拉溫納的金言彼得

講道集第 148 章

拉丁文原文．14 節．部分字詞可點開查義

148:1

i. Non recte sentiunt, dilectissimi, qui putant vite ornamenta proprio labore componi, et sine adjutorio omnipotentis Dei virtutum posse merita comparari. Si ergo nostrum est tantum quod boni sumus, quare vitiis subjacemus ?autsi ex nobis descendit omne quidquid potest hominem aut ornare aut salvum facere, 16 quare pereundi lege concludimur? Omnem profecto modum sacrilegee superstitionis excessit, qui in laboribus justis partem Deo subtrahit a quo sapientiae spiritum accepimus, qui totumhominem regit, et ad omne opus bonum mortalium mentes accendit, oujus est quidquid ex illa justitiæ sede descendit.

一、親愛的諸位，凡以為生命的妝飾是靠自己的勞苦而成、以為不藉全能神的幫助就能獲得美德之功的人，其思想並不正確。所以，若我們之為善全是出於自己，我們為何淪為罪惡的奴僕呢？又若凡能妝飾人、或使人得救的一切都出於我們自己，我們為何被囚於滅亡的律之下呢？凡在公義的勞苦中向神扣留一分的人，實已越過了褻瀆迷信的一切限度——我們正是從神領受了智慧的靈，這靈管理整個人，激勵世人的心去行各樣善工，凡從那公義寶座降下的都屬於他。

1. They do not think rightly, dearly beloved, who suppose that the ornaments of life are composed by one's own labor, and that without the help of almighty God the merits of virtues can be procured. If therefore it is our own doing alone that we are good, why do we lie subject to vices? Or if from ourselves proceeds all that can either adorn a man or make him whole, why are we shut in under the law of perishing? Assuredly he has exceeded every measure of sacrilegious superstition who, in just labors, withdraws a share from God, from whom we have received the spirit of wisdom, which rules the whole man and kindles the minds of mortals to every good work, whose is whatever descends from that seat of justice.

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Omnia itaque laborum insignia ad Deum referenda sunt,nesancti Spiritus dona rescindat.Nimise autem praesumptionis est vitium, imperatore pugnante militem solum palmam velle reportare victoriæ. Sane si vultis potestis agnoscere cui mala, cui bona debeant imputari,propheta dicente: Bonitalem fecisti cum servo tuo, Domine (Ps. CXVIII, 65). Item alibi: Dixit insipiens in corde suo: Non est Deus (Ps. XIII, 1). Videtis ergo, quod bona nostra Divinitati debemus ascribere; mala autem humanis moribusimputare; quia ut bona procurante Domino creantur, ita mala diabolo auctore nascuntur. 2. Sed ut intelligatis vitam Dei munus esse, mortem diabolo subjacere, audite evangelistam dicentem:

所以，我們一切勞苦的憑記都當歸於神，免得有人廢棄聖靈的恩賜。當統帥爭戰時，士兵卻獨自想奪取勝利的棕枝，這是過度自負的過錯。你們若願意，實在能認出禍患該歸咎於誰、福益該歸功於誰，正如先知所說：「主啊，你曾照你的話善待你的僕人」（詩篇一一九篇65節）。他又在別處說：「愚頑人心裡說：沒有神」（詩篇十四篇1節）。所以你們看見，我們的善事當歸於神性；我們的惡事卻當歸咎於人自身的行徑；因為正如善事是藉主的眷佑而造成，惡事也是以魔鬼為始作俑者而生。二、但為使你們明白生命是神的恩賜，而死亡則臣服於魔鬼，你們要聽福音書作者所說：

All the marks of our labors, therefore, are to be referred to God, lest one rescind the gifts of the Holy Spirit. It is a fault of excessive presumption that, while the commander fights, the soldier alone should wish to carry off the palm of victory. Assuredly, if you will, you can recognize to whom evils, to whom goods, ought to be imputed, the prophet saying: 'You have dealt goodness with your servant, O Lord' (Psalm 119:65). Likewise elsewhere: 'The fool has said in his heart: There is no God' (Psalm 14:1). You see therefore that our good things we ought to ascribe to the Divinity; but our evils to impute to human ways; for as good things are created by the Lord's providing, so evil things are born with the devil as their author. 2. But that you may understand that life is God's gift, and that death lies subject to the devil, hear the evangelist saying:

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Venite, filii possidete mecum regnum promissum vobis a constitutione mundi Esurivi, et dedistis mihi manducare(Matth. xxv, 34. 35). Aliis vero dicit: Recedite a me, maledicti, in tgnem æternum, quia non dedistis mihi manducare (Ibid.,41). Videte ergo quod boni actus cælo serviunt, mali inferni sedibusdeputantur. Divisio autem actuum nostrorum est: cum bene facimus, Christi sumus; cum mala operamur, indiabolipotestate transimus. Nunquam enimdeseritDominus volunta tem religionis studio florentem: nec desunt solatia divinitatis, ubi sunt actus bonae conversationis. Tunc sane nos bona deserunt, cum deteriora succedunt:

「你們這蒙我父賜福的，來承受那創世以來為你們所預備的國。因為我餓了，你們給我吃」（馬太福音二十五章34、35節）。但他對另一些人卻說：「你們這被咒詛的人，離開我，進入那為魔鬼所預備的永火裡去；因為我餓了，你們不給我吃」（同上，41節）。所以你們看見，善行服事於天，惡行則被判入陰間的居所。然而我們的行為有一分別：我們行善時，就屬基督；我們作惡時，就轉入魔鬼的權下。因為主決不撇棄那在虔敬的追求中興盛的意志：凡有善行善德之處，神性的安慰也必不缺乏。惟有當更壞的事接踵而至時，善事才離棄我們：

'Come, children, possess with me the kingdom promised to you from the foundation of the world. I was hungry, and you gave me to eat' (Matthew 25:34-35). But to others he says: 'Depart from me, you cursed, into eternal fire, for you gave me not to eat' (Matthew 25:41). See therefore that good acts serve heaven, evil ones are consigned to the seats of hell. But there is a division of our acts: when we do well, we are Christ's; when we work evils, we pass into the power of the devil. For never does the Lord forsake a will flourishing in the pursuit of religion: nor are the consolations of the Godhead lacking, where there are acts of good conduct. Then indeed do good things forsake us, when worse ones succeed:

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quia non dubie divino auxilio destituimur,postquam iniquitatisdesideriisoccupamur. Assistente igitur Deo ac Salvatore nostro, sine dubio dominatio diabolicæ potestatis absentat. Ubi autem virtutum Dominus discesserit, facile hostis aulam vacuae possessionis invadit. Una est itaque spes salutis nostrae, ut malorum actuum ordinem nobis imputemus, bonorum Dei virtutibus ascribamus. Cito autem ille ad se imperium diabolicæ potestatis admittit, qui divinae majestatis solatia non meruerit obtinere. 3. Sperandum ergo in Domino, ut boni simus: et cum boni fuerimus, in Domino gloriandum. Audite Apostolumdicentem: Quid habes quod nonaccepisti f Siaccepisti, quid gloriaris, quasi non acceperis (I Cor.

因為我們一旦被罪孽的私慾所擄，就無疑要被剝奪神的幫助。所以，當神我們的救主站在旁邊時，魔鬼權勢的轄制無疑就被驅離。可是眾德之主一旦離去，仇敵便輕易侵入那空虛產業的廳堂。因此，我們得救惟有一個指望：就是把惡行的次序歸咎於自己，卻把善行歸功於神的美德。但凡未配得著神聖威嚴之安慰的人，就迅速把魔鬼權勢的統治招入自己裡面。三、所以我們當仰望主，好使我們成為良善；我們既已成為良善，就當在主裡誇口。你們要聽使徒所說：「你有甚麼不是領受的呢？若是領受的，為何自誇，彷彿不是領受的呢？」（哥林多前書

for without doubt we are deprived of divine help after we are seized by the desires of iniquity. When God and our Savior stands by, therefore, without doubt the domination of the diabolical power is kept away. But where the Lord of virtues has departed, the enemy easily invades the hall of the empty possession. There is therefore one hope of our salvation: that we impute to ourselves the order of evil acts, but ascribe good ones to the virtues of God. But he quickly admits to himself the sway of the diabolical power, who has not deserved to obtain the consolations of the divine Majesty. 3. We must therefore hope in the Lord, that we may be good; and when we have been good, we must glory in the Lord. Hear the Apostle saying: 'What have you that you have not received? And if you have received, why do you glory, as if you had not received?' (1 Corinthians

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iv, 7) ? Hæc actuum nostrorum perfecta gloriatio est, si gloriemur in Domino, apud quem victoribus virtutum corona componitur.Ibi sane de se hominem gloriari oportet, ubi pro nomine Domini voluntaria crucis poena succedit: quae tamen gloriatiohunc habetfructum,siauxiliante Christo mereatureffectum; nam propheta in hoc loco dixit: Nisi Dominus ædificaverit domum, in vanum Laborant qui ædificant eam, in vanum vigilant qui custodiunt eam (Ps. CXXVI, 1). Videtis ergo quod nec sine Domino quod bonum cat aedificari, nec ædificatum sine Domino poteritcustodiri.

四章7節）。這就是我們行為完全的誇口：就是我們在主裡誇口，眾德的冠冕正是在他那裡為得勝者預備的。惟有在為著主名而甘受十字架的刑罰之處，人才適宜為自己誇口：然而這誇口惟有藉基督的幫助得著功效，才有這果實；因為先知在這裡說：「若不是主建造房屋，建造的人就枉然勞力；若不是主看守城池，看守的人就枉然警醒」（詩篇一二七篇1節）。所以你們看見，善事若沒有主就不能建造，既已建成，若沒有主也不能保守。

4:7). This is the perfect glorying of our acts, if we glory in the Lord, with whom the crown of virtues is prepared for the victors. There indeed it is fitting for a man to glory in himself, where for the name of the Lord a voluntary punishment of the cross ensues: yet this glorying has this fruit, if by Christ's help it merits its effect; for the prophet in this place said: 'Unless the Lord build the house, in vain do they labor who build it; in vain do they keep watch who guard it' (Psalm 127:1). You see therefore that neither can a good thing be built without the Lord, nor, once built, can it be guarded without the Lord.

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Ædificatio divinæ huj us domus ædificatio est vitae nostrae, quam oportet divinae majestatis auxilio communiri.Rogandus itaque semper est Christud noster ut in nobis bona nutriat, etexorandus utnutrita custodiat; atque ita intelligentiæ nostræ corda componat, ut omnia quæ bona sunt, gloriæ cœlestis potestati assignet. 4. Stultitiae vero genus est, ut homo suum esse j udicet quod laboravit, qui in alterius potestate consistit. Ecce hic modo divitiis exsultat, modo paupertate suspirat: si in manus nostras sunt bona nostra, quare non cum volumus aut penuria cessat, aut divitaeperseverant? Hio modo sanitatis vigore attollitur, modo infirmitatis dolore vexatur:

這神聖房屋的建造，就是我們生命的建造，必須以神聖威嚴的幫助加以鞏固。所以，必須常常懇求我們的基督，使他在我們裡面滋養善事，並必須祈求他保守他所滋養的；願他如此安排我們悟性的心，使它把一切善事都歸於天上榮耀的權能。四、然而，一個站在別人權下的人，竟判定自己所勞苦的為己有，這實是一種愚昧。看哪，這人時而在財富中歡騰，時而在貧窮中歎息：我們的財物若在自己手中，何以在我們願意時，匱乏卻不止息，財富卻不長存呢？這人時而被健康的活力舉起，時而被疾病的痛楚困擾：

The building of this divine house is the building of our life, which must be fortified by the help of the divine Majesty. Our Christ, therefore, must always be entreated that he may nourish good things within us, and must be implored that he may guard what he has nourished; and thus may he so compose the hearts of our understanding, that it may assign all things that are good to the power of the heavenly glory. 4. But it is a kind of folly that a man should judge to be his own what he has labored at, who stands in the power of another. Behold, this man now exults in riches, now sighs in poverty: if our goods are in our own hands, why is it that, when we wish it, want does not cease, or riches do not persist? This one is now lifted up by the vigor of health, now vexed by the pain of infirmity:

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si in potestate hominis esset vitæ nostræ salus, numquam periclitaretur mendicus, neo moreretur infirmus. Requirat denique unusquisque initia vitae sum, et auctorem quaeratgeneris humani,quis corpus formaverit, quis membra composuerit, quis terrenam materiam in humanum usum fecerit vegetare. Nonne hæc omnia DominusSapientiaprocurante constituit ? Cum ergo non sit nostrum quod sumus, quomodo nostrum est quod habemus? Stultitiæ genus eat, ut cum alii debeas vitæ beneficium. tibi ascribas ornamenta virtutum. Ecce hic honore extollitur, ille sibi de corporis i tale blanditur;

我們生命的救全若在人的權能之中，乞丐就決不會遇險，病人也決不會死亡。總之，讓各人查考自己生命的起初，尋找人類的創造者：是誰塑造了身體，是誰組成了肢體，是誰使地上的物質生發活力，供人使用。這一切豈不是主藉智慧的眷佑所設立的嗎？既然我們之所是尚且不是我們自己的，我們所有的又怎能是我們自己的呢？當你把生命的恩益虧欠於別人時，卻把美德的妝飾歸於自己，這實是一種愚昧。看哪，這人被尊榮所高舉，那人為自己身體的活力自誇；

if the salvation of our life were in the power of man, never would the beggar be in peril, nor would the sick man die. Let each one, in short, inquire into the beginnings of his own life, and seek the author of the human race: who formed the body, who composed the members, who made earthly matter grow vigorous for human use. Did not the Lord establish all these things by the providing of Wisdom? Since therefore what we are is not our own, how is what we have our own? It is a kind of folly that, while you owe to another the benefit of life, you should ascribe to yourself the ornaments of virtues. Behold, this one is exalted by honor, that one flatters himself over the vigor of his body;

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hic di vitias labori suo imputat, ille scientiatn doctrinæ vigiliis assignat.Neo nos negare possumusornamenta religiosw vitæ vigilantiAe studio comparari. Sed ibi Deus est, ubi integræ religionis est animus, ita Apostolo dicente: Exemplum ejus quœritis qui in me loquitur Christus (II Cor. XIII, 3) ? Satis ibi vacillat humanum studium, ubi non requiritur Dei auxilium. Nam non dubie periclitatur fides, si non muniatur patrocinio divinitatis. a Nostrum est igitur bonum velle,Christi vero perficere. NamitaApostolus loquitur: velle adjacet mihi,perficere autem bonum non invenio (Rom. vn, i8). Vides ergo boni operis voluntatem ex nobis debere descendere, perfectionem vero in Dei potestate pendere.

這人把財富歸於自己的勞苦，那人把知識歸於學問的熬夜。我們也不能否認，虔敬生命的妝飾是藉警醒的追求而獲得的。但惟有那擁有完全虔敬之心的地方，才有神，正如使徒所說：「你們既然尋求基督在我裡面說話的憑據」（哥林多後書十三章3節）。凡不尋求神幫助之處，人的努力便搖搖欲墜。因為信德若不被神性的護佑所鞏固，無疑就要陷於危險。所以，立志行善在於我們，成全善事卻在於基督。因為使徒如此說：「立志為善由得我，只是行出來由不得我」（羅馬書七章18節）。所以你們看見，行善的意志當出於我們，成全卻要仰賴神的能力。

this one imputes riches to his own labor, that one assigns knowledge to the vigils of learning. Nor can we deny that the ornaments of a religious life are procured by the pursuit of watchfulness. But there God is, where the soul is of whole religion, as the Apostle says: 'Do you seek a proof of him who speaks in me, Christ?' (2 Corinthians 13:3). Human endeavor wavers greatly enough, where the help of God is not sought. For without doubt faith is imperiled, if it be not fortified by the patronage of the Godhead. Ours, therefore, it is to will the good, but Christ's to perfect it. For thus the Apostle speaks: 'To will is present with me, but to perfect the good I do not find' (Romans 7:18). You see therefore that the will of a good work ought to descend from us, but the perfection to depend on the power of God.

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Quare autem aliquis mortalium fieri bona suo tantum studio assignet,cum dicat propheta: Non est qui faciat bonum, non est usque ad unum (Ps. XIII, 3): et Evangelista itidem doceat non esse bonum, nisi solum Deum (Matth. xix, 17) ? Ergo videtis, quod si quando boni videmur, bonitatem Dei operamur. Audite Apostolum dicentem: Vos estis templum Dei, si tamen Spiritus Dei habitet in vobis (I Cor. III, 16). Templum profecto Dei sumus, sed cum bene facimus. Si ergo templum Dei est homo, necessario Dei est quod habemus in templo. 5. Sed haec bonis diximus.

但既然先知說：「沒有行善的，連一個也沒有」（詩篇十四篇3節），福音書作者也同樣教導說：除了神一位之外，再沒有良善的（馬太福音十九章17節），那麼，任何世人為何要把行善單歸於自己的努力呢？所以你們看見，我們若有時顯為良善，我們所行的乃是神的良善。你們要聽使徒所說：「你們是神的殿，神的靈住在你們裡頭」（哥林多前書三章16節）。我們固然是神的殿，卻是在我們行善之時。所以，人若是神的殿，那麼我們在殿中所有的，就必然屬於神。五、然而，這些話是對善人說的。

But why should any mortal assign the doing of good things to his own effort alone, when the prophet says: 'There is none that does good, no not one' (Psalm 14:3): and the Evangelist likewise teaches that none is good save God alone (Matthew 19:17)? You see therefore that, if ever we seem good, it is the goodness of God that we work. Hear the Apostle saying: 'You are the temple of God, if indeed the Spirit of God dwells in you' (1 Corinthians 3:16). We are indeed the temple of God, but when we do well. If therefore man is the temple of God, then necessarily God's is what we have in the temple. 5. But these things we have spoken to the good.