400:1
Si voluerit contendere cum eo, non poterit respon- dere ei unum pro mille. 289 3· Dona Dei amittit qui de eis extollitur. In Scriptura sacra millenarius numerus pro univer- sitate solet intelligi. Hinc etenim Psalmista ait: Verbi quod mandavit in mille generationes ( Psal. civ, 8); cum profecto constet, quod ab ipso mundi exor- dio usque ad Redemptoris adventum, per evangeli- stam non amplius quam septuaginta et septem pro- pagines numerentur ( Luc. iii, 38). Quid ergo in millenario numero, nisi ad proferendam novam so- bolem perfecta universitas praescitae generationis exprimitur? Hinc et per Joannem dicitur: Et regna- bunt cum eo mille annis ( Apoc.
他若願意與神爭辯，千中之一也不能回答祂。3。凡因神的恩賜而高抬自己的，就喪失這些恩賜。在聖經中，千這數目常被理解為全備。因此，詩人說：祂所吩咐的話，直到千代（詩一○五8）；然而確然可見的是，從世界之初直到救贖主降臨，福音書作者所數點的世代不過七十七代（路三38）。那麼，千這數目所表達的，豈不是那預知世代之全備，為要產生新的後裔麼？因此，藉約翰也說：他們要與祂一同作王一千年（啟
If he will contend with Him, he cannot answer Him one for a thousand. 3. He who is exalted over God's gifts loses them. In Sacred Scripture the number of a thousand is wont to be understood for universality. Hence indeed the Psalmist says: The word which He commanded to a thousand generations (Ps. 105:8); when it is surely established that from the very beginning of the world up to the coming of the Redeemer, no more than seventy and seven generations are numbered by the evangelist (Luke 3:38). What therefore is expressed in the number of a thousand, but the perfect universality of the foreknown generation, for the bringing forth of the new offspring? Hence too it is said through John: And they shall reign with Him a thousand years (Rev.
400:2
xx, 6), quia videlicet regnum sanctae Ecclesiae universitatis perfectione so- lidatur. Quia vero d monas multiplicata in denarium ducitur, denarius per semetipsum ductus in centena- rium dilatatur, qui rursus per denarium ductus in millenarium tenditur, cum ab uno incipimus, ut ad millenarium veniamus, quid hoc loco unius appella- tione, nisi bene vivendi in tium, quid millenarii nu- meri amplitudine nisi ejusdem bonae vitae perfectio designatur? Cum Deo autem contendere est non ei tribuere, sed sibi gloriam suae virtutis arrogare. Sed sanctus vir conspiciat quia et qui summa jam dona percepit, si de acceptis extollitur, cuncta quae acce- perat amittit, et dicat:
二十6），因為聖教會的國正是藉全備的完全而得堅立。然而，因為一乘起來就引入十，十自乘就擴為百，百再乘以十就伸展為千，我們既從一開始，好達到千——那麼此處「一」之稱所指的，豈不是善度生活的起頭麼？千這數目之浩大所表明的，豈不是那同一善生活的完全麼？然而與神爭辯，並非把榮耀歸給祂，乃是把自己德行的榮耀據為己有。但願那聖潔之人看出：縱使那已領受至高恩賜的人，若因所領受的高抬自己，也必喪失他所領受的一切，並要說：
20:6), because forsooth the kingdom of holy Church is made firm by the perfection of universality. But because the unit multiplied is led into the ten, the ten led through itself is enlarged into the hundred, which again led through the ten is stretched into the thousand, since we begin from one that we may come to the thousand—what is here designated by the appellation of 'one,' but the beginning of living well; what by the amplitude of the number of a thousand, but the perfection of that same good life? But to contend with God is not to ascribe to Him, but to arrogate to oneself the glory of one's own virtue. But let the holy man behold that even he who has now received the highest gifts, if he be exalted over what he has received, loses all that he had received, and let him say:
400:3
Si voluerit contendere cum eo, non poterit respondere ei unum pro mille. Qui enim cum auctore contendit, unum pro mille respon- dere non sufficit, quia qui de perfectione se erigit, habere se bene vivendi nec initium ostendit. Unum namque pro mille respondere non possumus, quia cum de bonae vitae perfectione extollimur, hanc nos nec inchoasse monstramus. Sed tunc de nostra infir- mitate verius concutimur, si quam sit immensa po- tentia judicis, considerando pensamus. Unde et subditur:
他若願意與神爭辯，千中之一也不能回答祂。因為凡與那作者爭辯的，連千中之一也不足以回答，因為凡因自己的完全而高抬自己的，就顯明他連善度生活的起頭也沒有。因為我們不能以千中之一回答，因為當我們因善生活的完全而高抬自己時，就證明我們連這生活也未曾起頭。但那時，我們若藉思量來衡量那審判者的權能是何等浩大，就更真實地為自己的軟弱而戰慄。因此，經上又補充說：
If he will contend with Him, he cannot answer Him one for a thousand. For he who contends with the Author is not sufficient to answer one for a thousand, because he who lifts himself up over his perfection shows that he does not even possess the beginning of living well. For we cannot answer one for a thousand, because when we are exalted over the perfection of a good life, we prove that we have not even begun it. But then we are more truly shaken concerning our own infirmity, if by considering we weigh how immense is the power of the Judge. Whence too it is subjoined: