反亞流神學文集第 9 章第 3/6 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 9:79–9:116（全章共 208 節）

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ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。

9:79

Hi enim dum terrenas dlvi tias, aut perdere metuunt, aut acquirere concupi scunt, præcepta Christi, hoc est exploratores Jesu non abscondunt in solario cordis, sed tradunt persequen- tibus inimicis, aut metu scilicet territi, aut igne pra væ cupiditatis accensi. Nec funiculum coccineum, in cujus signo domus illa salvata est, habent per fenes tram domus suæ suspensum, qui fidei suae non con fitentur, sed denegant sacramenta. Funiculus enim coccineus sanguinis Christi mysterium præferebat:

因為這等人，當他們或懼怕失去屬地的財富，或貪求獲取它們的時候，就不把基督的誡命——就是若蘇的探子——藏在他們心的日室中，反倒把它們交給逼迫的仇敵，或是被恐懼所嚇倒，或是被邪僻貪慾之火所點燃。他們也沒有把那朱紅繩子——那房屋因它的記號而得救——懸掛在自己房屋的窗外，就是那些不宣認自己信仰、反倒否認聖事的人。因為那朱紅繩子顯出基督寶血的奧祕：

For these men, while they either fear to lose earthly riches or covet to acquire them, do not hide the commandments of Christ, that is, Joshua's spies, in the sun-room of their heart, but hand them over to their persecuting enemies, being either terrified by fear, or set aflame by the fire of depraved desire. Nor do they have the scarlet cord, by whose sign that house was saved, hung out through the window of their house—those who do not confess their faith, but deny the sacraments. For the scarlet cord displayed the mystery of the blood of Christ:

9:80

quem ille per fenestram domus suæ suspensum ha- Det, qui fide, contra paganos seu contra quoslibet haereticos Deo protegente firmatus, ac fidem suam sollicite custodiens, Christi se redemptum sanguine confitetur. Propter quod ipse S lvator ait: Qui me confessus fuerit coram hominibus, confitebor et ego cum coram Patre meo, qui est in cœlis; qui autem negave rit me coram hominibus, negabo et ego eum coram Patre meo, qui est in cœlis (Matth. x, 32). Quamvis igitur inimicus persecutor exploratores Jesu in infe rioribus conetur occidere, id est robur Christianæ Bdei terrenis moliatur promissionibus sive terroribus ehervare;

凡蒙神保守、在信德上得堅固以抵擋外教人或任何異端者，並謹慎守護自己信仰、宣認自己被基督寶血所救贖的人，就是把那繩子懸掛在自己房屋窗外的人。為此，救主親自說：凡在人面前認我的，我在我天父面前也必認他；凡在人面前不認我的，我在我天父面前也必不認他（瑪十32）。所以，逼迫的仇敵縱然竭力要在下層殺害若蘇的探子，就是要以屬地的應許或恐嚇來瓦解基督信德的力量；

which cord he keeps hung out through the window of his house who, strengthened in faith by God's protection against pagans or against any heretics whatsoever, and carefully guarding his faith, confesses himself redeemed by the blood of Christ. For which reason the Savior himself says: Whoever shall confess me before men, I also will confess him before my Father, who is in heaven; but whoever shall deny me before men, I also will deny him before my Father, who is in heaven (Matt. x, 32). Although, therefore, the persecuting enemy may strive to slay Joshua's spies in the lower parts, that is, to unnerve the strength of the Christian faith by earthly promises or terrors;

9:81

si quis tamen Trinitatis fidem, qua Pa trem, et Filium, et Spiritum sanctum unum Deum substantialiter credit, in superioribus habuerit collo catam, omnes persequentis atros errores ( forte ter rores) omnesque seductoris insidias non timebit. CAPUT XXII. Proinde non solum quos iterati baptismi tenet rea tus innexos debent celeriter ad Ecclesiam recurrere, et Deum lacrymis ac eleemosynis pro tanto scelere deprecari; verum etiam si qui forsitan sine iteratione baptismatis delectat onc munerum seu timore pœna- rum negantes catholicæ fidei sacramentum, ad haere.

然而，若有人把三位一體的信德——就是相信父、子、聖神在本體上為一神的信德——安置在上層，他就不懼怕逼迫者一切黑暗的錯謬（或作：恐嚇），也不懼怕誘惑者一切的詭計。第二十二章。因此，不僅那些被重洗之罪咎所纏縛的人應當迅速跑回教會，並以眼淚和施捨為如此大罪向神懇求；就連那些或許並未重受洗、卻因貪圖賞賜或懼怕刑罰而否認大公信仰之聖事的人，若已滑入異端者致命的團契中，

yet if anyone has placed in the upper parts the faith of the Trinity, by which he believes the Father, and the Son, and the Holy Spirit to be one God in substance, he will not fear all the black errors (or perhaps: terrors) of the persecutor, nor all the snares of the seducer. CHAPTER XXII. Accordingly, not only ought those whom the guilt of a repeated baptism holds ensnared to run back swiftly to the Church, and with tears and almsgiving to entreat God for so great a crime; but also, if any perchance without a repeated baptism, being enticed by gifts or by fear of punishments, denying the sacrament of the Catholic faith, have slipped into the deadly fellowship of heretics,

9:82

ticorum sunt mortiferum dilapsi consortium, resu mant fidem quam negaverunt, et ad Ecclesiam cele riter revertantur, ut Jesu veniente, intra illam do mum possint inveniri extra quam nullus potest ab interitu libcrari : quia sicut in Hiericho quisquis extra illam domum fuit nullum potuit adipisci vitæ suhsidium, sic extra Ecclesiam catbolicam nullus accipiet indulgentiam peccatorum; et sicut intra Ec clesiam catholicam corde creditur ad justitiam, ort autem confessio fit ad salutem (Rom. x, 10), sic extra eamdem Ecclesiam mala credulitas non reputatur ad justitiam, sed ad poenam, et prava confessio non ac quirit salutem confitenti, sed ingerit mortem.

就讓他們重拾所否認的信仰，迅速歸回教會，好使當若蘇來到時，他們可被尋見在那房屋之內——凡在其外的人都不能脫離毀滅：因為正如在耶里哥凡在那房屋之外的人都得不著任何生命的援助，照樣，凡在大公教會之外的人也得不著罪的赦免；並且正如在大公教會之內，人心裡相信就得以稱義，口裡承認就得以得救（羅十10），照樣，在同一教會之外，邪惡的信念不算為義，反算為刑罰，而悖謬的宣認並不為宣認者贏得救恩，反給他帶來死亡。

let them resume the faith which they denied, and return swiftly to the Church, so that when Joshua comes, they may be found within that house outside of which no one can be delivered from destruction: for as in Jericho whoever was outside that house could obtain no help of life, so outside the Catholic Church no one will receive the pardon of sins; and as within the Catholic Church man believes with the heart unto righteousness, and with the mouth confession is made unto salvation (Rom. x, 10), so outside that same Church an evil belief is not reckoned unto righteousness, but unto punishment, and a wicked confession does not acquire salvation for the one confessing, but brings upon him death.

9:83

Extra hanc Ecclesiam nec Christianum nomen aliquem juvat, nec baptismus salvat, nec mundum Deo sacri ficium offertur, nec peccatorum remissio accipitur, nec æternæ vitæ felicitas invenitur. Una est enim Christi Ecclesia, una columba, una dilecta, una sponsa : in qua Trinitas unus Deus, unius naturæ atque substantiæ. creditur; in qua nec Filio, nec Spiritui sancto contumelia minorationis ingeri tur; in qua unus atque idem cultus, et honor unus uni Trinitati, quæ Deus verus est, exhibetur. Haec est una vera 378 Ecclesia, quae sic credit et prædicat unam Trinitatis essentiam, ut in tribus unam quamlibet non audeat alteri præferre personam.

在這教會之外，基督徒的名分於人無益，洗禮不能拯救，潔淨的祭物不能獻給神，罪的赦免不能領受，永生的福樂不能尋得。因為基督的教會是一，是一鴿子，是一蒙愛者，是一新婦：在她之內，三位一體被信為一神，同一性、同一本體；在她之內，聖子與聖神都不被加以貶損的侮辱；在她之內，同一敬拜、同一尊榮被獻給那位為真神的獨一三位一體。這就是那獨一真教會，她如此相信並宣講三位一體之一本質，以致不敢在三位之中把任何一位置於另一位之上。

Outside this Church neither does the Christian name profit anyone, nor does baptism save, nor is a pure sacrifice offered to God, nor is the remission of sins received, nor is the felicity of eternal life found. For the Church of Christ is one, one dove, one beloved, one bride: in which the Trinity is believed to be one God, of one nature and substance; in which no insult of diminution is inflicted upon either the Son or the Holy Spirit; in which one and the same worship, and one honor, is offered to the one Trinity, which is the true God. This is the one true Church, which so believes and preaches one essence of the Trinity that it dares not prefer, among the three, any one person to another.

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Sic enim nihil se diversum colere in substantia divinitatis ostendit, ut Patrem et Filium, et Spiritum sanctum, hoc est ipsam Trinitatem unum verum et solum con- titens Deum, nec in unitatis nomine Sabellianae con fusionis incurrat errorem, et in Trinitatis vocabulo meminerit Arianae diversitatis mortiferam vitare per niciem. Apostolicae quippe praedicationis retinens nornam, quemadmodum Trinilatem cognoscit in personis Patris, et Filii, et Spiritus sancti; sic unius Dei rectam praedicat fidem, quia in Patre, et Filio, et Spiritu sancto naturalem prædicat unitatem. CAPUT XXIII.

因為她如此顯明她在神性的本體中所敬拜的並無分歧，她宣認父、子、聖神——就是三位一體本身——為獨一真神、惟一之神；她既不在合一之名下陷入撒伯流混淆的錯謬，也不在三位一體的稱謂中忘記躲避亞略之分歧那致命的敗壞。因為她持守使徒傳講的準則，正如她在父、子、聖神的位格中認明三位一體，照樣她宣講獨一之神的正確信德，因為她在父、子、聖神裡宣講本性的合一。第二十三章。

For thus she shows that she worships nothing diverse in the substance of the Godhead, confessing the Father and the Son and the Holy Spirit, that is, the very Trinity, to be the one true and only God; and she neither runs, in the name of unity, into the error of Sabellian confusion, nor forgets, in the appellation of Trinity, to avoid the deadly ruin of Arian diversity. For, retaining the rule of apostolic preaching, just as she acknowledges the Trinity in the persons of the Father, and of the Son, and of the Holy Spirit, so she preaches the right faith of the one God, because in the Father, and the Son, and the Holy Spirit she preaches a natural unity. CHAPTER XXIII.

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Ab hac Ecclesia si qui foris sunt in diversis erro ribusconstituti, tunc accipient indulgentiam peccato rum, si ad eamdem Ecclesiam , dum sunt in hoc sæ culo constituti, recta credulitate fuerint et contriti cordis humilitate conversi. Ergo currant, dum telo- pus est, ad legitimam matrem, quae, sicut ex utero suo natos filios continet diligenter et nutrit, sic ex ancilla natos, non solum redeuntes non respuit, quin etiam misericordiae visceribus errantes inquirit, et pro affectu incessanter invitat, quos in societatem paternæ hæreditatis inducat. Neque enim in eis at. tendit ancillaris uteri conditionem, sed paterni re cognoscit seminis veritatem.

若有人在這教會之外、立身於各樣的錯謬之中，他們惟有當自己仍立於此世之時，藉正確的信念與痛悔之心的謙卑歸向這同一教會，才能得著罪的赦免。因此，讓他們趁還有時候，跑向他們合法的母親；她既殷勤保守並養育從自己腹中所生的兒子，照樣，對從婢女所生的人，當他們歸回時她也不唾棄，反倒以慈憐的心腸尋找迷失者，並出於摯愛不住地邀請他們，好領他們進入父業的團契。因為她在他們身上所看的，不是婢女之腹的身分，乃是認明父種的真實。

If any who are outside this Church, established in diverse errors, they will then receive the pardon of sins, if, while they are established in this world, they have been converted to this same Church by right belief and by the humility of a contrite heart. Therefore let them run, while there is time, to their lawful mother, who, as she diligently keeps and nourishes the sons born of her own womb, so she does not spurn those born of a handmaid when they return; nay rather, with the bowels of mercy she seeks out the erring, and unceasingly invites them out of affection, that she may lead them into the fellowship of the paternal inheritance. For in them she considers not the condition of the servile womb, but recognizes the truth of the paternal seed.

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Quae est enim veritas paterni seminis, nisi baptisma perceptum in nbmiue Trinitatis? Hoc illa in quocunque repererit, tanquam legitima mater sui juris esse cognoscit. Novit enim, sicut Rachel (Genes. xxx), non solum proprio utero filios parerc, verum etiam ex ancilla progenitos suo nomine tanquam genitrix legilima 'indicare. Hoc opus est, ut illi non negligant fraternam societatem repetere, si volunt paternæ haereditatis munere non carere. Igitur hæresim relinquentes ad catholicam Ecclesiam celeriter revertantur ; nec de haereditatis possessione dubitent, nec de peccatorum remissione desperent.

因為父種的真實是甚麼呢？豈不就是奉三位一體之名所領受的洗禮麼？凡她尋見有此洗禮的人，她就以合法母親的身分認明他是屬她自己的。因為她曉得，像辣黑耳一樣（創三十），不僅生自己腹中的兒子，也以合法母親的名義，把從婢女所生的人歸在自己名下認領。這正是所需的：他們不可疏忽於重尋弟兄的團契，若他們不願失去父業的恩賜。因此，讓他們離棄異端，迅速歸回大公教會；既不要疑惑得不著產業，也不要絕望於罪得不著赦免。

For what is the truth of the paternal seed, save baptism received in the name of the Trinity? Whomever she finds possessing this, she recognizes, as a lawful mother, to be of her own right. For she knows, like Rachel (Gen. xxx), not only to bear sons of her own womb, but also to claim, as a lawful mother, under her own name, those begotten of a handmaid. This is what is needed: that they should not neglect to seek again the fraternal fellowship, if they wish not to lack the gift of the paternal inheritance. Therefore, forsaking heresy, let them return swiftly to the Catholic Church; let them neither doubt concerning the possession of the inheritance, nor despair concerning the remission of sins.

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Qui enim non credit intra Ecclesiam ca tholicam cuncta relaxari posse peccata, ipse sibi re missionem peccatorum denegat, si de hoc sæculo in eadem cordis impoenitentis duritia perseverans, alie natus ab ecclesiastica societate discedat. CAPUT XXIV, Talis igitur adversus Spiritum sanctum dicit ver bum, quod neque in hoc neque in futuro sit sæculo reMittendum (Matth. XII, 32), Caritas enim Dei, quæ cooperit multitudinem peccatorum (I Petre IV, 8), diffusa est, sicut Apostolus dicit, in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. V, 5).

因為凡不相信在大公教會之內一切罪都能得赦的人，若他持守同樣的硬心不悔改，與教會團契疏離隔絕而離世，就是自己拒絕了罪的赦免。第二十四章。因此，這樣的人是說了干犯聖神的話，這話今世來世總不得赦免（瑪十二32）。因為神的愛德——就是那遮蓋許多罪的愛德（伯前四8）——正如使徒所說，藉著所賜給我們的聖神，澆灌在我們心裡（羅五5）。

For whoever does not believe that within the Catholic Church all sins can be forgiven, he denies to himself the remission of sins, if, persevering in the same hardness of an impenitent heart, he departs from this world alienated and cut off from ecclesiastical fellowship. CHAPTER XXIV. Such a man, therefore, speaks a word against the Holy Spirit which is to be forgiven neither in this age nor in that to come (Matt. xii, 32). For the charity of God, which covers a multitude of sins (1 Pet. iv, 8), is poured out, as the Apostle says, in our hearts through the Holy Spirit, who has been given to us (Rom. v, 5).

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Hæc caritas, quia incorruptum tenet unitatis fraternæ consorrtium, propterea multitudinem peccatorum cooperit, et in unitate spe certissima perseverantes perire non sinit. Si quis igitur tenens fidem, quæ per caritatem operatur (Galat. v, 6), sic agit pœni tantiam 379 pristini eujuslibet erroris, ut eum nec erroris alterius societas teneat, nec catena mortiferæ desperationis obstringat, liber erit ab illo verbo quod adversus Spiritum sanctum dicitur, quod dicenti non dimittitur, neque in hoc sæculo neque id future. Hoc , enim verba Dominus et Salvator noster non aliqua peccata insinuavit in futuro sæculo dimittenda quæ i. hoc sæculo dimissa non fuerint;

這愛德既保守弟兄合一的團契不受敗壞，就因此遮蓋了許多罪，並且不容那些以最確定之盼望持守合一的人滅亡。所以，若有人持守那藉愛德而生發功效的信德（迦五6），如此為任何從前的錯謬悔改，以致既無別種錯謬的團契拘留他，也無致命絕望的鎖鏈捆綁他，他就必脫離那干犯聖神的話——就是那說出者今世來世總不得赦免的話。因為我們的主救主藉這話並非暗示：凡在今世未得赦免的罪，有些要在來世得赦；

This charity, because it keeps the fellowship of fraternal unity uncorrupted, therefore covers a multitude of sins, and does not permit those to perish who persevere in unity with most certain hope. If anyone, therefore, holding the faith which works through charity (Gal. v, 6), so does penance for any former error whatsoever, that neither the fellowship of another error holds him, nor the chain of deadly despair binds him fast, he will be free from that word which is spoken against the Holy Spirit, which is not forgiven to the one speaking it, neither in this age nor in that to come. For by this word our Lord and Savior did not imply that any sins are to be forgiven in the age to come which were not forgiven in this age;

9:89

Med bene intelli- gentibus ostendit non alia, sed illa tantum in futuro sæculo dimittenda quæ in hoc sæculo in una et vera Ecclesia catholica foerint unicuique dimissa. Soli enim iUi Dominus ligandi solvendique tribuit potestatem, dicens : Tibi dabo claves regni cœlorum; et quodcun que ligaverit super terram, erit ligatum et in cœlis; et quodcunque solveris super terram, erit solutum et in cœlis (Matth. XVI, 19). Quod ergo sancta Eeclesia in hoc saeculo non solverit ita insolubile permanet, ut etiam in futuro sæculo solvi nallatenus possit. Li gatus est autem omnis bono quem ista non solverit;

反倒向那正確理解的人顯明：來世要得赦的並非別的罪，惟獨是那些在今世於獨一真正的大公教會之內已賜赦給各人的罪。因為惟獨賜給她捆綁與釋放之權柄，說：我要把天國的鑰匙賜給你；凡你在地上所捆綁的，在諸天上也要捆綁；凡你在地上所釋放的，在諸天上也要釋放（瑪十六19）。因此，聖教會在今世所未釋放的，就永遠不可解，以致在來世也絕不能得釋放。而每一個她所未釋放的（縱使良善之人）都仍被捆綁；

but to those who understand rightly he shows that no other sins, but only those, are to be forgiven in the age to come which in this age were forgiven to each one in the one and true Catholic Church. For to her alone the Lord granted the power of binding and loosing, saying: To thee I will give the keys of the kingdom of heaven; and whatsoever thou shalt bind upon earth shall be bound also in the heavens; and whatsoever thou shalt loose upon earth shall be loosed also in the heavens (Matt. xvi, 19). What, therefore, holy Church has not loosed in this age remains so insoluble that it cannot in any way be loosed even in the age to come. And bound is every good man whom she has not loosed;

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nec consequetur aliquod solutionis beneficium, qui non conversus ad pœtentiam in Ecclesia sibi dan dam speraverit indulgentiam peccatorum. Ille igitur dicit irremissibile verbum adversus Spiritum sanciuM, qui divitias bonitatis Dei, et patientiæ, et longanimi. tatis contemnens, secundum duritiam suam et impœ nitens cor thesaurizat sibi iram in die iræ et revela tionis justi judicii Dei, qui reddet unicuique secun dum opera sua (Rom. II. 4). CAPUT XXV. Etenim sive caritas, et ea de corde puro a, sive unitatis fraternæ communio, sive hæreditatis cælestis paterna possessio, in sancli Spiritus donatione con sistunt. De caritate quippe Doctor gentium dicit :

凡未歸向悔改、卻指望在教會之外得賜罪之赦免的人，也必得不著任何釋放的益處。因此，凡藐視神豐富的恩慈、寬容、忍耐，照著自己剛硬不悔改的心，為自己積蓄忿怒、以致在神震怒並顯出祂公義審判的日子受報的人——祂必照各人的行為報應各人（羅二4）——這人就是說了那干犯聖神不得赦免的話。第二十五章。因為無論是愛德、且是出於清潔之心的愛德，或是弟兄合一的相通，或是屬天產業的父業承受，都在乎聖神的恩賜。論到愛德，萬民的教師確實說：

nor will he obtain any benefit of loosing who, not turned to penance, has hoped for a pardon of sins to be granted to him outside the Church. That man, therefore, speaks the irremissible word against the Holy Spirit who, despising the riches of God's goodness and patience and long-suffering, according to his hardness and impenitent heart treasures up for himself wrath in the day of wrath and of the revelation of the just judgment of God, who will render to each one according to his works (Rom. ii, 4). CHAPTER XXV. For whether it be charity, and that from a pure heart, or the communion of fraternal unity, or the paternal possession of the heavenly inheritance, they consist in the gift of the Holy Spirit. Concerning charity, indeed, the Teacher of the nations says:

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caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. v, 5). Unitatem quoque Spiritus cum eadem carilate commendat, di- rens : Obsecro itaque voc ego vinctus in Domino, ut digne ambuletis tocatione qua vocati estis, cum omni humilitate et mansuetudine, cum patientia supportan les invicem in (al. cum) caritate, solliciti servare unita tem Spiritus in vinculo pacis (Ephes. IV, 1, 2, 3). Ipsam quoque communionem Spiritus sancti esse confirmat, dicens : Gratia quoque Domini nostri Jesu Christi, et caritas Dei, et communicatio Spiritus sancti sit cum omnibus vobis (II Cot. XIII, 15). De hæreditate quoque nostra sic loquitur :

神的愛藉著所賜給我們的聖神，澆灌在我們心裡（羅五5）。他把聖神的合一與這同一愛德一同稱揚，說：我這為主被囚的勸你們，行事為人要與蒙召的恩相稱，凡事謙虛、溫柔、忍耐，用愛心互相寬容，竭力保守聖靈所賜合而為一的心，聯絡於和平（弗四1、2、3）。他也確證這相通乃是聖神的相通，說：願主耶穌基督的恩惠、神的慈愛、聖神的相通，與你們眾人同在（格後十三13）。論到我們的產業，他也如此說：

the charity of God is poured out in our hearts through the Holy Spirit, who has been given to us (Rom. v, 5). He commends the unity of the Spirit together with that same charity, saying: I therefore, the prisoner in the Lord, beseech you that you walk worthily of the vocation to which you are called, with all humility and meekness, with patience supporting one another in charity, being solicitous to keep the unity of the Spirit in the bond of peace (Eph. iv, 1, 2, 3). He confirms also that the communion is of the Holy Spirit, saying: The grace also of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit be with you all (2 Cor. xiii, 13). Concerning our inheritance also he speaks thus:

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Signati estis Spiritu promissio nis sanctO, qui est pignus hæreditatis nostræ (Ephes. I, 13, 14). Spem quoque ipsam, quae vitium desperatio nis expellit, sancto Spiritui beatus assignat Apostolus dicens : Deus autem spei repleat vos omni gaudio et pace in credendo, ut abundetis in ape et virtute Spiri- lus sancti (Rom. xv, 13). Ille itaque coelestis hæredi tatis adipiscitur perenne consortium, qui intra Eccle siam catholicam fraternæ caritatis custodiens unita tem, priusquam præsentem finiat vitam, deponit mor tiferam cordis impœnitentis duritiam, nec desperat in Ecclesia una et vere catholica remissionem omnium peccatorum conversis dari per Spiritum sanctum.

你們既信了基督，就受了所應許的聖神為印記，這聖神是我們得基業的憑據（弗一13、14）。蒙福的使徒也把那驅除絕望之惡的盼望本身歸於聖神，說：但願賜盼望的神，因信將諸般的喜樂平安充滿你們的心，使你們藉著聖神的能力大有盼望（羅十五13）。因此，凡在大公教會之內持守弟兄愛德的合一，在今生終了以先便放下不悔改之心那致命的剛硬，並不絕望於在獨一真正的大公教會裡藉聖神將一切罪之赦免賜給悔改歸正之人的人，就得著屬天產業永遠的團契。

You were sealed with the Holy Spirit of promise, who is the pledge of our inheritance (Eph. i, 13, 14). Hope itself, too, which expels the vice of despair, the blessed Apostle assigns to the Holy Spirit, saying: Now the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit (Rom. xv, 13). That man, therefore, attains the perennial fellowship of the heavenly inheritance who, keeping within the Catholic Church the unity of fraternal charity, before he ends the present life, lays aside the deadly hardness of an impenitent heart, and does not despair that in the one and truly Catholic Church the remission of all sins is given to the converted through the Holy Spirit.

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380 Quod etiam ipse Salvator noster ostendit. Post quam enim resurrexit, insufflans in discipulos, et eis donum sancti Spiritus tribuens, remittendorum eis potestatem tribuit peccatorum, dicens : Accipite Spi ritum sanctum. Si cujus peccata dimiseritis, dimit tentur ei; cujus retinneritis, retinebuntur (Joan. XX, 22, 23). CAPUT XXVI. Non itaque adversos se mortifera desperatione claudant ostium indulgentiæ, qui; ab Ecclesia catho lica segregati, cujuslibet haeresiS site schismatis te nentur errore obstricti. Deponant duritiam cordis, si nolunt malis interminabilibus cruciari. Scriptum nantqUe est quia Cor durum male habebit in novissimo, et qui amat periculum in illo peribit (Eccli.

這一點我們的救主親自也顯明了。因為在祂復活以後，向門徒吹氣，將聖神的恩賜賜給他們，就授予他們赦罪的權柄，說：你們受聖神。你們赦免誰的罪，誰的罪就得赦免；你們留下誰的罪，誰的罪就被留下（若二十22、23）。第二十六章。因此，那些與大公教會分離、被任何異端或分裂之錯謬所緊緊捆縛的人，不要以致命的絕望向自己關閉赦免之門。他們若不願受無盡之惡的折磨，就當放下心中的剛硬。因為經上記著說：剛硬的心到終必遭禍患，喜愛危險的必因此滅亡（德訓篇

This our Savior himself also showed. For after he rose again, breathing upon the disciples, and bestowing on them the gift of the Holy Spirit, he granted them the power of remitting sins, saying: Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven them; whose you shall retain, they are retained (John xx, 22, 23). CHAPTER XXVI. Let them not, therefore, by deadly despair, close against themselves the door of pardon, who, separated from the Catholic Church, are held bound fast in the error of any heresy or schism whatsoever. Let them lay aside the hardness of heart, if they do not wish to be tormented with unending evils. For it is written that A hard heart shall fare ill at the last, and he who loves danger shall perish in it (Sirach

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III, 27). Quid autem periculosius quam divinis obedientiam non exhibere sermonibus, etvocantis Dei spernero voluntatem? Propter quod in libro sancti Job, sicuti his qui convertuntur æternitas promittitur gloriosa, sic impiis, pro eo quod non obediunt, salutis munera denegantur. Sic enim scriptum est: Qui convertuntur ab iniquitate, si audierint et servaverint, complebunt dies suos in boni, et annos suos ix gloria. Impios tero non facit salvet, eo quod notuerunt scire Deum, et cum mo nerentur, inobedientes erant (Job XXXVI, 11 et seq.). Non ergo spernant obedientiæ tempus indultum, sed ad Eeclesiam catholicam revertantur;

三27）。然而還有甚麼比不順從神聖之言、藐視那呼召之神的旨意更危險的呢？為此，在聖約伯記中，正如榮耀的永恆被應許給歸正的人，照樣，救恩的恩賜也被拒絕給不肯順從的不虔之人。因為經上如此記著：那些從罪孽歸正的人，若肯聽從順服，就必在福樂中度盡他們的年日，在榮耀中終其歲月。至於不虔之人，祂卻不使他們得安穩，因為他們不肯認識神，且在受勸戒時仍悖逆（約伯三六11及下文）。因此，讓他們不要藐視所賜給他們順服的時候，倒要歸回大公教會；

iii, 27). But what is more dangerous than not to render obedience to the divine words, and to spurn the will of God who calls? For which reason, in the book of holy Job, just as a glorious eternity is promised to those who are converted, so to the impious, because they do not obey, the gifts of salvation are denied. For thus it is written: They who are converted from iniquity, if they hearken and obey, shall complete their days in good things, and their years in glory. But the impious he does not make safe, because they were unwilling to know God, and, when they were admonished, they were disobedient (Job xxxvi, 11 ff.). Let them not, therefore, spurn the time of obedience granted them, but let them return to the Catholic Church;

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in qua sola per sancti Spiritus donum caritas coeperit multitudinem peccatorum ( I Petr. IV, 8). Si qui etiam in Ecclesia catholica sunt, et male vivunt, priusquam istam vi tam iiniant, festinent ut a mala vita discedant ; nec sibi putent ad salutem sufficere catholicum nomen, si Dei non faciant voluntatem. DiCit enim Salvator noster : Non omnia qui dicit mihi, Domine, Domine, intrabit in regnum cœlorum; sed qui fecerit voluntatem Patris mei, qui ita cœlis est, ipse intrabit in regnum cœ lorum (Matth. VII, 19). Nam et in libro Psalmorum scriptum est: Quia prope est Dominus omnibus invo cantibus eum in veritate;

惟獨在她之內，藉聖神的恩賜，愛德纔開始遮蓋許多罪（伯前四8）。若也有人在大公教會之內卻生活敗壞，就當在結束此生以先，急速離棄惡劣的生活；也不要以為只要有大公之名就足以得救，若他們不遵行神的旨意。因為我們的救主說：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，纔能進天國（瑪七21）。因為在詩篇中也記著說：凡誠心求告耶和華的，耶和華便與他相近；

in which alone, through the gift of the Holy Spirit, charity has begun to cover a multitude of sins (1 Pet. iv, 8). If there are also any within the Catholic Church who live wickedly, before they end this life, let them hasten to depart from an evil life; nor let them think the Catholic name suffices for their salvation, if they do not do the will of God. For our Savior says: 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). For in the book of Psalms also it is written: The Lord is nigh to all who call upon him in truth;

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voluntatem timentium se fa ciet, et preces eorum exaudiet, et salvos faciet eos (Psal. CXLIV, 18, 49). Propter quod et in Proverbiis unusquisque nostrum et timere Dominum jubetur, et a maio discedere Ibi quippe dicitur : Time Dominum, et declina ab omni malo, et erit pax corpori tuo, et di ligentia ossibus tuis (Prov. III, 7, 8). Nam et in libro Eccletiastico, ne mala faciat unusquisque fidelium sic admonetur : Noli facere mala, et non apprehendent te. Discede ab iniquo, et discedent mala ab te. Ne semines mala in sulcis injuriæ, et non metes illa in septuplum (Eccli. VII, i . I, 3).

祂必成就敬畏祂之人的心願，也必聽他們的呼求，並拯救他們（詠一四四18、19）。為此，在箴言中也吩咐我們各人既要敬畏耶和華，又要遠離惡事。因為那裡說：要敬畏耶和華，遠離一切惡事，這便醫治你的身體，滋潤你的百骨（箴三7、8）。因為在德訓篇中也如此勸戒每一個信徒不要行惡：不要行惡，惡事就不會臨到你。遠離不義的人，惡事就必離開你。不要在不義的犁溝裡撒下惡種，免得你收割時得著七倍（德訓篇七1、3）。

he will fulfill the desire of those who fear him, and will hear their prayers, and will save them (Ps. cxliv, 18, 19). For which reason, in the Proverbs also, each one of us is commanded both to fear the Lord and to depart from evil. For there it is said: Fear the Lord, and turn away from every evil, and there shall be peace to thy body, and health to thy bones (Prov. iii, 7, 8). For in the book of Sirach also each of the faithful is thus admonished, lest he do evil: Do no evils, and they shall not lay hold of thee. Depart from the unjust, and evils shall depart from thee. Sow not evils in the furrows of injustice, and thou shalt not reap them sevenfold (Sirach vii, 1, 3).

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In eodem libro rursus ne quis- quam peccata peccatis adjiciens de misericordia Dei velit sibi vana cogitatione blandiri, hujuscemodi ver bls doctrina salutaris occurrit : Ne adjicias peccatum super peccatum, et dicas : Miseratio Dei magna est; misericordia enim et ira ab illo, et in peccatores respi- ciet ira illius (Eccli. V, 5, 6, 7). Et rursus sanctus Job dixit : Nonne perditio erit iniquo, et alienatio fa cientibus iniquitatem (Job XXXI, 3) ? In Proverbiis scriptum est: Iniquitates sua capient impium; funi culis autem peccatorum suorum unusquisque constrin gitur. Hic moritur cUm indisciplinatis, 381 de multi tudine autem vitæ suæ projectus est, et perit pro insi pientia (Prov.

在同一書中又說，免得有人罪上加罪，卻要以虛妄的念頭就神的憐憫自我安慰，有益的教訓便以這樣的話與他相對：不要罪上加罪，也不要說：神的憐憫大；因為憐憫與忿怒都在乎祂，祂的忿怒必臨到罪人（德訓篇五5、6、7）。聖約伯又說：不義的人豈不遭毀滅麼？作孽的人豈不被隔絕麼（約伯三一3）？箴言中記著說：不虔之人必被自己的罪孽抓住；各人也被自己罪惡的繩索所捆綁。他必與無教養的人同死，因自己生命的眾多而被丟棄，並因愚昧而滅亡（箴

In the same book again, lest anyone, adding sins to sins, should wish to flatter himself with a vain thought concerning the mercy of God, wholesome doctrine confronts him with words of this kind: Add not sin upon sin, and say not: The mercy of God is great; for mercy and wrath are with him, and his wrath will look upon sinners (Sirach v, 5, 6, 7). And again holy Job said: Shall there not be destruction for the unjust, and estrangement for those who work iniquity (Job xxxi, 3)? In the Proverbs it is written: His own iniquities catch the impious; and each one is bound fast with the cords of his own sins. He dies with the undisciplined, and out of the multitude of his own life he is cast forth, and he perishes through folly (Prov.

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v, 22, 23). CAPUT XXVII. Et ne quis putet aliqua peccata hominum latere Deum pONe, sancti Job sermonibus instruamur di centis : Cogitationes meas dinumerasti, et nihil te la tuit pecsatorum meorum. Signasti quasi n in sacculo iniquitates meas, adnotasti si quid invitus erravi (Job XIV, 16, 17, juxta LXX). Ne vero aliquis impunitum se futurum patet, si converti noluerit, ejusdem san eti viri verbis intentus auscultet dicentis : Imo vero nullus confidat cum sit nequam, se impunitum futu rum, quidquid in iracundia provocet Deum, tanquam inquisitio in eo non sit futura.

五22、23）。第二十七章。免得有人以為人的甚麼罪能向神隱藏，讓我們受聖約伯之言的教導；他說：你數點了我的意念，我的罪沒有一件能瞞過你。你把我的罪孽如同封在囊中，我不由自主所犯的錯，你都記下了（約伯十四16、17，據七十士譯本）。但免得有人以為自己若不肯歸正就可免受刑罰，讓他專心聽這同一位聖人的話；他說：不然，凡作惡的人切不可自恃可以免罰，以為他在怒中如何觸犯神都不致有查究臨到他身上。

v, 22, 23). CHAPTER XXVII. And lest anyone think that any sins of men lie hidden from God, let us be instructed by the words of holy Job, who says: Thou hast numbered my thoughts, and nothing of my sins has escaped thee. Thou hast sealed up my iniquities as it were in a bag, thou hast noted whatever I have erred against my will (Job xiv, 16, 17, according to the Seventy). But lest anyone suppose he will go unpunished if he has been unwilling to be converted, let him listen intently to the words of the same holy man, who says: Nay rather, let no one, when he is wicked, be confident that he will go unpunished, whatever in his anger he provokes against God, as though there would be no inquiry made concerning him.

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Propter hoc in Ecclesiastico salubris deprompta monitio, ut nec conversio nobis dent qua vitentur peccata, nec de precatio, qua possint dimitti præterita. Sic enim die citur : Fili, peccasti? Ne adjicias iterum; sed et de prissinis deprecare, ut tibi dimittantur. Quasi a facie colubri fuge peccata. accesseris ad illa, suscipient te, et quasi dentes leonis in rorando interficient te (Eccli. xxi, 1, 2). Sed nec illud siletur, quod impii et peccatores qui pœnitentiam impietatis sive ini quitatis agere noluerint, æternis sint in fine depu tandi suppliciis, misericordiam vero his qui pœniten tiam gesserint Dominus noster largiatur. Quippe in libro Ecclesiastico sic positum est:

為此，德訓篇中提出有益的勸誡，好使我們既不缺那藉以躲避罪的歸正，也不缺那藉以能得赦免既往之罪的懇求。因為經上如此說：我兒，你犯了罪麼？不要再犯；並且要為你從前的罪懇求，好叫這些罪得蒙赦免。要躲避罪，如同躲避蛇的面。你若走近它們，它們必抓住你，並要像獅子的牙齒，在吞噬中殺害你（德訓篇二一1、2）。但這一點也不被緘默不言：那些不肯為自己的不虔或不義悔改的不虔者與罪人，在末了要被判定受永刑，然而我們的主卻向那已悔改的人施憐憫。因為在德訓篇中確實如此記載：

For this reason a wholesome admonition is brought forth in Sirach, that neither conversion should fail us, by which sins are avoided, nor supplication, by which past sins can be forgiven. For thus it is said: My son, hast thou sinned? Add not again; but also make supplication for thy former sins, that they may be forgiven thee. Flee from sins as from the face of a serpent. If thou approach them, they will lay hold of thee, and, like a lion's teeth, they will slay thee in devouring (Sirach xxi, 1, 2). But neither is this passed over in silence, that the impious and sinners who have been unwilling to do penance for their impiety or iniquity are to be assigned in the end to eternal torments, but that our Lord bestows mercy on those who have done penance. For indeed in the book of Sirach it is thus set down:

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Quoniam et Altis simus misertus est pœnitentibus, et impiis et peccato ribus reddet vindictam (Eccli. xu, 7). Rursus in eo dem volumine sic dicitur : Memento quoniam ira non tardabit. Humilia valde spiritum tuum, quoniam vin- dicta carnis impii ignis et vermis (Eccli. VII, 18, 19). Esaias quoque dicit: Quia ignis eorum non exstingue tur, et vermis eorum non morietur (Isai. LXVI, 24). Rursum in Ecclesiastico positum est: Stuppa collecta synagoga peccantium, et consummatio eorum flamma ignis. Via peccantium plena offensis, et in fine illorum inferi, et tenebræ, et pænæ (Eccli. xxi, 10, 11). CAPUT XXVIII.

因為至高者也向悔改的人施了憐憫，卻要向不虔者與罪人施行報應（德訓篇十二7）。在同一卷中又如此說：要記得忿怒必不遲延。當極其自卑，因為臨到不虔者肉身的報應乃是火與蟲（德訓篇七18、19）。以賽亞也說：因為他們的火不滅，他們的蟲也不死（賽六六24）。德訓篇中又記載說：罪人聚集的會眾如同麻屑，他們的結局乃是火焰。罪人的道路滿了絆腳石，他們的終局乃是陰間、黑暗與刑罰（德訓篇二一10、11）。第二十八章。

Because the Most High also has had mercy on the penitent, and to the impious and to sinners he will render vengeance (Sirach xii, 7). Again in the same volume it is thus said: Remember that wrath will not tarry. Humble thy spirit greatly, for the vengeance upon the flesh of the impious is fire and the worm (Sirach vii, 18, 19). Isaiah also says: For their fire shall not be quenched, and their worm shall not die (Isa. lxvi, 24). Again in Sirach it is set down: The gathered assembly of sinners is like tow, and their end is a flame of fire. The way of sinners is paved with stumbling-blocks, and at their end are hell, and darkness, and punishments (Sirach xxi, 10, 11). CHAPTER XXVIII.

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Hæc est mora, quæ seeundum carnem viventes cucipiet, sicut beati Pauli prædicatio sancta testatur, Ita dicentis k : Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus. Si enim secun dum carnem vixeritis, moriemini; si autem spiritu factu carnis mortificaveritis, vivetis (Rom. vine 12, 13). Facta autem camis sequitur, si quis aut obse- quitUr desideriis sæcularum, aut in impietate vult remanere captivus : cum nos non aliud doctrina spi ritatis erudiat, nisi ut abnegata impietate, desideria quoque sæcularia deponamus. Quod gentium Doctor nis verbis insinuat :

這就是那要抓住隨從肉體而活之人的死亡，正如蒙福保羅聖潔的傳講所見證，如此說：弟兄們，這樣看來，我們並不是欠肉體的債，去隨從肉體活著。你們若隨從肉體活著必要死；若靠著聖靈治死身體的惡行必要活著（羅八12、13）。而肉體的惡行隨之而來，若有人或屈從屬世的私慾，或甘願在不虔中作囚徒：其實屬靈的教訓所教導我們的無非是：要棄絕不虔，也放下屬世的私慾。萬民的教師以這些話傳達此意：

This is the death that shall seize those who live according to the flesh, as the holy preaching of blessed Paul testifies, thus saying: Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live (Rom. viii, 12, 13). Now the deeds of the flesh follow, if anyone either yields to worldly desires, or wishes to remain a captive in impiety: whereas spiritual doctrine instructs us in nothing else than that, having renounced impiety, we should also lay aside worldly desires. Which the Teacher of the nations conveys in these words:

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Apparuit autem gratia Domini omnibus hominibus, crudiens nos, Ut abnegantes im pietatem et sæcularia desideria, sobrie et juste et pie vivamus in hoc sæculo, exspectantes beatam spem, et adventum gloriæ magni Dei, et Salvatoris nostri Jesu Christi (Tit. II, 11 et seq.). Illorum 382 est igitur spes beati, illorum exspectatio certa, illorum felici tas futura , qui abnegantes impietatem et sæcularia desideria, sobrie et juste et pie Vixerint III hoc sæ culo. Sobrietas itaque et justitia et pietas debent a Christianis intentissime custodiri. Sobrietatem au tem custodit quisquis mores suos vitamque compo nit.

如今神的恩典已經向萬人顯明，教訓我們要棄絕不虔和屬世的私慾，在今世自守、公義、敬虔地生活，等候所盼望的福，並等候至大之神和我們救主耶穌基督榮耀的顯現（鐸二11及下文）。因此，那有福的盼望是屬於他們的，那確定的期待是屬於他們的，那將來的福樂也是屬於他們的，就是那些棄絕不虔和屬世私慾、在今世自守、公義、敬虔而活的人。因此，自守、公義與敬虔應當被基督徒極其殷勤地守護。凡整飭自己品行與生活的人，就是守護了自守。

Now the grace of the Lord has appeared to all men, instructing us that, renouncing impiety and worldly desires, we should live soberly, and justly, and piously in this world, looking for the blessed hope and the coming of the glory of the great God, and of our Savior Jesus Christ (Titus ii, 11 ff.). Theirs, therefore, is the blessed hope, theirs the sure expectation, theirs the future felicity, who, renouncing impiety and worldly desires, have lived soberly, and justly, and piously in this world. Sobriety, therefore, and justice, and piety ought to be most diligently guarded by Christians. And sobriety he guards who orders his morals and his life.

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Et ille juste vivit, qui proximo nec mali aliquid ingerit, et in quantum potest, adjutorium bonæ ope rationis impendit. Me etiam pie vivit, qui perversum aliquid nec credit de Deo, nec dicit. Quisquis ergo vult ad regnum pervenire coelorum, vivat sobrius in semetipso, justitiam servet in proximo, pius perse veret in Deo. CAPUT. XXIX. Hæc autem tunc in futura vita proderunt, si in vita saeculi præsentis habeantur. Hoc enim beatus et sciebat et docebat Apostolus, qui præcipiebat ut sobrie et juste ct pie vivamus in hoc sæculo (Ibid.) : docens scilicet illos adepturos in judicio misericor diam, qui ante Judicium in hoc sæculo justam ges- serint vitam.

那按公義生活的人，就是既不加害於鄰舍、又盡其所能施行善工之助的人。那敬虔生活的人，也是既不信、也不說任何關於神的悖謬之事的人。所以，凡願進入天國的人，當在自身裡清醒度日，向鄰舍持守公義，向神虔誠堅忍。第二十九章。而這些事惟有在今世持守，方能在來世的生命中得益。因為那有福的使徒既知道又教導這事，他吩咐我們要在今世清醒、公義、敬虔地生活（同上處）：這就是教導我們，凡在審判之前於今世度公義生活的人，必在審判時蒙憐憫。

And that man lives justly who neither inflicts any evil upon his neighbor and, so far as he is able, expends the help of good works. He too lives piously who neither believes nor speaks anything perverse concerning God. Whoever therefore wishes to attain the kingdom of heaven, let him live soberly in himself, keep justice toward his neighbor, and persevere piously in God. Chapter 29. These things, moreover, will then profit in the life to come if they are held fast in the life of the present age. For this the blessed Apostle both knew and taught, who charged us to live soberly and justly and piously in this world (same place): teaching, that is, that those will obtain mercy in the judgment who before the Judgment have led a just life in this world.

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Propter quod nos in libro Ecclesiastico divina premonet Scriptura, dicens : Ante judicium para justitiam tibi, et in conspectu Dei invenies propi fiationem (Eccli. XVIII, 19). Debet itaque hic sibi justitiam præparare, quisquis in conspectu Dei pro pitiationem desiderat invenire. Quod enim in præ senti sxculo sibi homo non thesaurizaverit, futuræ retributionis tempore non habebit. Quod ut divina rum testimoniis Scripturarum quantum sat est possit ostendi, primum terminemus librum, ut consequen ter parti residuæ quæstionis congruum dare possimus exordium. LIBER SECUNDUS.

因此，神聖的經卷在《便西拉智訓》中預先警戒我們說：「在審判之前，當為自己預備公義，你就必在神面前尋得挽回之恩」（便西拉智訓十八19）。所以，凡渴望在神面前尋得挽回之恩的人，都當在此世為自己預備公義。因為人在今世若不為自己積聚財寶，在將來報應之時就必無所有。為要盡可能藉神聖經卷的見證顯明此事，我們先結束本卷，以便隨後能為所餘問題的部分給出合宜的開端。第二卷。

On this account divine Scripture forewarns us in the book of Ecclesiasticus, saying: Before judgment prepare justice for yourself, and in the sight of God you shall find propitiation (Ecclus. 18:19). Therefore whoever desires to find propitiation in the sight of God ought to prepare justice for himself here. For what a man has not laid up as treasure for himself in the present age, he will not have in the time of the future recompense. And that this may be shown, as far as is sufficient, by the testimonies of the divine Scriptures, let us first bring this book to a close, so that we may consequently be able to give a fitting beginning to the remaining part of the question. SECOND BOOK.

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383 CAPUT PRIMUM., Non ignoro libri superioris initio sic nos quæstio nem de remissione peccatorum tractandam in Dei nomine atque adjutorio suscepisse, ut trina fieret disputationis inchoatae partitio. Etenim cum Domi no nostro, hoc est Deo vero, nec misericordiam deesse, nec justiliam diceremus (quod etiam Scrip turarum divinarum manifestissima curavimus attesta tione monstrare), hinc diximus facilius veritatem posse quaerentibus apparere, qualibus Deus peccata dimittat, ubi dimittat, quando dimittat. Hujus tri partitæ divisionis cum jam geminam persolverim; partem, tertiæ me non nescio debitorem.

我並非不知，在前一卷的開端，我們曾奉神的名、藉神的幫助，著手處理關於赦罪的問題，使討論分為三部分。因為我們既說，我們的主，即真神，既不缺憐憫，也不缺公義（這也是我們藉神聖經卷最明顯的見證所竭力顯明的），我們便說，由此真理能更容易向尋求者顯明：神赦免何等人的罪，在何處赦免，並在何時赦免。這三重劃分中，我如今既已完成了雙重的部分，我便不會不知自己尚欠第三部分。

I am not unaware that at the beginning of the previous book we undertook, in the name and with the help of God, to treat the question concerning the remission of sins in such a way that a threefold division of the discussion might be made. For since we said that neither mercy nor justice is lacking to our Lord, that is, to the true God (which also we took care to show by the most manifest attestation of the divine Scriptures), we said that from this the truth could more easily appear to inquirers: to what sort of persons God forgives sins, where He forgives, and when He forgives. Of this threefold division, having now discharged the twofold part, I am not unaware that I am a debtor for the third.

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Qualibus etenim Deus peccata dimittat, et ubi dimittat, quan tum nobis, Dens suae pietatis condonavit auxilium, arbitror superiore libro competenter ostensum. Constat a namque peccatorum remissionem non tri bui nisi conversis intra Ecclesiam catholicam con stitutis. Ibi enim potest conversio esse vera, ubi fi des vera comitatu sanctæ conversationis ornatur, et bene vivendi studium nulla pravæ credulitatis ma culatione polluitur. Vita enim bona non veraciter dicitur, quæ perversae credulitatis vitio depravatur ; neque suflicit ad salutem fides recte credentis, si conversatio moribus atque operibus turbatur obsce nis.

神赦免何等人的罪，並在何處赦免，我認為在前一卷中，就神憑其慈憐所賜給我們的幫助而言，已妥當地顯明了。因為顯然，赦罪惟獨賜給那些在大公教會內悔改歸正的人。因為真實的悔改惟有在此才能成就：在那裡，真實的信德藉聖潔生活的相伴而得裝飾，行善的熱心不被任何悖謬信念的污點所玷污。因為那被悖謬信念之惡所敗壞的，不能真稱為美好的生活；正信之人的信德也不足以得救，若他的生活被污穢的品行與行為所攪擾。

To what sort of persons God forgives sins, and where He forgives, I judge to have been suitably shown in the previous book, so far as God in His mercy granted us His help. For it is established that remission of sins is not bestowed except on the converted who are set within the Catholic Church. For there can true conversion be, where true faith is adorned by the companionship of a holy manner of life, and the zeal for living well is defiled by no staining of depraved belief. For a good life is not truly so called which is corrupted by the vice of perverse belief; nor does the faith of one believing rightly suffice for salvation, if his manner of life is disturbed by obscene conduct and works.

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Propter quod sicut mortuam sine operibus fi dem beatus Jacobus prædicat (Jac. II, 17), sic omne quod non est ex fide peccatum esse Paulus sua predicatione confirmat (Rom. xiv, 23). 384 CAPUT II. Nunc autem in quantum nobis a luce vera, quæ illuminat omnem hominem venientem in hunc mun dum (Joan. I, 9), donatur illuminationis auxilium, aggredimur ostendere quando pœnitentibus detur remissio peccatorum. Sterilis cnim pœnitentia remis sionis fructu privabitur, si divinitus indulti temporis opportunitas omittatur. Propter quod beatus Petrus dicit:

因此，正如那有福的雅各宣告沒有行為的信是死的（雅二17），照樣，保羅也藉其宣講證實，凡不出於信的都是罪（羅十四23）。第二章。而如今，就那照亮凡進到世上之人的真光（約一9）所賜給我們的光照之助而言，我們著手顯明何時赦罪賜給悔改的人。因為若失去神所賜之時的機會，貧瘠的懺悔就必被剝奪赦免的果子。因此，那有福的彼得說：

On this account, just as the blessed James proclaims faith without works to be dead (James 2:17), so Paul confirms by his preaching that everything which is not of faith is sin (Rom. 14:23). Chapter 2. Now, however, insofar as the help of illumination is granted to us by the true light which enlightens every man coming into this world (John 1:9), we undertake to show when remission of sins is given to the penitent. For a barren repentance will be deprived of the fruit of remission, if the opportunity of the time divinely granted is let slip. On this account the blessed Peter says:

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Non tardat Dominus promissum suum, sicut quidam tardantem existimant b, sed patienter fert propter vos, nolens aliquem perire, sed omnes ad pæ nitentiam converti (II Petr. m, 9). Obsecro, Eulhymi carissime, ne te pigeat intenta consideratione pen sarc quantum sit ponderis in hac apostolici virtute sermonis. Neque enim debet tanquam leve contem- m quod beatus Petrus ob hoc dicit Deum patienter ferre, quia non vult aliquem perire, sed omnes in poenitentiam converti. Hic enim prodest poenitentia peccatori, ubi Deus peccantem damnare non festinat, ut remissionem peccatorum ad poenitentiam conver so concedat.

「主並不遲延祂的應許，像有人以為祂遲延一般，乃是為你們的緣故忍耐等候，不願有一人沉淪，乃願人人都悔改歸正」（彼後三9）。至愛的猶提謬啊，我懇求你，不要厭煩以專注的省思衡量：在使徒言語的這股力量中，有何等的分量。因為那有福的彼得說神忍耐等候，是因祂不願有一人沉淪，乃願人人悔改歸正——這話絕不可當作輕微而藐視。因為在此處，懺悔對罪人有益，就是在神不急於定罪犯罪之人之處，使祂可將赦罪賜給悔改歸正的人。

The Lord does not delay His promise, as some suppose Him to delay, but bears patiently on your account, unwilling that any should perish, but that all should be converted to repentance (2 Pet. 3:9). I beseech you, most beloved Euthymius, do not be reluctant to weigh with intent consideration how much weight there is in this apostolic force of speech. For it ought not to be despised as trifling that the blessed Peter says God bears patiently for this reason, because He does not will that any should perish, but that all should be converted to repentance. For here repentance profits the sinner, where God does not hasten to condemn the one sinning, so that He may grant remission of sins to the one converted to repentance.

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Quia si etiam post hanc vitam iniquo rum poenitentia possit esse aliquatenus fructuosa, non diceret beatus Petrus, propterea Deum patienter ferre, quia non vult aliquem pcrire, eorum scilicet I quos præsciit et prædestinavit conformes fieri imagi nis Filii ejus (Rom. VIII, 29). Istorum nemo perit. Voluntati autem ejus quis resistit ? Isti ante finem, præsentis vitæ Dei misericordia gratis præveniuntur, ' ipsi corde contrito et humiliato salubriter compun guntur, et omnes ad pœnitentiam divino munere con vertuntur, ad quam sunt divinitus prædestinati per gratuitam gratiam, ut conversi non pereant, sed ita beant vitam æternam.

因為，倘若不義之人的懺悔即使在今生之後仍能稍有果效，那有福的彼得就不會說神忍耐等候是為此緣故，即祂不願有一人沉淪——就是那些祂所預知、並預定要效法祂兒子形像之人（羅八29）。這些人中無一沉淪。有誰能抗拒祂的旨意呢？這些人在今生結束之前，白白地被神的憐憫所引領先臨；他們憑痛悔謙卑的心得救地被扎心，並都藉神的恩賜歸向懺悔——他們原是藉白白的恩典被神預定歸向此懺悔的——使他們既已歸正就不至沉淪，反得永生。

For if the repentance of the wicked could be in any degree fruitful even after this life, the blessed Peter would not say that God bears patiently for this reason, because He does not will that any should perish—of those, namely, whom He foreknew and predestined to be conformed to the image of His Son (Rom. 8:29). Of these none perishes. And who resists His will? These, before the end of the present life, are freely prevented by the mercy of God; they are savingly pierced with a contrite and humbled heart, and all are converted to repentance by the divine gift, to which they were divinely predestined through gratuitous grace, so that being converted they may not perish, but may have eternal life.

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Hi procul dubio sunt omnes quos secundum beati Pauli præconium Deus vult salvos fieri, et in agnitionem veritatis venire (I Tim. ii, 4). Quia enim ille hoc vult qui omnia quæcunque voluit fecit, quod vult semper insuperabiliter facit. Hoc utique in eis impletur quod omnipotentis Dei voluntas incommutabilis et insuperabilis habet ; cu- jus sicut mutari voluntas non potest in dispositione, ita nec prohibetur nec impeditur potestas in opere : quia nec æquitatem illius valet quisquam juste re prehendere, nec misericordiam ipsius potest aliquis obviare. Unde Salvator noster incredulæ civitatis malevolentiam lalibus verbis objurgat:

這些人無疑就是那些照那有福的保羅所宣告的，神願意他們得救、並得以認識真理的人（提前二4）。因為那位行了凡祂所願一切的既願意這事，祂所願的就總是不可勝過地成就。神那不可改變、不可勝過的旨意在他們身上所要成就的，確實得以應驗；祂的旨意在安排上既不能被更改，祂的權能在作為上也不被禁止或攔阻：因為無人能公義地責備祂的公平，也無人能抵擋祂的憐憫。因此，我們的救主用這樣的話責備那不信之城的惡意：

These without doubt are all those whom, according to the proclamation of the blessed Paul, God wills to be saved and to come to the knowledge of the truth (1 Tim. 2:4). For because He wills this who has done all whatsoever He willed, what He wills He always does insuperably. This indeed is fulfilled in them which the will of Almighty God has, unchangeable and insuperable; whose will, as it cannot be changed in its disposition, so neither is His power prohibited nor impeded in its work: for neither can anyone justly reprehend His equity, nor can anyone withstand His mercy. Whence our Savior rebukes the malevolence of the unbelieving city with such words:

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Hierusalem, Hierusalem, quæ occidis prophetas, et lapidas missos ad te c, quotiens volui congregare filios tuos sicut gallina congregat pullos suos sub alas suas, et noluisti (Matth. XXIII, 57) ! Hoc autem dixit Christus, ut - lius malam voluntatem ostenderet qua insuperabili voluntati divinæ frustra resislere nitebatur, cum bo na voluntas Dei nec ab eis possit vinci quos deserit, nec aliquid non possit operari quod velit. Illa igitur Hierusalem,quantum ad ejus attinet voluntatem, suos filios ad, Salvatorem congregari noluit, sed ta men ille omnes quos voluit congregavit. Ac per hoc illa resistere voluit Omnipotenti, nec valuit:

「耶路撒冷啊，耶路撒冷，你這殺害先知、又用石頭打死那奉差遣到你這裡來之人的！我多次願意聚集你的兒女，好像母雞把小雞聚集在翅膀底下，只是你們不願意」（太二十三37）！基督說這話，是要顯明它的惡意，就是它徒然地力圖抗拒那不可勝過的神聖旨意；因為神那美善的旨意，既不能被祂所撇棄的人勝過，也不能在祂所願的任何事上不成就。所以，那耶路撒冷就其自身的意願而言，不願它的兒女被聚集歸向救主；然而祂卻聚集了凡祂所願的人。因此，它雖願抗拒全能者，卻不能：

Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often would I have gathered your children together as a hen gathers her chicks under her wings, and you would not! (Matt. 23:37). Now Christ said this in order to show its evil will, by which it strove in vain to resist the insuperable divine will, since the good will of God can neither be overcome by those whom it abandons, nor can fail to accomplish anything that it wills. That Jerusalem, then, so far as pertains to its own will, was unwilling that its children be gathered to the Savior; yet He gathered together all whom He willed. And thereby it willed to resist the Almighty, and was not able:

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quia Deus qui, sicut scriptum est , Omnia quæcunque 385 voluit fecit (Psal. CXXXIV, 6), quoscunque vo luit ad se gratuita justHicationc convertit, præve niens scilicet superabundantis gratiæ munere quos posset utique si vellet juste damnare. Ergo cum Pe trus apostolus dicit quia Deus patienter fert, nolens aliquem perire, sed omnes in pœniteotiam converti (II Pelr. III, 9), non sic accipiamns omnes dictos, tanquam nullus sit qui congrue pœnitentiam non sit acurus; sed illos hic omnes accipere debemus, quibus sic Deus pænitentiam hic donat, ut etiam perseverantiam donet : hoc est, qui sic divina præ- veniente misericordia convertuntur, ut eadem mise.

因為神，正如經上所記，行了凡祂所願的一切（詩一三四6），祂藉白白的稱義使凡祂所願的人歸向自己，就是藉超乎豐盛之恩的恩賜先臨他們——那些若祂願意本可公義地定罪的人。所以，當使徒彼得說神忍耐等候，不願有一人沉淪，乃願人人悔改歸正（彼後三9），我們不可把「人人」一詞這樣理解，彷彿沒有一人不將合宜地悔改；而我們在此當把「人人」理解為那些神在此世不僅賜給悔改、也賜給堅忍的人：就是那些藉神先臨的憐憫如此歸正，以致藉那同一的憐憫

because God who, as it is written, has done all whatsoever He willed (Ps. 134:6), converts to Himself by gratuitous justification whomsoever He wills, prevening them, that is, by the gift of superabounding grace—those whom He could indeed justly condemn if He willed. Therefore when the apostle Peter says that God bears patiently, unwilling that any should perish, but that all should be converted to repentance (2 Pet. 3:9), let us not so take the word 'all' as though there were none who is not going fittingly to repent; but by 'all' here we ought to understand those to whom God so gives repentance here that He also gives perseverance: that is, those who are so converted by the divine prevening mercy that, by that same mercy

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ricordia subsequente ad crimina quibus renuntiant nullatenus revertantur. Hi sunt quibus, sicut Paulos ait; dat Deus pœnitentiam ad cognoscendam veritatem, ut resipiscant a diaboli laqueis, a quo captivi tenentur ad ipsius voluntatem (II Tim. II, 25). Hanc poeniten tiam quisquis curaverit in hoc sæculo gerere , ipse apud Deum pœnitentiæ suæ fructum poterit inve nire. CaPUT III. Cæterum legimus in libro Sapientiae quosdam ia die judicii habituros quidem pœnitentiam, non tamen indulgentiam divinitus accepturos. Scriptum denique sic hibetur : Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt, et qui abstulerunt labores eorum.

隨後而來，他們絕不再回到所棄絕的罪行。這些人就是保羅所說的，神賜給他們悔改的心，使他們認識真理，可以醒悟脫離魔鬼的網羅——他們原是被魔鬼擄去，隨從他的旨意（提後二25）。凡致力在今世行此懺悔的人，他自己就必能在神那裡尋得懺悔的果子。第三章。但我們在《智慧書》中讀到，某些人在審判之日雖確有懺悔，卻不能從神那裡得赦。經上末了如此記著：「那時，義人必以極大的堅忍站立，抵擋那些逼迫他們、並奪去他們勞碌成果的人。」

following after, they in no way return to the crimes which they renounce. These are they to whom, as Paul says, God gives repentance to know the truth, that they may recover themselves from the snares of the devil, by whom they are held captive to his will (2 Tim. 2:25). Whoever takes care to perform this repentance in this present age, he himself will be able to find with God the fruit of his repentance. Chapter 3. But we read in the book of Wisdom that certain persons will indeed have repentance on the day of judgment, yet will not divinely receive pardon. It is finally so written: Then shall the just stand in great constancy against those who have straitened them and who have taken away their labors.

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Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis, dicen tes inter se, pænitentiam habentes, et per angustiam spiritus gementes : Hi sunt quos habuimus aliquando in derisum, et in similitudinem improperii; nos insen sati vitam illorum æstimabamu insaniam, et finem illorum sine honore. Quomodo computati. sunt inter filios Dei, et inter sanctos sors illorum est (Sap. v, 1 et seq.) ? Nemo autem, cum legit dictum quia mali mi- rabuntur in subitatione insperatæ salutis, existimet illis qui in criminibus præsentem ilniunt vitam, quan doque insperatam salutem divino munere conferen dam.

「他們看見這事，必被可怕的恐懼所擾，並要因意外拯救之突然而驚奇，彼此懷著懺悔、因心靈的困苦而歎息，說：這些人就是我們從前所譏笑、當作辱罵笑柄的；我們這些無知的人，把他們的生命看作瘋狂，把他們的結局看作不體面。他們怎麼算在神的兒子中間，並在聖徒中有分呢」（智五1及下文）？但當有人讀到經上說惡人必因意外拯救之突然而驚奇時，切莫以為那些在罪行中結束今生的人，將意外地蒙神賜下拯救。

Seeing this they shall be troubled with horrible fear, and shall marvel at the suddenness of unexpected salvation, saying among themselves, having repentance and groaning through anguish of spirit: These are they whom we once held in derision and as a byword of reproach; we senseless ones esteemed their life madness, and their end without honor. How are they reckoned among the sons of God, and their lot is among the saints? (Wisd. 5:1ff.). But let no one, when he reads that it is said the wicked will marvel at the suddenness of unexpected salvation, suppose that salvation, unexpectedly, is to be divinely conferred upon those who end the present life in crimes.

9:115

Justorum namque insperata salus, quæ licet desperatur ab iniquis danda, tamen permanet spe rantibus justis. Unde beatus David unam psalmi loco spem justorum cecinit et salutem, dicens : Salus autem justorum a Domino, et protector eorum est in tempore tribulationis : et adjuvabit eos Dominus, et liberabit eos, et eripiet eos a peccatoribus, et salvos faciet eos, quoniam speraverunt in eum (Psal. XXXVI, 39, 40). Hinc est quod iniqui aeternis deputandi tor mentis dicturi sunt de justis : Hi sunt quos habuimus aliquando in derisum et in similitudinem improperii : nos insensati vitam illorum æstimabamus insaniam, et finem illorum sine honore.

因為義人那意外的拯救，雖被不義之人絕望地認定永不會賜下，卻仍為那些懷有盼望的義人存留。因此，那有福的大衛在詩篇的一處，一併歌頌義人的盼望與拯救，說：「但義人得救是由於耶和華；他在患難時作他們的保障。耶和華必幫助他們，解救他們；他必救他們脫離惡人，把他們救出來，因為他們投靠祂」（詩三十六39-40）。因此，那些注定要受永刑的不義之人，必論到義人說：「這些人就是我們從前所譏笑、當作辱罵笑柄的；我們這些無知的人，把他們的生命看作瘋狂，把他們的結局看作不體面。」

For the unexpected salvation of the just, though it be despaired of as ever to be given by the wicked, nevertheless abides for the just who hope. Whence the blessed David sang in one passage of a psalm both the hope of the just and their salvation, saying: But the salvation of the just is from the Lord, and He is their protector in the time of tribulation: and the Lord will help them and deliver them, and will rescue them from sinners and save them, because they have hoped in Him (Ps. 36:39-40). Hence it is that the wicked, destined to eternal torments, will say concerning the just: These are they whom we once held in derision and as a byword of reproach; we senseless ones esteemed their life madness, and their end without honor.

9:116

Haec est insperata salus, quoniam vitam justorum insaniam æstimabant ; et cum ipsi essent insani, sanos se esse credebant, nec sperabant retributionem divinae justitiae, et propterea vitam suam corrigere negligebant. Etenim delecta tantur hic luxuriose vivere diebus paucis, nec se credebant postmodum a æternis cruciandos esse sup pliciis. Propterea cum justos viderint in illa gloria filiorum Dei de qua dicit beatus Paulus : In qua sta mus et gloriamur in spe gloriæ filiorum Dei (Rom. v, 2) ; tunc iuiqui mirabuntur in gloria justorum, hoc est filiorum 386 Dei; quia ipsi justi sunt filii Dei.

這就是那意外的拯救，因為他們把義人的生命看作瘋狂；他們自己既是瘋狂的，卻自信為清醒，不盼望神公義的報應，因此忽略糾正自己的生活。因為他們在此喜愛奢華度日幾天，卻不信自己此後要受永刑的折磨。因此，當他們看見義人在那神兒女的榮耀中——就是那有福的保羅所說：「我們在其中站立，並歡歡喜喜盼望神兒女的榮耀」（羅五2）——那時不義之人必因義人（即神兒女）的榮耀而驚奇；因為那些義人正是神的兒女。

This is the unexpected salvation, because they esteemed the life of the just as madness; and while they themselves were insane, they believed themselves to be sound, and did not hope for the recompense of divine justice, and on that account neglected to correct their life. For indeed they delighted here to live luxuriously for a few days, and did not believe that afterward they would be tormented with eternal punishments. On that account, when they shall see the just in that glory of the sons of God, of which the blessed Paul says: In which we stand and glory in the hope of the glory of the sons of God (Rom. 5:2), then the wicked will marvel at the glory of the just, that is, of the sons of God; because the just themselves are sons of God.

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