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約伯倫理 第 252 章

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252:1
V ers. 13. — In horrore visionis nocturnae. 53. Mens eo amplius de suis factis trepidat, quo al- tius in Deum elevatur. Hinc Deum magis metuit et di- ligit. — Horror nocturnae visionis, est pavor occultae contemplationis. Humana etenim mens quo altius elevata, quae sint aeterna considerat, eo de factis tem- poralibus gravius tremefacta formidat; quia tanto se ream verius cernit, quanto se ab illo lumine discre- passe quod super se intermicat conspicit; sicque fit ut illuminata plus metuat, quia magis aspicit a veri- tatis regula per quanta discordat; eamque gravi for- midine suus ipse profectus quatit, quae prius c quasi securius nihil videbat.
第十三節。——在夜間異象的驚恐中。五三、心愈被提升進入神,就愈為自己的行為戰兢。由此它愈發畏懼並愛慕神。——夜間異象的驚恐,就是隱密默觀的懼怕。因為人心愈被提升去思量永恆之事,就愈沉重地戰兢,畏懼自己屬時的行為;因為它愈察覺自己已偏離那照耀在其上的光,就愈真切地看出自己有罪。於是便有這樣的情形:它既被光照,就愈發懼怕,因為它愈看清自己與真理準則相違背之處何等之多;它自身的長進以沉重的恐懼震撼它,而它先前彷彿更安穩地什麼都看不見。
Verse 13. — In the horror of a nocturnal vision. 53. The mind trembles the more over its own deeds, the higher it is lifted up into God. Hence it fears and loves God the more. — The horror of a nocturnal vision is the dread of hidden contemplation. For the human mind, the higher it is lifted up to consider the things that are eternal, the more grievously, being made to tremble, it dreads concerning its temporal deeds; because it discerns itself the more truly guilty the more it perceives that it has departed from that light which shines above it. And so it comes to pass that, being illumined, it fears the more, because it beholds the more by how much it is at variance with the rule of truth; and its very own progress shakes it with grave dread, which before beheld nothing, as it were more securely.
252:2
Quamvis quantalibet virtute profecerit, non jam manifestum aliquid de aeternitate comprehendit, sed adhuc sub cujusdam caligine ima- ginationis conspicit. Unde et haec eadem, nocturna visio dicitur. In nocte quippe, sicut et superius dixi- mus, duhie; in die autem constanter videmus. Quia igitur ad contemplandum interni solis radium, nubes sese nostrae corruptionis interserit, nec ad infirmos nostrae mentis oculos illud, sicut est, incommutabile lumen erumpit; adhuc Deum quasi in nocturna vi- sione cernimus, cum procul dubio sub incerta con- templatione caligamus.
然而,無論它藉何等大的德行有所長進,它尚不能領悟關於永恆之事的任何明確之物,仍在想像的某種昏暗之下觀看。因此這事本身便被稱為夜間異象。因為如我們上文所說,在夜間我們所見模糊,在白晝卻堅定明確。所以,因我們敗壞的雲霧插入其間,阻隔了對那內在太陽之光束的默觀,那不變之光便不能按其本相向我們軟弱的心眼迸發;我們仍彷彿在夜間異象中觀看神,因為我們無疑在不確定的默觀之下昏暗不明。
Yet however great the virtue by which it has advanced, it does not yet comprehend anything manifest concerning eternity, but still beholds it under a certain darkness of imagination. Hence this very thing is called a nocturnal vision. For by night, as we said also above, we see doubtfully; but by day, steadfastly. Because, therefore, the cloud of our corruption interposes itself to the contemplating of the ray of the inward Sun, and that unchangeable light does not, as it is, burst forth to the weak eyes of our mind; we still behold God as it were in a nocturnal vision, since without doubt we are darkened under an uncertain contemplation.
252:3
Sed quamvis extremum de illo aliquid mens conceperit, in consideratione tamen ejus magnitudinis inhorrescit, et magis metuit, quia ipsis contemplationis ejus vestigiis se imparem sentit, atque ad se relapsa, eum arctius diligit, cujus miram dulcedinem ferre non valens, vix hanc sub incerta visione gustavit. Sed quia ad hujus sublevationis cul- men minime pertingitur, nisi prius desideriorum carnalium importune perstrepens turba reprimatur, recte subjungitur:
但雖然心已對祂懷有些微的體會,它在思量祂的偉大時卻戰慄,且愈發懼怕,因為它感到自己配不上祂默觀的蹤跡;它既退回到自身,便更緊密地愛慕祂,因它不能承受祂奇妙的甘甜,只在不確定的異象之下勉強嘗到一點。但因人若非先抑制那不合時宜、喧嚷不休的肉體慾望之群眾,便絕不能達到這提升的巔峰,於是恰當地接著說:
But although the mind has conceived some slightest thing concerning Him, yet in the consideration of His greatness it shudders, and fears the more, because it feels itself unequal to the very traces of His contemplation; and, having relapsed to itself, it loves the more closely Him whose wondrous sweetness, being unable to bear, it has scarcely tasted under an uncertain vision. But because one by no means attains to the summit of this elevation, unless first the importunately clamoring throng of carnal desires be repressed, it is rightly subjoined:
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