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約伯倫理 第 1450 章

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1450:1
Habita ad populum in basilica sanctorum Marcellini et Petri, a Dominica tertia Adventus Domini. In illo tempore, cum audisset Joannes in vinculis opera Christi, mittens duos ex discipulis suis, att illi: Tu es qui venturus es, an alium exspectamus ? Et respondens Jesus, ait illis: Euntes renuntiate Joanni quae ' audistis et vidistis. Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur, et beatus est qui non fuerit scandalizatus in nae. lllis autem abeuntibus, caepit Jesus dicere ad turbas de Joanne: Quid existis in desertum videre ? Arundinem vento agitatam ? Sed quid existis videre ? Hominem mollibus vestitum ?
於聖馬爾切利努和聖伯多祿的殿中，在主降臨期第三主日向會眾所講。那時，約翰在監裡聽見基督所作的事，就打發兩個門徒去對祂說：「那將要來的是你嗎？還是我們等候別人呢？」耶穌回答說：「你們去，把所聽見所看見的事告訴約翰。就是瞎子看見，瘸子行走，長大痲瘋的潔淨，聾子聽見，死人復活，窮人有福音傳給他們。凡不因我跌倒的，就有福了。」他們走的時候，耶穌就對眾人講論約翰說：「你們從前出到曠野是要看甚麼呢？要看風吹動的蘆葦嗎？你們出去到底是要看甚麼？要看穿細軟衣服的人嗎？」
Delivered to the people in the basilica of Saints Marcellinus and Peter, on the third Sunday of the Lord's Advent. At that time, when John had heard in prison the works of Christ, sending two of his disciples, he said to Him: 'Art Thou He that art to come, or look we for another?' And Jesus answering said to them: 'Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them; and blessed is he that shall not be scandalized in me.' And when they went away, Jesus began to say to the multitudes concerning John: 'What went you out into the desert to see? A reed shaken with the wind? But what went you out to see? A man clothed in soft garments?'
1450:2
Ecce, qui mollibus vestiuntur in domibus regum sunt. Sed quid ■ existis videre? Prophetam? Etiam dico vobis, et plus quam prophetam. Hic eat enim de quo scriptum est: Ecce ego mitto angelum meum ante faciem tuam, qui præparabit viam tuam ante te. 1452 1. Quaerendum nobis est, fratres charissimi, Joannes propheta, et plus quam propheta, qui venientem b ad Jordanis baptisma Dominum ostendit dicens: Ecce Agnus Dei, ecce qui tollit pec catum mundi ( Joan. i, 29, 36 ); qui et humilitatem suam, et divinitatis ejus potentiam considerans, dicit: Qui de terra est de terra loquitur, qui autem de cœlo venit super omnes est (Joan. 111, 31), cur iu carcere positus, mittens discipulos suos, requirit:
看哪，那穿細軟衣服的人是在王宮裡。你們出去到底是要看甚麼？要看先知嗎？我告訴你們，是的，他比先知大多了。經上記著說：「我要差遣我的使者在你面前，預備道路。」——這人就是了。至親的弟兄們，我們必須查問：約翰既是先知、且比先知更大，又曾指著那來到約旦河受洗的主，說：「看哪，神的羔羊，除去世人罪孽的。」（約一29、36）他既顧念自己的卑微，也顧念主神性的大能，說：「從地上來的是屬乎地，他所說的也是屬乎地；從天上來的是在萬有之上。」（約三31）——為何他下在監裡，卻打發門徒去問說：
Behold, they that are clothed in soft garments are in the houses of kings. But what went you out to see? A prophet? Yea, I say to you, and more than a prophet. For this is he of whom it is written: 'Behold, I send my angel before Thy face, who shall prepare Thy way before Thee.' We must ask, dearest brethren, why John, a prophet and more than a prophet, who showed the Lord coming to the baptism of the Jordan, saying: 'Behold the Lamb of God, behold Him that taketh away the sin of the world' (John 1:29,36); who, considering both his own humility and the power of His divinity, says: 'He that is of the earth speaks of the earth, but He that cometh from heaven is above all' (John 3:31)—why, placed in prison, sending his disciples, he inquires:
1450:3
Tu es qui venturus es, an alium exspectamus ? tanquam si ignoret quem ostenderat, et an ipse sit nesciat, quem ipsum esse prophetando, baptizando, et ostendendo clamaverat. Sed haec citius quaestio solvitur si gestae rei tempus et ordo pensetur. Ad, Jordanis enim fluenta positus, quia ipse Redemptor mundi esset asseruit;,missus vero c in carcerem, an ipse veniat requirit, non quia ipsum esse mundi Redemptorem dubitet, 1453 sed quaerit, ut sciat si is qui per se in mundum venerat pcr se etiam ad inferni claustra descendat. Quem enim præcurrens mundo nuntiaverat, hunc moriendo et ad inferos praecurrebat. Ait ergo: Tu es qui venturus es, an alium exspectamus? Ac si aperte dicat:
「那將要來的是你嗎？還是我們等候別人呢？」——彷彿他不認得自己曾指出的那一位，不知道祂是否正是自己藉著預言、施洗、指認所宣告的那位。但這問題若衡量事件的時序與次第，便更容易解開。他站在約旦河的水流旁時，曾斷言這位正是世界的救贖主；但下在監裡，他卻問祂是否要來——這並非因為他懷疑祂是世界的救贖主，乃是要知道那親自來到世上的主，是否也要親自下到陰間的關卡。因為他曾作先驅向世人宣告的那一位，如今他也將藉死亡作先驅，先祂而下到陰間。所以他說：「那將要來的是你嗎？還是我們等候別人呢？」彷彿明說：
'Art Thou He that art to come, or look we for another?'—as though he did not know Him whom he had pointed out, and were ignorant whether He were the very one whom, by prophesying, baptizing, and pointing out, he had proclaimed to be Him? But this question is the more quickly solved if the time and order of the event be weighed. Placed at the streams of the Jordan, he had asserted that this was the very Redeemer of the world; but sent into prison, he asks whether He is coming—not because he doubts that He is the Redeemer of the world, but he asks in order to know whether He who had come by Himself into the world would by Himself also descend to the barriers of hell. For Him whom, going before, he had announced to the world, this same one he was preceding by dying, even to those in hell. He says therefore: 'Art Thou He that art to come, or look we for another?' As if he plainly said:
1450:4
Sicut pro hominibus nasci dignatus es, an eliam pro hominibus mori digneris insinua, ut qui nativitatis tuae praecursor exstiti, mortis etiam praecursor fiam, et venturum inferno te nuntiem, quem jam venisse mundo nuntiavi. Unde et inquisitus Dominus enumeratis potentiae suae miraculis, de mortis suae protinus humilitate respondit, dicens: Caeci vident, claudi arn bulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangetizantur, et beatus est qui non fuerit scandalizatus in me. Visis tot signis, tantisque d virtutibus, non scandalizari quisquam potuit, 1454 sed admirari. Sed infidelium mens grave in illo scandalum pertulit, cum eum et post tot miracula morientem vidit.
「正如你甘願為人而生，也請你表明，你是否也甘願為人而死，好叫我這作你降生之先驅的，也能作你受死之先驅，向陰間宣告你將要來，正如我曾向世人宣告你已經來到。」故此，主受了問，先歷數祂大能的神蹟，隨即論到祂受死的卑微，說：「就是瞎子看見，瘸子行走，長大痲瘋的潔淨，聾子聽見，死人復活，窮人有福音傳給他們。凡不因我跌倒的，就有福了。」人既見了如此眾多的神蹟、如此偉大的能力，就無人能因祂跌倒，反倒必然驚奇。然而不信者的心卻因祂受了嚴重的絆跌，就是當他們看見祂行了那麼多神蹟之後竟然死去。
'As Thou hast deigned to be born for men, make known whether Thou wilt also deign to die for men, so that I who existed as the forerunner of Thy nativity may also become the forerunner of Thy death, and may announce to hell that Thou art to come, whom I already announced to the world as having come.' Whence also the Lord, being questioned, after enumerating the miracles of His power, straightway answered concerning the humility of His death, saying: 'The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them; and blessed is he that shall not be scandalized in me.' Having seen so many signs and such great works of power, no one could be scandalized, but rather struck with wonder. But the mind of unbelievers suffered a grave scandal in Him, when it saw Him dying even after so many miracles.
1450:5
Unde et Paulus dicit: Nos autem prædicamus Christum crucifixum, Judæis quidem scandalum, gentibus autem stultitiam (1 Cor. i, 23). Stultum quippe hominibus visum est ut pro hominibus auctor vilae moreretur; et inde contra eum homo scandalum sumpsit, unde etiam plus debitor fieri debuit. Nam tanto Deus ab hominibus dignius honorandus est, quanto pro hominibus et indigna suscepit. Quid est ergo dicere: Beatus qui non fuerit scandalizatus in me, nisi aperta voce abjectionem mortis suae humilitatemque signare ? Ac si patenter dicat: Mira quidem facio, sed abjecta perpeti non dedignor. Quia ergo moriendo te subsequor, caveodum valde est hominibus, ne in me mortem despidant, qui signa venerantur.
故此保羅也說：「我們卻是傳釘十字架的基督，在猶太人為絆腳石，在外邦人為愚拙。」（林前一23）因為在人看來，生命之主竟為人死，乃是愚拙的；於是人本當因此更成為祂的欠債者，反倒藉此對祂生了絆跌之心。因為神為人所承擔那些卑賤之事愈多，就愈當受人尊崇。那麼，「凡不因我跌倒的就有福了」這話是甚麼意思，豈不是用明白的話指出祂受死的卑賤與謙卑麼？彷彿明說：「我固然行奇妙之事，卻也不以忍受卑賤之事為恥。既然我藉死亡跟隨你而下，人就當大大謹防，不要那些尊崇神蹟的人，在我身上反倒藐視這死亡。」
Hence too Paul says: 'But we preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the Gentiles foolishness' (1 Cor. 1:23). For it seemed foolish to men that the Author of life should die for men; and thence man took occasion of scandal against Him, whence rather he ought to have become the more His debtor. For God is to be honored by men the more worthily, the more He undertook even unworthy things for men. What then is it to say: 'Blessed is he that shall not be scandalized in me,' but to signify with open voice the abjection and humility of His death? As if He plainly said: 'I do indeed wondrous things, but I do not disdain to endure abject things. Since therefore by dying I follow after thee, men must greatly beware lest they despise in me the death, who venerate the signs.'
1450:6
2. Sed dimissis Joannis discipulis, quid de eodem Joanne turbis dicat audiamus: Quid existis in deser tum videre ? Arundinem vento agitatam ? Quod videlicet non asserendo, sed negando intulit. Arundinem quippe mox ut aura contigerit, in partem alteram flectit. Et quid per arundinem nisi carnalis animus designatur? Qui mox ut favore vel detractione tangitur, statim in partem quamlibet inclinatur. Si enim ab humano ore aura favoris flaverit, hilarescit, extollitur, totumque se quasi ad gratiam inflectit. Sed si inde ventus detractionis eruperit, unde laudis aura veniebat, mox eum quasi in partem alteram ad vim furoris inclinat.
但約翰的門徒既被打發走了，讓我們聽祂論到約翰對眾人所說的：「你們從前出到曠野是要看甚麼呢？要看風吹動的蘆葦嗎？」這話祂顯然不是以肯定、乃是以否定的方式提出。因為蘆葦一被微風觸動，便向另一邊彎倒。蘆葦所表徵的，豈不是屬肉體的心思麼？它一被稱讚或毀謗所觸，立刻便向任何一邊傾斜。因為人口中若吹來稱讚之風，它就歡喜、高抬、把全人彷彿都轉向感激。但若毀謗之風從先前吹來稱讚之處爆發，立時便使它彷彿倒向另一邊，轉為狂怒的暴烈。
But John's disciples being dismissed, let us hear what He says to the multitudes concerning that same John: 'What went you out into the desert to see? A reed shaken with the wind?' Which He put forth, plainly, not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by a reed but a carnal soul? Which, as soon as it is touched by favor or by detraction, is immediately inclined to whatever side. For if the breeze of favor blow from a human mouth, it grows cheerful, is exalted, and bends its whole self, as it were, toward gratitude. But if from thence the wind of detraction burst forth whence the breeze of praise was coming, at once it inclines it, as toward the other side, to the violence of fury.
1450:7
Sed arundo vento agitata Joannes non erat, quia hunc nec blandum gratia, e nec cujus libet detractio ira asperum faciebat. Nec prospera hunc erigere, nec adversa noverant inclinare. Arundo ergo vento agitata Joannes non erat, quem a sta • tus sui rectitudine nulla rerum varietas inflectebat. Discamus ergo, fratres cbarissimi, arundinem vento agitatam non esse; solidemus animum inter auras linguarum positum, stet inflexibilis status mentis. Nulla nos detractio ad iram provocet, atque ad remissionem inutilis gratias nullus favor inclinet. Non nos prospera elevent, non adversa perturbent, ut qui in soliditate fidei figimur, nequaquam rerum transeuntium mutabilitate moveamur. 5.
但約翰不是風吹動的蘆葦，因為稱讚不能使他諂媚，任何人的毀謗也不能使他因怒而暴戾。順境不曉得高舉他，逆境也不曉得使他屈折。所以約翰不是風吹動的蘆葦，因為境遇的變幻絲毫不能使他偏離其正直的立場。因此，至親的弟兄們，讓我們學習不作風吹動的蘆葦；讓我們雖處在眾口舌之風中，仍堅固自己的心；願我們心志的立場屹立不搖。不要讓任何毀謗激我們發怒，也不要讓任何稱讚使我們陷入無益的鬆懈與逢迎。不要讓順境高舉我們，也不要讓逆境攪擾我們，好使我們這在信德的堅固上站立的人，絕不被那過眼易變之物所動搖。
But John was not a reed shaken with the wind, because neither did favor make him flattering, nor any man's detraction make him harsh with anger. Neither prosperity knew how to lift him up, nor adversity to bend him down. John therefore was not a reed shaken with the wind, whom no changing of circumstances bent from the uprightness of his state. Let us learn then, dearest brethren, not to be a reed shaken with the wind; let us make our mind firm though set amid the breezes of tongues; let the state of our mind stand unbending. Let no detraction provoke us to wrath, and let no favor incline us to an unprofitable slackening of gratitude. Let neither prosperity elevate us nor adversity disturb us, so that we who are fixed in the solidity of faith may in no wise be moved by the mutability of passing things.
1450:8
Adhuc autem de a ejus expressione subjungitur: Sed quid existis in desertum videre? Hominem mollibus vestitum? Ecce qui mollibus vestiuntur in do mibus regum sunt. Camelorum etenim pilis contextis vestitus Joannes fuisse describitur. Et quid est dicere: Ecce qui mollibus vestiuntur in domibus regum sunt, nisi aperta sententia demonstrare quia non caelesti, sed terreno b regi militant hi qui pro Deo per. peti aspera fugiunt, sed, solis exterioribus dediti, praesentis viLe mollitiem et delectationem quaerunt ? Nemu ergo existimet in fluxu atque studio c vestium peccatum deesse, quia si hoc culpa non esset, nullo modo Joannem Dominus de vestimenti sui asperitate laudasset.
此外，論到對他的描述，又接著說：「你們出去到底是要看甚麼？要看穿細軟衣服的人嗎？看哪，那穿細軟衣服的人是在王宮裡。」因為約翰被描述為身穿駱駝毛所織的衣服。那麼，「看哪，那穿細軟衣服的人是在王宮裡」這話是甚麼意思，豈不是用明白的判語指出：凡為神的緣故躲避艱苦、卻單單沉溺於外物、追求今生之柔軟享樂的人，乃是為屬地的王、而非為屬天的王當兵麼？所以，不要有人以為衣著的奢華放縱與熱切追求並無罪過；因為這若不是過犯，主斷不會因約翰衣服的粗糙而稱讚他。
But further, concerning his description, it is added: 'But what went you out into the desert to see? A man clothed in soft garments? Behold, they that are clothed in soft garments are in the houses of kings.' For John is described as having been clothed with a garment woven of camels' hair. And what is it to say, 'Behold, they that are clothed in soft garments are in the houses of kings,' but by an open sentence to demonstrate that they serve as soldiers not for the heavenly but for the earthly king who, for God's sake, flee to endure hardships, but, given over to outward things alone, seek the softness and delight of the present life? Let no one therefore reckon that there is no sin in the flowing luxury and eager pursuit of garments, for if this were no fault, in no way would the Lord have praised John for the roughness of his garment.
1450:9
Si hoc culpa non esset, nequaquam Petrus apostolus per epistolam feminas a pretiosarum vestium appetitu compesceret, dicens; Non in veste pretiosa (1 Pet. III, 3; 1 Tim. II, 9). Pensate ergo quae culpa sit hoc etiam viros appetere, a quo curavit pastur Ecclesiae et feminas prohibere. 1455 4. Quamvis hoc quod Joannes non esse vestitus mollibus dicitur, per significationem intelligi et aliter potest. Mollibus enim vestitus non fuit, quia vitam peccantium non blandimentis fovit, sed d vigore asperae invectionis increpavit, dicens: Geni mina viperarum, quis vobis demonstravit fugere a ventura ira? (Matth. III, 7; Luc. in, 7.) Unde et per Salomonem dicitur:
這若不是過犯，使徒彼得斷不會在他的書信中禁止婦女貪求貴重衣飾，說：「不要以穿華美的衣服為妝飾。」（彼前三3；提前二9）因此，你們當衡量：連教會的牧者都謹慎禁止婦女去追求的，男人也去追求，是何等的過犯。然而，論到約翰不穿細軟衣服這話，也可按表意作另一種解釋。因為他不穿細軟衣服，意即他對待罪人的生命不以諂媚縱容，反倒用嚴厲斥責的鋒芒加以責備，說：「毒蛇的種類，誰指示你們逃避將來的忿怒呢？」（太三7；路三7）故此，藉所羅門也說：
If this were no fault, the Apostle Peter would by no means have restrained women in his epistle from the desire for costly garments, saying: 'Not in costly apparel' (1 Pet. 3:3; 1 Tim. 2:9). Weigh, therefore, what fault it is for men also to seek that which the pastor of the Church took care to forbid even to women. Yet the fact that John is said not to have been clothed in soft garments can also be understood otherwise, by signification. For he was not clothed in soft garments, because he cherished the life of sinners not with flatteries, but rebuked it with the vigor of harsh invective, saying: 'Ye brood of vipers, who hath shewed you to flee from the wrath to come?' (Matt. 3:7; Luke 3:7). Hence too it is said through Solomon:
1450:10
Verba sapientium quasi stimuli, et sicut clavi in altum defixi (Eccle. XII, 11). Clavis quippe atque stimulis sapientum verba comparantur, quia culpas delinquentium nesciunt palpare, sed pungere. 5. Sed quid existis videre in deserlum ? Prophetam ? Etiam dico vobis, et plus quam prophetam. Prophetae quippe ministerium est, ventura praedicere, non etiam demonstrare. Joannes ergo plus quam propheta est, quia eum quem praecurrendo prophetaverat etiam ostendendo monstrabat. Sed quia arundo ventu agitata esse denegatur, quia non esse vestitus mollibus dicitur, quia prophetae nomen huic impar esse perhibetur, jam quid digne dici possit audiamus. Sequitur: Hic eat de quo xcriptum est:
「智慧人的言語好像刺棍，又像釘穩的釘子。」（傳十二11）智慧人的言語被比作釘子和刺棍，因為它們不曉得撫慰過犯者的罪，反倒刺痛它。但你們出到曠野是要看甚麼？要看先知嗎？我告訴你們，是的，他比先知大多了。因為先知的職分是預言將來之事，而非親自指認。所以約翰比先知更大，因為他藉先行預言的那一位，他也親自指認出來。既然說他不是風吹動的蘆葦，說他不穿細軟衣服，又宣稱先知之名於他不相稱，如今就讓我們聽，可用甚麼相稱的話論到他。經上接著說：「這人就是經上所記的：
'The words of the wise are as goads, and as nails deeply fastened in' (Eccles. 12:11). The words of the wise are compared to nails and goads, because they know not how to caress the faults of offenders, but to prick them. But what went you out into the desert to see? A prophet? Yea, I say to you, and more than a prophet. For it is the ministry of a prophet to foretell things to come, not also to point them out. John therefore is more than a prophet, because Him whom by going before he had prophesied, he also showed by pointing Him out. But since he is denied to be a reed shaken by the wind, since he is said not to have been clothed in soft garments, since the name of prophet is declared unequal to him, let us now hear what may worthily be said of him. There follows: 'This is he of whom it is written:'
1450:11
Ecce ego mitto angelum meum ante faciem tuam, qui praparabit viam tuam ante te (Malach. III, 4). Quod enim Graece angelus, hoc Latine nuntius dicitur. Recte ergo qui nuntiare supernum judicem mittitur angelus vocatur, ut dignitatem servet in nomine, quam exp'et in operatione. Altum quidem nomen est, sed vita nomine inferior non est. 6. Utinam, fratres charissimi, non ad judicium nostrum dicamus, quia omnes qui sacerdotii nomine ceusentur angeli vocantur, propheta attestante, qui ait: Labia sacerdotis custodiunt scientiam, et legem requirunt ex ore ejus, quia angelus Domini exercituum est (Malae. II, 7). Sed hujus altitudinem nominis, etiam vos, si vultis, potestis mereri. Nam unusquis.
看哪，我要差遣我的使者在你面前，預備道路。」（瑪三1）因為希臘文的「天使」，拉丁文稱為「使者」。故此，那被差遣去宣告至高審判者的，被稱為天使，乃是恰當的，好使他在名分上保有他在職事上所盡的尊榮。這名分固然崇高，但他的生命卻不遜於這名分。至親的弟兄們，但願我們不至於招來自己的定罪；因為凡以祭司之名相稱的都被稱為天使，正如先知作證說：「祭司的嘴裡當存知識，人也當由他口中尋求律法，因為他是萬軍之耶和華的使者。」（瑪二7）但你們若肯，也能配得這崇高之名。因為你們各人，
Behold, I send my angel before Thy face, who shall prepare Thy way before Thee' (Mal. 3:1). For what in Greek is 'angel,' this in Latin is called 'messenger.' Rightly therefore is he who is sent to announce the supernal Judge called an angel, that he may preserve in his name the dignity which he fulfills in his working. Lofty indeed is the name, but his life is not inferior to the name. Would, dearest brethren, that we might not speak to our own judgment, since all who are reckoned by the name of priesthood are called angels, the prophet bearing witness, who says: 'The lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts' (Mal. 2:7). But you also, if you will, can merit the loftiness of this name. For each one
1450:12
que vestrum in quantum sufficit, in quantum gratiam supernae aspirationis accepit, si a pravitate proximuni revocat, si exhortari ad bene operandum curat, si aeternum regnum vel supplicium erranti denuntiat, cum sanctae annuntiationis verba impendit, profecto angelus existit. Et nemo dicat: Admonere non sufficio, exbortari idoneus non sum. Quantum potes exhibe, ne male servatum e quod acceperas in tormentis exigaris. Neque enim plus quam unum talentum acceperat qui hoc abscondere magis studuit quam erogare. Et scimus quod in Dei tabernaculo non solum phialae, sed, praecipiente Domino, etiam cyathi facti sunt (Exod. XXXVII).
只要按著自己的能力，按著他所領受至高感召之恩的分量，若能把鄰舍從邪惡中喚回，若肯勉勵他行善，若向迷路的人宣告永遠的國度或永遠的刑罰——當他傾注這聖潔宣告的話語時，他確實就顯為一位天使。也不要有人說：「我沒有本事勸勉人，我不配勸誡人。」你有多少就當拿出多少，免得你為所領受卻惡意隱藏的，將來在刑罰中被追討。因為那寧可埋藏、不肯運用的，所領受的原不過一千銀子。我們也知道，在神的帳幕裡，不但造了碗，並且照主的吩咐，也造了盃（出三十七章）。
in so far as he is able, in so far as he has received the grace of the supernal inspiration, if he calls back a neighbor from wickedness, if he takes care to exhort him to good working, if he announces to the erring the eternal kingdom or the eternal punishment—when he expends the words of holy announcing, assuredly he stands forth as an angel. And let no one say: 'I am not sufficient to admonish, I am not fit to exhort.' Give forth as much as you can, lest you be required in torments for what you had received and kept ill. For he had not received more than one talent who chose rather to hide this than to lay it out. And we know that in God's tabernacle not only bowls, but, at the Lord's command, cups also were made (Exod. 37).
1450:13
Per phialas quippe doctrina exuberans, per cyathos vero parva atque angusta designatur scientia. Alius, doctrina veritatis plenus, audientium mentes inebriat. Per boc ergo quod dicit profecto phialam porrigit. Alius explere quod sentit non valet, sed quia boc utcunque deuunliat, profecto per cyathum gustum praebet. In Dei ergo tabernaculo, id est in sancta Ecclesia, positi, si per doctrinae sapientiam ministrare phialas minime potestis, in quantum pro divina largitate sufilcitis proximis vestris boni verbi cyathos date. In quantum vos profecisse pensatis, f etiam vobiscum alios trahite, in via Dei socios habere desiderate.
因為碗所表徵的是豐盈滿溢的教訓，盃所表徵的則是微小狹窄的知識。一個滿有真理教訓的人，能使聽者的心陶醉沉浸。他藉所行的，確實遞上了一碗。另一個雖不能盡然闡明他所領悟的，卻因他多少加以宣告，確實藉一盃使人嚐到滋味。所以，你們既立在神的帳幕裡，就是在聖教會中，若不能藉教義的智慧遞出碗來，就當按著神所賜的恩量所能及的，把美善話語的盃分給你們的鄰舍。你們自認長進了多少，就當帶多少人與你們同行；當渴望在神的道路上有同伴。
For by the bowls is signified overflowing doctrine, but by the cups small and scanty knowledge. One man, full of the doctrine of truth, inebriates the minds of his hearers. Through this, then, that he does, he assuredly offers a bowl. Another is not able to unfold what he perceives, but because he announces it in some fashion, he assuredly gives a taste through a cup. Placed therefore in God's tabernacle, that is, in holy Church, if by the wisdom of doctrine you are in no way able to serve out bowls, in so far as you suffice according to the divine bounty, give to your neighbors the cups of a good word. In so far as you reckon yourselves to have advanced, draw others along with you also; desire to have companions in the way of God.
1450:14
Si quis vestrum, fratres, ad forum aut fortasse ad balneum pergit, quem otiosum esse considerat ut secum veniat inviiat. Ipsa ergo terrena actio vestra vos conveniat, 1456 et si ad Deum tenditis, curate ne ad eum soli venialis. Hinc etenim scriptum est: Qui audit, dicat: Veni (Apoc. x X II, 17); ut qui jam in corde vocem superni amoris acceperit, foras etiam proximis vocem exhortationis reddat. Et fortasse panem, ut indigenti eleemosynam porrigat, non habet; sed majus est quod tribuere valeat, qui linguam habet. Plus enim est verbi pabulo victuram in perpe • tuum mentem reficere, quam ventrem morituræ carnis terreno pane satiare.
弟兄們，你們中間若有人往市集、或往浴場去，凡他見為閒懶的，就邀他同去。所以，願你們連屬地的行動也伴隨勸勉；你們若往神那裡去，就當謹慎，不要獨自來到祂面前。故此經上記著說：「聽見的人也該說：來。」（啟二十二17）好使那已在心中領受至高之愛的呼聲的人，也向鄰舍在外發出勸勉的呼聲。或許他沒有餅可作賙濟遞給困乏的人；但那有舌頭的人，所能施予的更大。因為用言語的糧食滋養那將永遠存活的心靈，勝過用屬地的餅飽足那將要朽壞之肉身的肚腹。
If any of you, brethren, goes to the marketplace or perhaps to the bath, he invites him whom he considers to be idle to come with him. Let therefore even your earthly activity attend upon you, and if you are making your way to God, take care not to come to Him alone. For hence it is written: 'He that heareth, let him say: Come' (Rev. 22:17); so that he who has already received in his heart the voice of the supernal love may render to his neighbors outwardly also the voice of exhortation. And perhaps he has not bread to hold out as alms to the needy; but greater is that which he is able to bestow, who has a tongue. For it is more to refresh with the food of the word a mind that shall live forever, than to satisfy with earthly bread the belly of flesh that shall die.
1450:15
Nolite ergo, fratres, proximis vestris eleemosynam verbi subtrahere. Mecum vos admoneo, ut ab otioso sermone parcamus, inutiliter loqui declinemus. Inquantum reniti linguae praevalemus, in ventum verba non defluant, cum judex dicat: Omne 1457 verbum otiosum quod locuti fuerint homines, reddent de eo rationem in die judicii (Matth. XII, 36). Otiosum quippe verbum est, quod aut utilitate rectitudinis, aut ratione justae necessitatis caret. Otiosa ergo colloquia ad aedificationis studium vertite: quam celerrime hujus vitæ tempora fugiant, considerate: quam districtus vc. niat judex attendite. Dune ante oculos vestri cordis ponite: hunc proximorum vestrorum mentibus intimate;
所以，弟兄們，不要向你們的鄰舍扣住言語的賙濟。我連同你們一起勸誡我自己，叫我們戒除閒懶的言語，避免無益地說話。我們既能約束舌頭，就不要讓話語隨風飄散，因為審判者說：「凡人所說的閒話，當審判的日子，必要句句供出來。」（太十二36）因為閒話就是缺乏正直之益處、或正當必要之理由的話。因此，要把你們閒懶的談論轉為造就的熱心：想想這一生的時光何等迅速飛逝；留意那審判者將何等嚴厲地來臨。把那日子擺在你們心眼之前；把它深印在你們鄰舍的心思裡；
Do not therefore, brethren, withhold from your neighbors the alms of the word. Together with you I admonish myself, that we spare ourselves from idle speech and shun to speak unprofitably. In so far as we are able to hold back the tongue, let not words flow away into the wind, since the Judge says: 'Every idle word that men shall speak, they shall render an account for it in the day of judgment' (Matt. 12:36). For an idle word is one that lacks either the usefulness of rectitude or the reason of just necessity. Turn therefore your idle conversations to the zeal of edification: consider how very swiftly the times of this life flee away; attend to how strict the Judge shall come. Set that day before the eyes of your heart; make it intimate to the minds of your neighbors;
1450:16
ut inquantum vires suppetunt, si annuntiare eum a non negligitis, vocari ab eo Angeli cum Joanne valeatis; quod ipse præstare dignetur qui vivit el regnat Deus in saecula saeculorum. Amen.
好使你們按著自己力量所能及的，若不忽略宣告祂，就能與約翰一同被祂稱為天使；願那活著、掌權、直到永永遠遠的神，親自樂意賜下這事。阿們。
so that, in so far as your strength avails, if you do not neglect to announce Him, you may with John be worthy to be called angels by Him; which may He Himself deign to grant, who lives and reigns, God, world without end. Amen.
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