the sinner who walks upon the earth by two ways' (Ecclesiasticus 2:14): and this: 'No one can serve two masters' (Matthew 6:24). Therefore, as we have already often suggested above, since faith took its name from Fit, that is, from that which is done, he too says that he believes with confidence, who is willing to fulfil by works what he has said he believes; and, as has already been said, this itself is the safe power of faith: that we believe both to be — what God promises and what He threatens;
所羅門也說：「狗轉過來吃牠所吐的，是可憎的；罪人回到自己的罪中，也是如此」（箴言二十六章11節）：先知又說：「禍哉，行走地上而走兩條路的罪人」（便西拉智訓二章14節）：又說：「一個人不能事奉兩個主」（馬太福音六章24節）。所以，如我們上面已屢屢提說的，既然「信」得名於「成」，就是由「所成之事」而來，那麼惟有肯用行為成全自己口稱所信之事的人，才是有把握地說自己相信；並且如已經說過的，這正是信德穩妥的能力：就是我們相信神所應許的與神所警戒的兩者都是實在的；
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ac si volumus ut in nobis perfecta fides maneat, et timentes sup­ plicium, opera mala non faciamus, et desiderantes præmium, ea quæ bona sunt agere totis viribus la­ boremus : ut non cum incredulis et impiis aeternum cogamur supplicium sustinere; sed cum fidelibus et in bonis operibus perseverantibus ad perpetuum re­ gnum valeamus pervenire. Quod ipse præstare digne­ tur, qui cnm Patre et Spiritu sancto vivit et regnat in sæcula sacculorum. Amen. SERMO CCLXV (a). ne christiano nomine cum operibus non christianis (6). 1. Christianum nomen non sufficit. Signum Christi. Quis ad perniciem eo se signet. Cui prosit.
and so, if we wish perfect faith to remain in us, let us both, fearing the punishment, not do evil works, and, desiring the reward, labour with all our strength to do the things that are good: that we may not be compelled to endure eternal punishment with the unbelieving and the impious, but with the faithful and those who persevere in good works may be able to attain to the perpetual kingdom. Which may He deign to grant, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen. SERMON 265. On the Christian name together with works that are not Christian. 1. The Christian name does not suffice. The sign of Christ. Who signs himself unto his own ruin. To whom it profits.
如此，我們若願完全的信留在我們裡面，就讓我們一面因懼怕刑罰而不行惡工，一面因渴慕賞賜而竭盡全力去行善事：好使我們不至於與不信的和不虔的一同被迫忍受永刑，反而與忠信的、並在善工上堅忍到底的一同得以達到永遠的國。願那位與父並聖靈同活同掌權、直到永永遠遠的主親自賜下這恩。阿們。第二六五篇講道。論頂著基督徒之名卻行不合基督徒之事。一、單有基督徒之名不足。基督的記號。有人以此記號自取滅亡。此於誰有益。
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Rogo vos, fratres charissimi, ut attentius cogitemus quare chri­ stiani sumus, et crucem Christi in fronte portamus. Scire enim debemus quia non nobis sufficit quod no­ men christianum accepimns, si opera christiana non fecerimus : sicut ipse Dominus in Evangelio dixit, Quid prodest quod dicitis milii, Domine, Domine, et non facitis quai dico ? Si te militem christianum di­ cas, et jugiter cruce Christi te signes, et eleemosy­ nam secundum vires tuas non feceris, charitatem et justitiam vel castitatem habere nolueris; nihil tibi prodesse poterit christianum nomen. Magna res est signum Christi et crux Christi: et ideo de isto tam pretioso signaculo res magna et pretiosa signari de­ hel.
I beg you, most beloved brethren, that we more attentively consider why we are Christians, and why we bear the cross of Christ on our forehead. For we ought to know that it does not suffice for us that we have received the Christian name, if we do not do Christian works: as the Lord Himself said in the Gospel: 'What does it profit you that you say to me, Lord, Lord, and do not the things which I say?' If you call yourself a Christian soldier, and continually sign yourself with the cross of Christ, and yet do not give alms according to your means, and are unwilling to have charity and justice and chastity, the Christian name will be able to profit you nothing. A great thing is the sign of Christ and the cross of Christ: and therefore by so precious a seal a great and precious thing ought to be sealed.
至親愛的弟兄們，我懇求你們，讓我們更加專心思想：我們為何是基督徒，又為何在額上帶著基督的十字架。因為我們理當知道：我們既已領受基督徒之名，若不行基督徒之事，這對我們並不足夠：正如主自己在福音中所說：「你們稱呼我『主啊，主啊』，卻不遵行我所吩咐的，這對你們有甚麼益處呢？」你若自稱是基督的精兵，時常以基督的十字架為自己畫記號，卻不按自己的力量施捨，也不肯有愛心、公義或貞潔，那麼基督徒之名對你毫無益處。基督的記號與基督的十字架是何等大事：所以，藉這樣寶貴的印記，理當印上一件又大又寶貴的東西。
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Quid enim prodest si de annulo aureo sigillum facias; et putridas paleas intus recondas? Quid prodest si signum Christi in frontc et in ore gesta­ mus ; et iulus in anima crimina et peccata recon­ dimus? Qui enim male cogitat, male loquitur, male operatur, si se emendare noluerit, quando se signat, peccatum illius non minuitur, sed augetur. Multi enim dum ad furtum aut ad adulterium vadunt, si pedem impegerint, signant se, et tamen de malo opere non revocant se : et nesciunt miseri, quia in­ cludunt in se magis dæmones quam excludunt. Qui autem a se cum Dei adjutorio vitia et peccata repel­ lit, et quod bonum est cogitare simul et implere con­ tenderit ;
For what does it profit if you make a seal of a golden ring, and hide rotten chaff within? What does it profit if we bear the sign of Christ on our forehead and in our mouth, and within, in the soul, hide crimes and sins? For whoever thinks evil, speaks evil, works evil, if he is unwilling to amend himself, when he signs himself, his sin is not diminished but increased. For many, when they go to theft or to adultery, if they stub their foot, sign themselves, and yet do not call themselves back from the evil deed: and the wretches do not know that they shut demons within themselves more than they shut them out. But he who, with God's help, drives away from himself vices and sins, and strives at once to think and to fulfil that which is good;
因為你若用金戒指做印，裡面卻藏著腐爛的糠秕，又有甚麼益處呢？我們若在額上、口中帶著基督的記號，裡面在靈魂中卻藏著罪行與罪惡，又有甚麼益處呢？因為凡思念惡、言說惡、行作惡的人，若不肯改過，他畫記號時，他的罪不但不減少，反倒增多。因為許多人去偷竊或行姦淫時，若絆了腳，就為自己畫記號，卻仍不從惡行中回轉：這些可憐人不知道，他們其實把鬼魔更多地關在自己裡面，而非趕出去。惟有那靠著神的幫助從自己身上驅除惡習與罪惡，並竭力既思念善、又成全善的人；
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juste signum crucis labiis suis apponit: quia talia opera conatur agere, qure signum Christi me­ rcantur accipere. Et quia scriptum est, Regnum Dei non eat in sermone, sed in virtute (I Cor. iv, 20); et iterum, Fides sine operibus mortua eat (Jacobi n, 26) : ut nomen cHristianum non ad judicium, sed ad remedium habeamus, convertamus nos ad opera bona, dum in nostra suut potestate remedia. 2. Officium christiani. Patrisfamilias. Judicis. Et ut hæc, Deo auxiliante, possitis implere, parem et ipsi habete, et eos qui discordes sunt ad concordiam re­ vocate. Mendacium fugite, perjurium velut mortem perpetuam nolite facere.
he justly applies the sign of the cross to his lips: because he strives to do such works as may be worthy to receive the sign of Christ. And because it is written, 'The kingdom of God is not in speech, but in power' (1 Corinthians 4:20); and again, 'Faith without works is dead' (James 2:26): that we may have the Christian name not for judgment but for remedy, let us turn ourselves to good works, while the remedies are in our power. 2. The duty of a Christian. Of the father of a household. Of a judge. And that you may be able, God helping, to fulfil these things, both be at peace yourselves, and call back to concord those who are at discord. Flee lying; do not commit perjury as you would shun perpetual death.
他就正當地把十字架的記號按在自己的嘴唇上：因為他竭力去行那配得領受基督記號的善工。並且因為經上記著：「神的國不在乎言語，乃在乎權能」（哥林多前書四章20節）；又說：「信心沒有行為是死的」（雅各書二章26節）：為使我們得基督徒之名不是為受審判，乃是為得救治，就讓我們趁著救治之法還在我們手中時，轉向善工。二、基督徒的本分。家主的本分。審判官的本分。為使你們能靠著神的幫助成全這些事，你們自己既要彼此和睦，也要把不和的人召回和諧。要逃避謊言；要像躲避永死一樣不起假誓。
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Ante omnia, sicut jam supra dictum est, secundum vires eleemosynam pauperihns exhibete, oblationes quæ in altario consecrentur of­ ferte. Erubescere debet homo idoneus, si de aliena oblatione communicaverit. Qni possunt, aut ccreolos aut oleum quod in cicindilibus (a) mittatur, exhi­ beant. Symbolum vel orationem dominicam et ipsi tenete, et filiis vestris ostendite. Nam nescio qua fronte se christianum dicat, qui paucos versusin Symbolo vel in oratione dominica parare dissimulat. Filios quos in Baptismo excipitis, scitote vos fido­ jussores pro ipsis apud Deum exstitisse.
Above all, as has already been said above, according to your means show alms to the poor, offer the oblations which are consecrated at the altar. A man of means ought to be ashamed if he has communicated from another's oblation. Let those who are able provide either wax tapers or oil to be put into the lamps. Both hold fast yourselves the Creed and the Lord's Prayer, and show them to your children. For I do not know with what face he calls himself a Christian, who neglects to prepare the few lines in the Creed or in the Lord's Prayer. Know that you have stood as sureties before God for the children whom you receive in Baptism.
首先，如上面已經說過的，要按你們的力量向窮人施捨，要獻上那在祭壇上被祝聖的供物。有能力的人若領用別人所獻的供物，就當羞愧。凡有能力的，讓他們供應蠟燭，或供應放入油燈的油。要親自持守信經與主禱文，並教導你們的兒女。因為我不知道那疏於預備信經或主禱文中那寥寥幾句話的人，憑甚麼臉面自稱基督徒。要知道，你們為那在洗禮中所接領的孩子，已在神面前作了保。
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Et ideo tam illos qui de vobis nati sunt, quam illos quos de fonte excipitis, semper castigate atque corrigite, ut caste ctjuste et sobrie vivant. Et vos ipsi ita agite, ut si vos filii vestri imitari voluerint, non vohisculn in igne ardeant, sed simul vobiscum ad premia æterna perveniant. Qui causas audiunt, juste judicent: nec munera supor innocentes accipiant, quia munera ex­ cæcant corda sapientium, et immutant verba justo­ rum; ne forte dum acquimnt pccuniam, perdant ani­ mam suam. Nemo enim habet injustum lucrum sine justo damno. Ubi lucrum, ibi ct damnum : lucrum in arca, damnum in conscientia. Nullus se inebriet, nemo in convivio suo cogat alium amplius hibere quant oportet;
And therefore both those who are born of you, and those whom you receive from the font, always chastise and correct, that they may live chastely and justly and soberly. And do you yourselves so act that, if your children should wish to imitate you, they may not burn in the fire with you, but together with you attain to the eternal rewards. Let those who hear cases judge justly: nor let them accept bribes against the innocent, because bribes blind the hearts of the wise, and pervert the words of the just; lest perchance, while they acquire money, they lose their own soul. For no one has unjust gain without just loss. Where there is gain, there also is loss: gain in the chest, loss in the conscience. Let no one make himself drunk; let no one at his own feast compel another to drink more than is fitting;
所以，無論是你們所生的兒女，或是你們從洗禮池所接領的，都當時常管教、糾正，使他們過貞潔、公義、節制的生活。你們自己也要如此行事，好叫你們的兒女若願效法你們，就不至於與你們一同在火中焚燒，反而與你們一同得以達到永遠的賞賜。那審理案件的人當秉公判斷：不可收受賄賂敵擋無辜的人，因為賄賂能瞎了智慧人的心，扭曲義人的話；免得他們得了錢財，卻喪了自己的靈魂。因為無人得不義之財而不受公義的虧損。哪裡有得，那裡也有失：得在銀箱，失在良心。無人可使自己醉酒；無人可在自己的筵席上強迫別人喝過於適量的酒；
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ne per ebiictatem et suam et illius animam perdat. 3. Quaenam agenda dominico die : in ecclesiis : in morbis. Unctionis extremœ effectus. Omni dio dominico ad ecclesiam convenite. Si enim infeliccs Judæi tanta dcvotione celebrant sabbatum, ut in co nulla opera terrena exerceant; quanto magis Chri­ stiani in die dominico soli Deo vacare, et pro animæ suæ salute debent ad ecclesiam convenire? Quando ad ecclesiam convenitis, pro peccatis vestris orate. Nolite rixas committere, nolite lites et scandala con­ citare : qui ad ecclesiam vcnicns hæc feccrit, ibi se litigando vulnerat, ubi se orando sanare potuerat. In ecclesia stantes nolite verbosari, sed Icctiones divi­ nas patienter audite.
lest through drunkenness he destroy both his own soul and the other's. 3. What is to be done on the Lord's Day: in the churches: in sickness. The effect of extreme unction. Every Lord's Day come together to church. For if the unhappy Jews celebrate the Sabbath with such great devotion that on it they perform no earthly works, how much more ought Christians on the Lord's Day to be free for God alone, and to come together to church for the salvation of their soul? When you come together to church, pray for your sins. Do not stir up quarrels, do not provoke disputes and scandals: for whoever, coming to church, has done these things, there wounds himself by wrangling where he might have healed himself by praying. Standing in church, do not chatter, but patiently hear the divine readings.
免得他因醉酒既毀了自己的靈魂，又毀了別人的靈魂。三、主日當行何事：在教會中；在疾病中。臨終傅油的功效。每逢主日都要一同到教會來。因為那不幸的猶太人若以如此大的虔敬守安息日，以致在那日不作任何屬世的工，那麼基督徒在主日豈不更當單單為神空出時間，並為自己靈魂的救恩一同到教會來？你們一同到教會來時，要為自己的罪禱告。不要挑起爭吵，不要激起爭競與絆跌：因為凡到教會來卻行這些事的人，就在那本可藉禱告得醫治之處，反因爭鬧而傷了自己。站在教會中，不要閒談，倒要耐心聆聽神聖的經課。
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Qui enim in ecclesia verbosari voluerit, et pro se et pro aliis redditurus est ratio­ nem, dum verbum Dei nee ipse audit, ncc alios au­ dire permittit. Et decimas de fructibus vestris eccle­ siis reddite. Qui fuit superbus, sit humilis; qui erat adulter, sit castas; qui solebat furtum facere vel res alienas invadere, etiam de propria substantia incipia, pauperibus erogare. Qui fuit iuvidus, sit bonivolus. Qui fecit injuriam, cito veniam petat ; cui injuria facta cst, cito dimittat. Quoties aliqua infirmitas superve­ nerit, corpus et sanguinem isti ille qui illud accipiat: et inde corpusculum suum ungat ;
For whoever is willing to chatter in church will render an account both for himself and for others, since he neither himself hears the word of God, nor permits others to hear it. And render tithes of your fruits to the churches. Let him who was proud be humble; let him who was an adulterer be chaste; let him who was wont to commit theft or to seize others' goods begin, even from his own substance, to bestow upon the poor. Let him who was envious be kindly disposed. Let him who has done an injury quickly ask pardon; let him to whom an injury has been done quickly forgive. As often as any infirmity comes upon you, let him who is sick receive the Body and Blood, and thence anoint his poor body;
因為凡願在教會中閒談的人，既自己不聽神的道，又不容別人聽，就必為自己也為別人交帳。要把你們出產的十分之一獻給教會。素來驕傲的，讓他謙卑；素來行姦淫的，讓他貞潔；素來慣於偷竊或奪取別人財物的，讓他甚至從自己的財產中開始施捨給窮人。素來嫉妒的，讓他心存良善。行了損害的，讓他趕快求饒恕；受了損害的，讓他趕快饒恕。凡有疾病臨到你們時，那患病的當領受主的身體與寶血，並用它膏抹自己微弱的身體；
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ut illud quod scriptum est impleatur in eo, Infirmatur aliquis inducat presbyteros, et orent super eum ungentes eum oleo : et oratio fidei salvabit infirmum, et alleviabit eum Dominus ; et si in peccatis sit, dimittentur ei (Jacobi v, 14 et 15). Videte, fratres, quia qui in infirmitate ad ecclesiam cucurrerit, et corporis sanitatem recipere, et peccatorum indulgentiam merebitur obtinere. Cum ergo duplicia bona possint in ecclesia inveuiri, quare per praecantatores, per fontes et arbores et diabolica phylacteria, per characteres et aruspices et divinos vel sortilegos multiplicia sibi mala miseri homines conantur inferre (a). 4. Quid cavendum in colloquiis.
that what is written may be fulfilled in him: 'Is any among you sick? Let him bring in the presbyters, and let them pray over him, anointing him with oil: and the prayer of faith shall save the sick man, and the Lord shall raise him up; and if he be in sins, they shall be forgiven him' (James 5:14-15). See, brethren, that whoever in his infirmity runs to the church will merit both to recover bodily health and to obtain the pardon of his sins. Since, therefore, twofold goods can be found in the church, why do wretched men try to bring upon themselves manifold evils through enchanters, through springs and trees and diabolical amulets, through charms and soothsayers and diviners or casters of lots? 4. What is to be avoided in conversations.
好使經上所記的在他身上得以成全：「你們中間有病了的呢？他就該請教會的長老來，長老奉主的名用油抹他，為他禱告：出於信心的禱告要救那病人，主必叫他起來；他若犯了罪，也必蒙赦免」（雅各書五章14至15節）。弟兄們，你們看，凡在疾病中奔向教會的，必蒙恩既得身體的康復，又得罪的赦免。所以，既然在教會中能尋得雙重的好處，為何可憐的人卻要藉著行邪術的、藉著泉源、樹木與魔鬼的護符，藉著符咒、算命的、占卜的或求籤的，給自己招來種種災禍呢？四、談話中當避忌之事。
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Balationes ante basi­ licas sanctorum. Sicut jam supra diximus, filios et omnes familias vestras admonete, fratres, semper, ut caste et juste ac, salubriter vivant: nec solum eos verbis, sed etiam exemplis ad bona opera provocate. Ante omnia ubicumque fueritis, sive in domo, sive in itinere, sive in convivio, sive in consessu, verba turpia et luxuriosa nolite ex ore vestro proferre : sed magis vicinos et proximos vestros jugiter admonete, ut semper quod bonum est et honestum loqui siu­ deant;
Dances before the basilicas of the saints. As we have already said above, brethren, always admonish your children and all your households to live chastely and justly and wholesomely: and provoke them to good works not only by words but also by examples. Above all, wherever you may be — whether at home, or on a journey, or at a feast, or in an assembly — do not bring forth from your mouth base and lewd words: but rather continually admonish your neighbours and those near you, that they may always be zealous to speak that which is good and honourable;
在聖徒殿堂前跳舞。弟兄們，如我們上面已經說過的，要時常勸誡你們的兒女和你們全家人，教他們過貞潔、公義、有益的生活：不僅用言語，也用榜樣激勵他們行善。首先，無論你們在何處——或在家中，或在旅途，或在筵席上，或在聚會中——都不要從口中發出淫穢放蕩的話：倒要不住地勸勉你們的鄰舍與親近的人，使他們常常熱心說那美善而正直的話；
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ne forte detrahendo, male loquendo, et in sanctis festivitatibus choros ducendo, cantica luxu­ riosa et turpia proferendo de lingua sua, unde de­ bucrant Deum laudare, inde sibi vulnera videantur infligere. Isti enim infelices et miseri homines, qui balationes et saltationes ante ipsas basilicas sancio­ rum exercere nec metuunt nec erubescunt, etsi chri­ stiani ad ecclesiam venerint, pagani de ecclesia re­ vertuntur; quia ista consuetudo balandi de Pagnno­ rum observatione remansit. Et jam videte qualis est ille christianus, qui ad ecclesiam venit orare, ct ne­ glecta oratione, sacrilega verba paganorum non eru­ bescit ex ore proferre.
lest perchance by detracting, by evil speaking, and by leading dances on the holy feast-days, by uttering lewd and base songs from their tongue — whereby they ought to have praised God — they seem thereby to inflict wounds upon themselves. For those unhappy and wretched men, who neither fear nor blush to perform dancings and leapings before the very basilicas of the saints, even if they come to church as Christians, return from church as pagans; because this custom of dancing has remained from the observance of the pagans. And now see what manner of Christian he is, who comes to church to pray, and, neglecting prayer, does not blush to bring forth from his mouth the sacrilegious words of pagans.
免得他們或藉毀謗、惡言，或在神聖的節期領舞，或從舌頭發出淫蕩污穢的歌曲——這本是他們理當用來讚美神的——反倒似乎藉此給自己招致傷害。因為那些不幸可憐的人，竟不怕也不羞於在聖徒的殿堂前跳舞蹦跳，即使他們以基督徒的身分來到教會，卻以外邦人的樣式從教會回去；因為這跳舞的習俗乃是從外邦人的風俗遺留下來的。如今你們且看，那來到教會禱告，卻疏忽了禱告，反不羞於從口中發出外邦人褻瀆之言的人，是何等的基督徒。
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Videte tamen, fratres charis­ simi, si justum est ut ex ore Christianorum, ubi corpus Christi ingreditur, luxuriosum canticum quasi venenum diaboli proferatur? Ante omnia quidquid vultis vobis ab aliis fieri, hoc aliis facite : quod vobis ab aliis non vultis fieri, nulli alii feceritis. Quam rem si volueritis implere, ab omni peccato potestis vestras animas liberare : quia et qui litteras non novit, istas duas sententias memoriter teneat, et cum Dei adju­ torio operibus et potest et debet implere. 5. Ethnicarum superstitionum reliquiœ. Superstitio in feria quinta.
Yet see, most beloved brethren, whether it is right that from the mouth of Christians, into which the Body of Christ enters, a lewd song, as it were the poison of the devil, should be brought forth. Above all, whatever you wish others to do to you, do this to others: what you do not wish others to do to you, do to no other. If you are willing to fulfil this thing, you can free your souls from all sin: for even he who does not know letters, let him hold these two sentences in memory, and, with God's help, both can and ought to fulfil them by works. 5. Remnants of pagan superstitions. Superstition on the fifth weekday.
然而，至親愛的弟兄們，你們且看：從基督的身體所進入的基督徒口中，發出淫蕩的歌曲，好像魔鬼的毒液一般，這是合宜的嗎？首先，無論你們願意別人怎樣待你們，你們也要怎樣待別人：你們不願別人怎樣待你們，也不可怎樣待任何人。你們若肯成全這事，就能使你們的靈魂脫離一切罪：因為連不識字的人，也讓他把這兩句話牢記在心，並靠著神的幫助，既能也當用行為去成全。五、外邦迷信的遺跡。週四的迷信。
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Et licet credam quod illa infelix con­ suetudo, qux de Paganorum profana observatione remansit, jam nobis castigantibus et de locis istis fuerit, Dco inspirante, sublata; tamen si adhuc agno­ scatis aliquos illam sordidissimain turpiuidinem de hinnicula vel cervula exercere, ita durissime casti­ gate, ut cos pœniteat rem sacrilegam commisisse. Et si, quando luna obscuratur, adhuc aliquos clamare cognoscitis, et ipsos admonete denuntiantes eis quod grave sibi peccatum faciunt, quando lunam, quæ Deo jubente certis temporibus obscuratur, clamoribus suis a maleficiis sacrilego ausu se defensare posse confidunt.
And although I believe that that unhappy custom, which remained from the profane observance of the pagans, has already, by our chastising and by God's inspiration, been removed from these places; yet if you still recognize any performing that most foul filthiness of the little hind or the little stag, chastise them so very harshly that they may repent of having committed a sacrilegious thing. And if, when the moon is darkened, you still know of some crying out, admonish them also, declaring to them that they commit a grievous sin, when they trust that they can by their outcries defend from harm, with sacrilegious daring, the moon, which by God's command is darkened at certain times.
雖然我相信那從外邦人褻瀆風俗遺留下來的不幸習俗，已藉著我們的管教並神的感動，從這些地方被除去了；然而你們若還發覺有人在扮演那小母鹿或小雄鹿的極污穢醜態，就當極其嚴厲地管教他們，使他們為所犯的褻瀆之事悔改。並且若當月亮昏暗時，你們還知道有人喧嚷，也當勸誡他們，向他們聲明他們犯了重罪，因為他們竟以褻瀆的膽量，妄想藉自己的喧嚷保護那按神命令在特定時候昏暗的月亮免受邪術之害。
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Et si adhuc videtis aliquos ad fontes aut ad arbores vota reddere, et, sicut jam dictum est, sortilegos etiam et divinos vel præcantatores inqui­ rere , phylacteria etiam diabolica et characteres, aut herbas, vel succos sibi aut suis appenderc ; duris­ sime tanta eorum peccata increpantes dicite, quia quicumque fecerit hoc malum , perdit Baptismi sa - cramentum. Et quia audivimus quod aliquos viro£ vel mulieres ita diabolus circumveniat, ut quinta feria nec viri opera faciant, nec mulieres lanificium ;
And if you still see some paying vows at springs or at trees, and, as has already been said, seeking out casters of lots and diviners or enchanters, hanging upon themselves or upon their own diabolical amulets and charms, or herbs, or juices; rebuking their so great sins most harshly, say that whoever does this evil loses the sacrament of Baptism. And because we have heard that the devil so ensnares some men or women that on the fifth weekday neither the men do their work, nor the women their spinning;
並且你們若還見有人在泉源旁或樹旁還願，並如已經說過的，尋訪求籤的、占卜的或行邪術的，把魔鬼的護符、符咒，或草藥、或藥汁掛在自己或自己家人身上；就當極其嚴厲地責備他們如此大的罪，說凡行這惡事的，便喪失了洗禮的聖事。並且因為我們聽說，魔鬼如此纏累某些男人或女人，以致在週四那日，男的不做工，女的不紡線；
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coram Deo et sanctis Angelis ejus contestamur, quia quicumque hoc observare voluerint, nisi per pro­ lixam et duram poenitentiam tale sacrilegium emen­ daverint, ubi arsurus est diabolus , ibi et ipsi da­ mnandi sunt. Isti enim infelices et miseri, qui in honore Jovis in quinta feria opera non faciunt, non dubito quod ipsa opera die dominico facere nec eru­ bescunt nee metuunt. Et ideo quoscumque tales esse cognoveritis, durissime castigate; et, si emen­ dare noluerint, nec ad colloquium nee ad convivium vestrum eos venire permittite. Si vero ad vos per­ tinent, etiam flagellis cxdite; ut vel plagam corporis timeant, qui de animæ suae salute non cogitant (a).
In the presence of God and his holy angels we bear witness that whosoever shall choose to observe this practice, unless by long and hard penance they amend so great a sacrilege, there where the devil is destined to burn, there shall they too be condemned. For these unhappy and wretched people, who in honour of Jupiter do no work on the fifth day of the week, do not, I am sure, either blush or fear to do that very work on the Lord's day. Therefore whomsoever you shall recognize to be such, chastise them most severely; and, if they will not amend, permit them to come neither to your converse nor to your table. But if they belong to your household, beat them even with scourges, that at least they may fear the wound of the body, who take no thought for the salvation of their own soul.
我們在天主與祂的眾聖天使面前作證：凡有人願意遵守這種習俗的，除非藉著長久而嚴厲的補贖來改正這樣大的褻瀆，否則魔鬼將要焚燒之處，他們自己也必在那裡受定罪。這些不幸而可憐的人，為了敬奉朱庇特而在星期四不做工，我確信他們卻毫不臉紅、毫不畏懼地在主日做那同樣的工。所以，凡你們認出是這樣的人，就要極嚴厲地責罰他們；他們若不肯改正，就不要容許他們前來與你們談話或同席。但他們若屬於你們的家中，甚至要用鞭子責打他們，好叫這些不顧自己靈魂救恩的人，至少能懼怕身體的傷痛。
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Nos enim , fratres charissimi, cogitantes periculum vestrum , paterna vos sollicitudine admonemus. Si nos libenter auditis, et nobis facietis gaudium, et vos feliciter pervenietis ad regnum. Quod ipse præstare dignetur, qui cum Patre et Spiritu sanctu visit et regnat in sæcula sxcu!orum. Amen. SERMO CCLXVI (b). Quales sint christiani boni, et quales mali (c). 1. Quare christiani simus. Cujus tota cogitatio de hac vita, bestiis eat similis. Gaudemus, fratres charis­ sini, et Deo gratias agimus, quia vos secundum de­ sideria nostra incolumes invenirc mcruimus. Et vere, fratres, juste et merito pater gaudet, quoties filios suos et corpore sanos et in Dei timore devotos in­ venerit.
For we, most beloved brethren, taking thought for your peril, admonish you with a father's solicitude. If you willingly hear us, you will both give us joy and yourselves happily attain to the kingdom. May he himself deign to grant this, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 266. What good Christians are, and what bad ones are. 1. Why we are Christians. He whose every thought is of this life is like the beasts. We rejoice, most beloved brethren, and give thanks to God, that we have been counted worthy to find you safe according to our desires. And truly, brethren, justly and deservedly does a father rejoice, as often as he finds his sons both sound in body and devout in the fear of God.
因為我們，最親愛的弟兄們，顧念你們的危險，便以父親的關切勸戒你們。你們若甘心聽我們，就既使我們喜樂，你們自己也必幸福地達到天國。願那與聖父及聖神一同生活、掌權、直到永遠的主，親自俯允賜下這事。阿們。第二六六篇講道。好的基督徒是怎樣的，壞的基督徒是怎樣的。一、我們為何是基督徒。凡一切思念都在此生的人，與禽獸相似。最親愛的弟兄們，我們歡喜，並感謝天主，因為我們得蒙恩典，照著我們的心願見到你們平安無恙。弟兄們，父親每逢見到自己的兒子身體健康、又敬畏天主而虔誠，就理所當然、名副其實地喜樂。
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Et quia tam de vestra quam de nostra salute duplicatum nobis gaudium nunc pictas divina con­ cessit, quod ad profectum animarum vestrarum per­ tinet, debemus Charitati vestræ suggerere. Oportet, fratres charissimi, ut tota mentis intentione inqui­ rere vel intelligere studeamus , quare christiani sn­ mus, et quare crucem Christi in fronte portamus. Agnoscite et intelligite, fratres, quod non ideo chri­ stiani facti sumus, ut de ista tantummodo vita solliciti simus, sicut dicit Apostolus : Si enim in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus ( I Cor. xv, 19). Qui enim non cogitat nisi de ista tantummodo vita , animalihus et pecoribus similis est.
And since the divine loving-kindness has now granted us a doubled joy, both concerning your salvation and our own, we ought to suggest to your Charity that which pertains to the profit of your souls. It behoves us, most beloved brethren, with the whole intention of the mind to strive to inquire and to understand why we are Christians, and why we bear the cross of Christ upon our brow. Acknowledge and understand, brethren, that we have not been made Christians for this, that we should be anxious only about this present life, as the Apostle says: For if in this life only we have hope in Christ, we are of all men most miserable (1 Cor. 15:19). For he who thinks of nothing but this present life alone is like the beasts and the cattle.
既然天主的慈愛如今賜給我們雙重的喜樂——既關乎你們的救恩，也關乎我們自己的救恩——我們就應當向你們的愛德提出那有益於你們靈魂的事。最親愛的弟兄們，我們理當以心神的全副專注，努力查究並明白：我們為何是基督徒，我們為何在額上佩帶基督的十字架。弟兄們，你們要認明並領悟：我們成為基督徒，並不是為了只顧慮此生，正如宗徒所說：「我們若只在今生寄望於基督，就比眾人更為可憐」（格前十五19）。因為凡除了此生別無所念的人，就與走獸牲畜相似。
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Quid cnim quærunt animalia, nisi manducare et bibcre, luxuriari atquc dormireT Talcs sunt qui pius cogitant de carne sua quam de anima ; qui plus diligunt gulam ac luxuriam, quam castitatem atque justitiam. Scire debetis, fratres charissimi, quia idco christiani facti sumus, ut sem­ per do futuro saeculo, et de æterna beatitudine cogi­ temus; et plus pro anima quam pro corpore labore­ mus : quia caro nostra paucis annis erit in mundo; anima autem nostra, si bene agimus, sine line regna­ bit in coelo. Si vero, quod Deus non patiatur, et mala opera exerceamus , et plus pro carnis luxuria quam pro salute animæ laboremus;
For what do the beasts seek but to eat and drink, to indulge in wantonness and to sleep? Such are those who think more of their flesh than of their soul; who love gluttony and luxury more than chastity and justice. You ought to know, most beloved brethren, that we have been made Christians for this: that we should ever think of the world to come and of eternal blessedness, and should labour more for the soul than for the body; because our flesh will be in the world for a few years, but our soul, if we act well, will reign in heaven without end. But if—which God forbid—we practise evil works, and labour more for the luxury of the flesh than for the salvation of the soul;
走獸所尋求的，豈不是吃喝、放縱與睡眠嗎？那些顧念自己肉體多於顧念靈魂的人，正是如此；他們愛貪食與淫逸，過於愛貞潔與正義。最親愛的弟兄們，你們應當曉得：我們成為基督徒是為此——好叫我們常思念來世與永遠的福樂，並為靈魂勞苦多於為肉體勞苦；因為我們的肉體在世上只有短短數年，但我們的靈魂若行善，就要在天上無窮無盡地作王。可是，若我們——但願天主不容許——行惡事，為肉體的淫逸勞苦多於為靈魂的救恩勞苦；
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timeo ne quando boni chrisliani cum Angelis accipiunt vitam æternam, nos, quod absit, præcipitemur in gehennam. i. Quis vere christianus. Non nobis sufficit, fratres, quod christianum nomen accepimus, si opera chri­ stiana non fecerimus Illi enim prodest quod christia­ nus dicitur, qui castitatem diligit, ebrietatem fugit, superbiam detestatur, invidiam velut venenum dia­ boli respuit.
I fear lest, when good Christians receive eternal life with the angels, we—which God avert—should be cast headlong into hell. 2. Who is truly a Christian. It does not suffice us, brethren, that we have received the Christian name, if we have not done Christian works. For it profits him to be called a Christian who loves chastity, flees drunkenness, detests pride, and spurns envy as the poison of the devil.
我就懼怕，恐怕當好的基督徒與天使一同領受永生時，我們——但願不至於此——卻被拋入地獄。二、誰才真是基督徒。弟兄們，我們既領受了基督徒之名，若不行基督徒的事，這名對我們並無益處。因為那愛貞潔、逃避醉酒、憎惡驕傲、把嫉妒當作魔鬼的毒藥而唾棄的人，被稱為基督徒才對他有益。
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ile vere christianus est, qui furtum non facit, qui falsum testimonium non dicit, qui nee mentitur nee perjurat, qui adulterium non committit, qui ad ecclesiam frequentius venit, qui de fructibus suis non gustat, nisi prius ex ipsis Duo aliquid offerat, qui decimas annis singulis erogandas pauperibus reddit, qui sacerdotibus suis honorem impendit, qui omnes homines sicut se ipsum diligit, qui nullum bominem odio babet. Ille vero non solum christianus cst; sed et ipse Chr istus in illo habitat, qui state­ ras dolosas et mensuras duplices velut gladium diaboli pertimescit.
He is truly a Christian who does not steal, who does not bear false witness, who neither lies nor perjures himself, who does not commit adultery, who comes more frequently to church, who does not taste of his own fruits unless he first offers something of them to God, who renders each year the tithes to be paid out to the poor, who pays honour to his priests, who loves all men as himself, who holds no man in hatred. But he is not only a Christian; rather Christ himself dwells in him, who dreads deceitful scales and double measures as the sword of the devil.
那不偷竊、不作假見證、既不說謊也不發假誓、不犯姦淫、更常到教會、若不先從自己的果實中獻上一些給天主便不嘗用、每年將當分給窮人的什一奉獻繳納、對自己的司鐸致以尊敬、愛眾人如同愛己、對任何人都不懷恨的人，才真是基督徒。而那把詭詐的天平和兩樣的升斗當作魔鬼的刀劍而畏懼的人，不僅是基督徒，且基督親自住在他裡面。
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Ille bonus christianus est, qui quando ad ecclesiam venit, et oblationes quæ in al­ lario mittantur cxhibet, et pauperibus secundum quod vires habet argentum porrigit aut buccellam : qui peregrinos in domum suam excipit, qui hospitibus pedes lavat, qui non solum lites non concitat, sed etiam discordes ad concordiam revocat: qui majori­ bus et parentibus honorem et amorem veræ charitatis impendit, qui et ipse caste vivit, et filios vel vicinos suus ut caste et sobrie vivant, et verbis admonet et exemplis docet. Ille bonus christianus est, qui quo­ ties sanctæ solemnitates veniunt, ut securius com­ municet, ante plures dies castitatem cum propria uxore custodit;
He is a good Christian who, when he comes to church, both presents the offerings that are placed upon the altar, and, according to the strength he has, hands out to the poor money or a morsel of bread; who receives strangers into his house, who washes the feet of his guests, who not only does not stir up quarrels, but even recalls those at discord to concord; who pays honour and the love of true charity to his elders and parents; who himself lives chastely, and both admonishes his sons and neighbours with words and teaches them by example to live chastely and soberly. He is a good Christian who, as often as the holy solemnities draw near, in order to communicate more securely, keeps chastity with his own wife for several days beforehand;
那到教會時，既呈上安放在祭壇上的祭品，又按自己的力量分給窮人金錢或一口食物的人，才是好的基督徒；他接待陌生人進入自己的家，為賓客洗腳，不但不挑起爭端，反而使不和的人重歸和睦；他向長輩和父母致以尊敬和真愛德的愛；他自己貞潔度日，並以言勸戒、以身教導自己的兒女和鄰舍貞潔清醒地生活。那每逢聖節臨近，為要更安穩地領聖體，便在數日之前與自己的妻子守貞潔的人，才是好的基督徒；
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ut sincera et secura conscientia ad altare Domini casto corpore et mundo corde præsu­ mat accedere : qui Symbolum et orationem Domini­ cam memoriter tenet, et filios vel filias suas, ut et ipsi teneant, fideliter docet. 5. Quis christiano indignus nomine. Ecce audistis, fratres, quales sint christiani boni. Et ideo, quantum possumus, cum Dei adjutorio laboremus, ut nomen christianum non sit falsum in nobis, nec in nobis Chr isti Sacramenta patiantur injuriam : sed semper opera christiana et cogitemus in corde, et implea­ mus in opere. Nam ille christianus qualis est, qui vix aliquando ad ecclesiam venit:
so that with a sincere and secure conscience he may presume to approach the altar of the Lord with a chaste body and a clean heart; who holds the Creed and the Lord's Prayer by heart, and faithfully teaches his sons and daughters, that they too may hold them. 4. Who is unworthy of the Christian name. Behold, brethren, you have heard what good Christians are. And therefore, as much as we can, let us labour with God's help, that the Christian name be not false in us, nor let the sacraments of Christ suffer injury in us; but let us ever both think Christian works in the heart and fulfil them in deed. For what sort of Christian is he who scarcely ever comes to church:
好叫他能以真誠而安穩的良心，帶著貞潔的身體和潔淨的心，前來就近主的祭壇；他把信經和主禱文默記在心，並忠實地教導自己的兒女，好使他們也能默記。四、誰不配基督徒之名。弟兄們，看哪，你們已聽見好的基督徒是怎樣的。所以，我們當盡力藉天主的幫助勞苦，好使基督徒之名在我們身上不成虛假，也不使基督的聖事在我們身上受辱；卻要常在心中思念基督徒的事工，並在行為上成全它們。因為那幾乎從不到教會的人，算是怎樣的基督徒呢：
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et quando venerit nun stat ut oret pro peccatis suis, sed aut causas 1 dicit, aut lites et rixas concitat; et , si locum in­ venerit usque ad vomitum bibit , et postquam se in- ebriaverit, surgit velut phreneticus et insanus balare diabolico more, saltare, verba turpia et amatoria vel luxuriosa cantare? Iste talis non dubitat furtum fa­ cere, adulterium non timet admittere, falsum testi­ monium dicere, maledicere, perjurare. Sive viri, sive mulieres, qui talia opera faciunt, non ad remedium, sed ad judicium, christianum nomen et Baptismi sa­ cramenta suscipiunt; et nisi poenitentiam egerint, in æternum peribunt.
and when he does come, does not stand to pray for his sins, but either pleads lawsuits, or stirs up quarrels and brawls; and, if he finds an occasion, drinks even to the point of vomiting, and after he has made himself drunk, rises up like a frenzied and mad man to bleat in devilish fashion, to dance, to sing filthy and amorous or wanton songs? Such a man does not hesitate to steal, does not fear to commit adultery, to bear false witness, to curse, to perjure. Whether men or women, those who do such works receive the Christian name and the sacraments of Baptism not unto healing but unto judgement; and unless they do penance, they shall perish for ever.
當他來的時候，也不站著為自己的罪祈禱，卻或是打官司，或是挑起爭吵和鬥毆；他若找到機會，就喝酒直到嘔吐，醉了以後，便像瘋狂癲亂之人一般起來，以魔鬼的樣式咩叫、跳舞、唱污穢淫蕩的情歌？這樣的人毫不遲疑地偷竊，毫不畏懼地犯姦淫、作假見證、咒罵、發假誓。無論男女，凡行這等事的人，領受基督徒之名和洗禮聖事，不是為得醫治，而是為受審判；他們若不悔改補贖，就要永遠滅亡。
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Ecce, fratres, ostendimus vobis quales sint christiani boni, et quales sint mali. Et ideo quos bonos videtis, imitamini : quos vero ma­ los cognoscitis, castigate semper, increpate, corri­ gite; ut de profectu vestro et de illorum perfectione duplicem mercedem habere possitis. Qui ergo boni sunt, casti et sobrii, humiles et benigni, Deo auxi­ lianle, perseverent in opcribus bonis. Qui vero opera mala faciunt, cito se corrigant, antequam illorum animæ de hac luce discedant i quia si sine poeni- tentia mortui fuerint, non vcniunt ad vitam, sed præcipitantur ad mortem. De qua poena nos pius Dominus liberare dignetur, qui cum Patre et Spiritu sancto vivit et regnat Deus in sæcula socculorum.
Behold, brethren, we have shown you what good Christians are, and what bad ones are. And therefore imitate those whom you see to be good; but those whom you know to be bad, chastise ever, rebuke, correct; that from your own progress and from their amendment you may be able to have a double reward. Let those, then, who are good, chaste and sober, humble and kindly, with God's help persevere in good works. But let those who do evil works quickly correct themselves, before their souls depart from this light; for if they die without penance, they come not unto life, but are cast headlong unto death. From which punishment may the merciful Lord deign to deliver us, who with the Father and the Holy Spirit lives and reigns, God, unto the ages of ages.
弟兄們，看哪，我們已向你們指明好的基督徒是怎樣的，壞的又是怎樣的。所以，凡你們見為好的，就要效法；凡你們知道是壞的，就要常常責罰、斥責、糾正；好使你們既因自己的長進，又因他們的改善，能得雙倍的賞報。那些善良、貞潔清醒、謙卑仁慈的人，願他們藉天主的幫助在善工中堅持到底。至於那些行惡事的人，願他們在靈魂離開此光之前，快快糾正自己；因為他們若不悔改就死去，便不能得生命，反被拋入死亡。願慈悲的主俯允救我們脫離這刑罰，祂與聖父及聖神一同生活、掌權，是天主，直到永永遠遠。
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Amen. SERMO CCLXVII (a). Ad Competentes exhortatorius (b). i. Competentes quasi simul petentes. Quid petant. Hodie, fratres charissimi, specialiter ad Competentes humilitatis nostra sermo dirigitur. Et quamvis omni­ bus etiam lidclibus baptizatis admonitio nostra con­ veniat , et unusquisque qui de animæ suc salute sol­ licitudinem gerit, unde proficere possit credimus quod in ista humili suggestione nostra rcperiat; pe­ culiariter tamen cos qui nunc Baptismi sacramenta desiderant, volumus admoncre. Primum ergo Com­ petentes isti, quare hoc nomine vocentur, agnoscant. Competentes dicuntur simul perentes : quomodo con­ sedentes, nihil est aliud, nisi simul sedentes;
Amen. SERMON 267. An exhortation to the Competentes (candidates for baptism). 1. The Competentes are as it were those who seek together. What they seek. Today, most beloved brethren, our lowly discourse is directed especially to the Competentes. And although our admonition befits all the faithful who have been baptized as well, and each one who bears solicitude for the salvation of his soul, we believe, may find in this humble suggestion of ours whence he may profit; yet in a special way we wish to admonish those who now desire the sacraments of Baptism. First, therefore, let these Competentes acknowledge why they are called by this name. Competentes means those who seek together (simul petentes): just as consedentes is nothing else than those sitting together;
阿們。第二六七篇講道。對慕道求洗者（Competentes）的勸勉。一、Competentes 意即「一同祈求的人」。他們所求的是甚麼。最親愛的弟兄們，今天我們卑微的講論特別是向慕道求洗者說的。雖然我們的勸戒也適合眾已受洗的信徒，並且每一個顧念自己靈魂救恩的人，我們相信，都能在我們這卑微的建議中找到得益之處；然而我們特別願意勸戒那些如今渴望領受洗禮聖事的人。所以，讓這些慕道求洗者先認明他們為何以此名相稱。Competentes 意即「一同祈求的人」（simul petentes）：正如 consedentes 無非是「一同坐著的人」；
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et colloquentes nihil aliud est, nisi simul loquentes; concurrentes sine dubio non intelliguntur, nisi simul currentes : ita et Competentes non possunt aliud in­ telligi, nisi simul petentes. Ecce jam quare hoc no­ men Competentes habeant, didicerunt: nunc vero isti qui simul petunt, debent scire quid petunt. Quid ergo petunt qui Baptismi sacramenta desiderant? Quid utique, nisi ut qui erant vasa diaboli, mereantur efiici vasa Christi? Totum in nobis spiritualitcr im­ pletur ministeriis Angelorum. i. Ad id obtinendum qui se præparent. Odium di­ mittant. Injuste possessa restituant.
and colloquentes is nothing else than those speaking together; concurrentes without doubt are not understood save as those running together: so also the Competentes can be understood as nothing else than those seeking together. Behold, now they have learned why they bear this name of Competentes: but now those who seek together ought to know what they seek. What, then, do they seek who desire the sacraments of Baptism? What indeed, but that they who were vessels of the devil may be counted worthy to be made vessels of Christ? The whole is fulfilled in us spiritually by the ministries of the angels. 2. Who should prepare themselves to obtain this. Let them lay aside hatred. Let them restore what has been unjustly possessed.
colloquentes 無非是「一同說話的人」；concurrentes 無疑地只能理解為「一同奔跑的人」：照樣，Competentes 也只能理解為「一同祈求的人」。看哪，如今他們已明白為何佩帶 Competentes 這名：但如今這些一同祈求的人，應當曉得他們所求的是甚麼。那麼，渴望洗禮聖事的人所求的是甚麼呢？無非是：那些原是魔鬼器皿的人，得蒙恩典成為基督的器皿。這一切都藉天使的服役在我們裡面靈性地成全。二、誰當預備自己以獲得此事。願他們放下仇恨。願他們歸還不義所佔有之物。
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Ideo rogo vos et commoneo, omnes Competentes, et contestor simul et annuntio, ut cum Dei adjutorio in istis diebus usque ad Pascha diligenter perscrutemini conscientias vestras, ne Corte SiL vel unus homo contra quein odium in corde teneatis. Si enim ille qui baptizandus est, iracundiam vel odium in corde reservat, nescio si in eo gratia divina proficiat. Dicturus est enim. Dimitte nobis dcbiti nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Etsi hoc in eo futurum est quod ipse orat; quid superest, nisi ut quomodo ipse dimi­ serit, sic ei justitia divina dimittat, secundum illud quod Dominus ipse dixit, Date, et dabitur vobis; di­ mittite, et dimittetur vobis (Luc.
Therefore I beg you and admonish you, all you Competentes, and I both attest and announce, that with God's help in these days until Easter you diligently search your consciences, lest there be even one man against whom you keep hatred in your heart. For if he who is to be baptized keeps wrath or hatred in his heart, I know not whether the divine grace can profit in him. For he is about to say: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). And if this is to be in him which he himself prays, what remains but that in the same manner as he himself has forgiven, so may the divine justice forgive him, according to that which the Lord himself said: Give, and it shall be given unto you; forgive, and you shall be forgiven (Luke
所以我懇求你們、勸戒你們眾慕道求洗者，並且鄭重見證、宣告：願你們藉天主的幫助，在這些日子直到復活節，殷勤省察自己的良心，免得有哪怕一個人，是你們在心中懷恨的。因為那將要受洗的人，若在心中存留忿怒或仇恨，我便不知道天主的恩典能否在他裡面生效。因為他將要說：「求祢寬免我們的罪債，如同我們也寬免虧負我們的人」（瑪六12）。他所祈求的既將要在他身上應驗，那麼所餘下的，豈不就是：照他自己所寬免的樣式，願天主的公義也如此寬免他，正如主親自所說的：「你們給，也必給你們；你們寬免，也必蒙寬免」（路
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VI, 37 et 38): ac sic qui non dimiserit, ipse contra se januam divinæ miseri­ cordiae claudit, dicendo, Dimitte nobis debita nostra, sicut et noa dimittimus. Primo ergo hoc specialiter Competentes attendant, no ullum hominem odio habcant. Secundo interrogent conscientias suas, et si alicui, ut evenire solet, fecerunt injuriam, cito ve­ niam petant. Tertio si ant per furtum, aut per falsum testimonium, aut pcr aliquam calliditatem, aut per stateras dolosas vel mensuras duplices cuicumque aliquid abstulerunt; si secundum exemplum Zacb;ci non possunt in quadruplum (Id. xix, 8), vel simplo restituant.
6:37-38): and thus he who has not forgiven, himself shuts against himself the gate of the divine mercy, by saying, Forgive us our debts, as we also forgive. First, therefore, let the Competentes especially attend to this, that they hold no man in hatred. Secondly, let them question their consciences, and if to anyone, as it is wont to happen, they have done an injury, let them quickly ask pardon. Thirdly, if either by theft, or by false witness, or by any cunning, or by deceitful scales or double measures they have taken anything away from anyone; if, according to the example of Zacchaeus, they cannot restore it fourfold (Luke 19:8), let them restore it at least single.
六37-38）：如此，那不肯寬免的人，就藉著說「求祢寬免我們的罪債，如同我們也寬免」，親手向自己關閉了天主慈悲之門。所以，願慕道求洗者首先特別留意這一點：不要懷恨任何人。其次，願他們省察自己的良心，若如常有的情形，曾對某人有所虧負，就當快快求他寬恕。第三，他們若曾藉偷竊、假見證、任何詭計、詭詐的天平或兩樣的升斗，從任何人那裡奪取了甚麼；若他們不能像匝凱的榜樣那樣加倍四倍歸還（路十九8），至少要照原數歸還。
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Nam nescio qua fronte gratiam divinæ mi­ sericordiæ se credit posse accipere, qui res alienas, quas male abstulit, dissimulat reformare. 3. Pænitentiam pro delictis agant. Sed forte hoc etiam oportet Competentibus observare, ut si agno­ scunt se, persuadentQ diabolo, furtum, homicidium, aut adulterium commisisse; aut si aliqua mulier Competens potiones diabolicas aliquando ad aborsum accepit, et filios suos adhuc in utero positos, aut etiam natos occidit (quia satis grave peccatum est); pro omnibus his cum gemitu et compunctione Dei mise­ ricurdiam quaerant, et ad Baptismi sacramenta per poenitentiam mundati perveniant.
For I know not with what face he believes he can receive the grace of the divine mercy, who refuses to restore the goods of others which he has wrongfully taken away. 3. Let them do penance for their sins. But perhaps this too the Competentes ought to observe: that if they recognize that, at the devil's persuasion, they have committed theft, murder, or adultery; or if any woman among the Competentes has at any time taken diabolical potions for the purpose of abortion, and has slain her children while yet placed in the womb, or even after they were born (for it is a grave enough sin); for all these things let them, with groaning and compunction, seek the mercy of God, and come to the sacraments of Baptism cleansed through penance.
因為我不知道那不肯歸還自己不義奪來之他人財物的人，憑甚麼臉面自信能領受天主慈悲的恩典。三、願他們為自己的過犯悔改補贖。但慕道求洗者或許也當遵守這一點：他們若認出自己在魔鬼的慫恿下犯了偷竊、兇殺或姦淫；或若慕道者中有婦人曾一度服用魔鬼的墮胎藥，殺害了尚在腹中的胎兒，或甚至已出生的子女（因為這是相當嚴重的罪）；為這一切，願他們懷著哀嘆與痛悔尋求天主的慈悲，並藉補贖得潔淨後前來領受洗禮聖事。
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Et hoc ante omnia quicamque se has culpas habere vident, observent, ut castitatem et ante Baptismum custodiant, ct post Ba- ptismum non parvo tempore se a voluptate custodiant. 4. Quæ vitare debeant , ne per aborsum ab Eccle­ sia projiciantur. Venenum invidiae fugiant, ne imi­ Tatores diaboli esse videantur , de quo scriptum est,, Invidia diaboli mors intravit in orbem terrarum ; imi­ lantur autem eum qui sunt ex parte illius (Sap. n , 24,25). Superbiam etiam, per quam ipse diabolus cecidit, vitare contendant : quia Christus quem sequi desiderant, mitis fuit et humilis corde; et satis ti­ mendum est illud quod scriptum est, Deus superbis resistit, humilibus autem dat gratiam (Jacobi IV, 6).
And before all things, let whosoever see that they have these faults observe this: that they keep chastity both before Baptism, and after Baptism guard themselves from pleasure for no small time. 4. What they ought to avoid, lest through abortion they be cast out from the Church. Let them flee the poison of envy, lest they seem to be imitators of the devil, of whom it is written: Through the envy of the devil death entered into the world; and they that are of his part imitate him (Wisdom 2:24-25). Let them strive also to avoid pride, through which the devil himself fell: for Christ, whom they desire to follow, was meek and humble of heart; and greatly to be feared is that which is written: God resists the proud, but to the humble he gives grace (James 4:6).
最重要的是，凡自知有這些過失的人，都要遵守這事：他們要在洗禮之前守貞潔，並在洗禮之後也不多時地遠避情慾以守身。四、他們當避免甚麼，免得因墮胎而被逐出教會。願他們逃避嫉妒的毒藥，免得像是效法魔鬼；論到魔鬼，經上記著說：「藉著魔鬼的嫉妒，死亡進入了世界；凡屬於他一黨的人都效法他」（智二24-25）。願他們也竭力避免驕傲，就是魔鬼自己因之跌倒的；因為他們所渴望跟隨的基督，是良善心謙的；經上所記的話甚是可畏：「天主拒絕驕傲的人，卻把恩典賜給謙卑的人」（雅四6）。
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Mendacium etiam de ore SilO non proferant, propter illud quod scriptum est, Perdes omnes qui loquuntur mendacium (Psal. v, 7); et iterum, Osquod mentitur, occidit animam (Sap. I, 11). Nec bolum a perjurio, sed etiam a juramento abstineant : quia non incoLitur qui dixit, Vir multum jurans implebitur iniquitate, et non discedet de domo illius plaga (Eccli. XXIII, 12). Vinum vero ct istis diebus paruin accipiant, et cum dies Paschæ venerint, cum grandi se cautela a crapula vel cbrictate custodiant; ne forte quod per sacramentum Baptismi mundatum vel illuminatum fuit, si crapula subrepserit, per intemperantiam obscurclur.
Let them also bring forth no lie out of their mouth, because of that which is written: You will destroy all that speak a lie (Ps. 5:7); and again: The mouth that lies slays the soul (Wisdom 1:11). Let them abstain not only from perjury, but even from swearing at all: for he who said this is not commended: A man that swears much shall be filled with iniquity, and the scourge shall not depart from his house (Sir. 23:12). Let them also take but little wine in these days, and when the days of Easter shall come, let them with great caution guard themselves from surfeiting and drunkenness; lest perchance that which was cleansed and enlightened through the sacrament of Baptism, if surfeit creep in, be darkened through intemperance.
願他們也不從自己口中發出謊言，因為經上記著說：「祢要滅絕一切說謊言的人」（詠五7）；又說：「說謊的口殺害靈魂」（智一11）。願他們不但戒絕假誓，甚至連起誓都要戒絕：因為說這話的人並未受讚許：「多起誓的人必充滿罪孽，災禍必不離開他的家」（德二三12）。願他們在這些日子也只稍飲些酒，到了復活節的日子，要極其謹慎地防範自己飽食醉酒；免得那藉洗禮聖事得潔淨、得光照的，若飽食潛入，反因無節制而遭昏暗。
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Lt ideo etiamsi aliquis eos per inimicam amicitiam ad bibeu­ dum cogere voluerit, omnino refugiant, ct nunquam penitus acquiescant; sed quod decet et expedit Chri­ stianis, in cibo vel in potu percipiant. Et quia omnes Competentes uterus matris Ecclesiæ, Christo inspi­ rante, concepit, nihil injustum aut inhonestum excr­ ceant; ne forte maie agendo viscera materna concu­ tiant, et ante legitimum partum velut aborsum eos mater sancta projiciat: sed magis omnes Competentes benigni sint, humiles, mansueti, sobrii;
And therefore, even if anyone through hostile friendship should wish to compel them to drink, let them by all means refuse, and never at all yield; but let them take, in food or in drink, what befits and is expedient for Christians. And since the womb of Mother Church, by Christ's inspiration, has conceived all the Competentes, let them practise nothing unjust or dishonourable; lest perchance by doing evil they shake the maternal bowels, and before the lawful birth Holy Mother cast them forth as it were in miscarriage: but rather let all the Competentes be kindly, humble, meek, sober;
所以，即使有人藉惡意的情誼要強逼他們飲酒，願他們斷然拒絕，決不絲毫順從；卻要在飲食上領受那合宜於基督徒、對基督徒有益之物。既然聖母教會的胎，藉基督的感孕，已懷了眾慕道求洗者，願他們不行任何不義或不端之事；免得他們因行惡而震動母腹，使聖母在合法的產期之先，如同流產一般把他們拋出：反倒願眾慕道求洗者都仁慈、謙卑、溫良、清醒；
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ut adsalula­ ris Baptismi sacramentum ordinc legitimo convenien­ tes, de haedis convertatur ad agnos, de sinistra transferantur ad dexteram, cIn illis qui ad dexteram erunt, illam desiderabilem vocem feliciter audituri. Venite, benedicli Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. xxv, 34). 5. Susceptorum munus. Et susceptores et suscepti pactum cum Christo ineunt. Si secundum consuetudi­ nem suam Charitas vestra diligenter attendat, agno­ scere potestis admonitionem nostram, licet ad Com­ petentes dicta sit, posse tamen omnibus baptizatis fidelibus convenire.
so that, coming together in lawful order to the sacrament of saving Baptism, they may be turned from goats into lambs, be transferred from the left to the right, and among those who shall be on the right hand, happily hear that desirable voice: Come, blessed of my Father, receive the kingdom which has been prepared for you from the foundation of the world (Matt. 25:34). 5. The duty of the sponsors. Both the sponsors and those received make a covenant with Christ. If, according to its custom, your Charity attend diligently, you can recognize that our admonition, though it was spoken to the Competentes, can nevertheless befit all the baptized faithful.
好叫他們按合法的次序前來領受救恩之洗禮聖事，從山羊變為羔羊，從左邊被遷到右邊，並在那將要站在右邊的人中間，幸福地聽見那可羨慕的聲音：「你們這蒙我父祝福的，來罷！承受那從創世以來為你們預備的國」（瑪二五34）。五、代父母的職分。代父母與受托者都與基督立約。你們的愛德若按其慣例殷勤留意，就能認出：我們的勸戒雖是向慕道求洗者說的，卻也適合眾已受洗的信徒。
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Et ideo nos qui jam ante multa tempora in Christo renati sumus, istis qui baptizandi sunt exemplum sancte conversationis in Omnibus praebeamus; ut si nos imitari voluerint, non per la­ tam et spatiosam viam trahantur ad mortem, sed per arctam et angustam pervenire mereantur ad vitam. Et ideo non solum exemplis, sed etiam verbis eos ad omne opus bonum admonere debetis : præcipue ta­ men qui filios aut filias excipere religioso amore desi. derant, et antequam baptizentur, et posteaquam ba­ ptizati fuerint, de castiate, de humilitate, de sobrie­ tate vel pace eos admonere vel docere non desinant, et agnoscant se fidejussores esse ipsorum.
And therefore let us who long ago were reborn in Christ furnish to those who are to be baptized an example of holy conversation in all things; that if they choose to imitate us, they may not be drawn through the broad and spacious way unto death, but through the narrow and strait way be counted worthy to come unto life. And therefore not only by examples, but also by words, you ought to admonish them unto every good work: but especially those who desire to receive sons or daughters with religious love, let them not cease, both before they are baptized and after they have been baptized, to admonish and teach them concerning chastity, humility, sobriety and peace, and let them acknowledge that they are their sureties.
所以，我們這早已在基督裡重生的人，當在一切事上向那些將要受洗的人樹立聖潔生活的榜樣；好叫他們若願效法我們，就不至於被引上寬闊的大路而至死亡，反能藉窄狹的路得蒙恩典達到生命。所以，你們不但要用榜樣，也要用言語勸戒他們行各樣善工：尤其是那些出於虔敬之愛渴望作兒女代父母的人，願他們無論在受托者受洗之前或受洗之後，都不停止勸戒、教導他們有關貞潔、謙卑、清醒與和睦之事，並認明自己是他們的保證人。
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Pro ipsis enim respondent quod abrenuntient diabolo, pompis et operibus ejus. Et ideo tam illi qui excipiunt, quain qui excipiuntur, id est, tam patres quam lilii, pactum, quod cum Christo in Baptismi sacramento conscri­ bunt, custodire contendant: nec unquain aliquid de diaboli pompis vel mundi istius luxuriosis oblectatio­ nibus concupiscant; ut Deo adjuvante, et illi qui filios suscipiunt, si caste et juste vixerint, et illi qui exci­ piuntur, si eos imitari voluerint, sicut credimus, pa-' riter ad præmia aeterna perveniant: præstante Domi­ no nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in sæcula sæculorum. Amen. SERMO CCLXVIII (a). De mandatis Dei servandis (b).
For on their behalf they answer that they renounce the devil, his pomps and his works. And therefore both those who receive and those who are received—that is, both the fathers and the children—let them strive to keep the covenant which they inscribe with Christ in the sacrament of Baptism: nor let them ever covet anything of the pomps of the devil or the luxurious delights of this world; so that, with God's help, both those who receive sons, if they live chastely and justly, and those who are received, if they choose to imitate them, may, as we believe, alike come to the eternal rewards: through the bounty of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 268. On keeping the commandments of God.
因為他們代那些人回答，說要棄絕魔鬼、他的浮華和他的作為。所以，無論是代托者還是受托者——就是無論父母還是兒女——願他們都竭力遵守他們在洗禮聖事中與基督所立的約：決不貪戀魔鬼的浮華或今世淫逸的享樂；好叫藉天主的幫助，那些作兒女代父母的人，若貞潔正直地生活，並那些受托者，若願效法他們，都能如我們所信，一同達到永遠的賞報：藉著我們的主耶穌基督的恩賜，祂與聖父及聖神一同生活、掌權，直到永永遠遠。阿們。第二六八篇講道。論當遵守天主的誡命。
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I. In mandatis Dei servandis discipulus et doctor æque consentiant. Hæc qui non servat horret vitam. Cum nobis pro officio competat dicere, vobis autem conveniat pro devotione audire; qnid tam neces­ sarium tamque pertinens poterit utrisque contin­ gere, quam ut quod religiose dicitur, et devote au­ ditur, obsequiis competentibus tencatur ? Nam si religiosa non tacere, lucrum est, tacere dispendiuin ; quanto itaque potiora lucra poterunt provenire, cum operationis effectu monstratur, quidquid magisteriis coelestibus et discitur et tenetur ? Par enim causa et dicentem et audientem constringit, ut utriusque pro- Cessio factorum testificatione signetur.
1. In keeping the commandments of God, disciple and teacher should equally consent. He who does not keep them shudders at life. Since it befits us by our office to speak, and befits you by your devotion to hear, what can befall both parties so necessary and so fitting, as that what is religiously spoken and devoutly heard should be held fast by befitting observance? For if not to be silent about religious things is gain, and to be silent is loss; how much more excellent, then, can the gains be that arise, when whatever is both learned and held from the heavenly teachings is shown forth by the effect of the deed? For the same cause binds both the speaker and the hearer, that the progress of each may be sealed by the testimony of deeds.
一、在遵守天主的誡命上，門徒與教師當同心。凡不遵守誡命的人，對生命戰慄畏縮。既然按我們的職分我們理當講說，按你們的虔敬你們理當聽從，那麼還有甚麼比這更為必要、更為相稱地臨到雙方的呢——就是：那虔敬所講、虔誠所聽的，藉相稱的遵行而被持守？因為若不緘默於聖道是得益，緘默是損失；那麼，當凡從天上教訓所學所持的，藉行為的果效顯明出來時，所得的益處豈不更為卓越？因為同一緣由既約束講者，也約束聽者，好使雙方的長進都藉行為的見證得以印證。
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Et quamvis dissimile sit doctoris discentisque officium; taimen utriusque par esse debet sanctarum legum obse­ quium : ut jungantur tactis, qui separantur officiis: copulentur opere, qui diversi sunt nomine; et quos vocabula ab invicem separant, eos observantia præ­ cepturum fideliter ac devote conjungat. Quare sic fit ut utriusque diversus sit actus, sed observantiæ par sit nocessarius in utrisque effectus : ut factorum in ambobus conspiret assensus, quibus diversus est in vocabulis sonus. In doctore enim molesta estcausa, dicere, nec facere; præcipere, nec observare : in discente vero audire velle quod nolit implere; aures quidem auditui accommodare, et ab opere volunta­ tem avertere.
And although the office of the teacher and of the learner be dissimilar; yet the obedience to the holy laws ought to be equal in both: that they may be joined by deeds who are separated by offices; that they may be coupled by work who are diverse in name; and those whom titles separate from one another, may the observance of the precepts faithfully and devoutly join together. Wherefore it comes to pass that the act of each is diverse, but the necessary effect of observance is equal in both: that in both there may conspire an assent of deeds, in whom the sound is diverse in words. For in the teacher it is a grievous case to speak and not to do, to command and not to observe; but in the learner, to be willing to hear what he is unwilling to fulfil; indeed to lend his ears to hearing, and to turn his will away from the work.
教師與學者的職分雖然不同；然而二者對聖法的遵從卻當相等：好使那因職分而分開的人，藉行為相聯合；那名稱不同的人，藉工作相結合；那因稱謂而彼此分別的人，願誡命的遵行忠實而虔誠地把他們聯合起來。因此就成了這樣：二者的行動各異，但遵行的必要果效在二者中卻相等：好使那言語的聲音各異的雙方，在行為上有一致的贊同。因為在教師，講而不行、命而不守，是可悲的事；在學者，願聽自己所不願成全的，實在是把耳朵借給聽聞，卻使意志遠離工作。
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Cæterum qui facit quod docet, et qui quod imperat complet, maximus in cœlestibus sen­ tcutia Domini declaratur (Matth. v, 19). At vero qui quod discit negligit, et qui quod audit contemnit, sa- . lutis reus existit; quia observanda contempsit, et pe­ ricula non vitavit. Amat enim mortem, qui vit.e præ­ cepta non servat; et horret vitam, qui peccata morti debita desperata mente frequentat. Ut enim per ob. servantiam lcgis vita acquiritur; ita per contemptum mors a contumacibus invenitur, dicente Domino, Si vis in vitam venire, serva mandata (Id. xix, 17).
But he who does what he teaches, and who fulfils what he commands, is declared greatest in the heavenly places by the Lord's sentence (Matt. 5:19). Yet he who neglects what he learns, and who despises what he hears, stands guilty of his salvation; because he despised the things to be observed, and did not shun the perils. For he loves death who keeps not the precepts of life; and he shudders at life who, with a despairing mind, frequents the sins owed to death. For as by the observance of the law life is acquired, so by contempt death is found by the obstinate, the Lord saying: If you will enter into life, keep the commandments (Matt. 19:17).
但那既行自己所教、又成全自己所命的人，照主的判語，在天上被稱為最大的（瑪五19）。然而那忽略自己所學、藐視自己所聽的人，卻在自己的救恩上有罪；因為他藐視當遵行的事，不躲避危險。因為凡不守生命誡命的人，就是愛死亡；凡以絕望的心屢犯當死之罪的人，就是對生命戰慄畏縮。因為正如藉遵守律法便得生命，照樣，藉藐視，頑梗的人便招致死亡，主說：「你若願進入生命，就當遵守誡命」（瑪十九17）。
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Ita euim perfectus doctor liber est a discente, quem do­ cuil, ut discipulus contemplor inexcusatus erit, qui facienda didicit, et contempsit. Nam et doctor e con­ trario gravius affligitur, et obsequentis discipuli exemplo plectimur, qui facienda aliis tradidit, quæipse non fecit; ut nec a discipulis quos docuit potuisset ediscere; ut quibus doctrinae tradidcrat magisterium, ab iisdem factorum mutuaretur exemplum. Ncquc euim perfectio in legum est notitia constitua, cum sit scriptum, Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur (Rom. II. 15). Neque enim, inquam, is reliqiosus et sanctus esi, qui novit legemcessantibus factis;
For thus the perfect teacher is free from the learner whom he has taught, so that the disciple who despises will be without excuse, who learned what was to be done, and despised it. For the teacher, on the contrary, is more grievously afflicted, and we are punished by the example of the obedient disciple, who handed on to others things to be done which he himself did not do; so that he could not learn even from the disciples whom he taught; so that from those to whom he had handed on the mastery of doctrine, he might borrow the example of deeds. For perfection does not consist in the knowledge of the laws, since it is written: For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. 2:13). For neither, I say, is he religious and holy who knows the law while deeds are lacking;
因為完全的教師，對他所教過的學者是無可虧欠的，如此那藐視的門徒必無可推諉，因他既學了當行之事，卻藐視了它。反之，教師卻受更嚴厲的懲罰，我們也因那順從門徒的榜樣而受責罰，就是那把當行之事傳給別人、自己卻不行的教師；以致他連從自己所教的門徒身上都學不到；以致他從那些他曾傳授教義之道的人身上，反倒該借取行為的榜樣。因為完全不在於對律法的認識，正如經上記著說：「因為在天主前，不是聽律法的為義，乃是行律法的得稱義」（羅二13）。因為我說，那在缺乏行為時只認識律法的人，並非虔敬聖潔；
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cum expediat facere quam doccre nee facere; quia molestum cst docere, et non facere. i, Benignitas Dei in hominem, quem minis ad se alli­ cit et promissis, quem plectit invitus. Meretur homo ex eo quod vult.— Vos amici mei estis, inquit, si feceritis quæ mando vobis (Joan. xv, 14). 0 magna bonitas Ici, cui cum pro conditione reddere debeamus obse­ quia, utpote servi Domino, famuli Deo, suhjecli po­ tenti, mancipia redemptori; amicitiarum nobis præ­ mia repromittit, ut a nobis obsequia debita servititutis extorqueat : ut quos nolle servire conspicit sponte, suorum beneficiorum possit promissionibus invitare ;
since it is more expedient to do than to teach and not to do; because it is grievous to teach and not to do. 2. The kindness of God toward man, whom he allures to himself both by threats and by promises, whom he punishes unwillingly. Man merits from that which he wills.—You are my friends, he says, if you do what I command you (John 15:14). O great goodness of God, to whom, since we ought to render obediences on account of our condition—as servants to the Lord, bondmen to God, subjects to the Mighty One, slaves to the Redeemer—yet he promises us the rewards of friendship, that he may extort from us the due obediences of servitude: that those whom he sees unwilling to serve of their own accord, he may be able to invite by the promises of his benefits;
因為行比只教而不行更為有益；因為只教而不行是可悲的。二、天主對人的仁慈：祂既以威嚇又以應許引誘人歸向自己，並不情願地懲罰人。人憑自己所願的而配得。——祂說：「你們若遵行我所命的，就是我的朋友」（若十五14）。哦，天主何等的良善！我們按自己的身分本當向祂盡順服之責——如僕人之於主人，家奴之於天主，臣屬之於全能者，奴隸之於救贖主——祂卻應許我們友誼的賞報，好從我們身上索取當盡的僕役順服：好使那些祂見不肯甘心事奉的人，祂能藉恩惠的應許來邀請；
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et quorum voluntates a se conspicit alienas , eorum mentes præmiorum liberalitatibus constituat suas ! Nam unde frequenter aut invitat præmio, aut terret supplicio, nisi ut benignitatis consilio, a se formato homini consulat, redempto providcat; ut qui non terretur supplicio, invitetur praemio; et qucrn metus a peccato revocare non possit, promissionum benigni­ tas possit? Cupit enim etiam nocentibus subvenire I : desiderat misereri peccantibus. Si quis peccaverit, dignos fructus exhibeat poenitentiae. Invitus enim in reos vindicat, si Dei indulgentiam miserentis conte­ mnant I. Amatenim corrigi peccatores, qui in vitam , non in morlem, a principio constituit homines.
and those whose wills he sees estranged from himself, their minds he may make his own by the largesses of rewards! For why does he frequently either invite by reward, or terrify by punishment, except that by the counsel of his kindness he may take counsel for the man formed by himself, and provide for the man redeemed; that he who is not terrified by punishment may be invited by reward; and he whom fear cannot recall from sin, the kindness of promises may recall? For he desires to succour even the guilty; he longs to have mercy on sinners. If anyone shall have sinned, let him bring forth worthy fruits of penance. For unwillingly does he take vengeance upon the guilty, if they despise the indulgence of the merciful God. For he loves that sinners be corrected, who from the beginning established men unto life, not unto death.
至於那些祂見其意志與自己疏遠的人，祂便藉賞報的慷慨使他們的心歸屬於自己！因為祂為何屢屢或以賞報邀請、或以刑罰恐嚇，豈不是要藉祂仁慈的謀劃，為祂親手所造的人籌謀、為祂所救贖的人設想；好使那不被刑罰所嚇的人，得以被賞報所邀；那恐懼不能使之離罪的人，應許的仁慈得以使之回轉？因為祂渴望連有罪的人也施以援手；祂切望憐憫犯罪的人。若有人犯了罪，願他結出配得悔改的果子。因為祂並不情願向有罪的人施行報應，若他們藐視慈悲天主的寬赦。因為祂喜愛罪人得到糾正，祂從起初就立定人歸於生命，而非歸於死亡。
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Ipse enim sibi infert interitum, qui medentis Domini con­ temnit consilium. Revertimini, inquit, ad me, et rever­ iar ad vos ( Malach. III, 7) : et iterum I Nolo mortem morientis, tantum reverlalur et vivat (Ezech. XVIII, 32). Non vult Dominus in quemquam dominari mortem, non vult in poenam deduci hominem, quem in vitam constituit. Caeterum homo ipse se dighum efficit mor­ tis, qui non paruerit legi. Odit vitam, qui divinam contempserit disciplinam. Nam cum Dominns quid vellet quidve nollet homini demonstraret 1; quae ob­ servanti vitam, contemnenti afferunt mortem. lia enim de contemptu vita non poterit provenire, ut de observantia mors evenire non poterit;
For he himself brings destruction upon himself, who despises the counsel of the healing Lord. Return to me, he says, and I will return to you (Mal. 3:7): and again: I will not the death of him that dies; only let him return and live (Ezek. 18:32). The Lord wills not that death lord it over anyone, wills not that man be led into punishment, whom he established unto life. But man himself makes himself worthy of death, who has not obeyed the law. He hates life who has despised the divine discipline. For when the Lord showed man what he would and what he would not have—things which to the one who observes bring life, to the one who despises bring death. For thus it cannot come to pass that from contempt of life anything should arise, just as from observance death cannot come to be;
因為那藐視醫治之主之勸告的人，是親手把毀滅招到自己身上。祂說：「你們回轉歸向我，我就回轉歸向你們」（拉三7）：又說：「我不喜悅那將死之人的死亡，只要他回轉存活」（則十八32）。主不願死亡轄制任何人，不願人被引入刑罰，因祂立定人歸於生命。但人不遵守律法，就是自己使自己配受死亡。凡藐視天主管教的人，就是恨惡生命。因為當主向人指明祂所願與所不願之事——這些事，於遵行的人帶來生命，於藐視的人帶來死亡。因為如此，從藐視生命不能生出好結果，正如從遵行不能招致死亡；
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ut jam homo quodvoluerit mereatur, et ex eo quod meruerit ju­ dicetur : et hoc totum in voluntate hominis consistit, qui sibi ex qualitate vitae meritum quod haberet inve­ nit. Quare liis sollicite perpensis, id est, unde salus, et unde periculum enascatur, salutis commoda dili­ genti observantia teneamus, et periculorum incom­ moda de legis contemptu ut providi caveamus : ut dum tenentes prospera et repellentes adversa in conspectu Domini invenimur, ab ipso cum omnibus sanctis in æterna saecula munercmur. Amen. SERMO CCLXIX (a). Exhortatio ad tenendam vel custodiendam charitatem.
so that now man may merit whatever he has willed, and be judged from that which he has merited: and this whole matter rests in the will of man, who has found for himself, from the quality of his life, the merit that he might have. Wherefore, these things being carefully weighed—that is, whence salvation and whence peril arises—let us with diligent observance hold fast the advantages of salvation, and as provident men let us beware the disadvantages of perils from contempt of the law: that while, holding fast to prosperity and repelling adversity, we are found in the sight of the Lord, we may by him, with all the saints, be rewarded unto the eternal ages. Amen. SERMON 269. An exhortation to hold and guard charity.
好叫人如今得以配得他所願的，並照他所配得的受審判：這整件事都在乎人的意志，因人已從自己生活的品質，為自己找到了他所能有的功過。所以，既仔細衡量了這些事——就是救恩從何而生、危險從何而來——我們就當以殷勤的遵行持守救恩的益處，並作審慎的人防範因藐視律法而來之危險的害處：好叫我們既持守順境、拒斥逆境，得以在主面前蒙祂悅納，並得祂與眾聖人一同賞賜我們直到永遠。阿們。第二六九篇講道。勸勉持守並守護愛德。
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osten­ dit etiam admonitio ista quod nullus se unquam in veri­ tate poterit excusare quod veram charitatem babere non possit. Aliquas etiam sententias de homUia sancli Augu­ stini, quam de charitate scri sit, prout nobis opportunum visum est, huic sermoni credimus inserendas. i. Charitatis possessio dulcis et acquisitio facilis, quam Christianorum omnium cordibus Spiritus sanctus 'fundit. Charitas insociabilis ea! cum cupiditate. Cha­ ritatis dulcedo.
This admonition also shows that no one will ever be able in truth to excuse himself that he cannot have true charity. We have also believed that some sentences from a homily of holy Augustine, which he wrote concerning charity, should, as has seemed to us opportune, be inserted into this sermon. 1. The possession of charity is sweet and its acquisition easy, which the Holy Spirit pours into the hearts of all Christians. Charity is unable to keep company with cupidity. The sweetness of charity. That we so frequently instil into you the good of true charity, most beloved brethren,
這勸戒也顯明：無人能真實地推諉說自己不能有真愛德。我們也認為，把聖奧斯定論愛德所寫的一篇講道中的一些話，按我們看為合宜的，插入這篇講道中。一、愛德的擁有是甘甜的，它的獲得是容易的，就是聖神澆灌在眾基督徒心中的。愛德不能與貪慾為伴。愛德的甘甜。最親愛的弟兄們，我們之所以如此頻繁地把真愛德之益處灌注給你們，
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Quod vobis veræ charitatis bonum tam frequenter insinuamus, fratres charissimi, illa vel maxime res facit, quia præcipuum ac prculiare ipsius Domini mandatam est, et nihil est quod dulcius ha­ beri, et cum Dei adjutorio facilius vel felicius possit impleri. In animo enim nostro res ngiLur; in quo si aliquid mali non intromittat voluntas, locum invenire nescit iniquilas; et ubi si radix omnium malorum cu­ piditas non fuerit, radix omnium bonorum charitas deesse non poterit. Prima et singolaris divinai miseri­ cordiæ causa est, qnod per Spir itum sanctum ita ipsa charitas diffunditur in cordibus omnium Chri­ stianorum (Rom.
that above all is what makes it, because it is the chief and special commandment of the Lord himself, and there is nothing that can be held more sweetly, and, with God's help, be fulfilled more easily or more happily. For the matter is transacted in our soul; in which if the will admit nothing of evil, iniquity knows not to find a place; and where, if the root of all evils, cupidity, has not been, the root of all goods, charity, cannot be lacking. The first and singular cause of the divine mercy is this, that through the Holy Spirit charity itself is so poured forth into the hearts of all Christians (Rom.
最主要的緣由乃在於：因為這是主自己首要而特別的誡命，並且沒有甚麼能比它被更甘甜地持守，並藉天主的幫助更容易、更幸福地成全。因為這事是在我們的心靈中進行的；在其中，若意志不容納任何惡，罪孽就無從找到立足之地；並且在那裡，若萬惡之根貪慾不曾存在，萬善之根愛德就不能缺乏。天主慈悲首要而獨特的緣由，就是藉聖神，愛德本身如此澆灌在眾基督徒的心中（羅
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v, 5 ), ut cam, si velint, possint ju­ giter custodire, et dulcedine ipsius incessabiliter sa­ liari. Et quia contrariis solent sanari contraria, et nihil ita est adversum vel contrariam charitati, quae fundamentum est omnium bonorum, quam cupiditas, quæ radix est omnium malorum, et istæ duae simul esse nullatenus possunt; quia revero dulcedini non convenitcum amaritudine, ncc luci cum tenebris, nec vitæ cnm morte : quicumque in se radicem cupi­ ditatis dominari cognoscit, imploret Dei adjutorium, ut possit Hoc exstirpare cupiditatem, et plantare charitatem. Hocenim qui fideliter fecerit, omnia Dei praecepta cum gaudio et exsultatione implebit;
5:5), that, if they will, they may guard it continually, and be satiated unceasingly by its sweetness. And since contraries are wont to be healed by contraries, and nothing is so adverse or contrary to charity, which is the foundation of all goods, as cupidity, which is the root of all evils, and these two can in no wise be together; because indeed sweetness accords not with bitterness, nor light with darkness, nor life with death: whosoever recognizes the root of cupidity ruling within himself, let him implore the help of God, that he may be able to root out this cupidity, and to plant charity. For he who has faithfully done this will fulfil all the precepts of God with joy and exultation;
五5），好叫他們若願意，便能持續地守護它，並不斷地被它的甘甜所飽足。既然相反之物慣常藉相反之物得醫治，並且沒有甚麼像貪慾那樣與愛德——就是萬善的根基——如此相敵、相反，貪慾乃是萬惡之根，而這二者絕不能並存；因為甘甜實在與苦澀不合，光明與黑暗不合，生命與死亡不合：凡認出貪慾之根在自己裡面轄制的人，願他祈求天主的幫助，好能根除這貪慾，栽植愛德。因為凡忠實行此事的人，必以喜樂和歡騰成全天主一切的誡命；
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quia quoties ei aliqua amaritudo saeculi supervenerit, praevalere eam in illo charitatis dulcedo penitus non permittet, et sic ei vera charitas insinuat dulcedinem omnium bono­ rum coelestium, at eum patienter faciat tolerare amaritudinem terrenorum. Secunda causa esti quia lam levis est sarcina charitatis, ut non premere sed levare consueverit. Qui enim illam, quomodo a Chri­ sto accepit t cum ipsius adjutorio servare voluerit nec pedibus currendo nec manibus operando fatiga­ tionem sentire, nec in humeros suos aliquas gra­ ves sarcinas portando poterit laborare: quia et quam­ diu se in aliquibus duris operibus pro amore chari­ tatis exercet, dulcedo amoris ipsius eum laborare non sinil;
because as often as any bitterness of the world befalls him, the sweetness of charity will by no means permit it to prevail in him, and thus true charity instils into him the sweetness of all heavenly goods, so that it may make him patiently bear the bitterness of earthly things. The second cause is that so light is the burden of charity, that it is wont not to press down but to lift up. For he who wills to keep it, as he received it from Christ, with his help, will be able to feel no weariness either in running with his feet or in working with his hands, nor to labour by bearing any heavy burdens upon his shoulders: because as long as he exercises himself in any hard works for the love of charity, the sweetness of that love itself does not suffer him to labour;
因為每逢世上任何苦澀臨到他，愛德的甘甜絕不容它在他裡面得勝，如此真愛德把一切天上美物的甘甜灌注給他，好叫它使他忍耐地擔當地上事物的苦澀。第二個緣由乃是：愛德的擔子如此輕省，慣常不是壓人，而是舉人。因為凡願照他從基督所領受的樣式、藉祂的幫助持守愛德的人，無論用腳奔跑或用手作工，都感覺不到疲乏，也不因肩上擔負任何重擔而勞苦：因為只要他為愛德之愛在任何艱難工作上操練自己，那愛本身的甘甜就不容他勞苦；
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quia quidquid non amanti grave est, amanti suave ac leve est. i. Studia et opera illius. Teneat ergo unusquisque bonam voluntatem, et omnes homines sicut se insum diligat; et quod sibi ab aliis fieri optat, hoc aliis fieri velit. Pro bonis oret, ut a Domino custodiantur ; pro mediocribus, ut meliores fiant; pro malis, nt cito se corrigam : et in omnibus peccatoribus vitia potius quam ipsos homines odio habeat; et ad vicem bono­ rum medicorum, morbum oderit, non ægrotum. Nam qui in peccatoribus vel in quibuscumque inimicis suis magis ipsos quam vitia eorum odio habet, aut in præsenti eos desiderat puniri, aut in futuro aeterno incendio concremari.
because whatever is grievous to one not loving, is sweet and light to one loving. 2. The pursuits and works of charity. Let each one, therefore, hold a good will, and love all men as himself; and what he wishes to be done to him by others, this let him wish to be done to others. Let him pray for the good, that they may be guarded by the Lord; for the middling, that they may become better; for the bad, that they may quickly correct themselves: and in all sinners let him hold their vices in hatred rather than the men themselves; and after the manner of good physicians, let him hate the disease, not the sick man. For he who, in sinners or in any of his enemies, hates the men themselves rather than their vices, either desires them to be punished in the present, or to be burned up in the future in eternal fire.
因為凡於不愛的人為艱難的，於愛的人卻是甘甜輕省的。二、愛德的追求與工作。所以，願各人都持守善意，愛眾人如同愛己；凡他願別人如何待他的，這事他也願如此待別人。願他為善人祈禱，好使他們蒙主護佑；為平庸之人祈禱，好使他們變得更好；為惡人祈禱，好使他們快快糾正自己：並在一切罪人身上，寧可恨惡他們的惡習，而非恨惡人本身；效法良醫，恨惡疾病，而非恨惡病人。因為凡在罪人或任何仇敵身上，恨惡人本身多於恨惡其惡習的人，或是渴望他們在今世受懲罰，或是渴望他們在來世於永火中被焚燒。
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Quæ res quam exsecranda et abomanabilis sit, evidenter sancta Charitas vestra cognoscit. Boni vero christiani omnes inimicos suos magis corrigi quam perirc desiderant, ct pro ineffa­ bili boiutate student nec illis nec aliis maledicere propter illud quod scriptum est, Neque maledici re- gnurn uei possidebunt (I Cor. VI, 10): nunquam ju­ rare; quia scriptum est Vir multum jurans implebi­ tur iniquitate, et non discedet de domo illius plaqa (Ec­ cli. XXIII, 12). Quod autem dicit de domo illius hon discedere plagam, non de domo terrena, sed de ani­ ma ejus intelligendum cst, quæ templum est Dei. Studeat etiam nonquam mentiri; quia scriptum est, Os quod mentitur occidit animam (Sap. I, 11):
How execrable and abominable this thing is, your holy Charity evidently recognizes. But good Christians desire all their enemies rather to be corrected than to perish, and out of ineffable goodness strive to curse neither them nor others, because of that which is written: Neither shall revilers possess the kingdom of God (1 Cor. 6:10): never to swear; because it is written: A man that swears much shall be filled with iniquity, and the scourge shall not depart from his house (Sir. 23:12). But as for what it says, that the scourge shall not depart from his house, this is to be understood not of an earthly house, but of his soul, which is the temple of God. Let him also strive never to lie; because it is written: The mouth that lies slays the soul (Wisdom 1:11):
你們的聖愛德明顯地認出這事何等可憎可惡。但好的基督徒渴望自己一切的仇敵得到糾正，而非滅亡，並出於難以言喻的良善，竭力既不咒罵他們，也不咒罵別人，因為經上記著說：「辱罵人的，不能承受天主的國」（格前六10）：也絕不起誓；因為經上記著說：「多起誓的人必充滿罪孽，災禍必不離開他的家」（德二三12）。至於它所說「災禍必不離開他的家」，這不當理解為地上的家，而是他的靈魂，就是天主的殿。願他也竭力絕不說謊；因為經上記著說：「說謊的口殺害靈魂」（智一11）：
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et Per­ dea eoa qui loquuntur mendacium (Psal. v, 7). Justitam tenere contendat propter illud, Beati qui custodiunt judicium et faciunt justitiam in omni tempore I Psal cv, 3). Castitatem tenere toto corde festinet; quia castitas Augclis facit consimiles. Hæc ergo omnia quæ suggessi, et brevia sunt, ut possint memoriter teneri; et tam suavia vel dulcia, ut debeant Deo auxi­ liante operibus adimpleri. 3. Ab his excusatio nulla eat. In charitate omnia bona. Ecce in his omnibus veræ ac perfectæ clia­ ritatis opcribus, sicut jam dictum est, nihil aut ma­ nibus aut pedibus agitur, ut se aliquis per impos­ sibilitatem aut infirmitatem excusare conetur.
and, You will destroy those that speak a lie (Ps. 5:7). Let him strive to hold justice, because of that word: Blessed are they that keep judgement and do justice at all times (Ps. 106:3). Let him hasten with his whole heart to hold chastity; because chastity makes men like unto the angels. All these things, therefore, which I have suggested, are both brief, that they may be held by memory; and so pleasant and sweet, that with God's help they ought to be fulfilled in works. 3. From these there is no excuse. In charity are all good things. Behold, in all these works of true and perfect charity, as has already been said, nothing is done either with the hands or with the feet, that anyone might try to excuse himself through impossibility or infirmity.
又說：「祢要滅絕那些說謊言的人」（詠五7）。願他竭力持守正義，因為有這話：「持守公道、時常行正義的人是有福的」（詠一〇六3）。願他全心急切地持守貞潔；因為貞潔使人與天使相似。所以，我所提出的這一切事，既簡短，好能被記憶所持守；又如此愉悅甘甜，好叫藉天主的幫助，理當在行為上成全。三、對於這些事並無任何藉口。愛德中包含一切美善。看哪，在這一切真而完全之愛德的工作中，正如已說過的，並不需用手或用腳作甚麼，好使人能藉不可能或軟弱來推諉自己。
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Cum enim et cupiditas omni amaritudine amarior, et cha­ ritas omni dulcedine dulcior sit; quare durum et as­ pe: um jugum avaritiae cum tantis periculis ac labori - bus homines portare volunt. et dulce onus Christ et suave jugum tra ipsius de cervicibus suis excuntiunt? Con­ tra ista quæ Charitati vestræsuggessi, nullus qualcm­ cumque vel verisimilem poterit excusationem præten­ dere, ut se dicat ea non posse perficere. Non enimci dicitur, Jejuna plus quam potes, vigila plus quam prævales, nec boc ei imponitur ut a vino vel a ear­ nibus abstineat, si hoc infirmitas corporis sui non tu­ lerat. Et si forte non praevalet esse perfectus, non cogitur vendere omnia sua et dare pauperibus.
For since both cupidity is more bitter than all bitterness, and charity is sweeter than all sweetness; why do men wish to bear the hard and rough yoke of avarice with so great perils and labours, and shake off from their necks the sweet burden of Christ and his easy yoke? Against these things which I have suggested to your Charity, no one will be able to put forth any excuse, however plausible or likely, so as to say that he cannot accomplish them. For it is not said to him: Fast more than you can, watch more than you are able; nor is this laid upon him, that he abstain from wine or from flesh, if the infirmity of his body does not bear this. And if perchance he cannot be perfect, he is not compelled to sell all his goods and give to the poor.
因為既然貪慾比一切苦澀更苦，愛德比一切甘甜更甜；那麼人為何情願擔負貪婪那艱難粗糙的軛，冒如此大的危險和勞苦，卻從自己頸項上甩掉基督甘甜的擔子和祂輕省的軛呢？對於我向你們的愛德所提出的這些事，無人能提出任何藉口，無論多麼似是而非、看似有理，以致說自己不能成就它們。因為並沒有吩咐他：禁食超過你所能的，儆醒超過你所勝任的；也沒有加給他這樣的擔子：叫他戒絕酒或肉，若他身體的軟弱承受不了。他若或許不能成為完全的，也不被強逼變賣自己一切所有分給窮人。
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Et si virgo esse non Potest, non ad hoc premi­ tur ut uxorem non permittatur accipere. In his enim omnibus quæ ad corporis fatigationem pertinent, nullus omnibus Christianorum invitus cogitur: sed qui potest implere, Deo agat; qui vero non potest im­ plere, cbaritatem veram teneat, et in ipsa habebit omnia :quia sine istis bonis operibus, quæ supra commemorata sunt, charitas sufficit sibi; illa vero bona opera sine charitate prodesse omnino non po. terunt. Hoctotmideo iterumatque iterum dico vo­ bis, fratres charissimi, ut plenius possitis agnoscere quia nullus se poterit excusare, quod Dei præcepta non possit implore:
And if he cannot be a virgin, he is not for this pressed so that he is not permitted to take a wife. For in all these things which pertain to the fatigue of the body, no one of the Christians is unwillingly compelled: but let him who can fulfil them do so unto God; while he who cannot fulfil them, let him hold true charity, and in it he will have all things: because without those good works which have been commemorated above, charity suffices for itself; but those good works without charity will be able to profit nothing at all. This whole thing, therefore, I say to you again and again, most beloved brethren, that you may more fully be able to recognize that no one will be able to excuse himself, that he cannot fulfil the precepts of God:
他若不能作童貞的，也不因此受逼迫，以致不被容許娶妻。因為在這一切關乎身體勞苦的事上，基督徒中無一人被違背己意地強逼：能成全的，就當為天主而成全；不能成全的，就當持守真愛德，在其中他必擁有一切：因為若沒有上文所述的那些善工，愛德本身就自足；但那些善工若沒有愛德，就全然一無所益。所以，最親愛的弟兄們，這整件事我再三對你們說，好使你們能更充分地認出：無人能推諉說自己不能成全天主的誡命：
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quia quando se de illis in quibus corpus laborat excusare tentaverit, ab ilUs quæ in animi virtute consistunt, et præcipue a charitate, in qua continentur omnia bona, nihil poterit prætendere, quod jam non possit Deo auxiliante perficere. Et ideo qui veram charitatem noluerit tenere, non invenit quod in veritate aliis, sed quod sibi debeat imputare. 4. Sine ilia nullum bonum. Tenete ergo, fratres charissimi, dulce ac salubre vinculum charitatis, sine qua dives pauper est, et cum qua pauper dives est, Dives si charitatem non habet, quid habet? Pauper si charitatem habet, quid non habet? Et quia, sicut di­ rit beatus Joannes evangelista , Charitas Deus eat ( I Joan. iv, 16);
because when he shall have tried to excuse himself in those things wherein the body labours, from those things which consist in the virtue of the soul, and especially from charity, in which all good things are contained, he will be able to allege nothing which he cannot already, with God's help, accomplish. And therefore he who will not hold true charity finds not what he may in truth impute to others, but what he must impute to himself. 4. Without it there is no good. Hold fast, then, most beloved brethren, the sweet and salutary bond of charity, without which the rich man is poor, and with which the poor man is rich. If the rich man has not charity, what has he? If the poor man has charity, what has he not? And since, as blessed John the Evangelist says, Charity is God (1 John 4:16);
因為當他試圖在那些身體勞苦之事上推諉自己時，對那些在乎心靈美德之事，尤其是愛德——就是包含一切美善之事——他卻不能提出任何他不能藉天主的幫助就已能成就的事。所以，凡不肯持守真愛德的人，找不到甚麼可真實地歸咎於他人，只能歸咎於自己。四、沒有愛德就沒有任何美善。所以，最親愛的弟兄們，要持守愛德那甘甜而有益的聯繫；沒有它，富人就是貧窮的，有了它，窮人就是富足的。富人若沒有愛德，他有甚麼呢？窮人若有愛德，他缺甚麼呢？既然如福音史家聖若望所說：「天主是愛」（若一四16）；
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quid pauperi deesse poterit, si per < haritatem Deum hahere meruerit? et e contra, quid diviti terrena facultas prodcrit, si Deum habere non meruerit? Amale ergo et tenete cbaritatem , fratros charissimi, sine qua nullus unqualn Deum videbit. Nolite vobis sine charitate blandiri, etiamsi reliqua bona opera perfeceritis: sed timete illud quod scriptum ist, Qui universam legem servaverit, offendat autem in uno, fuctus eat omnium reus (Jacobi n, 40). Quod est hoc unum, nisi vera et perfecta charitas; de qua iterum Apostolus dixit, Omnis lex in uno sermone implebitur iti vobis, Diliges proximum tuum sicut te ipsum (Galat. v, 14) ?
what will be able to be lacking to the poor man, if through charity he has been counted worthy to have God? and on the contrary, what will earthly substance profit the rich man, if he has not been counted worthy to have God? Love, then, and hold fast charity, most beloved brethren, without which no one will ever see God. Do not flatter yourselves without charity, even if you should have accomplished the rest of the good works: but fear that which is written: Whosoever shall have kept the whole law, but offend in one point, is become guilty of all (James 2:10). What is this one point, but true and perfect charity; of which the Apostle again said: All the law is fulfilled in you in one word: You shall love your neighbour as yourself (Gal. 5:14)?
那窮人若藉愛德得蒙恩典而擁有天主，還能缺少甚麼呢？反之，那富人若未蒙恩典擁有天主，地上的財物於他有何益處呢？所以，最親愛的弟兄們，要愛慕並持守愛德；沒有它，無人能得見天主。你們不要在沒有愛德的情況下自我陶醉，即使你們已成全了其餘的善工：卻要懼怕經上所記的話：「凡遵守全律法，而在一條上有過犯的，就成了犯全律法的了」（雅二10）。這一條是甚麼呢？豈不是真而完全的愛德麼；論到它，宗徒又說：「全律法都在『愛你的近人如同你自己』這一句話裡得了成全」（迦五14）？
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Nan, in tantum reliqua opera sinc charitate nihil prosunt, ut libcra voce clamet Apostolus, Si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ut ardeam, charitatem au­ tem non habuero, nihil mihi prodest ( I Cor. xiii, 3 ). Et idco quia ipsa est vera charitas quæ omnes homi­ nes diligit; qui se cognoscit vel unum hominem odio habere, festinet amaritudincm fellis evomere, ut dul­ cedinem in se charitatis mereatur excipere: quia sine illa nec jejunia, nee vigiliae, nec orationes, nec elec­ mosynæ, nec fides atquc virginitas ullum hominem adjuvare valent. Et quia de charitate nos admonens Apostolus dixit, In charitate radicati et fundati (Ephes.
So far are all other works without charity of no profit, that the Apostle cries out with a free voice: 'If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, but have not charity, it profits me nothing' (1 Cor. 13:3). And therefore, since that is true charity which loves all men, whoever knows that he holds even one man in hatred, let him hasten to vomit out the bitterness of gall, that he may deserve to receive within himself the sweetness of charity; for without it neither fastings, nor vigils, nor prayers, nor almsgiving, nor faith and virginity can avail to help any man. And because the Apostle, admonishing us concerning charity, said, 'Rooted and grounded in charity' (Eph.
其餘一切工作若沒有愛德便毫無益處，以致使徒放膽高呼：「我若把所有的財產全施捨了窮人，我若捨身投火被焚，卻沒有愛德，為我毫無益處」（格前十三3）。因此，既然那愛所有人的才是真正的愛德，凡自知連對一個人懷有仇恨的，就當急速吐出膽汁般的苦毒，好使自己配得領受愛德的甘甜於心中；因為沒有愛德，禁食、守夜、祈禱、施捨、信德與童貞都不能救助任何人。使徒勸勉我們論及愛德時說：「在愛德中生根立基」（弗
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III, 17 ), et radix omnium bonorum est charitas; evi­ dentissime constat quod quomodo quxlibet arbor pulchra et amoena, ct floribus ac fructibus plena, si in ea radix viva non fuerit, omnis ejus pulchritudo marcescit: ita et quiliheL christianus, si reliqua bona opera tanquam in ramis se habere monstraverit, et de ipsis sine charitate praesumens, radicem ipsius charitatis habere noluerit, sine ullis fructibus sterilis remanebit. 5. Charitatis encomium.
3:17), and charity is the root of all good things; it is most evident that, just as any tree, however beautiful and pleasant and full of blossoms and fruits, if there be no living root in it, all its beauty withers away, so also any Christian whatsoever, if he show himself to possess the other good works as it were upon his branches, and, presuming upon these without charity, refuse to have the root of charity itself, shall remain barren without any fruits. 5. Praise of charity.
三17），愛德乃是一切善的根源；這是最為顯明的：正如任何一棵樹，無論何等美麗宜人、繁花結實，若其中沒有活的根，它一切的美麗都要枯萎；照樣，任何基督徒若在枝條上顯出擁有其餘的善工，卻仗恃這些而沒有愛德，不肯擁有愛德本身這根，他必要毫無果實地荒蕪存留。五、愛德頌讚。
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Vcra enim charitas in ad­ versitatibus tolerat, in prosperitatibus temperat, in duris passionibus fortis, in bonis operibus hilaris, in tentatione tutissima , inter veros fratres dulcissima , inter falsos patientissima, inter insidias innocens, in­ ter iniquitates gemens, in vcritate respirans ; casta in Susanna in virum, in Anna post virum ; in Maria prae­ ter viruin ; humilis in Petro ad obediendum, libera in Paulo ad arguendum , humana in Christianis ad con­ fitendum, divina in Christo ad ignoscendum. Vera enim charitas, fratres charissimi, anima est omnium Scripturarum , prophetiæ virtus, scientiææ solidamen­ lum, fidei fructus, divitiæ pauperum, vita murien­ tium.
For true charity endures in adversities, is temperate in prosperities, strong in harsh sufferings, cheerful in good works, most safe in temptation, most sweet among true brethren, most patient among false ones, innocent amid snares, groaning amid iniquities, breathing again in truth; chaste in Susanna toward her husband, in Anna after her husband, in Mary apart from a husband; humble in Peter unto obeying, free in Paul unto rebuking, human in Christians unto confessing, divine in Christ unto pardoning. For true charity, dearest brethren, is the soul of all the Scriptures, the power of prophecy, the foundation of knowledge, the fruit of faith, the riches of the poor, the life of the dying.
因為真正的愛德在逆境中忍耐，在順境中節制，在艱苦的患難中剛強，在善工中歡欣，在試探中最為穩妥，在真兄弟間最為甘美，在假兄弟間最能忍耐，在陷阱中純潔無辜，在罪惡中歎息，在真理中重獲喘息；它在蘇撒納對丈夫是貞潔的，在亞納喪夫之後仍貞潔，在瑪利亞則無需丈夫；在伯多祿是謙卑順從，在保祿是自由責備，在基督徒是甘於認信，在基督是甘於赦免。親愛的弟兄們，真正的愛德乃是一切聖經的靈魂，是先知預言的能力，是知識的根基，是信德的果實，是窮人的財富，是垂死者的生命。
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Hanc ergo fideliter retinete, hanc toto corde et tola animi virtute diligite, huic jugiter adhærete. Suavis enim est Dominus et omni dulcedine dulcior. Societas ipsius non habet amaritudinem , conversa­ tio ipsius non habet dolum. Si illam volueritis ex integro corde tenere; et in hoc sacculo vos faciet cum gaudio Dei præcepta perlicere, et in rutum ad præmia æterna pervenire. Quod ipse præstare digne­ tur, qui cum Patre et Spiritu sancto vivit et regnat in secula sacculorum. Amen. SERMO CCLXX (a). De dilectione charitatis et odio cupiditatis; et quod regnum coelorum non solum duobus minutis, sed etiam bona vo­ luntate emi possit; et de tribulatione uvarum et oliva­ rum (b). 1.
This, therefore, hold faithfully; this love with your whole heart and with all the strength of your soul; to this cleave continually. For the Lord is sweet, and sweeter than every sweetness. His fellowship has no bitterness, his companionship has no guile. If you are willing to hold it with an undivided heart, he will make you both in this world to fulfill the commandments of God with joy, and in the end to attain to the eternal rewards. Which may he himself deign to grant, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 270. On the love of charity and the hatred of cupidity; and that the kingdom of heaven can be bought not only with two mites, but even with a good will; and on the tribulation of grapes and olives. 1.
所以，你們要忠實地持守這愛德，要全心並竭盡心力去愛它，要恆常依附它。因為主是甘甜的，比一切甘甜更甘甜。與他相交沒有苦毒，與他往來沒有詭詐。你們若肯全心持守它，他必使你們今世懷著喜樂完成天主的誡命，末後獲致永遠的賞報。願那與聖父及聖神共同永生永王於世世代代的主，親自俯允賜下這恩。阿們。第二百七十篇講道。論愛德之愛與貪慾之恨；並論天國不僅可用兩個小錢，甚至可用善意購得；又論葡萄與橄欖所受的擠壓。一、
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Charitas et cupiditas simul esse nequeunt. Beatus apostolus Paulus, fratres charissimi, ut nobis vene ac perfectae charitatis dulcedinem commcudaret, ama­ ritudinem cupiditatis nobis exposuit: et velut peri tissimus ac spiritualis medicus, quid fugere et quid expetere debeamus, ostendit. Et quia radix omnium malorum est cupiditas, et radix omnium bonorum est charitas, et simul ambæ esse non possunt; nisi una radicitus evulsa fuerit, alia plantari non poterit. Sine causa ergo aliquis conatur ramos incidere, si radicem non contendit evellere. Sic enim idem ait apostolus : Radix omnium malorum eat cupiditas, quam quidam ap­ petentes naufragaverunt a fide, et inseruerunt se dolori­ bus multis :
Charity and cupidity cannot exist together. The blessed apostle Paul, dearest brethren, that he might commend to us the sweetness of true and perfect charity, set forth to us the bitterness of cupidity; and like a most skilled and spiritual physician he showed what we ought to flee and what to seek. And because cupidity is the root of all evils, and charity is the root of all good things, and both cannot be together, unless the one be torn out by the root, the other cannot be planted. In vain, therefore, does anyone strive to cut off the branches, if he does not endeavor to pull up the root. For thus the same apostle says: 'Cupidity is the root of all evils, which some coveting have made shipwreck of the faith, and have entangled themselves in many sorrows;'
愛德與貪慾不能並存。親愛的弟兄們，真福的使徒保祿為要向我們推薦真實而完善的愛德之甘甜，便向我們陳明貪慾的苦毒；他如同最精通、屬靈的醫生，指示我們當逃避什麼、當追求什麼。既然貪慾是萬惡的根源，而愛德是萬善的根源，兩者不能並存，那麼除非把一根連根拔除，另一根便無法栽種。所以，若不設法拔除根，卻只想砍去枝條，那是徒然的。因為那同一位使徒說：「貪愛錢財乃萬惡的根源，有些人貪戀錢財，便在信德上迷失了，並使自己陷於許多痛苦之中」；
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tu autem, homo Dei, hæc fuge. Audiamus ergo consilinm illius, in quo Christus Dominus lo­ qucbatur : et quantum possumus, studeamus amaritu­ dinem avaritiæ fugere, si volumus ad charitatis dul­ cedinem pervenire. i. Diviti quid agendum de divitiis suis. Patrimonii augmentum injuste optatur. Sed quando de contemptu divitiarum loquimur, respondet mihi aliquis dives : Didici non sperare in incerto divitiarum , nolo dives esse, ne incidam in tentationem; sed quia jam sum quid facturus sum de his quæ habere mihi jam con­ tigit? Sequitur Apostolus, Facile tribuant, communi­ cent (I Tim. VI, 10, 11, 18). Quid est communicare ? Communem rem tuam facere cum illo qui non habet.
'but you, O man of God, flee these things.' Let us therefore hear the counsel of him in whom Christ the Lord was speaking, and as much as we can let us be zealous to flee the bitterness of avarice, if we wish to attain to the sweetness of charity. What the rich man is to do about his riches. The increase of one's estate is unjustly desired. But when we speak concerning contempt of riches, some rich man answers me: 'I have learned not to hope in the uncertainty of riches; I do not wish to be rich, lest I fall into temptation; but since I am already rich, what am I to do about the things I have already happened to possess?' The Apostle follows: 'Let them readily give, let them share' (1 Tim. 6:10, 11, 18). What is it to share? To make your possession common with him who has not.
「至於你，天主的人哪，你要逃避這些事。」因此，讓我們聽從那位藉以說話的主基督在其中所發的勸告，並盡我們所能，熱切逃避貪婪的苦毒，若我們願意獲致愛德的甘甜。富人當如何處置自己的財富。增添產業乃是不義的欲望。可是當我們談論輕看財富時，有個富人回答我說：「我已學會不倚靠無定的財富；我不願致富，免得陷於試探；但既然我已經富有了，對已到手的財物我該怎麼辦呢？」使徒接著說：「叫他們慷慨施予，甘心分享」（弟前六10、11、18）。分享是什麼意思呢？就是把你的財物與那無所有的人共有。
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Si ergo communicare coeperis, non eris ille prædo et ille raptor, qui necessariis pauperum tanquam rebus alienis incubat. Etenim communem fecisti rem tuam cum his qui non habent, et amplius prestas, qui etiam prærogator paupcrum factus es. Tu aliquantam curam geris, ut ad securum pauperem victus perve­ niat, et in hoc misericordiam praerogas : et propterea defert libi Deus honorem, et quasi tihi dit'it, Prior de re eommuni tolle quod suflicit necessitatibus domus tuae; quod reliquum est, da Christo. Para te audire, Venite, benedicti Patris mei, percipite regnum quod vo­ bia paratum eat ab initio mundi : esurivi enim, et dedistis milii manducare (Matth. xxv, 34, 35).
If, therefore, you begin to share, you will not be that plunderer and that robber who broods over the necessities of the poor as over goods belonging to another. For you have made your possession common with those who have not, and you give more abundantly, since you have even become a dispenser to the poor. You take some care that sustenance may reach the poor man in safety, and in this you dispense mercy beforehand; and therefore God confers honor upon you, and as it were says to you: 'First, from the common store take what suffices for the needs of your household; what remains, give to Christ.' Prepare yourself to hear: 'Come, blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world: for I was hungry, and you gave me to eat' (Matt. 25:34, 35).
所以，你若開始分享，就不再是那侵吞者、那掠奪者，把窮人所必需的當作別人的財物來霸佔。因為你已把你的財物與無所有的人共有，並且施予更豐，因為你甚至已成了窮人的分配者。你費些心思，使食糧安全地到達窮人手中，在此你先施了憐憫；因此天主賜你尊榮，彷彿對你說：「你先從公用之物中取出足夠你家所需的，剩餘的就給基督。」你要預備好聽這話：「我父所祝福的，你們來罷！承受那自創世以來給你們預備了的國度罷！因為我餓了，你們給了我吃的」（瑪二十五34、35）。
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Forte contemne­ bas nescio quem pauperem aut egenum: noli con­ temnere Christum in coelo sedentem, in terra egen­ tem; veniet cum retributione, et vita æterna, et igno aterno. Hoc ergo cogitans potes cnm aliqua spe etiam dives esse. Si autem adhuc vis fieri dives, et non so­ lum ea qu.e superflua tihi jicent, non vis erogare indigentibus, sed etiam augere vis patrimonium tuum; forte et de rapinis aliquam spem habes. Nisi furte hoc dicas : Scit Deus quia non de rapinis volo augere pa- Irimonium meum. Uude vis augere? Emendo. Inno­ cens tibi videris, quia emendo vis augere? Rapina non es malus, sed voto malus es. Si quis tibi dicat, Vende res tuas; exhorrescis, expavescis, maledictum putas.
Perhaps you despised some poor or needy man, I know not whom: do not despise Christ, who sits in heaven and yet is in need on earth; he will come with recompense, both eternal life and eternal fire. Thinking on this, therefore, you can even be rich with some hope. But if you still wish to become rich, and are not willing to bestow upon the needy even those things that lie superfluous to you, but wish moreover to increase your estate, perhaps you have some hope even from plunder. Unless perhaps you say this: 'God knows that I do not wish to increase my estate from plunder.' From what do you wish to increase it? By buying. Do you seem innocent to yourself, because you wish to increase by buying? By plunder you are not evil, but by your wish you are evil. If anyone says to you, 'Sell your goods,' you shudder, you are terrified, you count it a curse.
也許你輕看了某個窮人或困乏者，我不知是誰：切勿輕看基督，他坐在天上卻在地上困乏；他必帶著報應而來，帶著永生，也帶著永火。所以，你思念這事，就能懷著些許盼望而致富。但你若仍願致富，不僅不肯把你多餘的東西施予貧乏者，反而更想增添你的產業，也許你甚至對搶奪懷有指望。除非你這樣說：「天主知道我不願藉搶奪來增添我的產業。」那你要藉什麼來增添呢？藉購買。你以購買來增添，就自以為無辜嗎？你不藉搶奪並非不惡，而是你的意願惡了。若有人對你說：「變賣你的財物罷」，你就戰慄、驚駭，把它當作咒詛。
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Cum ergo emere cupis, nonne hoc optas, ut res suas alii vendant? Nam quomodo poneris emere, si alius non compulsus luerit venundare? 3. Minor ad bonum quam ad malum labor. Pretium regni coelorum. Omnibus in promptu est. Bona voluntas est charitas. Et hoc videte, fratres, quantum laboret qui exspoliare vult vestitum; et quam sine labore sit ille qui veslirc vult nudnm. Si enim habet, profert et dat; si non babet, suflicit ei coram Dco voluntas bona. Ecce non laborat si habet: si vero non habet; quia quod valde necessarium est babet, pauper est in arca, sed dives est in conscientia; pauper est in do­ mo, sed dives est in animo. An forte nihil habes, quia bouam voluntatem habes?
When, therefore, you desire to buy, do you not wish precisely this, that others should sell their goods? For how could you be able to buy, if another were not compelled to sell? 3. Less labor to good than to evil. The price of the kingdom of heaven. It is within reach of all. A good will is charity. And see this, brethren, how much he labors who wishes to strip off clothing, and how without labor is he who wishes to clothe the naked. For if he has, he brings it forth and gives it; if he has not, a good will suffices for him before God. Behold, he does not labor if he has; but if indeed he has not, then, because he has what is very necessary, he is poor in his chest, but rich in conscience; poor in his house, but rich in his soul. Or perhaps you have nothing, because you have a good will?
所以，當你想要購買時，你豈不正是願意別人變賣他們的財物嗎？因為若沒有別人被迫出售，你怎能購買呢？三、行善所費之力少於作惡。天國的代價。人人都可企及。善意即是愛德。弟兄們，你們看：那想剝人衣服的費了多少力，而那願給赤身者穿衣的又何等不費力。因為他若有，便拿出來給；他若沒有，善意在天主面前就足夠了。看哪，他若有便不費力；但他若真沒有，那麼因為他擁有最必需的，他在錢櫃裡是貧窮的，在良心裡卻是富足的；在家中貧窮，在心靈裡卻富足。或者你以為，因為你有善意，你就一無所有嗎？
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Audi nato Domino clamantes Angelos, Gloria in excelsis Deo, et iti terra pax hominibus bonæ volunlatis (Luc. II. 1 4). Quam parvo constat regnum cœlorum quam vili pi etio tanta possessio proponitur! Proponitur eniin in terra, quod possideas in coelo; proponitur in tempore, quod possideas in aeternum. Non potes dicere : Non habeo unde emere possim, quia tanta est illa possessio, ut pretium congruum invenire non possim. Nonne lan­ tum valet, quantum hahere potueris? et hoc super­ flum. Quantum valuit Zacchæo? Dimidium patrimo­ nium : erat enim dives. Dimidium rerum mearum , dixit, do paUperibus (Id. XIX, 8). Sed quia prior emit, forte tu non invenis quod emas? emit enim regnum coelorum.
Hear the angels crying out when the Lord was born: 'Glory to God in the highest, and on earth peace to men of good will' (Luke 2:14). At how small a price the kingdom of heaven stands! At how cheap a price so great a possession is offered! For that is offered on earth which you may possess in heaven; that is offered in time which you may possess for eternity. You cannot say: 'I have not the means to buy, because that possession is so great that I cannot find a fitting price.' Is it not worth as much as you are able to have? and that superfluous. How much was it worth to Zacchaeus? Half his estate: for he was rich. 'The half of my goods,' he said, 'I give to the poor' (Luke 19:8). But because he bought first, perhaps you find nothing to buy? For he bought the kingdom of heaven.
你要聽當主誕生時眾天使的呼喊：「天主在天受享光榮，主愛的人在世享平安」（路二14）。天國的代價何等微小！這樣偉大的產業以何等低廉的價錢供人購買！因為那在地上供給你的，是你可在天上擁有的；那在時間中供給你的，是你可在永恆中擁有的。你不能說：「我沒有購買的資財，因為那產業如此偉大，我找不出相稱的價錢。」它豈不正值你所能有的那麼多嗎？而且還有餘。它值匝凱的多少呢？他一半的產業，因為他富有。他說：「我把我財物的一半施捨給窮人」（路十九8）。可是既然他先買了，也許你找不到可買的了？因為他買了天國。
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Et ille emil, et tibi integrum servatur quod emas. Noli timere ne augustet te compossessor : oin­ nihus latum cet quod charitas possidcL. Duobus mi­ nulis emit quædam vidua re gnum coelorum. Misit in gazophylacium duos nummos: Amen, amen dico vobis, multus amptius misit in domum Dei quam ista vidua : illi enim de abundantio sua miserunt, hæc autem totum quod habuit misit (Marc. XII, 42,4 4) Quia enim præbebat ei Dominus victum, jam ei duo nummi superflui restiterant ari victum ejus diei : ideo misit illos in domum Dei, ei emit sibi regnum cœlorum. Ecce quod timebas ne charum esset, et non esses idoneus, en duobus num­ tiis valet.
Yet he bought, and there is preserved whole for you what you may buy. Do not fear lest a fellow-possessor should straiten you: for what charity possesses is broad enough for all. With two mites a certain widow bought the kingdom of heaven. She cast into the treasury two coins: 'Amen, amen, I say to you, she has cast much more into the house of God than these: for they cast in of their abundance, but she cast in all that she had' (Mark 12:42-44). For because the Lord provided her sustenance, the two coins had already remained over and above the sustenance of her day: therefore she cast them into the house of God, and bought for herself the kingdom of heaven. Behold, what you feared might be costly, and that you might not be sufficient for it, lo, it is worth two coins.
然而他買了，卻仍為你完整地保留了可買之物。不要害怕有同得之人使你受窘：因為愛德所擁有的，對眾人都足夠寬廣。有個寡婦用兩個小錢買了天國。她把兩個錢投入銀庫：「我實在告訴你們：這個窮寡婦比眾人投入天主銀庫的更多，因為眾人都是拿自己有餘的投入，但這寡婦卻是把她所有的一切都投上了」（谷十二42–44）。因為主既供給她食糧，那兩個錢已是她當日食糧之外多餘的：所以她把它們投入天主的殿，為自己買了天國。看哪，你所懼怕它昂貴、又怕你不夠格的，看，它只值兩個錢。
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Si terrebat te pretium quod dedit Zac­ cbaus, consoletur te hoc prelium quod dedit hæc vi­ dua. Plus addo, charissimi; valet et vilius. Vilior est calix aquæ frigidæ, vilior est sola bona voluntas : aurii clamantes Angelos, In terra pax hominibus bonæ voluntatis. An forte non bene diximus viliorem bonam voluntatem? Imo ipsa est omnibus charior, et totum hahet qui bonam voluntatem habet quia ct in dimi­ diu rerum suarum Zacchæus, si bonam voluntatem non haberet, nibil dedisset. Bona enim voluntas; ipsa dicitur charitas. Et quid ait Aposlolus? Si dtitribuero omnia mea pauperibus, charitatem autem non habeam, nihil mihi prodest (I Cor. XIII, 3). Totum ergo habet, qui bonam voluntatem habet.
If the price which Zacchaeus gave frightened you, let this price which this widow gave console you. I add still more, dearest ones: it is worth even something cheaper. Cheaper is a cup of cold water; cheaper is a good will alone: for you hear the angels crying, 'On earth peace to men of good will.' Or perhaps we have not well said that a good will is cheaper? Nay rather, it is dearer than all, and he has all who has a good will; because even in the half of his goods, Zacchaeus, had he not a good will, would have given nothing. For a good will, that itself is called charity. And what does the Apostle say? 'If I distribute all my goods to the poor, but have not charity, it profits me nothing' (1 Cor. 13:3). He therefore has all who has a good will.
若匝凱所給的價錢使你害怕，就讓這寡婦所給的價錢安慰你。親愛的，我還要加添：它甚至值得更低廉的。一杯涼水更為低廉；單單一份善意更為低廉：因為你聽見眾天使呼喊：「在地上，主愛的人享平安。」或者我們說善意更低廉，說得不對嗎？不，它反而比一切更貴重，凡有善意的便擁有一切；因為匝凱即使獻上一半財物，若沒有善意，也是一無所獻。因為善意，它本身就稱為愛德。使徒說什麼呢？「我若把我所有的一切施捨給窮人，卻沒有愛德，為我毫無益處」（格前十三3）。所以，凡有善意的就擁有一切。
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Ipsa est quæ potest sufficere, si cætera non sint : si autem sola dcsit, ni­ hil prodest quidquid habitum fuerit Sola suflicit, si adsit: c;rtcra omnianihi prosunt, si sola charitas desit Si haberes in domotua theauros unde securus esses, gauderes et exsultares : In corde habes bonam voluntatem, et tristis es? In arca posses limere furem, in corde haberis bonam voluntatem nibil times 1. 4. Justitiam appetenti imminet a malis pari. Forle aliquis cogitat, ct dicit: Si res nieas pauperibus dare cœpero. et de adversuriis meis pro Dei amore me vindicare noluero, et humilis ac mansuetus esse con­ tendero, statim mihi necesse erit persecutiones homi­ num malorum susiincre.
This is what can suffice, if the rest be lacking; but if this alone be wanting, whatever else is possessed profits nothing. It alone suffices if it be present; all other things profit me nothing, if charity alone be lacking. If you had in your house treasures whereby you might be secure, you would rejoice and exult: you have in your heart a good will, and are you sad? In your chest you might fear a thief; in your heart you hold a good will, and you fear nothing. 4. He who seeks righteousness is threatened with suffering from the wicked. Perhaps someone thinks and says: 'If I begin to give my goods to the poor, and am unwilling to avenge myself on my adversaries for the love of God, and strive to be humble and meek, at once it will be necessary for me to endure the persecutions of evil men.'
這就是那即使其餘皆無也能足夠的；但若單缺這一樣，無論擁有什麼都毫無益處。它單獨存在便足夠；若單缺愛德，其餘一切為我都毫無益處。你若在家中有寶藏使你安穩，你便歡喜雀躍：你心中有善意，卻憂愁嗎？在錢櫃裡你或許怕賊；在心中你懷有善意，就什麼都不怕。四、追求正義者必受惡人加害之威脅。也許有人思量而說：「我若開始把財物施捨給窮人，又為天主的愛不肯向我的仇敵報復，並力求謙卑溫良，那我立刻就必須忍受惡人的迫害。」
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Qui hæc times, non legisti quia pcr multas tribulationes oportet nos introire iii re­ gnum Dei (Act. xiv, 21)? non :unisti Scripturam di­ centem, Fili % accedens ad servitutem Dei, s:a in justi. tiu et timore, et præpara animam tuam ad tentationem (Eccli. II, 1)? Verum cst quia ubi Deum in veritate coniceris quaerere, necesse libi crit superborum vel malorum hominum nequitias sustinere : quia non sic ab illis colitur Christus, quomodo eis quotidie prædi­ catur; quoniam ct quidquid volunt, quidquid petunt a Deo, in luxuriis suis et in conviviis volunt consu­ mere, in spectaculis , in nugis, in fornicationibus, in ebr ietatibus. In his volunt consumere, quo desiderant abundare :
You who fear these things, have you not read that 'through many tribulations we must enter into the kingdom of God' (Acts 14:21)? Have you not heard the Scripture saying, 'Son, when you come to the service of God, stand in righteousness and fear, and prepare your soul for temptation' (Sir. 2:1)? It is true that where you set yourself to seek God in truth, it will be necessary for you to endure the wickedness of proud or evil men: because Christ is not so worshipped by them as he is daily preached to them; since whatever they wish, whatever they ask of God, they wish to consume in their luxuries and in their banquets, in spectacles, in trifles, in fornications, in drunkenness. On these they wish to spend that in which they desire to abound;
你們這害怕這些事的人，豈沒有讀過「我們必須經過許多磨難，才能進入天主的國」（宗十四21）嗎？你們豈沒有聽見聖經說：「孩子，你前來事奉天主時，要立於正義和敬畏中，並預備你的心靈面對試探」（德二1）嗎？的確，你在何處立志真心尋求天主，你就必須忍受驕傲或邪惡之人的凶惡：因為基督在他們身上不像每日向他們宣講的那樣受敬拜；因為他們所願的一切、向天主所求的一切，都想耗費在自己的奢華與宴樂中，在觀劇中、在無聊事中、在淫亂中、在醉酒中。他們想在這些事上耗費那些他們所渴望富足的；
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et tunc putant quia bonus est Deus, quando illis præstat unde corrumpantur. 5. Inde magis proficit. Mali torcularia unde uva premitur el oliva. Pro ipsis orandum. Sed dicit aliquis : Ecce tempora astera sunt , ct asperiora erunt. Per ista asperiora proficit magis Ecclesia, proficiunt illi qui sursum cor habent: et illi qui sursum cor non habent, tumultnatur cis eor ill terra, et dicunt cordi suo locum mutare, ut etiam ipsi sursum cur habeant, cantantes nobiscum, Ad te, Domine, levavi animam meam (l'sal. xxiv, 1). Tale est dicere, Severiora sunt tempora : quale si quis riicat, severiora esse tempora olivæ, cum fructus colligitur, quia in torcular mittitur.
and then they think that God is good, when he grants them the means by which they may be corrupted. 5. Thereby the Church profits the more. The wicked are the presses in which the grape and the olive are pressed. One must pray for them. But someone says: 'Behold, the times are harsh, and will be harsher.' Through these harsher times the Church profits the more; those profit who hold their heart on high; and those who hold not their heart on high, their heart is thrown into turmoil upon the earth, and they bid their heart change its place, that they too may hold their heart on high, singing with us, 'To you, O Lord, have I lifted up my soul' (Ps. 24:1). To say 'The times are more severe' is like saying that the times are more severe for the olive when its fruit is gathered, because it is put into the press.
那時他們就以為天主是善的，因為他賜給他們敗壞自己的資財。五、教會反因此更得益處。惡人乃是擠壓葡萄與橄欖的榨具。當為他們祈禱。可是有人說：「看哪，時勢艱難，且將更艱難。」教會正藉這更艱難的時勢更得益處，那些心懷向上的人也更得益處；至於那些心不向上的人，他們的心在地上被攪擾，便吩咐自己的心改換處所，好使他們自己也心懷向上，與我們同唱：「上主，我向你舉起我的靈魂」（詠二十四1）。說「時勢更嚴峻」，就好比有人說橄欖收果時時勢更嚴峻，因為它被投入榨具。
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Quando enim pendebat in arbore, læta tempora vide­ bantur; et non attendunt quia amurca plena erat. Venit quasi asperius tempus, venit tempus torcularis, veniunt majores pressuræ. Per peccata enim et crimina superborum, per avaritiam luxuriamque malorum ma­ jores pressuræ fiunt generi humano. Omnes enim mali et amatores mundi quasi torcularia sunt. Sicut enim in torcularibus ct uva premitur et oliva, ut vinum et oleum reponatur in canava 1: ita pcr nequitiam ma­ lorum hominum, qui boni et justi sunt, multis tribu­ lationibus corporaliter fatigantur, ut animæ corum tanquam oleum ac vinum reeondi in æterna beatitu­ dine mcreantur.
For when it hung on the tree, the times seemed glad; and they do not consider that it was full of oil-dregs. There comes as it were a harsher time, there comes the time of the press, there come greater pressures. For through the sins and crimes of the proud, through the avarice and luxury of the wicked, greater pressures are brought upon the human race. For all the wicked and lovers of the world are as it were presses. For just as in the presses both the grape and the olive are pressed, that the wine and oil may be stored in the cellar, so through the wickedness of evil men, those who are good and just are wearied bodily by many tribulations, that their souls, as it were oil and wine, may deserve to be stored away in eternal blessedness.
因為當它掛在樹上時，時勢似乎歡樂；他們卻不留意它滿是渣滓。彷彿有更嚴酷的時候到來，榨具的時候到來，更大的擠壓到來。因為藉著驕傲者的罪惡與惡行，藉著惡人的貪婪與奢侈，更大的擠壓臨到人類。因為一切惡人與愛世界的人都彷彿是榨具。正如在榨具中葡萄與橄欖都被擠壓，好把酒與油貯藏於窖中；照樣，藉著惡人的凶惡，那些善良公義的人在肉身上被許多磨難所困，好使他們的靈魂如同油與酒，配得被貯藏於永遠的福樂中。
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Noli ergo de Dei misericordia vel justitia desperare, quoties lc videris ab iniquis homi­ nibus faligari : sed considera quod illi qui te perse­ quuntur, apud Deum velut mola ac torcularia depu­ tantur; In vero tanquam oliva, et quasi uva legitima, parvo tempore pressuram nalorum hominum susti­ nere cogeris : sed postea illis siue fine remanebit op­ probrium, tu reiici commutatione transibis ad re­ gnum. Et tunc liberatus ab omnibus malis, cum pro­ pheta poteris dicere, Transivimus per ignem et aquam, et induxisti nos in refrigerium (Psal. LXV, 12). Sed ut ad istam mcrearis beatitudinem pervenire, ora pro illis qui te persequuntur; quia potens est Deus ut ilos convertat ad bonum;
Do not, therefore, despair of God's mercy or justice, as often as you see yourself wearied by wicked men: but consider that those who persecute you are reckoned before God as the millstones and presses; you, however, as the olive and as the legitimate grape, are compelled for a short time to endure the pressure of evil men; but afterward there shall remain to them reproach without end, while you shall pass over by a happy exchange to the kingdom. And then, freed from all evils, you shall be able to say with the prophet: 'We have passed through fire and water, and you have brought us out into refreshment' (Ps. 65:12). But that you may deserve to attain to that blessedness, pray for those who persecute you; for God is able to convert them to good;
所以，每逢你見自己被惡人所困，切勿對天主的仁慈或公義失望：卻要思念那些迫害你的人，在天主面前被算作磨石與榨具；而你則如橄欖、如合格的葡萄，被迫暫時忍受惡人的擠壓；但此後，羞辱要無盡地存留於他們，你卻要藉幸福的交換過渡到天國。那時，你脫離一切禍患，便能與先知同說：「我們經過了火與水，你卻領我們到了寬舒之地」（詠六十五12）。但為使你配得獲致那福樂，你要為迫害你的人祈禱；因為天主能使他們轉向善；
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et qui nunc paleæ esse videntur, de zizaniis in triticum, de amurca in oleum transeant; et qui modo alios per nequitiam persequuntur, ipsi posiea persecutionem pro justitia patiantur; et qui nunc res alienas crudelitcr volunt rapere, res suas incipiant pauperibus misericorditer erogare. Quant rem si, orantibus vobis, secundum suain consuetu­ dinem pictas divina præstiterit, non solum de vestra, sed et de aliorum salute duplicem mercedem in æterna beatitudine, remunerante neo, capietis : quod ipse prestare dignetur, qui cuin Patre et Spiritu san­ cto vivit et regnat Deus per omnia sæcula sæculorum. Anicn. SERMO CCLXXI (a). De dilectione non solum amicorum, sed etiam inimicorum:
and that those who now seem to be chaff may pass over from tares into wheat, from oil-dregs into oil; and that those who now persecute others through wickedness may themselves afterward suffer persecution for righteousness' sake; and that those who now cruelly wish to seize the goods of others may begin mercifully to bestow their own goods on the poor. And if, at your prayers, divine mercy should grant this according to its custom, you shall receive, God rewarding you, a double reward in eternal blessedness, not only for your own salvation but also for that of others: which may he himself deign to grant, who with the Father and the Holy Spirit lives and reigns, God, through all the ages of ages. Amen. SERMON 271. On the love not only of friends, but even of enemies:
並使那些如今看似糠秕的人，從莠子過渡為麥子，從渣滓過渡為油；使那些如今藉凶惡迫害別人的人，自己此後為正義而受迫害；使那些如今殘忍地想搶奪別人財物的人，開始慈悲地把自己的財物施予窮人。若因你們的祈禱，天主的慈愛照其慣例賜下這事，你們便要蒙天主賞報，在永遠的福樂中領受雙倍的賞賜，不僅為你們自己的得救，也為別人的得救：願那與聖父及聖神共同永生永王、直到世世代代的天主，親自俯允賜下這恩。阿們。第二百七十一篇講道。論不僅愛朋友，甚至愛仇敵：
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et quia potest fieri ut qui inimici sunt, ita ari amicitiam revocentur (b). 4. Inimici diligendi. Dilexit enim nos Deus, etiam inimicos. Frequenter in Evangelio, fratres charissimi, audivimus Dominum dicentem, Diligite inimicos ve­ stros, benefacite his qui vos oderunt ( Matth. v, 44 ). Quare autem Domninus dixit, Diligite inimicos vestros, nisi quia passuri eramus inimicos ? Sed dicit aliquis : Quis potest diligere inimicos ? Prius te dilexit im­ pium Deus tuus, qui nunquam fuit impius : tu autem etiamsi jam non es impius, fuisti tamen aliquando; quando nero fit justus nisi ex peccatore, sicut fre­ quenter cantavimus, Beati quorum remissæ sunt ini­ quitates ( Psal. xxxi, d ):
and that it can come to pass that those who are enemies may thus be recalled to friendship. 4. Enemies are to be loved. For God loved us, even as enemies. Often in the Gospel, dearest brethren, we have heard the Lord saying, 'Love your enemies, do good to those who hate you' (Matt. 5:44). But why did the Lord say, 'Love your enemies,' except because we were to suffer enemies? But someone says: 'Who can love enemies?' Your God first loved you when you were impious, he who was never impious: but you, even if you are no longer impious, yet you were so once; for when does one become just except out of a sinner, as we have often sung, 'Blessed are they whose iniquities are forgiven' (Ps. 31:1)?
並論那本為仇敵的，也可能因此被喚回為朋友。四、當愛仇敵。因為天主愛了我們，甚至當我們還是仇敵時。親愛的弟兄們，我們在福音中常聽見主說：「愛你們的仇人，善待那恨你們的」（瑪五44）。可是主為何說「愛你們的仇人」，豈不是因為我們將要遭受仇敵嗎？但有人說：「誰能愛仇敵呢？」你的天主，那從不曾不虔敬的，卻在你不虔敬時先愛了你；至於你，即使你如今不再不虔敬，你從前卻曾是；因為人若不是出於罪人，何時能成為義人呢？正如我們常唱的：「罪過蒙赦免的人是有福的」（詠三十一1）。
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non dixit, Beati qui non fecerunt peccata ; sed, Beati quorum remissae sunt ini­ quitates. Si cnim quæris qui non fecerit, non invenies. Unde ergo quisquam erit beatus ? Si remittatur quod fecit, si tegatur quod commisit. Si ergo jam libi pec­ catum dimissum est, ille te insequitur qui nondum est justus. Et tu antequam justificareris, alios perse­ quebaris ; pericras, et inventus es : et ille qui tibi adversatur, inveni-tur, et non persequetur. Noli co­ gitare quod tuis meritis talis factus sis ; quia gratia Dci te tabm fecit. Et bene considerans videbis potentem esse Deum, qui talcm faciat eum, quem juste videris odisse 2 2. Quam injuste malorum optetur interitus.
He did not say, 'Blessed are they who have not committed sins,' but, 'Blessed are they whose iniquities are forgiven.' For if you seek one who has not committed sin, you will not find him. Whence, then, shall anyone be blessed? If what he did be forgiven, if what he committed be covered. If, therefore, your sin has now been forgiven you, he pursues you who is not yet just. And you, before you were justified, were persecuting others; you had perished, and were found: and he who opposes you shall be found, and shall not persecute. Do not think that you were made such by your own merits; for the grace of God made you such. And considering rightly, you will see that God is powerful, who may make such a one him whom you justly seem to hate. 2. How unjustly the destruction of the wicked is desired.
他沒有說：「未曾犯罪的人是有福的」，而是說：「罪過蒙赦免的人是有福的。」因為你若尋找一個未曾犯罪的人，你必找不到。那麼，誰能有福呢？就是他所行的蒙赦免、他所犯的被遮蓋。所以，你的罪如今若已蒙赦免，那尚未成義的人卻在迫害你。而你，在你被稱義以前，也曾迫害別人；你曾喪亡，卻被尋回：那與你為敵的人也必被尋回，不再迫害。不要以為你是憑自己的功勞成了這樣；因為是天主的恩寵使你成了這樣。你若正確思量，便會看見天主是全能的，他能使你所理當恨惡的那人成為這樣的人。二、盼望惡人滅亡是何等不義。
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Dicis enim tu tibi quasi justus : Magna est paticatia Dei, quæ illun1 talem vivere sinit. Atque utinam hoc so­ lum dicas: sed timeo ne insuper reprehendas, dicens, Quid placui' Deo talibus parcere ? Quare tanta mala faciunt homines, et vivunt ? Sic dicat alius : 0 Deus, quare vivit iste qui tanta dicit, et tuam justitiam re­ prehendit ? non enim attendit quid ipse dicat, sed attendit quid alius faciat. Qui tibi displicct, fortassis non reprehenidit, nec effundit istas contumelias in Deum, quomodo tu facis. Ecce puta quia Ucus, quo­ modo tu vis, nulli malo velit parcere : quid de te fa­ cturus est, qui sine peccato esse non potes ? Non attendis uhi te inveniat?
For you say to yourself as though just: 'Great is the patience of God, which suffers such a man to live.' And would that you said only this: but I fear lest you moreover reproach, saying, 'Why did it please God to spare such men? Why do men do such great evils, and yet live?' So let another say: 'O God, why does this man live who says such things, and reproaches your justice?' For he does not attend to what he himself says, but attends to what another does. He who displeases you perhaps does not reproach, nor pour out these insults against God, as you do. Behold, suppose that God, as you wish, were willing to spare no wicked man: what will he do with you, who cannot be without sin? Do you not attend to where he may find you?
因為你彷彿自以為義地對自己說：「天主的忍耐真大，竟容這樣的人活著。」但願你只說這一句：可我怕你還要責難，說：「天主為何喜歡饒恕這樣的人呢？為何人作這麼大的惡，還活著呢？」照樣，另有人說：「天主啊，這說這種話、又責難你公義的人，為何還活著呢？」因為他不留意自己說什麼，卻留意別人作什麼。那使你不悅的人，也許並不像你這樣責難，也不向天主傾吐這些侮辱。看哪，假使天主照你所願，不肯饒恕任何惡人：那麼他要怎樣待你這不能無罪的人呢？你豈不留意他會在何種光景中找到你嗎？
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Roga ergo, ut non solum aliis, sed etiam et tibi parcat. Hoc itaque, fratres, habent quasi proprium omnes iniqui : nolunt ut par- , rat Deus iniquis, et non vident quid ipsi sint, etiam ex hoc ipso quod ita volunt Sed ego justus sum, in­ quis. Si libi non parceret Deus cum esses iniquus, quomodo ad justitiam pervenisses 7 An forte volchas ut Deus usque ad tc paUcus esset, quousque tu per­ venires ad justitiam ? Quia Deus extendit pontem misericordiæ suæ, ut lu transire posses; hoc vis ut jam subducat, ne alius transeat ? 3. Qui hodie malus, forte cras nobis erit melior. Di­ ligamus ergo, fratres charissimi, inimicos nostros.
Pray, therefore, that he may spare not only others, but even you. This, then, brethren, all the wicked have as it were their own peculiarity: they do not wish God to spare the wicked, and they do not see what they themselves are, even from this very fact that they so wish. 'But I am just,' you say. If God did not spare you when you were wicked, how would you have attained to righteousness? Or perhaps you wished that God should be patient only up to you, until you should attain to righteousness? Because God stretched out the bridge of his mercy, that you might be able to cross over, do you wish that he should now withdraw it, lest another cross? 3. He who is evil today, perhaps tomorrow will be better to us. Let us therefore love, dearest brethren, our enemies.
所以，你要祈求他不僅饒恕別人，甚至饒恕你。弟兄們，一切惡人都彷彿以此為自己的特性：他們不願天主饒恕惡人，卻看不出自己是何等人，甚至單從他們如此願望這一事實就可看出。你說：「可我是義人。」若天主在你作惡時不饒恕你，你怎能達到正義呢？或者你願天主只忍耐到你為止，直到你達到正義？天主既伸出他慈愛的橋樑，使你得以過渡，你卻願他如今把橋撤去，免得別人過渡嗎？三、今日為惡的人，明日或許對我們更好。所以，親愛的弟兄們，讓我們愛我們的仇敵。
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Forte qui hodie est amicus tuus, talia peccata factu­ rus est, ut in vita æterna tecum esse non possit : non enim scis quid pariat crastinus dies ( Prov. XXVII, i ). Ele contra qui inimicus est, forte sic ad pœni­ tentiam convertetur, ut in illa cœlesti Jerusalem ci­ vis tuus esse mereatur, et forte etiam major efticia­ tur. Non vobis hoc difticilc videatur. Interrogemus Scripturas, et in ipsis hoc evidentius agnoscere po­ terimus. Paulus apostolus prius sceleratus erat ini­ micus Christianorum, rapicbat, vastabat, s;evicbat. Ibi erat quando lapidatus est martyr Stephanus. Pa­ rum illi erant manus suæ. manibus omnium lapidabat:
Perhaps he who today is your friend is about to commit such sins that he cannot be with you in eternal life: for you know not what tomorrow may bring forth (Prov. 27:1). On the contrary, he who is your enemy will perhaps be so converted to penance that he may deserve to be your fellow-citizen in that heavenly Jerusalem, and perhaps may even be made greater. Let this not seem difficult to you. Let us question the Scriptures, and in them we shall be able to recognize this more evidently. Paul the apostle was first a wicked enemy of the Christians; he seized, he ravaged, he raged. He was there when Stephen the martyr was stoned. His own hands were too few for him; he stoned with the hands of all;
也許今日作你朋友的人，將要犯下這樣的罪，以致不能在永生中與你同在：因為你不知道明天要生出什麼（箴二十七1）。相反，那作你仇敵的人，或許要如此歸向懺悔，以致配得在那天上的耶路撒冷作你的同胞，甚至或許被造得更偉大。這在你不當看為難事。讓我們查考聖經，在其中便能更顯明地認出這事。使徒保祿起初是基督徒惡毒的仇敵；他搶奪、他蹂躪、他狂暴。斯德望致命時他就在那裡。他自己的手於他太少了；他藉眾人的手投石；
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quia ut illi non impedirentur vestimentis suis, sed liberis manibus saxa projicerent, omniuim vestimen­ ta servabat; ac sic in omnium manibus scelus ope­ rabatur. Videte virum una voce Domini ex persecu­ tore factum prædicatorem. Præcessit eos quos ode­ rat : illi enim omnes christiani quos insequebatur, lareS non erant, qualis ipse factus est. Nun euim omnes illi Apostoli crant, quod ipse factus est. Vide­ tis neri posse ut inunicus qui crat hodie, sit non so­ lum anticus et frater in gratia, sed etiam praecedat et melior fiat. 4 Orationis fructus mors inimici. Homo et peccator duo sunt. Ergo, fratres mei, christiani illi omnes 'uos persequebatur Saulus, putatis quia non ruga­ bant?
for that they might not be hindered by their own garments, but might hurl the stones with free hands, he kept the garments of all; and thus he was working the crime in the hands of all. See a man made from a persecutor into a preacher by one voice of the Lord. He went before those whom he had hated: for all those Christians whom he pursued were not such as he himself became. For not all those Apostles were such as he himself became. You see that it can come to pass that one who was an enemy today may be not only a friend and brother in grace, but may even go before and become better. 4. The fruit of prayer is the death of the enemy. The man and the sinner are two things. Therefore, my brethren, all those Christians whom Saul persecuted, do you think they did not pray?
為使他們不被自己的衣服所礙，好能空手投石，他便看守眾人的衣服；如此他在眾人手中作成那罪行。你看，一個人藉主的一句話，從迫害者變成了宣道者。他超越了他所恨惡的人：因為他所迫害的一切基督徒，都不像他自己所成的那樣。因為那一切宗徒，都不像他自己所成的那樣。你們看，那今日為仇敵的人，能夠不僅成為恩寵中的朋友和弟兄，甚至還能超前並變得更好。四、祈禱的果實是仇敵的死。人與罪人是兩回事。所以，我的弟兄們，掃祿所迫害的那一切基督徒，你們以為他們沒有祈禱嗎？
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Utique, si noverant Christum, si chrisliani erant, si noverant ipsum Dominum Jesum pro impiis mortuum. Non enim mortuus est pro fidelibus; sed mortuus est ut faceret fideles. Rogo vos, fratres, dili­ genter, attendite, Dominus et Salvator noster, qui mortem suam praestitit infidclibus, quale sit illud quod servat fidelibus ? Et hoc considerate, quia quos persequebatur Paulus apostolus, bene noverant misericordiam Dui, et sciebant quod Saulus ille per.. secutor poterat fieri prsedicator : ct idco oraverunt pro illo, ct exauditi sunt. Ille persequebatur ; sed illi vicerunt. Illi eum magis occiderunt et interfecerunt rogando pro eo. Quomodo? Ecce una voce proslra­ tus est Mrsecutor.
Assuredly they did, if they knew Christ, if they were Christians, if they knew that same Lord Jesus to have died for the impious. For he did not die for the faithful, but he died that he might make them faithful. I ask you, brethren, diligently attend: our Lord and Savior, who bestowed his death upon unbelievers, of what sort must that be which he keeps for the faithful? And consider this, that those whom Paul the apostle persecuted well knew the mercy of God, and knew that that Saul the persecutor could become a preacher: and therefore they prayed for him, and were heard. He was persecuting; but they conquered. They rather slew and killed him by praying for him. How? Behold, by one voice the persecutor was laid low.
他們必定祈禱了，若他們認識基督，若他們是基督徒，若他們知道那同一位主耶穌曾為不虔敬的人而死。因為他不是為信徒而死，而是死了好使他們成為信徒。弟兄們，我懇切求你們留意：我們的主和救主，既把他的死賜給不信的人，那他為信徒所保留的，該是何等的呢？也要思念這事：使徒保祿所迫害的那些人，深知天主的慈愛，也知道那迫害者掃祿能成為宣道者：因此他們為他祈禱，並蒙俯允。他迫害；他們卻得勝。他們反倒藉為他祈禱而把他殺了、置於死地。怎樣殺呢？看哪，藉一句話那迫害者就仆倒了。
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Surrexit enim jam non persecu­ tur, sed prædicator : qui ergo persequebatur mor­ tuus est. Quære persecutorem, et non invenies jam ; quia surrexit. Ergo illi potius occiderunt cum oran­ do, quam ille persequendo. Et vos ergo, fratres, sic orate pro inimicis vestris, ut occidat eos Deus: id est ut eorum malitiam, quæ vobis inimicatur, acci­ date Sic enim non occidit quod creavit, sed quod ipsi tibi fecerunt. Homo enim et peccator, duo nomina sunt. In ipsis duobus nominibus quære quid fecerit Deus, quære quid suaserit diabolus. Homo a Deo fa­ ctus cst: peccatum, suadente diabolo, ab homine fa­ ctum est. Quis horum duorum te persequitur ?
For he rose up no longer a persecutor, but a preacher: he therefore who was persecuting is dead. Seek the persecutor, and you will no longer find him; because he has risen. Therefore they rather killed him by praying, than he by persecuting. And you also, therefore, brethren, so pray for your enemies, that God may kill them: that is, that he may cut off their malice which is hostile to you. For thus he does not kill what he created, but what they themselves made in you. For 'man' and 'sinner' are two names. In these two names seek what God made, seek what the devil suggested. Man was made by God: sin, at the devil's suggestion, was made by man. Which of these two persecutes you?
因為他起來不再是迫害者，而是宣道者：所以那迫害的人死了。你尋找迫害者，卻再也找不到他，因為他已起來。所以他們藉祈禱把他殺了，勝過他藉迫害。所以弟兄們，你們也要這樣為你們的仇敵祈禱，好使天主把他們殺死：就是使他斷絕他們那與你們為敵的惡意。因為天主如此不是殺死他所造的，而是殺死他們自己在你身上所造成的。因為「人」與「罪人」是兩個名字。在這兩個名字中，尋找天主所造的，尋找魔鬼所唆使的。人是天主所造的：罪是人受魔鬼唆使而作成的。這兩者中，是哪一個迫害你呢？
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Si enim tu bene vivis, non te persequitur, nisi qai ma­ lus est : non ergo homo, sed peccator te insequitur. Roga pro homine, ut exstinguat Deus peccatorem. Cum enim mortuus fuerit peccator, nihil tibi adversabi­ tur ; imo consolabitur vivens, qui te in peccatis mor­ tuus persequebatur. 5. In dimittendo omnis spes nostra . Maximum Deo offertur sacrificium. Omnibus id promptum. Eleemosy­ næ duæ. Spiritualis præstat. Non vobis ergo grave sit, per ipsius Domini nostri misericordiam vos obtestor, quia spes nobis alia non est, nisi dimiseri­ mus quidquid nos læscrint homines. Nemo nos fallat.
For if you live well, no one persecutes you except him who is evil: therefore it is not the man, but the sinner, who pursues you. Pray for the man, that God may extinguish the sinner. For when the sinner is dead, nothing will be against you; nay, he will console you, living, who, dead, persecuted you in your sins. 5. In forgiving is all our hope. The greatest sacrifice is offered to God. It is within reach of all. There are two kinds of almsgiving. The spiritual is superior. Let it not, therefore, be grievous to you, by the mercy of our Lord himself I beseech you, that there is no other hope for us, unless we forgive whatever men have wronged us. Let no one deceive us.
因為你若生活得好，除了那作惡的人，沒有人迫害你：所以迫害你的不是人，而是罪人。你要為那人祈禱，好使天主除滅那罪人。因為當那罪人死了，就沒有什麼與你為敵；不，那在你犯罪時死著迫害你的，反倒要活著安慰你。五、我們一切的盼望都在於寬恕。獻給天主最大的祭獻。人人皆可企及。施捨有兩種。屬靈的更為超卓。所以，我藉我們主自己的慈愛懇求你們，不要以此為難事：除非我們寬恕人所加於我們的一切傷害，我們就別無盼望。不要讓人欺騙我們。
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Aliud majus sacrificium non est quod de­ beamus Deo, nisi quidquid boni est, etiam malis ho­ minibus, sed tamen hominibus fecerimus. Dicit tibi Deus : Ego non ex te cresco, sed tu ex me; sacrifi­ cium volo quod prosit lumini : sic ad me pervenit quod tibi prosit. Potes mihi dicere : Non habeo quod tribuam indigenti, non possum jejunare fre­ quenter, et a vino vel carnibus abstinere non possuln. Numquid potes mihi dicere, chariiatem te habere non posse ? Ipsa est cujus possessio tanto plus auge­ tur, quanto ampliuserogatur. Dimitte ergo quod te­ nebas ; ne adversus te ille teneat aliquid, cui non habes quod dimittas : Dimittite et dimittetur vobis; date, et dabitur vobis (Luc. vi,57 et 58).
There is no other greater sacrifice that we owe to God, than whatever of good we do even to evil men, yet to men. God says to you: 'I do not grow from you, but you from me; I want a sacrifice which may profit the light: thus there reaches me that which profits you.' You can say to me: 'I have nothing to bestow on the needy, I cannot fast frequently, and I cannot abstain from wine or flesh.' Can you say to me that you cannot have charity? That is the possession which is increased the more, the more it is dispensed. Forgive, therefore, what you were holding, lest against you he hold something, to whom you have nothing to forgive: 'Forgive, and it shall be forgiven you; give, and it shall be given to you' (Luke 6:37, 38).
我們虧欠天主的，沒有比這更大的祭獻，就是我們對人所行的一切善，即使是對惡人，卻仍是對人。天主對你說：「我不是由你而增長，而是你由我；我要一種能使光受益的祭獻：如此，那使你受益的便到達我這裡。」你能對我說：「我沒有什麼施予貧乏者，我不能常常禁食，也不能戒絕酒肉。」你能對我說你不能有愛德嗎？那是一種產業，愈施予便愈增添。所以，把你所持守的寬恕了，免得他向你持守什麼，就是那你無可寬恕的：「你們寬恕，你們也必蒙寬恕；你們給予，也必蒙給予」（路六37、38）。
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Scitote, fra. Ires charissimi, quia diue sunt eleemosynæ : una cor­ dis, alia pecunie. Eleemosyna cordis est, dimittere quod læsus es. Nam dare aliquid indigenti aliquando quæris , et non habes : indulgere peccanti, quantum volueris, redundat tibi. Aurum, argentum, vestem, frumentum, vinum ct oleum potest Hen ut aliquolics non habeas, unde pauperibus tribuas : ut autem omnes homines diligas, et hoc aliis quod tibi ipse ve­ lis, et ut inilnicis tuis indulgeas, nunqnam te poteris excusare; quia si in cellario vel in horreo non Ira­ bcs quod dare possis, de thesauro cordis tui potes proferre quod tribuas.
Know, dearest brethren, that there are two kinds of almsgiving: one of the heart, another of money. The almsgiving of the heart is to forgive when you have been wronged. For to give something to the needy you sometimes seek, and have not: to pardon the one who sins, as much as you will, redounds to you. It may happen that sometimes you do not have gold, silver, clothing, grain, wine, and oil whereby to bestow on the poor: but that you should love all men, and this for others which you yourself wish for, and that you should pardon your enemies, you can never excuse yourself; because if you have not in your storeroom or in your barn what you might be able to give, out of the treasure of your heart you can bring forth what you may bestow.
親愛的弟兄們，你們要知道有兩種施捨：一種屬於心，一種屬於錢財。心的施捨，就是當你受了傷害時給予寬恕。因為給貧乏者一些東西，你有時想給，卻沒有：而寬赦犯罪者，隨你所願，都歸益於你。有時你或許沒有金、銀、衣服、糧食、酒和油可施予窮人：但要你愛所有的人，並把你為自己所願的也施予別人，並寬赦你的仇敵，你就永遠無可推諉；因為你若在庫房或倉廩中沒有可給的，你仍能從你心的寶藏中拿出可施予的。
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Et cum omnibus hominibus, etiamsi sola sit, bona voluntas sufficiat, et clecmosy­ na cordis multo major sit, quam eleemosyna corpo­ ris; quis est qui vel umbram excusalionis possit praetendere ? Et illud attendite, fratres, quia chari­ tatis eleemosyna sine terrena substantia sufficit sibi : illa vero quæ corporaliter datur, si non benigno cor­ de tribuitur, omnino non sufficit. Et quia, sicut ipsi videtis, fratres charissimi, ad remissionem omnium peccatorum, si substantia terrena non fuerit, chari­ tas et dilectio inimicorum satis abundeque sufficiunt; nulla nobis excusatio de hac re in die judicii remane­ bit, nec dicere aliquis poterit non sc habuissc unde sua peccata redimeret. 6.
And since, with all men, a good will suffices, even if it be alone, and the almsgiving of the heart is much greater than the almsgiving of the body; who is there who could put forward even the shadow of an excuse? And attend to this also, brethren, that the almsgiving of charity suffices for itself without earthly substance: but that which is given bodily, if it be not bestowed with a kindly heart, does not suffice at all. And because, as you yourselves see, dearest brethren, for the remission of all sins, if earthly substance be lacking, charity and the love of enemies suffice abundantly and to spare; no excuse concerning this matter will remain to us on the day of judgment, nor will anyone be able to say that he had not the means whereby to redeem his sins. 6.
既然對眾人而言，善意即使單獨存在也足夠，而心的施捨遠比身體的施捨更大；那麼還有誰能提出哪怕是藉口的影子呢？弟兄們，也要留意這事：愛德的施捨無需地上的財物便自足；但那按身體所給予的，若不是以仁慈的心施予，就毫無足夠可言。親愛的弟兄們，正如你們自己所見，為使一切罪得赦免，即使缺少地上的財物，愛德與愛仇敵也綽綽有餘；所以在審判之日，我們對此事必無藉口可留，也沒有人能說他沒有救贖自己罪過的資財。六、
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Adhortatio. Et ideo omnes homines studeamus toto corde diligere; orantes, ut qui boni sunt, meliores fiant, ct in opcre bono permaneant; qui mali sunt, cito se corrigaut : timentes illud quod Dominus comminatus est dicens, Si non dimiseritis hominibus peccata eorum, nec Pater vester dimittet vo­ bis peccata vestra ( Matth. vi, 15). Sed magis cunt ipsius adjutorio laboremus, ut illud in nobis possit impleri, Date, et dabitur vobis ; dimittite, et dimittetur vobis. Cumergo secundum præfatam Domini senten.
Exhortation. And therefore let us all be zealous to love all men with our whole heart; praying that those who are good may become better, and remain in good work; that those who are evil may quickly correct themselves: fearing that which the Lord threatened, saying, 'If you do not forgive men their sins, neither will your Father forgive you your sins' (Matt. 6:15). But rather let us labor with his help, that this may be able to be fulfilled in us: 'Give, and it shall be given to you; forgive, and it shall be forgiven you.' Therefore, since according to the aforesaid sentence of the Lord
勸勉。所以讓我們眾人都熱切地全心去愛所有的人；祈求那善良的人變得更好，並恆守善工；那邪惡的人快快改正自己：懼怕主所警戒的話：「若你們不寬恕別人的過犯，你們的父也必不寬恕你們的過犯」（瑪六15）。反而讓我們藉他的助佑而勞力，好使這話能在我們身上得以成全：「你們給予，也必蒙給予；你們寬恕，也必蒙寬恕。」所以，既然照主上述的話，
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tiam, qua dixit, Si dimiseritis hominibus peccata eo­ rum, dimiltet vobis Pater vester cœlestis peccata 'e- stra ( Ibid., 14 ), in potestate nostra positum sit, qualilcr in die judicii judicemur; dimittamus omni­ bus .inimicis nostris : ut lihcra conscientia possimus ill oratione dominica dicere, Dimitte nobis detit i no­ stra, sicut et nos dimittimus debitoribus nostris (Ibid., i2 ).Quod ipse præstare dignetur, qui cum Patre ci Spiritu sancto vivit et regnat in sæcula sæculo­ rum. AmeM. SERMO CCLXXII (a). De diligendis inimicis, i (b). i. In Scripturis et ornamenta sanis et ægris medica­ menta. Medicamentum præcipuum, inimicorum dilectio.
by which he said, 'If you forgive men their sins, your heavenly Father will forgive you your sins' (Matt. 6:14), it is placed within our power in what manner we shall be judged on the day of judgment; let us forgive all our enemies: that with a free conscience we may be able to say in the Lord's Prayer, 'Forgive us our debts, as we also forgive our debtors' (Matt. 6:12). Which may he himself deign to grant, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 272. On loving enemies, 1. In the Scriptures there are both ornaments for the healthy and medicines for the sick. The chief medicine is the love of enemies.
藉這話他說：「你們若寬恕別人的過犯，你們的天父也必寬恕你們的過犯」（瑪六14），這樣，我們在審判之日將如何受審判，就置於我們的權能之下了；讓我們寬恕我們一切的仇敵：好使我們能以自由的良心在天主經中說：「求你寬恕我們的罪債，如同我們寬恕虧負我們的人」（瑪六12）。願那與聖父及聖神共同永生永王、直到世世代代的主，親自俯允賜下這恩。阿們。第二百七十二篇講道。論愛仇敵，一。聖經中既有給健康者的裝飾，也有給患病者的良藥。首要的良藥是愛仇敵。
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m divinis voluminibus, fratres charissimi, ita dispen savit Spiritus sanctus, ut et sanis ornamenLa, et aegro­ lis spiritualia medicamenta deesse non possint. Quam rem ego, Domino donante, cognoscens, unicum ac sin­ gulare animarum remedium, tanquam spirituale anti­ dotum studui providere. Primum ac principale medi­ camentum est animæ ægrotanti, ita charitatis dulcedi­ nem retinere, ut non solum amicos, sed etiam inimi­ cos velit toto corde diligcre: propter illud quod scri­ ptum est, Si dimiseritis hominibus peccata eorum, dimit­ tet vobis Pater vestr cœ/estis peccata vestra (Matth. VI, 14).
In the divine volumes, dearest brethren, the Holy Spirit so dispensed things that neither ornaments for the healthy nor spiritual medicines for the sick could be lacking. Recognizing this, by the Lord's gift, I have been zealous to provide the one and singular remedy of souls, as it were a spiritual antidote. The first and principal medicine for the ailing soul is so to retain the sweetness of charity, that one may wish to love with the whole heart not only friends but even enemies: because of that which is written, 'If you forgive men their sins, your heavenly Father will forgive you your sins' (Matt. 6:14).
親愛的弟兄們，在天主的經卷中，聖神如此分施安排，以致給健康者的裝飾和給患病者的屬靈良藥都不至缺乏。我藉主的恩賜認出這事，便熱切設法預備那唯一而獨特的靈魂良劑，彷彿一劑屬靈的解毒藥。給患病靈魂的首要而主要的良藥，就是如此持守愛德的甘甜，以致人願全心去愛不僅是朋友，甚至是仇敵：因為經上記著：「你們若寬恕別人的過犯，你們的天父也必寬恕你們的過犯」（瑪六14）。
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Ut ergo tam præclaram dilectionem et memori­ ter tenere, et operibus possitis, Deo auxiliante, perO­ cere; pauca capitula de Scripturis sanctis excerpsi­ mus,quai unusquisque si non discutiendo, sed credendo susceperit, et peccatorum suorum indulgentiam acci­ piet, et ad æternæ vitæ beatitudinem Deo auxiliante perveniet. 2. Hanc coluere sancti, Joseph, Moyses, Job. In pri­ mis consideranda est et totis viribus imitanda benigna etiam erga inimicos antiquorum sanctorum charitas. Nam bcatus Joseph pro parricidii crimine impiis et inimicis fratribus suis non odii amaritudinem, sed charitatis dulcedinem recompensavit. Osculabatur enim singulos, et per singulos flebat.
Therefore, that you may be able, God helping, both to hold this so excellent love in memory and to carry it out in works, we have excerpted a few chapters from the holy Scriptures, which if each one receives not by disputing but by believing, he will both receive pardon of his sins, and, God helping, will attain to the blessedness of eternal life. 2. This the saints cultivated: Joseph, Moses, Job. First of all, the kindly charity of the ancient saints even toward enemies must be considered and imitated with all our strength. For blessed Joseph, for the crime of parricide, requited to his impious and hostile brothers not the bitterness of hatred, but the sweetness of charity. For he kissed each of them, and wept over each.
所以，為使你們能藉天主的助佑，既把這樣卓越的愛存記於心，又在行為上實踐它，我們從聖經中摘取了幾章，凡人若不以爭辯而以信德領受，他必既領受罪過的赦免，又藉天主的助佑獲致永生的福樂。二、聖人們曾培育這愛：若瑟、梅瑟、約伯。首先，古代聖人甚至對仇敵所懷的仁慈愛德，必須竭盡全力去思念並效法。因為真福的若瑟，對那犯了謀害弟兄之罪、不虔敬而懷敵意的兄弟們，所報以的不是仇恨的苦毒，而是愛德的甘甜。因為他親吻他們每一個，並為每一個哭泣。
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Quibus non so­ lum nihil mali rependens *, sed etiam omnia bona retribuens, lam vivo quam mortuo patre germano semper amore dilexit. Beatus quoque Moyses cum frequenter eum populus rebellis non solum contem­ nere, sed etiam lapidare voluisset, divinae charitatis memor ila pro illis Domino supplicabat, ut clamaret et dicerct, Si non dimiseris peccatum populi tui, dele me de libro quem scripsisti (Exod. XXXII, 32). In ipso enim Veteri Testamento legimus scriptum, Itinera eorum qui injuriam retinent malefacti, in mortem : et iterum, Ne memor, inquit, sia injurice proximi tui (Levit. XIX, 18):
To them he not only rendered nothing evil, but even repaid all good things, and, while his own father lived and after he had died, always loved them with brotherly love. Blessed Moses too, when the rebellious people frequently wished not only to despise but even to stone him, mindful of divine charity, so supplicated the Lord for them that he cried out and said, 'If you do not forgive the sin of your people, blot me out of the book which you have written' (Exod. 32:32). For in that same Old Testament we read it written, 'The ways of those who retain the wrong done to them by evildoing lead to death'; and again, 'Be not mindful,' it says, 'of the wrong done by your neighbor' (Lev. 19:18):
他不僅絲毫不以惡報他們，反而以一切善回報，並且無論在父親生前或死後，都始終以兄弟之愛愛他們。真福的梅瑟也是如此，當悖逆的百姓屢次不僅想輕視他，甚至想用石頭打死他時，他懷念天主的愛德，如此為他們向上主懇求，以致呼喊說：「你若不赦免你百姓的罪，就求你把我從你所寫的冊子上抹去」（出三十二32）。因為在那同一部舊約中，我們讀到記著：「以惡行懷恨報復之人的道路，是通往死亡」；又說：「不可懷念你近人所加的傷害」（肋十九18）：
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et iterum, Si videris asinum inimici tui in luto jacentem, non præteribis nisi prius alleves eum (Exod, XXIII, 5). Quo loco diligenter unusquisque vestrum consideret, quod si asinum inimici non licet in luto dimitti; quanto magis homo ad imaginem Dei factus non debet odio babel'i nec negligi? Beatus quo­ que Job ita veram et perfectam charitatem etiam cum inimicis lidcliter rclinebat, ut gaudens et libera con­ scientia ad Dominum diceret : Si gavisus sum ad rui- MOM inimici mei, et exsultavi eo quod invenisset eum malum, vel si in corde meo dixi, Bene (Job xxxi, 29). 3. Hanc etiam coluit David, et quem inde fructum ce­ pit.
and again, 'If you see the ass of your enemy lying in the mire, you shall not pass by unless you first lift him up' (Exod. 23:5). On which passage let each one of you diligently consider, that if it is not lawful to leave an enemy's ass in the mire, how much more ought not a man, made in the image of God, to be held in hatred nor to be neglected? Blessed Job too so faithfully retained true and perfect charity even with enemies, that rejoicing and with a free conscience he said to the Lord: 'If I have rejoiced at the ruin of my enemy, and exulted because evil had found him, or if in my heart I have said, Good' (Job 31:29). 3. This David also cultivated, and what fruit he took from it.
又說：「你若看見你仇人的驢跌臥在泥中，不可不理，總要先扶起牠來」（出二十三5）。在這段話上，願你們各人都細心思量：若連仇人的驢都不可留在泥中，那麼一個按天主肖像受造的人，豈不更不當被恨惡、被忽視嗎？真福的約伯也如此忠實地持守真實而完善的愛德，甚至對仇敵也是如此，以致他歡欣地以自由的良心向上主說：「我若因仇人的滅亡而喜歡，或因災禍臨到他而歡躍，或在心中說一聲『好』」（約三十一29）。三、達味也培育了這愛，並從中收取了何等的果實。
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Beatus quoque David, licet virtutibus mulis fuerit exornatus, nulla tamen cum actio familiarius Deo conjunxit, quam dilectio inimicorum suorum ( I Reg. XVI). Cui cum inimicus suus in faciem malediceret, maluit tamen parcere et Dei judicio reservare, quam suæ iracundiæ satisfacere. Et in tantum non fuit si. mulata nec falsa sua dilectio, ut ipsos etiam adver­ sanos suos fleret, Et in illis qui eos occidere præsum­ pserant, vindicaret (II Reg. i). Ideo securus dicebat in Psalmis illud, quod omucs homines salis attento et trementi animo dicere debent: Si reddidi, inquit, retribuentibus mihi mala, decidam merito ab inimicis meis inanis ;
Blessed David too, although he was adorned with many virtues, yet no action joined him more familiarly to God than the love of his enemies (1 Sam. 16). When his enemy cursed him to his face, he chose rather to spare and to reserve it for God's judgment, than to satisfy his own anger. And his love was so far from being feigned or false, that he even wept for his very adversaries, and took vengeance on those who had presumed to kill them (2 Sam. 1). Therefore he securely said in the Psalms that which all men ought to say with a sufficiently attentive and trembling soul: 'If I have rendered evil,' he says, 'to those who repaid me, let me deservedly fall empty before my enemies;'
真福的達味也是如此，他雖然以許多美德為裝飾，卻沒有一件作為比愛他的仇敵更親密地把他與天主聯結（撒上十六）。當他的仇人當面咒罵他時，他寧願饒恕，並保留給天主審判，而不願滿足自己的忿怒。他的愛絕非虛假偽裝，以致他甚至為他的仇敵哭泣，並向那些擅自殺害他們的人施行報復（撒下一）。因此他在聖詠中安然地說出那眾人都當以相當專注而戰兢的心靈所說的話：他說：「我若以惡報答那報答我的人，就情願空手仆倒在我仇敵面前；
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persequatur inimicus animam meam, et comprehendat et conculcet in terra vitam meam, et glo­ riam meam in pulverem deducat (Psal. VII, 5 et 6). Ecce quali maledicto se ipsum condemnat, qui de inimic is diligendis Dei præcepta contemnens, odium iit corde servare non metuit. Unde considcrandum esi, qua fronte vel qua conscientia versiculum istum ex ore suo proferre poterit, qui inimicis suis mala pro malis retribuit. Per Salomonem quoque Spiritus sanctus cla­ mat et dicit: Cum ceciderit inimicus tuus, ne gaudeas: ne forte videat Deus, et displiceat illi, et avertat iracun • diam suam ab eo. Prov. xxiv, i7, 18).
let the enemy pursue my soul, and take it, and trample my life on the ground, and bring down my glory into the dust' (Ps. 7:5-6). Behold, with what a curse he condemns himself, who, despising God's commandments concerning the loving of enemies, does not fear to keep hatred in his heart. Whence it must be considered, with what face or with what conscience he shall be able to bring forth that verse from his mouth, who requites evil for evil to his enemies. Through Solomon too the Holy Spirit cries out and says: 'When your enemy shall fall, do not rejoice: lest perhaps God see it, and it displease him, and he turn away his wrath from him' (Prov. 24:17, 18).
願仇敵追趕我的靈魂，捉住它，把我的生命踐踏在地，並把我的榮耀貶入塵土」（詠七5–6）。看哪，那輕看天主論及愛仇敵的誡命、不怕在心中懷藏仇恨的人，是以何等的咒詛自定己罪。因此必須思量：那以惡報惡向仇敵的人，要以何等的臉面、何等的良心，才能從自己口中吐出這節經文呢？聖神藉撒羅滿也呼喊說：「你的仇人跌倒，且不要高興：免得上主看見而不悅，把他的忿怒從他身上轉開」（箴二十四17、18）。
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Et utique cum ab eo averterit, ad illum dirigit qui de inimici ruina congaudet, secundum illud : Qui in ruina lætatur ulte­ rius, non erit impunitus (ld. XVII, 5). Item inibi, lloma homini reservat iram; et a Deo quærit medelam ( Eccli. XXVIII, 3)1 et, In hominem similem sibi non habet mise­ ricordiam : ipse cum caro sit, reservat iram; et propitia­ tionem quœrit a neo! Qui, exorabit pro delictis tpsius (ibid., 4, 5) ? 4. Quo sensu dicatur, Odio habebis inimicum. Dicitur quidem in Veteri Testamento, Diliges proximum tuum, et odio habebisinimicum tuum (Levit. xix, i8).
And assuredly, when he has turned it away from him, he directs it toward the one who rejoices together over his enemy's ruin, according to that saying: 'He who rejoices further at another's ruin shall not go unpunished' (Prov. 17:5). Likewise in the same place: 'Man reserves anger for man, and seeks healing from God' (Sir. 28:3); and, 'He has no mercy on a man like himself: he, though he be flesh, reserves anger, and seeks propitiation from God! Who shall entreat for his sins?' (Sir. 28:4, 5). 4. In what sense it is said, 'You shall hold your enemy in hatred.' It is indeed said in the Old Testament: 'You shall love your neighbor, and hold your enemy in hatred' (Lev. 19:18).
誠然，當他把忿怒從那人身上轉開時，便把它導向那對仇敵的滅亡一同歡樂的人，正如那句話所說：「那繼續為別人的滅亡而喜樂的，必不免受罰」（箴十七5）。同樣在同一處：「人對人懷藏忿怒，卻向天主求醫治」（德二十八3）；又說：「他對與自己相同的人毫無憐憫：他自己既是肉身，卻懷藏忿怒，並向天主求赦宥！那麼誰要為他的罪過代求呢？」（德二十八4、5）。四、「你當恨惡你的仇敵」是在何種意義上說的。舊約中確實說：「你要愛你的近人，並恨惡你的仇敵」（肋十九18）。
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Sed qui sano intellectu Scripturæ divinæ sensum agnoscere cupit, sententiam istam hoc modo intelligat, ut diligat omnem hominem proximum suum, et odio habeat diabolum inimicum suum. Quod etiam in uno homine malo im­ pleri potest. In ipso enim uno qui malus est, et proxi­ mum habes et inimicum. Nam quod homo est, proxi­ mus tuus est; quod malus est, non solum tuus, sed etiam suus inimicus est. Dilige ergo in eo carnem et aniinam, hoc est, proximum tuum quem Deus fecit; et odio habe malitiam, quam ipso consentiente dia­ bolus intromisit. Quod cum sancto et pio animo fece. ris, vices coelestis Medici agis, odio habens morbum, et diligens ægrotum. 5.
But whoever desires with sound understanding to recognize the meaning of the divine Scripture, let him understand this sentence in this way: that he should love every man his neighbor, and hold the devil his enemy in hatred. This can even be fulfilled in one evil man. For in that same one who is evil, you have both a neighbor and an enemy. For inasmuch as he is a man, he is your neighbor; inasmuch as he is evil, he is an enemy not only to you, but even to himself. Love, therefore, in him the flesh and the soul, that is, your neighbor whom God made; and hold in hatred the malice which the devil, with his consent, introduced. And when you have done this with a holy and pious mind, you play the part of the heavenly Physician, holding in hatred the disease, and loving the sick man. 5.
但凡願以健全的理解認出天主聖經之意的人，就當這樣領會這句話：他應愛每一個人如自己的近人，而恨惡他的仇敵——魔鬼。這甚至可在一個惡人身上得以成全。因為在那同一個惡人身上，你既有近人，也有仇敵。因為就他是人而言，他是你的近人；就他是惡而言，他不僅是你的仇敵，甚至是他自己的仇敵。所以，你要愛他身上的肉體與靈魂，就是天主所造的你的近人；並要恨惡那魔鬼在他同意下所引入的惡意。當你以聖潔而虔敬的心作了這事，你就扮演了天上醫生的角色，恨惡疾病，卻愛惜病人。五、
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Et illud, Carbones ignis congeres super caput inimici. Non semper littera in Scripturis sequenda. Item per Salomonem loquitur Spiritus sanctas, Si esurierit inimicus tuus, ciba illum; si sitit, polum da illi : hoc enim faciens , carbones ignis congeres su­ per caput ejus ( Prov. xxv, 21 et 22 ). Hoc ergo loco cum grandi diligentia observandum est, ne forte dum cum non bene intelligimus, de medicamentis nobis vulnera faciamus. Solent enim nonnulli hoc præcepto uti, quasi ad satiandum furorem suum. Dicunt enim apud se : Ecce cibo inimicum meum, ut ardeat in æternum. Avertat Deus hujusmodi intelligentiam ab animis nostris.
There is also that saying: 'You will heap coals of fire upon the head of your enemy.' The letter of Scripture is not always to be followed. Again the Holy Spirit speaks through Solomon: 'If your enemy is hungry, feed him; if he thirsts, give him drink; for in doing this you will heap coals of fire upon his head' (Prov. 25:21-22). In this passage, then, we must take great care lest, while we do not understand it rightly, we make wounds for ourselves out of what are meant to be remedies. For some are wont to use this precept as if to glut their own fury. For they say within themselves: 'See, I feed my enemy, so that he may burn forever.' May God turn away such an interpretation from our souls.
還有那句話：「你要把火炭堆在你仇敵的頭上。」聖經的字面並非總是可以照著遵行。聖靈又藉所羅門說：「你的仇敵若餓了，就給他吃；若渴了，就給他喝；因為你這樣行，就是把火炭堆在他的頭上」（箴言二十五章21至22節）。因此在這段經文中，我們必須極其謹慎，免得我們若不正確地理解它，反而把本應作為良藥的東西變成傷害自己的創傷。因為有些人慣於使用這條誡命，彷彿是為了滿足自己的怒氣。他們心裡說：「看哪，我餵養我的仇敵，好叫他永遠焚燒。」願神使這樣的理解遠離我們的心靈。
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Qualiter ergo accipi debeat locus iste, sancti et antiqui patres, revelante Spiritu sancto, de­ finierunt. Si esurierit inimicus tuus, ciba illum, etc.; hoc enim, inquit. faciens, carbones ignis congeres super caput ejus Caput in homine, sensus rationalis intelli­ gitur : qui sensus cum a fervore charitatis recedens factus fuerit frigidus (unde scriptum est, Quia abun­ davit iniquitas, refrigescet charitas multorum [Matth. xxiv, 12]), necesse est ut quod est saluti contrarium sapiat, et cui deberet esse amicus, inimicus existat. Ad sanandum ergo talem phreneticum, homines sau­ ctos et cbarilatis igne accensos hortatur Spiritus san­ ctus, dicens : Carbones ignis congeres super caput ejus.
In what way, then, this passage ought to be taken, the holy and ancient fathers, by the revelation of the Holy Spirit, have defined. 'If your enemy is hungry, feed him,' and so forth; 'for in doing this,' it says, 'you will heap coals of fire upon his head.' By 'head' in a man is understood the rational sense; and when this sense, withdrawing from the fervor of charity, has become cold (whence it is written, 'Because iniquity has abounded, the charity of many shall grow cold' [Matt. 24:12]), it necessarily has a taste for what is contrary to salvation, and to the one to whom it ought to be a friend it becomes an enemy. To heal, therefore, such a frenzied man, the Holy Spirit exhorts holy men, kindled with the fire of charity, saying: 'You will heap coals of fire upon his head.'
因此，這段經文應當如何理解，聖潔而古老的教父們藉聖靈的啟示已作了界定。「你的仇敵若餓了，就給他吃」等等；「因為你這樣行，」經上說，「就是把火炭堆在他的頭上。」人身上的「頭」是指理性的知覺；當這知覺離開愛德的熱火而變得冰冷時（因此經上記著說：「因為不法的事增多，許多人的愛心就漸漸冷淡了」〔馬太福音二十四章12節〕），它就必然愛慕那與救恩相違背的事，並且對本應當作朋友的人反成為仇敵。所以，為要醫治這樣狂亂的人，聖靈勸勉那些以愛德之火點燃的聖徒說：「你要把火炭堆在他的頭上。」
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Cum enim inimico tuo pio animo frequentius benefe­ ceris ; quamlibet sit impius et crudelis, barbarus ct crucntus, tamen laudem aliquando crubescit et dolet, et poenitere incipit quod admisit. Jam cum pœniten­ tiam . coeperit agere, sensus rationalis, hoc est, caput ipsius, incipit charitatis igne succendi : et qui prius quasi frigidus et phreneticus contra te consueverat iracundiam retincre, spirituali calore de tua bonitate succensus iucipit te toto corde diligere. Ecce quomodo saucti Patres hunc Scripturae locum intelligendum esse dixerunt.
For when you have with a devout heart done good again and again to your enemy, however impious and cruel, barbarous and bloodthirsty he may be, yet he is at length ashamed at your praiseworthy conduct and grieves, and begins to repent of what he has done. Now when he has begun to do penance, the rational sense—that is, his very head—begins to be set aflame with the fire of charity; and he who before, as though cold and frenzied, was accustomed to keep up his wrath against you, now kindled with spiritual warmth by your goodness, begins to love you with his whole heart. Behold in what manner the holy Fathers said this passage of Scripture is to be understood.
因為當你以虔敬的心一再地善待你的仇敵，無論他多麼不敬、殘忍、野蠻、嗜血，他終究會為你可稱讚的行為感到羞愧而憂傷，並開始為他所做的悔改。當他一旦開始悔改時，那理性的知覺——就是他的頭——便開始被愛德之火點燃；先前彷彿冰冷而狂亂、慣於對你懷著怒氣的人，如今因你的良善被屬靈的暖火點燃，就開始全心愛你。看哪，聖潔的教父們就是這樣說這段經文應當如何理解的。
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Nam absit a sensu catholico, ut eo animo quisque boni aliquid inimico suo conetur im­ pendere, ut eum pro huc beneficio velit æterno in­ cendio concremari. Uude cum grandi cautela fidei considerandum est et timendum, ne sequamur litte­ ram occid ntem ; scd magis vivifican tem spiritum diligamus. 6 Jerusalem cætestis : de pace muros habet, pacem noM tenenti impervios. Et illud, fratres charissimi, cum grandi tremore considerare debemus, quod in Psalmo terribiliter Spiritus sanctus dixit. Cuin enim illam cælestem Jerusalem , id est, congregationem omnium sanctorum, quæ cum Christo est regnatura, ad laudandum Dominum provocaret;
For far be it from the catholic mind that anyone should try to bestow some good upon his enemy with the intent that, in return for this kindness, he should wish him to be consumed in eternal fire. Wherefore with great caution of faith it must be considered and feared, lest we follow the letter that kills; but rather let us love the Spirit that gives life. The heavenly Jerusalem has walls made of peace, impassable to one who does not hold peace. And this too, most beloved brethren, we ought to consider with great trembling, which the Holy Spirit spoke fearfully in the Psalm. For when He was summoning that heavenly Jerusalem—that is, the congregation of all the saints who are to reign with Christ—to praise the Lord;
因為公教的心思絕不容許任何人懷著這樣的意圖去善待仇敵，就是為了報答這份好意，反倒盼望他在永火中被焚滅。因此，必須以信德的極大謹慎來省察並戒懼，免得我們隨從那叫人死的字句；倒要愛慕那叫人活的聖靈。屬天的耶路撒冷有以和平築成的城牆，對不持守和平的人是不可通行的。至親愛的弟兄們，我們還當以極大的戰兢來省察聖靈在詩篇中可畏地所說的話。因為當祂召喚那屬天的耶路撒冷——就是那將要與基督一同作王的眾聖徒的聚會——來讚美主時；
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cum dixisset, Lauda, Jerusalem, Dominum, addidit, Qui posuit fines tuos pacem (Psal. CXLVII, 12, 14). Ergo, ut ipsi vide­ lis, Jerusalem illa cœlestis muros de pace habet con­ structos. Qui enitn talem pacem et talem charitatem habet ut omnes diligat, et pro bonis orai ut meliores linit pro inalis supplicat ut cito se corrigant; de qua parte voluerit intrare, illius coelestis Jerusalem portas apertas merebitur invenire. Qui autem non vult habere talem charitatem, quatem et Christus præcepit, ct Apostolus docuil, ex omni parte Jerusalem portas clausas inveniet. Et quia oleum charitatis habe re no­ luit clausis januis sponsi, cum illis fatuis virginibns illam metuendam audiet vocem :
when He had said, 'Praise the Lord, O Jerusalem,' He added, 'Who has set your borders in peace' (Ps. 147:12, 14). Therefore, as you yourselves see, that heavenly Jerusalem has its walls built of peace. For whoever has such peace and such charity that he loves all, and prays for the good that they may become better, and entreats for the wicked that they may quickly amend—from whatever side he wishes to enter, he will deserve to find the gates of that heavenly Jerusalem open. But whoever is unwilling to have such charity as both Christ commanded and the Apostle taught, will find the gates of Jerusalem shut on every side. And because he refused to have the oil of charity, at the closed doors of the Bridegroom, with those foolish virgins he will hear that dread voice:
當祂說了「耶路撒冷啊，你要讚美耶和華」之後，又加上：「祂使你境內平安」（詩篇一四七篇12、14節）。因此，正如你們自己所見，那屬天的耶路撒冷有以和平築成的城牆。因為凡有這樣的和平與愛德，愛眾人的人，為善人祈求使他們更好，為惡人懇求使他們速速改正——無論他想從哪一面進入，都必蒙允得見那屬天耶路撒冷的門是敞開的。但凡不願有基督所命令、使徒所教導的這樣愛德的人，必見耶路撒冷各面的門都向他關閉。並且因為他不肯有愛德的油，在新郎緊閉的門前，他必與那些愚拙的童女一同聽見那可畏的聲音：
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Amen dico vobis, nescio vos unde sitis (Matth. xxv, 12). Quomodo enim illis quinque virginibus, quæ charitatis oleum habue­ runt illa colestis Jerusalem aperiet januas suas, ut intrent in gaudium Domini sui : sic illis e contrario qui sine charitate veniunt, claudet, et alterna a se se­ paratione repellet; et implebitur illud quod in Psalmo dicitur de Jcrusalcm, Quoniam, in'luit, confortavit se­ ras portarum tuarum (Psal. CXLVII, 13). Clausis portis et confirmatis seris, nunquam exiet amicus, nunquam intrare poterit inimicus : quia quomodo justus nun­ quam est cxiturus a gloria , ita ct peccatur nunquam poterit liberari a poena. 7 Nihil nos a charitate separet.
'Amen I say to you, I know not whence you are' (Matt. 25:12). For just as, to those five virgins who had the oil of charity, that heavenly Jerusalem will open her gates, that they may enter into the joy of their Lord: so, on the contrary, to those who come without charity she will shut them, and drive them away in mutual separation from herself; and that will be fulfilled which is said in the Psalm concerning Jerusalem, 'For,' it says, 'He has strengthened the bars of your gates' (Ps. 147:13). When the gates are closed and the bars made firm, never will a friend go out, never will an enemy be able to enter: for just as the righteous man is never to depart from glory, so too the sinner will never be able to be freed from punishment. Let nothing separate us from charity.
「我實在告訴你們，我不認識你們，不知道你們是從哪裡來的」（馬太福音二十五章12節）。因為正如那五個有愛德之油的童女，那屬天的耶路撒冷必為她們開門，使她們進入主人的快樂；照樣，相反地，對那些沒有愛德就來的人，她必關門，並把她們彼此隔絕、從自己面前趕開；詩篇中論到耶路撒冷所說的話就要應驗：「因為，」經上說，「祂堅固了你城門的門閂」（詩篇一四七篇13節）。門既關閉，門閂既牢固，朋友永不出去，仇敵也永不能進入：因為正如義人永不會離開榮耀，罪人也永不能脫離刑罰。願沒有什麼能使我們與愛德隔絕。
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Et ideo, si volumus tu ab istis malis nos dignetur divina pietas liberare, ut feliciter in illam cœlestem Jerusalem mereamur intrare, totis viribus laboremus ut in nobis impleatur illud quod Apostulus dixit, Quis nos srparabil a chari­ tate Christi ? Tribulatio ? an angustia? an persecutio? an famesy an periculum? an gladius? et illud, Certus sum enim quia neque mors, neque vita, neque Angeli, ne­ que principatus, neque potestates, neque altitudo, neque profundum, neque instantia, neque futura, neque crea­ tura aliqua poterit nos separare a charitate Dei, quæ est in Christo Jesu Domino nostro (Rom. VIII, 35, 38, 39).
And therefore, if we wish that the divine mercy may deign to free us from these evils, so that we may happily deserve to enter into that heavenly Jerusalem, let us labor with all our strength that there may be fulfilled in us what the Apostle said: 'Who shall separate us from the charity of Christ? Tribulation? or distress? or persecution? or famine? or peril? or the sword?' and that other saying: 'For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor height, nor depth, nor things present, nor things to come, nor any other creature, shall be able to separate us from the charity of God, which is in Christ Jesus our Lord' (Rom. 8:35, 38-39).
因此，我們若願神的憐憫俯允救我們脫離這些惡事，使我們得以歡然配得進入那屬天的耶路撒冷，就當竭盡全力，使使徒所說的話在我們身上得以應驗：「誰能使我們與基督的愛隔絕呢？難道是患難嗎？是困苦嗎？是逼迫嗎？是飢餓嗎？是危險嗎？是刀劍嗎？」以及那另一句話：「因為我深信無論是死，是生，是天使，是掌權的，是有能的，是高處的，是低處的，是現在的事，是將來的事，或是別的受造之物，都不能叫我們與神的愛隔絕；這愛是在我們的主基督耶穌裡的」（羅馬書八章35、38至39節）。
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Ecce sicut audistis, beatum Apostolum et apostolicos viros tanta ac tam terribilia a charitate Dei separare non poterant. Uude nimis dolendum est, quod cum illi a charitate Dei nec tormentis poterant separari, nos interdum otiosis fabulis separemur, et nonnun­ quam propter parvissimum convicium et cujuscumque miseri hominis detractionem ita derelinquimus chari­ tatem1 ut cum co non solum multis diebus, sed etiam mensibus fortassis et annis nec loquamur, nec ad con­ vivium venire velimus : ct non attendimus quia dum nos invicem odio habemus, ita muros civitatis Jcru­ salem contra nos claudimus, ut nullus nobis aditus remaneat, per quem intrare possimus.
Behold, as you have heard, so many and such terrible things could not separate the blessed Apostle and apostolic men from the charity of God. Wherefore it is exceedingly to be lamented that, whereas they could not be separated from the charity of God even by torments, we are sometimes separated by idle chatter, and now and then, on account of the slightest insult and the disparagement of any wretched man, we so abandon charity that with him we will not only for many days, but perhaps even for months and years, neither speak nor be willing to come to a meal together: and we do not take heed that, while we hold one another in hatred, we thus shut the walls of the city of Jerusalem against ourselves, so that no entrance remains for us by which we might enter.
看哪，正如你們所聽見的，如此眾多而可怕的事都不能使那有福的使徒和眾使徒之人與神的愛隔絕。因此，極其可歎的是，他們既連酷刑也不能使他們與神的愛隔絕，我們卻有時因無聊的閒話而被隔絕，並且時常為了極微小的辱罵和某個可憐人的毀謗，就如此離棄愛德，以致與他不僅多日、甚至或許數月數年，既不說話，也不肯同席赴筵：我們卻不留意，當我們彼此懷恨時，就這樣把耶路撒冷城的城牆向自己關閉，以致沒有留下任何入口讓我們得以進去。
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Kt quia civitas illa habitatorem Deum habet, et dicente Joanne evan­ gelista, Deus charitas est ( I Joan. IV, 16 ); filii clia­ ritatem habere noluent, qua fronte vcl qua con­ . a ientia ad Dominum, qui est charitas, præsumet a ccedere ? 8. Nullus excusuri potest, quod charitatem non teneat. Hæc omnia, fratres charissimi, dum vobis paterna pietate frequenter insinuo, absolvo apud Deum con­ scientiam meam. Kl quia nullus unquam erit, qui se inveritate excusare valeat, qucd veram pacem et ve- I ain charitatem tenere non possit;
And because that city has God for its inhabitant, and, as John the Evangelist says, 'God is charity' (1 John 4:16); if the sons have refused to have charity, with what face or with what conscience will one presume to draw near to the Lord, who is charity? No one can excuse himself for not holding charity. All these things, most beloved brethren, while with fatherly affection I frequently impress upon you, I absolve my conscience before God. And because there will never be anyone who can truly excuse himself as unable to hold true peace and true charity;
並且因為那城以神為其居民，並如福音記者約翰所說：「神就是愛」（約翰一書四章16節）；眾兒女若不肯有愛德，他們憑什麼臉面、憑什麼良心敢擅自親近那位就是愛的主呢？沒有人能為自己不持守愛德而推諉。至親愛的弟兄們，這一切我既以父親般的慈愛屢次向你們勸勉，就在神面前釋放了自己的良心。並且因為永遠不會有人能真實地為自己推諉，說他無法持守真和平與真愛德；
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lotis viribus mise­ vuordiam Dei deprecemur, ut nobis illam charitatem, sine qua nullus unquam Deum videbit, insinuare et .tonare dignetur, ut nullis ncc tormentis, nec damnis aC persecutionibus ab Illius dilectione vel dulcedine separemur. Si jubens, j am non est opus ut prolixiori vos sermone diutius fatigemus :et ideo jain ista quæ ad præsens dicta sunt, vestræ Charitati sulficiants, ut hæc Deo placita, quæ accepistis, sanctis cogitationibus velut munda animalia assidue ruminciis, et qualiter ea cum Dei adjutorio possitis adimplere, in vestris animis definiatis.
let us with all our strength beseech the mercy of God, that He may deign to instill and grant to us that charity, without which no one shall ever see God, so that by no torments, nor losses, nor persecutions we may be separated from His love or sweetness. If He so bids, there is now no need that we weary you longer with a more prolix sermon: and therefore let these things which have been said for the present suffice for your Charity, so that these things pleasing to God, which you have received, you may constantly ruminate with holy thoughts like clean animals, and may determine in your souls in what manner, with God's help, you may be able to fulfill them.
願我們竭盡全力懇求神的憐憫，使祂俯允把那沒有它就無人能見神的愛德注入並賜給我們，好使我們無論被任何酷刑、損失或逼迫，都不至於與祂的慈愛或甘甜隔絕。祂若如此吩咐，如今就不需要再用更冗長的講道使你們疲乏了：因此，就讓現今所說的這些話足夠你們眾愛德之人，使你們把所領受的這些蒙神喜悅的事，如同潔淨的牲畜一般，藉聖潔的思念不斷反芻，並在你們心中定意，如何靠著神的幫助能夠成全它們。
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Ea quæ sequuntur de amore inimi­ corum, aut die crastina, aut certe die dominico abs­ que aliqua lassitudine corporis opportunius audietis ; præstante Domino nostro Jesu Christo, cui est honor et gloria in sæcula sæculorum. Amen. SERMO CCLXXIII (a). De diligendis inimicis, u (b). i. Charitas magnum peccatorum remedium A nemine non potest cum Dei adjutorio haberi, cum in bona vo­ luntate sita sit. Scio et credo Churitatem vestram sa­ pienter intelligere, non csse sine causa quod vos de vera et perfecta charitate tam frequenter admoneo. Hoc cnim idco facio, quia ad omnium peccatorum vul­ nera nullum medicamentum tam salubre et tam elli­ cax esse cognosco.
The things which follow concerning the love of enemies, you shall hear more opportunely either tomorrow, or surely on the Lord's Day, without any weariness of body; by the granting of our Lord Jesus Christ, to whom is honor and glory unto the ages of ages. Amen. SERMON 273. On loving one's enemies. 1. Charity is a great remedy for sins, and there is no one who cannot, with God's help, possess it, since it consists in good will. I know and believe that your Charity wisely understands that it is not without reason that I so frequently admonish you concerning true and perfect charity. For I do this because I recognize that for the wounds of all sins there is no medicine so healthful and so effective.
接下來關於愛仇敵的事，你們或明天，或必定在主日，可以更合適地聽見，不至身體疲乏；這是我們的主耶穌基督所賜的，願尊貴榮耀歸與祂，直到世世代代。阿們。第二七三篇講道。論當愛仇敵。一、愛德是治罪的大良藥，沒有人靠著神的幫助不能擁有它，因為它在於善的意志。我知道並相信你們眾愛德之人有智慧地明白，我如此頻繁地勸勉你們關於真實而完全的愛德，並非沒有緣故。因為我這樣做，是因為我認明對於一切罪的創傷，沒有比它更有益、更有效的良藥了。
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Additur et hoc, quod cum Hun magnum sit vere et perfectæ charitatis remedium, nullus tamen invenitur qui eam cum Dei adjutorio ira­ bere non possit. In reliquis operibus bonis interdum potest aliqnis qualemcumque excusationem præten­ dere ; in habenda autem dilectione nullus se poterit excusare. Potest mihi dicerc aliquis, Non possum je­ jumare : nunquid potest dicere, Non possum amare? Potest dicere, Propter infirmitatem corporis mei non possum a vino vel a carnibus abstinere: numquid po­ test dicere, Non possum diligere? Potest dicere, se virginitatem non posse servare; non posse res suas vendere, et pauperibus crogare:
This too is added, that although the remedy of true and perfect charity is so great, yet no one is found who cannot possess it with God's help. In the remaining good works one may sometimes offer some sort of excuse; but in having love no one will be able to excuse himself. Someone can say to me, 'I cannot fast': can he say, 'I cannot love'? He can say, 'On account of the infirmity of my body I cannot abstain from wine or from meat': can he say, 'I cannot love'? He can say that he cannot keep virginity; that he cannot sell his goods and distribute them to the poor:
還要加上這一點：雖然真實而完全的愛德是如此偉大的良藥，卻找不到一個人靠著神的幫助不能擁有它。在其餘的善工上，人有時或許能提出某種藉口；但在持有愛心這事上，沒有人能為自己推諉。有人能對我說：「我不能禁食」：他能說「我不能愛」嗎？他能說：「因我身體的軟弱，我不能戒酒戒肉」：他能說「我不能愛」嗎？他能說他不能守貞潔；不能變賣所有分給窮人：
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numquid potest di­ cere, Non possum inimicos meos diligere, et eis qui in me peccaverint indulgere? Nemo se circumveniat, fratres charissimi ; quia Deus neminem fallit. Cum enim multa sint quæ propter fragilitatem humanam corporaliter non possumus implere ; charitatem tamen in corde nostro, Dco inspirante, si in veritate volu­ mus, sine aliqua dubitatione habere poterimus. Multa enim sunt quæ de horreo vei canava (c) vel cellario aliquoties proferre non possumus; de thesauro vero cordis nimis foedum et turpe est, si aliquam cxcusa­ tioncm prætendere videamur.
can he say, 'I cannot love my enemies, and pardon those who have sinned against me'? Let no one deceive himself, most beloved brethren; for God deceives no one. For although there are many things which, on account of human frailty, we cannot fulfill bodily, yet charity in our heart, God inspiring it, if we truly wish it, we shall without any doubt be able to have. For there are many things which from the barn or the wine-cellar or the storeroom we cannot always bring forth; but from the treasury of the heart it is exceedingly foul and base if we should seem to put forward any excuse.
他能說「我不能愛我的仇敵，饒恕那些得罪我的人」嗎？至親愛的弟兄們，誰也不要自欺；因為神不欺哄任何人。因為雖然有許多事，因人的軟弱，我們不能在身體上成全，然而心中的愛德，若有神的感動，我們若真心願意，就必毫無疑問地能夠擁有。因為有許多東西，我們不能總是從穀倉、酒窖或儲藏室中取出來；但若我們竟顯出從心中的寶庫提出任何藉口，那就是極其污穢卑鄙的了。
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Non enim ibi aut pedes laborant currendo, aut oculi videndo, aut aures an­ dicudo, aut manus opcrando lassantur, ut nos per ipsam fatigationem excusarc conemur. Non nobis di­ citur, Ite ad Orientem, ei quærite charitatem ; navi­ gatc ad Occidentem, et invenietis dilectionem. Intus in corda nostra, unde nos iracundia excludere solet, redire jubemur, dicente propheta : Redite, prævarica­ tores, ad cor ( Isai. XLVI, 8). Non enim, sicut jam dixit in longinquis regionibus invenitur quod a uobis Do­ mninus repetit : intus ad cor nostrum nos mittit. In nobis enim posuit quod requirit, ubi tota charitatis perfectio in animi bonitate vel vulnntate consistit :
For there neither do the feet grow weary with running, nor the eyes with seeing, nor the ears with hearing, nor the hands with working, so that we might try to excuse ourselves through that very weariness. It is not said to us, 'Go to the East, and seek charity; sail to the West, and you will find love.' We are bidden to return within, into our own heart, from which anger is wont to shut us out, as the prophet says: 'Return, transgressors, to the heart' (Isa. 46:8). For, as has already been said, what the Lord demands of us is not found in far-off regions: He sends us within, to our own heart. For in us He has placed what He requires, where the whole perfection of charity consists in the goodness or will of the soul:
因為在那裡，腳不因奔跑而疲乏，眼不因觀看而疲乏，耳不因聽聞而疲乏，手也不因作工而疲乏，以致我們能藉那疲乏為自己推諉。並沒有對我們說：「你往東去尋找愛德；往西航行，你就必尋見愛心。」我們乃是被吩咐要回到裡面，回到我們自己的心裡，就是怒氣慣於把我們關在外面之處，正如先知所說：「你們悖逆的人哪，要回想心裡的事」（以賽亞書四十六章8節）。因為，正如已經說過的，主向我們所求的並不在遙遠之地：祂差我們進到裡面，到我們自己的心裡。因為祂已把祂所要求的放在我們裡面，愛德的全部完全就在於心靈的良善或意志：
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de qua voluntate vel bonitate pastoribus Angeli clama­ vcrunt, Pax in terra hominibus bonæ voluntatis (Luc. II, 14). EL ideo quia nulla nobis alc tribunal Chrisii cxcusatio esse poterit ; cum Dei adjulorio totis viii­ bus laboremus, ut in animis nostris plus prævaleat bonitas quam malitia, plus patientia quam iracundia, plus benignitas quam invidia, plus humilitas quam superbia: et ut lolum brevi sermone concludam, sic totum cor nostrum obtineat charitatis dulcedo, ut in nobis amaritudo odii locum habere non possit. 2. Frustra dicit quis se inimicos diligere non posse.. Snl dicit aliquis : Nulla ratione possum inimicos meos diligere. In omnihus Scripturis Dous tibi dixit quia po­ tes :
concerning which will or goodness the Angels cried out to the shepherds, 'Peace on earth to men of good will' (Luke 2:14). And therefore, because before the tribunal of Christ no excuse will avail us; let us with God's help labor with all our strength, that in our souls goodness may prevail more than malice, patience more than anger, kindness more than envy, humility more than pride: and, to conclude the whole in a brief word, let the sweetness of charity so possess our whole heart that the bitterness of hatred may find no place in us. 2. In vain does anyone say that he cannot love his enemies. But someone says: 'By no reasoning can I love my enemies.' In all the Scriptures God has told you that you can:
關於這意志或良善，天使向牧羊人喊著說：「在地上平安歸與祂所喜悅的人」（路加福音二章14節）。因此，既然在基督的審判台前沒有任何藉口能使我們得益；就讓我們靠著神的幫助竭盡全力，使我們心中的良善勝過惡毒，忍耐勝過怒氣，仁慈勝過嫉妒，謙卑勝過驕傲：並且，用一句簡短的話總括這一切，願愛德的甘甜如此佔據我們的全心，以致仇恨的苦毒在我們裡面毫無立足之地。二、人徒然說自己不能愛仇敵。但有人說：「我無論如何都不能愛我的仇敵。」在全部聖經中神已告訴你，你能夠：
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Ut e contrario non posse respondes. Considera nunc, utrum Deo an tibi debeat credi '. Et idro quia mentiri non potest ,critas, jam vanas excusationes ..litas relinquat humana fragilitas : quia npc impossi­ bile aliquid potuit imperare qui justus est : nuc da­ mnaturus est hommem pro co quod non potuit vitare, qui pius ost. Quid tergiversamur incassum ? Nemo enim quantum possumus mutius novit, quam qui no­ bis ipsum posse donavit. Tot viri, tot mulieres, tanti pueri, tanæet tam delicatæ puellæ flammas, et ignes, rt gladios, et bestias pro Christo æquanimiter pertu­ lerunt : ot nos stultorum hominum convicia dicimus tolerare non posse; et interdum pro parvissimis da­ mnis, qua;
on the contrary you answer that you cannot. Consider now whether God or you ought to be believed. And therefore, because Truth cannot lie, let human frailty now abandon its empty excuses: for neither could He who is just have commanded anything impossible, nor will He who is loving condemn a man for that which he could not avoid. Why do we shift about in vain? For no one knows better how much we are able than He who bestowed on us the very ability. So many men, so many women, so many boys, so many tender and delicate girls have with equanimity endured flames and fires and swords and beasts for Christ: and we say that we cannot bear the insults of foolish men; and sometimes, for the slightest losses which
你卻相反地回答說你不能。如今你要思想，該相信神還是相信你自己。因此，既然真理不能說謊，就讓人的軟弱如今放棄它那空洞的藉口罷：因為那公義的主既不能吩咐任何不可能的事，那慈愛的主也不會為人所不能避免的事定他的罪。我們為何徒然推託呢？因為沒有人比那位賜給我們能力的主更知道我們的能力有多大。這麼多男人、這麼多女人、這麼多男孩、這麼多柔弱嬌嫩的女孩，都為基督泰然忍受了火焰、烈火、刀劍與野獸：而我們卻說不能忍受愚人的辱罵；並且有時為了極微小的損失，就是
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nohis malorum bominum nequitia inferun­ tur, si possumus, etiam usquc ad mortem illorum no­ siras injurias vindicamus ! Unde nescio qua fronte vel qua conscientia cum omnibus sanctis in æterna beati­ tudine partem habere desideramus ; quorum exempla sequi nec in rebus minimis acquiescimus. 3. Scripturæ locum in sui gratiam afferunt, sed hoc præcipue Dei amor innutur. Deus amavit non amantes, et in hoc vult nos ipsum imitari. Phrenetici sunt qui noa vexant. Sed simi aliqui qui testimonium Scripturædi­ viuæ iracundiæ suæ æstimant suffragari. Dicunt enim scriptum esse, Amat anima mea amantem se: et dum auctoritatem divinam male intelligunt, de medica­ mentis sibi vulnera faciunt.
the wickedness of evil men inflicts on us, if we can, we avenge our injuries even unto their death! Wherefore I know not with what face or with what conscience we desire to have a share with all the saints in eternal blessedness, whose example we are unwilling to follow even in the smallest matters. 3. They cite a passage of Scripture in their own favor, but chiefly the love of God is here relied upon. God loved those who did not love, and in this He wishes us to imitate Him. Frenzied are those who trouble us. But there are some who suppose that a testimony of divine Scripture supports their anger. For they say it is written, 'My soul loves the one who loves it': and while they misunderstand the divine authority, they make wounds for themselves out of remedies.
惡人的邪惡加在我們身上的，我們若能夠，就連他們的死亡也要藉以報復我們所受的委屈！因此，我不知道我們憑什麼臉面、憑什麼良心，竟渴望與眾聖徒一同在永遠的福樂中有份，而他們的榜樣我們連在極小的事上也不肯效法。三、他們引用一段經文為自己辯護，但這裡主要當倚靠的是神的愛。神愛了那不愛祂的人，在這事上祂願我們效法祂。那些擾害我們的人乃是狂亂之人。但有些人以為神聖經的一句話支持他們的怒氣。因為他們說經上記著：「我的心愛那愛我的」：他們既誤解了神聖的權威，就把良藥變成傷害自己的創傷。
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Qualiter antem hoc et de­ beat et possit intelligi, attendat Charitas vestra, Amat, inquit, anima mea amantem se. Licet ct de omnibus 2 secundum litteram sentiri debeat, tamen certius de Deo intelligi debet, quia nullus nos melius quam ipse diligit. Nam si honi tantummodo amandi sunt, quid dicimus de Deo nostro, de quo scriptum est, Sic Deus dilexit mundum. ut Filium suum uuigenitum daret3 (Joan. III, 16)? Quid enim boni fecerat mundus, ut il­ lum sic diligeret De us? Omnes cnim homines non so­ lum malos, sed etiam originali peccato mortuos Chri­ stus Dominus noster invenit. Et tamen etiam cum ta­ lus essemus, dilexit nos, ct tradidit semetipsum pro nohis:
But in what way this both ought to be and can be understood, let your Charity attend. 'My soul,' it says, 'loves the one who loves it.' Although it ought to be understood according to the letter of all, yet more certainly it ought to be understood of God, because no one loves us better than He Himself. For if only the good are to be loved, what do we say of our God, of whom it is written, 'So God loved the world, that He gave His only-begotten Son' (John 3:16)? For what good had the world done, that God should so love it? For Christ our Lord found all men not only evil, but even dead in original sin. And yet, even when we were such, He loved us, and delivered Himself up for us:
但這句話應當如何、又能如何理解，願你們眾愛德之人留意。經上說：「我的心愛那愛我的。」雖然按字面它當指眾人而言，然而更確切地它當指神而言，因為沒有人比祂自己更愛我們。因為若只有善人當被愛，那麼論到我們的神，我們該怎麼說呢？經上記著論到祂：「神愛世人，甚至將祂的獨生子賜給他們」（約翰福音三章16節）。世人做了什麼善事，以致神如此愛它呢？因為我們的主基督發現眾人不僅是惡的，甚至因原罪而死了。然而，即使我們是這樣的人，祂仍愛了我們，並為我們捨了自己：
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ac pec hoc amavit etiam non amantes, sicut et Paulus apostolus dicit, Christus pro impiis mortuus est (llom. v, G); et per ineffabilem pietatem universo humano generi hoc exemplum dedit, dicens : Discite a me quia mitis sum ct humilis corde ( Matth. XI, 29). Quod ct beatus Petrus apostolns in Epistola sua simi­ liter præcepit, dicens : Christus passus est pro nobis, relinquens vobis exemplum, ut sequamini vestigia ejus (I Petr. II, 21). Quod exemplum Domini seculuri su­ mus? numquid ut mortuos suscitemus? numquid ut supra marc pedibus ambulemus ? Non utique ; sed ut simus mites et humiles corde; ct non solum amicos, sed ctiam adversarios diligamus : Ut sequamini, in­ quit, vestigia ejus.
and by this He loved even those who did not love, as also Paul the Apostle says, 'Christ died for the ungodly' (Rom. 5:6); and through His ineffable mercy He gave this example to the whole human race, saying: 'Learn of me, for I am meek and humble of heart' (Matt. 11:29). Which also the blessed Apostle Peter in his Epistle likewise enjoined, saying: 'Christ suffered for us, leaving you an example, that you should follow His footsteps' (1 Pet. 2:21). What example of the Lord are we to follow? Is it that we should raise the dead? Is it that we should walk upon the sea with our feet? Not so indeed; but that we should be meek and humble of heart; and should love not only friends but also adversaries: 'That you should follow,' it says, 'His footsteps.'
藉此祂甚至愛了那不愛祂的人，正如使徒保羅所說：「基督為不敬虔的人死」（羅馬書五章6節）；並藉著祂那難以言喻的憐憫，將這榜樣賜給全人類說：「你們當學我的樣式，因為我心裡柔和謙卑」（馬太福音十一章29節）。有福的使徒彼得在他的書信中也照樣吩咐說：「基督為你們受苦，給你們留下榜樣，叫你們跟隨祂的腳蹤行」（彼得前書二章21節）。我們要跟隨主的什麼榜樣呢？難道是叫死人復活嗎？難道是用腳在海面上行走嗎？當然不是；乃是要我們心裡柔和謙卑；不僅愛朋友，也要愛仇敵：經上說「叫你們跟隨祂的腳蹤行」。
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Dixit boc etiam beatus evangelista Joannes : Qui dicit se in Christo manere, debet quomodo ille ambulavit, et ipse ambulare (I Joan. II, 6). Quomodo Christus ambulavit ? In cruce enim positus pro inimi­ cis oravit, dicens : Pater, ignosce illis : quia nesciunt quid faciunt ( Luc. XXiii, 34 ). Phrenetici enim sunt, ct a contrario spiritu possidentur, ct ut Ins persequan­ tur. majorem persecutionem a diabolo patinntur: et idco magis ut liberentur quam ut damnentur orare debemus. Sic cniin fccit beatus Stephanus, qui glo­ riosissime primus Christi vestigia secutus est. Cum enim duris saxorum imbribus cæderetur, pro se stans oravit;
This the blessed Evangelist John also said: 'He who says that he abides in Christ ought himself also to walk even as He walked' (1 John 2:6). In what manner did Christ walk? For, placed upon the cross, He prayed for His enemies, saying: 'Father, forgive them, for they know not what they do' (Luke 23:34). For they are frenzied, and are possessed by a contrary spirit, and, that they may persecute others, they themselves suffer a greater persecution from the devil: and therefore we ought rather to pray that they may be freed than that they may be condemned. For thus did the blessed Stephen, who most gloriously first followed the footsteps of Christ. For when he was being struck with the hard showers of stones, standing he prayed for himself;
有福的福音記者約翰也說了這話：「人若說他住在基督裡面，就當照祂所行的去行」（約翰一書二章6節）。基督是怎樣行的呢？因為祂被釘在十字架上時，為祂的仇敵禱告說：「父啊，赦免他們，因為他們所做的，他們不曉得」（路加福音二十三章34節）。因為他們是狂亂的，被相反的靈所轄制，並且他們為要逼迫別人，自己反從魔鬼受了更大的逼迫：因此我們倒當為他們禱告，求他們得釋放，而非受定罪。因為有福的司提反就是這樣做的，他最榮耀地首先跟隨了基督的腳蹤。因為當他被石頭如硬雨般擊打時，站著為自己禱告；
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pro inimicis vero suis positis genibus totis vi­ ribus clamavit cl dixit: Domine, ne statuas illis hoc peccatum (Act. VII, 59). Si ergo putamus nos non posse imitari Dominum nostrum, imitemur saltem conser­ vum nostrum. Imitemur etiam et beatum Jacobum : qui et ipse cum a Judæis lapidaretur, flexis genibus pro suis persecutoribus supplicavit. 4. Inimicorum dilectio non est consilium, sed præce­ ptum. Dominus quoque in Evangelio ut inimicos dili­ gere debeamus non dedit consilium, sed præceptum. Aliud est consilium, aliud præceptum. Consilium datur, ut virginitas conservetur, uta vino et a carni­ bus abstineatur, ut vendantur omnia, et pauperibus erogentur.
but for his enemies, on bended knees, with all his strength he cried out and said: 'Lord, do not lay this sin to their charge' (Acts 7:60). If, therefore, we think we cannot imitate our Lord, let us at least imitate our fellow-servant. Let us imitate also the blessed James: who himself too, when he was being stoned by the Jews, on bended knees entreated for his persecutors. 4. The love of enemies is not counsel, but precept. The Lord also in the Gospel did not give counsel that we ought to love our enemies, but a precept. Counsel is one thing, precept another. Counsel is given that virginity be preserved, that one abstain from wine and from meat, that all things be sold and distributed to the poor.
但為他的仇敵，他跪下用盡全力喊著說：「主啊，不要將這罪歸於他們」（使徒行傳七章60節）。因此，我們若以為不能效法我們的主，至少讓我們效法我們的同伴僕人。讓我們也效法有福的雅各：他自己被猶太人用石頭打時，也跪下為逼迫他的人懇求。四、愛仇敵不是勸諭，而是誡命。主在福音書中也並沒有給我們當愛仇敵的勸諭，乃是給了誡命。勸諭是一回事，誡命是另一回事。勸諭是說當守貞潔，當戒酒戒肉，當變賣一切分給窮人。
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Præceptum vero datur, ut justitia custe­ diatur, ut omnis homo divertat a malo, et faciat bo­ num. Denique de virginitate dicitur, Qui potest capere, capiat ( Matth. xix, 12): de justitia vero non dicitur Qui potest facere, faciat: sed, Omnis arbor quæ non facit fructum bonum, excidetur et in ignem mittetur (Id. III, 10). Consilium qui libenter audierit et feecrit, ma jorem gloriam habebit. Præceptum qui non impleve­ rit, nisi pænitentia subvenerit, evadere poenam non poterit. Sic enim præcepit Dominus: Diligite inimicos vestros, benefacite his qui oderunl uus, et orate pro per­ sequentibus vestris et calumniantibus vobis (Id. v, 4.4). Et si quæris quam mercedem accipies ;
But a precept is given, that justice be kept, that every man turn away from evil and do good. In short, concerning virginity it is said, 'He who is able to receive it, let him receive it' (Matt. 19:12): but concerning justice it is not said, 'He who is able to do it, let him do it'; but, 'Every tree that does not bear good fruit shall be cut down and cast into the fire' (Matt. 3:10). Whoever willingly hears and does the counsel, will have the greater glory. Whoever does not fulfill the precept, unless penance comes to his aid, will not be able to escape punishment. For thus the Lord commanded: 'Love your enemies, do good to those who hate you, and pray for those who persecute you and calumniate you' (Matt. 5:44). And if you ask what reward you will receive;
但誡命則是說當持守公義，人人當離惡行善。總之，論到貞潔說：「這話誰能領受，就可以領受」（馬太福音十九章12節）：但論到公義卻不說「誰能行就行」；乃是說：「凡不結好果子的樹，就砍下來丟在火裡」（馬太福音三章10節）。凡甘心聽從並遵行勸諭的，必得更大的榮耀。凡不成全誡命的，若無悔改前來相助，就不能逃脫刑罰。因為主這樣吩咐：「要愛你們的仇敵，善待恨你們的人，並為逼迫你們、毀謗你們的人禱告」（馬太福音五章44節）。你若問要得什麼賞賜；
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audi quod se­ quitur: Ut sitis filii Putris vestri qui in cælis est (Ibid., 45). Advertite, quia si inimicos non diligimus, filii Dei esse non possumus. Et qua fronte dicimus in ora­ tione, Pater noster, qui ea in cwlis? aut qua conscien­ tia dicere potcrimus, Dimitte nobis debita nostra, sicut et nos dimittimus (Id. VI, 12). 5. Qui nonnisi se amantes amat, ab ethnicis et bestiis non distat. Charitas vera. Sed dicit aliquis : Ego audio Scripturam dicentem , Amat anima mea amantem se. Amas filios et parentes? Amat et latro, amal et draco, amaut et lupi, amant et ursi. Si enim amantes nou diligimus, si lilios vel parentes despicimus, pcjores leonibus et supradictis bestiis sumus :
hear what follows: 'That you may be the sons of your Father who is in heaven' (Matt. 5:45). Take heed, that if we do not love our enemies, we cannot be the sons of God. And with what face do we say in prayer, 'Our Father, who art in heaven'? or with what conscience shall we be able to say, 'Forgive us our debts, as we also forgive' (Matt. 6:12)? 5. He who loves only those who love him is no different from the heathen and the beasts. True charity. But someone says: 'I hear the Scripture saying, My soul loves the one who loves it.' Do you love your children and your parents? The robber too loves, the dragon too loves, the wolves too love, the bears too love. For if we do not love those who love us, if we despise our children or parents, we are worse than lions and the aforesaid beasts:
你要聽下文：「使你們成為你們天父的兒子」（馬太福音五章45節）。你們要留意，我們若不愛仇敵，就不能成為神的兒子。我們憑什麼臉面在禱告中說「我們在天上的父」呢？又憑什麼良心能說「免我們的債，如同我們免了人的債」（馬太福音六章12節）呢？五、只愛那愛他之人的，與外邦人和野獸無異。真愛德。但有人說：「我聽見聖經說：我的心愛那愛我的。」你愛你的兒女和父母嗎？強盜也愛，龍也愛，狼也愛，熊也愛。因為我們若不愛那愛我們的人，若輕看自己的兒女或父母，我們就比獅子和上述的野獸更壞：
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si vero anan­ les lautum diligimus, nibil ab ipsis bestiis distare videmur. Sic ct ipse Dominus dixit : Si enim diligitis eos qui vos diligunt, quam mercedem habebitis ? Nonne et publicani hoc fac iunt ? Et si salutaveritis fratres ve stros tantum. quid amplius facietis ? Nonne et ethnici hoc faciunt (Id. v, 46, 47) ? Qui ergo solos amicos diligunt, sicut ipsi videtis, adhuc in nac parte publi­ canis et Gentibus similes sunt. Ut ergo superiores et Gentibus et bestiis simus, etiam inimicos el adversa­ rios diligamus; et timeamus illud quod Dominus in Evangelio dixit : Serve male, omne debitum dimisi tibi quia rogasti me;
but if we love only those who love us, we seem to differ in nothing from those very beasts. So too the Lord Himself said: 'For if you love those who love you, what reward shall you have? Do not even the publicans do this? And if you salute your brethren only, what more do you do? Do not even the heathen do this?' (Matt. 5:46-47). Those, therefore, who love only their friends, as you yourselves see, are in this respect still like publicans and the Gentiles. That we may therefore be superior both to the Gentiles and to the beasts, let us love even our enemies and adversaries; and let us fear that which the Lord said in the Gospel: 'Wicked servant, I forgave you all that debt, because you besought me;
但我們若只愛那愛我們的人，就似乎與那些野獸毫無分別。所以主自己也說：「你們若單愛那愛你們的人，有什麼賞賜呢？就是稅吏不也是這樣行嗎？你們若單請你們弟兄的安，比人有什麼長處呢？就是外邦人不也是這樣行嗎？」（馬太福音五章46至47節）。因此，正如你們自己所見，那些只愛朋友的人，在這方面仍與稅吏和外邦人一樣。所以，為要使我們高過外邦人和野獸，就讓我們連仇敵和敵對我們的人也愛；並讓我們懼怕主在福音書中所說的話：「你這惡奴才，你央求我，我就把你所欠的都免了；
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nonne ct te oportuit misereri conservo tuo, sicut et ego tui misertus sum ? Et quid postea ? Tradidit eum tortoribus, donec redderet universum de­ bitum. Sic, inquit Dominus, Pater meus cælestis faciet vobis, si non dimiseritis unusquisque fratri suo de cor­ dibus vestris (Id. XVIII, 32-33). Et iterum ipse Domi­ nus ait : In hoL cognoscent omnes quia mei discipuli estis, si vos iuvicem diligatis (Joan. XIII, 35). Et iterum : Hoc est mandatum meum, ut invicem diligatis1(Id. x v , 12). Et iterum, : Qui universam legem complevit, offen­ dat autem in uno, factus est omnium reus ( Jacobi II, 10 ). Quod est hoc unum, nisi quod supra diximus, Mandatum novum do vobis, ut vos invicem diligatis (Joan.
ought you not also to have had mercy on your fellow-servant, even as I had mercy on you?' And what afterwards? 'He delivered him to the torturers, until he should pay all the debt. So,' says the Lord, 'shall my heavenly Father do to you also, if you do not each forgive his brother from your hearts' (Matt. 18:32-35). And again the Lord Himself says: 'By this shall all men know that you are my disciples, if you have love one for another' (John 13:35). And again: 'This is my commandment, that you love one another' (John 15:12). And again: 'Whoever has fulfilled the whole law, but offends in one point, is become guilty of all' (James 2:10). What is this one point, unless what we said above, 'A new commandment I give to you, that you love one another' (John 13:34)?
你不應當憐恤你的同伴僕人，像我憐恤你嗎？」後來又怎樣呢？「主人就把他交給掌刑的，等他還清所欠的債。」主說：「你們各人若不從心裡饒恕他的弟兄，我天父也要這樣待你們」（馬太福音十八章32至35節）。主自己又說：「你們若有彼此相愛的心，眾人因此就認出你們是我的門徒了」（約翰福音十三章35節）。又說：「這是我的命令，你們要彼此相愛」（約翰福音十五章12節）。又說：「凡遵守全律法的，只在一條上跌倒，他就是犯了眾條」（雅各書二章10節）。這一條是什麼呢，豈不就是我們上面所說的「我賜給你們一條新命令，乃是叫你們彼此相愛」（約翰福音十三章34節）嗎？
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XIII , 54) ? quod , inquam, est boc unum , nisi illud quod Apostolus dicit , Omnis lex in uno sermone completur, Diliges proximum tuum sicut te ipsum (Ga• lat. v, 14 ) ? Sed IIC forte aliquis dicat, locum hunc non sic debere intelligi : audiat de hoc mandato ile- rum Apostolum sublimi voce clamantem, Si tradidero corpus meum ut ardeam, charitatem autem non hubeam, nihil mihi prodest (I Cor. XIII, 3). Ipsa est vera et ger­ mana charitas, quæ non solum usque ad amicos, scd etiam usque ad ipsos pervenit inimicos :
What, I say, is this one point, unless that which the Apostle says, 'The whole law is fulfilled in one word: You shall love your neighbor as yourself' (Gal. 5:14)? But lest perhaps someone should say that this passage ought not to be so understood, let him hear the Apostle crying out again about this commandment with sublime voice: 'If I should deliver my body to be burned, but have not charity, it profits me nothing' (1 Cor. 13:3). This is the true and genuine charity, which reaches not only unto friends, but even unto enemies themselves:
我說，這一條是什麼呢，豈不就是使徒所說的「全律法都包在『愛人如己』這一句話之內」（加拉太書五章14節）嗎？但恐怕有人說這段不當這樣理解，就讓他再聽使徒以崇高的聲音論這命令喊著說：「我若捨己身叫人焚燒，卻沒有愛，仍然與我無益」（哥林多前書十三章3節）。這才是真實純正的愛德，它不僅達到朋友，甚至達到仇敵本身：
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sicut et Do­ minus noster tantam circa genus humanum cogno­ scitur habere charitatem, ut non solum supra bonos , scd etiam supra malos pluviam dare, ct solem suum quotidie oriri concedat. 6. Conclusio. Etiam et illud ante omnia cum grandi reverentia et timore recolere et retinere debemus, quod Dominus in Evangelio dixit : Si dimiseritis, inquit, hominibus peccata eorum, dimittet et vobis Pater vester cælestis peccata vestra : si non dimiseritis, nec Pater vester cælestis dimittet vobis peccata vestra (Matth. VI, 14). [In potestate nostra positum est, qualiter in dic judicii judicemur.
just as our Lord too is known to have such charity toward the human race, that He grants not only upon the good, but even upon the evil, that His rain should fall and His sun should rise daily. 6. Conclusion. This too above all we ought, with great reverence and fear, to recall and retain, which the Lord said in the Gospel: 'If you forgive men their sins,' He says, 'your heavenly Father will also forgive you your sins: if you do not forgive, neither will your heavenly Father forgive you your sins' (Matt. 6:14-15). It is placed within our power in what manner we shall be judged on the day of judgment.
正如我們的主也被人所知，對人類有這樣的愛德，以致祂不僅賜給善人，甚至賜給惡人，使祂的雨天天降下、祂的日頭天天升起。六、結論。這事我們尤其當以極大的敬畏和戰兢來追念並持守，就是主在福音書中所說的：「你們饒恕人的過犯，」祂說，「你們的天父也必饒恕你們的過犯；你們不饒恕人的過犯，你們的天父也必不饒恕你們的過犯」（馬太福音六章14至15節）。我們將在審判之日如何受審，這事已放在我們自己的權柄之內。
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Unde nescio qua fronte indul- gentiam peccatorum suorum ante tribunal Christi obtinere poterit, qui Deo præcipiente inimicis suis veniam dare non acquiescit.] Apostolus etiam prædi- cat dicens, Nemini malum pro malo reddentes. Benedi- cite persequentibus vos; benedicite, et nolite maledicere (Rom. XII, 17, 14) : et iterum, Noli vinci a malo, sed vince in bono malum (Ibid., 21) : et iterum, Non red- dentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes (I Petr. III, 9). Beatus quoque evangelista Joannes, qui supra pectus Domini in cœna recubuit, in Epistola sua ita nos admonet, dicens, Qui odit fratrem suum, homicida est;
Wherefore I know not with what face he will be able to obtain pardon of his own sins before the tribunal of Christ, who, at God's command, is not willing to grant forgiveness to his enemies. The Apostle also preaches, saying, 'Rendering to no man evil for evil. Bless those who persecute you; bless, and curse not' (Rom. 12:17, 14): and again, 'Be not overcome by evil, but overcome evil with good' (Rom. 12:21): and again, 'Not rendering evil for evil, nor curse for curse, but contrariwise, blessing' (1 Pet. 3:9). The blessed Evangelist John also, who at the supper reclined upon the breast of the Lord, thus admonishes us in his Epistle, saying, 'He who hates his brother is a murderer;
因此，我不知道那在神吩咐之下不肯饒恕仇敵的人，在基督審判台前將憑什麼臉面得赦免自己的罪。使徒也宣講說：「不要以惡報惡。逼迫你們的，要給他們祝福；只要祝福，不可咒詛」（羅馬書十二章17、14節）：又說：「你不可為惡所勝，反要以善勝惡」（羅馬書十二章21節）：又說：「不以惡報惡，以辱罵還辱罵，倒要祝福」（彼得前書三章9節）。有福的福音記者約翰，就是在晚餐時靠在主胸前的那位，也在他的書信中這樣勸勉我們說：「凡恨他弟兄的，就是殺人的；
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et scitis quia omnis homicida non habet in se vitam æternam ma- nentem (I Joan. III, 15): et iterum, Qui dicit se in lumine manere, et fratrem suum odit, in tenebris est, et in tenebris ambulat, et nescit quo vadat ; quia tenebræ obcæcaverunt oculos ejus (Id. II, 11). Hoc loco fratrem omnem hominem debemus accipere. Dicit etiam ipse beatus Joannes, Si quis dixerit, Diligo Deum, et fratrem suum odit, mendax est : qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere (Id. IV. 20) ? Sed jam. 1, si jubetis, ista suffi- ciant.
and you know that no murderer has eternal life abiding in him' (1 John 3:15): and again, 'He who says that he is in the light, and hates his brother, is in darkness, and walks in darkness, and knows not where he goes; because the darkness has blinded his eyes' (1 John 2:9-11). In this place by 'brother' we ought to take every man. The same blessed John also says, 'If anyone shall say, I love God, and hates his brother, he is a liar: for he who does not love his brother whom he sees, how can he love God whom he does not see?' (1 John 4:20). But now, if you so bid, let these things suffice.
你們也知道，凡殺人的，沒有永生存在他裡面」（約翰一書三章15節）：又說：「人若說自己在光明中，卻恨他的弟兄，他到如今還是在黑暗裡，並且在黑暗裡行，也不知道往哪裡去，因為黑暗叫他眼睛瞎了」（約翰一書二章9至11節）。在這裡「弟兄」我們當理解為每一個人。這位有福的約翰又說：「人若說『我愛神』，卻恨他的弟兄，就是說謊話的；不愛他所看見的弟兄，就不能愛沒有看見的神」（約翰一書四章20節）。但如今，你們若如此吩咐，就讓這些話足夠了。
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Sunt enim innumerabilia tam in Novo quam in Veteri Testamento, quæ causam, de qua loquimur, validissimis testimoniis confirmare videntur, quæ omnia longum est ut nunc Charitatis vestræ auribus intimentur. Sed a sanctis animabus etiam parva pro magnis accipiuntur : quia et revera cui parva 2, sed tamen magna, non prosunt, plira prodesse nihil po- teunt. Ergo, fratrers charissimi, considerantes illud quod jam sæpe dictum est, quia omnis lex uno sermone impletur in nobis, id est, Diliges proximum tuum sicut te ipsum; non solum amicos, sed etiam inimicos di- ligite [quia quicumque hoc implere nolunt, reliqua illis opera bonta prodesse non poterunt.
For there are innumerable passages, both in the New and in the Old Testament, which seem to confirm with the most forceful testimonies the matter of which we speak, which it would take too long now to make known to the ears of your Charity. But by holy souls even small things are received in place of great ones: for indeed, one to whom small things—yet great—are of no profit, more things could profit nothing. Therefore, most beloved brethren, considering that which has already often been said, that the whole law is fulfilled in us in one word, that is, 'You shall love your neighbor as yourself'; love not only friends, but even enemies: for whoever are unwilling to fulfill this, their remaining good works will not be able to profit them.
因為無論在新約還是舊約中，都有無數的經文，似乎以最有力的見證證實我們所論的這事，如今若要一一向你們眾愛德之人的耳中陳明，那就太費時了。但在聖潔的心靈看來，即使微小的事也被當作大事領受：因為實在說，對一個連微小卻仍是大事的事都無益的人，更多的事也無濟於事。因此，至親愛的弟兄們，思想那已屢次說過的話，就是全律法在我們身上都以一句話成全，即「愛人如己」；不僅要愛朋友，甚至要愛仇敵：因為凡不肯成全這事的人，他們其餘的善工也不能使他們得益。
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Et ideo ita om- nibus inimicis vestris dimittite 3]; ut cum secum con- scientia possitis in oratione dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12).Quod ipse præstare dignemur, qui vi- vit et regnat in sæcula sacculorum.Amen. SERMO CCLXXIV (a). Admonitio ista continent pius et misericor Domi- nus in potestate nostra posuerit qualiter in die ju- dicii judicemur, et quod unicum ac singulare medicamen- tum sit contra omnia peccata, et quod nullus unquam in veritate se poterit exusare quod non possit diligere inimicos suos. 1.Facilia cuique Deus providit medicament. Præ cipus sunt duo eleemosynarum genera.
And therefore so forgive all your enemies, that with your conscience you may be able to say in prayer, 'Forgive us our debts, as we also forgive our debtors' (Matt. 6:12). Which may He deign to grant, who lives and reigns unto the ages of ages. Amen. SERMON 274. This admonition contains how the loving and merciful Lord has placed within our power the manner in which we shall be judged on the day of judgment, and that there is one single and singular remedy against all sins, and that no one will ever be able truly to excuse himself as being unable to love his enemies. 1. God has provided easy remedies for everyone. There are two chief kinds of almsgiving.
因此，你們要這樣饒恕你們一切的仇敵，使你們憑著良心能在禱告中說：「免我們的債，如同我們免了人的債」（馬太福音六章12節）。願那活著並掌權直到世世代代的主俯允成就這事。阿們。第二七四篇講道。這勸勉包含：慈愛憐憫的主如何把我們在審判之日如何受審的方式放在我們的權柄之內，並說明有一種獨一而特別的良藥可對治一切罪，以及沒有人能真實地為自己推諉說不能愛仇敵。一、神為各人預備了容易的良藥。施捨有兩大類。
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Pius et miseri- cors Dominus sciens fragilitatem gen ris humani sine qualibuscumque peccatis præsentem vitam non posse transigere, talia medicamenta dignatus est providere, quæ non solum divites, sed etiam pauperes possint peccatorum suorum vulneribus adhibere. Quæ autem sunt ista medicamenta? Illa utique duo de quibus Dominus dixit, Date, et dabitur vobis, dimittite et di­ mittetur vobis (Luc. VI, 37 38). Date et dabitur vobis, pertinet ad eleemosynam quæ datur esurientibus, nudis atque captivis: Dimittite, et dimittetur vobis, pertinet ad eleemosynam per quam indulgetur omnibus inimicis.
The loving and merciful Lord, knowing the frailty of the human race, which cannot pass through the present life without sins of one kind or another, has deigned to provide such remedies as not only the rich but even the poor may apply to the wounds of their sins. But what are these remedies? Those two, surely, of which the Lord said, 'Give, and it shall be given to you; forgive, and it shall be forgiven you' (Luke 6:37-38). 'Give, and it shall be given to you' pertains to the almsgiving which is given to the hungry, the naked, and the captives: 'Forgive, and it shall be forgiven you' pertains to the almsgiving through which pardon is granted to all enemies.
慈愛憐憫的主，知道人類的軟弱，就是不能毫無各樣的罪而度過今生，就俯允預備了這樣的良藥，使不僅富人，甚至窮人，都能敷在他們罪的創傷上。但這些良藥是什麼呢？當然就是主所說的那兩樣：「你們要給人，就必有給你們的；你們要饒恕人，就必蒙饒恕」（路加福音六章37至38節）。「你們要給人，就必有給你們的」是關乎那給饑餓的、赤身的、被擄之人的施捨：「你們要饒恕人，就必蒙饒恕」是關乎那藉以饒恕一切仇敵的施捨。
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Si se pauper voluerit dicere quisque excusare quod esurien- tem pascere, nudum vestire, captivum liberare non possit; nullatenus in veritate poterit dicere non posse suis inimicis vel adversariis indulgere, ut prece quas nobis judex peritus 1 cœlestis dictavit, securus in oratione dominica dicat, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI , 12); et illam evangelicam sententiam sine aliquo metu audiat, Si dimittimus hominibus peccata eorum, dimittet et vobis Pater vester cælestis peccata vestra : si autem non dimiseritis, nec Pater vester dimittet peccata vestra (Ibid , 14 et 15).
If any poor man should wish to excuse himself, saying that he cannot feed the hungry, clothe the naked, or ransom the captive; he will in no way be able truly to say that he cannot pardon his enemies or adversaries, so that, by the prayer which the skilled heavenly Judge dictated for us, he may securely say in the Lord's Prayer, 'Forgive us our debts, as we also forgive our debtors' (Matt. 6:12); and may hear that evangelical sentence without any fear, 'If we forgive men their sins, your heavenly Father will also forgive you your sins: but if you do not forgive, neither will your Father forgive your sins' (Matt. 6:14-15).
若有窮人想要為自己推諉，說他不能餵養饑餓的、給赤身的穿衣、或贖回被擄的；他卻無論如何都不能真實地說他不能饒恕自己的仇敵或敵人，好使他藉著那位精通的天上審判者為我們口授的禱告，在主禱文中安然說：「免我們的債，如同我們免了人的債」（馬太福音六章12節）；並能毫無懼怕地聽那福音的話：「你們若饒恕人的過犯，你們的天父也必饒恕你們的過犯；你們若不饒恕人的過犯，你們的父也必不饒恕你們的過犯」（馬太福音六章14至15節）。
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Satis nobiscum delicate agitur, quando in nostra potestate ponitur qualiter in die ju- dicii judicemur.Si dimiseritis, inquit, dimittetur vo- bis si non dimiseritis, non dimittetur vobis. 2. Inimico facile ignoscit memor quid Deo debeat. Ea porro debita aliter solvi nequeeunt, nec excusari queunt non solventes. Sed dicit aliquis : Non possum indul- gere inimicis meis. Si non habes peccatum quod tibi indulgeat Deus, licet tamen forte, potes dicere quod non velis indugere proximo tuo. Si vero inompara- biliter plus peccasti tu Deo quam in te peccaverit homo quare jubente Domino non dimittis parum, ut tibi Deus dignetur dimittere multum ?
It is dealt with us most tenderly, when it is placed within our own power in what manner we shall be judged on the day of judgment. 'If you forgive,' He says, 'it shall be forgiven you; if you do not forgive, it shall not be forgiven you.' 2. He who remembers what he owes to God easily forgives his enemy. Moreover, those debts cannot be discharged otherwise, nor can those who do not discharge them be excused. But someone says: 'I cannot pardon my enemies.' If you have no sin which God might pardon you, then perhaps it is permitted that you may say you do not wish to pardon your neighbor. But if you have sinned incomparably more against God than a man has sinned against you, why, at the Lord's command, do you not forgive a little, that God may deign to forgive you much?
神待我們極其溫柔，竟把我們在審判之日如何受審的方式放在我們自己的權柄之內。祂說：「你們若饒恕人，就必蒙饒恕；你們若不饒恕人，就必不蒙饒恕。」二、記念自己欠神什麼的人，就容易饒恕仇敵。再者，那些債不能用別的方法償還，不償還的人也不能被免責。但有人說：「我不能饒恕我的仇敵。」你若沒有需要神饒恕的罪，那麼或許可以說你不願饒恕你的鄰舍。但你若得罪神遠比人得罪你多得無可比擬，你為何在主的吩咐之下不饒恕那一點點，好使神俯允饒恕你那許多呢？
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Non enim præ- cepit vobis Deus jejunare plus quam potestis, et a vino vel a carnibus abstinere, vigiliis vos frequentius affligere, ad Orientem vel ad Occidentem cum infinitis laboribus vel periculis navigare; nihil horum nobis imponitur : sed hoc nobis jubetur, ut attentis arcam conscientiæ nostræ considerantes, nullum hominem in hoc mundo odio habeamus, imlentes illud quod ipse Dominus ait, Omnia quæcumque vultis ut faciant vobis homines, et vos facite eis similiter (Id. VII, 12). Et quia nullus est qui quod aut in Deum aut in hominem peccaverit, sibi dimitti non velit; quare non facimus allis quod nobis fieri volumus :
For God has not commanded you to fast more than you are able, to abstain from wine or from meat, to afflict yourselves more frequently with vigils, to sail to the East or to the West with infinite labors or perils; none of these things is imposed upon us: but this is commanded us, that, attentively considering the strongbox of our conscience, we should hate no man in this world, fulfilling that which the Lord Himself says, 'All things whatsoever you wish that men should do to you, do you also to them in like manner' (Matt. 7:12). And because there is no one who does not wish that whatever he has sinned, whether against God or against man, be forgiven him; why do we not do to others what we wish to be done to us:
因為神並沒有吩咐你們禁食超過你們所能，戒酒戒肉，用守夜更頻繁地苦待自己，冒著無盡的勞苦或危險往東或往西航行；這些事沒有一樣加在我們身上：乃是這樣吩咐我們，就是要我們專心省察自己良心的匣子，不恨這世上任何人，成全主自己所說的：「無論何事，你們願意人怎樣待你們，你們也要怎樣待人」（馬太福音七章12節）。並且因為沒有人不願自己無論得罪神或得罪人的過犯得蒙赦免；我們為何不以自己所願受的待遇待人呢：
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ut fiat in nobis illud quod ait Apostolus, Ominis lex in uno sermone imple- tur, Diliges proximum tuum sicut te ipsum (Galat. v, 14)? Unde opus est ut nosmetipsos minime falsa se- curitate decipiamus, credentes quod si noluerimus proximis nostris dimittere, peccatorum nostrorum indulgentiam mereamur accipere. Cum grandi enim tremore consideranda est illa terribilis et metuenda Domini nostri sententia, quam servus ille crudelis meruit audire : Serve male, debitum dimisi tibi, quo- niam rogasti me ; nonne ergo oportuit et te misereri conservo tuo, sicut et ego tui misertus sum? Et quid post hæc? Tradidit eum tortoribus, donec redderet omne debitum.
that there may be fulfilled in us that which the Apostle says, 'The whole law is fulfilled in one word: You shall love your neighbor as yourself' (Gal. 5:14)? Wherefore we must by no means deceive ourselves with false security, believing that if we are unwilling to forgive our neighbors, we may deserve to receive pardon of our own sins. For with great trembling must that terrible and fearful sentence of our Lord be considered, which that cruel servant deserved to hear: 'Wicked servant, I forgave you the debt, because you besought me; ought you not also then to have had mercy on your fellow-servant, even as I had mercy on you?' And what after this? 'He delivered him to the torturers, until he should repay all the debt.'
好使使徒所說的話在我們身上得以成全：「全律法都包在『愛人如己』這一句話之內」（加拉太書五章14節）？因此，我們斷不可用虛假的安全感自欺，以為我們若不肯饒恕鄰舍，還能配得領受自己罪的赦免。因為必須以極大的戰兢來省察我們主那可怕可畏的話，就是那殘忍的僕人所該聽的：「你這惡奴才，你央求我，我就把你的債都免了；你不應當憐恤你的同伴僕人，像我憐恤你嗎？」此後又怎樣呢？「主人就把他交給掌刑的，等他還清所欠的一切債。」
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Et ut hoc etiam tardioribus insinuaret, ad- jecit : Sic et Pater meus cælestis faciet vobis, si non dimiseritis unusquisque fratri suo de cordibus vestris (Matth. XVIII, 32-35 ). Cum enim absque ullo labore corporis, si toto corde dimittimus fratribus nostris possimus indulgentiam pro omnibus peccatis nostris promeriri; quam excusationem in die judicii habere poterimus, si hoc quod ipso adjuvante facillime pos- sumus, implere negligimus? Ubi sine dubio senten- tiam in nobis impleturus est Dominus noster; ut in quo judicio judicaverimus, in eo judicio judicetur de nobis ; et secundum mensuram per quam proximis nostris indulgentiam dederimus, remittatur nobis Id. VII, 2).
And that He might impress this even upon the slower of understanding, He added: 'So also shall my heavenly Father do to you, if you do not each forgive his brother from your hearts' (Matt. 18:32-35). For since, without any labor of the body, if we forgive our brethren with our whole heart, we can obtain pardon for all our sins; what excuse shall we be able to have on the day of judgment, if we neglect to fulfill that which, with His help, we can most easily do? Wherein without doubt our Lord will fulfill His sentence upon us; that with what judgment we have judged, with that same judgment it shall be judged concerning us; and according to the measure by which we have granted pardon to our neighbors, it shall be forgiven us (Matt. 7:2).
為要把這道理甚至向那較遲鈍的人講明，祂又加上：「你們各人若不從心裡饒恕他的弟兄，我天父也要這樣待你們」（馬太福音十八章32至35節）。因為既然我們若全心饒恕弟兄，不需身體任何勞苦，就能為自己一切的罪得赦免；那麼在審判之日，我們若疏忽去成全那靠著祂的幫助最容易能行之事，我們還能有什麼藉口呢？在這事上，我們的主必無疑要在我們身上成就祂的話：就是我們用什麼審判斷定人，也必用什麼審判斷定我們；我們用什麼量器饒恕鄰舍，也必用什麼量器量給我們（馬太福音七章2節）。
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Qui enim hæc implere noluerit, ipse sibi januam divinæ misericordiæ claudit. 3. Horum alia opera inania sunt. Quamlibet aliqua opera bona quisque fecerit, omnia evacuabuntur, in eo charitas vera non fuerit, quæ non solum ed ami- cos, sed etiam usque ad ipsos perveniat inimicos : quia non mentitur beatus Paulus apostolus, in quo Christus locutus est, dicens, Si distribuero in cibos pauperum omnes facultates meas, et si tradidero cor- pus meum ut ardeat, charitatem autem non habuero. nihil mihi prodest (I Cor. XIII, 3). Et quia radix omnium malorum est cupiditas (I Tim.
For whoever is unwilling to fulfill these things shuts against himself the gate of divine mercy. 3. Without charity, other works are empty. However many good works anyone may have done, all will be made void, if in him there be not the true charity which reaches not only unto friends, but even unto enemies themselves: for the blessed Paul the Apostle does not lie, in whom Christ spoke, saying, 'If I distribute all my goods to feed the poor, and if I deliver my body to be burned, but have not charity, it profits me nothing' (1 Cor. 13:3). And because the root of all evils is covetousness (1 Tim. 6:10),
因為凡不肯成全這些事的人，就向自己關閉了神憐憫的門。三、沒有愛德，其餘的善工都是空虛的。無論誰行了多少善工，都要歸於無有，若在他裡面沒有那不僅達到朋友、甚至達到仇敵本身的真愛德：因為那有基督藉他說話的有福使徒保羅並不說謊，他說：「我若將所有的賙濟窮人，又捨己身叫人焚燒，卻沒有愛，仍然與我無益」（哥林多前書十三章3節）。並且因為萬惡之根是貪婪（提摩太前書六章10節），
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VI, 10), et radix omnium bonorum est charitas ;quid prodest homini si mille ramos aut cum floribus aut cum pomis pul- cherrimis et amœnissimis habeat, si radix in eo viva et vera non fuerit ? Quomodo enim evulsa radice cu- piditatis 1, omnes rami protinus arescunt et pereunt; ita qui per odium et iracumdiam radicem in se chari- tatis exstinxerit, nihil in eo unde ad vitam æternam perveniat remanebit. 4. Eleemosynœ inanes. Cur velit Deus eleemosynam fieri.
and the root of all good things is charity; what does it profit a man if he has a thousand branches, whether with flowers or with fairest and most delightful fruits, if in him the root is not living and true? For just as, when the root of covetousness is torn out, all the branches forthwith wither and perish; so whoever, through hatred and anger, has extinguished in himself the root of charity, nothing will remain in him whereby he may attain to eternal life. 4. Empty almsgiving. Why God wishes almsgiving to be done.
而萬善之根是愛德；一個人若有千枝，無論帶著花朵還是帶著最美最悅人的果子，若他裡面的根不是活的、真的，這對他有什麼益處呢？因為正如貪婪的根一被拔出，一切枝子立刻枯乾滅亡；照樣，凡藉著仇恨和怒氣在自己裡面撲滅了愛德之根的人，他裡面就毫無可藉以達到永生的東西留存。四、空虛的施捨。神為何願人施捨。
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Ille vero qui suoradicta mata in corde servat, et credit se multis eleemosynis peccatta ipsa posse redi- mere, audiat Dominum in Evangelio dicentem, Si offers munus tuum ad altare, et ibi recordatus fueris, quia frater tuus, habet aliquid adversum te,relinque ibi munus tuum, et vade prius reconciliari fratri tuo; et tunc veniens offeres munus tuum ( Matth. V, 23, 24). Sententia ista evidenter ostendit , quod sacrificium offerre vel eleemosynam dare nihil prode, nisi prius reconciliatio inimici præcesserit.
But he who keeps the aforesaid evils in his heart, and believes that by many almsdeeds he can redeem those very sins, let him hear the Lord saying in the Gospel, 'If you offer your gift at the altar, and there remember that your brother has anything against you, leave there your gift, and go first to be reconciled to your brother; and then coming you shall offer your gift' (Matt. 5:23-24). This sentence clearly shows that to offer sacrifice or to give alms profits nothing, unless reconciliation with one's enemy has first gone before.
但那把上述諸惡存在心中、卻相信能藉許多施捨救贖那些罪的人，讓他聽主在福音書中所說的：「你在祭壇上獻禮物的時候，若想起你的弟兄向你懷怨，就把禮物留在壇前，先去同你的弟兄和好，然後來獻你的禮物」（馬太福音五章23至24節）。這話清楚顯明，獻祭或施捨都毫無益處，除非先與仇敵和好在前。
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Nam quod etiam orationem nostram Deus non velit audire, si odium voluerimus in corde servare, ipse in Evange- lio dixit , Qui habet mandata mea hæc et facit ea, ipse est qui diligit me (Joan XIV, 21); et, Quid prodest quod dicitis mihi, Domine, Domine,et non facitis ea quæ dico (Luc. VI, 46)? Quæ sunt ista quæ Dominus specialiter se dixisse asseruit? Illa utique quæ ad pa- cem et concordiam pertinent: Diligite inimicos vestros, benefacite iis qui vos oderunt (Matth. V, 44); et illud, In hoc cognoscent omnes quia discipuli mei estis, si di- lectionem habueritis ad invicem (Joan. XIII, 35). Nam si eleemosynas largius damus, et secundum Christi præcepta inimicis nostris non indulgemus;
For that God does not wish to hear our prayer, if we choose to keep hatred in our heart, He Himself has said in the Gospel: 'He who has my commandments and keeps them, he it is who loves me' (John XIV, 21); and, 'What does it profit that you call me, Lord, Lord, and do not do the things which I say' (Luke VI, 46)? What are these things which the Lord declared that He had spoken in a special way? Surely those things which pertain to peace and concord: 'Love your enemies, do good to those who hate you' (Matthew V, 44); and that saying, 'By this shall all men know that you are my disciples, if you have love one for another' (John XIII, 35). For if we give alms more generously, and yet, contrary to Christ's precepts, do not forgive our enemies,
因為天主若不願垂聽我們的祈禱，只要我們願在心中懷藏仇恨——祂自己在福音中曾說：「凡持守我命令而遵行的，便是愛我的人」（若十四21）；又說：「你們為什麼稱呼我：主啊，主啊，卻不遵行我所吩咐的話呢」（路六46）？主特別聲明祂所說的，究竟是哪些話呢？無疑正是那些關乎和平與和睦的話：「你們當愛你們的仇敵，善待恨你們的人」（瑪五44）；以及那句：「你們若彼此相愛，眾人因此就認出你們是我的門徒」（若十三35）。因為我們若更慷慨地施捨，卻違背基督的誡命，不肯寬赦仇敵，
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substan- tiam Deo offerimus, et animam nostram adversario subjugamus. Etiam videte si justa ac Deo placita pos- sit esse ista divisio. Non enim tam res nostras, quam nos ipsos desiderat Deus. Nam quia nos scit multum amare terrenam subtantiam, ideo vult sibi offerri quod amanus; ut secundum illius præceptum, ubi præcesserit thesaurus noster illuc sequatur et cor nostrum (Matth. VI , 21 ), et sacerdote dicente, Sur- sum corda , cnm secura conscientia respondere pos- simus nos habere ad Dominum. 5. Recapitulatio. Quis enim non contremiscat illam, quam et frequenter suggessimus et jugiter insinuare debemus, beati Joannis apostoli sententiam?
we offer our substance to God, but subject our soul to the adversary. Consider too whether such a division can be just and pleasing to God. For God desires not so much our possessions as our very selves. Since He knows that we love earthly substance greatly, He wills that what we love be offered to Him; so that, according to His precept, where our treasure has gone before, there our heart also may follow (Matthew VI, 21), and when the priest says, 'Lift up your hearts,' we may with a secure conscience answer that we have them lifted up unto the Lord. 5. Recapitulation. For who would not tremble at that saying of the blessed Apostle John, which we have often set before you and ought continually to impress upon you?
我們就是把財物獻給天主，卻把靈魂降服於仇敵。你們也要思量，這樣的劃分是否能算是公義且蒙天主喜悅的。因為天主所渴望的，與其說是我們的財物，不如說是我們自己。既然祂知道我們深愛世上的財物，就願我們把所愛的獻給祂；好使按祂的誡命，我們的財寶先往哪裡去，我們的心也隨往那裡（瑪六21）；並且當司祭說「舉心向上」時，我們能以安然的良心回答：我們已把心舉向主。五、重述。誰能不因蒙福宗徒若望的那句話而戰慄呢？這話我們常常向你們提出，也理當不斷向你們灌輸：
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Qui, inquit, odit fratrem suum, homicida est ( I Joan. III, 15) : et ijterrum, Qui dicit se in luce esse, et fratrem suum odit, in tenebris est usque adhuc (Id. II, 9) : et, Qui odit fratrem suum, in tenebris est, et in tenebris ambu- lat, et nescit quo eat; quoniam tenebræ obcæcaverunt oculus ejus (Ibid., 11). Et illud, Itinera eorum qui in- juriam retinent malefacti, in morte. Et quia, secun- dum hæc quæ supra suggessimus, nulla nobis vel umbra alicujus excusationis remanet, totis viribus cum Dei adjutorio laboremus implere quod præcepit, ut mercamur accipere quæ promisit.
He says: 'Whoever hates his brother is a murderer' (1 John III, 15); and again, 'He who says he is in the light, and hates his brother, is in darkness even until now' (1 John II, 9); and, 'He who hates his brother is in darkness, and walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes' (1 John II, 11). And that word: 'The ways of those who retain the injury of evildoing lead to death.' And since, according to those things which we have set forth above, not even a shadow of any excuse remains to us, let us labour with all our strength, with God's help, to fulfil what He has commanded, so that we may be worthy to receive what He has promised.
他說：「凡恨自己弟兄的，就是殺人的」（若一三15）；又說：「那說自己在光中，卻恨自己弟兄的，直到如今仍在黑暗中」（若一二9）；並且，「凡恨自己弟兄的，就是在黑暗中，且在黑暗中行走，也不知道往哪裡去，因為黑暗蒙蔽了他的眼睛」（若一二11）。還有那句：「懷藏惡行之傷害者，其道路通向死亡。」既然按我們上面所陳述的，我們連一絲藉口的影子也不剩，就讓我們藉天主的助佑，竭盡全力去成全祂所命令的，好使我們配得領受祂所應許的。
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Et ut reliqua opera bona, quæcumque inspirante Deo facimus, non perdamus, charitatem velut matrem bonorum omnium fideliter Domino inspirante servemus. Et ut hæc quæ supra suggessimus, plenius et evidentius possitis agnoscere, parum aliquid de opere sancti Augustini ad rem de qua suggessimus pertinentem 2 credidi adjungendum, quo manifestissime probetur nullum hominem posse Dei misericordiam promereri, qui duo præcepta charitatis contemneus, inimicis suis neglexerit toto corde dimittere 6. Quadragenarii numeri mysterium. Languet qui duo minus habet.Dilectio Dei : dilectio proximi.
And that we may not lose the remaining good works, whatever we do by God's inspiration, let us faithfully keep charity, as it were the mother of all good things, the Lord inspiring us. And that you may more fully and more clearly understand these things which we have set forth above, I have thought it right to add a little something from the work of Saint Augustine pertaining to the matter of which we have spoken, by which it is most manifestly proved that no man can merit the mercy of God who, despising the two precepts of charity, has neglected to forgive his enemies with his whole heart. 6. The mystery of the number forty. He is sick who has two less. The love of God; the love of neighbour.
而為使我們不至喪失其餘的善工，即凡我們藉天主感化所行的一切，就讓我們藉主的感化，忠信地持守愛德，如同持守萬善之母。並為使你們更完全、更清楚地認識我們上面所陳述的事，我認為當補上聖奧斯定著作中一小段，與我們所談的事相關，藉此最明白地證明：凡輕視愛德的兩條誡命、疏忽於全心寬赦仇敵之人，斷不能配得天主的仁慈。六、四十之數的奧義。少了兩樣的人便軟弱。愛天主；愛近人。
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gustinus Sanctus Au- gustinus episcopus, cum de illo paralutico, qui triginta et octo annos habebat in infirmitate sua, tractaret, sic ait : Quadragenario numero, fratres charissimi, cursus vitæ nostræ et conversatio nostra in Scriptu- ris divinis mystice designatur. Ideo enim et ante Pa- scha, quod præsentem vitam significat, quadraginta dierum jejunium observamus; ut Pascha, quod æternæ vitæ imaginem gerit, cum gaudio celebrare possimus. Ideo et Moyses quadraginta diebus jejuna- vit (Exod. XXXIV, 28), et Elias similiter quadraginta (III Reg. XIX, 8), et Dominus ac Salvator noster qua- dragenarium jejunium consecravit (Matth. IV, 2);
Saint Augustine the bishop, when he was treating of that paralytic who had been thirty-eight years in his infirmity, spoke thus: By the number forty, dearest brethren, the course of our life and our manner of living is mystically signified in the divine Scriptures. For this reason, before Easter, which signifies the present life, we observe a fast of forty days; that we may be able to celebrate with joy Easter, which bears the image of eternal life. For this reason also Moses fasted forty days (Exodus XXXIV, 28), and Elijah likewise forty (1 Kings XIX, 8), and our Lord and Saviour consecrated the fast of forty (Matthew IV, 2);
聖奧斯定主教在講論那位患病三十八年的癱子時，這樣說道：至愛的弟兄們，四十這個數目在天主的聖經中，奧妙地標誌著我們生命的歷程與我們的生活方式。因此，在逾越節之前——逾越節象徵現世的生命——我們守四十天的齋戒；好使我們能歡欣地慶祝逾越節，因它帶有永生的圖像。也因此梅瑟禁食了四十天（出三四28），厄里亞同樣禁食四十天（列上十九8），而我們的主、我們的救主也把四十天的禁食祝聖為聖（瑪四2）；
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et in eremo populus Israeliticus quadraginta annis de- moratus est, postquam meruit de Ægypto liberari (Deut. VIII , 2), Unde sicut videtis, fratres charissimi, quadragenarius iste numerus bonorum christianorum et sanctorum omnium figuram significare videtur. Languidus vero ille, de quo in Evangelio legimus quia jacebat, typum generis humani habere videba- tur. Quod autem triginta et octo annos in languori- bus positus erat, de illo quadragenario numero, quem supra diximus, duo minus habens: videamus que sunt ista duo quæ deerant illi numero consecrato. Et quæ erunt, fratres,nisi duo præcepta charitatis, dilectio videlicet Dei et dilectio proximi;
and in the desert the people of Israel tarried forty years, after they had been counted worthy to be freed from Egypt (Deuteronomy VIII, 2). Whence, as you see, dearest brethren, that number forty seems to signify the figure of good Christians and of all the saints. But that sick man, of whom we read in the Gospel that he lay there, seemed to bear the type of the human race. And in that he had been placed in infirmity thirty-eight years, having two less than that number of forty which we mentioned above, let us see what are those two which were lacking to that consecrated number. And what will they be, brethren, but the two precepts of charity, namely the love of God and the love of neighbour;
以色列百姓在曠野停留了四十年，是在他們配得脫離埃及之後（申八2）。由此可見，至愛的弟兄們，這四十之數似乎標誌著善良基督徒和眾聖人的表徵。而那位病人——福音記載他躺臥著（若五）——似乎帶有人類的預像。至於他患病臥床三十八年，較我們上面所說的四十之數少了兩年：讓我們看看那被祝聖之數所缺的兩樣是什麼。弟兄們，那還能是什麼呢？不正是愛德的兩條誡命，即愛天主與愛近人嗎；
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quæ duo talia sunt, ut sine ipsis reliqua nihil prosint? Et sa quæ sint opera bona, et virginitatem vel martyrium quis habeat, si ista duo in quibus tota Lex pendet et prophetæ (Matth. XXII, 40), non habuerit, lan- guidus et paralyticus jacet. Venit ergo Christus, et per gratiam Spiritus sancti exhibuit nobis ista duo, ut diligeremus Deum, diligeremus et proximum. De- nique et pro illo qui inciderat in latrones duos dena- rios dedit (Luc X, 35), et apud Samaritanos duos dies transegit (Joan. IV, 40), uti eos in charitate Dei et proximi confirmaret. Et vidua illa , in typum Ec- clesiæ, duo æra misit in gazophylacium (Luc.
which two are such that without them the rest profit nothing? And though a man knows what good works are, and possesses virginity or martyrdom, if he has not these two, on which the whole Law and the prophets hang (Matthew XXII, 40), he lies sick and paralysed. Christ therefore came, and through the grace of the Holy Spirit bestowed on us these two, that we should love God and love our neighbour. Finally, for that man who had fallen among robbers He gave two denarii (Luke X, 35), and among the Samaritans He spent two days (John IV, 40), that He might confirm them in the love of God and of neighbour. And that widow, as a type of the Church, cast two coins into the treasury (Luke
這兩樣是如此重要，以致沒有它們，其餘一切都毫無益處。一個人縱然知道什麼是善工，縱然擁有貞潔或殉道，若沒有這兩樣——全部法律和先知都繫於其上（瑪二二40）——他仍臥病癱瘓。所以基督來了，藉聖神的恩寵把這兩樣賜給我們，使我們愛天主、也愛近人。最後，為那落在強盜手中的人，祂付了兩個銀錢（路十35）；在撒瑪黎雅人中，祂停留了兩天（若四40），為要堅固他們在愛天主與愛近人之中。而那寡婦，作為教會的預像，投了兩文錢入銀庫（路
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XXI, 2), et Dominus ad prædicandum charitatem binos disci- pulos destinavit 1 (Id. X, 1). Ista enim duo, ut dixi- mus , ante adventum Christi humanum genus habere non meruit. Attendite, fratres, quia et Dominus duo dixit, illa utique ei (a) deesse videbantur: Surge, tolle grabatum tuum (Joan. V, 8). Ista duo languidus ille minus habebat. Quid est, Surge, nisi, Dominum di- lige ? Omnis enim qui Deum diligit, sursum cor ha- bet. Et quid est hoc, Tolle grabatum tuum; nisi, Di- lige proximum tuum? quæ dilectio proximit in por- tando grabatum designatur. Apostolus dixit, Invicem onera vestra portate, et sic adilplebitis legem Christi (Galat. VI , 2).
XXI, 2), and the Lord sent forth the disciples two by two to preach charity (Luke X, 1). For these two, as we have said, the human race did not deserve to have before the coming of Christ. Notice, brethren, that the Lord also said two things, those very things which seemed to be lacking to him: 'Arise, take up thy bed' (John V, 8). These two the sick man had less of. What is 'Arise,' but 'Love the Lord'? For everyone who loves God has his heart lifted up. And what is this, 'Take up thy bed,' but 'Love thy neighbour'? which love of neighbour is signified in the carrying of the bed. The Apostle said: 'Bear one another's burdens, and so you shall fulfil the law of Christ' (Galatians VI, 2).
廿一2）；主也差遣門徒兩個兩個地出去宣講愛德（路十1）。因為這兩樣，正如我們所說，人類在基督降臨之前並不配擁有。弟兄們，你們要留意，主也說了兩句話，正是那病人似乎所缺的兩樣：「起來，拿起你的床」（若五8）。這兩樣正是那病人所缺少的。「起來」是什麼意思，不就是「愛主」嗎？因為凡愛天主的人，他的心都被舉揚向上。而「拿起你的床」是什麼意思，不就是「愛你的近人」嗎？這愛近人正藉著背負床褥而表明。宗徒說：「你們該彼此擔負重擔，如此就滿全了基督的法律」（迦六2）。
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Si ergo præventus fuerit in aliquo fra- ter tuus, portetur a te; et si tu præventus fueris, sus- tineat te. Ergo surge, dilige Deum, et tolle graba- tum tuum. Dilige proximum tuum, id est porta onus in quo requiescas. Ista duo humano generi necessa- ria erant.Sed habere ea in se omnino non poterant; quia charitas Dei diffusa est in cordibus nostris, non ex nobis, sed per Spiritum sanctum, qui datus est nobis (Rom. V, 5) : ipso adjuvante qui vivit et regnat in sæcula sæculorum. Amen. . SERMO CCLXXV (b). Quare sancti viri et justi in hoc sæculo in peccatoribus vlu- dicaverint (c). 1. Cur in veteri Lege peccata corporaliter punita. Ira Moysi sine iracundia.
If therefore your brother is overtaken in any fault, let him be borne by you; and if you are overtaken, let him support you. Therefore arise, love God, and take up your bed. Love your neighbour, that is, carry the burden on which you may find rest. These two were necessary for the human race. But it could in no way have them of itself; because the charity of God is poured forth in our hearts, not of ourselves, but through the Holy Spirit who is given to us (Romans V, 5): by His help who lives and reigns for ever and ever. Amen. SERMON 275. Why holy and just men in this world have taken vengeance upon sinners. 1. Why in the old Law sins were punished bodily. The anger of Moses without wrath.
所以，你的弟兄若在某事上被過失所勝，就當被你擔負；你若被過失所勝，就讓他扶持你。因此，起來吧，愛天主，並拿起你的床。愛你的近人，就是背負那使你得安息的重擔。這兩樣對人類是必需的。但人類靠自己絕不能擁有它們；因為天主的愛已傾注在我們心中，不是出於我們自己，而是藉著賜給我們的聖神（羅五5）：靠那生活且為王於世世代代者的助佑。阿們。第二七五篇講道。何以在此世聖潔公義之人曾向罪人施行懲罰。一、何以在舊約中罪惡受肉身的懲罰。梅瑟的義怒卻無忿恨。
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Ardet elo Dei, et dilectione populi Idem de Phinees sentiendum. Judicia Dei, fra- tres charissimi, plerumque sunt occulta, nunquam tamen injusta. Et qua in Lege de quibusdam pecca-toribus legimus a sanctis viris in præsenti sæculo vin- dicatum; qua ratione factum sit, subtilissima fidei puritate debemus aspicere. Quia enim in Veteri Testa- mento peccata puniri corporaliter idebantur, omni- bantur digna supplicia. Quod tamen non quisque ut voluisset de populo secundum suam iracundiam exer- cebat ; sed præposit vel judices, ut cæteri metum haberent, justissime vindicabant. Denique beatus ille Moyses , de quo legimus quod mitis fuerit super omnes homines (Num.
He burns with zeal for God and with love of the people. The same is to be thought of Phinehas. The judgments of God, dearest brethren, are for the most part hidden, yet never unjust. And as to what we read in the Law concerning certain sinners, that vengeance was taken on them in the present world by holy men, by what reason it was done we ought to consider with the most subtle purity of faith. For since in the Old Testament sins seemed to be punished bodily, they were repaid with fitting punishments. Yet no one of the people carried this out as he wished according to his own wrath; but the rulers or judges, that the rest might have fear, took vengeance most justly. Finally, that blessed Moses, of whom we read that he was meek above all men (Numbers
他為天主的熱忱、為百姓的愛而燃燒。對於丕乃哈斯也當如此看待。至愛的弟兄們，天主的判斷大多是隱密的，卻從不是不義的。至於我們在法律中所讀到的，論及某些罪人在現世被聖人施以懲罰，這是憑什麼道理而行的，我們當以最精純的信德去省察。因為在舊約中，罪惡似乎是受肉身的懲罰，故人以相稱的刑罰償還。然而，這並非百姓中任何人按自己的忿怒隨意施行的；而是官長或判官為使其餘的人心存畏懼，極公義地施行懲罰。總之，那位蒙福的梅瑟——我們讀到他為人溫良勝過眾人（戶
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XII, 3) , descendens de monte, quia populum idolis sacrificasse cognovit,tria millia de populo jussit interfici (Exod. XXXII ,27); non ut iracundiæ suæ satisfaceret, sed ut Dei injuriam vindicaret ; et ut cæteri videntes, nunquam talia pec- cata exercere præsumerent. Et ut intelligamus quo animo hoc fieri jusserit, regressus ad Dominum sup- plicavit, dicens : Si non dimiseris populo tuo peccatum suum, dele me de libro tuo quem scripsisti (Ibid., 32). Ecce veram et integram charitatem. Paucos interfici jussit 1, ut sexcenta millia, exceptis mulieribus et parvulis, liberaret; quia nisi ille zelo Dei commotus in paucos vindicasset, cunctos Dei justitia perdidisset.
XII, 3), coming down from the mountain, when he learned that the people had sacrificed to idols, commanded three thousand of the people to be slain (Exodus XXXII, 27); not to satisfy his own anger, but to avenge the injury done to God; and that the rest, seeing it, might never presume to commit such sins. And that we may understand with what spirit he commanded this to be done, returning to the Lord he made supplication, saying: 'If thou wilt not forgive thy people their sin, blot me out of thy book which thou hast written' (Exodus XXXII, 32). Behold true and perfect charity! He commanded a few to be slain, that he might free six hundred thousand, besides women and little ones; for unless he, moved by zeal for God, had taken vengeance on a few, God's justice would have destroyed them all.
十二3）——他從山上下來，得知百姓向偶像獻祭，就下令殺了百姓中三千人（出三二27）；並非為滿足自己的忿怒，而是為報復對天主所行的侮辱；並使其餘的人看見，永不敢再擅行這樣的罪。而為使我們明白他是以怎樣的心命人如此行，他回到主前哀求說：「你若不赦免你百姓的罪，就求你從你所寫的冊子上把我塗去」（出三二32）。看哪，這是真實而完全的愛德！他下令殺少數人，為要拯救六十萬人——婦女孩童尚不計在內；因為他若不出於為天主的熱忱而懲罰少數人，天主的公義必要毀滅眾人。
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Beatus quoque sacerdos Phinees unum de principibus cum alienigena concumbentem manu propria gladio interfecit. Et quo animo hoc egerit, Dominus ipse testimonium dedit, dicens : Phinees zelo meo com- motus placavit iram meam , ut non dispenderem popu- lum meum 2 (Num.XXV, 11). Hoc enim fecit Phinees non carnali odio, sed zelo et amore divino; non ut se vindicaret, sed ut populum de Dei iracundia liberaret. 2. Nec alius Eliœe animus, et dum milites igne cœ- lesti consumuntur, et dum sacerdotes occidi jubet, utpote actus Spiritu sancto.Quam rem et beatum etiam Eliam fecisse cognoscimus :
The blessed priest Phinehas also slew with his own hand, with a sword, one of the princes lying with a foreign woman. And with what spirit he did this, the Lord Himself bore witness, saying: 'Phinehas, moved by my zeal, has appeased my wrath, that I should not destroy my people' (Numbers XXV, 11). For Phinehas did this not out of carnal hatred, but out of zeal and divine love; not to avenge himself, but to free the people from the wrath of God. 2. Nor was Elijah's spirit different, both when the soldiers are consumed by heavenly fire, and when he commands the priests to be killed, inasmuch as he acted by the Holy Spirit. This same thing we know that blessed Elijah also did:
蒙福的司祭丕乃哈斯也親手用刀殺了一位與外邦女子同寢的首領。而他是以怎樣的心行此事，主自己作了見證，說：「丕乃哈斯因我的熱忱而發憤，平息了我的義怒，使我不至消滅我的百姓」（戶二五11）。因為丕乃哈斯行此事，並非出於肉身的仇恨，而是出於熱忱與神聖的愛；不是為報復自己，而是為使百姓脫離天主的義怒。二、厄里亞的心志也無不同：無論在天火焚燒士兵之時，或在他命人殺死司祭之時，都是因他是受聖神所感動而行。這同一件事，我們也知道蒙福的厄里亞曾行過：
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ad quem cum suoerbissimus et sacrilegus rex quinquagenarium cum suis militibus destinassel, mandans ei ut ad se venire deberet ; bea- tus Elias dolens de perditione populi sui, quem im- pius ad idola colenda persuaserat, in Spiritu sancto dixit ut descenderet ignis de cœlo, et consumeret cos, ut istis percussis in corpore, alii sanarentur in corde. Sed quia nihil apud cos medicamentum spiri- tuale prævaluit, etiam et alium quinquagenarium, qui et ipse cum superbia venerat, Spiritus santus per os Eliæ cum suis interfici jussit. Quam rem qua pietate Spiritus sanctus, vel quo animo Elias fecerit, humilitas illius quinquagenarii , qui tertio loco venit, ostendit (IV Reg. I, 9-14).
when the most proud and sacrilegious king had sent to him a captain of fifty with his soldiers, ordering him that he ought to come to him; blessed Elijah, grieving over the destruction of his people, whom the impious man had persuaded to worship idols, said in the Holy Spirit that fire should come down from heaven and consume them, so that, these being struck in body, others might be healed in heart. But because no spiritual medicine availed anything among them, the Holy Spirit through the mouth of Elijah commanded that another captain of fifty, who had also come with pride, should be slain with his men. And with what mercy the Holy Spirit, and with what spirit Elijah, did this thing, the humility of that third captain, who came in the third place, showed (2 Kings I, 9-14).
那極其驕傲、褻瀆的君王曾差遣一位五十夫長帶著士兵到他那裡，命他當到王面前去；蒙福的厄里亞為自己百姓的沉淪而憂傷——那不虔者曾勸誘他們敬拜偶像——遂在聖神內說，願有火從天降下，把他們吞滅，好使這些人在身體上受擊打，別人卻在心中得醫治。但因屬靈的良藥在他們中間毫無功效，聖神便藉厄里亞的口，命第二位同樣帶著驕傲而來的五十夫長連同他的人一併被殺。而聖神以怎樣的仁慈、厄里亞以怎樣的心行此事，那第三次前來、居第三位的五十夫長之謙卑就顯明出來（列下一9-14）。
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In quo evidenter agnovi- mus, quod si se prius humiliasset fragilitas humana, statim indulgentiam dedisset divina misericordia. Neque enim credendum est quod illi ideo ad Eliam missi fuerint, u t illum interficerent, sed potius ut ad regem vocarent. Et ideo beatus Elias non iracundiæ suæ satisfecit, sed Dei potius injuriam vindicavit Hoc etiam de sacerdotibus idolorum de monte Carmelo exercuit 3, quando omnes interfici jussit (III Reg. XVIII, 40); scilicet ut falsa religio cum suis exstineta doctoribus veræ religioni locum in humanis cordibus daret. Quod totum beatus Elias non sua virtute, sed potentia sancti Spiritus exercuisse credendus est.
In which we clearly recognized that if human frailty had first humbled itself, divine mercy would at once have granted pardon. For it is not to be believed that they were sent to Elijah in order to kill him, but rather to call him to the king. And therefore blessed Elijah did not satisfy his own anger, but rather avenged the injury done to God. This also he carried out against the priests of the idols on Mount Carmel, when he commanded them all to be slain (1 Kings XVIII, 40); namely, that false religion, with its teachers extinguished, might give place to true religion in the hearts of men. All of which blessed Elijah must be believed to have carried out not by his own power, but by the might of the Holy Spirit.
從中我們清楚看出：人的脆弱若先自謙自卑，天主的仁慈立時就會賜下寬赦。因為不可相信他們被差到厄里亞那裡是為要殺他，倒是為要召他去見君王。所以蒙福的厄里亞並非為滿足自己的忿怒，而是為報復對天主所行的侮辱。這事他也施行於加爾默耳山上的偶像司祭身上，那時他命人把他們全都殺了（列上十八40）；就是要使虛假的宗教，隨其教師被除滅，讓位給真宗教，在人心中安置。這一切當信是蒙福的厄里亞並非憑自己的力量，而是憑聖神的大能所施行的。
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Denique si vis scire somus ipse Elias qualis fuerit , quando eum paulisper sancti Spiritus gratia, ut cum probaret, deseruit, unius meretricis minas ferre non potuit, sed fugit in deserto viaù quadraginta dierum. Ille ergo, qui suppeditante gratia Dei per Spiritum sanctum cœlum verbo clauserat, et ultrices flammas de supernis venire feserat, unis meretri- culæ sermones sustinere non potuit. Hoc ideo dixi, ut agnoscamus quia totum illud non tam Elias, quam Spiritus sanctus exercuit per Eliam. Et ideo nefas est credere quod beatus Elias in his quos fecit interfici, se voluerit vindicare. 3. Elisæus irrisus quid repræsentet. Cur vindictam pe- tierit.
Finally, if you wish to know what sort of man Elijah himself was, when the grace of the Holy Spirit for a little while deserted him, that it might prove him, he could not bear the threats of a single harlot, but fled into the desert on a journey of forty days. He therefore, who by the supplying grace of God through the Holy Spirit had shut up heaven by his word, and had made avenging flames come from on high, could not endure the words of a single little harlot. This I have said for this reason, that we may recognize that all that was accomplished not so much by Elijah as by the Holy Spirit through Elijah. And therefore it is wicked to believe that blessed Elijah, in those whom he caused to be slain, wished to avenge himself. 3. What Elisha, being mocked, represents. Why he sought vengeance.
最後，你若想知道厄里亞本人是怎樣的人，就看聖神的恩寵暫時離開他、為要試煉他之時，他竟連一個妓女的威嚇也承受不住，反倒逃入曠野，走了四十天的路程。那位藉天主經聖神所賜的恩寵、曾以言語關閉諸天、又曾使報復之火從高天降下的人，竟承受不住一個小妓女的話語。我說這話的緣由，是要我們認清：那一切與其說是厄里亞所成就的，不如說是聖神藉厄里亞所成就的。因此，若相信蒙福的厄里亞在他所命殺之人身上是為報復自己，那便是罪惡的。三、被譏笑的厄里叟所預表的。他為何求報復。
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Hoc etiam de beato Elisæo sentire debemus, cui cum luxuriantes pueri clamarent, Ascende, calve; ascende, calve (IV Reg. II 23) Spiritus sanctus qui in ipso habitabat, imperavit ut ascenderent duo ursi, et lacerarent quadraginta duos pueros. Quod licet in mysterio factum fuerit, et significaverit Domini pas- sionem, quando irridentes Judæi clamaverunt, Cruci- figatur, Crucifigatur (Matth. XXVII, 23), sicut illi cla- maverant Ascende, calve; ascende calve; id est, ascende in crucem in loco Calvariæ: tamen etiam se- cundum litteram, ideo pauci percussi sunt, ut plurimi sanarentur;
This also we ought to think concerning blessed Elisha, to whom, when wanton boys cried out, 'Go up, bald head; go up, bald head' (2 Kings II, 23), the Holy Spirit who dwelt in him commanded that two bears should come up and tear forty-two boys. And although this was done in a mystery, and signified the Passion of the Lord, when the mocking Jews cried out, 'Let him be crucified, let him be crucified' (Matthew XXVII, 23), just as those had cried, 'Go up, bald head; go up, bald head'; that is, go up upon the cross in the place of Calvary: yet even according to the letter, a few were struck for this reason, that very many might be healed;
對於蒙福的厄里叟，我們也當如此思想：當一群放肆的孩童向他喊叫「禿頭的，上去罷；禿頭的，上去罷」（列下二23）時，住在他裡面的聖神便命兩隻熊上來，撕裂了四十二個孩童。這事雖是在奧秘中成就，並且預表了主的苦難——那時譏笑的猶太人喊叫「把他釘十字架，把他釘十字架」（瑪二七23），正如那些孩童喊「禿頭的，上去罷；禿頭的，上去罷」；即是說，上到加爾瓦略地方的十字架去：然而即使按字面而論，少數人受擊打是為此緣故，好使極多人得醫治；
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ut quia Prophetas Judæi non solum con- temnebant, sed etiam irredebant, tati plaga percussi agnoscerentpotentiam Spiritus sncti. Sed quia emendare se noluerunt, clamat ipse Spiritus sanctus alibi per prophetam, Percussi filios vestros; et disci- plinam non recepistis (Jerem II, 30). Si ergo hoc Spi- ritus sanctus operetus est nelas est beato Elisæo aliquid imputari; quia et revera tantam potentiam solus homo sine Spiritu saneto habere non potuit. Nam si sancto Elisæo aliquid imputamus, quasi de Dei justo judicio disptutare præsumimus. 4. Zelus idem, in Petro. Et ne forte hoc in solo Ve- teri Testamento factum fuisse putemus;
so that, because the Jews not only despised the Prophets but even mocked them, being struck with so great a plague they might recognize the power of the Holy Spirit. But because they were unwilling to amend themselves, the Holy Spirit Himself cries out elsewhere through the prophet: 'I have struck your children; and you have not received discipline' (Jeremiah II, 30). If therefore the Holy Spirit wrought this, it is wicked that anything should be imputed to blessed Elisha; because in truth a mere man without the Holy Spirit could not have had such great power. For if we impute anything to holy Elisha, we as it were presume to dispute concerning the just judgment of God. 4. The same zeal in Peter. And lest perchance we think that this was done only in the Old Testament;
因猶太人不但輕視先知，甚至譏笑他們，故受了如此大的災禍，好使他們認出聖神的大能。但因他們不肯自我改正，聖神自己在別處藉先知呼喊說：「我擊打了你們的子女，你們卻不肯受管教」（耶二30）。所以，這事若是聖神所作的，就不可把任何過咎歸於蒙福的厄里叟；因為實際上，單靠人而沒有聖神，斷不能擁有如此大的能力。因為我們若把什麼歸咎於聖潔的厄里叟，就等於擅自議論天主公義的判斷。四、伯多祿身上同樣的熱忱。免得我們或許以為這事只發生在舊約中；
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attendite il- lum beatissimum ac mitissimum apostolum Petrum, et videte quid per eum de Anania et Saphira fuerit Spiritus sanctus operatus (Act. V, 5-10). Quod utique non ideo factum est, ut se beatus Apostolus vindica- ret, qui nullam ab eis pertulisse injuriam videbatur: sed Spiritus sanctus per os ejus pullulans exemplum pessimum infidelitatis in ipsa radice siccidit. Hæc ergo omnia spiritualiter et fideliter cogitantes, nibil sinistrum de sancto justorum zelo vel judicio suspi- cemur: quam rem nobis ipse Dominus et Salvator noster præstare dignetur, qui vivit et regnat Deus per omnia sæcula sæculorum. Amen. SERMO CCLXXVI (a). De dilectione parentum, et de decimis. 1.
consider that most blessed and most gentle apostle Peter, and see what the Holy Spirit wrought through him concerning Ananias and Sapphira (Acts V, 5-10). Which surely was not done in order that the blessed Apostle might avenge himself, who seemed to have suffered no injury from them: but the Holy Spirit, springing forth through his mouth, cut off in its very root a most wicked example of unbelief. Therefore, thinking on all these things spiritually and faithfully, let us suspect nothing sinister concerning the holy zeal or judgment of the just: which thing may the Lord Himself, our Saviour, deign to grant us, who lives and reigns, God, through all ages of ages. Amen. SERMON 276. On the love of parents, and on tithes. 1.
就當思想那最蒙福、最溫良的宗徒伯多祿，看看聖神藉他向亞納尼雅和撒斐辣所作的事（宗五5-10）。這事無疑並非為使蒙福的宗徒報復自己，因他似乎並未從他們受過任何傷害：而是聖神藉他的口湧發，把不信這一最惡的榜樣從根本上剪除。所以，我們既屬靈而忠信地思念這一切事，就不當對聖潔者、公義者的熱忱與判斷懷有任何惡意的猜疑：願我們的主、我們的救主親自俯允把這事賜給我們，祂生活且為王，是天主，直到萬世萬代。阿們。第二七六篇講道。論愛父母，並論什一之奉。一、
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Parentibus debetur honor, amor,et in penuria sub- sidium. Pauperes parente nonnummi despiciumnt, ipsis forte meliores. Legimus, fratres charissimi, monente nos Domino per prophetam. parentibus nostris et ho- norem semper et amorem impendere ; et si forte eve- nerit ut aliqua paupertate laboreent, nesessitates eorum secundum quod possumus sublevare. Sic enim ait: Si videris, inquit, nudum, cooperi eum, et domesticos seminis tui ne despexeris (Isai. LVIII, 7). Hoc loco, do- mestilicos seminis, parentes nostros intelligi voluit. Sed dicit aliquis : Quis est qui parentes suos odio habeat, ut hoc pro magno Dominus admonuerit per prophe- tam?
Honour, love, and in poverty support are owed to parents. Some despise their poor parents, who are perhaps better than themselves. We read, dearest brethren, the Lord admonishing us through the prophet, that we should always render to our parents both honour and love; and if perchance it happen that they labour under some poverty, we should relieve their needs according to what we are able. For thus He says: 'If thou seest one naked, cover him, and despise not the household of thine own seed' (Isaiah LVIII, 7). In this place, by 'the household of thy seed,' He willed our parents to be understood. But someone says: Who is there that hates his parents, that the Lord should have admonished this as something great through the prophet?
應向父母獻上尊敬、愛，並在貧困中給予扶助。有些人輕看自己貧窮的父母，而父母或許比他們更好。至愛的弟兄們，我們讀到主藉先知勸誡我們，當常向父母獻上尊敬與愛；並且若他們或許陷於某種貧窮，我們當按自己所能，紓解他們的需要。因為祂這樣說：「你若看見赤身的人，就給他遮蓋，也不可輕視你自己骨肉的家人」（依五八7）。在此處，祂以「你骨肉的家人」意指我們的父母。但有人說：有誰會恨自己的父母，以致主要藉先知把這事當作大事來勸誡呢？
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Sine dibio, fratres, scivit Spiritus sanctus non- nullos homines, qui cum ad aliquos honores aut di- vitias undecumque acquisitas pervenerint, ita parentes suos pauperes despiciunt, ut cos nec videre diguen- tur Quod si fecerint, non solum peccatum, sed etiam grave crimen se admisisse non dubitent. Et forte evienit ut ille per divitias et superbiam crimina gran- dia vel peccata committa, et paretes sui pro ipsa panpertate et humilitate et simlicitate justitiam te- neant : et qua fronte dadignatur attendere parentes suos innocentes et justos, cum sitipse peccator et impius? Si quis ergo idoneus est, si aliquos parentes haberit pauper;
Without doubt, brethren, the Holy Spirit knew that there are some men who, when they have attained to certain honours or riches acquired from wherever, so despise their poor parents that they do not deign even to see them. And if they do this, let them not doubt that they have admitted to themselves not only a sin but even a grave crime. And perchance it happens that such a man, through riches and pride, commits grave crimes and sins, while his parents, through that very poverty and humility and simplicity, hold to justice: and with what face does he disdain to regard his parents, innocent and just, while he himself is a sinner and impious? If anyone therefore is well provided, if he has any parents who are poor;
弟兄們，聖神無疑知道有些人，當他們獲得某些榮譽或從各處得來的財富時，竟如此輕看自己貧窮的父母，甚至不屑一見。他們若這樣行，就不要懷疑：他們所犯下的，不僅是罪，更是重大的罪行。而或許正是這樣：那人因財富與驕傲而犯下重大的罪行或罪惡，他的父母卻因那貧窮、謙卑與純樸而持守公義：他既自己是罪人、是不虔者，又憑什麼臉面不屑顧念自己無辜而公義的父母呢？所以，凡有能力的人，若他有貧窮的父母；
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ipsis prius necessaria tribuat, et sic indigentibus extraneis eleemosynam facit: quia reliquis pauperibus si tu no n dederis dabit alius; pa_ rentibus vero tuis pauperibus, si tu nihli largitus fue- ris, difficile est ut alius largiatur. 2. Eleemosynarum ordo legitimus. De opibus nostris quid nostrum; quid alienum. Ipse est eleemosyna- rum ordo justus atque legitimus, ut prius tibi et tuis victum et vestitum sufficientem et mediocrem, non pomposum nec deliciosum provideas; deinde, sicut dixi, si qui sunt pauperes de parentibus tuis, quan- tum prævales largiaris; deinde servos et ancillas tuas nec esurire neque algere permittas :
let him first supply their necessities, and thus give alms to needy strangers: because to the other poor, if you do not give, another will give; but to your own poor parents, if you bestow nothing, it is difficult that another should bestow. 2. The lawful order of almsgiving. Of our goods, what is ours; what belongs to another. This is the just and lawful order of almsgiving, that first you should provide for yourself and yours a sufficient and modest food and clothing, not pompous nor luxurious; then, as I said, if there are any poor among your parents, give as much as you are able; then do not permit your menservants and maidservants either to hunger or to be cold:
就當先供給他們的所需，然後才向貧困的外人施捨：因為對其他窮人，你若不給，別人會給；但對你自己貧窮的父母，你若一無所施，別人就難以施給。二、施捨的合法次序。論我們的財物，何者屬我們，何者屬他人。這就是施捨公義而合法的次序：首先你當為自己和自家人預備足夠而適度的飲食衣著，不奢華，不放縱；其次，如我所說，你父母中若有貧窮的，就按你所能盡力施給；再次，不可容你的男僕女婢挨餓受凍：
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et post hæc quid- quid tibi Deus, sicut dixi, excepto victo et vestitu de- derit, non in terreno, ubi fures effodiunt et furantur, sed in cœlesti thesauro recondas : ut ubi fuerit the­ saurus tuus, ibi sit et cor tuum (Matth. VI, 20 et 21); et cum sacerdos clamaverit, Sursum corda, securi et in veritale respondeamus, ilabemus ad Dominum. Quæcumque enim Deus, excepto mediocri et ratio nabili victu et vestitu, sive de quacumque militia, sive de agricultura contulerit, non tibi specialiter de- dit, sed per te pauperibus eroganda transmisit : si nolueris dare, noveris te res alienas auferre; quia, sicut dixi. hor solum nostrum est, quod nobis vel nostris rationabiliter sufficit.
and after these things, whatever God, as I said, apart from food and clothing, has given you, store it up not in an earthly place, where thieves dig through and steal, but in the heavenly treasury: that where your treasure shall be, there your heart also may be (Matthew VI, 20 and 21); and when the priest cries, 'Lift up your hearts,' we may answer securely and in truth, We have them lifted up unto the Lord. For whatever God, apart from a modest and reasonable food and clothing, has bestowed, whether from any military service or from agriculture, He has not given specially to you, but has transmitted it through you to be distributed to the poor: if you are unwilling to give, know that you are carrying off another's goods; because, as I said, that alone is ours which reasonably suffices for us or for ours.
在這些之後，凡天主——如我所說——在飲食衣著之外所賜給你的，不要積存在地上、在賊挖洞行竊之處，而要積存在天上的府庫裡：好使你的財寶在哪裡，你的心也在那裡（瑪六20、21）；並且當司祭呼喊「舉心向上」時，我們可以安然而真實地回答：我們已把心舉向主。因為凡天主在適度而合理的飲食衣著之外所賜的，無論出於任何兵役或出於農耕，祂並非特別賜給了你，而是藉你轉交，好分施給窮人：你若不肯給，就當知道你是奪取他人的財物；因為，如我所說，唯有那合理地足夠我們或我們家人所需的，才屬於我們。
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Quidquid superfuerit, Deus noster, sicut dixi, pauperibus erogandum trans­ misit. 3, Decimæ injuste denegantur, cum ex jure novem partes deberentur. Ac sic non solum decimas dare de- bemus, sed etiam de novem partibus, quidquid solu- tis tributis, vel expletis sumptibus nostris.remanserit, quasi aliis transmissum fideliter erogare debemus. Quod tamen si fecerimus , vere nostra sunt quæ do- namus : si vero non facimus, nec illa nostra sunt quæ servamus, nec nos ipsi nostri sumus qui servare vi- demur. Et tamen , fratres, non video qua fronte illi non offerimus decimum, a quo accepimus totum.
Whatever is over and above, our God, as I said, has transmitted to be distributed to the poor. 3. Tithes are unjustly denied, since by right the nine parts are owed. And so we ought not only to give tithes, but also of the nine parts, whatever remains after taxes are paid or our expenses discharged, we ought faithfully to distribute as though transmitted to others. Which if we do, those things which we give are truly ours; but if we do not, neither are those things ours which we keep, nor are we ourselves our own who seem to keep them. And yet, brethren, I do not see with what face we do not offer the tenth to Him from whom we have received the whole.
凡有餘的，我們的天主——如我所說——已轉交出來，好分施給窮人。三、拒付什一乃是不義，因為按公理，那九分也是虧欠的。所以我們不但當繳納什一，並且那九分中，凡在完稅或支付我們用度之後所剩下的，我們也當忠信地分施出去，如同是為轉交他人的。我們若這樣行，我們所施的就真正屬於我們；但我們若不這樣行，那我們所存留的既不屬於我們，我們這些看似守住財物的人，也不屬於自己。然而，弟兄們，我實在不明白：我們憑什麼臉面，竟不把十分之一獻給那把全部都賜給我們的主。
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Si velit Deus rationem facere nobiscum et dicere, Ter- ram quam colis ego feci, te ipsum qui colis et servos tuos ego feci, animalia quæ te ad colendum adjuvant ego condidi; calorem solis ego tribuo, pluviam tem- poribus suis ego dispenso, ipsam sementem quam spargis ego concedo : si ad justitiæ rationem attendis, tibi debes decimam reservare, et mihi novem partes dare. Nec ho quæro, misericors esse volo : exem- plum tibi præbeo, ut quomodo misertus sum tui, sic miserearis tu pauperis. Si ergo, fratres, justam ra- tionem nobiscum voluerit facere Deus, numquid est quod respondere possimus? Et licet in multis sancta­ rum Scripturarum locis nos de his rebus admoneat Deus;
If God should wish to render an account with us and to say: The land which you till, I made; you yourself who till it, and your servants, I made; the animals which help you to till, I created; the heat of the sun I bestow, the rain in its due seasons I dispense, the very seed which you scatter I grant: if you attend to the reckoning of justice, you ought to reserve the tenth for yourself, and give me the nine parts. Yet I do not seek this; I wish to be merciful: I give you an example, that as I have had mercy on you, so you may have mercy on the poor. If therefore, brethren, God should wish to make a just reckoning with us, is there anything we could answer? And although in many places of the holy Scriptures God admonishes us concerning these things;
倘若天主願與我們算帳，說：你所耕的地，是我造的；你這耕地的人和你的僕人，是我造的；那幫助你耕作的牲畜，是我造的；日頭的熱，是我所賜；雨水按其時節，是我所分配；連你所撒的種子，也是我所給的：你若留意公義的算帳，就當為自己存留十分之一，而把九分給我。然而我並不索求這個；我願施憐憫：我給你作榜樣，好使你如同我憐憫了你，你也照樣憐憫窮人。所以，弟兄們，天主若願與我們公義地算帳，我們還有什麼可回答的呢？儘管天主在聖經許多處勸誡我們論及這些事；
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tamen per Apostolum specialiter clamat et ad- monet, dicens: Habentes victum et vestitum, his con- tenti simus. Nam qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli, et desederia multa inutilia et nociva, quæ mergunt homines in interitum et perditionem: quia radix omnium malorum est cupiditas, quam quidam appetentes naufragaverunt a fide, et in- seruerunt se doloribus multis. Tu vero, homo Dei, hæc fuge; sectare vero justitiam, pietatem et fidem (I Tim. VI, 8 11). Rogo vos, fratres, ut de Scripturis reliquis taceamus, sententia ista apostolica cui christiano non sufficit 1?
yet through the Apostle He specially cries out and admonishes, saying: 'Having food and clothing, with these let us be content. For those who wish to become rich fall into temptation, and into the snare of the devil, and into many desires useless and hurtful, which plunge men into destruction and perdition: for the root of all evils is covetousness, which some coveting have made shipwreck of the faith, and have entangled themselves in many sorrows. But thou, O man of God, flee these things; pursue rather justice, godliness, and faith' (1 Timothy VI, 8-11). I ask you, brethren, that we may be silent about the rest of the Scriptures: for which Christian does this apostolic saying not suffice?
然而祂特別藉宗徒呼喊並勸誡說：「有了衣食，我們就當知足。至於那些想要致富的人，卻陷於誘惑、陷於魔鬼的羅網，並陷於許多無益而有害的慾望之中，使人沉溺於敗壞與淪亡：因為貪婪是萬惡的根源，有些人貪戀它，就在信德上遭了船破，並使自己纏於許多憂苦之中。但你，天主的人哪，要躲避這些事；反要追求正義、虔敬與信德」（弟前六8-11）。弟兄們，我求你們——就讓我們對其餘的聖經緘默罷：對哪一個基督徒，這句宗徒的話還不夠呢？
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Vere dico, fratres, quod qui sub tali toni- truo de avaritiæ somno non surgit, non dormiens, sed mortuus esse credendus est. 4, Necessitas et modus ad Dei misericordiam fugiendi. Superfluum non dans invadit aliecum. Et ideo, fra- tres, quia pro ista fragilitate carnali multis peccatis, tanquam circumvolantibus muscis, assidue inquieta- mur atque compungimur, ad portum misericordiæ Dei inter procellas et tempestates mundi istius festi- nemus. Forte aliquis interrogat, quomodo ad hunc portum valeat pervenire. Audiat Christum dicentem, Beati misericordes, quoniam ipsi misericordiam conse- quentur (Matth. V. 7) : et iterum, Date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41).
Truly I say, brethren, that he who does not rise from the sleep of avarice under such thunder is to be believed not to be sleeping, but dead. 4. The necessity and the manner of fleeing to God's mercy. He who does not give the superfluous invades another's goods. And therefore, brethren, because on account of this fleshly frailty we are continually disturbed and pricked by many sins, as though by flies swarming about us, let us hasten to the harbour of God's mercy amid the storms and tempests of this world. Perhaps someone asks how he may be able to reach this harbour. Let him hear Christ saying, 'Blessed are the merciful, for they shall obtain mercy' (Matthew V, 7): and again, 'Give alms, and behold, all things are clean unto you' (Luke XI, 41).
弟兄們，我實在告訴你們：凡在這樣的雷聲之下仍不從貪婪的睡夢中醒起的人，當信他不是在睡，而是已死。四、逃向天主仁慈的必要與方法。凡不施捨多餘之物者，便是侵佔他人的財物。所以，弟兄們，因為為了這肉身的脆弱，我們不斷被許多罪惡所擾亂、所刺痛，如同被環繞飛舞的蒼蠅一般，就讓我們在此世的風暴與波濤之中，急奔向天主仁慈的港口。或許有人問：他怎能到達這港口。就讓他聽基督所說：「憐憫人的人是有福的，因為他們要蒙受憐憫」（瑪五7）；又說：「你們施捨罷，看哪，一切對你們就都潔淨了」（路十一41）。
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Ergo istam Apostoli sententiam, si evadere de pelago mundi hujus volumus, ante oculos semper habere de- bemus. sufficiat nobis habere victum et vestitum, non pomposum, non deliciosum : et quidquid am- phus Deus dederit, non negetur usibus pauperum; quia per nos ipsis probatur esse transmissum. Et si id quod nobis superfluum est non dederimus, res alie- nas invasimus: et quanti pauperes cum nostra scien- tia fame mortui fuerint, causas nobiscum ante tribu- nal Christi dicturi sunt. 5. Eleemosynarum duo genera. Sine se invicem nihil prosunt.
Therefore this saying of the Apostle, if we wish to escape from the sea of this world, we ought always to have before our eyes. Let it suffice us to have food and clothing, not pompous, not luxurious: and whatever more God shall have given, let it not be denied to the uses of the poor; because through us it is proved to have been transmitted to them. And if we do not give that which is superfluous to us, we have invaded another's goods: and how many poor, with our knowledge, shall have died of hunger, so many causes will they plead against us before the tribunal of Christ. 5. The two kinds of almsgiving. Without one another they profit nothing.
所以，我們若願從此世的海洋中逃脫，就當常把宗徒這句話擺在眼前。讓我們以有衣食為足，不奢華，不放縱：而天主所多賜的，不要禁止不用於窮人；因為藉著我們，證明那是為轉交給他們的。我們若不把對我們多餘的施捨出去，就是侵佔了他人的財物：那明知在我們知情下卻餓死的窮人有多少，他們就要在基督的審判台前向我們提出多少控訴。五、兩種施捨。彼此缺一，便毫無益處。
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Et quia duo sunt eleemosynarum genera , unum quod pauperibus erogamus, aliud quod vicinis vel fratibus nostris, quotiescumque in nobis pecca- verint, indulgemus : utrumque Deo auxiliante facia- mus; quia unum sine alio nihil prodest. Si pauperi porrogis eleemosunam, et in te peccanti non tribuis veniam: nihil tibi prodest. Sicut e contrario, si pec- cantibus tibi indulseris, et esurientivus quantum vales dare nolucris; sicut dixi, una virtus sine altera tibi prodesse non potest.
And because there are two kinds of almsgiving, one which we distribute to the poor, the other which, as often as our neighbours or brethren have sinned against us, we forgive them: let us, with God's help, do both; because one without the other profits nothing. If you hold out alms to the poor, and do not grant pardon to him who sins against you, it profits you nothing. Just as, on the contrary, if you forgive those who sin against you, and are unwilling to give to the hungry as much as you are able; as I said, one virtue without the other cannot profit you.
因為施捨有兩種：一種是我們分施給窮人的，另一種是每逢我們的近人或弟兄得罪我們時，我們寬赦他們：讓我們藉天主的助佑，兩樣都行；因為缺一，便毫無益處。你若向窮人伸手施捨，卻不肯寬赦那得罪你的人，這對你毫無益處。反過來也一樣：你若寬赦那些得罪你的人，卻不肯按你所能施給飢餓的人；如我所說，一種德行若缺了另一種，便不能使你得益。
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Nos vero, fratres, ista duo elee- mosynarum genera nobis quasi spiritualium alarum remigia præparemus, ut ad principalem patriam et il- lam cœlestem Jerusalem, ab omni terrena cupiditate expediti ac liberi, virtutum pennis, tanquam spiri- tuales columbæ, volare feliciter ac venire possimus : secundum illud quod Psalmista desiderat, et suppli- cat dicens : Quis dabit mihi pennas sicut columbæ? et volabo, et requiescam (Psal. LIV, 7). 6. Sæculi negotia interdum remittere. Certum est, fratres, quod nisi quisque de peccatorum glut o et nimiis impedimentis ac laqueis mundi hujus animæ suæ pennas contederit expedire, ad veram requiem numquam poterit pervenire.
But let us, brethren, prepare for ourselves these two kinds of almsgiving as it were the oars of spiritual wings, that to our principal fatherland and that heavenly Jerusalem, being freed and unencumbered from all earthly desire, we may on the feathers of virtues, as spiritual doves, be able happily to fly and to come: according to that which the Psalmist desires, and beseeching says: 'Who will give me wings like a dove? and I will fly, and be at rest' (Psalm LIV, 7). 6. To lay aside worldly business now and then. It is certain, brethren, that unless each one shall have striven to free the wings of his soul from the glue of sins and the excessive impediments and snares of this world, he can never come to true rest.
弟兄們，就讓我們為自己預備這兩種施捨，如同屬靈翅膀的雙槳，好使我們得從一切世俗的貪慾中解脫、無所牽累，藉眾德行的羽翼，如屬靈的鴿子，歡然飛往我們本來的家鄉、那天上的耶路撒冷，並得以抵達：正如聖詠作者所渴望、所懇求說的：「誰能賜我翅膀如同鴿子？我便要飛去，得享安息」（詠五四7）。六、當不時放下世俗事務。弟兄們，確實無疑：除非各人竭力使自己靈魂的翅膀從罪惡的膠黏、以及此世過度的羈絆與網羅中掙脫出來，否則永不能到達真正的安息。
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Nos vero, fratres, adju- vante Deo, impedimenta mundi hujus, si a nobis ad integrum subtrahere non possumus, vel ita ea quan- tum vires suppetunt, temperare, vel aliquid av eis rescindere studeamus, ut nobis remaneant aliqua ho- rarum spatia, in quibus lectioni vel orationi vacare possimus. Nam si totum nobis occupatio terrena sub- traxerit, timendum est ne nobis veniat illud quod scriptum est, Impedimenta mundi fecerant eos miseros. Magis ergo adjuvante Domino laboremus, ut et in no- bis vel ex parte aliqua impleatur illud quod de beate viro scriptum est, In lege Domim meditabitur dic ac nocte (Psal. 1, 2).
But let us, brethren, with God's help, if we cannot wholly withdraw ourselves from the impediments of this world, at least so temper them as far as our strength avails, or cut away something from them, that some spaces of hours may remain to us, in which we may be free for reading or prayer. For if earthly occupation withdraw the whole from us, it is to be feared lest there come upon us that which is written: 'The impediments of the world had made them wretched.' Rather, therefore, with the Lord's help, let us labour, that in us too, at least in some part, may be fulfilled that which is written concerning the blessed man: 'In the law of the Lord he shall meditate day and night' (Psalm 1, 2).
弟兄們，就讓我們藉天主的助佑：我們若不能完全從此世的羈絆中抽身，至少當按我們力量所及去節制它們，或從中割捨些許，好使我們仍留有若干時辰的空隙，可以專務於誦讀或祈禱。因為若世俗的營務把我們的一切都奪去，就當懼怕那所寫的話臨到我們身上：「世界的羈絆使他們成為可憐的人。」所以，弟兄們，讓我們寧可藉主的助佑而勞力，使那論及蒙福之人所寫的話，至少在我們身上也部分地得以應驗：「他晝夜默思上主的法律」（詠一2）。
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Quam rem Dominus sanctæ Chari­ tati vestræ pro sua misericordia præstare dignetur, cui est honor et imperium cum Patre et Spiritu sancto in sæcula sæculorum. Amen. SERMO CCLXXVII (a). De reddendis decimis (b). 1. Decimarum oblatio nobis proficit. Decimæ tributa egentium. De laboris fructu reddendæ sunt. Propitio Christo, fratres charissimi, jam prope sunt dies in quibus messes colligere debeamus : et ideo gratias agentes Deo qui dedit, de offerendis, imo de redden- dis decimis cogitemus. Deus enim noster, qui digna- tus est totum dare, decimam a nobis dignatur repe- tere, non sibi, sed nobis sine dubio profuturam. Sic enim per prophetam ipse promisit, dicens :
Which thing may the Lord, in His mercy, deign to grant to your holy Charity, to whom is honour and dominion with the Father and the Holy Spirit for ever and ever. Amen. SERMON 277. On the paying of tithes. 1. The offering of tithes profits us. Tithes are the tribute of the needy. They are to be paid from the fruit of one's labour. Christ being gracious, dearest brethren, the days are now near at hand in which we ought to gather in the harvests: and therefore, giving thanks to God who gave, let us think about offering, nay rather about paying, tithes. For our God, who has deigned to give the whole, deigns to require the tenth from us, doubtless to profit not Himself, but us. For thus He Himself promised through the prophet, saying:
願主本著祂的仁慈，俯允把這事賜給你們神聖的愛德，願尊榮與統權歸於祂，偕同父與聖神，直到世世代代。阿們。第二七七篇講道。論繳納什一。一、獻上什一使我們得益。什一乃是窮人的貢賦。當從勞力的果實中繳納。至愛的弟兄們，賴基督的恩慈，我們當收割莊稼的日子如今已臨近了：因此，讓我們感謝那賜下的天主，思念獻上——不如說是繳納——什一之事。因為我們的天主，既俯允賜下全部，也俯允向我們索取十分之一，無疑不是為使自己得益，而是為使我們得益。因為祂自己藉先知這樣應許說：
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Inferte, inquit, omnem decimam in horreis meis, ut sit cibus in domo mea; et probate me in his dicit Dominus, si non aperuero vobis cataractas cœli, et dedero vobis fructum usque ad abundantiam (Malash. III, 10). Ecce proba- vimus qumodoo nobis decime magis quam heo pro­ ficiant. Et propterea alibi scuptum est, Domini est terra et plenitudo ejus, orbis terrarum et universi qui habitant in eo (Psal. XXIII, 1).Si ergo Domini est terra et plenitudo ejus; servi Domini sumus pariter et coloni : et nescio quomodo non omnes agnoscimus possessorem. Dicit enim : Agnvit bos possessorem suum, et asinus præsepe domini sui; Israel autem me non cognovit, et populus meus me non intellexit (Isai. I, 3).
'Bring in,' He says, 'the whole tithe into my storehouses, that there may be food in my house; and prove me in this, says the Lord, whether I will not open to you the floodgates of heaven, and give you fruit even unto abundance' (Malachi III, 10). Behold, we have proved how tithes profit us rather than Him. And therefore it is written elsewhere: 'The earth is the Lord's and the fullness thereof, the world and all who dwell therein' (Psalm XXIII, 1). If therefore the earth is the Lord's and the fullness thereof; we are alike the servants of the Lord and His tenants: and I know not how it is that we do not all acknowledge our Possessor. For He says: 'The ox knows his owner, and the ass his master's crib; but Israel has not known me, and my people has not understood me' (Isaiah I, 3).
祂說：「你們要把全部什一都送入我的倉庫，使我家中有糧；並在這事上試驗我，看我豈不為你們敞開天上的閘門，把恩澤傾倒給你們，直到充盈滿溢」（拉三10）。看哪，我們已證明什一使我們得益多於使祂得益。因此別處記載說：「大地與其中的萬物都屬於上主，世界及其中居住的一切，都屬於祂」（詠二三1）。所以，大地與其中的萬物既屬於上主；我們就同是上主的僕人與佃戶：我不明白，我們為何不都承認我們的物主。因為祂說：「牛認識牠的主人，驢認識主人的槽；以色列卻不認識我，我的百姓也不了解我」（依一3）。
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O homines stulti, quid mali imperat Deus, ut non 'ncreatnr anliri? Sic euiJn dicit : Primitias areæ tuæ et torcularis tui non tardabis offerre mihi (Exod. XXII, 29). Si tardius dare peccatum est, quanto pe- jus est non dedisse? Et iterum dicit : HonoraDomi- num Deum tuum de tuis justis laboribus, et deliba ci de fructibus justitiæ tuæ; ut repleantur horreatua frumento, vino quoque torcularia tua redundent (Prov. III, 9 et 10). Non præstas hoc gratis, quod cito recipias magno cum fenore.Quæris forte cui proficiat quod Deus accipit redditurus. Quæris iterum cui proficiat quod paupe- ribus datur Si credis, tibi proficit : si dubitas, per- didisti.
O foolish men, what evil does God command, that it should not be gladly heard? For thus He says: 'The firstfruits of thy threshing floor and of thy winepress thou shalt not delay to offer to me' (Exodus XXII, 29). If to give too tardily is a sin, how much worse is it not to have given at all? And again He says: 'Honour the Lord thy God with thy just labours, and give to him of the firstfruits of thy justice; that thy barns may be filled with corn, and thy presses may overflow with wine' (Proverbs III, 9 and 10). You do not bestow this for nothing, since you quickly receive it back with great interest. You ask perhaps whom it profits, that which God receives, being about to render it back. You ask again whom it profits, that which is given to the poor. If you believe, it profits you: if you doubt, you have lost it.
愚昧的人哪，天主吩咐了什麼惡事，以致不肯欣然聽從呢？因為祂這樣說：「你禾場與榨酒池的初熟之物，不可遲延獻給我」（出二二29）。若遲延繳納尚且是罪，那全然不獻豈不更惡？祂又說：「你要以你正當的勞力尊敬上主你的天主，並把你正義果實的初熟之物獻給祂；好使你的倉廩充滿五穀，你的榨池溢流新酒」（箴三9、10）。你並非白白施予，因你必迅速連本帶大利收回。你或許問：天主所收取、又將歸還的，究竟使誰得益？你又問：施給窮人的，究竟使誰得益？你若相信，就使你自己得益：你若疑惑，就已失去了。
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Decimæ enim tributa sunt egentium anima- rum.Redde ergo tributa pauperibus, offer libamina sacerdotibus. Quod si decimas non habes fructum ter- renorum, quod habet agricola; quodcumque te pascit ingenium, Dei est : et inde decimas expetit, unde vivis.De militia, de negotiode artificio redde deci- mas. Aliud enim pro terra dependimus aliud pro usura vitæ pensamus.Redde ergo, homo, quia possi- des; redde, quia nasci meruisti : sic enim dicit Do- minus, Dabunt singuli redemptionem animarum suarum et non erunt in eis morbi neque casus (Exod. XXX, 12).
For tithes are the tribute of needy souls. Render therefore the tribute to the poor, offer the libations to the priests. But if you have no tithes of the fruit of the earth, which the farmer has; whatever skill feeds you is God's: and He requires tithes from that whence you live. From military service, from trade, from craft, render tithes. For we pay one thing for the land, we render another for the interest of life. Render therefore, O man, because you possess; render, because you were counted worthy to be born: for thus says the Lord, 'Each one shall give the ransom of his soul, and there shall be no plagues nor calamities among them' (Exodus XXX, 12).
因為什一乃是貧困靈魂的貢賦。所以你當把貢賦繳給窮人，把奠祭獻給司祭。你若沒有地上果實的什一，就是農人所有的那種；那麼凡養活你的本領，都屬於天主：祂就從你賴以維生之處索取什一。從兵役、從商賈、從工藝中，繳納什一罷。因為我們為土地繳一樣，為生命的利息另繳一樣。所以，人哪，你既有產業，就當繳納；你既配得出生，就當繳納：因為主這樣說：「他們各人要為自己的靈魂繳付贖價，這樣他們中間就不會有災病或禍患」（出三十12）。
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Ecce habes in Scripturis sanctis cautionem Domini tui, per quam tibi, promisit quod si decimas dede- ris, non solum abundantiam fructum recipies, sed etiam sanitatem corporis consequeris. Replebuntur, inquit, areæ tuæ frumento, vino quoque torcularia tua redundabunt; et non erunt in eis morbi neque casus. Cum enim decimas dando et terrena et cœlestia pos- sis munera promereri; quare per avaritiam duplici te benedictione defraudas? 2. Decimam negantem Deus ad solam decimam re- digit. Indulgentia est quod novem partes non exigat. Audi ergo, indevota mortalitas. Nosti quia Dei sunt cuncta quæ percipis, et de suo non accomodas rerum omnium Creatori?
Behold, you have in the holy Scriptures the bond of your Lord, by which He has promised you that if you give tithes, you shall not only receive abundance of fruit, but shall also obtain health of body. 'Thy barns,' He says, 'shall be filled with corn, and thy presses shall overflow with wine; and there shall be no plagues nor calamities among them.' Since therefore by giving tithes you can merit both earthly and heavenly gifts; why through avarice do you defraud yourself of a double blessing? 2. God reduces to the tithe alone the one who denies the tithe. It is an indulgence that He does not exact the nine parts. Hear therefore, undevout mortality. You know that all things which you receive are God's, and do you not lend of His own to the Creator of all things?
看哪，你在聖經中已有你主的契據，藉此祂應許你：你若繳納什一，不但要領受豐盈的果實，更要獲得身體的健康。祂說：「你的倉廩要充滿五穀，你的榨池要溢流新酒；他們中間也不會有災病或禍患。」既然你藉繳納什一就能配得屬地與屬天的雙重恩賜；你又何必因貪婪而使自己被騙去雙重的祝福呢？二、拒付什一者，天主使他淪落到只剩什一。祂不索取那九分，已是寬容。所以，你這不虔敬的必死者啊，你要聽：你知道你所領受的一切都屬於天主，你竟不肯把祂自己的物借給那萬物的創造者嗎？
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Non eget Dominus Deus, non præ- mium postulat, sed honorem non de tuo aliquid exi- git quod refundas. Primitias rerum et decimas petit, et negas?Avare quid faceres, si novem pertibus sibi sumptis, tibi decimam reliquisset? Quod certe jam factum est, cum messis tua pluviarum benedictione subtracta jejuna defecit, et videmiam tuam aut grando, percussit, aut, pruina decoxit. Quid est; avide supputator? Novem tibi partes retractæ sunt, quia decimam dare noluisti.Constat quidem, quod ipse non dederis; sed tamen Deus exegit. Hæc enim est justissima Dominus consuetudo, ut si tu decimam illi non dederis, tu ad decimam revoceris:
The Lord God has no need, He demands no reward, but honour; He exacts nothing of your own that you should repay. He asks the firstfruits of things and the tithes, and you refuse? Miser, what would you do if, having taken the nine parts for Himself, He had left you the tenth? Which indeed has already been done, when your harvest, the blessing of rains being withdrawn, failed and went hungry, and either the hail struck your vintage, or the frost seared it. What is it, greedy reckoner? Nine parts have been withdrawn from you, because you were unwilling to give the tenth. It is certain indeed that you did not give it; and yet God exacted it. For this is the most just custom of the Lord, that if you do not give Him the tenth, you shall be reduced to the tenth:
上主天主一無所需，祂不索求報酬，只求尊敬；祂並不向你索取什麼你自己的物，好讓你償還。祂索求物產的初熟之物與什一，你竟拒絕？慳吝的人哪，倘若祂為自己取去九分，卻把十分之一留給你，你又當如何？其實這事已然發生：當雨水的恩澤被收回，你的莊稼歉收而挨餓，冰雹擊打了你的葡萄，或霜凍焦灼了它。這是什麼呢，貪婪的算計者？九分已從你手中被收回，因為你不肯繳那十分之一。誠然，這確是你自己沒有繳；然而天主卻索取了。因為這乃是上主最公義的常規：你若不把十分之一給祂，你就被貶落到只剩十分之一：
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scriptum est enim, Hæc dicit Dominus, Quia decima agri tui et pri- mitiæ terræ vobiscum sunt.Video vos, et fallere me existimastis, intus in thesauris vestris et in domibus vestris erit direptio1. Dabis impio militi, quod non vis dare sacerdoti. Convertimini ad me, decit Dominus omnipotens (Malach. III, 7), ut aperiam vobis catara- ctas cœli, et effundam vobis benedictionem meam desuper : et non vobis corrumpentur fructus terræ, ne- que languebit vitis in agro vestro, et beatos vos dicent omnes gentes (Ibid., 11 et 12), Benefacere Deus semper paratus est; sed hominum malitia prohibetur : quia a Domino Deo sibi dari vult omnia, et non de his quæ possidere videtur vult ei offerre.
for it is written: 'Thus says the Lord: Because the tithe of thy field and the firstfruits of the land are with you. I see you, and you thought to deceive me; within, in your storehouses and in your houses, there shall be plundering. You will give to the wicked soldier what you are unwilling to give to the priest. Be converted to me, says the Lord almighty' (Malachi III, 7), 'that I may open to you the floodgates of heaven, and pour out upon you my blessing from above: and the fruits of the earth shall not be corrupted for you, nor shall the vine languish in your field, and all nations shall call you blessed' (Malachi III, 11 and 12). God is always ready to do good; but He is hindered by the malice of men: because He wills that all things be given to Him by the Lord God, and does not wish to offer Him anything of those things which He seems to possess.
因為經上記著：「上主這樣說：因為你田地的什一和土地的初熟之物本與你們同在。我看見你們，你們卻以為能欺騙我；在你們的倉庫裡、在你們的家中，必有搶奪。你不肯給司祭的，卻要給那惡兵。你們要歸向我，全能的上主說」（拉三7），「好使我為你們敞開天上的閘門，從上把我的祝福傾倒給你們：地上的果實必不為你們敗壞，你們田間的葡萄樹也不衰殘，萬民都要稱你們為有福的」（拉三11、12）。天主常樂意施恩；卻被人的惡念所攔阻：因為人願一切都由上主天主賜給他，卻不肯把他看似所擁有的物中的任何一樣獻給天主。
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Quid, si diceret Deus, Nempe meus es, homo, quem feci, mea est terra quam colis, mea sunt semina quæ spargis, mea animalia quæ fatigas, mei sunt imbres et pluviæ, ventorum flamina mea sunt, meus est solis calor: et cum omnia mea sint elementa vivendi, tu qui manus pie nos pascit omnipotens Deus, amplissimam tribuit minus laboranti mercedem; sibi tautum decimam vin- dicans, nobis omnia condonavit. 3. De bonis hic bene agendum. Frustra aliis hæc cura servatur. Decimas non dans res invadit alienas. Aliarum novem partium usus. Ingrate frandator ac perfide, divina te voce convenio. Ecce annus jam finitus est, redde Domino pluenti mercedem. Re- dime te, homo, dum vivis; redime te ipsum, dum potes;
What if God should say: Surely you are mine, O man, whom I made; mine is the land which you till, mine are the seeds which you scatter, mine the animals which you weary, mine are the showers and the rains, mine are the blasts of the winds, mine is the heat of the sun: and since all the elements of living are mine, you who are fed by my dutiful hand, omnipotent God bestows the amplest wage on the one who labours less; claiming for Himself only the tenth, He has granted us all things. 3. Here we must do well with our goods. In vain is this care kept for others. He who does not give tithes invades another's goods. The use of the other nine parts. Ungrateful defrauder and faithless one, I confront you with the divine voice. Behold, the year is now ended; render to the Lord who sends rain His wage. Redeem yourself, O man, while you live; redeem yourself, while you can;
倘若天主說：人哪，你豈不是我的，是我所造的；你所耕的地是我的，你所撒的種是我的，你所勞役的牲畜是我的，甘霖與雨水是我的，風的吹拂是我的，日頭的熱是我的：既然一切維生的元素都是我的，你這被我慈手所餵養的人——全能的天主把最豐厚的工價賜給那勞作較少的人；祂只為自己保留十分之一，卻把一切都恩賜了我們。三、在此當善用我們的財物。為他人存留這關切是徒然的。凡不繳什一者，便是侵佔他人的財物。那其餘九分的用途。你這忘恩的騙徒、失信的人哪，我以天主的聲音當面質問你。看哪，一年如今已終結；當向那降雨的主繳付祂的工價。人哪，趁你活著，救贖你自己；趁你還能，救贖你自己；
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redime te, dum pretium in manibus habes; redime te, ne dum te mors amara prævenerit, vitam simul et pretium perdas. Sine causa hoc dimittis uxori, quæ forsitan alterum habebit maritum. Sine causa hoc marito dimittis, mulier, qui forte aliam sine mora cupit habere uxorem. Frustra parentibus ac propinquis curam tuam injungis: nemo post mor- tem tuam te fideliter redimet; quia in vita tu te redi- mere noluisti. Depone jam de cervicibus tuis avari- tiæ sarcinam, contemne crulissimam dominam; quæ dum te jugo durissimo premit, jugum Chrtisti suscipere non permittit . Sicut enim jugam avaritiæ in infernum premere, ita jugum Christi in cœlum le- vare consuevit.
redeem yourself, while you have the price in your hands; redeem yourself, lest, when bitter death shall have overtaken you, you lose at once both life and price. Without cause you leave this to a wife, who perhaps will have another husband. Without cause you leave this to a husband, O woman, who perhaps desires without delay to have another wife. In vain you enjoin your care upon parents and kinsmen: no one will faithfully redeem you after your death; because in life you were unwilling to redeem yourself. Lay down now from your neck the burden of avarice, despise that most cruel mistress; who, while she presses you with a most hard yoke, does not permit you to take up the yoke of Christ. For as the yoke of avarice is wont to press down into hell, so the yoke of Christ is wont to lift up into heaven.
趁你手中還握有贖價，救贖你自己；救贖你自己，免得當苦澀的死亡臨到你時，你連生命帶贖價一併喪失。你把這物留給妻子是徒然的，她或許將另嫁他人。婦人哪，你把這物留給丈夫也是徒然的，他或許不久就想再娶別的妻子。你把你的關切託付給父母和親屬也是枉然：你死後無人會忠信地救贖你；因為在世時你自己都不肯救贖自己。如今就從你頸上卸下貪婪的重擔，鄙棄那最殘酷的女主人；她以最堅硬的軛壓迫你，不容你負起基督的軛。因為貪婪的軛慣於把人壓向地獄，基督的軛卻慣於把人舉向天堂。
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Decimæ omn ex debito requiruutur et qui eas dare noluerit, res alienas invasit. Et quanti pauperes in locis, ubi habitat, illo decimas non dante fame mortui fuerint, tantorum homiciliorum runs ante tribunal æterni Judicis apparebit: quia rem a Domino pauperibus delegatam suis usibus reser- vavit. Qui ergo sibi aut præmium comparare, aut peccatorum desiderat indulgenntiam promereri red- dat decimas, et de novem partibus studeat eleemo- synam dare : ila tamen, ut de ipsis novem partibus quidquid. excepto victu mediocri et vestitu rationa- bili, superfuerit, non luxuriæ reservetur, sed in the- sauro cœlesti per eleemosynam pauperum reponatur.
Tithes are required of all as a debt, and whoever is unwilling to give them has invaded another's goods. And as many poor as, in the places where he dwells, shall have died of hunger through his not giving tithes, of so many homicides he will appear guilty before the tribunal of the eternal Judge: because he has reserved for his own uses a thing delegated by the Lord to the poor. Whoever therefore desires either to procure a reward for himself, or to merit the pardon of sins, let him render tithes, and of the nine parts let him strive to give alms: yet in such a way that of those very nine parts, whatever remains over and above a modest food and reasonable clothing, be not reserved for luxury, but be laid up in the heavenly treasury through almsgiving to the poor.
什一乃是眾人當償的債，凡不肯繳納者，便是侵佔了他人的財物。而在他所居之地，因他不繳什一而餓死的窮人有多少，他就要在永恆審判者的審判台前，被判為犯了多少殺人的罪：因為他把主委託給窮人之物，留作自己的用途。所以，凡願為自己謀得賞報、或願配得罪的赦免之人，就當繳納什一，並當從那九分中努力施捨：然而要如此行，即從那九分之中，凡在適度的飲食與合理的衣著之外所剩餘的，不可留作奢華之用，而當藉著向窮人施捨，積存於天上的府庫中。
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Quidquid enim nobis Deus .plus quam opus est de- derit, non nobis specialiter dedit, sed per nos aliis erogandum transmisit : si non dederimus, res alienas invasimus. 4. Ad festum S. Joannis se parare. Hoc die ethnica lavacra cavere. Et quia Natale sancti Joannis Baptistæ cum gaudio cupimus celebrare, sicut reliquis festivi­ tatibus supervenientibus; ita imminente ista tam præ­ clara solemnitale ante plures dies castitatem et ho- nestatem omnes omnino custodiant; ut festivitatem istam possint omnes cum gaudio celebrare, et ad al­ tare Domini cum libera et sincera conscientia mere­ antur accedere.
For whatever God has given us beyond what is needful, He has not given to us for ourselves alone, but has passed it through us to be distributed to others; and if we do not give it, we have seized upon what belongs to another. 4. That one must prepare for the feast of St. John. That on this day heathen bathings are to be avoided. And because we desire to celebrate with joy the Nativity of Saint John the Baptist, as we do the other festivals that come upon us, so, with this so illustrious solemnity now at hand, let all without exception, for many days beforehand, guard chastity and honesty, so that all may be able to celebrate this festival with joy, and may be worthy to approach the altar of the Lord with a free and sincere conscience.
因為凡是神賜給我們超過所需之物，祂並非單單為我們自己而賜，而是藉著我們轉交，好分給他人；我們若不施捨，就是侵佔了別人之物。第四，論當為聖若翰的節日作準備；當於此日避開外邦人的沐浴之俗。我們既渴望歡欣慶祝施洗聖若翰的誕辰，正如慶祝其他臨到我們的節期一般；那麼在這如此輝煌的大節將臨之際，願眾人毫無例外，於前數日謹守貞潔與端正，好使眾人都能歡欣慶祝此節，並配得以自由而真誠的良心親近主的祭壇。
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Hoc etiam deprecor et per tremen­ dum diem judicii vos adjuro, ut omnes vicinos ve­ stros, omnes et cunctos ad vos pertinentes admoncatis 1, et cum zelo Dei severissime castigetis ; ne ullus in festivitate sancti Joannis aut in fontibus, aut in paludibus, aut in fluminibus, nocturnis aut ma- tutinis horis se lavare de præsumat : quia ista infelix consuetudo adhuc de Paganorum observatione reman- sil. Cum enim non solum animæ, seri etiam quod pe­ jus est , corpora frequentissime in illa sacrilega lava- tione moriantur : vel de corporis morte timeantl, qui de animæ suæ non cogitant.
This also I beseech, and by the dreadful day of judgment I adjure you: that you admonish all your neighbours, all and every one belonging to you, and with zeal for God most severely chastise them; that no one on the festival of Saint John should presume to wash himself, whether in springs, or in marshes, or in rivers, at the nightly or morning hours; for this unhappy custom still remains from the observance of the pagans. For since in that sacrilegious washing not only souls, but, what is worse, bodies too very often perish, let those at least fear death of the body who take no thought for their soul.
這事我也懇求，並藉著那可畏的審判之日囑咐你們：務要勸戒你們所有的鄰舍，並一切屬於你們的人，且以為神的熱心極嚴厲地管教他們；使無一人在聖若翰的節日裡，膽敢於夜間或清晨時分，在泉源、沼澤或河流中沐浴洗身；因為這不幸的陋習至今仍是外邦人之習俗的殘留。既然在那褻瀆的沐浴中，不僅靈魂、更甚者連身體也常常喪命，那麼那些不顧念自己靈魂的人，至少當懼怕身體的死亡。
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Sed credimus de Dei misericordia, quod castigantibus vobis aut pauci, aut forte nullus hoc malum de reliquo audebit ad- mittere. Etiam et hoc admonete, fratres, ut cantica turpia et luxuriosa, castitati et honestai inimica, familiæ vestræ ex ore non proferant; qui non est justum ut ex illo ore, ubi Eucharistia Christi ingredi-.ingredi­ tur, canticum luxuriosum vel amatorium proferatur. Hæc enim si secundum vestram consuetudinem libenter auditis, et Christo auxiliante impler con- tenditis;
But we trust in the mercy of God that, when you administer this correction, few—or perhaps none—will henceforth dare to commit this evil. This also admonish, brethren: that your household utter not from their mouths base and lewd songs, hostile to chastity and honesty; for it is not right that from that mouth into which the Eucharist of Christ enters, a lewd or amorous song should be uttered. For if, according to your custom, you willingly hear these things, and, with Christ's help, strive to fulfil them,
但我們深信神的憐憫，當你們施行這管教時，此後或只有少數人、或竟無一人膽敢犯此惡行。弟兄們，也當如此勸戒：叫你們的家人不可從口中發出卑污淫穢、與貞潔端正為敵的歌曲；因為基督的聖體既進入那口中，就不該讓那口再發出淫蕩或情慾之歌，這是不合宜的。你們若照著慣常樂意聽從這些話，並靠著基督的幫助竭力去行，
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et in hoc sæculo sanctorum solemnitates mundo corde el casto corpore cum gaudio celebra- bilis, et in futuro sæculo ad ipsorum consortium feli- citer venietis, ipso præstante cui est honor et gloria in sæcula sæculorum. Amen. SERMO CCLXXVIII (a). De Auguriis (b). 1 Contentio auctoris ut a sortilegis populos avocet. Hos adhibens . perdit Baptismum. Observntiones super- stitiosæ.Piæ.Bene nostis, tratres charissimi, me vobis frequentius supplicasse, et paterua sollicitudine commonuisse, pariter et contestatum esse, ut illas sa- crilegas Paganorum consuetudines observare minime deberetis: sed quantum ad me multorum relatione pervenit, apud aliquos parum profecit admonitio mea.
then in this present age you shall celebrate the solemnities of the saints with joy, with a pure heart and a chaste body, and in the age to come you shall happily come into their fellowship, by the gift of Him to whom is honour and glory unto the ages of ages. Amen. SERMON 278. On Auguries. 1. The author's earnest effort to call the people away from soothsayers. He who resorts to these loses his Baptism. Superstitious observances. Dutiful ones. You know well, most dear brethren, that I have often entreated you, and with fatherly solicitude admonished you, and likewise called you to witness, that you should by no means keep those sacrilegious customs of the pagans; but, as far as has reached me by the report of many, among some my admonition has profited little.
那麼在今世你們就要以潔淨的心、貞潔的身，歡欣慶祝眾聖徒的大節，而在來世你們必幸福地進入他們的團契，全憑那位——榮耀尊貴歸於祂，直到世世代代。阿們。講道第二七八篇。論占卜。第一，作者殷切勸人遠離行邪術者。凡求問這些人的，就喪失了洗禮。迷信的習俗。虔敬的習俗。至愛的弟兄們，你們深知我曾多次懇求你們，並以父親般的關切勸戒你們，也照樣鄭重囑咐你們，叫你們絕不可持守外邦人那些褻瀆的習俗；然而據許多人的報告傳到我這裡，在有些人中間我的勸誡收效甚微。
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Quia si vobis ego non dixero, et pro me et pro in vobis malam sum redditur rationem in die judicii, et vobiscum mihmi erit neccesse æterna supplicia sustinere : ego me apud Deum absolvo, dum iterum atque iterum admoneo pariter et contestor, ut nullus ex vobis caragos, vel divinos, vel sortilegos requirat, nec de qualibet eos aut causa aut infirmitate interroget. Nullus sibi præcantatores adhibeat: quia quicumque fecerit hoc malum, statim perbit Bapti- smi sacramentum, et continuo sacrilegus et paganus efficitur; et nisi grandi ellemosyna, dura et prolixa pœnitentia subvenerit, statim in æternum peribit.
For if I do not tell you, I shall render an evil account both for myself and for you on the day of judgment, and it will be necessary for me together with you to endure eternal torments; but I acquit myself before God, since again and again I admonish and likewise call you to witness, that none of you should seek out soothsayers, or diviners, or fortune-tellers, nor question them about any matter or infirmity whatsoever. Let no one call in enchanters for himself; for whoever does this evil at once loses the sacrament of Baptism, and immediately becomes sacrilegious and pagan; and unless he is helped by great almsgiving and a hard and prolonged penance, he will at once perish forever.
因為我若不告訴你們，在審判之日我就要為自己也為你們交出一份惡的帳目，並且我必須與你們一同忍受永遠的刑罰；但我在神面前為自己開脫，因為我再三勸誡並鄭重囑咐你們：你們中間無一人可去尋求術士、卜者或占卦者，也不可為任何事故或病症去求問他們。誰都不可為自己延請行咒者；因為凡行此惡的，立時就喪失了洗禮的聖事，隨即成為褻瀆者和外邦人；除非有豐厚的施捨、艱苦而長久的補贖來救他，否則他立時就要永遠沉淪。
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Similiter et auguria observare nolite, nec in itinere positi aliquas aviculas cantantes attendite, nec ex illarum cantu diabolicas divinationes annuntiare præ- sumite. Nullus ex vobis observet, qua die de domo exeat, qua die iterum revertatur : quia omnes dies Deus fecit, sicut Scriptura dicit; et factus est primus dies, et secundus dies, et tertius, similiter et quartus, et quintus, et sextus, et sabbatum (Gen. I, II, 1-3); et illud, Fecit Deus omnia bona valde (Ibid, 31) Illas vero non solum sacrilegas, sed etiam ridiculosas, sternutationes considerare et observare nolite :
Likewise, do not observe auguries, nor, when you are on a journey, heed any little birds singing, nor presume to announce diabolical divinations from their song. Let none of you observe on what day he goes out of the house, on what day he returns again; for God made all days, as Scripture says: and there was made the first day, and the second day, and the third, likewise the fourth, and the fifth, and the sixth, and the sabbath (Gen. 1); and that: God made all things very good (ibid. 31). And do not consider or observe those sneezings, which are not only sacrilegious but even ridiculous:
照樣，不可觀察徵兆；當你們在旅途中，也不可留意任何鳴叫的小鳥，更不可膽敢從牠們的啼聲宣說鬼魔的占卜。你們中間無一人可觀察自己是哪一日出門、哪一日又回家；因為神造了萬日，正如聖經所說：有了第一日、第二日、第三日，照樣有第四日、第五日、第六日與安息日（創世記第一章）；又說：神看一切所造的都甚好（同上，三十一節）。也不可留意或觀察那些噴嚏之兆，這些不僅是褻瀆的，甚至是可笑的：
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sed quoties vobis in quacumque parte fuerit necessitas properandi, signate vos in nomine Jesu Christi, et Symbolum vel orationem Dominicam fideliter dicen- tes, securi de Dei adjutorio iter agite. 2. Fraudes suas spernentes diabolus infestato Hinc sibi vere adhærentes Deus probat. Et quia quando su- pradicta omnia sacrilogia, Deo vobis inspirante, et contennere vel despicere cœperitis,moleste hoc ac- cepturus est diabolus quia vos videt de amicitia vel societate sua discedere, et sacrilegia per quæ vos decipiebat contemnere, aliquas nequitias vobis factu- rus, aut infirmitatem aliquam immissurus est, aut aliquod animal, aut per morbum, aut per evagatio- nem est ablaturus:
but as often as, in whatever place, you have need to hasten, sign yourselves in the name of Jesus Christ, and faithfully saying the Creed or the Lord's Prayer, set out on your way secure in the help of God. 2. That the devil, scorning his frauds, is provoked. Hence God proves those who truly cleave to Him. And because, when—by God's inspiration—you begin to despise or scorn all the aforesaid sacrileges, the devil will take it ill, since he sees you departing from his friendship and fellowship and despising the sacrileges by which he deceived you, he will do you some mischiefs, or send upon you some infirmity, or will carry off some animal, either through disease or through its straying:
但每當你們無論在何處需要趕路時，就當奉耶穌基督的名在自己身上劃十字聖號，並忠信地誦念信經或主禱文，安然仰賴神的幫助上路。第二，論魔鬼因人藐視牠的詭計而被激怒。因此神藉此考驗那些真正依附祂的人。因為當你們藉著神的感動，開始鄙棄或藐視上述一切褻瀆之事時，魔鬼必甚為惱怒，因牠見你們正離開牠的友誼和交往，並藐視牠曾用以欺哄你們的褻瀆之事，牠就要向你們行些惡事，或降下某種病痛，或藉疾病或走失奪去你們的某頭牲畜：
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quia as vos probandos permittit hoc fieri Deus, ut agnoscat utrum as ipsum fideliter veniatis, et utrum plus valeat apud vos amor suus, quam cujusquam animalis amissio. Sed si semel aut secundo nequitias quas diabolus immiserit, cum animo et tota fide contempseritis; ita ipsum dignabitur postea a vestra infestatione Deus dignabitur repellere, ut nun- quam vos possit sua calliditate decipere. Homines enim negligentes et faciles, languida desideria et fidem desidem habentes (et ideo etiamsi incipiant, non diu perseverant in operibus Dei;
for God permits this to be done in order to prove you, that He may know whether you come to Him faithfully, and whether His love has more worth with you than the loss of any animal. But if, once or twice, with your whole mind and full faith, you despise the mischiefs that the devil has sent, then God will thereafter deign to drive him from troubling you, so that he can never deceive you by his cunning. For negligent and easygoing men, who have feeble desires and a slothful faith (and therefore, even if they make a beginning, do not long persevere in the works of God;
因為神容許這事發生，是為考驗你們，好叫祂知道你們是否忠信地歸向祂，也知道祂的慈愛在你們心中是否比任何牲畜的損失更為寶貴。但你們若一次兩次以全心和堅定的信心藐視魔鬼所降的惡事，此後神必樂意將牠從騷擾你們的地位上驅逐，使牠永不能以詭詐欺哄你們。因為那些懶散隨便的人，懷著微弱的願望與怠惰的信心（因此他們即使起了頭，也不能長久堅守神的工作；
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sed ubi se in ante dictis sacrilegiis abstinuerunt, et vel unam nequi- tiam diaboli pertulerunt, statim se pœnitent ad Do- minum conversos esse, et machinamenta diaboli re- liquisse), iterum revetuntur ad observationes augu- riorum velut canes ad vomitum suum Vos vero quibus Deus et sapientiam contulit, et veram fidem dedit, ita cito corde circumventiones diaboli despi- cite, et fideliter vos ad Deum convertite, et quæcum- que diabolus voluerit immittere, patienter et fortiter toleretis : ut cum beato Job dicere possitis, Dominus dedit, Dominus abstulit ;
but as soon as they have abstained from the aforesaid sacrileges, and have endured even a single mischief of the devil, they at once repent of having turned to the Lord and of having forsaken the devil's machinations), they turn back again to the observance of auguries, like dogs to their vomit. But you, upon whom God has bestowed both wisdom and given true faith, thus quickly despise in your heart the wiles of the devil, and faithfully turn yourselves to God, and whatever the devil may wish to send, bear it patiently and bravely: that with blessed Job you may be able to say, The Lord gave, the Lord hath taken away;
然而他們一旦戒除了上述的褻瀆之事，並忍受了魔鬼哪怕一次的惡事，就立時後悔曾歸向了主、曾撇棄了魔鬼的詭計），便又轉回去觀察徵兆，如同狗轉過來吃自己所吐的。但你們既是神既賜下智慧、又賜下真信德的人，就當如此迅速地從心裡藐視魔鬼的詭計，忠信地歸向神；魔鬼無論想降下什麼，你們都要忍耐勇敢地承受：好叫你們能與有福的約伯一同說：賞賜的是耶和華，收取的也是耶和華；
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sicut Domino placuit, ita fa­ ctum est (Job I, 21) similiter et cum Apostolo firmo et integro corde dicatis, Quis nos separabit a charitate Christi ? Tribulatio ? an persecutio ? an angustia ? an fames ? an nuditas?an gladius? an periculum (Rom. VIII, 35) ? Boni enim christiani nec tormentis sepa- rantur a Christo : tepidi vero et negligentes interdum otiosis fabulis separantur; et si vel leve damnum per- tulerint, continuo scandalizantur, et contra Deum murmurare præsumunt, et ad nefanda et detestanda auguria redeunt. 3. Cur divini frequenter vera nuntient. Cur nisi per eos periculum sæpe non vitetur. Hos adhibere grave peccatum est. Sed forte dicit aliquis:
as it pleased the Lord, so it was done (Job 1:21); and likewise, with the Apostle, may you say with a firm and whole heart: Who shall separate us from the charity of Christ? Tribulation? or persecution? or distress? or famine? or nakedness? or the sword? or peril (Rom. 8:35)? For good Christians are not separated from Christ even by torments; but the lukewarm and negligent are sometimes separated by idle tales; and if they have suffered even a slight loss, they are at once scandalized, and presume to murmur against God, and return to the wicked and detestable auguries. 3. Why the diviners frequently announce true things. Why, except through them, peril is often not avoided. That it is a grave sin to employ these. But perhaps someone says:
照主所喜悅的，事就這樣成了（約伯記一章二十一節）；照樣，願你們也與使徒一同以堅定完全的心說：誰能使我們與基督的愛隔絕呢？難道是患難嗎？是逼迫嗎？是困苦嗎？是飢餓嗎？是赤身露體嗎？是刀劍嗎？是危險嗎（羅馬書八章三十五節）？因為好的基督徒連刑罰也不能使他們與基督隔絕；但那不冷不熱、疏懶的人有時卻因無稽之談而被隔絕；他們若只受了一點微小的損失，就立刻跌倒，膽敢向神發怨言，並轉回那可憎可惡的占卜。第三，論卜者為何常宣說真事。論若不藉他們，危險為何常不能避免。論延請這些人乃是大罪。但或許有人說：
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Quid facimus, eo quod auguria ipsa, et caragi, vel divini frequenter nobis vera annuntiant ? De hac re Scriptura nos con- testatur et monet, dicens : Etiamsi qua vera vobis dixerint, nolite credere illis, Tental enim vos Dominus Deus vester, utrum timeatis eum, an non (Deut. XIII, 3) Sed iterum dicis : aliquoties si præcantatores non fuerint. aut de .morsu serpentis, aut de alia qualibet infirmitate prope usque ad mortem multi periclitantur. Verum est, fratres charissimi, quia permittit hoc Deus diabolo, sicut jam supra dixi, ad probandum christia- num :
What are we to do, seeing that those auguries themselves, and the soothsayers or diviners, frequently announce true things to us? Concerning this matter Scripture testifies to us and warns us, saying: Even if they tell you some true things, do not believe them; for the Lord your God is testing you, whether you fear Him or not (Deut. 13:3). But again you say: Sometimes, if there were no enchanters, many are in peril, whether from the bite of a serpent or from some other infirmity, almost to the point of death. It is true, most dear brethren, that God permits this to the devil, as I have already said above, for the proving of the Christian:
既然那些徵兆，並術士或卜者，常向我們宣說真事，我們該怎麼辦呢？關於這事，聖經向我們作見證並警戒我們，說：他們縱然向你們說些真話，你們也不可信他們；因為那是耶和華你們的神試驗你們，要知道你們是否敬畏祂（申命記十三章三節）。但你們又說：有時候若沒有行咒的人，許多人便因蛇咬或其他病症瀕臨死亡。至愛的弟兄們，這是真的，神容許魔鬼行此事，正如我上面已說過的，是為要考驗基督徒：
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ut cum interdum per illa sacrilegia alique re- media in illa infirmitate percipere, et aliquid verum potuerint agnoscere, facilius propterea diabolo cre- dant. Sed qui totam christianam religionem desiderat custodire. oportet ut haec omnia tota animi virtute contemnat, timens illud quod ait Apostulus increpans Dies, et menses, et tempora observatis; timeo ne sine cua- sa laboraverim in vobis (Galat. IV.10 et 11).Ecce Apo- stolus dicit quod qui auguria observaveris; sine causa doctriam ejus suscipiet : et ideo, quantum potetis circumventiones diaboli fugite. 4. Sed nec diabolu lædere poterrit nisi permissus. Duabus ex causis id permittit Deus.
so that when, at times through those sacrileges, they are able to receive some remedy in that infirmity and to learn something true, they may on that account more easily believe the devil. But whoever desires to keep the whole Christian religion ought to despise all these things with the entire strength of his soul, fearing that which the Apostle says, rebuking: You observe days, and months, and seasons; I fear lest I have laboured among you in vain (Gal. 4:10-11). Behold, the Apostle says that whoever observes auguries will receive his teaching in vain: and therefore, as much as you can, flee the wiles of the devil. 4. But the devil cannot even harm unless permitted. For two reasons God permits this.
使他們有時藉那些褻瀆之事在病中得著某種醫治，並能得知某些真事，就因此更容易相信魔鬼。但凡渴望持守整全基督信仰的人，就當以全副心力藐視這一切，懼怕使徒所斥責的話：你們謹守日子、月分、節期；我為你們害怕，惟恐我在你們身上是枉費了工夫（加拉太書四章十至十一節）。看哪，使徒說凡謹守占卜的人，就是枉然領受他的教訓：因此，你們要盡力躲避魔鬼的詭計。第四，論若非蒙允許，魔鬼連傷害也不能。神容許此事有兩個緣故。
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Et illud ante om- nia scitote, fratres, quod nec vos ipsos, nec eos qui ad vos pertinent, nec animalia vestra, nec reliquam substantiam vel in parvis rebus diabulus potest lædere, nisi quantum a Deo potestatem acceperit; quomodo nec sancto Job facultatem ausus fuit subvertere, nisi Dommo permittente. Et, sicut in Evangelio legimus, quando ab hominibus expulsi sunt dæmones, roga- verunt ut vel in porcos ire permitterentur (Matth. VIII, 31), Si in nisi porcos non sunt ausi intrare dæmones, nisi a Deo permissionem acciperent; quis ita erit in- fidelis, ut eos bonos chritianos credat posse lædere nisi Deus propria dispensatine permitteret ? Permit- tit autem hoc Deus ex causis duabus :
And know this above all, brethren: that neither you yourselves, nor those who belong to you, nor your animals, nor the rest of your substance even in the smallest matters, can the devil harm, except in so far as he has received power from God; even as he did not dare to overthrow holy Job's fortune, except with the Lord permitting. And, as we read in the Gospel, when the demons were driven out of men, they begged that they might at least be allowed to go into the swine (Matt. 8:31). If the demons did not dare enter even into swine unless they received permission from God, who will be so faithless as to believe that they can harm good Christians unless God permitted it by His own dispensation? But God permits this for two reasons:
弟兄們，你們尤其當知道這事：無論你們自己，或屬你們的人，或你們的牲畜，或你們其餘的財物，連在最小的事上，魔鬼都不能傷害，除非牠從神那裡領受了權柄；正如牠若非蒙主允許，也不敢傾覆聖約伯的家業。並且，正如我們在福音書中所讀的，眾鬼從人身上被趕出時，牠們懇求至少准牠們進入豬群（馬太福音八章三十一節）。眾鬼若非得神的允許，連進豬群也不敢，那麼誰能如此不信，竟以為若非神憑自己的安排允許，牠們就能傷害好的基督徒呢？神容許此事乃出於兩個緣故：
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ut aut nos qui patienter dispensationem Domini toleraverit, et, sicut jam dixi, quando aliquid perdiderit, dixerit, Dominus dedit, Dominus abstulit; sicut Domino pla- cuit, ita factum est : sit nomen Domini benedictum :pro ista Deo placita patientia aut coronam accipit, si justus est; aut indulgentiam, si peccator. Et hæc attendite, fratres : quia cum omnem substantiam dia­ bolus evertisset beati Job, non dixit Job, Dominus dedit, diabolus abstulit. sed , Dominus dedit, Dominus abstulit. Vir enim sanctus noluit istam gloriam dia- bolo dare, ut aliquid potuisset tollere quod Dominus non permisisset auferre.
namely, that either we who have patiently borne the Lord's dispensation, and, as I have already said, when we have lost something, have said: The Lord gave, the Lord hath taken away; as it pleased the Lord, so it was done: blessed be the name of the Lord—for this patience pleasing to God, receive either a crown, if we are righteous, or pardon, if a sinner. And attend to this, brethren: that when the devil had overthrown all the substance of blessed Job, Job did not say, The Lord gave, the devil hath taken away, but, The Lord gave, the Lord hath taken away. For the holy man would not give the devil that glory, as though he could take away anything that the Lord had not permitted to be taken.
就是：或叫我們這些忍耐地承受主的安排的人，並如我已說過的，當我們失去某物時，就說：賞賜的是耶和華，收取的也是耶和華；照主所喜悅的，事就這樣成了；耶和華的名是應當稱頌的——為著這蒙神喜悅的忍耐，我們若是義人，便得冠冕；若是罪人，便得赦免。弟兄們，也當留意這事：魔鬼傾覆了有福的約伯一切家業時，約伯並沒有說，賞賜的是耶和華，收取的是魔鬼，而是說，賞賜的是耶和華，收取的也是耶和華。因為這聖潔的人不肯將此榮耀歸給魔鬼，好像魔鬼能奪去主所未允許奪去之物一般。
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Cum enfin ec filios, nec pueros, nec camelos, nec asinos beati Job, antequam Dominus permitteret, diabolus lædere potuisset; quare credimus quod Christianis amplius aliquid fa- ciat, quam quod deifico ac secreto judicio suo divina potentia permiserit? 5. Divinis, caragis, etc., credere, peccatum mortale. Ethnicarum superstitionum rekiquiæ. Et ideo certissime credentes quod nihil possumus perdere, nisi quantum nobis Deus permittit auferri; toto corde nostre ad illus misericordiam eamus, et sacrilegas observatio- nes fideliter relinquentes, de illus adjutorio semper præsumamus.
Since, then, the devil could not harm the sons, the servants, the camels, or the asses of blessed Job before the Lord permitted it, why do we believe that he could do anything more against Christians than what the divine power has permitted by His godlike and secret judgment? 5. That to believe diviners, soothsayers, and the like is mortal sin. Relics of heathen superstitions. And therefore, most surely believing that we can lose nothing except in so far as God permits it to be taken from us, let us go with our whole heart to His mercy, and, faithfully forsaking the sacrilegious observances, let us always trust in His help.
既然魔鬼在主允許之前，連有福的約伯的兒女、僕人、駱駝或驢都不能傷害，我們為何以為牠能對基督徒行出更多，超過那神性大能憑其如神而隱密的判斷所允許的呢？第五，論相信卜者、術士等乃是死罪。外邦迷信的殘餘。因此，我們既最確實地相信：除非神容許被奪去，我們什麼都不能失去，就當全心歸向祂的憐憫，忠信地撇棄那些褻瀆的習俗，永遠仰賴祂的幫助。
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Nam qui prædicitis malis, id est cara- gis et divinis, aruspicibus vel phylacteriis, et aliis quibuslibet auguriis crediderit; etsi jejunet, etsi etsi oret, etsi jugiter ad Ecclesiam currat, etsi largas eleemo- synas faciat, etsi corpusculum in omni afflictione suum cruciaverit, nihil ei proderit, quamdium illa sa­ crilegia non reliquerit : quia impia illa sacrilegii ob- servatio, ista omma bona obruit et evertit. Et qui cum his malis etiam aliqua opera bona exercere vo­ luerint, eis prodesse nihil possunt : quia verum est quod dixit Apostolus, Modicum fermenteum totam mas- sam corrumpit (I Cor. V, 6); et illud. Non potestis cali- cem Domini bibere. et calicem dæmoniorum.
For whoever believes in the aforesaid evils—that is, in soothsayers and diviners, in soothsaying priests or amulets, and in any other auguries whatsoever—even if he fasts, even if he prays, even if he continually hastens to the Church, even if he gives generous alms, even if he tortures his poor body in every affliction, it will profit him nothing, so long as he has not forsaken those sacrileges: because that impious observance of sacrilege overwhelms and overturns all these good things. And those who, together with these evils, wish also to perform some good works, cannot profit thereby at all: for it is true what the Apostle said, A little leaven corrupteth the whole lump (1 Cor. 5:6); and that: You cannot drink the cup of the Lord and the cup of devils.
因為凡相信上述惡事的人——就是相信術士和卜者、占卜的祭司或護符，並其他任何徵兆的人——他縱然禁食、縱然禱告、縱然不斷奔赴教會、縱然慷慨施捨、縱然在各般苦楚中折磨自己的可憐身軀，只要他還未撇棄那些褻瀆之事，這一切對他都毫無益處：因為那不虔的褻瀆之舉，淹沒並傾覆了這一切善行。凡與這些惡事一同還想行些善工的人，這善工絲毫不能使他們得益：因為使徒所說的乃是真的，一點麵酵能使全團發起來（哥林多前書五章六節）；又說：你們不能喝主的杯，又喝鬼的杯。
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Non potestis mensæ Domini participe esse, et mensæ dæmoniorum (Id. x, 20 et 21); et Dominus in Evangelio, Nemo potest duobus dominis servire (Matth. VI, 24). Pro qua re nec ad arbores debent Christiam vota reddere, nec ad fontem orare, si se volunt per gratiam Dei de æterno supplicio liberari. Et ideo quicumque in agro suo, aut in villa, aut juxta villam aliqua arbo- res, aut aras, vel quælibet vana habuerit, ubi miseri homines solent aliqua vota reddere; si eas non de­ struxerit atque succiderit, in illis sacrilegiis, quæ ibi facta fuerint, sine dubio particeps erit.
You cannot be partakers of the table of the Lord and of the table of devils (1 Cor. 10:20-21); and the Lord in the Gospel: No one can serve two masters (Matt. 6:24). For this reason Christians ought not to pay their vows to trees, nor to pray at a spring, if they wish to be freed through the grace of God from eternal punishment. And therefore whoever has on his land, or in his estate, or near his estate, any trees, or altars, or any vain things whatsoever, where wretched men are wont to pay certain vows: if he does not destroy and cut them down, he will without doubt be a partaker in those sacrileges which are there committed.
你們不能一面得與主的筵席有分，一面又得與鬼的筵席有分（哥林多前書十章二十至二十一節）；主在福音書中也說：一個人不能事奉兩個主（馬太福音六章二十四節）。為此緣故，基督徒若願藉神的恩典脫離永遠的刑罰，就不當向樹木還願，也不當在泉源旁禱告。因此凡在自己田地、莊園或莊園附近有任何樹木、祭壇或任何虛妄之物，就是那些可憐人慣於還某些願之處：他若不將這些毀掉砍除，就無疑要在那裡所犯的褻瀆之事上有分。
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Nam et illud quale est, quod quando arbores illæ ubi vota redduntur ceciderint, nemo ex illis arboribus lignum ad focum affert? Et videte miseriam vel stultitiam generis hu­ mani : arbori enim mortuæ honorem impendunt, et Dei viventis præcepta contemnunt; ramos arboris non sunt ausi mittere in focmn, et se ipsos per sa- crilegium præcipitant in infernum . Et ideo qui hoc malum hucusque non observat, gaudeat, et Deo gra- tias agat, ct fideliter in bonis operibus perseverare contendat :
For what sort of thing is even this, that when those trees where vows are paid have fallen, no one brings wood from those trees for his fire? And behold the wretchedness or folly of the human race: for they render honour to a dead tree, and despise the commandments of the living God; they dare not put the branches of the tree into the fire, yet by their sacrilege they cast themselves headlong into hell. And therefore let him who thus far does not keep this evil rejoice, and give thanks to God, and strive faithfully to persevere in good works:
就連這事又是何等的荒謬：當那些還願的樹倒下後，竟無人取那樹的木頭來生火？看哪人類的可悲與愚蠢：他們向一棵死樹致敬，卻藐視永生神的誡命；他們不敢將那樹的枝子投入火中，卻藉褻瀆將自己一頭栽進地獄。因此，凡至今不守此惡的人，當歡喜快樂，感謝神，並竭力忠信地堅守善工：
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qui vero in istis diabolicis rebus hucusque captivandum diabolo tradidit se, toto corde pœniten- tiam agat, et illa sacrilegia supradicta cum omni hor­ rore fugiat et contemnat;ut illi Deus et indulgentiam dignetur dare, ct ad æternam beatitudinem ob glo- riam nominis sui faciat pervenire. 6. Idolothytis vescentes animam occidunt. Et quia etiam et hoc pervenit ad me, quod aliqui aut per simplicitatem, ant ignorantiam, aut certe, qnod plus credendum est, per gulam de illis sacrilegiis, vet sa- crifidis, vel sacrilego cibo, quae adhuc secundum Pa- ganorum consuetudine fiunt, manducare nec timeant nec crubescant;
but let him who up to now has in these diabolical matters surrendered himself to be led captive by the devil do penance with his whole heart, and flee and despise with all horror the aforesaid sacrileges; that God may deign to grant him pardon also, and, for the glory of His name, may cause him to come to eternal blessedness. 6. That those who eat things sacrificed to idols slay their soul. And because this too has reached me, that some, whether through simplicity, or ignorance, or, what is more to be believed, through gluttony, neither fear nor blush to eat of those sacrileges, or sacrifices, or the sacrilegious food which are still made according to the custom of the pagans;
但凡至今在這些鬼魔的事上將自己交出、任魔鬼擄去的人，當全心悔改補贖，並帶著全然的懼怕逃避並藐視上述的褻瀆之事；好叫神也樂意賜他赦免，並為祂名的榮耀使他得進永遠的福樂。第六，論吃祭偶像之物的人殺害自己的靈魂。因為這事也傳到我這裡，有些人或因單純、或因無知、或更可信的是因貪食，竟不懼怕、不羞愧地去吃那些褻瀆之物，或祭品，或那至今仍照外邦人習俗所作的褻瀆食物；
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contestor vos coram Deo ct Angełis ejus, ac denuntio, ut nec ad illa diaboca convivia, quæ aut ad fanum fontesque, aut ad aliquas arbores fiunt, veniatis. Et si vobis inde aliquas transmissum fuerit, tanquam si ipsum diabolum videatis, perhor- rescite et respuite, et ita repudiate, ut nec in domum vestram permittatis de illo sacrilego convivio aliquid exhiberi : propter illud Apostoli quod jam dictum est, Non potestis calicem Domini bibere et calicem dæ- moniorum; neque mensæ Domini participare, et mensæ dæmoniorum. Et quia solent aliqui dicere, Ego me signo, et sic manduco : nullus hoc facere præsumat; quia sic cst qui se signat et aliquid dc sacrilego cibo.
I call you to witness before God and His Angels, and I proclaim, that you should not come to those diabolical banquets which are held either at a shrine and springs, or at certain trees. And if anything from thence should be sent to you, as though you saw the devil himself, shudder and reject it, and so repudiate it that you do not even allow anything of that sacrilegious banquet to be brought into your house: on account of that word of the Apostle already mentioned, You cannot drink the cup of the Lord and the cup of devils; neither be partakers of the table of the Lord and of the table of devils. And because some are wont to say, I cross myself, and so I eat: let no one presume to do this; for he who crosses himself and eats anything of the sacrilegious food
我在神和祂的眾天使面前囑咐你們，並且宣告：你們不可赴那些鬼魔的筵席，就是在廟宇、泉源或某些樹旁所擺設的。若有從那裡送來的東西給你們，你們就當如同看見魔鬼本身一樣，戰兢厭惡而拒絕，並如此棄絕，甚至不容那褻瀆筵席中的任何東西被帶入你們家裡：這是為著上面已提及的使徒之言，你們不能喝主的杯，又喝鬼的杯；不能一面得與主的筵席有分，一面又得與鬼的筵席有分。因為有些人慣於說，我劃了十字聖號才吃：誰都不可膽敢這樣行；因為那劃十字聖號而吃褻瀆食物的人，
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manducat, quomodo qui se signat, in ore, et gladium sibi mittit in pectore:quia quomodo gladio corpus occiditur, ila cle illo cibo sacrilego anima occiditur. Sed credimus de Domini misericordia, quia vobis agere quæ sancta sunt inspirare dignabitur; et nun­ quam vobis nec in auguriis, nec in aliis, quæ supra dictæ sunt, sacrilegis observationibus, vel divinatio- nibus diaboli possit nequitia subrepere : sed totam spem vestram in Domino posituri, quatenus ut nun­ quam ad illa nefanda mala, quæ superius comprehensa sunt, redeatis; præstante Domino nostro Jesu Christo, cui honor ct imperium ill sæcula sæculorum. Amen. SERMO CCLXXIX (a). De Martyribus vel Phylacteriis (b). 1.
is like one who signs his mouth and thrusts a sword into his own breast: for just as the body is slain by the sword, so is the soul slain by that sacrilegious food. But we trust in the Lord's mercy that He will deign to inspire you to do the things that are holy; and that never, either in auguries or in the other sacrilegious observances mentioned above, or in the divinations of the devil, may his wickedness be able to creep upon you: but that, setting your whole hope in the Lord, you may never return to those wicked evils which are set forth above; by the gift of our Lord Jesus Christ, to whom be honour and dominion unto the ages of ages. Amen. SERMON 279. On the Martyrs, or on Amulets. 1.
就如同人在自己口上劃記號，卻把刀劍插入自己的胸膛：因為正如身體被刀劍殺害，靈魂也照樣被那褻瀆的食物殺害。但我們仰賴主的憐憫，深信祂必樂意感動你們去行聖潔之事；並使魔鬼的邪惡永不能藉占卜，或上述其他褻瀆的習俗，或魔鬼的占卜，潛入侵害你們：反倒使你們將全部盼望寄託於主，永不再回到上面所述那些邪惡的惡事；全憑我們的主耶穌基督，尊貴權柄歸於祂，直到世世代代。阿們。講道第二七九篇。論殉道者，或論護符。第一。
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De variis martyrum suppliciis. Audivimus per apostolicam lectionem servos et amicos virtute indigna Dei, quidus dignus non erat mundus, indigna quidem, sed glo­ riosa mala fidei virtute tolerasse, sicut ait Sermo di­ vinus : Alii ludibria et verbera experti, insuper et vin­ cula et carerres; /apidati sunt,secit sunt, in occisione gladii mortui sunt (Hebr. XI, 36 et 37). Legimus ergo alios carceribus cruciatos, alios invalescente perse- cutione, turbine ris impiæ tempestatis confectos, et du- ris saxorum imbribus grandinalos, alios hostili ferro a sacrilegis consecrato capitu diminutos, sed in regno æterni capitis sublirnatos. Lapidati, inquit, et secti sunt;
On the various tortures of the martyrs. We have heard through the apostolic reading how the servants and friends of God—of whom the world was not worthy—endured with the virtue of faith evils unworthy indeed, yet glorious, as the divine Word says: Others had trial of mockeries and stripes, moreover also of bonds and prisons; they were stoned, they were cut asunder, they died by the slaughter of the sword (Heb. 11:36-37). We read, then, that some were tormented in prisons, others, when persecution grew strong, were destroyed by the whirlwind of an impious tempest and pelted with the hard hail of stones, others had their heads struck off by an enemy's sword consecrated by the sacrilegious, but were exalted in the kingdom of the eternal Head. They were stoned, he says, and cut asunder;
論殉道者所受的各般酷刑。我們藉著使徒書信的誦讀聽見：神的僕人和朋友——這世界配不上他們——如何以信德的德能忍受了那些實在不配、卻是光榮的苦難，正如神聖的話語所說：又有人忍受戲弄、鞭打，甚至捆鎖、監禁；被石頭打死，被鋸鋸死，被刀殺死（希伯來書十一章三十六至三十七節）。因此我們讀到，有些人在牢獄中受折磨，有些人在逼迫加劇時被不虔暴風的旋風所摧毀，並被堅硬如雹的亂石所擊打，有些人被褻瀆者所祝聖的仇敵刀劍砍去頭顱，卻在那永恆之元首的國度裡被高舉。經上說，他們被石頭打死、被鋸鋸死；
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letas novo gladio sector horarum dentium morsus per moras traxit, numerosi ferarum dentium morsus per viscera triumphantia cucurrerunt : ac sic fide perse- verante pondus prodidit meritorum, novitas inaudita pœnarum. 2. Cur sancti tradantur impiis. Mala hic vincere pos- sumus, non vitare. Martyrii palma etiam nunc potest acquiri. Sea forte aliquis secum cogitat et dicit: Quid est quod boni et sancti viri in manibus impiorum tra- duntur? Interrogas quid est hoc? Quia tentio est vita humana super terram ( Job VII, 1). In agone itaque mundi istius desudantes tentantur, ut probentur; probantur, ut remunerentur.
the bite of savage teeth dragged them through delays; the countless bites of the teeth of wild beasts ran through their triumphant vitals: and thus, their faith persevering, an unheard-of novelty of pains brought forth a weight of merits. 2. Why the saints are handed over to the impious. Here we can conquer evils, not avoid them. The palm of martyrdom can even now be won. But perhaps someone thinks within himself and says: How is it that good and holy men are handed over into the hands of the impious? Do you ask what this is? Because man's life upon earth is a warfare (Job 7:1). Toiling therefore in the contest of this world, they are tempted that they may be proved; they are proved that they may be rewarded.
猛獸利齒的撕咬把他們慢慢拖磨；野獸牙齒無數次的撕咬穿過他們得勝的臟腑：如此，他們的信德堅忍到底，那前所未聞的新奇苦刑便生出功德的分量。第二，論聖徒為何被交在不虔者手中。在此我們能勝過諸惡，卻不能躲避。殉道的棕枝如今仍可獲得。但或許有人心裡思想說：善良聖潔的人為何被交在不虔者的手中？你要問這是為什麼嗎？因為人在世上的生活乃是一場爭戰（約伯記七章一節）。因此他們在這世界的競賽中勞苦，被試煉為要受考驗；受考驗為要得賞賜。
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Et ideo aliquoties dia- bolus sanctos potestati suæ cum petiisset, obtinuit, permittente sic Domino; non ut cos in animæ vir- tute læderet, sed ut in corporis infirmitate vexaret : ut minime succumbentibus ac per timorem Domini fideliter repugnantibus, tentatio injuriæ gloriæ esset occasio. Sed et ipse Dominus traditus est in manus peccatorum, et ita cum impius judex sub tempore passionis alloquitur : Nescis quia habeo postetatem oc- cidendi et dimittendi te (Joan. XIV, 10). Cui Dominus : Non haberes, inquit, potestatem, nisi libi data fuisset desuper (Ibid., 11). Ille ergo ad informandos et con- firmandos nos, infesta mundi hujus incommoda su- seepit et vicit ;
And therefore sometimes the devil, when he had sought the saints for his power, obtained them, the Lord thus permitting; not that he might harm them in the virtue of the soul, but that he might afflict them in the infirmity of the body: so that, to those by no means yielding but faithfully resisting through the fear of the Lord, the temptation of injury might be an occasion of glory. But the Lord Himself also was handed over into the hands of sinners, and thus, when the impious judge addresses Him at the time of the passion: Knowest thou not that I have power to crucify thee and power to release thee? To whom the Lord: Thou wouldst not have power, He said, unless it were given thee from above (John 19:10-11). He therefore, to instruct and confirm us, took up and conquered the hostile hardships of this world;
因此魔鬼有時求得聖徒歸於牠的權下，蒙主如此允許便得著了他們；並非為在靈魂的德能上傷害他們，乃是為在身體的軟弱上折磨他們：好使那些藉敬畏主而毫不屈服、忠信抵擋的人，那損害的試煉反成為榮耀的機會。但主自己也被交在罪人手中，如此，當那不虔的審判官在受難之時對祂說：你豈不知我有權柄釘你十字架，也有權柄釋放你嗎？主回答他說：若不是從上頭賜給你的，你就毫無權柄辦我（約翰福音十九章十至十一節）。因此祂為教導堅固我們，擔當並勝過了這世界敵對的艱難；
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ut et nos intelligamus mala hujus sæ- culi nun posse nos fugere, sed cum Dei adjutorio posse superare. Est ergo fidelibus Christi aliqua cum sanctis martyribus portio, si ea quæ hic mundus im- ponit, præ timore Dei patienter et fortiter tolerent. Et ideo dicit nobis Sermo divinus : Si fueritis socii passionum, eritis et consolationum (II Cor. I, 7). 3. Nec jam deest persecutor. Sed forte dicis: Deest religionis insectator, nullus pietatis imminet perse- cutor; quomodo sine hoste partem possim habere cum martyre? Non ita est, charissimi; utinam fides adsit. Nam etsi deest tentator publicus, non deest tentator occultus.
that we too may understand that we cannot flee the evils of this age, but with God's help can overcome them. There is therefore for the faithful of Christ some portion together with the holy martyrs, if the things which this world imposes they patiently and bravely bear for the fear of God. And therefore the divine Word says to us: If you are companions of the sufferings, you shall be also of the consolations (2 Cor. 1:7). 3. Nor is the persecutor lacking. But perhaps you say: The assailant of religion is lacking, no persecutor of piety threatens; how can I, without an enemy, have a part with the martyr? It is not so, most dear ones; would that faith were present. For even if the public tempter is lacking, the hidden tempter is not lacking.
好叫我們也明白，我們不能逃避今世的諸惡，卻能靠神的幫助勝過它們。因此基督的信眾若為敬畏神而忍耐勇敢地承受這世界所加給的一切，便與眾聖殉道者同有一分。因此神聖的話語對我們說：你們既是一同受苦的伴侶，也必一同得安慰（哥林多後書一章七節）。第三，論逼迫者並未缺少。但或許你說：攻擊信仰的人沒有了，也沒有逼迫敬虔的人臨到；我既無仇敵，怎能與殉道者同有一分呢？至愛的弟兄們，並非如此；但願信德常在。因為公開的試探者縱然沒有了，隱藏的試探者卻並未缺少。
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Aliqua, si placet, de occultis et male blandis tentationibus inimici, ac de ejus stri- etim proferamus insidiis. Verbi gratia, ad fraudem te aliquis,vel ad falsum testimonium, aut quælibet alia luera iniqua sollicitat? Per osejus vox antiqui ser- pentis insibilat. Inhonestis te consiliis et lenocinanti- bus blandimentis ad impudicitiæ flagitium perpetran- dum turpis seductor illaqueat, et ad laxuriæ prærupta sollicitat? Secretæ tibi ab inimico tenduntur in- sidiæ. 4. Divinos qui consulunt, diabolo sacrificant, Bapti­ smum violant; Christo abdicato, cum diabolo pactum ineunt. Solet fieri, fratres, ut ad aliquem ægrotantem veniat persecutor ex parte diaboli, et dicat :
Let us, if you please, set forth some of the hidden and evilly-flattering temptations of the enemy, and briefly of his snares. For example: does someone solicit you to fraud, or to false witness, or to any other wicked gains? Through his mouth hisses the voice of the ancient serpent. Does a base seducer ensnare you with dishonourable counsels and pandering allurements to commit the crime of unchastity, and solicit you to the precipices of lust? Secret snares are stretched out for you by the enemy. 4. That those who consult diviners sacrifice to the devil, violate their Baptism; renouncing Christ, they enter a pact with the devil. It is wont to happen, brethren, that to some sick person there comes a persecutor on the part of the devil, and says:
若你們願意，讓我們陳明仇敵一些隱藏而惡意諂媚的試探，並略述牠的圈套。例如：有人慫恿你去行詐、去作假見證，或去謀任何不義之財嗎？藉著他的口，那古蛇的聲音正在嘶嘶作響。有卑污的引誘者以不正當的計謀和拉皮條的甜言蜜語誘你去犯淫亂的罪，並慫恿你走向情慾的懸崖嗎？仇敵正為你張設隱密的圈套。第四，論凡求問卜者的人，就是向魔鬼獻祭，玷污自己的洗禮；他們既棄絕基督，就與魔鬼立約。弟兄們，常有這樣的事：魔鬼差來一個逼迫者到某個病人那裡，說：
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Si illum præcantatorem adhibuisses, jam sanus esses; si cha­ racteres illos tibi voluisses appendere, jam poteras sanitatem recipere. Huic persecutori si conseuscris, diabolo sacrificasti; si contempseris, dicat martyrii glo­ riam acquisisti. Venit forte et alius qui : Mitte ad illum divinum, transmitte ad illum cingulum aut fasciam tuam, mensuretur et aspiciat; et ipse tibi di­ cet quid facies,aut utrum evadere possis. Dicit et alius Ille bene novit fumigare ; nam cuicumque hoc fecit, statim melius habuit, ominis tentio de domo illius discessit. Et istis omnibus quicumque acquie- verit, sacramentum Baptismi violavit.
If you had employed that enchanter, you would already be well; if you had been willing to hang those charms upon yourself, you could already have received health. If you consent to this persecutor, you have sacrificed to the devil; if you despise him, know that you have gained the glory of martyrdom. Perhaps another also comes who says: Send to that diviner, transmit to him your girdle or your band, let it be measured and inspected; and he himself will tell you what you should do, or whether you can escape. And another says: That man knows well how to fumigate; for whomsoever he has done this, he has at once been better, every trouble has departed from his house. And whoever has consented to all these things has violated the sacrament of Baptism.
你若延請了那行咒的人，早就痊癒了；你若肯把那些護符掛在身上，早就能恢復健康了。你若順從這逼迫者，就是向魔鬼獻了祭；你若藐視他，就當知道你已贏得了殉道的榮耀。或許還有一個來說：打發人去那卜者那裡，把你的腰帶或束帶送去給他，讓他量一量、看一看；他自會告訴你當怎麼行，或你能否脫險。又有一個說：那人很懂得薰香之術；凡他為誰行過此事，那人立時就好轉，一切禍患都離了他的家。凡順從這一切的人，就玷污了洗禮的聖事。
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Solet etiam diabolas in hac parte deciper negligentes et tepidos christianos, ut si aliquis furtum pertulerit, instiget de amicis suis ille crudelissimus persecutor, et dicat ei : Veni secreto ad illum locum, et ego tibi excitabo personam, quæ tibi dicat quis est qui tibi furatus est argentum aut pecuniam tuam; sed si hoc cupis agno- scere, quando ad locum illum venis, noli te signare. Ecce ad quæ mala perducantur tepidi christiami, qui dum volunt temporalem sanitatem recipere, non ex- pavescunt sacrilegia tam nefanda committere. Istis enim talibus diabomi consiliariis quicumque consen- scrit, repudiato Christo pactum cum diabolo se fe- cisse non dubitet.
The devil is also wont in this respect to deceive negligent and lukewarm Christians, so that if anyone has suffered a theft, that most cruel persecutor incites one of his friends, and says to him: Come secretly to that place, and I will raise up for you a figure that will tell you who it is that has stolen your silver or your money; but if you desire to learn this, when you come to that place, do not sign yourself. Behold to what evils lukewarm Christians are led, who, while they wish to recover temporal health, do not shudder to commit sacrileges so wicked. For whoever has consented to such counsellors of the devil, let him not doubt that, Christ being repudiated, he has made a pact with the devil.
魔鬼在這方面也慣於欺哄疏懶不冷不熱的基督徒，以致若有人遭了失竊，那極殘忍的逼迫者便煽動他的一個朋友，對他說：你暗暗到那地方去，我要為你召起一個形像，好告訴你是誰偷了你的銀子或錢財；但你若想知道此事，到了那地方時，不可劃十字聖號。看哪不冷不熱的基督徒被引到何等的惡事：他們為要恢復今生的健康，竟不戰慄於犯如此邪惡的褻瀆。因為凡順從魔鬼這等謀士的人，就當毫不懷疑：他既棄絕了基督，便與魔鬼立了約。
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Solent etiam mulieres sibi invicem persuadere, ut ægrotantibus fillis suis fascinum ali- quod, quod fidei catholicæ non conveniat, debeant adhibere. Et ista deceptio de parte diaboli est. 5. Salubriora malorum remedia. Quantum rectius et salubrius erat ut ad ecclesiam currerent, corpus et sanguinem Christi acciperent, oleo benedicto et se et suos fideliter perungerent ; et secundum quod Jaco- bus apostolus dicit, non solum sanitatem corporum, sed etima remossionem acciperent peccatorum. Sic enim per eum promisit Spiritus santus : Si quis in- firmatur inducat presbyteros Ecclesiæ, et orent super eum ungentes oleo in nomine Domini;
Women too are wont to persuade one another that they ought to apply to their sick children some spell that does not accord with the catholic faith. And this deception is on the part of the devil. 5. More wholesome remedies for evils. How much more rightly and wholesomely would it have been for them to run to the church, to receive the body and blood of Christ, to anoint faithfully both themselves and their own with blessed oil; and, according to what the Apostle James says, to receive not only health of body, but also remission of sins. For thus through him the Holy Spirit promised: If any man is sick, let him bring in the presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord;
婦女們也慣於彼此勸說，叫她們應當為患病的孩子施用某種不合大公信仰的邪術。而這欺騙乃是出於魔鬼。第五，論醫治諸惡更有益的良方。她們若奔赴教會，領受基督的身體和寶血，用祝聖的油忠信地為自己和自家人傅抹，並照使徒雅各所說，不僅得著身體的健康，也得著罪的赦免，那是何等更正當、更有益的事。因為聖靈藉著他如此應許：你們中間有病了的呢，他就該請教會的長老來，奉主的名用油抹他，為他禱告；
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et oratio fidei salvabit infirmum, et si in peccatis sit, dimittutur ei (Jacobi, v, 14 et 15). Sed forte dicit aliquis : Quid est quod nos tam frequenter de hac re admonet episco- pus noster? Hoc ideo, fratres, qui licet tam fre- quenter admoneamus, adhuc tamen ab aliquibus ho- minibus fieri sacrilegia ista multorum relatione co- gnoscimus. Et ideo rogo vos ut qui nondum fecit, non aliquando committat : qui vero fecit, quantum potest, acceleret ut dignam pœnitentiam agat. 6. Ad martyrum solemnia qualis exigatur præpara- tio.
and the prayer of faith shall save the sick man, and if he be in sins, they shall be forgiven him (James 5:14-15). But perhaps someone says: How is it that our bishop admonishes us so frequently about this matter? For this reason, brethren: that although we admonish so frequently, yet we still learn by the report of many that these sacrileges are being committed by some men. And therefore I ask you that whoever has not yet done it may never at any time commit it; but whoever has done it, let him hasten, as much as he can, to do worthy penance. 6. What sort of preparation is required for the solemnities of the martyrs.
出於信心的禱告要救那病人，他若犯了罪，也必蒙赦免（雅各書五章十四至十五節）。但或許有人說：我們的主教為何這樣頻繁地為此事勸戒我們？弟兄們，這是為此緣故：我們雖如此頻繁地勸戒，卻仍藉許多人的報告得知有些人仍在犯這些褻瀆之事。因此我求你們：凡尚未行的，願永不去犯；凡已行的，就當盡力速速去作相稱的補贖。第六，論慶祝殉道者的大節當有何等的準備。
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Nos vero, charissimi, quotiescumque sanctorum ac martyrum solemnia cupimus celebrare, quantum possunnis cum Dei adjutorio, præparare nos et or- nare bonis operibus studeamus. Quicunque ergo considerans conscientiam, castum se, sobrium, hu- milem et misericordem in veritate esse cognoverit, gaudeat et Deo gratias agat, et totis viribus cum Dei adjutorio divina in se munera, non solum servare, sed etiam augere contendat : qui vero se negligentem aut chriosum, iracundum, invidum et superbum, forte et luxuriæ sordibus viderit inquinatum, cito ad pœnitentiæ medicamenta confugiat; et antequam anima illa tenebrosa, de infelicissimo suo corpore discedat,remedium sibi in die necessitatis acquirat ;
But we, most dear ones, as often as we desire to celebrate the solemnities of the saints and martyrs, let us, as much as we can with God's help, strive to prepare and adorn ourselves with good works. Whoever therefore, considering his conscience, shall recognize himself to be truly chaste, sober, humble, and merciful, let him rejoice and give thanks to God, and with all his strength, with God's help, strive not only to keep the divine gifts within himself, but also to increase them: but whoever shall see himself defiled—negligent, perhaps, or self-indulgent, wrathful, envious, and proud, and perhaps stained with the filth of lust—let him flee quickly to the medicines of penance; and before that soul, darkened, departs from its most wretched body, let him gain for himself a remedy in the day of need;
但我們這至愛的弟兄，每當渴望慶祝眾聖徒和殉道者的大節時，就當盡力靠神的幫助，竭力以善工預備並裝飾自己。因此，凡省察自己良心、認出自己確是貞潔、清醒、謙卑而有憐憫的人，就當歡喜感謝神，並以全力靠神的幫助，不僅竭力保守自己裡面的神性恩賜，更竭力使之增長：但凡看出自己污穢的人——或疏懶、或放縱、或暴怒、嫉妒而驕傲，或竟沾染情慾的污穢——就當速速逃往補贖的良藥；並在那幽暗的靈魂離開它極其不幸的身體之前，為自己在急難之日謀得醫治；
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et tam largas eleemosynas faciat, et ita cum rugitu vel gemitu, vigiliis, jejuniis et orationibus frequentuer incumbat, ut antequam anima illius, sicut jam dixi, de corpusculo peccatis obnoxio rapiatur, medica- menta sibi contri et humiliti cordis in æteruum profutura provideat : quia contritum et humiliatum Deus non spernit (Psal. L, 19). Sub manu enim omni- potentis Medici, nulli unquam peccatori expedit de- sperere. Tanta est enim misericordiæ multitudo, ut in veritate correctis non solum peccatorum veniam tri- buat, sed etiam ad æterna præmia pervenire concedat. 7. Nec desperare nec male sperare Et ideo nec de­ sperare, nec male sperare. debemus.
and let him give such generous alms, and so, with roaring or groaning, with vigils, fastings, and prayers, frequently apply himself, that before his soul, as I have already said, is snatched away from the little body subject to sins, he may provide for himself medicines of a contrite and humbled heart which will profit him forever: for God does not despise a contrite and humbled heart (Ps. 50:19). For under the hand of the almighty Physician it is never expedient for any sinner to despair. For so great is the multitude of His mercy that to those truly corrected He grants not only pardon of sins, but also concedes that they attain to eternal rewards. 7. That we ought neither to despair nor to hope amiss. And therefore we ought neither to despair nor to hope amiss.
並且他當如此慷慨施捨，如此以哀號或嘆息、以守夜、禁食和禱告頻頻專務，好叫在他的靈魂，如我已說過的，從那服在罪下的微小身軀被奪去之前，為自己預備痛悔謙卑之心的良藥，使之永遠得益：因為憂傷痛悔的心，神必不輕看（詩篇五十一篇十七節）。因為在那全能醫者的手下，任何罪人都絕不宜絕望。因為祂憐憫的豐盛是如此之大，以致對真心悔改的人，祂不僅賜下罪的赦免，更許他們得進永遠的獎賞。第七，論我們既不當絕望，也不當存妄想。因此我們既不當絕望，也不當存妄想。
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Desperat, qui putat quod Deus multis criminibus obsessis, etiamsi pœnitatiam egerint, non indulgeat. Male autem spe- rat qui credit quod etiamsi usque ad finem vitæ in peccatis voluerit permanere; Dei possit misericor- diam promereri. Deus enim noster, sicut novit re- numerare merita, ita novit punire peccata. Qui enim dixit, Cum conversus ingemueris, salvus eris (Ezech. XXXIII , 12); ipse etiam dixit, Nolite tardare converti ad Dominum, nec differatis de die in diem (Eccli. V, 8). Time enim, o homo, justitiam, cujus quæris misericordiam : quantum enim te diutius exspectat ut. corrigaris, tanto gravius vindicat, si te celerius emendare nulueris.
He despairs who thinks that God, even if they do penance, will not pardon those beset by many crimes. But he hopes amiss who believes that, even if he should wish to remain in sins until the end of his life, he can merit the mercy of God. For our God, just as He knows how to reward merits, so He knows how to punish sins. For He who said, When being converted thou shalt groan, thou shalt be saved (Ezek. 33:12), He also said, Delay not to be converted to the Lord, and defer not from day to day (Sirach 5:8). Fear therefore, O man, the justice of Him whose mercy you seek: for the longer He waits for you that you may be corrected, so much the more heavily does He take vengeance, if you have been unwilling to amend yourself the sooner.
那以為神即使人悔改補贖、也不赦免那被眾多罪惡纏累之人的，就是絕望。但那相信自己即使願意到生命終了仍存留在罪中、也能配得神的憐憫的，就是存妄想。因為我們的神既知道如何獎賞功德，也照樣知道如何刑罰罪惡。因為那說「你回轉哀嘆，就必得救」（以西結書三十三章十二節）的，也說了「不要遲延歸向主，不要一天拖過一天」（便西拉智訓五章八節）。人哪，因此當懼怕你所求其憐憫者的公義：因為祂越是長久等候你回轉受教，你若不肯速速悔改，祂就越發嚴厲地施行報應。
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Deus enim in hoc mundo præro- gat misericordiam; in futuro exercet justitiam. Hic crogat admonitionis vel patientiæ suæ pecuniam; illic exacturus erit usuram : et implebitur illud quod scriptum est, Tunc reddet unicuique secundum opera sua (Matth. XVI, 27). Non dixit. Secundum miseri- cordiam , sed, secundum opera sua. Quod etiam et apostolus Paulus confirmat, dicens : Omnes astabimus ante tribunal Christi, ut referat unusquisque propria corporis. prout gessit, sive malum ( II Cor. V, 10).
For in this world God lavishes mercy; in the world to come He exercises justice. Here He pays out the money of His admonition or His patience; there He will be one to exact usury: and that will be fulfilled which is written, Then He shall render to every man according to his works (Matt. 16:27). He did not say, According to His mercy, but, according to his works. This also the Apostle Paul confirms, saying: We shall all stand before the tribunal of Christ, that every one may report the things proper to the body, according as he hath done, whether good or evil (2 Cor. 5:10).
因為在今世神慷慨傾賜憐憫；在來世祂則施行公義。在此祂付出祂勸誡或忍耐的錢財；在那裡祂卻要索取利息：那經上所寫的必要應驗，那時祂要照各人的行為報應各人（馬太福音十六章二十七節）。祂沒有說，照祂的憐憫，乃是說，照各人的行為。使徒保羅也證實這事，說：我們眾人必要站在基督臺前，叫各人按著本身所行的，或善或惡，交出帳來（哥林多後書五章十節）。
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Nos ergo, fratres auxiliante Domino sive .sic aga- mus, ut quidquid , in nobis contulit judicatus, intergrum inveniat judicaturus, et solemnitates vel patrocinia sanctorum martyrum non nobis judicium pariant, sed prufectum, Et ita, quantum possumus, agere studeamus, ut quorum festivitates celebrabimus in mundo, corum consortium obtinere mercamur in cœlo: præstanie Domino nostro Jesu Christo, qui vivi. et regnat in sæcula sæculorum. Amen. SERMO CCLXXX (a). De Dominica et aliis diebus festis pic celebrandis (b). 1. Festorum et Dominicæ otium a quibus et quare san- citum.
Let us therefore, brethren, with the Lord's help, so act, that whatever He who has been the Judge has bestowed in us, He who will be the Judge may find intact, and that the solemnities or patronages of the holy martyrs may bring us not judgment, but profit. And so let us, as much as we can, strive so to act, that we may deserve to obtain in heaven the fellowship of those whose festivals we celebrate on earth: by the gift of our Lord Jesus Christ, who lives and reigns unto the ages of ages. Amen. SERMON 280. On the Lord's Day and other feast days to be piously celebrated. 1. By whom and why the rest of feasts and of the Lord's Day was sanctioned.
因此弟兄們，讓我們靠主的幫助如此行事，好叫那位曾作審判者在我們裡面所賜下的，將來那位要作審判者能尋見完好無損，並使眾聖殉道者的大節或庇護不給我們帶來審判，乃帶來益處。如此，讓我們盡力竭力行事，好叫我們配得在天上獲得那些人的團契，就是我們在世上慶祝其節日的人：全憑我們的主耶穌基督，祂活著作王，直到世世代代。阿們。講道第二八〇篇。論主日與其他節日當虔敬慶祝。第一，論節日與主日的安息由誰、並為何而定。
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Sciendum est, fratres charissimi, quod ideo a sanctis patribus nostris constitutum est Christianis et mandatum, ut in solemnitatibus sanctorum, el maxime in deminicis diebus otium haberent, et a terreno ne- retardaret incommodum; relinquerentque eo tempore terrenam sollicitudinem, quo facilius possent Dei in- tendere voluntatem. Inde ipse Dominus per prophe- tant dicit, Vacate et videte, quoniam ego sum Deus (Psal. XLV, 11). At hi qui diversis curis ac negotiis implicati, hanc sententiam Dei spernunt, et divinæ contemplationi vacare nolunt, timeo quod in futuro judicio illis januam Donnini pulsantibus atque aperiri poscentibus, Dominus respondeat, Amen dico vobis, nescio vos (Matth.
You must know, most dear brethren, that for this reason it was established and commanded by our holy fathers for Christians, that on the solemnities of the saints, and especially on the Lord's days, they should have rest, and that no earthly hindrance should hold them back; and that they should at that time relinquish earthly solicitude, so that they might the more easily attend to the will of God. Hence the Lord Himself says through the prophet, Be still and see that I am God (Ps. 45:11). But those who, entangled in various cares and businesses, spurn this saying of God and are unwilling to attend to divine contemplation, I fear that in the future judgment, when they knock at the door of the Lord and beg that it be opened, the Lord may answer, Amen I say to you, I know you not (Matt. 25:12).
至愛的弟兄們，你們當知道，我們的眾聖教父之所以為基督徒設立並命定，叫他們在眾聖徒的大節、尤其在主日當有安息，並不讓任何屬地的攔阻絆住他們；乃是為叫他們在那時放下屬地的掛慮，好使他們更容易專注於神的旨意。因此主自己藉先知說，你們要休息，要知道我是神（詩篇四十六篇十節）。但那些被各般掛慮和事務纏累、鄙棄神這話、不肯專務於默想神的人，我恐怕在將來的審判中，當他們叩主的門、求主為他們開門時，主要回答說，我實在告訴你們，我不認識你們（馬太福音二十五章十二節）。
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XXV, 12) Discedile a me, omnes qui operamini iniquitatem (Psal.VI, 9). Et qui modo Deum quærere negligunt, ab ipso tunc respuuntur. Ideirco, fratres mei , non sit vobis molestum , in do- minicis diebus et in natalitiis sanctorum divino studere cultui. 2. Cur dictus dominicus dies. Pluribus est insignis. Dominicum ergo diem Apostoli et apostolici viri ideo religiosa solemnitate habendum saxerunt, quia in codem Redemptor noster a mortus resurrexit : qui- que ideo domines appellatur, ut ill co a terrenis operibus vel mundi illecebris abstinentes, tantum di- vinis cultibus serviamus : dantes scilicet diei huic honorem et reverentiam, propter spem resurrectionis nostræ, quam habemus in illa.
Depart from me, all you who work iniquity (Ps. 6:9). And those who now neglect to seek God are then rejected by Him. Therefore, my brethren, let it not be irksome to you, on the Lord's days and on the birthdays of the saints, to devote yourselves to divine worship. 2. Why it is called the Lord's Day. It is distinguished by many things. The Apostles and apostolic men decreed that the Lord's Day should be kept with religious solemnity, because on it our Redeemer rose again from the dead: which is therefore called the Lord's Day, so that on it, abstaining from earthly works or the enticements of the world, we may serve only in divine worship: giving, namely, to this day honour and reverence, on account of the hope of our resurrection, which we have in it.
你們這一切作惡的人，離開我吧（詩篇六篇八節）。那些如今疏忽尋求神的人，那時就被祂棄絕。因此，我的弟兄們，你們不當以為累贅，就是在主日並在眾聖徒的紀念日專務於敬拜神。第二，論何以稱為主日。它藉許多事而顯為尊貴。眾使徒和使徒門人之所以定規當以虔敬的大禮守主日，是因我們的救贖主在這日從死裡復活：這日因此稱為主日，好叫我們在這日戒絕屬地的工作和世界的誘惑，單單事奉於敬拜神：就是為著我們在這日所懷的復活的盼望，將尊榮和敬畏歸給這日。
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Nam sicut ipse Do- minus Jesus Christus et Salvator resurrexit a mor­ tuis; ita et nos resurrecturos in novissimo dic spera- mus. Apparet autem hunc diem etiam in Scripturis sanctis esse solemnem. Ipse enim est primus dius sæ- culi, in ipso formata sunt elementa mundi in ipso creati sunt Angeli, in ipso quoque a mortuis resur- rexit Christus, in ipso de cœlis Spiritus sanctus super Apostolos descendit, manna in eodem in cremo pri- mum de cœlo datum est. His enim speciebus ac tali­ bus indicus, dominica dies exstat. insignis. Ac ideo sancti doctores Ecclesiæ decreverunt omnem gloriam Judaici sabbatismi in illam transferre; ut quod ipsi in figura , nos celebraremus in veritate :
For just as the Lord Jesus Christ and Saviour Himself rose again from the dead, so we too hope that we shall rise again on the last day. And it appears that this day is solemn even in the holy Scriptures. For it is the first day of the world; on it the elements of the world were formed, on it the Angels were created, on it also Christ rose from the dead, on it the Holy Spirit descended from heaven upon the Apostles, on the same day manna was first given from heaven in the wilderness. By these signs and such tokens, the Lord's Day stands forth as distinguished. And therefore the holy doctors of the Church decreed to transfer all the glory of the Jewish sabbath-keeping into it; so that what they celebrated in figure, we might celebrate in truth:
因為正如主耶穌基督救主自己從死裡復活，我們也照樣盼望在末日要復活。並且顯然這日在聖經中也是隆重的。因為這是世界的第一日；在這日世界的諸元素被造成，在這日眾天使被造，在這日基督也從死裡復活，在這日聖靈從天降在眾使徒身上，也在這同一日嗎哪首次從天降在曠野。藉這些象徵和這樣的記號，主日便顯為尊貴。因此教會的眾聖博士定規，將猶太守安息日的一切榮耀都轉移到這日；好叫他們在預表中所守的，我們在真實中守之：
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quia tunc erit requies nostra vei a, quando resurrectio fuerit perpetrata, et remuneratio in anima Cl corpore simul perfecta. 5. Qua/iter observandus. Observemus ergo diem do- minicam, fratres, et sanctificemus illam, sicut anti- quis præceptum est de sabbato, dicente Legistatore, A vespere usque ad vesperam celebrabitis sabbata vestra (Levit. XXIII, 32).Videamus ne otium nostrum vanum sit ; sed a vespera diei sabbati usque ad vesperam diei dominici, sequestrati a rurali opere et ab omni negotio, soli divino cultui vacemus. Sic quoque san- etificamus rite sabbatum Domini, dicente Domino, Omnes opus non facietis in eo (Ibid., 35).
because our true rest will then come, when the resurrection has been accomplished, and reward in soul and body alike has been made perfect. 3. In what manner it is to be observed. Let us therefore observe the Lord's Day, brethren, and sanctify it, as it was of old commanded concerning the sabbath, the Lawgiver saying: From evening until evening you shall celebrate your sabbaths (Lev. 23:32). Let us see that our rest be not vain; but from the evening of the sabbath day until the evening of the Lord's day, separated from rural labour and from all business, let us devote ourselves to divine worship alone. Thus also we duly sanctify the sabbath of the Lord, the Lord saying: You shall do no work therein (ibid. 35).
因為我們真正的安息要在那時來到，就是復活成就、靈魂與身體的獎賞一同臻於完全之時。第三，論當如何守此日。因此弟兄們，讓我們守主日，並使之成聖，正如古時論到安息日所吩咐的，立法者說：從晚上到晚上，你們要守你們的安息日（利未記二十三章三十二節）。我們要謹慎，不使我們的安息成為虛空；乃要從安息日的晚上直到主日的晚上，脫離田間的勞作和一切事務，單單專務於敬拜神。如此我們也就正當地將主的安息守為聖，正如主所說：這日你們無論何工都不可作（同上，三十五節）。
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Veniat ergo, cuicumque possibile sit, ad vespertinam atque noctur- nam celebrationem, et oret ibi in conventu Ecclesiæ pro peccatis suis Deum. Qui vero huc non possit, saltem in domo sua oreL, et non negligat Deo solvere volum, ac reddere pensum servitutis. In die vero nullus se a sacra Missarum celebratione separet, ne- que otiosus quis domi remaneat cæteris ad ecclesiam pergentibus, neque in venatione se occupet. et diabo- lico mancipetur officio, circumvagando carnpos silvas, cłamorem et cachinnum ore exaltans, non ge- mitum, nec orationis verba ex intimo pectore ad Deum proferens. 4. Varii reprehenduntur perversi usus :
Let him therefore come, to whomsoever it is possible, to the evening and nightly celebration, and there pray to God in the assembly of the Church for his sins. But he who cannot come here, let him at least pray in his own house, and not neglect to pay his vow to God and to render the due of his service. On the day itself let no one separate himself from the sacred celebration of the Masses, nor let anyone remain idle at home while the others go on to the church, nor let him occupy himself in hunting and be enslaved to a diabolical office, roaming about the fields and woods, lifting up clamour and cackling laughter with his mouth, and not bringing forth to God either groaning or words of prayer from the depths of his heart. 4. Various perverse practices are rebuked:
因此，凡可能的人，就當來赴晚間和夜間的禮拜，並在教會的聚會中為自己的罪向神禱告。但那不能來到這裡的人，至少當在自己家中禱告，不可疏忽向神還願、獻上他當盡的職分。至於當日，誰都不可離開彌撒的神聖禮儀，也不可在別人前往教會時獨自懶散留在家中，更不可從事打獵、受役於鬼魔的差事，在田野林間遊蕩，口中揚起喧嚷與嬉笑的狂笑，而不從內心深處向神發出嘆息或禱告的言語。第四，各般乖僻的惡習受到責備：
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ludi, joci, lites et rixæ Adhuc quoque, quod detestabilius est, ad ec- clesiam aliqui venientes non intrant, non insistunt precibus, non exspectant cum silentio sanctarum Mis- sarum celebrationem : sed quando lectiones divinæ intus leguntur, tunc ipsi foris aut causas dicere , aut diversis student calummiis impugnare, aut videlicet in alea vel in jocis inutilibus insudare. Aliquoties enim , quod pejus est, aliqui nimia iracundia succen- duntur, et amarissime rixantur ; ita ut armis se vel fustiłbus alterutrum impetant , et sæpe homicidium perpetrent :
games, jests, quarrels and brawls. And still further — what is more detestable — some who come to the church do not enter, do not persevere in prayer, do not wait in silence for the celebration of the holy Mysteries; but while the divine lessons are being read within, they themselves are busy outside either pleading lawsuits, or assailing one another with various slanders, or plainly sweating over dice and useless jests. For sometimes — what is worse — some are inflamed with excessive anger and quarrel most bitterly, so that they attack one another with weapons or clubs, and often commit murder.
遊戲、戲謔、爭執與鬥毆。更有甚者，尤其可憎的是，有些人來到教堂卻不進去，不專心祈禱，不在靜默中等候神聖彌撒的舉行；反而，當神聖的經課在裡面誦讀時，他們卻在外面或打官司、或以種種毀謗互相攻擊、或明目張膽地沉迷於賭博和無益的戲謔。有時——更糟的是——有些人被過度的憤怒點燃，彼此惡毒地爭吵，甚至以武器或棍棒互相攻擊，常常犯下殺人之罪。
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et hoc ab illis maxime fit, qui pleini in- vidia et odio, diabolo ductore, in conventum eccle- siæ pergunt, non ut semetipsos adjuvent , sed ut alios lædant. Tales etiam si homicidio ibi percunt, aut su- bita morte rapiuntur, quo alias, nisi cum ipso, cujus secunti sunt vestigia , vadunt in æterna tormenta ? No- lite hæc facere, fratres mei, nolite vosmetipsos de- cipere, nolite in conventu vestro locum dare diabolo : scd magis vosmetipsos præparate hospitium Christo. Nun ergo foris fabulis, sed intus psahnodiæ et ora- tionibus studete. Nolite invicem in ecclesia verboszari; sed quieti estote.
And this is done chiefly by those who, full of envy and hatred, under the devil's leading, come to the assembly of the church not to help themselves but to injure others. If such men perish there by murder, or are snatched away by sudden death, whither do they go but into eternal torments, together with him whose footsteps they have followed? Do not do these things, my brethren; do not deceive yourselves; do not give place to the devil in your assembly; but rather prepare yourselves as a lodging for Christ. Do not, therefore, occupy yourselves with idle tales outside, but with psalmody and prayers within. Do not chatter with one another in the church, but be still.
這事尤其是那些人所為，他們心中充滿嫉妒與仇恨，在魔鬼的引導下前往教會的聚會，不是為了幫助自己，而是為了傷害別人。這樣的人若在那裡因兇殺而喪命，或被猝死奪去，除了與他們所跟隨其腳蹤的那位一同進入永刑之外，還能往哪裡去呢？我的弟兄們，不要行這些事，不要自欺，不要在你們的聚會中給魔鬼留地步；倒要預備自己作基督的居所。所以，不要在外面說閒話，而要在裡面專心於詩歌與祈禱。不要在教堂裡彼此多言，倒要安靜。
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Sunt enim plurimi, et præcipue ple- ræque mulieres, quæ ita in ecclesia garriunt ita verbosantur, ut lectiones divinas nec ipsæ audiant, nec alios audire permittant. Numquid talis conventus cum tali ordine in domo Dei debet fieri, aut taliter decet in conspectu Dei et sanctorum Angelorum ejus assistere ? 5. Potentes Missam cogunt abbroviari. Judicia in festivitatibus habita. Comessationes. Adhuc quoque, quod valde dolendum est, conqueri vobiscum volo, quia sunt aliqui, et maxime potentes istius mundi, qui cum veniunt ad ecclesiam, non sunt devoli ad laudes Dei celebrandas; sed cogunt presbyterum ut abbreviet Missam , et ad corum libitum cantet :
For there are very many, and especially most of the women, who so chatter and talk in the church that they neither hear the divine lessons themselves nor allow others to hear them. Ought such an assembly, with such conduct, to take place in the house of God? Or is it fitting so to stand in the sight of God and of His holy Angels? 5. The powerful compel the Mass to be shortened. Judgments held on feast days. Feastings. Furthermore — what is greatly to be lamented — I wish to make my complaint to you: there are some, and especially the powerful of this world, who, when they come to the church, are not devout in celebrating the praises of God; but they compel the priest to shorten the Mass and to chant according to their own pleasure;
因為有極多人，尤其是大多數婦女，在教堂裡如此喋喋不休、如此多言，以致她們自己既不聽神聖的經課，也不容別人聽。這樣的聚會、這樣的舉止，豈當在神的殿中發生嗎？如此站在神和祂聖天使面前，豈是合宜的嗎？五、有權勢者強令彌撒縮短。在節日審案。宴飲。此外——這是極其可悲的——我願向你們傾訴我的哀嘆：有些人，尤其是這世上有權勢的人，當他們來到教堂時，並不虔誠地慶祝對神的頌讚；反而強迫神父縮短彌撒，並照他們自己的喜好誦唱；
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nec ci licet morem ecclesiasticum sequi propter illorum gulam et avaritiam, quatenus unus punctus dici ad Dei officium, et avaritiam, quatenus unus punctus dixci ad simul ad corum deputetur voluptates. Nolite, fratres mei dilectissimi, hæc facere, nolite hæc facientibus consentire quia non solum qui hæc faciunt, sed etiam qui consentiunt facientibus, pereunt (Rom. I, 32). Ante omnia ergo causas in festivitatibus nolite dicere neque audire, sed alio tempore et cum justi- tia : nec munera accipiendo subvertatis -justa judicia, quia secundum Domini sententiam, quocumque judi- cio judicaveritis, judicabitur de vobis (Matth. VII, 2). Nullus se vestrum inebriet, quia ebius insano simil- limus est.
nor is he permitted to follow the ecclesiastical custom, because of their gluttony and greed, so that one moment is assigned to the service of God, and at the same time devoted to their pleasures. Do not, my most beloved brethren, do these things; do not consent to those who do them; for not only those who do these things, but also those who consent to the doers, perish (Rom. 1:32). Above all, therefore, do not plead lawsuits or hear them on feast days, but at another time and with justice; nor by accepting bribes overthrow just judgments, for according to the Lord's sentence, with whatever judgment you have judged, judgment shall be passed upon you (Matt. 7:2). Let none of you become drunk, for a drunken man is most like a madman.
由於他們的貪食與貪婪，神父不得遵循教會的慣例，以致獻給神事奉的片刻，同時也被撥給他們的享樂。我最親愛的弟兄們，不要行這些事，也不要贊同那些行這事的人；因為不但行這事的人，就是贊同行這事的人，也都要滅亡（羅一32）。所以，首先，不要在節日打官司或聽訟，要在別的時候並秉公審理；也不可收受賄賂而顛倒公義的審判，因為照主的話：你們用甚麼審判判斷人，也必怎樣被判斷（太七2）。你們中間不可有人醉酒，因為醉漢與瘋子極其相像。
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Nolite in nominibus (a) bibendo nomina vestra delere de cælo. Sunt quidem multi, quod pe- jus est, qui non solum se ipsos inebriant, sed etiam alios cogunt et adjurant, ut amplius qnam expedit bibant; et inde sæpe inter cos hascuntur jurgia et homicidia. Numquid perpenditis, fratres, cujus isti in hoc sequantur voluntatem? Ebriosi enim, ait Apo- stolus, et homicidæ regnum Dei non possidebunt (I Cor. VI ,10). Obsecro vos, dilectissimi.patres et matres, fratres et sorores, per nomen Domini nostri Jesu Christi, et per regnum venturum ejus ac judicium. ut subtrahabis vos ab omni homine ambulante inordinate (II Thess. III, 6), et digni ambuletis vocatione qua vo- cati estis (Ephes.
Do not, by drinking toasts, blot out your names from heaven. Indeed there are many — what is worse — who not only make themselves drunk but also compel and adjure others to drink more than is fitting; and thence quarrels and murders often arise among them. Do you not consider, brethren, whose will these men follow in this? For drunkards, says the Apostle, and murderers shall not possess the kingdom of God (1 Cor. 6:10). I beseech you, most beloved fathers and mothers, brothers and sisters, by the name of our Lord Jesus Christ, and by His coming kingdom and judgment, that you withdraw yourselves from every man who walks disorderly (2 Thess. 3:6), and that you walk worthily of the calling with which you have been called (Eph.
不要藉著飲酒祝盞而把你們的名字從天上塗抹。的確有許多人——更糟的是——不但自己醉酒，還強迫並央求別人喝過於合宜的量；由此他們中間常生爭吵與兇殺。弟兄們，你們豈不想想，這些人在此事上是隨從誰的意思嗎？因為使徒說：醉酒的和殺人的都不能承受神的國（林前六10）。我最親愛的父老、母親、弟兄姊妹們，我藉著我們主耶穌基督的名，並藉著祂將要來的國度與審判懇求你們：要遠離一切行事不規矩的人（帖後三6），並要行事為人與你們所蒙的呼召相稱（弗
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IV, 1), nec negligatis honorem ve- strum, neque parvipendatis redemptionem quæ est in Christo Jesu. Filii Dei nuncupati estis, quia verus Filius Dei vos liberavit. Studete bonis moribus tanto parenti placere, quatenus vos non ut nequissimos servos perpetuam tradat ad pœnam , sed ut chrarissi- mos filios supernam ducat ad patriam : ut sitis cohæ- redes filii ejus Jesu Christi, cum quo vivit et regnat Deus in unitate Spiritus sancti, per omnia sæcula sæ culorum. Amen. SERMO CCLXXXI (a). Admonitio per quam suadetur ut omnis populus , donec di- vina mysteria celebrantur, in ecclesia fideliter ex- spectet. 1. Garrientes in ecclesia.
4:1), and do not neglect your honor, nor lightly esteem the redemption which is in Christ Jesus. You have been called sons of God, because the true Son of God has set you free. Strive by good conduct to please so great a Parent, so that He may not deliver you to everlasting punishment as most wicked servants, but lead you as most dear sons to the heavenly homeland: that you may be co-heirs with His Son Jesus Christ, with whom lives and reigns God in the unity of the Holy Spirit, world without end. Amen. SERMON 281. An admonition by which all the people are urged to wait faithfully in the church until the divine Mysteries are celebrated. 1. Those who chatter in church.
四1），不要輕忽你們的尊榮，也不要輕看那在基督耶穌裡的救贖。你們被稱為神的兒子，因為那真正的神子已使你們得自由。要以善行竭力討這位偉大之父的喜悅，使祂不至把你們當作極惡的僕人交付永刑，而是把你們當作最親愛的兒子領往天上的家鄉：使你們與祂的兒子耶穌基督同作後嗣，神與祂在聖靈的合一中一同活著、掌權，直到永永遠遠。阿們。第二八一篇講道。一篇勸誡，藉此勸勉全體會眾，在神聖奧秘舉行完畢之前，忠心地在教堂裡等候。一、在教堂裡喋喋不休的人。
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Rogo vos, fratres charis- sini, et paterna pietate commoneo, ut quoties aut in die dominico , aut in aliis de majoribus festivitatibus Missæ fiunt, nullus ecclesia discedat, donec divina mysteria compleantur. Et quamvis multi sint, de quorum fide et devotione gaudeamus, sunt tamen plures minus de salute animæ suæ cogitantes, qui lectis divinis lectionibus statim de ecclesia foris ex- cunt; cum lamen etiam dum ipsæ lectiones leguntur, aliqui ex illis ita otiosis et sæcularibus fabulis occu- pantur, ut eas nec ipsi audiant, nee alios audire per- mittant. Isti tales minus a nobis culparentur, si ad ecclesiam non venirent :
I ask you, most beloved brethren, and with fatherly affection I admonish you, that as often as Masses are celebrated, whether on the Lord's Day or on the other greater feasts, no one leave the church until the divine Mysteries are completed. And although there are many of whose faith and devotion we rejoice, yet there are more who think too little of the salvation of their soul, who, when the divine lessons have been read, immediately go out of the church; while yet, even during the reading of those very lessons, some of them are so occupied with idle and worldly tales that they neither hear the lessons themselves nor allow others to hear them. Such persons would be less blamed by us if they did not come to church at all;
我最親愛的弟兄們，我求你們，並以父親般的慈愛勸誡你們：無論在主日或在其他更大的節期，每逢舉行彌撒時，在神聖奧秘完成之前，無人可離開教堂。雖然有許多人的信德與虔誠使我們歡喜，但也有更多人太少顧念自己靈魂的救恩，一等神聖的經課讀完，就立刻走出教堂；甚至在那些經課正在誦讀之際，他們中有些人竟如此忙於無聊和屬世的閒談，以致自己既不聽經課，也不容別人聽。這樣的人若根本不來教堂，倒還少受我們的責備；
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quia ibi probantur amplius Deum lædere, ubi peccatorum poterant indulgentiam promereri 2. Missæ quandonam fiant. Oratio dominica in Mis- sis. Ad judicium quidam enim audiunt. Quantum boni in Missis agalur. Unde rogo vos, fratres, ut humilita- tis nostræ suggestionem non solum patienter, sed etiam libenter accipiatis. Si enim diligenter attende- ritis, cognoscetis quia non tunc fiunt Missæ quaudo divinæ lectiones in ecclesia recitantur, sed quando munera offeruntur, et corpus vel sanguis Domini con- secratur (b). Nam lectiones sive propheticas, sive apo- stolicas, sive evangelicas etiam in domibus vestris aut ipsi legere, aut alios legentes audire potestis :
for there they are proved to offend God the more, in the very place where they might have earned pardon for their sins. 2. When Masses are held. The Lord's Prayer in the Masses. Some indeed hear to their own judgment. How much good is done in the Masses. Wherefore I ask you, brethren, that you receive the suggestion of our lowliness not only patiently but even gladly. For if you attend diligently, you will recognize that Masses are not held when the divine lessons are recited in the church, but when the offerings are presented, and the body or blood of the Lord is consecrated. For the lessons, whether prophetic, or apostolic, or evangelical, you can either read yourselves in your own homes, or hear others reading;
因為他們在那本可為自己的罪贏得赦免的地方，反倒被證明更加得罪了神。二、彌撒何時舉行。彌撒中的主禱文。有些人聽道反成了自己的定罪。彌撒中成就何等大的善。因此，弟兄們，我求你們，不但要耐心地，甚至要樂意地接受我們卑微的勸告。因為你們若留心細聽，就必明白：彌撒並不是在教堂裡誦讀神聖經課之時舉行，而是在獻上供物、聖化主的身體或寶血之時舉行。因為那些經課，無論是先知書、使徒書、還是福音書，你們或者可以自己在家中誦讀，或者可以聽別人誦讀；
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consecrationem vero corporis vel sanguinis Domini non alibi, nisi in domo Dei, audire vel videre pote- ritis.Ideo qui vult Missas ad integrum cum lucro animæ suæ celebrare, usquequo oratio dominica di­ catur et benedictio populo detur, humiliato corpore et compucto corde se debet in ecclesia continere. Cum enim maxima pars populi, imo,quod pejus est, pene omnes, recitatis lectionibus exeunt de ecclesia, cui dicturus est sacerdos, Sursum corda? Aut quo- modo sursum se habere corda respondere possunt, qui deorsum in plateis et corpore simul et corde descedunt? Vel qualiter cum tremore simul et gaudio clamabunt, Sanctus, sanctus, sanctus; benedictus qui venit in nomine Domine?
but the consecration of the body or blood of the Lord you cannot hear or see anywhere except in the house of God. Therefore, whoever wishes to celebrate the Masses in full, with profit to his soul, ought, until the Lord's Prayer is said and the blessing is given to the people, to keep himself in the church with body humbled and heart contrite. For when the greatest part of the people — nay, what is worse, almost all — go out of the church after the lessons have been recited, to whom is the priest to say, 'Lift up your hearts'? Or how can they answer that they hold their hearts on high, who descend downward into the streets, both in body and in heart together? Or how shall they cry out, with trembling and joy together, 'Holy, holy, holy; blessed is he who comes in the name of the Lord'?
但主的身體或寶血的聖化，除了在神的殿中，你們無處可聽可見。所以，凡願意有益於自己靈魂、完整地參與彌撒的人，都當謙卑其身、痛悔其心地留在教堂裡，直到主禱文誦念完畢、祝福臨到會眾。因為當大部分會眾——不，更糟的是，幾乎所有人——在經課誦讀之後便走出教堂，神父還能向誰說「你們當舉心向上」呢？那些身心一同降到街上去的人，怎能回答說他們舉心向上呢？他們又怎能戰兢而喜樂地同聲呼喊「聖哉，聖哉，聖哉；奉主名來的是應當稱頌的」呢？
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Aut quando oratio do- minica dicitur, quis est humiliter et veraciter cla- met, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12)? Cum enim etiam illi qui in ecclesia se continent,si non dimiserint de- bita debitoribus, ad judicium magis quam ad remedium orationem dominicam proferunt ex ore, quam implere non probantur in opere : et sine causa dicunt, Libera nos a malo (Ibid., 13); quando ipsi non desinunt red- dere malum pro malo.Si ergo etiam periclitantur qui intussunt, si implere noluerint quod promittunt;
Or when the Lord's Prayer is said, who is there to cry out humbly and truly, 'Forgive us our debts, as we also forgive our debtors' (Matt. 6:12)? For even those who remain in the church, if they have not forgiven their debtors their debts, utter the Lord's Prayer from their mouth unto judgment rather than unto remedy, since they are not proved to fulfill in deed what they profess; and they say without cause, 'Deliver us from evil' (ibid. 13), while they themselves do not cease to render evil for evil. If, then, even those who are within are in danger, if they have refused to fulfill what they promise;
又當主禱文誦念之時，有誰謙卑而真誠地呼求「免我們的債，如同我們免了人的債」（太六12）呢？因為就連那些留在教堂裡的人，若不肯免了欠他們債之人的債，他們口中所念的主禱文，就成了自招審判而非得救之藥，因為他們並未在行為上證實所宣認的；他們也無故地說「救我們脫離兇惡」（同13），自己卻不停地以惡報惡。既然連那在裡面的人尚且有危險——若他們不肯成就自己所許的；
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quid de se cogitant illi quos aut insatiabilis cupiditas, aut amor sæculi istius ita detinet implicatos, ut eos unius horæ momento stare in ecclesia non permittat? Quibus non sufficit quod per totam hebdomadam aut pro necessi­ tate, aut forte, quod verius est, pro cupiditate jugi- ter occupantur : adhuc insuper post unius aut duarum horarum spatium, quo videntur magis corpore quam corde ad ecclesiam convenire, mittentes dorsa sacri- ficiis vel sacerdotibus Dei: ad amplexandam volupta­ tem 1 sæculi hujus sine mora aliqua revertuntur. Qui non agnoscentes quid exspectant, quid relinquant (a), sequuntur tenebras, et deserunt lucem; amplectun- tur umbram, et despiciunt vertatem ;
what do those men think of themselves, whom either insatiable covetousness or love of this world so holds entangled that it does not allow them to stand in the church for the space of a single hour? For whom it is not enough that they are continually occupied throughout the whole week, either from necessity or, what is truer, from covetousness: still, beyond that, after the space of one or two hours, in which they seem to come to the church more in body than in heart, turning their backs upon the sacrifices and upon the priests of God, they return without any delay to embrace the pleasure of this world. Such men, not recognizing what they wait for, what they leave behind, follow darkness and forsake light; they embrace the shadow and despise the truth;
那些被貪得無厭的貪心，或被今世的愛戀纏住、以致連一小時也不容他們站在教堂裡的人，又怎麼看待自己呢？他們整週不停地忙碌——或出於需要，或（更真實地說）出於貪心——尚且不夠：竟然在那一兩小時之後（在其中他們來教堂似乎更多是身體而非心靈同在），就轉身背向神的祭獻與祭司，毫不遲延地回去擁抱這世界的享樂。這樣的人不認識自己所等候的是甚麼、所撇下的是甚麼，竟隨從黑暗、離棄光明；擁抱虛影、藐視真理；
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dimittunt dulce- dinem Christi, et requirunt amaritudinem mundi; diligentes vanitatem et quærentes mendacium. Vere ignorat quantum boni in celebrandis Missis agitur, qui de ecclesia festinus egreditur. 3. Irreverentia iis non finitis discedentium. A culpa eximit infirmitas vel necessitas. Cum tamen istos tales si aut rex aut aliqua potens persona vocasset ad pran- dium, velim scire si præsumerent discedere, nisi prius totum prandium compleretur: etiamsi persona non teneret, gula teneret. Quare de convivio hominis nisi perexpletum fuerit non discedimus; nisi quia et ventrem forte plus quam expedit implere volumus, et hominem lædere formidamus?
they forsake the sweetness of Christ and seek out the bitterness of the world; loving vanity and seeking after a lie. Truly he knows not how much good is done in the celebration of Masses, who hastily goes out of the church. 3. The irreverence of those who leave before they are finished. Weakness or necessity exempts from blame. Yet if either a king or some powerful person had invited these same men to a banquet, I should like to know whether they would presume to depart before the whole banquet were finished: even if the person did not detain them, gluttony would detain them. Why do we not leave a man's banquet unless it be fully finished — except because we wish to fill our belly perhaps more than is fitting, and are afraid to offend the man?
他們撇棄基督的甘甜，卻尋求世界的苦澀；喜愛虛妄，尋找謊言。凡匆匆走出教堂的人，實在不曉得在舉行彌撒之時成就了何等大的善。三、那些在禮未完便離去者的不敬。軟弱或必需可免其咎。然而，倘若君王或某位有權勢的人邀請這些人赴宴，我倒想知道，在整席筵席尚未完畢之前，他們敢擅自離席嗎：縱使那人不留他們，貪食也會留住他們。我們為何非等人的筵席完全結束才離席呢——豈不是因為我們想把肚腹填得或許過於合宜，又懼怕得罪那人嗎？
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Quare de spirituali et divino convivio cito discedimus? Timeo dicere, ne forte aliqui irascantur; sed tamen tam propter meum quam propter vestrum periculum dicturus sum : hoc ideo facimus, quia nec de cibo animæ curamus, nec Deum timemus, nec hominem reveremur. Et quia, Deo propitio, non sunt omnes 2 in hac parte culpa- biles, sed multi inveniuntur, qui cum grandi com- punctione, usquequo benedicto super populum de- tur, de ecclesia non discendunt, et humiliter orare non solum pro se, sed et pro aliis non desistunt: il­ lis quibus tantam compunctionem Deus dedit, ut in ecclesia perseverent,retribuet mercedem; eos vero qui negligentes sunt, justo judicio damnabit.
Why do we quickly depart from the spiritual and divine banquet? I am afraid to say it, lest perhaps some be angered; but nevertheless, both for my danger and for yours, I will say it: we do this because we neither care for the food of the soul, nor fear God, nor reverence man. And because, by God's favor, not all are blameworthy in this respect, but many are found who, with great compunction, do not leave the church until the blessing is given over the people, and do not cease to pray humbly not only for themselves but also for others: to those to whom God has given such great compunction that they persevere in the church, He will render a reward; but those who are negligent He will condemn by a just judgment.
我們為何這麼快就離開屬靈而神聖的筵席呢？我不敢說出來，惟恐有人動怒；但無論如何，為我自己也為你們的危險，我必要說：我們這樣行，是因為我們既不顧念靈魂的食糧，又不敬畏神，也不尊重人。並且，藉著神的恩眷，不是所有人在這方面都該受責，倒有許多人以極大的痛悔之心，直到祝福臨到會眾之前都不離開教堂，並且不但為自己、也為別人謙卑祈禱不止：對那些蒙神賜下如此大痛悔、以致能持守在教堂中的人，祂必賞賜報酬；至於那些疏懶的人，祂必按公義的審判定他們的罪。
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Et ideo, fratres, monete eos qui nec orationem dominicam dicere, nec benedictionem accipere volunt : et non desinatis castigare, dicentes et definitissime commi- nantes, quia nihil eis prodest quod divinas lectiones audiunt, si antequam divina mysteria compleantur abscedunt. Illis tamen qui in publicis necessitatibus occupantur, et eis qui aliqua infirmitate prohibente exspectare non possunt, imputare non possumus nec debemus. Ipsi tamen videant in conscientia sua, utrum eos necessitas retrahat, an voluntas. 4. Lectioni vel orationi toto die dominico vacandum.
And therefore, brethren, admonish those who are unwilling either to say the Lord's Prayer or to receive the blessing; and do not cease to correct them, saying and most definitely warning that it profits them nothing to hear the divine lessons, if they depart before the divine Mysteries are completed. Yet to those who are occupied in public necessities, and to those who, hindered by some infirmity, cannot wait, we neither can nor ought to impute it. Let them, however, see in their own conscience whether necessity draws them back, or their own will. 4. One ought to be free for reading or prayer the whole Lord's Day.
所以，弟兄們，你們要勸誡那些不願誦念主禱文、也不願領受祝福的人；不要停止責備他們，明明白白地說並鄭重警戒：他們若在神聖奧秘完成之前離去，聽了神聖的經課於他們毫無益處。然而，對那些為公務所纏、以及那些因某種病弱阻礙而無法等候的人，我們既不能、也不該歸咎於他們。不過，讓他們在自己的良心中省察，究竟是必需拉他們回去，還是自己的意願。四、當在整個主日中專心於誦讀或祈禱。
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Unde interum atque iterum rogo pariter et contestor, ut omni die dominico, et præcipue in majoribus festi- vitatibus, donec divina mysteria compleantur, nullus de ecclesia discedat : nisi forte quos supra diximus, quos aut gravis infirmitas, aut publica necessitas stare diutius non permittit. Vere dico, frates, satis durum ct prope nimis impium est ut christiani non habeam reverentiam diei dominico, quam Judæi observare videntur in sabbato. Gum enim ipsi infelices ita sab­ batum observent, ut in eo nihil terreni operas exer- cere præsumant : quanto magis illi, qui non auro, non argento, sed pretioso sanguine Christi redempti sunt (II Petr.
Wherefore again and again I ask and likewise adjure, that on every Lord's Day, and especially on the greater feasts, no one leave the church until the divine Mysteries are completed: except perhaps those we mentioned above, whom either grave infirmity or public necessity does not permit to stand longer. Truly I say, brethren, it is hard enough and almost too impious that Christians should not have for the Lord's Day the reverence which the Jews are seen to observe for the Sabbath. For when those unhappy people so observe the Sabbath that on it they presume to perform no earthly work: how much more ought those who have been redeemed not with gold, not with silver, but with the precious blood of Christ (1 Pet.
因此，我一再懇求並照樣切囑：每逢主日，尤其在更大的節期，在神聖奧秘完成之前，無人可離開教堂：或許上文所提及的那些人除外，就是因重病或公務不容久站的人。弟兄們，我實在說，基督徒竟不能對主日存那猶太人顯然對安息日所存的敬重，這實在夠嚴酷，也幾近太不虔敬了。因為那些不幸的人尚且如此謹守安息日，以致當日不敢做任何屬地的工：那麼，那些不是用金、不是用銀，乃是用基督寶血所贖回的人（彼前
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I, 18), debent attendere pretiumsuum, et Resurrectionis die Deo vacare, et de salute animæ suæ attentius cogitare? Ad extremum si toto die do- minico lectioni insistere et Deo supplicare negligi- mus, non leviter in Deum peccamus ; quantum mali est, si vel unius vel duarum horarum spatio , dum divina mysteria celebrantur, in ecclesia standi pa- tiemiam non habeamus? Sed quod pejus est, ita nos amor sæculi hujus inebriat, ut nos umbra volaticæ falsitatis1 ad vana et falsa gaudia, quæ veros dolores pariunt, et voluptas mundialium cupiditatum jugiter trahant. 5. Conclusio.
1:18-19), attend to their own price, and be free for God on the day of the Resurrection, and think more attentively of the salvation of their soul? Finally, if we neglect to devote ourselves to reading and to entreat God for the whole Lord's Day, we sin against God not lightly; how great an evil is it, if even for the space of one or two hours, while the divine Mysteries are being celebrated, we do not have the patience to stand in the church? But what is worse, the love of this world so intoxicates us that the shadow of a flitting falsehood continually drags us toward vain and false joys — which bring forth true sorrows — and toward the pleasure of worldly desires. 5. Conclusion.
一18-19），豈不更當顧念自己的贖價，在復活之日為神空出自己，並更加專注地思念自己靈魂的救恩嗎？末了，我們若忽略在整個主日中專心誦讀、懇求神，我們得罪神就不算輕微；那麼，倘若連在神聖奧秘舉行的一兩小時之內，我們都沒有耐心站在教堂裡，這是何等大的惡呢？更糟的是，今世的愛戀如此使我們沉醉，以致那飛逝之虛謊的陰影不斷把我們拉向虛空而虛假的歡樂（這些歡樂生出真正的憂傷），拉向屬世貪慾的享樂。五、結語。
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Unde iterum atque iterum rogo 2, ut nullus ex vobis de ecclesia discedat, nisi cum divina mysteria ad integrum fuerint celebrata. Et ita vos in ecclesia continete, ut nullus ex vobis otiosis ant ter­ renis se fabulis studeat occupare. Ego quod et mihi expedit dicere et vobis audire, humiliter admoneo pariter et contestor : qui contemnit præconem, sen- tiet judicem. Ille autem qui me libenter audierit, et quod supplicavi contenderit, credo de Dei luisericol' όι a et repensabuntur præmia gloriosa. Ille vero poterit qui contem­ nere voluerit, non se ante tribunal Christi ex­ cusare, dicendo se nec a malis prohibitum, nec ad ea quæ sunt sancta et Deo placita admonitione assidua provocatum.
Wherefore again and again I ask that none of you leave the church until the divine Mysteries have been celebrated in full. And so contain yourselves in the church that none of you be eager to occupy himself with idle or earthly tales. What is expedient both for me to say and for you to hear, I humbly admonish and likewise adjure: he who despises the herald shall feel the judge. But he who shall willingly hear me, and shall strive after what I have entreated, I believe that by God's mercy glorious rewards will be repaid. But he who shall choose to despise it will not be able to excuse himself before the tribunal of Christ, by saying that he was neither restrained from evil, nor called by constant admonition to those things which are holy and pleasing to God.
因此，我一再求你們中間無人在神聖奧秘完整地舉行完畢之前離開教堂。你們當如此持守在教堂中，使你們中間無人熱衷於閒散或屬地的閒談。凡於我當說、於你們當聽而有益的，我謙卑地勸誡並照樣切囑：藐視傳令官的，必嘗到審判官的滋味。但那樂意聽我、並竭力遵行我所懇求之事的人，我信藉著神的憐憫，榮耀的賞賜必要償還給他。至於那甘願藐視之的人，將無法在基督的審判臺前為自己辯解，說他既未被攔阻遠離惡事，也未曾藉著不斷的勸誡被召往那聖潔且蒙神喜悅之事。
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Sed credimus de Dei misericordia, quod Mon de contemptu benigua Domino sed ma­ gis pro pervenietis ad Jesu Christo regnum : praestante nostro vivit in qui cum Patre et Spiritu sanctu et regnat sæcula sæculo­ rum. Amen. SERMO CCLXXXII (a). Admonitio ut populus ad integrum Missas perexspectet. i. Acriter dolet Missarum finem non exspectari. Doloris causam et paternum animum Si vel- letis agnoscere et diligenter attendere, fratres charis- simi ,quantus dulor et quanta amaritudo sit in animo meo, quando vos video Missas ad integrum perexspec- tare non velle; et in vobis et in me poteratis habere mi- sericordiam.
But we trust in God's mercy that not through contempt but rather through the gracious Lord you will attain to the kingdom of Jesus Christ our own: by the bounty of Him who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen. SERMON 282. An admonition that the people should wait out the Masses to the end. 1. He grieves keenly that the end of the Masses is not waited for. The cause of his grief and his fatherly heart. If you were willing to recognize and to attend diligently, most beloved brethren, how great a grief and how great a bitterness there is in my soul, when I see that you are unwilling to wait out the Masses in full; you would be able to have mercy both on yourselves and on me.
但我們信靠神的憐憫：你們必不是藉著藐視，而是藉著恩慈的主，達到我們自己的主耶穌基督的國：靠著那與父並聖靈一同活著、掌權，直到永永遠遠者的厚賜。阿們。第二八二篇講道。一篇勸誡，勸會眾把彌撒等到底。一、他為彌撒之末不被等候而痛切哀傷。其哀傷之緣由與父親般的心腸。我最親愛的弟兄們，你們若肯認識並殷勤留意，當我看見你們不肯把彌撒完整地等到底時，我心中有何等大的痛苦、何等大的苦楚；你們就必能憐憫你們自己，也憐憫我。
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Qui enim intelligit quid in ecclesia agitur quando divina mysteria celebrantur, agnoscit quantum malum faciunt illi qui de ecclesia, non expletis Missis, sine aliqua grandi necessitate discedunt. Et ideo si et me de tribulatione animæ liberare, et vos de peccato vul- tis absolvere, nolite me contemnere supplicantem; ti­ mentes illud quod de sacerdotibus Dominus dixit, Qui vos audit, me audit; et qui vos spernit, me speruit (Luc. X, 16) Nam qui de Ecclesia, non perexspectatis Missis, cito discedere nec metuit nec erubescit; dupliciter se pec- care non dubitet, dum divina mysteria descrit, et sa- cerdotem pro se sollicitum contristat et despicit.
For he who understands what is done in the church when the divine Mysteries are celebrated, recognizes how great an evil those men do who leave the church, without any great necessity, before the Masses are finished. And therefore, if you wish both to free me from the tribulation of my soul and to absolve yourselves from sin, do not despise me as I entreat; fearing that which the Lord said concerning the priests, 'He who hears you, hears me; and he who spurns you, spurns me' (Luke 10:16). For he who neither fears nor blushes to leave the church quickly, before the Masses are waited out, let him not doubt that he sins doubly, in that he forsakes the divine Mysteries, and grieves and despises the priest who is anxious for him.
因為明白舉行神聖奧秘時在教堂裡所行之事的人，就認識到那些人所行的是何等大的惡——他們沒有甚麼大的必需，卻在彌撒結束之前離開教堂。所以，你們若既願解救我靈魂的患難，又願赦免自己脫離罪，就不要藐視向你們懇求的我；當懼怕主論到祭司所說的：「聽從你們的就是聽從我；棄絕你們的就是棄絕我」（路十16）。因為那既不懼怕、也不羞愧、在彌撒未等到底就急急離開教堂的人，讓他不要懷疑自己是雙重犯罪：既撇棄了神聖奧秘，又使那為他掛心的祭司憂傷、遭他藐視。
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Si ad exercenda aliqua terrena et laboriosa opera vos invi- taret huumilitas nostra, credimus quod nobis obedien- tiam præstaret Charitas vestra. Cum vero non ad terrena, sed ncc profutura sod ad cœle- æteruum animæ profutura vos studia provocamus, nec aliqua lucra transitoria requirimus, sed ad cœle- stes thesauros vos invitamus ; considerate in quo peri­ culo remaneant, qui nobis obedientiam accommodare dissimulant. Ego vero, fratres charissimi, non ideo tantum doleo, quando de ecclesia disceditis, quod mihi damui aliquid corporaliter faciatis ; sed quia vos perfectos esse desidero, tam graviter in Deo peccare cognosco. 2. Mysterii hujus excellentia.
If our lowliness were to invite you to perform some earthly and laborious works, we believe that your Charity would render us obedience. But since we summon you not to earthly pursuits, nor to things unprofitable, but to studies profitable to the soul forever and heavenly, and we seek no transitory gains, but invite you to heavenly treasures; consider in what danger those remain who disdain to accord us obedience. But I, most beloved brethren, do not grieve so much when you leave the church because you do me any bodily harm; but because I desire you to be perfect, I recognize that you sin so grievously against God. 2. The excellence of this Mystery.
倘若我們的卑微是邀請你們去做某些屬地而勞苦的工，我們相信你們的愛心必向我們順服。但既然我們召你們並非往屬地之事，也非往無益之事，而是往那於靈魂永遠有益的、屬天的追求，我們既不求任何短暫的利益，倒是邀你們得屬天的財寶；那麼你們就當想想，那些不屑向我們順服的人身處何等的危險。然而，我最親愛的弟兄們，我為你們離開教堂而哀傷，並非因為你們在肉身上使我受了甚麼損害；而是因為我渴望你們成為完全，我認出你們如此嚴重地得罪了神。二、此奧秘的卓越。
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Quo situ et affectu be- nedictio excipienda. Unde interum atque iterum rogo, ut quia nos qualescumque, etsi minus digui. imitato- res Domini sumus, et quando ad ecclesiam conveni- tis, non ad terrenum vos convivium invitamus, in quo ministratur cibus hominum, sed ad cœleste ac spirituale, in quo panis ponitur Angelorum ; nolite fastidire, no- lite despicere convivium Domini vestri, ut vos illi non despiciat in beatitudine regni sui. Timere enim debe- tis illamevangelicam sententiam, per quam illos qui ad nuplias invitati fucraul, et venite contempserant, indignos convivio suo ipse Dominus dixit, et alios in- vitare præcepit (Matth. XXII, 8, 9).
With what posture and affection the blessing is to be received. Wherefore again and again I ask, that since we, such as we are — though less worthy — are imitators of the Lord, and when you assemble at the church we invite you not to an earthly banquet, in which the food of men is served, but to a heavenly and spiritual one, in which the bread of Angels is set forth; do not be disdainful, do not despise the banquet of your Lord, so that He may not despise you in the blessedness of His kingdom. For you ought to fear that Gospel sentence, by which the Lord Himself declared those who had been invited to the wedding, and had despised to come, unworthy of His banquet, and commanded others to be invited (Matt. 22:8-9).
當以何等的姿態與情感領受祝福。因此我一再懇求：我們雖是這樣的人——雖不甚配——卻是主的效法者，並且當你們聚集在教堂時，我們邀你們並非赴屬地的筵席（在那裡擺上人的食物），而是赴屬天而屬靈的筵席（在那裡擺上天使的糧）；所以不要輕慢，不要藐視你們主的筵席，免得祂在祂國度的福樂中也藐視你們。因為你們當懼怕那福音的話：主親自宣告那些被請赴婚筵卻不屑赴席的人不配赴祂的筵席，並吩咐去請別人來（太二二8-9）。
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Et non otiose considerandum est, sed timendum quod illi qui pro- pter impedimenta mundi noluerunt venire, ore ipsius Domini indigni sunt judicati. Et ideo ne etiam et de nobis hoc dici possit, sicut jam supplicavi, unius aut duarum horarum spatio patientiam præbeamus, do- nec in illa spirituali mensa animarum cibus apponi- tur, et Sacramenta spiritualia consecrantur. Et quia præmissa oratione dominica, benedictio vobis non ab homine, sed per hominem datur, grato et pio animo, humiliato corpore et corde compucto, rorem divinæ benedictionis accipite ; ut secundum promissionem Domini fiat in vobis fons aquæ salientis in vitam æternam. 3. Quid quemque detineat ne in ecclesia permaneat.
And it is to be considered not idly but with fear, that those who, because of the world's hindrances, were unwilling to come, were judged unworthy by the mouth of the Lord Himself. And therefore, lest this also may be said of us, as I have already entreated, let us show patience for the space of one or two hours, until on that spiritual table the food of souls is set forth, and the spiritual Sacraments are consecrated. And because, when the Lord's Prayer has been said, the blessing is given to you not from a man, but through a man, with a grateful and pious mind, with body humbled and heart contrite, receive the dew of the divine blessing; that according to the Lord's promise there may become in you a fountain of water springing up unto eternal life. 3. What keeps each one from remaining in the church.
並且當存懼怕、而非漫不經心地思想：那些因世界的攔阻而不願前來的人，被主親口判為不配。所以，惟恐這話也論到我們，正如我已懇求的，讓我們忍耐一兩小時的工夫，直到在那屬靈的席上擺上眾靈魂的食糧、屬靈的聖禮被聖化。並且因為當主禱文誦念之後，祝福臨到你們，不是出於人，乃是藉著人；你們就當以感恩而虔敬的心、謙卑其身、痛悔其心，領受神聖祝福的甘露；使按著主的應許，在你們裡面成為湧到永生的活水泉源。三、是甚麼攔阻各人留在教堂裡。
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Qualiter ab unoquoque sint corripiendi. Ut enim se omnes non possint in ecclesia continere, diversæ et variæ occupationes faciunt. Alios enim tenet corporis infirmitas, alios publica necessitas; alios ligat et quasi captivos trahit cupiditas. Quanti etiam tunc in plateis vel in atriis1 basilicarum aut litigant, aut negoltis va- cant? Quanti in porticibus basilicarum, vel in secre- tariis2, detractionibus aut otiosis sermonibus occu- pantur, inter quos non parvus solet esse etiem nume- rus clericorum, vel laicorumseu femmarumesse? Isti ta­ les qualem de divinis Scripturis profectum habere poterunt . qui nec ipsum sonum Scripturæ ad aures suas pervenirepermittunt?
In what manner they are to be reproved by each one. For that all cannot contain themselves in the church, diverse and various occupations bring about. Some are held by bodily infirmity, others by public necessity; others covetousness binds and drags along as though captives. How many at that time, in the streets or in the courtyards of the basilicas, either quarrel or busy themselves with business? How many in the porticoes of the basilicas, or in the sacristies, are occupied with detractions or idle talk — among whom the number of clergy, or of laymen, or of women, is not wont to be small? What profit will such men be able to have from the divine Scriptures, who do not even allow the very sound of Scripture to reach their ears?
當以何等方式各人彼此責備。因為並非人人都能持守在教堂中，乃是種種不同的事務所致。有些人被身體的病弱纏住，有些被公務纏住；有些被貪心捆綁、彷彿俘虜般拖走。那時有多少人在街上或在會堂的庭院裡，或爭吵、或忙於買賣？有多少人在會堂的柱廊裡、或在祭衣所裡，忙於毀謗或閒談——他們當中，神職人員、或平信徒、或婦女的人數往往不少？這樣的人，連聖經的聲音都不容傳到自己耳中，又怎能從神聖的聖經得著甚麼益處呢？
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sed impletur in eis illud quod scriptumest, Sicut aspidis surdæ obturantis aures suas, ut non exaudiantScripturarum vocem incantan- tium (Psal. LVII,5,6). Et ideo vos, quibus Deus et ti- morem et amorem suum conferre dignatus est, et cum grandi compunctioneforte ad ecclesiam convenitis, eos qui venire huc usque aut noluerunt, aut forte non potuerunt, frequentissime castigate, monentes eos es salubreconsilium dantes, ut illud timeant quod scri­ ptum est, Impedimenta mundi hujus fecerunt eos mise­ ros.
but there is fulfilled in them that which is written, 'Like the deaf asp that stops up its ears, that it may not hear the voice of the charmers,' the voice of the Scriptures (Ps. 58:4-5). And therefore, you to whom God has deigned to grant both His fear and His love, and who perhaps assemble at the church with great compunction, correct most frequently those who up to now have been either unwilling or perhaps unable to come, admonishing them and giving them wholesome counsel, that they may fear that which is written: 'The hindrances of this world have made them wretched.'
反倒在他們身上應驗了經上所記的：「彷彿塞耳的聾虺，不聽行法術者的聲音」——就是聖經的聲音（詩五八4-5）。所以，你們這些蒙神賜下祂的敬畏與祂的愛、並或許以極大痛悔聚集於教堂的人，要極常責備那些至今或不願、或許不能前來的人，勸誡他們並給予有益的忠告，使他們懼怕那經上所記的：「這世界的攔阻使他們成了可憐的人。」
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Non enin dicimus III nOli debeant esse solliciti de v ictu et vestitu suo, scd hoc rogamus, ut unius aut duarum horarum spalio, dum lectiones leguntur, vel divina mysteria celebrantur, de ecclesia non disce- dant ; et vel tantum pro anima sua, quantum pro carnesua laborare contendunt. Et quamvis multo ampliusanimæ quam carni debeantprovidere ; quia melior est illa quæ ad imaginem Dei facta est, quam illa quæ cic limo terræformata est : nostamenad præsens hoc suademus, ut cis vel æqualiter quod opus habent providere contendant ; carni præparent quod parvo tempore sufficiat ill hoc mundo, et animæ quod sine fine opus cst in æternum. 4. Et auditis in concionibus informandi.
For we do not say that they ought not to be solicitous about their food and clothing; but this we ask, that for the space of one or two hours, while the lessons are read or the divine Mysteries are celebrated, they should not leave the church; and that they strive to labor for their soul at least as much as for their flesh. And although they ought to provide much more for the soul than for the flesh — because that which was made in the image of God is better than that which was formed from the mud of the earth — yet for the present we counsel this, that they strive to provide even equally for what they need: let them prepare for the flesh what suffices for a short time in this world, and for the soul what is needful without end in eternity. 4. They are also to be instructed in what they hear in the sermons.
因為我們並不是說他們不當為自己的飲食衣裳掛慮；我們所求的乃是：在誦讀經課或舉行神聖奧秘的一兩小時之內，他們不要離開教堂；並要至少像為肉體勞力那樣，竭力為自己的靈魂勞力。雖然他們為靈魂所當預備的遠超過為肉體的——因為那按神的形像所造的，勝過那用地上塵土所造的——然而在目前我們勸勉這事：讓他們竭力至少同等地供應所需：為肉體預備在這世上短時間夠用的，為靈魂預備在永恆中永無止境所需的。四、也當以他們在講道中所聽的加以教導。
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Hæc obliga- tio Scripturis ostenditur.Et ideo rogo vos, fratres cha- rissimi, ut quod in isis prædicationibus. Domino in- spirantc. libenter accipitis, ubicumque fueritis, vi­ cinis vel proximis vestris, qui vohiscum ad eccle­ siam convenire aut non possunt, aut, illis quod pejus est., forte nee volunl, et qui venientes cito discendunt. totum qnod audistis cum grandi studio referatis. Nam sicut ego reus ero si vobis ista non dixero ; ita et vos, si id quod audistis non ita memoriter tenueritis, III etiam aliis insinuare possitis, timere debetis,ne vo­ his necesse sit pro illis reddere rationem.
This obligation is shown from the Scriptures. And therefore I ask you, most beloved brethren, that what in these sermons — by the Lord's inspiration — you gladly receive, you may, wherever you shall be, report with great zeal, all that you have heard, to your neighbors or those nearest you, who either cannot come with you to the church, or — what is worse — perhaps are even unwilling, and who, when they come, quickly depart. For just as I shall be guilty if I do not tell you these things; so also you, if you do not so hold in memory what you have heard that you may also impart it to others, ought to fear, lest it be necessary for you to render an account for them.
這責任是從聖經顯明的。因此，我最親愛的弟兄們，我求你們：凡你們在這些講道中——藉著主的感動——所樂意領受的，無論身在何處，都要以極大的熱忱把你們所聽的一切，向你們的鄰舍或至近的人述說，就是那些或不能與你們同來教堂、或（更糟的是）或許甚至不願來、以及那些來了卻速速離去的人。因為正如我若不把這些事告訴你們就有罪；照樣，你們若不把所聽的牢記在心、以致能傳給別人，也當懼怕，惟恐你們必須為他們交帳。
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EI ideo Do­ mino vobis inspirante implere contendite illudquod Apostolus ait, Si præoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, hujusmodi instruite in spiritulenitatis (Galat. VI, 1): et illud quod non solum clericis, sed etiam laicis et feminis idem inquietos, apostolus prædicat, dicens, Corripite consolamini Thess. pu- sillanimes, suscipite infirmos(I v, 14). Si enim ill quocumque peccato vos invicem cum charitate ca­ stigare volueritis, ant difficile aut nunquam vobis sub . repere poterit inimicus;
And therefore, by the Lord's inspiration, strive to fulfill that which the Apostle says: 'If a man be overtaken in any fault, you who are spiritual instruct such a one in the spirit of meekness' (Gal. 6:1); and that which the same Apostle proclaims not only to the clergy, but also to laymen and women: 'Reprove the unruly, comfort the fainthearted, support the weak' (1 Thess. 5:14). For if you are willing to correct one another in charity in whatever sin, the enemy will be able either with difficulty or never to creep up on you;
因此，藉著主的感動，你們要竭力成就使徒所說的：「若有人偶然被過犯所勝，你們屬靈的人就當用溫柔的心把他挽回」（加六1）；以及那同一位使徒不但向神職人員、也向平信徒和婦女所宣講的：「要警戒不守規矩的人，勉勵灰心的人，扶助軟弱的人」（帖前五14）。因為你們若肯在任何罪上彼此以愛心相勸，仇敵就難以、甚或永不能潛入你們中間；
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aut si subrepserit, cito ma­ lum quod factum fuerit emendabitur atque corrigetur et implebitur illud in vobis quod scriptum est, Frater fratrem adjuvans exaltabitur ( Prov. XVIII, 19); et illud, Qui converti fecerit peccatorem ab errore viæ suæ, salva- bit animam ejus a morte, et operiet multitudinem pecca- torum (Jacobi V, 20). Præstante Domino nostro Jesu Christo, cui est honor et imperium cum Patre et Spi- ritu sancto in sæcula sæculorum. Amen. SERMO CCLXXXIII (a). Admonitio orandum esse allenlC, et de sermonibus otiosis. I. Hortatur ut maturius ad vigilias veniatur; nec tum garriatur.
or if he should creep in, the evil that has been done will quickly be amended and corrected, and there shall be fulfilled in you that which is written: 'A brother helping a brother shall be exalted' (Prov. 18:19); and that: 'He who shall make a sinner turn from the error of his way, shall save his soul from death, and shall cover a multitude of sins' (James 5:20). By the bounty of our Lord Jesus Christ, to whom is honor and dominion with the Father and the Holy Spirit for ever and ever. Amen. SERMON 283. An admonition that one must pray attentively, and concerning idle talk. 1. He exhorts that one come earlier to the vigils, and not chatter then.
或者他若真潛入了，所行的惡也必速速得以彌補與改正，並在你們身上應驗那經上所記的：「弟兄幫助弟兄，必被高舉」（箴十八19）；以及那句：「叫罪人從迷路上轉回的，必救一個靈魂不死，並且遮蓋許多的罪」（雅五20）。靠著我們主耶穌基督的厚賜，尊貴、權柄都歸與祂，與父並聖靈同在，直到永永遠遠。阿們。第二八三篇講道。一篇勸誡，論當專心祈禱，並論閒言。一、他勸人更早來守夜禮，且那時不可喋喋不休。
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Licet in multis rebus , fratres charissimi, nos Deo propitiante conversatio vestra lætificet, et de vestris profectibus frequentius gaudeamus ; tamen sunt aliqua de quibus vestra Charitas debeat admo- consuevistis, libenter accipiatis. Gaudeo, fratres dile- ctissimi, et Deo gratias ago, quia vosad audiendas le ctiones divinas video ad ecclesiam fideliter currere : sed si et profectum vestrum et .gaudium nostrum com- plere ad integrum vullis, maturius convenire debetis Nam in tam prelixis noctibus, quem non infirmitas detmet, non sine reatu animæ suæ tardius ad eccle­ siam venit.
Although in many things, most beloved brethren, your manner of life, by God's favor, gladdens us, and we rejoice quite frequently in your progress; yet there are some matters concerning which your Charity ought to be admonished — receive them gladly, as you have been accustomed. I rejoice, most beloved brethren, and give thanks to God, that I see you running faithfully to the church to hear the divine lessons; but if you wish to complete both your progress and our joy in full, you ought to assemble earlier. For on nights so long, whoever is not held back by infirmity comes too late to the church not without guilt to his own soul.
我最親愛的弟兄們，雖然在許多事上，藉著神的恩眷，你們的生活使我們歡喜，我們也常常為你們的長進歡欣；然而仍有一些事，你們的愛心當受勸誡——請你們照著素常一樣樂意領受。我最親愛的弟兄們，我歡喜並感謝神，因我看見你們忠心地奔向教堂，來聽神聖的經課；但你們若願完整地成全你們的長進與我們的喜樂，就當更早聚集。因為在如此漫長的夜裡，凡不是被病弱攔住的人，太遲來到教堂，就免不了自己靈魂的罪咎。
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Rogo vos, fratres, si sutores, aurifices , fabri, vel reliqui artifices maturius vigilant, ut possint corporisnecessaria providere ; nos non debeutus ante lucem ad ecclesiamsurgere, ut peccatorum ? Si indulgen­ tiam mereamur acciperenegotiatores vigilare so- lel pro lucro pecuniæ ; nos quare non ventis vigilemus pro amore vitæ perpetuæ ? Interdum aliqui se tem- pestatibusque committunt, ct Occidente navigant ab Oriente osque ad Occidentem, et ab usque ad Orien­ tem, sustinentes pericula multa, interdum etiam fa­ mem ac sitim amarissime tolerantes; sed hæc omina illi patienter sufferunt proptersub tantiam vigilare periturum :
I ask you, brethren: if cobblers, goldsmiths, smiths, or the rest of the craftsmen keep watch earlier, that they may provide the necessities of the body — ought we not to rise to the church before daylight, that we may deserve to receive pardon of our sins? If the trader is wont to keep watch for the gain of money — why should we not keep watch for the love of everlasting life? Sometimes men commit themselves to the winds and to storms, and sail from the East even to the West, and from the West even to the East, enduring many perils, sometimes even bearing hunger and thirst most bitterly; but all these things they suffer patiently for the sake of perishable substance:
弟兄們，我問你們：若補鞋匠、金匠、鐵匠或其餘的工匠，為要供應身體所需而更早起來守夜——難道我們不當在天亮之前起來上教堂，好使我們配得罪的赦免嗎？若商人慣於為金錢的利益而儆醒——我們為何不為永生的愛而儆醒呢？有時人把自己交託於風浪，從東航行到西，又從西航行到東，忍受許多危難，有時甚至極其苦楚地忍飢受渴；但這一切他們都為著必朽壞的財物耐心忍受：
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ct uos quare pigeat propter vitam æternam 1 Et ideo rogo vos, ut et maturius veniatis, et cum ve- neritis, magis orare vel psallere, quam otiosis vo vel sæcularibus studeatis fabulis occupare. Qui enim ad ecclesiam veniens verbosari voluerit, melius illi fue- rat non venisse : psallit, nec alios psallere aut lectiones cupat, nec ipse psallit, nec alios psallere aut lectiones audire permittit. Qui talis est, etsi cum parvo peccato ad ecclesiam venit, cum majori ad domum propriam redit : quia ibi se verbosando studuit vulnerare, ubi psallendo vel orando et sibi et aliis medicamenta po- luit providere.orandum. Ante omma, fratres charissi- 2. Qualiter orandum.
and why should it irk you for the sake of eternal life? And therefore I ask you, both to come earlier, and, when you have come, to be eager rather to pray or chant psalms, than to occupy yourselves with idle or worldly tales. For whoever, coming to the church, wishes to be talkative, it were better for him not to have come; he neither chants himself, nor permits others to chant psalms or to hear the lessons. Such a man, even if he comes to the church with a small sin, returns to his own home with a greater one: for there he was eager to wound himself by talking, where, by chanting or praying, he might have provided remedies both for himself and for others. On praying. Above all, most beloved brethren — 2. How one ought to pray.
那你們為永生的緣故為何要嫌煩呢？因此我求你們，既要更早來，來了之後，就當更熱切於祈禱或詠唱詩篇，而非忙於閒散或屬世的閒談。因為凡來到教堂卻要多言的人，倒不如不來；他既不自己詠唱，也不容別人詠唱詩篇或聽經課。這樣的人，縱使帶著小罪來教堂，卻帶著更大的罪回家：因為在那本可藉詠唱或祈禱為自己和別人預備良藥之處，他反倒熱衷於藉多言傷害自己。論祈禱。最親愛的弟兄們，首先——二、當如何祈禱。
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Ante omnia, fratres charissi- mi, quoties orationi incumbimus, cum silentio et quiete supplicare Deo debemus : quia quicumque voluerit cum alta voce orare, omnibus juxta se stantibus ora- tionis fructum videtur auferre. Rugitus tantum et su- spiria vet gemitus audiantur. Nam oratio nostra talis esse debet, qualis fuisse legitur sanctæ Annæ matirs beati Samuelis. Sic enim de illam scriptum est, quia flens orabat, et labia ejus tantummodo movebantur, et vox penitus non audiebatur (I Reg. I, 11 et 13) Audiant hÎc omnes et imitentur, præcipue illi qui ita alta gar- rulitate sinc ulla verecundia cum strepitu vocis orant, ut juxta se alios orare non permittant.
Above all, most beloved brethren, as often as we apply ourselves to prayer, we ought to entreat God with silence and quiet; for whoever wishes to pray with a loud voice seems to take away the fruit of prayer from all who stand near him. Let only sighings and sighs or groans be heard. For our prayer ought to be such as we read that of holy Anna, the mother of blessed Samuel, to have been. For thus it is written of her, that she prayed weeping, and only her lips moved, and her voice was not heard at all (1 Sam. 1:11, 13). Let all hear this and imitate it, especially those who so pray with loud garrulity, without any shame, with the din of their voice, that they do not permit others near them to pray.
最親愛的弟兄們，首先，我們每逢專心祈禱，就當以靜默和安靜懇求神；因為凡想要高聲祈禱的人，似乎奪去了他旁邊眾人祈禱的果效。只可聽見歎息與歎氣或呻吟。因為我們的祈禱當像經上所記蒙福撒母耳的母親聖安娜的祈禱一樣。因為經上這樣記著論到她：她哭泣祈禱，只是嘴唇動，聲音全然聽不見（撒上一11、13）。願眾人都聽這事並效法，尤其是那些如此高聲喋喋、毫無羞恥、以喧嚷之聲祈禱、以致不容旁邊別人祈禱的人。
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Oremus ergo, sicut dixi, cum suspirio, rugitu vel gemitu, secundum illud propheticum, Rugiebam a gemitu cordis mei (Psal. XXXVII, 9).Oremus, inquam, non voce sonante, sed ccnscientia ad Deum clamante. 3. Evagationes mentis in oratione Deum summe læ- dunt. Orantes antem, fratres charissimi, quantum pos- sumus, adjuvante Domino laboremus, ut nulla nobis extranea cogitatio subrepere possit; ne forte aliud habeamus in corde, et aliud proferamus ex ore : ne forte dum lingua Deum rogat, cogitatio in rebus va- riis occupata a oratione sensu discedat; et inde ac- quirat peccatum, unde potuit habere remedium.
Let us therefore pray, as I have said, with sighing, with a sighing or a groan, according to that prophetic word: 'I roared from the groaning of my heart' (Ps. 38:8). Let us pray, I say, not with a sounding voice, but with a conscience crying out to God. 3. Wanderings of the mind in prayer offend God most gravely. But while praying, most beloved brethren, let us labor as much as we can, with the Lord's help, that no extraneous thought may be able to creep up on us; lest perhaps we have one thing in the heart and utter another from the mouth: lest perhaps, while the tongue asks God, the thought, occupied in various matters, may depart in its perception from the prayer; and thence acquire sin from that whence it might have had a remedy.
所以讓我們祈禱，正如我所說的，帶著歎息、帶著歎氣或呻吟，照著那先知的話：「我因心裡的呻吟而哀號」（詩三八8）。我說，讓我們祈禱，不是以出聲的聲音，而是以向神呼求的良心。三、祈禱中心思的游移最嚴重地得罪神。然而，最親愛的弟兄們，我們祈禱時，當靠著主的幫助盡力勞苦，使任何外來的思念不能潛入我們；免得我們心裡想一樣，口裡卻說另一樣：免得當舌頭向神祈求時，心思忙於種種事務，其覺察卻離開了祈禱；並從那本可得著醫治之處反倒染上罪。
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Si enim apud aliquam potentem personam velles aliquam causam necessariam allegare, et subito aversus ab illo, media interlocutione disrupta, aliquibus te velles occupare scurrilitatibus; qualem te putas injuriam illi personæ cum qua loquebaris, inferre ? quomodo con- tra te illius iracundiam commoveres ? Si ergo cum homine loquentes,tota intentione animi laboramus, ne aliud cogitantes illi cum quo loquimur injuriam facere videamur; cum Deo in oratione loquentes, et ante tantam majestatem peccatorum nostrorum mise- rias allegantes, non nos pudet et non erubescimus captivis sensibus huc illucque discurrere, et infelicem mentem multis occupationibus a conspectu divinæ majestatis abstrahere?
For if before some powerful person you wished to plead some necessary case, and, suddenly turned away from him, breaking off in the middle of your address, you wished to occupy yourself with some buffooneries; what sort of injury do you think you would inflict upon that person with whom you were speaking? How would you stir up his anger against yourself? If, then, when speaking with a man, we labor with the whole intention of the mind, lest by thinking of something else we seem to do an injury to him with whom we speak; when speaking with God in prayer, and pleading before so great a Majesty the miseries of our sins, are we not ashamed, and do we not blush, to run hither and thither with captive senses, and to drag our unhappy mind away by many occupations from the sight of the divine Majesty?
因為你若想在某位有權勢的人面前陳述某件要緊的案件，卻突然背向他、在陳述中途中斷，反要忙於某些插科打諢；你想你會對那與你談話的人施加何等的侮辱呢？你會怎樣激起他向你發怒呢？既然如此，我們與人交談時，尚且以全副心思勞力，免得因想別的事而顯得侮辱那與我們交談的人；那麼當我們在祈禱中與神交談，在如此偉大的威嚴之前陳述我們罪的困苦時，我們竟不羞愧、不臉紅，讓被擄的知覺東奔西跑，讓不幸的心思被許多事務從神聖威嚴的面前拉走，這豈不可恥嗎？
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Et ideo unusquisque, ante- quam in oratione procumbat, omnes cogitationes su- perfluas ab animi sui intentione, Deo auxiliante, re- pellat ut anima nostra sancti Spiritus fervore suc- censa, omne vitium compunctionis vel orationis igne consumat, et vagas ac volaticas cogitationes longe di- spergat; ut solæ virtutes tantum et sanctæ medita- tiones in cordibus nostris locum semper inveniant. 4. Hoc enim quasi adoratur, quod attentius cogita- tur. Quid tum unice cogitandum.Si darum nimis est ut nobis in oratione subrepant quæ alio tempore cogitare possumus, quid de illicitis cogitationibus?
And therefore let each one, before he prostrates himself in prayer, with God's help drive away all superfluous thoughts from the intention of his mind, so that our soul, kindled by the fervor of the Holy Spirit, may consume every vice with the fire of compunction or of prayer, and scatter far away wandering and flitting thoughts; that virtues alone and holy meditations may always find a place in our hearts. 4. For that is as it were adored, which is more attentively pondered. What one must uniquely ponder. If it is all too clear that things we could think of at another time creep up on us in prayer, what shall we say of unlawful thoughts?
因此，讓各人在俯伏祈禱之前，靠著神的幫助，把一切多餘的思念從自己的心意中驅走，使我們的靈魂被聖靈的火熱點燃，能以痛悔或祈禱的火燒盡一切惡習，把游移飛逝的思念遠遠驅散；使惟有美德和聖潔的默想，常在我們心中有其地位。四、因為凡被更專注思念的，就彷彿被敬拜了。當專一思念的是甚麼。倘若那些我們在別的時候本可思想的事，在祈禱中潛入我們，已是太顯而易見了；那麼論到那不合法的思念，我們又當怎麼說呢？
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[ Omnis enim homo, fratres charissimi, quod tempore orationis at- tentius cogitat, hoc sibi pro Deo constituit, et hoc quasi Deum habere et quasi Dominum videbituradora- re. Quæres, dilectissimi, nimium mihi aliquoties into- lerabilem dolorem incutit et tremorem , cum in ipsa orationis intentione mens ad diversas occupationes sæculi rapitur : et cum videtur aliud agere, longe ali- bi cognoscitur cogitatione discedere ; quasi sit aliquid, quod plus cigitare debeamus. Quando cum Deo loqui- mur, nil nobis aliud est cogitandum, nisi ut toto cor- de et toto animo et tota mente peccatorum indulgen- tiam et Dei gratiam debeamus expetere.
For every man, most beloved brethren, that which he ponders more attentively at the time of prayer, this he sets up for himself in place of God, and this he will seem as it were to have as God and to adore as Lord. Wherefore, most beloved, it sometimes strikes into me an exceedingly intolerable grief and trembling, when in the very intention of prayer the mind is snatched away to the diverse occupations of the world: and while it seems to be doing one thing, it is found to depart far elsewhere in thought; as though there were something we ought to ponder more. When we speak with God, we ought to ponder nothing else, except that with the whole heart and the whole soul and the whole mind we should seek the pardon of our sins and the grace of God.
因為，最親愛的弟兄們，每一個人在祈禱之時更專注思念甚麼，就把這事立為自己的神，代替真神，並且他似乎就把這事當作神來擁有、當作主來敬拜。因此，最親愛的弟兄們，有時這事使我心中生出極其難以忍受的痛苦與戰兢，就是當祈禱的心意本身正被奪往世界種種的事務時：它看似在做一件事，卻被發現在思念中遠遠飄往別處；彷彿還有甚麼是我們更當思念的。當我們與神交談時，我們不當思念別的，惟當以全心、全靈、全意尋求我們罪的赦免和神的恩典。
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Verbi gratia, cuicumque forte in oratione subripitur ut forum co- gitet : si forum cogitat, forum adorat. Subripitur illi ut domum quam fabricat aut reparat, ante oculus pro- ponat : quod ante oculus habucril, hoc adorat. Forte vineis aut hortum aut aliud aliquid cogitat : quod ante oculos cordis proposucrit, hoc in illa oratione adorat. Taceo de malis et forte etiam turpibus cigita- tionibus vel immundis 1.] Considerate, fratres charis- simi, quæso vos, et videte quam sit dura ista captivi- tas, ut lingua quasi cum Deo loquatur, et tota animi intentio ad terram et parietes vel lapides dirigatur.
For example, whoever perhaps in prayer is stealthily led to think of the marketplace: if he thinks of the marketplace, he adores the marketplace. He is stealthily led to set before his eyes the house which he is building or repairing: what he has had before his eyes, this he adores. Perhaps he thinks of vineyards or a garden or something else: what he has set before the eyes of his heart, this he adores in that prayer. I am silent about evil and perhaps even shameful or unclean thoughts. Consider, most beloved brethren, I beg you, and see how hard is this captivity, that the tongue should as it were speak with God, and the whole intention of the mind be directed to the earth and to walls or stones.
舉例來說，凡在祈禱中或許被暗暗引去想市場的：他若想市場，就是敬拜市場。他被暗暗引去把自己所建或所修的房屋擺在眼前：他把甚麼擺在眼前，就是敬拜甚麼。他或許想葡萄園、或菜園、或別的甚麼：他把甚麼擺在心的眼前，就在那祈禱中敬拜甚麼。至於那些邪惡、或許甚至可恥或污穢的思念，我且不說。最親愛的弟兄們，我求你們思想並看看，這被擄的光景何等嚴酷：舌頭彷彿在與神說話，全副心意卻被引向地土、牆壁或石頭。
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Et si ista quæ licite alio tempore vel cogitare possu- mus vel videre, nimis durum est ut nobis in oratione subrepant; putas ilia quæ etiam alio tempore illicite cogitantur, quantum mali erit, si ea in oratione positi cogitemus; id est, si cupiditatem, si odium, si ira- cundiam, aut luxuriam, vel adulteria et cætera his si- milia inclinati ad orationem ante cordis nostri oculos proponamus? Undo, fratres charissimi, tntis medullis conscientiæ Dominum, deprecemur ut nos ab ista lu- dificatione dæmonum liberare, et peccatorum nobis, indulgentiam donare dignetur. 5. Pro quibus et guid orandum.
And if it is all too hard that those things which we may lawfully think of or see at another time should creep up on us in prayer; consider, how great an evil it will be, if those things which are also thought of unlawfully at another time we should ponder while set in prayer; that is, if bowed to prayer we should set before the eyes of our heart covetousness, or hatred, or anger, or luxury, or adulteries and other things like these? Wherefore, most beloved brethren, with the whole marrow of our conscience let us beseech the Lord that He may deign to free us from this mockery of demons, and to grant us pardon of our sins. 5. For whom and what one must pray.
並且，倘若連那些我們在別的時候可以合法思想或觀看之事在祈禱中潛入我們，已是太嚴酷了；那麼你們想想，若我們把那些在別的時候也是不合法地被思想之事，在祈禱之際思念，這將是何等大的惡；就是說，若我們俯伏祈禱時，把貪心、或仇恨、或憤怒、或奢淫、或姦淫及其餘類此之事，擺在我們心的眼前？因此，最親愛的弟兄們，讓我們以良心的全部深處懇求主，願祂垂憐使我們脫離這鬼魔的戲弄，並賜我們罪的赦免。五、當為誰並為何祈禱。
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Et ideo, dilectissimi fratres, iterum atque iterum rogo, si fieri non potest ut istas captivitates animas ad integrum possitis eva- dere; vel quantum possumus, auxiliante Domino, labo- remus, ut eas vel tardius incurrere videamur : ne forte per negligentiam dum orantes aliud offensamcOKitamus, inde apud Deum inveniamus , unde fratres, potueramus acquirere gratiam. Oremus ergo, fratres, non solum pro nobis, sed etiam pro omnibus, ubicumque sint, Christianis : nec solum pro amicis, sed etiam pro inimicis Dei misericordiam deprecemur. Et quia bea- tus Apostolus dicit, Quid oremus, sicut oportet, nesci- mus (Rom. VIII, 26 );
And therefore, most beloved brethren, again and again I ask: if it cannot come to pass that you should altogether escape these captivities of the soul; yet as much as we can, with the Lord's help, let us labor that we may seem to fall into them at least more rarely: lest perhaps through negligence, while praying we think of something offensive, we find there before God that whence, brethren, we might have been able to acquire grace. Let us pray, therefore, brethren, not only for ourselves, but also for all Christians, wherever they may be: nor let us beseech God's mercy only for friends, but also for enemies. And because the blessed Apostle says, 'We know not what we should pray for as we ought' (Rom. 8:26);
因此，最親愛的弟兄們，我一再懇求：即使不能使你們完全逃脫這些心靈的被擄；然而，讓我們靠著主的幫助盡力勞苦，使我們至少顯得較少陷入其中：免得或許因疏忽，我們祈禱時想到令人得罪的事，反倒在神面前找著了那本可使我們得著恩典的地方——弟兄們啊——卻成了得罪。所以，弟兄們，讓我們祈禱，不但為自己，也為一切基督徒，無論他們在何處：我們懇求神的憐憫，不但為朋友，也為仇敵。並且因為蒙福的使徒說：「我們本不曉得當怎樣禱告才對」（羅八26）；
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hoc semper et pro nobis et pro omnibus aliis supplicemus , ut nobis Deus hoc digne- tur concedere, quod novit nostræ animæconvenire. Ante omnia, fratres, orationem dominicam in oratione dicamus : quia sinc dubio libenter orationem exaudit, quam ipse pro ineffabili sua benignitate instituit. Hæc ergo, fratres charissimi, si Deo inspirante, sicut con- suevistis, libenter accipitis, et nohis facietis gaudium, et vobis præparabitis reguum : præstante Domino no- stro Jesu Christo, qui regnat cum Patre et cum Spi- ritu sancto in sæcula sæculorum. Amen. SERMO CCLXXXIV (a). De quadam psallendi consuetudine, in die Epiphan ι æ (b). 1. De nora psallendi consuetudine.
let us always entreat this both for ourselves and for all others, that God may deign to grant us that which He knows to be fitting for our soul. Above all, brethren, let us say the Lord's Prayer in our prayer: for without doubt He gladly hears that prayer which He Himself, out of His ineffable goodness, instituted. These things, therefore, most beloved brethren, if by God's inspiration you gladly receive, as you have been accustomed, you will both make us joy, and prepare for yourselves the kingdom: by the bounty of our Lord Jesus Christ, who reigns with the Father and with the Holy Spirit for ever and ever. Amen. SERMON 284. Concerning a certain custom of chanting psalms, on the day of Epiphany. 1. On a new custom of chanting psalms.
讓我們常為自己也為眾人懇求這事，願神垂憐賜給我們祂所知道於我們靈魂合宜的。弟兄們，首先，讓我們在祈禱中誦念主禱文：因為祂必樂意垂聽那祂親自出於祂難以言喻的良善所設立的祈禱。所以，最親愛的弟兄們，你們若照著素常一樣，藉神的感動樂意領受這些事，就必既使我們歡喜，又為自己預備那國度：靠著我們主耶穌基督的厚賜，祂與父並聖靈一同掌權，直到永永遠遠。阿們。第二八四篇講道。論主顯節那日一種詠唱詩篇的慣例。一、論一種新的詠唱詩篇的慣例。
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Gaudium, quod mihi Dominus de vestra sancta et fideli devotiono concessit, verbis non prævaleo explicare. Plures enim erant anni, quod pro hac re æstuabat animus meus, et tota cordis intentione desiderabam, ut istam psallendi consuetudinem vobis pius Dominus inspira- ret. Unde benedico Dominum meum, et quantas pos- sum jugiter gratias ago, qui dignatus est implere desi­ derium meum. Cum enim vos ego ita psallere deside- rarem, quomodo in aliis vicinis civitatibus psallebatur; taliter Deus præparavit animum vestrum; ut hoc etiam melius, adjuvante Domino compleatis.
The joy which the Lord has granted me because of your holy and faithful devotion I have not power enough to express in words. For many were the years in which my soul was aflame for this very thing, and with the whole intention of my heart I longed that the merciful Lord might inspire in you this custom of chanting the psalms. Wherefore I bless my Lord, and give Him unceasing thanks as great as I am able, who has deigned to fulfil my desire. For when I so greatly desired that you should chant the psalms in the very manner in which they are chanted in the other neighbouring cities, God so prepared your soul that, with the Lord's help, you may fulfil this even better.
主因著你們聖潔而忠信的敬虔所賜給我的喜樂，我實在無法用言語充分表達。多年以來，我的心靈為此事火熱，我全心全意渴望仁慈的主在你們心中激發起這詠唱聖詩的習慣。因此我稱頌我的主，並盡我所能不住地感謝祂，因祂垂允成全了我的心願。當我如此渴望你們能照著鄰近各城詠唱的方式來詠唱聖詩時，神竟這樣預備了你們的心，使你們靠著主的幫助，能將此事行得更加美好。
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Quid nunc in- ter ipsa gaudia nostra agere convenit, nisi ut totis vi- ribus Domino supplicemus, ut quomodo dedit initium, etiam consummationem dare dignetur; et quibus tam sanctam psallendi contulit devotionem, etiam felicis simam perseverantiam pro sua pietate concedat? Et z quia non qui cœperit, sed qui perserenverit, salvus erit; et vos quantum potestis, jugi oratione,et cordis compunctione ignem in vobis divini amoris accendite; ne forte flamma charitatis, quæ in vobis fervere fideliter cœpit, per aliquam negligentiam refrige­ scat. 2. Linquæ concinant mores ; vocibus consonent affec- tus pii.
What now, in the midst of these our joys, is fitting to do, except that with all our strength we entreat the Lord, that as He gave the beginning, He may also deign to grant the consummation; and that to those on whom He has bestowed so holy a devotion of psalmody, He may in His mercy grant also a most blessed perseverance? And since it is not he who has begun, but he who has persevered, that shall be saved; do you also, as much as you can, by unceasing prayer and by compunction of heart kindle within yourselves the fire of divine love, lest perchance the flame of charity, which has faithfully begun to glow in you, should through some negligence grow cold. 2. Let conduct chime with the tongue; let devout affections be in harmony with the voices.
如今在我們這喜樂之中，除了竭盡全力懇求主，使祂既賜下開端，也垂允賜下成全之外，還有什麼是相宜當行的呢？並求祂憑著慈愛，使那蒙賜如此聖潔詠詩敬虔之人，也得著最蒙福的堅忍到底。既然得救的不是那起首的，而是那忍耐到底的；你們也要盡你們所能，藉著不住的禱告與內心的痛悔，在你們裡面點燃神聖之愛的火，免得那在你們心中已忠信燃燒的仁愛之火，因某種疏忽而冷淡下來。二、要讓行為與口舌相和；讓虔敬的情感與歌聲相諧。
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Et hoc ante omnia non solum orationibus, sed etiam sanctis cogitationibus studete, ut quod verbisl psallitis, orationibus impleatis, et Spiritus sanctus, qui vobis sonat in ore , ipse etiam habitare dignetur in corde. Bonum quidem est et satis acceptabile Deo, quando lingua fideliter psallit ; sed tunc est vere bonum, quando linguæ concordat etiam vita. Con- sentiant simul voces et mores; ne forte bonæ vo- ces contra malos mores testimonium ferant, et ipsa vos lingua vestra redarguat. Si enim aliud sonat in ore, et aliud apparet in opere; quod lingua videtur ædificare, incipit conversatio mala de- struere.
And above all things strive after this, not only in prayers but also in holy thoughts, that what you chant with your lips you may fulfil in your deeds, and that the Holy Spirit, who sounds in your mouth, may also deign to dwell in your heart. It is indeed good and very acceptable to God when the tongue faithfully chants; but it is then truly good when the life is also in accord with the tongue. Let voices and conduct agree together, lest perchance good voices bear witness against evil conduct, and your very tongue convict you. For if one thing sounds in the mouth and another appears in the work, what the tongue seems to build up, evil manner of life begins to tear down.
最要緊的是，你們不僅要在禱告中，也要在聖潔的意念中竭力追求：使你們口中所詠唱的，能在行為上實踐出來，並使那在你們口中發聲的聖靈，也垂允住在你們心中。當舌頭忠信地詠唱時，這在神面前固然是美好且甚為可悅納的；但唯有當生活也與舌頭相符時，這才是真正的美善。要讓歌聲與行為彼此相合，免得美善的歌聲反倒作了惡劣行為的見證，你們的舌頭反而定你們的罪。因為若口中所發的是一樣，行為上所顯的又是另一樣，那舌頭似乎所建立的，惡劣的生活便開始拆毀。
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Vos vero, fratres, non solum suavitas vocis, sed etiam sensus ipsius lectionis teneat occupatos; ut quomodo sonus vocis delectat in auribus sic virtus ipsius lectionis dulcescat in cordibus, secundum illud quod scriptum est, Quam dulcia faucibus meis eloquia tua, Domini ( Psal.CXVIII, 103) ! et iterum, Eloquia Domine desiderabilia super aurum, et lapidem pretiosum multum, et dulciora super mel et favum ( Psal. XVIII, 11) Qui enim quando psallit, suavitatem tantummo- do vocis et compositionem eujusque soni attendit, et quid in ipsis intelligi debeat non attnendit, aures ejus accipiunt transitorium cibum, sed ad animam ejus non pervenit Dei verbum;
But do you, brethren, let not only the sweetness of the voice keep you occupied, but also the meaning of the reading itself; so that, just as the sound of the voice delights the ears, so the power of that very reading may grow sweet in your hearts, according to that which is written: How sweet are Thy words to my palate, O Lord (Psalm 118:103)! and again: The words of the Lord are to be desired above gold and much precious stone, and sweeter than honey and the honeycomb (Psalm 18:11). For he who, when he chants, attends only to the sweetness of the voice and the composition of each sound, but does not attend to what ought to be understood in them, his ears receive a passing food, but the word of God does not reach his soul;
弟兄們，你們不但要讓歌聲的甘美佔據你們，也要讓所誦讀之意涵佔據你們；使那誦讀的能力，正如歌聲怡悅耳朵一般，也在你們心中變為甘甜，正如經上所記：「主啊，你的言語在我上膛何等甘美」（詩篇一一八篇103節）！又說：「主的言語比金子、比極多的精金可羨慕，比蜜、比蜂房下滴的蜜甘甜」（詩篇十八篇11節）。因為人詠唱時，若只留意歌聲的甘美與各音的編排，卻不留意其中當領悟的意涵，他的耳朵所領受的不過是過眼的食物，神的話卻沒有進到他的心靈；
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ac si velut ceram quodam modo quis ruminat, et de mellis dulcedine omnio non gustat. 3. Qualiter inter psallendum concipiantur. Vos vero fratres,sicut jam supra suggessi, ante omnia virtutes Psalmorum intus attendite. Quando quisque vestrum psallit, versiculum Psalmi, ubi ait, Confundantur su- perbi, quia injuste iniquitatem fecerunt in me (Psal. CXVIII, 78) ; conctur superbiam fugere, ut æternam confusionem mereatur evadere. Quando psallimus, Perdes omnes qui fornicantur abs te (Psal. LXXII, 27); omnes malas gconcupiscentias studeamus evadere. Quando psallimus quod beatus est vir, qui in lege Do- mini meditabitur die ac nocte (Psal. I, 2);
as if someone were, so to speak, to chew wax and taste nothing at all of the sweetness of the honey. 3. In what manner the psalms are to be taken to heart while chanting. But do you, brethren, as I have already suggested above, before all things attend inwardly to the virtues of the Psalms. When each one of you chants that little verse of the Psalm where it says, Let the proud be confounded, because they have unjustly done iniquity against me (Psalm 118:78), let him strive to flee pride, that he may deserve to escape eternal confusion. When we chant, Thou shalt destroy all that commit fornication against Thee (Psalm 72:27), let us strive to escape all evil concupiscences. When we chant that blessed is the man who shall meditate on the law of the Lord day and night (Psalm 1:2),
就好像有人只是咀嚼蠟，卻絲毫嘗不到蜂蜜的甘甜。三、詠唱時當如何用心領受詩篇。弟兄們，你們要照我上面所提示的，最要緊的是內心留意詩篇的德性。你們各人詠唱那節詩篇——「願驕傲的人蒙羞，因他們無理地以罪孽加害於我」（詩篇一一八篇78節）——時，就當竭力逃避驕傲，好叫他配得脫離永遠的羞辱。當我們詠唱「凡遠離你行邪淫的，你都要滅絕」（詩篇七十二篇27節）時，讓我們竭力脫離一切邪惡的私慾。當我們詠唱「惟喜愛主的律法、晝夜思想的，這人便為有福」（詩篇一篇2節）時，
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superfluas occupationes et mordaces jocos, otiosos luxuriososque sermones, quasi venenum diaboli respuamus; et lestio- nem divinam aut ipsi frequentius relegamus; aut si nos ipsi legere non possumus, illos qui legunt liben- ter et frequenter audire studeamus. Quoties psalli- mus, Si reddidi retribuentibus mihi mala, decidant me- rito ab inimicis meis inanis : persequantur inimicus ani- mam meam, et comprchendat et conculcet in terra vitam meam, et gloriam meam in pulverem reducat (Psal. VII, 5, 6 ) : quando ista et alia dicimus, ne ipsi contra nos tam duram maledictionem proferre videamur, nulli unquam hominum malum pro malo reddamus;
let us spit out, as if it were the devil's poison, superfluous occupations and biting jests, idle and lascivious talk; and let us either ourselves more frequently read again the divine reading, or, if we ourselves cannot read, let us gladly and frequently strive to hear those who read. As often as we chant, If I have rendered evil to them that repaid me evils, let me deservedly fall empty before my enemies: let the enemy pursue my soul, and take it, and tread down my life on the earth, and bring my glory down to the dust (Psalm 7:5-6): when we say these and other such things, lest we should seem to utter so hard a curse against ourselves, let us never render to any man evil for evil;
就讓我們把多餘的世務、尖刻的戲謔、無益且淫蕩的言談，如同魔鬼的毒藥一般吐棄；並讓我們自己更常重讀神聖的經文，或者，若我們自己不能讀，就讓我們甘心而常常竭力聽那些誦讀的人。每逢我們詠唱「我若以惡報那與我交好的人，情願我無故被仇敵追趕，直到追上，將我的性命踐踏在地，使我的榮耀歸於塵土」（詩篇七篇5-6節）時：當我們說這些以及其他這類話時，免得我們顯得是在向自己發出如此嚴厲的咒詛，讓我們永不以惡報任何人的惡；
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ut cum secura conscientia possimus dicere, Dimitte no- bis debita nostra, sicut et nos dimittimus debitoribus no- stris ( Matth. VI, 12). Et quia longum est omnia repli- care, quæ de istis tribus aut quatuor peccatis, id est, superbia, fornicatione vel odoi diximus, hoc de reli- quis omnibus vitiis sentiamus. Et quotiescumque in Psalmis peccatores maledicuntur, studeamus pecca- tum fugere; ne ipsi nos videamur ore proprio male dicere. Quoties in Psalmis justi, misericordes, sobrii, casti vel humiles collaudantur, tales esse cum Dei adjutorio laboremus; ut benedictio quæ ad illos diri- gitur, etiam ad nos divino munere proferatur.
so that with a secure conscience we may say, Forgive us our debts, as we also forgive our debtors (Matthew 6:12). And since it would be long to recount all things, of what we have said concerning these three or four sins, that is, pride, fornication, or hatred, let us think the same concerning all the remaining vices. And whensoever in the Psalms sinners are cursed, let us strive to flee sin, lest we ourselves should seem with our own mouth to curse ourselves. As often as in the Psalms the just, the merciful, the sober, the chaste, or the humble are praised together, let us labour, with God's help, to be such; that the blessing which is directed to those may, by the divine gift, be pronounced upon us also.
好叫我們能以坦然無愧的良心說：「免我們的債，如同我們免了人的債」（馬太福音六章12節）。既然把一切重述出來要花許多時間，那麼我們論到這三四樣罪——即驕傲、邪淫、與仇恨——所說的，就讓我們照樣看待其餘一切的惡行。每逢詩篇中咒詛罪人時，讓我們竭力逃避罪，免得我們自己彷彿用自己的口咒詛自己。每逢詩篇中一同稱讚義人、憐憫人的、節制的、貞潔的、或謙卑的人時，讓我們靠著神的幫助竭力作這樣的人；好叫那賜給他們的祝福，也藉著神恩的賞賜臨到我們。
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Iterum atque iterum rogo atque supplico, ut quotiescumque psallitis, quid in ipsis Psalmis intrinsecus intelligi vel observari debeat, attentius cogitetis; ut dum lingua vestra Dominum laudat, ad anima vestram bene- dictio divina perveniat : præstante Domino nostro Jesu Christo, qui et regnat in sæcula sæculorum. Amen. SERMO CCLXXXV (a). De ritu psallendi, etc. (b). Ad orationem genua flectantur. Hæc Psalmorum cantum consequatur. Supplico, fratres charissimi, et paterna pietate commoneo, ut quotiescumque oratio indicitur, qui forte pro aliqua infirmitate non potest genua flectere, et dorsum incurvare, vel cervicem hu- miliare non differat (c).
Again and again I ask and entreat, that whensoever you chant, you would more attentively ponder what ought inwardly to be understood or observed in those very Psalms; so that while your tongue praises the Lord, the divine blessing may reach your soul: our Lord Jesus Christ granting it, who also reigns unto the ages of ages. Amen. SERMON 285. On the manner of chanting the psalms, etc. Let the knees be bent for prayer. Let the singing of the psalms follow this. I entreat, most beloved brethren, and with fatherly affection I admonish you, that whensoever prayer is announced, he who perhaps cannot bend his knees on account of some infirmity, let him not delay to bow his back or humble his neck.
我一次又一次地請求並懇求你們：每逢你們詠唱時，要更專注地思想那些詩篇中內在當領悟或當遵行的意涵；好叫你們的舌頭讚美主的時候，神聖的祝福能臨到你們的心靈：這是靠我們主耶穌基督賜下的，祂也直到萬世萬代作王。阿們。第二八五篇講道。論詠唱詩篇的方式等。禱告時當屈膝。詠唱詩篇當隨其後。最親愛的弟兄們，我懇求並以父親的慈愛勸勉你們：每逢宣告禱告時，那因某種軟弱或許不能屈膝的人，也不要遲延彎腰俯首。
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Quid tibi prodest quod fideli- ter psallis, si posteaquam psallere desinis, Deo sup- plicare nolueris? Et ideo unusquisque, quando psal- lere cessaverit, cum omni humilitate oret et supplicet Domino; ut quod verbis protulit ex ore, Deo auxi- liante, implere mereatur in opere. Sic est psallere, fratres, quomodo sementem iterum orando sepelire vel tegere (d). Sicut enim qui seminat in agro, si arando cooperire dissimulaverit, venient volucres, et totum quod seminatur esse videbatur diripient :
What does it profit you that you faithfully chant, if after you cease to chant you are unwilling to make supplication to God? And therefore let each one, when he has ceased to chant, with all humility pray and beseech the Lord; that what he has brought forth in words from his mouth, he may, with God's help, deserve to fulfil in his deeds. To chant is, brethren, like sowing seed and then again by prayer to bury or cover it. For just as he who sows in the field, if he neglects by ploughing to cover it over, the birds will come and snatch away all that seemed to have been sown:
你若忠信地詠唱，卻在停止詠唱之後不肯向神祈求，這對你有何益處呢？因此，讓各人在停止詠唱時，以完全的謙卑禱告懇求主；使他口中用言語所發出的，能靠著神的幫助，配得在行為上實踐。弟兄們，詠唱就如同撒種，然後再藉著禱告把它埋藏或覆蓋。因為正如在田間撒種的人，若疏忽了以犁耕覆蓋種子，飛鳥就會來，把一切似乎已撒下的都奪去；
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ita qui in agro cordis sui seminaverit verbum Dei, et psallendo vel legendo asperscrit, nisi postea orando in corde suo recondiderit, et quodam modo sepelierit, venient volucres, id est, cogitationes sæculi hujus, volatiles, inanes et vacuæ, et rapient quod in corde fuerat seminatum. Ei ideo ubi cessaverit aliquis psal- lere, non cesset orare, si vult in agro cordis sui mes- sem divinæ misericordiæ proficere. 2. Ne stando Rogo vos, fratres, quoties in al- tario oratur, et vos inclinate capita vestra; ne forte si stantes vultis orare, mpleatur in vobis illud quod de Pharisæo scriptum est qui stans orabat:
so he who has sown the word of God in the field of his heart, and has scattered it by chanting or reading, unless afterwards by prayer he stores it up in his heart and, so to speak, buries it, the birds will come, that is, the thoughts of this world, flighty, empty and vain, and will snatch away what had been sown in the heart. And therefore, where anyone has ceased to chant, let him not cease to pray, if he wishes the harvest of divine mercy to prosper in the field of his heart. 2. That prayer should not be made standing. I ask you, brethren, as often as prayer is made at the altar, do you also incline your heads; lest perchance, if you wish to pray standing, there should be fulfilled in you that which is written of the Pharisee who prayed standing:
照樣，人若在自己心田撒下神的話，藉詠唱或誦讀撒了種，卻不在之後藉禱告將它珍藏在心中，可說是加以埋藏，飛鳥就會來，就是這世界的意念，飄忽、空洞而虛妄，把撒在心中的奪去。因此，人若停止了詠唱，就不要停止禱告，如果他願意神的憐憫之收成在他的心田興旺。二、不當站著禱告。弟兄們，我求你們，每逢在祭壇前禱告時，你們也要低下你們的頭；免得你們若想站著禱告，那論到站著禱告之法利賽人的經文，就應驗在你們身上：（見下）
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plus enim placuit Deo Publicanus, qui incurvatus accusabat pec- cata sua, quam ille Pharisæus qui stans laudabat me- rita sua. Et illud observate, fratres, ne forte dum alii orant, alii otiosis fabulis occupentur; ne de medica- mentis sibi vulnera faciant, et inde se perdant unde se liberare potuerant. Qui hæc faciunt, et pro se et pro aliis quos impediunt, malam rationem sunt in die judi- cii reddituri. Et hoc admoneo simul et rogo, fratres, quoties clamatum fuerit, ut vos benedictioni humiliare debeatis, non vobis sit labariosum capita inclinare ; quia non vos homini, sed Deo humiliatis. 3. Dolet ad vigitias tardiu. venientes et verbum Dei negligente. Verbum Dei pluvia.
for the Publican, who bowed down and accused his own sins, pleased God more than that Pharisee who standing praised his own merits. And observe this also, brethren, lest perchance while some pray, others should be occupied with idle chatter; lest they make wounds for themselves out of medicines, and lose themselves in the very place whence they might have delivered themselves. They who do these things shall render an evil account in the day of judgment, both for themselves and for others whom they hinder. And this I both admonish and ask at once, brethren: as often as it is proclaimed that you should humble yourselves for the blessing, let it not be burdensome to you to incline your heads; for you humble yourselves not to man, but to God. 3. He grieves over those who come late to vigils and neglect the word of God. The word of God is rain.
因為那俯身承認自己罪過的稅吏，比那站著誇讚自己功德的法利賽人更蒙神喜悅。弟兄們，你們也要留意這一點，免得當有些人禱告時，另一些人卻忙於閒談；免得他們把良藥變成自己的傷口，反在那本可自救之處喪失自己。凡行這些事的人，無論為自己或為那被他們攔阻的人，都要在審判之日交出惡劣的帳。弟兄們，這一點我一面勸勉，一面同時請求：每逢宣告你們當為受祝福而謙卑時，你們不要以低頭為累贅；因為你們謙卑不是向人，乃是向神。三、他為那些遲到守夜、輕忽神話語的人憂傷。神的話乃是雨。
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Verbum Dei lumen est Et licet, fratres charissimi, de vestra fer- venti devotione multum gaudeam; tamen quia sunt aliqui, qui tardius ad vigilias veniunt, et ubi verbum Dei recitari cœperit, cito discedunt, rogo ut eos admo- neatis, et vestro sancto ac salubri consilio ut vos imi- tari debeant provocetis. Quantum est hoc, fratres mei, quod eos occupatos tenere videmur? Et ipsi videtis quia vix est dimidiæ horæ spatium; cum tamen, ut pauperes homines, vel quosque artifices de suis non retardemus operibus,quoties sermo futurus est, matu- rius faciamus psalmum quinquagesimum dici, ut non tardius, sed semper hora consuetudinaria de ecclesia exeatur.
The word of God is light. And although, most beloved brethren, I greatly rejoice over your fervent devotion; yet because there are some who come rather late to the vigils, and, when the word of God has begun to be recited, quickly depart, I ask that you would admonish them, and by your holy and wholesome counsel provoke them to imitate you. How great a thing is this, my brethren, that we seem to keep them occupied? You yourselves see that it is scarcely the space of half an hour; whereas nevertheless, that we may not delay poor men or any craftsmen from their labours, whenever a sermon is to be given, we cause the fiftieth psalm to be said earlier, so that we may leave the church not later, but always at the accustomed hour.
神的話乃是光。最親愛的弟兄們，雖然我為你們火熱的敬虔大大歡喜；然而因為有些人來守夜較晚，並且當神的話開始被誦讀時就迅速離去，所以我請你們勸勉他們，並以你們聖潔而有益的勸告激勵他們效法你們。我的弟兄們，我們似乎叫他們耽擱的，能有多少呢？你們自己看見，這不過是半小時的光景；然而為了不耽誤窮人或任何工匠的工作，每逢要講道時，我們就叫第五十篇詩篇提早唱誦，好使我們不至更晚，而總是照慣常的時辰離開教會。
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Et rogo vos, fratres, si nobis inter tantas occu- pationes et intolerabiles labores non piget per diversa volumina Scripturarum excurrere, et cum grandi stu- dio vobis medicamenta spiritualia providere; quare alicui ex nostris laboriosum sit accipere, cum nobis non pigeat erogare? Et quia sermo qui recitatur, obe- dientibus erit in remedium, negligentibus in judicium, bene faciet unusquisque, si verbi Dei pluviam in agro cordis sui libenter exceprit : ne forte si dissimulave- rit remedium salutis accipere, postea necesse sit ilii guttam refrigerii inter inferni flammas inquirere.
And I ask you, brethren, if it does not irk us, amid so many occupations and intolerable labours, to run through the various volumes of the Scriptures, and with great diligence to provide spiritual medicines for you; why should it be laborious for any of you to receive them, when it is no trouble to us to dispense them? And since the sermon which is recited will be for a remedy to the obedient, but for judgment to the negligent, each one will do well if he gladly receives the rain of the word of God in the field of his heart: lest perchance, if he neglects to receive the remedy of salvation, it should afterwards be needful for him to seek a drop of refreshment amid the flames of hell.
弟兄們，我且問你們：我們在如此繁多的事務與難以忍受的勞苦之中，尚且不厭其煩地遍覽聖經各卷，並以極大的殷勤為你們預備屬靈的良藥；那麼你們中間豈有人以領受這些為勞苦，既然我們分發這些並不覺得為難？既然所誦讀的講道，對順從的人是醫治，對疏忽的人卻是審判，那麼每人若甘心在自己心田領受神話語的雨，就必受益：免得他若疏忽領受救恩的醫治，日後竟需要在地獄的火焰中尋求一滴清涼。
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Illam pluviam dico, fraters charissimi, nos desiderare debere , de qua Moyses dicit, Exspecetur sicut pluvia eloquium meum ( Deut. XXXII, 2). Certum est enim, fra- tres dilectissimi, quia qualis est messis ista terrena , quoties pluviam aut tarde aut post multos menses ac- ceperit, talis est anima quæ verbum Dei frequentins audire noluerit. Et quia lex Dei non solum pluvia, sed et lumen est, secundum quod scriptum est, Lucerna pedibus meis verbum tuum, Domine (Psal. CXVIII, 105); qui lumen verbi Dei dedignatur accipere, timeat ne ei necesse sit æternas tenebras sustinere.
That rain, most beloved brethren, I say, we ought to desire, of which Moses says, Let my speech be awaited as the rain (Deuteronomy 32:2). For it is certain, most beloved brethren, that just as this earthly harvest is, whenever it receives the rain either late or after many months, such is the soul that has been unwilling more frequently to hear the word of God. And since the law of God is not only rain, but also light, according to that which is written, Thy word, O Lord, is a lamp to my feet (Psalm 118:105); he who disdains to receive the light of the word of God, let him fear lest it be needful for him to endure eternal darkness.
最親愛的弟兄們，我說，我們應當渴慕那雨，就是摩西所論的：「願我的言語等候如雨」（申命記三十二章2節）。最蒙愛的弟兄們，這是確定的：正如這地上的莊稼，若得雨太遲，或在許多月之後才得，是何等光景；那不肯更常聽神話語的心靈，也是這樣。既然神的律法不僅是雨，也是光，正如經上所記：「主啊，你的話是我腳前的燈」（詩篇一一八篇105節）；那藐視領受神話語之光的人，就當懼怕，免得他必須忍受永遠的黑暗。
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Sed credimus de Dei misericordia, quod per sanctam admonitionem et Deo placitam castigationem vestram, etiam negli- gentes ad fervorem sunt vestræ fidei suscitandi; ut et de vestra et illorum salute duplex gaudium habere possimus : præstante Domino nostro Jesu Christo, qui cum Deo Patre et Spiritu sancto vivit et regnat in sæ- cula sæculorum. Amen. SERMO CCLXXXVI (a). Ut genua ficetantur in oratione, et de verbis otiosis vi- tandis. 1. Ad preces genua flectantur, aut præ infirmitate dorsum et caput inclinentur. Id Publicanus observans auditur; id negligens Pharisæus despicitur.
But we trust in God's mercy, that through your holy admonition and your correction pleasing to God, even the negligent are to be roused to the fervour of your faith; so that we may have a twofold joy, both over your salvation and over theirs: our Lord Jesus Christ granting it, who with God the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen. SERMON 286. That the knees should be bent in prayer, and concerning the avoidance of idle words. 1. Let the knees be bent for prayers, or, in case of infirmity, let the back and head be inclined. Observing this, the Publican is heard; neglecting it, the Pharisee is despised.
但我們仰望神的憐憫，深信藉著你們聖潔的勸勉和蒙神喜悅的責備，連疏忽的人也必被激發起你們信心的火熱；好使我們能有雙倍的喜樂，既為你們的救恩，也為他們的救恩：這是靠我們主耶穌基督賜下的，祂與父神並聖靈一同活著作王，直到萬世萬代。阿們。第二八六篇講道。論禱告時當屈膝，以及當避免閒話。一、禱告時當屈膝，或因軟弱之故當彎腰俯首。稅吏因遵行此事而蒙垂聽；法利賽人因忽視此事而被藐視。
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Rogo et admoneo vos ,fratres charissimi, ut quotiescumque juxta altare a clericis oratur, aut oratio diacono cla- mante indicitur, non solum corda, sed etiam corpora fideliter inclinetis. Nam dum frequenter, sicut oportet, et diligenter attendo, diacono clamante, Flectamus ge- nua; maximam partem velutcolumnas erectas stare conspicio : quod Christianis dum in ecclesia oratur, omnino nec licet,, nec expedit, non enim propter nos sed propter vos diacinus clamat. Et ideo quia ad vos specialiter vox illa, vel maxime ad negligentes diri- gitur, justum est ut a vobis fideliter impleatur. Sit ergo vox illa obedientibus in remedium;
I ask and admonish you, most beloved brethren, that whensoever prayer is made by the clergy beside the altar, or prayer is announced by the deacon proclaiming it, you should faithfully incline not only your hearts, but also your bodies. For while I frequently and diligently attend, as is fitting, when the deacon proclaims, Let us bend the knees, I behold the greater part standing erect like columns: which, while prayer is being made in church, is by no means either lawful or expedient for Christians; for the deacon proclaims not for our sake, but for yours. And therefore, since that voice is directed specially to you, or most of all to the negligent, it is just that it be faithfully fulfilled by you. Let that voice, then, be for a remedy to the obedient;
最親愛的弟兄們，我請求並勸勉你們：每逢神職人員在祭壇旁禱告，或執事宣告禱告時，你們不僅要忠信地俯下你們的心，也要俯下你們的身體。因為當我照著相宜的方式常常殷勤留意時，執事宣告「我們要屈膝」，我卻看見大部分人像柱子一般直挺挺地站著：這對基督徒而言，在教會中禱告之際，斷然既不合法，也不合宜；因為執事宣告不是為我們的緣故，乃是為你們。因此，既然那宣召是特別向你們發出，尤其是向疏忽的人發出，你們忠信地成全它就是合宜的。所以，願那宣召對順從的人成為醫治；
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quia inobe- dientibus crit in testiminium, propter illud quod scri- plum est, Maledictus qui facit opus Dei negligenter (Jerem. XLVIII, 10). Sed et illud timendum est fratres, quod Apostolus dixit, et omnimodis observandum, Instate orationi vigilantes in ea (Coloss. IV, 2); et ite- rum, Sine intermissione orate, i n omnibus gratias agite (I Thess. V, 17, 18). Et Dominus, Vigilate, inquit, et orate, ne intretis in tentationem (Matth. XXVI, 41); et iterum, Oportet semper orare et non deficere (Luc. XVIII, 1). Et ideo qui pro aliqua infirmitate non potest genua fle- ctere vel dorsum curvare, vel caput non pigeat incli- nare;
for to the disobedient it will be for a testimony, on account of that which is written, Cursed is he who does the work of God negligently (Jeremiah 48:10). But this also is to be feared, brethren, which the Apostle said and which is to be observed in every way, Continue instant in prayer, watching therein (Colossians 4:2); and again, Pray without ceasing, in all things give thanks (1 Thessalonians 5:17-18). And the Lord says, Watch and pray, that you enter not into temptation (Matthew 26:41); and again, One ought always to pray and not to faint (Luke 18:1). And therefore, let him who on account of some infirmity cannot bend his knees or bow his back, not be loath to incline his head;
因為對悖逆的人，這卻要成為見證，正如經上所記：「懈怠行主工的，必受咒詛」（耶利米書四十八章10節）。弟兄們，還有這一點是當懼怕、當在各方面遵行的，就是使徒所說的：「你們要恆切禱告，在此警醒」（歌羅西書四章2節）；又說：「不住地禱告，凡事謝恩」（帖撒羅尼迦前書五章17-18節）。主也說：「總要警醒禱告，免得入了迷惑」（馬太福音二十六章41節）；又說：「應當常常禱告，不可灰心」（路加福音十八章1節）。因此，那因某種軟弱不能屈膝或彎腰的人，也不要不甘願地低下頭來；
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considerans per hanc humilitatem Publicanum illum Dei miscricordiam consecutum, qui ad cœlum oculos levare non audebat, sed inclinato in terram capite pectus tundebat et peccata intus inclusa quasi judex serverissimus verberabat : et ideo meruit ut de eo Dominus dicere dignaretur, Descendit hic Publica- nus justificatus in domum suam magis quam ille Pha- risæus : quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur (Ibid., 14). Exemplum etiam ipsius Pharisæi considerandum est et timendum; ne pro eo quod stans oraverit, ideo non meruerit exaudiri. 2. Qui negat in se peccatum esse grave. Si in vesti- bus macula , in anima potius timeatur.
considering that through this humility that Publican obtained the mercy of God, who dared not lift his eyes to heaven, but with his head bowed to the earth beat his breast and, as a most severe judge, scourged the sins shut up within: and therefore he deserved that the Lord should deign to say of him, This Publican went down justified into his house rather than that Pharisee: for everyone that exalts himself shall be humbled; and he that humbles himself shall be exalted (Luke 18:14). The example of the Pharisee himself also is to be considered and feared; lest, because he prayed standing, he for that reason did not deserve to be heard. 2. He who denies that there is grave sin in himself. If a stain be feared on the garments, let it rather be feared in the soul.
要思想那稅吏正是藉此謙卑得著了神的憐憫，他不敢舉目望天，只把頭俯向地，捶著胸膛，如同最嚴厲的審判官，鞭責那藏在裡面的罪：因此他配得主垂允這樣論他：「這稅吏回家去比那法利賽人倒算為義了；因為凡自高的，必降為卑；自卑的，必升為高」（路加福音十八章14節）。那法利賽人本身的樣板也是當思想、當懼怕的；免得他因站著禱告，就為此不配蒙垂聽。二、否認自己有重罪的人。若怕衣服上有污點，倒不如更怕心靈中有污點。
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Sed forte sunt aliqui, qui ideo genua nolunt flectere, quia se credunt peccata gravia non habere. Avertat hoc Deus a sen- sibus christianis. Ille periculosius peccat, qui se gra- viter peccare non putat : et tunc maxime impugna- tionem sustinet, quando se impuganari non sentit. Sed dicit aliquis : Quis est qui se peccatorem esse non cre- dat? Sine dubio ille se peccatum grave habere non credit, qui prostratus aut incurvatus animæ suæ re- medium non quærit. Sed forte timet aliquis ne pre- iosis vestimentis suis injuriam faciat. Qui timet ne orando inquinentur vestimenta sua, plus timeat ne non orando sordida remaneat anima sua. Plus enim apud non valere debet anima nostra, quam tunica :
But perhaps there are some who are unwilling to bend their knees, because they believe that they do not have grave sins. May God avert this from Christian minds. He sins more perilously who does not think that he sins gravely: and then most of all he suffers assault, when he does not perceive that he is being assaulted. But someone says: Who is there that does not believe himself to be a sinner? Without doubt he does not believe that he has grave sin, who does not, prostrate or bowed down, seek a remedy for his soul. But perhaps someone fears lest he do injury to his precious garments. He who fears lest his garments be soiled by praying, let him rather fear lest by not praying his soul remain filthy. For our soul ought to be of more worth than a tunic:
但或許有些人不肯屈膝，因為他們自以為沒有重罪。願神使這意念遠離基督徒的心思。那不以為自己犯重罪的人，犯罪反倒更加危險：他最受攻擊之時，正是他察覺不到自己被攻擊之時。但有人說：豈有人不相信自己是罪人的呢？毫無疑問，那不肯俯伏或彎身為自己心靈尋求醫治的人，乃是不相信自己有重罪。但或許有人怕他寶貴的衣服受損。那怕禱告會弄髒衣服的人，倒不如怕不禱告會使他的心靈仍舊污穢。因為我們的心靈比一件內袍更當看重：（原文「在神面前」）
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et valde timendum est ne dum vestis nitida custoditur, multis peccatis ac negligentiis anima sor­ didetur. 3. Hanc corporis demissionem homini exhibemus. Eam in precibus exhibuerunt sancti,et ipse Christus. Vellem tamen scire de illis qui nec genua flectunt, nec inclinare capita volunt, si aliquid sibi satis neces- sarium aut a judice aut aliqua potenti persona ex- peterent, utrum stantes et erecto capite negligenter et tepide supplicarent. Rem terrenam ab homine ter- reno quærimus, et prope usque ad terram nos humi- liter inclinamus : et a Deo remissionem peccatorum et æternam requiem inquirentes, nec capita nostra inclinare dignamur Non ita legimus de beato Elia et Elisæo (IV Reg.
and it is greatly to be feared lest, while the shining garment is guarded, the soul be defiled with many sins and negligences. 3. This bowing of the body we show to man. The saints, and Christ Himself, showed it in their prayers. I would nevertheless wish to know concerning those who neither bend their knees nor are willing to incline their heads, whether, if they sought something very necessary for themselves either from a judge or from some powerful person, they would supplicate standing and with erect head, negligently and lukewarmly. We seek an earthly thing from an earthly man, and we humbly bow ourselves almost down to the ground: and, seeking from God remission of sins and eternal rest, we do not deign even to incline our heads. Not thus do we read concerning blessed Elijah and Elisha (2 Kings),
實在當大大懼怕，免得在保守光鮮衣裳之時，心靈卻被許多罪與疏忽玷污了。三、這身體的俯屈，我們尚且向人施行。眾聖徒，連基督自己，在禱告中都曾如此行。然而我願曉得那些既不屈膝也不肯低頭的人：他們若向審判官或某位有權勢者求取自己極需之物，是否會站著、昂首、隨便冷淡地懇求。我們向屬地的人求屬地之物，尚且謙卑俯身幾乎到地：而向神求赦罪與永遠的安息，卻連低頭都不屑。我們讀到論及蒙福的以利亞和以利沙（列王紀下）的記載卻非如此，
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4) vel cæteris sanctis, de quibus le- gitur quod frequenter prostrati in terram, ad Deum cum omni contritione oraverint. Et de ipso Domino nostro in Evangelio scriptum est, quod procidens in terram ita oraverit, ut ab eo guttæ sanguinis stilla- rent (Luc. XXII, 41 et 44 ). Quid enim indigebat Chri- stus ut taliter supplicaret? Non ille quidquam indigebat, sed nobis exemplo suo orationis remedia præparabat. Orat misericordia, et non orat miseria, orat charitas, et non orat iniquitas. Prostratus in terra orat Medi- cus, et non inclinatur ægrotus. Orat innocentia, et non orat nequitia : orat qui peccatum non fecit, nec dolus inventus est in ore ejus; et non prosternitur mulus peccatis obnoxius.
nor concerning the other saints, of whom it is read that they often, prostrate upon the ground, prayed to God with all contrition. And of our Lord Himself it is written in the Gospel, that falling to the ground He so prayed that drops of blood trickled from Him (Luke 22:41 and 44). For what need had Christ to supplicate in such a manner? He had need of nothing, but by His own example He was preparing for us the remedies of prayer. Mercy prays, and misery prays not; charity prays, and iniquity prays not. The Physician prostrate on the earth prays, and the sick man is not bowed down. Innocence prays, and wickedness prays not: He prays who did no sin, neither was guile found in His mouth; and one liable to countless sins does not prostrate himself.
論及其他聖徒的記載也非如此，經上論到他們常俯伏在地，帶著完全的痛悔向神禱告。至於我們的主自己，福音書上記著說，祂俯伏在地這樣禱告，甚至有血滴從祂身上滴下（路加福音二十二章41、44節）。基督何需這樣懇求呢？祂一無所需，只是藉著自己的樣板為我們預備禱告的良方。憐憫禱告，愁苦卻不禱告；仁愛禱告，罪孽卻不禱告。俯伏在地的醫生禱告，患病的人卻不俯身。無辜禱告，邪惡卻不禱告：那沒有犯罪、口裡也沒有詭詐的禱告了；而背負無數罪愆的人卻不俯伏。
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Orat Judex, et desiderat parcere; et non orat reus, ut indulgentiam mereatur accipere : orat judicaturus, et orare dissimulat judi- candus. Non ergo pigeat, si infirmitas non prohibet, ut se unusquisque in terram prostratus humiliet. 4. Aliter nequit de fonte gratiæ bibi. Ad ecclesiam, fratres, quasi ad fontem vivum et ad spiritualem flu- vium, convenire debemus, ut accipiamus aquam illam vivam, de qua Dominus dixit, Qui silit, veniat et bibat : qui credit in me, flumina de ventre ejus fluent aquæ vi- væ ( Joan. VII, 37, 38); et iterum, Qui biberit aquam quam ego dabo, non sitier unquam : sed fiet in eo fons aquæ salientis in vitam æternam (Id. IV. 13 et 14).
The Judge prays, and desires to spare; and the guilty man prays not, that he may deserve to receive pardon: He who is to judge prays, and he who is to be judged neglects to pray. Let it therefore not be irksome, if infirmity does not prevent, for each one to humble himself prostrate upon the ground. 4. Otherwise one cannot drink from the fountain of grace. To the church, brethren, as to a living fountain and to a spiritual river, we ought to come together, that we may receive that living water, of which the Lord said, If any man thirst, let him come and drink: he that believes in me, out of his belly shall flow rivers of living water (John 7:37-38); and again, He that shall drink of the water that I will give, shall not thirst forever: but it shall become in him a fountain of water springing up unto life eternal (John 4:13-14).
審判官禱告，且願意寬赦；有罪之人卻不禱告，好得著蒙赦免的資格：那將要施行審判的禱告，那將要受審判的卻疏於禱告。因此，只要軟弱不加攔阻，各人俯伏在地謙卑自己，就不當以為累贅。四、否則便無法從恩典的泉源暢飲。弟兄們，我們當一同來到教會，如同來到活的泉源和屬靈的江河，好領受那活水，就是主所說的：「人若渴了，可以到我這裡來喝。信我的人，就如經上所說，從他腹中要流出活水的江河來」（約翰福音七章37-38節）；又說：「人若喝我所賜的水，就永遠不渴。我所賜的水要在他裡頭成為泉源，直湧到永生」（約翰福音四章13-14節）。
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Ad istum ergo fontem feliciter currit, qui ad ecclesiam fideliter venit. Sed sicut de fonte terreno et corporali fluvio non potest aliquis bibere, si se noluerit inclinare; ita et de vivo fonte Christo et sancti Spiritus fluvio nemo aquam vivam haurire poterit, nisi se humiliter inclinare voluerit; propter illud quod scriptum est, Deus super- bis resistit, humilibus autem dut gratiam (Jacobi IV, 6). 5. Aut benedictionis divinæ ros percipi. Et illus simi- liter admoneo, fratres charissimi, quoties diaconus clamaverit ut vos ad benedictionem humiliare debea- tis, et corpora et capita fideliter inclinetis; quia be- nedictio vobis, licet per hominem, non tamen ab homine datur.
To this fountain, therefore, he happily runs, who faithfully comes to the church. But just as no one can drink from an earthly fountain and a bodily river, if he is unwilling to stoop down; so also from the living fountain, which is Christ, and from the river of the Holy Spirit, no one will be able to draw the living water, unless he is willing humbly to stoop down; on account of that which is written, God resists the proud, but gives grace to the humble (James 4:6). 5. Or receive the dew of the divine blessing. And this likewise I admonish, most beloved brethren, as often as the deacon proclaims that you should humble yourselves for the blessing, incline both your bodies and your heads faithfully; because the blessing is given to you, though through a man, yet not by a man.
因此，忠信地來到教會的人，便歡然奔向這泉源。但正如人若不肯俯身，就無法從屬地的泉源和有形的江河暢飲；照樣，人除非肯謙卑俯身，也無法從那活泉——就是基督——並聖靈的江河汲取活水；正如經上所記：「神阻擋驕傲的人，賜恩給謙卑的人」（雅各書四章6節）。五、或領受神聖祝福的甘露。最親愛的弟兄們，我照樣勸勉：每逢執事宣告你們當為受祝福而謙卑時，你們要忠信地俯下身體與頭；因為那賜給你們的祝福，雖藉著人，卻不是出於人。
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Nec attendatis si forte negligens est qui exhibet; sed Dominum respicite qui transmittit : benedictio enim quæ vobis datur, ros et pluvia cœle- stis esse cognoscitur. Sic enim et Moyses ait : Exspe- cletur sicut pluvia eloquium meum, et sicut ros verba mea (Deul. XXXII, 2). Et optime nostis, fratres, quia pluvia si montem nimis erectum invenerit, cito in val- lem decurrit. Et ideo qui se ad accipiendam benedi- ctionem humiliter inclinantes, quasi valles faciunt, ipsi pluviam divinæ benedictionis accipiunt : et im- pletur in ies illud quod scriptum est, Omnis vallis implebitur, et omnis mons et collis humiliabitur (Luc. III, 5) Quid est, Omnis vallis implebitur;
Nor should you regard whether perchance he who bestows it is negligent; but look upon the Lord who transmits it: for the blessing which is given to you is known to be dew and heavenly rain. For thus also Moses says: Let my speech be awaited as the rain, and my words as the dew (Deuteronomy 32:2). And you know very well, brethren, that if rain finds a mountain too much upraised, it quickly runs down into the valley. And therefore they who, humbly inclining themselves to receive the blessing, make themselves as it were valleys, they themselves receive the rain of the divine blessing: and there is fulfilled in them that which is written, Every valley shall be filled, and every mountain and hill shall be brought low (Luke 3:5). What is, Every valley shall be filled;
你們也不要在意那施行祝福的人或許是疏忽的；只要仰望那傳遞祝福的主：因為那賜給你們的祝福，乃是甘露與天上的雨。因為摩西也這樣說：「願我的言語等候如雨，願我的話滴落如露」（申命記三十二章2節）。弟兄們，你們深知：雨若遇著過於高聳的山，就迅速流下山谷。因此，那些為領受祝福而謙卑俯身、使自己如同山谷的人，便親自領受了神聖祝福的雨：那經上所記的話就應驗在他們身上——「一切山窪都要填滿，大小山岡都要削平」（路加福音三章5節）。「一切山窪都要填滿」是什麼意思呢？
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nisi, Omnis qui se humiliat, exaltabitur? Quid est, Mons et collis humiliabitur; nisi, Qui se exaltat, deprimetur? Ipsi ta- men in oratione genna flectere, vel capita sua bene- dictioni dissimulant inclinare, qui stantes in ecclesia magis eligunt verbosari quam psallere. 6. In ecclesia vel orandum vel psallendum. Garrien- tium duplex culpa. Unde rogo vos, fratres, admonitio- nes, imo preces nostras, libenter, sicut consuevistis, accipite; et venientes ad ecclesiam hoc solum quod in ecclesia fieri expedit, agite : id est aut orate aut psal­ lite; ut et orando peccatorum veniam accipere, et psallendo ad spiritualem possitis lætitiam pervenire.
except, Everyone that humbles himself shall be exalted? What is, The mountain and the hill shall be brought low; except, He that exalts himself shall be brought down? Yet those very persons who in church prefer to prattle rather than to chant the psalms, neglect in prayer to bend their knees or to incline their heads for the blessing. 6. In church one must either pray or chant the psalms. The twofold guilt of those who chatter. Wherefore I ask you, brethren, receive gladly, as you are wont, our admonitions, nay rather our prayers; and when you come to church, do only this which it is expedient to be done in church: that is, either pray or chant the psalms; that both by praying you may receive pardon of sins, and by chanting you may be able to attain unto spiritual gladness.
豈不是說：「凡自卑的，必升為高」麼？「大小山岡都要削平」是什麼意思呢？豈不是說：「凡自高的，必降為卑」麼？然而正是那些在教會中寧可閒聊而不肯詠唱詩篇的人，禱告時疏於屈膝，或疏於為受祝福而低頭。六、在教會中不是禱告就是詠唱詩篇。閒談者的雙重罪過。所以弟兄們，我請你們照素常一樣甘心領受我們的勸勉，甚或我們的懇求；並且當你們來到教會時，只作那在教會中相宜當作的事：就是或禱告，或詠唱詩篇；好使你們既藉禱告領受罪的赦免，也藉詠唱得以進入屬靈的歡樂。
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Qui enim in ecclesia ineptis et incongruis fabulis oc- cupatur, quasi venenum et gladium reliquis homini­ bus ingere vel præbere cognoscitur, dum verbum Dei nec ipse audit, nec alios audire permittit. Qui enim talis est, et pro sua et pro aliorum destructione in die judicii redditurus est rationem. Sicut enim fi- deliter psallentes et humiliter supplicantes, et pro se et pro aliis, quibus exemplum vitæ præbuerint, acce- pturi sunt gloriam; ita illi qui e contrario non ædifi- cationis, sed destructionis exempla præbuerint, et pro se et pro aliis passuri sunt pœnam. Qui psallere dissimulat, vel taceat et silentium ; præbeat; ut si se non ædificat , vel alios exemplo malo non destruat :
For he who in church is occupied with foolish and unbecoming talk is known, as it were, to thrust in or offer poison and a sword to the rest of men, while he neither hears the word of God himself, nor permits others to hear it. For he who is such a one shall render an account in the day of judgment both for his own destruction and for that of others. For just as those who faithfully chant the psalms and humbly supplicate are to receive glory, both for themselves and for others to whom they have offered an example of life; so those who on the contrary offer examples not of edification but of destruction, are to suffer punishment both for themselves and for others. Let him who neglects to chant the psalms either be silent and keep silence; that if he does not edify himself, at least he may not by evil example destroy others:
因為那在教會中忙於愚昧不當之言談的人，可說是把毒藥與刀劍塞給或遞給其餘的人，既不自己聽神的話，也不容別人聽。凡這樣的人，無論為自己的敗壞或別人的敗壞，都要在審判之日交帳。因為正如那忠信詠唱詩篇、謙卑懇求的人，無論為自己或為那從他們得著生命榜樣的人，都要領受榮耀；照樣，那反倒不作造就人、而作敗壞人榜樣的人，無論為自己或為別人，都要受刑罰。那疏於詠唱詩篇的人，或當閉口靜默；好叫他即使不造就自己，至少不以惡榜樣敗壞別人：（見下）
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quia timendum est illud quod Dominus in Evangelio dicit, Omne verbum otiosum quodcumque locuti fuerint homi- nes, reddent de eo rationem in die judicii (Matth. XII, 36). Rogo vos, fratres, si extra ecclesiam occupari otiosis sermonibus malum est ; putatis in ecclesia verbosari quale peccatum est ? 7. Diabolus maxime contra se instructos impugnat Recapitulatio. Diabolus enim, fratres charissimi, tunc maxime impugnare nos consuevit, quando nos contra se spiritualibus armis præparatos esse cognoverit : et quia nos non potest corporaliter de Ecclesiæ con­ ventu repellere, in ipsa ecclesia infructuosis nos stu- det sermonibus occupare ;
for that which the Lord says in the Gospel is to be feared, Every idle word that men shall speak, they shall render an account of it in the day of judgment (Matthew 12:36). I ask you, brethren, if to be occupied with idle talk outside the church is an evil; what kind of sin do you think it is to prattle inside the church? 7. The devil most of all assails those armed against him. Recapitulation. For the devil, most beloved brethren, is wont to assail us most of all when he has perceived that we are prepared against him with spiritual arms: and since he cannot bodily drive us away from the assembly of the Church, he strives within the very church to occupy us with unfruitful talk;
因為主在福音書中所說的話是當懼怕的：「凡人所說的閒話，當審判的日子，必要句句供出來」（馬太福音十二章36節）。弟兄們，我問你們：在教會之外忙於閒談既是惡事，那麼你們以為在教會之內閒聊是何等的罪呢？七、魔鬼尤其攻擊那些武裝抵擋牠的人。總結。最親愛的弟兄們，因為魔鬼慣於在牠察覺我們已用屬靈的軍裝武裝起來抵擋牠時，最猛烈地攻擊我們：牠既不能在身體上把我們從教會的聚集中趕出，就竭力在教會之內用無益的言談纏住我們；
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ut nobis per inanes et va- cuas, aut forte etiam mordaces collocutiones ac sor- didas cogitationes, divinæ lectionis fructum vel ora- tionis remedium possit auferre : ut corpore tantum videamur in ecclesia stare, et corde vel cogitatione longe a conspectu divinæ majestatis abscedere. Et ideo quantum possumus, cum Dei adjutorio contra il- lius insidias repugnemus, secundum illud quod ait beatus apostolus Petrus, Adversarius vester diabolus tanquam leo rugiens circuit quærens quem devoret ; cui resistite fortes in fide (I Petr. V, 8, 9) : et illud quod scriptum est, Subditi estote Deo ; restite autem diabo- lo, et fugiet a vobis (Jacobi IV, 7).
so that by empty and vain, or perhaps even biting, conversations and filthy thoughts, he may be able to take away from us the fruit of the divine reading or the remedy of prayer: that we may seem to stand in church only in body, but in heart and thought to depart far from the sight of the divine majesty. And therefore, as much as we can, let us with God's help fight back against his snares, according to that which the blessed apostle Peter says, Your adversary the devil, as a roaring lion, goes about seeking whom he may devour; whom resist, strong in faith (1 Peter 5:8-9): and that which is written, Be subject to God; but resist the devil, and he will flee from you (James 4:7).
好叫牠藉著空洞虛妄的、或許甚至尖刻的交談與污穢的意念，能奪去我們神聖誦讀的果子或禱告的良益：使我們只在身體上站在教會裡，心思意念卻遠離神威嚴的面前。因此，讓我們盡力靠著神的幫助抵擋牠的詭計，正如蒙福的使徒彼得所說：「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。你們要用堅固的信心抵擋牠」（彼得前書五章8-9節）：也照那經上所記：「你們要順服神。務要抵擋魔鬼，魔鬼就必離開你們逃跑了」（雅各書四章7節）。
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Quapropter, fratres charissimi, rogo vos ut contra istas durissimas capti- vitates animæ, auxiliante Domino, quantum possumus repugnemus : et otiosas fabulas, quas etiam extra ec- clesiam noxias esse novimus, præcipue intra eccle­ siam quasi venena diaboli fugiamus. Et quotiescum- que diaconus clamaverit ut aut in oratione genua flectere, aut benedictioni inclinare capita debeatis, obedienter hoc et fideliter cum vera humilitate facia- tis ; ut et orando pectora vestra ab amnibus malis liberari, et benedictionem accipiendo bonis spiri­ tualibus mereantur impleri : præstante Domino no­ stro Jesu Christo, cui est honor et imperium cum Patre et Spiritu sancto in sæcula sæculorum. Amen.
Wherefore, most beloved brethren, I ask you that against these most harsh captivities of the soul, with the Lord's help, we may fight back as much as we can: and let us flee idle talk, which we know to be harmful even outside the church, especially within the church as the poisons of the devil. And whensoever the deacon proclaims that you should either bend the knees in prayer or incline the heads for the blessing, do this obediently and faithfully with true humility; that both by praying your breasts may deserve to be delivered from all evils, and by receiving the blessing to be filled with spiritual goods: our Lord Jesus Christ granting it, to whom is honour and dominion with the Father and the Holy Spirit unto the ages of ages. Amen.
因此，最親愛的弟兄們，我請你們，讓我們靠著主的幫助盡力抵擋心靈這些最嚴酷的擄掠：並讓我們逃避閒談，這是我們所知連在教會之外都有害的，尤其在教會之內，更要如同魔鬼的毒藥一般逃避。每逢執事宣告你們當在禱告中屈膝，或當為受祝福而低頭時，你們要以真實的謙卑順從而忠信地行；好使你們既藉禱告，胸懷得配脫離一切邪惡，又藉領受祝福，得以充滿屬靈的美善：這是靠我們主耶穌基督賜下的，願尊貴權柄歸與祂，並父與聖靈，直到萬世萬代。阿們。
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SERMO CCLXXXVII (a). De periculo sacerdotis et de raptorum correptione (b). 1. Sacerdotum onera. Tenentur prædicare. Contradi- centes qui. Si diligenter attenditis, fratres charissimi, omnes sacerdotes Domini, non solum episcopus, sed etiam presbyteros et ministros ecclesiarum, in grandi periculo esse cognodcitis. Ipsis enim conte- statur Spiritus sanctus dicens, Clama, ne cesses : quasi tuba exalta vocem tuam, et annuntia populo meo scelera eorum, et domui Jacob peccata eorum (Isai. LVIII, 1) : et iterum, Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requi- ram (Ezech. III, 18). De ipsis etiam Apostolus dicit, Obedite præpositis vestris et subjacete eis ;
SERMON 287. On the peril of the priest and on the reproof of plunderers. 1. The burdens of priests. They are bound to preach. Who are those that contradict. If you diligently attend, most beloved brethren, you recognize that all the priests of the Lord, not only the bishop, but also the presbyters and ministers of the churches, are in great peril. For to them the Holy Spirit testifies, saying, Cry, cease not: lift up thy voice like a trumpet, and declare to my people their crimes, and to the house of Jacob their sins (Isaiah 58:1): and again, If thou announce not to the wicked man his iniquity, I will require his blood at thy hand (Ezekiel 3:18). Of them also the Apostle says, Obey your prelates and be subject to them;
第二八七篇講道。論祭司的危險，以及責備搶奪之人。一、祭司的重擔。他們有責任講道。那些反對的人是誰。最親愛的弟兄們，你們若殷勤留意，就認出主的一切祭司——不僅是主教，也包括長老和教會的執事——都身處極大的危險之中。因為聖靈向他們作見證說：「你要大聲喊叫，不可止息；揚起聲來，好像吹角，向我百姓說明他們的過犯，向雅各家說明他們的罪惡」（以賽亞書五十八章1節）：又說：「你若不警戒惡人使他離開他的惡行，我卻要向你討他喪命的罪」（以西結書三章18節）。使徒也論到他們說：「你們要依從那引導你們的，且要順服他們；」
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ipsi enim pervigilant tanquam rationem reddituri de animabus vestris (Hebr. XIII, 17). Si pro se, fratres charissimi, unusquisque vix poterit in die judicii rationem red- dere, quid de sacerdotibus futurum est, a quibus sunt omnium animæ requirendæ? Et ideo conside­ rantes periculum nostrum, orate pro nobis, ut com- missis nobis gregibus ita spiritualia pascua studea­ mus jugiter providere, ut pro eis rationem bonam reddere mercaur. Considerate ergo, fratres charis- simi, quid sit quod volo vestræ Dilectioni suggere : si tamen orantibus vobis merear , ut adjuvet me qui terret me.
for they watch as those who must render an account for your souls (Hebrews 13:17). If for himself, most beloved brethren, each one will scarcely be able in the day of judgment to render an account, what is to become of the priests, from whom the souls of all are to be required? And therefore, considering our peril, pray for us, that for the flocks committed to us we may strive continually to provide spiritual pastures, so that we may deserve to render a good account for them. Consider therefore, most beloved brethren, what it is that I wish to suggest to your Charity: if only, as you pray, I may deserve that He who terrifies me may help me.
因為他們為你們的靈魂時刻警醒，好像那將要交帳的人（希伯來書十三章17節）。最親愛的弟兄們，若各人在審判之日尚且難為自己交帳，那麼祭司將會如何呢，眾人的靈魂都要向他們追討？因此，念及我們的危險，請為我們禱告，使我們為託付給我們的群羊，不斷竭力預備屬靈的草場，好叫我們配得為他們交出美好的帳。所以最親愛的弟兄們，你們要思想我願向你們的愛心所提的是什麼事：但願你們禱告時，我配得那使我懼怕的主來幫助我。
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Inter cætera præcepta sua beatus Aposto­ lus hoc etiam ait, Episcopum potentem esse debere in doctrina sana contradicentem redarguere (Tit. 1, 9). Magnum opus, sed gravis sarcina. Sperabo tamen in Deum, quoniam adjuvantibus vobis in ora- tione pro nobis, liberabit nos de laqueo venantium et a verbo aspero. Nulla enim causa est quæ magis faciat dispensatorem Dei pigriorem ad arguendos contradicentes, quam timor verbi asperi. Dum enim timemus detractiones, irrisiones et opprobria homi­ num superborum, dumque ab eis in terrena substantia metuimus prægravari, timentes perdere temporalia, minus quam oportet prædicamus æterna :
Among his other precepts the blessed Apostle also says this, that a bishop ought to be mighty in sound doctrine to reprove those who contradict (Titus 1:9). A great work, but a heavy burden. Yet I will hope in God, that since you help by prayer for us, He will deliver us from the snare of the hunters and from the harsh word. For there is no cause that makes a steward of God more slothful in reproving those who contradict, than the fear of a harsh word. For while we fear the detractions, mockeries, and reproaches of proud men, and while we dread to be burdened by them in earthly substance, fearing to lose temporal things, we preach eternal things less than we ought:
蒙福的使徒在他其他的訓誨中也說這話：主教「當以純正的教訓，堅守真道，駁倒那些爭辯的人」（提多書一章9節）。這是大工，卻是重擔。然而我要仰望神，深信既有你們為我們代禱幫助，祂必救我們脫離捕鳥人的網羅和嚴厲的言語。因為沒有什麼比懼怕嚴厲的言語，更能使神的管家在責備爭辯之人上懈怠。因為當我們懼怕驕傲之人的詆毀、譏笑與辱罵，並懼怕被他們在屬地財物上壓制、怕失去暫時之物時，我們傳講永恆之事就少於當傳的：
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et dum per illorum nequitiam aliquid mundanum perdere formidamus, peccatorum suorum vulnera medica- mentis spiritualibus curare negligimus. Unde timen- dum est, ne et pro nobis et pro illis, quibus pro amore terrenarum rerum non loquimur, duram 1 rationem in die judicii reddere compellamur. Videa- mus ergo quid sit, contradicentes redarguere. Con- tradicentes non uno modo intelligendi sunt. Paucis- simi enim nobis conlradicunt loquendo, plurimi male vivendo, etc. (a). Audirem et crederem, si quod abstulisti Judæo, redderes Christiano. 2. Alia objectio. Forte et hoc secum cogitat aliquis, et dicit : Multi sunt Christiani divites, avari vel cupidi;
and while through their wickedness we dread to lose something worldly, we neglect to cure the wounds of their sins with spiritual medicines. Whence it is to be feared, lest both for ourselves and for them, to whom out of love for earthly things we do not speak, we be compelled to render a hard account in the day of judgment. Let us therefore see what it is to reprove those who contradict. Those who contradict are not to be understood in one manner only. For very few contradict us by speaking, but very many by living wickedly, etc. I would listen and believe, if what thou hast taken from the Jew, thou wouldst restore to the Christian. 2. Another objection. Perhaps someone also thinks this within himself and says: Many Christians are rich, avaricious, or covetous;
當我們因他們的惡而懼怕失去某些屬世之物時，我們就疏於用屬靈的良藥醫治他們罪的傷口。因此當懼怕，免得無論為我們自己，或為那些因愛戀屬地之物而不向他們進言的人，我們都被迫在審判之日交出艱難的帳。所以讓我們思想，責備爭辯之人是何意。爭辯的人不可只按一種方式理解。因為以言語爭辯我們的極少，以敗壞生活爭辯的卻極多，等等。我若見你把從猶太人奪來的還給基督徒，我就會聽信。二、另一種反駁。或許有人也在心裡這樣想，說：許多基督徒是富足、貪婪、或貪心的；
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non habeo peccatum, si illis abstulero, et pauperibus dedero : unde enim illi nihil boni faciunt, mer­ cedem habere potero, si ego eleemosynas dedero- Etiam in hac re pareat animæ suæ; quia hujusmodi cogitatio ex diaboli callidate sug- geritur. Nam etiamsi totum tribuat quod abstulerit, addit potius peccata sua, non minuit. Diximus contra unum vitium rapinarum etc. (b). Habeto facultatem, et ibi laudabo domitam cupiditatem. Hæc ergo, fra- tres, si secundum vestram consuetudinem fideliter et diligenter attenditis, et impietatem avaritæ vel cupiditatis poteritis evadere, et pro operibus miseri- cordiæ ad æterna præmia feliciter pervenire, præ­ stante Domino nostro, etc. SERMO CCLXXXVIII (c).
I have no sin if I take from them and give to the poor: for whereas they do nothing good with it, I shall be able to have a reward if I give alms. Even in this matter let him spare his own soul; for this kind of thought is suggested by the cunning of the devil. For even if he bestows the whole of what he has taken away, he rather adds to his sins, and does not diminish them. We have spoken against the one vice of plundering, etc. Have thou the means, and there I will praise cupidity subdued. These things therefore, brethren, if according to your custom you faithfully and diligently attend to them, you will both be able to escape the impiety of avarice or cupidity, and by works of mercy happily to attain unto eternal rewards, our Lord granting it, etc. SERMON 288.
我若從他們奪取而分給窮人，就沒有罪：因為他們用那財物不行善事，我若施捨賙濟，反能得賞賜。就是在這事上，也讓他愛惜自己的心靈；因為這種意念是魔鬼的詭詐所暗示的。因為他即使把奪來的全數施予，也只是增添自己的罪，而非減少。我們已針對搶奪這一樣惡行說過，等等。你且擁有財力，那時我要稱讚那被制伏的貪慾。所以弟兄們，這些事你們若照著素常忠信殷勤地留意，就既能逃脫貪婪或貪心的不敬虔，又能藉憐憫的善行歡然得著永遠的賞賜，這是靠我們的主賜下的，等等。第二八八篇講道。
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Castigatio ad eos qui uxores habent., et adulteria commit-tere nec erubescunt nec metuunt; aut ante uxores, autpost uxores concubinas intelici consortio voluerunt adhi-bere (d). 1. Virtutes quator necessariæ. Rogo vos, fratres, ut attentius cogitemus causam salutis nostræ, ut et ilia omnia quæ de futuro judicio scripta sunt, possi- mus evadere, et ad illam beatitudinem quæ nobis promissa estmereamur feliciter pervenire. Quantis possumus virbus, cum Dei adjutorio charitatem, justitiam, misericordiam, tantum simul et castitatem servare tota intentione studeamus; ut ista cœlesti et spirituali quadriga ad paradisi principalem patriam rapiamur. Eamus illuc interim corde;
A castigation to those who have wives, and neither blush nor fear to commit adultery; or who, either before their wives or after their wives, have wished to bring in concubines in an unhappy union. 1. Four virtues are necessary. I ask you, brethren, that we more attentively consider the cause of our salvation, that we may both escape all those things which are written concerning the judgment to come, and may deserve happily to attain unto that beatitude which has been promised to us. With as much strength as we can, let us with God's help strive with all our intention to keep charity, justice, mercy, and likewise together with these also chastity; that by this heavenly and spiritual four-horse chariot we may be caught up to the chief homeland of paradise. Let us go thither meanwhile in heart;
責備那些有妻室卻既不臉紅也不懼怕犯姦淫的人；或那些在娶妻之前或娶妻之後，願意以不幸的結合納妾同居的人。一、四樣德性是必需的。弟兄們，我請你們更專注地思想我們得救的緣由，好使我們既能逃脫一切論到將來審判所記的事，又能配得歡然進入那應許給我們的福樂。讓我們盡我們所能，靠著神的幫助，全心竭力持守仁愛、公義、憐憫，並且同這些一併持守貞潔；好使我們藉這屬天屬靈的四馬之車，被提到樂園那首要的家鄉。讓我們暫且在心中前往那裡；
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et cum dies judicii venerit, sequemur et corpore : ut in nobis impleatur illud quod Apostolus dixit, Nostra autem conversatio in cœlis est (Philipp. III , 20); et illud, Cum Christus apparuerit vita vestra, et vos cum illo apparebitis in gloria (Coloss. III, 4). Nullam ergo de istis virtutibus quatuor minus quam expedit diliga- mus. Quid enim tibi prodest, si charitatem habere videaris, et justitiam habere non velis ? Aut quid te adjuvare poterit, si misericordiam habere te dicas, et castitatem non habendo, te ipsum odio habeas, secundum illud quod scriptum est, Qui diligit iniqui­ tatem, odit animam suam (Psal. X, 6)? 2. Castitas rara. Adulteri multi. Sæpe ab episcopo admonentur.
and when the day of judgment comes, we shall follow also in body: so that there may be fulfilled in us that which the Apostle said, But our conversation is in heaven (Philippians 3:20); and that, When Christ, your life, shall appear, then you also shall appear with Him in glory (Colossians 3:4). Let us therefore love none of these four virtues less than is expedient. For what does it profit you, if you seem to have charity, and are unwilling to have justice? Or what will be able to help you, if you say that you have mercy, and, by not having chastity, hold yourself in hatred, according to that which is written, He that loves iniquity hates his own soul (Psalm 10:6)? 2. Chastity is rare. Adulterers are many. They are often admonished by the bishop.
到審判之日來到時，我們也要在身體上隨往：好叫使徒所說的話應驗在我們身上——「我們卻是天上的國民」（腓立比書三章20節）；並那話——「基督是我們的生命，祂顯現的時候，你們也要與祂一同顯現在榮耀裡」（歌羅西書三章4節）。所以讓我們對這四樣德性中的任何一樣，都不要愛得少於當愛的。因為你若似乎有仁愛，卻不肯有公義，這對你有何益處呢？或者你若說自己有憐憫，卻因沒有貞潔而恨惡自己，這對你有何幫助呢？正如經上所記：「喜愛強暴的，恨惡自己的性命」（詩篇十篇6節）？二、貞潔稀少。姦淫者眾多。他們常被主教勸戒。
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Sed et ab unoquoque debent corripi. Alias peccatorum fit particeps. Correpti et non correcti ad episcopum deferantur. Ob sceleratum unum quandoque punitur Respublica. Et quia castitatem valde paucos servare velle cognoscimus, de ipsa castitate atten- tius admonemus, propter illud quod scriptum est, Neque fornicarii, neque molles, neque masculorum concubitores regnum Dei possidebunt : et illud, Neque adulteri, neque ebriosi regnum Dei possidebunt (I Cor. VI, 9, 10). Sed quod pejus, est multi sunt qui etiam cum uxores videantur habere, persuadente diabolo castitatem dissimulant custodire;
But they ought also to be reproved by each individual. Otherwise one becomes a partaker of the sins. Those reproved and not corrected are to be reported to the bishop. On account of one wicked man the commonwealth is sometimes punished. And since we know that very few are willing to keep chastity, we more attentively admonish concerning chastity itself, on account of that which is written, Neither fornicators, nor the effeminate, nor liers with mankind shall possess the kingdom of God: and that, Neither adulterers, nor drunkards shall possess the kingdom of God (1 Corinthians 6:9-10). But what is worse, there are many who, even while they seem to have wives, at the devil's persuasion neglect to keep chastity;
但他們也應當被各人責備。否則人就成了他們罪的同夥。那些受責備卻不改正的人，應當報告給主教。因一個罪人，全城有時要受刑罰。既然我們知道極少人肯持守貞潔，我們就更專注地勸戒貞潔本身，正如經上所記：「行淫亂的、作孌童的、親男色的……都不能承受神的國」：又說：「姦淫的、醉酒的……都不能承受神的國」（哥林多前書六章9-10節）。但更糟的是，有許多人即使看似有妻室，卻受魔鬼慫恿疏於持守貞潔；
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sed aut cum suis aut alienis ancillis, vel etiam uxoribus aut filiabus extraneis, libidinis furore succensi, ita adulteria committere nec metuunt nec crubescunt, ut nec Dominum timeant, nec homines revereantur. Sed justum erat, fratres, ut apud illos qui tales sunt, deberent tam frequentes et tot annorum admontio- nes nostræ proficere ; ut vulnera facerent, nec inde se occiderent, unde se vivificare poterant : quia castigatio sacerdotis, sicut obedientibus ad gloriam, ita inobedientibus erit ad pœnam. Et quia illi, sicut jam dixi, neque Dominum reverentur, nec homines mutuunt;
but, either with their own or others' handmaids, or even with the wives or daughters of strangers, inflamed with the frenzy of lust, so commit adultery that they neither fear nor blush, so that they neither fear the Lord nor reverence men. But it were just, brethren, that among those who are such, our so frequent admonitions of so many years ought to have profited; that they might make wounds, and not thereby slay themselves, whence they could have made themselves live: because the priest's chastisement, as it is to the obedient for glory, so to the disobedient it will be for punishment. And since they, as I have already said, neither reverence the Lord nor fear men;
卻或與自己或別人的婢女，或甚至與外人的妻子或女兒，被慾火的狂亂所燃燒，如此行姦淫，既不懼怕也不臉紅，以致既不畏懼主，也不敬重人。弟兄們，本當是這樣才對：在那些如此行的人中間，我們如此頻繁、如此多年的勸戒本該有果效；使他們造成傷口，卻不因此殺害自己，本可從那裡使自己得生：因為祭司的責備，正如對順從的人是榮耀，對悖逆的人卻要成為刑罰。既然他們如我已說的，既不敬重主，也不畏懼人；
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vos qui Christo inspirante et fidem et charitatem fideliter custoditis, si quando aliquos tam sacrilega peccata committere cognoveritis, et semel et secundo et tertio castigate habete, nec ad vestrum convivium eos revocate, nec in illorum mensis cibum cum eis sumite, secundum illud quod Apostolus ait, Cum hujusmodi nec cibum sumere (Id. V, 11 ); ut vel sic erubescant, dum se vident ab honestis et Deum timentibus exsecrari.
you who, by Christ's inspiration, faithfully keep both faith and charity, if ever you come to know that any commit such sacrilegious sins, chastise them once, and a second, and a third time, and do not call them back to your banquet, nor at their tables take food with them, according to that which the Apostle says, With such a one not so much as to eat (1 Corinthians 5:11); that at least in this way they may blush, while they see themselves execrated by the honourable and by those who fear God.
你們這靠基督感動、忠信持守信德與仁愛的人，若曾知道有人犯這樣褻瀆的罪，就當責備他們一次、兩次、三次，不要再邀他們赴你們的筵席，也不要在他們席上與他們同吃，正如使徒所說：「這樣的人不可與他一同吃飯」（哥林多前書五章11節）；好使他們至少能因此臉紅，眼見自己被正直敬畏神的人所憎惡。
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Si enim quod suggero non fuerit factum, quicunque ille est qui fratrem suum aut vicinumsuum adulteria committere novit, si illum arguere noluerit, in pec- catis ejus particeps illius erit, secundum illud quod scriptum et, Si videbas furem, simul currebas cum eo, et um adultris portionem tuam ponebas (Psal. XLIX, 18); et illud quod ait Apostolus, Non solum qui faciunt ea, sed etiam qui consentiunt facientibus (Rom. I, 32). Illi autem qui adulteros nec ipsi arguunt, nec in notitiam sacerdotibus sacrilegos ponunt, suspi- cionem nobis faciunt, quod ideo illos non arguunt, quia et ipsi talia peccata committunt. Mihi enim sufficit quod grandi dolore animi et clamo.
For if what I suggest be not done, whoever he is that knows his brother or his neighbour to commit adultery, if he is unwilling to reprove him, he will be a partaker in his sins, according to that which is written, If thou didst see a thief, thou didst run with him, and with adulterers thou didst place thy portion (Psalm 49:18); and that which the Apostle says, Not only they who do these things, but also they who consent to those that do them (Romans 1:32). But those who neither reprove the adulterers themselves, nor bring the sacrilegious to the knowledge of the priests, cause us to suspect that they do not reprove them for this reason, because they themselves also commit such sins. For it is enough for me that with great grief of soul I both cry out.
因為我所提的事若不施行，那知道自己的弟兄或鄰舍犯姦淫、卻不肯責備他的人，無論他是誰，都要在其罪上作同夥，正如經上所記：「你見了盜賊就樂意與他同夥，又與行姦淫的人一同有分」（詩篇四十九篇18節）；也照使徒所說的：「不但自己去行，還喜歡別人去行」（羅馬書一章32節）。但那些既不親自責備姦淫者，也不將褻瀆之人報知祭司的人，使我們疑心他們不責備他們，乃是因為他們自己也犯這樣的罪。因為我只求，我以極大的心靈之痛既呼喊了（就已足夠）。
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Vos vero si a vestris et ab alienis peccatis liberi esse vultis, nolite parcere talibus; et si vos secretius et frequentius admonentes audire noluerint, facite hoc ad humilitatis nostræ notitiam pervenire, secundum illud quod in Evangelio dicitur, Corripe illum inter te et ipsum solum : si te audierit, lucratus eris fratrem tuum ; si autem te non audierit, dic Eccle- siæ : id est, pone in notitia sacerdotis. Si autem Ecclesiam non audierit, sit tibi tanquam ethnicus et publicamus (Matth. XVIII,15,17). Sed quod pejus est, dum illi qui tantum malum committunt, ab ali- quibus non solum non corripiuntur, verum etiam palpantur et blande accipiuntur;
But you, if you wish to be free from your own sins and from the sins of others, do not spare such men; and if, when you admonish them more privately and more often, they refuse to listen, bring this to the knowledge of our lowly office, according to that which is said in the Gospel: 'Rebuke him between thee and him alone; if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, tell the Church' (Matt. 18:15,17) — that is, make it known to the priest. 'But if he will not hear the Church, let him be to thee as the heathen and the publican.' Yet what is worse: while those who commit so great an evil are by some not only not rebuked, but even flattered and welcomed with soft words;
但你們，若願意脫離自己的罪與別人的罪，就不要寬容這樣的人；並且，若你們更私下、更常常地勸戒他們，他們仍不肯聽從，就當把這事帶到我們卑微職分的知曉之中，正如福音書所說的：「趁著只有你和他在一處的時候，去規勸他；他若聽你，你便得了你的弟兄；他若不聽你，就告訴教會」（太十八15、17）——就是說，讓司鐸知曉。「他若不聽教會，就看他像外邦人和稅吏一樣。」然而更糟的是：那些犯下如此大惡的人，竟有些人不但不加以責備，反而奉承他們，以甜言好語接待他們；
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ipsi ideo sacrilegia et crimina nutriunt, et sine ullo timore ac verecun- dia perpetrant, Sed nos timere illud debemus quod de Achar ,qui de Jericho regulam auream furatus fuerat, scriptum est; quando pro unius hominis pec- cato super omnes ira desæviit, et non requievit furor Dei a populo, donec ille qui malum fecerat, Domino jubente, contereretur (Josue VII, 2, 11). 3. Adulteria sibi putant viri licere : non eis magis licent quam feminis. Cum enim illi de quibus loquimur uxores suas castas esse velint, qua conscientia nefanda com- mittunt, et dicunt sibi licere quod eis omnio non licet, quasi alia præcepta viris Deus dederit, alia feminis?
and thus they themselves foster sacrileges and crimes, and commit them without any fear or shame. But we ought to fear that which is written concerning Achan, who had stolen the golden bar from Jericho; when for the sin of one man wrath raged fiercely against all, and the fury of God did not rest from the people until he who had done the evil was, by the Lord's command, crushed (Josh. 7:2,11). 3. Men suppose that adulteries are permitted to them: they are no more permitted to them than to women. For since those of whom we speak wish their own wives to be chaste, with what conscience do they commit abominable deeds, and say that what is by no means permitted to them is permitted, as though God had given one set of commands to men and another to women?
於是他們自己滋養褻瀆與罪行，毫無畏懼和羞恥地去犯。但我們應當懼怕那論及亞干的記載——他從耶利哥偷了那金條；當時因一人的罪，忿怒向眾人猛烈發作，神的烈怒不止息離開百姓，直到那行惡的人照主的命令被除滅（書七2、11）。三、男人以為姦淫於他們是可行的：其實對他們並不比對女人更為可行。因為我們所論及的那些人，既願自己的妻子貞潔，他們憑什麼良心去犯這可憎的事，並說那對他們絕不可行的事是可行的，彷彿神給男人一套誡命、給女人另一套誡命呢？
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Dicat quicumque ille est, qua lege permittente crimina ista committat ; cum et divina humana lege omnia adulteria puniantur. Ideo tamen hoc malum non pro- hibetur, quia a multis committitur. Sed quanto ab ho- minibus minus distringitur, tanto divino judicio gra- vius vindicatur. Nam illud quale est, quod in hanc impudentiam prorumpunt, ut dicant hæc tam crude- lia mala viris licere, et feminis non licere ? Nec at- tendunt quod viri et feminæ æqualiter sint Christi sanguine redempti, et simul sacrosancto lavaero sint abluti, et ad altare Domini accedentes, corpus et sanguinem Domini simul accipiunt, et non est apud Deum discretio masculi et feminæ, nec est persona- rum acceptor Deus ?
Let anyone, whoever he is, say by what law's permission he commits these crimes; when by both divine and human law all adulteries are punished. Yet this evil is not forbidden for this reason — because it is committed by many. But the less it is restrained by men, the more gravely it is avenged by the divine judgment. For what sort of thing is this, that they burst into such shamelessness as to say that these so cruel evils are permitted to men, and not permitted to women? Nor do they consider that men and women are equally redeemed by the blood of Christ, and are alike washed in the sacred laver, and, coming to the altar of the Lord, receive together the body and blood of the Lord, and that with God there is no distinction of male and female, nor is God a respecter of persons?
讓那人，無論他是誰，說出他是憑哪條律法的准許去犯這些罪的；既然按神的律法和人的律法，一切姦淫都要受懲罰。然而這惡卻不被禁止，只因它是被許多人所犯的。但它越少受人的約束，就越沉重地受神審判的報應。這是何等的事——他們竟放肆到這般無恥的地步，說這些如此殘忍的惡對男人是可行的，對女人卻是不可行的？他們也不思想：男人和女人同樣是被基督的寶血所救贖，同樣在那神聖的洗盆中受洗，並且來到主的祭壇前一同領受主的身體和血，而在神那裡並無男女之分，神也不偏待人？
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Ergo quod feminis non licet, si- militer et viris non licuit unquam, nec licere poterit. Sed infelix consuetudo intromissa est, ut si uxor in- venta fuerit cum servo suo, puniatur; si autem vir cum multis ancillis in libidinis cloaca volutetur, non solum non puniatur, verum etiam a suis similibus col- laudatur; et sibi invicem loquentes, quis hoc amplius fecerit, cum risu et cachinno stultissimo confitentur. Sed istorum risu in die judicii vertetur in planctum, et eorum joca convertentur in vulnera. Et hoc illi fa- ciunt, qui futurum Dei judicium nec credunt , nec metuunt. 4. Peccata sunt mortalia. Quandogue etiam uxorem. cognoscere non est sine peccato.
Therefore what is not permitted to women was likewise never permitted to men, nor ever will be permitted. But an unhappy custom has been brought in, that if a wife be found with her servant, she is punished; but if a man wallows in the sewer of lust with many maidservants, not only is he not punished, but he is even praised together with his like; and speaking with one another, whoever has done more of this confesses it with laughter and most foolish cackling. But the laughter of such men shall be turned into wailing on the day of judgment, and their jests shall be turned into wounds. And this those men do who neither believe nor fear the coming judgment of God. 4. Sins are mortal. Sometimes even to know one's own wife is not without sin.
所以，凡對女人不可行的事，對男人也向來不可行，將來也永不可行。但一種可悲的習俗被引入了：若妻子被發現與自己的僕人在一起，就受懲罰；但若丈夫與許多婢女在情慾的污溝中打滾，不但不受懲罰，反而與他同類的人一同稱讚他；彼此交談時，誰犯得更多，就帶著笑聲和最愚蠢的狂笑來誇口。但這等人的笑聲，在審判之日必變為哀哭，他們的戲謔必變為傷痕。而這些事是那些既不信、也不懼怕神將來審判的人所行的。四、罪乃是致死的。有時就連認識自己的妻子也不是沒有罪的。
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Ego cum libera con- scientia clamo pariter et contestor, quod quicumque habens uxorem, adulteria commiserit, nisi pœnitentia prolixa et uberes eleemosynæ subvenerint, et a pec cato ipso cessaverit, et si quomodo solet fieri, subito mortuus fuerit, in æternum peribit, nec illi nomen christianum proderit : quia non solum non fecit quod Christus jussit, verum etiam quod Christus prohibuit perpetravit. Cum enim etiam uxorem cognoscere, ex- cepto desiderio filiorum, peccatum sit; quid de se co- gitare aut quam spem sibi promittere possunt, qui con- jugia habentes, per adulterium hoc sibi præparant, unde in infernum descendant, nec volunt audire Apo- stolum dicetem, Tempus breve est;
I, with a free conscience, cry out and testify alike, that whoever, having a wife, has committed adulteries — unless long penance and abundant almsgiving come to his aid, and he ceases from the sin itself — and if, as often happens, he suddenly dies, he shall perish forever, nor will the Christian name profit him: because he not only did not do what Christ commanded, but even perpetrated what Christ forbade. For since even to know one's own wife, apart from the desire for children, is a sin, what can they think of themselves, or what hope can they promise themselves, who, having marriages, by adultery prepare for themselves that whereby they descend into hell, and refuse to hear the Apostle saying, 'The time is short;'
我憑無虧的良心，同樣呼喊並作見證：凡有妻子而犯了姦淫的，若無長久的悔改和豐盛的施捨來相助，並且不從那罪本身止住，倘若如常有的那樣忽然死去，他必永遠滅亡，基督徒之名也於他無益：因為他不但沒有行基督所吩咐的，反倒犯了基督所禁止的。因為就連認識自己的妻子，若非為著生兒育女的心願，也是罪；那麼，那些有了婚姻卻藉姦淫為自己預備下地獄之路的人，能對自己有何指望，能向自己許下什麼盼望呢？他們不肯聽使徒所說的：「時候減少了；」
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superest ut et qui habent uxores, tanquam non habentes sint (I Cor. VII, 29) : et illud, Ut sciat unusquisque suun vas possidere in honore : et sanctificatione; non in passione desiderii, sicut gentes quæ spem non habent (I Thess. IV, 4,5) ? Considerate quod qui uxoribus, excepto desiderio filiorum, utuntur, si assiduas eleemosynas non de- derint, sine peccato esse non possunt. Et si hoc de matrimonio legitimo dicitur, putas quid .de illis futu- rum sit in die judicii, qui aut publica aut occula adul- teria committere sine ulla divini timoris considera­ tione præsumunt; de quibus scriptum est, Peccatores et adulteros judicabit Dominus (Hebr. XIII, 4);
'it remaineth that they also who have wives be as though they had none' (1 Cor. 7:29); and that other saying, 'That every one of you should know how to possess his vessel in honour and sanctification; not in the passion of lust, like the Gentiles that have no hope' (1 Thess. 4:4,5). Consider that those who use their wives, apart from the desire for children, cannot be without sin if they have not given constant alms. And if this is said of lawful matrimony, what do you suppose shall become, in the day of judgment, of those who presume to commit adulteries, whether public or secret, without any consideration of the fear of God — of whom it is written, 'Fornicators and adulterers God will judge' (Heb. 13:4);
「就是有妻子的，要像沒有妻子」（林前七29）；還有那話：「要你們各人知道怎樣用聖潔尊貴守著自己的身體，不放縱私慾，像那不認識神的外邦人一樣」（帖前四4、5）。你們當思想：那些若非為生育心願而與妻子同房的人，若沒有勤行施捨，就不能沒有罪。這若是論到合法的婚姻所說的，那麼你想，在審判之日，那些毫無敬畏神之心、擅自或公開或暗中犯姦淫的人，將要如何呢？論到他們，經上記著說：「神必審判淫亂和姦淫的人」（來十三4）；
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et illud Apostoli quod jam supra dictum est, Neque adulteri regnum Dei possidebunt? Quid tibi prodest, infelix quicumque es ille, quod christianus vocaris, si pec- cato adulterii a regno Dei excludi merueris ? 5. Concubinatus valde frequens. Peccatum non pu- tatur. Adulterio pejus peccatum est. Consuetudo Romæ circa nubentes non virgines. Et hoc rogo, fratres charissimi , et admoneo Charitatem vestram, ut quicumque uxores accepturi sunt virginitatem usque ad nuptias servent quia quomodo nullus est qui sponsam violatam velit accipere, sic nullus se debet ante nuptias adulterina commixtione cor- rumpere. Sed, quod pejus est, plures sunt qui sibi concubinas adhibent, antequam uxores accipiant :
and that saying of the Apostle already mentioned above, 'Neither shall adulterers possess the kingdom of God'? What does it profit you, whoever you are, unhappy man, that you are called a Christian, if by the sin of adultery you have deserved to be shut out from the kingdom of God? 5. Concubinage is very frequent. It is not reckoned a sin. It is a sin worse than adultery. The custom at Rome concerning those who marry brides who are not virgins. And this I ask, dearest brethren, and I admonish your Charity, that whoever are about to take wives should keep their virginity until marriage; because, just as there is no one who would wish to receive a violated bride, so no one ought to corrupt himself before marriage by adulterous intercourse. But, what is worse, there are many who take concubines to themselves before they take wives:
還有使徒那前面已經提過的話：「姦淫的人也不能承受神的國」？你既因姦淫的罪配被關在神國之外，那麼，你這不幸的人，無論你是誰，被稱為基督徒對你又有什麼益處呢？五、姘居極其常見。竟不被算為罪。這是比姦淫更重的罪。羅馬論及娶非處女為妻者的習俗。所以我懇求你們，至親愛的弟兄們，並勸勉你們的愛心：凡將要娶妻的人，都當守住自己的童貞直到婚姻；因為，正如沒有人願意娶已被玷污的新婦，照樣，也沒有人應當在婚前藉姦淫的交合玷污自己。但更糟的是，有許多人在娶妻之前先為自己納了姘婦：
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et qui grandis multitudo est excommunicare omnes non potest episcopus, sed cum gemitu et suspiriis multis tolerat et exspectat, si forte pius et misericors Dominus det illis fructuosam pœnitentiam per quam in possint ad indulgentiam pervenire. Et quia hoc ma­ lum in consuctudinem est missum, ut putetur non esse peccatum : ecce coram Deo et Angelis ejus pro- fiteor, quod sive ante uxorem, sive post uxorem, quicumque sibi concubinam adhibuerit, adulterium committit; et ex hoc pejus adulterium, quia cum nulla ratione liceat publice, hoc sine ulla verecundia nulla ratione liceat publice, hoc sine ulla verecundia quasi ex lege committat.
and since they are a great multitude, the bishop cannot excommunicate them all, but with much groaning and sighing he tolerates and waits, if perchance the merciful and pitying Lord may grant them a fruitful repentance whereby they may be able to come to pardon. And because this evil has passed into custom, so that it is thought to be no sin — behold, before God and His angels I profess that whoever takes a concubine to himself, whether before a wife or after a wife, commits adultery; and from this a worse adultery, because, since by no reasoning is it permitted publicly, he commits it without any shame as though by law.
既然這是一大群人，主教不能把他們全都逐出教會，只能帶著許多的呻吟和歎息去容忍、等候，或者那滿有憐憫的主賜給他們有果效的悔改，使他們得以達到赦免。並且因這惡已成了習俗，以致被人以為不是罪——看哪，我在神和祂的眾天使面前聲明：凡為自己納姘婦的，無論是在娶妻之前或娶妻之後，都是犯姦淫；而由此更成了一種更重的姦淫，因為既然按任何道理都不容許公開這樣行，他卻毫無羞恥、彷彿是憑律法而犯。
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Denique etiam ex hoc agno- scimus non leve esse peccatum, ut quoscumque ipsæ conceperint, non liberi, sed servi nascantur. Unde etiam et post acceptam libertatem, hæreditatem patris nulla lege et nullo ordine accipere permittuntur. Etiam vide utrum sine peccato esse possit, ubi decus gene- rosi sanguinis ita humiliatur, ut de hominibus nobi- lissimus servi nascantur. Nam in tantum grave pecca­ tum est, ut in civitate Romana qui voluerit uxorem ducere, si se virginem non esse cognoscit, ad acci- piendam benedictionem nuptialem venire penitus non præsumat. Etiam videte quam durum sit, ut cum illa quam optat ducere, benedictionem non mercatur ac­ cipere. 6.Concio quasi speculum.
Finally, from this too we recognize that it is no light sin, in that whatever children these women conceive are born not free but slaves. Hence also, even after they have received freedom, they are permitted by no law and no order to receive the inheritance of their father. Consider also whether it can be without sin, where the honour of noble blood is so humbled that slaves are born from the most noble of men. For it is so grave a sin that in the city of Rome, whoever wishes to take a wife, if he knows that he is not a virgin, does not at all presume to come to receive the nuptial blessing. Consider also how hard it is, that with her whom he desires to marry, he does not merit to receive the blessing. 6. The sermon is as a mirror.
最後，由此我們也認出這不是輕微的罪，因為這些婦人所懷的孩子，都生為奴僕而非自由人。因此，就連他們日後得了自由，按任何律法、任何規矩，也不得承受父親的產業。你也當思想：在高貴血統的尊榮竟被如此貶低、以致從最尊貴的人中生出奴僕的地方，這事豈能沒有罪。因為這罪如此嚴重，以致在羅馬城中，凡願娶妻的人，若知道自己不是童身，就根本不敢前來領受婚配的祝福。你也當思想這是何等艱難：與他所渴望娶的女子，他竟不配領受那祝福。六、講道有如一面鏡子。
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Sed quando ista sug- gessimus, timeo ne sint aliqui, qui nobis potius quam sibi velint irasci. Sermo enim noster quasi speculum Charitati vestræ proponitur : et ideo quomodo ma- trona, quando speculum attendit, in se potius quod tortum vidit corrigit, et non speculum frangit; ita et unusquisque vestrum quoties in aliqua prædicatione cognoscit fœditatem suam, justum est ut magis se corrigat, quam contra prædicatorem, velut contra speculum velit irascit. Sic et illi qui aliquas plagas ac- cipiunt, magis volunt vulnera curare, quam medica- menta contemnere.
But when we have suggested these things, I fear lest there be some who wish to be angry with us rather than with themselves. For our sermon is set before your Charity as a mirror; and therefore, just as a matron, when she looks into a mirror, corrects in herself rather whatever she has seen crooked, and does not break the mirror; so also each of you, as often as in some sermon he recognizes his own foulness, it is just that he should rather correct himself, than wish to be angry against the preacher as against a mirror. So too those who receive some blows would rather cure their wounds than despise the remedies.
但當我們提出這些事時，我恐怕有些人寧願向我們發怒，而不肯向自己發怒。因為我們的講道乃是作為一面鏡子擺在你們的愛心面前；所以，正如貴婦照鏡時，寧可改正自己所看見的歪斜，而不去打破鏡子；照樣，你們各人每逢在某篇講道中認出自己的醜陋，理當寧可改正自己，而不要向那傳道人發怒，如同向鏡子發怒一般。那些受了些鞭傷的人也是如此，他們寧願醫治傷口，也不輕看那良藥。
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Ne ergo etiam ex hoc aliquis du- pliciter peccet, si contra spiritualia medicamenta irasci voluerit, non solum patienter, sed etiam liben­ ter accipiat quæ dicuntur : quia jam ex aliqua parte a malo cognoscitur declinare, qui salubrem castigatio­ nem voluerit libenter accipere; et cui mala sua displi­ cent, jam illi ea quæ bona sunt placent, et sic quanto se a vitiis separaverit, tanto virtutibuspropinquabit. Quod ipse præstare dignetur qui cum Patre et Spiritu sancto vivit et regnat in sæcula sæculorum. Amen. SERMO CCLXXXIX (a). De castitate (b). 1. Juvenum incontinentiam non excusat ætas.
Therefore, lest anyone even from this sin doubly, if he should wish to be angry against spiritual remedies, let him receive what is said not only patiently but even gladly: because he is already in some part recognized as turning away from evil, who is willing gladly to receive wholesome chastisement; and he to whom his own evils are displeasing, already the things that are good please him, and thus, the more he separates himself from vices, the nearer he draws to virtues. May He deign to grant this who, with the Father and the Holy Spirit, lives and reigns unto the ages of ages. Amen. SERMON 289. On Chastity. 1. Age does not excuse the incontinence of the young.
所以，免得有人竟因此雙重犯罪，就是若他向屬靈的良藥發怒，願他不但忍耐、更要甘心領受所說的話：因為那甘願樂意領受有益懲戒的人，已可看出他在某方面正在轉離惡了；那以自己的惡為可厭的人，那美善的事已經使他喜悅了，如此，他越把自己與惡習分開，就越靠近眾德。願那與父並聖靈一同活著、掌權、直到世世代代的主，樂意賜下這事。阿們。第二八九篇講道。論貞潔。一、年齡不能為青年人的不節制作藉口。
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Quan­ documque castitatem, fratres charissimi, secundum quod decet et expedit, commendamus.forte adole- scentes et adhuc et in viridi ætate positi dicunt : Juve­ nes homines sumus, continere non valemus. Quibus nos respondere et possumus et debemus, neforte ideo castitatem custodire nonpossint, quia amplius man- ducant quam expedit, et vinum amplius accipiunt quam oporter,familiaritatem mulierum vitare nolunt, atque earum suspectam societatem habere nec me­ tuunt nec erubescunt. Qui tales sunt, audiant Aposto­ lum dicentem : Fugite fornicationem (I Cor. VI, 18); et illud, Nolite inebriari vino, in quo est luxuria (Ephes. V, 18) :
Whenever, dearest brethren, we commend chastity according to what is fitting and expedient, perhaps young men, still set in the green of their age, say: 'We are young men, we are not able to contain ourselves.' To whom we both can and ought to reply, that perhaps they are for this reason unable to keep chastity, because they eat more than is expedient, and take more wine than they ought, and are unwilling to avoid familiarity with women, and neither fear nor blush to have suspect company with them. Let such men hear the Apostle saying, 'Flee fornication' (1 Cor. 6:18); and that other word, 'Be not drunk with wine, wherein is luxury' (Eph. 5:18);
至親愛的弟兄們，每逢我們照著合宜而有益的方式勸勉貞潔時，或許那些仍處於青春年華的少年人會說：「我們是年輕人，不能自制。」對他們，我們既能、也應當回答說：他們之所以或許不能守貞潔，正因他們吃得比合宜的多，喝酒比當喝的多，又不肯躲避與婦女的親暱，並且與她們保持可疑的交往，既不懼怕、也不臉紅。這樣的人，當聽使徒所說的：「你們要逃避淫行」（林前六18）；並那話：「不要醉酒，酒能使人放蕩」（弗五18）；
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et illud Salomonis, Vinum et milieres apostatare faciunt sapientes, et arguunt sensatos (Eccli. XIX. 2). illi vero qui dicunt quod castitatem servare non pos- sint, respondeant nobis utrum uxores habeant, an non. Si habent, quare non attendunt illud quod Veri- tas in Evangelio ait, Omnia quæcumque vultis ut fa- ciant vobis homilies, et vos facite illis similiter (Matth. VII, 12) : et quare non servant fidem ( uxoribus suis, quam sibi ab eis servari desiderant ? Cum enim vir a virtute nomen acceperit, ct mulier a mollitie, id est, fragilitate ; quare contra crudelissimam bestiam libi­ dinem vult unusquisque uxorem suam victricem esse, cum ipse ad primum libidinis ictum victus cadat? 2.
and that saying of Solomon, 'Wine and women make wise men fall away, and shall rebuke the prudent' (Sir. 19:2). But let those who say that they cannot keep chastity answer us whether they have wives or not. If they have, why do they not heed that which the Truth says in the Gospel, 'All things whatsoever you would that men should do to you, do you also to them in like manner' (Matt. 7:12); and why do they not keep faith to their wives, which they desire to be kept to them by them? For since 'man' (vir) takes his name from 'virtue' (virtus), and 'woman' (mulier) from 'softness' (mollities), that is, frailty; why does each man wish his wife to be victorious against that most cruel beast, lust, when he himself falls conquered at the first blow of lust? 2.
還有所羅門的話：「酒與婦女使智慧人背道，並責備明達人」（德十九2）。但那些說自己不能守貞潔的人，讓他們回答我們：他們有妻子沒有。若有，他們為何不留意真理在福音中所說的：「無論何事，你們願意人怎樣待你們，你們也要怎樣待人」（太七12）；他們既盼望妻子向他們守貞，為何自己不向妻子守貞呢？既然「男子」（vir）之名取自「德行」（virtus），「女子」（mulier）之名取自「柔弱」（mollities），就是脆弱；那麼，各人為何盼望自己的妻子勝過情慾這最殘忍的野獸，自己卻在情慾的第一擊下就被打倒？二、
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Damnat justitiæ lex, si Hoc conjugati sint; imo etiamsi nondum conjugati. Hoc loco forte qui adhuc uxoribus non sunt conjuncti, dicunt se excusare posse quia conjugia non habent, quibus servare debeant; et propterea continere non possint. Istis qui istam fal­ sam et miserabilem excusationem conantur præten- dere, justissime responderi et potest et debet; quia nullus magis illicita vitare debet, quam qui respuit quæ licebant. Cum uxorem accipere liciat, et contra omnium Scripturarum auctoritatem adulterium com- mittere nunquam liceat; quare cum Dei gratia non accipis quod licet, et cum Dei offensa præsumis quod non licet?
The law of justice condemns this, if they are married; nay, even if they are not yet married. At this point perhaps those who are not yet joined to wives say that they can excuse themselves, because they have no marriages to whom they ought to keep faith, and therefore they cannot contain themselves. To these, who try to put forward this false and wretched excuse, it can and ought most justly to be answered; because no one ought more to avoid unlawful things than he who has rejected what was lawful. Since it is permitted to take a wife, and against the authority of all the Scriptures it is never permitted to commit adultery; why, when with God's grace you do not receive what is lawful, do you with the offence of God presume what is unlawful?
公義的律法定他們的罪，若他們是已婚的；不，就連尚未婚娶的也是如此。到這裡，或許那些尚未與妻子結合的人說，他們可以為自己開脫，因為他們沒有當守信的婚姻，因此不能自制。對這些試圖提出這虛假而可悲藉口的人，可以、也應當最公正地回答；因為沒有人比那拒絕了合法之事的人更當躲避不合法的事。既然娶妻是可行的，而違背眾聖經的權威去犯姦淫是絕不可行的；那麼，你既在神的恩典中不領受那可行的，為何又冒犯神去擅行那不可行的呢？
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Velim tamen scire, si illi uxores non habent, et priusquam conjugiis copulentur, adulteria committere nec metuunt nec erubescunt, utrum ve- lint sponsas suas, antequam ad nuptias veniant, ab aliquibus adulteris violari ? Cum enim nullus sit qui boc patienter accipiat, quare unusquisque sponsæ suæ non servat fidem, quam sibi ab ipsa servari deside- rat? Quare uxorem virginem optat accipere, cum ipso sit corruptus? Quare viventi uxori desiderat copulari, cum per adulterium in anima jam ipse sit mortuus; secundum illud quod scriptum est: Anima quæ pecca- verit, ipsa morictur (Ezech. XVIII, 20 )? et illud quod terribiliter clamat Apostolus, Fornicatores judicabit Deus (Hebr, XIII, 4);
Yet I would wish to know: if these men have no wives, and before they are joined in marriage they neither fear nor blush to commit adulteries — would they wish their own betrothed brides, before they come to marriage, to be violated by some adulterers? For since there is no one who would receive this patiently, why does each man not keep faith to his own betrothed, which he desires to be kept to him by her? Why does he wish to take a virgin as wife, when he himself is corrupted? Why does he desire to be joined to a living wife, when through adultery he is himself already dead in his soul; according to that which is written: 'The soul that sins, the same shall die' (Ezek. 18:20)? and that which the Apostle terribly cries out: 'Fornicators God will judge' (Heb. 13:4);
然而我願知道：若這些人沒有妻子，並且在締結婚姻之前，既不懼怕、也不臉紅地犯姦淫——他們豈願自己所聘的新婦在來到婚姻之前，被別的姦夫玷污呢？既然沒有人能忍受這事，那麼各人為何不向自己所聘的女子守信，就是他所盼望她向他守的信呢？他自己既已敗壞，為何盼望娶處女為妻？他既藉姦淫在靈魂裡已經死了，為何還渴望與活著的妻子結合，正如經上所記：「犯罪的，他必死亡」（結十八20）？還有使徒那可畏地呼喊的話：「神必審判淫亂的人」（來十三4）；
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et illud Nequet adulteri regnum Dei possidebunt (I Cor. VI, 9) : et iterrum, Omnes adul- terante. et adulteri tanquam clibanus corpus eorum (a) (Osee VII, 4)? 3. Fornicatio putatur viris licere, non feminis. Sexus uterque iisdem legibu, tenetur. Sed forte putant aliqui, quod feminis ante nuptias fornicari non liceat, sed viris liceat. Ista punienda, et nimium gravia mala, quod pejus est, ideo a multis viris sine ullo timore Domini committuntur; quia ita a pluribus in consue- tudinem missa sunt, et ita vilia vel levia ducuntur, ut nec jam inter gravia crimina putentur. Nam in fide catholica quidquid mulieribus non licet, omnino nec viris licet.
and that other word, 'Neither shall adulterers possess the kingdom of God' (1 Cor. 6:9); and again, 'They are all adulterers; their body is as an oven' (Hos. 7:4)? 3. Fornication is thought to be permitted to men, not to women. Both sexes are held by the same laws. But perhaps some suppose that it is not permitted for women to fornicate before marriage, but that it is permitted for men. These deeds, which must be punished and are exceedingly grave evils, are — what is worse — for this reason committed by many men without any fear of the Lord; because they have so passed into custom among the majority, and are held so cheap or slight, that they are not even reckoned among grave crimes. For in the catholic faith, whatever is not permitted to women is by no means permitted to men either.
還有那話：「姦淫的人也不能承受神的國」（林前六9）；又說：「他們全是行姦淫的，他們的身體如同烤爐」（何七4）？三、淫行被以為對男人是可行的，對女人卻不然。兩性都受同樣律法的約束。但或許有些人以為，女人在婚前行淫是不可行的，男人卻可行。這些當受懲罰、極其嚴重的惡——更糟的是——竟因此被許多男人毫無敬畏主之心地去犯；因為它們在多數人中已如此成了習俗，被看得如此輕賤微小，以致竟不被算在重罪之列。因為在大公信仰中，凡對女人不可行的事，對男人也絕不可行。
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Uno enim pretio, id est, Christi pretioso sanguine redimuntur et viri et simul feminæ : in unam fidem vocantur, et in uno Ecclesiæ corpure congre- gamur; simul Baptismi sacramenta percipiunt, simulad altare ad accipiendum corpus et sanguinem Christi ac­ cedunt, simul utrique sexui præcepta donata sunt. Cum hæc ita sint, qua fronte vel qua conscientia quod et viris simul et mulieribus non licet agere,soli viri se credunt impune committere ? Sed et illi qui hoc facre præsumunt, pro certo cognoscant quod si cito se non emandaverint, et eis fructuosa pœnitentia non subvenerit, et sic subito de hac lucc rapti fuerint; æterna illos flamma sine ullo remedio cruciabit. 4. Concubinatus.
For by one price, that is, by the precious blood of Christ, both men and women alike are redeemed: they are called into one faith, and we are gathered together into one body of the Church; alike they receive the sacraments of Baptism, alike they approach the altar to receive the body and blood of Christ, alike to both sexes the precepts are given. Since these things are so, with what face or with what conscience do men alone believe that they can commit with impunity what is not permitted to men and women alike to do? But even those who presume to do this, let them know for certain that if they do not quickly amend themselves, and a fruitful repentance does not come to their aid, and they are thus suddenly snatched from this light; the eternal flame will torment them without any remedy. 4. Concubinage.
因為藉著一樣的價，就是基督寶貴的血，男人和女人同樣被救贖：他們被召入同一信仰，我們被聚集成教會的一個身體；他們同樣領受洗禮的聖事，同樣前來祭壇領受基督的身體和血，一樣的誡命同樣賜給兩性。既是如此，男人憑什麼臉面、憑什麼良心，竟以為自己單獨可以無罪地去犯那對男女都同樣不可行的事呢？就連那些擅自行這事的人，也當確知：他們若不速速改過，又無有果效的悔改來相助，就這樣忽然從此世的光中被奪去，永火必無任何救治地折磨他們。四、姘居。
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Nunquam licuit. Adulterio scelera- tior est. Et illud quale est, quod multi virorum ante nuptias concubinas sibi assumere non erubescunt, quas post aliquot annos dimittant, et sic postea legi- timas uxores accipiant. Tractant enim qpud se, ut prius de multis calumniis et rapinis, et injustas divitias et iniqua lucra conquirant; et postea contra rationem plus nobiles quam ipsi sunt vel ditiores uxores acci- piant. Ecce quantis malis se obligant, qui non solum luxuriæ, sed etiam avaritiæ vel cupiditati infeliciter servire desiderant. Unde coram Deo et Angelis con- testor, atque denuntio ista mala et semper prohi- buisse 1, et nunquam ei placita fuisse :
It was never permitted. It is more wicked than adultery. And what sort of thing is this, that many of the men do not blush to take concubines to themselves before marriage, whom they dismiss after some years, and thus afterward take lawful wives? For they scheme within themselves, first to seek out from many false accusations and robberies both unjust riches and iniquitous gains; and afterward, against all reason, to take wives more noble than they themselves are, or richer. Behold to how many evils they bind themselves, who wretchedly desire to be slaves not only to lust but also to avarice and covetousness. Wherefore before God and the angels I testify, and I proclaim, that these evils He has always forbidden, and that they were never pleasing to Him:
這事從來就不可行。它比姦淫更為邪惡。這又是何等的事——許多男人在婚前竟不臉紅地為自己納姘婦，過了幾年就把她們遣散，然後才娶合法的妻子？因為他們心裡盤算：先藉許多誣告和搶奪，聚斂不義的財富和不公的利；然後，違背一切道理，去娶比自己更尊貴或更富有的妻子。看哪，那些可悲地渴望不但作情慾的奴僕、更作貪婪與貪心之奴僕的人，把自己捆綁在何等多的惡中。因此我在神和眾天使面前作見證，並宣告：這些惡祂向來禁止，也從來不蒙祂喜悅：
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quia præcique temporibus christianis concubinas habere nunquam licuit, nunquam licebit. Sed quod pejus est, faciunt hoc multi viri jure fori, non jure cæli; non justitia jubente, sed libidine dominante. Cum enim Aposto lus conjugia habentibus dicat, Tempus breve est, et superest, et qui habent uxores, tanquam non habentes sint (I Cor. VII, 29); et illud, Abstinete ad tempus, ut vacetis orationi (Ibid. v, 5) : quomodo adulteras con­ cubinas permittit habere, qui castitaem servare et in conjugiis positis præcepit? Pro qua re iterum atque iterum voce libera clamo, quia qui ante legitimas nuptias concubinam sibi adhibere præsumit, pejus peccatum facit, quam qui adulterium committit :
because especially in Christian times it has never been permitted, and never will be permitted, to have concubines. But, what is worse, many men do this by the law of the forum, not by the law of heaven; not with justice commanding, but with lust ruling. For since the Apostle says to those who have marriages, 'The time is short, and it remaineth that they also who have wives be as though they had none' (1 Cor. 7:29); and that other saying, 'Abstain for a time, that you may give yourselves to prayer' (ibid. 7:5): how does he who has commanded chastity to be kept even by those set in marriages permit men to have adulterous concubines? Wherefore again and again with free voice I cry out, that whoever presumes to take a concubine to himself before lawful marriage commits a worse sin than he who commits adultery:
因為尤其在基督徒的時代，蓄養姘婦向來就不可行，將來也永不可行。但更糟的是，許多男人行這事，是憑法庭的法，而非憑天上的法；不是公義所命，乃是情慾所主。因為使徒既向有婚姻的人說：「時候減少了，就是有妻子的，要像沒有妻子」（林前七29）；並那話：「暫時分房，為要專心禱告」（同7章5節）：那位既吩咐連在婚姻中的人也要守貞潔的，怎能容許男人蓄養行姦淫的姘婦呢？因此我再三以自由的聲音呼喊：凡在合法婚姻之前擅自為自己納姘婦的，所犯的罪比犯姦淫的更重：
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quia qui adulterat, adhuc tam grave malum secrete vult agere, in publico autem aut metuit aut erubescit com mittere; ille vero qui publice concumbinam habere vo- luerit, fronte impudentissima rem exsecrabilem, toto populo vidente, licenter se putat admittere. 5. A multi. admiltitur. Et ideo excommunicatione non punitur. Benedictionem nuptialem non meretur qui virgo non est. Sed forte illi qui isto peccato non sunt macu- lati, dicunt : Quare qui hoc agunt a communione non suspenduntur? Ideo enim tantum scelus a sacerdoti- bus minime vindicatur, quia a multis admittitur. Si enim unus aut duo aut quatuor vel quinque mala ista facere præsumerent;
because he who commits adultery still wishes to do so grave an evil secretly, but in public either fears or blushes to commit it; whereas he who has wished to keep a concubine publicly, with most shameless brow, thinks that he may licentiously allow himself an execrable deed while the whole people looks on. 5. It is admitted by many. And therefore it is not punished by excommunication. He who is not a virgin does not merit the nuptial blessing. But perhaps those who are not defiled with this sin say: 'Why are those who do this not suspended from communion?' For so great a crime is by no means avenged by the priests only for this reason — because it is admitted by many. For if one or two or four or five presumed to do these evils;
因為那犯姦淫的人，還想暗中行這樣嚴重的惡，在公眾面前卻或懼怕或臉紅去犯；而那想公開蓄養姘婦的人，卻以最無恥的臉面，在全體百姓眾目睽睽之下，以為自己可放縱地容許自己去行這可憎的事。五、這事被許多人所犯。因此不用逐出教會來懲罰。凡不是童身的，不配得婚配的祝福。但或許那些未沾染這罪的人說：「行這事的人，為何不被禁止領聖餐呢？」如此大的罪之所以幾乎不被司鐸懲治，正因它是被許多人所犯的。因為，若只有一兩個、或四五個人擅自行這些惡；
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et poterant et debebant non so- lam a communione suspendi, sed etiam a colloquio et convivio christiani populi separari secundum illud Apostoli, Cum hujusmodi nec cibum quidem sumere (Id., 14) : multitudo tamen peccantium, sicut jam di- ctum est, prohibet sacerdotes Domini in illis distin- guere. Faciunt tamen boni sacerdotes quod possunt, et cum perfecta charitate contendunt orare et suspi- rare jugiter, et gemitus ac rugitus effundunt; ut in quibus propter infinitam multitudinem non possunt severitatem vel disciplinam ecclesiasticam exercere, monendo vel orando pro eis possint eos vel aliquando ad pœnitentiam provocare.
they both could and ought not only to be suspended from communion, but even to be separated from the converse and banquet of the Christian people, according to that saying of the Apostle, 'With such a one not so much as to take food' (1 Cor. 5:11): yet the multitude of sinners, as has already been said, forbids the priests of the Lord to make distinction among them. Nevertheless good priests do what they can, and with perfect charity they strive to pray and to sigh continually, and pour forth groanings and roarings; that in those among whom, on account of the infinite multitude, they cannot exercise ecclesiastical severity or discipline, they may by admonishing or praying for them be able at some time to rouse them to repentance.
他們既能、也應當不但被禁止領聖餐，更被隔離於基督徒百姓的交往和筵席之外，正如使徒所說的：「與這樣的人連飯都不可一同吃」（林前五11）：然而如前所述，犯罪之人的眾多，使主的司鐸們不能在他們中間加以分別。儘管如此，善良的司鐸仍盡其所能，以完全的愛心竭力不住地禱告歎息，傾流呻吟與哀鳴；為要在那些因無窮的眾多而無法施行教會嚴治或紀律的人中間，藉勸戒或代禱，或許能在某時激動他們悔改。
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Unde iterum atque iterum rogo pariter et contestor, ut qui uxorem optat acci- pere, sicut illam virginem invenire desiderat, ita ipse usque ad nuptias virgo sit : quia si non fuerit bene- dictionem accipere cum sponsa sua non merebitur; et impletur in eo quod scriptum est. Noluit benedictio nem, et elongabitur ab eo (I Cor. VII, 29). Jam vide si pænitentiæ remedium non subvenerit, quid de illo erit, vel qua sententia eum necesse erit in futuro ju dicio subjacere, qui jam in sæculo benedictionem cum sponsa sua non luit dignus accipere. 6. Adulteris deest fides.
Wherefore again and again I ask and likewise testify, that whoever desires to take a wife, just as he desires to find her a virgin, so let him himself be a virgin until marriage: because if he shall not have been, he will not merit to receive the blessing with his bride; and there is fulfilled in him what is written, 'He would not the blessing, and it shall be put far from him' (Ps. 108:18). Now consider, if the remedy of repentance does not come to his aid, what will become of him, or by what sentence it will be necessary for him to lie subject in the future judgment — he who already in this world was not worthy to receive the blessing with his bride. 6. Adulterers lack faith.
因此我再三懇求並同樣作見證：凡渴望娶妻的人，正如他渴望找到她是處女，照樣，也讓他自己在婚姻之前是童身：因為他若不是，就不配與新婦一同領受那祝福；經上所記的話便應驗在他身上：「他不喜愛祝福，祝福就遠離他」（詩一〇八18）。如今你當思想：若悔改的良藥不來相助，他將如何，又必按怎樣的判決在將來的審判中受制——他既在今世已不配與新婦一同領受祝福。六、姦淫的人缺乏信德。
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Et illud attendite, fratres, si in tam gravi periculo sunt qui uxores non habent, et aut concubinas sibi adhibent, aut adulteria admit­ tunt : quid de se infelices illi cogitant, qui forte coujugia habentes adulterant , et insano furore vel supplicia inferni formidant, nec desiderant præmia æterna? Si enim fidem haberent, utique Deo crede- rent, et venturumjudicium cum tremore metuerent. Probatur enim quia hominibus credunt, et Deo non credunt; ut publice, ubi homines vident, adulteria ti- IBeaut; et secrete, ubi Dcus videt, omnino nou ti­ meant. Si qualemcumque scintillam fidei haberent, sicut non pemittunt servos suos in præsentia sua peccare;
And attend to this also, brethren: if those who have no wives, and either take concubines to themselves or commit adulteries, are in so grave a peril — what do those unhappy men think of themselves who, perhaps having marriages, commit adultery, and with insane fury neither dread the torments of hell nor desire the eternal rewards? For if they had faith, they would surely believe God, and would fear the coming judgment with trembling. For it is proven that they believe men and do not believe God; since publicly, where men see, they fear adulteries; but secretly, where God sees, they fear not at all. If they had any spark of faith whatever, just as they do not permit their servants to sin in their presence;
弟兄們，也當留意這事：若那些沒有妻子、卻或納姘婦或犯姦淫的人已處於如此嚴重的危險中——那麼那些不幸的人，或許有了婚姻卻犯姦淫、且以瘋狂的暴怒既不懼怕地獄的刑罰、也不渴慕永遠的賞賜——他們對自己作何想法呢？因為他們若有信德，必定信神，並戰兢地懼怕那將來的審判。因為顯然他們信人卻不信神；因為在公開、有人看見之處，他們懼怕犯姦淫；在隱密、惟有神看見之處，卻毫不懼怕。他們若有一點點信德的火花，正如他們不容許自己的僕人在自己面前犯罪；
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ita nec illi in conspectu Domini sui adulte- rare præsumerent. Sed de talibus clamat per prophe- tam Spiritus sanctus, Dixit, inquit, insipiens in corde suo, Non est Deus (Psal. XIII, 1). Certum est enim quia non credit Deum esse, qui in tenebris et in oc- culto illa præsente Deo facit, quæ publice facere præ- sentibus hominibus pertimescit : nescit infelix quia vultus Domini super facientes mala, ut perdat de terra memoriam eorum (Psal. XXXIII, 17). 7. Excuaan, se quos negotia diu ab uxoribus sepa­ rant. I nde de damnant. Sde forte dicit aliquis : Ecce compellente negotio aut jubente rege ab uxore tot mensibus aut annis saparatus, quomodo eastitatem servare possim?
so neither would they presume to commit adultery in the sight of their Lord. But concerning such men the Holy Spirit cries out through the prophet, 'The fool hath said in his heart, There is no God' (Ps. 13:1). For it is certain that he does not believe God to exist, who in darkness and in secret does, with God present, those things which he greatly dreads to do publicly with men present: the unhappy man does not know that 'the countenance of the Lord is upon them that do evil, to destroy the remembrance of them from the earth' (Ps. 33:17). 7. Those excuse themselves whom business long separates from their wives. Thereby they condemn themselves. But perhaps someone says: 'Behold, separated from my wife for so many months by compelling business or by the king's command, how can I keep chastity?'
照樣，他們也不敢在自己主的眼前犯姦淫。但論到這樣的人，聖靈藉先知呼喊：「愚頑人心裡說，沒有神」（詩十三1）。因為那在黑暗和隱密中、在神面前行那他極其懼怕在人面前公開去行之事的人，顯然不信神存在：這不幸的人不知道「主的臉面向著行惡的人，要從地上除滅他們的名號」（詩三十三17）。七、有些人以事務長久使他們與妻子分離為藉口。他們竟因此定自己的罪。但或許有人說：「看哪，因不得已的事務或君王的命令，我與妻子分離了這許多月，怎能守貞潔呢？」
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Cui justissime responderi potest, ut redeat ad uxorem suam. Sed cum hoc negotiator dixero, potest mihi dicere quia si negotium dimiserit, non habeat unde vivat. Militans dicit, Si exercitum dimisero, iracundiam si regis incurro. Istis talibus ve­ raciter dici potest, timet regem , et ideo non redit ad uxorem suam pronriam; debet timere Deum, ut non tangat alienam. Nam quomodo illum, qui non jussus exercitu revertitur uxorem suam, rex potest occidere ; sic et illum qui longe positus adul­ terat, potest Deus perpetua pœna damnare. Rogo vos, fratres charissimi, si propter negotii necessitatem et regis jussionem unusquisque ab uxore sua inter dum etiam longo tempore separatur;
To whom it can most justly be answered, that he should return to his own wife. But when I say this to a merchant, he may say to me that if he abandons his business, he will have nothing to live on. The soldier says, 'If I abandon the army, I incur the king's wrath.' To such men it can truly be said: he fears the king, and therefore does not return to his own wife; he ought to fear God, so as not to touch another's wife. For just as the king can put to death him who returns to his own wife without being ordered, so also God can condemn to perpetual punishment him who, being set far away, commits adultery. I ask you, dearest brethren, if for the necessity of business and the king's command each man is separated from his wife sometimes even for a long time;
對他可以最公正地回答：他當回到自己的妻子那裡去。但當我對商人這樣說時，他或許對我說，若丟下生意，就無以為生。軍人說：「我若離開軍隊，就招惹君王的怒氣。」對這樣的人可以真實地說：他懼怕君王，因此不回到自己的妻子那裡；他本當懼怕神，好不去碰別人的妻子。因為正如君王能把那未奉命就回到自己妻子那裡的人處死，照樣，神也能把那身處遠方而犯姦淫的人定為永刑。至親愛的弟兄們，我問你們：若為了生意的需要和君王的命令，各人有時甚至長久與自己的妻子分離；
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quare popter Deum et animam suam tam longo spatio temporis castitas non servatur? Meretur ergo nogotium, mere- tur regis jussio, ut tantis diebus non agnoscatur uxor propria: et non meretur amor et jussio Dei, ut non contigatur aliena? Sed qui hoc propter negotiandi lucrum et regis imperium servant, et propter Deum servare dissimulant; sciant qui talia agunt, quod si eis non pœnitentia subvenerit,cum ante tribunal Christi stare cœperint, ab auditu malo liberari non poterunt: sed dicetur illis, Discedite a me, maledicti, in ignem æternum (Matth. XXV, 41). 8. Militum petulantia reprimitur.
why, for the sake of God and one's own soul, is chastity not kept for so long a span of time? Does business then merit, does the king's command merit, that for so many days the man's own wife is not known: and does the love and command of God not merit that another's wife not be touched? But those who keep this for the sake of the gain of trading and the king's command, and disregard keeping it for the sake of God — let those who do such things know that if repentance does not come to their aid, when they begin to stand before the tribunal of Christ, they will not be able to be freed from the evil hearing: but it will be said to them, 'Depart from me, ye cursed, into everlasting fire' (Matt. 25:41). 8. The wantonness of soldiers is restrained.
那麼，為了神和自己的靈魂，為何不能在這樣長的時間裡守住貞潔呢？難道生意就配得、君王的命令就配得，使人在這許多日子裡不與自己的妻子同房：而神的慈愛和命令倒不配得，使人不去碰別人的妻子嗎？但那些為了買賣的利益和君王的命令而守住此事、卻為著神就疏忽不守的人——行這樣事的人當知道：若悔改不來相助，當他們開始站在基督的審判台前時，他們必不能脫離那惡的宣判：反倒有話對他們說：「你們這被咒詛的人，離開我，進入那永火裡去」（太二十五41）。八、士兵的放肆受到約束。
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Et illud quale est, quod aliquoties vir fortissimus procedens ad præ- lium forte non minus decem inimicos occiderit , et ex ipsa victoria aliquam puellam de præda ac- cipiens, dum cum illa per adulterium jungitur, anima sua peccati gladio interficitur. Et videte quantum ma­ lum sit, ut aliquis crudelior existat in se, suam ani- mam occidendo per luxuriam, magis quam per car- nalem victoriam adversariorum corpora trucidando. Vere lugendum est et dolendum, ut ille qui, sicut jam dixi, decem adversarios vicit, ab una muliere supe- retur; et qui tot inimicos occidit in eorpore, ab una puella juguletur in corde. Vere nimis grave malum est, ut vir fortis qui ferro non vincitur, libidine superetur;
And what sort of thing is this, that sometimes a most valiant man, advancing to battle, kills perhaps no fewer than ten enemies, and, from that very victory taking some girl from the spoil, while he is joined with her through adultery, his own soul is slain by the sword of sin? And see how great an evil it is, that a man should prove more cruel against himself, killing his own soul through lust, than by carnal victory slaughtering the bodies of his adversaries. Truly it is to be lamented and grieved, that he who, as I have already said, conquered ten adversaries, is overcome by one woman; and he who killed so many enemies in the body, is cut down by one girl in the heart. Truly it is an exceedingly grave evil, that a brave man who is not conquered by the sword should be overcome by lust;
這又是何等的事——有時一個最勇猛的人，出戰時或許殺了不下十個仇敵，卻從那勝利中擄得一個女子，當他藉姦淫與她結合時，自己的靈魂就被罪的刀劍所殺？你看這是何等大的惡，一個人竟藉情慾殺害自己的靈魂，對自己比對仇敵更加殘忍，甚於藉肉身的勝利殺戮敵人的身體。這實在當哀哭悲傷：那如我所說勝過十個敵人的人，竟被一個女人所勝；那在肉身中殺了這麼多仇敵的人，竟在心裡被一個女子所斬。這實在是極其嚴重的惡：一個不被刀劍所勝的勇士，竟被情慾所勝；
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et eum mollia aut blanda subvertant, quem dura non superant; et qui esse captivus vel servus hominibus dedignatur, servus esse peccati mereatur; cum indi- gnius sit mente servire quam corpore, secundum quod scriptum est, A quo enim quis vincitur, hujus et servus efficitur (II PetrII, 19). 9. Conclusio. Hæc ergo, fratres charissimi, si vobis ego non dixero, rationem pro animabus vestris in die judi- ciiredditurus ero. Quicumque autem magis mihi irasci, quam se emendare voluerit, non habet unde per igno- rantiam se possit ante tribunal æterni Judicis excu- sare;
and that soft or flattering things overthrow him whom hard things do not overcome; and that he who disdains to be a captive or slave to men deserves to be a slave to sin; since it is more unworthy to serve in mind than in body, according to that which is written: 'For of whom a man is overcome, of the same is he also the slave' (2 Pet. 2:19). 9. Conclusion. These things therefore, dearest brethren, if I do not tell you, I shall have to render account for your souls in the day of judgment. But whoever shall wish rather to be angry with me than to amend himself, has no means whereby through ignorance he might excuse himself before the tribunal of the eternal Judge;
又有柔軟或諂媚之物傾覆那不被剛硬之物所勝的人；那不屑作人之俘虜或奴僕的人，竟配作罪的奴僕；因為在心思上為奴，比在身體上為奴更為卑賤，正如經上所記：「因為人被誰制伏，就作誰的奴僕」（彼後二19）。九、結論。所以，至親愛的弟兄們，這些事我若不告訴你們，在審判之日我就必為你們的靈魂交帳。但凡寧願向我發怒、而不肯改過的人，就無從在永恆審判者的台前以無知為自己開脫；
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ut dicat se non fuisse admonitum, nec a malis prohibitum, nec ad ea quæ sunt Deo placit castiga- tione et admonitione frequentissima provocatum. Sed credimus de Domini misericordia, quod ita negligen- tibis quibusque inspirare dignabitur, ut sibi magis vel peccatis suis quam medicamentis sacerdotalibus irascantur: et quomodo ægrotantes a carbalibus me- dicis requirunt sanitatem corporum, sic a spirituali bus medicamenta desiderent animarum. Sed confidi- mus quia præstabit hoc divina misericordia, quod ita nobis de sua emendation studebunt gaudium facere, ut ad æternum mercantur Domino præm ι um feliciter perve- nire: præstante nostro, etc. SERMO CCXC (a). De Continentia (b). 1.
so as to say that he was not admonished, nor forbidden from evils, nor roused by most frequent chastisement and admonition to those things which are pleasing to God. But we trust concerning the mercy of the Lord, that He will deign so to inspire any negligent persons whatsoever, that they may be angry rather with themselves or with their own sins than with the priestly remedies: and just as the sick seek health of body from bodily physicians, so may they desire remedies of their souls from spiritual physicians. But we are confident that the divine mercy will grant this, that they will strive so to make us joy over their amendment, that they may deserve happily to attain to the eternal reward with the Lord: our Lord granting it, etc. SERMON 290. On Continence. 1.
以致說他未曾受勸戒、未曾被禁止行惡、未曾以最頻繁的懲戒和勸勉被激勵去行那蒙神喜悅的事。但我們仰賴主的憐憫，相信祂必樂意如此感動任何疏忽的人，使他們寧向自己或自己的罪發怒，而不向司鐸的良藥發怒：正如病人向肉身的醫生尋求身體的健康，願他們也向屬靈的醫生渴求靈魂的良藥。但我們確信神的憐憫必賜下這事，使他們竭力叫我們因他們的改過而喜樂，好叫他們配得歡然與主一同達到永遠的賞賜：靠我主賜下，等等。第二九〇篇講道。論節制。一、
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Continenliæ præcepta et necessitas. Admonet nos lex divina et exhortatur, fratres charissimi, ut concu- piscentiam hujus mundi devitantes, continentiæ salu- bri operam demus; ne nos illecebra voluptatum per varia ducat desideria, et laqueo mortis irretitos, in præcipitium et voraginem tradat inferni. Loquitur Sa- pientia homini, et dicit : Post concupiscentias tuas non eas, et a voluntate tua avertere :si præstas animœ tuæ con- cupiscentiam ejus, faciet te in gaudium inimicis tuis (Eccli. XVIII, 30 et 31) Amor enim istius mundi parit inimicitiam Dei : unde seriptum est, Qui vult amicus esse hujus sæculi, inimicus Dei constituitur (J acobi IV, 4 ).
The precepts and necessity of continence. The divine law admonishes and exhorts us, dearest brethren, that, shunning the concupiscence of this world, we give heed to wholesome continence; lest the enticement of pleasures lead us through various desires, and, ensnaring us in the noose of death, deliver us into the precipice and the abyss of hell. Wisdom speaks to man, and says: 'Go not after thy lusts, but turn away from thy own will: if thou give to thy soul its desire, it will make thee a joy to thy enemies' (Sir. 18:30-31). For the love of this world begets enmity with God: whence it is written, 'Whosoever will be a friend of this world, is constituted an enemy of God' (James 4:4).
論節制的訓誨與必要。至親愛的弟兄們，神的律法勸戒並勉勵我們，要躲避這世界的私慾，殷勤操練有益的節制；免得宴樂的引誘藉各樣的慾望引我們入歧途，並把我們纏在死亡的網羅裡，交付於地獄的懸崖與深淵。智慧向人說話，說：「不要隨從你的私慾，總要禁止你自己的心意：你若把你心所願的給你的靈魂，就必使你成為仇敵所喜樂的」（德十八30、31）。因為愛這世界，就生出與神為敵；所以經上記著說：「凡想要與世俗為友的，就是與神為敵了」（雅四4）。
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Hoc enim apostolus sciens Joannes, persuadet nos, et dicit : Nolite diligere mundum, neque ea quæ in mundo sunt : si quis dilexerit mundum, non est charitas Patris in illo; quia omne quod in mundo est, concupi- scentia carnis est, et concupiscentia oculorum, et super bia spiritus (I Joan. II, 15 et 16). Hoc et coapostolus ejus Paulus rursus monet, et dicit : Qui emunt, sic sint quasi non possidentes; et qui hoc mundo utuntur, quasi non utantur: præterit enim figura hujus mundi (I Cor. VII, 30, 31). Unde et ipse Salvator in parabola sua ostendit, quod divitiæ et voluptates sæculi suffocant verbum; ita ut non referat fructum (Matth. XIII, 22) :
For John, knowing this as an apostle, persuades us and says: 'Love not the world, nor the things which are in the world: if any man love the world, the charity of the Father is not in him; for all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of spirit' (1 John 2:15,16). This too his fellow-apostle Paul again admonishes, and says: 'They that buy, let them be as though they possessed not; and they that use this world, as if they used it not: for the fashion of this world passeth away' (1 Cor. 7:30,31). Whence the Saviour Himself also shows in His parable, that the riches and pleasures of the age choke the word, so that it bears no fruit (Matt. 13:22):
因為約翰以使徒的身分知道這事，就勸我們說：「不要愛世界和世界上的事。人若愛世界，愛父的心就不在他裡面了；因為凡世界上的事，就是肉體的情慾、眼目的情慾，並靈的驕傲」（約壹二15、16）。他的同作使徒者保羅也再次勸勉，說：「置買的，要像無有所得；用世物的，要像不用世物；因為這世界的樣子將要過去了」（林前七30、31）。因此救主自己也在祂的比喻中顯明，這世代的財富和宴樂使道窒息，以致不結果子（太十三22）：
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etalibi præcepit, di- cens, Qui cult venire post me, abneget semetipsum, et tollat crucem suam, et sequantur me (Id XVI, 24); et item, Qui non remintiaverit, inquit. omnibus quæ possidet, non potest mens esse discipulus (Luc. XIV, 33); et item, tur considerantes, fratres charissimi, perpendite quan- tum necessaria vobis sit continentia, per quam Chri­ sti discipulatu condigni, ad regnum potestis cum eo venire perpetuum. 2. In quibus consistat. Continentia vero et sobrietas non ill sola integritate carnis consistit ; scd etiam in cultu ct ornatu, vita pariter et moribus consistit. De- bet enim unusquisque continens esse ab omnibus illi- citis :
and elsewhere He commands, saying, 'If any man will come after me, let him deny himself, and take up his cross, and follow me' (Matt. 16:24); and again, 'He that doth not renounce,' He says, 'all that he possesseth, cannot be my disciple' (Luke 14:33). Considering these things, dearest brethren, weigh how necessary continence is for you, through which, being worthy of the discipleship of Christ, you may be able to come with Him to the everlasting kingdom. 2. In what it consists. But continence and sobriety do not consist in the integrity of the flesh alone; but also in dress and adornment, in life likewise and in morals. For each one ought to be continent from all things unlawful:
在別處祂又吩咐說：「若有人要跟從我，就當捨己，背起他的十字架來跟從我」（太十六24）；又說：「這樣，你們無論什麼人，若不撇下一切所有的，就不能作我的門徒」（路十四33）。至親愛的弟兄們，思想這些事，你們當衡量節制對你們是何等必要，藉此你們配作基督的門徒，得以與祂一同來到那永遠的國。二、節制在乎什麼。但節制與節儉不僅在乎肉體的貞潔；也在乎衣著與裝飾，同樣在乎生活與品行。因為各人都當在一切不合法的事上有所節制：
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his autem quæ licita sunt , debet cum modestia et sobrietate uti. Non enim decet christianum sæculi lucris inhiare, cui promissum est regnum cœleste; sed suo Domino per continentiam condigne vivere, ut possit cum eo in perpetum gaudere. Castitatem debet amare , et fornicationem fugere; non avaritæ studere, sed victu et vestitu contenius esse; non su- perbire, neque sperare in incerto divitiarum, sed hu- militer sentire, et mundi pompam contemnere. Non debet esse vaniloquax et arrogans, non mendax ne- que injuriosus, neque bilinguis, non susurro neque de- tractor :
but those things which are lawful he ought to use with modesty and sobriety. For it does not befit a Christian, to whom the heavenly kingdom is promised, to gape after the gains of the age; but through continence to live worthily for his own Lord, that he may be able to rejoice with Him forever. He ought to love chastity, and to flee fornication; not to be zealous for avarice, but to be content with food and clothing; not to be proud, nor to hope in the uncertainty of riches, but to think humbly, and to despise the pomp of the world. He ought not to be a boaster and arrogant, not a liar nor injurious, nor double-tongued, not a whisperer nor a detractor:
但那些合法的事，他當以謙和節儉去用。因為基督徒既已得應許承受天國，就不宜貪圖今世的利；乃當藉節制為自己的主活得相稱，好得以永遠與祂一同歡樂。他當愛貞潔，逃避淫行；不熱衷貪婪，只要有衣有食就當知足；不驕傲，不倚靠無定的錢財，乃要存謙卑的心，輕看世界的浮華。他不當誇口自大，不作說謊者，不作傷人者，不作兩舌之人，不作讒言者，不作毀謗者：
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sed veritatem debet ex ore et corde proferre, linguam suam a multiloquio temperare, quia scriptum est, In multiloquio non effugies peccatum (Prov. X, 19): oculos contra vanitatem claudere, auditum a scurri- litate et falsitate, imo ab omni eloquio malo avertere; risum excelsum et excussum non amare; guttur et nasum ad illecebram dulcium ciborum et suavium odorum non libenter adhibere, sed magis bonum et omnia membra corporis sollicite custodire, ne fiant arma iniquitatis peccato, sed magis potentiæ arma Deo ad destruendum spiritualem inimicum (Rom. VI, 13 ). 3. Præcipua illius pars, cordis custodia. Cor quoque debet miles Christi ante omnia sollicita custodia ser- vare;
but he ought to bring forth truth from mouth and heart, to temper his tongue from much speaking, because it is written, 'In much speaking thou shalt not escape sin' (Prov. 10:19); to close his eyes against vanity, to turn his hearing away from buffoonery and falsehood, indeed from all evil speech; not to love loud and boisterous laughter; not gladly to yield his gullet and nostrils to the enticement of sweet foods and pleasant odours, but rather diligently to guard every good and every member of the body, lest they become weapons of iniquity for sin, but rather weapons of power for God to destroy the spiritual enemy (Rom. 6:13). 3. Its chief part, the guarding of the heart. The soldier of Christ ought also, before all things, to preserve his heart with careful guard;
乃當從口與心發出真理，禁止自己的舌頭免於多言，因為經上記著說：「多言多語難免有過」（箴十19）；當閉眼躲避虛妄，轉耳離開戲謔和虛假，實在是離開一切惡言；不愛高聲放肆的笑；不甘心把喉嚨和鼻子交給甘美食物和芬芳氣味的引誘，反倒殷勤看守一切美善和身上的各肢體，免得它們成了罪作孽的兵器，倒要作神大能的兵器，去毀滅那屬靈的仇敵（羅六13）。三、其首要的部分，乃是看守己心。基督的兵士也當在萬事之先，以謹慎的守衛保守自己的心；
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ne forte illud jactantia extollat, ira inflammet, invidia perforet, avaritia infestet, libido exurat, tri- stitia gravet , torpor et ignavia oneret: et ne illud quod cunctis gravius est, per novitatum præsumptio- nes hæresis scindat Qui enim cordis occulta per con- tinentiam quieta servare intus contendit, utique et membra corporis facilius contra pravos actus foris custodit : seriptum est enim, Omni custodia serva cor tuum, quia ex ipso vita procedit (Prov. IV, 23); item alibi, Mors tecum in introitu delectationis posita est (a) : et Salvator in Evangelio, Bonus, inquit, homo de bono thesauro cordis sui profert bonum, et malus homo de malo thesauro cordis sui profert malum (Matth. XII, 35);
lest perchance boasting exalt it, anger inflame it, envy pierce it, avarice infest it, lust burn it, sadness weigh it down, sloth and idleness burden it: and lest — what is graver than all — heresy rend it through the presumptions of novelties. For he who strives inwardly to keep the hidden things of the heart quiet through continence, assuredly also more easily guards the members of the body outwardly against depraved deeds: for it is written, 'With all watchfulness keep thy heart, because from it life proceeds' (Prov. 4:23); likewise elsewhere, 'Death is set at the entrance of delight'; and the Saviour in the Gospel, 'A good man,' He says, 'out of the good treasure of his heart bringeth forth good, and an evil man out of the evil treasure of his heart bringeth forth evil' (Matt. 12:35);
免得或有誇口高抬己心，忿怒點燃它，嫉妒刺透它，貪婪侵擾它，情慾焚燒它，憂愁壓垮它，怠惰與懶散使它擔重：又免得——那比一切更嚴重的——異端藉種種新奇的擅斷撕裂它。因為那藉節制竭力在內裡使心的隱密之事安靜的人，必也更容易在外面看守身上的肢體，抵擋敗壞的行為：因為經上記著說：「你要切切保守你的心，因為生命的果效是由心發出」（箴四23）；別處也說：「死亡設在宴樂的入口」；救主在福音中說：「善人從他心裡所存的善就發出善來，惡人從他心裡所存的惡就發出惡來」（太十二35）；
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et item De corde, ait, exeunt cogitationes malæ, homi- cidia, adulteria, fornicationes (Id. XV, 19). Cum ergo, fratres, de cordis radice fructus sive boni sive mali excant; necesse est ut primum cor mundemus, deinde camem nostram per jejunia et vigilias ad laborem utilem castigemus, ne carnis libidc, mentem maculet. Difficille est enim, ut in deliciis viventes mundum cor habeant. Unde dixit Apostolus, Castigo corpus meum, et in servitutem subjicio; ne cnm prædicem, ipse reprobus efficiar (I Cor. IX, 27) : et item, Qui au- tem Christi sunt, ait, carnem suam crucifixerunt cum vitiis et concupiscentiis (Galal. V, 24).
and again He says, 'Out of the heart come forth evil thoughts, murders, adulteries, fornications' (Matt. 15:19). Since therefore, brethren, from the root of the heart come forth fruits whether good or evil; it is necessary that first we cleanse the heart, then that we chastise our flesh through fastings and vigils unto useful labour, lest the lust of the flesh stain the mind. For it is difficult that those living in delights should have a clean heart. Whence the Apostle said, 'I chastise my body, and bring it into subjection; lest perhaps, when I have preached to others, I myself should become a castaway' (1 Cor. 9:27): and again, 'They that are Christ's,' he says, 'have crucified their flesh with its vices and concupiscences' (Gal. 5:24).
祂又說：「因為從心裡發出來的，有惡念、兇殺、姦淫、苟合」（太十五19）。所以弟兄們，既然無論善果或惡果都是從心的根發出的；就必須先潔淨己心，然後藉禁食和守夜管束我們的肉體，歸於有益的勞苦，免得肉體的情慾玷污心思。因為生活在宴樂中的人，難有潔淨的心。因此使徒說：「我是攻克己身，叫身服我；恐怕我傳福音給別人，自己反被棄絕了」（林前九27）：又說：「凡屬基督耶穌的人，是已經把肉體連肉體的邪情私慾同釘在十字架上了」（加五24）。
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Sobrie, quippe, et pie vivamus in hoc sæculo, exspectantes beatam spem et adventum gloriæ magni Dei, et Salvatoris nostri Jesu Christi; qui dedit semetipsum pro nobis, ut nos redime- ret ab omni iniquitate, et munduret sibi populum ac- ceptabilem, sectatorem bonorum operum (Tit. II, 12); ut cum venerit , in majestate sua cum sanctorum An- gelorum millibus, pro bonis laboribus et sancta con- versatione reddat nobis præmia vitæ æternæ potius, quam pro desidia et voluptate præsentis vitæ crucia- tum retribuat sempiternum : quia veraciter de co scriptum est quod reddat singulis secundum opera (Matth.
Let us therefore live soberly and piously in this world, awaiting the blessed hope and the coming of the glory of the great God, and of our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and might cleanse to Himself an acceptable people, a follower of good works (Tit. 2:12); that when He shall come, in His majesty with thousands of holy angels, He may render to us, for good labours and holy conversation, the rewards of eternal life, rather than repay everlasting torment for the sloth and pleasure of the present life: because it is truly written of Him, that He shall render to each according to their works (Matt.
所以我們當在今世自守、敬虔度日，等候那有福的盼望，並至大之神和我們救主耶穌基督榮耀的降臨；祂為我們捨了自己，要贖我們脫離一切罪孽，又潔淨我們，特作自己的子民，熱心為善（多二12）；為要當祂帶著千萬聖天使在祂的威嚴中降臨時，因著善工和聖潔的生活，把永生的賞賜報答我們，而不是為今生的怠惰和宴樂報以永遠的刑罰：因為論到祂，經上真實地記著說，祂要照各人的行為報應各人（太
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XVI, 27), Jesus videlicet Christus, qui cum Patre et Spiritu sancto vivit et regnat Deus, per omnia sæcula sæculorum. Amen. SERMO CCXCI (a). De Castitatis et Munditia (b). 1. Castitatis laus. Immunditia diaboli habitatio quo intuitu refrentur. Gloriosum et insignem inter cæte- ras virtutes castitas et munditia locum tenet, fratres charissimi, quia ipsa sola est quæ mundas mentes ho- minum præstat videre Deum. Unde ipsa Veritas ait, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8) : ac si e contrario diceret, Illi vero miseri sunt, quorum corda sunt carnali concupiscentia polluta; quia æternas merguntur in pœnas. Castutas enim an- gelica est vita.
16:27) — namely Jesus Christ, who with the Father and the Holy Spirit lives and reigns as God, through all the ages of ages. Amen. SERMON 291. On Chastity and Cleanness. 1. The praise of chastity. The uncleanness that is the dwelling-place of the devil — with what regard it is to be curbed. Chastity and cleanness hold a glorious and distinguished place among the other virtues, dearest brethren, because it alone is that which grants clean minds of men to see God. Whence the Truth itself says, 'Blessed are the clean of heart, for they shall see God' (Matt. 5:8): as if on the contrary He should say, 'But those are wretched whose hearts are polluted with carnal concupiscence; for they are plunged into eternal pains.' For chastity is the angelic life.
十六27）——就是耶穌基督，祂與父並聖靈一同作神，活著、掌權，直到世世代代。阿們。第二九一篇講道。論貞潔與潔淨。一、貞潔的稱讚。那作魔鬼居所的污穢——當以何等的眼光加以制止。至親愛的弟兄們，貞潔與潔淨在諸德之中佔著榮耀而卓越的地位，因為惟有它使人潔淨的心思得以見神。因此真理自己說：「清心的人有福了，因為他們必得見神」（太五8）：彷彿反過來祂要說：「但那些心被肉體情慾玷污的人是可憐的；因為他們要沉淪在永刑中。」因為貞潔乃是天使的生活。
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Castitas cum humilitate Spiritus san- eti merebitur habitationem, quam expellit immundi- tia libidinum, dicente Scriptura, Coropus peccatis sub- ditum Spiritus sanctus effugiet (Sap. I, 4). Membra nostra debent Deo esse dicata, non fornicationi. Op- ponat hono desiderio carnis suæ æternorum flammas tormentorum. Assuescat juvenis castitatem ut sit dignus sapientia Dei. Ubi immunditia est corporis, ibi habitatio diabolici spiritus, qui maxime gaudet in inquinatione carnis nostræ. Omnes immunditæ Deo displicent , et maxime quæ non sunt naturales. 2. Quid declinando caveatur. Admonet itaque nos Scriptura sancta, dicens : Post qconcupiscentias tuas non eas , et a voluntate tua avertere :
Chastity with humility will merit the dwelling of the Holy Spirit, which the uncleanness of lusts drives out, as the Scripture says, 'The Holy Spirit will flee from the body that is subject to sins' (Wis. 1:4). Our members ought to be dedicated to God, not to fornication. Let a man set against the desire of his flesh the flames of eternal torments. Let the young man accustom himself to chastity, that he may be worthy of the wisdom of God. Where there is uncleanness of the body, there is the dwelling of the diabolical spirit, which rejoices most greatly in the defilement of our flesh. All uncleannesses displease God, and most of all those which are not natural. 2. What is to be guarded against by turning aside. And so the holy Scripture admonishes us, saying: 'Go not after thy lusts, but turn away from thy own will:
貞潔連同謙卑，必配得聖靈的居住，這居住是情慾的污穢所驅逐的，正如經上所說：「聖靈必逃離那服在罪下的身體」（智一4）。我們的肢體當獻給神，不獻給淫行。人當以永刑的火焰對抗自己肉體的慾望。少年人當習慣於貞潔，好配得神的智慧。哪裡有身體的污穢，哪裡就有魔鬼之靈的居所，牠最喜悅我們肉體的污穢。一切污穢都使神不悅，尤其是那些非本性的污穢。二、當藉躲避提防什麼。所以聖經勸戒我們，說：「不要隨從你的私慾，總要禁止你自己的心意：
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si præstas animæ tuæ concupiscentias ejus, faciet te in gaudium inimicis tuis venire (Eccli. XVIII, 30 et 31). Ejus quoque modi Salomon sapientissimus proferebat sententias de ca- venda immunditia, dicens : Favus distillans labia me- retricis, et nitidius oleo guttur ejus; novissima autem illius amara quasi absynthium, et acuta ad quasi gladius biceps. Pedes ejus descendunt ad mortem, et ad inferos gressus illius penetrant ; per semitam vitæ non ambu- lant, vagi sunt gressus illius et investigabiles. Nunc ergo, fili, audi me, et ne recedas a verbis oris mei : longe fac ab ea viam tuam, et ne appropinques foribus domus ejus (Prov. V, 3-8).
if thou give to thy soul its desires, it will make thee come to be a joy to thy enemies' (Sir. 18:30-31). Of this kind also the most wise Solomon uttered sentences concerning the avoiding of uncleanness, saying: 'The lips of a harlot are a dripping honeycomb, and her throat is smoother than oil; but her end is bitter as wormwood, and sharp as a two-edged sword. Her feet go down into death, and her steps penetrate even to hell; they walk not by the path of life, her steps are wandering and untraceable. Now therefore, my son, hear me, and depart not from the words of my mouth: remove thy way far from her, and come not nigh the doors of her house' (Prov. 5:3-8).
你若把你心所願的給你的靈魂，就必使你成為仇敵所喜樂的」（德十八30、31）。至智慧的所羅門也發表過這類論及躲避污穢的箴言，說：「淫婦的嘴滴下蜂蜜，她的口比油更滑；至終卻苦似茵蔯，快如兩刃的劍。她的腳下入死地，她的腳步踏住陰間；她不修平生命的道，她的路變遷不定，自己還不知道」（箴五3-8）。
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Hoc siquidem non solum de me- retricum immunditia dixit , sed etiam de omni carnis concupiscentia , quæ sollicitat animam suam consen- tire suis desideriis. Sed ratio mentis prohibere de- bet impetus carnis, et refrenare voluptates ejus ini- quas. Item ille qui supra prohibet cohabitationem feminarum , juvenibus dicit : Numquid abscondere po- test homo ignem ira sinu suo, ut vestimenta illius non ardeant; aut ambulare super prunas, et non comburen- tur plantæ ejus ? Sic qui ingreditur ad mulierem pro- ximi sui , non erit mundus cum tetigerit eam ( Id. VI, 27-29). Similiter et beatus Apostolus admonet nos, Bonum est inquiens, mulierem non tangere (I Cor. VII, 1) :
For he said this not only concerning the uncleanness of harlots, but also concerning every lust of the flesh, which urges the soul to consent to its own desires. But the reason of the mind ought to restrain the assaults of the flesh and to curb its wicked pleasures. Likewise he who above forbids dwelling together with women says to the young: 'Can a man hide fire in his bosom, so that his garments do not burn; or walk upon coals, and his soles not be scorched? So he who goes in to the wife of his neighbour shall not be clean when he has touched her' (Proverbs VI, 27-29). In like manner the blessed Apostle also admonishes us, saying, 'It is good not to touch a woman' (I Corinthians VII, 1):
他說這話，不僅是針對娼妓的污穢，也是針對肉體一切的私慾，就是那催逼人的靈魂順從自己慾望的私慾。但心智的理性應當抑制肉體的衝動，並約束它那不義的逸樂。同樣，那位在前面禁止與婦女同居的，對青年人說：「人豈能懷裡揣火，衣服卻不燒著呢？人豈能行在火炭上，腳卻不燙傷呢？親近鄰舍之妻的，也是如此；凡挨近她的，不免受罰」（箴言六27-29）。照樣，那有福的使徒也勸戒我們說：「男不近女倒好」（哥林多前書七1）：
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quasi statim in tactu periculum esset. 3. Ad laudem castitatis reditur. Hæc nullius excedit vires. Ministris Christi pernecessaria est. Pulchra est enim casta juvenum pudicitia, et Deo amabilis, et ad omne bonum utilis Qui filios labet spirituales vel carnales, nutriat illos in castitate Deo, non in form- catione diabolo. Quid prodest homini filium habere. nutrire, amare, si æternis cum nutriat tormentis ? Qui in castitate vivunt, angelicam habent in terris conversationem. Castitas hominem cœlo habet conjungit, Angelis facit civem. Qui mulierem legitimam, legitime utatur ea temporibus opportunis, ut secum- dum Apostolum possit vacare orationi (I Cor.
as though the very touch already held danger. 3. Return is made to the praise of chastity. It exceeds no one's powers. It is most necessary for the ministers of Christ. For the chaste purity of the young is beautiful, and lovely to God, and useful for every good work. Let him who has children, whether spiritual or carnal, nourish them in chastity for God, not in fornication for the devil. What does it profit a man to have a son, to rear him, to love him, if he rears him for eternal torments? Those who live in chastity have upon earth an angelic manner of life. Chastity joins man to heaven, makes him a fellow-citizen of the angels. Let him who has a lawful wife use her lawfully at fitting times, so that, according to the Apostle, he may be free for prayer (I Corinthians
彷彿那接觸本身就已含著危險。三、再論貞潔之可讚。貞潔並不超過任何人的能力，對基督的僕役更是極為必要。因為青年人貞潔的純潔是美好的，為神所喜愛，對一切善事都有益處。凡有屬靈或屬肉的兒女的，當在貞潔中為神養育他們，而非在淫亂中為魔鬼養育他們。人若有兒子，養育他、疼愛他，卻是為永遠的刑罰而養育，這對他有何益處呢？那在貞潔中生活的人，在地上就有天使般的生活。貞潔使人與天相連，使人成為天使的同胞。凡有合法妻子的，當在合宜的時候合法地待她，好叫他照使徒所說，可以專心禱告（哥林多前書
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VII, 5), et benedictionem mereatur filiorum a Deo accipere. Nemo dicat a fornicatione se custodire non posse. Fidelis enim est Deus, dicit Apostolus, qui non per- mittit nos tentari supra id quod portare possumus; sed faciet cum tentatione proventum (Id. X, 13). Talis uni- cuique homini tentatio datur sive in carnis desiderio, sive in ambitione sæculi, vel essamin quacumque tentationis molestia, qualem aut cum laude vincere, aut cum opprobrio succumbere poterit. Omnibus enin castitas pernecessaria est , sed maxime mini- stris Christi altaris, quorum vita aliorum debet esse eruditio, et assidua salutis prædicatio.
VII, 5), and may deserve to receive from God the blessing of children. Let no one say that he cannot keep himself from fornication. 'For God is faithful,' says the Apostle, 'who will not permit us to be tempted above that which we are able to bear; but will make with the temptation also a way of escape' (I Corinthians X, 13). Such a temptation is given to each man, whether in the desire of the flesh, or in worldly ambition, or in any kind of trial's trouble, as he will be able either to conquer with praise or to succumb with reproach. For chastity is most necessary for all, but especially for the ministers of Christ's altar, whose life ought to be the instruction of others and the constant preaching of salvation.
七5），並得以配從神領受兒女的福分。誰也不要說自己不能遠避淫亂。使徒說：「神是信實的，必不叫你們受試探過於所能承受的；在受試探的時候，總要給你們開一條出路」（哥林多前書十13）。這樣的試探臨到各人，或在肉體的慾望上，或在世俗的野心上，或在任何試煉的困擾中，人或能得榮而勝過，或含羞而屈服。貞潔對眾人都是極為必要的，尤其對基督祭壇的僕役更是如此，因他們的生活理當作眾人的教導，並不斷地宣講救恩。
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Tales enim de- cet Dominum habere ministros, qui a nullo carnis contagio corrumpantur, sed potius continentia casti- tatis splendeant, et totius honestatis fulgeant in po- pulo exemplis : quibus Dominus per Legislatorem dicit, Sancti estole, quia et ego sanctus sum, Dominus Deus vester ( Levit. XIV, 2). Deus enim lux est, et te- nebræ in eo non sunt ullæ : nec aliqua fœditas ei so- ciari potest. Et ideo, fratres charissimi , sive viri, sive feminæ, sive clerici, sive laici, secundum Apo- stoli admonitionem, Mundemus nos ab omni inquina- mento carnis et spiritus , perficientes sanctificationem in timore Dei (II Cor. VII, 1).
For it is fitting that the Lord have such ministers, who are corrupted by no defilement of the flesh, but rather shine with the continence of chastity, and are resplendent among the people by examples of all uprightness: to whom the Lord speaks through the Lawgiver, 'Be holy, for I also am holy, the Lord your God' (Leviticus XI, 44). For God is light, and in him there are no darknesses at all: nor can any foulness be joined to him. And therefore, dearest brethren, whether men or women, whether clergy or laity, let us, according to the Apostle's admonition, 'cleanse ourselves from all defilement of flesh and spirit, perfecting sanctification in the fear of God' (II Corinthians VII, 1).
因為主理當有這樣的僕役，就是不被肉體任何污穢所玷污，反倒因貞潔的節制而發光，並在百姓中以各樣正直的榜樣照耀的人；主藉著頒律法者對他們說：「你們要聖潔，因為我耶和華你們的神是聖潔的」（利未記十一44）。因為神就是光，在他毫無黑暗；也沒有任何污穢能與他相連。所以，親愛的弟兄們，無論男女、無論聖職人員或平信徒，讓我們照使徒的勸戒，「潔淨自己，除去身體靈魂一切的污穢，敬畏神，得以成聖」（哥林多後書七1）。
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Studeamus ut ei qui ad tenus cum co feliciter in æternam regnare possimus, præstante Domino nostro Jesu Christo, qui cum Patre et Spiritu saneto vivit et regnat etc. SERMO CCXCII (a). conjugali 1 (b). De Castitate 1. Pax et justitia vera. Pro quibus martyres intercedant. Virginitas ante nuptias. Magnum mihi gaudium facitis, fratres charissimi, dum in solemnitatibus martyrum tanta devotione fidei ad ecclesiam convenitis. Sed si vul- tis, Deo auxiliante, et vestrum protectum et nostrum gaudium spiritualiter adimplere, ita inter vos et pacem et charitatem, inspirante Domino, conservate, ut con- tra hominem nullum odium habeatis in corde. Pro bonis orate, ut semper ad meliora proficiant;
Let us strive that with him who [called us] we may happily reign for ever with him, our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns, etc. SERMON CCXCII. On Chastity within Marriage. 1. True peace and justice. For which the martyrs intercede. Virginity before marriage. You give me great joy, dearest brethren, when in the solemn feasts of the martyrs you gather to the church with such devotion of faith. But if you wish, with God's help, spiritually to fulfil both your protection and our joy, so preserve among yourselves both peace and charity, by the Lord's inspiration, that you hold in your heart no hatred against any man. Pray for the good, that they may always advance toward better things;
讓我們竭力，好叫我們能與那位〔召我們的〕主耶穌基督一同幸福地永遠作王；這是靠著我們的主耶穌基督所賜的，他與父並聖靈同活同掌權，等等。第二九二篇講道。論婚姻中的貞潔。一、真正的平安與公義。眾殉道者為此代求。婚前的童貞。親愛的弟兄們，當你們在殉道者的節期，以這樣的信德虔誠聚集到教會來時，你們使我大得喜樂。但你們若願意靠神的幫助，在屬靈上成全你們的保守和我們的喜樂，就當靠主的感動，在你們中間如此保守平安與愛心，以致心裡對任何人都不懷恨。要為善人禱告，叫他們常常長進到更美的地步；
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pro malis assidue supplicate, ut cito se corrigant : et se- cundum præceptum Domini: Quæcumque vultis ut (Matth. VII, 12). Tunc enim in veritate pax et justitia et misericordia custoditur, quando non solum nullis hominibus malum tacimus, sed etiam ubicumque po- tuerimus, adjuvare contendimus. Si ergo hæc Christo adjuvante fideliter agamus, beatos martyres in his quæ supra diximus, præcipuis et præclaris operibus imitantes, partem eum illis in æterna beatitudine habere poteriums. Et tunc pro nobis absque ulla du- bitatione sancti martures intercedunt, quando in no- b is aliquid de suis virtutibus recognoscunt.
for the wicked pray without ceasing, that they may quickly correct themselves: and according to the Lord's precept, 'Whatsoever you wish [that men should do to you, do you also to them]' (Matthew VII, 12). For then in truth are peace and justice and mercy kept, when we not only do evil to no men, but also, wherever we can, strive to help them. If therefore we faithfully do these things with Christ's help, imitating the blessed martyrs in those excellent and illustrious works which we have spoken of above, we shall be able to have a part with them in eternal blessedness. And then without any doubt the holy martyrs intercede for us, when they recognize in us something of their own virtues.
要為惡人不住地祈求，叫他們快快改正自己；並照主的命令：「無論何事，你們願意〔人怎樣待你們，你們也要怎樣待人〕」（馬太福音七12）。因為惟有當我們不僅不害任何人，並且盡我們所能之處竭力幫助人時，平安、公義與憐憫才真正得以保守。所以我們若靠著基督的幫助忠實地行這些事，效法有福的殉道者在上面所說那些卓越顯赫的善工上，我們就能與他們一同有分於永遠的福樂。那時，當眾聖殉道者在我們身上認出他們自己的一些美德時，他們就毫無疑問地為我們代求。
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Castita- temante omnia cum Dei adjutorio custodite, propter illud quod scriptum est, Neque adulteri regnum Dei possidebunt (I Cor. VI, 9) : et illud, Fornicatores et adulteros judicabit Deus (Hebr. XIII, 4). Pueri vel puellæ qui in conjugio conjungendi sunt virginitatem usque ad nuptia servent. Nam si ante legitimam conjunctionem per adulterium corrupti fuerint, ad nuptias corpore quidem vivi veniuunt, sed in annima mortui comprobaantur: quia scriptum est, Anima quæ peccaverit, ipsa morietur (Ezeech. XVIII, 20). 2. Nil mulier ad abortum accipiat. Quam rea quæ facit unde non possit concipere. Nulla mulier potiones 1 ad abortum accipiat, nec filios aut conceptos aut jam natos accidat;
Above all things, with God's help keep chastity, on account of that which is written, 'Neither shall adulterers possess the kingdom of God' (I Corinthians VI, 9): and that, 'Fornicators and adulterers God will judge' (Hebrews XIII, 4). Let boys and girls who are to be joined in wedlock keep their virginity until marriage. For if before their lawful union they are corrupted by adultery, they come to the wedding indeed alive in body, but are proved dead in soul: because it is written, 'The soul that sins, the same shall die' (Ezekiel XVIII, 20). 2. Let no woman take anything for abortion. How guilty is she who does something whereby she cannot conceive. Let no woman take potions for abortion, nor kill her children whether conceived or already born;
首先要靠神的幫助保守貞潔，因為經上記著說：「姦淫的人也不能承受神的國」（哥林多前書六9）；又說：「苟合行淫的人，神必要審判」（希伯來書十三4）。凡將要結為夫妻的男童女童，當守童貞直到婚娶。因為他們若在合法結合之前因姦淫而受玷污，來成婚時身體固然活著，靈魂卻證實已死；因為經上記著說：「惟有犯罪的，他必死亡」（以西結書十八20）。二、婦女不可服用墮胎之物。行事以致不能懷孕的婦女何其有罪。任何婦女都不可服用墮胎的藥劑，也不可殺害無論已懷或已生的兒女；
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quia quæcumque fecerit hoc, ante Christi tribunal sciat se illic eorum causam quos oc- cidem esse dicturam 2. Sed nec alias diabolicas po- tiones mulieres debent hoc accipere. Mulier autem quæ- cumque fecerit hoc per quod jam non possit con- cipere, quantoscumque parere poterat, tantorum ingenua, quæ mortiferas potiones accipit ut non con- cipiat, velim scire si hoc ancillas vel colonas suas fa­ cere velit. Et ideo sicut unaquæque vult ut sibi man­ cipia nascantur quæ illi serviant; ita illa quantoscum­ que conceperit, aut ipsa nutriat, aut nutriendos aliis tradat : ne forte illos aut concipere nolit, aut, quod gravius, occidere velit, qui boni christiani esse po- tuerant.
because whatever woman does this, let her know that there before the tribunal of Christ she will have to plead the cause of those whom she has slain. Nor ought women to take other diabolical potions for this. Moreover, whatever woman does that whereby she can no longer conceive, she is guilty of as many homicides as the number she could have borne. The free woman who takes deadly potions so as not to conceive—I should like to know whether she would wish her maidservants or her tenant-women to do this. And therefore, just as each one wishes servants to be born to her who may serve her, so let her, however many she conceives, either herself nourish them, or hand them over to others to be nourished: lest perchance she either be unwilling to conceive them, or—what is graver—wish to kill those who might have become good Christians.
因為凡行這事的婦女，她當知道自己在基督的審判台前，必要為她所殺害的那些人辯白。婦女也不該為此服用其他魔鬼的藥劑。凡婦女行了使自己不再能懷孕的事，她本可生多少，就犯了多少殺人之罪。那服用致死藥劑以致不懷孕的自由婦女——我倒想知道，她是否願意她的婢女或佃戶婦人也如此行。所以，正如各人都願有僕人為她而生、可以服事她；照樣，她無論懷了多少，或親自養育，或交給別人養育；免得她或不願懷這些孩子，或（更嚴重的）竟願殺害那些本可成為好基督徒的人。
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Et qua conscientia sibi ab ancillis suis vult mancipia nasci, cum ipsa nollet eos qui christiani possent. fieri, generare 3 3 Tabulæ matrimoniales. Quoties ad ecclesiam in qualib solemnitate venitis, et Sacramenta Christi percipere volueritis 4, ante dies plures castitatem servate; ut cum secura conscientia ad altare Dei pos- sitis accedere. Quam rem etiam per totam Quadrage- simam, et usque ad clausulam Paschæ fideliter cu- stodite ; ut vos solemnitas passchalis castos et puros invenial. Qui enim bonus christianus est, non solum ante dius plures quam communicet, castitatem ser. vat ; sed et uxorem suam, excepto desiderio filiorum. non agnoscit :
And with what conscience does she wish servants to be born to her from her maidservants, when she herself is unwilling to bring forth those who might become Christians? 3. The marriage tablets. As often as you come to church on any solemn feast, and wish to receive the Sacraments of Christ, keep chastity for several days before; that with a secure conscience you may be able to approach the altar of God. This same thing keep faithfully throughout the whole of Lent, and up to the close of Easter; that the Paschal solemnity may find you chaste and pure. For he who is a good Christian not only keeps chastity for several days before he communicates, but also does not know his wife except for the desire of children:
她既自己不願生養那些本可成為基督徒的人，又憑什麼良心願意她的婢女為她生養僕人呢？三、婚姻的憑據。每逢你們在任何節期來到教會，願意領受基督的聖禮時，要在前幾日守貞潔，好叫你們能以坦然無懼的良心親近神的祭壇。這事在整個四旬期以及直到復活節結束，都要忠實地遵守，好叫逾越節的節期見你們貞潔純淨。因為凡作好基督徒的，不但在領聖餐前幾日守貞潔，並且除為生育兒女的心願外，不親近自己的妻子；
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quia uxor non propter libidinem, sed propter filiorum procreationem accipitur. Denique et ipsæ tabulæ matrimoniales hoc continent : Libero­ rum, inquit, procreandorum causa. Videte quia non dixit, Libidinis causa; sed, Liberorum procreando­ rum. Velim tamen scire, fratres charissimi, ille-qui uxore sua incontinenter utitur, si quoties eam luxu- ria victus agnoverit 5, toties suum agrum in uno anno araverit vel seruerit, qualem messem colligere possit. Qui ergo se continere nolunt, si toties condaminam (a) quamdam suam 6, quam jam seminaverant, iterum arent et seminent, videammus qualiter de ejus fructu gau- debunt ;
because a wife is taken not for the sake of lust, but for the procreation of children. Indeed the very marriage tablets contain this: 'For the sake,' it says, 'of begetting children.' See that it did not say, 'For the sake of lust'; but, 'Of begetting children.' Yet I should like to know, dearest brethren: he who uses his wife without restraint—if as often as he knows her, overcome by lechery, he were to plough or sow his field in a single year, what sort of harvest could he gather? Those therefore who are unwilling to restrain themselves, if they were to plough and sow again as often a certain plot of theirs which they had already sown, let us see how they will rejoice over its fruit;
因為娶妻不是為情慾，乃是為生育兒女。實在，那婚姻的憑據本身就載明：「為生育兒女的緣故」。你看，它並沒有說「為情慾的緣故」，乃是說「為生育兒女」。然而，親愛的弟兄們，我倒想知道：那放縱地待自己妻子的人——他若每逢被淫慾勝過而親近她時，就在一年之內把自己的田地耕種多少次，他能收甚麼樣的莊稼呢？所以那些不肯克制自己的人，他們若把已經播過種的一塊地照樣一再重耕重播，我們且看他們要怎樣為那果實歡喜；
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quia, sicut optime nostis, nulla terra poterit dare legitimum fructum, in qua frequenter in uno anno fucrit seminatum. Quod ergo nnon vult aliquis in agro suo, quare facit in corpore suo? 4. Incontinentiæ fomenta. Remedia. Præcipuum est eleemosyna. Sed dicet aliquis : Homo juvenis sum, continere me nullatenus possum 7. Ne forte ideo te nan contines, quia plus manducas quam expedit, et plus vinum accipis quam oportet. Forte etiam turpi- bus cogitationibus occupas mentem tuam, et luxu- riosa verba non solum libenter, sed etiam frequenter aut ipse dicere, aut, aliis audire nec me- tuis nec erubescis.
because, as you very well know, no land will be able to give lawful fruit in which sowing has been done frequently in a single year. What therefore a man does not wish in his field, why does he do it in his own body? 4. The fuels of incontinence. The remedies. The chief is almsgiving. But someone will say: 'I am a young man, I can by no means contain myself.' Perhaps you do not contain yourself for this reason, that you eat more than is expedient, and take more wine than is fitting. Perhaps also you occupy your mind with shameful thoughts, and are neither afraid nor ashamed to speak lewd words yourself, or to hear them from others, not only willingly but even frequently.
因為你們也深知，凡在一年之內頻頻播種的田地，都不能結出合法的果實。那麼人在自己田地裡所不願的事，為何在自己身體上去行呢？四、不節制的助燃之物。醫治之法。首要的是施捨。但有人要說：「我是青年人，我實在無法克制自己。」你不能克制自己，或許正是因為你吃得比所當吃的多，喝酒比所當喝的多。或許你也用污穢的思念佔據你的心，並且不但甘願、甚至頻頻地親口說淫穢的話，或聽別人說，既不懼怕也不羞愧。
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Incipe cumDei adjutorio gulæoc- cupiscentias refrenare, castis cogitationibus et honc stis sermonibus mentem vel linguam tuum jugiter oc- capare: et videbis quia Deo auxiliante castitatem ptueris constodire. Nec te pigeat, si corporis infirmitas non prohibet, frequentius jejunare, ad ecclesiam ma- turius sugere; ut possis tuam anima a libidinosis maculis nitidam custodire. Et si hoc non infideliter facines vides te adhuc carnis impugnationibus fatigari, et forte aliquoties, excepto filiorum desiderio, ad co- gnoscendam uxorem propriam vinci 1; secundum vi- res tuas quotidianas elleemoysynas adde : quaniam scriptum est. Sicut aqua exstinguit ignem, ita eleemo- syna exstinguit peccatum (Eccli.
Begin, with God's help, to curb the lusts of gluttony, to occupy your mind and tongue continually with chaste thoughts and honourable speech: and you will see that, with God's help, you can keep chastity. Nor let it irk you, if bodily infirmity does not forbid it, to fast more often, to rise early for church; that you may be able to keep your soul bright from lustful stains. And if, doing this not unfaithfully, you see yourself still wearied by the assaults of the flesh, and perhaps sometimes—apart from the desire of children—overcome so as to know your own wife; add daily alms according to your strength: since it is written, 'As water quenches fire, so almsgiving quenches sin' (Ecclesiasticus III, 33).
要靠神的幫助，開始約束貪食的私慾，用貞潔的思念和正派的言談不斷佔據你的心和舌頭；你就必看見，靠著神的幫助，你能保守貞潔。你若身體無疾病攔阻，也不要以為煩難，就當更常禁食，早早起來到教會去，好叫你能保守你的靈魂免於情慾污點而光潔。你若不虛偽地行這事，仍見自己被肉體的攻擊所困，或許有時——除生育兒女的心願外——被勝過以致親近自己的妻子；就當按你每日的力量加增施捨，因為經上記著說：「水滅了烈火，施捨救贖罪愆」（傳道經三33）。
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III, 33). Et illud quod contra omnia peccata magnum est le salubre medica­ mentum : omnibus qui in te peccaverint, plenam in­ dulgentiam tribue; ut quod per incontinentiam inqui- natur, jejuniis, elecmosynis, ac præcipue per inimico­ rum indulgentiam diluatur. 5. Uxorem excepto f iliorum desiderio agnoscere pec­ catum est. Sed dicis : Uxorem excepto desiderio filio­ rum agnoscere, peccatum non est. In tantum pecca- tum est, ut propheta pœnitens clamet, In iniquitati- bus conceptus sum, et in delictis me mater mea (Psal. L, 7).Et sic in Veteri Testamento legimus;
And that which against all sins is a great and wholesome remedy: to all who have sinned against you grant full pardon; that what is defiled by incontinence may be washed away by fastings, by alms, and above all by pardoning of enemies. 5. To know one's wife apart from the desire of children is sin. But you say: 'To know one's wife apart from the desire of children is not sin.' It is so much a sin that the penitent prophet cries out, 'In iniquities was I conceived, and in sins did my mother [bear] me' (Psalm L, 7). And thus we read also in the Old Testament;
還有那對付一切罪的偉大而有益的良藥：對凡得罪你的人都要給予完全的赦免；好叫那因不節制而受污穢的，得以藉禁食、施捨，尤其藉赦免仇敵而洗淨。五、除生育兒女的心願外親近妻子是罪。但你說：「除生育兒女的心願外親近妻子並不是罪。」這竟是這樣的罪，以致悔改的先知呼喊說：「我是在罪孽裡生的，在我母親〔懷〕胎的時候就有了罪」（詩篇五十一5）。我們在舊約裡也照樣讀到；
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quando populus Judæorum accessurus 2 erat ad mon- tem Snai, ex præcepto Domini Dicebatur eiSancti- facamini et estote parati in diem tertium, et ne appro- pinquetis uxoribus vestris ( Exod. XIX, 15) et illud, Si quis nocturno pollutus fuerit somno, non manducet car­ nes sacrificii salutaris ; ne pereat a nima sua de populo (Deut. XIII, 10). Si post pollutionem quæ nobis nolen­ tibus fleri solet, nobis communicare non licet, nisi prius præcedat compunctio et eleemosyna, et si in- firmitas non prohibet, etiam jejunium; quis est qui potest dicere illud, quod vigilantes et volentes faci­ mus, non esse peccatum?
when the people of the Jews were about to draw near to Mount Sinai, by the Lord's precept it was said to them, 'Be sanctified and be ready against the third day, and do not draw near to your wives' (Exodus XIX, 15); and that, 'If any man be polluted by a nocturnal dream, let him not eat of the flesh of the peace-offering; lest his soul perish from among the people' (Deuteronomy XXIII, 10). If after a pollution which is wont to happen to us unwilling, we are not permitted to communicate unless first compunction and almsgiving precede, and, if infirmity does not forbid, also fasting; who is there who can say that that which we do awake and willing is not sin?
當猶太百姓將要到西奈山去的時候，照主的命令對他們說：「要自潔，預備妥當，到第三天，不可親近你們的妻子」（出埃及記十九15）；又說：「若有人夜間夢遺不潔淨，就不可吃平安祭牲的肉，免得他的性命從民中剪除」（申命記二十三10）。若在那不由我們自願、卻常臨到我們的夢遺之後，我們非先有痛悔和施捨，並且身體無疾病攔阻時也先禁食，就不許領聖餐；那麼誰能說我們清醒而自願所行的，不是罪呢？
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Denique mulieres quando maritos accipiunt, per triginta dies intrare ineccle- siam non præsumant : quod etiam similiter viri obser­ vare deberent 3 (a). . 6. Nonquidem capitale ; si tamen frequens, immun- dam animam facit, et imaginem Dei deformat. Sed di­ cis : Peccatum quidem est; sed tamen parvumest. Nec nos dicimus quia capitale peccatum est, sed ta- men si frequentius exerceatur, et jejunniis vel elee- mosynis non redimatur, nimis immundam animam facit. Noli despicere peccata tua, quia parva sunt; sed time quia plura sunt. Nam et pluviarum guttæ minutæ sunt 4; sed fumina implent, et moles tra­ hunt, et arbores cum suis radicibus tollunt. Tu qui dicis quia parvum peccatum est;
Finally, when women receive husbands, let them not presume to enter the church for thirty days: which likewise men also ought similarly to observe. 6. It is not indeed a capital sin; yet if frequent, it makes the soul unclean and deforms the image of God. But you say: 'It is indeed a sin; but yet it is a small one.' Nor do we say that it is a capital sin, but yet if it is practised too frequently, and is not redeemed by fastings or alms, it makes the soul exceedingly unclean. Do not despise your sins because they are small; but fear because they are many. For the drops of rain are also tiny; yet they fill the rivers, and drag along masses, and lift up trees with their roots. You who say that it is a small sin;
末了，婦女嫁得丈夫時，三十日內不可擅入教會；這事男人也當照樣遵守。六、這固然不是致命的罪；但若頻繁，就使靈魂污穢，並毀損神的形像。但你說：「這固然是罪，卻是小罪。」我們也不說這是致命的罪，但若過於頻繁地行，又不藉禁食或施捨救贖，就使靈魂極其污穢。不要因你的罪小就藐視它，倒要因它們多而懼怕。因為雨點雖然微小，卻能漲滿江河，沖走巨物，並連根拔起樹木。你這說這是小罪的人；
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velim scire quoties talepeccatum admittis, si tot parvulas plagas in cor- pore, et tot maculas aut scissuras in vestibus tuis fleri velis ? Si ergo 5 in corporetuo plagas, nec in ve- ste tua scissuras vel maculas fleri acquiescis; qua conscientia hoc facere in anima tua non metuis ? Ac sic quicummque hoc fecerit, plusamat vestem et car­ nem suam quam animam. Cum enim ad imaginem Dei intus in anima facti simus, quoties aliquid turpe aut loquimur aut facimus, toties Die imaginem sordida- mus. Etiam videte, si hoc vos deceat aut oporteat. Vere dico vobis fratescharissimi, quia non hoc de nobis Deus meretur, ut in nobis imago ipsus per ma- las concupiscentias injuriam patiatur.
I should like to know—as often as you commit such a sin, would you wish that so many tiny wounds be made in your body, and so many stains or rents in your garments? If therefore you do not consent that wounds be made in your body, nor rents or stains in your garment; with what conscience do you not fear to do this in your soul? And so whoever does this loves his garment and his flesh more than his soul. For since we were made within, in the soul, according to the image of God, as often as we speak or do anything shameful, so often do we soil the image of God. See too whether this becomes you or is fitting. Truly I say to you, dearest brethren, that God does not deserve this of us, that his image in us should suffer injury through evil lusts.
我倒想知道——每逢你犯這樣的罪，你可願意你身上被造出這麼多微小的傷口，你衣服上被弄出這麼多污點或裂縫嗎？所以你既不容你身上造出傷口，也不容你衣服上有裂縫或污點；那麼你憑甚麼良心不懼怕在你靈魂裡行這事呢？如此，凡行這事的，就是愛他的衣服和肉體過於愛他的靈魂。因為我們既是在裡面、在靈魂裡照著神的形像被造，我們每逢說或行甚麼污穢之事，就每逢玷污神的形像。你們也當看看，這事於你們是否合宜、是否相稱。親愛的弟兄們，我實在告訴你們，神不當受我們如此對待，以致他在我們裡面的形像因惡慾而受損害。
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Et cum nullus homo velit cum tunica sorbibus plena ad ecclesiam convenire, nescio qua conscientia cum anima, quæ per luxuriam sit inquinata, præsumit ad altare acce­ dere : non timens illud quod Apostolus dixit, Qui enim manducat corpus, et sumit sanguinem Domini in­ digne, reus erit corporis et sanguinis Domini (I Cor. XI, 27). Si erubescimus ac timemus Eucharistiam mani­ bus sordidis tangere ; plus debemus timere ipsam Eu­ charistiam in anima polluta suscipere 1. Et quia, sicut dixi, in anima nostra facti sumus ad imaginem Dei;
And since no man would wish to come to church with a tunic full of filth, I know not with what conscience one presumes to approach the altar with a soul defiled by lechery: not fearing that which the Apostle said, 'For whoever eats the body and takes the blood of the Lord unworthily, shall be guilty of the body and blood of the Lord' (I Corinthians XI, 27). If we blush and fear to touch the Eucharist with soiled hands, much more ought we to fear to receive the Eucharist itself into a polluted soul. And since, as I said, in our soul we were made after the image of God;
既然沒有人肯穿著滿是污穢的內衣來到教會，我不知道人憑甚麼良心竟膽敢帶著被淫亂玷污的靈魂親近祭壇，全不懼怕使徒所說的話：「凡不按理吃主的身體、喝主的血的，就是干犯主的身體和血」（哥林多前書十一27）。我們若因手污穢而羞愧懼怕摸聖體，就更當懼怕帶著被玷污的靈魂領受聖體。並且，正如我所說的，我們在靈魂裡是照神的形像被造的；
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si in tabula aut lignea aut lapidea faceres ima­ ginem tuam, et aliquis impudens homo vellet illam imaginen aut lapidibus frangere, aut aliquibus sordi­ bus inquinare, velim scire si contra eum non move- retur animas tuus. Rogo te, si tuam imaginem mor- tuam sic zelaveris, putas qualem injuriam patiatur Deus, quando in nobis viva imago sua per luxuriam sordidatur 2 ? Et ideo si nobis non parcimus propter nosmetipsos, pareamus nobis vel propter imaginem Dei ad quam facti sumus. 7. Quando prœsertim ab uxore abstinendum. Quas plerumque pœnas dent qui aliter se gerunt. Nonnulli bestiis incontinentiores.
if you were to make an image of yourself on a panel of wood or of stone, and some insolent man wished either to break that image with stones, or to defile it with some filth, I should like to know whether your spirit would not be moved against him. I ask you, if you were so zealous for your dead image, what sort of injury do you think God suffers, when in us his living image is soiled through lechery? And therefore, if we do not spare ourselves for our own sakes, let us spare ourselves at least for the sake of the image of God after which we were made. 7. When especially one is to abstain from one's wife. What penalties they generally pay who conduct themselves otherwise. Some are more incontinent than beasts.
你若在木板或石板上作了你自己的像，有某個放肆的人想用石頭打碎那像，或用甚麼污穢玷污它，我倒想知道你的心是否不會被激動去攻擊他。我問你，你若為你那死的像尚且如此熱心，你想當神在我們裡面活的像因淫亂而被玷污時，他要受何等的損害呢？所以我們若不為我們自己的緣故愛惜自己，至少要為那按著我們被造的神的形像的緣故愛惜自己。七、尤其何時當禁絕妻子。那些行事相反的人通常受何等的刑罰。有些人比牲畜更不節制。
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Ante omnia ut quoties dies dominicus aut aliæ festivitates veniunt, uxorem suam nullus agnoscat.. Et quoties fluxum sanguinis mulie­ res patiuntur, similiter observandum est : propter il­ lud quod ait propheta 3, Ad mulierem menstruatum non accesseris Ezech.XVIII, 6). Nam qui uxorem suam in profloviis positam agnoverit, aut in die dominico,aut in alia qualibet solemnitate advenienta se continere noluerit 4; qui tunc concepti fuerint, aut leprosi, aut epileptici, aut etiam forte dæmoniaci nascentur.
Above all, as often as the Lord's day or other festivals come, let no one know his wife. And as often as women suffer a flow of blood, likewise is it to be observed: on account of that which the prophet says, 'You shall not approach a menstruous woman' (Ezekiel XVIII, 6). For he who knows his wife when she is in her issue, or who on the Lord's day or on any other coming solemnity is unwilling to contain himself; those who are then conceived shall be born either lepers, or epileptics, or perhaps even demoniacs.
首先，每逢主日或其他節日臨到，誰也不可親近自己的妻子。婦女每逢患血漏之時，也照樣當謹守；因為先知所說：「不可親近月經不潔的婦人」（以西結書十八6）。因為人若在妻子行經時親近她，或在主日或任何其他將臨的節期不肯克制自己；那時所懷的胎，生下來或是長大痲瘋的，或是患癲癇的，甚至或許是被鬼附的。
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De­ nique quicumque leprosi sunt, non de sapientibus hominibus, qui et in aliis diebus et in festivitatibus ca- stitatem custodiunt, sed de rusticis maxime, qui se continere non sapiunt, nasci solent.Et revera, fratres, si animalia sine intellectu non se contingunt, nisi certo et legitimo tempore; quanto magis homines, qui ad imaginem Dei facti sunt, hoc observare deberent ? Sed quod pejus est, sunt aliqui ita luxuriosi vel ebriosi, qui aliquoties nec prægnantibus uxoribus par- cunt. Et ideo si se non emendaverint, ipsi videant si non pejores animalibus judicandi sint. Istis talibus clamat Apostolus, dicens : Ut sciat unusquisque suum vas possidere in honore et sanctificatione ;
Finally, whoever are lepers, they are wont to be born not of wise men, who keep chastity both on other days and on festivals, but chiefly of rustics, who do not know how to contain themselves. And in truth, brethren, if animals without understanding do not couple except at a certain and lawful time, how much more ought men, who were made after the image of God, to observe this? But what is worse, there are some so lecherous or drunken that sometimes they do not even spare their pregnant wives. And therefore, if they do not amend themselves, let them see whether they are not to be judged worse than animals. To such the Apostle cries, saying: 'That each one know how to possess his own vessel in honour and sanctification;
末了，凡患痲瘋的人，通常不是生於智慧人（就是在平日和節日都守貞潔的人），而多半生於那些不懂克制自己的鄉野之人。弟兄們，實在，那沒有悟性的畜類尚且非到一定合法的時候不交配，何況照神的形像被造的人，豈不更當謹守這事嗎？但更壞的是，有些人如此淫亂或醉酒，以致有時連懷孕的妻子也不顧惜。所以他們若不改正自己，就當看看自己是否不當被判為比畜類更壞。使徒向這樣的人呼喊說：「要各人曉得在聖潔、尊貴中保守自己的身子（器皿），
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non in pas­ sionedesiderii, sicut et gentes quæ spem non habent (I Thess. IV, 4, 5). Et quia sunt multi qui legitimam non custodiunt castitatem cum suis exoribus; sicut supra dixi, largas eleemosynas faciant, et omnibus inimicis suis indulgeant : ut sicut jam dictumest, quod luxuria sordidum effecit, assiduis cleemosynis abtuatur. 8. Quo animo de his rebus auctor egerit. Rogo vos, fratres, ut mihi indulgeatis, quia pro saluta animæ vestræ cum grandi timore vel tremore etiam 5 ,et cum verecundia de talibus rebus vos admonere videor; quia et hoc mihi expedit dicere, et vos oportet an­ dire.
not in the passion of desire, even as the Gentiles who have no hope' (I Thessalonians IV, 4-5). And since there are many who do not keep lawful chastity with their wives; as I said above, let them give generous alms, and pardon all their enemies: that, as has already been said, what lechery has made filthy may be washed away by constant almsgiving. 8. In what spirit the author has treated of these matters. I beg you, brethren, to bear with me, since for the salvation of your souls with great fear and trembling and even with shame I seem to admonish you concerning such matters; because both it is expedient for me to say this, and it behoves you to hear it.
不放縱私慾，像那不認識神、沒有指望的外邦人一樣」（帖撒羅尼迦前書四4-5）。既有許多人不與妻子保守合法的貞潔；正如我在上面所說的，他們當慷慨施捨，並赦免一切仇敵：好叫如前所述，那被淫亂所污穢的，得以藉不斷的施捨洗淨。八、作者以何等心懷論及這些事。弟兄們，我求你們寬容我，因為我為你們靈魂的得救，帶著極大的懼怕戰兢、甚至帶著羞愧，勸戒你們這樣的事；因為這對我是有益當說的，對你們也是理當聽的。
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Et ideo omnia quæa nobis audistis, ubicumque fueritis invicem vobis dicite, et cum charitate vos ad- monete. Sicut enim ego reus ero 1 ante tribunal Christi, si vobis non dixero; ita et vos si invicem quoscumque negligentes agnoscitis, admonere no- dueritis, timere debetis, ne vobis necesse sit pro illis reddere rationem. Sed credimus de Dei misericordia, de vestra Deo placita conversatione 3, sed et pro aliorum salute et in hoc sæculo et in futuro duplicata a Deo præmia repensentur. Amen 3. SERMO CCXCIII (a). De incauta familiaritate extranearum mulierum (b). 1.Martyres habet pax. Vitia cætera resistendo, libido fugiendo vincitur. Mulierum familiaritas omnibus fu- gienda.
And therefore all that you have heard from us, wherever you may be, tell one another, and admonish one another with charity. For just as I shall be guilty before the tribunal of Christ if I do not tell you; so also you, if you recognize any among you being negligent and are unwilling to admonish them, ought to fear lest it be necessary for you to render an account for them. But we trust, concerning God's mercy and concerning your manner of life pleasing to God, that both for your own salvation and for that of others, both in this age and in the age to come, double rewards may be repaid by God. Amen. SERMON CCXCIII. On the incautious familiarity of strange women. 1. Peace has martyrs. The other vices are conquered by resisting, lust by fleeing. The familiarity of women is to be fled by all.
所以你們從我們所聽見的一切，無論在哪裡，都要彼此傳說，並以愛心彼此勸戒。因為我若不告訴你們，我在基督的審判台前就有罪；照樣，你們若認出你們中間有任何疏忽的人卻不肯勸戒，就當懼怕，恐怕你們必須為他們交賬。但我們深信，論到神的憐憫，論到你們蒙神喜悅的生活，無論為你們自己的得救或別人的得救，無論在今世或在來世，神都必加倍賞賜。阿們。第二九三篇講道。論與陌生婦女不謹慎的親密。一、平安也有殉道者。其餘的罪要靠抵擋而勝過，淫慾要靠逃避而勝過。眾人都當逃避與婦女的親密。
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Nemo dicat, fratres charissimi, quod tempo- ribus nostris martyrum certamina esse non possint : habet enim pax martyres suos. Nam, sicut jam dixi- mus frequenter, iracundiam mitigare, libidinem fu- gere, justitiam custodire, avaritiam contemnere, superbiam humiliare, pars magna martyrii est. Non incongrue dictum est, avaritiam contemnere, iracun­ diam mitigare, libidinem fugere. Contemnenda est enim cupiditas, quæ nobis ideo iniqua lucra procurat, ut suos faciat nos. Nostri enim essemus, si illa nostra non esset. Contemnenda est, inquam, avaritia 4, quæ velut ignis, qua to magis acceperit, tanto amplius quærit. Iracundia vero mitiganda est, quæ prius no- cituris nocet quam nocendis.
Let no one say, dearest brethren, that in our times there can be no contests of martyrs: for peace has its own martyrs. For, as we have already said frequently, to soften wrath, to flee lust, to keep justice, to despise avarice, to humble pride, is a great part of martyrdom. Not unfittingly has it been said: to despise avarice, to soften wrath, to flee lust. For covetousness is to be despised, which for this reason procures for us wicked gains, that it may make us its own. For we should be our own, if that were not ours. Avarice, I say, is to be despised, which like fire, the more it has received, so much the more it seeks. But wrath is to be softened, which harms those about to harm, before those to be harmed.
親愛的弟兄們，誰也不要說在我們的時代不能有殉道者的爭戰：因為平安也有它自己的殉道者。因為正如我們已經屢次所說的，平息忿怒、逃避淫慾、持守公義、藐視貪婪、謙抑驕傲，就是殉道的一大部分。這話說得並不不合宜：藐視貪婪、平息忿怒、逃避淫慾。因為貪心是當藐視的，它為我們謀取不義之財，正是為要使我們歸它所有。因為那財若不歸它所有，我們本可歸自己所有。我說，貪婪是當藐視的，它如同火一般，得的越多，就越發尋求。但忿怒是當平息的，它先害那將要害人的人，過於害那要被害的人。
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Quod autem libidinem fugiendam esse diximus, Apostolo doctore evidenter didicimus : qui cum omnibus vitiis resistendum præ- dixerit, contra libidinem non ait, Resistite; sed dixit, Fugite fornicationem (I Cor. VI, 18). Ac sic contra reliqua vitia, Deo auxiliante, debemus in præsenti resistere; libidinem vero fugiendo superare. Sic et alibi in Scripturis legimus, Noli, inquit, in faciem virginis attendere, ne te scandalizet vultus ejus (Eccli. IX, 5). Et beatus Joseph ut impudicam posset eva- dere dominam, pallium quo apprehensus fuerat re­ liquit, et fugit. Ergo contra libidinis impetum ap- prehende fugam, si vis obtinere victoriam.
But that lust is to be fled, we have clearly learned from the Apostle our teacher: who, though he had said that all vices are to be resisted, against lust did not say, 'Resist'; but said, 'Flee fornication' (I Corinthians VI, 18). And so against the remaining vices, with God's help, we ought in the present to resist; but lust we ought to overcome by fleeing. So too elsewhere in the Scriptures we read, 'Do not,' it says, 'gaze upon the face of a virgin, lest her countenance cause you to stumble' (Ecclesiasticus IX, 5). And blessed Joseph, that he might escape his shameless mistress, left the cloak by which he had been seized, and fled. Therefore against the assault of lust take to flight, if you wish to obtain the victory.
但淫慾是當逃避的，這是我們從那作我們教師的使徒清楚學來的：他雖然說過一切罪都當抵擋，對淫慾卻沒有說「要抵擋」，乃是說「你們要逃避淫行」（哥林多前書六18）。所以對其餘的罪，我們理當靠神的幫助在今世抵擋；但淫慾我們理當靠逃避而勝過。我們在聖經別處也照樣讀到：「不要注視處女的面貌，恐怕她的容顏使你跌倒」（傳道經九5）。有福的約瑟為能逃脫那無恥的女主人，就把捉住他的外衣丟下，逃走了。所以你若願得勝，就當逃避淫慾的攻擊。
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Nev sit tibi verecundum fugere, si castitatis palmam deside­ ras obtinere. Videte, fratres, quomodo ab omnibus Christianis, præcipue tamen a monachis seu clericis indigna et inhonesta familiaritas fugienda est : quia sine ulla dubitatione qui familiaritatem vitare non vult mulierum, cito dilabitur in ruinam. 2. Inter quas valde periclitatur castitas. Frustra jugis victoriæ spes prætenditur. Cum de tam duro hoste sit rara. Et aliis inde pessimum præbeatur examplum. Sed forte negligens quisque et minus de animæ suæ salute sollicitus respondet et dicit : Ecce ego et familiarita- tem habeo mulierum extranearum, et tamen casti tatis ornamenta custodio.
Nor let it be shameful to you to flee, if you desire to obtain the palm of chastity. See, brethren, how by all Christians, but especially by monks or clergy, unworthy and dishonourable familiarity is to be fled: because without any doubt he who is unwilling to avoid familiarity with women quickly slips into ruin. 2. Among whom chastity is greatly imperilled. In vain is the hope of continual victory held forth. Since against so hard a foe it is rare. And to others thereby a most wicked example is offered. But perhaps some negligent person, and one less solicitous for the salvation of his soul, answers and says: 'Behold, I both have familiarity with strange women, and yet I keep the ornaments of chastity.'
你若渴慕得著貞潔的獎賞，逃避對你也不當是羞恥的事。弟兄們，你們看，一切基督徒，尤其是修士或聖職人員，都當逃避這不配得而不名譽的親密：因為那不肯避開與婦女親密的人，毫無疑問必快快滑入敗壞。二、貞潔在他們中間大受危害。持續得勝的指望是徒然誇口的。因為面對這樣難纏的仇敵，得勝是罕見的。並且藉此向別人立了極壞的榜樣。但或許有某個疏忽、不太關心自己靈魂得救的人回答說：「看哪，我既與陌生婦女親密，卻仍保守貞潔的裝飾。」
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Infelix est ista et nimium periculosa præsumptio. Multi enim dum se putabant vincere, victi sunt. Sed adhuc addit et dicit aliquis : Ego inter mulieres extraneas habito, et continentiam teneo, et volo habere quod vincam. Quid est hoc dicere, Volo habere quod vincam, nisi, Volo habere quomodo peream ? Sed ego, inquit, libidinis impetum tanquam adversarium meum volo captivum jugiter retinere. Vide ne contra te incipiat ipsa captivitas præ- valere, et unde te putabas obtinere triumphum, inde in æternum incurras opprobrium. Inter omnia enim Christianorum certamina sola duriora sunt prælia castitalis; ubi quotidiana est pugna, et rara victoria.
That presumption is unhappy and exceedingly dangerous. For many, while they thought they were conquering, have been conquered. But someone still adds and says: 'I dwell among strange women, and I keep continence, and I wish to have something to conquer.' What is it to say this, 'I wish to have something to conquer,' but, 'I wish to have a way to perish'? 'But I,' he says, 'wish to keep the assault of lust continually captive, as my adversary.' See lest that captivity itself begin to prevail against you, and from where you thought to obtain a triumph, thence you incur reproach for ever. For among all the contests of Christians, the battles of chastity alone are the harder; where the fight is daily, and the victory rare.
那種自恃是不幸而極其危險的。因為許多人正以為自己得勝的時候，反倒被勝過了。但仍有人補充說：「我住在陌生婦女中間，卻守著節制，並且我願有可勝之物。」這話「我願有可勝之物」是甚麼意思呢，豈不就是「我願有致我滅亡之途」嗎？他又說：「但我願把淫慾的攻擊當作我的仇敵，不斷地擄為俘虜。」你要小心，恐怕那擄掠本身反開始勝過你，以致你本以為要得凱旋之處，反倒永遠招來羞辱。因為在基督徒一切的爭戰中，惟有貞潔的爭戰更為艱難；那裡爭戰是天天的，得勝卻是罕有的。
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Gravem namque castitas sortita cst inimicum, qui quotidie vincitur, et timetur. Et. ideo, sicut jam di- etum est, nemo se falsa securitate decipiat, nemo de suis viribus periculose præsumat; sed audiat Aposto- lum dicentem, Fugite -fornicationem. David enim ille sanctissimus in mille passus mulierem nudam vidit; et statim homicidium fecit et adulterium. Et qui cum mulieribus hahitantes putant se castitatis obtinere triumphum, ignorant dupliciter se apud Deum reos existere, dum et se ipsos in periculum mittunt, et aliis exemplum perversæ familiaritatis ostendunt.
For chastity has been allotted a grievous enemy, who is daily conquered, and feared. And therefore, as has already been said, let no one deceive himself with false security, let no one dangerously presume upon his own strength; but let him hear the Apostle saying, 'Flee fornication.' For that most holy David saw a naked woman a thousand paces off; and straightway committed murder and adultery. And those who, dwelling with women, think they obtain the triumph of chastity, are ignorant that they are doubly guilty before God, since they both put themselves into danger, and show to others an example of perverse familiarity.
因為貞潔被分派了一個可怕的仇敵，這仇敵天天被勝過，卻又被懼怕。所以正如已經所說的，誰也不要用虛假的安逸欺哄自己，誰也不要危險地自恃己力；倒要聽使徒說：「你們要逃避淫行。」因為那至聖的大衛在千步之外看見一個裸體的婦人，立時就犯了殺人和姦淫之罪。那些與婦女同住卻自以為得著貞潔凱旋的人，不知道自己在神面前是雙重有罪，因他們既把自己置於危險中，又向別人立了乖僻親密的榜樣。
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Quanti- cumqne enim illorum stultitiam imitantes per inho- nestam familiaritatem castitatis ornamenta perdide- rinl, illorum animæ ab illis in die judicii requirentur, qui eis exemplum perditionis ostendunt. 3. Qui nunc sint Christi persecutores et martyres. Nulla omnino cum femina familiaritas habenda. Quan- tum voluptatis, momentaneæ damnum. Et idco, fratres charissimi, contra mortifera blandimenta, et contra adjutores diaboli, qui familiaritatem suspectam ha- bere nec metuunt nec crubescunt, ne nos exemplo suo decipiant, Dei adjutorium jugiter imploremus, ut nos de laqueo venantium liberare dignetur :
For however many, imitating their folly, lose the ornaments of chastity through dishonourable familiarity, the souls of those shall be required at the hands of those who show them an example of perdition on the day of judgment. 3. Who now are the persecutors of Christ and the martyrs. No familiarity whatever is to be had with woman. How great is the loss of a momentary pleasure. And therefore, dearest brethren, against the deadly enticements, and against the helpers of the devil, who neither fear nor blush to hold suspect familiarity, lest they deceive us by their example, let us continually implore God's help, that he may deign to free us from the snare of the hunters:
因為凡效法他們愚妄、藉不名譽的親密而喪失貞潔裝飾的人，無論有多少，這些人的靈魂在審判之日必從那些向他們立敗壞榜樣之人的手中追討。三、如今誰是基督的逼迫者、誰是殉道者。與婦女絕不可有任何親密。片刻之樂的損失何其大。所以，親愛的弟兄們，為抵擋那致死的引誘，並抵擋魔鬼的幫兇（他們既不懼怕也不羞愧地存著可疑的親密），免得他們用榜樣欺哄我們，讓我們不斷地懇求神的幫助，願他施恩救我們脫離獵人的網羅：
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scientes quod in malis omnibus, quæ supra diximus, Christianis qui eis insidiatur, persecutor Christi est : illa autem qui et in aliis ista defendere, et in se custodire vo- luerit, martyr erit. Et ideo qui hæc tota ammi virtute et in se diligit, et ut alii diligant, verbis vel justitia sive castitas laborant, quantum prævalet se etiam ultro ingerit, et secundum quod vires habuerit, defen- dere contendit; non unam, sed plures coronas, Deo remunerante, percipiet. Et ut hæc obtinere cum Dei adjutorio mereamur, non solum extranearum mulie- unusquisque familiaritatem. vel secretam collocutio- nem vitare contendat : quia quanto earum vilior con- ditio, tanto facilior ruina est.
knowing that in all the evils which we spoke of above, he who lies in wait for Christians is a persecutor of Christ: but he who both is willing to defend these things in others and to keep them in himself, will be a martyr. And therefore he who loves these things with all the strength of his soul both in himself, and labours by words or by justice or by chastity that others also may love them, and, as far as he prevails, of his own accord even presses forward, and according as he has strength strives to defend them; he will receive, not one, but many crowns, God rewarding him. And that we may deserve to obtain these things with God's help, let each one strive to avoid not only the familiarity of strange women, or secret conversation: because the baser their condition, the easier is the ruin.
曉得在我們上面所說的一切惡事中，那埋伏害基督徒的，就是基督的逼迫者；但那既願在別人身上護衛這些事、又願在自己身上保守這些事的，就必作殉道者。所以那盡心竭力愛這些事的人，既在自己身上愛之，又用言語或公義或貞潔勞苦，使別人也愛之，並且盡其所能自願挺身向前，按著自己的力量竭力護衛；神必報答他，他要得的不是一頂、乃是多頂冠冕。為叫我們得以靠神的幫助獲得這些事，各人都當竭力避免的，不僅是與陌生婦女的親密或私下的交談：因為她們的身分越卑賤，敗壞就越容易。
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De familiaritate enim talium Salomon nos dmonet, dicens : Numquid alli- gabit quis ignem in sinu : suo, et vestimenta ejus non ardebunt? aut ambulabit quis super prunas, et non com- burentur plantæ ejus (Prov. VI, 27, 28)? et illud, Pretium meretricis vix dimidium est panis; mulier autem pretiosam viri animam capit (Ibid., 26). Et quanta ini- quitas et quam lugenda perversitas, ut animam, quam Christus sanguine suo redemit, luxuriosus quisque propter unius momenti delectationem libidinis diabolo vendat ac tradat? Vere enim nimium plangenda et miseranda conditio est, ubi cito præterit quod dele- ctat, et permanet sine fine quod cruciat.
For concerning the familiarity of such, Solomon admonishes us, saying: 'Will anyone bind fire in his bosom, and his garments not burn? or will anyone walk upon coals, and his soles not be scorched?' (Proverbs VI, 27-28); and that, 'The price of a harlot is scarcely half a loaf; but a woman captures the precious soul of a man' (Ibid., 26). And how great an iniquity and how lamentable a perversity, that the soul which Christ redeemed with his blood, some lecherous man should, for the delight of a single moment of lust, sell and hand over to the devil! For truly the condition is exceedingly to be bewailed and pitied, where that which delights quickly passes away, and that which torments remains without end.
因為論到與這樣人的親密，所羅門勸戒我們說：「人豈能懷裡揣火，衣服卻不燒著呢？人豈能行在火炭上，腳卻不燙傷呢？」（箴言六27-28）；又說：「妓女的價值不過一塊餅；淫婦卻獵取人寶貴的靈魂」（同上26）。這是何等的不義，何等可悲的乖謬——基督用他的血所救贖的靈魂，某個淫亂之人竟為片刻淫慾之樂，將它出賣、交給魔鬼！因為那境況實在極其可哀可憫，那使人歡愉的迅速過去，那使人痛苦的卻永無止境地存留。
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Sub momento enim libidinis impetus transit, et permanet sine fine infelicis animæ opprobrium. 4. An facile resarciaatur. Libido, malleus universæ terræ. Sed dicit aliquis : Juvenis homo sum, facio quod me delectat modo, et postea pœnitentiam ago. Quomodo si dicat, Percutio me crudeli gladio, et po­ stea vado ad medicum : et nescit quod unius horæ puncto vulnus accipitur, et vix longo tempore ad sa­ nitatem pristinam revocatur. Qui enim adulterans dicit se postea poenitentiam acturum, quare nou timet ne eum subitanea febricula superveniens rapiat; et pereat dilalio, et succedat æterna damnatio ?
For in a moment the assault of lust passes, and the reproach of the unhappy soul remains without end. 4. Whether it is easily repaired. Lust, the hammer of the whole earth. But someone says: 'I am a young man, I do what delights me now, and afterward I do penance.' As if he should say, 'I strike myself with a cruel sword, and afterward I go to the physician': and he does not know that in the point of a single hour a wound is received, and scarcely over a long time is it recalled to its former health. For he who commits adultery, saying that he will afterward do penance, why does he not fear lest a sudden little fever coming upon him snatch him away; and the delay perish, and eternal damnation succeed?
因為淫慾的攻擊片刻就過去，而那不幸靈魂的羞辱卻永無止境地存留。四、這是否容易修補。淫慾，全地的大錘。但有人說：「我是青年人，如今我行我所喜歡的，以後再作懺悔。」這彷彿他說：「我用殘忍的刀刺傷自己，以後再去看醫生」：他卻不知道，一刻之間就受了傷，卻要許久才勉強得以復原如初。因為那犯姦淫的人，說自己以後要作懺悔，他為何不懼怕，恐怕忽然臨到的一場小熱病把他奪去；以致那拖延化為烏有，永遠的定罪接踵而至呢？
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Et quia de infelici libidine, unde supra diximus, credendum est illud dictum esse qnod ait propheta, Quomodo con- fractus est malleus universæ terræ ( Jerem. L, 23)? quam- vis post adverrum Domini nostri Jesu Christi per uni- versa monasteria, et per clericos vel etiam laicos castitatem servantes quasi confractus esse malleus illo videatur; adhuc tamen, quod pejus est,multo plures sunt, qui ab illo malleo quotidie confringuntur, illi qui de ruina vel collision ipsius liberantur. Unde iterum atque iterum rogo,ut diligentius consideremus, et quantum possumus timeamus illud quod Dominus in Evangelio dixit : Qui viderit mulierem ad concupi- scendum, eam, jam mæchatus est eam in corde suo (Matth.
And since concerning unhappy lust, of which we spoke above, it is to be believed that that was said which the prophet says, 'How is the hammer of the whole earth broken?' (Jeremiah L, 23)? although after the coming of our Lord Jesus Christ, through all the monasteries, and through clergy and even laity keeping chastity, that hammer seems as it were to have been broken; yet still, what is worse, there are many more who are daily broken by that hammer than those who are freed from its ruin or crushing. Wherefore again and again I ask, that we consider more diligently, and as much as we can fear that which the Lord said in the Gospel: 'He who has looked upon a woman to lust after her, has already committed adultery with her in his heart' (Matthew
既然論到我們上面所說那不幸的淫慾，理當相信先知所說的話是指著它說的：「全地的大錘何竟砍斷破壞？」（耶利米書五十23）？雖然在我們的主耶穌基督降臨以後，藉著各處的修道院，並藉著守貞潔的聖職人員甚至平信徒，那大錘似乎已被砍斷；然而，更壞的是，那天天被那大錘砍斷的人，比那從它的敗壞或摧毀中得釋放的人還要多得多。因此我一再懇求，願我們更加謹慎地思想，並盡我們所能懼怕主在福音書裡所說的話：「凡看見婦女就動淫念的，這人心裡已經與她犯姦淫了」（馬太福音
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v, 28). 5. Quomodo mors intret per fenestras. Pro qua re, sicut jam dictum est non solum ab extraneis mulieri- bus, sed etiam ab ancillis propriis refrenanda est et secreta familiaritas, et oculorurn incauta fragilitas; ne illud eveniat nobis quod Dominus per prophetam ter- ribiliter clamat dicens, Mors intravit in animas vestras per fenestras vestras (Jerem. IX, 21). Per quas enim fenestras mors intrat ad animas nostras, nisi per vi- sum oculorum, et auditum aurium? Si per linguam amico aut servo tuo jusseris ut ad te meretrix addu- audieris, si detrahentem, vel aliquid luxuriose loquen- tem, aut cantica turpia proferentem non respuis;
V, 28). 5. How death enters through the windows. Wherefore, as has already been said, not only from strange women, but even from one's own maidservants, secret familiarity is to be curbed, and the incautious frailty of the eyes; lest that befall us which the Lord terribly cries through the prophet, saying, 'Death has entered into your souls through your windows' (Jeremiah IX, 21). For through what windows does death enter to our souls, except through the sight of the eyes and the hearing of the ears? If through your tongue you should command your friend or servant that a harlot be brought to you; [if] you should hear a detractor, or one speaking anything lasciviously, or uttering shameful songs, and do not reject it;
五28）。五、死亡如何從窗戶進來。因此，正如已經所說的，不僅要約束與陌生婦女、甚至與自己婢女的隱密親密，也要約束眼目那不謹慎的脆弱；免得主藉先知可畏地呼喊之事臨到我們，他說：「死亡從你們的窗戶進入你們的靈魂」（耶利米書九21）。因為死亡藉甚麼窗戶進入我們的靈魂呢，豈不是藉眼目的看見和耳朵的聽聞嗎？你若藉你的舌頭吩咐你的朋友或僕人把妓女帶到你這裡來；你若聽見毀謗人的、或說淫蕩之話的、或唱污穢歌曲的，卻不拒絕；
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per aurium tuarum fenestras mors intravit ad animam tuam. Et quia Dominus dixit, Qui viderit mulierem ad concupiscendum eam, jam mæchatus est eam in corde suo; intelligitur quod voluntas perfecta 1 faciendi re- putabitur pro opere facti. Ac sic dum aliquis mulierem libidinoso animo considerat, per fenestram corporis sui ad secretum cordis venenum mortis instillat. Talis enim cogitatio, etiamsi aliquo impediatur casu, ut non impleat voluntatem suam; nihiluminus actionis cri- mine condemnatur a Domino : ac sic et illa casta est cum qua libidinis malum voluit exercere, et ille jam adulter tenetur in corde. Et idco audiamus Scriptu- ram dicentem, Omni custodia serva cor tuum (Prov. IV, 23);
through the windows of your ears death has entered to your soul. And since the Lord said, 'He who has looked upon a woman to lust after her, has already committed adultery with her in his heart'; it is understood that the perfected will of doing shall be reckoned as the deed done. And so while anyone considers a woman with a lustful mind, through the window of his body he instils the venom of death into the secret place of his heart. For such a thought, even if by some chance it is hindered, so that it does not fulfil its will; is nonetheless condemned by the Lord for the crime of the act: and so both she is chaste with whom he wished to do the evil of lust, and he is already held an adulterer in his heart. And therefore let us hear the Scripture saying, 'With all keeping guard your heart' (Proverbs IV, 23);
死亡就藉你耳朵的窗戶進入你的靈魂。既然主說：「凡看見婦女就動淫念的，這人心裡已經與她犯姦淫了」；就可明白，那完全成形的行事意願要被算為已成的行為。如此，當人存淫慾的心思想婦女時，他就藉自己身體的窗戶，把死亡的毒液注入心的隱密處。因為這樣的心思，即使偶因某事被攔阻以致不能成就其意願，仍被主定為那行為之罪；如此，那與他所欲行淫惡之事的女子是貞潔的，他卻已在心裡被視為姦夫。所以讓我們聽聖經說：「你要保守你心，勝過保守一切」（箴言四23）；
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et illud, Averte oculos meos, ne videant vanitatem (Psal. CXVIII, 37). Quomodo enim si aliquis carbones , ignis apprehendat, si cos cito projecerit nihil ei no- cebunt; si vero diutius tenere voluerit, sine vulnere eos jactare non potuerit: ita et ille qui all concupi- scendum oculorum defixerit aspectum, et libidinis malum in corde suscipiens moras in cogitationibus suis habere permiserit, excutere eas a se sine animæ plaga non poterit. Et ideo jugiter cum propheta cla- memus, Oculi mei semper ad Dominum; quoniam ipse evellet de laqueo pedes meos (Psal. XXIV, 15); praestante Domino nostro etc. SERMO CCXCIV (a). Admonitio ut ebrietatis malum tutis viribus caveatur (b). 1.
and that, 'Turn away my eyes, lest they behold vanity' (Psalm CXVIII, 37). For just as if anyone should take hold of coals of fire, if he casts them off quickly they will do him no harm; but if he wishes to hold them longer, he cannot throw them away without a wound: so too he who has fixed the gaze of his eyes to lust, and, receiving the evil of lust into his heart, has permitted delays to remain in his thoughts, cannot shake them off from himself without a wound to the soul. And therefore let us continually cry with the prophet, 'My eyes are ever toward the Lord; for he shall pluck my feet out of the snare' (Psalm XXIV, 15); our Lord granting it, etc. SERMON CCXCIV. An admonition that the evil of drunkenness be guarded against with all one's strength. 1.
又說：「求你叫我轉眼不看虛假」（詩篇一一九37）。因為正如人若拿起火炭，若快快丟掉，就無害於他；但若願拿久些，就不能不受傷而丟掉：照樣，那定睛注目以致動淫念、又把淫慾之惡納入心中、任其在思念裡逗留的人，也不能不使靈魂受傷而將它們從自己身上抖落。所以讓我們不斷地與先知同呼：「我的眼目時常仰望耶和華，因為他必將我的腳從網羅裡拉出來」（詩篇二十五15）；這是靠著我們的主所賜的，等等。第二九四篇講道。勸戒人當竭盡己力防範醉酒之惡。一、
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Ebrietas nec peccatum putatur. Inimica ebrioso­ rum amicitia. Licet propitio Christo, fratres charissi- mi, credam vos ebrietatis malum velut inferni foveam expavescere , et non solum ipsi non velitis amplius bibere, sed nec alios adjurare vel cogere plus quam oportet accipere : tamen quia non potest fieri ut non sint aliqui negligentes, qui sobrii esse non velint, vos qui semper convivia sobria cxhibelis, nolite ad ve­ stram injuriam revocare, quia nobis necesse est alios ebriosos argucre. Cum enim, fratres charissimi, ebrietatis malum nimium sit grave vitium et Deo odibile;
Drunkenness is not even thought a sin. The friendship of drunkards is hostile. Although, Christ being favourable, dearest brethren, I believe that you dread the evil of drunkenness as the pit of hell, and not only are unwilling yourselves to drink more, but do not adjure or compel others to take more than is fitting: yet since it cannot come to pass that there be not some negligent ones who are unwilling to be sober, you who always present sober banquets, do not take it as an injury to yourselves that we must rebuke other drunkards. For since, dearest brethren, the evil of drunkenness is an exceedingly grievous vice and hateful to God;
醉酒竟不被算為罪。醉漢的情誼是有害的。親愛的弟兄們，蒙基督恩眷，我雖然相信你們畏懼醉酒之惡如同畏懼地獄的深坑，不但你們自己不願再多喝，也不勉強或逼迫別人喝過於所當喝的：然而既然不能沒有某些不肯清醒的疏忽之人，你們這些常擺設清醒筵席的人，就不要以我們必須責備其他醉漢為對你們的冒犯。因為，親愛的弟兄們，醉酒之惡既是極其嚴重、為神所憎惡的罪；
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ita per universum mundum a pluribus in consuetudinem cmissum est, ut ab illis qui Dei præ- cepta cognoscere nolunt, jam nec putetur aut creda- tur esse peccatum : in tautum ut in conviviis suis irrideant cos qui minus bibere possunt et per inimicam amicitiam adjurare homines nun crubescant, ut potum amplius quam oportet accipiant. Qui enim alterum cogit ut se, plus quam opus est bibendo, inebriet: minus malum ei erat carnem ejus vulneraret .gladio, quam animam ejus per ebrietatem occideret a. Ebriosi paludibus comparantur.
yet throughout the whole world it has been let loose by many into a custom, so that by those who are unwilling to know God's precepts, it is now neither thought nor believed to be a sin: to such a degree that in their banquets they mock those who are able to drink less, and through hostile friendship are not ashamed to adjure men to take more drink than is fitting. For he who compels another to inebriate himself by drinking more than is needful: it were a lesser evil for him to wound his flesh with a sword than to kill his soul through drunkenness. Drunkards are compared to marshes.
然而它已被許多人放縱成為遍及全世界的習俗，以致那些不肯認識神誡命的人，如今竟不以為、也不信它是罪：甚至到了在他們的筵席上譏笑那些酒量較小的人，並藉著有害的情誼，不以勉強人喝過於所當喝的酒為羞恥。因為那逼別人喝過於所需之酒以致他醉的人：他用刀傷別人的肉體，比藉醉酒害別人的靈魂，還算是較小的惡。醉漢好比沼澤。
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Et quia corpora nostra terrena sunt, quomodo quando pluvia nimium grandis et diuturna fuerit, ita terra infunditur et in lutum resolvitur , ut nulla in ea culura possit fieri : sic et caro nostra, quando nimio potu fuerit inebriata, nec spiritualem culturam :accipere, nec fructus ani- mæ necessarios poterit exhibere. Et ideo quomodo omnes homines ita sufficientem pluviam in agris suis accipere desiderant, ut et culturam valeant exercere, poris hoc tantum deberent bibere quod oportet ; ne per nimiam ebrietatem ipsa corporis terra velut in paludem conversa, magis vermes et serpentes vitiorum genera ,quam fructus bonorum operum possit affere.
And since our bodies are earthy, just as when rain has been too great and long-lasting, so the earth is soaked and dissolved into mud, that no cultivation can be done in it: so too our flesh, when it has been inebriated by too much drink, can neither receive spiritual cultivation, nor exhibit the fruits necessary for the soul. And therefore, just as all men desire to receive sufficient rain in their fields, so that they may be able to practise cultivation, [so in their bodies] they ought to drink only that much as is fitting; lest through too much drunkenness the very earth of the body, turned as it were into a marsh, be able to bring forth worms and serpents—kinds of vices—rather than the fruits of good works.
既然我們的身體是屬土的，正如當雨水過大過久時，地就被浸透、化為泥濘，以致其中不能有任何耕作：照樣，我們的肉體被過量的酒灌醉時，也既不能領受屬靈的耕作，也不能結出靈魂所需的果實。所以，正如眾人都願在自己田地裡得足夠的雨水，好使他們能從事耕作，〔照樣在他們的身體上〕他們理當只喝所當喝的分量；免得因過度醉酒，那身體的土地彷彿變成沼澤，以致長出蟲類和蛇類——各樣的惡行——而非善工的果實。
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Omnes enim ebriosi tales sunt, quales paludes esse vi- dentur. Quid enim in paludibus nascatur, non ignorat Charitas vestra : totum enim quod ibi nascitur, nullum fructum habere cognoscitur. Nascutur ibi serpentes sanguisugæ : nascuntur ibi ranæ et diversa genera ver- mium , quæ magis horrorem possunt generare, quam aliquid quod ad victum proficiat exhibere. Istæ enim herbæ vel arbores, quæ aut in ipsis paludibus aut circa ripas earum nasci solent, nihil utilitatis habere viden- Videte quia quod de ebrietate nascitur, igni præparatur. 3. Depinguntur. Tales enim sunt, sicut jam dixi, omnes ebriosi, quorum prandia ducuntur usque ad noctem, quorum cœnas lucifer videt;
For all drunkards are such as marshes are seen to be. What is born in marshes, your Charity is not ignorant of: for all that is born there is known to have no fruit. There are born there serpents and leeches: there are born there frogs and diverse kinds of worms, which can generate horror rather than exhibit anything that profits for sustenance. For those herbs or trees which are wont to grow either in the marshes themselves or about their banks, are seen to have no usefulness. See that what is born of drunkenness is prepared for the fire. 3. They are depicted. For such are, as I have already said, all drunkards, whose luncheons are drawn out until night, whose suppers the morning-star beholds;
因為一切醉漢都像沼澤所顯出的樣子。沼澤裡生出甚麼，你們愛心的眾人並非不知：因為凡在那裡生出的，都是不結果子的。那裡生出蛇和水蛭；那裡生出青蛙和各樣的蟲類，這些與其說能供養食用，不如說能使人生厭。因為那慣於生在沼澤本身或其岸邊的草木，也顯為毫無用處。你們看，那從醉酒生出的，是為火所預備的。三、他們被描繪出來。因為正如我已經說過的，一切醉漢都是這樣，他們的午餐拖到夜間，他們的晚餐被晨星看見；
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qui stare non possunt etiam cum videntur esse jejuni; quorum sen- sus tardi, graves, obtusi, et quodam modo jam sepulti. Denique frequenter in ipsa ebrictate nec se ipsos nec alios recognoscunt, nec ambulare valent nec stare; dicere aliquid vet audire quod ad rationem pertineat, omnino non possunt. Frequenter etiam usque ad vo- mitum ingurgitare se non erubescunt, et ad mensuram sine mensura bibere. Majora enim pocula providentur, certa bibendi lege contenditur 1; qui potuerit vincere, laudem meretur ex crimine. Inde lites et rixæ na- scuntur, inde diversis et horrendis saltationibus membra torquentur, inde adulteria et nonnunquam homicidia perpetrantur.
who cannot stand even when they seem to be fasting; whose senses are slow, heavy, dulled, and in a certain manner already buried. Finally, often in their very drunkenness they recognize neither themselves nor others, nor are they able to walk or to stand; to say or to hear anything that pertains to reason, they are utterly unable. Often too they are not ashamed to gorge themselves even to vomiting, and to drink beyond measure without measure. For larger cups are provided, and a contest is waged by a fixed law of drinking; he who has been able to conquer earns praise out of a crime. Thence lawsuits and brawls are born, thence the limbs are twisted in diverse and dreadful dances, thence adulteries and sometimes even homicides are perpetrated.
他們即使看似空腹的時候也站立不穩；他們的感官遲鈍、沉重、麻木，某種意義上已如埋葬。末了，他們常在自己醉酒之中，既認不出自己，也認不出別人，既不能行走，也不能站立；凡屬理性的事，他們全然說不出、也聽不進。他們也常不以灌到嘔吐為恥，並無度地飲酒過量。因為擺出更大的酒杯，人按著一定的飲酒規則彼此較量；那能勝過的，就從罪惡中博得稱讚。由此生出訴訟和爭鬧，由此肢體在各樣可怕的舞蹈中扭動，由此犯下姦淫，有時甚至凶殺。
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Et quoties nimium potum accipiunt, tanquam in paralysim resoluti, dum suis po- dibus ambulare non possunt, fœdissima latura aliorum manibus portantur ad lectos. Et est in illis oculorum caligo, vertigo, fatigatio et dolor capitis, suffusio vul- tus, membrorum omnium tremor, animæ ac mentis Cui væ? cujus patri væ ?cui rixæ? cui sine causa vul- nera? cui suffusio oculorum? Nonne his qui morantur in vino, et suffusio calcibus epotandis (Prov. XXIII, 29 et 30)? 4. Excusant se de amicitia. Conviva ad bibendum ne cogatur. Ebriosi in sui similes prodigi, in pauperes purci. Animalibus deleriores sunt.
And whenever they take too much drink, like men undone by a stroke of palsy, since they cannot walk upon their own feet, they are carried to their beds by the hands of others in a most disgraceful state. And in them there is a dimness of the eyes, dizziness, weariness and pain of the head, a flushing of the face, a trembling of all the limbs, and a disturbance of soul and mind. To whom is woe? Whose father has woe? For whom are brawls? For whom wounds without cause? For whom the bloodshot eyes? Is it not for those who linger over wine, and strain themselves to drain the cup? (Prov. 23:29-30). 4. They excuse themselves on the plea of friendship. A guest ought not to be forced to drink. Drunkards are lavish upon their own like, but stingy toward the poor. They are baser than the beasts.
每當他們飲酒過度，就如同中風癱瘓的人一般，既然無法用自己的雙腳行走，便以最為不堪的醜態，被他人的手抬上床榻。他們身上出現眼目昏花、頭暈、疲憊與頭痛、面容漲紅、四肢顫抖，以及靈魂與心智的錯亂。誰有禍患呢？誰的父親有禍患呢？誰有爭競？誰無故受傷？誰的眼目發紅呢？豈不是那流連飲酒、貪杯醉飲的人嗎（箴言二十三章29至30節）？四、他們以友誼為藉口。客人不當被強逼飲酒。醉徒對同類揮霍無度，對窮人卻吝嗇不施。他們比牲畜還要卑劣。
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Et se et sua perdunt Sed illi qui tales esse volunt, miserabiliter se execu- sare conantur, dicentes : illum Ingratum habco amicum meum, si quoties ad convivium vocavero, ipse po­ tum et quantum coluerit non dedero. Et non sit tibi amicus, qui te Dco vult facere inimicum , Si qui et tuus et suus est inimicus. et te et alium inebrave- ris, hominem amicum habebis, et Deum inimicum : et ideo sapienter considera, si justum sit ut te a Deo. separes, dum te ebrioso conjungis. Ad extremum tu cum noli adjurare, noli cogere; sed in potestate illius dimitte ut quantum ipsi placuerit bibat : ut si se in- ebriare voluerit, vel solus pereat, et non ambo perca tis 2. 0 infelicitas generis humani!
They destroy both themselves and their goods. But those who wish to be such men try wretchedly to excuse themselves, saying: 'I count my friend ungrateful if, as often as I invite him to a feast, he will not drink as much as I please.' But let him be no friend to you who wishes to make you an enemy of God. If a man is an enemy both of yours and of his own, and you make both yourself and another drunk, you will have a man for a friend and God for an enemy; and therefore consider wisely whether it is just that you should separate yourself from God while you join yourself to a drunkard. Finally, do not press him with oaths, do not compel him; but leave it in his own power to drink as much as pleases him: so that, if he chooses to make himself drunk, he alone may perish, and you both do not perish. O the wretchedness of the human race!
他們毀滅自己，也毀滅自己的財物。然而那些甘願如此的人，卻可憐地竭力為自己辯解，說：「我若每次請朋友赴宴，他卻不肯照我所願盡情暢飲，我便以他為忘恩負義的朋友。」但那想使你與神為敵的，切莫作你的朋友。倘若有人既與你為敵、又與自己為敵，而你使自己與別人都喝醉了，你便得了一個人作朋友，卻得神為仇敵；因此你當明智思量：當你與醉徒結交、以致離棄神，這是否公義。末了，你不要用起誓去逼他，不要強迫他，而要任憑他隨己意飲用：這樣，他若甘願醉酒，就讓他獨自沉淪，你們二人不至一同滅亡。哦，人類何等可悲！
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Quam multi inve- niuntur qui ebriosos et luxuriosos amplius quam oportet cogunt bibere : et ante ostium pauperbus petentibus vel unum calicem dissimulant dare; nec attendant quia illlud quod luxuriosis videntur inge- rere, Christus in pauperibus deberet accipere, qui dixit : Quamdiu fecistis uni ex minimis meis, mihi feci- stis (Matth. XXV, 40)! Sed quia tales sunt qui quando alios in nimio potu sepeliunt, pauperi eleemosynam petenti dicunt, Vade, vade in ante, dat tibi Deus : et utique cum ambulaverit homo ci daturus est. Quid est ergo quod dicit, Vade in ante, et dat tibi Deus; nisi, Vade ad illum hominem qui habet Deum quia ipse tibi daturus est?
How many are found who force drunkards and gluttons to drink more than is fitting; and yet before their door make pretence of giving even a single cup to the poor who beg! Nor do they consider that what they seem to heap upon the debauched, Christ ought to receive in the poor, He who said: 'As long as you did it to one of the least of Mine, you did it to Me' (Matt. 25:40). But such men are they, that when they bury others in excessive drink, to the poor man begging alms they say, 'Go, go on ahead, God will give to you'; and yet, when a man walks on, it is God who is to give through him. What then does he mean when he says, 'Go on ahead, and God will give to you,' except, 'Go to that man who has God, for he is the one who will give to you'?
有多少人被發現強逼醉徒與貪食者飲酒過量，卻在自家門前對乞討的窮人假意連一杯也不肯施捨！他們也不思想：他們以為傾倒在放縱者身上的，基督本當在窮人身上領受，因祂曾說：「你們既作在我這弟兄中一個最小的身上，就是作在我身上了」（馬太福音二十五章40節）。然而這等人正是如此：當他們用過量的酒把別人淹沒之時，對乞討賙濟的窮人卻說：「去吧，往前去，神必賜給你」；其實當人往前行時，神原是要藉著他施捨的。那麼他說「往前去，神必賜給你」，豈不正是說：「去找那有神的人吧，因為正是他要賜給你」嗎？
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Ac sic ore suo ipse confitetur, apud se Deum non esse, quo inspirante possit aliquid pauperibus crogare. Rogo, fratres charissimi, dili- genter attendite et videte, quia quando equi vel reli- qua animalia ducuntur ad aquam, ubi satiaverint sitim suam, etiamsi super ipsam aquam diutius teneantur, repleta siti bibere nolunt omnino nec possunt. Consi- derent. ebriosi, si non pejores animalibus judicandi sunt. Cum enim animalia amplius quam eis opus est bibere nolint, illi et duplum et triplum quam eis oportet potum accipiunt. Et unde tribus aut quatuor diebus refectionem rationabilem potuerant habere, uno die cum grandi peccato suo contendunt perdere potius, quam expendere :
And thus by his own mouth he confesses that with him there is no God by whose inspiration he might bestow anything upon the poor. I beg you, dearest brethren, attend diligently and see: that when horses or the other animals are led to water, once they have quenched their thirst, even if they are kept over that very water for a long while, being satisfied of thirst they utterly refuse to drink and cannot. Let drunkards consider whether they are not to be judged worse than the beasts. For whereas the animals refuse to drink more than they need, these men take twice and three times as much drink as they ought. And whence for three or four days they might have had reasonable refreshment, in one day, with their own great sin, they strive rather to squander than to spend it wisely:
這樣，他親口承認：在他裡面並沒有神，好叫他能因神的感動而施捨甚麼給窮人。至親愛的弟兄們，我求你們留心細看：當馬匹或其他牲畜被牽到水邊，牠們一旦解了渴，即使被久留在那水旁，因渴意已足，便斷然不肯、也不能再飲。願醉徒思想：他們豈不當被判為比牲畜還卑劣？因為牲畜尚且不肯飲用超過所需的，這等人卻取用當飲之量的兩倍、三倍。他們本可用三、四日得著合理的供養，卻在一日之間，帶著自己的大罪，寧可揮霍浪費，也不肯明智善用：
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atque utinam vel potum tantummodo perderent, et non etiam ipsi perirent ! 5. Ebrietatis mala exemplis et verbis Scripturæ decla- rantur. Quantum mali in se habeat ebrietas, etiam in Loth et filiabus ejus evidenter ostensum est. Nam vino inebriatus cum ipsis filiabus suis nesciens con- cubuit (Gen. XIX, 33, 35). Pharao quoque inebriatus magistrum pistorum in cruce appendi fecit (Id. XL, 20, 22). Populus autem Judæorum, de quo scriptum est, Sedit populus manducare et biber, et surrexerunt ludere (Exod. XXXII, 6);
and would that they only wasted the drink, and did not also perish themselves! 5. The evils of drunkenness are declared by the examples and words of Scripture. How much evil drunkenness has in itself was plainly shown also in Lot and his daughters. For being made drunk with wine, unknowing he lay with his own daughters (Gen. 19:33, 35). Pharaoh too, being drunk, caused the chief of the bakers to be hanged upon a cross (ibid. 40:20, 22). And the people of the Jews, of whom it is written, 'The people sat down to eat and drink, and rose up to play' (Exod. 32:6);
但願他們只是浪費了酒，而不至於連自己也一同沉淪！五、醉酒之惡藉聖經的例證與話語顯明出來。醉酒本身含有何等大惡，在羅得與他的女兒身上也清楚顯明了。因他被酒灌醉，不知不覺與自己的女兒同寢（創世記十九章33、35節）。法老喝醉時，也曾把膳長掛在木架上（同上四十章20、22節）。至於猶太民眾，經上記著說：「百姓坐下吃喝，起來玩耍」（出埃及記三十二章6節）；
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posteaquam vinum plus quam oportebat accepit, idola sibi fabricari petiit, et in honore ipsorum idolorum cœpit choros ducere, et more phrenetico diversis saltationibus membra tor- quere. Herodes quoque, ubi nimio vino concaluit, ad unius puellæ saltationem sanctum Joannem Baptistam interfici jussit (Matth. XIV). Quid adhuc de ebrietatis malo nascatur, Spiritus sanctus per Salomonem te- statur , dicens, Vinum, inquit, et mulieres apostatare faciunt sapientes, et arguunt sensatos (Eccli. XIX, 2) ; et iterum, Ne intuearis vinum quando flavescit, cum splenduerit in vitro color ejus. Ingreditur enim blande : sed in novissimo mordebit ut coluber, et quasi regulus venena suffundet.
after they had taken wine more than was fitting, they demanded that idols be fashioned for themselves, and in honour of those very idols they began to lead dances, and in frenzied fashion to twist their limbs about in diverse leapings. Herod too, when he had grown hot with excessive wine, at the dancing of a single girl commanded holy John the Baptist to be slain (Matt. 14). What further evil is born of drunkenness the Holy Spirit witnesses through Solomon, saying: 'Wine and women make wise men to fall away, and shall reprove the prudent' (Ecclus. 19:2); and again, 'Look not upon the wine when it grows yellow, when its colour shines in the glass. It goes in pleasantly: but in the end it will bite like a serpent, and like a basilisk it will pour out its venom.'
當他們喝酒過度之後，便求人為自己鑄造偶像，並為著這些偶像的緣故開始跳舞，以瘋狂的樣式在各樣跳躍中扭動肢體。希律也是如此：當他因過量的酒發熱之時，因一個女子的舞蹈，就下令殺了聖施洗約翰（馬太福音十四章）。至於醉酒還生出何等的惡，聖靈藉所羅門作見證說：「酒與婦女能使智慧人背道，並要責備明達的人」（德訓篇十九章2節）；又說：「酒發紅、在杯中閃爍時，你不可觀看。下咽舒暢，終久卻要如蛇咬你，如毒蛇噴出毒液。」
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Oculi tui videbunt extraneas, et cor tuum loquetur perversa. (Prov. XXIII, 31-33). Paulus etiam apostolus contra ebrietatis malum nos admonet, dicens, Nolite inebriari vino in quo est luxuria (Ephes. V, 18). Iterum atque iterum quid mali in se ebrietas habeat, eis qui illam diligunt sanctarum Scripturarum testimoniis evidenter ostendimus. In Salomone scri- ptum est, Qui amat vinum et pinguia, non ditabitur (Prov. XXI, 17); et iterum, Noli regibus dare vinum, quia nullum secretum est ubi regnat ebrietas; ne forte bibant, et obliviscantur judiciorum Dei, et mutent cau- sam filiorum pauperu (Id. XXXI, 4,5). Item illic ait, Operarius ebriosus non locupletabitur (Eccli. XIX, 1) ; et iterum.
Your eyes shall behold strange women, and your heart shall utter perverse things (Prov. 23:31-33). Paul the apostle also admonishes us against the evil of drunkenness, saying: 'Be not drunk with wine, wherein is riot' (Eph. 5:18). Again and again we plainly show, by the testimonies of the holy Scriptures, what evil drunkenness has in itself, to those who love it. In Solomon it is written: 'He that loves wine and rich fare shall not be enriched' (Prov. 21:17); and again, 'Give not wine to kings, for there is no secret where drunkenness reigns; lest perhaps they drink, and forget the judgments of God, and change the cause of the children of the poor' (ibid. 31:4-5). Likewise there he says, 'A drunken workman shall not grow rich' (Ecclus. 19:1); and again:
你的眼必看見外邦女子，你的心必說出乖謬的話（箴言二十三章31至33節）。使徒保羅也警戒我們防備醉酒之惡，說：「不要醉酒，酒能使人放蕩」（以弗所書五章18節）。我們一再藉著聖經的見證，向那些貪愛醉酒的人清楚顯明：醉酒本身含有何等的惡。所羅門的書上記著說：「貪愛酒與肥甘的，必不致富」（箴言二十一章17節）；又說：「不要把酒給君王，因為醉酒掌權之處，毫無隱秘可言；恐怕他們喝了，就忘記神的審判，屈枉窮人之子的案件」（同上三十一章4至5節）。他也在那裡說：「醉酒的工人必不致富」（德訓篇十九章1節）；又說：
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Vinum si bibas moderate, eris sobrius (Id. XXXI, 32) : item illic, Vinum in jucunditatem crea- tum est, non in ebrietatem ab initio. Exsultatio animæ et cordis, vinum moderate potatum : infirmitas animæ et corporis vinum multum potatum, irritationem, et iram, et ruinas multas facit. Amaritudo animæ vinum multum potatum, ebrietatis animositas, imprudentis offensio, minorans virtutem et faciens vulnera (Ibid., 35-40). 6. Ebriosis non est pars in regno Dei. Sed quando ista suggerimus, forte irascuntur contra nos et mur- murant ebriosi.
'If you drink wine moderately, you will be sober' (ibid. 31:32); and likewise there, 'Wine was created from the beginning for gladness, not for drunkenness. Wine drunk moderately is the gladness of soul and heart; wine drunk to excess is the weakness of soul and body, it works irritation and wrath and many downfalls. Wine drunk to excess is bitterness of soul, the animosity of drunkenness, the stumbling-block of the imprudent, lessening strength and causing wounds' (ibid. 35-40). 6. Drunkards have no part in the kingdom of God. But when we urge these things, perhaps the drunkards grow angry against us and murmur.
「你若適度飲酒，就必清醒」（同上三十一章32節）；那裡也說：「酒從起初被造，是為使人歡樂，並非為叫人醉。適量飲酒是靈魂與心的歡欣；過量飲酒是靈魂與身體的衰弱，招致煩躁、忿怒與許多的敗亡。過量飲酒是靈魂的苦楚，是醉酒的暴戾，是無知者的絆腳石，減損體力並使人受傷」（同上35至40節）。六、醉徒在神的國裡無份。但當我們勸勉這些話時，醉徒或許就向我們發怒、發怨言。
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Et quamvis non desint qui irascantur, Deo tamen propitio multi erunt qui libenter salubre consilium audientes, de isto tam gravi peccato per Dei misericordiam liberabuntur. Ipsi tamen qui contra coalumnam et amicam suam ebr ι tatem loquentibus irascuntur, libera a nobis voce audiant : quia qui- cumque ebriosus pœnitentiam pro ipsa ebrietate non egerit, sed usque ad mortem suam in ipsa ebrietate permanserit, in æternum profecto peribit; quia non mentitur Spiritus sanctus per Apostolum dicens, Neque ebriosi regnum Dei possidebunt (I Cor. VI, 10).
And although there will not be lacking those who grow angry, yet, God being gracious, there will be many who, gladly hearing wholesome counsel, will by God's mercy be delivered from so grievous a sin. Nevertheless, let those very ones who grow angry at us who speak against their pillar and beloved—drunkenness—hear from us with a free voice: that whatever drunkard has not done penance for that drunkenness, but has remained in that drunkenness even until his death, shall assuredly perish forever; for the Holy Spirit does not lie in saying through the Apostle, 'Neither shall drunkards possess the kingdom of God' (1 Cor. 6:10).
雖然必有人發怒，然而蒙神施恩，也必有許多人樂意聽從有益的勸誡，藉神的憐憫從這樣沉重的罪中得著釋放。至於那些因我們攻擊他們的支柱與所愛之物——醉酒——而發怒的人，願他們坦然聽我們說：凡醉徒若不為醉酒悔改，反倒直到死時仍留在醉酒之中，就必定永遠沉淪；因為聖靈藉使徒所說的話絕不虛謊：「醉酒的不能承受神的國」（哥林多前書六章10節）。
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Et ideo quincumque sunt ebriosi, melius faciunt, ut non nobis sed sibi potius irascantur, et cum Dei ad- jutorio de luto fæcis se excutere, vel de cloaca ebrie- tatis, dum adhuc temps pœnitentiæ est, festinent quanta possunt celeritate, Deo auxiliante, consurgere : et totis animæ viribus cum propheta supplicantes Domino dicant, Eripe me de luto, ut non inhœream (Psal. LXVIII, 15); et illud, Non me demergat tempe- stas aquæ, neque absorbeat me profundum, neque ur- geat super me puteus os suum ( Psal. LXVIII, 16).
And therefore whoever are drunkards do better to be angry not with us but rather with themselves, and with God's help to shake themselves out of the mire of the dregs, or out of the sewer of drunkenness, while there is still time for penance; let them hasten with all the speed they can, God helping, to rise up: and with all the strength of the soul, supplicating the Lord with the prophet, let them say, 'Deliver me out of the mire, that I stick not fast' (Ps. 68:15); and this, 'Let not the tempest of water drown me, nor the deep swallow me up, nor the pit shut its mouth upon me' (Ps. 68:16).
因此，凡是醉徒的，最好不要向我們發怒，倒要向自己發怒，並靠神的幫助，趁著還有悔改的時候，將自己從渣滓的淤泥中、或醉酒的污溝中掙脫出來；願他們靠神的相助，盡其所能急速起來：並以靈魂全副的力量，隨先知向主懇求說：「求你救我脫離淤泥，不叫我陷在其中」（詩篇六十八篇15節）；又說：「求你不容大水漫過我，不容深淵吞滅我，不容深坑閉口吞我」（詩篇六十八篇16節）。
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Ebrietas enim quasi inferni puteus, quoscumque susceperit, nisi digna subvererit pœnitentia, et emen- datio fuerit subsecuta, ita fortiter sibi vindicat, ut eosdem ipsos de tenebroso inferni puteo ad castitatis vel sobrietatis lucem redire penitus non permitat. 7. Qua ratione scire debemus, dcsuefianl. Sed boc ante omnia intelligere et scire debemus, quia non una die efficiuntur homines ebriosi: sed dum paulatim adjurantibus et cogentibus crudelissimis inimicis potius quam amicis, per singulos dies, singulos sibi aut binos calices ad potum consuetudinarium addunt. At ubi hoc in usum miserint, ita eos ipsius ardor ebrietatis occupat, ut illos semper sitire com- pellat.
For drunkenness, like the pit of hell, whomsoever it has received, unless worthy penance comes to their aid and amendment follows after, so mightily claims them for its own that it does not at all permit those same ones to return from the dark pit of hell to the light of chastity or sobriety. 7. By what reasoning we ought to know how they may be weaned from it. But this above all we ought to understand and to know, that men are not made drunkards in a single day: but while little by little, at the urging and compelling of most cruel enemies rather than friends, day by day they add one or two more cups to their customary drink. But when they have brought this into a habit, so does the very fire of drunkenness lay hold of them that it compels them to be ever thirsty.
因為醉酒如同陰間的深坑，凡它所收納的人，除非有相稱的悔改前來相助、並隨後有所改正，否則它便如此強力地據為己有，以致絕不容許那些人從陰間幽暗的深坑回到貞潔或清醒的光明。七、我們當以何理由知道人如何脫此惡習。但我們首先當明白並知道：人並非一日之間就成了醉徒；乃是在最殘忍的仇敵（而非朋友）催逼強迫之下，一點一點地日復一日，在慣常的飲量上加添一兩杯。及至他們養成習慣，醉酒之火便如此抓住他們，使他們常常口渴難耐。
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Sed qui ab hoc malo desiderat liberat, quo- modo sibi per intervalla dierum potum addendo ad ebrietatis tenebras pervenit; ita paulatin subtrahen- do ad sobrietatis lucem redeat : quia si semel totum quod amplius accipiebat subtraxerit, ubi nimia siti cœ- perit exardescere, cum grandi amaritudine clamat et dicit, malle se mori, quam sibi bibendi vel illebrian- di consuetudinem tollere; nec attendit quod tolera- bilius erat illi in carne mori, quam animam per ebrietatem interficere. Et ideo ut nec ardorern ni­ mium patiatur, et de tam gravi peccato liberetur ;
But whoever desires to be freed from this evil—just as by adding drink to himself at intervals of days he arrived at the darkness of drunkenness, so let him return to the light of sobriety by little and little withdrawing it: for if all at once he withdraws the whole of what he was taking in excess, when he begins to burn with too great thirst, with great bitterness he cries out and says that he would rather die than have the custom of drinking or of getting drunk taken from him; nor does he consider that it were more tolerable for him to die in the flesh than to kill the soul through drunkenness. And therefore, that he may neither suffer too great a burning, and may be freed from so grievous a sin;
但凡渴望脫離這惡的，正如他藉著隔日加添飲量而陷入醉酒的黑暗，也當照樣一點一點減少，好回到清醒的光明：因為他若一下子把過量所飲的全數戒除，當他開始因過度乾渴而焦灼時，就要帶著極大的苦楚喊叫，說他寧可死，也不肯戒掉飲酒或醉酒的習慣；他卻不思想：他在肉身裡死去，尚且比藉醉酒殺害靈魂更可忍受。因此，為使他既不受過度的焦灼，又能從這樣沉重的罪中得釋放；
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sic­ ut jam dictum est, per intervalla dierum sibi ali- quid de nimietate potus subtrahat, quousque ad ratio- nabilem bibendi consuetudinem redeat. Qui hoc ita , ut diximus, per partes subducere voluerit, et de ebrietate liberabitur, illum intolerabilem ardorem non patietur. 8. Clerici ab hoc vitio non sunt immune,. Ethnica superstitio. Ego, fratres charissimi, dum hæc sug- gero , me absolvo apud Deum. Quicamque me au- dire contempserit, et ad bibendum aut ipse pronus fuerit,aut convivas suos adjurare vel cogere volue- rit; et pro se et pro illis in Dei judicii reus erit.
as has already been said, let him at intervals of days withdraw something from the excess of his drink, until he returns to a reasonable custom of drinking. He who is willing thus, as we have said, to reduce it by degrees, will both be freed from drunkenness and will not suffer that intolerable burning. 8. Clerics are not immune from this vice. A heathen superstition. I, dearest brethren, in urging these things, absolve myself before God. Whoever shall have scorned to hear me, and shall either himself be prone to drinking, or shall wish to press upon or compel his fellow-guests; he shall be guilty in the judgment of God both for himself and for them.
如前所述，願他隔日從過量的飲用中減去一些，直到回復合理的飲量習慣。凡照我們所說，甘願如此逐步減少的，就必從醉酒得著釋放，也不至受那難忍的焦灼。八、教士也不能免於此惡。異教的迷信。至親愛的弟兄們，我勸勉這些話，就在神面前免了自己的責任。凡輕看不聽我的，若自己傾向飲酒，或想催逼強迫同席之人，他就要在神的審判中，為自己、也為他們擔負罪責。
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Et quia, quod pejus est, aliqui etiam clerici, qui hoc de- berent prohibere, ipsi cogunt aliquos plus quam ex- pedit bibere, amodo incipiant et se ipsos corrigere, et alios castigere : ut cum ante tribunal Christi ve- nerint, nec de sua nec de aliorum ebrietate incurrant supplicium; sed magis dum et ipsi se emendant, et alios castigare non cessant, pervenire ad æternum præmium mereantur. Et illud ante omnia rogo, et per tremendum diem judicii vos adjuro, ut quoties- cumque vobis invicem convivia exhibetis, illam fœ- dam consuetudinem, per quam grandi mensura sine mensura tres homines aut volentes aut inviti sole- bant bibere, tanquam venenum diaboli de vestris con- vivis respuatis :
And because—what is worse—some even of the clergy, who ought to forbid this, themselves compel some to drink more than is expedient, let them from now on begin both to correct themselves and to chastise others: so that when they come before the tribunal of Christ, they may incur punishment neither for their own nor for others' drunkenness; but rather, while they both amend themselves and cease not to chastise others, may deserve to attain the eternal reward. And this above all I ask, and by the dreadful day of judgment I adjure you, that whenever you set feasts before one another, that foul custom by which, with great measure and without measure, three men, whether willing or unwilling, were wont to drink, you spit out from your feasts as the poison of the devil:
更糟的是，甚至有些教士本當禁止此事，自己反倒強逼一些人喝過量的酒；願他們從今以後開始既改正自己，又責備他人：這樣，當他們來到基督的審判台前時，就不至因自己或他人的醉酒而招致刑罰；反倒因他們既改正自己，又不住責備他人，得以配得那永遠的獎賞。我尤其求你們，並藉那可畏的審判之日囑咐你們：每當你們彼此擺設筵席時，那可憎的習俗——就是以大量而無節制、使三個人無論甘願與否慣常暢飲的——你們要把它當作魔鬼的毒藥，從你們的筵席中吐棄：
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quia ista infelix consuetudo adhuc de Paganorum observatione remansit. Et quicumque hoc in suo convivio aut alieno fieri acquieverit, dia- bolo se sacrificasse non dubitaverit. De qua bibitiore non solum anima occiditur, sed etiam corpus debili- tatur. Sed credo cle Dei misericordia, quod ita vobis inspirare dignabitur, ut tam lugendum et etiam eru- bescendum malum ita vobis in horrorem veniat, ut illud nunqnam fieri permittatis ; sed quod in illa ebrietate periturum erat, in pauperum refectionum proficiat : præstante Domino Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat Deus in sæcula sæculorum. Amen. SERMO CCXCV (a). Admonitio contra ebrietatis malum (b). 1.
for this unhappy custom has still remained from the observance of the pagans. And whoever consents that this be done at his own feast or at another's, let him not doubt that he has sacrificed himself to the devil. By this drinking not only is the soul slain, but the body also is weakened. But I trust concerning God's mercy that He will deign so to inspire you, that so lamentable and shameful an evil may so come into horror with you, that you never permit it to be done; but that what would have perished in that drunkenness may go to profit the refreshment of the poor: our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns God unto the ages of ages. Amen. SERMON 295. An admonition against the evil of drunkenness. 1.
因為這不幸的習俗至今仍是承襲自異教徒的風俗。凡在自己或他人的筵席上容許此事的，就不用懷疑：他已把自己獻祭給魔鬼了。這樣的飲酒不但殺害靈魂，也叫身體衰弱。但我深信神的憐憫，祂必樂意如此感動你們，使這樣可悲可恥的惡在你們心中成為可憎，以致你們永不容它發生；反倒使那本要在醉酒中浪費的，得以有益於窮人的供養：這是靠賴主耶穌基督所賜的，祂與父並聖靈，同活同掌權，是神，直到萬世萬代。阿們。第二九五篇講道。警戒醉酒之惡。一、
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Ebriosi velut naufragæ naves. Irrident sobrios quasi non viros. Frequenter Charitatem vestram, fra- tres charissimi, paterna pietate admonui, ut ebreitatis malum tanquam inferni foveam vitare vel fugere de- beretis. Et licet apud plus plures profecerit castigatio no- stra; multi tamen sunt qui nec Deum timent, nec eos qui honesti sunt vel sobrii reverentur; et tantum bi- cere aliquid vel audire quod ad rationem pertinet, omnio non valeant. Illud vero quale est quod ipsi infelices ebriosi, quando se nimio vino ingurgitant, rident et vituperant eos qui rationabiliter hoc tantum quod sufficit bibere volunt, dicentes eis :
Drunkards are like shipwrecked vessels. They mock the sober as though not men. Often, dearest brethren, with fatherly affection I have admonished your Charity to shun or flee the evil of drunkenness as the pit of hell. And although among very many our chastisement has profited, yet there are many who neither fear God nor reverence those who are honourable or sober; and are altogether unable to say or to hear anything that pertains to reason. But what sort of thing is this, that those unhappy drunkards themselves, when they gorge themselves with excessive wine, laugh at and revile those who reasonably wish to drink only that which suffices, saying to them:
醉徒如同破碎的船隻。他們譏笑清醒之人，彷彿那些人不是男子漢。至親愛的弟兄們，我常以慈父之情勸誡你們眾人，要像躲避陰間的深坑一樣，躲避、逃離醉酒之惡。雖然我們的責備在許多人身上已有果效，然而仍有許多人既不敬畏神，也不尊重正直清醒的人；他們全然無法說出或聽入任何合乎理性的話。這是何等的事：那些不幸的醉徒，當他們用過量的酒把自己灌滿時，反倒譏笑辱罵那些理智地只願飲足夠之量的人，對他們說：
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Erubescite et verecundum sit vobis, quare non potestis bibere quantum nos. Dicunt enim eos non esse viros. Et vi- dete miseriam ebriosorum. Se dicunt esse viros, qui in ebrietatis cloaca jacent: et illos dicunt non esse viros, qui honeste et sobrie stant. Jacent prostrati, et virisunt : stant erecti, et viri non sunt? Victor ebrie- tatis vituperatur, et victus ebrietate laudatur. Irride- tur sobrins, qui et se et alios potest regere : et non ir- ridetur, imo non plangitur ebriosus, qui nec se nec alios potest agnoscere. 2. Excusationis ergo dicunt se atrictos . Sed vel morte resistendum fuisset. Martyrium quid sit, et quomodo nunc subeatur.
'Be ashamed, and let it be a disgrace to you, that you cannot drink as much as we.' For they say that such men are not men. And behold the wretchedness of drunkards! They say that they are men, who lie in the sewer of drunkenness; and they say that those are not men, who stand honourably and soberly. Do they lie prostrate, and are they men; do these stand upright, and are not men? The conqueror of drunkenness is reviled, and the one conquered by drunkenness is praised. The sober man is mocked, who can govern both himself and others; and the drunkard is not mocked—nay, is not even bewailed—who can recognize neither himself nor others. 2. They say therefore that they were constrained by way of excuse. But even by death it should have been resisted. What martyrdom is, and how it is now undergone.
「你們該羞愧，該以此為恥辱，因為你們不能像我們喝這麼多。」他們竟說這樣的人不是男子漢。且看醉徒的可悲！他們說自己是男子漢——這些躺在醉酒污溝中的人；卻說那些正直清醒站立的人不是男子漢。難道倒臥在地的是男子漢，直立站著的倒不是男子漢？勝過醉酒的反被辱罵，被醉酒征服的反受稱讚。清醒的人能管理自己也能管理他人，反被譏笑；醉徒既不能認識自己、也不能認識他人，反倒不被譏笑——甚至不被人為之哀哭。二、他們以受人逼迫為藉口。但即便至死也當抵擋。何為殉道，以及如今如何殉道。
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Solent tamen ebriosi ita se excusare velle ut dicant : Persona potens me coegit ut am- plius hiberem, et in convivio regis non potui aliud fa- cere. Ad excusandas excusationes in peccatis ista prætendimus; et quod implere nolumus, non potuisse nos dicimus. Nolle in culpa est nostra; et non posse prætenditur. Etiamsi usque ad hoc veniretur, ut tibi diceretur, Aut bibes aut morieris; melius erat ut caro tua sobria occideretur, quam per ebrietalem anima moreretus. Sed excusatio ista falso objicitur.
Yet drunkards are wont to want to excuse themselves in this way, saying: 'A powerful person compelled me to drink more, and at the king's banquet I could not do otherwise.' To excuse our excuses in sins we hold out these pretexts; and what we are unwilling to fulfil, we say we were unable to do. To be unwilling is our own fault; and inability is pleaded. Even if it should come to this, that it were said to you, 'Either you shall drink or you shall die,' it were better that your flesh be slain sober, than that the soul die through drunkenness. But that excuse is falsely alleged.
然而醉徒慣於想這樣為自己辯解，說：「有權勢的人強逼我多喝，在王的宴席上我實在別無他法。」為要在罪中為自己的藉口辯護，我們就提出這些託辭；我們所不願履行的，卻說是不能行的。不願乃是我們自己的過錯；不能卻被拿來當作託辭。即便真到了這地步，有人對你說「你不喝就得死」，你的肉身清醒地被殺，也勝過靈魂藉醉酒而死。但那藉口乃是虛謊的指控。
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Ipsi enim reges et quicumque alii sunt potentes, quia Deo propitio et christiani sunt et prudentes, et sobrii, et toto corde Deum timentes, si te viderint de- finisse ut eis non acquiscas pro timore Dei inebriari forte sub hora videntur irasci, postea vero te in tigavimus; et tamen nunquam eum a sobrietate se- parare potuimus! Nam et Deus, qui te videt pro suo amore inebriari non velle, ipse tibi gratiam etiam il- lorum dabit, qui te ut amplius bideres videbantur hortari et cogere. Nemo dicat, fratres charissimi, quod in istis temporibus martures non sint; quotidie martyres fiunt. Martyr enim, Testis interpretatur.
For those very kings and whoever else are powerful, since (God being gracious) they are both Christian and prudent, and sober, and fearing God with all their heart, if they see that you have determined not to comply with them by getting drunk, out of the fear of God—perhaps for an hour they seem to be angry, but afterwards [they honour you the more]. We have urged him; and yet we could never separate him from sobriety! For God too, who sees that you are unwilling to be drunk for love of Him, will Himself give you the favour even of those who seemed to exhort and compel you to drink more. Let no one say, dearest brethren, that in these times there are no martyrs; daily martyrs are made. For 'martyr' is interpreted 'witness.'
因為那些君王與其他一切有權勢的人，既然（蒙神施恩）是基督徒、又明智、又清醒、又全心敬畏神，他們若見你為著敬畏神的緣故，決意不順從他們去喝醉，或許有一時之間顯得發怒，日後卻更加敬重你。我們曾催逼他，卻始終不能使他離開清醒！因為神既看見你為愛祂的緣故不願醉酒，祂也必使你連那些看似勸勉、強逼你多喝之人的恩眷也得著。至親愛的弟兄們，不要有人說在這世代已無殉道者了；殉道者天天都在產生。因為「殉道者」的意思就是「見證人」。
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Quicumque ergo pro veritate testimonium dederit, et omnes causas cum justitia judicaverit, quidquid pro testimonio veritatis vel justitiæ pertulerit, to- tum ei Deus pro martyrio computabit. Ac sic et ille qui ebrietati resistit, si cum Dei adjutorio perseve­ rare voluerit, et pro ipsa re aliquas pertulerit tribu­ lationes; omnia ei Deus ad martyrii gloriam repu- tabit. 3. Ebriosi injustitiæ in Deum convincuntur. Velim ta­ men scire , fratres charissimi, si quicumque dominus habet plures servos, si vel unum ex illis velit fieri quando aut velit. Et qua fronte, qua conscientia qui servum non vult habere ebriosum, ipse vult ebriosus fieri?
Whoever therefore has borne witness for the truth, and has judged all cases with justice, whatever he has endured for the testimony of truth or of justice, God will reckon it all to him for martyrdom. And thus he too who resists drunkenness, if with God's help he is willing to persevere, and for that very cause has borne some tribulations, God will reckon them all to him for the glory of martyrdom. 3. Drunkards are convicted of injustice toward God. Yet I should like to know, dearest brethren, if any master has many servants, whether he would wish even one of them to become [a drunkard], when or if he wished it. And with what face, with what conscience, does one who does not wish to have a drunken servant himself wish to become a drunkard?
所以，凡為真理作見證，並以公義審斷一切案件的人，無論他為真理或公義的見證所忍受的甚麼，神都必全數算為他的殉道。照樣，那抵擋醉酒的人，若靠神的幫助甘願堅忍到底，並為此事忍受了一些患難，神也必把這一切都算為他殉道的榮耀。三、醉徒被定為對神不義。至親愛的弟兄們，我卻願知道：倘若有主人有許多僕人，他豈願其中一個成為醉徒，無論何時、無論是否出於他所願？那不願有醉酒僕人的人，自己竟願作醉徒，是憑何等的臉面、何等的良心呢？
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Ecce de donis Del tu habes srvum, et te habet Deus servum : qualiter vis tibi serviat servus tuus, taliter et tu servire Domino tuo debes. Dic mihi, rogo te, si justum tibi videtur, ut tu habeas servum sobrium, et Deus habeat te ebriosum. Ac sic te di­ gnum judicas, cui servus sobrius serviat; et Deum in- dignum putas cui tu sobrius servire debeas. Hæc er- go, fratres , charissimi, diligenter attendite et consi- derate, quia non est justum ut faciamus Deo quod nolumus nobis fieri. Forte dices : Quomodo Deo fa- cio quod mihi fieri nolo? Audi quomodo. Tibi non placet servum ebriosum habere; et tu non vis so- brius Deo servire. 4. Ebrietatem vix putant peccatum. Pœna æterna plectetur.
Behold, of God's gifts you have a servant, and God has you as His servant: as you wish your servant to serve you, so ought you also to serve your Lord. Tell me, I pray you, if it seems just to you that you should have a sober servant, and God should have you drunken. And thus you judge yourself worthy that a sober servant should serve you; and you think God unworthy whom you, being sober, ought to serve. These things therefore, dearest brethren, attend to and consider diligently, that it is not just that we should do to God what we would not have done to ourselves. Perhaps you will say: 'How do I do to God what I would not have done to myself?' Hear how. It does not please you to have a drunken servant; and you are unwilling, being sober, to serve God. 4. They scarcely think drunkenness a sin. It shall be punished with eternal punishment.
看哪，出於神的恩賜你有一個僕人，而神也以你為祂的僕人：你願你的僕人怎樣服事你，你也當怎樣服事你的主。求你告訴我：你以為你該有一個清醒的僕人，而神卻該有一個醉酒的你，這在你看來是公義的嗎？如此你便判自己配得清醒的僕人服事你；卻認為神不配得你這清醒之人去服事。至親愛的弟兄們，所以你們要留心細想：我們把自己所不願被人如此待的加在神身上，這是不公義的。你或許要說：「我怎樣把自己所不願被人待的加在神身上呢？」且聽如何。你不喜歡有醉酒的僕人；你自己卻不願清醒地服事神。四、他們幾乎不以醉酒為罪。這罪必受永刑的懲罰。
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Nec in præsenti impune committitur. Clerici etiam majoris ordinis vilio huic obnoxii. Ideo enim, charissimi, tanta facilitate se inebnant homines, quia putant ebrietatem aut parvum aut nullum pecca- tum esse. Sed pro ista ignorantia maxime sacerdotes in die judicii reddituri sunt rationem. commissis sibi populis, quæ vel quanta mala de ebrietate na- scantur, assidue noluerint prædicare. Qui ergo cre- dit ebrietatem parvum esse peccatum, si se non emendaverit, et pro ipsa ebrietate pœnitentiam non egerit;
Nor is it committed with impunity in the present. Clerics even of the higher order are liable to this vice. For therefore, beloved, men make themselves drunk with such ease, because they think drunkenness to be either a small sin or none at all. But for this ignorance the priests above all shall render an account in the day of judgment, in that they have persistently refused to preach to the peoples committed to them what and how great evils are born of drunkenness. Whoever therefore believes drunkenness to be a small sin, if he does not amend himself, and does not do penance for that drunkenness;
這罪在今世也並非不受刑罰而輕易逃過。連品級較高的教士也難免此惡。所以，親愛的弟兄們，人之所以如此輕易使自己醉酒，是因他們以為醉酒或是小罪、或全不算罪。但為了這無知，祭司尤其要在審判之日交帳，因他們始終不肯向所託付的百姓宣講：醉酒生出何等、何其大的惡。所以，凡以醉酒為小罪、卻不改正自己、也不為醉酒悔改的人；
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cum adulteris et homicidis æterna illum sine remedio pœna cruciabit, secundum quod ipsi bene nostis beatum Apostolum prædicasse, Neque inquit, fornicarii, neque idolis servientes, neque molles, neque masculorum concubitores, neque avari, neque adulteri, neque ebriosi regum Dei possidebunt (I Cor. VI, 9 et10). Videte quiq ebriosos cum fornicatoribus, et idolis servientibus, et masculorum concibitoribus ct adulteris junxit. Et illud : Nolite inebriari vino, in quo est luxuria (Ephes. V, 18). Et ideo deliniat ac de- liberet unusquisque apud se, ebrietatem grave pecca- tum esse : et tunc aut nunquam aut difficile eum ebrietas poterit superare.
together with adulterers and murderers, eternal punishment without remedy shall torment him, according to what you yourselves well know the blessed Apostle to have preached: 'Neither,' he says, 'fornicators, nor those who serve idols, nor the effeminate, nor the abusers of themselves with mankind, nor the covetous, nor adulterers, nor drunkards shall possess the kingdom of God' (1 Cor. 6:9-10). See how he joined drunkards with fornicators, and those who serve idols, and abusers of themselves with mankind, and adulterers. And this: 'Be not drunk with wine, wherein is riot' (Eph. 5:18). And therefore let each one mark out and determine within himself that drunkenness is a grievous sin: and then either never, or hardly, shall drunkenness be able to overcome him.
就要與姦淫者和殺人者一同，受無法補救的永刑折磨，正如你們自己所深知那有福的使徒所傳講的：「他說，無論是淫亂的、拜偶像的、作孌童的、親男色的、貪婪的、姦淫的、醉酒的，都不能承受神的國」（哥林多前書六章9至10節）。你看他怎樣把醉酒的與淫亂的、拜偶像的、親男色的、姦淫的並列。還有這話：「不要醉酒，酒能使人放蕩」（以弗所書五章18節）。因此，願各人在心裡標定並斷定：醉酒是沉重的罪；如此，醉酒便或者永不能、或者難以勝過他。
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Cum enim non solum in fu­ turo sæculo propter ebrietatem torquendi sint homi- nes, sed etiam in præsenti per ipsam ebrietatem multis frequenter infirmitatibus fatigentur, vel mor- bum corporis timeant, qui de animæ suæ salute non cogitant, oculorum suffusionem atque caliginem, ca- pitis vertiginem et membrorum tremorem expave- scant, qui inferni supplicia non formidant. Et hoc quidem non solum laicis, sed etiam clericis dicimus : quia quod pejus est, multi sunt etiam majoris ordinis clerici, qui cum aliis sobrietatis bonum deberent ju- giter prædicare, non solum hoc non faciunt, sed etiam et se et alios inebriare non erubescunt nec me­ tuunt.
For since men are to be tormented for drunkenness not only in the age to come, but even in the present are frequently wearied by many infirmities through that very drunkenness—let those who do not think of the salvation of their soul at least fear disease of the body; let those who do not dread the punishments of hell at least be afraid of the bloodshot and dimness of the eyes, the dizziness of the head, and the trembling of the limbs. And this indeed we say not only to laymen, but also to clerics: because—what is worse—there are many clerics even of the higher order who, whereas they ought continually to preach to others the good of sobriety, not only do not do this, but are not even ashamed nor afraid to make both themselves and others drunk.
因為人不但在來世要因醉酒受折磨，就是在今世也常因這醉酒被許多疾病所困——那些不顧念自己靈魂救恩的人，至少當懼怕身體的疾病；那些不畏懼陰間刑罰的人，至少當害怕眼目發紅昏花、頭腦暈眩、肢體顫抖。這話我們不但對平信徒說，也對教士說：因為更糟的是，甚至有許多品級較高的教士，本當不住向人宣講清醒的美善，卻不但不如此行，反倒使自己與他人都醉酒而不覺羞愧、不知畏懼。
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Sed agnoscamnt et doleant quicumque tales sunt, quia si se noluerint emendare, et pro se et pro aliis necesse eis erit æterna supplicia susti­ nere. 5. Compolationes post convivia diversis nominibus. Sitis irrittamenta. Duo tantum post hanc vitam loca. Illud vero quale est, quod jam transacto convivio et ex- pleta siti. cum , amplius bibere nec possint nec debeant; tunc quasi novelli, quasi et qui ipsa hora supervene- rint, diversis nominibus incipiunt bibere, non so- lum vivorum hominum, sed etiam Angelorum et re- liquorum antiquorum sanctorum, æstimantes quod maximum illis honorem impendant,si se in illorum non inibus nimia ebrietate sepeliant :
But let all such acknowledge and grieve, that if they are unwilling to amend themselves, it will be necessary for them to sustain eternal punishments both for themselves and for others. 5. Drinking-bouts after banquets under various names. Provocatives of thirst. There are only two places after this life. But what sort of thing is this, that when the banquet is already over and thirst satisfied—when they can and ought to drink no more—then, as though fresh men, as though those who had but that hour arrived, they begin to drink under various names, not only of living men, but also of Angels and of the rest of the ancient saints, esteeming that they render them the greatest honour if in the names of those very ones they bury themselves in excessive drunkenness:
但願一切這樣的人都醒悟並憂傷：他們若不肯改正自己，就必須為自己、也為他人擔受永刑。五、宴後以各樣名目的酗酒。挑動渴慾之物。今生之後只有兩處去所。這是何等的事：當筵席已散、渴意已足——他們既不能、也不當再飲之時——他們竟彷彿新來的人、彷彿才在那時來到的人，開始以各樣名目飲酒，不但以活人的名，也以天使並其餘古聖徒的名，以為若奉那些名把自己淹沒在過度的醉酒中，就是向他們獻上至大的尊榮：
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ignorantes quod nullus tam gravem injuriam sanctis Angelis vel san- etis hominibus agnoscitur irrogare, quam illi qui in eorum nominibus bibendo per ebrietatem suas animas probamur occidere. Sunt enim aliqui qui sola ex causa aliqua salsa cibaria sibi ordinant fieri, ut per ipsam salsitudinem nimia se possint ebrietate obruere. Hæc enim si Pagani qui Deum ignorant faciant, nec mi- randum est, nec nimis dolendum; quia et in Deo spem non habent et antiquam parentum suorum consuelu- dinem servant.
not knowing that none is found to inflict so grievous an injury upon the holy Angels or holy men as those who, by drinking in their names, are shown to slay their own souls through drunkenness. For there are some who, from this cause alone, order salted foods to be prepared for themselves, that through that very saltiness they may be able to overwhelm themselves with excessive drunkenness. For if pagans who know not God do this, it is not to be wondered at, nor to be too greatly grieved over; because they both have no hope in God and keep the ancient custom of their forefathers.
他們卻不知道：沒有人比那些奉聖天使或聖徒之名飲酒、藉醉酒明明殺害自己靈魂的人，更嚴重地加害於聖天使或聖人的了。因為有些人單為此故，就吩咐人為自己預備鹹味的食物，好藉那鹹味使自己能沉溺於過度的醉酒。這事若是不認識神的異教徒去行，並不足為奇，也不必過於憂傷；因為他們既在神裡沒有盼望，又謹守他們祖先古老的風俗。
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Christiani vero (quos Deus de tenebris reduxit ad lucem, de morte vocavit ad vitam, quibus omnes Scripturae clamant, ebrietatem fugere, sobrie- tatem diligere) quare turpissimas illorum ebrietates imitantur, de quorum perfidia liberari per Dei gra- tiam meruerunt? Et ideo rogo, et per tremendum ut diem judicii vos adjuro, ut et quantum potestis, ebrie tatis malum auxiliante Domino fugiatis,et jam vobis incipiat verecundum esse, quod huc usque Gentibus et Paganis in ebrietatis turpitudine vos voluistis si- miles exhibere. Et ideo quia Deo propitio illis dissi- miles estis in fide, similes esse in ebrietate penitus non debetis :
But Christians (whom God has led back from darkness to light, has called from death to life, to whom all the Scriptures cry out to flee drunkenness and to love sobriety)—why do they imitate the most shameful drunkenness of those from whose faithlessness they have deserved to be freed through the grace of God? And therefore I ask, and by the dreadful day of judgment I adjure you, that as much as you can, with the Lord helping, you flee the evil of drunkenness, and that it now begin to be a shame to you, that hitherto you have wished to show yourselves like to the Gentiles and pagans in the foulness of drunkenness. And therefore, since (God being gracious) you are unlike them in faith, you ought by no means to be like them in drunkenness:
但基督徒（神已領他們從黑暗歸回光明，從死亡召到生命，眾聖經都向他們呼喊，要逃避醉酒、愛慕清醒）——他們既已蒙神的恩得從那些人的背信中被釋放，為何還效法那些人最可恥的醉酒呢？因此我求你們，並藉那可畏的審判之日囑咐你們：你們要盡力，靠主的幫助，逃避醉酒之惡，並要如今開始以此為羞恥——就是你們向來甘願在醉酒的污穢上，使自己與外邦人和異教徒一樣。因此，你們既然（蒙神施恩）在信德上與他們不同，就斷不當在醉酒上與他們相同：
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quia etiamsi reliqua peccata Christiani non admittant, sola eos, si frequens fuerit, ebrietas, et emendatio ac pœnitentia non subvenerit, in inferni profunda præcipitat, secundum illud quod jam dictum est, Neque ebriosi reguum Dei possidebunt. Sed dicit aliquis : Ego regnum Dei nolo, æternam tantum re- quiem obtinere desidero. Nemo se decipiat, fratres : duo enim loca sunt, et tertius non est ullus. Qui cum Christo regnare non meruerit, cum diabolo absque dubitatione ulla peribit (a). 6. Castigandi ebriosi. Ad extremum qui amico suo nimium propinando in anima efficitur inimicus, et corpus ejus debilitare, et animam probatur occidere.
for even if Christians should not commit the other sins, drunkenness alone, if it be frequent, and amendment and penance do not come to aid, casts them into the depths of hell, according to that which has already been said, 'Neither shall drunkards possess the kingdom of God.' But someone says: 'I do not want the kingdom of God; I desire only to obtain eternal rest.' Let no one deceive himself, brethren: for there are two places, and there is no third. He who has not deserved to reign with Christ, will without any doubt perish with the devil. 6. Drunkards are to be chastised. Finally, he who, by pledging his friend too much drink, is made an enemy to his soul, is proved both to weaken his body and to slay his soul.
因為基督徒即使不犯其他的罪，單單醉酒一項，若是屢屢如此，而改正與悔改又不來相助，就要把他們投入陰間的深處，正如前面所說的：「醉酒的不能承受神的國。」但有人說：「我不要神的國，我只求得著永遠的安息。」弟兄們，不要有人自欺：因為只有兩處去所，並無第三處。凡不配與基督一同作王的，就必毫無疑問地與魔鬼一同沉淪。六、當責備醉徒。末了，那藉勸酒過度而在靈魂上與朋友為敵的人，被證實既叫朋友的身體衰弱，又殺害他的靈魂。
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Melius erat ut ex illo quod una die plus cum accipere coegit quam expedit, per duos aut tres dies ipsum amicum ad suum convivium revocaret; et unde cum una die nimium bibendo debilitat, ipsum in aliis die bus sufficiente potu reficeret; ut nec ille potum per- deret, nec amicum decipert : aut certe, quod est me- lius, quidquid nimio potu perditura erat gula, paupe- ribus daretur in eleemosynam; ut et caro rationabili- ter bibendo reficercetur, et per misericordiam paupe- rum animæ redemptio præpararetur. Et nos quidem istam castigationem non propter eos qui sunt honesti et sobrii diximus : quia Deo propitio multos novimus parca et sobria convivia præparare.
It were better that, out of that which in one day he forced him to take more than was expedient, he should over two or three days call that same friend back to his feast; and whereas by drinking to excess in one day he weakens him, he should on other days refresh him with sufficient drink; so that neither would he lose the drink, nor deceive his friend: or certainly, what is better, whatever the gullet would have squandered in excessive drink should be given to the poor as alms; that both the flesh might be refreshed by reasonable drinking, and through mercy toward the poor the redemption of the soul might be prepared. And this chastisement indeed we have spoken not on account of those who are honourable and sober: for, God being gracious, we know many who prepare frugal and sober feasts.
他若把一日之間強逼朋友多喝、超過所宜的分量，分作兩三日再請那朋友赴宴，倒更好；他既因一日過量而叫朋友衰弱，就當在別的日子以適量的酒使他復原；如此，他既不至浪費了酒，也不至虧待了朋友：或者，更好的是，凡口腹本要在過量飲酒上揮霍的，都當賙濟窮人；這樣，肉身既因合理飲用而得復原，又藉憐憫窮人而預備了靈魂的救贖。我們說這責備的話，並非為那些正直清醒的人：因為蒙神施恩，我們知道有許多人擺設儉樸清醒的筵席。
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Et idea vos qui pro Dei amore hoc tantum bibitis quod oportet, sata- gite ut quod ab ebriosis in terra perditur, a vobis per eleemosynam in cœlo repontur. Non vobis sufficiat quod vos honesti et sobrii estis; sed quantum potestis, ita castigate et corripite ebriosos, ut cis nunquam li- ceat vobis præsentibus amplius bibere quam oportet : ut dum et ipsi sobrietatem diligitis, et alios per ve- stram admonotionem ab ebrietatis perditione revoca- tis, non solum pro vestra, sed etiam pro aiorum sa- lute duplicia vobis præmia in æterna beatitudine præ- paretis 1. 7. Rusticorum quorundam consuetudo et prodigali- tas.
And therefore you who, for the love of God, drink only that which is fitting, be busy that what is lost on earth by drunkards may by you, through alms, be laid up in heaven. Let it not suffice you that you are honourable and sober; but as much as you can, so chastise and correct drunkards, that it may never be permitted them, in your presence, to drink more than is fitting: that while you both love sobriety, and by your admonition call others back from the perdition of drunkenness, you may prepare for yourselves double rewards in eternal blessedness, not only for your own salvation, but also for the salvation of others. 7. The custom and prodigality of certain country folk.
因此，你們這些為愛神的緣故只飲當飲之量的人，當殷勤行事，使醉徒在地上所失去的，藉你們的賙濟積存在天上。不要以你們自己正直清醒為滿足；而要盡你們所能地責備管教醉徒，使他們在你們面前絕不得容許喝過分之量：這樣，你們既愛慕清醒，又藉你們的勸誡把別人從醉酒的沉淪中喚回，就不但為自己的救恩、也為他人的救恩，在永遠的福樂中為自己預備雙倍的獎賞。七、某些鄉下人的習俗與揮霍。
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Et illud quam lugendum et erubescendum est, fratres charissimi, quod dicuntur aliqui rustici, quando aut vinum habuerint, aut alia sibi pocula fe- cerint, quasi ad nuptiale convivium, ita ad bibendum vicinos vel proximos suos invitare, ut eos per quatuor aut quinque dies teneant, et nimia ebrietate sepeliant; et tamdiu ad domos suas de illa lugenda potatione non redeant, donec omnem potum, quem ille qui eos invitaverat habuit perexpendat; et unde se vel per duos aut tres menses cum omni familia sua rationabi liter reficere potuit, quatuor aut quinque diebus do- lenda aut erubescenda bibitione consumat.
And this too, how lamentable and shameful it is, dearest brethren, that certain country folk are said, when they have got wine, or have made themselves other drinks, to invite their neighbours or those near them to drink, as though to a wedding feast, so as to keep them for four or five days and bury them in excessive drunkenness; and they do not return to their homes from that lamentable carousing for so long, until they have squandered all the drink which he who had invited them possessed; and whence he could have reasonably refreshed himself, with all his household, for two or three months, he consumes in four or five days by grievous and shameful drinking.
至親愛的弟兄們，還有一事何等可悲可恥：據說有些鄉下人，當他們得了酒、或自己釀了別的飲料時，就彷彿赴婚筵一般，邀請鄰舍或近處的人來飲，把他們留住四五日，淹沒在過度的醉酒中；他們如此長久不從那可悲的酗飲回到自己的家中，直到把邀請者所有的酒全數揮霍盡了；他本可帶著全家用兩三個月合理地供養自己，卻在四五日間用可悲可恥的暢飲耗盡了。
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Ego, fra- tres charissimi, dum hæc humiliter et cum grandi charitate pro sollicitudine paterna commonco, absolvo apud Deum conscientiam meam. Qui vero me libenter audierit, et fideliter quod ei prædicatum est, implere voluerit, habebit præmium æternum : qui autem con- tempserit, timeatne ei æternum necesse sit sine ullo fine sustinere supplicium. Sed credimus de miseri- cordia Dei, quod ita omnes ebriosi de ebrietatis malo ad bonum sobrietatis sunt per Dei gratiam redituri, ut et nobis gaudium faciant, et ipsi feliciter ad æter- num pervenire mereantur præmium. Amen. SERMO CCXCVI (a).
I, dearest brethren, in humbly and with great charity admonishing these things out of fatherly solicitude, absolve my conscience before God. But whoever shall gladly have heard me, and faithfully shall have been willing to fulfil what has been preached to him, shall have the eternal reward: but whoever shall have scorned it, let him fear lest it be necessary for him to sustain eternal punishment without any end. But we trust concerning the mercy of God, that all drunkards will so return, through the grace of God, from the evil of drunkenness to the good of sobriety, that they may both give us joy, and themselves deserve happily to attain the eternal reward. Amen. SERMON 296.
至親愛的弟兄們，我以慈父的關切，謙卑並帶著極大的愛心勸勉這些話，就在神面前免了自己良心的責任。凡樂意聽我、又忠心願意履行所傳給他之事的，必得永遠的獎賞：凡輕看的，就當懼怕：恐怕他必須擔受永無止境的刑罰。但我們深信神的憐憫，就是一切醉徒都要藉神的恩，從醉酒之惡歸回清醒之善，以致既使我們喜樂，自己也得以有福地達到那永遠的獎賞。阿們。第二九六篇講道。
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Adnonitio quæ ostendit quod ab initio sacculi omnes Scri-pturæ humiles benedixerint, et eos qui perseverant insuperbia maledixerint (b). 1. Scripturæ passim. pauperes benedicunt, et maledi- cunt peccatores. In Scripturis sanctis, fratres charis- simi, incessabiliter paupers benedicuntur, et pecca- tores maledici videmur. Primum ergo, sicut ipsi fre- quenter et legendo et psallendo cognoscitis, qualiter Scripturæ divinæ pauperes benedicunt, paucis senten- tiis Charitati vestræ suggero ; et postea quid de pec- catoribus legitur insinuo. De pauperibus enim dictur, Iste pauper clamavit, et Dominus exaudivit eum (Psal. XXXIII, 7);
An admonition which shows that from the beginning of the world all the Scriptures have blessed the humble, and have cursed those who persevere in pride. 1. The Scriptures everywhere bless the poor, and curse sinners. In the holy Scriptures, dearest brethren, the poor are unceasingly blessed, and sinners appear to be cursed. First therefore, as you yourselves frequently learn both by reading and by singing psalms, in what manner the divine Scriptures bless the poor, I suggest to your Charity in a few sentences; and afterwards I make known what is read concerning sinners. For of the poor it is said, 'This poor man cried, and the Lord heard him' (Ps. 33:7);
這篇勸誡顯明：從世界之初，眾聖經都祝福謙卑的人，並咒詛那些持守驕傲的人。一、聖經處處祝福貧窮人，咒詛罪人。至親愛的弟兄們，在聖經之中，貧窮人不住地蒙福，罪人似乎受咒詛。所以，正如你們自己藉著誦讀與歌唱詩篇常常認識的那樣，我先用幾句話向你們眾人陳述：神聖的聖經如何祝福貧窮人；然後再說明論到罪人的經文。論到貧窮人，經上說：「這困苦人呼求，耶和華便垂聽」（詩篇三十三篇7節）；
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et iterum, Viduæ ejus benedicens benedi- cam, pauperes ejus saturabo panibus (Psal. CXXXI, 15); et iterum, Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum (Matth. V, 3); et iterum; Tibi dereli- ctus est pauper, pupillo tu eris adjutor (Psal. X, 14. sec. Hebr.); et iterum, Quoniam exaudivit pauperes Dominus (Psal. LXVIII, 34). De peccatoribus vero di- citur, Convertantur peccatores in infernum, omnes gen- tes (Psal. IX, 18); et iterum, Quoniam peccatores per- ibunt (Psal. XXXVI, 20); et iterum, Conteres brachium peccatoris et maligni (Psal. X, 15, sec. Hebr.); et il- lud, Calix in manu Domini vini meri plenus mixto, bi- bent ex eo omnes peccatores terræ (Psal. LXXIV, 9);
and again, 'Blessing I will bless her widow, I will satisfy her poor with bread' (Ps. 131:15); and again, 'Blessed are the poor in spirit, for theirs is the kingdom of heaven' (Matt. 5:3); and again, 'To you is the poor left; you will be a helper to the orphan' (Ps. 10:14, according to the Hebrew); and again, 'For the Lord has heard the poor' (Ps. 68:34). But of sinners it is said, 'Let sinners be turned into hell, all the nations' (Ps. 9:18); and again, 'For sinners shall perish' (Ps. 36:20); and again, 'You shall break the arm of the sinner and of the malignant' (Ps. 10:15, according to the Hebrew); and this, 'A cup of pure wine, full of mixture, is in the hand of the Lord; all the sinners of the earth shall drink of it' (Ps. 74:9);
又說：「我要大大賜福給她的寡婦，使她的窮人飽得食物」（詩篇一三一篇15節）；又說：「虛心的人有福了，因為天國是他們的」（馬太福音五章3節）；又說：「窮人把自己交託你，你是孤兒的幫助」（詩篇十篇14節，照希伯來文）；又說：「因為耶和華垂聽了貧窮人」（詩篇六十八篇34節）。至於罪人，經上說：「惡人與那忘記神的列邦，都必歸到陰間」（詩篇九篇18節）；又說：「因為惡人必要滅亡」（詩篇三十六篇20節）；又說：「你必打斷惡人與行惡者的膀臂」（詩篇十篇15節，照希伯來文）；還有：「耶和華手裡有杯，滿了摻雜的純酒，地上一切的惡人必都喝這酒」（詩篇七十四篇9節）；
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et iterum, Omnia cornua peccatorum confringam (Ibid., 11). In omnibus enim Scripturis hujuscemodi senten- tiæ abundanter inveniuntur, quibus pauperes collau- dantur, et e contrario in peccatores duræ sententiæ diriguntur. 2. Quo animo maledicatur in Scripturis. Sed cum hæc ita sint, forte aliquis intra se cogitat et dicit : Quomodo nobis in Scripturis divinis præcipitur, Be- nedicite, et nolite maledicere (Rom. XII, 14); et illud Neque maledici regnum Dei possidebunt (I Cor. VI, 10); et, Benedicite persequentibus vos (Rom. XII, 14)? quo- modo ipsæ Scripturæ divinæ, quæ nobis hoc prohi- bent, toties maledicunt?
and again, 'All the horns of the sinners will I break' (ibid. 11). For in all the Scriptures sentences of this kind are abundantly found, by which the poor are praised together, and on the contrary hard sentences are directed against sinners. 2. In what spirit a curse is uttered in the Scriptures. But since these things are so, perhaps someone considers within himself and says: 'How is it that in the divine Scriptures it is commanded us, Bless, and do not curse (Rom. 12:14); and that, Neither shall the reviling possess the kingdom of God (1 Cor. 6:10); and, Bless those who persecute you (Rom. 12:14)? How is it that those same divine Scriptures, which forbid us this, so often utter curses?'
又說：「惡人一切的角，我要砍斷」（同上11節）。因為在一切的聖經中，這類話語俯拾皆是，藉此貧窮人一同得稱讚，反之嚴厲的話語卻針對罪人發出。二、聖經中以何等心意發出咒詛。但既然這些事是如此，或許有人在心裡思量說：「在聖經中既吩咐我們『要祝福，不可咒詛』（羅馬書十二章14節）；又說『辱罵的不能承受神的國』（哥林多前書六章10節）；並說『要祝福那逼迫你們的人』（羅馬書十二章14節）；那禁止我們這樣行的神聖聖經，怎麼自己卻屢屢發出咒詛呢？」
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Maledictiones istæ, fratres charissimi, non optaantis, sed prædicentis animo pro- feruntur. Non enim volunt ut hoc peccatoribus ve- niat : sed quia sine dubio venturæ sunt, ipsæ male- dictiones prophetiæ esse probantur. Et ideo quicum- que peccatores se esse cognoscunt, et per Scripturas sacras magis benedici quam medici desiderant, cito ad pœnitentiæ medicamenta confugiant; ne forte si il- los in peccatis suis perseverantes mors repentina præ- venerit, omnes maledicitiones quæ ab initio mundi in Scripturis sanctis leguntur, ita in ipsos veniant, ut eos liberari de pœ perpetua non permittant. 3. Per peccatore. superbi , humiles de­ signali.
These curses, dearest brethren, are uttered not in the spirit of one wishing, but of one foretelling. For they do not desire that this should come upon sinners: but because they will without doubt come, those very curses are proved to be prophecies. And therefore whoever recognize themselves to be sinners, and desire through the sacred Scriptures rather to be blessed than cursed, let them quickly flee to the remedies of penance; lest perhaps, if sudden death overtake them persevering in their sins, all the curses which from the beginning of the world are read in the holy Scriptures may so come upon them, that they permit them not to be freed from perpetual punishment. 3. By sinners are designated the proud, by the poor the humble.
至親愛的弟兄們，這些咒詛乃是以預言者、而非以祈願者的心意發出的。因為它們並非願這些咒詛臨到罪人：而是因這些事必無疑地要來到，那些咒詛便被證實為預言。所以，凡承認自己是罪人、又願藉神聖聖經得福而非受咒詛的人，就當快快逃到悔改的良藥那裡；恐怕他們持守在罪中之時，忽然的死亡臨到，以致從世界之初記在聖經中的一切咒詛都如此臨到他們身上，使他們不得脫離永遠的刑罰。三、罪人所指的是驕傲之人，貧窮人所指的是謙卑之人。
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Et tamen, fratres, quondo pauperes in Scri- pluris divinis benedicuntur, et peccatores maledicun- tur, qui sensus divinæ Scripturæ diligenter attendit, non hoc de omnibus peccatoribus, nec de universis pannosis pauperibus dictum intelligit. In peccatoribus enim quos Scripturæ divinæ maledicere videntur, non omnes pecatores, sed tantummodo superbi in- telliguntur; qui non solum mala faciunt, verum etiam mala ipsa fronte impudentissima defensare non cru- bescunt. Ipsi enim sunt de quibus scriptum est, Con- fundantur superbi, quia injuste inquitatem fecerunt in me (Psal. CXVIII, 78); et illud, Tu, inquit, oculos super­ borum humiliabis; (Psal. XVII, 28);
And yet, brethren, when the poor are blessed in the divine Scriptures, and sinners are cursed, whoever diligently attends to the meaning of the divine Scripture understands this to be said not of all sinners, nor of all ragged poor. For among the sinners whom the divine Scriptures seem to curse, not all sinners are understood, but only the proud; who not only do evil deeds, but are not even ashamed to defend those very evils with a most shameless brow. For these are they of whom it is written, 'Let the proud be confounded, for they have unjustly done iniquity against me' (Ps. 118:78); and this, 'You,' he says, 'will humble the eyes of the proud' (Ps. 17:28);
然而弟兄們，當貧窮人在聖經中蒙福、罪人受咒詛之時，凡殷勤留意聖經含意的人，都明白這並非論到一切罪人，也非論到一切襤褸的窮人。因為在聖經似乎咒詛的罪人中，並非指一切罪人，乃單指驕傲之人；他們不但作惡，甚至以最厚顏的臉皮公然為那些惡辯護而不知羞恥。這正是經上所記論到的人：「願驕傲人蒙羞，因為他們無理地以奸惡待我」（詩篇一一八篇78節）；還有：「祂說，你必使驕傲人的眼目降卑」（詩篇十七篇28節）；
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et illud, Seperbi inique agebant usquequaque( Psal. CXVIII, 51) et illud, Deus superbis resitit (Jacobis IV, 6). Innumerabilia sunt hujuscemodi testimonia, quibus superborum arrogan- tia denotatur. Et ideo quoties auditis in Scripturis peccatores maledici, sicut jam dixi, de superbis, hoc est, peccata sua defendentibus intelligite. Et quoties auditis pauperes collaudari, nolite hoc de omnibus pauperibus accipere, sed de bonis tantummodo chri­ stianis, qui mites sunt et humiles corde; de quibus scriptum est, Super quem requiescrit spiritus meus, nisi super humilem et quietum et trementen verba mea (Isai. LXVI.2)? 4. Pauperes multos nil juvat inopia. Divitibus qui- busdam nil nocent opes.
and this, 'The proud dealt very wickedly on every side' (Ps. 118:51); and this, 'God resists the proud' (James 4:6). Innumerable are testimonies of this kind, by which the arrogance of the proud is marked. And therefore as often as you hear in the Scriptures sinners cursed, understand it, as I have already said, of the proud, that is, of those who defend their sins. And as often as you hear the poor praised, do not take this of all the poor, but only of good Christians, who are meek and humble of heart; of whom it is written, 'Upon whom shall My Spirit rest, if not upon the humble and quiet, and him that trembles at My words?' (Isa. 66:2). 4. Poverty profits many of the poor nothing. To certain rich men riches do no harm.
還有：「驕傲人到處大行奸惡」（詩篇一一八篇51節）；並且：「神抵擋驕傲的人」（雅各書四章6節）。這類的見證多得無數，藉此標明驕傲人的狂傲。所以，你們每逢在聖經中聽見罪人受咒詛，就當如我所說，領會為指驕傲之人，就是為自己的罪辯護的人。你們每逢聽見貧窮人受稱讚，也不要把這領會為指一切窮人，乃單指良善的基督徒，就是那些溫柔謙卑的人；論到他們，經上記著說：「我的靈要停在誰身上呢？豈不是那謙卑、安靜、因我話語戰兢的人麼？」（以賽亞書六十六章2節）。四、貧窮於許多窮人毫無益處。財富於某些富人並無害處。
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Paupertas vana, si superba. Si pauperes iracundi, cupidi, superbi, luxuriosi; quibus nihil prodest quod facultatibus sunt indigentes, cum vitiis et malis moribus sint lecupletes Et multi sunt divites humiles et mansucit; de quibus dictum est, Beatus vir qui post aurum non abiit, nec spreravit in pe- cuniæ thesauris (Eccli. XXXI, 8); et illud, Dispersit, dedit pauperibus justitia ejus manet in sæculum sœculi (Psal. CXI, 9). Quid enim prodest pauperi divitias non habere, si voluntatem habuerit possidendi; cum Apo- stolus non habentem divitias sed cupientem condem- naverit, dicens, Qui volunt divites fieri, incidunt in tentationes et in laquenum diaboli (I Tim. VI, 9)?
Poverty is empty, if it be proud. If the poor are wrathful, covetous, proud, luxurious—to whom it profits nothing that they are lacking in means, since they are rich in vices and evil manners. And there are many rich men who are humble and meek; of whom it is said, 'Blessed is the man who has not gone after gold, nor hoped in treasures of money' (Ecclus. 31:8); and this, 'He has dispersed abroad, he has given to the poor; his justice remains for ever and ever' (Ps. 111:9). For what does it profit the poor man not to have riches, if he has the will of possessing them; since the Apostle has condemned not the one having riches but the one coveting them, saying, 'They that will become rich fall into temptations and into the snare of the devil' (1 Tim. 6:9)?
貧窮若是驕傲的，便是虛空的。倘若窮人是暴怒、貪婪、驕傲、放縱的——他們缺乏財物於他們毫無益處，因為他們在惡行與敗壞的品行上乃是富足的。也有許多富人是謙卑溫柔的；論到他們，經上說：「不隨從金子、不倚靠銀財的，這人便為有福」（德訓篇三十一章8節）；還有：「他施捨賙濟窮人，他的義存到永遠」（詩篇一一一篇9節）。窮人沒有財富有何益處，若他心中有據為己有的意願呢？既然使徒所定罪的並非擁有財富的人，乃是貪戀財富的人，說：「那些想要發財的人，就陷在迷惑、落在魔鬼的網羅裡」（提摩太前書六章9節）？
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Aut quid ei prodest non habere facultatem, si ardet cupiditate? Quid, inquam, prodest pauperi quia pauper est, si magis superbus quam humilis esse voluerit? Aut quid nocet diviti copiosa facultas, si in eo fuerit perfecta humilitas; si de divitiis suis non luxuriæ servire, sed eleemosynas crogare, et humilitatem ac mansuetu- dinem toto corde, tot adimo voluerit custodire? De­ nique, sicut jam dixi , omnes Scripturæ humiles pau- peres laudant, et divites superbos vituperant; paupe- ribus æternum promittunt præmium, divitibus super- bis perenne minantur supplicium, secundum illud, Redde retributionem superbis (Psal. XCIII, 2); et, Per- det Deus memoriam superborum (Psal. XXXIII, 17);
Or what does it profit him not to have means, if he burns with covetousness? What, I say, does it profit the poor man that he is poor, if he has chosen to be proud rather than humble? Or what harm does abundant means do to the rich man, if in him there be perfect humility; if of his riches he has chosen not to serve luxury, but to bestow alms, and to keep humility and meekness with all his heart, with his whole mind? Finally, as I have already said, all the Scriptures praise the humble poor, and blame the proud rich; to the poor they promise an eternal reward, to the proud rich they threaten perpetual punishment, according to that, 'Render a reward to the proud' (Ps. 93:2); and, 'God will destroy the memory of the proud' (Ps. 33:17);
他若因貪心焚燒，沒有財物於他有何益處呢？我說，窮人窮於他有何益處，若他寧願驕傲而不願謙卑呢？富人若在自己裡面有完全的謙卑，豐足的財物於他又有何害？——若他甘願不用自己的財富去服事放縱，乃是施捨賙濟，並全心全意持守謙卑與溫柔？末了，正如我已說過的，眾聖經都稱讚謙卑的窮人，責備驕傲的富人；向窮人應許永遠的獎賞，向驕傲的富人威嚇永久的刑罰，正如那話：「求你報應驕傲人」（詩篇九十三篇2節）；並且：「神要滅絕驕傲人的記念」（詩篇三十三篇17節）；
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et, Odibilis est coram Deo superbia (Eccli. X, 7). Per su- perbiam angeli ceciderunt de cœlo in terram,et facti sunt diaboli in inferno , et qui sunt superbi, similes ejus 1. Sed si forte est aliquis qui sine humilitate de religione vel quibuscumque bonis operibus gloriatur, diligenter attendat et contremiscat, quia ipsum ar- changelum superbia de cœlo deposuit. Et si tantum ac talem dejecit , tu cum sis terra et cinis, speras te cum superbia de cœlum posse conscendere? Et ideo considert unusquisque conscientiam suam; et si in se superbiæ malum dominari cognoscit, ad humilita- tis medicamenta confugiat :
And, 'Pride is hateful before God' (Ecclus. 10:7). Through pride the angels fell from heaven to earth, and became devils in hell; and those who are proud are like him. But if perhaps there is anyone who, without humility, glories in his religious life or in any good works whatsoever, let him attentively take heed and tremble, for pride cast down that very archangel from heaven. And if it hurled down one so great and of such rank, do you, who are earth and ashes, hope that you can ascend to heaven together with your pride? And therefore let each one examine his own conscience; and if he recognizes the evil of pride ruling within him, let him flee to the remedies of humility:
又說：「驕傲在神面前是可憎的」（德訓篇十章7節）。天使因驕傲從天上墜落到地上，在地獄中成了魔鬼；凡驕傲的人都與牠相似。但倘若有人不憑謙卑，卻誇耀自己的虔敬或任何善行，就當謹慎留意、戰兢恐懼，因為正是驕傲使那位總領天使從天上被貶下。既然驕傲能將如此偉大、如此高位者摔下，你不過是塵土與灰燼，豈能指望帶著驕傲升到天上呢？因此，人人都當省察自己的良心；若察覺驕傲之惡在自己心中作王，就當逃往謙卑的良藥：
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quia si usque ad exitum vitæ suæ in superbia voluerit perdurare, necesse habet cum diabolo, cujus imitator est, inferni in supplicia su- stincre, secundum illud, Qui confidunt in superbia, il- luc cadunt (Prov. XI, 28). Qui vero facultates minores habent, et panperes sunt, si volunt ut ad ipsos respi- cial omnium Scripturarum benedictio, veram humilita- tem teneant , et audiant sibt Dominum dicetttem, Di- scite a me quia mitis sum et humilis corde (Matth. XI , 29) ; et timeant illud quod scriptum est, Ante Domi- num immundus est omnis qui exaltat cor suum. Secun- dum hæc quæ supra suggessi, evidenter agnoscite quia nec pauperes juvat quod pauperes sunt, si humi- les esse nolurrint;
for if he chooses to persist in pride until the end of his life, he must needs endure the torments of hell together with the devil, whose imitator he is, according to that saying, 'They who trust in pride, thither shall they fall' (Prov. 11:28, according to the sense). But those who have lesser means and are poor, if they wish that the blessing of all the Scriptures should look upon them, let them hold to true humility, and let them hear the Lord saying to them, 'Learn of me, for I am meek and humble of heart' (Matt. 11:29); and let them fear that which is written, 'Before the Lord unclean is everyone who exalts his heart.' According to these things which I have set forth above, plainly recognize that it does not profit the poor to be poor, if they are unwilling to be humble;
因為他若甘願在驕傲中一直持守到生命的終局，就必與他所效法的魔鬼一同承受地獄的刑罰，正如那話所說：「凡倚仗驕傲的人，必墜落在那裡」（箴言十一章28節）。至於那些資財微薄、貧窮的人，若願一切聖經的祝福臨到他們，就當持守真實的謙卑，並聆聽主對他們說：「你們當學我，因我心裡柔和謙卑」（馬太福音十一章29節）；也當懼怕那所記的話：「凡心高氣傲的，在主面前都是不潔的。」照著我上面所陳明的這些話，你們要明白：貧窮人若不肯謙卑，貧窮本身於他們無益；
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et divitibus nihil noceat quia divi­ tes sunt. si humilitatem et misericordiam, vel jusLi- tiam tenere contenderint. 5. Civitates duæ ex humilibus et superbis. Et quia duæ partes hominum et quasi duo populi , humilium scilicet et superborum, ab initio mundi ill duabus ci- vitatibus construuntur, et una carum dicitur Jerusa- lem, quod interpretatur Visio pacis; altera Babylo- nia, quod interpretatur Confusio; unam ædificat Chri­ stus, aliam diabolus : onmes qui perseveraturi sunt in superbia, ad Babylonem pertinent; ad Jerusalem vero; qui in humilitate sunt permansuri.
and it does no harm to the rich that they are rich, if they strive to hold to humility and mercy, or justice. 5. The two cities, of the humble and the proud. And because there are two parts of mankind, and as it were two peoples, namely of the humble and of the proud, from the beginning of the world they are being built up into two cities; and one of them is called Jerusalem, which is interpreted 'Vision of peace,' the other Babylon, which is interpreted 'Confusion.' Christ builds the one, the devil the other. All who are to persevere in pride belong to Babylon; but to Jerusalem those who are to remain in humility.
富人若竭力持守謙卑與憐憫，或公義，富有本身於他們也無害。五、謙卑者與驕傲者的兩座城。因為人類分為兩部分，彷彿兩個民族，即謙卑者與驕傲者；自世界之始，他們就被建造成兩座城；其一名為耶路撒冷，意即「和平之異象」，另一名為巴比倫，意即「混亂」。一座是基督所建，另一座是魔鬼所建。凡要在驕傲中持守到底的，都屬於巴比倫；凡要在謙卑中存留的，則屬於耶路撒冷。
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Omnes san­ cti et onmes ens benedicunt, qui sunt humiles bene- dixerunt et jugiter benedicunt, secundum illud, Be- nefac, Domine, bonis et rectis corde (Psal. CXXIV, assidue 4) , et eos qui sunt superbi maledixerunt et assidue ma- ledicunt. Unde, sicut jam dixi, unusquisque recurrat ad conscientiam suam ; et si se radicem ei licet, superbiæ dominari cognoscit, dum ei licet,et tempus bene fa- ciendi in sua potestate consistit; quanta potest velo- citate cum Dei adjutorio exstirpet superbiam, et plantet humilitatem, certissime sciens quod ei, quæ- libet bona opera fecerit, prodesse non poterunt, quamdiu in superbiæ tumore permanscrit.
All the saints and all the just bless; those who are humble have blessed and continually bless, according to that saying, 'Do good, O Lord, to the good and to the upright of heart' (Ps. 124:4); and they have cursed the proud, and continually curse them. Wherefore, as I have already said, let each one return to his own conscience; and if he recognizes that the root of pride rules within him, while it is yet permitted him, and while the time of doing good stands within his power, let him with all possible speed, by God's help, root out pride and plant humility, knowing most surely that whatever good works he may perform will be of no profit to him so long as he remains in the swelling of pride.
眾聖徒與眾義人都祝福；凡謙卑的人已經祝福並不斷祝福，正如那話所說：「主啊，求你善待善人和心裡正直的人」（詩篇一二四篇4節）；他們卻咒詛驕傲的人，並不斷咒詛他們。因此，正如我已說過的，人人都當回到自己的良心；他若察覺驕傲的根在自己裡面作王，就當趁著蒙允許、趁著行善的時機仍在自己手中之時，藉神的幫助，盡速將驕傲連根拔除，栽下謙卑，確確實實地知道：只要他仍存留在驕傲的膨脹之中，他所行的任何善工於他都無益。
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Nec con­ tentus sit quasi per fictam et simulatam humilitatem velut ramos ejus tantummodo tollere : sed radicem ex corde conetur evellere, si vult illi placer qui cor dignatur inspicere. Quam rem qui implere noleuerit, maledicitis Scripturarum omnium subjacebit; et im- pletur in eo illud quod scriptum est, Dominus justus concidet cervices peccatorum (Psal. CXXVIII, 4); et il- lud , Pluet super peccatores laqueos ignis (Psal. x , 7). 6. Quorum peccatorum Deus cervices concider. Su­ perbi cervicati sunt. Istam sententiam quando audiunt peccatores, contremiscunt et dicunt : Si Dominus ju- stus omnium peccatorum cervices concidet, nos qui peccatore sumus quomodo evadere poterimus?
Nor let him be content, as it were through a feigned and pretended humility, merely to lop off its branches; but let him strive to tear out the root from his heart, if he wishes to please Him who deigns to look upon the heart. Whoever is unwilling to fulfill this shall lie under the curse of all the Scriptures; and there shall be fulfilled in him that which is written, 'The just Lord shall cut asunder the necks of sinners' (Ps. 128:4); and that other, 'He shall rain snares of fire upon sinners' (Ps. 10:7). 6. Whose necks God cuts. The proud are stiff-necked. When sinners hear this sentence, they tremble and say: If the just Lord shall cut asunder the necks of all sinners, how shall we, who are sinners, be able to escape?
他也不可滿足於彷彿藉著虛假偽裝的謙卑，僅僅砍去驕傲的枝葉；而當竭力將根從心中拔出，若他願意討那垂顧人心者的喜悅。凡不肯成就此事的，必伏在一切聖經的咒詛之下；那所記的話必應驗在他身上：「公義的主必砍斷罪人的頸項」（詩篇一二八篇4節）；又有那話：「他要向罪人降下火的網羅」（詩篇十篇7節）。六、神砍斷哪些人的頸項。驕傲的人是硬著頸項的。罪人聽見這判語時，就戰兢說：「公義的主若砍斷一切罪人的頸項，我們這些罪人怎能逃脫呢？」
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Absit ut de pietate Domini desperetur. Cito enim nos susci- pit divina miscricordia, si pœnitentia et emendatio fuerit subsecuta. Et tamen hoc loco, peccatores sup- perbos intelligi voluit, pro co quod et ipsi peccatum suum defundunt, et a suis similibus collandantur, et dicitur eis, Bene et prudenter egistis. Sic respondere, sic te defendere gratularis, quia vicisse videris homi­ nem; et non plangis quia vitio superbiæ victus es. Quanto melius tibi crat Christum humilem sequi, quam per superbiam diaboli pedibus conculcari. Do- minus, inquit, concidet cervices peccatorum.
Far be it that anyone despair of the Lord's mercy. For the divine mercy quickly receives us, if repentance and amendment follow. And yet in this place He willed that proud sinners be understood, inasmuch as they even defend their sin, and are praised by those like themselves, and it is said to them, 'You have done well and prudently.' You congratulate yourself for so answering, for so defending yourself, because you seem to have overcome a man; and you do not lament that you have been overcome by the vice of pride. How much better it were for you to follow the humble Christ, than through pride to be trampled under the feet of the devil. 'The Lord,' it says, 'shall cut asunder the necks of sinners.'
斷不可有人對主的慈愛絕望。因為我們若有悔改與改過相隨，神的憐憫必速速接納我們。然而在此處，神所指的是驕傲的罪人，因為他們甚至為自己的罪辯護，又被同類的人稱讚，人對他們說：「你行得又好又聰明。」你因如此回答、如此為自己辯護而沾沾自喜，因為你似乎勝過了一個人；卻不為自己被驕傲之惡所勝而哀慟。你若跟從謙卑的基督，何等勝過因驕傲被踏在魔鬼腳下。經上說：「主必砍斷罪人的頸項。」
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Quod au- tem hoc non de omnibus peccatoribus, sed tantum­ modo de superbis et debeat et possit intelligi, ex illo membro ubi percutiuntur agnosite. Non dixit, Do- minus justus concidet manus vel pedes peccatorum; sed, cervices peccatorum. Quare hoc ? Et ideo Quia omnes su­ perbi cervicati sunt. Et ideo solos superbos ista plaga percutiendos esse cognoscite. Qui ergo humiles sunt, Deo gratias agant, et usque in finem vitæ suæ in hu- milite permaneant :
But that this ought to and can be understood not of all sinners, but only of the proud, recognize it from that member wherein they are struck. He did not say, 'The just Lord shall cut asunder the hands or feet of sinners,' but 'the necks of sinners.' Why is this? For this reason: because all the proud are stiff-necked. And therefore recognize that only the proud are to be struck by this blow. Those, then, who are humble, let them give thanks to God, and remain in humility until the end of their life:
但這話應當、也能夠被理解為不指一切罪人，只指驕傲者，你要從他們被擊打的那個部位認出這點。他沒有說：「公義的主必砍斷罪人的手或腳」，而是說「罪人的頸項」。為何如此？正因如此：因為一切驕傲的人都是硬著頸項的。因此你要明白，惟有驕傲者才要被這打擊所擊。那麼那些謙卑的人，就當感謝神，並在謙卑中存留到生命的終局：
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ut Angelorum, et Patriarcha­ rum, et Prophetarum et Apostolorum, et omnium Scripturarum benedictio, quæ omnibus in humilitate perseverantibus datur, super ipsos venit, et cum ipsis benedictionibus ad præmia æterna perveniant, et impleatur in illis illud quod scriptum est Benedi- ctio Domini super caput justi (Prov. X, 6). Illi vero qui superbiæ tyrannidem in se dominari cognoscunt. sicut jam supra suggessiums, repudiata elatione ar- rogantiæ, per quam in se ipsis Domini templa de- struxerant, fundamentum veræ humilitatis in se collocate festinent; ut per humilitatem surgere mereantur ad gloriam, qui per superbiam ceciderant in rumam. 7.
so that the blessing of the Angels, and of the Patriarchs, and of the Prophets, and of the Apostles, and of all the Scriptures, which is given to all who persevere in humility, may come upon them, and that with those blessings they may attain to the eternal rewards, and that there may be fulfilled in them that which is written, 'The blessing of the Lord is upon the head of the just' (Prov. 10:6). But those who recognize that the tyranny of pride rules within them, as I have already suggested above, having repudiated the elation of arrogance, by which they had destroyed within themselves the temples of the Lord, let them hasten to lay in themselves the foundation of true humility; that through humility they may deserve to rise to glory, who through pride had fallen into ruin. 7.
好叫那賜給一切在謙卑中持守到底之人的祝福——即天使、眾先祖、眾先知、眾使徒、以及一切聖經的祝福——臨到他們身上，並使他們帶著這些祝福得著永遠的賞賜，使那所記的話應驗在他們身上：「主的祝福臨到義人的頭上」（箴言十章6節）。但那些察覺驕傲的暴政在自己裡面作王的人，正如我上面已提示的，當棄絕那藉以在自己裡面拆毀主之殿的傲慢自高，急速在自己裡面奠定真謙卑的根基；好叫那些因驕傲墜入敗壞的人，藉謙卑得以配升到榮耀。七、
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Nec cupiditas, sine superbia, nec charitas sine humilitate.Sed dum de exsecrando superbiæ malo et appetendo humilitatis bono loquimur, forte aliquis intra se cogitat, et dicit: Quid est quod in hoc ser- mone de istis duabus tantummodo loquitur et de fun­ damento bonorum charitate, et radice malorum om­ nium cupiditate nihil dicit? noc ideo intedum facimus, fratres charissimi, quia ilłæ duæ sinc istis duabus esse non possunt. Nunquam enim vel cupiditas sine superbia, vel charitas sine humilitate aut poterit esse aliquando aut poterit. Ac sic illa quicumquc humili- tatem laudat, cum illa et charitatem, de qua nasei- tur, prædicat :
Neither covetousness without pride, nor charity without humility. But while we speak of the accursed evil of pride and of the desirable good of humility, perhaps someone thinks within himself and says: Why is it that in this sermon he speaks only of these two, and says nothing of charity, the foundation of good things, and of covetousness, the root of all evils? We do this for this reason, dearly beloved brethren, because those two cannot exist without these two. For never can covetousness ever exist without pride, or charity without humility. And thus, whoever praises humility, at the same time also proclaims the charity from which it is born:
沒有貪心便沒有驕傲，沒有謙卑便沒有愛德。但當我們談論驕傲那可咒詛之惡與謙卑那可羨慕之善時，或許有人心中思想，說：為何在這篇講道中他只談論這兩者，卻對善之根基的愛德、以及萬惡之根的貪心隻字不提呢？至愛的弟兄們，我們如此行是因為那兩者離了這兩者便不能存在。因為貪心離了驕傲、愛德離了謙卑，永遠不能存在，過去不能，將來也不能。因此，凡稱讚謙卑的，同時也就宣揚那生出謙卑的愛德：
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et e contrario qui superbiam accusat, simul et cupiditatem, sinc qua esse non potest, da- mnat. Quomodo enim, charitas et humilitas velut duæ alæ sunt, quibus humiles animæ elevantur ad cœlum; et si una defuerit, alia prodesse nihil poterit : ita et e contrario cupiditas et superbia velut duæ compedes esse probantur, cum quibus infelices superborum animæ, dum se per elationem in altum erigunt, justo Dei judicio in inferni profunda descendunt. Et ideo quoties in Scripturis divinis aut in quibuscumque prædicationibus audieritis laudes humilitatis, ibi etiam præconia charitatis agnoscite; sicut e diverso vituperationem superbiæ, cupiditatis exsecrationem intelligite.
and on the contrary, whoever accuses pride, at the same time also condemns covetousness, without which it cannot exist. For just as charity and humility are like two wings by which humble souls are lifted up to heaven—and if one is lacking, the other can profit nothing—so on the contrary covetousness and pride are proved to be like two fetters, wearing which the wretched souls of the proud, while they raise themselves up on high through elation, by the just judgment of God descend into the depths of hell. And therefore, as often as in the divine Scriptures or in any preachings whatsoever you hear the praises of humility, there also recognize the proclamations of charity; just as, conversely, understand that the reproach of pride is the execration of covetousness.
反之，凡指責驕傲的，同時也就定貪心的罪，因為驕傲離了貪心便不能存在。因為正如愛德與謙卑好比兩隻翅膀，謙卑的靈魂藉以被舉到天上——若缺其一，另一便毫無益處——照樣，反過來，貪心與驕傲也被證實好比兩副腳鐐，驕傲者那不幸的靈魂戴著它們，當他們藉自高把自己舉向高處時，卻按神公義的審判墜入地獄的深淵。因此，每逢在神聖的經上、或在任何講道中聽見對謙卑的稱讚，你就當在那裡也認出對愛德的頌揚；照樣，反之，也當明白對驕傲的責備，就是對貪心的咒詛。
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Et quia de cupiditate superbia nascitur, et de charitate humilitas generatur; ita sibi invicem copulantur, ut unaquæque mater sine filia sua esse non possit. Quicumque ergo se desiderat de malo su- perbiæ liberari, prius in se cupiditatem, de qua na- scitur, conetur exstinguere; sicut e contrario qui ve- ram humilitatem concupiscit jugiter obtinere, chari- tatem matrem ipsius contendat fideliter custodire. Unde totis viribus Dei misericordiam deprecemur, ut nos de malo superbiæ vel cupiditatis liberare, et bo­ num humilitaties et charitatis per suam misericordiam largiri dignetur : ut non superbiæ principem diabo- lum imitando descendamus in infernum;
And because pride is born of covetousness, and humility is begotten of charity, they are so coupled to one another that neither mother can exist without her daughter. Whoever, therefore, desires to be freed from the evil of pride, let him first strive to extinguish within himself the covetousness from which it is born; just as, on the contrary, whoever longs to possess true humility continually, let him strive faithfully to guard charity, its mother. Wherefore let us with all our strength implore the mercy of God, that He may deign, through His mercy, to free us from the evil of pride and covetousness, and to bestow on us the good of humility and charity: so that we may not descend into hell by imitating the devil, the prince of pride;
又因驕傲是由貪心而生，謙卑是由愛德而出，這二者彼此如此聯結，以致每一位母親離了自己的女兒便不能存在。所以，凡渴望脫離驕傲之惡的，先當竭力在自己裡面撲滅那生出它的貪心；照樣，反之，凡渴慕不斷持有真謙卑的，就當竭力忠心守護它的母親——愛德。因此，讓我們竭盡全力懇求神的憐憫，願祂藉自己的憐憫，垂允救我們脫離驕傲與貪心之惡，並賜我們謙卑與愛德之善：好叫我們不因效法驕傲之首魔鬼而墜入地獄；
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sed se­ quendo magistrum humilitatis Christum, ascendere mereamur in cœlum. Quod ipse præstare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in sæ­ cula sæculorum. Amen. SERMO CCXCVII(a). De Humilitate et Timore Domini (b). 1. Humilitatem a suis exigit Deus. Hac virtule cælum conscenditur. Sine hac nec Spiritus sancti gratia, nec veritatis lux : nulla bona. Quid præstet coram Deo. David propheta et psalmista, qui teste Scriptura se­ cundum cor Dei electus facit omnes voluntates ejus, ipse, fratres charissimi, quid Creator noster in his appetat et diligat, quodam loco ostendit, ita dicens :
but, by following Christ, the Master of humility, may deserve to ascend into heaven. Which may He deign to grant, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen. SERMON 297. On Humility and the Fear of the Lord. 1. God requires humility from His own. By this virtue heaven is ascended. Without it there is neither the grace of the Holy Spirit, nor the light of truth: no good things. What it obtains before God. David the prophet and psalmist, who, as Scripture testifies, being chosen according to the heart of God does all His wills, this same David, dearly beloved brethren, shows in a certain place what our Creator seeks and loves in these matters, speaking thus:
而是藉著跟從謙卑的師傅基督，得以配升入天上。願那與聖父、聖靈同活、同掌權，直到永永遠遠的祂，垂允成就此事。阿們。第297篇講道。論謙卑與敬畏主。一、神向屬祂的人要求謙卑。惟藉此德才能升天。沒有它，就既無聖靈的恩典，也無真理的光：一切善事全無。它在神面前有何功效。先知兼詩人大衛——正如聖經所見證的，他既照神的心被揀選，就成全神一切的旨意——至愛的弟兄們，他自己在某處指明我們的創造主在這些事上所尋求、所喜愛的是甚麼，如此說道：
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Quis sicut Dominus Deus noster, qui un altis habitat, et humilia respicit in cœlo et in terra (Psal. CXII, 5 et 6)? Si ergo Dominus altissimus, cujus excellentiæ et ma- gnitudinis non est finis, in omni creatura sua, et ea quæ in supernis, et ea quæ in infimis est constituta, in Ange­ lis videlicet et in hominibus humilitatem considerat et probat; quantum necesse est nobis humilitati semper studere, ipsanmque in omnibus conservare, ut sic pla- ceamus Conditori nostro? Quanta autem sit veræ humi­ litatis virtus, facile ex verbis Domini agnoscitur, qui, ut superbiam Pharisæorum damnaret, dixit : Omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur (Luc. XIV, 11).
'Who is like the Lord our God, who dwells on high, and looks upon the lowly things in heaven and on earth?' (Ps. 112:5-6). If, then, the most high Lord, of whose excellence and greatness there is no end, in all His creation—both that which is set in the heights and that which is set in the depths, namely in the Angels and in men—considers and approves humility; how necessary is it for us always to be zealous for humility, and to preserve it in all things, that we may thus please our Creator? But how great is the virtue of true humility is easily recognized from the words of the Lord, who, in order to condemn the pride of the Pharisees, said: 'Everyone who exalts himself shall be humbled; and he who humbles himself shall be exalted' (Luke 14:11).
「誰能像主我們的神呢？祂坐在至高之處，垂顧天上地下卑微的事物」（詩篇一一三篇5至6節）。那麼，至高的主，祂的卓越與偉大沒有窮盡，祂在自己一切受造之物中——無論是設立在至高之處的，還是設立在至低之處的，即在天使中和在人中——都察看並嘉許謙卑；那麼我們豈不更當時常熱心追求謙卑，並在凡事上保守它，好叫我們如此討我們造物主的喜悅呢？真謙卑之德何等偉大，從主的話中便容易認出，祂為要定法利賽人的驕傲，說：「凡自高的必降為卑，自卑的必升為高」（路加福音十四章11節）。
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Humilitatis quippe passibus ad cœli culmina conscenditur, quia Deus excelsus non su- perbia, sec humilitate attingitut, de quo dictum est, Deus superbis resistit, humilibus autem dat gratiam (Ja- cobi IV, 6) : unde et in Psalmis dicitur, Excelsus Do­ minus, et humilia respicit, et alta a longe cognoscit (Psal. CXXXVII, 6). Alta posuit pro superbis. Humilia vero respicit ut attollat; alta; id est, superba cogno­ scit ut dejiciat. Discamus humilitatem, per quam Deo propinquare poterimus, sicut ipse in Evangelio ait : Discite a me quia milis sum et humilis corde, et invenie­ tis requiem animabus vestris (Matth. XI, 29).
For by the steps of humility one ascends to the summits of heaven, because the exalted God is reached not by pride but by humility, concerning whom it is said, 'God resists the proud, but gives grace to the humble' (James 4:6): whence also in the Psalms it is said, 'The Lord is high, and looks upon the lowly; and the lofty He knows from afar' (Ps. 137:6). By 'the lofty' He meant the proud. He looks upon the lowly to raise them up; the lofty, that is, the proud, He knows in order to cast them down. Let us learn humility, by which we shall be able to draw near to God, just as He Himself says in the Gospel: 'Learn of me, for I am meek and humble of heart, and you shall find rest for your souls' (Matt. 11:29).
因為人藉謙卑的階梯升到天上的高峰，因為那至高的神不是藉驕傲、乃是藉謙卑才能被親近，論到祂有話說：「神抵擋驕傲的人，賜恩給謙卑的人」（雅各書四章6節）：因此詩篇中也說：「主雖至高，仍垂顧卑微的人；至於高傲的，祂從遠處就認得」（詩篇一三八篇6節）。祂用「高傲的」指驕傲的人。祂垂顧卑微的人，為要高舉他們；祂認得高傲的，即驕傲的，為要貶抑他們。讓我們學習謙卑，藉此我們得以親近神，正如祂自己在福音書中所說：「你們當學我，因我心裡柔和謙卑，這樣你們的心靈就必得享安息」（馬太福音十一章29節）。
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Per su- perbiam mirabilis angelorum creatura cecidit de cœlo, per humilitatem Dei fragilitas humanæ naturæ ascendit in cœlum. Honesta est enim inter homines humilitatis consuetudo, sicut Salomon ait : Ubi fuerit superbia, ibi erit et contumelia; ubi autem humilitas, ibi et sapientia (Prov. XI, 2). Item alius Sapiens : Quanto, inquit, major es. tanto humilia te in omnibus; et coram Deo invenies gratiam (Eccli. III, 20). Item Deus per prophetam ait : Ad quem autem autem respiciam, nisi ad humitem et quietum et trementem verba mea (Isai. LXVI, 2)? Quicumque humilis et quietus non fuerit, non potest in eo habitare gratia Spiritus san- cti, Deus humilis factus est nostræ salutis causa :
Through pride the wondrous creature of the angels fell from heaven; through humility the frailty of human nature ascended into heaven. For among men the habit of humility is honorable, as Solomon says: 'Where pride is, there also shall be reproach; but where humility is, there also is wisdom' (Prov. 11:2). Likewise another Wise Man: 'The greater you are,' he says, 'the more humble yourself in all things; and before God you shall find grace' (Ecclus. 3:20). Likewise God says through the prophet: 'But upon whom shall I look, save upon him that is humble and quiet and trembles at my words?' (Isa. 66:2). Whoever is not humble and quiet, in him the grace of the Holy Spirit cannot dwell. God became humble for the sake of our salvation:
天使那奇妙的受造物因驕傲從天上墜落；人性的軟弱卻因謙卑升入天上。因為在人中間，謙卑的習慣是可敬的，正如所羅門所說：「驕傲在哪裡，凌辱也在哪裡；謙卑在哪裡，智慧也在哪裡」（箴言十一章2節）。另一位智者也照樣說：「你越尊大，就越當在凡事上自卑；這樣，你在神面前必蒙恩」（德訓篇三章20節）。神也照樣藉先知說：「除了那謙卑、安靜、因我話而戰兢的人以外，我還要垂顧誰呢？」（以賽亞書六十六章2節）。凡不謙卑安靜的人，聖靈的恩典不能住在他裡面。神為我們的救恩成了謙卑的：
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erubescat homo superbus esse. Quantum humilitate inclinatur cor ad ima, tantum proficit in excelso. Qui enim humilis erit, exaltabitur in gloria. Primus hu- militatis gradus est, veritatis sermonem humiliter audire, memoriter retinere, voluntarie perficere. Eam quippe quam non invenerit humilem, veritas fugit mentem.Quanto quisque humilior erit de se ipso, tanto major erit in conspectu Dei. Superbus vero quanto gloriosior apparet inter homines, tanto dejectior erit Deum. Qui enim sine humilitate bona opera agit, in ventum pulverem portat. Item Scriptura dicit, Quid superbit terra et cinic (Eccli. X, 9) , dum vento superbiæ dispergitur, quod jejuniis vel eleemosynis congregari videtur?
let proud man be ashamed to be proud. As much as the heart is bowed down to the depths by humility, so much does it advance on high. For he who is humble shall be exalted in glory. The first step of humility is to hear the word of truth humbly, to retain it in memory, to fulfill it willingly. For the truth flees the mind which it does not find humble. The more humble anyone is concerning himself, the greater he shall be in the sight of God. But the proud man, the more glorious he appears among men, the more abased shall he be before God. For he who does good works without humility carries dust in the wind. Likewise Scripture says, 'Why is earth and ashes proud?' (Ecclus. 10:9)—while that which seems to be gathered by fastings or almsdeeds is scattered by the wind of pride?
叫驕傲的人以驕傲為恥。心越因謙卑俯向低處，就越向高處長進。因為謙卑的人必在榮耀中被高舉。謙卑的第一步，是謙卑地聆聽真理的話，牢記在心，甘心遵行。因為真理躲避那不謙卑的心思。人對自己越謙卑，在神眼中就越尊大。但驕傲的人在人中間顯得越榮耀，在神面前就越被貶抑。因為那不憑謙卑而行善工的，是在風中背負塵土。聖經也照樣說：「塵土和灰燼有甚麼可驕傲的呢？」（德訓篇十章9節）——當那彷彿藉禁食或施捨所積聚的，被驕傲之風吹散之時？
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Noli, o homo, in virtutibus tuis gloriari ; quia alterum habiturus eris judicem, non te ipsum : in cujus conspectu te ipsum in corde tuo studeas humiliare, quatenus ille te exal- tet in tempore retributionis suæ. Descende ut ascen- das, humiliare ut exalteris; ne exaltatus humilieris. Qui enim sibi vilis est, ante Deum pulcher est; et qui sibi displicent, Deo placent. Esto igitur parvus in oculis tuis, ut sis magnus in oculis Dei. Tanto enim eris apud Deum pretiosior, quanto fueris ante oculos tuos despectior. In summo honore summa tibi sit humilitas. Honoris laus est, humilitatis virtus. 2. Nulla est sine timore Dei. Timor alius filiorum, alius servorum. Timor Dei espellit peccata.
Do not, O man, glory in your virtues; for you shall have another as your judge, not yourself: in whose sight strive to humble yourself in your heart, so that He may exalt you in the time of His retribution. Descend that you may ascend; humble yourself that you may be exalted; lest, being exalted, you be humbled. For he who is vile to himself is beautiful before God; and those who displease themselves please God. Be therefore small in your own eyes, that you may be great in the eyes of God. For you shall be so much the more precious before God, as you have been the more despicable before your own eyes. In the highest honor let your humility be highest. The praise of honor, the virtue of humility. 2. There is no humility without the fear of God. One fear is of sons, another of servants. The fear of God expels sins.
人哪，不要因你的德行誇口；因為你要有另一位作審判者，不是你自己：你當在祂眼前竭力在心中自卑，好叫祂在祂報應之時高舉你。你要下降，好叫你上升；你要自卑，好叫你被高舉；免得你被高舉了，反倒被降卑。因為那自視卑賤的人，在神面前是美麗的；那不喜悅自己的人，卻蒙神喜悅。所以你要在自己眼中看為渺小，好叫你在神眼中看為偉大。因為你在自己眼前越被看輕，在神面前就越寶貴。在至高的尊榮中，願你的謙卑也至高。尊榮是可稱讚的，謙卑卻是德行。二、沒有敬畏神就沒有謙卑。有兒子的懼怕，也有僕人的懼怕。敬畏神驅逐罪。
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Ideo et gehen­ næ metum. Sed hanc veræ humilitatis virtutem nemo sine timore Dei habere, potest ; quia corum neuter sine altero esse potest. Quid autem timor Dei efficiat, fratres, audite. Initium sapientiæ timor Domini ( Psal. CX, 10). Magna est cautela peccati, Dei semper præ­ sentiam timere. Qui perfecte Deum timet, diligenter se a peccatis custodit. Timenti Deum in novissimo die bene erit (Eccli. I, 13), et merces ejus in æternum permanet. Qui erubescit in conspectu hominis pec- care, quanto magis dignum est quod erubescat in conspectu Dei iniquitatem agere, qui non solum opera sed et corda considerat? Qui timore sancto Deum metuunt, inquirunt quæ beneplacita sunt illi.
Therefore also the fear of hell. But no one can have this virtue of true humility without the fear of God; because neither of them can exist without the other. But hear, brethren, what the fear of God accomplishes. 'The fear of the Lord is the beginning of wisdom' (Ps. 110:10). It is a great safeguard against sin, always to fear the presence of God. He who perfectly fears God diligently guards himself from sins. 'For him who fears God it shall be well in the last day' (Ecclus. 1:13), and his reward abides forever. He who is ashamed to sin in the sight of man, how much more fitting is it that he should be ashamed to work iniquity in the sight of God, who considers not only deeds but also hearts? Those who fear God with holy fear seek out the things that are well-pleasing to Him.
因此也有對地獄的懼怕。但沒有人能不憑敬畏神而擁有這真謙卑之德；因為這二者彼此離了對方便不能存在。弟兄們，你們且聽敬畏神所成就的是甚麼。「敬畏主是智慧的開端」（詩篇一一一篇10節）。時常懼怕神的同在，是抵擋罪的大保障。凡完全敬畏神的，就殷勤守護自己遠離眾罪。「敬畏神的人在末日必得福樂」（德訓篇一章13節），他的賞賜存到永遠。人在人面前尚且羞於犯罪，那麼在神面前作惡就更當羞愧，因神所鑒察的不僅是行為，也是人心，這豈不更為合宜嗎？凡以聖潔的敬畏懼怕神的人，就尋求祂所喜悅的事。
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Alius est timor filiorum, alius est timor servorum. Servi enim propter tormenta dominos timent; filii vero propter amorem patris timent. Si filii Dei sumus, timeamus eum ex charitatis dulcedine, non de timo­ ris amaritudine. Homo sapiens in omnibus operibus suis Deum timet, sciens se nunquam ejus præsentiam effugere posse, sicut Psalmista Deo dicit : Quo ibo a spiritu tuo? et quo a facie tua fugiam (Psal. CXXXVIII, 7)? Item, Quia neque ab oriente neque ab occidente (Psal. LXXXIV, 7) : subauditur, patet locus fugienti Deum. Qui timet Dominum, accipiet doctrinam ejus ; et qui vigilaverit in mandatis ejus, inveniet benedictio­ nem (Eccli. XXXII, 18) sempiternam.
One is the fear of sons, another the fear of servants. For servants fear their masters on account of torments; but sons fear on account of love for the father. If we are sons of God, let us fear Him out of the sweetness of charity, not out of the bitterness of fear. The wise man in all his works fears God, knowing that he can never escape His presence, as the Psalmist says to God: 'Whither shall I go from your spirit? and whither shall I flee from your face?' (Ps. 138:7). Likewise, 'For neither from the east nor from the west' (Ps. 84:7)—understood: is there a place open to him who flees from God. 'He who fears the Lord shall receive His teaching; and he who watches in His commandments shall find' an everlasting 'blessing' (Ecclus. 32:18).
有兒子的懼怕，也有僕人的懼怕。因為僕人是因刑罰而懼怕主人；兒子卻是因愛父而懼怕。我們若是神的兒子，就當出於愛德的甘甜懼怕祂，而非出於懼怕的苦澀。智慧的人在他一切工作上都敬畏神，知道自己永不能逃離祂的同在，正如詩人對神所說：「我往哪裡去躲避你的靈？我往哪裡逃、躲避你的面？」（詩篇一三九篇7節）。又說：「因為無論從東從西」（詩篇八十五篇7節）——其意為：逃避神的人絕無可逃之地。「敬畏主的必領受祂的教訓；謹守祂誡命的必尋得」永遠的「祝福」（德訓篇三十二章18節）。
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Timentis Deum beata est anima (Id. XXXIV, 17), et a tentatione diabo­ lica tuta remanet. Beatus homo que semper est pavi- dus (Prov. XXVIII, 14), et cui donatum est Dei timo­ rem semper ante oculos habere. Qui timet Dominum, recedit ab itinere pravo, et ad virtutum semitam vias suas dirigit. Timor Dei repellit peccata, et adjicit ne peccet. Ubi vero timor Dei non est, ibi dissolutio vitæ est. Qui Deum in prosperis non timet, timeat vel in adversis; refugiat ad illum qui flagellat et sa­ nat. Beatus vir qui timet Dominum, in mandatis ejus cupit nimis (Psal. CXI, 1). Timor Dei timorem expel- lit genennæ, quia facit hominem peccatum cavere, et justitiæ opera augere.
Blessed is the soul of him who fears God (Ecclus. 34:17), and it remains safe from diabolical temptation. 'Blessed is the man who is always fearful' (Prov. 28:14), and to whom it is granted always to have the fear of God before his eyes. He who fears the Lord departs from the evil way, and directs his ways to the path of the virtues. The fear of God repels sins, and prevents one from sinning. But where the fear of God is not, there is dissoluteness of life. He who does not fear God in prosperity, let him fear Him at least in adversity; let him have recourse to Him who scourges and heals. 'Blessed is the man who fears the Lord; he delights exceedingly in His commandments' (Ps. 111:1). The fear of God expels the fear of hell, because it makes a man beware of sin and increase the works of righteousness.
敬畏神之人的靈魂有福了（德訓篇三十四章17節），且免受魔鬼的試探而保持安穩。「常存敬畏的人便為有福」（箴言二十八章14節），並蒙恩得以時常將敬畏神放在眼前。凡敬畏主的，就離棄邪路，將自己的道路引向眾德的途徑。敬畏神驅逐罪，並使人不至犯罪。但哪裡沒有敬畏神，哪裡就有生活的放蕩。人若在順境中不敬畏神，至少當在逆境中敬畏祂；當投靠那擊打又醫治的主。「敬畏主的人便為有福，他甚喜愛祂的誡命」（詩篇一一二篇1節）。敬畏神驅逐對地獄的懼怕，因為它使人謹防犯罪，並增添公義的工作。
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Post hæc ad illum perveniet timorem, qui dicitur sanctus, et permanet in sæcu­ lum sæculi (Psal. XVIII, 10) ; quia est in dilectione. 3. Inde pax et omnia bona. Sic ergo, fratres, ti- meamus Deum, ut diligamus cum ; quia perfecta cha­ ritas foras mittit timorem (I Joan. IV, 18) servitem : atque ita abundantiam habere possumus securitatis et plenitudinem omnium bonorum. Unde et propheta ait : Timete Dominum, omnes sancti ejus; quoniam ni- hil deest timentibus eum. Divites eguerunt et esurierunt; inquirentes autem Dominum non minnentur omni bono (Psal. XXXIII, 10 et 11).
After these things he shall attain to that fear which is called holy, and abides for ever and ever (Ps. 18:10); because it is in love. 3. Thence peace and all good things. So then, brethren, let us fear God, that we may love Him; because perfect charity casts out (1 John 4:18) servile fear: and thus we may be able to have abundance of security and fullness of all good things. Whence also the prophet says: 'Fear the Lord, all you His saints; for there is no want to them that fear Him. The rich have wanted and have suffered hunger; but they that seek the Lord shall not be deprived of any good' (Ps. 33:10-11).
在這些事之後，他必達到那稱為聖潔的敬畏，這敬畏存到永永遠遠（詩篇十九篇10節）；因為它是在愛之中。三、由此生出平安與一切美善。弟兄們，我們既要敬畏神，好叫我們愛祂；因為完全的愛德把奴僕的懼怕驅逐出去（約翰一書四章18節）：這樣，我們就能享有豐盛的安穩與一切美善的充盈。因此先知也說：「主的眾聖徒啊，你們都當敬畏祂；因為敬畏祂的一無所缺。少壯獅子尚且缺食忍餓；但尋求主的甚麼好處都不缺」（詩篇三十四篇9至10節）。
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Quapropter obsecro vos, dile- etissimi, ut timorem Dei semper ante mentis vestræ oculos habeatis, et oblivionem præceptorum Dei omnino fugiatis, illudque sedulo cogitetis, qualiter timentes Deum et mandatis ejus obedientes ad vitam vadunt perpetuam; contemnentes vero et præcepta ejus spernentes, in pœnam ibunt æternam : humili- tatemque veram in corde vestro intus habeatis, sieque eam non ficte moribus eoram proximis vestris insi- nuetis, ut et ipsi bonis exemplis vestris instructi glo- rificent Deum, et vobiscum æternam in cœlis studeant percipere remunerationem : præstante Domino no- stro, etc SERMO CCXCVIIII (a). De Adversitate temporali (b). 1. Calamilates nostris peccatis imputandæ.
Wherefore I beseech you, dearly beloved, that you always have the fear of God before the eyes of your mind, and that you altogether flee the forgetfulness of God's precepts, and that you diligently consider this: how those who fear God and obey His commandments go to everlasting life; but those who despise Him and spurn His precepts go into eternal punishment: and that you have true humility within your heart, and so, not feignedly, instill it by your conduct into your neighbors, that they too, being instructed by your good examples, may glorify God, and with you may strive to receive the eternal reward in heaven: our Lord granting it, etc. SERMON 298. On Temporal Adversity. 1. Calamities are to be imputed to our sins.
因此，至愛的弟兄們，我懇求你們時常將敬畏神放在你們心思的眼前，並全然逃避對神誡命的遺忘，並殷勤思想這事：那些敬畏神、遵行祂誡命的人，如何往永生去；而那些藐視祂、輕看祂誡命的人，卻進入永刑：又願你們心中懷有真謙卑，如此不虛假地藉你們的品行將它注入你們的鄰舍，好叫他們也因你們的好榜樣受教，得以榮耀神，並與你們一同竭力在天上領受永遠的報償：這是靠我們的主所賜予的，等等。第298篇講道。論屬世的患難。一、災禍應歸咎於我們的罪。
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Quid in bonis et malis efficiant. Mundana spes amara. Quoties, fratres charissimi, aliquæ adversitates veniunt, quo- ties aut hostilitas aut siccitas aut mortalitas justo Dei judicio nobis fuerit irrogata, non ejus injustitie, sed nostris hoc peccatis imputare debemus : quia, sicut dicit Apostolus, Non iniquus est Deus, qui infert iram (Rom. III, 5). Maltorum enim malis moribus atque clamoribus exagitatus est mundus. Et ut hoc omnes intelligere possint, apertius Charitati vestræ insinuo. Sic sunt boni et mali, quomodo si duo vasa sint plena. et unum habeat putredinem, et aliud aromata pretiosa :
What they accomplish in the good and in the bad. Worldly hope is bitter. As often, dearly beloved brethren, as any adversities come, as often as either enemy invasion or drought or pestilence is inflicted upon us by the just judgment of God, we ought to impute this not to His injustice, but to our sins: because, as the Apostle says, 'God is not unjust, who inflicts wrath' (Rom. 3:5). For the world has been troubled by the evil morals and clamors of the wicked. And that all may be able to understand this, I set it forth more plainly to your Charity. The good and the bad are just as if there were two vessels full, and one had rottenness, and the other precious spices:
它們在善人和惡人身上有何功效。屬世的盼望是苦的。至愛的弟兄們，每逢有患難臨到，每逢按神公義的審判有敵人入侵、或旱災、或瘟疫加在我們身上時，我們就當將這歸咎於自己的罪，而非祂的不義：因為正如使徒所說：「降怒的神豈是不義嗎？斷乎不是」（羅馬書三章5節）。因為這世界被惡人敗壞的品行與喧嚷所攪擾。為使眾人都能明白這事，我更明白地向你們的愛心陳明。善人與惡人正如有兩個滿盛的器皿，其一盛著腐爛之物，另一盛著寶貴的香料：
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cum uno ventilabro ventilata fuerint, illud vas ubi aromata, odorem desiderabilem, aliud autem fetorem intolerabilem reddiit. Ila simul boni atque mali indiscrete quidema turbati, sed alto Dei judicio separati. Quoties aliqua tribulaitio in mundum vene- rit, qui boni sunt, velut sancta vasa , gratias agunt contra Deum, dicentes : O Deus! quid tanti mali faci- mus, ut talia patiamur? Unde sæpe fit ut infelices isti amore hujus vitæ obligati, nec istam tenere pos- sint, et illam sempiternam de qua fugiet dolor et ge- mitus, amittant : et, quod pejus est, nec ista mala, præsentia possunt evadere, et ad illa quæ æterna sunt, corum crimina eos faciunt pervenire.
when they are fanned with one and the same winnowing-fan, that vessel wherein the spices are gives forth a desirable odor, but the other an intolerable stench. So the good and the bad, indiscriminately troubled together, but separated by the deep judgment of God. As often as some tribulation comes into the world, those who are good, like holy vessels, give thanks toward God, saying: 'O God, what so great evil do we do, that we should suffer such things?' Whence it often comes to pass that those unhappy men, bound by love of this life, can neither hold on to it, and lose that everlasting life from which sorrow and groaning shall flee: and, what is worse, they cannot escape even these present evils, and their crimes make them attain to those things that are eternal.
當它們被同一把簸箕揚動時，那盛香料的器皿發出可喜的香氣，另一個卻發出難以忍受的惡臭。善人與惡人也照樣，一同被攪擾而不加分別，卻按神深奧的審判被分開。每逢有患難臨到世上，那些善人像聖潔的器皿，向神感謝說：「神啊，我們作了甚麼大惡，竟要受這樣的苦？」因此常有這樣的事：那些不幸的人被今生的愛所捆綁，既不能持守今生，又失去那憂愁歎息都要逃去的永生：更糟的是，他們連這些現今的禍患也不能逃脫，他們的罪反使他們達到那永遠的刑罰。
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Non in- sultans, sed gemens et dolens hæc dico. Ecce sicut in co qui superbo et rebelli spiritu emendare se no- luerit, impletur illud quod scriptum est, Qui in sordi- bus est, sordescat adhuc; justus autem justiora faciet, et sanctus sanctiora (Apoc. XXII, 11). Non enim spes bonorum in isto est mundo posita. Spes enim, quæ vi- detur, ait Apostolus, non est spes(Rom. VIII, 24) : quoniam et ipsa spes mundana quæ videtur, in ama- suis dilectoribus propinat. O infelicitas generis hu- mani ! Amarus est mundus, et diligitur; putas, si dul- cis esset, qualiter amaretur ? 2. Fœdœ depopulationis descriptio. Vos alloquitur veritas, dilectores mundi : ubi est quod amastis?
I say these things not insulting, but groaning and grieving. Behold, just as in him who, with a proud and rebellious spirit, is unwilling to amend himself, there is fulfilled that which is written, 'He that is in filth, let him be defiled still; but the just, let him do yet more justice, and the holy, more holiness' (Rev. 22:11). For the hope of good men is not placed in this world. 'For hope that is seen,' says the Apostle, 'is not hope' (Rom. 8:24): since even that worldly hope which is seen offers a bitter draught to its own lovers. O unhappiness of the human race! The world is bitter, and yet it is loved; suppose it were sweet, how then would it be loved? 2. Description of a foul devastation. Truth addresses you, O lovers of the world: where is that which you loved?
我說這些話並非侮辱，乃是歎息哀傷。看哪，正如在那心存驕傲悖逆、不肯改過的人身上，那所記的話便應驗了：「污穢的，叫他仍舊污穢；義的，叫他仍舊行義；聖潔的，叫他仍舊聖潔」（啟示錄二十二章11節）。因為善人的盼望不在這世界。使徒說：「所見的盼望不是盼望」（羅馬書八章24節）：因為連那所見的屬世盼望也把苦杯遞給愛它的人。人類何等不幸啊！世界是苦的，卻仍被愛慕；假使它是甜的，又當被何等愛慕呢？二、一場慘烈浩劫的描述。愛世界的人哪，真理向你們說話：你們所愛的在哪裡？
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ubi est quod pro magno tenebatis ? ubi est quod di- mittere nolebatis? ubi sunt tot regiones, ubi tante splendidissimæ civitates , Lugendo potius ista dieta suat quam insultando. Magno affectu ista depataren- tur, si tantummodo audirentur. At cum oculos no- stros dira calamitas et obsidionis percusserit, et nunc tempore mortalitatis affligat; moorturum hominum sepeliendis corporibus vix illi qui remanere videban­ tur, occunrrerint. Considerantes etiam illa mala quæ justo Dei judicio illata sunt, quando totæ provinciæ in captivitatem ductæ sunt, sustinnimus matresfami- lias abductas, prægnantes abscissas :
Where is that which you held to be great? Where is that which you were unwilling to let go? Where are so many regions, where so many most splendid cities? These things are said in lamentation rather than in insult. With great emotion would these things be bewailed, if they were only heard of. But when the dire calamity of siege has struck our very eyes, and now in the time of pestilence afflicts us; scarcely did those who seemed to remain suffice for the burial of the bodies of the men who were dying. Considering also those evils which were brought on by the just judgment of God, when whole provinces were led into captivity, we have endured mothers of households carried off, pregnant women cut open:
你們視為大事的在哪裡？你們不肯放手的在哪裡？那許多地域在哪裡，那許多最華美的城邑在哪裡？這些話是出於哀哭，而非侮辱。這些事若只是耳聞，也當以極大的悲痛哀悼。但當圍城那可怕的災禍已擊中我們的眼目，如今又在瘟疫之時使我們受苦時；那些看似存留下來的人，也幾乎不足以埋葬那些垂死之人的屍身。我們又思想那些按神公義的審判所加下的禍患，當整省整省的人被擄去時，我們忍見一家的主母被擄走，懷孕的婦人被剖腹：
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ct nutrices avul­ sis e manibus parvulis, atque in vias prujectis, nec vivos, ipsos filios retinere, nec mortuos permiserunt sepelire 1. Cruciatus magnus et dolor, timor et hor- ror tortores cordis pariter insistebant , maxime cum a talibus feminis hoc impia barbarica exigebat poten­ tia, ut quæ se sciebat multorum mancipiorum fuisse dominam, barbarorum se subito sine ullo pretio luge- ret ancillam. Sic impletum est in nobis illud quod dictum est per prophetam David : Vendidisti populum tuum sine pretio, et non fuit multitudio in commulatio- nibus eorum (Psal. XLIII, 13). Dura a delicatis , et a nobilibus mulieribus servitia sine ulla miseratione humanitatis a barbaris exacta sunt.
and nursing mothers, with their little ones torn from their hands and cast upon the roads, were permitted neither to keep their own children alive, nor to bury them dead. Great torment and grief, fear and horror, alike beset the tormentors of the heart, especially when the impious barbarian power exacted this from such women, that she who knew herself to have been the mistress of many slaves should suddenly bewail herself the maidservant of barbarians, without any price. Thus was fulfilled in us that which was said through the prophet David: 'You have sold your people for no price, and there was no multitude in the exchanges of them' (Ps. 43:13). Harsh services, without any mercy of humanity, were exacted by the barbarians from delicate and noble women.
餵奶的母親，她們的嬰孩從手中被奪走、拋在路上，她們既不得留活著的兒女，也不得埋葬死去的。極大的酷刑與悲痛、懼怕與恐怖一同緊逼折磨人心，尤其當那不虔的蠻族權勢向這樣的婦人強索之時，叫那自知曾為許多奴僕之主母的，忽然要哀哭自己成了蠻族的婢女，且毫無代價。這樣，那藉先知大衛所說的話便應驗在我們身上：「你賣了你的子民也不取價值，並不因他們的價值增添你的資財」（詩篇四十四篇12節）。蠻族毫無人道的憐憫，向嬌貴高貴的婦人強索苦役。
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Strepitus clamo- ris hujus in auribus nostria urget, dum talia audimus atque videmus. Numquid ferreæ sunt carnes homi- num, etimsi servus ferreus (a) in aliquibus invenia- tur? Quis ista audiens vidensque non doleat? Unde cum propheta dicere possumus : Quis dabit capiti meo aquam, aut oculis meis fontem lacrymarum ; et plorabo die ac nocte interfectos filiæ populi mei (Jerem. IX, 1) ? Non solum mortem corporum, verum etiam anima- rum, Christianis loquimur. Multos cognovimus in ista visitatione sine sacramento Baptismi ex ipsa vita fuisse ereptos, atque inter vasa iræ relictos.
The din of this outcry presses upon our ears, while we hear and see such things. Are the flesh of men made of iron, even if an iron-hearted servant be found among some? Who, hearing and seeing these things, would not grieve? Whence with the prophet we may say: 'Who will give water to my head, or to my eyes a fountain of tears; and I will weep day and night for the slain of the daughter of my people?' (Jer. 9:1). We speak to Christians not only of the death of bodies, but also of souls. We have known that many in this visitation were snatched away from this very life without the sacrament of Baptism, and were left among the vessels of wrath.
當我們聽見、看見這樣的事時，這哀號的喧囂緊逼我們的耳朵。人的肉體豈是鐵鑄的，縱使在某些人中間找得到鐵石心腸的僕役？誰聽見、看見這些事而不哀慟呢？因此我們可與先知同說：「惟願我的頭為水，我的眼為淚的泉源，我好為我百姓中被殺的人晝夜哭泣」（耶利米書九章1節）。我們對基督徒所講的，不僅是身體的死亡，也是靈魂的死亡。我們知道在這場探訪中，有許多人未受洗禮的聖事就被奪離此生，被撇在忿怒的器皿之中。
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Quis fuctus idoneior, quis planctus celsior inveniri potest, quando sic exarsit ira Omnnipotentis, ut repelleret etiam tabernaculum suum, in quo habitavit in homi- nibus : et ille etiam qui unico Filio suo non pepercit, sed pro nobis omnibus tradidit illum (Rom. VIII, 32), nec pretium tanti sanguinis attenderit, nulli eccelesiæ, nulli clero, nulli sacratæ virgini, nulli parcerecivitati? 3. Jugum Christi leve. Huic multi præferunt jugum. avaritiæ. Nos vero, fratres charissimi, quibus Domi­ nus non pro nostris meritis parcere, sud adhuc ad more debemus considerare, quod hæc omnibus no- bis præbentur exempla.
What fitter mourning, what higher lamentation can be found, when the wrath of the Almighty so blazed forth that He should thrust away even His own tabernacle, in which He dwelt among men: and He also who did not spare His only Son, but delivered Him up for us all (Rom. 8:32), and did not regard the price of so great blood, spared no church, no clergy, no consecrated virgin, no city? 3. The yoke of Christ is light. To this many prefer the yoke of avarice. But we, dearly beloved brethren, whom the Lord spares not for our merits, but still out of mercy, ought to consider that these things are set before all of us as examples.
當全能者的忿怒如此燃燒，以致祂連自己的帳幕——祂曾在人間居住其中——也推開；那不愛惜自己獨生子、反為我們眾人捨了祂（羅馬書八章32節）、又不顧念如此寶血之代價的主，竟不憐惜任何教會、任何聖職人員、任何奉獻的童女、任何城邑之時，還能找到甚麼更合宜的哀悼、甚麼更崇高的哀歌呢？三、基督的軛是輕省的。許多人卻寧取貪婪的軛。但至愛的弟兄們，我們這些非因功德、乃仍因憐憫而蒙主寬容的人，就當思想：這些事乃是擺在我們眾人面前的鑑戒。
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Et ideo illorum mors profi- ciat ad nostram salutem , corum tribulatio sit nostra ccorroptio, de aliorum plagis faciamus medicamenta vulnerribus nostris : et semper timeamus quod Do- minus in Evangelio dixit, Putatis quod hi Galilæi præ omnibus peccatores fuerint, quoniam talia passi sunt? Non dico vobis : sed nisi pænitentiam egeritis, omnes similiter peribitis (Luc. XIII, 2 ei 5).El ideo qui solebat esse luxuriosus, sit castus; qui superbus, sit humi- lis; qui crat invidus, sit benignus; qui per frandes vel calumnias solebat res alienas rapere, incipiat de suis largiores eleemosynas dare. Nimis dełicatum est quod a noster, requirit Dominus noster, fratres cha- rissimi.
And therefore let their death profit our salvation, let their tribulation be our correction; let us make from the wounds of others medicines for our own wounds: and let us always fear that which the Lord said in the Gospel: 'Do you think that these Galileans were sinners above all men, because they suffered such things? I say to you, No: but unless you do penance, you shall all likewise perish' (Luke 13:2 and 5). And therefore let him who was wont to be lustful become chaste; he who was proud, let him be humble; he who was envious, let him be kind; he who through frauds or calumnies was wont to seize the goods of others, let him begin to give more generous alms from his own. It is a very tender thing that our Lord requires of us, dearly beloved brethren.
因此，願他們的死促成我們的救恩，願他們的患難成為我們的鑑戒；讓我們從別人的傷口為自己的傷口製作良藥：並讓我們時常懼怕主在福音書中所說的話：「你們以為這些加利利人比眾人更有罪，所以受這害嗎？我告訴你們，不是的；你們若不悔改，都要如此滅亡」（路加福音十三章2、5節）。因此，願那素來好色的變為貞潔；那驕傲的變為謙卑；那嫉妒的變為和善；那素來藉欺詐或誣告奪取他人財物的，開始從自己的財物中更慷慨地施捨。至愛的弟兄們，我們的主向我們所要求的，是極其溫柔的事。
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Non dixit nobis, Jejunate plus quam pote stis, et plus quam vires vestræ sufferunt vigilate : non nobis dicit, A vino vel a carnibus abstinete; non quod omnes homines possunt cum ipsis gratia sine grandi labore complere. Sed, quod pessimum est, multu sunt qui durissimum et amarissirumn avaritiæ jugum cum multis laboribus volunt ferre. et dulce jugum Christi et onus ejus leve dissimulant humeris suis imponere : malunt cum multis peccatis sub sar- cina gravi succumbere, quam juguli Christi, quod eus potest in cœlum elevare, suscipere.
He did not say to us, 'Fast more than you are able, and watch more than your strength can bear'; He does not say to us, 'Abstain from wine or from flesh'; for not all men can, with grace and without great labor, fulfill these things. But, what is worst, there are many who are willing to bear, with many labors, the very hard and most bitter yoke of avarice, and who disdain to lay upon their shoulders the sweet yoke of Christ and His light burden: they prefer to sink beneath a heavy pack with many sins, rather than to take up the yoke of Christ, which can lift them into heaven.
祂沒有對我們說：「你們禁食要超過你們所能，儆醒要超過你們力量所能承受」；祂沒有對我們說：「你們要戒酒戒肉」；因為並非所有人都能靠恩典、不費大力便成就這些事。但最糟的是，有許多人甘願費盡許多勞苦去背負那極其艱難、最為苦楚的貪婪之軛，卻不屑將基督甘甜的軛與祂輕省的擔子放在自己肩上：他們寧願背負沉重的包袱、載著許多罪而沉淪，也不肯挑起那能將他們舉入天上的基督之軛。
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Vos vero, fiatres, nobiscum sapienter et fideliter cogitantes, disrumpatis a cervicibus vestris durum et asperum avaritiæ jugum, et jugum Cristi suavissimum vestris humeris imponite, secundum Apostolum conversatio- nem vestram levantes in cœlum (Philipp. III, 20); ut, cum Christus apparuerit vita vestra, tunc et vos cum ipso appareatis in gloria (Coloss. III, 4) Quod ipse præstabit, etc. SERMO CCXCIX (a). De esuriendo et siliendo Dei verbo. 1. Justitiam esurire quid sit. Jus populi ut exigat a sa- cerdote verbum Dei. Inter reliquas beatitudines, quas in Evangelio Dominus ac Salvator noster enumerare dignatus est, etiam hoc : addidit, dicens Beati qui (Mallh. v, 6).
But you, brethren, thinking with us wisely and faithfully, break off from your necks the hard and rough yoke of avarice, and lay upon your shoulders the most sweet yoke of Christ, raising your conversation to heaven according to the Apostle (Phil. 3:20); so that, when Christ your life shall appear, then you also may appear with Him in glory (Col. 3:4). Which He Himself will grant, etc. SERMON 299. On Hungering and Thirsting for the Word of God. 1. What it is to hunger for justice. The right of the people to demand the word of God from the priest. Among the other beatitudes which the Lord and our Savior deigned in the Gospel to enumerate, He added also this, saying, 'Blessed are they who hunger and thirst after justice, for they shall be filled' (Matt. 5:6).
但弟兄們，你們既與我們一同明智忠心地思想，就當從你們的頸項上折斷貪婪那艱難粗糙的軛，將基督那最甘甜的軛放在你們肩上，照使徒所說，將你們的心思舉向天上（腓立比書三章20節）；好叫當作你們生命的基督顯現時，你們也可以與祂一同顯現在榮耀裡（歌羅西書三章4節）。這是祂自己所要賜予的，等等。第299篇講道。論飢渴慕神的道。一、飢渴慕義是何意。子民有權向祭司求取神的道。在主我們救主在福音書中垂允列舉的其餘福分中，祂還加上這一項，說：「飢渴慕義的人有福了，因為他們必得飽足」（馬太福音五章6節）。
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Felices sunt quibus istam præclaram famem, et desiderabilem sitim Deus donare digna- tur. Quomodo autem esuritur justitia, fretres? Justi- tiam esuris, si verbum Dei patienter et libenter au- dire volueris : de tali enim cibo dictum est, Qui edunt me, adhuc esurient; et qui bibunt me, adhuc si- tient (Eccli. XXIV, 29). Quamvis enim melius sit fa- cere quam nosse; prius est tamen nosse, quam fa- cere : debet enim discere, qui optat implere. Deni- que audi Scripturam dicentem. Omnis qui non didi- cerit justitiam super terram, veritatem non faciet : et iterum, Zelu apprehendet populum ineruditum; et ignis adversarios consumet.Et in hoc loco ideo dicitur ignis adversarius;
Happy are those to whom God deigns to give this excellent hunger and desirable thirst. But how is justice hungered for, brethren? You hunger for justice if you are willing to hear the word of God patiently and gladly: for of such food it is said, 'They that eat me shall yet hunger; and they that drink me shall yet thirst' (Ecclus. 24:29). For although it is better to do than to know, yet to know comes before to do: for he ought to learn who desires to fulfill. In short, hear Scripture saying, 'Everyone who has not learned justice upon the earth shall not do the truth': and again, 'Zeal shall lay hold of an untaught people; and fire shall consume the adversaries.' And in this place fire is called adversary for this reason:
神垂允賜下這佳美的飢餓與可羨的乾渴，得此的人有福了。但弟兄們，人怎樣飢渴慕義呢？你若願意忍耐甘心地聆聽神的道，你就是飢渴慕義：因為論到這樣的食物，有話說：「吃我的還要飢餓；喝我的還要乾渴」（德訓篇二十四章29節）。因為行雖勝於知，然而知卻在行之先：因為渴望遵行的，就當先學習。總之，你聽聖經所說：「凡不在地上學義的，必不行真理」：又說：「熱心必抓住無知的百姓；火必吞滅仇敵。」在此處火被稱為仇敵，正是為此：
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quia non de parte Christi, sed de parte diaboli esse cognoscitur. Et iterum, Justitiam discite, qui habitatis 1 terram (Sap. I 1). Manifestum est ergo quod ipse esurit justitiam, qui discere optat justitiam. Prius ergo debemus discere, ut postea mercamur implere. Ut ergo ista beatitudo per Dei gra- tiam impleatur in vobis, si in veritate, ut credimus, et esuritis et sititis justitiam, quoties vobis verbum Dei fuerit tardius prædicatum, nolite exspectare ut vobis ultro illud debeamus ingerere; sed etiam vos ipsi quasi rem vobis jure debitam, fideliter a nobis ac si-- tienter exigite. 2. Sacerdotum obligatio ut illud tradant. Verbum Dei pecunia duplicanda.
because it is recognized to be not on Christ's side, but on the devil's side. And again, 'Learn justice, you that inhabit the earth' (Wisd. 1:1). It is manifest, therefore, that he hungers for justice who desires to learn justice. First, then, we ought to learn, that afterward we may deserve to fulfill. Therefore, that this beatitude may be fulfilled in you through the grace of God, if in truth, as we believe, you both hunger and thirst after justice, as often as the word of God is preached to you too slowly, do not wait for us to force it upon you unbidden; but do you yourselves also, as a thing owed to you by right, faithfully and thirstily demand it of us. 2. The obligation of priests to deliver it. The word of God, money to be doubled.
因為它被認出不是屬基督一邊，而是屬魔鬼一邊。又說：「住在地上的人哪，你們要學義」（智慧篇一章1節）。所以顯然，凡渴望學義的，就是飢渴慕義。所以我們先當學習，之後才配得遵行。因此，為使這福分藉神的恩典在你們身上得應驗，你們若真如我們所信的那樣飢渴慕義，每逢神的道向你們傳講得太遲緩時，不要等我們不待請求便將它硬塞給你們；乃要你們自己也如同向你們理當所欠之物，忠心且渴慕地向我們求取。二、祭司有傳講之責。神的道，如同當加倍的銀錢。
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Nam si nos semper ultro ve- limus offerre, et vos aliquoties tardantibus nobis no- lueritis exigere; possumus ab illis qui periculum nostrum nesciunt, importuni forsitan judicari. Sed qui bene novit quam grave pondus immineat cervi- cibus sacerdotum, intelligit quod quamvis assidue verbum Dei prædicemus, minus tamen reddimus quam debemus. Testificatur enim sacerdotibus Spiri- tus sanctus per prophetam, Clama, ne cesses : non di- cit, Clama post multos dies; sed, Clama, ne cesses; quasi tuba exalta vocem tuam, et annuntia populo meo peccata eorum ((Isai. LVIII, 1). Et iterum : Si non an- nuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram (Ezech. III, 18). Et Apostolus :
For if we should always wish to offer it unbidden, and you should sometimes be unwilling to demand it when we delay, we might perhaps be judged importunate by those who do not know our peril. But he who well knows how grave a weight hangs over the necks of priests understands that, although we preach the word of God assiduously, yet we render less than we owe. For the Holy Spirit testifies to priests through the prophet, 'Cry, cease not': He does not say, 'Cry after many days'; but, 'Cry, cease not; lift up your voice like a trumpet, and declare to my people their sins' (Isa. 58:1). And again: 'If you have not declared to the wicked his iniquity, I will require his blood at your hand' (Ezek. 3:18). And the Apostle:
因為我們若總願不待請求便獻上它，而你們有時在我們遲延時不肯求取；那些不知我們危險的人，或許會判我們為攪擾人的。但那深知何等沉重之擔懸在祭司頸項上的人，就明白：我們雖不住地傳講神的道，所交付的仍少於所當交付的。因為聖靈藉先知向祭司作見證說：「你要喊叫，不可停止」：祂不是說：「多日之後才喊叫」；乃是說：「你要喊叫，不可停止；揚起聲來好像吹角，向我的百姓宣告他們的罪」（以賽亞書五十八章1節）。又說：「你若不警戒惡人指出他的罪孽，我必向你討他喪命的罪」（以西結書三章18節）。使徒也說：
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Memoriam mei retinete, quoniam per triennium non ces- savi die ac nocte, cum lacrymis monens unumquemque vestrum (Act. XX? 31). Si Apostolus, ut se apud Deum absolveret, die noctuque verbum Dei prædi- cabat; quid de nobis fiet, qui vix vel post multos dies commisso nobis gregi spiritualia pascua provi- demus? Et propterea contestatur Timotheum idem apostolus, dicens : Testificor coram Deo, et Christo Jesu, qui judicaturus est vivos et mortuos, et adventum ipsius, et regnum ejus (II Tim. IV , 1). Et quasi inter- rogaretur quare tam metuendam contestationem præ- mitteret, secutus adjunxit : Prædica verbum, in- sta opportune, importune; argue, obecra, increpa (Ibid., 2).
'Remember me, for through three years I ceased not day and night with tears to admonish every one of you' (Acts 20:31). If the Apostle, in order to absolve himself before God, preached the word of God day and night; what shall become of us, who scarcely, and only after many days, provide spiritual pastures for the flock committed to us? And therefore the same Apostle solemnly charges Timothy, saying: 'I charge you before God, and Christ Jesus, who shall judge the living and the dead, by His coming and His kingdom' (2 Tim. 4:1). And as if he were asked why he sent before it so fearful an adjuration, he added, following on: 'Preach the word; be instant in season, out of season; reprove, entreat, rebuke' (2 Tim. 4:2).
「你們要記念我，因為三年之久，我晝夜不住地流淚勸戒你們各人」（使徒行傳二十章31節）。使徒為要在神面前無虧，尚且晝夜傳講神的道；那麼我們這些對所託付之群羊、僅僅在多日之後才勉強供應屬靈草場的人，將要如何呢？因此同一位使徒鄭重囑咐提摩太，說：「我在神和將要審判活人死人的基督耶穌面前，憑著祂的顯現和祂的國度囑咐你」（提摩太後書四章1節）。彷彿有人問他為何在前面加上如此可畏的囑咐，他接著補充說：「務要傳道，無論得時不得時總要專心；責備人、勸勉人、警戒人」（提摩太後書四章2節）。
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Quid est opportune, importune; nisi oppor- tune volentibus, importune nolentibus? Volentibus audire verbum Dei offerendum est; fastidientibus, ingerendum : ne forte contra nos ante tribunal Chri- sti stantes dicant se a nohis admonitos non fuisse et animarum illorum sanguis de nostris manibus re- quiratur. Unde cum grandi tremore pensare debe- mus, ne ad nos etiam illa terribilis sententia diriga- tur, quam servus ille meruit audire, qui acceptum talentum duplicare noluit : Serve, inquit, male et piger, quare non dedisti pecuniam meam nummulariis ad mensam; et ego veniens cum usuris exegissem illam (Matth. XXV, 26, 27)? Et quid post hæc? Avertat Deus hoc a nobis :
What is 'in season, out of season,' unless in season for the willing, out of season for the unwilling? To those willing to hear, the word of God is to be offered; upon those who disdain it, it is to be pressed: lest perchance, standing against us before the tribunal of Christ, they say that they were not admonished by us, and the blood of their souls be required at our hands. Whence with great trembling we ought to ponder, lest that terrible sentence be directed also against us, which that servant deserved to hear who was unwilling to double the talent he had received: 'Wicked and slothful servant,' He says, 'why did you not give my money to the bankers at the table; and I at my coming should have exacted it with usury?' (Matt. 25:26-27). And what after these things? God turn this from us:
「得時不得時」是何意，豈不是說：對願意的人是得時，對不願意的人是不得時？對願意聽的人，神的道當獻上；對輕看它的人，神的道當強加：免得他們或許在基督的審判台前站在我們對面，說他們未曾受我們的勸戒，以致他們靈魂喪命的罪要向我們的手追討。因此我們當極其戰兢地思量，免得那可怕的判語也指向我們，就是那不肯將所領受之他連得加倍的僕人所該聽的：主說：「你這又惡又懶的僕人，為甚麼不把我的銀子放給兌換銀錢的人，到我來的時候可以連本帶利收回呢？」（馬太福音二十五章26至27節）。這以後又如何呢？願神使這事遠離我們：
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Inutilem, inquit, servum projicite in tenebras exteriores; ibi erit fletus et stridor dentium (Ibid., 30). Quare, inquit, non dedisti pecuniam meam nummulariis? Pecunia, dilestissimi, non aluid intel- ligitur, nisi id quod in ecclesia prædicatur. Nummu- larii qui pecuniam accipere debent, non sunt alii nisi populi christiani. Sicut enim nobis grave peccatum erit ad mensam cordis non dedisse pecu- niam Domini nostri; ita e contrario et unicuique vestrum non parvum periculum imminet, si id quod verbis acceperit, bonis operibus duplicare nolue rit. 5. Cibus est animæ. Quia ergo et nostrum et ve­ strum periculum agnovistis;
'Cast the unprofitable servant,' He says, 'into the outer darkness; there shall be weeping and gnashing of teeth' (Matt. 25:30). 'Why,' He says, 'did you not give my money to the bankers?' Money, dearly beloved, is understood as nothing else than that which is preached in the church. The bankers who ought to receive the money are none other than the Christian people. For just as it will be a grave sin for us not to have given the money of our Lord at the table of the heart; so, on the contrary, no small peril also threatens each one of you, if you are unwilling to double by good works that which you have received in words. 5. It is food for the soul. Since, then, you have recognized both our peril and yours;
主說：「把這無用的僕人丟在外邊黑暗裡；在那裡必要哀哭切齒了」（馬太福音二十五章30節）。祂說：「你為甚麼不把我的銀子放給兌換銀錢的人？」至愛的弟兄們，這銀子所指的無非就是在教會中所傳講的道。那當領受銀子的兌換銀錢之人，無非就是基督徒的百姓。因為正如我們若不將我們主的銀子放在心的桌上，於我們是大罪；照樣，反過來，你們各人若不肯將所憑言語領受的藉善工加倍，你們所面臨的危險也不小。五、道是靈魂的食物。既然你們已認明我們與你們兩方的危險；
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quoties evenerit ut vo­ bis tardius verbum Dei ministretur, sic hoc molesto accipite, quomodo si corpori vestro quotidiani vi- ctus substantia subtrahatur. Non enim qpud nos ma- jor debet esse corporis fames quam animæ. Nam quantum animam digniorem esse novimus tantum de ejus victu majorem sollicitudinem habere debe- mus. Si enim caro nostra bis in die reficitur; quaro molestum et ineptum judicet aliquis, si vel poste se- ptem dies anima Dei verbo pascatur. Quomodo enim caro reficitur cibo isto terreno; sic et anima pasci- tur Dei verbo. Et ideo quoties vobis tardius oblatum fuerit, per sanctam importunitalem vestram exci- tate pigritiam nostram , et quod vobis jure debetur exigite. 4.
as often as it happens that the word of God is ministered to you too slowly, take it as grievously as if the substance of your daily sustenance were withdrawn from your body. For with us the hunger of the body ought not to be greater than that of the soul. For as much as we know the soul to be more worthy, so much the greater solicitude ought we to have for its sustenance. For if our flesh is refreshed twice a day; how grievous and unfitting anyone would judge it, if even after seven days the soul were fed with the word of God. For as the flesh is refreshed with that earthly food, so also the soul is fed with the word of God. And therefore, as often as it is offered to you too slowly, by your holy importunity arouse our sloth, and demand that which is owed to you by right. 4.
每逢神的道向你們供應得太遲緩時，你們就當以此為極其痛苦，如同你們身體每日的糧食被奪去一般。因為在我們身上，身體的飢餓不當大過靈魂的飢餓。因為我們既知靈魂更為尊貴，就越當對它的養料存更大的憂慮。因為我們的肉體一日尚且供養兩次；那麼若靈魂連七日之後才得以神的道餵養，人豈不判為何等痛苦、何等不合宜？因為正如肉體以那屬地的食物得供養，靈魂也照樣以神的道得餵養。因此，每逢它向你們供獻得太遲緩時，你們就當以你們聖潔的懇切激動我們的懶惰，並求取那理當屬你們的。四、
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Sacerdotes velut vaccæ lac verbi Dei præparent. Id populi velut vituli sollicite requirant. De hac re amat Cæsarius inquietari. Sacerdotes enim in Ecclesia si- militudinem videntur habere vaccarum; christiani vero populi typum præferunt vitulorum. Quomodo, enim vaccae per campos et prata discuruunt vineta et oliveta circumeunt, unde pastis herbis ac frondi. bus cibum lactis præparent vitulis suis : ita sacerdo­ tes in diversis sanctarum Scripturarum montibus assidue legendo verbum Dei, debent flores decerpe- re, ex quibus spirituale lac valeant filiis ministrare ; ut possint partem habere cum apostolo Paulo, qui dixit, Lac vobis potum dedi, non escam (I Cor. III, 2).
Let priests, like cows, prepare the milk of the word of God. Let the people, like calves, earnestly seek it. Concerning this matter Caesarius loves to be disquieted. For priests in the Church seem to have a likeness to cows; but Christian peoples present the figure of calves. For just as cows run through the fields and meadows, go around the vineyards and olive groves, whence, having fed on the grass and foliage, they prepare the food of milk for their calves: so priests, by assiduously reading the word of God on the diverse mountains of the holy Scriptures, ought to pluck the flowers from which they may be able to minister spiritual milk to their children; that they may be able to have a part with the apostle Paul, who said, 'I gave you milk to drink, not meat' (1 Cor. 3:2).
願祭司像母牛一樣，預備神之道的奶。願子民像牛犢一樣，殷切求取這奶。論到這事，凱撒里烏斯樂於被此攪動。因為教會中的祭司彷彿有母牛的樣式；基督徒的百姓卻呈現牛犢的形象。因為正如母牛奔跑於田野草場、環繞葡萄園和橄欖園，從那裡吃了青草嫩葉之後，便為自己的牛犢預備奶的食物：照樣，祭司也當藉不住地閱讀聖經那眾多山嶺上神的道，採摘花朵，從其中得以將屬靈的奶供給自己的兒女；好叫他們得以與使徒保羅有分，他曾說：「我是用奶餵你們，沒有用飯餵你們」（哥林多前書三章2節）。
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Non incongrue, fratres charissimi, sacerdotes vac- carum similitudinem habere videntur. Sicut enim vacca duo ubera habet, ex quibus nutriat vitulum suum; ita et sacerdotes duobus uberibus, Veteris scilicet et Novi Testamenti, debent pascere populum christianum. Considerate tamen, fratres, et videte quia istæ carnales vaccæ non solum ipsæ ad suos vitulos veniunt, sed etiam sui vituli eis obviam cur- runt, et ita ubera matrum suarum capite frequenter percutiunt, ut aliquoties, si majores vituli sint, ip- sarum matrum corpora de terra sublevare videan- tur; attamen injuriam ipsam vaccæ libenter susci- piunt, dum vitulorum suorum cupiunt videre profe- ctum.
Not without reason, dearly beloved brethren, do priests seem to bear a likeness to cows. For just as a cow has two udders, from which she nourishes her calf, so also priests, with two udders, namely those of the Old and the New Testament, ought to feed the Christian people. Yet consider, brethren, and observe that these fleshly cows not only come themselves to their calves, but their calves also run to meet them, and so butt at their mothers' udders with their heads so frequently that at times, if the calves are larger, they seem to lift the very bodies of their mothers off the ground; and nevertheless the cows willingly endure that injury, so long as they desire to see the thriving of their calves.
至為親愛的弟兄們，司鐸被視為與母牛相似，並非沒有道理。因為正如母牛有兩個乳房，用以哺養牠的牛犢，司鐸也當用兩個乳房，就是舊約與新約，來餵養基督徒的百姓。然而弟兄們，請思量並觀察：這些屬肉身的母牛不僅自己走向牠們的牛犢，牠們的牛犢也奔向牠們，並且如此頻繁地用頭頂撞母親的乳房，以致有時若牛犢較大，牠們似乎把母親的身體從地上頂起；然而母牛卻甘願忍受這樣的傷害，只要牠們渴望看見自己牛犢的長進。
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Hoc etiam boni sacerdotes debent fideliter desi- derare vel cupere, ut filii eorum pro salute animæ suæ assiduis eos interrogationibus inquietent; ut dum filiis pulsantibus gratia divina tribuitur, sacer- dotibus sanctarum Scripturarum secreta revelanti- bus æternum præminum præparetur. Hoc ideo dico, ut et in nobis et in vobis ista similitudo serventur. Cupimus enim a vobis istam desiderabilem inquie­ tudinem sustinere, dummodo animas vestras videre mereamur in Christi amore proficere. Unde sicut nobis expedit, collectis Scripturarum floribus, sp- ritualem cibum conficere; ita et vos oportet cum grandi aviditate requirere.
This also good priests ought faithfully to desire and long for: that their children should trouble them with constant questions for the salvation of their souls; so that, while divine grace is granted to the children as they knock, an eternal reward may be prepared for the priests as they reveal the secrets of the Holy Scriptures. I say this so that this likeness may be preserved both in us and in you. For we desire to bear from you that desirable disquiet, provided only that we may deserve to see your souls advancing in the love of Christ. Wherefore, just as it is our duty to prepare spiritual food by gathering the flowers of the Scriptures, so it behoves you also to seek it out with great eagerness.
這也是善良的司鐸所當忠信地渴望與切願的：就是他們的兒女為自己靈魂的救恩，用不斷的詢問來攪擾他們；如此，當恩典因兒女的叩門而賜下時，也為那揭示聖經奧祕的司鐸預備了永遠的賞報。我說這話，是要使這相似之處在我們和你們身上都得以保存。因為我們渴望承受你們這種可喜的攪擾，只要我們配得看見你們的靈魂在基督的愛中長進。因此，正如我們應當採集聖經的花朵來預備屬靈的食糧，你們也當以極大的渴慕來尋求它。
4:814
Nam quomodo solent vituli matrum ubera cum grandi impetu inquictare, ut de interioribus earum necessarium sibi possint extrahere cibum; ita et populi christiani sacerdotes suos, velut sanctæ Ecclesiæ et ubera, assidua debent interrogatione providere, ut cibum possint sibi salutis acquirere, et victum animæ suæ necessarium providere : ne forte si et sacerdotes tardius voluerint offerre, et populi nimiis impedimentis munde istius occupati dedignentur inquirere, impleatur illud quod scriptum est, Mittam, inquit, famem in terram; non famen panis, neque sitim aquæ, sed audiendi ver- bum Dei (Amos. VIII, 11).
For just as calves are wont to disturb their mothers' udders with great force, so as to draw out from their inmost parts the food needful for them, so also Christian peoples ought with constant questioning to press their priests, as it were the udders of Holy Church, that they may obtain for themselves the food of salvation and provide the sustenance necessary for their souls; lest perchance, if the priests should be too slow to offer it, and the peoples, being taken up with the excessive hindrances of this world, should disdain to seek it, there be fulfilled that which is written: 'I will send,' saith He, 'a famine upon the land; not a famine of bread, nor a thirst for water, but of hearing the word of God' (Amos VIII, 11).
因為正如牛犢慣於用極大的力量攪擾母親的乳房，好從牠們的內裡吸取所需的食物，基督徒的百姓也當以不斷的詢問催逼他們的司鐸，就如催逼聖教會的乳房，好為自己取得救恩的食糧，並供給自己靈魂所需的養分；免得萬一司鐸太遲於供給，而百姓又因這世界過多的纏累而不屑尋求，以致應驗那所記的話：祂說：「我必命饑荒降在地上；人饑餓非因無餅，乾渴非因無水，乃因不聽耶和華的話」（阿摩司書八章11節）。
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Credimus tamen de Dei misericordia, quod ita et nobis studium legendi vel prædicandia, et vobis audiendi desiderium præ- stare dignabitur, ut ante tribunal æterni Judicis et nos de prædicationibus nostris bonam possimus reddere rationem, et vos pro benigna obedientia et honorum operum perseverantia, ad æterna valeatis præmia pervenire : præstante Domino nostro Jesu Christo, cui honor et gloria in sæcula sæculorum Amen. SERMO CCC (a). Qualiter excipiendum Dei verbum1 (b). 1. Paterna ipsius sollicitudo erga debiles. Arguit fe- minas in terra velut in lectis jacentes.
Yet we trust in the mercy of God, that He will deign so to grant both to us zeal in reading and preaching, and to you a longing to hear, that before the tribunal of the eternal Judge both we may be able to render a good account of our preaching, and you, by your kindly obedience and perseverance in good works, may be worthy to attain unto the eternal rewards: through the bounty of our Lord Jesus Christ, to whom be honour and glory unto the ages of ages. Amen. SERMON 300. How the word of God ought to be received. 1. His fatherly solicitude toward the weak. He reproves the women who lie on the ground as though on couches.
然而我們仰賴神的憐憫，深信祂必樂意如此賜給我們讀經與講道的熱心，並賜給你們聆聽的渴望，好使在永恆審判者的座前，我們既能為所講的道作出美好的交代，你們也能因慈善的順從與在善工上的恆忍，配得進入永遠的賞賜：藉著我們的主耶穌基督的恩賜，願尊貴與榮耀歸與祂，直到世世代代。阿們。講道詞第三百篇。論當如何領受神的話。第一，他對軟弱者的父愛般關切。他責備那些躺在地上如同躺在床上的婦女。
4:816
Ante aliquot dies propter eos qui aut pedes dolent, aut aliqua corporis inæqualitate laborant, peterna pietate sollicitus con- silium dedi et quodam modo supplicavi, ut quando aut Passiones prolixæ aut certe aliquæ lectiones lon- giores liguntur, qui stare non possunt, humiliter et cum silentio sedentes, attentis auribus audiant quæ leguntur. Nunc vero alique de filiabus nostroe putant quod hoc aut omnes, aut certe plures quæ sanæ sunt corpore, frequenter debeant facere. Nam ubi verbum Dei cœperit recitari, quasi in lectulis suis ita jacere volunt : atque utinam vel jacerent tantummodo et tacentes vurbum Dei sitienti corde susciperent;
A few days ago, on account of those who suffer in their feet or labour under some bodily infirmity, being solicitous with fatherly affection, I gave counsel and in a manner entreated that, when either the lengthy Passions or certainly some longer lessons are read, those who cannot stand should, humbly and in silence sitting, listen with attentive ears to what is read. But now some of our daughters suppose that all, or at least most of those who are sound in body, ought frequently to do this. For as soon as the word of God begins to be recited, they wish to lie down as if on their little beds; and would that they at least only lay down and, keeping silent, received the word of God with a thirsting heart!
幾天前，為著那些腳有疾苦或身體有某種病弱的人，我懷著父親般的慈愛而關切，便勸告並在某種程度上懇求：每當宣讀較長的受難敘事、或確實較長的經課時，那些不能站立的人可謙卑而肅靜地坐著，用專注的耳朵聆聽所宣讀的。但如今我們有些女兒卻以為，凡身體健康的人，或至少大多數人，都當常常這樣做。因為神的話一開始被誦讀，她們就想躺下，彷彿躺在自己的小床上；但願她們至少只是躺著，並肅靜地用乾渴的心領受神的話！
4:817
non etiam se ita otiosis fabulis occuparent, ut quod præ- dicatur nec ipsæ audiant, nec alios audire permittant. Unde rogo vos, venerabiles filiæ, et sollicitudine pa- terna commoneo, ut quando aut lectiones leguntur, aut verbum Dei prædicatur, nulla se in terram pro- jiciat : nisi forte quam nimium gravis infirmitas cogit, sic tamen ut non jaceat, sed magis sedeat, et attentis auribus quæ prædicatur avido corde suscipiat. 2. Verbum Dei nil minus quam corpus Cristi. Nec indignius percipiendum. Interrogo vos, fratres vel so- rores, dicite mihi, Quid vobis plus esse videtur, ver- bum Dei, an corpus Christi?
and would that they did not also so occupy themselves with idle chatter that they neither hear what is preached nor allow others to hear it. Wherefore I ask you, venerable daughters, and with fatherly solicitude admonish you, that when either the lessons are read or the word of God is preached, none should cast herself upon the ground: unless perhaps some too grievous infirmity compels her, yet so that she does not lie down, but rather sits, and with attentive ears receives with an eager heart what is preached. 2. The word of God is nothing less than the body of Christ, nor to be received less worthily. I ask you, brethren and sisters, tell me: which seems to you the greater, the word of God, or the body of Christ?
但願她們也不至於用閒談纏累自己，以致她們既不聽所講的道，也不容別人聆聽。因此我求你們，可敬的女兒們，並懷著父親般的關切勸戒你們：每當宣讀經課或講神的話時，沒有一人可將自己撲倒在地上：除非或有太過沉重的疾病強迫她，而縱然如此，也不可躺下，倒要坐著，用專注的耳朵、以熱切的心領受所講的道。第二，神的話絕不亞於基督的身體，也不當被較不敬重地領受。弟兄姊妹們，我問你們，告訴我：在你們看來哪一樣更大，是神的話，還是基督的身體？
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Si verum vultis respon- dere, hoc utique dicere debetis, quod non sit minus verbum Dei quam corpus Christi. Et ideo quanta sol- licitudine observamus, quando nobis corpus Christi ministratur, ut nihil ex ipso de nostris manibus in terram cadat; tanta solliicitudine observemus, ne ver- bum Dei quod nobis erogatur, dum aliud aut cogita- mus aut loquimur, de corde nostro depereat : quia non minus reus erit qui verbum Dei negligenter audierit, quam ille qui corpus Christi in terram cadere negli- gentia sua permiserit. 5. Prædicator gemmarum spiritualium erogator.
If you wish to answer truly, you must certainly say this: that the word of God is no less than the body of Christ. And therefore, with as great solicitude as we observe, when the body of Christ is administered to us, that nothing of it fall from our hands upon the ground, with such great solicitude let us observe that the word of God which is dispensed to us does not perish from our heart while we either think or speak of something else: for he who has carelessly heard the word of God will be no less guilty than he who by his negligence has allowed the body of Christ to fall to the ground. 3. The preacher is the dispenser of spiritual gems.
你們若願意如實回答，就必定要這樣說：神的話絕不亞於基督的身體。因此，正如當基督的身體授與我們時，我們何等謹慎地留意不讓祂的任何一分從我們手中落在地上；我們也當以同樣的謹慎留意，不讓那分賜給我們的神的話，在我們思想或談論別的事時，從我們心中消逝：因為那漫不經心聽神話語的人，其罪咎絕不亞於那因自己疏忽而任基督身體落地的人。第三，講道者乃是屬靈珍寶的分施者。
4:819
Ve- lim tamen scire, si ab illa hora qua verbum Dei præ- dicari cœperit, semper pretiosissimas gemmas et inaures vel annulos aureos crogare velimus, utrum stare aut accipere vellent filiæ nostræ. Sine ulla du- bitatione, cum grandi ambitione quæ illis offeruntur acciperent. Nos vero quia ornamenta corporalia of- ferrc nec possumus nec debemus, ideo non libenter au- dimur. Sed non est justum ut spiritualia ministrantes superflui judicemur. Qui enim verbum Dei libenter se suscepisse non dubitet. Qui admonetur ut pauperi tribuat aliquid, dum manus ad eleemosynas expandit, dextralia a Christo transimissa percipiet.
Yet I should like to know: if, from the hour when the word of God begins to be preached, we were always to distribute most precious gems and earrings or golden rings, whether our daughters would be willing to stand and to receive them. Without any doubt, with great eagerness they would accept what was offered to them. But because we can neither offer bodily ornaments nor ought we, therefore we are not gladly heard. Yet it is not just that we who minister spiritual things should be judged superfluous. For let him not doubt that he has gladly received the word of God who is admonished to give something to the poor: while he stretches out his hand to almsgiving, he shall receive bracelets sent to him by Christ.
然而我倒願知道：假如從神的話開始被宣講的那一刻起，我們總是分發極為貴重的珍寶、耳環或金戒指，我們的女兒是否願意站著並領受它們。毫無疑問，她們必以極大的熱切接受所奉給她們的。但因我們既不能、也不當奉上肉身的裝飾，所以人便不甘願聽我們。然而，我們這些施予屬靈之物的人被視為多餘，這並不公道。因為，那受勸勉將某物施給窮人的人，切莫懷疑他已欣然領受了神的話：當他向施捨伸出手時，他必領受基督所賜的臂鐲。
4:820
Quomodo enim terrenis ornamentis caro luxuriosa parvo tem- pore ornatur, ut carnalibus oculis aut ad suam aut ad aliorum male concupiscentium ruinam placere possit; sic anima sancta divinis sermonibus tanquam spiri- tualibus et æternis bonorum operum margaritis com- ponitur, ut ad illius cœlestis sponsi consortium et nuptiale convivium feliciter ornata perveniat : ut non ci dicatur illud quod scriptum est in Evangelio, Amice, quomodo huc intrasti non habens vestem nuptialem (Matth. XXII, 12)? ne bonorum ornamentis exspoliatus ac nudus audire mereatur, Ligate illi manus et pedes et projicite in tenebras exteriores, ubi est fletus et stridor dentium (Ibid., 13);
For just as the wanton flesh is adorned for a short time with earthly ornaments, that it may please to carnal eyes unto its own ruin or unto the ruin of others who lust wickedly; so the holy soul is adorned with divine discourses as with spiritual and eternal pearls of good works, that it may come, happily arrayed, unto the fellowship of that heavenly Bridegroom and unto the marriage feast: that there may not be said to it that which is written in the Gospel, 'Friend, how camest thou in hither, not having a wedding garment?' (Matt. XXII, 12); lest, stripped and naked of the ornaments of good works, it deserve to hear, 'Bind him hand and foot, and cast him into the outer darkness, where there is weeping and gnashing of teeth' (Ibid. 13);
因為正如放縱的肉體暫時以世上的裝飾妝點自己，好在肉眼前討喜，以致敗壞自己、或敗壞那些邪惡貪戀之人；聖潔的靈魂也以神聖的言語為裝飾，如同以善工屬靈而永恆的珍珠，好使它妝飾得體、歡然地來到那天上新郎的團契與婚筵中：免得對它說那福音書所記的話：「朋友，你到這裡來，怎麼不穿禮服呢？」（馬太福音二十二章12節）；免得它被剝去善工的裝飾、赤身裸體地配聽這話：「捆起他的手腳來，丟在外邊的黑暗裡，在那裡必要哀哭切齒了」（同上13節）；
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sed magis pro ornamentis bono­ rum operum, illa vox ad eum desiderabilis dirigatur, Euge, serve bone et fidelis, intra in gaudium Domini tui (Id XXV, 21). 4. Et veluti mater ornandæ filiæ studiosa. Quam mer- cedem de suo labore exigat. Rogo vos, filiæ, diligenter ea quæ a nobis dicuntur audite. Si aliqua mater pro- priis manibus ornare velit filiam suam , et illa despi- ciens ornamenta quæ accipit, frequentius se inclinet ad terram, et huc atque illuc ita per inquietudinem moveatur, ut illam mater sua secundum suam volun- tatem ornare non possit; numquid non juste aut ob- jurgatur, aut cæditur?
but rather, for the ornaments of good works, may that desirable voice be directed to him: 'Well done, good and faithful servant; enter thou into the joy of thy Lord' (Matt. XXV, 21). 4. And like a mother zealous to adorn her daughter. What reward he demands for his labour. I ask you, daughters, hear diligently the things that are said by us. If some mother should wish to adorn her daughter with her own hands, and she, disdaining the ornaments she receives, should bend herself more frequently to the ground, and be moved this way and that with such restlessness that her mother could not adorn her according to her own will; is she not justly either chidden or beaten?
倒要因著善工的裝飾，使那可喜的聲音對他發出：「好，你這又良善又忠心的僕人；可以進來享受你主人的快樂」（馬太福音二十五章21節）。第四，就如熱切要妝飾女兒的母親。他為自己的勞苦所索取的賞報。女兒們，我求你們，殷勤聆聽我們所說的話。假如有母親願意親手妝飾她的女兒，而女兒卻輕看所領受的裝飾，屢屢俯身於地，並如此不安地東搖西動，以致母親不能按自己的意思妝飾她；她豈不理當受責備或受責打嗎？
4:822
Et rue ergo putate matrem esse animarum vestrarum , et ita vos velle componere, ut in vobis nec macula nec ruga possit ante tribunal æterni Judicis apparere. Animabus enim vestris non solum ornamenta, sed etiam medicamenta desiderans providere, studeo dissuta consuere, conscissa sarcire, vulnerata curare, abluere sordida, reparare perdita, et ea quæ sunt integra, spiritualibus margaritis or­ nare. Si me non piget; quare aliquis fastidiose velit accipcre? Cum enim terrena et temporalia ornamenta corporis, si non invenitur qui donare velit, carissimo pretio comparentur :
Reckon then also that I am the mother of your souls, and that I so wish to array you, that in you there may be able to appear neither spot nor wrinkle before the tribunal of the eternal Judge. For, desiring to provide for your souls not only ornaments but also remedies, I strive to sew up what is unstitched, to mend what is torn, to heal what is wounded, to wash away what is filthy, to restore what is lost, and to adorn with spiritual pearls those things which are whole. If it does not weary me, why should anyone wish to receive it with disdain? For whereas earthly and temporal ornaments of the body, if none be found who will bestow them, are purchased at a very dear price:
那麼你們也當看我為你們靈魂的母親，並且我如此願意妝飾你們，使你們在永恆審判者的座前，既無瑕疵也無皺紋可顯（弗五27）。因為我渴望為你們的靈魂不僅預備裝飾，也預備良藥，便竭力縫合綻開的、修補撕裂的、醫治受傷的、洗淨污穢的、修復失喪的，並以屬靈的珍珠妝飾那完好的。若這事不使我厭倦，為何竟有人願意輕蔑地領受它呢？因為肉身那世上暫時的裝飾，若尋不見樂意賜與的人，尚且要以極貴的價錢購得：
4:823
quanto magis æterna animarum ornamenta, quæ absque ullo pretio a nobis non cum parvo labore quæsita, vestris spiritualibus offeruntur, justum est ut a vobis cum perfecta charitate susci- piantur? Nos enim margaritas vobis de paradisi patria providentes, nullam aliam in hoc sæculo mercedem optamus accipere, nisi ut vos patienter et libenter, quæ vobis insinuantur, videamus audire, et cum Dei adjutorio secundum vires vestras operibus adimplere. 5. Conclusio. Fratres charissimi, et venerabi- les filiæ, non ideo dicimus quod vos agnoverimus verbum Dei non libenter accipere; propitio enim Deo plus quam cogitari vel dici potest, de vestra obedien- tia gaudet et exsultat anima nostra :
how much more is it just that the eternal ornaments of souls, which, sought by us without any price yet with no small labour, are offered to your spiritual selves, should be received by you with perfect charity? For we, providing you with pearls from the fatherland of paradise, desire to receive in this world no other reward than that we may see you patiently and gladly hearing the things that are imparted to you, and, with God's help, fulfilling them in works according to your strength. 5. Conclusion. Dearly beloved brethren and venerable daughters, we do not say this because we have observed that you receive the word of God unwillingly; for, God being favourable, our soul rejoices and exults over your obedience more than can be thought or told:
何況那靈魂永恆的裝飾，是我們毫無代價、卻費了不小勞苦所求得，並奉給你們屬靈之人的，你們豈不更當以完全的愛心來領受，才是公道嗎？因為我們從樂園的故鄉為你們預備珍珠，在這世上不求領受別的賞報，只求看見你們忍耐而甘願地聆聽所傳給你們的，並靠神的幫助，照你們的力量在行為上遵行。第五，結語。至為親愛的弟兄們與可敬的女兒們，我們說這話並非因為看見你們不甘願領受神的話；因為，蒙神恩眷，我們的心靈為你們的順從所歡欣踴躍的，超過所能思想或言說的：
4:824
sed dum vos volumus ad meliora semper ascendere, etiam ea quæ vos perfecte cognoscimus agere, paterna sollicitudine præsumimus admonere. Et quia non toti viri vel mu- tieres voluerunt hodie ad vigilias convenire ; rogo vos, filii et filiæ, ut ea quæ vobis dicta sunt, illis qui ab- sentes fuerunt fidelissime referatis : ut non solum de vestra, sed et de aliorun correctione mercedem ha- bere possitis. SERMO CCCI (a). Admonitio ut pro salute animæ, aspera prædicatio non solum non respuatur, sed desiderio ardenti requiratur (b) 1. Sacerdos ne sit remissior. Timeat pœnas Heli. Phinees ob severitatem laudatur.
but because we wish you always to ascend to better things, we presume with fatherly solicitude to admonish you even in those things which we know perfectly that you do. And because not all the men or the women were willing to gather today for the vigils, I ask you, sons and daughters, that you most faithfully report to those who were absent the things that have been said to you: so that you may be able to have a reward not only for your own correction, but also for that of others. SERMON 301. An admonition that, for the salvation of the soul, harsh preaching should not only not be spurned, but sought with ardent desire. 1. Let not the priest be too remiss. Let him fear the punishments of Eli. Phinehas is praised for his severity.
但因我們願你們常常上升到更美的事，便本著父親般的關切，甚至在你們我們深知你們已在行的事上，也斗膽勸勉你們。並且因為今日並非所有男女都願意來聚集守夜，我求你們，兒女們，要極其忠信地把對你們所說的話，轉告那些缺席的人：好使你們不僅因自己的改正，也因別人的改正而能得賞。講道詞第三百零一篇。勸勉：為靈魂的救恩，嚴厲的講道不僅不當拒絕，反當以熱切的渴望尋求。第一，司鐸不可太過鬆懈。他當懼怕以利的刑罰。非尼哈因其嚴正而受稱讚。
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Quotiescumque, fra- tres charissimi, tam pro vestra quam pro mea salute mihi necesse est aliqua dura vel aspera prædicare, considerantes periculum meum, debetis hoc æquani­ miter ac patienter accipere; quia prædicatio aspera, ægrotis medicamenta providet, sanis ornamenta com- ponit. Non est enim leve quod per prophetam Spiritus sanctus sacerdotibus Domini comminatur. Si, inquit, non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram ( Ezech. III, 18); et iterum, Clama, ne cesses; quasi tuba exalta vocem tuam, et an- nuntia populo meo peccata eorum (Isai. LVIII, 1) :
As often, dearly beloved brethren, as it is necessary for me, both for your salvation and for mine, to preach some hard or harsh things, considering my peril, you ought to receive this with equanimity and patience; for harsh preaching provides remedies for the sick and prepares ornaments for the sound. For it is no light thing that the Holy Spirit through the prophet threatens against the priests of the Lord. 'If,' saith He, 'thou hast not declared to the wicked man his wickedness, I will require his blood at thy hand' (Ezek. III, 18); and again, 'Cry, cease not; lift up thy voice like a trumpet, and declare unto my people their sins' (Isa. LVIII, 1):
至為親愛的弟兄們，每逢為著你們與我的救恩，我不得不講些嚴厲或刺耳的話時，你們念及我的危險，就當以平心與忍耐領受這些；因為嚴厲的講道為病者提供良藥，為健康者妝點裝飾。因為聖靈藉先知向主的司鐸所發的警告，並非輕微之事。祂說：「你若不警戒惡人，使他離開他的惡行，我必向你討他喪命的罪」（以西結書三章18節）；又說：「你要大聲喊叫，不可止息，揚起聲來好像吹角，向我的百姓宣告他們的罪」（以賽亞書五十八章1節）：
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et illud quod negligenti sacerdoti nimium terribiliter in Evangelio dicitur, Serve male, quare non dedisti pecu- niam meam, nummulariis , et ego veniens cum usuris exegissem? Et quid post hæc? Inutilem, inquit, servum projicite in tenebras exteriores; ibi erit fletus et stridor dentium (Matth. XXV, 26, 27, 30). Ecce qualem sen- tentiam sacerdos negligens sustinebit, qui verbum rissimi,. quoties vobis aliqua aspera pro salute animæ vestræ humiliter suggero, absolvo apud Deum con- scientiam meam. Timeo enim et nimium expavesco Heli sacerdotis exemplum , qui pro eo quod audiens filios suos adulteria committere, dissimulavit eos aut cædere, aut de communione suspendere;
and that which is said with exceeding terribleness to the negligent priest in the Gospel: 'Thou wicked servant, wherefore gavest thou not my money to the moneychangers, that at my coming I might have exacted it with usury?' And what after this? 'Cast,' saith He, 'the unprofitable servant into the outer darkness; there shall be weeping and gnashing of teeth' (Matt. XXV, 26, 27, 30). Behold what a sentence the negligent priest shall undergo, who [withholds] the word. Dearly beloved, as often as I humbly suggest to you some harsh things for the salvation of your soul, I acquit my conscience before God. For I fear and am exceedingly terrified by the example of Eli the priest, who, because, hearing that his sons committed adulteries, he neglected either to punish them or to suspend them from communion;
還有那在福音書中對疏忽的司鐸極其可畏地說的話：「你這惡僕，為何不把我的銀子交給兌換銀錢的人，等我來的時候，可以連本帶利收回呢？」此後如何？祂說：「把這無用的僕人丟在外邊黑暗裡；在那裡必要哀哭切齒了」（馬太福音二十五章26、27、30節）。看哪，疏忽的司鐸將承受何等的判決，就是那扣留神話語的人。至為親愛的弟兄們，每逢我為你們靈魂的救恩謙卑地向你們提出些嚴厲的話時，我便在神面前免除了自己良心的責任。因為我懼怕、且極其驚恐司鐸以利的鑒戒；他聽見自己的兒子行姦淫，卻疏忽了懲治他們、或止住他們領受聖餐；
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sed tantum- modo leviter admonuit, dicens : Filii, non est bonum quod de vobis audio. Si homo in hominem peccaverit, rogabit pro eo sacerdos; si autem ipse sacerdos delique- rit, quis exorabit pro eo (I Reg. II, 23-25)? et tamen licet hoc dixerit, quia eos non cum grandi severitate distrinxerit, et ipse retro cadens de sella, fractis cer- vicibus mortuus est, et nomen ejus de libro vitæ deletum est, et uno die triginta millia de populo in- terfecta sunt, et duo filii ejus occisi sunt, et arca Te- stamenti ab inimicis capta est (Id., IV).
but only lightly admonished them, saying: 'My sons, it is no good report that I hear of you. If a man sin against a man, the priest shall pray for him; but if the priest himself offend, who shall entreat for him?' (1 Kings [1 Sam.] II, 23-25). And nevertheless, although he said this, because he did not restrain them with great severity, he himself, falling backward from his seat with his neck broken, died, and his name was blotted out of the book of life, and in one day thirty thousand of the people were slain, and his two sons were killed, and the ark of the Testament was captured by the enemies (Ibid., IV).
卻只是輕輕地勸戒他們，說：「我兒啊，我聽見你們的名聲不好。人若得罪人，有神為他祈求；人若得罪耶和華，誰能為他祈求呢？」（撒母耳記上二章23至25節）。然而，雖然他說了這話，卻因他沒有以極大的嚴正管束他們，他自己便從座位上往後跌倒，折斷頸項而死，他的名也從生命冊上被塗抹，一日之間百姓中被殺的有三萬人，他的兩個兒子也被殺，約櫃也被仇敵擄去（同上，第四章）。
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Ecce quam grave malum factum est per negligentiam sacerdotis, qui noluit timere illud quod supra dictum est, Si non annuntiaveris iniquo iniquitatem suam, sanguinem non de manu tua requiram. Ista enim tam terribilis senten- tia mihi intolerabilem metum; facit; et ideo me vobis importunum existere, et frequenter clamare com- pellit. Et quia negligens sacerdos quam gravi fuerit plaga percussus audistis, Phinees sacerdos, qui san- ctam severitatem tenuit, videte quid a Domino audire meruit. Cum enim duos adulteros simul uno ictu per- cutiens occidisset, Domino dicente, audire promeruit, Phinees sacerdos zelo meo commolus revocavit iram meam, ne disperderem populum (Num. XXV, 11) :
Behold how grave an evil was wrought through the negligence of a priest, who would not fear that which was said above: 'If thou hast not declared to the wicked man his wickedness, I will require his blood at thy hand.' For this so terrible sentence causes me intolerable dread; and therefore it compels me to make myself burdensome to you and to cry out frequently. And because you have heard with how grievous a stroke the negligent priest was smitten, see now what Phinehas the priest, who kept holy severity, deserved to hear from the Lord. For when, striking two adulterers together with one blow, he had slain them, he deserved to hear the Lord saying: 'Phinehas the priest, moved with my zeal, has turned away my wrath, that I should not destroy the people' (Num. XXV, 11):
看哪，因一位司鐸的疏忽而釀成何等嚴重的禍患，他竟不肯懼怕上文所說的話：「你若不警戒惡人，使他離開他的惡行，我必向你討他喪命的罪。」因為這如此可畏的判決使我懷有難以承受的恐懼；所以它逼使我對你們成為累贅，並頻頻呼喊。而既然你們已聽見疏忽的司鐸被何等沉重的刑罰擊打，如今就看那持守聖潔嚴正的司鐸非尼哈，配從主聽見了甚麼。因為當他一擊同時打死兩個行姦淫的人時，他便配聽見主說：「祭司非尼哈為我發熱心，使我向以色列人所發的怒消了，免得我把他們滅絕」（民數記二十五章11節）：
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et ideo in ipso Psalmo scriptum est, Stetit Phinees, et exoravit, et cessavit quassatio; et reputatum est illi ad justitiam, a generatione in generalionem usque in sem- piternum (Paul. CV, 30 et 31). 2. Peccatores correpti reponunt se non esse solos. Et hoc quam stulte. Sed quando peccatores pro suis cri- minibus castigantur, quod pejus est, non toti humili- ter et obedienter accipiunt; sed plures sunt qui im- pudentissima fronte respondere non erubescunt, di- centes : Numquid ego hoc solus feci? Numquid non illi et illi aut similia aut pejora fecerunt? Numquid non talia clerici etiam majoris. ordinis faciunt 1 ? Infe- lix! solatium tibi est turba peccatorum 2 ?
and therefore in the same Psalm it is written: 'Phinehas stood up and made intercession, and the plague was stayed; and it was counted unto him for righteousness, from generation to generation for evermore' (Ps. CV [106], 30-31). 2. Sinners when rebuked answer that they are not the only ones. And how foolishly. But when sinners are chastised for their crimes, what is worse, not all of them humbly and obediently receive it; but there are many who are not ashamed to answer with a most shameless face, saying: 'Have I alone done this? Have not such and such done things similar or worse? Do not clerics even of higher rank do such things?' Wretched one! is the crowd of sinners a solace to thee?
因此在那同一篇詩篇中記著：「那時非尼哈站起，刑罰惡人，瘟疫這才止息；那就算為他的義，世世代代直到永遠」（詩篇一〇六篇30至31節）。第二，罪人受責備時便辯稱自己不是唯一的。而這是何等愚昧。但當罪人為其罪行受懲治時，更糟的是，並非所有人都謙卑順從地領受；反倒有許多人厚顏無恥地不以為羞地回答說：「難道只有我做了這事嗎？某某人豈不也做了相似或更壞的事嗎？連更高階的教士豈不也做這樣的事嗎？」不幸的人哪！罪人的群眾竟是你的安慰嗎？
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Numquid Ideo unusquisque peccator poterit minus torqueri, si cum ipso infinitæ peccatorum multitudines æterno supplicio cœperint cruciari? Quanto melius erat uni- cuique, ut peccatorum suorum mala fugiens, humili confessione clamaret, Ego dixi, Domine, miserere mei; sana anima meam, quia peccavi tibi (Psal. XL 5); et illud, Iniquitatem meam ego agnosco, et peccatum meum contra me est semper (Psal. L, 5) : et magis exempla illorum, qui post multa peccata bene conversi sunt, pro remedio animæ suæ sequeretur; et non sibi illos proponeret imitandos, quibus post breve gaudium succedit sine fine supplicium. 3. Addunt malorum res non esse minus secundas Cur id ita fiat. Affliclionis necessitas.
Shall each sinner therefore be able to be tormented the less, if together with him countless multitudes of sinners should begin to be tortured with eternal punishment? How much better it were for each one, fleeing the evils of his sins, to cry out with humble confession: 'I said, Lord, have mercy on me; heal my soul, for I have sinned against thee' (Ps. XL [41], 5); and that other word: 'I acknowledge my iniquity, and my sin is ever before me' (Ps. L [51], 5): and rather to follow, for the remedy of his soul, the examples of those who after many sins were well converted; and not to set before himself as models for imitation those upon whom, after a brief joy, there succeeds punishment without end. 3. They add that the affairs of the wicked are no less prosperous. Why this happens. The necessity of affliction.
難道每個罪人反能受較輕的折磨，若與他一同有無數的罪人群眾開始遭受永刑的煎熬？對各人而言，何等更好，就是逃避自己罪惡的禍患，以謙卑的認罪呼喊：「耶和華啊，求你憐恤我，醫治我；因為我得罪了你」（詩篇四十一篇4節）；並那另一句話：「我知道我的過犯；我的罪常在我面前」（詩篇五十一篇3節）：並且寧可為自己靈魂的醫治，效法那些犯了許多罪之後美好悔改之人的榜樣；而不將那些短暫歡樂之後便接續無盡刑罰的人立為自己效法的典範。第三，他們又補充說惡人的境況並不較差。為何如此。苦難的必要。
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Solent etiam et hoc profana temeritate desperantes de Dei justitia crimi- nosi vel negligentes dicere; quod multi talia aut forte pejora crimina committentes, nihil mali in hoc sæculo patiantur. sed et sani et divites in omni prosperitate permaneant. O infelix et nimium lugenda præsum- impii ideo tibi videntur esse beati, quia nihil mali in hoc sæculo patiuntur? Audi de talibus Scripturam dicentem, In taboribus hominum non sunt et cum ho- minibus non flagellabuntur; ideo tenuit eos superbia eorum , operti sunt iniquitas impietate sua prodiit quasi ex adipe iniquitas eorum (Psal. LXXII, 5-7).
The criminal or the negligent, despairing of God's justice with profane rashness, are also wont to say this: that many committing such crimes or perhaps worse suffer no evil in this world, but remain both healthy and rich in all prosperity. O unhappy and most lamentable presumption! Do the impious therefore seem to thee to be blessed, because they suffer no evil in this world? Hear the Scripture saying of such: 'They are not in the labours of men, neither shall they be scourged with men; therefore pride hath held them fast; they are covered with iniquity by their impiety; their iniquity hath come forth as it were from fatness' (Ps. LXXII [73], 5-7).
那些以褻瀆的鹵莽對神的公義絕望的罪犯或疏忽之人，也慣於這樣說：許多犯這樣、或許更壞罪行的人，在這世上並不受甚麼禍患，反倒既健康又富足，凡事亨通。哦，不幸而至為可歎的妄想！難道惡人在你看來就是有福的，只因他們在這世上不受禍患嗎？聽聖經論這樣的人所說：「他們不像別人受苦，也不像別人遭災；所以，驕傲如鏈子戴在他們的項上；他們以強暴為妝飾遮身；他們的罪孽從肥胖中發出」（詩篇七十三篇5至7節）。
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Ideo enim in hoc sæculo minime flagellantur, quia præ nimietate scelerum suorum æterno supplicio re- servantur. Non enim brevi tempore castigare potue- runt, quibus necesse erit sine fine torqueri. Nam Do- minus ac Deus noster, qui istos pro sua justitia castigari dissilnulat, filios suos diversis tribulationi­ bus exercere non cessat; secundum illud quod scri- ptum est, Flagellat Dominus omnem filium quem re- cipit (Hebr. XII, 6); et illud, Ego quos amo, arguo et castigo (Apoc. III, 19). Si omnem filium flagellat quem recipit, ergo quem non flagellat, non recipit : et si omnem quem amat castigat, ergo quem non castigat. non amat.
For therefore are they least scourged in this world, because on account of the excess of their crimes they are reserved for eternal punishment. For they could not be chastised for a brief time, who must needs be tormented without end. For our Lord and God, who overlooks the chastising of these for the sake of His justice, does not cease to exercise His own sons with divers tribulations; according to that which is written: 'The Lord scourgeth every son whom He receiveth' (Heb. XII, 6); and that other: 'As many as I love, I rebuke and chasten' (Rev. III, 19). If He scourgeth every son whom He receiveth, then whom He scourgeth not, He receiveth not: and if He chastens everyone whom He loves, then whom He chastens not, He loves not.
因此，他們在這世上最少受責打，正因他們罪惡過度，便被存留到永刑。因為那些必須永無止境受折磨的人，是不能只在短時間內受懲治的。因為我們的主我們的神，雖為著祂的公義而不理會懲治這等人，卻不住地用各樣的患難操練祂自己的兒子；正如所記的話：「主所愛的，祂必管教，又鞭打凡所收納的兒子」（希伯來書十二章6節）；並那另一句：「凡我所疼愛的，我就責備管教他」（啟示錄三章19節）。祂若鞭打凡所收納的兒子，那麼祂所不鞭打的，就是祂所不收納的：祂若管教凡所愛的，那麼祂所不管教的，就是祂所不愛的。
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Et hoc ut ita fiat non Dei potentia opera- tur 1, sed illorum nequitia sustinere meretur; secun- dum illud quod scriptum est, Ut sordens sordescat adhuc. et justus justificetur adhuc (Id. XXII, 11). 4. Remedia in æternum mansura nobis hic providere de bemus. Hæc ergo diligentius et attentius cogitet, qui se in comparatione pejorum minus peccare putat : et dum adhuc anima ista peccatrix in isto fragili corpus­ culo continetur, remedia sibi in æternum mansura provideat;
And that this should so come to pass, it is not God's power that works it, but their wickedness that deserves to endure it; according to that which is written: 'Let him that is filthy be filthy still, and let the just be justified still' (Rev. XXII, 11). 4. We ought here to provide for ourselves remedies that shall abide for eternity. Let him therefore consider these things more diligently and attentively, who supposes that he sins less in comparison with worse men: and while this sinful soul is yet contained in this frail little body, let him provide for himself remedies that shall abide unto eternity;
而這事之所以如此成就，並非神的權能使然，乃是他們的邪惡配得承受；正如所記的話：「污穢的，叫他仍舊污穢；為義的，叫他仍舊為義」（啟示錄二十二章11節）。第四，我們當在此為自己預備那存到永遠的良藥。所以，那自以為與更壞之人相比罪較輕的人，當更殷勤而專注地思量這些事：並且趁這犯罪的靈魂仍囚在這脆弱的小小身軀裡，讓他為自己預備那存到永遠的良藥；
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ne forte si eum delectat brevi tempore purpura indutum et bysso, inter opes et delicias vo- luptati vel luxuriæ infeliciter deservire 2, necesse sit illi postmodum inter inferni flammas sine ullo jam remedio guttalm refrigerii postulare. Sed quando hæc luxuriosi audiunt, velut phrenetici, amisso sani - tatis sensu irridere et subsannare solent eos, a quibus eis talia cum grandi labore prædicantur. Rideaut quantum volunt, habent pro nobis Dominum respon- dentem, Beati qui lugent, quoniam ipsi consolabuntur (Matth. V, 5) : habent et illi Dominum dicentem, Væ vobis qui ridetis nunc, quia lugebitis et flebitis : væ, qui saturati estis, quia esurietis (Luc. VI, 25). Derideant ergo nos superbi;
lest perchance, if it delight him for a brief time, clothed in purple and fine linen, to serve unhappily amid wealth and delights the pleasure or the luxury of the flesh, it be necessary for him afterward, amid the flames of hell, to beg with no remedy now remaining even for a drop of refreshment. But when the luxurious hear these things, like men frenzied, having lost the sense of sanity, they are wont to mock and deride those by whom such things are preached to them with great labour. Let them laugh as much as they will; we have on our behalf the Lord answering: 'Blessed are they that mourn, for they shall be comforted' (Matt. V, 5): they have also the Lord saying: 'Woe unto you that laugh now, for ye shall mourn and weep: woe unto you that are full, for ye shall hunger' (Luke VI, 25). Let the proud therefore deride us;
免得萬一他一時以身穿紫色袍和細麻布為樂，在財富與享樂中不幸地服事肉體的私慾或奢華，日後在地獄的火焰中，便必須毫無指望地哀求連一滴清涼的水都得不著。但當奢華之人聽見這些話時，就如癲狂的人一般，喪失了神智，慣於譏誚並嗤笑那些費盡辛勞向他們宣講這些話的人。任憑他們隨意譏笑；我們有主為我們回答：「哀慟的人有福了，因為他們必得安慰」（馬太福音五章4節）：他們也有主對他們說：「你們現在喜笑的人有禍了，因為你們將要哀慟哭泣；你們飽足的人有禍了，因為你們將要饑餓」（路加福音六章25節）。所以，任憑驕傲的人嗤笑我們；
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nos tamen pro eorum salute, licet minus digni, die noctuque cum rugitu et gemitu Dei misericordiam supplicemus, confidentes de illius inef- fabili pietate, quod eos cito inter filios suos ita digna- bitur castigare, ut per ipsam castigationem ab omnium peccatorum præcipitio revocentur, et dignam pœni- tentiam agentes cum sanctis mereantur æterna præ­ mia percipere : quod tantum 3 tunc in veritate fieri poterit, quando sine aliqua mora peccator ad pœni- tentiæ medieamenta confugerit. 5. Sacerdotes, medici spirituales : corporum me- dicos in quo prœcellunt.
we nevertheless, for their salvation, though we be less worthy, day and night with roaring and groaning entreat the mercy of God, trusting in His unspeakable tenderness, that He will speedily deign so to chastise them among His own sons, that through that very chastisement they may be recalled from the precipice of all their sins, and, doing worthy penance, may deserve with the saints to attain the eternal rewards: which then only can truly come to pass, when without any delay the sinner takes refuge in the remedies of penance. 5. Priests are spiritual physicians: wherein they surpass the physicians of bodies.
我們卻仍為他們的救恩，雖然較不配，晝夜以吼叫哀號懇求神的憐憫，仰賴祂那難以言喻的慈愛，深信祂必速速樂意如此在祂自己的兒子中懲治他們，好使他們藉著那懲治本身，從一切罪惡的懸崖上被喚回，並且行相稱的悔改，配與眾聖徒一同得著永遠的賞賜：而這唯有當罪人毫不遲延地投奔悔改的良藥時，才能真正成就。第五，司鐸乃是屬靈的醫生：他們在何處勝過醫治身體的醫生。
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Vos vero, fratres charis- simi, agnoscentes quam gravis sarcina cervicibus immineat sacerdolum, a quibus omnium animæ re- quirendæ sunt, sicut jam supra suggessimus, viden­ tes quæ mala negligens Heli sacerdos incurrerit, et quam gloriam Phinees, qui zeli Dei commotus est, Domino remunerante perceperit ; secunduln vestram consuetufinem ea quæ vobis prædicantur, etiamsi aliquoties.vobis amara videantur et aspera, libenter excipite. Et vos enim bene nostis quod non semper medicidulces potiones porrigunt ægrolantibus, sed frequenter amaras et asperas; nonnunquam etiam ferramentis aliqua membra secare, et cauteriis exu- rere solent;
But you, dearly beloved brethren, recognizing how grievous a burden hangs upon the necks of priests, from whom the souls of all shall be required, as we have already suggested above, and seeing what evils the negligent priest Eli incurred, and what glory Phinehas, who was moved by the zeal of God, received as the Lord rewarded him; according to your custom, receive gladly the things that are preached to you, even though at times they seem to you bitter and harsh. For you also well know that physicians do not always administer sweet potions to the sick, but frequently bitter and harsh ones; sometimes too they are wont to cut certain limbs with the iron and to burn them with cauteries;
但你們，至為親愛的弟兄們，既認識到司鐸的頸項上壓著何等沉重的擔子，就是眾人的靈魂都要向他們追討，正如我們上文已提及的，又看見疏忽的司鐸以利招致了何等的禍患，而為神的熱心所激動的非尼哈，蒙主賞賜而得著何等的榮耀；就照你們的慣例，甘願領受向你們所講的話，縱然它們有時在你們看來是苦澀而嚴厲的。因為你們也深知，醫生並不總是給病人甘甜的藥劑，反而常給苦澀嚴厲的；有時他們也慣於用鐵器割除某些肢體，並以烙鐵灼燒；
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et totum illi qui infirmi sunt patienter excipiunt, dum post brevem tribulationem longam sanitatem recipere cupiunt. Et nos ergo, qui licet minus digni, tamen qualescumque medici spirituales esse videmur; necesse nobis est non semper blanda et mollia, sed aliquoties aspera vel dura, illis qui in anima aegrotare videntur ingerere. Quomodo enim per amarissimam potionem digeruntur humores mali; sic per asperam castigationem mores pessimi minuuntur. Nam illud quale est, fratres charissimi, quod medici corpurum , quando ad ægrotos vcnirc dissirnulaul. cum grandi humilitate rogantur. præ­ mia et munera eis promittuntur, et tamendubium est utrum aliquid illorum medicamentaspirituali proficiant :
and all this those who are sick patiently endure, while after a brief tribulation they desire to recover lasting health. And we too, therefore, who, though less worthy, nevertheless seem to be spiritual physicians of some sort, must needs administer to those who seem sick in soul not always soothing and soft things, but sometimes harsh or hard ones. For just as evil humours are dispersed by a most bitter potion, so evil habits are lessened by harsh chastisement. For what a thing is this, dearly beloved brethren, that when the physicians of bodies decline to come to the sick, they are entreated with great humility, rewards and gifts are promised them, and yet it is doubtful whether any of their remedies avail; while we spiritual physicians...
而這一切病者都忍耐地承受，因為他們巴望在短暫的患難之後恢復長久的健康。所以我們也一樣，雖然較不配，卻似乎是某種屬靈的醫生；我們對那些靈魂看來患病的人，就不得不施予並非總是溫柔和緩的，而是有時嚴厲或剛硬的話。因為正如邪惡的體液藉極苦的藥劑得以驅散，邪惡的習性也藉嚴厲的懲治得以減退。因為，至為親愛的弟兄們，這是何等的一件事：醫治身體的醫生不肯前來就診時，人以極大的謙卑懇求他們，向他們許以賞賜與禮物，然而他們的藥是否有效尚且未定；而我們這些屬靈的醫生……
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nos vero qui de medicamento in nullo pe- titus desperamus, et nec terrenum ideo præmiumnec ali­ quatemporalia lucra requirimus, nihilfastidiri debe- inus, qnia nos ultro ingerimus, et aliud quam pœnitentiamt ct correctionem in enim ægrotantibus inve- tlire desideramus? Carnalis medicus, utrum re- levare possit libenter ægrotum, incertum est: spiritualis vero medicinasi accipiatur, absque etiamsiulla dubita­ tione, etiamsi multis peccatis vulnerata sil, mortuasit anima, suscitatur. Quare ergo cum tam grandi expensa et cum multis doloribus requiritur sanitas corporum, et cum sine ulla expensa tribuatur, ab aliquibus non libenter accipitur sanitas animarum? Quare hoc, fratres charissimi?
but we, who despair of no one in respect of our medicine, and therefore seek neither earthly reward nor any temporal gains, ought to be treated with no disdain, since we thrust ourselves forward of our own accord, and desire to find in the sick nothing other than penance and correction. Whether the carnal physician can relieve the sick man is uncertain: but the spiritual medicine, if it be received, without any doubt, even though the soul be wounded with many sins, even though it be dead, is raised up. Why then, when the health of bodies is sought with such great expense and with many pains, is the health of souls, when it is bestowed without any expense, not gladly received by some? Why this, dearly beloved brethren?
然而我們這些對自己的醫術絕不對任何人絕望的人，因此既不求地上的賞賜，也不求任何暫時的利益，就不當被人絲毫輕蔑，既然我們是自願挺身而出，且在病者身上所渴望尋見的無非是悔改與改正。屬肉身的醫生能否使病人康復，尚屬未定：但屬靈的良藥，若被領受，則毫無疑問，縱然靈魂被許多罪所傷，縱然它已死，也必被復甦。那麼，為何身體的健康是以如此巨大的花費、許多痛苦來尋求，而靈魂的健康既是毫無花費地賜下，卻不被有些人甘願領受呢？至為親愛的弟兄們，這是為何？
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Quia multi sunt qui majorem curam habent in carne sua, quam in anima. Sed oportebat illis ut erga animan, ubi imago Dei est, sollicitudinem majorem semper impenderent : quiæ quando caro, quæ modo tantum diligitur, vermibus cœperit devorari in sepulero, anima Deo ab Angelis præsentatur in cœlo; et ibi jam, si bona fuerit, co- ronatur, aut si mala, in tenebras projicitur. De qui- bus tenebris attentius supplicemus, ut nos Dei misericor- dia liberare dignetur, qui vivit et regnat Deus in unitate Spiritus sancti, per omnia sæcula saculorum. Amen. SERMO cecil (a). . De studio sapientiæ, lectione et meditatione legis Dei (b). 1. Cognitione Dei nihil melius. Scientia vera. Sapien­ tia perfecta.
Because there are many who have greater care for their flesh than for their soul. But it behoved them always to bestow greater solicitude upon the soul, where the image of God is: for when the flesh, which is now so greatly loved, shall begin to be devoured by worms in the tomb, the soul is presented by the Angels before God in heaven; and there already, if it has been good, it is crowned, or if evil, it is cast into darkness. From which darkness let us more attentively entreat that the mercy of God may deign to deliver us, who lives and reigns God in the unity of the Holy Spirit, through all ages of ages. Amen. SERMON 302. On the pursuit of wisdom, the reading and meditation of the law of God. 1. Nothing is better than the knowledge of God. True knowledge. Perfect wisdom.
因為有許多人對自己的肉體比對自己的靈魂更加關心。但他們理當總是對靈魂付出更大的關切，因神的形像在那裡：因為當如今被如此深愛的肉體，在墳墓中開始被蟲子吞噬時，靈魂卻被眾天使帶到天上神的面前；並且在那裡，它若曾是善的，就得冠冕，若是惡的，就被丟入黑暗。願我們更專注地懇求，好使神的憐憫樂意將我們從那黑暗中拯救出來，就是那活著掌權、在聖靈裡合一的神，直到萬世萬代。阿們。講道詞第三百零二篇。論追求智慧、誦讀並默想神的律法。第一，沒有比認識神更美的。真知識。全備的智慧。
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Vita beata.Oportet, fratres charissimi, ut mundocordeet casto corpore sapientiamdivinamdi- scere diligatis, et intelligere appetatis; quia ipsa co- gnitio Det fideliter se quærentibus 2 et instanter medi- tantibus tribuit (c). Cognitione autem Dei nihil melius est; quia nihil beatius est, et ipsa vera beatitudo est. Unde et Salvator ad Patrem ait : Hæc est autem vita æterna, ut cognoscant te unum verunt Deum, et quem misisti Jesum Christum (Joan. XVII, 3). Hujus ergo sapientiæ notitia qualiter adipiscatur, audite. Primo omnium quærendum est homini quæ sit vera est, a diaboli servitio, quod sunt peccata, recedere;
The blessed life. It behoves us, dearly beloved brethren, that with a clean heart and a chaste body you love to learn divine wisdom, and desire to understand it; for the knowledge of God itself bestows itself upon those who faithfully seek it and instantly meditate upon it. Now than the knowledge of God nothing is better; for nothing is more blessed, and it is itself true blessedness. Wherefore the Saviour also says to the Father: 'And this is life eternal, that they may know thee the one true God, and Jesus Christ whom thou hast sent' (John XVII, 3). Hear then how the knowledge of this wisdom is attained. First of all, a man must seek what is true wisdom, [which is] to withdraw from the service of the devil, which service is sins;
有福的生命。至為親愛的弟兄們，我們理當如此：你們要以潔淨的心、貞潔的身體，樂於學習屬神的智慧，並渴望明白它；因為認識神本身，必將自己賜給那些忠信尋求並殷切默想它的人。而沒有比認識神更美的了；因為沒有比它更有福的，它本身就是真正的福樂。因此救主也對父說：「認識你獨一的真神，並且認識你所差來的耶穌基督，這就是永生」（約翰福音十七章3節）。那麼，且聽這智慧的知識是如何得著的。首先，人所當尋求的真智慧，就是離棄魔鬼的奴役，而那奴役就是罪；
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et sa- pientia perfecta est, Deum colere secundum manda­ torum illius veritatem: quia in his duobus vita beata ac quiritur, sicut Psalmista ait, Diverte a malo, et fac bo- num ( Psal. XXXIII, 15). Nec etiam sufficit cuiquam mala non facere, nisi etiam et bona; nec bona facere, nisi etiam mala omittat. Omnis ergo qui sic sapiens est, procul dubio beatus erit in æternum. Beata siquidem vita est cognitio divinitatis; cognitio divinitatis, virtus boni operis est; virtus boni operis, fructus est æter- næ beatitudinis. 2. Quanta conferat bona lectio Scripturarum. Hujus et orationis discrimen. Adhuc ergo.bonum habemus solatium, divinarum lectionem Scripturarum :
and perfect wisdom is to worship God according to the truth of His commandments: for in these two things the blessed life is acquired, as the Psalmist says: 'Depart from evil, and do good' (Ps. XXXIII [34], 15 [14]). Nor is it enough for anyone not to do evil, unless he also do good; nor to do good, unless he also omit evil. Everyone therefore who is thus wise shall without doubt be blessed unto eternity. For blessed indeed is the life which is the knowledge of divinity; the knowledge of divinity is the virtue of good work; the virtue of good work is the fruit of eternal blessedness. 2. How much good the reading of the Scriptures confers. And the distinction between this and prayer. We have therefore still a good solace, the reading of the divine Scriptures:
而全備的智慧就是按神誡命的真理來敬拜祂：因為有福的生命是在這兩件事上得著的，正如詩人所說：「要離惡行善」（詩篇三十四篇14節）。人只不作惡是不夠的，除非他也行善；只行善也不夠，除非他也戒除惡。所以凡如此有智慧的人，必無疑地永遠有福。因為那作為認識神性之知識的生命，實在有福；認識神性乃是善工的美德；善工的美德乃是永福的果子。第二，誦讀聖經帶來何等大的益處。以及這與禱告的分別。所以我們仍有一美好的慰藉，就是誦讀神聖的聖經：
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quia sacrarum lectio Scripturarum, divinæ est præcognitio non parva beatitudinis. In his enim quasi in quodam speculo homo se ipsum considerare potest, qualis sit, vel quo tendat. Lectio assidua purificat omnia 1, timo- rem incutit gehennæ, ad gaudia superna cor instigat legentis. Qui vult cum Deo semper esse, frequenter debet orare et legere. Nam cum oramus, ipsi cum Deo loquimur; cum vero legimus, Deus nobiscum loquitur. Geminum confert donum lectio sanctarum Scripturarum; sive quia intellectum mentis erudit, seu quia a mundi vanitatibus abstractum hominem ad amorem Dei perducit. Labor honestus est lectionis, et multum ad emundationem animæ proficit.
for the reading of the sacred Scriptures is no small foreknowledge of divine blessedness. For in them, as in a certain mirror, a man can consider himself, what manner of man he is, or whither he tends. Assiduous reading purifies all things, strikes in the fear of Gehenna, and stirs the reader's heart to the joys above. He who wishes always to be with God ought frequently to pray and to read. For when we pray, we ourselves speak with God; but when we read, God speaks with us. The reading of the holy Scriptures confers a twofold gift; either because it instructs the understanding of the mind, or because, withdrawing a man from the vanities of the world, it leads him to the love of God. The labour of reading is honourable, and profits much unto the cleansing of the soul.
因為誦讀神聖的聖經，乃是對神聖福樂不小的預知。因為在其中，人如同在一面鏡子裡，可以省察自己是何等樣的人，或往何處而去。勤讀潔淨萬事，激起對地獄的懼怕，並鼓動誦讀者的心嚮往上面的喜樂。凡願常與神同在的人，就當常常禱告並誦讀。因為當我們禱告時，是我們自己與神說話；但當我們誦讀時，是神與我們說話。誦讀神聖聖經賜下雙重的恩賜；或因它教導心思的悟性，或因它使人脫離世界的虛妄，引他歸向對神的愛。誦讀的勞苦是可敬的，並大有益於靈魂的潔淨。
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Sicut enim ex carnalibus escis alitur caro, ita ex divinis eloquiis interior homo nutritur et pascitur, sicut Psalmista ait : Quam dulcia faucibus meis eloquia tua, Domine! super mel et favum ori meo (Psal. CXVIII, 103). Sed ille beatissimus est, qui divinas Scripturas vertit in opera. Omnes plane Scripturæ sanctæ ad nostram salutemscriptæ sunt, ut proficiamus in eis in veritatis agnilionc. Sæpius cæcus offendit quam videns : sic ignorans legem Dei sæpius ignoranter peccat, quam ille qui scit. Sicut cæcus sine ductore, sic homo sine doctore rectam viam vix graditur. 3. Quid post lectiones sacras præstandum.Et ideo.
For just as the flesh is nourished by carnal foods, so the inner man is nourished and fed by the divine oracles, as the Psalmist says: 'How sweet are thy words unto my throat, O Lord! sweeter than honey and the honeycomb to my mouth' (Ps. CXVIII [119], 103). But he is most blessed who turns the divine Scriptures into works. All the holy Scriptures plainly have been written for our salvation, that we may advance in them unto the knowledge of the truth. More often does the blind man stumble than he that sees: so he that is ignorant of the law of God more often sins ignorantly than he who knows it. As a blind man without a guide, so a man without a teacher scarcely walks the right way. 3. What is to be done after the sacred lessons. And therefore.
因為正如肉體由屬肉的食物所滋養，內在的人也由神聖的話語所滋養餵飽，正如詩人所說：「耶和華啊，你的言語在我上膛何等甘美，在我口中比蜜更甜」（詩篇一一九篇103節）。但那把神聖的聖經化為行為的人，最為有福。所有神聖的聖經顯然都是為我們的救恩而寫的，好使我們在其中長進，以致認識真理。瞎子跌倒比看得見的人更頻；照樣，不曉得神律法的人，比曉得的人更頻無知地犯罪。正如瞎子沒有領路的，人沒有教師也難以行走正道。第三，在神聖的經課之後當做甚麼。因此。
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fratres charissimi, quicumque ex vobis lectiones sa- cras legere et intelligere possunt, in his studium im- pendant, ut carum frequenter meditatione utantur : qui vero sensum locutionis sacræ ex lectione non possunt percipere, attentius audiant interpretantem, ut recipiant saltem inde ædificationem. Cum vero magisterio cœlesti instructi, quid faciendum quidve vitandum sit, dilectissimi, accipiatis; non sit mora in faciendo, quod intus sapiatis intelligendo : quia, ut beatus Paulus apostolus ait, Non auditores legis justi sunt apud Deum, sed factores legis (Rom. II, 13).Et ispsa Veritas ait, Servus qui scit voluntatem domini sui et non facit, vapulabit mulitis (Luc. XII, 47).
Dearly beloved brethren, whosoever of you can read and understand the sacred lessons, let them bestow their zeal upon these, that they may use them frequently in meditation: but those who cannot grasp the sense of the sacred discourse from reading, let them the more attentively hear the one who expounds it, that they may at least receive edification therefrom. But when, instructed by the heavenly teaching, you have received, most beloved, what is to be done and what to be avoided, let there be no delay in doing what you savour within by understanding: for, as the blessed Apostle Paul says, 'Not the hearers of the law are just before God, but the doers of the law' (Rom. II, 13). And Truth itself says, 'The servant who knows his lord's will and does it not, shall be beaten with many stripes' (Luke XII, 47).
至為親愛的弟兄們，你們中間凡能誦讀並明白神聖經課的人，就當在這些事上付出熱心，好使他們常常用來默想：但那些不能從誦讀領會神聖言語之意的人，就當更專注地聆聽講解的人，好使他們至少從中得著造就。而當你們蒙這天上的教訓所教導，領受了何當行、何當避的，至為親愛的，就不可遲延去行你們裡面藉悟性所領略的：因為，正如有福的使徒保羅所說：「原來在神面前，不是聽律法的為義，乃是行律法的稱義」（羅馬書二章13節）。真理本身也說：「僕人知道主人的意思，卻不去行，必多受責打」（路加福音十二章47節）。
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Item alibi scriptum est, Scienti bonum, et non facienti, peccatum est illi (Jacobi IV, 17). Itaque omni diligenti, studete ut cognoscatis voluntatem Dei: postquam autem co­ gnoveritis voluntatem ejus summo nisu contendite, ut hanc faciatis implentes mandata illius, et instanter deposcite, ut in hoc perseverantes perveniatis ad pro- missa illius. Ad quod nos digneturipsequi per suant nos vocaverat, et bene per suam gra­ tiam liberaverat, quiquebene certantibus cœlestia regna promiserat, Jesus Christus Dominusnoster,qui vivitet regnat cum Deo Patreet Spirtu sancto per omnia sæcula sæculorum. Amen. SERMO CCCIII (a). Admonitio populi ut lectiones divinas audire studeant, etc. 1.
Likewise it is written elsewhere: 'To him that knoweth to do good, and doeth it not, to him it is sin' (James IV, 17). Therefore with all diligence study to know the will of God: and after you have known His will, strive with the utmost effort to do it, fulfilling His commandments, and instantly beg that, persevering in this, you may attain unto His promises. To which may He deign to bring us, who called us through His own [grace], and by His grace well delivered us, and who promised the heavenly kingdoms to those who strive well, Jesus Christ our Lord, who lives and reigns with God the Father and the Holy Spirit through all ages of ages. Amen. SERMON 303. An admonition to the people that they be zealous to hear the divine lessons, etc. 1.
照樣，別處也記著：「人若知道行善，卻不去行，這就是他的罪了」（雅各書四章17節）。所以你們要竭盡殷勤去認識神的旨意：既認識了祂的旨意，就當竭力去遵行，成全祂的誡命，並殷切祈求，好使你們在此恆忍，得以達到祂的應許。願那藉自己的恩召我們、並以自己的恩典美好地釋放我們、又應許天國給善於爭戰之人的主耶穌基督，樂意領我們到那裡；祂與父神和聖靈一同活著掌權，直到萬世萬代。阿們。講道詞第三百零三篇。勸勉百姓當熱心聆聽神聖的經課，等等。第一。
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A lectione sacra nullus excusatur. Non inopia temporis Gratias Deo agimus, fratres charissimi, quia nosetsiinter multas occupationes, sanctæ Charitati vestræ repræsentare dignatus est. Novit enim divina clementia, quia etiamsi secundo aut tertio per singulos annos vobis possimus occurrere, nec sic quidem po­ teramus nostra desideria satiare. Quis enimpater est, qui filios suos, et præcipue fideles et bonos, non fre- quenter videre desideret ? Concedat Deus vobis oran­ tibus, ut et in nobis, quos tanta charitate susceptis, aliquid boni invenire possitis; et nos hoc semper in vobis videmus, unde plenius gaudere possimus.
None is excused from the sacred reading. Not by lack of time. We give thanks to God, dearly beloved brethren, that, even amid our many occupations, He has deigned to present us to your holy Charity. For the divine clemency knows that even if we could meet with you a second or a third time in each single year, not even so could we satisfy our desires. For what father is there who does not desire frequently to see his sons, and especially the faithful and good? May God grant, as you pray, that both in us, whom you have received with such great charity, you may be able to find something good; and this we always see in you, whereby we may be able to rejoice more fully.
沒有人可以免於神聖的誦讀。也不能以缺乏時間為由。至為親愛的弟兄們，我們感謝神，因祂縱然在我們許多的事務中，仍樂意使我們得以站在你們神聖的愛心面前。因為神聖的仁慈知道，即使我們每年能與你們相會兩三次，尚且不能滿足我們的渴望。因為哪有父親不渴望常常看見自己的兒子，尤其是忠信良善的兒子呢？願神因你們的禱告賜下，好使你們在我們這些蒙你們以如此大的愛心接待的人身上，也能尋見些美善；而這我們也常在你們身上看見，好叫我們能更充分地歡喜。
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Quia ergo, quantum dignum est, de Charitatis vestræ præ- sentia gratulamur, de salute communi, quantum Do- minus dederit, colloquamur. Quando aliquid de utili- tate animæ proferimus, fratres charissimi, nemo se excusare conetur, ut dicat : Non mihi vacat legere; et ideo non possum Dei præcepta vel agnoscere vel implere. Nec dicat aliquis vestrum : Non novi litteras; ideo mihi non imputabitur quidquid minus de Dei præ- ceptis implevero. Inanis est et inutilis excusatio ista, fratres charissimi. Primum est, quod lestionem divi- nam . etiamsi aliquis nesciens litteras non potes le- gere, potest tamen legentem libenter audie.
Since therefore, as far as is fitting, we rejoice in the presence of your Charity, let us, as far as the Lord shall grant, converse concerning the common salvation. When we bring forth anything concerning the profit of the soul, dearly beloved brethren, let no one try to excuse himself, saying: 'I have no leisure to read; and therefore I cannot either know or fulfil the precepts of God.' Nor let any of you say: 'I know not letters; therefore whatever I fulfil less of God's precepts shall not be imputed to me.' Empty and useless is that excuse, dearly beloved brethren. First is this, that the divine lesson, even though someone not knowing letters cannot read it, he can nevertheless gladly hear the reader.
所以，既然我們儘量地為你們愛心的同在而歡喜，就讓我們照主所賜的，談論共同的救恩。至為親愛的弟兄們，當我們提出關乎靈魂益處的任何事時，沒有人可設法推諉自己，說：「我沒有閒暇誦讀；所以我不能認識或遵行神的訓誨。」你們中間也沒有人可說：「我不識字；所以無論我少行了神的哪些訓誨，都不歸咎於我。」至為親愛的弟兄們，這種推諉是空洞無用的。首先是這一點：神聖的經課，縱然不識字的人不能誦讀，他仍能甘願聆聽誦讀的人。
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Qui vero litteras novit, numquid potes fieri quod non inveniat libros, quibus possit Scripturam divinam legere? Tol- lamus a nobis fabulas vanas, mordaces jocos; sermo- nes otiosos ac luxuriosos, quantum possumus, re- spuamus : et videamus si nobis non remaneat tempus, in quo lectioni divinæ vacare possimus. Fugiamus prandia luxuriosa, quæ nos occupant usque ad vespe- ram; contemnamus cœnas, quæ nos aliquoties etiam in vitiis usque ad noctem mediam trahunt, in quibus et caro nostra per ebrietatem debilitatur, et anima per turpiloquia et scurrilitates aut vulneratur, forte aut etiam moritur; istas malas occupationes, quæ et animam et corpus debilitant, fugiamus :
But he who knows letters—can it possibly happen that he does not find books whereby he may read the divine Scripture? Let us take away from ourselves vain fables and biting jests; let us spurn, as much as we can, idle and wanton discourses: and let us see whether there does not remain for us time in which we may be free for the divine reading. Let us flee luxurious luncheons, which occupy us until evening; let us despise suppers, which sometimes even in vices drag us out until midnight, in which both our flesh is weakened by drunkenness, and our soul is wounded, or perchance even dies, by filthy speech and buffooneries; let us flee those evil occupations which weaken both soul and body:
但那識字的人——豈可能他竟尋不著書卷，好藉以誦讀神聖的聖經嗎？讓我們從自己除去虛妄的無稽之談與尖刻的戲謔；讓我們儘量摒棄閒散放蕩的言談：便看看是否還有時間留給我們，可以專心於神聖的誦讀。讓我們逃避那纏累我們直到傍晚的奢華午宴；讓我們藐視那些晚宴，它們有時甚至在惡行中把我們拖延到半夜，在其中我們的肉體既因醉酒而衰弱，我們的靈魂也因污穢的言語與粗鄙的戲言而受傷，或許甚至死去；讓我們逃避這些既使靈魂又使身體衰弱的邪惡消遣：
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et videbimus quod nobis remanet tempus, in quo aliquid de salute animæ cogitemus. 2. Non legendi imperitia. Verbum Dei lumen et cibus animæ. Quando noctes longiores sunt, quis erit qui tantum possit dormire, ut lectionem divinam vel tri- bus horis non possit aut ipse legere, aut alios le- gentes audire? Illi enim lestionem divinam legere non possunt, qui se, sicuti jam dictum est, usque ad mediam noctem inebriare contendunt. Nos vero si Deo volumus placere et de salute animæ attentius co- gitare, sobrietatem debemus diligere, et ebrietatem quasi foveam inferni longe refugere. Attendite, rogo vos, fratres : hoc dico quod non ignoratis.
and we shall see that there remains for us time in which we may think somewhat concerning the salvation of the soul. 2. Not by inability to read. The word of God is the light and food of the soul. When the nights are longer, who is there who can sleep so much that he cannot, for at least three hours, either himself read the divine lesson, or hear others reading? For those cannot read the divine lesson who, as has already been said, strive to make themselves drunk until midnight. But we, if we wish to please God and to think more attentively concerning the salvation of the soul, ought to love sobriety, and to flee drunkenness far off as a pit of hell. Attend, I ask you, brethren: I say this which you are not ignorant of.
我們便將看見，還有時間留給我們，好使我們可以稍稍思想關乎靈魂的救恩。第二，不能以不會誦讀為由。神的話乃是靈魂的光與食糧。當夜晚較長時，有誰能睡得如此之多，以致他不能至少花三小時，或自己誦讀神聖的經課，或聆聽別人誦讀呢？因為那些如前所說、竭力使自己醉到半夜的人，才不能誦讀神聖的經課。但我們若願討神喜悅，並更專注地思想靈魂的救恩，就當愛慕清醒，並如逃避地獄的坑一般遠遠逃避醉酒。弟兄們，我求你們留心：我所說的乃是你們並非不曉得的。
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Novimus enim aliquos negotiatores qui cum litteras non nove- rint, requirint sibi mercenarios litteratos; et cum ipsi litteras 1 nesciant, aliis scribentibus rationes suas ingentia lucra conquirunt. Et si illi qui litteras ne- sciunt, conducunt sibi mercenarios litteratos, ut ac- quirant terrenam pecuniam ; tu, quicumque es qui litteras non nosti quare etiam non cum pretio et mer- cede rogas, qui tibi debeat Scripturas divinas rele- gere, ut ex illis possis præmia æterna conquirere? Pro certo, fratres, qui hoc studioses requirit, credit quod illi in æternum prodesse possit.
For we know some traders who, since they know not letters, hire for themselves literate wage-earners; and though they themselves know not letters, yet, with others writing out their accounts, they acquire enormous gains. And if those who know not letters hire for themselves literate wage-earners, that they may acquire earthly money; you, whoever you are that know not letters, why do you not also with a price and a wage engage someone who ought to read over to you the divine Scriptures, that from them you may be able to gain the eternal rewards? Assuredly, brethren, he who zealously seeks this believes that it can profit him unto eternity.
因為我們知道有些商人，既不識字，便為自己雇用識字的僱工；他們自己雖不識字，卻藉別人代寫帳目，賺得巨大的利益。既然那些不識字的人為自己雇用識字的僱工，好賺得地上的錢財；那麼你，無論你是誰，既不識字，為何不也出價出資雇一個人，好為你誦讀神聖的聖經，使你能從其中賺得永遠的賞賜呢？弟兄們，那殷勤尋求此事的人，確信這對他直到永遠有益。
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Qui vero lectionem nec ipse vult legere, nec legentem libenter audire, omnino non credit quod inde aliquid boni possit ac- quirere. Vos ergo, fratres, rogo et admoneo, ut qui- cumque litteras scitis, Scripturam divinam frequentius relegatis : qui vero non scitis, quando alii legunt, in- tentis auribus audiatis. Lumen enim animæ et cibus æternus non est aliud nisi verbum Dei, sine quo anima nec videre potest nec vivere : quia quomodo caro nostra moritur si non capiat cibum, ita et anima no- stra exstinguitur si non accipiat Dei verbum. 3. Rusticus id potest et audire et retinere. Cum discat cantica turpia. Sed dicit aliquis :
But he who neither wishes himself to read the lesson, nor gladly to hear the reader, altogether does not believe that he can acquire anything good therefrom. You therefore, brethren, I ask and admonish, that whoever of you know letters should read over the divine Scripture more frequently: but you who know them not, when others read, listen with attentive ears. For the light of the soul and its eternal food is nothing other than the word of God, without which the soul can neither see nor live: for just as our flesh dies if it takes not food, so also our soul is extinguished if it receives not the word of God. 3. The peasant can both hear it and retain it. Since he learns base songs. But someone says:
但那既不願自己誦讀經課、也不願甘願聆聽誦讀者的人，就全然不信自己能從中獲得任何美善。所以弟兄們，我求你們並勸勉你們：你們中間凡識字的，就當更頻繁地誦讀神聖的聖經：但你們不識字的，當別人誦讀時，就用專注的耳朵聆聽。因為靈魂的光與它永恆的食糧，無非就是神的話，靈魂沒有它就既不能看見也不能存活：因為正如我們的肉體若不得食物就死，我們的靈魂若不領受神的話也照樣熄滅。第三，農夫也能既聽見又記住它。既然他能學會鄙俗的歌曲。但有人說：
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Ego homo rusticus sum, et terrenis operibus jugiter occupatus sum, le- ctionem divinam nec legere possum nec audire. Quam multi rustici et quam multæ mulieres rusticanæ can- tica diabolica, amatoria et turpia memoriter retinent et ore decantant? Ista possunt tenere atque parare quæ diabolus docet; et non possunt tenere quod Chri- stus ostendit? Quanto celerius et melius quicumque rusticus vel quæcumque mulier rusticana, quanto uti- lius poterat et Symbolum discere, et orationem Do- minicam et aliquas antiphoras et psalmos quinquage- simum vel nonagesimum et parare et tenere et fre- quentius dicere, unde animam suam et Deo conjungere, et a diabolo liberare possent?
'I am a countryman, and I am constantly occupied with earthly labors; I can neither read the divine lesson nor hear it.' How many countrymen and how many peasant women retain by heart diabolical songs, amorous and shameful, and sing them aloud? Can they hold and prepare the things the devil teaches, and yet cannot hold what Christ has shown? How much more quickly and better could any countryman or any peasant woman, and how much more usefully, learn the Creed too, and the Lord's Prayer, and some antiphons and psalms — the fiftieth or the ninetieth — and prepare and retain them and recite them more often, whereby they might join their soul to God and free it from the devil?
「我是個鄉下人，終日忙於田間的勞作，既不能閱讀神聖的經課，也不能聆聽。」有多少鄉下人、多少鄉間的婦女，把魔鬼的歌謠、淫穢猥褻的情歌牢記在心，並張口高唱？他們能記住並操練魔鬼所教的，卻不能記住基督所指示的嗎？任何鄉下人或任何鄉間婦女，何不更快、更好、更有益地也學習信經、主禱文，以及一些對經和聖詠——第五十篇或第九十篇——並預備、記誦、時常誦念，藉此把自己的靈魂與天主聯結，並從魔鬼手中得釋放呢？
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Nam quomodo cantica turpia in tenebras diaboli mittunt; sic cantica sancta Christi lumen ostendunt. Nemo ergo dicat : Non pos- sum aliquid de hoc quod in ecclesia legitur retinere. Sine dubio enim, si velis, poteris. Incipe velle, et statim poteris. Et ut de operibus bonis nullus homo se valeat excusare, donante Deo volo vobis qualem- cumque rationem suggerere. 4. Et ea quæ ad agriculturam spectant. Animæ no- stræ cura, fratres charissimi, maxime terrenæ cultu- ræ similis est. Sicut enim in terra quæ colitur, alia exstirpantur, alia radicitus evelluntur, ut quæ bona sunt seminentur : ita et in anima nostra fieri debet. Eradicentur mala, et bona plantentur;
For just as shameful songs cast men into the darkness of the devil, so holy songs display the light of Christ. Therefore let no one say: 'I cannot retain anything of what is read in church.' For without doubt, if you are willing, you will be able. Begin to will, and at once you will be able. And that no man may be able to excuse himself from good works, by God's gift I wish to suggest to you some kind of method. And now concerning the things that pertain to agriculture. The care of our soul, dearest brethren, is most like the cultivation of the land. For just as in tilled ground some things are rooted out and others plucked up by the roots, so that what is good may be sown, so also ought it to be done in our soul. Let evils be uprooted and good things planted;
因為正如猥褻的歌謠把人拋入魔鬼的黑暗，聖潔的歌謠卻彰顯基督的光。因此，誰也不要說：「教會裡所讀的，我一點也記不住。」因為毫無疑問，只要你願意，你就能夠。你只要開始願意，立刻就能夠。並且為叫沒有人能推諉善工，我願藉天主的恩賜，向你們提出某種方法。現在論到與農耕有關的事。至愛的弟兄們，我們靈魂的照料，最像田地的耕作。因為正如在受耕的土地上，有些要連根拔除，有些要拔起，好使美善的種子得以撒下：我們的靈魂裡也當如此。要拔除諸惡，栽種美善；
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exstirpentur noxia, et utilia inserantur : superbia evellatur, et hu- militas plantetur; projiciatur avaritia, et misericordia teneatur; contemnatur luxuria, et castitas diligatur. Nam quomodo in terra tua, nisi mala projeceris, bona plantare non poteris, sic et de anima tua nisi spinas et tribulos vitiorum cradicaveris, virtutum germina san- eta plantare non poteris. Dic mihi, rogo te, quicumque es ille qui jam paulo ante dicebas quod pro eo quod non nosses legere, ideo non possis Dei præcepta com- plere; dic mihi, quis tibi monstravit quomodo putares vineam tuam, quo tempore plantares novellam? Quis tibi hoc ostendit?
let the harmful be rooted out and the useful be grafted in: let pride be plucked up, and humility be planted; let avarice be cast away, and mercy be held fast; let luxury be despised, and chastity be loved. For just as in your land, unless you cast out the bad, you cannot plant the good, so also with your soul: unless you root out the thorns and briars of the vices, you cannot plant the holy shoots of the virtues. Tell me, I pray you, whoever you are who just now were saying that, because you did not know how to read, therefore you could not fulfill God's precepts — tell me, who showed you how you should prune your vineyard, at what time you should plant the young vine? Who showed you this?
要拔除有害的，接上有益的：要拔起驕傲，栽種謙卑；要拋棄貪婪，持守憐憫；要輕看奢淫，愛慕貞潔。因為正如在你的田地裡，你若不除掉壞的，就不能栽種好的，你的靈魂也是如此：你若不拔除諸惡習的荊棘與蒺藜，就不能栽種諸德行聖潔的嫩芽。我求你告訴我，你這剛才還在說：因為你不識字，所以不能遵守天主誡命的人啊——請告訴我，是誰指教你當如何修剪你的葡萄園、當在何時栽種新葡萄樹？是誰向你指明這事的？
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Quia aut vidisti, aut audisti, aut interrogasti cultores optimos qualiter deberes colere vineam tuam. Quomodo ergo sollicitus es de vinea tua, quare non sic es solliciuts de anima tua?. 5. Villa Dei et villa hominis: quæ utrique cura exhi- benda. Attendite, rogo vos, fratres, duo genera agro- rum sunt : unus ager est Dei, alter est hominis. Habes tu villam tuam; habet et Deus suam. Villa tua est terra tua; villa Dei est anima tua. Num quid justum est ut villam tuam colas, et Dei villam desertam di- mittas? Si colis terram tuam , cole et animam tuam. Villan. tuam vis componere, et Dei villam desertam dimittere? Numquid hoc justum est, fratres? Numquid lam tuam cultam, et gaudes;
It is because you either saw, or heard, or inquired of the best husbandmen how you ought to tend your vineyard. How is it, then, that you are so anxious about your vineyard, yet are not so anxious about your soul? The farm of God and the farm of man: what care must be shown to each. Attend, I pray you, brethren, there are two kinds of fields: one field is God's, the other is man's. You have your own farm; God too has His. Your farm is your land; God's farm is your soul. Is it just, then, that you should cultivate your own farm, and leave God's farm deserted? If you cultivate your land, cultivate also your soul. Do you wish to set your own farm in order, and leave God's farm deserted? Is this just, brethren? Do you look upon your own farm cultivated, and rejoice;
這是因為你或是看見、或是聽聞、或是向最好的耕農請教過，你當如何照料你的葡萄園。那麼，你既為你的葡萄園如此操心，為何不同樣為你的靈魂操心呢？天主的田莊與人的田莊：對兩者當顯出何等的照料。弟兄們，我求你們留意，田地有兩種：一塊田是天主的，另一塊是人的。你有你的田莊；天主也有祂的。你的田莊是你的土地；天主的田莊是你的靈魂。那麼，你耕作自己的田莊，卻讓天主的田莊荒廢，這是公道的嗎？你若耕作你的土地，也當耕作你的靈魂。你願整頓自己的田莊，卻讓天主的田莊荒廢嗎？弟兄們，這是公道的嗎？你看見自己的田莊得了耕作，就歡喜；
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cur non attendis ani- mam tuam desertam, et plangis? De agro villæ nostræ paucis diebus victuri sumus in mundo : ibi ergo, id est, in anima nostra majus studium debemus semper impendere. Animam nostra quasi villam suam no- bis dognatus est committere Deus, ut illam omni stu- dio debeamus excolere. Totis ergo viribus cum Dei adjutorio laboremus, ut cum Deus ad agrum suum, hoc est, ad animam nostram venire voluerit, totum cultum, totum compositum , totum ordinatum inve- nial, messem inveniat, non spinas; vinum inveniat, non acetum; triticum magis quam lolium. Si omnia quæ placeant oculis suis invenerit, æterna nobis præ- mia repensabit.
why do you not consider your soul deserted, and mourn? From the field of our farm we are to live but a few days in this world: there, then, that is, upon our soul, we ought always to spend the greater diligence. God has deigned to commit our soul to us as His own farm, that we might cultivate it with all diligence. Let us therefore labor with all our strength, with God's help, so that when God shall be pleased to come to His field, that is, to our soul, He may find it wholly cultivated, wholly set in order, wholly arranged; that He may find a harvest, not thorns; wine, not vinegar; wheat rather than tares. If He finds all things that please His eyes, He will repay us with eternal rewards.
你為何不顧念你荒廢的靈魂而哀傷呢？我們在這世上，靠田莊之田不過活幾天而已：所以在那更要緊之處，就是在我們的靈魂上，我們該當常常付出更大的勤勞。天主俯允把我們的靈魂當作祂自己的田莊託付給我們，要我們以全副的勤勞去耕耘它。所以，讓我們藉著天主的幫助，竭盡全力勞作，使天主樂意來到祂的田地，就是我們的靈魂那裡時，可以看見它完全受了耕作、完全整頓、完全有序；可以看見莊稼，而非荊棘；看見美酒，而非酸醋；看見麥子，而非稗子。祂若尋見一切悅祂眼目的事物，就必以永恆的賞報償還我們。
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Si vero totum desertum et spinis re- pletum aspexerit, cum ipsi spinis operum nostrorum æterno nos incendio deputabit. 6. Æmulato Dei de cultu animæ, et tribulationum origo. Nihil in hoc durum exigit Deus. Inde est, fratres, quod frequenter tribulationes et angustias sustine- mus, quia Deus vicem nobis quodam modo reddit. Nolumus nos amare animam nostram, quam ille amat; et ille villam, quam nos amamus, dimittit ut pereat.Nam ut deserta remaneret ab hostibus terra nostra longo tempore, multis vitiis et criminibus deserta re- manserat anima nostra. Quia ergo animam nostra quam Deus diligit non amavimus, totum quod in hoc mundo amabamus perdidimus.
But if He beholds it all deserted and filled with thorns, He will consign us, together with the very thorns of our works, to eternal burning. Emulating God in the care of the soul, and the origin of tribulations. God demands nothing hard in this. Hence it is, brethren, that we frequently endure tribulations and distresses, because God in a certain manner repays us in kind. We refuse to love our soul, which He loves; and He abandons the farm which we love, to let it perish. For just as our land long remained deserted by enemies, so our soul had remained deserted with many vices and crimes. Because, therefore, we did not love our soul, which God loves, we lost all that we loved in this world.
但祂若看見它全然荒廢、滿是荊棘，就必連同我們行為的那些荊棘，把我們判入永火。在照料靈魂上效法天主，以及患難的根源。天主在這事上並不要求任何艱難的事。弟兄們，這就是為何我們屢屢承受患難與困苦的緣故，因為天主在某種意義上以牙還牙地報應我們。我們不肯愛祂所愛的我們的靈魂；於是祂便撇下我們所愛的田莊，任其荒毀。因為正如我們的土地長久被仇敵荒廢，我們的靈魂也因許多惡習與罪過而荒廢了。所以，我們既不愛天主所愛的我們的靈魂，就喪失了我們在這世上所愛的一切。
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Et ideo, fratres cha- rissimi, vel sic discamus plus animam amar quam carnem, æterna potius diligere quam caduca. Quid- quid enim pro carne laboramus, totum peribit 1 : hoc solum perire non poterit, quod unusquisque pro sa- lute animæ suæ in cœlo reposuit. Nemo ergo se ex- cuset et dicat se litteras nescire; ideo non posse Dei præcepta comlere. Non est grande quod a nobis re- quirit Deus, non durum, non asperum. Clamat tibi in conscientia tua æterna justitia : Quomodo gubernas agrum tuum, guberna et cor tuum; quomodo colis villam tuam, cole et animam tuam; quomodo super- fluos palmites tollis de vite tua, sic malos affectus tolle de anima tua. Præcidis de vite tua quod malum est;
And therefore, dearest brethren, let us at least in this way learn to love the soul more than the flesh, to love things eternal rather than things fleeting. For whatever we labor for on behalf of the flesh will wholly perish: this alone cannot perish, which each one has laid up in heaven for the salvation of his soul. Therefore let no one excuse himself and say that he does not know letters, and therefore cannot fulfill God's precepts. What God requires of us is not great, not hard, not harsh. Eternal justice cries out to you in your conscience: 'As you govern your field, govern also your heart; as you cultivate your farm, cultivate also your soul; as you remove the superfluous shoots from your vine, so remove the evil affections from your soul. You cut away from your vine what is bad;'
因此，至愛的弟兄們，讓我們至少這樣學習愛靈魂過於愛肉體，愛永恆的過於愛短暫的。因為凡我們為肉體所勞作的，都要盡都朽壞：惟有這一樣不能朽壞，就是各人為自己靈魂的救恩而積存在天上的。所以，誰也不要為自己推諉，說他不識字，因此不能遵守天主的誡命。天主向我們所要求的並不大，不艱難，也不苛刻。永恆的公義在你良心中向你呼喊：「你怎樣治理你的田地，也要怎樣治理你的心；你怎樣耕作你的田莊，也要怎樣耕作你的靈魂；你怎樣從你的葡萄樹上除去多餘的枝條，也要怎樣從你的靈魂中除去邪惡的情慾。你從你的葡萄樹上剪除壞的；」
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incide de anima tua quod iniquum est. Quomodo qui vitem suam uno anno putare noluerit, ipso anno abun- datius exhibet, et postea sine fructu sterilis remane- bit: sic et qui malas cogitationes et mala desideria non tollit de anima sua, videtur affere fructum de rapinis et fraudibus in anno vitæ suæ quo vivit in hoc mundo; sed postea sterilis remanebit in æternum. Et quia fructus legitimos non exhibit, quasi sar- menta luxuriosa et infructuosa,æterm illum flamma sine misericordia cruciabit, sicut ipse Dominus dixit, Paleas autem comburet igni inexstinguibili (Matth. III. 12). Quomodo in vite tua totos oculos 1 superfluos amputas, et duos aut tres qui sunt legitimi derelin- quis:
cut away from your soul what is wicked. Just as he who has refused to prune his vine for one year yields more abundantly in that very year, but afterward remains barren and fruitless: so also he who does not remove evil thoughts and evil desires from his soul seems to bring forth fruit from robberies and frauds in the year of his life in which he lives in this world; but afterward he will remain barren forever. And because he did not display lawful fruits, like luxuriant and unfruitful branches, the eternal flame will torment him without mercy, as the Lord Himself said: 'But the chaff He will burn with unquenchable fire' (Matt. 3:12). Just as on your vine you cut away all the superfluous buds, and leave the two or three that are lawful:
要從你的靈魂中剪除凡不義的。正如那不肯在一年中修剪自己葡萄樹的人，在那一年結果更繁茂，卻在此後荒蕪不結果實：照樣，那不從自己靈魂中除去惡念與惡慾的人，在他活在這世上的生命之年，似乎藉搶奪與欺詐結出果子；但此後卻要永遠荒蕪。並且因為他沒有結出合法的果子，就像放縱而不結實的枝條，永火要毫無憐憫地折磨他，正如主自己所說：「至於糠秕，祂要用不滅的火焚燒。」（瑪三12）正如在你的葡萄樹上，你剪去一切多餘的芽眼，只留下合法的兩三個：
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sic et in anima tua omnia desideria, quæ res alienas male respiciunt et pessime concupiscunt, Spi- ritus sancti gladio et crucis falee debes incidere, et hoc tantum unde justitia vel misericordia cernitur re- servare. 7. I d in anima colenda servetur quod in agricultura. Fructus triplex et tres professiones. Bonæ virgines. Vi­ duæ. Conjugatæ. Nam terra quando colitur, fratres dilectissimi, nostis quæ consuetudo servetur. Primum evelluntur spinæ, lapides projiciuntur; postea terra ipsa proscinditur, combinatur, tertiatur: deinde quarto aut quinto sulco ordine legitimo seminatur. Hoc ergo fiat, fratres charissimi, in anima nostra. Primum eradicentur spinæ, id est, cogitationes malæ.
so also in your soul you ought to cut away, with the sword of the Holy Spirit and the pruning-hook of the cross, all desires that wrongly regard other men's goods and most wickedly covet them, and to keep only that in which justice or mercy is discerned. Let the same care be kept in cultivating the soul as in agriculture. The threefold fruit and the three states of life. Good virgins. Widows. Married women. For when the land is tilled, most beloved brethren, you know what practice is observed. First the thorns are plucked out, the stones are cast away; afterward the ground itself is broken up, worked a second time, worked a third time: then at the fourth or fifth furrow it is sown in lawful order. Let this therefore be done, dearest brethren, in our soul. First let the thorns be rooted out, that is, evil thoughts.
照樣，在你的靈魂中，你也當以聖神的寶劍和十字架的鐮刀，剪除一切邪惡地覬覦、極其罪惡地貪戀他人財物的私慾，只保留那顯出公義或憐憫的。在耕耘靈魂上，當持守農耕所行的。三重的果實與三種生活身分。良善的童貞女。寡婦。已婚的婦女。至愛的弟兄們，因為當土地受耕時，你們知道所遵行的常規。首先拔出荊棘，拋去石塊；然後把土地本身犁開，再犁一遍，第三遍：接著按合法的次序，在第四或第五道犁溝上撒種。至愛的弟兄們，所以要在我們的靈魂中如此行。首先要拔除荊棘，就是諸般惡念。
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Postea lapides auferantur, hoc est, omnis malitia vel duritia expurgetur. Deinde cor nostrum evangelico aratro et crucis vomere proscindatur et aretur, et confringatur per pœnitentiam, molliatur per eleemo­ synam, per charitatem semini dominico præparetur : ut et tunc purgata et bene culta cordis nostri terra cum gaudio semen verbi Dei possit excipere,et non solum trigesimum, sed etiam sexagesimum et cente­ simum fructum reddere. Tres enim professiones sunt in sancta Ecclesia catholica. Sunt virgines, sunt vi- duæ, sunt etiam conjugati. Virgines exhibent cente­ simum, viduæ sexagesimum, conjugati vero trigesi- mum. Alius quidem exhibet amplius2, alius minus;
Afterward let the stones be taken away, that is, let all malice or hardness be purged out. Then let our heart be broken up and plowed with the evangelical plow and the plowshare of the cross, and be shattered by penance, softened by almsgiving, prepared by charity for the Lord's seed: so that then, purged and well tilled, the ground of our heart may with joy receive the seed of the word of God, and yield not only thirtyfold, but even sixtyfold and a hundredfold fruit. For there are three states of life in the holy catholic Church. There are virgins, there are widows, there are also the married. The virgins yield a hundredfold, the widows sixtyfold, but the married thirtyfold. One indeed yields more, another less;
然後要挪去石塊，就是要清除一切的惡毒或剛硬。接著，要用福音的犁與十字架的犁頭犁開、耕耘我們的心，藉補贖破碎它，藉施捨使它柔軟，藉愛德為主的種子預備它：好使我們心中的土地既已潔淨、耕作得宜，便可歡歡喜喜地領受天主聖言的種子，不但結出三十倍，甚至結出六十倍、一百倍的果實。因為在神聖公教會中有三種生活身分。有童貞女，有寡婦，也有已婚者。童貞女結一百倍，寡婦結六十倍，已婚者則結三十倍。誠然，一個結得多，另一個結得少；
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sed omnes in cœlesti horreo reconduntur, et æterna beatitudine feliciter perfruuntur. Virgines ergo co­ gitantes Mariam, viduæ Annam, maritatæ vero Su- sannam, imitentur illarum castitatem in hoc sæculo, ut illis sociari mereantur in æternum. Bonæ enim virgines, quæ non solum corpore, sed etiam corde et lingua virgines esse voluerint, sanctæ Mariæ cum re- liquo exercitu virginum sociantur. Bonæ viduæ,non deliciosæ, non linguosæ3, non curiosæ, non invidiosæ, non superbæ, quæ jejuniis, eleemosynis et orationi- bus, sicut beata Anna faciebat, serviunt Deo, cum ipsa Anna sancta sociantur multis millibus viduarum.
but all are stored up in the heavenly granary, and happily enjoy eternal blessedness. Let the virgins therefore, thinking upon Mary, the widows upon Anna, and the married upon Susanna, imitate their chastity in this age, that they may be worthy to be joined to them in eternity. For good virgins, who have willed to be virgins not only in body but also in heart and tongue, are joined to holy Mary with the rest of the army of virgins. Good widows — not given to pleasures, not talkative, not curious, not envious, not proud — who serve God with fastings, alms, and prayers, as blessed Anna did, are joined to holy Anna herself with many thousands of widows.
但眾人都被收藏在天上的倉庫裡，幸福地享受永恆的福樂。所以，願童貞女思念瑪利亞，寡婦思念亞納，已婚者思念蘇撒納，在今世效法她們的貞潔，好使她們配得永遠與她們同列。因為良善的童貞女，就是那些不僅願在身體上、也願在心與舌上作童貞女的，便與聖瑪利亞並其餘童貞女的隊伍同列。良善的寡婦——不貪享樂、不多言、不好奇、不嫉妒、不驕傲——就是那些以齋戒、施捨與祈禱事奉天主，如同蒙福的亞納所行的，便與聖亞納本人並千萬的寡婦同列。
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Conjugati vero qui sibi invicem fidem servaverint, et extra se nihil agnoverint, se ipsos tantum nonnisi pro desiderio filiorum agnoverint, assidue eleemosy- nas fecerint, et in quantum possunt Dei præcepta ser- vaverint, sancto Job, sanctæ Saræ, vel sanctæ Su- sanne cum sanctis Patriarchis et Prophetis mere- buntur feliciter sociari. 8. Qualiter audita in concione invicem repetenda. Rogo vos, fratres charissimi, semper recolite, semper re- tinete quod vobis pro animæ vestræ salute suggeri- mus. Nolite hoc transitorie accipere. Debet enim sermo noster in corde vestro radices figere; ut in tempore retributionis possit æternæ vitæ fructus fe- liciter exhibere.
But the married, who have kept faith with one another, and have known nothing outside themselves, have known each other only for the desire of children, have constantly given alms, and have kept God's precepts as far as they can — these will be worthy to be happily joined to holy Job, holy Sarah, or holy Susanna, together with the holy Patriarchs and Prophets. In what manner the things heard in the assembly are to be repeated to one another. I pray you, dearest brethren, always recall, always retain, what we suggest to you for the salvation of your soul. Do not receive this in a passing way. For our sermon ought to fix roots in your heart, that in the time of retribution it may happily yield the fruit of eternal life.
但已婚者，就是那些彼此守信、在自己之外一無所識、僅為生育子女的願望而彼此相識、不斷施捨、並盡其所能遵守天主誡命的人——這些人將配得幸福地與聖約伯、聖撒辣，或聖蘇撒納，並眾聖祖與先知同列。在集會中所聽見的，當如何彼此重述。至愛的弟兄們，我求你們，要常常回想、常常記住我們為你們靈魂的救恩所提說的。不要草率地領受這些。因為我們的講道當在你們心中扎根，好使在報應之時，能幸福地結出永生的果實。
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Qui potest totum retinere quod di- cimus, Deo gratias agat, et aliis quod retinet semper ostendat. Qui totum non potest retinere, vel partem aliquam recordetur. Et si totum unus non potest, singuli ternas vel quaternas sententias retinete : et dum unus alteri insinuat quod audivit, totum vobis in- vicem referendo non solum memoriter retinere, sed etiam bonis operibus Christo adjuvante poteritis imple- re. Dicat unus alteri : Ego audivi episcopum meum de castitate dicentem. Alius dicat : Ego in mente habeo illum et de eleemosynis prædicasse. Alius dicat : Re- mansit in memoria mea, quod dixit ut sic colamus ani- mam nostram, quomodo colimus terram nostram. Alius referat :
He who can retain the whole of what we say, let him give thanks to God, and always show to others what he retains. He who cannot retain the whole, let him at least remember some part. And if one cannot retain the whole, do you each retain three or four sentences: and while one imparts to another what he has heard, by relating the whole to one another you will be able not only to retain it by heart, but also, with Christ's help, to fulfill it in good works. Let one say to another: 'I heard my bishop speaking about chastity.' Let another say: 'I have in mind that he also preached about almsgiving.' Let another say: 'It has remained in my memory that he said we should cultivate our soul as we cultivate our land.' Let another relate:
凡能記住我們所講一切的，就當感謝天主，並常將所記住的向別人陳明。凡不能全記的，就當至少記住其中一部分。並且，若一人不能全記，你們就各人記住三四句話：當一人把所聽見的傳給另一人時，藉著彼此相述，你們不但能默記，也能藉基督的幫助，在善工上將它實行出來。願一人對另一人說：「我聽見我的主教講論貞潔。」願另一人說：「我記得他也講論了施捨。」願另一人說：「我還記得他說，我們當如何耕耘我們的靈魂，正如我們耕耘我們的土地。」願另一人述說：
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Ego retineo dixisse episcopum meum, ut qui novit litteras, Scripturam divinam studeat legere, qui vero non novit, quærat sibi et roget qui illi de- beat Dei præcepta relegere, ut quod legerit possit Deo adjuvante complere. Dicat etiam alius : Ego au- divi episcopum meum dicentem, quod quomodo ne- gotiatores qui non noverunt litteras, conducunt sibi mercenarios litteratos ut acquirant pecuniam; sic Christiani debent sibi requirere et rogare, et si ne- cesse est, etiam et mercedem dare, ut illis debeat aliquis Scripturam divinam relegere; ut quomodo negotiator alio legente acquirit pecuniam, sic illi ac- quirant vitam æternam. Hæc si agitis, si vos invicem admonetis;
'I retain that my bishop said that he who knows letters should study to read the divine Scripture, but he who does not know should seek out and ask someone who ought to read God's precepts to him again, so that what he has read he may, with God's help, fulfill.' Let another also say: 'I heard my bishop saying that, just as merchants who do not know letters hire for themselves literate hirelings in order to acquire money, so Christians ought to seek out and ask for themselves, and if it is necessary, even to give a wage, so that someone may read the divine Scripture to them; that just as the merchant acquires money while another reads, so these may acquire eternal life.' If you do these things, if you admonish one another;
「我記得我的主教說，識字的人當致力閱讀神聖的聖經，而不識字的人當尋找並懇求那該當為他重讀天主誡命的人，好使他所讀的，能藉天主的幫助得以實行。」願另一人也說：「我聽見我的主教說，正如不識字的商人為自己僱用識字的雇工以獲取錢財，照樣，基督徒也當為自己尋找、懇求，若有必要甚至付工價，好使有人為他們誦讀神聖的聖經；使他們正如商人在別人誦讀時獲取錢財，這樣他們也可獲取永生。」你們若行這些事，若彼此勸勉；
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et in hoc sæculo fideliter potestis vivere, et postea ad æternæ vitæ beatudinem pervenire. Nam si statim ubi de ecclesia recesseris, totum quod ab episcopo audisti oblitus fueris sine fructu venisti ad ecclesiam, sine fructu inanis redis ad domum tuam. Sed absit hoc a vobis, fratres : magis in vobis impleatur illud quod scriptum est, Beati qui custo- diunt judicium, et faciunt justitiam in omni tempore (Psal. CV, 3); et illud, Misericordia autem Domini a sæculo et usque in sæculum super timentes eum; et justi- tia ejus super filios filiorum custodientibus mandata ejus, et memoria retinentibus ut faciant ea (Psal. CII, 17 et 18).
then both in this age you can live faithfully, and afterward attain to the blessedness of eternal life. For if, as soon as you have departed from church, you have forgotten all that you heard from the bishop, you have come to church without fruit, and without fruit you return empty to your home. But far be this from you, brethren: rather let that which is written be fulfilled in you: 'Blessed are they who keep judgment, and do justice at all times' (Ps. 105:3); and that other: 'But the mercy of the Lord is from everlasting to everlasting upon them that fear Him; and His justice unto children's children, to such as keep His covenant, and are mindful of His commandments to do them' (Ps. 102:17-18).
這樣，你們既能在今世忠信地生活，此後也能達到永生的福樂。因為你們若一離開教會，就把從主教所聽見的一切都忘了，你們來到教會便毫無果效，也毫無果效地空手回家。但弟兄們，願這事遠離你們：倒願那所記載的在你們身上得以應驗：「遵守公道、時常行義的人，是有福的。」（詠一〇五3）又那另一處：「上主的慈愛，從永遠到永遠，臨於敬畏祂的人；祂的公義及於子子孫孫，就是那些謹守祂盟約、記念祂誡命而遵行的人。」（詠一〇二17-18）
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Ad quam vos misericordiam Dominus pro sua pietate perducat, qui vivit et regnat in sæcula sæculorum. Amen. SERMO CCCIV (a). De Misericordia, et Indulgentia (b). 1. Misericordia homini pernecessaria. Hunc aliis exhibendo promeretur. In judice misericordia et disci- plina ne dissocientur. Misericordia primo in se servanda. Inter omnia quibus humana indiget fragilitas, maxi- me necessaria est misericordia; quia quanto fragilior est corrupta natura,tanto majore indiget providentia beneficii.
To which mercy may the Lord in His loving-kindness bring you, who lives and reigns forever and ever. Amen. Sermon 304. On Mercy and Forgiveness. Mercy is most necessary for man. By showing it to others he obtains it. In a judge let not mercy and discipline be separated. Mercy is first to be kept toward oneself. Among all the things that human frailty needs, mercy is most necessary; for the more frail our corrupt nature is, the greater the provision of kindness it needs.
願上主因祂的仁慈，把你們領到這慈愛那裡，祂生活著、掌權，直到永永遠遠。阿們。第三〇四篇講道。論慈愛與寬恕。慈愛對人是至為必要的。人藉著向別人施行慈愛而獲得它。在審判者身上，慈愛與紀律不可分離。慈愛首先當向自己持守。在人性脆弱所需的一切之中，慈愛是至為必要的；因為腐敗的本性愈是脆弱，就愈需要更大的恩惠供應。
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Et ideo, fratres, quia sine hac vita nostra subsistere non potest, discamus quomodo in nos pri- mum divinam provocem clementiam, ut secundum multitudinem miserationum suarum nostræ miseriæ subvenire dignetur; quatenus in præsentis vitæ cursu vitemus nostræ salutis damnum, et in futuro inter- itum possimus evadere perpetuum. Ad hoc enim im- petrandum, dilectissimi, sicut nobis Scriptura sacra ostendit, præcipuum est misericordiæ bonum; de qua ipse Salvator ait, Beati misericordes, quoniam ipse misericordiam consequentur (Matth. V, 7). Non potest peccator misericordiam a Deo sperare, qui misericordiam non facit peccantibus in se.
And therefore, brethren, since without this our life cannot subsist, let us learn how first to provoke the divine clemency toward us, that according to the multitude of His compassions He may deign to succor our misery; so that in the course of the present life we may avoid the ruin of our salvation, and in the future may be able to escape everlasting destruction. For to obtain this, most beloved, as holy Scripture shows us, the chief good is that of mercy; concerning which the Savior Himself says: 'Blessed are the merciful, for they shall obtain mercy' (Matt. 5:7). The sinner cannot hope for mercy from God, who does not show mercy to those who sin against him.
因此，弟兄們，既然我們的生命離了這慈愛便不能存立，就讓我們學習如何首先激發那神聖的憐憫臨到我們，使祂按照祂憐憫的豐盛，俯允救助我們的困苦；好使我們在今生的路程中避免救恩的敗壞，並在來世能逃脫永遠的滅亡。至愛的弟兄們，因為要得著這事，正如聖經向我們指明的，慈愛乃是至上的美善；救主自己論及它說：「憐憫人的人是有福的，因為他們要蒙受憐憫。」（瑪五7）罪人若不憐憫那些得罪他的人，就不能指望從天主得憐憫。
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Ergo di- mittat homo temporale debitum, ut mereatur recipere æternale bonum. Si animas nostras cupimus pecca- torum sordibus emundari, misericordiam in nos pec- cantibus non negemus; ut in die retributionis ad promerendam Dei misericordiam, misericordiæ ope- ribus adjuvemur. Quomodo misericordiam a Deo ex- spectat vel sperat, qui crudelis est in conservos suos? Si quis cupiat Deum sibi misereri, ita et misereatur debitoribus suis. Certissime indulgentiam exspectare poterit, qni aliis indulgere novit. Ad misericordiæ opus optime nos in Evangelio Dominus exemplo ro- boravit, ubi ait : Estote ergo misericorde, sicut Pater vester cælestis misericors est (Luc.VI, 36);
Therefore let a man remit a temporal debt, that he may deserve to receive an eternal good. If we desire that our souls be cleansed from the filth of sins, let us not deny mercy to those who sin against us; that on the day of retribution we may be aided by works of mercy toward obtaining God's mercy. How does he await or hope for mercy from God, who is cruel to his fellow servants? If anyone desires that God have mercy on him, so let him also have mercy on his debtors. Most certainly he will be able to await pardon, who knows how to pardon others. To the work of mercy the Lord has most excellently strengthened us by His example in the Gospel, where He says: 'Be therefore merciful, as your heavenly Father is merciful' (Luke 6:36);
所以，人當免去暫時的欠債，好配得領受永恆的美善。我們若渴望自己的靈魂從罪的污穢中得潔淨，就不可對得罪我們的人拒絕憐憫；好使在報應之日，我們藉憐憫的善工得幫助，以獲得天主的憐憫。人若對自己的同僕殘忍，怎能盼望或指望從天主得憐憫呢？人若渴望天主憐憫他，也當這樣憐憫他的欠債人。凡知道饒恕別人的，必最確實地能指望寬赦。主在福音中以祂的榜樣，極美好地堅固了我們去行憐憫的工作，祂在那裡說：「所以你們要慈悲，就像你們的天父那樣慈悲」（路六36）；
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qui solem suum oriri facit super bonos et malos, et pluit super ju- stos et injustos (Matth. V, 45). Omnis misericordia facit locum unicuique secundum meritum operum suorum. Qui facit misericordiam, Deo offert sacrificium satis placabile. In judice misericordia et disciplina debet esse; quia una sine altera bene esse non poterit. Mi- sericordia sola si fuerit, securitatem faciet peccandi subjectis : iterum, si disciplina sola semper aderit vertitur animus delinquentis in desperationem, et judex non merebitur a Deo misericordiam. Sed hanc misericordiam a se ipso debet homo incipere. Quo- modo in aliis est misericors, qui in se ipso crudelis est?
'who makes His sun to rise upon the good and the bad, and rains upon the just and the unjust' (Matt. 5:45). Every mercy makes room for each one according to the merit of his works. He who shows mercy offers to God a sacrifice most pleasing. In a judge there ought to be both mercy and discipline; for the one without the other cannot be well. If there be mercy alone, it will produce in subjects a security in sinning: again, if discipline alone be always present, the soul of the offender is turned to despair, and the judge will not deserve mercy from God. But this mercy a man ought to begin from himself. How is he merciful toward others, who is cruel toward himself?
「祂使太陽照好人，也照壞人；降雨給義人，也給不義的人。」（瑪五45）一切憐憫都按各人行為的功德，為各人預備地位。施行憐憫的人，向天主獻上最蒙悅納的祭。在審判者身上當有慈愛與紀律；因為缺一便不能為善。若只有慈愛，就會使受管者放心犯罪：反之，若總是只有紀律，犯過者的心便轉向絕望，審判者也不配從天主得憐憫。但這憐憫，人當從自己開始。人若對自己殘忍，怎能對別人慈悲呢？
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In se ipso crudelis est, qui sibi perpetuas pecca- tis suis præparat flammas. Bene misericors est, qui a se ipso incipit, et se diligenter custodit, ne punia tur cum diabolo; et sic aliis præstet, quod sibi bonum esse prospicit. 2. Aliis indulgendo conciliatur. Per indulgentiam autem docuit nos Dominus, quomodo possirnus im- petrare misericordiam ab illo, cum in Evangelio ait, Dimittite, et dimittetur vobis (Luc. VI, 37) : item, Si di- miseritis hominibus peccata eorum, dimittet et vobis Pater cælestis peccata vestra; si non dimiseritis homi- nibus, nec Pater vester cœlestis dimittet vobis peccata vestra ( Matth. VI, 14 et 15).
He is cruel toward himself who prepares for himself perpetual flames by his sins. He is well merciful who begins from himself, and diligently guards himself, lest he be punished with the devil; and so bestows on others what he perceives to be good for himself. He is reconciled by pardoning others. By forgiveness the Lord has taught us how we can obtain mercy from Him, when He says in the Gospel: 'Forgive, and it shall be forgiven you' (Luke 6:37): likewise, 'If you forgive men their sins, your heavenly Father will also forgive you your sins; but if you do not forgive men, neither will your heavenly Father forgive you your sins' (Matt. 6:14-15).
人若藉自己的罪為自己預備永火，就是對自己殘忍。凡從自己開始、殷勤看守自己免與魔鬼一同受罰的，就是真正慈悲的；如此，他便把自己看為對己有益的，也施給別人。人藉饒恕別人而與天主和好。主藉寬恕教導了我們，如何能從祂得憐憫，祂在福音中說：「你們寬恕，也必蒙寬恕」（路六37）：又說：「你們若寬免別人的過犯，你們的天父也必寬免你們的過犯；但你們若不寬免別人，你們的天父也必不寬免你們的過犯。」（瑪六14-15）
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Hæc quoque vera scientia magnam per nos misericordiam sonat 1 his qui eam recte intelligere possunt. Igitur ex nostro judicio judicat nos Deus, et quodam modo in potestate no- stra est quomodo judicemur a judice Deo. Si miseri- corditer judicemus in nos detinquentibus, misericor- diter judicat Deus de nobis in se peccantibus. Inten- damus ergo in exemplum illius, sicut Doctor Gentium nos admonens ait, Donate vobismetipsis si quis adver- sus aliquem habet querelam : sicut Deus in Christo do- navit vobis, ita et vos facite (Coloss. III, 13): hoc est, quomodo Deus in Christo nobis peccata donavit, sic etiam nos qui in nos peccant dimittamus.
This too, a true knowledge, sounds forth great mercy through us to those who can rightly understand it. Therefore God judges us out of our own judgment, and in a certain manner it is in our power how we shall be judged by God the Judge. If we judge mercifully those who offend against us, God judges us mercifully who sin against Him. Let us therefore look to His example, as the Teacher of the Gentiles admonishing us says: 'Forgive one another, if any have a complaint against another: as God in Christ has forgiven you, so do you also' (Col. 3:13): that is, as God in Christ has forgiven us our sins, so let us also forgive those who sin against us.
這也是真知識，藉著我們向那些能正確領會的人發出洪大的憐憫之音。所以，天主照我們自己的判斷審判我們，在某種意義上，我們如何被天主這審判者所審判，乃在乎我們自己的權柄。我們若慈悲地審判那些冒犯我們的人，天主也慈悲地審判我們這些得罪祂的人。所以，讓我們注目祂的榜樣，正如那外邦人的導師勸勉我們說：「你們該彼此寬恕，若一個對另一個有什麼怨言：正如天主在基督內寬恕了你們，你們也要這樣做」（哥三13）：這就是說，正如天主在基督內寬恕了我們的罪，我們也當寬恕那些得罪我們的人。
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Item alibi idem apostolus ait, Nulli malum pro malo reddentes (Rom XII, 17) : et alio loco, Noli vinci a malo, sed vince in bono malum (Ibid., 21). Sciendum est certis- sime quod unusquisque talem indulgentiam acceptu- rus est a Deo, qualem et ipse dederit proximo suo. Tunc oratio nostra pro peccatis nostris ad aures omnipotentis Dei cito perveniet, si delinquentium pre- ces in nostris auribus acceptabiles erunt. Qui cle- menter peccantibus ignoscer novit, clementiam divinæ pietatis certissime accipiet. Unde et scriptum est, Qui pronus est ad misericordiam, benedictus a Domino (Prov. XXII, 9). Sic enim remittitur nobis, ut nos remise- rimus eis qui nobis quacumque malignitatenocuerunt.
Again elsewhere the same Apostle says: 'Rendering to no man evil for evil' (Rom. 12:17): and in another place, 'Be not overcome by evil, but overcome evil with good' (Ibid., 21). It is to be known most certainly that each one is to receive from God such forgiveness as he himself has given to his neighbor. Then our prayer for our sins will quickly reach the ears of almighty God, if the prayers of those who offend us are acceptable in our ears. He who knows how to pardon sinners clemently will most certainly receive the clemency of the divine loving-kindness. Whence it is also written: 'He that is inclined to mercy shall be blessed by the Lord' (Prov. 22:9). For it is remitted to us in the same measure as we have remitted to those who have harmed us with any malice.
同一位宗徒在別處又說：「不要以惡報惡」（羅十二17）：在另一處又說：「不要被惡所勝，反要以善勝惡。」（同上21）當最確實地知道，各人要照他自己給了近人的寬恕，從天主領受同樣的寬恕。這樣，我們為自己罪過的祈禱，必快快達到全能天主的耳中，只要那些冒犯我們之人的祈求在我們耳中蒙悅納。凡知道仁慈地饒恕罪人的，必最確實地領受神聖仁愛的仁慈。因此經上也記著說：「傾向憐憫的人，必蒙上主賜福。」（箴二十二9）因為我們怎樣饒恕那些以任何惡意傷害我們的人，我們也照樣蒙饒恕。
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3.Miserationum multa genera. Multa itaque genera sunt miserationum, quæ cum facimus, adjuvamur ut dimittantur nobis nostra peccata. Sed ea nihil est majus, qua ex corde dimittimus quod quisque pecca- vit. Non solum enim qui dat esurienti cibum, sitienti potum, modo vestimentum, peregrinantibus hospitium, et cælera hujusmodi, verum etiam qui dat veniam peccanti, eleemosynam dat. Et qui emendat verbere in quem potestas datur, vel coercet aliqua disciplina, et tamen peccatum ejus qui ab illo 2 læsus aut offen- sus est, dimittit ex corde, vel orat ut ei dimittatur; non solum in eo quod dimittit atque orat, verum etiam in eo quod corripit et aliqua emendatoria pœna ple- ctit, eleemosynam dat;
Many kinds of works of mercy. There are, then, many kinds of works of mercy, which, when we perform them, we are helped that our sins may be forgiven us. But none of them is greater than that by which we forgive from the heart whatever anyone has sinned. For not only he who gives food to the hungry, drink to the thirsty, clothing, lodging to travelers, and the rest of this kind, but also he who gives pardon to one who sins, gives alms. And he who corrects by the rod one over whom power is given, or restrains him by some discipline, and yet forgives from the heart the sin of him by whom he was injured or offended, or prays that it may be forgiven him — not only in that he forgives and prays, but even in that he chastises and punishes with some corrective penalty, gives alms;
憐憫的善工有許多種類。所以，憐憫的善工有許多種類，我們行這些事時，就得幫助，使我們的罪得蒙赦免。但其中沒有一樣大過這一樣，就是從心裡饒恕任何人所犯的罪。因為不但那給飢餓的人食物、給口渴的人水喝、給人衣服、給旅客住處，以及其他這類事的人，就連那饒恕犯罪者的，也是施捨。那用杖管教他所受權柄管轄之人的，或用某種紀律約束他的，卻從心裡饒恕那傷害或冒犯他之人的罪，或為那人祈求得赦——不但在他饒恕並祈禱這事上，就連在他責備並用某種矯正之罰懲治這事上，也是施捨；
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quia misericordiam præstat. Proinde, fratres, obsecro ut ante omnia misericordiæ operam detis, et in quibuscumque possitis proximos vestros adjuvetis. Ad indulgendum quoque proximis vestris, delicta eorum prompti sitis; ut peccatorum vestrorum veniam pro hoc ab omnipotente Judice adipisci valeatis, et vitam æternam cum sanctis omni- bus in cœlesti regno perpetualiter habere merea- mini : præstante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat Deusn, per omnia sæcula sæculorum. Amen. SERMO CCCV (a). De Misericordia divina et humana. Quod .ideo Deus paupe- res ill hoc mundo esse permiserit, ut divites haberent quomodo peccata sua redimerent. 1.
because he shows mercy. Therefore, brethren, I beseech you that above all things you give heed to the work of mercy, and in whatever ways you can, you help your neighbors. Be also ready to pardon your neighbors their offenses; that for this you may be able to obtain from the almighty Judge the pardon of your sins, and to deserve to have eternal life with all the saints perpetually in the heavenly kingdom: our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns God, forever and ever. Amen. Sermon 305. On Divine and Human Mercy. That God therefore permitted there to be poor men in this world, so that the rich might have the means by which to redeem their sins.
因為他施行了憐憫。所以，弟兄們，我懇求你們，在萬事之上留意憐憫的善工，並盡你們所能的種種方式幫助你們的近人。你們也當隨時準備寬恕近人的過犯；好使你們為此能從全能的審判者得著罪的赦免，並配得與眾聖徒永遠在天國中享有永生：這是靠我們的主耶穌基督所賜的，祂與聖父及聖神一同生活、掌權，是天主，直到永永遠遠。阿們。第三〇五篇講道。論神聖的與屬人的慈愛。天主之所以准許世上有窮人，是要使富人有得以救贖自己罪過的途徑。
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Misericordia terrena ad cœlestem venitur. Miseri­ cordia divina et humana. Modo, fratres, cum Evan- gelium legeretur, audivimus, dicentem Dominum Sal- vatorem nostrum, Beati misericordes, quoniam ipsi misericordiam consequentur (Matth. V, 7). Dulce est nomen misericordiæ, fratres charissimi; et si nomen quanto magis res ipsa? Et cum eam omnes homines habere velint, quod pejus est, non toti sic agunt; et cum omnes misericordiam velint accipere, pauci sunt qui velint misericordiam dare. O homo, qua fronte vis petere quod dissimulas dare? Debet ergo in hoc mundo misericordia dare, qui illam optat in cœlo rccipere.
By earthly mercy one comes to the heavenly. Divine and human mercy. Just now, brethren, when the Gospel was being read, we heard our Lord and Savior saying: 'Blessed are the merciful, for they shall obtain mercy' (Matt. 5:7). Sweet is the name of mercy, dearest brethren; and if the name, how much more the reality itself? And though all men wish to have it, what is worse, not all so act; and though all wish to receive mercy, few there are who wish to give mercy. O man, with what face do you wish to ask what you refuse to give? He therefore ought to give mercy in this world, who desires to receive it in heaven.
人藉屬地的慈愛達到屬天的慈愛。神聖的與屬人的慈愛。弟兄們，方才誦讀福音的時候，我們聽見我們的主救主說：「憐憫人的人是有福的，因為他們要蒙受憐憫。」（瑪五7）至愛的弟兄們，慈愛之名何等甘美；名尚且如此，何況那實體本身呢？雖然眾人都願擁有它，更壞的是，並非人人都如此行；雖然眾人都願領受憐憫，卻少有人願施行憐憫。人哪，你憑什麼臉面願求你自己不肯給的呢？所以，凡渴望在天上領受慈愛的，就當在今世施行慈愛。
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Et ideo, fratres charissirni, quia omnes misericordiam volumus, faciamus nobis illam pa- tronam in hoc sæculo , ut nos ipsa liberet in futuro. Est enim in cœlo misericordia, ad quam per terrenas misericordias pervenitur. Sic enim Scriptura dicit : Domine, in cœlo misericordia tua (Psal. XXXV, 6). Est ergo et terrena et cœlestis misericordia, humana sci- licet et divina. Qualis est misericordia humana ? Ipsa est misericordia divina? Illa sine dubio quæ tibi tri- buit indulgentiam peccatorum. Quidquid enim mise- ricordia humana largitur in via, misericordia divina reddit in patria.
And therefore, dearest brethren, since we all wish for mercy, let us make it our patroness in this age, that it may free us in the future. For there is in heaven a mercy, to which one comes through earthly mercies. For thus Scripture says: 'O Lord, in heaven is Thy mercy' (Ps. 35:6). There is therefore both an earthly and a heavenly mercy, human namely and divine. What is human mercy? It is itself divine mercy. That, without doubt, which bestows on you the pardon of sins. For whatever human mercy bestows on the way, divine mercy repays in the homeland.
因此，至愛的弟兄們，既然我們眾人都願望慈愛，就讓我們使它在今世作我們的護佑者，好叫它在來世釋放我們。因為天上有一種慈愛，人藉屬地的種種慈愛達到它。因為經上這樣說：「上主，你的慈愛達於諸天。」（詠三十五6）所以，慈愛有屬地的，也有屬天的，就是屬人的與神聖的。屬人的慈愛是什麼？它本身就是神聖的慈愛。毫無疑問，就是那賜給你罪之赦免的。因為凡屬人的慈愛在路途上所施予的，神聖的慈愛必在故鄉償還。
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Deus enim in hoc mundo in omni- bus pauperibus et alitur et esurit 1, sicut ipse dixit, Quamdiu fecistis uni ex minimis istis, mihi fecistis (Matth. XXV, 40). Deus ergo qui de cœlo dignatur dare , vult in terra recipere. Quales sumus nos, qui quando donat Deus volumus accipcre, quando petit nolumus dare? Quando enim pauper esurit, Christus indiget, sicut ipse dixit, Esurivi enim, et non dedistis mihi manducare (Ibid., 42). Noli ergo despicere mise- riam pauperum, si vis securus sperare indulgentiam peccatorum. Esuit modo Christus, fratres, in omni- bus pauperibus ipse esurire et sitire dignatur; et quod in terra accipit, in cœlo reddit.
For God in this world in all the poor is both fed and hungers, as He Himself said: 'As long as you did it to one of these least, you did it to Me' (Matt. 25:40). God therefore, who deigns to give from heaven, wills to receive on earth. What sort of men are we, who, when God gives, wish to receive, but when He asks, refuse to give? For when the poor man hungers, Christ is in need, as He Himself said: 'For I was hungry, and you gave Me not to eat' (Ibid., 42). Do not therefore despise the misery of the poor, if you wish securely to hope for the pardon of your sins. Christ now hungers, brethren, in all the poor He Himself deigns to hunger and thirst; and what He receives on earth, He repays in heaven.
因為天主在這世上，於一切窮人身上既受供養，又受飢餓，正如祂自己所說：「你們對這些最小的一個所做的，就是對我做的。」（瑪二十五40）所以，天主既俯允從天上施予，就願在地上領受。我們是何等人，當天主施予時，我們願領受；當祂求討時，我們卻不肯給？因為當窮人飢餓時，基督就有所缺乏，正如祂自己所說：「因為我餓了，你們沒有給我吃的。」（同上42）所以，你若願安穩地盼望罪的赦免，就不要輕看窮人的困苦。弟兄們，基督如今在一切窮人身上飢餓，祂親自俯允在他們身上飢渴；祂在地上所領受的，必在天上償還。
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Rogo vos, fratres, quid vultis aut quid quæritis, quando ad ecclesiam venitis? Quid utique ,nisi misericordiam? Date ergo terrenam et accipictis cœlestem. Petit a te pauper et tu petis a Deo; ille buccellam, tu vitam æternam : da mendico, quod accipere merearis a Christo; audi ipsum dicentem, Date, et dabitur vobis (Luc. 38). Nescio qua fronte velis accipere quod non vis dare. Et ideo quando ad ecclesiam venitis, secundum vires vestras, qualescumque eleemosunas pauperibus exhi- bete. Qui potest, afferat argentum; qui non potest, exhibeat vinum. Si nec hoc habuerit, exhibeat esu- rienti buccellam; si non habet integram, vel qualem- cumque particulam :
I ask you, brethren, what do you wish or what do you seek, when you come to church? What indeed, except mercy? Give therefore the earthly, and you shall receive the heavenly. The poor man asks of you, and you ask of God; he a morsel, you eternal life: give to the beggar, that you may deserve to receive from Christ; hear Him saying, 'Give, and it shall be given to you' (Luke 6:38). I know not with what face you wish to receive what you do not wish to give. And therefore, when you come to church, according to your means give whatever alms you can to the poor. He who can, let him bring silver; he who cannot, let him offer wine. If he has not even this, let him offer a morsel to the hungry; if he has not a whole one, at least some little portion:
弟兄們，我問你們，你們來到教會時，願意什麼、尋求什麼？除了慈愛，還能是什麼呢？所以你們施予屬地的，就必領受屬天的。窮人向你求討，你向天主求討；他求一口食物，你求永生：施給乞丐，好使你配得從基督領受；聽祂說：「你們給，也必給你們。」（路六38）我不知你憑什麼臉面願領受你自己不肯給的。因此，你們來到教會時，當按你們的力量，把你們所能的種種施捨給窮人。能的人，讓他帶銀子來；不能的人，讓他獻上酒。若連這也沒有，讓他把一口食物獻給飢餓的人；若沒有整個的，至少獻上一小塊：
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ut impleat illud quod Dominus admonuit per prophetam, Frange esurienti panem tuum (Isai. LVIII, 7). Non dixit, Da totum : ne forte pauper sis, et amplius haber non possis. 2. Eleemosyna nobis proficit. Cur pauperes permisit Deus. Et si diligenter attendimus, fratres, hoc ipsum quod Christus in pauperibus esurit, nobis proficit. Ideo enim in hoc mundo Deus pauperes esse permisit, ut omnis homo haberet quomodo peccata sua redi- meret. Si enim pauper nullus esset ; eleemosynam nemo daret, indulgentiam nemo reciperet. Potuit enim Deus omnes homines divites facere; sed nobis per pauperum miseriam voluit subvenire :
that he may fulfill what the Lord admonished through the prophet: 'Break your bread to the hungry' (Isa. 58:7). He did not say, 'Give the whole': lest perhaps you become poor, and can have no more. Almsgiving profits us. Why God permitted the poor. And if we diligently attend, brethren, this very thing — that Christ hungers in the poor — profits us. For God permitted there to be poor men in this world, that every man might have the means by which to redeem his sins. For if there were no poor man, no one would give alms, no one would receive pardon. For God could have made all men rich; but He willed to succor us through the misery of the poor:
好使他實行主藉先知所勸的：「把你的餅分給飢餓的人。」（依五十八7）祂沒有說：「把全部都給」：免得你或許變窮，再也一無所有。施捨對我們有益。天主為何准許有窮人。弟兄們，我們若殷勤留意，這事本身——就是基督在窮人身上飢餓——便對我們有益。因為天主准許世上有窮人，是要使每一個人有得以救贖自己罪過的途徑。因為若沒有窮人，就無人施捨，無人領受寬赦。因為天主本可使人人富足；但祂卻願藉窮人的困苦來救助我們：
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ut et pau- per pet patientiam, et dives per eleemosynam possint Dei gratiam promereri. Nobis enim militat inopia pauperum, Denique si sapienter intelligis, et statera cordis tui diligenter appendis; incomparabiliter plus est quod pro paupere recipis, quam id quod pauperi largiris. Attende et vide nummum, et regnum. Quid simile, frater, das pauperi? Das nummum, et a Christo recipis regnum : das buccellam, et à Chri- sto recipis vitam æternam; das vestimentum, et a Christo recipis remissionem peccatorum. Non ergo despiciamus pauperes, fratres : sed magis eos desideremus, et ultro nos eis ingerere festinemus; quia miseria pauperes, medicamentum est divitum, sicut et ipse Dominus dixit :
that both the poor man through patience, and the rich man through almsgiving, might be able to merit God's grace. For the neediness of the poor fights on our behalf. Finally, if you understand wisely, and diligently weigh in the balance of your heart, incomparably more is what you receive for the poor man's sake than that which you bestow on the poor. Attend and behold the penny, and the kingdom. What like do you give to the poor man, brother? You give a penny, and from Christ you receive a kingdom; you give a morsel, and from Christ you receive eternal life; you give a garment, and from Christ you receive the remission of sins. Let us not therefore despise the poor, brethren: but rather let us desire them, and hasten of our own accord to press ourselves upon them; because the poor man's misery is the medicine of the rich, as the Lord Himself also said:
好使窮人藉忍耐，富人藉施捨，都能配得天主的恩典。因為窮人的匱乏是為我們的緣故爭戰。總而言之，你若明智地領會，並殷勤地在你心的天平上衡量，你為窮人的緣故所領受的，遠超乎你施給窮人的，無可比擬。留意觀看那一文錢，與那國度。弟兄啊，你給窮人的有什麼相稱的呢？你給一文錢，卻從基督領受一個國度；你給一口食物，卻從基督領受永生；你給一件衣服，卻從基督領受罪的赦免。所以，弟兄們，我們不要輕看窮人：倒要渴慕他們，並自願趕緊把自己獻與他們；因為窮人的困苦，是富人的良藥，正如主自己也說：
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Verumtamen date elee- mosunam, et ecce omnia mundaa sunt vobis (Luc. XI, 41); et iterum, Vendite quæ possidetis, et date elee- mosynam (Id. XII, 33). Et per prophetam clamat Spiritus sanctus, Sicut aqua exstinguit ignem; sic elee- mosypa exstinguit peccatum (Eccli. III, 33) : et iterum, Conclude eleemosynam in corde pauperis, et hæc libe- rabit te 1 ab omni malo (Id. XXIX, 15). Faciamus ergo misericordiam, fratres, et Christo adjuvante cautionis suæ vinculum teneamus. Illam utiaque quam supra memoravi, ubi ait, Date, et dabitur vibis; et iterum , Beati misericordes, quoniam ipsi misericordiam consequentur. Unusquissque secundum vires studeat ne ad ecclesiam vacuus veniat :
'But yet give alms, and behold, all things are clean unto you' (Luke 11:41); and again, 'Sell what you possess, and give alms' (Id. 12:33). And through the prophet the Holy Spirit cries out: 'As water quenches fire, so alms quenches sin' (Sir. 3:33): and again, 'Shut up alms in the heart of the poor, and it shall free you from all evil' (Id. 29:15). Let us therefore show mercy, brethren, and with Christ's help let us hold fast the bond of His pledge. That, namely, which I mentioned above, where He says, 'Give, and it shall be given to you'; and again, 'Blessed are the merciful, for they shall obtain mercy.' Let each one according to his means take care not to come empty to church:
「你們倒不如把裡面的施捨給人，看，一切對你們都潔淨了。」（路十一41）又說：「你們變賣你們所有的，施捨給人。」（同十二33）聖神也藉先知呼喊：「正如水滅火，施捨也熄滅罪。」（德三33）又說：「把施捨關在窮人的心裡，它必救你脫離一切的惡。」（同二十九15）所以，弟兄們，讓我們施行憐憫，並藉基督的幫助，緊握祂應許的憑據。就是我上面所提的，祂在那裡說：「你們給，也必給你們」；又說：「憐憫人的人是有福的，因為他們要蒙受憐憫。」願各人按自己的力量，留心不要空手來到教會：
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debet enim aliquid exhibere, qui optat accipere. Qui potest, novo vesti- mento tegat pauperem : qui non potest, vel vetus porrigat. Qui vero ad ista se non sentit idoneum, porrigat huccellam, suscipiat. peregrinum, lectulum faciat, pedes abluat : ut audire mereatur a Christo, Venite, benedicti Patris mei, percipite regnum : quia esurivi , et dedistis mihi manducare; hospes fui, et suscepistis me (Matth. XXV, 34, 35). Nemo se, fra- tres charissimi, de dandis eleemosynis excusare po- terit; quando pro calice aquæ frigide mercedem se Christus redditurum esse promisit (Id. X , 42. 3. Eleemosynarum duo genera.
for he ought to offer something, who desires to receive. He who can, let him cover the poor man with a new garment: he who cannot, let him hand over at least an old one. But he who does not feel himself fit for these things, let him hand over a morsel, receive the stranger, make his bed, wash his feet: that he may deserve to hear from Christ, 'Come, blessed of My Father, receive the kingdom: for I was hungry, and you gave Me to eat; I was a guest, and you took Me in' (Matt. 25:34-35). No one, dearest brethren, will be able to excuse himself from giving alms; when Christ promised that He would repay a reward for a cup of cold water (Id. 10:42). Two kinds of alms.
因為凡渴望領受的，就當獻上一點什麼。能的人，讓他用一件新衣服遮蓋窮人：不能的人，讓他至少遞上一件舊的。但那覺得自己不配這些事的人，讓他遞上一口食物，接待客旅，為他鋪床，為他洗腳：好使他配得從基督聽見：「你們這蒙我父祝福的，來罷，承受這國度：因為我餓了，你們給了我吃的；我作客旅，你們收留了我。」（瑪二十五34-35）至愛的弟兄們，沒有人能為自己推諉不施捨；因為基督應許，祂必為一杯涼水償還賞報。（同十42）施捨有兩種。
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Et quia, sicut fre- quenter admonui, duo sunt eleemosynarum genera, unum bonum, aliud melius; unum ut pauperibus buccellam porrigas, alterum ut peccanti in te fratri cito indulgeas : ambo eleemosynarum genera implere auxiliante Domino festinemus; ut ad æternam indul- gentiam , et ad Christi veram misericordiam pervenire possimus. Sic enim ipse dixit : Si dimiseritis, dimittet et vobis Pater vester peccata vestra ; si non dimiseritis , nec Pater vester dimillet vobis peccata vestras (Id. VI , 14 et 15). Et alibi clamat Spiritus sanctus, Homo ho- mini servat iram, et a Deo quærit medelam? in homi nem similem sibi non misericordiam, et misericor­ diam petit a Deo (Eccli.
And because, as I have frequently admonished, there are two kinds of alms — one good, another better; one that you hand a morsel to the poor, another that you quickly pardon a brother who sins against you — let us hasten, with the Lord's aid, to fulfill both kinds of alms; that we may be able to attain to eternal pardon, and to the true mercy of Christ. For He Himself said: 'If you forgive, your Father will also forgive you your sins; if you do not forgive, neither will your Father forgive you your sins' (Id. 6:14-15). And elsewhere the Holy Spirit cries out: 'Man reserves anger against man, and does he seek healing from God? He has no mercy on a man like himself, and does he ask mercy for his own sins?' (Sir.
並且，正如我屢次勸勉的，施捨有兩種——一種善的，另一種更善的；一種是你遞一口食物給窮人，另一種是你快快饒恕得罪你的弟兄——所以讓我們藉主的幫助，趕緊實行這兩種施捨；好使我們能達到永恆的寬赦，並基督真正的慈愛。因為祂自己說：「你們若寬免，你們的父也必寬免你們的罪過；你們若不寬免，你們的父也必不寬免你們的罪過。」（同六14-15）聖神在別處又呼喊：「人對人懷怒，卻向天主求醫治？他對與自己相同的人不施憐憫，卻為自己的罪求憐憫？」（德
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XXVIII, 5, Dicit enim bea- tus Joannes 2, Qui fratrem suum odit, homicida est (I Joan. III, 15); et iterum, Qui odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo vadat; quoniam tenebræ obcæcaverunt oculos ejus (Id. II, 11). Et ideo, fratres charissimi, ut æterna mala possimus evadere, et ad bona perpetua pervenire, duo quæ supra dixi eleemosynarum genera, quantum possumus et quamdiu vivimus, et ipsi habere et aliis impendere festinemus, ut securi possimus in die ju- dicii dicere, Da, Domine, quia dedimus : nos fecimus quod jussisti; tu imple quod promisisti. Quod ipse præstare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in sæcula sacculorum. Amen.
28:5). For blessed John says: 'He who hates his brother is a murderer' (1 John 3:15); and again, 'He who hates his brother is in darkness, and walks in darkness, and knows not whither he goes; for the darkness has blinded his eyes' (Id. 2:11). And therefore, dearest brethren, that we may be able to escape eternal evils, and to attain to perpetual goods, let us hasten, as much as we can and as long as we live, both to have ourselves and to bestow on others the two kinds of alms I spoke of above, that we may be able securely on the day of judgment to say: 'Give, O Lord, because we have given: we have done what You commanded; do You fulfill what You promised.' Which may He Himself deign to grant, who with the Father and the Holy Spirit lives and reigns forever and ever. Amen.
二十八5）因為蒙福的若望說：「凡恨自己弟兄的，就是殺人的。」（若壹三15）又說：「凡恨自己弟兄的，就在黑暗中，且在黑暗中行走，也不知道往哪裡去；因為黑暗弄瞎了他的眼睛。」（同二11）因此，至愛的弟兄們，為使我們能逃脫永遠的災禍，並達到永恆的美善，讓我們盡我們所能、並在我們活著的日子，趕緊自己既擁有、又向別人施予我上面所說的那兩種施捨，好使我們能在審判之日安穩地說：「上主，求你賜下，因為我們已施予了：我們做了你所吩咐的；求你成就你所應許的。」願祂親自俯允賜下這事，祂與聖父及聖神一同生活、掌權，直到永永遠遠。阿們。
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SERMO CCCVI (a). De Eleemosyna (b). 1. Qui a stipe targienda dispensentur. Faciendis eleemosynis, fratres charissimi, Charitatem vestram admonui, et consilium dare præsumpsi. Et licet apud plures, Deo inspirante, profecerit admpnitio nostra, timeo tamen ne sint aliqui qui aut minus faciant quam possint, aut nec forte faciant. Sed dicit aliquis : Pauper sum; ideo eleemosynam dare non possum. Ut nullus se pauper exeusare posset, Dominus et Salvator noster pro calice aquæ frigidæ mercedem se rediturum esse promisit (Matth. X, 42). Dicis ergo, Pauper sum.
Sermon 306. On Almsgiving. By whom the giving of alms is dispensed. Dearest brethren, I have admonished your Charity concerning the giving of alms, and have presumed to give counsel. And although among many, by God's inspiration, our admonition has profited, yet I fear lest there be some who either do less than they can, or perhaps do not do it at all. But someone says: 'I am poor; therefore I cannot give alms.' That no poor man might be able to excuse himself, our Lord and Savior promised that He would repay a reward for a cup of cold water (Matt. 10:42). You say, then, 'I am poor.'
第三〇六篇講道。論施捨。施捨的施予由誰來管理。至愛的弟兄們，我曾勸勉你們的愛德關於施捨的事，並斗膽提出忠告。雖然藉天主的默感，我們的勸勉在許多人身上收了果效，但我仍恐怕有些人，或是行得少於他們所能的，或竟全然不行。但有人說：「我是窮人；所以我不能施捨。」為使沒有窮人能為自己推諉，我們的主救主應許，祂必為一杯涼水償還賞報。（瑪十42）那麼，你說：「我是窮人。」
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Si nihil amplius habes in substan- tia tua, quam tibi aut in victu aut vestitu rationabili aut mediocri sufficiat, sola tibi potest bona voluntas sufficere. Sed rogo te, diligenter conscientiam tuam interroga, ne forte aliquoties per ebrietatem perdas quod per eleemosynam dare potueras; ne forte delicias gylam studeas in terra consumere, quod per eleemo- synam debueras in cœlum recondere; ne forte delicias præparando, ornamenta ad luxuriam comparando, non harbeas quod pro remedio animæ tuæ possis pau­ peribus erogare; et cum vestes nostrae a ti­ neis soleant devorari, pauperes nec vilia vestimenta mereantur accipere.
If you have nothing more in your substance than suffices you for food or reasonable or modest clothing, good will alone can suffice for you. But I beg you, diligently question your conscience, lest perhaps sometimes through drunkenness you lose what you could have given through almsgiving; lest perhaps you strive to consume in dainties upon earth, by gluttony, what through almsgiving you ought to have laid up in heaven; lest perhaps, by preparing dainties, by procuring ornaments for luxury, you have not what for the remedy of your soul you might dispense to the poor; and while our garments are wont to be devoured by moths, the poor cannot deserve to receive even cheap garments.
你若在你的產業中，除了合理或適度地足夠你飲食或衣著的以外，別無所有，那麼單單善意就足以為你了。但我求你，殷勤地查問你的良心，免得你或許有時因醉酒喪失了你本可藉施捨施予的；免得你或許藉貪食，把你本當藉施捨積存在天上的，力求在地上耗費於珍饈；免得你或許因預備珍饈、為奢華購置裝飾，以致沒有可為你靈魂的救治而分給窮人的；並且當我們的衣服慣常被蛀蟲吞噬時，窮人卻連廉價的衣服也不得領受。
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Si ergo ista omnia impedimenta non aggravant animam nostram, et hoc solum habemus quod nobis vel nostris sufficere possit; non apparebi- mus rei , si elemosynam pauperibus non erogamus. Si vero, ut jam dictum est, frequenter luxuria de- vorat quod misericordia in cœlo thesaurizare potue- rat; corrigamur dum tempus est, et quod huc usque aut non fecimus, aut forte minus quam oportuit feci- mus, implere totis viribus studeamus. 2. Eleemosynæ necessitas et efficacia. Et ideo, o ani- ma christiana, quæ mecum audis et legis, adjuva te consilio sanctissimi Danielis: sic enim ait, Consi- lium meum accipe, et peccata tua eleemosynis redime (Dan IV, 24).
If therefore all these hindrances do not weigh down our soul, and we have only that which can suffice for us or for our own; we shall not appear guilty, if we do not dispense alms to the poor. But if, as has already been said, luxury frequently devours what mercy could have treasured up in heaven; let us be corrected while there is time, and what up to now we have either not done, or perhaps done less than we ought, let us strive with all our strength to fulfill. The necessity and efficacy of almsgiving. And therefore, O Christian soul, who hear and read with me, aid yourself with the counsel of most holy Daniel: for thus he says, 'Take my counsel, and redeem your sins with alms' (Dan. 4:24).
所以，這一切障礙若不壓垮我們的靈魂，我們又只有那能足夠我們或我們自己人所需的；那麼我們若不分施給窮人，也不算有罪。但若如已經所說的，奢淫屢屢吞噬了那憐憫本可積存在天上的；就讓我們趁著還有時候受矯正，並把直到如今我們或是沒有做的、或是做得少於當做的，竭盡全力去實行。施捨的必要與功效。因此，與我一同聆聽、一同誦讀的基督徒靈魂啊，用至聖達尼爾的忠告幫助自己：因為他這樣說：「請接受我的忠告，以施捨救贖你的罪過。」（達四24）
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Quod consilium si non libenter audie- ris, ad cœlum sine causa pulsabis. O anima, quæ in- tra carneos et fragiles parietes habitas, vigila, ora, pete, quære, pulsa. Vigila, inquam, petendo, ora quærendo, pulsa operando. Vigilanti tibi et petenti respondet Dominus, Ecce adsum. Si transieris per ignem, tecum est Dominus tuus, et flamma non ar- debit in te : quia sicut aqua exstinquit ignem, sic ex- stinguit eleemosyna peccatum ( Eccli. III, 33). Si ergo aperueris pauperibus manus tuas, Christus tibi ape- riet januas suas, ut paradisi possessor introcas. Si forte putas quod finis mundi tardius veniat, vel tuum considera finem.
If you do not willingly hear this counsel, you will knock at heaven without cause. O soul, who dwell within fleshly and frail walls, watch, pray, ask, seek, knock. Watch, I say, by asking; pray by seeking; knock by working. To you watching and asking the Lord answers, 'Behold, I am here.' If you pass through the fire, your Lord is with you, and the flame shall not burn in you: for as water quenches fire, so alms quenches sin (Sir. 3:33). If therefore you open your hands to the poor, Christ will open His gates to you, that you may enter as a possessor of paradise. If perhaps you think that the end of the world comes too slowly, consider at least your own end.
你若不甘願聽這忠告，就要無故地叩天門。靈魂啊，你住在肉身脆弱的牆垣之內，當儆醒、祈禱、求告、尋找、叩門。我說，藉求告而儆醒，藉尋找而祈禱，藉行事而叩門。你儆醒求告時，主答應說：「看哪，我在這裡。」你若經過火，你的主與你同在，火焰必不在你身上焚燒：因為正如水滅火，施捨也熄滅罪。（德三33）所以，你若向窮人張開你的手，基督必向你敞開祂的門，使你得以作樂園的承受者進去。你若或許以為世界的末了來得太遲，至少當顧念你自己的終結。
4:890
Ecce paulatim deficit mundus, sub- trahuntur omnia bona quæ fuerant, et accedunt mala quæ non erant. Quotidie quod prædixit Dei sermo, completur; et nec sic homo mutatur. Accipe ergo consilium, dum in manibus tuis habes pretium tuum. Dona tibi de tuo dum tuum est : quia fragile est quod tenes, et cæterorum est quod attendis. Considera quale pro te pretium dederit Dominus tuus : sangui- nem fudit. Charum te habuit, quem tam caro pre- tio comparavit. 3. Divitis et Lazari pauperis mutatæ vices. Divitis purpurati fuge, frater, exemplum, cujus canes pauper Lazarus suis vulneribus pavit, et micas cadentes de mensa divitis non accepit. Sed post non longum tem- poris intervallum mutatæ sunt vices.
Behold, the world little by little fails, all the good things that had been are withdrawn, and the evils that were not come on. Daily what the word of God foretold is fulfilled; and yet man is not changed even so. Take counsel therefore, while you hold your price in your own hands. Give to yourself of your own while it is yours: for frail is what you hold, and what you regard belongs to others. Consider what a price your Lord gave for you: He shed His blood. He held you dear, whom He purchased at so dear a price. The changed lots of the rich man and Lazarus the poor. Flee, brother, the example of the rich man clothed in purple, whose sores the poor Lazarus fed with his own wounds, and he did not receive the crumbs falling from the rich man's table. But after no long interval of time the lots were changed.
看哪，世界漸漸衰殘，一切曾有的美善都被撤去，未曾有的災禍卻臨到。天主聖言所預言的天天應驗；人卻仍不因此改變。所以，趁你手中還握著你的贖價，就當籌謀。趁你的還是你的，就把你自己的施給自己：因為你所握的是脆弱的，你所看重的乃是別人的。想想你的主為你付了何等的贖價：祂流了自己的血。祂如此以重價買了你，就珍愛了你。富人與窮人拉匝祿彼此易位。弟兄啊，逃避那身穿紫袍之富人的鑑戒，他的瘡是窮人拉匝祿用自己的傷口所餵養的，他卻沒有得著從富人桌上掉下來的碎屑。但過了不長的時間，境遇就改換了。
4:891
Pauper beati- tudinem emit mendicitate, et dives supplicium facul- tate. Ille in Abrahæ gremio ab Angelis elevatur, di- ves vero ad inferni profunda perducitur; de quo lo. co vidit dives pauperem, jam pauper divitem. Desiderat guttam, qui negaverat micam. Hæc ergo cogitent divites, qui facultatibus suis se redimere no­ lunt ; ne similia patiantur. Dives fuit ille, de quo nunc loquimur : sunt et hic divites, ad quos nunc lo- quimur. Unius sunt nominis; caveant ne sint unius conditionis. Ergo inter divitem purpuratum et Laza­ rum ulcerosum mutatæ sunt vices. Dives perdidit quod habebat; pauper cœpit esse quod non erat. Di­ ves ille in sæculo apothecas plenas reliquerat;
The poor man bought blessedness by beggary, and the rich man punishment by his means. The one is lifted up by the Angels into Abraham's bosom, but the rich man is led down into the depths of hell; from which place the rich man saw the poor man, now the poor man the rich. He longs for a drop, who had denied a crumb. Let the rich therefore consider these things, who are unwilling to redeem themselves by their means, lest they suffer the like. Rich was that man of whom we now speak: there are rich men here also, to whom we now speak. They are of one name; let them beware lest they be of one condition. So between the rich man clothed in purple and Lazarus full of sores the lots were changed. The rich man lost what he had; the poor man began to be what he was not. That rich man in the world had left storehouses full;
窮人藉行乞買了福樂，富人藉錢財買了刑罰。那一位被眾天使高舉到亞巴郎的懷中，富人卻被領下到陰間的深處；富人從那地方看見那窮人，如今窮人也看見富人。那曾拒絕一塊碎屑的，如今渴求一滴水。所以，願那些不肯用自己錢財救贖自己的富人思念這些事，免得他們遭受同樣的事。我們如今所說的那人是富有的：這裡也有富人，就是我們如今向他們說話的。他們同名；願他們謹防不要同一結局。這樣，在那身穿紫袍的富人與那滿身瘡痍的拉匝祿之間，境遇就改換了。富人喪失了他所有的；窮人開始成了他從前所不是的。那富人在世上留下了滿滿的倉庫；
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et in inferno guttam ardens petebat, et impetrare non poterat. 4. Dives in lingua magis cruciatur. Pro se apud Deum dicit. Ob duritiæ culpam causa cadit. Attendite, fra­ tres. Totum divitis corpus flammis gehennæ consumi- tur, et sola lingua amplius cruciatur. Ideo sine dubio in lingua majorem sentit ardorem, quia per eam su­ perbe loquendo contemserat pauperem. Ipsa enim lingua quæ noluerat dicere ut eleemosyna pauperi donaretur, gravius gehennæ flammis exuritur. Cla- mavit enim et dixit: Pater Abraham, mitte Lazarum ut intingat digitum suum, et refrigeret linguam meam (Luc. XVI, 24). O dives, qua fronte quæris guttam, qui noluisti porrigere micam? Juste nunc exigeres, si dedisses.
and in hell, burning, he begged for a drop, yet could not obtain it. 4. The rich man is tormented more grievously in his tongue. He pleads for himself before God. His cause falls because of the guilt of his hardness. Attend, brethren. The rich man's whole body is consumed by the flames of Gehenna, yet his tongue alone is tormented all the more. Without doubt, therefore, he feels a greater burning in his tongue, because through it, speaking proudly, he had despised the poor man. For that very tongue which had refused to say that alms be given to the poor man is now more heavily scorched by the flames of Gehenna. For he cried out and said: 'Father Abraham, send Lazarus that he may dip his finger and cool my tongue' (Luke 16:24). O rich man, with what face do you seek a drop, you who would not hold out a crumb? Justly would you now demand, if you had given.
他在地獄中焚燒，乞求一滴水，卻不能得到。第四點：那富人的舌頭受更重的折磨。他為自己向天主申訴。因他心硬之罪，他的訴求敗落。弟兄們，請留意。那富人全身被地獄之火焚燒，唯獨舌頭受更甚的折磨。因此毫無疑問，他在舌頭上感受到更大的灼熱，因為他曾用它驕傲地說話，藐視那窮人。正是那條曾拒絕吩咐把施捨給予窮人的舌頭，如今被地獄之火更沉重地灼燒。因為他呼喊說：「亞巴郎父啊，打發拉匝祿來，讓他用指頭尖蘸水，涼潤我的舌頭」（路十六24）。富人啊，你既不肯遞出一塊碎屑，如今憑什麼臉面乞求一滴水呢？倘若你曾施予，如今才可公義地索取。
4:893
O mundi bona, apud inferos mala! Acces- serunt ad servitium divitis ignes, et ad obsequium sævi tortores. Patitur duros tartarorum ministros. Tor- quetur et clamat : 0 juste et integer judex, vel secun- dum peccata mea compensentur supplicia ista, vel contra spatia annorum meorum, quibus habui bona, mala recipiam, aut certe in duplum vel quadruplum! Cur per tot millia annorum me teneri jubes in flam- ma? Peccatorum meorum sum nexibus alligatus, ne fugiam. Per momenta compungor, ut doleam. Sævit in me ignis, et non parcit; cruciat, et reservat: nec totum est quod punit, cui sævum est quod igniscit. Post illas lamentabiles voces, potuit ei sine dubio responderi: Quid faciam tibi?
O the goods of the world, evils among the dead! Fires came to serve the rich man, and savage tormentors to attend upon him. He suffers the harsh ministers of Tartarus. He is tortured and cries out: O just and upright Judge, either let these punishments be measured according to my sins, or against the span of years in which I had good things, let me receive evils, or at least double or fourfold! Why do you command me to be held in the flame for so many thousands of years? I am bound fast by the chains of my sins, that I may not flee. At every moment I am pierced, that I may grieve. The fire rages against me and does not spare; it torments, yet keeps me back: nor is that which it punishes ever fully consumed, for which the burning is savage. After those pitiable words, without doubt he could be answered: What shall I do for you?
世上的財富啊，在陰間卻成了禍患！烈火前來服事那富人，兇殘的施刑者前來伺候他。他忍受著地獄嚴酷的差役。他受折磨並呼喊：公義正直的審判者啊，求你或按我的罪惡衡量這些刑罰，或按我享受福樂的歲月長短，讓我受相應的苦，或至少加倍、四倍！你為何命我在火焰中被拘留千萬年之久？我被自己罪惡的鎖鏈捆綁，無法逃脫。我時刻被刺痛，好使我哀傷。火向我肆虐，毫不留情；它折磨我，卻又存留我：它所懲罰的並不全然焚盡，因為那焚燒之火何等兇猛。在那些可憐的哀號之後，毫無疑問可以這樣回答他：我能為你做什麼呢？
4:894
Eleemosynas non fe­ cisti, quæ peccatorum tuorum pœnas exstinguerent. Clamavit tibi Scriptura, et non audisti; propheta non tacuit, apostolus prædicavit, Evangelium tonuit; annuntiatum est supplicium impiorum, justorum præ- mium est repromissum : tu umbras et nebulas sæcu- li hujus tenere te credens, divina præcepta velut ina- nes fabulas respuisti. Interveniant pro te pauperes, et quidquid petieris, dono. Sed justo judicio vicem ti- bi reddo : Quia judicium sine misericordia ei qui non fecit misericordiam (Jacobi. II, 13). Non tibi poterit præstare justitia mea, nisi quod merentur opera tua.
You gave no alms that might have extinguished the penalties of your sins. Scripture cried out to you, and you did not hear; the prophet was not silent, the apostle preached, the Gospel thundered; the punishment of the wicked was announced, the reward of the just was promised: but you, believing that you held fast the shadows and mists of this world, spurned the divine precepts as though they were empty tales. Let the poor intercede for you, and whatever you shall ask, I grant. But by just judgment I render to you your due: For judgment is without mercy to him who has not shown mercy (James 2:13). My justice can bestow upon you nothing but what your works deserve.
你未曾施捨，那本可熄滅你罪罰的施捨。聖經向你呼喊，你卻不聽；先知未曾緘默，宗徒宣講了，福音如雷鳴響；惡人的刑罰已被宣告，義人的賞報已被許諾：但你以為緊握這世界的陰影與雲霧，便把神聖的誡命當作空洞的寓言而摒棄。讓窮人為你代求罷，你所求的一切，我便賜下。然而我照公義的審判償還你所當得的：因為對那不施憐憫的人，審判也沒有憐憫（雅二13）。我的公義除了你行為所配得的以外，別無可賜予你。
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Sine causa mortuus in potestate aliena positus cla- mas, qui in eo tempore quo potuisti, cum me videres In paupere, cæcus eras. 5. Eleemosynæ merces proponitur. Fratres mei; manu Dei formati, magno mecum pretio comparati, audite consilium Domini Dei nostri, implete desiderium pontificis vestri, ut cum ipso accipiatis hæreditatem in regno Patris vestri. Ex servo factus es amicus : contemne quod natus es, fac tibi vicem cum Christo. Quare non accipiat partem de substantia tua, qui ti- bi præmia præparavit æterna? Quare non accipiat vel decimum, qui contulit totum? Contra terrenum patrimonium Deus offert cœlum : sic enim ait, Venite, benedicti, percipite regnum;
Without cause, dead and placed in another's power, you cry out, you who in the time when you were able, when you saw me in the poor man, were blind. 5. The reward of almsgiving is set forth. My brethren, formed by the hand of God, purchased together with me at a great price, hear the counsel of the Lord our God, fulfill the desire of your bishop, that with him you may receive the inheritance in the kingdom of your Father. From a servant you have been made a friend: despise what you were born, make an exchange for yourself with Christ. Why should he not receive a share of your substance, who has prepared for you eternal rewards? Why should he not receive even a tenth, who has bestowed the whole? Against an earthly patrimony God offers heaven: for thus he says, 'Come, blessed ones, take possession of the kingdom;'
你無緣無故地死去，落在他人的權下呼號，你在尚有能力之時，當你在窮人身上看見我時，卻是瞎眼的。第五點：施捨的賞報被陳明。我的弟兄們，你們是天主親手所造，與我同以重價被贖回，請聽我們的主天主的勸勉，成全你們主教的心願，好使你們與他一同承受你們父國度中的產業。你已由僕人成為朋友：藐視你所生的光景罷，與基督為自己作個交易。那位為你預備永恆賞報的，為何不該從你的財物中領受一份呢？那位已賜予全部的，為何不該領受哪怕十分之一呢？天主以天堂交換屬地的產業：因為他這樣說：「你們蒙祝福的，來承受國度罷；」
4:896
quia esurivi, et dedi- stis mihi manducare (Ibid., 34, 35). Tunc vos, si modo eleemosynas largiter fideliterque facitis, felici- ter dicere poteritis : Domine, quando te vidimus esu- rientem, et ministravimus tibi ( Matth. XXV. 37)? Quid est hoc, fratres? Cnvenit fidelis debitor, et credito- res excusant ? Tunc vobis respondebit Pater, Domi­ nus et amicus cum quo fecistis cœleste commercium : Quamdiu fecistis uni ex minimis meis, mihi fecistis ( Ibid., 40). Nonne ego quæ accepi, terrena accepi? Cœlestia reddam, dabo æternum præmium, et ad partem dexteram regnum : non quia nnn peccastis, sed quia peccata vestra eleemosynis redemistis. Rogo vos, fratres, ut ista recipiantur in animis vestris.
for I was hungry, and you gave me to eat (Matt. 25:34-35). Then you, if only you give alms generously and faithfully, will be able to say happily: 'Lord, when did we see you hungry, and minister to you' (Matt. 25:37)? What is this, brethren? The faithful debtor comes forward, and the creditors excuse him? Then the Father, Lord and Friend, with whom you have carried on the heavenly commerce, will answer you: 'As long as you did it to one of these my least ones, you did it to me' (Matt. 25:40). Was not what I received an earthly thing? I will repay with heavenly things, I will give an eternal reward, and at my right hand the kingdom: not because you did not sin, but because you have redeemed your sins by almsgiving. I beg you, brethren, that these things be received into your souls.
因為我餓了，你們給了我吃的（同上34、35）。那時，你們若如今慷慨忠信地施捨，便能歡喜地說：「主啊，我們什麼時候見你餓了而伺候了你」（瑪二十五37）？弟兄們，這是怎麼回事？那忠信的欠債者上前來，債主們卻為他免除債務？那時，那位與你們共成天上交易的父、主與朋友，要這樣回答你們：「凡你們對我這些最小兄弟中的一個所做的，就是對我做的」（同上40）。我所領受的，豈非屬地之物？我卻要以屬天之物償還，我要賜下永恆的賞報，並在我右邊賜下國度：不是因為你們沒有犯罪，而是因為你們藉施捨贖回了自己的罪。弟兄們，我求你們，把這些話存記在你們心中。
4:897
et ita proficiant peregrinis; ut ante tribunal æterni Judicis, et mihi pro benigna admonitione venia, et vobis pro eleemosynarum largitate æterna gloria tribuatur : præstante Domino nostro Jesu Christo, cui est honor cum Patre et Spiritu sancto in sæcula sæculorum. Amen. SERMO CCCVII (a). De similitudine ulmi et vitis, seu, quid sibi invicemconferant dives et pauper 1. Ulmus divites exhibet; vitis, pauperes Dei servos. Quid sibi invicem conferant. Legimus in quodam libro, fratres charissimi, de ulmo et vite propositam nobis similitudinem; quam qui diligenter attenderit, non parvam animæ suæ ædificationem inveniet. Nam ar- bor ulmea et vitis satis sibi convenientes esse viden- tur.
and so may they profit the pilgrims; that before the tribunal of the eternal Judge, pardon may be granted to me for my kindly admonition, and to you eternal glory for the bounty of your almsgiving: through the gift of our Lord Jesus Christ, to whom is honor with the Father and the Holy Spirit unto the ages of ages. Amen. SERMON 307. On the likeness of the elm and the vine, or, what the rich and the poor confer upon one another. 1. The elm represents the rich; the vine, the poor servants of God. What they confer upon each other. We read in a certain book, dearest brethren, a likeness set forth to us concerning the elm and the vine; and whoever attends to it diligently will find no small edification for his soul. For the elm tree and the vine seem to suit each other quite well.
願這些話使旅人得益；好使在永恆審判者的法庭前，我因這善意的勸誡而蒙赦免，你們因慷慨的施捨而得永恆的榮耀：藉著我們主耶穌基督的恩賜，願尊榮歸於他，並歸於父與聖神，直到萬世萬代。阿們。第三〇七篇講道。論榆樹與葡萄藤的比喻，即富人與窮人彼此有何裨益。第一點：榆樹代表富人；葡萄藤代表天主貧窮的僕人。他們彼此有何裨益。最親愛的弟兄們，我們在某本書中讀到一個關於榆樹與葡萄藤向我們提出的比喻；凡勤加留意的人，必能為自己的靈魂尋得不小的造就。因為榆樹與葡萄藤看來彼此頗為相配。
4:898
Arbor enim ulmea, licet sit amœna et in sublime porrecta, nullum tamen fructum habere probatur Vitis vero, quamvis sit parva et humilis, frctibus plena esse cognoscitur : qui fructus, nisi qualicumque ligno leventur in altum, in terra putrescunt atque de- pereunt. Si vero ulmus extendat ramos suos et eri- gat vitem,et se ornat, et illam de putredine liberat. Quare ista similitudo sit posita, diligenter attendamus. Arbor ulmea significat hominem divitem in hoc mun do. Sicut enim arbor illa sublimis est et amœna et humida, et tamen fructibus vacua : ita et quicumque dives saeculi hujus, quamvis sublimetur honoribus, in multis facultatibus amœnus et jucundus esse videatur;
For the elm tree, though it be pleasant and stretched up on high, is nevertheless proven to bear no fruit. But the vine, though it be small and lowly, is known to be full of fruit: which fruit, unless it be lifted up on high by some kind of wood, rots on the ground and perishes. But if the elm stretch out its branches and lift up the vine, it both adorns itself and frees the vine from decay. Let us attend diligently to why this likeness is set forth. The elm tree signifies the rich man in this world. For just as that tree is lofty and pleasant and full of sap, and yet empty of fruit: so also whoever is rich in this world, although he be exalted with honors, and appear pleasant and delightful in many possessions;
因為榆樹雖然美觀又高聳入雲，卻被證實不結任何果實。但葡萄藤雖然矮小卑微，卻被認為結滿果實：這些果實若不靠某種木架高舉起來，便在地上腐爛消亡。然而榆樹若伸展枝條、扶起葡萄藤，便既裝飾了自己，又使葡萄藤免於腐朽。讓我們勤加留意這比喻為何被提出。榆樹象徵這世上的富人。正如那樹高聳、美觀又多汁，卻空無果實：同樣，凡這世上的富人，雖被尊榮所高舉，在諸多財富中顯得歡愉悅人；
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tamen si ad vitem, id est, ad pauperem Christi elee­ mosynarum suarum brachia quasi ramos piissimos humiliter non expandit, a fructibus æternæ vitæ va- cuus remenebit. Vitis autem significat servos Dei vacan- tes, et doctrinæ jugiter insistentes, et si qui sunt alii similes horum, qui contempto mundo, Deo die no- ctuque deserviunt; quo servitio in æterna beatitudi- ne uberes fructud habere creduntur. Ac sic divites mundi hujus abundant in hoc sæculo, et pauperes Christi in cœlo. Quid ergo futurum 1 est, ut nec ar- bor ulmea sine fructu remaneat, nec vitis in terra putrescat? Hoc enim expedit fieri, ut quomodo arbor ulmea extendit ramos suos, et erigit vel sustinet vi- tem;
yet if he does not humbly stretch out to the vine, that is, to the poor man of Christ, the arms of his alms as most tender branches, he will remain empty of the fruits of eternal life. But the vine signifies the servants of God who are at leisure, and who persevere continually in doctrine, and any others like these, who, despising the world, serve God day and night; by which service they are believed to have abundant fruit in eternal blessedness. And thus the rich of this world abound in this age, and the poor of Christ in heaven. What then is to happen, that neither the elm tree remain without fruit, nor the vine rot on the ground? For this is expedient to be done, that just as the elm tree stretches out its branches, and raises up or supports the vine;
然而，他若不謙卑地向葡萄藤，即向基督貧窮之人，如同伸出最慈愛的枝條般伸出施捨的臂膀，他便要空無永生的果實。至於葡萄藤，則象徵那些悠閒無累、恆常專注於教導的天主僕人，以及其他一切類此的人，他們藐視世界，晝夜事奉天主；藉此事奉，人們相信他們在永恆福樂中結出豐盛的果實。如此，這世上的富人在今世豐足，基督的窮人卻在天上豐足。那麼，該當如何行，好使榆樹不至無果，葡萄藤也不至在地上腐爛呢？因為這樣行是有益的，就是正如榆樹伸展枝條，扶起或支撐葡萄藤；
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sic dives sæculi hujus porrigat ramos suos, id est, manus plenas fructibus agri sui, et sustentet pauperes Christi. Quod si fecerit in hoc mundo, sine dubio ab ipsis pauper ibus Christi multipliciter illi re- pensabitur in futuro 2. Quæ divitis parci pœnæ. Qua eum gratia privet te- nacitas. Nec dedignetur dives, aut injuriam sibi æsti-met factam, quod arbori comparatus est, si audiat Dominum dicentem, Arbor bona bonos fructus facit; mala autem arbor malos frustus facit: sed magis timeat illud quod sequitur, Omnis inquit, arbor quæ non facit fructum bonum, excidetur et in ignem mittetur (Matth. VII, 18, 19). Extendat ergo manus suas ad eleemo- synas, ut possit evadere æternas flammas.
so let the rich man of this world stretch out his branches, that is, his hands full of the fruits of his field, and sustain the poor of Christ. And if he does this in this world, without doubt it will be repaid to him manifoldly by those very poor of Christ in the world to come. 2. What penalties await the stingy rich man. Of what grace tenacity may deprive you. Let not the rich man disdain, or think an injury done to him, that he is compared to a tree, if he hears the Lord saying, 'A good tree brings forth good fruits; but a bad tree brings forth bad fruits': but let him rather fear that which follows, 'Every tree,' he says, 'that does not bear good fruit shall be cut down and cast into the fire' (Matt. 7:18-19). Let him therefore stretch out his hands to almsgiving, that he may be able to escape the eternal flames.
同樣，讓這世上的富人伸出他的枝條，即他那滿是田間果實的雙手，去扶持基督的窮人。他若在今世如此行，毫無疑問，在來世必蒙那些基督的窮人多倍償還。第二點：吝嗇富人所受的刑罰。慳吝會奪去你何等的恩寵。富人不當因被比作一棵樹而輕視此喻，或以為受了侮辱，倘若他聽見主說：「好樹結好果子，壞樹結壞果子」：反倒要更懼怕隨後的話：他說：「凡不結好果子的樹，必被砍下，投入火中」（瑪七18-19）。因此，讓他伸手行施捨，好能逃脫那永恆的烈火。
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Omnes er- go divites timeant exemplum illius arboris infrusctuo- sæ et sterilis, id est, illius qui purpura et busso in- duebatur. Arbor enim amœna et sublimis erat in mundo : sed quia ramos misericordiæ non expandit ad Lazarum, flammas recipere meruit in inferno, et ab illo petebat guttam, cui negaverat nicam (Luc. XVI, 24). Hæc ergo cogitent divites qui se de rebus suis, dum suæ sunt, redimere nolunt; ut non faciant talia, ne talia patiantur. Dives fuit de quo loquimur. sunt et aliqui divites ad quos nunc loquimur. Unitis sunt nominis; caveant ne sint unius conditionis.
Let all the rich therefore fear the example of that unfruitful and barren tree, that is, of him who was clothed in purple and fine linen. For the tree was pleasant and lofty in the world: but because he did not stretch out the branches of mercy to Lazarus, he deserved to receive the flames in hell, and begged a drop from him to whom he had denied a crumb (Luke 16:24). Let the rich therefore ponder these things, who are unwilling to redeem themselves by their goods while they are still theirs; that they may not do such things, lest they suffer such things. He was a rich man of whom we speak; there are also certain rich men to whom we now speak. They are of one name; let them beware lest they be of one condition.
因此，讓所有富人都懼怕那不結果實、貧瘠之樹的榜樣，即那身穿紫袍細麻衣之人的榜樣。因為那樹在世上美觀又高聳：但因他不向拉匝祿伸出憐憫的枝條，便配在地獄中承受烈火，並向那位他曾拒給一塊碎屑的人乞求一滴水（路十六24）。因此，讓富人思量這些事，他們不願趁財物仍屬自己時用以救贖自己；好使他們不行這樣的事，免得受這樣的苦。我們所說的那人是個富人；也有某些富人是我們如今所對之言說的。他們同屬一個名稱；願他們謹防不要同屬一種光景。
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Cum hæc ita sint, si illi qui divites sunt, aridas et contra- ctas manus habuerint ad eleemosynas faciendas, et quibuscumque servis Dei, vigiliis, lectionibus vel orationibus insistentibus quæ sunt corpori necessaria dare noluerint; efficiuntur velut ulmus sterilis, quæ vitem sustinere dissimulat. Et cum dives pauperi. bus Christi nihil dederit, necessitate 2 in opere ter­ reno plus qnam solebant exerceantur. Et dum mun- danis actibus occupantur, orationi, lectioni, jejuniis et vigiliis minus insistunt ; necesse est ut fructus illo- rum, quomodo vitis, in terra jaceant, et ex parte aliqua minuantur; ac sibi tantum sufficiant, et nihil divitibus largiantur. Beatus enim apostolus Paulus.
Since these things are so, if those who are rich have hands dry and shrunken for the doing of alms, and are unwilling to give the things necessary for the body to any servants of God who persevere in vigils, readings, or prayers; they become like the barren elm, which neglects to support the vine. And when the rich man gives nothing to the poor of Christ, of necessity these are compelled to labor in earthly work more than they were wont. And while they are occupied with worldly deeds, they attend less to prayer, reading, fasting, and vigils; it must needs be that their fruits, like the vine's, lie on the ground and are in some part diminished; so that they suffice for themselves alone, and bestow nothing on the rich. For the blessed apostle Paul,
既然如此，那些富人若對施捨伸出乾枯萎縮的手，不願把身體所需之物給予任何持守守夜、誦讀或祈禱的天主僕人；他們便如同貧瘠的榆樹，忽略扶持葡萄藤。當富人不給基督的窮人任何東西時，這些人必然被迫比往常更多地操勞屬地的工作。當他們忙於世俗事務時，便較少專注於祈禱、誦讀、禁食與守夜；他們的果實，就如葡萄藤的果實，勢必躺臥在地上，在某種程度上有所減損；以致只夠他們自用，無以賜予富人。因為蒙福的宗徒保祿，
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pauperibus admoneret, quasi de vite loquebatur ad di- arborem, id est, pro Christi paupere loquebatur ad di- vitem: Vestra, inquit, abundantia illorum inopiam suppleat; ut et illorum abundantia vestræ inopiæ sit sup- plementum (II Cor. VIII, 14). Quam rem ut omnes in- telligant, apertius insinuare debemus. 3. Commercium divites inter et pauperes. Domestici fidei. Divites mundi abundant in hoc sæculo pecu­ nia; pauperes Christi in cœlo vita æterna erogent ergo divites in mundo pecuniam ut recipiant in cœlo vitam æternam. Divites mundi frumentum, vinum et oleum in horreo vel in cellario copiose reponunt; pauperes Christi orando vigilando, jejunando spiri- tuales thesauros in cœlo recondunt:
when he admonished the poor, as it were spoke concerning the vine to the tree, that is, on behalf of the poor of Christ he spoke to the rich man: 'Let your abundance,' he says, 'supply their want; that their abundance also may be a supplement to your want' (2 Cor. 8:14). And that all may understand this matter, we ought to explain it more plainly. 3. The commerce between the rich and the poor. Those of the household of the faith. The rich of the world abound in money in this age; the poor of Christ in eternal life in heaven; let the rich therefore pay out money in the world that they may receive eternal life in heaven. The rich of the world store up grain, wine, and oil abundantly in barn or cellar; the poor of Christ, by praying, keeping vigil, and fasting, lay up spiritual treasures in heaven:
當他勸勉窮人時，彷彿是論到葡萄藤而向那樹說話，即他為基督的窮人向富人說話：他說：「你們的富餘，補足他們的缺乏；好使他們的富餘也補足你們的缺乏」（格後八14）。為使眾人明白此事，我們當更明白地闡述。第三點：富人與窮人之間的交易。信仰之家的人。世上的富人在今世錢財豐足；基督的窮人在天上永生豐足；因此，讓富人在世上付出錢財，好在天上領受永生。世上的富人在倉庫或地窖中豐富地儲存穀物、酒與油；基督的窮人卻藉祈禱、守夜、禁食，在天上積蓄屬靈的財寶：
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faciant ergo sibi quoscumque servos Dei divites hujus, mundi de ter- rena facultate participes; ut illi eos sibi in cœlesti thesauro faciant cohæredes. Divites mundi hujus, dum aliquoties nimium se terrenis actibus obligant, quan- tum illos oportet vigilare, legere, et orare vel jeju­ nare non possunt (unde timendum est ne forte aut pro peccatis minus offerant, aut non tantum quan- tum expedit, in thesauro cœlesti reponant); paupe­ res Christi his fructibus Deo jugiter vacando exube- rant: non ergo sint pigri divites ad eroganda terrena, si cupiunt habere cœlestia. Christus enim qui omni­ bus hominibus munera sua largitur, in suis paupe­ ribus egere et esurire et algere dignatur.
let these rich men of the world therefore make whatever servants of God partakers of their earthly substance; that they in turn may make them co-heirs in the heavenly treasure. The rich of this world, while at times they bind themselves too much to earthly deeds, cannot keep vigil, read, and pray or fast as much as they ought (whence it is to be feared lest perhaps they either offer less for their sins, or lay up in the heavenly treasure not so much as is expedient); the poor of Christ abound in these fruits by continually being at leisure for God: let not the rich therefore be slothful in paying out earthly things, if they desire to have heavenly ones. For Christ, who bestows his gifts on all men, deigns in his poor to be in need and to hunger and to be cold.
因此，讓這世上的富人使無論哪位天主的僕人都分享他們屬地的財物；好使那些僕人反過來使他們在天上的財寶中成為同繼承人。這世上的富人，因有時過於把自己束縛於屬地的事務，便無法照當盡的本分守夜、誦讀、祈禱或禁食（因此堪憂，恐怕他們或為自己的罪奉獻得太少，或在天上的財寶中積蓄得不如所當有的多）；基督的窮人卻藉恆常為天主閒暇無累而在這些果實上豐盈：因此，富人若渴望擁有屬天之物，就不當懶於付出屬地之物。因為那把恩賜賜給眾人的基督，甘願在他貧窮的人身上受缺乏、受飢餓、受寒冷。
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Nemo ergo dubitet dare pauperibus; quia manus pauperis gazo- phylacium est Christi: quod in terra accipit, in cœlo reponit. Sic et ipse Dominus dixit: Quando fecistis uni ex minimis istis, mihi fecistis (Matth. XXV, 40). Audiamus Apostolum dicentem, Qui parce seminal, parce et metet (II Cor. IX, 6): et post pauca, Opera- mini quod bonum est ad omnes, maxime autem ad do- mesticos fidei ( Galat. VI, 10). Qui sunt domestici fidei, fratres, nisi clerici, boni monachi, et quicunque alii servi Dei impedimenta hujus mundi fugientes. Deo vacantes, lectionibus et orationibus insistentes?
Let no one therefore hesitate to give to the poor; for the hand of the poor man is the treasury of Christ: what it receives on earth, it lays up in heaven. So also the Lord himself said: 'When you did it to one of these least ones, you did it to me' (Matt. 25:40). Let us hear the Apostle saying, 'He who sows sparingly shall also reap sparingly' (2 Cor. 9:6): and a little after, 'Let us work that which is good toward all, but especially toward those of the household of the faith' (Gal. 6:10). Who are those of the household of the faith, brethren, but the clergy, good monks, and whatever other servants of God who flee the hindrances of this world, are at leisure for God, and persevere in readings and prayers?
因此，人人都不當猶豫給予窮人；因為窮人的手就是基督的庫房：它在地上所領受的，便存積在天上。所以主自己也說：「凡你們對這些最小的一個所做的，就是對我做的」（瑪二十五40）。讓我們聽宗徒說：「慳吝撒種的，也要慳吝收割」（格後九6）：稍後又說：「讓我們向眾人行善，尤其向信仰之家的人」（迦六10）。弟兄們，信仰之家的人是誰呢？豈非那些聖職人員、善良的隱修士，以及一切其他逃避這世界羈絆、為天主閒暇無累、持守誦讀與祈禱的天主僕人？
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Om­ nibus quidem petentibus, secundum quod possumus, dandum est:servis autem Dei, qui petere a nobis erubescunt,etiamsi non petierint ingerendum est. Ita ergo agere studeamus, fratres charissimi; ut ab auditu malo securi esse possimus. Qui erit auditus malus? Discedite a me, maledicti, in ignem æternum, qui præparatus est diabolo et angelis ejus; quia esurivi et non dedistis mihi manducare (Matth. XXV, 41, 42). Rogo vos, fratres, nolite hoc otiose et negligenter audire : sed totis viribus Deo auxiliante contendite, ut nec aliena rapiatis, et de propriis Christi pauperibus abundantius erogetis;
To all indeed who ask, according to what we are able, we must give: but to the servants of God, who blush to ask of us, even if they have not asked, it must be pressed upon them. Let us therefore be zealous to act in such a way, dearest brethren, that we may be secure from the evil hearing. What will be the evil hearing? 'Depart from me, you cursed, into the eternal fire, which was prepared for the devil and his angels; for I was hungry and you gave me not to eat' (Matt. 25:41-42). I beg you, brethren, do not hear this idly and negligently: but with all your strength, with God's help, strive both not to seize what belongs to others, and to pay out of your own more abundantly to the poor of Christ;
對凡有所求的人，按我們的能力，我們都當給予：但對那些羞於向我們求討的天主僕人，即使他們未曾求討，也當主動強予他們。因此，最親愛的弟兄們，讓我們熱切地如此行事，好使我們能免於那惡耗。什麼是那惡耗呢？「你們這受詛咒的，離開我，進入那為魔鬼和他的使者所預備的永火裡去；因為我餓了，你們沒有給我吃的」（瑪二十五41-42）。弟兄們，我求你們，不要漠然疏忽地聽這話：而要竭盡全力，藉天主的幫助，既不奪取他人之物，又更豐富地從自己所有的付出給基督的窮人；
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corde compuncto jugiter cogi- tantes, et vobismetipsis invicem colloquentes, Si in ignem mittitur qui non dedit sua, putas ubi mitten- bus est qui tulit aliena? Non, ergo ad nos propter avaritiam illa vox tremenda et terribilis dirigatur, Discedite a me, maledicti, in ignem æternum: sed ma- ; gis propter eleemosynam, illam desiderabilem vocem audire mereamur, Venite, benedicti, percipite regnum quod vobis paratum est ab origine mundi : quia esurivi, et dedistis mihi manducare ; sitivi, et dedistis mihi bi- bere ( Ibid., 34 et 35) : necnon et illa magis mittentis Domini vox ad nos feliciter dirigatur, Euge, serve bonc et fidelis.
with a contrite heart continually pondering, and speaking to one another and to your very selves: 'If he who did not give his own is cast into the fire, where do you think he will be cast who took what belonged to others?' Let not that dreadful and terrible voice, therefore, be directed at us on account of avarice, 'Depart from me, you cursed, into the eternal fire': but rather, on account of almsgiving, may we deserve to hear that desirable voice, 'Come, blessed ones, take possession of the kingdom which was prepared for you from the foundation of the world: for I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink' (ibid., 34-35): and moreover may that voice of the Lord who sends in be happily directed to us, 'Well done, good and faithful servant.'
以痛悔的心恆常思量，彼此並向自己說：「那不肯給予自己之物的人尚且被投入火中，你想那奪取他人之物的人要被投到哪裡去呢？」因此，願那可怕可畏的聲音不因貪婪而向我們發出：「你們這受詛咒的，離開我，進入永火裡去」：反倒願我們因施捨而配聽那可喜的聲音：「你們這蒙祝福的，來承受從創世以來就為你們預備的國度罷：因為我餓了，你們給了我吃的；我渴了，你們給了我喝的」（同上34、35）：並且願那位接納人進入的主的聲音也幸福地向我們發出：「好，善良忠信的僕人。」
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intra in gaudium Domini tui (Ibid., 23), præstante Domino nosto Jesu Christo, cui est ho- nor et gloria in sæcula sæculorum. Amen. SERMO CCCVIII (a). Admonitio per quam ostenduntur tria genera eleemosyna- rum, quibus peccata absque labore redimi possunt. 1. Facilia Deus providit peccalorum remedia. Ideo egent alii, alii abundant. Ut hi misericordiæ illi patien- tia sanantur. Pius et misericors Dominus, fratres cha- rissi ni , multis modis occasiones vel opportunitates providere dignatur, possirnus sinc grandi la- bore ac difficultate peccata nostra redimere.
'Enter into the joy of your Lord' (ibid., 23), through the gift of our Lord Jesus Christ, to whom is honor and glory unto the ages of ages. Amen. SERMON 308. An admonition through which are shown the three kinds of almsgiving by which sins may be redeemed without labor. 1. God has provided easy remedies for sins. Therefore some are in want, others abound: that these may be healed by mercy, those by patience. The kind and merciful Lord, dearest brethren, deigns in many ways to provide occasions or opportunities, that we may be able without great labor and difficulty to redeem our sins.
「進入你主人的福樂罷」（同上23），藉著我們主耶穌基督的恩賜，願尊榮與榮耀歸於他，直到萬世萬代。阿們。第三〇八篇講道。一篇勸誡，藉此顯明三種施捨，人可藉以毫無勞苦地贖回罪過。第一點：天主為罪過預備了容易的救治之法。因此有些人缺乏，有些人富足：好使這些人藉憐憫得醫治，那些人藉忍耐得醫治。最親愛的弟兄們，仁慈憐憫的主甘願以多種方式預備機會或時機，好使我們能毫無巨大勞苦與艱難地贖回我們的罪。
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Nam quos videt pro peccatis suis ad jejunandum virtutem non habere, et a carnibus vel a vino abstinere non posse, vendere etiam substantiam suam, et pauperi- bus, erogare. Pauperum inopiam providet, et abun- dantiores fructus tribuit : ut dum superflua sua pau- peribus largiuntur, peccatorum indulgentiam conse- quantur. Quid tam pium ac delegatum 1, quid tam facile et in promptu positum potest esse, fratres cha- rissimi, quam de hoc quod amplius quam opus est tibi Deus dignatus fuerit dare, eleemosynam dando studeas peccata tua redimere? Non hoc jubet Deus, ut ea quæ tibi vel tuis necessaria sunt debeas ero- gare :
For those whom he sees to have no strength for fasting on account of their sins, and to be unable to abstain from meat or from wine, he bids even to sell their substance and to pay it out to the poor. He provides for the want of the poor, and bestows more abundant fruits: that while they lavish their superfluities on the poor, they may obtain pardon for their sins. What so godly and pleasing, what so easy and ready at hand can there be, dearest brethren, than that, out of what God has deigned to give you beyond what you need, you should strive by giving alms to redeem your sins? God does not command this, that you should have to pay out the things necessary for yourself or for your own:
因為那些他見到因自己的罪而無力禁食、不能戒絕肉食或酒的人，他甚至吩咐他們變賣家業，散給窮人。他顧念窮人的缺乏，並賜下更豐盛的果實：好使他們在把自己的餘裕慷慨給予窮人的同時，得以獲得罪的赦免。最親愛的弟兄們，還有什麼比這更虔敬、更蒙悅納，什麼比這更容易、更觸手可及的呢？就是從天主甘願賜給你超過所需的財物中，你當努力藉施捨來贖回自己的罪。天主並不吩咐這事，即你必須付出你自己或你家人所必需之物：
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de quibus etiam Apostolus dicit, Non ut aliis sit refrigerium, vobis autem tribulatio ( II Cor. VIII, 13). Superflua non ille sibi indiget expendere, sed tibi vult in æterna beatitudine conservare. Nam et pau- peres ideo esse voluit, ut divites haberent quomodo peccata sua redimerent. Potuit enim Deus omnes homines divites facere ; sed divitibus voluit locum misericordiæ providere. Non enim pro suo merito pauci divites plus colligunt quam illis opus est : et multi pauperes non colligunt nec quod ipsis necessa­ rium est Hoc enim, jam divi, divinæ Iuiscri- cordiæ arlificinm est;
concerning which the Apostle also says, 'Not that others should have relief, but you tribulation' (2 Cor. 8:13). He does not need you to spend your superfluities on himself, but he wills to preserve them for you in eternal blessedness. For he willed there to be poor for this very reason, that the rich might have the means to redeem their sins. For God could have made all men rich; but he willed to provide for the rich a place for mercy. For it is not by their own merit that the few rich gather more than they need: and the many poor do not gather even what is necessary for themselves. This indeed, as I have already said, is a device of divine mercy;
關於此事，宗徒也說：「不是要別人輕鬆，你們卻受困苦」（格後八13）。他並不需要你把餘裕花費在他自己身上，而是願意為你把它保存在永恆的福樂中。因為他正是為此緣故願意有窮人，好使富人有辦法贖回自己的罪。因為天主本可使人人富足；但他願意為富人預備施憐憫的餘地。因為那少數富人並非按自己的功勞而聚斂超過所需之物：而那許多窮人卻連自己所必需的也聚不到。誠然，正如我已說過的，這是神聖憐憫的巧妙安排；
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III dum pauperes patienter egestatem tolerant, indulgentiam peccatorum acci­ piant, similiter et divites dum superflua misericordi­ ter erogant, et a peccatis se redimant, et ad æterna præmia perveniant. 2. A superfluis erogandis excusatio nulla. Nec inde ditandi filii. Cum nostra non sint . Considerate, fratres charissimi, et videte quia nulla excusatio nobis potest remanere, pere quam dicamus peccata nostra non po- tuisse redimere. Potes forsitan dicere quod carnem tuam jejuniis ac vigiliis non possis affligere, a vino vel a carnibus non valcas abstinere : numquid potes dicere quod ca quæ tibi amplius quam opus erat Deus dedit, non possis pro peccatis tuis pauperibus erogare ?
that while the poor patiently endure their want, they may receive pardon of their sins, and likewise the rich, while they mercifully pay out their superfluities, may both redeem themselves from their sins and attain to eternal rewards. 2. No excuse for paying out one's superfluities. Nor are the children to be enriched thereby. Since these things are not ours. Consider, dearest brethren, and see that no excuse can remain for us, whereby we might say that we could not redeem our sins. Perhaps you can say that you cannot afflict your flesh with fastings and vigils, that you are not strong enough to abstain from wine or from meat: can you say that the things which God has given you beyond what you needed, you cannot pay out for your sins to the poor?
好使窮人在忍耐地承受缺乏之時，得以領受罪的赦免，同樣，富人在憐憫地付出自己餘裕之時，既救贖自己脫離罪，又得以達到永恆的賞報。第二點：付出餘裕沒有任何藉口。子女也不當藉此致富。既然這些財物並非我們的。最親愛的弟兄們，請思量並看清，我們絕無藉口可留，藉以說我們不能贖回自己的罪。或許你能說，你不能以禁食守夜苦待自己的肉體，你不夠堅強戒絕酒或肉：難道你能說，天主賜給你超過所需之物，你不能為自己的罪付出給窮人嗎？
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Sed tu forte respondes et dicis : Ex eo quod mihi Deus amplius dederit quam opus est, volo filiis vul filiabus meis argentum emere, ornamenta pre- tiosissima comparare. Cui ego respondeo : Ornamenta quidem emis , sed peccata non redimis. Et quia non solum decimæ non sunt nostræ, sed Ecclesiæ depu- tatæ ; verum quidquid amplius quam nobis opus est a Deo accipimus, pauperibus erogare debemus : si quod eis deputatum est, nostris cupiditatibus vel va- nitatibus reservamus, quanti pauperes in locis ubi- nos sumus, fame vel nuditate mortui fuerint, nove- rimus nos rationem de animabus illorum in dic judi­ cii reddituros. 3. Eleemosyna altera, inimicis indulgere. Hæc omni- bus facilis.
But perhaps you answer and say: 'Out of that which God has given me beyond what I need, I wish to buy silver for my sons or my daughters, to purchase most precious ornaments.' To which I reply: You buy ornaments indeed, but you do not redeem your sins. And since not only the tithes are not ours, but are assigned to the Church; and moreover whatever we receive from God beyond what we need, we ought to pay out to the poor: if what has been assigned to them we reserve for our own greed or vanities, then however many poor in the places where we are shall have died of hunger or nakedness, let us know that we shall render an account for their souls on the day of judgment. 3. Another kind of almsgiving: to forgive one's enemies. This is easy for all.
但或許你回答說：「從天主賜給我超過所需之物中，我想為我的兒子或女兒購買銀器，添置極貴重的飾物。」我對此回答：你確實買了飾物，卻沒有贖回你的罪。既然不但什一之物不屬我們，反而歸於教會；而且凡我們從天主領受、超過所需之物，都當付出給窮人：倘若我們把歸屬窮人之物留給自己的貪慾或虛榮，那麼在我們所在之處，凡因飢餓或赤身而死的窮人有多少，讓我們知道，我們必要在審判之日為他們的靈魂交帳。第三點：另一種施捨：寬恕仇敵。這對眾人都是容易的。
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Est adhuc aliul genus eleemosynarum, de quo possumus sinc ullo labore peccata nostra re- dimere. Si enim ita sit pauper , ut nec aurum habeat, nec frumentum, nec vinum vel oleum, unde corpo­ ralem eleemosynam faciat ; quia non potest fieri ut ab aliquibus hominibus non patiatur injuriam, toto corde omnibus inimicis suis indulgeat, ct nullum peccatum remaneat quod ejus conscientiam mordeat, et securus in oratione dominica dicat, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus no- stris (Matth. VI, 12) :
There is yet another kind of almsgiving, by which we can redeem our sins without any labor. For if one be so poor that he has neither gold, nor grain, nor wine or oil, from which to give a bodily alms; since it cannot come to pass that he should not suffer injury from some men, let him with his whole heart forgive all his enemies, and let no sin remain that gnaws at his conscience, and let him securely say in the Lord's Prayer, 'Forgive us our debts, as we also forgive our debtors' (Matt. 6:12):
還有另一種施捨，藉以我們能毫無勞苦地贖回自己的罪。因為若有人如此貧窮，既無金子，又無穀物，也無酒或油可作物質的施捨；既然他不可能不受某些人的傷害，那麼讓他全心寬恕一切仇敵，不留下任何咬囓他良心的罪，好使他能在主禱文中安然地說：「求你寬免我們的債，如同我們也寬免我們的債戶」（瑪六12）：
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et implebitur in eo illud quod Christus in Evangelio promittere dignatus est, dicens Si dimiseritis hominibus peccata eorum, dimittet vobis Pater cælestis peccata vobis, vestra (Ibid., 14); et illud, Date et dabitur vobis, et dimittetur vobis (Luc. VI. 37 et 38). Videte, fratres charissimi, quia sicut et in illa alia,de qua prius diximus, ita et in hac eleemosyna nullus potest invenire unde se valeat excusare ; nec aliqual rationem dare poterit, quod eam adimplere non possit. Ista enim eleemosyna, per quam in nobis peccantibus veniam damus, non de cellario, non de horreo vel de agello 1, sed de cordis thesauro profertur, de quo ipse Dominus di- xit :
and there will be fulfilled in him that which Christ in the Gospel deigned to promise, saying: 'If you forgive men their sins, your heavenly Father will also forgive you your sins' (ibid., 14); and that other saying, 'Give, and it shall be given to you, and it shall be forgiven you' (Luke 6:37-38). See, dearest brethren, that just as in that other kind, of which we spoke before, so also in this alms no one can find whereby he might excuse himself; nor will he be able to give any reason why he cannot fulfill it. For this alms, by which we grant pardon to those who sin against us, is brought forth not from the cellar, not from the barn or the little field, but from the treasury of the heart, concerning which the Lord himself said:
如此，基督在福音中甘願許諾的話便要在他身上應驗，他說：「你們若寬免別人的過犯，你們的天父也必寬免你們的過犯」（同上14）；還有那句話：「你們給，也就給你們，並且要寬免你們」（路六37-38）。最親愛的弟兄們，請看，正如在我們先前所說的那另一種施捨中，同樣，在這種施捨中，無人能尋得藉口為自己開脫；他也無法提出任何理由說他不能成全這事。因為這種施捨，即我們藉以寬赦得罪我們之人的施捨，並非出自地窖，並非出自倉庫或小塊田地，而是出自內心的庫房，主自己論及此事說：
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Bonus homo de bono thesauro cordis profert bona (Matth. XII, 35 ). De illis ergo quæ supra diximus, id est, auro, argento, frumento, vino et aleo multi se possunt pauperes excusare : illam vero eleemosy- nam quæ de corde profertur, qua fronte aut qua conscientia ullus homo se dicturus est habere. non posse? 4. Eleemosynam quæ de corde profertur, nemo dicat se ha- bere non posse. Et ideo quia non habemus unde nos excu- sare possimus; cui Deus amplius dederit quam illi opus est, de superfluis redimere peccata sua festinet :
'A good man out of the good treasure of his heart brings forth good things' (Matt. 12:35). From those things therefore which we mentioned above, that is, gold, silver, grain, wine, and oil, many poor can excuse themselves: but that alms which is brought forth from the heart, with what face or with what conscience will any man say that he cannot have it? 4. Let no one say he cannot have the alms which is brought forth from the heart. And therefore, since we have no way to excuse ourselves; let him to whom God has given more than he needs make haste to redeem his sins out of his superfluities:
「善人從自己內心的善庫中，發出善來」（瑪十二35）。因此，從我們上面所提之物，即金、銀、穀物、酒與油，許多窮人可以為自己開脫：但那從內心發出的施捨，有哪個人能以什麼臉面、什麼良心說他不能擁有呢？第四點：無人可說他不能擁有那從內心發出的施捨。因此，既然我們沒有辦法為自己開脫；那位蒙天主賜予超過所需之物的人，就當趕緊從自己的餘裕中贖回自己的罪：
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ille vero qui captivos redimere et pauperes pascere vel vestire non prævalet , contra nullum hominem odium in corde reservet, et inimicis suis non solum malum pro malo non reddat, sed etiam diligat et pro eis orare non desinat. Certus de promissione vel de mi- sericordia Domini sui, libera conscientia ante tribu- nal Christi dicere poterit, Da, Domine, quia dedi ; dimitte , quia dimisi :
but he who is not able to redeem captives and to feed or clothe the poor, let him harbor no hatred in his heart against any man, and not only let him not render evil for evil to his enemies, but even let him love them and not cease to pray for them. Certain of the promise and of the mercy of his Lord, with a free conscience he will be able to say before the tribunal of Christ, 'Give, Lord, because I have given; forgive, because I have forgiven':
但那不能贖回俘虜、不能供養或衣養窮人的人，讓他心中不對任何人懷藏仇恨，不但不以惡報惡對待仇敵，反倒愛他們，並不停止為他們祈禱。他確信主的許諾與憐憫，便能以坦然的良心在基督的法庭前說：「主啊，求你賜予，因為我曾賜予；求你寬免，因為我曾寬免」：
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ea tamen conditione, ut post- caquam talibus eleemosynis cœperit peccata sua re- dimere, quia nunquam illi deecrunt minuta peccata quæ quotidie redimat, crimina capitalia non admit- tal, propter illud quod scriptum est, Qui baptizatur a mortuo, et iterum contingit mortuum, quid proficit la- vatio ejus (Eccli. XXXIV, 30)? et illud, Sicut odibilis fit canis quando revertitur ad vomitum suum, ita pec- cator est quando revertitur ad peccatum suum (Prov. XXVI, 11). 5. Eleemosynarum tertium genus. Bona voluntas cha- ritas Sed dnm duo ista genera eleemosynarum insi- nuare videmur, forle dicit aliquis :
yet on this condition, that after he has begun to redeem his sins by such alms, since he will never lack the small sins which he may daily redeem, he should not commit capital crimes, on account of that which is written, 'He who is baptized from a dead body, and again touches the dead, what does his washing profit him' (Sir. 34:30)? and that other, 'As a dog is hateful when it returns to its vomit, so is the sinner when he returns to his sin' (Prov. 26:11). 5. The third kind of almsgiving. Good will is charity. But while we seem to be setting forth these two kinds of almsgiving, perhaps someone says:
但要有這個條件，就是在他開始以這樣的施捨贖罪之後，既然他決不缺少每日可贖的微小罪過，他便不當犯下彌天大罪，因為經上記載：「人由死屍受了洗，又去觸摸死屍，他的洗滌有何益處呢」（德三十四30）？還有那句：「狗轉回牠所吐的，是可憎的，罪人重蹈自己的罪，也是如此」（箴二十六11）。第五點：第三種施捨。善意即是愛德。但當我們似乎在陳明這兩種施捨時，或許有人說：
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Ecce ego nec ter- renam substantiam habeo quam possim pauperibus erogare, nec ab aliquo injuriam patior, cui indulgen- tiam dando possim peccata mea redimere : quid fa- oturus sum , qui nec ista habeo, nec jejunare a vino, vel a carnibus valeo abstinere? Qui enim ista dicit, poteram ei respondere, falsum esse quod conatur asserere ; quia nullus homo in hoc mundo invenitur, qui nunquam ab aliis injuriatn patiatur. Tamen ac- quiescamus ista esse ut asserit (a) : sic tamen acquie- scamus, ut ei demonstremus esse adhuc tertium eleemosynarum genus, quod ita omnes excusationes possit excludere, ut nullus unquam inveniat quod ei possit opponere.
'Behold, I have neither earthly substance which I might pay out to the poor, nor do I suffer injury from anyone, to whom by granting pardon I might redeem my sins: what shall I do, who have neither these things, nor am able to fast from wine or to abstain from meat?' To him who says this I could reply that what he attempts to assert is false; for no man is found in this world who never suffers injury from others. Yet let us grant that things are as he asserts: yet let us grant it in such a way that we may show him there is still a third kind of almsgiving, which can so exclude all excuses that no one may ever find anything to oppose to it.
「看哪，我既無屬地的財物可付出給窮人，也不受任何人的傷害，可藉寬恕而贖回我的罪：我這既無這些、又不能戒酒禁肉的人，該當如何行呢？」對說這話的人，我本可回答說，他所力圖斷言的乃是虛假的；因為在這世上找不到一個從不受他人傷害的人。然而，讓我們姑且承認事情如他所斷言的：但讓我們如此承認，好向他顯明還有第三種施捨，能如此排除一切藉口，以致無人能尋得任何話來反駁它。
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Ecce dixisti te nec abundanter frumenta colligere, unde vectum aut vestitum possis pauperibus dare; nec injuriam sustinere, quam ini- micis debeas indulgere : et ideo dubitas quod non habeas unde possis peccata tua redimere. Accipe er- go et fideliter tene præclarum ac præcipuum tertium genus eleemosynarum. Sit in te bona voluntas, omnes homines dilige sicut te ipsum, pro omnibus ora, et hoc illis desiderat quod et tibi : et clamatur tibi ab Angelis, Pax hominibus bonæ voluntatis (Luc. II, 14) Et quia bona voluntas ipsa est charitas; si illam habere volueris, impletur in te quod scriptum est, Charitas operit multitudinem peccatorum (I Petr. IV, 8 ).
Behold, you have said that you neither gather grain abundantly, from which you could give food or clothing to the poor; nor endure injury, which you ought to forgive your enemies: and therefore you doubt that you have not the means to redeem your sins. Receive therefore and faithfully hold the excellent and chief third kind of almsgiving. Let there be in you a good will, love all men as yourself, pray for all, and desire this for them which you desire for yourself: and it is proclaimed to you by the Angels, 'Peace to men of good will' (Luke 2:14). And since good will itself is charity; if you are willing to have it, there is fulfilled in you that which is written, 'Charity covers a multitude of sins' (1 Pet. 4:8).
看哪，你說你既不豐富地聚斂穀物，可用以給窮人糧食或衣物；也不承受傷害，可寬恕仇敵：因此你疑惑自己沒有辦法贖回自己的罪。那麼，請領受並忠信地持守那卓越又首要的第三種施捨。願你心中有善意，愛眾人如愛自己，為眾人祈禱，並為他們渴望你為自己所渴望之物：如此天使便向你宣告：「良善意願之人享平安」（路二14）。既然善意本身就是愛德；你若願意擁有它，經上所記載的便在你身上應驗：「愛德遮蓋許多的罪」（伯前四8）。
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Agnosee ergo quia sublata est omnis excusatio vel contradictio tua. Non enim poteris dicere quod bo- nam voluntatem habere non possis : quia potest fieri quod non velis ; nunquam tamen probare poteris quod non possis. 6. Quæ et quando ob stipem sequestranda. Et ideo tanta beneficia et tam præctara medicamenta Domini et Salvatoris nostri non negligenter, sed fideliter accipere et custodire cum non ipsius adjutorio laboremus : ut non solum indulgentiam peccatorum accipere, sed etiam ad æterna mercamur præmia pervenire.
Acknowledge therefore that every excuse or contradiction of yours has been taken away. For you will not be able to say that you cannot have a good will: since it may happen that you are unwilling; yet you will never be able to prove that you cannot. 6. What things, and when, are to be set aside for alms. And therefore let us receive and keep, not negligently but faithfully, the great benefits and the excellent remedies of our Lord and Savior, and let us labor with his help: that we may deserve not only to receive pardon of our sins, but also to attain to the eternal rewards.
因此，你要承認你的一切藉口或抗辯都已被除去。因為你將無法說你不能擁有善意：因為你可能不願意；然而你決不能證明你不能。第六點：何物、何時當為施捨而撥出。因此，讓我們不是疏忽地、而是忠信地領受並保守我們的主與救主的大恩與卓越的救治之法，並靠他的幫助勞力：好使我們不但配領受罪的赦免，而且配達到永恆的賞報。
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De illis duabus eleemosynis quæ secundo vel tertio po- sitæ sunt, est unum ut in nobis peccantibus dimitta- mus, ut pro inimicis nostris oremus, ut eos toto corde diligamus, et aliud ut per bonam voluntatem et veram charitatem , quæ operit multitudinem pec- catorum, in nobis Deum propitium fieri laboremus : ita aperta est ipsa admonitio, ut expositore omnino non egeat. Illam vero eleemosynam, quam primo loco posuimus, per quam ex eo quod nobis Deus amplius dat quam opus est, et peccata redimere, et præmia æterna nobis possumus inspirante Domino præ- parare, consilium meum si vultis audire, cum gaudio illam et cum lætitia poteritis, Deo auxiliante, perfi- cere.
Of those two kinds of almsgiving which were set in the second and third place, the one is that we forgive those who sin against us, that we pray for our enemies, that we love them with our whole heart; and the other, that through good will and true charity, which covers a multitude of sins, we labor to make God propitious within us: so plain is this admonition that it needs no expositor at all. But that alms which we placed in the first rank, through which, out of what God gives us beyond what we need, we can both redeem our sins and prepare for ourselves eternal rewards by the Lord's inspiration, if you are willing to hear my counsel, you will be able, with God's help, to perform it with joy and with gladness.
在那被列於第二與第三位的兩種施捨中，其一是我們寬恕得罪我們的人，為我們的仇敵祈禱，全心愛他們；另一則是我們藉那遮蓋許多罪的善意與真愛德，努力使天主在我們內施憐憫：這勸誡如此明白，以致根本不需要任何解說者。至於那我們列於首位的施捨，藉以我們能從天主賜給我們超過所需之物中，既贖回自己的罪，又藉主的默感為自己預備永恆的賞報，你們若願聽我的勸告，便能靠天主的幫助，歡喜快樂地成就它。
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Quoties aut messes aut vindemias colligitis, et vestras et omnium qui ad vos pertinent computate expensas, simul etiam et illud quod in fisco daturi estis; et id quod vobis superesse cognoscitis, quia non vobis proprie datum est, sed, sicut jam dictum est, dispensandum per vos pauperibus transmissum est , aut totum , aut quantum Deus cordi vestro in- spiraverit, sequestrate, et sic sit apud vos, quomodo si hoc jam in manu Dei obtuleritis. Hoc si, secun- dum quod credimus, fidełiter facere valueritis, ve- nientibus captivis et pauperibus non solum non exa- spetatur aut contristatur animus vester, sed etiam lætificatur et gaudet;
As often as you gather harvests or vintages, reckon up both your own expenses and those of all who belong to you, and likewise also that which you are to pay into the treasury; and that which you recognize to be left over for you, since it was not given properly to you, but, as has already been said, was handed over to be dispensed by you to the poor, set apart either the whole, or as much as God shall have inspired in your heart, and let it so be with you as if you had already offered it into the hand of God. If, according to what we believe, you are able faithfully to do this, when captives and poor come, your mind is not only not exasperated or saddened, but even is gladdened and rejoices;
每當你們收割莊稼或採收葡萄時，要把你們自己以及一切屬你們之人的用度計算清楚，同時也把你們當繳納給國庫之物算入；而你們認出為你們剩餘之物，既非真正賜給你們的，而是如已所說的，交託給你們去分派給窮人的，你們便當把它全部，或按天主感動你們心中所定的分量，撥存出來，好使它存於你們身邊，就如你們已把它獻在天主手中一般。你們若照我們所信的能忠信地行這事，那麼當俘虜與窮人前來時，你們的心不但不惱怒、不憂愁，反倒喜悅歡欣；
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dum ca quæ pro amore Dei necessitatibus pauperum deputastis, cum summo de- siderio expendere festinatis et impletur in vobis illud quod scriptum est, Hilarem dalorem diligit Deus (II Cor. IX, 7) : et illus, Qui dat pauperibus, nunquam egebit (Prov XXVIII, 27) : et illud, qsicut aqua exstin- guit ignem, sic eleemosyna exstinguit peccatum (Eccli. III, 33) et quod in Evangelio Dominus dixit, Ve- rumtamen date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41). Quod ipse præstare dignetur, qui cum Patre et Spiritu sancto vivit et regnat Deus in sæcula sæculorum. Amen SERMO CCIX (a). Admonitioad eos qui sic elemosynas frequentius faciunt, et tamen rapinas exercent et adulteria committunt.
while what you have set aside for the love of God for the needs of the poor, you hasten to spend with the highest desire; and there is fulfilled in you that which is written, 'God loves a cheerful giver' (2 Cor. 9:7): and that other, 'He who gives to the poor shall never want' (Prov. 28:27): and that other, 'As water extinguishes fire, so almsgiving extinguishes sin' (Sir. 3:33): and that which the Lord said in the Gospel, 'Nevertheless give alms, and behold, all things are clean to you' (Luke 11:41). May he himself deign to grant this, who with the Father and the Holy Spirit lives and reigns, God unto the ages of ages. Amen. SERMON 309. An admonition to those who thus more frequently give alms, and yet practice robberies and commit adulteries.
當你們為愛天主而為窮人的需要撥存之物，你們以最高的渴慕急切地花費出去時；經上所記載的便在你們身上應驗：「天主喜愛樂捐的人」（格後九7）：還有那句：「施予窮人的，永不缺乏」（箴二十八27）：以及那句：「水怎樣熄滅烈火，施捨也怎樣消除罪過」（德三33）：還有主在福音中所說的：「你們只要施捨，看，一切對你們便都潔淨了」（路十一41）。願那與父及聖神同活同王、直到萬世萬代的天主，親自甘願賜下這事。阿們。第三〇九篇講道。一篇勸誡，向那些如此屢屢施捨、卻仍行搶奪並犯姦淫的人。
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1. Eleemosyna sola non sufficit ad delenda crimina. Inanis eat si non vitentur peccata. Rogo vos, fratres charissimi, diligentius considerate, et quantum po- testis expavescite vel cavete, ne vobis ille crudelis humani generis inimicus ita subrepat, quomodo solet incautos et negligentes iniqua calliditate decipere. Nam aliquibus homicidis, raptoribus et adulteris va- nam securitatem ingerit; ut cum crimina quotidie committant, credant quod ea quotidianis eleemosynis redimant, putantes quod Deus corruptorum more judicum pecuniam accipiat, et peccata dimittat. Ac- cipit plane pecuniam, et eleemosynis delectatur ;
1. Almsgiving alone does not suffice to blot out crimes. It is vain if sins are not avoided. I beg you, dearest brethren, consider more diligently, and as much as you can dread and beware, lest that cruel enemy of the human race so creep upon you, as he is wont with wicked cunning to deceive the incautious and negligent. For to some murderers, robbers, and adulterers he instills a vain security; so that, though they commit crimes daily, they believe that they redeem them by daily alms, thinking that God, after the manner of corrupt judges, takes money and forgives sins. He does indeed take money, and delights in almsgiving;
第一點：單憑施捨不足以抹除罪行。若不遠避罪惡，施捨便是徒然。最親愛的弟兄們，我求你們更加謹慎地思量，並竭盡所能地畏懼與提防，免得那人類殘忍的仇敵這樣潛襲你們，正如他慣以邪惡的狡詐欺騙不謹慎與疏忽之人。因為他向某些兇手、搶奪者與姦淫者灌輸一種虛妄的安逸感；好使他們雖每日犯罪，卻相信藉每日的施捨便能贖回這些罪，以為天主如同貪腐的法官，收取錢財便赦免罪過。他確實收取錢財，也喜愛施捨；
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ea tamen ratione, ut unusquisque peccator, quando offert Deo pecuniam suam, simul offerat et animam suam. Nam rogo vos, fratres, quæ justitia est, ut ali- quis criminosus pecuniam suam per eleemosynam Deo offerat, et animam suam diabolo per luxuriam tradat? in pecunia imaginem imperatoris offerat Deo, et in se ipso imaginem Dei tradat diabolo? Non ita Dominus præcipit in Evangelio. Cum enim dicit, Reddite quæ sunt Cæsaris, Cæsari; et quæ sunt Dei, Deo (Matth. XXII, 21); quid aliud dicere videtur, nisi ut quomodo in solido imaginem Cæsaris Cæsari, sic in vobis ipsis reddatis imaginem Dei Deo. Nam quamlibet largas eleemosynas aliquis tribuat ;
yet on this condition, that each sinner, when he offers God his money, should at the same time offer also his soul. For I ask you, brethren, what justice is it, that some criminal should offer his money to God by almsgiving, and hand over his soul to the devil by lust? that in his money he should offer to God the image of the emperor, and in his own self hand over to the devil the image of God? Not thus does the Lord command in the Gospel. For when he says, 'Render the things that are Caesar's to Caesar, and the things that are God's to God' (Matt. 22:21); what else does he seem to say, but that just as in the coin you render the image of Caesar to Caesar, so in your very selves you should render the image of God to God. For however lavish the alms any man may bestow;
但要有這個條件，就是每個罪人在把自己的錢財獻給天主時，當同時也把自己的靈魂一同獻上。因為弟兄們，我問你們，這算什麼公義，就是某個罪犯藉施捨把自己的錢財獻給天主，卻藉淫慾把自己的靈魂交給魔鬼？在錢財上把皇帝的像獻給天主，在自身上卻把天主的肖像交給魔鬼？主在福音中並非如此吩咐。因為當他說：「凱撒的，就歸還凱撒；天主的，就歸還天主」（瑪二十二21）；他豈非是說，正如你在錢幣上把凱撒的像歸還凱撒，你也當在自身上把天主的肖像歸還天主。因為無論誰施捨何等慷慨；
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si capitalia crimina non deytat, timeo, et valde timeo ne forte falsa securitate se decipiens, et pecuniam perdat, et peccata non redimat. Nemo ergo putet quod quotidiana adulteria eleemosynæ quotidianæ consumant. 2. Vitam mutare vel tolerare. Quid efficiat eleemo- syna, si vita non mutetur. Aliud est enim mutare vi- tam, aliud tolerare vitam. Vitam tolerare1 est minuta peccata, sine quibus esse non possumus, eleemosyna quotidiana redimere : mutare vitam est a capitalibus criminibus abstinere. Tunc enim, sicut jam supra dixi, largior eleemosyna animam liberat, si crimino- sus mortifera peccata jam desirat2.
if he does not cease from capital crimes, I fear, and greatly fear, lest perhaps, deceiving himself with false security, he both lose his money and not redeem his sins. Let no one therefore think that daily alms consume daily adulteries. 2. To change one's life or to bear it. What alms accomplishes, if life is not changed. For it is one thing to change one's life, another to bear one's life. To bear one's life is to redeem by daily alms the small sins, without which we cannot be: to change one's life is to abstain from capital crimes. For then, as I have already said above, more abundant almsgiving frees the soul, if the criminal already ceases from deadly sins.
他若不停止彌天大罪，我恐怕，且甚為恐怕，他或以虛妄的安逸感自欺，既喪失錢財，又贖不回罪過。因此，無人當以為每日的施捨能消除每日的姦淫。第二點：改變生活，或忍受生活。若生活不改變，施捨能成就什麼。因為改變生活是一回事，忍受生活是另一回事。忍受生活，是藉每日的施捨贖回那些我們無法避免的微小罪過：改變生活，是戒絕彌天大罪。因為那時，正如我上面已說過的，倘若罪犯已停止致死的罪，更豐盛的施捨便釋放靈魂。
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Si vero, sicut jam supra dictum est, substantiam suam tribuat Deo, et animam suam offerat inimmico ; impletur in co quod scriptum est, Qui baptizatur a mortuo, et interum con- tingit mortuum, quid proficit lavatio ejus (Eccli. XXXIV, 30) ? et illud quod Petrus apostolus clamat, dicens, Si enim effugientes coinquinationes mundi, his rursum mpleti superantur, facta sunt eorum posteriora deteriora prioribus (II Petr. II, 20). Considerate, fratres, quia beatus Petrus hoc peccatooribus contestatur, quod si postequam redimere peccata cœprint, iterum : ad criminum volutaba redierint, efficientur eorum po­ steriora pejora prioribus :
But if, as has already been said above, he give his substance to God, and offer his soul to the enemy; there is fulfilled in him that which is written, 'He who is baptized from a dead body, and again touches the dead, what does his washing profit him' (Sir. 34:30)? and that which the apostle Peter cries out, saying, 'For if, fleeing the defilements of the world, they are again entangled in them and overcome, their latter state is made worse than the former' (2 Pet. 2:20). Consider, brethren, that the blessed Peter testifies this to sinners, that if, after they have begun to redeem their sins, they return again to the wallowing-places of crimes, their latter state shall be made worse than the former:
但若如上面已說過的，他把自己的財物獻給天主，卻把自己的靈魂獻給仇敵；經上所記載的便在他身上應驗：「人由死屍受了洗，又去觸摸死屍，他的洗滌有何益處呢」（德三十四30）？還有宗徒伯多祿所呼喊的話：「因為他們若逃離了世俗的污穢，又重新被這些污穢纏住而制伏，他們末後的景況就比先前的更壞了」（伯後二20）。弟兄們，請思量，蒙福的伯多祿向罪人如此鄭重見證，就是他們若在開始贖罪之後，又重返罪惡的泥淖，他們末後的景況便要比先前的更壞：
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et continget eis illud quod idem apostolus Petrus adjungit et dicit, Canis reversus ad vomitum suum, et sus lota in volutabro luti (Ibid., 22). Quam rem terribus et apertius etiam Salomon admonet, dicens : Sicut canis odibilis est quando re- veritur ad vomitum suum ; sic peccator quando re- vertitur ad peccatum suum (Prov. XVVI, 11). Quod et ipse Dominus in Evangelio confirmat : Ecce, inquit, jam sanus factus es : noli peccare, ne quid tibi dete- rius contingat (Joan. V, 14). Quod denuo Salomon contestatur et clamat : Fili, peccasti, ne adjicias ite­ rum; sed et de pristinis deprecare ut tibi remittantur (Eccli. XVI, 1).
and there shall befall them that which the same apostle Peter adds and says, 'The dog returned to its vomit, and the sow washed to her wallowing in the mire' (ibid., 22). Which thing Solomon also more terribly and plainly admonishes, saying: 'As a dog is hateful when it returns to its vomit; so is the sinner when he returns to his sin' (Prov. 26:11). Which the Lord himself also confirms in the Gospel: 'Behold,' he says, 'you are now made whole: sin no more, lest something worse befall you' (John 5:14). Which again Solomon testifies and cries out: 'My son, you have sinned, add not again; but for your former sins also pray that they may be forgiven you' (Sir. 21:1).
臨到他們的，便是同一宗徒伯多祿所補充所說的：「狗轉回牠所吐的，豬洗淨了又回到污泥中打滾」（同上22）。撒羅滿也更可畏更明白地勸誡此事，說：「狗轉回牠所吐的，是可憎的；罪人重蹈自己的罪，也是如此」（箴二十六11）。主自己在福音中也證實此事：他說：「看，你已痊癒了：不要再犯罪，免得有更壞的事臨到你」（若五14）。撒羅滿又鄭重見證並呼喊說：「我兒，你犯了罪，不要再犯；並要為你先前的罪祈求，好使它們得蒙寬赦」（德二十一1）。
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Quam rem non de minutis peccatis, sine quibus esse non possumus, sed de capitalibus criminibus dixisse manifestum est. Unde etiam in Evangelio scriptum est : Cum exierit spiritus immun- dus ab homine vadit per loca arida, et quærit requiem, et non invenit. Post hæc revertitur, et invenit domum suam unde exierat mundatam ; et ducit secum septem spiritus nequiores se, et erunt novissima hominis illius pejora prioribus (Matth. XII, 43-45). Hoc enim ellis contingit, qui per eleemosynam crimina capitalia redimere conantur, sed iterum per luxuriam coin- quinantur2 : quomodo eleemosyna mundat, sic luxu- ra sordidat.
That this was said not of the small sins, without which we cannot be, but of capital crimes, is manifest. Whence also it is written in the Gospel: 'When the unclean spirit has gone out from a man, he wanders through dry places, seeking rest, and finds none. After this he returns, and finds his house from which he had gone out swept clean; and he takes with him seven spirits more wicked than himself, and the last state of that man shall be worse than the first' (Matt. 12:43-45). For this befalls those who attempt by almsgiving to redeem capital crimes, but are again defiled by lust: as almsgiving cleanses, so lust defiles.
這話並非論那些我們無法避免的微小罪過，而是論彌天大罪，這是顯而易見的。因此福音中也記載：「邪魔由人身上出來後，走遍乾旱之地，尋找安息之所，卻找不著。此後牠回來，見自己所出來的屋子已被打掃乾淨；牠便帶了七個比自己更兇惡的邪魔一同前來，那人末後的景況就比先前的更壞了」（瑪十二43-45）。因為這事臨到那些企圖藉施捨贖回彌天大罪、卻又被淫慾玷污的人：施捨怎樣潔淨，淫慾便怎樣玷污。
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Nam si aliquis stolam suam frequenter abluat,et iterum atque iterum in lutum demergat; nescio qua fronte illam induere in aliqua festivitate præsumat : præcipue cum de Christo Apostolus cla- met, Aptavit sibi Ecclesiam non habentem maculam aut rugam (Ephes. V, 27). Si cum macula et ruga in- trare in vitam æternam poterit ; qua conscien- tia capitalibus criminibus oppressus alquis intratu- rum se esse in eam confidit, nisi se emendando et eleemosynas dando mundaverit ? 3. Si mutetur, multum prodest. Et hoc quod sug- gero, fratres charissimi, diligenter attendite, ne forte aliquis male intelligens, credat me dicere quod elee- mosyna non possit prodesse peccatis. Absit hoc a nobis, fratres.
For if anyone should frequently wash his garment, and again and again plunge it into the mire; I know not with what face he would presume to put it on at some festival: especially when the Apostle cries out concerning Christ, 'He fitted to himself a Church having neither spot nor wrinkle' (Eph. 5:27). If one could enter into eternal life with spot and wrinkle; with what conscience does anyone oppressed with capital crimes trust that he will enter into it, unless he has cleansed himself by amending his ways and by giving alms? 3. If life is changed, it profits much. And attend diligently, dearest brethren, to what I suggest, lest perhaps someone, ill understanding, believe that I say almsgiving cannot profit sins. Far be this from us, brethren.
因為若有人屢屢洗淨自己的衣袍，卻又一次又一次把它浸入污泥中；我不知他要以什麼臉面妄想在某個節慶穿上它：尤其宗徒論及基督呼喊說：「他為自己配備了一個沒有瑕疵、沒有皺紋的教會」（弗五27）。人若能帶著瑕疵與皺紋進入永生；那麼一個被彌天大罪壓制的人，除非藉改過自新並施捨潔淨自己，又憑什麼良心確信自己要進入永生呢？第三點：生活若改變，便大有益處。最親愛的弟兄們，也請謹慎留意我所提示的，免得或許有人誤解，以為我是說施捨對罪過無益。弟兄們，這事斷不可有於我們。
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Non solum prodesse credimus, sed et multum prodesse fatemur : ea tamen conditione, ut qui eleemosynas pro peccatis suis erogat, crimina capitalia exercere jam desinat ; sic eleemosynam fa- ciat jubente Domino 4, ut dedignetur servire peccato. De qua re aliquam similitudinem Charitati vestræ insinuare volo. Rogo vos, fratres numquid aliquis nostrum vult ut servus suus sic illi pro opere suo mercedem reddat, ut tamen inimicis suis jugiter ser- viat, et nunquam de illorum societate discedat ? Cer­ tum est quod hoc nescio si ullus homo sustinere præ­ valeat. Quod ergo non vis pati a servo tuo, non est justum ut facias Domino tuo.
We not only believe that it profits, but we confess that it profits much: yet on this condition, that he who pays out alms for his sins should already cease to practice capital crimes; and so let him give alms at the Lord's bidding, that he may disdain to serve sin. Concerning this matter I wish to set forth to your Charity a certain likeness. I ask you, brethren, does any one of us wish that his servant should so render him a wage for his work, that he should nevertheless continually serve his enemies, and never depart from their company? It is certain that I know not whether any man could endure this. What therefore you would not endure to suffer from your servant, it is not just that you do to your Lord.
我們不但相信它有益，而且承認它大有益處：但要有這個條件，就是那為自己的罪付出施捨的人，當已停止行彌天大罪；並要照主的吩咐施捨，好使他不屑於服事罪惡。關於此事，我願向你們的愛德陳明一個比喻。弟兄們，我問你們，我們中間豈有人願意自己的僕人這樣為他的工作向他報酬，卻仍不斷服事他的仇敵，並從不脫離他們的同夥？可以肯定，我不知是否有人能容忍這事。因此，你不願從自己僕人身上承受之事，你對你的主行這事就是不義的。
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Et ideo, sicut sæpe jam diximnus, quando pauperibus erogamus pecuniam , Deo offeramus animam nostram 1, ubi est et cor no­ strum. Propterea Deus nos hortatur , ut per eleemo­ synam pauperum thesaurizemus in cœlo; ut ibi se­ quatur cor nostrum , quo præmittimus thesaurum nostrum (Matth. VI, 20, 21); et sacerdote dicente, Sursum corda, cum secura conscientia respondea­ mus, nos habere ad Dominum. 4. Incontinentia reprehenditur. Quam frequens putatur viris licere, non ficimus. Sed dicit aliquis : Juvenis sum ; et ideo voluptatem vincere et libidinem superare non possum. Si te non potes continere, audi Apostolum dicentem, Melius est nubere quam uri (I Cor. VII, 9).
And therefore, as we have already often said, when we dispense money to the poor, let us offer to God our soul, where our heart also is. For this reason God exhorts us to lay up treasure in heaven through almsgiving to the poor, so that our heart may follow there, where we send our treasure ahead (Matthew 6:20, 21); and when the priest says, 'Lift up your hearts,' let us answer with a secure conscience that we hold them toward the Lord. Incontinence is rebuked. What is commonly thought lawful for men, we do not perform. But someone says: 'I am young, and therefore I cannot conquer pleasure or overcome lust.' If you cannot contain yourself, hear the Apostle saying, 'It is better to marry than to burn' (1 Corinthians 7:9).
因此，正如我們已經屢次所說，當我們把金錢施捨給窮人時，讓我們把自己的靈魂獻給神，因為我們的心也在那裡。為此神勸勉我們，要藉著對窮人的施捨在天上積存財寶，使我們的心可以跟隨到那裡，就是我們把財寶預先送去的地方（馬太福音六20、21）；當祭司說「你們當舉心向上」時，讓我們憑著無虧的良心回答說，我們已將心舉向主。此處責備了放縱。世人普遍以為男子可以做的事，我們卻不去做。但有人說：「我年輕，所以不能勝過情慾、克制淫念。」你若不能自制，就當聽使徒所說：「與其慾火攻心，倒不如嫁娶為妙」（哥林多前書七9）。
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Cum enim uxorem liceat, et concubinas habere vel adulterium perpetrare non li­ ceat; quare ris exercere quod non licet, et non vis habere quod licet? Nullus magis illicita vitare debet, quam qui respuit quod licebat. Vere dico, fratres, quia hoc secundum Dominum nulli licuit aliquando, nec licet, nec unquam licebit. Sed, quod pejus est, ita peccata ista in consuetudinem missa sunt, et tanti sunt qui illa faciunt, ut jam quasi ex licito fieri cre­ dantur. Si enim nullus est vir qui sponsam suam velit ante nuptias adulterinum habere concubitum, sed omnes homines virgines uxores accipere volunt ; qua fronte, qua conscientia ante nuptias concubinas habere non erubescunt?
For since it is lawful to have a wife, but not lawful to keep concubines or to commit adultery, why do you wish to practice what is not lawful, and not wish to have what is lawful? No one ought more to shun the unlawful than he who has spurned what was lawful. Truly I say to you, brethren, that this, according to the Lord, has never at any time been lawful for anyone, nor is it lawful, nor ever will be lawful. But, what is worse, these sins have so passed into custom, and so many are they who commit them, that they are now believed to be done as though they were lawful. For if there is no man who would wish his betrothed to have an adulterous union before the wedding, but all men wish to take virgins as wives, with what face, with what conscience do they not blush to keep concubines before marriage?
既然娶妻是合法的，而納妾或行姦淫卻是不合法的，你為何要行那不合法的，卻不願擁有那合法的呢？沒有人比那棄絕合法之事的人，更當避開不合法之事。弟兄們，我實在告訴你們，按著主的旨意，這事從來對任何人都不合法，如今不合法，將來也永不合法。但更糟的是，這些罪已如此成了習俗，行這事的人如此之多，以致人們如今幾乎當作合法的事來看待。因為若沒有一個男子願意自己的未婚妻在婚前有姦淫的結合，而人人都願娶童貞女為妻；那麼他們在婚前納妾，是憑著甚麼臉面、甚麼良心而不羞愧呢？
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Qua fronte uxorem integram vult invenire, cum ipse sit corruptus? Si enim se­ cundum Scripturam divinam , Anima quæ peccaverit, ipsa morietur (Ezech. XVIII, 20); quomodo aliquis vi- vam conjugem vult accipere, cum ipse sit mortuus? Sed sicut jam dixi , mala et pessima ista consuetudo ita a pluribus sine aliquo Dei timore committur, ut hoc nec peccatum esse credatur. Sed forsitan ali­ quis putat licere hoc viris, et fominis non licere : ut enim viris liceat, sicut jam dixi, peccantium obti­ nuit multitudo. Nam in populo christiano, quidquid feminis non licet, nec viris unquam aut licuit aut licebit.
With what face does he wish to find his wife untouched, when he himself is corrupted? For if, according to divine Scripture, 'The soul that sins, it shall die' (Ezekiel 18:20), how does anyone wish to receive a living spouse, when he himself is dead? But as I have already said, this evil and most wicked custom is committed by so many without any fear of God, that it is not even believed to be a sin. Yet perhaps someone thinks this is lawful for men but not lawful for women; for that it should be lawful for men, as I have already said, the multitude of sinners has established. But among a Christian people, whatever is not lawful for women, neither was nor ever will be lawful for men.
他自己既已被玷污，又憑著甚麼臉面盼望找到未受玷污的妻子呢？因為若按照神聖的經文：「犯罪的靈魂，必要死亡」（以西結書十八20），那麼一個自己已死的人，怎能盼望娶到活著的配偶呢？但正如我已說過的，這惡劣至極的習俗，被許多人毫無敬畏神之心地犯下，以致人們甚至不信它是罪。然而或許有人以為這事男子可行，女子卻不可行；正如我已說過，男子之所以被認為可行，乃是犯罪者的眾多所造成的。但在基督徒中間，凡女子不可行的，男子也從不曾可行，將來也永不可行。
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Unde quicumque hoc se fecisse cognoscunt, rogo ut non mihi sed sibi potius irascantur, et magis de sua correctione, quan de nostra oblocutione vel persecutione studeant cogitare : ut cum dies judicii venerit, etsi coronam non merentur acci­ pere, vel peccatorum indulgentiam consequantur. Amen. SERMO CCCX (a). De Elecmosynis (b) 1. Eleemosynæ efficacia. Si tamen de alieno non fiat. Hanc de rapinis largientes ad judicium sistuntur. Re- media peccatorum, fratres, medicina est eleemosyna­ rum. Eleemosyna enim a morte liberat, et non patitur hominem ire in tenebras (Tobiæ IV, 11).
Wherefore, whoever recognize that they have done this, I ask that they be angry not with me but rather with themselves, and that they be zealous to think more about their own correction than about our reproach or persecution: so that when the day of judgment comes, even if they do not deserve to receive a crown, they may at least obtain pardon of their sins. Amen. SERMON 310. On Almsgiving. The efficacy of almsgiving, provided it is not made from another's goods. Those who give lavishly from plunder are brought to judgment. Brethren, the remedy for sins, the medicine, is almsgiving. For almsgiving delivers from death, and does not suffer a man to go into darkness (Tobit 4:11).
因此，凡知道自己曾行過此事的人，我求他們不要向我發怒，倒要向自己發怒，並且要熱心多多思想自己的改正，而非我們的責備或逼迫：這樣當審判之日來到時，他們縱使不配領受冠冕，至少也可獲得罪的赦免。阿們。第三一○篇講道。論施捨。施捨的功效——只要不是用別人的財物而行。那些用搶奪之物慷慨施予的人要被帶到審判台前。弟兄們，治罪的良藥、醫治罪的藥，就是施捨。因為施捨能救人脫離死亡，不容人進入黑暗（多俾亞傳四11）。
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Patrocinatur in die judicii homini, ut flammas æternas non timeat, sicut Jacobus in Epistola sua dicit, Superexaltat mise- ricordia judicium ; et Judicium sine misericordia illi qui non fecit misericordiam (Jacobi II, 13). Sed talis debet esse ipsa misericordia, fratres, quæ suscipiatur non quæ repellatur; quæ peccata purget, non quæ aui mam gravet ; de bono, de justo labore, de propria facultate, et non de pauperis egestate. Fratres, non vult Deus hominem a misericordiacessare, nec liben­ ter aspicit Deus quemquam de fraudibus dantem : sicut Salomon propheta dicit, Honora Dominum Deum tuum de justis laboribus tuis (Prov. III, 9). De justis laboribus jussit dari;
It pleads for a man on the day of judgment, that he may not fear the eternal flames, as James says in his Epistle: 'Mercy exalts itself above judgment; and judgment without mercy to him who has not shown mercy' (James 2:13). But such must the mercy itself be, brethren, that it may be received and not rejected; that may purge sins, not burden the soul; from good, from righteous labor, from one's own resources, and not from the poor man's need. Brethren, God does not wish a man to cease from mercy, nor does God gladly look upon anyone who gives from frauds: as Solomon the prophet says, 'Honor the Lord your God from your righteous labors' (Proverbs 3:9). From righteous labors He commanded that giving be done;
它在審判之日為人代求，使人不必懼怕永火，正如雅各在他的書信中所說：「憐憫勝過審判；那不憐憫人的，也要受無憐憫的審判」（雅各書二13）。但弟兄們，這憐憫本身必須是這樣的：是蒙悅納而非被拒絕的；是能潔淨罪、而非加重靈魂之負擔的；是出於美善、出於正當的勞力、出於自己的資財，而非出於窮人的匱乏。弟兄們，神不願人停止行憐憫，神也不喜悅任何用欺詐所得之物來施予的人：正如所羅門先知所說：「你要用正當的勞力所得，尊敬耶和華你的神」（箴言三9）。祂吩咐要用正當勞力所得施予；
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de injustis vero rapinis pro- hibuit dari. Sed cum judicare cœperit Deus, dicturi sunt hi qui de fraudibus vivunt, et de spoliis misero­ rum eleemosynas faciunt : Domine præcepta tua ser- et vavimus, et in nomine tuo misericordias fecimus; pauperes pavimus, nudos operuimus, et peregrinos hospitio recepimus. Quibus dicturus est Deus : Quod dedistis dicitis; quod rapuistis quare non dicitis? Quos pavistis memoarmini ; quare non recordamini quos necastis? Quos operuistis, gaudent; et quos ex- spoliastis, plangunt. Quos hospitio recepistis, retinetis; et obliti estis quantos de suis habitaculis exclusistis? Ego, ego misericordiam fieri jussi; fraudes et rapinas exerceri non mandavi.
but from unjust plunder He forbade giving. But when God begins to judge, those who live by frauds and give alms from the spoils of the wretched will say: 'Lord, we have kept your precepts, and in your name we have done deeds of mercy; we have fed the poor, clothed the naked, and received strangers into our lodging.' To whom God will say: 'You tell what you gave; why do you not tell what you plundered? You remember those you fed; why do you not recall those you slew? Those you clothed rejoice; and those you despoiled lament. Those you received into lodging you keep; and have you forgotten how many you shut out from their own dwellings? I, I commanded mercy to be shown; I did not command frauds and plunderings to be carried out.'
但祂禁止用不義的搶奪之物施予。然而當神開始施行審判時，那些靠欺詐度日、用搶奪窮苦人之物行施捨的人要說：「主啊，我們遵守了你的誡命，也奉你的名行了憐憫的事；我們餵養了窮人，給赤身的穿衣，接待了旅客住宿。」神卻要對他們說：「你們述說自己所施予的；為何不述說自己所搶奪的呢？你們記得所餵養的人；為何不記起所殺害的人呢？你們給穿衣的人歡喜；被你們搶奪的人卻哀哭。你們接待住宿的人，你們留住了；你們竟忘了自己從多少人的居所把他們趕出去嗎？是我，是我吩咐要施行憐憫；我並沒有吩咐要行欺詐與搶奪。」
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Unus repletur panibus, quem de rapinis satiasti, et benedicit Deum 1; non te, sed Deum. Quem necasti, ille miser necatus ingemuit, et exaudivit gemitum ejus qui vidit quod feceris ei. De malo acquiris, et gaudes; rapis et lætaris : pauper ro- gat, et contristaris; prandium paras, et tales ad tuum prandium vocas, qui tibi vicem rependant. Ornas con- vivinm, ne quid desit, et cum amicis tuis epularis; et ante januam tuam rogantem pauperem non audis. Tu diversis bonis repleris; et egenti non misereris. Multis epulis distentus, et multo vino sopitus, paupe- rem rogantem contemnis. Oblitus es dictum prophe- tæ dicentis, Qui, inquit, averterit aurem suam ab egeno, et ipse invocabit Dominum :
One man is filled with bread, whom you have satisfied from plunder, and he blesses God; not you, but God. The one you slew, that wretched slain man groaned, and He who saw what you had done to him heard his groaning. From evil you acquire, and rejoice; you plunder and are glad: the poor man begs, and you are grieved; you prepare a banquet, and you invite such men to your banquet as may repay you in turn. You adorn the feast, that nothing be lacking, and you dine with your friends; and the poor man begging before your door you do not hear. You are filled with diverse goods, and you do not have mercy on the needy. Stuffed with many delicacies, and lulled to sleep with much wine, you despise the poor man who begs. You have forgotten the saying of the prophet who says, 'He who turns away his ear from the needy, he too shall call upon the Lord,
有一個人靠著你用搶奪之物餵飽而得飽足，他卻稱頌神；不是稱頌你，而是稱頌神。被你殺害的那可憐人呻吟，那位看見你如何待他的主，聽見了他的呻吟。你從惡中取得，就歡喜；你搶奪，就快樂：窮人求乞，你卻厭煩；你預備筵席，卻只邀請那些能回報你的人赴你的宴。你裝點筵席，使樣樣不缺，又與朋友歡宴；門前求乞的窮人你卻不聽。你被各樣美物充滿，卻不憐恤困乏的人。你飽饗美食、沉醉於美酒，卻藐視求乞的窮人。你忘了先知所說的話：「那塞耳不聽窮人哀求的，他自己呼求主的時候，
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et non exaaudiet eum (Prov., XXI, 15)? Inclina aurem tuam, audi egentis vocem et farne pereuntis; ut et tuam vocem Deus exaudiat tri- bulantis. Da de quo tibi donare dignatus est Christus. Ipse te divitem fecit ; ideo redde illi quod suum est. Ipse se dicit accipere pauperibus datur, sibi collatun, clamat quod in corde pauperis fuerit semina- tum; sicut in Evangelio dicit, Facile vobis amicos se mammona iniquitatis, qui recipiant vos in æterna taber- nacula (Luc. XVI, 9). Ecce habes, christiane, æternum tabernaculum , si dederis pauperibus victum. Si quid das, illuc transmittis, tibi in futuro reponis : non unde carnaliter satureris, sed unde spiritualiter glorieris;
and He will not hear him' (Proverbs 21:13)? Incline your ear, hear the voice of the needy and of him who perishes from hunger; that God may also hear your voice when you are afflicted. Give from that which Christ has deigned to bestow upon you. He Himself has made you rich; therefore render back to Him what is His. He says that He Himself receives what is given to the poor; He proclaims that it is conferred upon Himself, whatever has been sown in the heart of the poor; as He says in the Gospel: 'Make for yourselves friends of the mammon of iniquity, who may receive you into eternal dwellings' (Luke 16:9). Behold, Christian, you have an eternal dwelling, if you give food to the poor. If you give anything, you transmit it thither, you lay it up for yourself in the future: not that from which you may be carnally sated, but that from which you may be spiritually glorified;
主也不聽他」（箴言二十一13）。你當側耳而聽，聽困乏之人並因飢餓而將死之人的聲音；好叫你在患難中呼求時，神也垂聽你的聲音。你要從基督所賜給你的財物中施予。是祂使你富足；所以你要把屬祂的歸還給祂。祂說凡施給窮人的，就是祂親自領受；祂宣告凡撒在窮人心中的，都是歸與祂自己的；正如祂在福音書中所說：「你們要藉著那不義的錢財結交朋友，使他們接你們到永存的帳幕裡去」（路加福音十六9）。看哪，基督徒，你若給窮人食物，就有了永存的帳幕。你若施予甚麼，就是把它送往那裡，為將來的自己存留：不是使你肉體得飽足之物，而是使你在靈裡得榮耀之物；
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non unde ventrem repleas, sed unde flammas exstin- guas : quia scriptum est, Eleemosyna a morte liberat, et non patitur hominem ire in tenebras 2. Iram. Dei avertit misericordie. Omnia sunt Dei dona. Cur aliis plus, aliis minus dedit. Misericordia est enim, fratres, quæ iram Dei avertit, a peccatis redimit, ignes futuros exstinguit; sicut Salomon pro- pheta dicit, Sicut aqua excstinguit ignem, sic eleemosy- na resistit peccatis (Eccli. III, 33). Da ergo egenti, con- fer non habenti, succurre fame perenuit. Crudele est ut de quo habes, non des ei quem scis non habere. Grave est ut de tua abundantia non sustentes egentis inopiam. Unde semper flagellamur in fructibus :
not that with which you may fill your belly, but that with which you may extinguish the flames: because it is written, 'Almsgiving delivers from death, and does not suffer a man to go into darkness.' Mercy averts the wrath of God. All things are the gifts of God. Why He gave more to some, less to others. For it is mercy, brethren, that averts the wrath of God, redeems from sins, extinguishes the fires to come; as Solomon the prophet says, 'As water extinguishes fire, so almsgiving resists sins' (Sirach 3:33). Give therefore to the needy, bestow upon him who has not, succor him who perishes from hunger. It is cruel that from what you have you do not give to him whom you know has not. It is grievous that from your abundance you do not sustain the need of the poor. Hence we are always scourged in our fruits:
不是使你填飽肚腹之物，而是使你能撲滅火焰之物：因為經上記著說：「施捨能救人脫離死亡，不容人進入黑暗。」憐憫能挽回神的忿怒。萬物都是神的恩賜。祂為何給某些人多、給另一些人少。弟兄們，正是憐憫能挽回神的忿怒、救人脫離罪、撲滅將來的火；正如所羅門先知所說：「水怎樣熄滅火，施捨也怎樣抵擋罪」（德訓篇三33）。所以你要施給困乏的人，賙濟那一無所有的，救助那因飢餓而將死的。你既有，卻不給你所知一無所有的人，這是殘忍的。你從自己的豐足中，卻不救濟窮人的匱乏，這是可悲的。因此我們的收成常受責打：<br>
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quia bene egentibus non facimus. Revera si consideres, homo; unde damna, unde calumniæ, nisi hinc de steritate vestra? Tu non das indigenti quod potes, quod te non gravat; venit una calumnia, perdis et quod non habes. Ventre pleno ambulas; et vacuum pauperis ventrem non consideras. Bene est tibi de bo- nis Dei, nihil indiges, honestis vestibus uteris; et nudum et trementem frigore non vestis. Si tibi dicat Deus : Te ipsum ego feci, quod vivis meum est, quod habes ego dedi; et ingratus es. Aufero quæ dedi, nego quod donavi, dimitto te quem feci; et sine me vive, si potes. Plus tibi dedi, ut haberes unde pauperi dares; pauperi non dedi ob hoc, ut te probarem :
because we do not do good to the needy. Truly, if you consider, O man, whence come the losses, whence the extortions, except from this, from your barrenness? You do not give to the needy what you can, what does not burden you; one extortion comes, and you lose even what you do not have. You walk with a full belly, and you do not consider the empty belly of the poor. It is well with you from the goods of God, you lack nothing, you use honorable garments; and the naked man trembling with cold you do not clothe. If God should say to you: 'I myself made you; that you live is mine, what you have I gave; and you are ungrateful. I take away what I gave, I deny what I bestowed, I abandon you whom I made; and live without me, if you can. I gave you more, that you might have from which to give to the poor; to the poor I did not give, for this reason, that I might test you:
因為我們不向困乏之人行善。人哪，你若細想，那損失從何而來，那勒索從何而來，豈不是由此，由你的吝嗇不結果實而來嗎？你有能力給、又不使你受累，你卻不給困乏的人；一次勒索臨到，連你所沒有的也失去了。你挺著飽足的肚腹行走，卻不顧念窮人空虛的肚腹。你享用神的美物，一無所缺，穿著體面的衣裳；那赤身、因寒冷而戰慄的人，你卻不給他穿衣。神若對你說：「是我造了你；你能活著是屬我的，你所有的是我所賜的；你卻忘恩。我取回我所賜的，收回我所賞的，撇下我所造的你；你若能，就沒有我而活吧。我多給了你，好叫你有可施給窮人的；我沒有給窮人，正是為此，好試驗你：
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non quia ambobus non habui unde darem, sed per pau­ perem tc volui probare. Ego sum qui divitem et pau- peem feci, prærogatorem te constitui in bonis meis Fac misericordiam ; quia nihil perdes, et me qui tibi dedi, non offendes. Da, quid dubitas? quia si dederis, ego plura dabo. Quid tibi vindicas, qnod ambo- bus dedi?quare tu solas comedis,quod ambobus creavi? Quasi tuo labori hoc assignas, aut tuum esse putas? Aufero auxilium meum, habe laborem tuum ; aufero misericordiam meam, et tunc apparebit mise- ria tua. 3. I nanis est avarorum providentia. Nulli deest divi- na. Nostra non sunt quæ habemus. Ad hæc quid dicturus es, miser?
not because I did not have from which to give to both, but through the poor man I wished to test you. I am He who made both the rich and the poor; I appointed you as a dispenser of my goods. Show mercy; for you will lose nothing, and you will not offend me who gave to you. Give, why do you hesitate? For if you give, I will give more. Why do you claim for yourself what I gave to both? Why do you alone eat what I created for both? As if you assign this to your own labor, or think it to be your own? I take away my help; keep your own labor. I take away my mercy, and then your misery will appear.' The providence of the covetous is empty. To no one is the divine wanting. What we have is not ours. To this what will you say, O wretched man?
並非因我沒有可施給兩者之物，而是我要藉著窮人試驗你。是我造了富人和窮人；我立你作我美物的分派者。你要施行憐憫；因為你毫無所失，也不會得罪那賜給你的我。施予吧，你為何遲疑？因為你若施予，我必加倍賞賜。我賜給兩者的，你為何據為己有？我為兩者所造的，你為何獨自享用？彷彿你把這歸於自己的勞力，或以為是屬你自己的？我收回我的幫助，你留著自己的勞力吧；我收回我的憐憫，那時你的悲慘就要顯露。」貪婪之人的籌算是虛空的。神的恩惠對任何人都不缺乏。我們所有的並非屬我們自己。可憐的人哪，對此你要說甚麼呢？
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Miser es, qui miserum non vides, uteris solus bestiis, pecoribus, animalibus, avibus, serpentibus. Communis est cibus ; et tu homini dene- gas victum ? Sed, credo, ideo non das, ne daudo fi- nias, ne prærogando deficias. Qui hæ consideras, finem, vitæ tuæ non consideras? Etsi pecunia non fi- nitur, vita tamen finitur : et quando non speras, ad te venitur. Sic non consideravit ille dives, qui in abundantia torquebatur, et quasi de inopia quæreba- tur. Quid faciam, inquit, quomodo habedo ubi fructua meos congregem? Et audivit vocem Domini dicentis, Stulte, anima tua hac nocte auferetur a te; quæ præparasti, cujus erunt (Luc. XII, 17, 20)? O vanitas hujus divitis!
You are wretched, who do not see the wretched; you alone enjoy the beasts, cattle, animals, birds, serpents. The food is common; and you deny sustenance to a fellow man? But, I believe, you do not give for this reason, lest by giving you come to an end, lest by dispensing you fall short. You who consider these things, do you not consider the end of your life? Even if money does not come to an end, yet life comes to an end: and when you do not expect it, it comes upon you. Thus that rich man did not consider, who was tormented in his abundance, and as it were complained of want. 'What shall I do,' he said, 'how shall I have where I may gather my fruits?' And he heard the voice of the Lord saying, 'Fool, this night your soul shall be taken from you; the things you have prepared, whose shall they be?' (Luke 12:17, 20). O the vanity of this rich man!
你不看那可憐的人，自己才是可憐的；你獨自享用牲畜、家畜、走獸、飛鳥、爬蟲。食物是眾人共有的；你竟不給同為人者以食物嗎？但我想，你不施予的緣故，是恐怕因施予而至枯竭，恐怕因分派而至匱乏。你既思想這些事，難道不思想你生命的終局嗎？縱使錢財不至終了，生命卻要終了：當你意想不到之時，它就臨到你。那富人便是這樣沒有思想，他在豐足中受折磨，彷彿還在為缺乏而愁苦。他說：「我要怎麼辦呢？怎樣才有地方收藏我的出產呢？」他卻聽見主的聲音說：「無知的人哪，今夜必要你的靈魂；你所預備的要歸誰呢？」（路加福音十二17、20）。這富人何等虛妄啊！
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Nescit si vivat, et de fructibus cogitat; nocte moriturus, fabricare disponit. Ecce audisti et tu, christiane, quid timeas. Fac misericordiam. Quid dubitas ? Non te dese- rit, qui te prærogatorem constituit. Ipsius est enim vox in Evangelio arguentis incredulos et dicentis, Considerate volatilia cæli, quoniam non seminant neque metunt, quibus non sunt cellaria; et Pater vester cæ- lestis pascit, illa (Matth. VI, 26). Si quæcumque habes. tua esse dicis; si potes, constitue propter fures in domo tua vigiles, fode foveas, absconde divitias, fac tibi loculos et arcas ubi reponas, contra Dei volunta-d tem tene, habe, vive, si potes.
He does not know whether he will live, and he thinks about his fruits; about to die that night, he plans to build. Behold, you too have heard, Christian, what you should fear. Show mercy. Why do you hesitate? He who appointed you as dispenser will not desert you. For it is His own voice in the Gospel, reproving the unbelieving and saying: 'Consider the birds of the sky, for they neither sow nor reap, and have no storehouses; and your heavenly Father feeds them' (Matthew 6:26). If you say that whatever you have is your own; if you can, station watchmen in your house against thieves, dig pits, hide your riches, make for yourself coffers and chests where you may store them, hold against the will of God, keep, live, if you can.
他不知道自己是否還能活著，卻只想著他的出產；當夜就要死了，還謀劃要建造。看哪，基督徒，你也已聽見自己當懼怕的是甚麼。你要施行憐憫。你為何遲疑？那立你作分派者的，必不撇棄你。因為這正是祂在福音書中的話，責備那不信的人說：「你們看那天上的飛鳥，也不種，也不收，又沒有倉房；你們的天父尚且養活牠們」（馬太福音六26）。你若說凡你所有的都是屬你自己的；那麼你若能，就在你家中設立守衛防賊，挖掘坑穴，藏起你的財富，為自己造匣子和箱子來收藏，逆著神的旨意去持守、擁有、活著吧，你若能夠的話。
4:945
Ergo, fratres, facia- mus misericordiam, pascamus esurientes, nudos ope- riamus, et peregrinos hospitio recipiamus. Bene ergo facientes non deficiamus, et tempore suo metemus vitam æteruam in sæcula sæculorum. Amen. SERMO CCCXI (a). De Eleemosyna (b). 1. In judicio nullam incurret perniciem, qui comparave- rit eleemosynis pietatem. Felix operarius cultor eleemosy- narum, eo quod ex horreo suo comparaverit cœlum, et panem esurientibus dans, delictorum suorum presserit incendium : cui propheta tale exhibet testimonium, et patronum habet Spiritum sanctum in causa. Talis operarius felix vivit, et securus jam moritur, cum quo ambulat patrimonium immortale.
Therefore, brethren, let us show mercy, let us feed the hungry, clothe the naked, and receive strangers into our lodging. Let us therefore not fail in doing good, and in due season we shall reap eternal life unto ages of ages. Amen. SERMON 311. On Almsgiving. In the judgment he shall incur no ruin who has purchased godliness with alms. Happy is the laborer who is a cultivator of alms, in that from his own granary he has purchased heaven, and by giving bread to the hungry has suppressed the fire of his own sins: to whom the prophet furnishes such testimony, and he has the Holy Spirit as his advocate in the cause. Such a laborer lives happy, and dies now secure, for with him walks an immortal patrimony.
所以，弟兄們，讓我們施行憐憫，餵養飢餓的，給赤身的穿衣，接待旅客住宿。因此讓我們行善不可喪志，到了時候，就要收成永生，直到世世代代。阿們。第三一一篇講道。論施捨。凡用施捨買得虔敬的人，在審判中必不遭毀滅。那栽種施捨的工人有福了，因為他從自己的倉房買得了天堂，又把餅給飢餓的人，撲滅了自己罪的火燄：先知為他作了這樣的見證，並且有聖靈在案中作他的辯護者。這樣的工人活得幸福，如今死也安穩，因為有不朽的產業與他同行。
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Horreum, in quo debitorem fecerit Dominum, dum pascit alterum, dando accipit ipse. Modico panis comparavit vitam cœlestem, se faciens hæredem. In die judicii nullam poterit incurrere perniciem, qui comparaverit elee- mosynis pietatem. Cui propheta tale exhibet testimo- nium, Salva eum et vivifica eum, Domine (Psal. XL, 3), O duplex prophetæ beneficium! Salvat pariter, et commendat at savetur, quia et ipse salvavit; ut vi- vificetur, quia et ipse vitam poscenti donavit in terra. Beatus est iste, dum usquc sic currit in cœlum 1.
The granary in which he has made the Lord his debtor, while he feeds another, in giving he himself receives. With a little bread he has purchased heavenly life, making himself an heir. On the day of judgment he shall be able to incur no ruin who has purchased godliness with alms. To whom the prophet furnishes such testimony: 'Save him and give him life, O Lord' (Psalm 40:3). O the twofold benefit of the prophet! He saves at once, and commends that he be saved, because he himself also saved; that he be given life, because he himself also granted life on earth to one who asked. Blessed is that man, while he thus runs all the way to heaven.
那使他令主成為自己欠債者的倉房——當他餵養別人時，在施予中他自己反而有所領受。他用少許的餅買得了天上的生命，使自己成為承受產業的人。凡用施捨買得虔敬的人，在審判之日必不能遭毀滅。先知為他作了這樣的見證：「主啊，求你搭救他，使他存活」（詩篇四十3）。啊，先知這雙重的恩惠！他既拯救，又代求使人得救，因為他自己也曾拯救人；並代求使人得生命，因為他自己也曾在地上把生命賜給求告的人。這人是有福的，因他這樣一路奔向天堂。
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Sed ne aliquando vacet in illo vitæ beneficum, festinet ad præmium magnum, dimittat et in sæculo testimo- nium, quo dicit, Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus (Ibid , 2), Et iterum Isaias dicit, et sic testatur : Solve, inquit, omnen. nodum injustitiæ. Solve suffocatione. impoten rienti panem tuam, et egenum sine tecto induc in domum tuam. Si videris nudum, vesti; et domesticos seminis tui ne despicias. Tunc erumpet temporaneum lumen tuum, et vestimenta tua cito orientur 2, et præibit ante te justi- tia et claritus. Dei circumdabit te. Tunc exclamabis, et Dominus exaudict te ; dunt adhuc loqueris, dicer, Ecce adsum (Isai. LVIII, 6-9). 2.
But lest at any time the benefit of life should be idle in him, let him hasten to the great reward, and leave behind in the world also the testimony by which he says: 'Blessed is he who understands concerning the needy and the poor; in the evil day the Lord will deliver him' (Psalm 40:2). And again Isaiah says, and thus testifies: 'Loose,' he says, 'every knot of injustice. Break your bread to the hungry, and bring the needy who is without shelter into your house. If you see the naked, clothe him; and despise not the household of your own seed. Then shall your timely light break forth, and your garments shall speedily arise, and justice shall go before you, and the brightness of God shall surround you. Then you shall cry out, and the Lord shall hear you; while you are yet speaking, He shall say: Behold, I am present' (Isaiah 58:6-9).
但恐怕生命的恩惠在他身上有時竟至閒置，他當急速奔向那大賞賜，並在世上留下那見證，就是他所說的：「那顧念困乏窮苦之人的有福了；在患難的日子，主必搭救他」（詩篇四十2）。以賽亞又說，也如此作見證：「你當解開一切不義的結。把你的餅分給飢餓的人，將無處棲身的困乏人領進你的家。你若看見赤身的，就給他穿衣；也不可藐視你骨肉之親。這樣，你及時的光就必發現，你的衣裳必速速興起，公義必行在你前面，神的榮光必四面環繞你。那時你呼求，主必應允你；你尚在說話，祂就說：我在這裡」（以賽亞書五十八6-9）。
4:948
Misericordia perfecta est, non exspectare rogan- tem. Sic erga nos agit Deus. Sic egit et Christus. Per­ fecta ergo est misericordia, fratres charissimi, ut ante occurratur esurientibus, quam roget aliquando mendicus. Non est enim perfecta pietas quæ precibus extorquetur. Sed si taceat mendicus, loquitur pallor in facie, pene lassus 1, fessus et elisus, nusquam su­ spectus 2. Festina pietate succurrere, ne audias ro- gautem, ne quod debetur Domino vindices tibi. Imitare Deum tuum, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Matth. V , 45) : et ecce veniet tibi pluvia antequam roges, descendet ubertas nocte, dum stertis;
Perfect mercy is not to wait for the one who asks. Thus God acts toward us. Thus also Christ acted. Perfect therefore is mercy, dearest brethren, when it runs ahead to meet the hungry before the beggar ever asks. For that piety is not perfect which is extorted by prayers. But if the beggar be silent, his pallor speaks in his face, well-nigh exhausted, weary and broken, nowhere regarded. Hasten to succor with piety, lest you hear him asking, lest you claim for yourself what is owed to the Lord. Imitate your God, who makes His sun to rise upon the good and the evil, and rains upon the just and the unjust (Matthew 5:45): and behold, rain will come to you before you ask, abundance will descend by night while you snore;
完全的憐憫是不等到求者開口。神就是這樣待我們。基督也是這樣行的。所以，親愛的弟兄們，完全的憐憫，乃是在乞丐尚未開口求之前，就搶先迎向飢餓的人。因為那被祈求所勒逼出來的虔敬，並不完全。但乞丐縱然沉默，他臉上的蒼白卻在說話，幾乎精疲力竭、疲憊而消沉，無人理睬。你當急速以虔敬去救助，免得你聽見他開口求，免得你把當歸給主的據為己有。你要效法你的神，祂叫日頭照好人也照歹人，降雨給義人也給不義的人（馬太福音五45）：看哪，在你未求之前雨就必臨到你，你鼾睡之時豐足必在夜間降下；
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dum adhuc in lecto es, ex præcepto vigilat dies, excubant elementa, fructus te nesciente effunduntur. Jactat cœlum, et parturit ter­ ra : tot cellaria messium, dum nescimus, sic accipi­ mus. et tantas opes comedimus, antequam rogemus. Et tihi, homo, madicus est ip:c panis; et precibus vendis? Non rogaverunt quatuormillia Jesum in de­ serto septem panes et paucos pisces, ut infinita agmi­ na pranderent, quo prandio vicisset saltem usuram mensura. Qui cum erogarentur, Colligite, inquit, frag­ menta, ne quid depereat (Joan. VI, 12) : quia sanctum fuerat totum quod Replentur septem sportæ buccellarum, saturata sunt tanta millia ;
while you are still in bed, by His command the day keeps watch, the elements stand on guard, the fruits pour forth without your knowing. Heaven casts down and the earth brings forth: so many storehouses of harvests, while we know it not, we thus receive, and consume such great riches before we ask. And to you, O man, is that bread itself so scanty, that you sell it for entreaties? The four thousand did not ask Jesus in the desert for seven loaves and a few fishes, that endless throngs might dine, by which meal He might overcome at least the interest of the measure. And when these were being distributed, 'Gather up,' He said, 'the fragments, that nothing perish' (John 6:12): because that whole thing was holy. Seven baskets of morsels are filled, so many thousands are satisfied;
你尚在床上之時，日頭因祂的命令警醒守望，眾元素站崗守衛，果實在你不知不覺中傾流而出。天傾降，地生產：如此眾多倉滿的收成，在我們不知之時，我們就這樣領受，並在求告之前就享用了如此浩大的財富。人哪，那餅本身對你竟如此稀少，以致你要用哀求來換取嗎？曠野中的四千人並未向耶穌求那七個餅和幾條魚，使無數群眾得以就餐，藉這一餐祂至少勝過了那份量的「利息」。當這些被分派時，祂說：「把剩下的零碎收拾起來，免得有蹧蹋的」（約翰福音六12）：因為那整全之物都是聖的。七筐零碎被裝滿，這許多千人得了飽足；
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ct nihil minoratum cst, ct crevit eis cibus, dum impen- ditur victus : sic et eleemosyna, si indigentibus ero- getur. 3. Eleemosyna id agit quod Deus. Est secundum ba­ ptismum. A gehenna liberat. Hic et jam eroganda. Ma- gnum opus est eleemosyna, fratres charissimi, ut fa­ ciat homo quod fecit Deus : quia hos paucos esurientes in terra dimisit,qui uno vasculo orbem cœli pascit, per quem et nobis liceat erogare. Sed si ubique fuisset abunduns, perierat misericordia : dedit nobis Deus secundum baptismum. Quis enim sine peccato? Nam sicut aqua exstinguit ignem, sic et eleemosyna exstinguit peccalum (Eccli. III, 33).
and nothing was diminished, and the food grew for them while the sustenance was being spent: so also is almsgiving, if it be dispensed to the needy. Almsgiving does what God does. It is a second baptism. It delivers from Gehenna. It is to be dispensed here and now. Almsgiving is a great work, dearest brethren, that a man should do what God did: because He left these few hungry ones on earth, who with one small vessel feeds the whole world of heaven, that through them it might be permitted us also to dispense. But if there had everywhere been abundance, mercy would have perished: God gave us a second baptism. For who is without sin? For as water extinguishes fire, so also almsgiving extinguishes sin (Sirach 3:33).
卻毫無減少，反倒在餵養眾人的同時，食物為他們增多了：施捨若分派給困乏的人，也是如此。施捨所行的，正是神所行的。它是第二次的洗禮。它救人脫離地獄。它當在此時此地施行。親愛的弟兄們，施捨是一件大工，就是人行神所行的：因為祂在地上留下這少數飢餓的人，就是那用一個小器皿餵養整個天上世界的主，好叫我們也能藉著他們去施予。但假若處處都豐足，憐憫就無用武之地了：神賜給我們第二次的洗禮。因為誰是無罪的呢？因為水怎樣熄滅火，施捨也怎樣熄滅罪（德訓篇三33）。
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In horreis nostris habemus abundantiam, quæ flammas nostras oblatione unius panis exstinguat : et ante fures gehennæ stat, miseri­ cordia, et neminem permittit in carcerem mitti. Et quicumque misertus fuerit, miserebitur ei : et si quis non fuerit misertus, noti ei. esuriet in inferno passis, cum potes : quia nemo mendicum; frumentum, quem possis pascere. Nee habebis post mortem frumentum, nec invenies illic aliquando mendicum; quia non erit tem­ pus miserendi. Bonorum enim malorumque diseretio in snis actibus permanebit, ipso Christo Domino no­ stro rege ac judice secernente agnos ab hædis, et per dexteram ac sinistram sequestrante :
In our granaries we have an abundance that may extinguish our flames by the offering of one loaf: and mercy stands before the thieves of Gehenna, and permits no one to be cast into prison. And whoever has shown mercy, mercy shall be shown to him: and if anyone has not shown mercy, woe to him. You who can, will hunger in the hell of the outstretched: because after death you will have no grain, nor will you find there any beggar whom you might feed; because there will be no time for showing mercy. For the distinction of the good and the evil will remain in their own deeds, Christ Himself our Lord, King and Judge, separating the sheep from the goats, and setting them apart to the right hand and the left:
在我們的倉房裡有豐足之物，可藉獻上一個餅來撲滅我們的火燄：憐憫站在地獄的盜賊面前，不容一人被投入牢中。凡施行憐憫的，必蒙憐憫：若有人不施憐憫，他就有禍了。你如今有能力施予，將來卻要在困苦的地獄中飢餓：因為死後你必沒有糧食，在那裡也再找不到可餵養的乞丐了；因為那時再沒有施行憐憫的機會。因為善人與惡人的分別，要照著各人的行為而定，就是我們的主基督親自作王作審判者，把綿羊從山羊中分別出來，使他們一在右邊、一在左邊：
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qui esurisse et sitisse se dicit, et cætera in suis minimis perpessum fuisse se asserit. Date ergo omnibus, dilectissimi fra­ tres, date præcipue domesticis fidei. Date omnibus, ne cui non dederitis, ipse sit Christus; cuive dederi­ tis, ipse sit Christus. SERMO CCCXII (a). Dc Eleemosyna (b). 1. ELeemosyna suadetur intuitu divini judicii. Ex ipsius mercede. Quod opes sint pauperibus delegatæ. Si homo priscam sui originem noscat, aut dignitatem in se cumulatam intelligat, aut judicium destinatum sol­ licito timore perpendat; ; inveniet quid primo proto- plastus amiserit, quid postmodum Christi misericordia contulerit, quid futuro judicio destinarit :
He who says that He Himself hungered and thirsted, and asserts that He suffered all the rest in His least ones. Give therefore to all, most beloved brethren, give especially to those of the household of the faith. Give to all, lest to the one to whom you did not give, it be Christ Himself; or to whomever you gave, it be Christ Himself. SERMON 312. On Almsgiving. Almsgiving is urged in view of the divine judgment. From its own reward. That riches are entrusted for the poor. If a man should know his ancient origin, or understand the dignity heaped upon himself, or weigh with anxious fear the judgment appointed for him, he will find what the first-formed man lost at the beginning, what afterward the mercy of Christ conferred, what He has appointed for the judgment to come:
祂就是那說自己曾飢餓、曾乾渴，並宣稱自己在祂微小的弟兄身上受盡了其餘一切苦難的主。所以，至親愛的弟兄們，你們要施給眾人，尤其要施給信仰之家的人。你們要施給眾人，免得你未曾施給的那人，竟是基督自己；或你所施給的那人，正是基督自己。第三一二篇講道。論施捨。從神的審判來看，當勸人施捨。從施捨本身的賞賜來看。財富是為窮人而託付的。人若認識自己古老的本源，或明白加於自身的尊榮，或以憂懼之心衡量那為他所定的審判，他就會發現受造之初的始祖失去了甚麼，此後基督的憐憫又賜給了甚麼，祂又為將來的審判定下了甚麼：
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ut hæc pri­ mo sollicita cura pertractans primordia recenseat, præsentia teneat, future sollicito timore pertimescat. Claude, inquit Sapientia, eleemosynam in sinu paupe- ris. et ipsa nro te orabit Eccli. XXIX, dni 15). Facile enim curatur vuluecribus peccatorum, necessitatem cu- raverit pauperum; et misericodiam accipiet qui proxomo pietatis non denegat officia. Denique cui dare præcipitur, gandeat quod non ea sorte natus sit. ut indigeat. Sufficit ad gloriam dantis, quod alterius miseria in paupere locuples donando existat, quod misericordia feneret Deum, quod pascat in paupere Christum, quod per alterius inopiam peccatorum ac- cipiat indulgentiam.
so that, first pondering these beginnings with anxious care, he may review them, hold fast the present things, and dread the future with anxious fear. 'Shut up,' says Wisdom, 'alms in the bosom of the poor, and it shall pray for you' (Sirach 29:15). For the wounds of sins are easily healed, when one has cared for the need of the poor; and he shall receive mercy who does not deny to his neighbor the offices of piety. Finally, let him to whom it is commanded to give rejoice that he was not born under such a lot that he should be in need. It suffices for the giver's glory that another's misery makes him rich in the poor man by his giving, that mercy lends to God at interest, that he feeds Christ in the poor man, that through another's need he receives pardon of his sins.
這樣，他首先以憂慮的心思細想這些起初的事而回顧之，又持守現今的事，並以憂懼之心畏懼將來的事。智慧說：「把施捨鎖藏在窮人的懷中，它必為你祈求」（德訓篇二十九15）。因為人若照顧了窮人的需要，罪的傷口就容易得醫治；凡不對鄰舍推辭虔敬之義務的人，必蒙憐憫。最後，那奉命施予的人，當因自己並非生在缺乏的命運之下而歡喜。施予者的榮耀已足夠了：就是別人的悲慘藉著他的施予使他在窮人身上成為富足，就是憐憫向神放債生利，就是他在窮人身上餵養基督，就是他藉著別人的匱乏而領受罪的赦免。
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Objurgantis Domini vox est, Si in alieno mammona fideles non fuistis, quod vestrum est quis dabit vobis (Luc. XVI, 12)? Talem enim se ex- hibere quis pauper debet, qualem sibi alium exhiberi vellet, si pauper ipse fuisset. Cæterum dispendium magnum est, si Deum de Dei dono promereri nolueris, aut cum tibi Dominus ad hoc dederit ut dispenses, ejus delegata non serves. Semper enim sua Dominus tibi dispensanda interim commendavit, de re sua pau- peribus te dare præcepit. Cur dantis jussa contemnis? cur pactum desituis ? cur Dominum jubentem da- re non audis? Facile enim poterit pecuniami acce- ptam amittere, qui quod accepit in lucrum noluerit erogare. 2. Ut hinc nos Dei filios ostendamus.
It is the voice of the reproving Lord: 'If you have not been faithful in another's mammon, who will give you what is your own?' (Luke 16:12). For such should each one show himself to a poor man, as he would wish another to show himself to him, if he himself had been poor. But it is a great loss, if you are unwilling to earn God's favor from God's gift, or when the Lord has given to you for this purpose, that you might dispense, you do not keep the things entrusted by Him. For the Lord has always commended His own things to you to be dispensed in the meantime; from His own goods He commanded you to give to the poor. Why do you despise the commands of the Giver? Why do you desert the covenant? Why do you refuse to hear the Lord who commands you to give? For he will easily be able to lose the money received, who has been unwilling to dispense at a profit what he received. That we may thereby show ourselves sons of God.
這是那責備人之主的聲音：「你們在別人的錢財上若不忠心，誰還把屬你們自己的給你們呢？」（路加福音十六12）。因為各人待窮人，都當像自己若是窮人時、盼望別人如何待自己一樣。但你若不願從神的恩賜中去博取神的恩眷，或當主為此賜給你、好叫你分派時，你卻不保守祂所託付之物，這乃是極大的虧損。因為主始終把祂自己的東西暫且交託給你去分派；祂吩咐你從祂自己的財物中施給窮人。你為何藐視那賜予者的命令？你為何背棄那盟約？你為何拒絕聽從那吩咐你施予的主？因為凡不願把所領受的用來獲利施予的人，必輕易失去所領受的錢財。好使我們藉此顯明自己是神的兒女。
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Pecunia tulo reservetur. Quæ ingrato forsitan servaretur. - Estote mi­ sericordes, sicut et Pater vester cœlestis. misertus est vestri (Matth. XVIII, 33). Similitudinem partis,actus indicent sobolis. Similitudo operis, similitudinem in- dicet generis. Actus nomen confirmet, ut nomen ge­ nus demonstret. Quod contulit paper, filius servet; ut et filio pater promissa præmia repræsentet. Patrimo­ nium quod habes, si opereris, tuum est; si cessas, alicuum est. Pecunia quæ servatur, casibus servit : quæ in misericordia reservatur, præmium futurum acquirit. Quid vereris Christo committere, quod a la- tronibus vix poteris reservare? Qui dat, inquit, pau- peri, non egebit (Prov. XXVIII, 2).
Let money be safely kept. Which perhaps would be kept for an ingrate. 'Be merciful, as your heavenly Father also has had mercy on you' (cf. Matthew 18:33; Luke 6:36). Let the deeds of the offspring show the likeness of the parent. Let the likeness of the work indicate the likeness of the lineage. Let the deed confirm the name, that the name may demonstrate the lineage. What the Father has conferred, let the son keep; so that to the son also the Father may present the promised rewards. The patrimony you have, if you put it to work, is yours; if you cease, it is another's. Money that is hoarded is subject to mischances: that which is stored up in mercy acquires a future reward. Why do you fear to entrust to Christ what you will scarcely be able to keep from robbers? 'He who gives to the poor,' He says, 'shall not want' (Proverbs 28:27).
要把錢財妥善保守。它或許本是要為忘恩之人而保存的。「你們要慈悲，像你們的天父也曾憐憫你們一樣」（參馬太福音十八33；路加福音六36）。願後裔的行為顯出父的樣式。願工作的相似，顯明血脈的相似。願行為證實名分，使名分彰顯譜系。願父所賜的，兒子保守之；好叫父也把所應許的賞賜賜給兒子。你所有的產業，你若使它運作，就是你的；你若停止，就是別人的。囤積的錢財受制於各樣意外；存於憐憫中的錢財卻獲得將來的賞賜。你將難以保全免遭強盜之物，為何懼怕託付給基督呢？祂說：「施給窮人的，必不缺乏」（箴言二十八27）。
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Davidis patrimonium tuum hæredi; et Christus est indignus de tuo aliquid tecum tollere, aliqua tecum in futura sæcula depor- tare? Quid hæredi servas, quo si utitur ignoras? Quid substantiam cumulas, quam fortassis ingrato re- linquis? Forsitan illi præstabis, quidquid misericor- diæ causa de ejus portione detraxeris. Quare fac primo quod jubetur, ut possis accipere quod promit- titur. Non potest usuras accipere, qui Dominum no­ luerit fenerare. Qui dat, inquit, pauperibus, Deum fenerat (Id. XIX, 17). Nec enim potest divina pro­ missa præcepere, qui præcepta cœlestia noluerit ob­ servare. SERMO CCCXIII (a).
Will you leave your patrimony to an heir, and is Christ unworthy to take away something of yours with you, to carry off some things with you into the ages to come? Why do you keep for an heir what, whether he uses it, you know not? Why do you heap up substance, which perhaps you leave to an ingrate? Perhaps you will bestow upon him whatever you withdraw from his portion for mercy's sake. Wherefore do first what is commanded, that you may be able to receive what is promised. He cannot receive interest who has been unwilling to lend to the Lord. 'He who gives to the poor,' he says, 'lends to God at interest' (Proverbs 19:17). For neither can he lay hold of the divine promises who has been unwilling to observe the heavenly precepts. SERMON 313.
你要把產業留給後嗣，難道基督就不配從你的財物中取一點與你同去，把一些東西帶著你進入將來的世代嗎？你為何為後嗣保存那你連他是否會用都不知道之物？你為何積聚財產，或許卻留給忘恩之人？或許你為憐憫之故從他那份中所取出的，你終究反倒賜給了他。因此，你當先行那所吩咐的，好使你能領受那所應許的。凡不願借給主的，就不能領受利息。經上說：「施給窮人的，就是借給神生利」（箴言十九17）。因為凡不願遵守天上誡命的，也不能得著神聖的應許。第三一三篇講道。
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.Admonitio per quam docemur, ut jugiter cogitationes turpes dehea-nun ugere , et eas quæ sanctæ suut in corde te­nere. 1. Cogitatio sancta custodit , non sancta perdit. Co- gitatio de victu et vestitu quandonam sit sancta. Qui a malarum cogitationum consuetudine desuefiat. In Scripturi sanctis, fratres charissimi, legimus quia eos qui de animæ suæ salute solliciti sunt, cogi- tatio sancta custodit: sic enim ait sermo divinus, Cogitatio sancia custodiet te (Prov. II, 11). Si cogitatio sancta custodit, illa quæ non est sancta non solum non custodit, sed etiam perdit. Sed dicit forte aliquis: Et quis est qui possit semper de Deo et æterna beati­ tudine cogitare;
An admonition by which we are taught that we ought continually to flee base thoughts, and to hold in the heart those that are holy. A holy thought guards, an unholy one destroys. When a thought about food and clothing is holy. He who unlearns the habit of evil thoughts. In the holy Scriptures, dearest brethren, we read that a holy thought guards those who are anxious for the salvation of their soul: for thus the divine word says, 'A holy thought shall guard you' (Proverbs 2:11). If a holy thought guards, that which is not holy not only does not guard, but even destroys. But perhaps someone says: And who is there that can always think about God and eternal blessedness,
這是一段勸勉，教導我們當不斷逃避卑污的思念，而把那聖潔的思念存在心中。聖潔的思念護衛人，不聖潔的思念毀滅人。關於飲食衣著的思念何時是聖潔的。論人如何除去惡念的習慣。至親愛的弟兄們，我們在聖經中讀到，聖潔的思念護衛那些為自己靈魂之救恩憂心的人：因為神的話如此說：「聖潔的思念必護衛你」（箴言二11）。聖潔的思念若護衛人，那不聖潔的思念就不但不護衛，反倒毀滅人。但或許有人說：誰能常常思想神和永遠的福樂呢，
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cum omnibus hominibus necesse sit de victu atque vestitu et domus suæ ordinatione sol­ licitudinem gerere? Nec Deus hoc jubet, ut sollicitudo de præsenti vita esse non debeat, præcipiens per Apo- stolum suum, Qui non operatur, non manducet (II Thess. III, 10): et illud quod de se ipso idem apostolus dixit, Nocte et die operantes, ne quem vetrum gravaremus (Ibid., 8). Ist enim cogitationi, per quam de victu et vestitu rationabiliter cogitatur, quia hoc specialiter Deus præcepit, si avaritia et cupiditas, quæ luxuriæ servire solent, junctæ fuerint, quidquid agitur, quidquid cogitur, sanctum esse justissime creditur.
when it is necessary for all men to bear care about food and clothing and the ordering of their household? Nor does God command this, that there should be no care about the present life, enjoining through His Apostle: 'He who does not work, let him not eat' (2 Thessalonians 3:10): and that which the same apostle said about himself, 'Working night and day, lest we should burden any of you' (2 Thessalonians 3:8). For if to that thought by which one reasonably thinks about food and clothing, because God has specially commanded this, there be joined avarice and cupidity, which are wont to serve luxury, then whatever is done, whatever is thought, is most justly believed to be holy.
既然眾人都必須為飲食、衣著和料理家業而擔憂呢？神並不吩咐說對今生不當有任何掛慮，因為祂藉著使徒吩咐說：「不肯作工的，就不可吃飯」（帖撒羅尼迦後書三10）；又如那使徒論到自己所說的：「晝夜作工，免得叫你們一人受累」（帖撒羅尼迦後書三8）。因為對那合理思念飲食衣著的思想——這既是神所特別吩咐的——若加上那慣於服事奢侈的貪婪與貪慾，那麼凡所行的、凡所思念的，就理當被視為不聖潔了。
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Tantum est ut, non sint ita nimiæ ipse occupationes, ut nos Deo vacare non sinant; propter illud quod scriptum est, Impedimenta mundi fecerunt eos miseros, Et quia necessitas corporis parvis rebus expletur, et cupiditas nullis unquam, etiamsi totum mundum ac­ quirat, satiatur, respuamus cogitationes impias, quæ de venenosa cupiditatis radice nascuntur; et illas tantummodo diligamus, quibus ad æternum præmium parvenitur: ut impleatur in nobis illud quod prius dictum est, Cogitatio sancta custodici te. Et quia duo genera cogitationum, bonarum et malarum, cordibus nostris se jugiter conantur inserere ;
Only let these very occupations not be so excessive that they do not allow us to be free for God; on account of that which is written: 'The hindrances of the world made them wretched.' And because the necessity of the body is met with few things, and cupidity is never sated with anything, even if it should acquire the whole world, let us reject the impious thoughts which are born from the venomous root of cupidity; and let us love only those by which one arrives at the eternal reward: that there may be fulfilled in us that which was said before, 'A holy thought shall guard you.' And because two kinds of thoughts, of good and of evil, continually strive to insinuate themselves into our hearts;
只是這些事務本身不可過度，以致不容我們得空歸向神；因為經上記著說：「世界的纏累使他們變得可憐。」既然身體的需要用少許之物就得滿足，而貪慾縱然得了全世界也永不知足，那麼讓我們摒棄那從貪慾毒根所生的惡念；只單愛那能引人到達永遠賞賜的思念：使那先前所說的話在我們身上得應驗：「聖潔的思念必護衛你。」既然善念與惡念這兩種思念不斷竭力潛入我們心中；
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cum Dei adjuto- rio toto corde et toto animo illas quæ sanctæ sunt festinemus recipere ut libilinosas et improbas pos- simus excludere. Sed forte dicit aliquis: Ita fixæ sunt malæ consuetudines et turpes cogitationes in corde meo, ut eas a me nulla possim ratione repellere. Omnibus enim notum est quia amor amore vincitur. Incipiamus ergo bonas cogitationes diligere; et statim nos ab illis quæ malæ sunt dignabitur Deus liberare. Locem quem in corde libidinosa et sordida cogitatio tenebat, castitas occupet; quem avaritia vastabat, misericordia reparet; quem superbia destruebat, hu- militas reædificet;
let us hasten, with God's help, with our whole heart and whole soul, to receive those that are holy, so that we may be able to shut out the lustful and wicked ones. But perhaps someone says: Evil habits and base thoughts are so fixed in my heart, that by no means can I drive them from me. For it is known to all that love is conquered by love. Let us begin, therefore, to love good thoughts; and at once God will deign to free us from those that are evil. Let chastity occupy the place which a lustful and sordid thought held in the heart; let mercy repair the place which avarice laid waste; let humility rebuild the place which pride destroyed;
讓我們靠著神的幫助，全心全魂急速去接納那聖潔的思念，好使我們能把那淫穢邪惡的思念摒除出去。但或許有人說：惡習與卑污的思念在我心中如此根深柢固，以致我無論如何都無法把它們從我身上趕走。因為人人都知道，愛是被愛所勝過的。所以，讓我們開始愛慕善念；神立刻就必樂意救我們脫離那些惡念。願貞潔佔據那淫穢污穢的思念從前在心中所佔的地方；願憐憫修復那被貪婪所荒廢的地方；願謙卑重建那被驕傲所拆毀的地方；
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quem malitia vel invidia tanquam vipereo veneno percusserat, charitatis vel benignitatis dulcedo componat. 2. Cogitationes luxuriæ non magis admittendæ quam sputa in veste: canes, porci, aut stercora in templis; mere­ tricis osculum in publico. Quod autem luxuriosas cogita­ tiones non debeamus in corde suscipere, evidentibus exemplis possumus approbare. Attende, quæso te, quo- modo si aliquis in vestimentis nostris flegmata vel sputa projiciat, ita nobis horrorem faciunt, ut nec oculis aspi- cere, nec summis saltem digitis velimus attingere. Et si nobis sputa, quæ sine peccato projiciuntur, horro­ rem faciunt in vestibus nostris;
let the sweetness of charity or of kindness compose the place which malice or envy had struck as with a viper's venom. That thoughts of luxury are no more to be admitted than spittle on a garment: dogs, swine, or dung in temples; a harlot's kiss in public. But that we ought not to receive lustful thoughts in the heart, we can prove by evident examples. Consider, I pray you, how, if anyone should cast phlegm or spittle on our garments, they cause us such horror that we would not wish to look at them with our eyes, nor even to touch them with the tips of our fingers. And if spittle, which is cast forth without sin, causes us horror on our garments;
願愛德或仁慈的甘甜，重整那被惡意或嫉妒如毒蛇之毒所擊傷的地方。奢淫的思念，正如衣服上的唾沫一樣不可容留：又如殿中的犬、豬或糞穢；又如當眾的妓女之吻。我們不當在心中容留淫念，這可用明顯的例子來證明。我求你想一想，若有人把痰或唾沫吐在我們的衣服上，那會使我們何等厭惡，以致我們連用眼看都不願，甚至連用指尖去碰都不肯。唾沫既是無罪吐出的，尚且使我們在衣服上感到厭惡；
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putas cogitationes li- bidinosæ, quas diabolus ingerit, qualem horrorem faciunt Deo in animabus nostris? Et si sputa vel fle­ gmata sic perhorrescimus, quæ utique inviti excipi- mus; quanto magis cogitationed sordidas, quas cum nostra voluntate in corde nostro moras habere per­ mittimus, opus est ut cum Dei adjutorio celerius respuamus? Et hoc considera quod si in templo Dei de lignis et lapidibus facto quisque porces vel canes introducat, aut lotum mittat, aut stercora spargat; ita offenditur animus noster, ut illum per quem negli- gentia ipsa facta est flagellari velimus.
do you think what horror lustful thoughts, which the devil instills, cause to God in our souls? And if we so shudder at spittle or phlegm, which we assuredly receive unwillingly; how much more is it needful that, with God's help, we more swiftly spit out the sordid thoughts which by our own will we permit to linger in our heart? And consider this, that if someone should bring swine or dogs into a temple of God made of wood and stones, or throw in filth, or scatter dung; our mind is so offended that we would wish him through whom that very negligence was done to be scourged.
你想那魔鬼所灌注的淫念，在我們靈魂中會使神何等厭惡呢？我們既對那必是不情願接受的唾沫或痰如此戰慄；那麼靠著神的幫助，我們豈不更當急速把那憑自己的意願容許在心中停留的污穢思念吐出去嗎？還當思想這事：若有人把豬或狗帶進用木石所造的神的殿，或投入污物，或撒下糞穢；我們的心必大受冒犯，以致我們願那藉他而行此疏忽之人受鞭打。
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Et cum hæc ita sint, quid de nobis cogitamus si in animabus no- stris, ubi sunt templa Dei viventia, multo pejora, quam stercora sint, id est, cogitationes luxuriosas vel ma- lignas suscipientes, Deo qui in nobis habitare digna- tur, injurias irrogemus? Et ideo licet multo plus oportebat, tamen vel sic ab immunditia peccatorum studeamus animas nostras custodire, quomodo nec templum Dei nec vestes nostras volumus aliquibus sordibus inquinari. Et illud dic mihi, rogo: si te in conventu populi aliqua famosa meretrix expansis ma- nibus amplecti aut osculari conetur, utrum hoc pa- tienter aut libenter excipias;
And since these things are so, what do we think about ourselves, if in our souls, where there are living temples of God, we, by receiving things much worse than dung, that is, luxurious or malignant thoughts, inflict injuries upon God who deigns to dwell in us? And therefore, although far more ought to be done, yet let us at least be zealous to guard our souls from the uncleanness of sins in the same way as we do not wish either the temple of God or our garments to be defiled by any filth. And tell me this, I pray: if some notorious harlot, in an assembly of the people, should try to embrace or kiss you with outstretched hands, would you receive this patiently or willingly;
既然這些事是如此，那麼我們對自己又當怎樣想呢——若在我們的靈魂中，就是神活的殿之處，我們竟接納比糞穢更惡劣得多之物，即奢淫或惡毒的思念，從而向那樂意住在我們裡面的神施加傷害？因此，雖然我們理當行得更多，但至少讓我們熱心保守自己的靈魂免受罪的污穢，正如我們不願神的殿或我們的衣服被任何污穢所玷污一樣。求你告訴我這事：若有某個聲名狼藉的妓女，在眾人聚集之處伸開雙手試圖擁抱你或親吻你，你會耐心或甘心接受嗎；
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et non magis cam et manibus repellis, et in faciem conspuis, timens ne forte quicumque viderunt, ex consuetudine hoc eam fecisse dijudicent? Certum est enim quod non so­ lum qui honesti vel casti sunt hoc erga se fieri non permittunt; sed etiam et illi qui in secreto luxuriæ serviunt, meretricum amplexum in conventu homi- num perhorrescunt; plus timentes opprobria homi­ num in publico, quam Dei præsentiam in occulto. Si ergo propter judicium hominum nullus est qui velit pu­ blice a meretricibus osculari; quare in secreto conscien­ tiæ nostræ immundissimas meretrices, id est, cogitatio­ nes luxuriosas et impias, non solum frequenter susci­ pere, sed etiam non p arvas moras habere permittimus?
and would you not rather thrust her away with your hands, and spit in her face, fearing lest perhaps those who saw might judge that she had done this from habit? For it is certain that not only those who are honorable or chaste do not permit this to be done toward them; but even those who in secret serve luxury shudder at a harlot's embrace in an assembly of men; fearing more the reproaches of men in public than the presence of God in secret. If therefore, on account of the judgment of men, there is no one who would wish to be publicly kissed by harlots; why in the secret of our conscience do we permit most filthy harlots, that is, lustful and impious thoughts, not only frequently to be received, but even to remain for no small time?
你豈不寧可用手把她推開，並吐唾沫在她臉上，惟恐凡看見的人按著習慣論斷她是慣常如此行的嗎？因為可以確定的是，不僅那些正直貞潔的人不容此事臨到自己身上；連那些暗中服事奢淫的人，在眾人聚集之處也對妓女的擁抱感到戰慄；他們懼怕當眾在人前受的羞辱，過於懼怕暗中神的臨在。既然為著人的論斷，沒有一人願意在公眾場合被妓女親吻；那我們為何在自己良心的隱密處，容許那最污穢的妓女，就是淫穢不敬的思念，不但屢屢被接納，甚至停留不短的時間呢？
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3. Carboni ignito etiam comparantur, necnon cloacis. Est alia similitudo, quam prudenter considerare de- bemus. Et hoc attendite, fratres, quia si aliquis car­ bonem vivum, quamvis grandem, apprehendat in manu sua, et cum statim projiciat, nec combusturam habere poterit nec dolorem: si vero cum vel unius horæ momento tenuerit, sine vulnre jactare non po­ terit. Hoc ergo quod de carbonibus vivis observamus in corpore, quare de cogitationibus malis non timemus in corde? Est et aliud, unde hoc quod diximus pro- bare possumus. Dic mihi, quæso te, numquid est ullus homo, qui super secessum vel c!oacam vermi­ bus plenam velit stare, et corum putredinem venti- lare?
They are also compared to a burning coal, and to sewers. There is another likeness which we ought prudently to consider. And attend to this, brethren, that if anyone should grasp in his hand a live coal, however large, and cast it away at once, he will be able neither to have a burn nor pain: but if he holds it even for the space of a single hour, he will not be able to throw it away without a wound. This, therefore, which we observe about live coals in the body, why do we not fear about evil thoughts in the heart? There is yet another thing, whereby we can prove what we have said. Tell me, I pray you, is there any man who would wish to stand over a privy or sewer full of worms, and to fan their rottenness?
它們又被比作燒著的炭火，也比作陰溝污渠。還有另一個比喻，是我們當謹慎思想的。弟兄們，也當留意這事：若有人把一塊活炭——無論多大——握在手中，隨即拋開，他就既不會被燒傷，也不覺疼痛：但他若把它握住哪怕僅僅一個時辰，就不能不受傷而拋開它。我們對身體上的活炭既如此觀察，那我們為何不懼怕心中的惡念呢？還有另一件事，可用來證明我們所說的。求你告訴我，可有人願意站在滿是蛆蟲的糞坑或污渠之上，去扇動那腐臭嗎？
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Compara nunc fetorem cloacæ, et cogitationes luxuriæ: et vide quæ pars majorem possit exhalare feturem. Si bene et juste judicas, incomparabiliter graviorem fetorem reddunt cogitationes luxuriosæ, quam cloacæ: quia illæ fetores animarum sunt, istæ corporum. Et sine dubio quanto melior est anima quam corpus, tanto majorem fetorem reddunt sor­ didæ cogitationes in anima. quam in carne secessus aut cloacæ. Quomodo ergo in loco fetoribus pleno diu stare nolumus corpora nostra; sic cogitationes luxuriosas et sordidas ne ad momentum quidem mo­ ras habere permittandus in animabus vet in sensibus nostris. 4. Quæ maxime nos infestent cogitationes. Lectio sacra contra ipsas remedium.
Compare now the stench of the sewer and the thoughts of luxury: and see which part can exhale the greater stench. If you judge well and justly, incomparably more grievous is the stench that lustful thoughts give off than that of the sewer: because the former are the stenches of souls, the latter of bodies. And without doubt, by how much the soul is better than the body, by so much the greater stench do sordid thoughts give off in the soul than a privy or sewer does in the flesh. As therefore we are unwilling to keep our bodies standing long in a place full of stenches; so let us not permit lustful and sordid thoughts to linger even for a moment in our souls or in our senses. What thoughts especially assail us. Sacred reading is a remedy against them.
如今你把陰溝的臭氣與奢淫的思念相比：看哪一方能發出更大的臭氣。你若判斷得正確公允，就必見淫念所發的臭氣，比陰溝的臭氣更加難聞得無可比擬：因為前者是靈魂的臭氣，後者是身體的臭氣。並且毫無疑問，靈魂比身體強多少，污穢的思念在靈魂中所發的臭氣，就比糞坑或陰溝在肉體中所發的更大多少。因此，正如我們不願讓自己的身體久站在滿是臭氣之處；照樣，我們也不可容許淫穢污穢的思念，哪怕片刻停留在我們的靈魂或知覺之中。有哪些思念最攻擊我們。誦讀聖經是抵擋它們的良藥。
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Multi plus amant vestes quam animam. Et quia inter reliquas cogitationes maxime iracundia, cupiditas et luxuria cordibus no­ stris jugiter conantur obrepere; si eas volumus Christo auxiliante repellere, sanctis cogitationibus studeamus nostros animos occupare. Habemus enim multa in Scripturis sanctis, per quæ nobis Dominis noster et sanctorum præmia pollicetur, et peccatorum supplicia comminatur, misericorditer admonens, ut et justi perseverent in bonis, et impii revocentura ma­ lis. Quod si frequentius aut ipsi legere, aut alios le­ gentes voluerimus libenter audire; nunquam nobis poterunt cogitationes malæ subrepere.
Many love their garments more than their soul. And because, among the rest of the thoughts, especially anger, cupidity, and luxury continually strive to creep into our hearts; if we wish, with Christ's help, to repel them, let us be zealous to occupy our minds with holy thoughts. For we have many things in the holy Scriptures, through which our Lord both promises us the rewards of the saints, and threatens the punishments of sinners, mercifully admonishing, that the just may persevere in good, and the impious may be called back from evils. But if we should be willing more frequently either to read ourselves, or gladly to hear others reading; never will evil thoughts be able to steal upon us.
許多人愛自己的衣服過於愛自己的靈魂。既然在眾多思念之中，尤其是忿怒、貪慾與奢淫不斷竭力潛入我們心中；我們若願靠著基督的幫助擊退它們，就當熱心用聖潔的思念充滿我們的心思。因為我們在聖經中有許多內容，藉此我們的主既應許我們聖徒的賞賜，又警告罪人的刑罰，慈悲地勸戒，好使義人在善中恆久，不敬虔的人從惡中被召回。我們若願更頻繁地或親自誦讀，或甘心聽別人誦讀；惡念就永不能潛入我們裡面。
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Quæ cum ita sint, fratres charissimi, non sine grandi verecundia et possumus et debemus cogitare, quod cum in arca ubi sunt vestimenta nostra, qualemcumque scintillam ignis intrare nolumus: per iniquas tamen cogitationes in­ tus in arca conscientiæ nostræ flammas iracundiæ non solum intrare permittimus, sed etiam falsis su­ spicionibus ad majus incendium provocamus atque succendimus. Et quam excusationem apud Deum ha­ bere poterimus, qui plus amamus vestem nostram quam animam nostram? Nec grave, nec durum, nec impossibile est quod a nobis requiritur, fratres cha­ rissimi. Nam licet incomparabiliter amplius debea- mus custodire animas nostras, quam vestes nostras;
Since these things are so, dearest brethren, not without great shame can and ought we to consider, that whereas into the chest where our garments are we are unwilling that even any spark of fire should enter, yet through wicked thoughts we not only permit the flames of anger to enter within into the chest of our conscience, but even by false suspicions we provoke and kindle them to a greater conflagration. And what excuse shall we be able to have before God, we who love our garment more than our soul? Neither grievous, nor hard, nor impossible is that which is required of us, dearest brethren. For although incomparably more we ought to guard our souls than our garments;
至親愛的弟兄們，既然這些事是如此，我們就不能不帶著極大的羞愧去思想：我們對那存放衣服的箱子，尚且不願一星火花進入；然而藉著惡念，我們不但容許忿怒的火燄進入我們良心的箱子裡，甚至用虛假的猜疑挑動它、煽動它成為更大的火災。我們這愛自己的衣服過於愛自己靈魂的人，在神面前又能有甚麼藉口呢？至親愛的弟兄們，那向我們所要求的，既不沉重，也不艱難，更非不可能。因為我們雖理當保守自己的靈魂遠勝於保守自己的衣服；
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tamen non parvum profectum habet, qui vel sic cu­ stodit animam suam, ut nec a malis turpibusque co- gitationibus sordidetur, quomodo custodit vestem suam, ne a tincis aut a muribus corrumpatur. Rogo vos, fratres, quid a nobis tantum mali meruit anima nostra ad Dei imaginem facta, ut vel tantam custo- diam ei nolimus impendere, quantum videmur de nostris vestibus cogitare? Et cum corpora nostra vi­ deant oculi hominum, et animas nostras inspiciant oculi Angelorum, nescio qua conscientia ornamus et componimus pretiosis rebus carnem nostram, quæ post dies paucos aut annos a vermibus devoranda est in sepulero, et animam nostram non ornamus bonis operibus, quæ.
yet no small profit has he who at least so guards his soul, that it be not defiled by evil and base thoughts, in the way he guards his garment, lest it be spoiled by moths or by mice. I ask you, brethren, what such great evil has our soul, made to the image of God, deserved from us, that we should be unwilling to bestow upon it even as much care as we seem to think about our garments? And whereas the eyes of men see our bodies, and the eyes of Angels inspect our souls, with what conscience I know not, we adorn and compose with precious things our flesh, which after a few days or years is to be devoured by worms in the tomb, and we do not adorn our soul with good works, which
然而人若至少這樣保守自己的靈魂，使它不被邪惡卑污的思念所玷污，正如他保守自己的衣服免遭蟲蛀鼠咬一樣，這也有不小的益處。弟兄們，我問你們，我們那按神的形像所造的靈魂，究竟從我們這裡受了何等大的虧待，以致我們竟不肯給它哪怕與我們對衣服所用一樣多的看顧呢？人的眼睛看見我們的身體，天使的眼睛察看我們的靈魂；我不知我們是憑著甚麼樣的良心，用寶貴之物裝飾修整我們的肉體——這肉體不多幾日或幾年後就要在墳墓中被蛆蟲吞吃——卻不用善工裝飾我們的靈魂，就是那
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Deo et Angelis præsentanda erit in cœlo. . 5. Conclusio. Et ideo mutata in melius vice, cor- poribus nostris mediocrem ac sufficentem victum et vestitum provideamus; ut totum quod mellus habere eleemosynam pauperum reponamus: ne forte si plus de carne quam de anima cogitemus, cum ad illud nuptiale convivium non bonis operibus ornati, sed magis vitiorum pannis sordentibus involuti veneri- mus; dicatur nobis, Amice, quomodo huc intrasti non habens vestem nuptialem (Matth. XXII, 12)? Avertat Deus a nobis illud quod sequitur : Ligate, inquit, illi manus et pedes, et projicite in tenebras exteriores; ibi erit fletus et stridor dentium (Ibid., 13).
is to be presented to God and to the Angels in heaven. Conclusion. And therefore, changing the arrangement for the better, let us provide for our bodies a moderate and sufficient food and clothing; so that all that we might have better let us lay up as alms for the poor: lest perhaps, if we think more about the flesh than about the soul, when we come to that wedding banquet not adorned with good works, but rather wrapped in the sordid rags of vices, it be said to us: 'Friend, how did you come in here not having a wedding garment?' (Matthew 22:12). May God avert from us that which follows: 'Bind him,' He says, 'hand and foot, and cast him into the outer darkness; there shall be weeping and gnashing of teeth' (Matthew 22:13).
就是那將要呈獻在神和天上眾天使面前的靈魂。結論。因此，讓我們把安排改為更好的：為我們的身體預備適度而足夠的飲食衣著；好使我們一切能更好保存之物，都作為施捨為窮人存留：免得我們若思念肉體過於思念靈魂，以致當我們來到那婚筵時，不是以善工裝飾，反倒裹著污穢的罪惡破衣而來；就有話對我們說：「朋友，你到這裡來怎麼不穿禮服呢？」（馬太福音二十二12）。願神使那隨後之言遠離我們：祂說：「捆起他的手腳來，把他丟在外邊的黑暗裡；在那裡必要哀哭切齒了」（馬太福音二十二13）。
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Ecce qualem sententiam audire merebitur, qui per vanitatem et luxuriam ornat carnem suam, et propter vitam æter­ nam bonis operibus dissimulat ornare animam suam. Sed credimus de Dei misericordia, quod ita nobis in­ spirare dignabitur, ut et cor nostrum a malis cogita­ tionibus, ipso auxiliante, custodiamus illæsum, et corpus nostrum in omni castitate et sobrietate nitidum conservemtis; ut cum ante tribunal æterni Judicis venire meruerimus, non pro malis actibus pœnam mereamur excipere, sed pro bonis operibus ad æterna præmia pervenire : præstante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in sæcula sæculorum. Amen. SERMO CCCXIV (a). De erepto energumeno. 1.
Behold what a sentence he will deserve to hear, who through vanity and luxury adorns his flesh, and for the sake of eternal life neglects to adorn his soul with good works. But we trust in God's mercy, that He will deign so to inspire us, that we may both, with His help, keep our heart unharmed from evil thoughts, and preserve our body bright in all chastity and sobriety; so that when we have deserved to come before the tribunal of the eternal Judge, we may not deserve to receive punishment for evil deeds, but to attain to eternal rewards for good works: our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns unto ages of ages. Amen. SERMON 314. On the demoniac set free.
看哪，那因虛榮與奢淫而裝飾自己肉體、卻為著永生而疏忽用善工裝飾自己靈魂的人，將配聽見何等的判決。但我們信靠神的憐憫，深信祂必樂意如此感動我們，使我們一面靠著祂的幫助保守自己的心不受惡念所害，一面在一切貞潔與節制中保守自己的身體潔淨明亮；這樣，當我們配來到永遠審判者的審判台前時，就不至因惡行而受刑罰，反倒因善工而得著永遠的賞賜：這都是靠著我們的主耶穌基督所賜的，祂與父並聖靈一同活著掌權，直到世世代代。阿們。第三一四篇講道。論被釋放的被鬼附者。
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Unde nec dœmoniacus timeatur nec dœmon. Christum quisque pascit aut diabolum. Actibus proditur quis sit conviva. Quot quis vitia, tot habet dæmones. Superiori Dominica, fratres charissimi, dum Missæ celebrarentur, non parvum metum omni populo. in- saniens ille energumenus generavit. Certum est, fra- tres charissimi, quia vix invenietur homo, qui cum infelicem personam taliter vexari a diabolo viderit, non expavescat et metuat. Et tamen, fratres charis- simi, si vultis, Deo auxiliante, possumus vobis osten­ dere, unde possitis energumenum non timere. Nun­ quam timebis dæmonem qui est in carne aliena, si cum non habueris in anima tua.
Wherefore neither the demoniac nor the demon is to be feared. Every man feeds either Christ or the devil. By a man's deeds it is betrayed what guest he entertains. As many vices as a man has, so many demons he has. Last Lord's Day, most beloved brethren, while the Mass was being celebrated, that raving man possessed by an evil spirit stirred up no small fear in all the people. It is certain, most beloved brethren, that scarcely will a man be found who, when he has seen an unhappy person tormented in such a way by the devil, is not terrified and afraid. And yet, most beloved brethren, if you are willing, we can, with God's help, show you how you may not fear one possessed. Never will you fear the demon that dwells in another's flesh, if you have not entertained him in your own soul.
因此，被鬼附者不必懼怕，那惡魔也不必懼怕。每個人所餵養的，不是基督便是魔鬼。從一個人的行為，便顯露出他所款待的是何等的賓客。一個人有多少惡習，便有多少惡魔。至親愛的弟兄們，上一個主日，當彌撒舉行之際，那狂亂的著魔者在眾百姓中引起了不小的恐懼。至親愛的弟兄們，這是確實的：幾乎找不到一個人，當他看見一個不幸的人如此被魔鬼折磨時，不感到驚駭懼怕。然而，至親愛的弟兄們，你們若願意，靠著神的幫助，我們能向你們指明，你們如何可以不懼怕著魔者。你若在自己的靈魂裏未曾款待那住在他人肉身中的惡魔，你就永遠不會懼怕牠。
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Denique sancti et perfectil viri non solum dæmoniacos non timent, sed etiam a dæmoniacis, imo ab ipsis dæmonibus, cum grandi tremore timentur. Sed si in alieno corpore dæmonem sic timemus, quantum timere debemus, ne per malos actus cum in nostris cordibus nutria- mus? Omnis homo, charissimi fratres, in convivio cordis sui aut Christum aut diabolum pascit. Si ju- stitiam, si pacem, si castitatem, si misericordiam et charitatem sectari voluerit; Christum in se sine du- bio pascit et reficit, secundum illud quod scriptum est, Ecce sto ad ostium et pulso ; si quis aperuerit mihi, intrabo ad illum et cænabo cum illo (Apoc. III, 20).
Finally, holy and perfect men not only do not fear the possessed, but are themselves feared with great trembling even by the possessed, indeed by the very demons. But if we so fear a demon in another's body, how greatly ought we to fear lest we nourish him in our own hearts through evil deeds? Every man, most beloved brethren, feeds in the banquet of his heart either Christ or the devil. If he choose to pursue justice, peace, chastity, mercy and charity, he without doubt feeds and refreshes Christ within himself, according to that which is written: «Behold, I stand at the door and knock; if any man open to me, I will come in to him and sup with him» (Apoc. III, 20).
最後，聖潔而完全的人不但不懼怕著魔者，反而連著魔者、甚至那些惡魔本身都極其戰兢地懼怕他們。但我們若如此懼怕他人身上的惡魔，我們更當何等地懼怕，恐怕自己藉著惡行在心中餵養牠呢？至親愛的弟兄們，每個人在自己心的筵席上所餵養的，不是基督便是魔鬼。他若願意追求公義、和平、貞潔、憐憫與愛德，他便無疑地在自己裏面餵養並款待基督，正如經上所記：「看哪，我站在門外叩門；若有聽見我聲音就開門的，我要進到他那裏去，我與他，他與我一同坐席」（啟三20）。
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Ecce probatum vobis est quomodo aut quali cibo anima sancta Christum pascit et reficit. E contrario autem qui superbiam, malitiam, invidiam, luxuriam et cætera his similia amare voluerit ; diabolum se re- licere, et desiderabiles illi talibus malis delicias non dubitet præparare. De suis actibus potest unus­ quisque cognoscere, qualem convivam mereatur in suo corde recipere. Certum est quod quale convivium paraveris, tales et convivas mereberis. Multi enim dæmonem in corpore alieno formidant, in corde suo timere dissimulant. Omnis enim qui super biam diligit, diabolo plenus est. Et si cum superbia etiam invidiam habere voluerit, duobus dæmonibus subditus erit.
Behold, it has been proved to you in what manner and with what food a holy soul feeds and refreshes Christ. But on the contrary, whoever chooses to love pride, malice, envy, lust and other things like these, let him not doubt that he refreshes the devil and prepares for him delightful dainties of such evils. From his own deeds each one is able to know what guest he deserves to receive in his heart. It is certain that whatever kind of banquet you prepare, such guests you will deserve. For many dread the demon in another's body, yet feign not to fear him in their own heart. For everyone who loves pride is full of the devil. And if together with pride he also chooses to have envy, he will be subject to two demons.
看哪，已向你們證明了聖潔的靈魂以何等方式、用何等食物餵養並款待基督。但反之，凡願意愛慕驕傲、惡毒、嫉妒、淫慾以及其他類似之惡的人，他不必懷疑：他所款待的是魔鬼，並為牠預備了以這等邪惡為樂的可口佳餚。人人都能從自己的行為認出，自己配在心中接待何等的賓客。這是確實的：你預備何等的筵席，就配得何等的賓客。因為許多人畏懼他人身上的惡魔，卻裝作不怕自己心中的惡魔。凡愛慕驕傲的，都被魔鬼充滿。他若在驕傲之外又願意懷有嫉妒，就要受兩個惡魔的轄制。
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Et si cum invidia etiam adulterium re- cerit, a tribus dæmonibus possidetur. Et si cum his malis mendacium amare voluerit, ab integra qua- driga dæmonum subjugatur et premitur. Nam quot vitia habuerit homo, tot habet dæmones. Denique et in Evangelio ille a quo immundus spiritus exierat, cum per gratiam Dei ab uno idololatriæ dæmone meruit liberari, pro eo quod in loco vitiorum vir- tutes noluit intromittere, reversus ille immundus spiritus adduxit secum septem alios spiritus ne- quiores se(Luc. XI, 24); et impletum est in eo illud quod scriptum est, A quo enim quis s superatur, ejus et servus est (II Petr. II, 19), et iterum. Qui facit pec- catum, servus est peccati (Joan. VIII, 34). 2.
And if with envy he also commits adultery, he is possessed by three demons. And if with these evils he chooses to love lying, he is subjugated and oppressed by a whole four-horse team of demons. For as many vices as a man has, so many demons he has. Finally, in the Gospel too, that man out of whom the unclean spirit had gone forth, when by the grace of God he had merited to be freed from the one demon of idolatry, because he was unwilling to admit virtues into the place of the vices, that unclean spirit returned and brought with him seven other spirits worse than himself (Luke XI, 24); and there was fulfilled in him that which is written: «For by whom a man is overcome, of the same is he also the slave» (2 Pet. II, 19), and again: «Whosoever committeth sin is the servant of sin» (John VIII, 34).
他若在嫉妒之外又犯了姦淫，就被三個惡魔所轄制。他若在這些邪惡之外又願意愛慕謊言，就被一整套四駕的惡魔所馴服壓制。因為一個人有多少惡習，便有多少惡魔。最後，在福音書中，那被污鬼離開的人，藉著神的恩典配得從那偶像崇拜的一個惡魔中得釋放；但因他不願讓諸德進入惡習所在之處，那污鬼便回來，帶了七個比自己更惡的鬼與牠同來（路十一24）；於是經上所記的話便應驗在他身上：「因為人被誰制伏，就是誰的奴僕」（彼後二19），又說：「凡犯罪的，就是罪的奴僕」（約八34）。
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Superbus non est sine dœmone, nec invidus, nec adulter, nec mendax. Sed forsitan dicit aliquis : Qua- modo potest feri ut qui per luxuriam peccaverit in carne sua, diabolum habeat in anima sua? Nos, fra- tres dilectissimi, quod diximus, sanctarum Scriptu- rarum testimoniis approbamus. Nam quod qui super bus est, dæmone plenus est, audi Scripturam dicen- tem, Immundus est, ante Deum omnis qui exaltat cor suum; et iterum Initium, apostatare a Deo omnis su- perbia (Eccli. X, 14). Quid est, apostatare, nisi a Deo discedere? Et utique qui a Deo disjungitur, diabolo sociatur. Quod autem qui invidus est , sine dæmone esse non possit;
The proud man is not without a demon, nor the envious, nor the adulterer, nor the liar. But perhaps someone will say: How can it come to pass that one who has sinned through lust in his flesh should have the devil in his soul? We, most beloved brethren, prove what we have said by the testimonies of the Holy Scriptures. For that he who is proud is full of a demon, hear the Scripture saying: «Every one that exalteth his heart is unclean before God»; and again: «Pride is the beginning of all apostasy from God» (Ecclus. X, 14). What is it to apostatize, but to depart from God? And surely whoever is severed from God is joined to the devil. And that he who is envious cannot be without a demon —
驕傲的人不能沒有惡魔，嫉妒的、行姦淫的、說謊的也都不能沒有。但或許有人說：一個在肉體上因淫慾而犯罪的人，怎麼可能在靈魂裏有魔鬼呢？至親愛的弟兄們，我們所說的，是以聖經的見證來證實的。因為驕傲的人被惡魔充滿，你且聽經上說：「凡心高氣傲的，在神面前都是不潔的」；又說：「一切驕傲乃是背棄神的開端」（德十14）。背棄不就是離開神嗎？凡與神隔絕的，必與魔鬼相聯合。至於嫉妒的人不能沒有惡魔——
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Scriptura dicit, Invidia diaboli mors intravit in orbem terrarrum; imitantur autem illum qui sunt ex parte ipsius (Sap. II, 24 et 25). Nam quod et ille qui fornicatur, a diabolo possidentur, canonica nihilo minus Scriptura testatur; sic enim dicit propheta : Spiritu fornicationis decepti estis (Osee IV, 12). Quod vero et omnis mendax sine maligno spiritu esse non possit, Scriptura testis est : Perdes, inquit, omnes qui loquuntur mendacium (Psal. V, 7); et iterum, Os quod mentitur occidit animam (Sap. I, 11). Et in libro Regum legimus spiritum malignum dixisse Domino : Ego, inquit, decipiam Achab. Cui dixit Dominus, In quo decipies? Et ille respondit :
the Scripture says: «By the envy of the devil, death came into the world; and they that are of his side imitate him» (Wis. II, 24 and 25). And that he who fornicates is likewise possessed by the devil, canonical Scripture no less bears witness; for thus the prophet says: «You have been deceived by the spirit of fornication» (Hos. IV, 12). And that no liar can be without a malignant spirit, Scripture is witness: «You will destroy,» it says, «all that speak a lie» (Ps. V, 7); and again: «The mouth that lieth killeth the soul» (Wis. I, 11). And in the Book of Kings we read that a malignant spirit said to the Lord: «I,» he said, «will deceive Ahab.» To whom the Lord said: «By what means wilt thou deceive him?» And he answered:
經上說：「藉著魔鬼的嫉妒，死亡進入了世界；凡屬於牠一黨的都效法牠」（智二24、25）。至於行淫的人同樣被魔鬼所轄制，正經也照樣作見證；因為先知這樣說：「你們被淫亂的靈所迷惑」（何四12）。至於一切說謊的人不能沒有惡靈，聖經也作見證：經上說：「說謊言的，你必滅絕」（詩五6〔七〕）；又說：「說謊的口殺害靈魂」（智一11）。我們在列王紀中讀到，有一惡靈對主說：「我要去引誘亞哈。」主對牠說：「你用何法引誘他呢？」牠回答說：
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Egrediar, et ero spi- ritus mendas in ore prophetarum ejus. Dixit autem Do- minus, Decipies et prævalebis (III Reg. XXII, 21, 22). Similiter et de cæteris capitalibus peccatis atque cri- minibus credere nos oporetet; quia nemo illa nisi dia- bolo intigante committit. 3. Ut peccatis cito medicina curetur. Qui ergo, fra- tres? Cum nos multis peccatis et criminibus sentia- mus obnoxios, numquid desperandum est? Absit hoc a populo christiano. Non quidem desperandum est, sed nec in ipsis peccatis inimica securitate perseve- randum. Qui enim dixit, Cum conversus ingemieris, salvus eris(Ezech. XXXIII, 12); ipse dixit, Nolite tar- dare converti ad Dominum, nec differatis de die i diem (Ecli. V, 8).
«I will go forth, and I will be a lying spirit in the mouth of his prophets.» And the Lord said: «Thou shalt deceive him and prevail» (3 Kings XXII, 21, 22). Likewise concerning the other capital sins and crimes it behoves us to believe that no one commits them save at the instigation of the devil. 3. That the medicine may quickly heal our sins. What then, brethren? Since we feel ourselves liable to many sins and crimes, must we despair? Far be this from a Christian people. We must indeed not despair, but neither must we persevere in those very sins with a hostile false security. For he who said, «When being converted thou shalt lament, thou shalt be saved» (Ezek. XXXIII, 12), the same said: «Delay not to be converted to the Lord, and defer it not from day to day» (Ecclus. V, 8).
「我要出去，在他眾先知口中作說謊的靈。」主說：「你必引誘他，並且得勝」（王上〔列王紀三〕二十二21、22）。同樣，關於其他的死罪與惡行，我們也當相信：無人不是在魔鬼的教唆下才犯這些罪的。三、論罪當速求良藥醫治。弟兄們，那麼怎麼辦呢？既然我們覺得自己犯了許多罪與惡行，難道就當絕望嗎？願這事遠離基督子民。我們固然不當絕望，但也不當懷著敵對的虛假安逸，在這些罪中執迷不悔。因為那說「你回轉哀慟，就必得救」（結三十三12）的，也說「不要遲延歸向主，不要一天推過一天」（德五8）。
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Opitme enim malagma vel fibula calidis adhuc vulneribus adhibetur; et cito vulnus sanatur, quod diu putrescere non sinitur. Et ideo ubi aliquis ex nobis cujuslibet peccati vulnus acceperit, autequam longa consuetidine putrescat et feteat, omni celeritate ad pœnitentiæ medicamenta confugiat. Peccatum si diu dominari permittitur, omnibus sanctis et Deum timentibus putorem teterrimum exhalare cognoscitur. Et ideo cum Dei adjutorio laborandum est ut, expur- gatis vel mortificatis omnibus peccatis; in possessio- nem vitiorum virtutes introeant : locumque quem tenebat superbia, humilitas occupet; quem vastabat avaritia, obtineat eleemosyna; quem luxuria sordida bat, castitas mundet atque recipiat;
For a poultice or clasp is best applied to wounds while they are still fresh; and a wound is quickly healed which is not suffered to fester long. And therefore, when any of us has received the wound of some sin, before it festers and stinks through long habit, let him flee with all speed to the medicines of penance. If sin is permitted to hold dominion long, it is found to exhale a most foul stench to all the saints and to those who fear God. And therefore, with God's help, we must labour that, when all our sins have been purged away or mortified, the virtues may enter into possession of the vices: and the place which pride held, let humility occupy; the place which avarice laid waste, let almsgiving take; the place which foul lust defiled, let chastity cleanse and reclaim;
因為膏藥或束帶最好趁傷口尚新之時敷上；不容它長久潰爛的傷口，很快就得醫治。因此，我們中間若有人受了某罪的傷，在它因長久習慣而潰爛發臭之前，就當急速逃往悔改的良藥。罪若被容許長久轄制，便被察知向一切聖徒和敬畏神的人發出極臭的惡臭。因此，我們必須靠著神的幫助竭力：等一切罪都被潔淨或治死之後，使諸德進入惡習所佔之地：驕傲所佔之處，讓謙卑佔據；貪婪所荒廢之處，讓施捨得著；污穢的淫慾所玷污之處，讓貞潔潔淨並收復；
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quem tenebat in- vidia , possideat benevolentia; ubi mandacium esse videbatur, veritas dominetur. Hæc enim, fratres, si Christo auxiliante agere studeamus,non solum in aliorum corporibus dæmones non timemus, sed etiam de nostris cordibus per Dei gratiam effugamus : præ- stante Domino nostro Jesu Christo, cui est honor et gloria in sæcula sæculorum. Amen. SERMO CCCXV (a), De eo quod Christianorum tempora prædicta sunt, et quodEcclesia a tentationibus non vacet (b). 1. Ecclesiæ de adversariis suis ultio. Quid in perse- quente attendendum. In omnibus Scripturis divinis, fratres charissimi, Christianorum tempora prædicta sunt.
the place which envy held, let benevolence possess; where lying seemed to be, let truth hold sway. For if, brethren, with Christ's help we are zealous to do these things, not only shall we not fear the demons in the bodies of others, but by God's grace we shall also drive them out of our own hearts: our Lord Jesus Christ granting it, to whom is honour and glory unto the ages of ages. Amen. SERMON 315, On this: that the times of the Christians were foretold, and that the Church is not free from temptations. 1. The Church's vengeance upon her adversaries. What is to be considered in a persecutor. In all the divine Scriptures, most beloved brethren, the times of the Christians were foretold.
嫉妒所佔之處，讓仁慈佔有；謊言似乎盤據之處，讓真理作主。弟兄們，我們若靠著基督的幫助熱心行這些事，我們不但不懼怕他人身上的惡魔，反而藉著神的恩典從自己心中將牠們趕出：這是我們的主耶穌基督所賜的，願尊貴榮耀歸給祂，直到世世代代。阿們。第三一五篇講道，論基督徒的時代早已被預言，以及教會並非免於試探。一、教會對其仇敵的伸冤。對逼迫者當察看何事。至親愛的弟兄們，在一切神聖的經卷中，基督徒的時代都早已被預言了。
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Hoc ideo, quia futurum erat ut reges terræ, qui propter idola persequebantur Christianos, propter Chri- stum idola delerent, et subjugaretur omnis potestas ju- go Christi; ut impleretur quod dictum est, Ultus sum in eos (Psal. CXVII, 10). Quid est enim; Ultus sum in eos? Vindicavi me de ipsis. Corpus Christi loquitur , Vindicavi me de inimicis meis. Quomodo se vindica­ vit? Occidendo in eis errorem, suscitando fidem. Quidquid enim erat, quod in omnibus malis et perver- sis persequebatur Christianos, deletum est. Homo enim quando te persequitur, noli attendere illam figu- ram quam fecit Deus, aut animam illam quam spira- vit Deus :
This was so, because it was to come to pass that the kings of the earth, who because of idols were persecuting the Christians, should for Christ's sake destroy the idols, and that every power should be subjected to the yoke of Christ; that there might be fulfilled what was said: «I was avenged on them» (Ps. CXVII, 10). For what is «I was avenged on them»? I have taken vengeance upon them. The Body of Christ speaks: I have avenged myself on my enemies. How did it avenge itself? By slaying error in them, by rousing up faith. For whatever it was that in all the wicked and perverse used to persecute the Christians, has been destroyed. For when a man persecutes you, do not regard that shape which God fashioned, nor that soul which God breathed in:
這樣成就，是因為將要如此：那些從前為著偶像而逼迫基督徒的地上君王，要為基督的緣故毀滅偶像，一切權勢要伏在基督的軛下；好應驗那話所說的：「我向他們報了仇」（詩一一七10）。「我向他們報了仇」是什麼意思呢？就是我向他們伸了冤。這是基督的身體在說話：我向我的仇敵伸了冤。它怎樣伸冤呢？就是在他們裏面殺死謬誤，喚起信德。因為凡在一切邪惡悖逆之人裏面逼迫基督徒之物，都已被毀滅了。因為當人逼迫你時，不要看那神所造的形體，也不要看那神所吹入的靈魂：
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non te persequitur quod fecit Deus, sed malitia quam fecit homo. Omnia quæ fecit Deus, lau- dant Deum. Audistis in benedictionibus, et auditis in- omni solemnitate quando leguntur, quomodo omnia laudant Deum, cœlestia et terrestria, Angeli, homi- nes, luminaria cœli , arbores terræ , flumina; maria; quidquid Deus creavit, sive en cœlo, sive in terra, sive in mari, ladant Deum. Numquid aliquando ibi audi- stis quia laudat Deum avaritia? Numquid aliquando ibi audistis quia laudat Deum ebriosistas? Numquid ibi aliquando audistis quia laudat Deum luxuria? Numquid aliquiando audistis quia laudat Deum hæresis? Omnia ista quare -non laudant Deum ?Quia non sunt creata a Deo.
it is not what God made that persecutes you, but the malice which man made. All the things God made praise God. You have heard in the Benedictions, and you hear at every solemnity when they are read, how all things praise God — things of heaven and things of earth, angels, men, the lights of heaven, the trees of the earth, the rivers, the seas; whatever God created, whether in heaven, or on earth, or in the sea, praises God. Did you ever there hear that avarice praises God? Did you ever there hear that drunkenness praises God? Did you ever there hear that lust praises God? Did you ever hear that heresy praises God? Why do all these not praise God? Because they were not created by God.
逼迫你的，不是神所造的，乃是人所造的惡毒。凡神所造的都讚美神。你們在祝福歌中聽過，也在每逢節慶誦讀時聽見，萬物如何讚美神——天上的、地上的、天使、世人、天上的光體、地上的樹木、江河、海洋；凡神所造的，無論在天、在地、在海，都讚美神。你們可曾在那裏聽見貪婪讚美神嗎？你們可曾在那裏聽見醉酒讚美神嗎？你們可曾在那裏聽見淫慾讚美神嗎？你們可曾聽見異端讚美神嗎？這一切為何不讚美神呢？因為它們不是神所造的。
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Et arbor servavit quod creata est; ho- mo delevit quod id crectus t est. Si enim servaret in se bonurn quod in illo creavit Deus, est, imaginem suam, semper laudaret Dcum, non solum lingua,sed et vita. Ergo prædicta sunt et tempora nostra : sed in temporibus nostris prædicta sunt futura schismata. Quomodo ergo pugnavit iila Ecclesia contra diabolum, sic et. ista pugnat. 2. Diabolus .Ecclesiam primo infestavit ut leo, ninc ut draco. Quomodo vincatur. Mortis Christi necessitas. Eam volens subiit. Numquid cessatur pugnare adver­ sus diabolum? Sed dictus diabolus leo et draco; leo propter impetum, draco propter insidias : leo aperte irascitur, draco occulte insidiatur.
And the tree preserved that for which it was created; man destroyed that for which he was upright. For if he preserved in himself the good which God created in him, that is, His image, he would ever praise God, not only with his tongue, but also with his life. Therefore our times too were foretold; but in our times future schisms were foretold. As then that Church fought against the devil, so does this one fight also. 2. The devil first assailed the Church as a lion, now as a dragon. How he is overcome. The necessity of Christ's death. He underwent it willingly. Is the fight against the devil ever to cease? But the devil is called both a lion and a dragon; a lion because of his onslaught, a dragon because of his ambushes: the lion is openly angry, the dragon secretly lies in wait.
樹木保守了它受造的緣由；人卻毀壞了他被造為正直的緣由。因為他若在自己裏面保守神在他裏面所造的美善，就是神的形像，他就必永遠讚美神，不但用舌頭，也用生命。所以我們的時代也早已被預言了；但在我們的時代中，未來的分裂也早已被預言了。從前那教會怎樣與魔鬼爭戰，如今這教會也照樣爭戰。二、魔鬼起初如獅子攻擊教會，如今如龍。牠如何被勝過。基督之死的必要。祂甘願承受。與魔鬼的爭戰豈能止息嗎？但魔鬼既被稱為獅子，又被稱為龍；稱獅子是因牠的猛攻，稱龍是因牠的埋伏：獅子公然發怒，龍暗中窺伺。
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Pugnavit Ecclesia prioribus temporibus adversus leonom; pugnat modo adversus draconem. Sed quomodo victus est leo, vin- citur et draco. Quæ fortitudo leonis contra illum leo- nem, de quo scriptum est, Vicit Leo de tribu Juda (Apoc. V, 5)? Et quæ fortitudo draconis contra mor- tem Domini, qui serpentem suspendit in ligno? Trium- phavit enim de morte, quam diabolus homini propi- neverrat per astutias suas. Et cum exaltaret Moyses serpentem in eremo in ligno, populus qui mordebatur a serpente, attendebat serpentem, et sanabatur: sic et moso quemeumque momorserit astutia satanæ, in- tendat in Christum in ligno pendentem, ibi enim mors occisa est. Dominus semper vivit :
The Church fought in former times against the lion; now it fights against the dragon. But as the lion was conquered, so also is the dragon conquered. What strength has the lion against that Lion of whom it is written: «The Lion of the tribe of Judah hath prevailed» (Apoc. V, 5)? And what strength has the dragon against the death of the Lord, who hung the serpent upon the wood? For He triumphed over death, which the devil had held out to man through his cunning devices. And when Moses lifted up the serpent in the wilderness upon the wood, the people who were bitten by the serpent looked upon the serpent, and were healed: so also now, whomsoever the cunning of Satan has bitten, let him look upon Christ hanging upon the wood, for there death was slain. The Lord ever lives:
教會從前與獅子爭戰；如今與龍爭戰。但正如獅子被勝過，龍也照樣被勝過。獅子有何能力抵擋那獅子呢？論到那獅子，經上記著說：「猶大支派中的獅子已經得勝」（啟五5）。龍又有何能力抵擋主的死呢？主將那蛇懸掛在木頭上。因為祂勝過了死，就是魔鬼藉牠的詭計向人所遞出的死。當摩西在曠野把蛇舉在木頭上時，被蛇咬的百姓仰望那蛇，就得了醫治：照樣，如今凡被撒但的詭詐所咬的，讓他仰望那懸掛在木頭上的基督，因為死就在那裏被殺了。主永遠活著：
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sed ut occideret mortem, vestitus est morte; non enim potuit mors mori, nisi in vita. Non moritur amaritudo, nisi in dul- ccdint; non moritur frigus, nisi in calore : non est mortua mors, nisi in vita. Quid est vita ? Christus no­ ster. Sed vita indula crat morte. Crucifixus est, oc­ cisus est, mortuus est, ct resurrexit ; ut diceret de illo Apostolus, Scimus quia Christus "on moritur, et mors ei ultra non dominabitur (Rom. VI, 9). Quia au­ tem dominata est primo mors, volenti dominata est. inflavit se adverusus cum satelles leonis : tunc judex a quo judicabatur erexit cervicem, t ait, Non mihi re- spondes (Joan. XIX, 10)? Rugitus sævit leonis, tument colla serpentis;
but that He might slay death, He clothed Himself in death; for death could not die save in life. Bitterness does not die save in sweetness; cold does not die save in heat: death is not dead save in life. What is life? Christ our life. But that life was clothed with death. He was crucified, He was slain, He died, and He rose again; so that the Apostle might say of Him: «We know that Christ dieth now no more, and death shall no more have dominion over Him» (Rom. VI, 9). But because death first held dominion, it held dominion over one who willed it. The satellite of the lion puffed himself up against Him: then the judge, by whom He was being judged, raised his neck and said: «Dost thou not answer me?» (John XIX, 10). The roaring of the lion rages, the necks of the serpent swell;
但為要殺死死亡，祂便以死為衣；因為死不能死，除非在生命之中。苦不能死，除非在甘甜之中；寒不能死，除非在溫熱之中：死不能死，除非在生命之中。何為生命？就是我們的基督。但生命曾以死為衣。祂被釘十字架，被殺，死了，又復活了；以致使徒論到祂說：「我們知道基督如今不再死，死也不再作祂的主了」（羅六9）。但因死起初作了主，它是向那甘願的主作主。那獅子的爪牙向祂自高：於是那審判祂的審判官昂起頸項說：「你不回答我嗎？」（約十九10）獅子的吼叫狂怒，蛇的頸項膨脹；
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sed audi responsionem Agni, qui novit occidere leonem; audi quia volenti dominata est mors. Cum enim hæc ab illo audivit, respondit, Non haberes in me potestatem, nisi data tibi esset de cœlo (bid. 11 ).Quis dedit hanc desuper potestatem? Deus. Quis est Deus? Pater et Filius et Spiritus sanctus. Ut ergo esset homini potestas in Deum, ab ipso Deo ac- cepit potestalem homo ut judicaret Deum; Deum occul- tum, hominem manifestum. 3. Diabolus leo cum vexat, draco cum blanditur. Contra blandimenta opus est vigilantia. Ut ergo leonem et draconem. de quo supra dictum .
but hear the answer of the Lamb, who knows how to slay the lion; hear how death held dominion over one who willed it. For when He had heard these things from him, He answered: «Thou shouldst have no power against me, unless it were given thee from above» (ibid. 11). Who gave this power from above? God. Who is God? Father and Son and Holy Spirit. So that man might have power over God, from God Himself man received the power to judge God — the hidden God, the manifest man. 3. The devil is a lion when he torments, a dragon when he flatters. Against his blandishments there is need of vigilance. That therefore we may be able, by God's help, to conquer the lion and the dragon of whom it was said above,
但你且聽羔羊的回答，祂曉得如何殺死獅子；你且聽死如何向那甘願的主作主。因為當祂從他聽見這些話，就回答說：「若不是從上頭賜給你的，你就毫無權柄辦我」（同上11）。是誰從上頭賜下這權柄？是神。誰是神？就是父、子、聖靈。所以，為要使人有權柄治理神，人乃是從神自己領受了審判神的權柄——那隱藏的神，那顯明的人。三、魔鬼折磨人時如獅子，諂媚人時如龍。抵擋牠的諂媚需要警醒。所以，為要使我們能靠神的幫助勝過上文所說的獅子與龍，
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est, possimus eum Dei adjutorio vincere, cum grandi timore ac tremore ante oculos habeamus illud quod ait apostolus Petrus, Adversarius vester diabolus tanquam leo rugiens aliquid devorare quærens circuit (I Petr. v, 8) : et illud quod de dracone Apostolus nos admonet, ut eum omni so- licitudine caveamus, Aptavi vos, inquit, uni viro virgi- nem castam exhibere Christo : sed timeo ne sicut serpens seduxit Evam astutia sua, ila et sensus vestri corrum- pantur a simplicitate, quæ est in Christo Jesu (I Cor. XI, 2 et 3). Quando ergo tibi aliqua publica tribulatio nata fuerit, rabiem ac sævitiam leonis intellige :
let us with great fear and trembling hold before our eyes that which the apostle Peter says: «Your adversary the devil, as a roaring lion, goeth about seeking someone to devour» (1 Pet. V, 8): and that which the Apostle warns us of concerning the dragon, that we should guard against him with all watchfulness: «I have espoused you,» he says, «to one husband, that I may present you a chaste virgin to Christ: but I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted, and fall from the simplicity that is in Christ Jesus» (2 Cor. XI, 2 and 3). Therefore, when any public tribulation has arisen for you, understand the fury and savagery of the lion:
讓我們懷著極大的懼怕戰兢，把使徒彼得所說的話常擺在眼前：「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」（彼前五8）：也把使徒論到那龍所勸勉我們的話放在眼前，就是要我們以萬分警惕防備牠：他說：「我曾把你們許配一個丈夫，要把你們如同貞潔的童女獻給基督：只是我怕你們的心或偏於邪，失去那向著基督的純一，就像蛇用詭詐誘惑了夏娃一樣」（林後十一2、3）。所以，當有什麼公眾的患難臨到你時，就當認出那獅子的暴怒與凶殘：
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quando te- malæ concupiscentiæ ad avaritiam vel luxuriam cal- lida seductione sollicitant, draconis blandimenta co­ gnosce. Si ergo fidem rectam cupis fideliter custodire, in adversic fortis esto contra leonis sævitiam : si vero virginitatem animæ integram servare desideras, quan- tum potes observa blandimenta draconis; ne forte si incautus fueris, quinque sensus, qui in te sunt quasi quinque virgines, permittas a serpente corrumpi- Quidquid enim pulchrescit visu, quidquid dulcescit gustu, blanditur auditu, quidquid lenocina- tur odoratu, quidquid mollescit attactu; in his omni- bus, si incauti fuerimus , subrepentibus concupisceu- tiis malis, animæ virginitatem corrumpi permittimus :
when evil concupiscences by cunning seduction entice you to avarice or lust, recognize the blandishments of the dragon. If therefore you desire faithfully to guard the right faith, be strong in adversity against the savagery of the lion: but if you desire to preserve the virginity of your soul whole, guard as much as you can against the blandishments of the dragon; lest perchance, if you are heedless, you allow the five senses which are in you, as it were five virgins, to be corrupted by the serpent. For whatever grows beautiful to the sight, whatever grows sweet to the taste, whatever flatters the hearing, whatever allures the smell, whatever grows soft to the touch — in all these things, if we are heedless, when evil concupiscences creep in, we allow the virginity of the soul to be corrupted:
當那惡念以狡猾的誘惑挑動你趨向貪婪或淫慾時，就當認出那龍的諂媚。所以，你若切願忠心持守純正的信德，就當在患難中剛強，抵擋獅子的凶殘：但你若切願完整地保守靈魂的貞潔，就當盡你所能防備那龍的諂媚；免得你若不謹慎，就容那在你裏面、如同五個童女的五官被蛇所敗壞。因為凡在眼前顯為美的，凡在口中嚐為甘的，凡諂媚聽覺的，凡引誘嗅覺的，凡摩觸而覺柔軟的——在這一切事上，我們若不謹慎，當惡念潛入時，就容靈魂的貞潔被敗壞：
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et impletur in nobis illud quod per prophetam dictum est,Intravit mors per fenestras vestras (Jerem. IX, 21). Per hos enim quinque sensus quasi per quasdam ja- nuas aut mors aut vita ad animam nostram ingreditur. 4. Laus et vituperatio parvi ducenda. Simus ergo, auxiliante Domino, de illis quinque virginibus sapien- tibus, quæ, sicut in Evangelio legimus, portaverunt oleum in lampadibus suis : et quantum possumus, ob- servemus, ne inter illas stultas inveniamur, quæ sibi de sola corpris integritate plaudentes, virginitatemanimæ per corruptionem quinque sensuum perdide- runt, quæ non portaverunt coleum secum; quibus di- ctum est, Ite, emite vobis a vendentibus oleum.
and there is fulfilled in us that which was said by the prophet: «Death is come up through your windows» (Jer. IX, 21). For through these five senses, as through certain doors, either death or life enters into our soul. 4. Praise and blame are to be lightly esteemed. Let us therefore, with the Lord's help, be of those five wise virgins who, as we read in the Gospel, carried oil in their lamps: and let us, as much as we can, take heed lest we be found among those foolish ones who, applauding themselves on bodily integrity alone, lost the virginity of the soul through the corruption of the five senses; who carried no oil with them; to whom it was said: «Go, buy for yourselves oil of them that sell.»
於是那藉先知所說的話便應驗在我們身上：「死亡從你們的窗戶上來」（耶九21）。因為藉著這五官，如同藉著某些門戶，或死或生便進入我們的靈魂。四、稱讚與責備當看為輕。所以，讓我們靠著主的幫助，作那五個聰明的童女，就是我們在福音書中所讀到、在燈裏盛了油的那些；讓我們盡力謹慎，免得被列在那些愚拙的童女之中；她們只為自己肉身的完整而自鳴得意，卻因五官的敗壞而失去了靈魂的貞潔；她們沒有帶著油；有話對她們說：「你們去，到賣油的那裏買吧。」
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Oleum enim hoc loco adulatio est et laus humana : venduut oleum omnes adulatores. Ergo stultæ illæ dictæ sunt, quæ forinsecus quærebant laudem, non intus in con- scientia habebant. Ideo non portabant oleum secum; quia laudem in aliena lingua, non in cinscientia sua volebant habere. Tamen quid respoderunt illis stul- tis? Ne forte non surficiat nobis (Matth. XXV, 4, 9) : quomodo Apostolus dixit, Sed neque ego me ipsum di- judico (I Cor. IV, 3). Si ergo conscientia nostra sub examine judicii Dei trepidat, et quamvis sibi recta vi- deatur, timet ne exeat justitiæ 1 regula de thesauro il- lius, et inveniatur tortum quod rectum videbatur :
For oil in this place is flattery and human praise: all flatterers sell oil. Therefore those were called foolish who sought praise from without, and did not have it within, in their conscience. Therefore they carried no oil with them; because they wished to have praise on another's tongue, not in their own conscience. Yet what did they answer those foolish ones? «Lest perhaps there be not enough for us» (Matt. XXV, 4, 9): even as the Apostle said, «But neither do I judge my own self» (1 Cor. IV, 3). If therefore our conscience trembles under the scrutiny of God's judgment, and although it seems to itself upright, fears lest the rule of justice go forth from His treasury, and that be found crooked which seemed straight:
因為油在此處就是諂媚與人的稱讚：一切諂媚者都賣油。所以那些從外面尋求稱讚、內裏良心中卻沒有稱讚的，被稱為愚拙。所以她們沒有帶著油；因為她們願意在別人的舌頭上、而不在自己的良心裏得著稱讚。然而她們怎樣回答那些愚拙的呢？「恐怕不夠我們用的」（太二十五4、9）：正如使徒所說：「但我連自己也不論斷」（林前四3）。所以，我們的良心若在神審判的鑒察之下戰兢，雖然它自以為正直，卻懼怕公義的準則從祂的寶庫發出，使那看似正直的被查出是彎曲的：
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quanto minus curare debemus aliena judicia de nobis charissimi, sive mala sive bona? Nec valde gaudere debemus, quando landamur; nec contristari, quando vituperamur. Nec coronare nos potest taus falsa, nec damnare vituperatio falsa. Quamdiu autem vivimus hic, de nobis ipsis nos ipsi judicare non possumus, non dico quid cras crimus, sed quid hodie simus : quanto minus debemus moveri judiciis alienis, quam de conseientia nostra quæ nobis perhibet testimo- nium? Nam gloria nostra debet esse conscientia. 5. Audita ruminentur.
how much less ought we to care about others' judgments concerning us, most beloved, whether evil or good? Neither ought we greatly to rejoice when we are praised, nor to be saddened when we are blamed. Neither can false praise crown us, nor false blame condemn us. But as long as we live here, we cannot ourselves judge concerning ourselves — I do not say what we shall be tomorrow, but what we are today: how much less ought we to be moved by others' judgments than by our own conscience which bears witness to us? For our conscience ought to be our glory. 5. What is heard should be ruminated upon.
至親愛的弟兄們，我們豈不更當輕看別人對我們的論斷，無論是惡是善嗎？我們既不當在受稱讚時大大歡喜，也不當在受責備時憂愁。虛假的稱讚不能為我們加冕，虛假的責備也不能定我們的罪。但我們在此活著的時候，我們尚且不能論斷自己——我不是說我們明天將如何，乃是說我們今天如何：那麼我們更當受自己良心的見證所感動，而非受別人論斷所動搖，豈不更是如此嗎？因為我們的良心當作我們的榮耀。五、所聽見的當反覆思想。
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Itaque, fratres, paululum advertat Charitas vestra, ut dicam quod volo (etsi non sicut volo, sicut Dominus dederit et voluerit), quod maxime necessarium est quotidianis tentationibus Ec- clesiæ catholicæ; quia inter tentationes vivit, et in- ter tentationes crescit, et inter tentationes perdurat, et inter tentationes pervenit. Sed cum pervenerit, suc- cedet quies labori; recedit tentatio, manet benedictio. Sed rogo vos, fratres, ne sine causa audiatis : ista te- nete, ruminate, pascimini inde; non recedat de ore vestro quod modo memoriæ commendatur. Memoria hominis sic est, quomodo venter pecoris. Nostis quia in Lege immunda dicta sunt animalia quæ non ru- minant;
And so, brethren, let Your Charity attend a little, that I may say what I wish (though not as I wish, but as the Lord shall grant and will), which is most necessary for the daily temptations of the Catholic Church; for she lives amid temptations, and grows amid temptations, and endures amid temptations, and arrives amid temptations. But when she shall have arrived, rest shall follow toil; the temptation departs, the blessing remains. But I beseech you, brethren, do not listen without purpose: hold these things, ruminate upon them, feed on them; let not depart from your mouth that which is now committed to memory. A man's memory is like the belly of a beast. You know that in the Law those animals are called unclean which do not ruminate;
所以，弟兄們，請你們的愛心稍加留意，容我說出我所願說的（雖然不能盡如我願，乃是照主所賜、所願的），這是天主教會日日所受試探最需要的；因為她在試探中生活，在試探中成長，在試探中持守，在試探中抵達。但等她抵達之後，安息必接續勞苦；試探離去，祝福長存。但弟兄們，我求你們，不要無故地聽：要持守這些，反覆思想，以此為食；不要讓如今記在心裏的從你們口中離去。人的記憶如同牲畜的肚腹。你們知道，律法中那些不倒嚼的走獸被稱為不潔；
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quæ autem ruminant, munda sunt; et quæ- cumque habent ungulam fissam, pertinent ad discer- nedum verum et falsum. Fissa ungula pertinet ad discernendum quid dextrum, quid sinistrum. Rumi- natio enim pertinet ad cos qui cogitant postea quod audierint et tenuerint. Nam modo manducamus, et in memoriam tanquam in ventrem mittitur. Sed quid fa- cit pecus quando ruminat? Illud quod in præsepe ad ja­ ctatum Prat et in ventre repositum, revocat ad os, et in ipsa dulcedine conquiescit. Hoc dixi, ut commen- darem vobis, ne sitis tanquam pecora immunda. Acci­ pit illud in ventre, postea non ruminat, et transit tota dulcedo.
but those which ruminate are clean; and whatever have a cloven hoof pertain to discerning true and false. The cloven hoof pertains to discerning what is right and what is left. For rumination pertains to those who afterwards ponder what they have heard and retained. For we now chew, and it is sent into the memory as into the belly. But what does the beast do when it ruminates? That which was cast into the manger and stored in the belly, it recalls to the mouth, and rests in that very sweetness. This I have said, that I might charge you not to be as unclean beasts. Such a one receives it into the belly, afterwards does not ruminate, and all the sweetness passes away.
但那些倒嚼的是潔淨的；凡蹄分兩瓣的，都關乎分辨真假。分蹄關乎分辨何為右、何為左。因為倒嚼關乎那些日後思想自己所聽見、所持守之事的人。因為我們如今咀嚼，之後便如同送入肚腹一樣送入記憶。但牲畜倒嚼時作什麼呢？就是把那先前拋在槽裏、存於肚腹的，召回口中，並在那甘甜之中安歇。我說這話，是要囑咐你們不要像不潔的走獸。這樣的走獸把食物收入肚腹，之後卻不倒嚼，一切甘甜便都消逝了。
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Et nihil vobis prodest quod reconditum est, si non rcdit ad os dulcedo .Audite illud expresse et aperte dictum alia sententia ; obscure et dictum, mystice de ruminantibus animalibus dictum, alio loco aperte expositum est. ut intelligamus quid sit, Thesaurus de- siderabilis requiescit in ore sapientis, stultus autem glutil illud (Prov. XXI, 20). SERMO CCCXVI (a). De sancto Laurentio (b). 1. Sancti ape ad tolerantiam accensi. Quando natali- tia sanctorum martyrum celebramus, et in eorum laudibus admiramur ita vivere debemus, ut eos in omnibus imitemur. Nam cum martyres amamus, causam nobis eligimus, unde Domino placeamus.
And that which is stored away profits you nothing, if the sweetness does not return to the mouth. Hear that same thing expressly and openly said in another sentence; what was obscurely and mystically said of ruminating animals has in another place been openly expounded, that we may understand what this means: «A treasure to be desired resteth in the mouth of the wise, but the foolish man swalloweth it up» (Prov. XXI, 20). SERMON 316. On Saint Lawrence. 1. The saints, as it were bees, are kindled to endurance. When we celebrate the birthdays of the holy martyrs, and admire them in their praises, we ought so to live that we may imitate them in all things. For when we love the martyrs, we choose for ourselves a cause whereby we may please the Lord.
那存留起來的對你毫無益處，除非那甘甜返回口中。你且聽同一件事在另一句話中明白公開地說出來；那從前晦澀而奧祕地論到倒嚼之物的話，在別處已被公開解明，好叫我們明白這是什麼意思：「智慧人口中有可羨慕的珍寶，愚昧人卻吞吃掉了」（箴二十一20）。第三一六篇講道。論聖勞倫斯。一、眾聖徒如蜜蜂，被激發忍耐。當我們慶祝眾聖殉道者的生日，並在讚美中欽敬他們時，我們就當如此生活，好在凡事上效法他們。因為我們愛慕殉道者時，便為自己揀選了一個緣由，好藉此討主的喜悅。
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Vi- dete beatissimum Laurentium martyrem, eujus nata- lem hodie in Ecclesia celebramus qui talem confes- sionis causam elegit, quod coronam martyrii a Christo percipere meruit. Quam magna constantia martyrum, quam bona fides sanctorum qui pro nomine Christi milta tormenta libenter suscipiebant, et tamen ea- dem tormenta contemnedo in suis persecutoribus diabolum superabant !De ipsis enim Salomon dicit : Etsi coram hominibus tormenta passi sunt, spes illorum immortalitate plena est ( Sap. III, 4). Magnam igitur spem sancti habuerunt; ut crederent accipere se posse in resurrectione quod sperabant, tolerantes temporalem passionem. Et quid sperabant, quando talia tolerabant?
Behold the most blessed martyr Lawrence, whose birthday we celebrate today in the Church, who chose such a cause of confession that he merited to receive the crown of martyrdom from Christ. How great the constancy of the martyrs, how good the faith of the saints, who for the name of Christ willingly endured many torments, and yet by despising those same torments overcame the devil in their persecutors! For of them Solomon says: «Although in the sight of men they suffered torments, their hope is full of immortality» (Wis. III, 4). Great therefore was the hope the saints had, that they believed they could receive in the resurrection what they hoped for, while enduring temporal suffering. And what did they hope for, when they endured such things?
看那至有福的殉道者勞倫斯，我們今日在教會中慶祝他的生日；他揀選了這樣認信的緣由，以致配得從基督領受殉道的冠冕。殉道者的堅定何等偉大，眾聖徒的信德何等美善！他們為基督的名甘心忍受許多刑罰，卻藉著輕看這些刑罰，在逼迫他們的人身上勝過了魔鬼！因為所羅門論到他們說：「他們在人看來雖受了刑罰，他們的盼望卻充滿了不朽」（智三4）。所以眾聖徒所懷的盼望是偉大的，以致他們相信，在忍受今世的苦難時，能在復活裏領受他們所盼望的。他們忍受這樣的事時，所盼望的是什麼呢？
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Facillime dici potest quod tolera- bant : nam quis explicare poterit quod sperabant? Audi apostolum Paulum : Non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis (Rom. VIII, 18). 2. Agni sanguine candidantur. Ergo magnam ha­ buerunt spem resurrectionis : et ideo tolerabant tor- menta passionis. Sperabant magnam claritatem, glo­ riosam requiem; sperabant cœlestem Jerusalem, sperabant paradisum : et unde Adam transgressionis causa foris projectus est, illuc sancti, prostrato eo qui Adam deceperat, tropæa victricia reportarunt. Laverunt sancti stolas suas in sanguine passionis, et candidas eas fecerunt in sanguine Redemptoris.
It can most easily be told what they were enduring: but who can unfold what they were hoping for? Hear the apostle Paul: «The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us» (Rom. VIII, 18). 2. They are made white by the blood of the Lamb. Therefore they had a great hope of the resurrection: and therefore they endured the torments of their passion. They hoped for great splendour, glorious rest; they hoped for the heavenly Jerusalem, they hoped for paradise: and from whence Adam was cast out because of his transgression, thither the saints, having overthrown him who had deceived Adam, brought back the trophies of victory. The saints washed their robes in the blood of their passion, and made them white in the blood of the Redeemer.
他們所忍受的極容易說明：但誰能陳明他們所盼望的呢？你且聽使徒保羅：「現今的苦楚，不足與那將要顯於我們的榮耀相比」（羅八18）。二、他們藉羔羊的血得潔白。所以他們懷有復活的大盼望：因此他們忍受受難的刑罰。他們盼望極大的光輝、榮耀的安息；他們盼望天上的耶路撒冷，他們盼望樂園：亞當因過犯被逐出之處，眾聖徒卻在那裏勝過了那欺哄亞當的，帶回了得勝的凱旋標記。眾聖徒在自己受難的血中洗淨了他們的袍子，並在救贖主的血中使袍子潔白。
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Nam notum est, fratres, quia si cujus vestimentum sangui- nem tetigerit, inquinabitur. Sed sanguis Agni imma- culati candidare novit, cruentare non novit. Itaque beatus Laurentius habitu, vultu et sanctitate decorus, candidam ante passionem habuit conscientiam, et per passionem candidiorem dealbavit stolam corporis et mentis. O sancte Laurenti, candidus in mente, candi- dus et corporea veste, non valeo condigne laudare meritum tuum ; quia magnum aderto consilium egisti, thesauros Ecclesiæ suscipiens, christianis pau- peribus crogasti; et thesauros cœlestes accipere me- ruisti. Sic enim monet Dominus in Evangelio, dicens : Vende omnia quæ habes, et da pauperibus;
For it is known, brethren, that if anyone's garment touches blood, it will be stained. But the blood of the immaculate Lamb knows how to whiten, and knows not how to bloody. And so blessed Lawrence, comely in bearing, in countenance, and in holiness, had a white conscience before his passion, and through his passion whitened yet more the robe of body and mind. O holy Lawrence, white in mind, white also in the garment of the body, I am not able worthily to praise thy merit; because thou didst take a great counsel, receiving the treasures of the Church, thou didst distribute them to the Christian poor; and thou didst merit to receive the heavenly treasures. For thus the Lord admonishes in the Gospel, saying: «Sell all that thou hast, and give to the poor;
弟兄們，眾所周知，若有人的衣服沾了血，就必被玷污。但那無瑕羔羊的血曉得使人潔白，卻不曉得使人染血。故此，有福的勞倫斯在儀態、容貌與聖潔上都是俊美的；他在受難之前有潔白的良心，並藉著受難使身心的袍子更加潔白。哦，聖勞倫斯啊，你心裏潔白，身上的衣服也潔白，我無法配得地讚美你的功德；因為你行了一件偉大的謀略，你接受了教會的財寶，卻分給了貧窮的基督徒；你就配得領受天上的財寶。因為主在福音書中如此勸戒說：「變賣你一切所有的，分給窮人；
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et habebis thesaurum in cœlo (Matth. XIX, 21). Impleti præce- ptum Domini; et dedit tibi præmium regni sui. Qua- liter te honorem, quo te laudem præconio; qui in ipso prælio confessionis positus, cum adhuc sub cu- stodia Hippolyti ageres, virtulem Domini semper estendens, crucem Christi super cæcorum oculos fa- ciebas, cæcos illuminabas, et Hippolytum ad fidem Christi mirabiliter convertebas. 3. Laurentius cum Stephano comparatur.Quem tibi similem comparabo? quem honori tuo coæquabo? In- veniam tibi similem, et quodam modo priorem et in honore et in confessione : in honore primum Christi diaconum, in confessione beatum Stephanum.
and thou shalt have treasure in heaven» (Matt. XIX, 21). Thou didst fulfil the Lord's precept; and He gave thee the reward of His kingdom. In what manner shall I honour thee, with what proclamation shall I praise thee — thou who, set in the very battle of confession, while thou wast still under the custody of Hippolytus, ever showing forth the power of the Lord, didst make the sign of the Cross of Christ over the eyes of the blind, didst enlighten the blind, and didst wondrously convert Hippolytus to the faith of Christ. 3. Lawrence is compared with Stephen. Whom shall I compare like unto thee? Whom shall I set equal to thy honour? I shall find one like unto thee, and in some way prior both in honour and in confession: in honour, the first deacon of Christ; in confession, blessed Stephen.
你就必有財寶在天上」（太十九21）。你成全了主的誡命；祂便賜給你祂國度的賞賜。我當怎樣尊崇你，用什麼頌讚來讚美你——你正置身於認信的爭戰之中，當你還在希坡律陀的看守之下時，就常常顯出主的能力，在瞎子的眼上劃基督十字架的記號，使瞎子得見，並奇妙地使希坡律陀歸信基督。三、勞倫斯與司提反相比。我當把誰比作與你相似的呢？我當把誰與你的尊榮同列呢？我要尋得一位與你相似的，並且在尊榮與認信上都在某種意義上為先：在尊榮上，是基督的第一位執事；在認信上，是有福的司提反。
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Qui post Christi ascensionem primus in septem diaconis ab Apostolis ordinatus, martyrio præcedente ante Apostolos est coronatus. Attendite, fratres, istorum duorum principum victoris exercitus martyrum pa- rem operationem et confessionem. Lapidabatur Ste- phanus, et orabat : assabatur Laurentius, et hilari fa- cie congaudebat. Orabat Stephanus pro Saulo lapida- tore suo : et Laurentius christianum fecit Hippolytum custodem suum. Magna mirabilia fecerunt arculudia- coni isti : a quibus patiebantur supplicia, ipsis præro- gabant divina beneficia. Hoc enim fecerunt, quod et Christum Dominum in passione facientem audierunt, qui pro inimicis in cruce orabat, dicens : Pater; ignosce illis;
He who, after Christ's ascension, was first among the seven deacons ordained by the Apostles, was crowned by a martyrdom that went before, ahead of the Apostles. Attend, brethren, to the equal working and confession of these two princes of the victorious army of martyrs. Stephen was stoned, and he prayed; Lawrence was roasted, and with a cheerful face he rejoiced together. Stephen prayed for Saul who stoned him; and Lawrence made a Christian of Hippolytus his keeper. Great marvels did these archdeacons work: on those from whom they suffered torments, they themselves bestowed beforehand divine benefits. For this they did which they had heard Christ the Lord doing in His passion, who prayed on the Cross for His enemies, saying: «Father, forgive them;
他在基督升天之後，是使徒所按立的七位執事中的第一位，並藉著在先的殉道，比眾使徒先得了冠冕。弟兄們，請留意這兩位得勝殉道大軍之首領同等的作為與認信。司提反被石頭打，他就禱告；勞倫斯被火烤，他卻歡然含笑同喜。司提反為那用石頭打他的掃羅禱告；勞倫斯使看守他的希坡律陀成了基督徒。這兩位總執事行了大奇事：在那些使他們受刑的人身上，他們反倒先施予神聖的恩惠。因為他們所行的，正是他們聽見基督主在受難時所行的；祂在十字架上為仇敵禱告說：「父啊，赦免他們；
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quia nesciunt quid faciunt (Luc. XXIII, 34). Hoc ipsum et eos Dominus docuit, ubi ait : Si quis mihi ministrat, me sequatur; et ubi ego sum, illic et minister mens erit (Joan. XII, 26). Meruerunt quippe esse cum Christo, qui magna constantia confitentes Christum, vicerunt Antichristum. Ergo et nos, fratres, tota men- tis nostræ intentione Dominum Jesum Christum con- fiteamur, ipsum omni virtute timeamus ac diligamus : ut cum omnibus sanctis ad præmia regni cœlestis per- venire mereamur. dfAmen SERMO CCCXV II (a). In Natali Martyrum Massæ Candidæ (b). Massa candida unde sic dicta. Ex quibus collecta.
for they know not what they do» (Luke XXIII, 34). This same thing the Lord also taught them, where He says: «If any man minister to me, let him follow me; and where I am, there also shall my minister be» (John XII, 26). They indeed merited to be with Christ, who, confessing Christ with great constancy, overcame Antichrist. Therefore let us also, brethren, with all the intent of our mind confess the Lord Jesus Christ, let us fear and love Him with all our strength: that with all the saints we may merit to attain to the rewards of the heavenly kingdom. Amen. SERMON 317. On the Nativity of the Martyrs of the White Mass (Massa Candida). Whence the White Mass is so called. Of whom it was gathered.
因為他們所作的，他們不曉得」（路二十三34）。這同一件事，主也教訓了他們，祂說：「若有人服事我，就當跟從我；我在哪裏，服事我的人也要在那裏」（約十二26）。他們確實配得與基督同在，因為他們以極大的堅定認信基督，勝過了敵基督。所以，弟兄們，讓我們也用心裏一切的專注認信主耶穌基督，用全力敬畏並愛慕祂：好叫我們與眾聖徒一同配得抵達天國的賞賜。阿們。第三一七篇講道。論白群眾殉道者的生日（Massa Candida，白色群眾）。「白群眾」何以如此稱呼。是由哪些人所匯集而成。
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Dilectissimi fratres, natalem martyrum celebraùus quorum multitudo massam, splendor candidam fe­ cit. Massa enim dicta est propter numerum, Candida propter meritum. Nam quid aliud Massa Candida, nisi multitudo intelligenda est martyrio candidata? Sicuti modo, cum Apocalypsis legeretur, audivimus, quia vidit beatus discipulus, et apostolus, qui Christi solebat discumbere super pectus, martyrum turbas candida veste fulgentes et palmis virentibus triumphan- tes; et quod feliciter vidit, nobis fideliter indicavit. Ait enim, sicut modo audivimus :
Most beloved brethren, we celebrate the birthday of the martyrs whom their multitude made a mass, their splendour made white. For it was called a mass because of the number, white because of the merit. For what else is the White Mass to be understood as, but a multitude made white by martyrdom? Even as just now, when the Apocalypse was being read, we heard that the blessed disciple and apostle — he who was wont to recline upon the breast of Christ — saw the throngs of martyrs shining in white raiment and triumphing with green palms; and what he happily saw, he faithfully declared to us. For he says, as we heard just now:
至親愛的弟兄們，我們慶祝眾殉道者的生日；他們的眾多使他們成為「群眾」，他們的光輝使之「潔白」。因為稱為「群眾」是因人數之多，稱為「潔白」是因功德。因為「白群眾」除了被理解為「因殉道而得潔白的一大群人」之外，還能是什麼呢？正如方才誦讀啟示錄時，我們所聽見的：那有福的門徒與使徒，就是那素常靠在基督胸前的，看見眾殉道者的群眾身穿白衣發光，手拿青翠的棕櫚枝誇勝；他所歡然看見的，也忠實地告訴了我們。因為他說，正如我們方才所聽見的：
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Vidi, et ecce multi- tudo quam numerare nemo polerat, ex omni populo, et tribubus, et linguis, vestiti omnes candidas vestes, et palmæ in manibus eorum (Apoc. VII, 9). Vestis candida significat innocentiam, palmæ victoriam. Et ait qui- dam de senioribus ad Joannem : Isti qui sunt, et unde. venerunt (Ibid., 13)? Joannes autem : Domine, tu scis Ille autem, qui ideo interrogaverat, ut doceret : Hi sunt, inquit, qui venerunt ex magna tribulatione, et la- verunt stolas suas, et candidas eas fecerunt in sanguine Agni (Ibid., 14). Qualis sanguis, fratres? Lavat san- guis iste, non maculat : habet quidem ruborem, sed tamen non potest maculare candorem. Mirum est hoc, dilectissimi :
«I saw, and behold a great multitude which no man could number, of all peoples, and tribes, and tongues, all clothed with white robes, and palms in their hands» (Apoc. VII, 9). The white robe signifies innocence, the palms victory. And a certain one of the elders said to John: «These who are, and whence came they?» (ibid. 13). But John: «Lord, thou knowest.» And he who had therefore asked in order to teach, said: «These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb» (ibid. 14). What blood, brethren? This blood washes, it does not stain: it has indeed redness, yet cannot stain whiteness. This is a wonder, most beloved:
「我觀看，見有許多的人，沒有人能數過來，是從各民、各族、各方言來的，都身穿白衣，手拿棕櫚枝」（啟七9）。白衣表明無辜，棕櫚枝表明得勝。長老中有一位對約翰說：「這些是誰？是從哪裏來的？」（同上13）約翰卻說：「我主，你知道。」那為要教導人而問的便說：「這些人是從大患難中出來的，曾用羔羊的血把衣裳洗白淨了」（同上14）。弟兄們，是何等的血呢？這血洗淨人，卻不玷污人：它固然有紅色，卻不能玷污潔白。至親愛的弟兄們，這真是奇事：
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illius enim sanguis est, de quo dicit sponsa ejus in Canticis canticorum, Frater meus can- didus et rubens (Cant. V, 10). Si candidus, quare ru- ben? Si enim candorem innocentiæ Chriti nullus peccati nævus offudit, quare sanguinem fudit? Si candidus, quare rubens? Si candidus ille nulla se ini- quititis nocte fuscavit, quare crucem immaculatus ascendit? Quæris quare? audi Evangelium : Nisi gra- num frumenti cadens in terram mortuum fuerit, ipsum solum manet; si autem mortuum fuerit, multum fructum affert (Joan. XII, 24, 25). Vide Massam, et intellige seminis causam. Massa hæc, fratres (sicut audistis, ex omni populo, et tribubus et linguis), ex utroque sexu et ex omni ætate collecta est.
for it is the blood of Him of whom His spouse says in the Song of Songs: «My beloved is white and ruddy» (Cant. V, 10). If white, why ruddy? For if no blemish of sin overspread the whiteness of Christ's innocence, why did He shed blood? If white, why ruddy? If that white One darkened Himself with no night of iniquity, why did He, immaculate, ascend the Cross? Do you ask why? Hear the Gospel: «Unless the grain of wheat falling into the ground die, itself remaineth alone; but if it die, it bringeth forth much fruit» (John XII, 24, 25). Behold the Mass, and understand the cause of the seed. This Mass, brethren (as you have heard, of all peoples, and tribes, and tongues), was gathered of both sexes and of every age.
因為這是祂的血；祂的新婦在雅歌中論到祂說：「我的良人潔白紅潤」（歌五10）。若是潔白，為何又紅潤呢？因為若沒有罪的斑點沾污基督無辜的潔白，祂為何流血呢？若是潔白，為何又紅潤呢？若那潔白的一位未曾以任何不義的黑夜使自己昏暗，祂既是無瑕的，為何登上十字架呢？你問為何嗎？且聽福音：「一粒麥子若不落在地裏死了，仍舊是一粒；若是死了，就結出許多子粒來」（約十二24、25）。看那「群眾」，就明白這種子的緣由。弟兄們，這「群眾」（正如你們所聽見的，是從各民、各族、各方言來的），是由男女兩性、各樣年齡的人所匯集而成。
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Non senex annis jam vergentibus fractus, marcescente jugulo, tremulam cervicem subtraxit: non anus sexii, ætate confecta, dextram cruenti percussoris effugit: non juvenes a corona vitæ hujus dulcedo revocavit: non exspiran- tium membra palpitantium parvulorum cruentus per- cussor perhorruit: sed si qui forsitan infantum ma- ternis uberibus inhiantes ferrum potuerunt perse- quentis evadere, oppressi ruina cadaverum, maternos inter dulces obiere complexus. Omnes in illo certa- mine coronavit, qui omnem redemit ætatem.
No old man, broken by his now-declining years, with withering throat, withdrew his trembling neck: no aged woman, worn out by her sixth age, escaped the right hand of the bloody executioner: the sweetness of this present life did not call back the young from the crown: the bloody executioner did not shrink in horror from the quivering limbs of expiring little ones: but if perchance any of the infants, gaping at their mothers' breasts, were able to escape the sword of the persecutor, they were crushed by the falling ruin of the corpses, and died amid their mothers' sweet embraces. He crowned them all in that contest, who redeemed every age.
沒有一個因年老衰邁而佝僂、喉嚨枯槁的老人縮回顫抖的頸項：沒有一個年紀老邁、精力耗盡的老婦逃脫那沾血兇手的右手：今生的甘甜也沒有把青年人從冠冕召回：那沾血的兇手也不因垂死幼童抽搐的肢體而戰慄：反倒是，那些張口貼在母親胸乳上的嬰孩，即或有能逃過逼迫者刀劍的，也被倒下的屍堆壓死，在母親甜蜜的懷抱中氣絕。那救贖了各樣年齡的主，在那爭戰中為他們眾人加了冠冕。
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Qualis tunc rerum species, dilectissimi, quam cruenta ætas, per quam videbatur miseranda et horrenda cernenti- bus (a), sed pretiosa in conspectu Domini mors sancto- rum ejus (Psal. CXV, 15). Vultis nosse quam pretiosa sit? Recolite quomodo nobis in apostolica Epistola legebatur: Propterea, inquit, non confunditur de his Deus vocari Deus eorum; præparavit enim illis civitatem (Heb. XI, 16). O si videre possemus, quando erat de eorum trucidatione in terris tanta tristitia, quanta fuerit in illa cœlesti civitate lætitia; cum, istis mar- tyribus ad cœlum uno agmine tendentibus, cives il- lius beatæ civitatis, hoc est, millia occurrerunt ange- lorum!
What a spectacle of things then, most beloved — how bloody an hour, whereby it seemed pitiable and dreadful to those beholding it, yet «precious in the sight of the Lord is the death of His saints» (Ps. CXV, 15). Do you wish to know how precious it is? Recall how it was read to us in the apostolic Epistle: «Therefore,» it says, «God is not ashamed to be called their God; for He hath prepared for them a city» (Heb. XI, 16). Oh, if we could see, when there was such great sorrow on earth over their slaughter, how great was the joy in that heavenly city; when, as these martyrs pressed toward heaven in one host, the citizens of that blessed city — that is, thousands of angels — ran to meet them!
至親愛的弟兄們，那時是何等的景象——那流血的時辰何等悲慘，在旁觀者眼中顯為可憐可怖，然而「在主眼中看，祂聖民之死極為寶貴」（詩一一五15）。你們願意知道那死何等寶貴嗎？且記念使徒書信怎樣向我們誦讀：經上說：「所以神被稱為他們的神並不以為恥；因為祂已經給他們預備了一座城」（來十一16）。哦，但願我們能看見：當地上為他們被殺而有如此大的哀傷時，在那天上的城中卻有何等的喜樂；當這些殉道者成群結隊奔向天上時，那有福之城的居民，就是千萬的天使，前來迎接他們！
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O si videre possemus martyres istos, corpora relinquentes, tanquamlutearum domorum tecta calcantes! Et nos ergo dilectissimi, faciamus in cœlo gaudium Angelis sanctis. Sancti etiam martyres de- bent gaudere de nobis; quia non cessant orare pro nobis. Sed quando de nobis gaudent? Quando eos, quos veneramur, imitamur. Sic enim volunt solemni- tales suas celebrari conventibus nostris, ut eorum pietatem lætificemus moribus nostris.
Oh, if we could see these martyrs, leaving their bodies, treading, as it were, upon the roofs of their houses of clay! Let us therefore also, most beloved, make joy in heaven for the holy Angels. The holy martyrs too ought to rejoice over us; for they cease not to pray for us. But when do they rejoice over us? When we imitate those whom we venerate. For they wish their solemnities to be so celebrated in our assemblies, that we may gladden their devotion by our own manners of life.
哦，但願我們能看見這些殉道者離開他們的身體，彷彿踐踏在他們泥土房屋的屋頂之上！所以，至親愛的弟兄們，讓我們也為聖天使在天上製造喜樂。眾聖殉道者也當為我們歡喜；因為他們不住地為我們禱告。但他們何時為我們歡喜呢？就是當我們效法我們所敬崇的人之時。因為他們願意自己的節慶在我們的聚會中如此被慶祝，好叫我們以自己的生活行為使他們的虔敬得著喜樂。
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