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約伯倫理第 794 章

拉丁文原文．4 節．部分字詞可點開查義

794:1

V ers. 3. — Quis mihi tribuat ut cognoscam et in- veniam illum, et veniam usque ad solium ejus? 33. Ardor electorum Dei conspectu frui cupientium. — Electus quisque nisi Deum cognovisset, utique non amaret. Sed aliud est cognoscere per fidem, atque aliud per speciem; aliud invenire per credu- litatem, aliud per contemplationem. Ex qua re agi- tur ut electi omnes eum quem fide cognoverunt vi- dere quoque per speciem anhelent. Cuj(??)s amore fla- grantes aestuant, quia ejus dulcedinis suavitatem jam in ipsa suae fidei certitudine degustant. Quod bene ille in Gerasenorum regione sanatus a daemo- nibus designat, qui vult abire cum Jesu; sed ei a magistro salutis dicitur:

第三節。——「誰能使我認識祂、尋見祂，並來到祂的寶座前？」三十三、渴慕得享見神的選民之熱忱。——凡蒙揀選之人，若未曾認識神，斷不會愛祂。然而藉信德認識是一回事，藉面對面的觀看又是一回事；藉信而尋見是一回事，藉默觀尋見又是一回事。因此凡蒙揀選者，都切望不但憑信德認識祂，更要面對面得見他們所信的那一位。他們因愛祂而燃燒沸騰，因為他們已在信德的確據之中嚐到祂甘甜之美。這一點，那在格拉森地方蒙醫治、從群鬼中得釋放、願隨耶穌同去的人，恰好作了預表；但救恩之主對他說：

Verse 3. — Who will grant me that I might know and find Him, and come even unto His throne? 33. The ardor of the elect who long to enjoy the sight of God. — No one of the elect, had he not known God, would in any wise love Him. But it is one thing to know by faith, and another by direct vision; one thing to find by believing, another by contemplation. Hence it comes to pass that all the elect pant to see also by vision Him whom they have known by faith. Burning with love of Him they are aflame, because they already taste the sweetness of His delight in the very certitude of their faith. This is well signified by that man in the region of the Gerasenes, healed of the demons, who wishes to go away with Jesus; but the Author of salvation says to him:

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Redi in domum tuam, et narra quanta tibi fecerit Deus ( Luc. viii, 39). Amanti enim adhuc dilatio imponitur, ut ex dilati amoris desiderio meritum retributionis augeatur. Fit ergo nobis omnipotens Deus dulcis in miraculis, et tamen in sua celsitudine manet occultus, ut et quiddam monstrando de se occulta nos inspiratione in suo amore succendat, et tamen abscondendo Majestatis suae gloriam amoris sui vim per aestum desiderii au- geat. Nisi enim sanctus vir videre hunc in sua Ma- jestate quaereret, non utique subinferret: Et veniam usque ad solium ejus [ Vet. XIV ]. Quid namque est solium Dei, nisi illi angelici spiritus 514 qui Scri- ptura teste, throni vocati sunt?

「回你家去，傳述神為你所行何等大的事」（路八39）。因為對於仍在愛慕之人，主加以延遲，好叫因所推遲之愛的渴望，使賞報的功德得以增添。如此，全能的神在祂的奇事中對我們顯為甘甜，卻在祂的崇高中仍然隱藏；祂既藉顯示自己的一端，以隱密的感動點燃我們對祂的愛，又藉隱藏其威嚴的榮耀，以渴慕的熱火加增祂的愛之力量。因為聖者若非切望在祂的威嚴中得見祂，斷不會接著說：「我要來到祂的寶座前」〔舊譯第十四〕。神的寶座是甚麼呢？豈不就是那些照聖經所證、被稱為「座」的天使之靈麼？

Return to thy house, and tell how great things God hath done for thee (Luke 8:39). For upon one who yet loves a delay is laid, so that from the very longing of a deferred love the merit of the recompense may be increased. Thus almighty God becomes sweet to us in His miracles, and yet in His own sublimity remains hidden, so that both, by showing something of Himself, He may kindle us into His love by a hidden inspiration, and yet, by concealing the glory of His Majesty, He may increase the force of His love through the burning of desire. For unless the holy man sought to see Him in His Majesty, he would surely not have added: And I will come even unto His throne [Old Reading, chapter 14]. For what is the throne of God, save those angelic spirits who, as Scripture testifies, are called Thrones?

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Qui ergo usque ad solium Dei venire vult, quid (??)liud quam interesse angelicis spiritibus concupiscit, ut nulla jam defe- ctiva temporum momenta sustineat, d sed ad per- manentem gloriam in contemplatione aeternitatis exsurgat? 34. Electi occulta Dei judicia venerantur. — Quae tamen verba etiam in hac vita positis justis e conve- niunt. Nam cum contra votum suum atque deside- rium quodlibet agi conspiciunt, ad occulta Dei judi- cia recurrunt, ut in eis videant quia inordinate intus non disponitur quod inordinatum foris currere vide- tur. Cum enim praesidentem angelicis spiritibus Creatorem omnium fidei oculis contemplantur, ad ejus nimirum solium veniunt.

因此，凡願來到神寶座前的人，除了渴望與眾天使之靈同列——好使自己不再承受時間中種種消逝的片刻，卻能在對永恆的默觀中興起，進入常存的榮耀——之外，還能求甚麼呢？三十四、選民敬畏神隱密的審判。——然而這些話也適用於今生的義人。因為當他們看見有事與自己的心願相違而發生時，他們便回到神隱密的審判，好在其中看見：那在外顯為紊亂而行之事，在內裡並非無序地被安排。因為當他們以信德之眼默觀那統管眾天使之靈、萬有的創造主時，他們確是來到了祂的寶座前。

He therefore who wishes to come even unto the throne of God, what else does he desire than to be joined among the angelic spirits, so that he may no longer endure any failing moments of time, but may rise up to abiding glory in the contemplation of eternity? 34. The elect venerate God's hidden judgments. — Yet these words also fit the righteous while placed in this life. For when they behold something done contrary to their own wish and desire, they have recourse to the hidden judgments of God, that in them they may see that what appears to run in disorder without is not ordered in disorder within. For when with the eyes of faith they contemplate the Creator of all presiding over the angelic spirits, they truly come unto His throne.

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Et quia considerant quoniam is qui mire angelos regit injuste homines non disponit, profecto inveniunt causales rationes quam justae sint, dum ipsae causae extrinsecus videan- tur injustae; dumque id humiliter faciunt, semetipsis saepe in sua voluntate reprehendunt, sua in se non- nunquam vota dijudicant, dum meliora esse ea quae disponit conditor pensant. Unde bene adhuc sub- ditur:

又因為他們思想到：那奇妙地管理天使的主，斷不會不公地處置世人，他們必尋見那背後的因由何等公義，縱使那些外顯的緣由看似不公；而他們既謙卑地如此行，就常在自己的心意中責備自己，有時在自己裡面裁斷自己的心願，深知創造主所安排的更為美善。因此下文恰當地接著說：

And because they consider that He who wondrously rules the angels does not unjustly dispose of men, they assuredly find out how just are the causal reasons, even while those causes appear outwardly unjust; and while they do this humbly, they often reprove their own selves in their own will, at times passing judgment upon their own wishes within themselves, esteeming better those things which the Creator ordains. Whence it is well further added:

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約伯倫理 第 794 章

約伯倫理第 794 章