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約伯倫理第 370 章

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370:1

V ers. 16. Desperavi, nequaquam ultra jam vi- vam. 45. Justi alii terrena possident, alii abdicant. Sunt nonnulli justorum qui sic coelestia appetunt, ut tamen a terrenorum spe minime frangantur. Largita divinitus patrimonia ad necessitatis subsidium possi- dent, honores sibi temporaliter impensos tenent, aliena non ambiunt, suis licite utuntur. Qui tamen ab eisdem rebus quas habent alieni sunt, quia ad haec ipsa quae possident ex desiderio non tenentur. Et sunt nonnulli justorum qui, ad comprehendendum culmen perfectionis accincti, dum altiora interius appetunt, exterius cuncta derelinquunt; qui rebus se habitis nudan(??), 264 gloria honoris exspoliant;

第十六節。「我已絕望，我再也不能存活了。」四十五、義人有的擁有屬地之物，有的棄絕。有些義人這樣尋求屬天之事，卻仍絲毫不因對屬地之物的盼望而受挫。神所賜的產業，他們為供應必需而持有；暫時加給他們的尊榮，他們保有；不貪圖別人之物，卻合法地使用自己的。然而他們與所擁有的那些東西相疏離，因為他們並不因私慾被繫於所擁有的這些東西。也有些義人，束腰去攀登完全的巔峰，當他們在內裏尋求更高之事時，在外面撇棄一切；他們剝去所持的財產，脫下尊榮的榮耀；

Verse 16. 'I have despaired; I shall no longer live at all.' 45. Some of the just possess earthly things, others renounce them. There are some of the just who so seek heavenly things that yet they are by no means broken from hope of earthly ones. The patrimonies divinely bestowed they possess for the support of necessity, they hold the honours temporally conferred upon them, they covet not others' goods, they lawfully use their own. Who nevertheless are estranged from those very things which they have, because they are not held by desire to these very things which they possess. And there are some of the just who, girded to attain the summit of perfection, while they inwardly seek higher things, outwardly forsake all; who, stripping themselves of possessions held, despoil themselves of the glory of honour;

370:2

qui internorum desiderio per assiduitatem se amici moe- roris afficiunt, habere de exterioribus consolationem nolunt; qui internis gaudiis dum mente appropiant, vitam in se funditus corporeae delectationis necant. Talibus namque per Paulum dicitur: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo ( Col. iii, 3). Horum vocem Psalmista expresserat, cum dicebat: a Concupiscit et deficit anima mea in atria Domini ( Psal. lxxxiii, 3). Concupiscunt enim, sed non deficiunt, qui jam quidem coelestia appetunt, sed adhuc tamen a terrenorum delectationibus mi- nime lassantur. Concupiscit vero et in Dei atria defi- cit, qui, cum aeterna desiderat, in amore temporalium non perdurat.

他們憑對內在之事的渴望，以恆常的、如摯友般的憂傷苦待自己，不肯從外物得安慰；他們在心思上親近內在的喜樂時，就在己中徹底殺死肉體歡愉的生命。因為對這樣的人藉保羅說：「因為你們已經死了，你們的生命與基督一同藏在神裏面」（歌羅西三3）。他們的聲音，詩人早已表達，說：「我的心渴想切慕耶和華的院宇」（詩八十四2[原文八十三3]）。因為那些如今固然尋求屬天之事、卻仍絲毫不厭倦屬地歡愉的人，是渴想卻不衰竭。但那渴想且在神的院宇中衰竭的，是那渴慕永恆之事、卻不在對暫時之物的愛中持守的人。

who by the desire of inward things afflict themselves with the assiduity of a friendly sorrow, and will not have consolation from outward things; who, while in mind they draw near to inward joys, utterly slay within themselves the life of bodily delight. For to such it is said through Paul: 'For ye are dead, and your life is hid with Christ in God' (Col. iii, 3). Their voice the Psalmist had expressed, when he said: 'My soul longeth and fainteth for the courts of the Lord' (Ps. lxxxiii, 3). For they long, but faint not, who now indeed seek heavenly things, but are as yet by no means wearied of the delights of earthly ones. But he longs and faints in the courts of God, who, while he desires eternal things, endures not in the love of temporal ones.

370:3

Hinc Psalmista iterum dicit: Defecit b in salutari tuo anima mea ( Psal. cxviii, 81). Hinc per semetipsam Veritas admonet, dicens: Si quis vult post me venire, abneget semetipsum ( Luc. ix, 23). Et rursum: Nisi quis renuntiaverit omnibus quae possi- det, non potest meus esse discipulus ( Luc. xiv, 33). Horum igitur numero sanctus vir, divisa a terrenis desideriis mente, se inserit, qui ait: Desperavi, ne- quaquam ultra jam vivam. Justi quippe desperare est praesentis vitae bona aeternitatis electione deserere, mansura quaerere, et in rebus temporalibus fiduciam non habere.

故此詩人又說：「我的心切慕你的救恩」（詩一一九81）。故此真理親自勸戒說：「若有人要跟從我，就當捨己」（路加九23）。又說：「凡不撇下一切所有的，就不能作我的門徒」（路加十四33）。所以這聖潔之人把自己列入這些人的行列，他的心思與屬地的私慾分離，說：「我已絕望，我再也不能存活了。」因為義人的絕望，就是藉揀選永恆而撇棄今生的美物，尋求那長存的，並在暫時之物上毫無倚靠。

Hence the Psalmist again says: 'My soul hath fainted for thy salvation' (Ps. cxviii, 81). Hence through Himself the Truth admonishes, saying: 'If any man will come after me, let him deny himself' (Luke ix, 23). And again: 'Unless a man renounce all that he possesseth, he cannot be my disciple' (Luke xiv, 33). Into the number of these, therefore, the holy man inserts himself, his mind divided from earthly desires, who says: 'I have despaired; I shall no longer live at all.' For the just man's despairing is to forsake the goods of the present life by the choice of eternity, to seek the things that abide, and to have no confidence in temporal things.

370:4

Qui haec agens nequaquam se ultra vivere asserit, quia videlicet viviticatrice morte quotidie c a vita se passionis occidit. Absit enim ne vir sanctus de divinae misericordiae largitate desperet, ne gres- sum cordis a profectu intimi itineris subtrahat, ne, amorem conditoris deserens, quasi a duce destitutus in via remaneat, et confossus gladio latrocinantis d desperationis ruat. Sed ne ejus dicta ad nostri intel- lectus arbitrium videamur violenter inflectere, de- bemus ex posterioribus praemissa pensare. Quo enim sensu haec dixerit, ipse protinus indicat, qui sub- jungit:

凡行這些事的，斷不能說自己還活着，因為他藉着賜生命的死亡，天天把自己從情慾的生命中治死。因為斷不可讓這聖潔之人對神憐憫的浩大絕望，或把心的腳步從至內旅程的長進中抽回，或撇棄對創造主的愛，如同在路上失去嚮導、無依無靠，被那行劫之絕望的刀所刺透而傾倒。但為免我們顯得強行把他的話扭曲成合乎我們自己悟性的判斷，我們當從下文衡量上文。因為他以何等意思說這些話，他自己隨即指明，接着說：

He who does these things by no means asserts that he lives any longer, because, namely, by a life-giving death he daily kills himself from the life of passion. For far be it that the holy man should despair of the largeness of the divine mercy, or withdraw the step of his heart from the progress of the inmost journey, or, forsaking the love of his Creator, remain as it were destitute of a guide upon the way, and, pierced by the sword of the plundering despair, fall. But lest we should seem violently to bend his words to the arbitrament of our own understanding, we ought to weigh what is premised from what follows. For in what sense he said these things, he himself straightway indicates, who subjoins:

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約伯倫理 第 370 章

約伯倫理第 370 章