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約伯倫理 第 1305 章

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1305:1
78. Hostis insidias et dolos explorant inchoantes, et in alienis etiam cordibus prœveniunt. — Hostes armati sunt immundi spiritus, innumeris contra nos fraudibus accincti. Qui cum suadere nobis iniqua nequeunt, ea sub virtutum specie nostris obtutibus opponunt, et quasi sub quibusdam armis se contegunt, ne in sua malitia a nobis nudi videantur. Quibus armatis hostibus in occursum pergimus, quando eorum insidias longe praevidemus. Effossa igitur terra, armatis hostibus in occursum pergere, est, edomita carnis superbia, dolos immundorum spirituum mirabiliter explorare. Effossa terra armatis hostibus in occursum pergere, est devicta carnali nequitia contra spiritalia vitia certamen subire.
七十八、初信者探查仇敵的埋伏與詭計，甚至在別人的心中先發制之。——那些武裝的仇敵就是污穢的靈，以無數的詭詐武裝來攻擊我們。當牠們不能勸誘我們行不義時，便把不義以德行的外貌擺在我們眼前，並彷彿以某些武器遮蓋自己，惟恐牠們在自己的惡意中被我們看見赤露。我們出去迎戰這些武裝的仇敵，就是當我們從遠處預見牠們的埋伏之時。所以，刨開地土出去迎戰武裝的仇敵，就是肉體的驕傲既被制伏，便奇妙地探查污穢之靈的詭計。刨開地土出去迎戰武裝的仇敵，就是肉體的邪惡既被勝過，便承受抵擋屬靈罪惡的爭戰。
78. Beginners explore the ambushes and deceits of the enemy, and forestall them even in the hearts of others. — The armed enemies are unclean spirits, girded with innumerable frauds against us. When they cannot persuade us to iniquities, they set them before our gaze under the appearance of virtues, and cover themselves as it were under certain arms, lest in their malice they be seen naked by us. Against these armed enemies we go forth to meet them, when we foresee their ambushes from afar. To go forth therefore, the earth being dug up, to meet the armed enemies, is, the pride of the flesh being subdued, wondrously to explore the deceits of the unclean spirits. To go forth, the earth being dug up, to meet the armed enemies, is, carnal wickedness being conquered, to undergo the contest against spiritual vices.
1305:2
Nam qui adhuc secum enerviter pugnat, frustra contra se bella extra posita suscitat. Qui enim semetipsum carnalibus subjugat, quomodo spiritalibus vitiis resultat? Aut quomodo de labore externi certaminis triumphare appetit, qui adhuc apud semetipsum domestico lihidinis bello succumbit [V et. XXIX.] 79. Vel certe armatis hostibus in occursum pergimus, quando per exhortationis studium eorum insidias et in alieno corde praevenimus. Quasi enim 1032 ex loco in quo fuimus ad locum alium obviam hostibus venimus, quando, nostra cura ordinate postposita, accessum immundorum spirituum a proximi mente prohibemus.
因為那仍與自己軟弱爭戰的人，徒然向自己激起外在的戰爭。因為那降服於肉體之事的人，怎能抵擋屬靈的罪惡呢？或說，那仍在自己裡面向情慾的家內戰爭屈服的人，怎能渴望勝過外在爭戰的勞苦呢？〔舊譯本二十九。〕七十九、或者實在說，我們出去迎戰武裝的仇敵，就是當我們藉勸勉的熱心，甚至在別人的心中先發制其埋伏之時。因為彷彿從我們所在之處，我們來到另一處去迎戰仇敵，就是當我們把自己的關切適當地擱置，禁止污穢之靈接近我們鄰舍的心之時。
For he who still fights feebly with himself, in vain stirs up against himself wars set without. For he who subjugates himself to carnal things, how does he resist spiritual vices? Or how does he seek to triumph over the labor of external contest, who still succumbs within himself to the domestic war of lust? [Old 29.] 79. Or indeed we go forth to meet the armed enemies, when through the zeal of exhortation we forestall their ambushes even in another's heart. For as it were from the place in which we were, we come to another place to meet the enemies, when, our own care being duly set aside, we forbid the approach of the unclean spirits from our neighbor's mind.
1305:3
Unde fit plerumque ut hostes callidi militem Dei jam de intestino bello victorem lauto de semetipso terribilius teutent, quanto illum contra se et in alieno corde praevalere fortiter vident; ut dum illum ad se tuendum revocant, aliena corda liberius quae exhortatione ejus protegebantur invadant. Cumque eum superare non possint, saltem occupare conantur; quatenus dum miles Dei de semetipso concutitur, non ipse, sed is quem defendere consueverat perimatur. Sed mens in Deum immobiiiter fixa a tentationum spicula despicit, nec cujuslibet terroris jacula pertimescit. Supernae enim gratiae fretus auxilio, sic vulnera infirmitatis sue curat, ut aliena non deserat.
因此往往有這樣的事，就是狡猾的仇敵愈強烈地看見神的士兵——他如今已從內在的爭戰得勝——甚至在別人的心中也勝過牠們，牠們便就他本身更可怕地試探他；好叫牠們在把他召回顧守自己的同時，能更自由地侵犯那些先前受他勸勉保護的別人的心。牠們既不能勝過他，至少竭力要纏住他；好叫在神的士兵就自己受震動之時，被毀滅的不是他自己，而是他素來所護衛的那人。但那不可動搖地定睛於神的心，藐視試探的箭鏃，也不懼怕任何恐嚇的標槍。因為他既倚靠上天恩典的幫助，便如此醫治自己軟弱的傷處，以致不撇棄別人的傷處。
Whence it often comes about that the crafty enemies more terribly tempt the soldier of God, now victor from his internal war, concerning himself, the more strongly they see him prevail against them even in another's heart; so that while they call him back to guard himself, they may more freely invade the other hearts which were protected by his exhortation. And since they cannot overcome him, they at least strive to occupy him; so that while the soldier of God is shaken concerning himself, not he, but the one whom he was wont to defend, may be destroyed. But the mind, immovably fixed on God, despises the darts of temptations, nor dreads the javelins of any terror. For, relying on the aid of supernal grace, he so heals the wounds of his own infirmity that he does not abandon those of others.
1305:4
Unde et bene de hoc equo subjungitur:
因此也恰當地論到這馬補充說：
Whence also fittingly concerning this horse it is subjoined:
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