偽奧古斯丁

講道與短論第 4 章第 10/28 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 4:330–4:367（全章共 1006 節）

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An juste se quia optet talem in die mortis, qualit erat in die Baptismi. Exemptis illustratur. Illi enin qui sibi putant sufficere si mala non fecerint, solent et hoc dicere : Utinam in diem mortis talis merear inveniri, qualis de Baptismi sacramento processi. Bonum quidem est ut unusquisque in die judicii purgatus inveniatur ab omnibus malis; sed grave malum est si profectum non habuerit in operibus bonis. Ipsi cnim soli sufficit talem esse qualis de Ba ptismi sacramento processit, qui statim post acceptum Baptismum de hac luce migraverit; non habuit spa tium in quo se bonis operibus exerceret :

那在死亡之日願自己與受洗之日一樣的人，是否有理。此事以一個比喻說明。那些以為只要未行惡便足夠的人，也慣常這樣說：但願在死亡之日，我配得被發現與我從洗禮聖事中出來時一樣。人人在審判之日被發現已從一切惡中得潔淨，固然是好的；但他若在善工上毫無長進，便是重大的惡。因為唯有那受洗後立即離開此光的人，才配以與他從洗禮聖事中出來時一樣為足夠；他沒有操練善工的餘地：

Whether he justly wishes to be at the day of death such as he was at the day of Baptism. It is illustrated by an example. For those who think it suffices them if they have not done evil are also wont to say this: Would that at the day of death I might deserve to be found such as I came forth from the sacrament of Baptism. It is indeed good that everyone should be found on the day of judgment purged from all evils; but it is a grave evil if he has had no progress in good works. For to him alone does it suffice to be such as he came forth from the sacrament of Baptism, who immediately after receiving Baptism has departed from this light; he had no space in which to exercise himself in good works:

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ille vero qui et longum tempus vivendi, et aetatem posse bene operandi habuit, non ei sufficit otiosum esse a malis, si etiam a bonis voluerit esse otiosus. Vellem ut mihi diceret ille qui talis vult in transitu suo inveniri , qualis fuit eo tempore quo Baptismi meruit sacra menta suscipere (licet bonum est ut sit semper pur gatus a malis, sed grave malum si non profuat in bouis), si plantavit novellam in agro suo vineam , utrum velit eam post decem annos talem esse, qualis fuit illa die quando plantata est. Si inseruit olivetum, videamus si ei placeat ut post plures annos tale sit, quale fuit quando insertum est.

但那既有長久活著的時候、又有能行善之年歲的人，若甘願也閒懶於善事，那麼單單閒懶於惡對他並不足夠。那願在自己臨終之時，與他配得領受洗禮聖事之時一樣的人（雖然常從惡中得潔淨是好的，但不在善事上長進乃是重大的惡）——我巴不得他告訴我：他若在自己田裡栽了一棵嫩葡萄樹，他豈願它十年之後仍與栽種之日一樣？他若接了一片橄欖園，讓我們看看：他豈喜歡它多年之後，仍與接枝之時一樣？

but he who had both a long time of living, and an age able to work well, for him it does not suffice to be idle from evils, if he has been willing to be idle also from good things. I would that he who wishes to be found in his passing such as he was at the time when he deserved to receive the sacraments of Baptism (though it is good that he be always purged from evils, but a grave evil if he does not advance in good things) — I would that he should tell me: if he has planted a young vine in his field, whether he wishes it after ten years to be such as it was on the day when it was planted. If he has grafted an olive grove, let us see whether it pleases him that after several years it should be such as it was when it was grafted.

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Si illi natus est filius considerct si hoc vult , ut post annos quinque in ea qua nans cst modicitatc infantiae atque ætate pcr duret. Cum ergo nullus sit cui hoc placeat de rebus suis; quomodo dolet aliquis de vinea et oliveto vel filio si nullum augmentum habuerint, sic doleat si se ipsum, ex eo tempore quo in Christo renatus cst, nihil profccisse cognoverit. Certissime enim nosse debemus quia quomodo volumus ut quidquid ad nos portinet, sive in gregibus, sive in quibuscumque agrorum fructibus, in omni bono crescant atque pro ficiant ; hoc sine dubio et Deus noster de nobis et desiderat et exspectat.

倘若有人生了一個兒子，讓他想一想：他是否願意這孩子過了五年之後，仍舊停留在出生時那嬰孩般的幼小與年紀之中。既然沒有人會樂意自己的產業如此，那麼正如人若見葡萄園、橄欖園或兒子毫無長進便會憂傷，照樣，人若發覺自己從在基督裡重生的那一刻起竟毫無長進，也當如此憂傷。因為我們理當極確實地知道：正如我們願自己所有的一切，無論是羊群，或是田地的任何出產，都在各樣善事上生長興旺，照樣，我們的神無疑也對我們既如此渴望、又如此期待。

If a son is born to a man, let him consider whether he would wish that, after five years, the child should remain in the same smallness of infancy and age in which he was born. Since, then, there is no one whom this would please regarding his own affairs, just as a man grieves over a vineyard or an olive-grove or a son if they have gained no increase, so let him grieve if he comes to know that he himself has made no progress from the time when he was reborn in Christ. For we ought to know most certainly that, just as we desire everything that belongs to us — whether in our flocks or in whatever fruits of the fields — to grow and prosper in every good thing, so beyond doubt does our God also both desire and expect this concerning us.

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Populus ergo christianus quasi propria et peculiaris novella sua uvas potius afferat quam spinas : ne de ea dicatur ila, sicut in Cantico sæpe cantastis, Vineam, inquit, plantavi, et exspectavi ut faceret uvas ; fecit autem labruscas (Isai. v, 2). Sed quia, sicut dicit Apostolus, cum essemus oleastri, in scrti sumus in bonam olivam (Rom. XI, 24); ita cum Dei adjutorio bonis operibus insistere debemus, ut cum propheta possimus dicere, Ego autem sicut oliva fructifera in domo Dei, speravi in misericordia Dei nei ( Psal. LI, 10). 4. Recapitulatio. Et ideo per ea quæ supra sugges simus, rogo vos, fratres, ut nullus ex vobis credat quod ei solum hoc suflicial si opera mala non fecerit;

所以，願基督的子民，作為祂特屬的新植之園，寧結葡萄而非荊棘，免得那話論到它，正如你們在雅歌中屢屢所唱的：祂說：「我栽種了一個葡萄園，指望它結葡萄，它卻結了野葡萄」（以賽亞書五章2節）。但既然如使徒所說，當我們原是野橄欖時，已被接在好橄欖上（羅馬書十一章24節），照樣，我們也當靠著神的幫助，堅守善工，使我們能與先知同說：「至於我，就像神殿中一棵結果的橄欖樹，倚靠我神的慈愛」（詩篇五十一篇10節）。四、綜述。所以，藉著我們上面所提的這些，弟兄們，我懇求你們，不要有任何人以為：他只要不行惡事就足夠了；

Let the Christian people, therefore, as His own peculiar new planting, bring forth grapes rather than thorns, lest that be said of it which you have often sung in the Canticle: 'I planted a vineyard,' He says, 'and I looked that it should bring forth grapes; but it brought forth wild grapes' (Isaiah 5:2). But since, as the Apostle says, when we were wild olives, we were grafted into the good olive-tree (Romans 11:24), so with God's help we ought to persist in good works, that we may be able to say with the prophet: 'But I, like a fruitful olive-tree in the house of God, have hoped in the mercy of my God' (Psalm 51:10). 4. Recapitulation. And therefore, by those things which we have set forth above, I beg you, brethren, that none of you believe it enough for him if only he has done no evil works;

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sed quantis potest viribus sic divertat a malo, ut faciat honum, et audiat Dominum dicentem in Evan gelio, Quid prodest quod dicitis mihi, Domine, Domine, et non facitis quæ dico (Luc. vi, 46) ? et illud, Si dili gitis me, mandata mea servate (Joan. XIV, 16). Quæ autem sunt quæ in Evangelio facienda praccepcrit Christus, Deo propitio bene nostis. Diligite, inquit, inimicos vestros, benefacite eis qui vos oderunt, ut sitis filii Patris vestri (Matth. v, 44, 45) : et iterum, Ve rumtamen date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41).

反倒讓他用盡自己所能的一切力量離惡行善，並聽主在福音中所說的：「你們稱呼我『主啊，主啊』，卻不遵行我所吩咐的，這對你們有甚麼益處呢？」（路加福音六章46節），又說：「你們若愛我，就必遵守我的命令」（約翰福音十四章15節）。至於基督在福音中所吩咐當行的是甚麼，靠著神的恩眷，你們都清楚知道。祂說：「要愛你們的仇敵，善待恨你們的人，好叫你們成為你們父的兒子」（馬太福音五章44至45節）；又說：「只要施捨，看哪，凡物於你們就都潔淨了」（路加福音十一章41節）。

but rather let him, with all the strength he can, so turn away from evil that he may do good, and hear the Lord saying in the Gospel: 'What does it profit you that you call me, Lord, Lord, and do not the things which I say?' (Luke 6:46), and again: 'If you love me, keep my commandments' (John 14:15). And what those things are which Christ has commanded to be done in the Gospel, you know well, God being gracious. 'Love,' He says, 'your enemies, do good to those who hate you, that you may be sons of your Father' (Matthew 5:44-45); and again: 'Nevertheless, give alms, and behold, all things are clean unto you' (Luke 11:41).

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De qua re audiamus et beatum Ja cobum libera voce clamantem, Sicut enim corpus sine anima mortuum est, ita et fides sine operibus mortua est (Jacobi II, 26). Totis ergo viribus, fratres charis sinn, quod bonum est operemur; nec nobis sufficiat Ii tales sumus, quales fuimus eo tempore quo lJa.. ptismi sacramenta accepimus. Per Baptismum enim vacuati sumus ab omnibus malis; sed Dei gratia bene agendo debemus repleri omnibus bonis :

關於這事，讓我們也聽聽有福的雅各放膽宣告：「身體沒有靈魂是死的，照樣，信心沒有行為也是死的」（雅各書二章26節）。所以，至親愛的弟兄們，讓我們用盡全力去行善；不要以為我們只停留在領受洗禮聖事之時的光景就足夠了。因為藉著洗禮，我們得以脫盡一切邪惡；但我們理當靠著神的恩典行善，好被一切美善所充滿；

Concerning this matter let us also hear blessed James crying out with a free voice: 'For as the body without the spirit is dead, so also faith without works is dead' (James 2:26). Therefore with all our strength, most beloved brethren, let us work that which is good; and let it not suffice us to be such as we were at the time when we received the sacraments of Baptism. For through Baptism we were emptied of all evils; but by the grace of God we ought, in doing well, to be filled with all good things;

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ne forte si sine operibus bonis de solius Baptismi sacramento confidimus, spiritus immundus, qui de nobis per gra tiam Christi expulsus est, revertatur, et si nos a bonis operibus invenerit vacuos, adducat secum septem spiritus nequiores se, et fiant novissima nostra pejora prioribus. Hæc ergo, fratres charissimi, si secundum sanctam vestram consuetudinem libenter accipitis et attentius cogitatis, non de sola fide, sed etiam et de bonis operibus confidentes, a malis actibus ita absti nere poteritis, nt Christo auxiliante in operibus bonis vos jugiter exerceatis :

免得倘若我們沒有善工，單單倚靠洗禮聖事，那藉基督恩典從我們身上被趕出的污穢之靈就再回來，並且若他見我們空無善工，便帶著另外七個比自己更惡的靈同來，使我們末後的景況比先前更壞。所以，至親愛的弟兄們，你們若照著你們聖潔的習慣樂意領受這些話並更加專心思想，那麼你們就不單倚靠信心，也倚靠善工，如此便能戒絕惡行，靠著基督的幫助，恆常操練自己行善；

lest perchance, if without good works we trust in the sacrament of Baptism alone, the unclean spirit, who was cast out of us by the grace of Christ, should return, and if he find us empty of good works, should bring with himself seven other spirits more wicked than himself, and our last state become worse than the first. If, therefore, most beloved brethren, according to your holy custom you gladly receive these things and consider them more attentively, then, trusting not in faith alone but also in good works, you will be able so to abstain from evil deeds that, with Christ's help, you may continually exercise yourselves in good works;

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ut illam beatam et desidera bilem vocem cum exsultatione et gaudio feliciter au dire mercamini, Venite 9 benedicti, percipite regnum quod vobis paratum est ab origine mundi (Matth. xxv, 54) : quod ipse praestare dignetur, qui vivit et regnat in saccula, etc. SERMO CCLXIV (a). Expositio fidei , et interpretatio nominis ejus. 1. Fidei laudes ab omnibus celebrantur. Fides a Fit nuncupatur. In omnibus divinis lectionibus, fratres charissimi, fides multis praeconiis collaudatur; quam non solum divinae Scripturae, sed etiam totum genus humanum laudare non cessat. Atque utinam quomodo laudatur lingua, sic laudaretur et vita; quomodo pra dicatur ex ore, sic et teneatur ex corde;

使你們可以歡欣快樂，蒙恩配得快樂地聽見那有福而令人渴慕的聲音：「你們這蒙福的，來吧，承受那從創世以來為你們所預備的國」（馬太福音二十五章34節）——願那位活著、掌權直到永遠的主親自賜下這恩，等等。第二六四篇講道。論信德的闡釋，並其名稱的解說。一、信德的稱讚為眾人所頌揚。「信」得名於「成」（Fit，意即「成就」）。至親愛的弟兄們，在一切神聖的經課中，信德都以許多讚辭被稱頌；不僅神聖的聖經，連整個人類也不住地稱讚它。但願正如它被舌頭稱讚，也被生命稱讚；正如它被口所宣揚，也被心所持守；

so that with exultation and joy you may be counted worthy happily to hear that blessed and longed-for voice: 'Come, you blessed, receive the kingdom which has been prepared for you from the foundation of the world' (Matthew 25:34) — which may He deign to grant, who lives and reigns forever, etc. SERMON 264. An exposition of faith, and an interpretation of its name. 1. The praises of faith are celebrated by all. Faith is named from Fit (it is done). In all the divine readings, most beloved brethren, faith is extolled with many praises; and not only the divine Scriptures, but the whole human race also, does not cease to praise it. And would that, as it is praised with the tongue, so it were praised by the life; as it is proclaimed by the mouth, so it were held in the heart;

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et quomodo labiis promittitur, sic operibus impleatur. Tanta enim cst virtus fidei, ut etiam illi eam laudare praesumant, qui eam servare dissimulant. Et vere merito laudatur fides, sine qua nihil unquam boni operis inchoatur atque perficitur; secundum illud quod scriptum est, Sine fide impossibile eat quemquam placere Deo (llebr. xi, 6). De ipsa enim ex persona Christi et Ecclesiæ dicitur, Veni, proxima mea, ab initio fidei (Cant. IV, 8. sec. LXX). Ipsam etiam bcatus apostolus Paulus, in illo catalogo ubi omnes antiquos sanctos collaudavil . per singulos commendavit dicens : Fide Abel, fide Enoch, lide Noe, fide Abraham placuerunt Deo (Hebr. XI), etc.

又正如它被嘴唇所應許，也被行為所成全。因為信德的能力何等之大，以致連那些疏於持守它的人也擅自稱讚它。信德確實理當受稱讚，因為沒有它，任何善工都不能開始，也不能完成；正如經上所記：「人非有信，就不能得神的喜悅」（希伯來書十一章6節）。因為論到信德本身，藉著基督與教會的身分說：「我的鄰舍，從信的起頭而來吧」（雅歌四章8節，依七十士譯本）。有福的使徒保羅也在那頌揚一切古代聖徒的名錄中，逐一加以嘉許，說：「亞伯因著信，以諾因著信，挪亞因著信，亞伯拉罕因著信，都蒙了神的喜悅」（希伯來書十一章），等等。

and as it is promised with the lips, so it were fulfilled by works. For so great is the power of faith that even those who neglect to keep it presume to praise it. And truly faith is deservedly praised, without which no good work is ever begun or brought to completion; according to what is written: 'Without faith it is impossible for anyone to please God' (Hebrews 11:6). For concerning faith itself it is said, in the person of Christ and the Church: 'Come, my neighbour, from the beginning of faith' (Canticle 4:8, according to the LXX). The blessed apostle Paul also, in that catalogue where he praised all the ancient saints, commended each one, saying: 'By faith Abel, by faith Enoch, by faith Noah, by faith Abraham pleased God' (Hebrews 11), etc.

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De hac etiam ipse Dominus in Evangelio dixit, Fides tua te salvum fecit (Luc. XVII, 19); et illud, Si habueritis fidem sicut granum sinapis, diceris huic arbori moro, Eradicare et transplantare , et fiet vobis (Matth. XVII, 19). Cum ergo tantis laudibus bonum fidei prædicetur, a multis tamen nominis ejus pro prietas ignoratur. Fides enim a Fit, id est, ab eo quod fiat, nomen accepit, quia in ipsa omnium non solum divinarum, sed etiam humanarum rerum fir mnas continetur. Unde quibuslibet verbis etiamsi cum multis juramentis dicat se aliquis fidem ha bere, si id quod se dicit credere verbis, implere no luerit factis, non est fides; quia, sicut dixi, fides a Fit nomen accepit. i.

論到這信德，主自己也在福音中說：「你的信救了你」（路加福音十七章19節）；又說：「你們若有信心像一粒芥菜種，就是對這棵桑樹說：『你要連根拔起，栽在別處』，它也必聽從你們」（馬太福音十七章20節）。所以，既然信德的美善以如此大的讚辭被宣揚，然而許多人卻不明白其名稱的含義。因為「信」（fides）得名於「成」（Fit），就是由「所成之事」而來，因為在它裡面包含了一切事物的堅固，不僅是神聖的事，也是人間的事。因此，無論一個人用甚麼話，縱使他以許多誓言說自己有信，若他口稱所信的，卻不肯用行為去成全，那就不是信；因為如我所說，「信」得名於「成」。

Concerning this faith the Lord Himself also said in the Gospel: 'Your faith has made you whole' (Luke 17:19); and this: 'If you have faith as a grain of mustard seed, you will say to this mulberry tree, Be rooted up and transplanted, and it shall be done for you' (Matthew 17:20). Since, therefore, the good of faith is proclaimed with such great praises, yet by many the meaning of its name is not known. For faith (fides) took its name from Fit, that is, from that which is done, because in it is contained the firmness of all things, not only divine but also human. Whence, whatever words a man may use, even if with many oaths he says that he has faith, if what he says he believes with words he is unwilling to fulfil in deeds, it is not faith; because, as I said, faith took its name from Fit.

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Ut integra ait, credatur et quod promittit et quod minatur Deus. Ut sit vera , agendum unde et hoc ca veatur, et illud acquiratur. Videamus quid sit quod de beat facere, qui fidem vult inlegram custodire : hoc sine dubio in quo fundamentum christianae religionis firmissime continetur ; ut et quod promittit Deus et qnod minatur, toto corde verum esse confidat. Tunc enim et nomen fidei intelligere, et virtutem ejus ple nius poterit agnoscere , si ista duo sibi ante oculos suos proponat, id est, præmium vitæ æternæ, et supplicium pœnæ perpetuæ. Et quia unum credere, et de alio dubitare nihil prodest; cum grandi diligen tia unusquisque interroget cor suum, si utrumque fi deliter credit:

為使信德得以完全，人必須既信神所應許的，也信神所警戒的。為使它得以真實，人就當如此行事，使一者得以避免、另一者得以獲得。讓我們看看那願持守信德完全的人當作甚麼：這事無疑正是基督教信仰的根基最穩固地存於其中的，就是他要全心相信神所應許的與神所警戒的都是真實的。因為那時他才能既明白信的名稱，又更充分地認識它的能力，只要他把這兩件事擺在眼前，就是永生的賞賜與永刑的苦楚。並且既然信這一件而疑那一件是毫無益處的，就讓各人極其謹慎地查問自己的心，看他是否忠實地相信這兩件事：

That it may be whole, one must believe both what God promises and what He threatens. That it may be true, one must act in such a way that the one is avoided and the other obtained. Let us see what he ought to do who wishes to keep faith whole: this, without doubt, in which the foundation of the Christian religion is most firmly contained — namely, that with his whole heart he trust that both what God promises and what He threatens are true. For then will he be able both to understand the name of faith and more fully to recognize its power, if he sets these two things before his eyes, that is, the reward of eternal life and the punishment of perpetual pain. And because to believe the one and to doubt of the other profits nothing, let each one with great diligence question his own heart, whether he faithfully believes both:

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et si in istis duabus rebus veram fidem se habere cognoverit, corde firmissimo retinens quod et justi post bona opera accepturi sint gloriam, et injusti post mala perpetuam passuri sint poenam ; cum haec fideliter crediderit, si toto animo contendit bona opera facere per qujc possit ad præmium per venire, et mala non agere ut poenam possit evadere, fidem rectam se tenere congaudeat, et Deo gratias agat, et cum ipsius adjutorio in ipso opere perseve rare contendat. Hæc ergo, fratres, si diligenter vultis attendere, et nomen lidei et virtutem ejus plenius. poteritis agnoscere.

他若認出自己在這兩件事上確有真信，以極堅定的心持守：義人在善工之後必得榮耀，不義的人在惡行之後必受永刑；當他忠實地相信了這些事，若他全心竭力去行善工，藉此得以達到那賞賜，並不行惡，好得以逃避刑罰，那麼就讓他歡喜自己持守了正確的信，並向神獻上感謝，靠著神的幫助竭力在這行為上堅忍到底。所以弟兄們，這些事你們若肯殷勤留意，就能更充分地認識信的名稱與它的能力。

and if he recognizes that he has true faith in these two matters, holding with a most firm heart both that the righteous, after good works, will receive glory, and that the unrighteous, after evil deeds, will suffer perpetual punishment; when he has faithfully believed these things, if with his whole soul he strives to do good works through which he may be able to attain the reward, and not to do evil that he may be able to escape the punishment, let him rejoice that he holds right faith, and let him give thanks to God, and with His help let him strive to persevere in the work itself. These things, therefore, brethren, if you are willing diligently to heed, you will be able more fully to recognize both the name of faith and its power.

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Et quia fides a Fit, sicut supe rius dixi, nomen accepit, si te mciius I dicas fidem habere, et quod verbis promittis, operibus implere nolueris, penitus non est fides. Et si te asseras cre dere praemium quod promittit Deus, et supplicium quod minatur; et tamen , ut sæpe jam dictum. est, agere nolueris ut paenam perpetuam possis evadere , et ad praemia aeterna pervenire, omnino non est in te fides : et non solum te nihil adjuvat quod te verbis fidelem dicis, sed et multum tibi etiam nocet; quia melius est cuiquam non promittere , quam quae pro miserit implere non velle. Solum enim nomen fidei te liberare non poterit : quin potius, sicut jam di ctum est, inde dupliciter rens eris;

並且如我上面所說，因為「信」得名於「成」，那麼你若說自己比別人更有信，卻不肯用行為成全你口中所應許的，那就全然不是信。你若聲稱自己相信神所應許的賞賜和祂所警戒的刑罰，然而如已屢次所說的，卻不肯行事以逃避永刑、達到永遠的賞賜，那麼你裡面就全然沒有信：你口稱自己有信，不但對你毫無益處，反而大大害了你；因為對任何人而言，不許願總比許了願卻不肯償還為好。因為單有信的名稱不能使你得釋放：倒不如說，如已經說過的，你反因此要擔雙倍的罪責；

And because faith took its name from Fit, as I said above, if you say that you have faith better than another, and what you promise with words you are unwilling to fulfil with works, it is utterly not faith. And if you assert that you believe the reward which God promises and the punishment which He threatens, and yet, as has often already been said, you are unwilling to act so as to be able to escape perpetual pain and to attain the eternal rewards, there is no faith in you at all: and not only does it not help you at all that you call yourself faithful in words, but it even greatly harms you; because it is better for anyone not to promise than to be unwilling to fulfil what he has promised. For the name of faith alone will not be able to set you free: but rather, as has already been said, you will thereby be doubly guilty;

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quia quod ver bis promisisti implere noluisti; et clamat tibi per Ja cobum Spiritus sanctus, Fides sine operibus mortua eat (Jacobi, II , 26). 3. Ideo quæ præsertim in Baptismo promissa sunt implenda. Hic nemo sit securus. Fides etiam de otioso sermone periclitatur. Et licet totum quidquid homo promiserit, si potest, debeat operibus adimplere ; illam tamen primam et pra-claram promissionem, quam eo tempore quo in Baptismo renascimur, Deo promittimus, specialiter cum ipsius adjutorio ser vare debemus. Interrogamur enim in Baptismo, utrum abrenuntiomus diabolo, pompis et operibus ejus : et abrenuntiaturos nos voce libera responde mus.

因為你口中所應許的，卻不肯成全；聖靈藉雅各向你呼喊：「信心沒有行為是死的」（雅各書二章26節）。三、故此洗禮中所許的尤當成全。此處無人可高枕無憂。信德甚至因閒話而陷於危險。雖然人若能夠，理當用行為成全他所應許的一切；然而那第一而最尊貴的應許，就是我們在洗禮中重生之時向神所立的，我們尤當靠著祂的幫助去持守。因為在洗禮中，我們被問到是否棄絕魔鬼、牠的浮華與牠的作為：我們便放膽出聲回答說，我們棄絕它們。

because what you promised with words you were unwilling to fulfil; and the Holy Spirit cries out to you through James: 'Faith without works is dead' (James 2:26). 3. Therefore the things promised especially in Baptism are to be fulfilled. Let no one here be secure. Faith is imperilled even by an idle word. And although a man ought, if he can, to fulfil by works whatever he has promised, yet that first and most illustrious promise, which we make to God at the time when we are reborn in Baptism, we ought especially, with His help, to keep. For we are asked in Baptism whether we renounce the devil, his pomps and his works: and we answer with a free voice that we do renounce them.

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Quod quia infantes per se minime proflteri pos sunt , parentes ipsorum pro eis fidejussores existunt. Si ergo hoc quod primum est, et in quo fundamen tum christian:e religionis consistit, fideliter conser vamus; certum est qnod reliqua cum ipsius adjutorio implere poterimus. Si vero hoc quod Deo promilti- Mus , implere negligimus; nescio si illam fidem quæ inter homines agitur servarc possimus. Si enim ho mini cuilibet potestatem habenti periculose aliquid promittimus, si hoc implere negligamus ; quantum periculosius est Deo promittere, et non reddere? Sed hominem ideo veremur, quia aut mortem aut damnum corporis expavescimus;

並且因為嬰孩絕不能親自宣認此事，他們的父母便為他們作保。所以，我們若忠實地保守這第一而構成基督教信仰根基的事，那就確實可以靠著祂的幫助成全其餘的。但我們若疏忽去成全我們向神所應許的，我不知道我們是否能持守連人間所立的那種信約。因為我們若冒險向任何有權柄的人應許甚麼，卻疏忽不肯成全，那麼向神應許卻不償還，豈不更加危險？然而我們畏懼人，乃是因為我們懼怕死亡或身體的損傷；

And because infants can by no means profess this by themselves, their parents stand as sureties for them. If, therefore, we faithfully preserve this which is first, and in which the foundation of the Christian religion consists, it is certain that we shall be able, with His help, to fulfil the rest. But if we neglect to fulfil what we promise to God, I do not know whether we can keep even that faith which is transacted among men. For if we perilously promise something to any man who has power, and neglect to fulfil it, how much more perilous is it to promise to God and not to render it? But we fear man for this reason, because we dread either death or bodily harm;

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Deo ideo reddere dissimulamus quod promittimus, quia mortem animae omnimodis non timcmus. Et ubi est illud evangeli cum, Nolite timere eoa qui occidunt corpus; sed potius eum timete qui postquam occiderit, habet potestatem mittere in gehennam (Matth. x, 48) ? Fiat ergo impr; mis quod Deo promittitur; ut id quod hominibus promissum fuerit impleatur. Considcret unusquisque conscientiam suam, et si se implesse viderit quod promisit. abrenuntiasse diabolo et pompis illius non solum verbis, sed edam et operibus recognoscat; ti dem integram se servasse congaudeat. Sic tamen sit securus de præteritis, ut sit sollicitus de futuris :

我們卻疏忽不向神償還我們所應許的，因為我們絲毫不懼怕靈魂的死亡。那福音中的話在哪裡呢：「那殺身體卻不能殺靈魂的，不要怕他們；惟有那殺了以後，又有權柄把人扔在地獄裡的，倒要怕他」（馬太福音十章28節）？所以，先當成全向神所應許的，好使向人所應許的也得以成全。讓各人省察自己的良心，若他見自己已成全所應許的——就是棄絕魔鬼與牠的浮華，不僅在言語上，也在行為上——就讓他承認這事；讓他歡喜自己已完整地持守了信德。然而讓他對過去雖可安穩，對將來卻仍當警醒；

we neglect to render to God what we promise, because we in no way fear the death of the soul. And where is that Gospel saying: 'Do not fear those who kill the body; but rather fear Him who, after He has killed, has power to cast into hell' (Matthew 10:28)? Let there be done, then, first of all, what is promised to God, that what has been promised to men may be fulfilled. Let each one consider his own conscience, and if he sees that he has fulfilled what he promised — that he has renounced the devil and his pomps not only in words but also in works — let him acknowledge it; let him rejoice that he has kept his faith whole. Yet let him be so secure concerning the past as to be anxious concerning the future;

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quia non qui coeperit, sed qui perseveraverit usque in fi nens, hic salvus erit (Ibid., 22). Sed ne forte aliquis credat quod fides per capitalia tantum crimina frangi possit , quid interest utrum se majori an minori gla dio unusquisque percutiens interficiat? Qui hoc di cit, attendat etiam de otioso sermone fidem pericli lari posse, de quo Dominus in die judicii rationem dixit esse reddendam : et illud, Qui dixerit fratri suo, Racha, ave, Fatuie, rens erit gehennœ ignis (ld. v, 22). 4. Pompae diaboli. Consideret ergo unusquisque, sicut jairi dictum cst, quod in Baptismi sacramento promisit. Et quia pactum cum Domino fecit, videat si id ex nulla parte violavit.

因為得救的不是那起頭的，乃是那忍耐到底的（馬太福音十章22節）。但恐怕有人以為信德只能因死罪而被破壞——其實人用大刀或小刀刺死自己，又有甚麼分別呢？說這話的人當想想：信德甚至因閒話也能陷於危險，主曾說在審判之日必要為這閒話交帳：又說：「凡向弟兄說『拉加（廢物）』的，說『你這蠢材』的，必被地獄的火定罪」（馬太福音五章22節）。四、論魔鬼的浮華。所以，如已經說過的，讓各人想想他在洗禮聖事中所應許的。並且因為他已與主立了約，讓他省察自己是否在任何一處違背了它。

because not he who has begun, but he who has persevered to the end, this one shall be saved (Matthew 10:22). But lest perchance anyone believe that faith can be broken only by capital crimes — what does it matter whether a man kills himself by striking with a greater or a lesser sword? Let him who says this consider that faith can be imperilled even by an idle word, of which the Lord said that an account must be rendered on the day of judgment: and this: 'Whoever says to his brother, Raca, or, You fool, shall be guilty of the fire of hell' (Matthew 5:22). 4. The pomps of the devil. Let each one, therefore, consider, as has already been said, what he promised in the sacrament of Baptism. And because he made a covenant with the Lord, let him see whether he has in any part violated it.

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Quando enim interroga tus est, Abrenuntias diabolo, pompis et operibus ejus? tunc ci sacerdos subscribendum pactum obtulit. Quando autem respondit, Abrenuntio; tunc subscri psit. Si ergo, sicut jam supra dictum est, quod Deo promisimus non implemus, nescio si hominibus ii dem servare possimus. Promisimus enim nos abre nuntiaturos diabulo, pompis ct operibus ejus. Quæ antem sunt pomp:c diaboli prope nullus ignorat: ta men ex parte aliqua dicere nobis nccessc est. Omnia spectacula vel furiosa vel cruenta, vel turpia1, pompæ diaboli sunt. Gule vel ebrietati servire, libidini vel luxuriæ infelicem animam subjugare, ad pompam diaboli certum est pertinere ;

因為當他被問到：「你棄絕魔鬼、牠的浮華與牠的作為嗎？」那時祭司便把當簽署的約遞給他。當他回答：「我棄絕」時，他就簽署了。所以，如上面已經說過的，我們若不成全我們向神所應許的，我不知道我們是否能對人守信。因為我們曾應許要棄絕魔鬼、牠的浮華與牠的作為。魔鬼的浮華是甚麼，幾乎無人不知：然而我們有必要在某一部分加以述說。凡狂亂的、血腥的、或淫穢的表演，都是魔鬼的浮華。侍奉貪食或醉酒，使不幸的靈魂屈服於情慾或奢淫，這確實屬於魔鬼的浮華；

For when he was asked, 'Do you renounce the devil, his pomps and his works?' then the priest offered him the covenant to be subscribed. And when he answered, 'I renounce,' then he subscribed it. If, therefore, as has already been said above, we do not fulfil what we promised to God, I do not know whether we can keep faith with men. For we promised that we would renounce the devil, his pomps and his works. Now what the pomps of the devil are almost no one is ignorant: yet it is necessary for us to speak of them in some part. All spectacles, whether frenzied or bloody or shameful, are pomps of the devil. To serve gluttony or drunkenness, to subject the unhappy soul to lust or luxury, certainly pertains to the pomp of the devil;

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quia in talibus actibus illius voluptas impletur. De adulteriis vero vei homi cidiis, rapinis vel testimoniis falsis quid opus est ut dicantur ad pompam vel ad opera diaboli pertinere ; cum hoc nullus possit hominum ignorare? Nam et auguria observare, et præcantatores adhibere, et ca ragios, sortilegos inquirere, totum hoc ad pompam vel ad opera diaboli non est dubium pertinere (a). Et ideo quia pauci inveniri possunt, qui sc ex his om nibus liberos esse congaudeant; unusquisque, sicut . jam dixi, recurrat ad conscientiam suam :

因為在這樣的行為中，牠的快意得著滿足。至於姦淫、兇殺、劫掠、或作假見證，既然無人能不知道這些屬於魔鬼的浮華或作為，又何須贅言？因為觀察占卜、雇用行邪術的、尋訪算命的與求籤問卜的——這一切無疑都屬於魔鬼的浮華或作為。所以，既然能找到樂於自誇脫離這一切的人甚少，就讓各人如我已經說過的，回到自己的良心那裡；

because in such deeds his pleasure is fulfilled. But as for adulteries, murders, robberies, or false testimonies, what need is there to say that they pertain to the pomp or to the works of the devil, since no man can be ignorant of this? For to observe auguries, and to employ enchanters, and to seek out soothsayers and diviners of lots — all this without doubt pertains to the pomp or to the works of the devil. And therefore, because few can be found who may rejoice that they are free from all these things, let each one, as I have already said, have recourse to his own conscience;

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et dum adhuc anima ejus in hac corpusculo continetur, quid quid in se de supra dictis nialis aut fuisse aut esse co gnoscit, iter poenitentiam et eleemosynam, et præci pue per indulgentiam inimicorum suorum redimere vel emendare festinet; cL sic cum Dei adjutorio præ terita vulnera studeat curare, ut nunquam postea unde iterum vulnerari possit, præsumat admit tere. 5. Fides sine operibus. Desperanti aut prœsumenti non est fides. Nec se inaniter circumveniat, dicens : Credo de Dei misericordia quod nunquam peritura sit fides vel Baptismus meus quem accepi. Bene cre- dia, si fecisti quod promisisti.

當他的靈魂還存在這小小的身體之內時，凡他知道自己曾有或現有上述諸惡的，就當趕緊藉著悔改與施捨，尤其藉著赦免自己的仇敵，去贖回或改正；如此便靠著神的幫助，竭力醫治自己過去的傷口，好叫他此後決不擅自再犯那能使自己再度受傷的事。五、論沒有行為的信心。對絕望的人或狂妄自恃的人而言，並沒有信。讓他不要空自欺哄自己說：「論到神的憐憫，我相信我的信或我所領受的洗永不至於失喪。」你若行了你所應許的，你信得對；

and while his soul is still contained in this little body, whatever of the aforesaid evils he knows to have been or to be in himself, let him hasten to redeem or amend by penance and almsgiving, and especially by pardon of his enemies; and so, with God's help, let him be zealous to heal his past wounds, so that he may never afterwards presume to admit that whereby he might again be wounded. 5. Faith without works. To the despairing or the presumptuous there is no faith. And let him not vainly deceive himself, saying: 'I believe concerning God's mercy that my faith or the Baptism which I received will never perish.' You believe well, if you have done what you promised.

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Si pactum qnod cnm Domino inieras conservasti, securus esto, quia non peribit nec fides nee Baptismus tous. Si vero quod verbis promisisti, operibus implere dissimulasti; qua fronte vcl qua conscientia scis quod non perierit Ba ptismus tuus , cum non custodieris pactum? Audl Dominum dicentem, Quid prodest quod dicitis mihi , Domine, Domine, et non facitis quœ dico (Luc. VI, 46)? et iterum, Qui habet mandata mea, et facit ea , ipse eat qui diligit me (Joan. xiv, 21) ; et iterum, Aon omnesqui dicunt mihi, Domine, Domine, intrabunt in regnum cœlorum ; sed qui faciunt voluntatem Patris mei, qui in calis est (Matth. VII, 21).

你若保守了你與主所立的約，就可安穩，因為你的信與你的洗都不至於失喪。但你若疏忽不用行為成全你口中所應許的，既未守約，你憑甚麼臉面、憑甚麼良心敢說你的洗沒有失喪呢？聽主所說的：「你們稱呼我『主啊，主啊』，卻不遵行我所吩咐的，這對你們有甚麼益處呢？」（路加福音六章46節）；又說：「有了我的命令又遵守的，這人就是愛我的」（約翰福音十四章21節）；又說：「凡稱呼我『主啊，主啊』的，不能都進天國；惟獨遵行我天父旨意的人，才能進去」（馬太福音七章21節）。

If you have preserved the covenant which you entered into with the Lord, be secure, for neither your faith nor your Baptism will perish. But if what you promised with words you have neglected to fulfil with works, with what face or with what conscience do you know that your Baptism has not perished, since you have not kept the covenant? Hear the Lord saying: 'What does it profit you that you say to me, Lord, Lord, and do not the things which I say?' (Luke 6:46); and again: 'He who has my commandments and keeps them, he it is who loves me' (John 14:21); and again: 'Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of my Father who is in heaven' (Matthew 7:21).

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Diligenter at tendite, quin secundum supra scriptas sententias ni hil prodest homini quod se fidem habere dicit, si quod verbis promittit, operibus implere neglexerit ; secundum illud Scriptune, Si quid vovisti Deo, ne mo- reris reddere; displicet enim ei infidelis et stulta pro missio. Multo melius eat nou vovere quam post votum promissa non reddere (Eccle. v, 5 et 4). Et ut hæc etiam erga nos vel famulos nostros possimus agno scere evidenter, dicat mihi aliquis si ei suflicit ut eum servus suus tota die dominum dicat esse, et multis eum laudibus prædicare non desinat; et tamcn opera quæ jusserit implere dissimulet.

殷勤留意：照上面所寫的話，人若不用行為成全他口中所應許的，那麼他說自己有信，對他毫無益處；正如經上那話所說：「你向神許了願，還願不可遲延；因為不忠而愚昧的許願是祂所不喜悅的。不許願倒比許願不還好得多」（傳道書五章4至5節）。為使我們也能在自己和僕人身上清楚認出這事，就讓有人告訴我：他的僕人若整日稱他為主人，不住地以許多讚辭稱揚他，卻疏忽不肯成全他所吩咐的工作，這對他夠了嗎？

Attend diligently, that according to the sentences written above it profits a man nothing that he says he has faith, if what he promises with words he has neglected to fulfil with works; according to that saying of Scripture: 'If you have vowed anything to God, do not delay to render it; for an unfaithful and foolish promise displeases Him. It is much better not to vow than after a vow not to render what was promised' (Ecclesiastes 5:4-5). And that we may also be able clearly to recognize this in ourselves and in our servants, let someone tell me whether it suffices him that his servant should all day long call him lord, and cease not to proclaim him with many praises, and yet neglect to fulfil the works which he has commanded.

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Si ergo nobis sine operibus verba non placent, quanto magis apud Deum lides sine operibus prodesse non poterit! Aule omnia timendum est, ne se aliquis sic credat acce pturum Dei misericordiam, ut non expavescat justi tiam : quam rem si fecerit, non est fides. Et iterum si sic expavescit justitiam, ut desperet de misericor dia, non est fides. Et ideo quia Deus non solum mi sericors, sed et justus est, utrumque credamus : nec justitiam metuentes, de misericordia desperemus ; nec sic amemus misericordiam , ut justitiam negli gamus. Ergo nee inale sperandum est, ncc male de speraudum. Male sperat qui se sine pœnitentia ct bo nis operibus putat promereri misericordiam :

所以，言語沒有行為若不能使我們喜悅，那麼信心沒有行為在神面前豈不更不能有益？首先當懼怕的，就是免得有人如此相信自己必得神的憐憫，以致對祂的公義毫無畏懼：他若如此行，那就不是信。再者，他若如此畏懼公義，以致對憐憫絕望，那也不是信。所以，既然神不但有憐憫，也有公義，就讓我們兩樣都信：既不因畏懼公義而對憐憫絕望，也不因愛慕憐憫而忽略公義。因此，既不可妄自盼望，也不可妄自絕望。那以為不必悔改與行善便能博取憐憫的，就是妄自盼望；

If, therefore, words without works do not please us, how much more will faith without works be unable to profit with God! Above all it is to be feared lest anyone so believe that he will receive God's mercy that he does not dread His justice: and if he does this, it is not faith. And again, if he so dreads justice that he despairs of mercy, it is not faith. And therefore, because God is not only merciful but also just, let us believe both: neither, fearing justice, let us despair of mercy; nor let us so love mercy that we neglect justice. Therefore neither is one to hope amiss, nor to despair amiss. He hopes amiss who thinks to earn mercy without penance and good works;

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et male desperat, si post bona opera non se credit receptu rum esse misericordiam. Unde ante omnia conside randum est et tim endum , ne nobis sine bonis ope ribus credamus lidem posse suflicere. Sed timcamus illud Jacobi apostoli, Sicut corpus sine anima mor tuum est, ita fides sine operibus mortua est (Jacobi II , 26); et illud, Tu, iuquit, credis quia Deus unus est? Bene facis. Et dœmones creduut, et contremiscunt (Ibid., 19). VideLc, fratres, quia qni credit et non fa cit, dæmonum credulitatem cum Apostolus habere dixit. Si enim qui credit et non facit, dæmonibus si nitis dicitur; qui non credit, quam spem habent vestrum est judicare.

那在善工之後仍不信自己必蒙憐憫的，就是妄自絕望。因此首要當思量而懼怕的，就是免得我們以為信心沒有善工便能於我們足夠。倒要懼怕使徒雅各那話：「身體沒有靈魂是死的，照樣，信心沒有行為也是死的」（雅各書二章26節）；又說：「你信神只有一位，你信的不錯；鬼魔也信，卻是戰驚」（雅各書二章19節）。弟兄們，你們看，凡信而不行的，使徒說他所持的乃是鬼魔的信。因為信而不行的人，尚且被比作鬼魔；那麼不信的人還有甚麼盼望，就由你們自己判斷了。

and he despairs amiss who, after good works, does not believe that he will receive mercy. Whence above all it is to be considered and feared, lest we believe that faith can suffice for us without good works. But let us fear that saying of the apostle James: 'As the body without the spirit is dead, so faith without works is dead' (James 2:26); and this: 'You believe,' he says, 'that God is one? You do well. The demons also believe, and tremble' (James 2:19). See, brethren, that whoever believes and does not act, the Apostle said that he has the belief of demons. For if he who believes and does not act is likened to the demons, what hope he who does not believe has, is for you to judge.

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Quia dæmones credunt esse Deum, ct non faciunt qua; jubet Deus ; iste in eo probatur non credere, quia quod verbis videtur pro mittere , non vult operibus adimplere. 6. Recapitulatio. Et ut plenius opera fidei et virtu- Cern ejus possitis agnoscere, breviter Charitati ve strae volo suggercre. Tota enim virtus fidei in dUabus rebus videtur consistere. Una sæpe jam dicta est, ut certissime credamus verum esse quod promittit Deus; alia, ut apud nos diflinitum sit, non esse falsum quod minatur Dcus. Si enim toto corde ct toto animo credis, te post bona opera accepturum præmium quod promittitur ;

因為鬼魔相信神存在，卻不行神所吩咐的事；這樣的人被證明在這事上並不相信，就是他口中似乎應許的，卻不肯用行為成全。六、綜述。為使你們更充分地認識信德的行為與它的能力，我願向你們的愛心略作提示。因為信德的全部能力似乎在於兩件事。一件已屢屢說過：就是我們當極確實地相信神所應許的是真的；另一件是：在我們心中要確定神所警戒的並非虛假。因為你若全心全意相信在善工之後必得所應許的賞賜；

Because the demons believe that God exists, and do not do the things which God commands; such a one is proved not to believe in this, that what he seems to promise with words he is unwilling to fulfil with works. 6. Recapitulation. And that you may more fully recognize the works of faith and its power, I wish briefly to suggest it to your Charity. For the whole power of faith seems to consist in two things. One has often already been said: that we should most certainly believe that what God promises is true; the other, that it be settled among us that what God threatens is not false. For if with your whole heart and whole soul you believe that after good works you will receive the reward which is promised;

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similiter absque ulla haesitatione , si mala opera egeris , credis tu sine fine passuruin esse supplicium : agnosce te fidem integram retiuere; ea tamen conditione, ut quod corde credis, operi bus impleas, et sine aliqua mora divertas a malo : et facias bonum. In eo quod divenis a malo, credis esse supplicium; in eo quod facis bonum , credis te perventurum ad præmium. Scito tamen nihil tibi pro desse si unam rem volueris credere, et de alia dubi tare. Illi enim prodest quod divertit a molo, qui sta tim fecerit bonum; et illi prodest quod facit bonum, qui ad integrum divertit a malo. Hoc ideo dixi, quia multi sunt qui de rapinis et fraudibus videntur elee mosynam dare;

照樣，你若毫不遲疑地相信：你若行惡工，就必受永無止境的刑罰——就當認出你所持守的信德是完全的；然而其條件是，你心裡所信的要用行為成全，並毫不遲延地離惡行善。你既離惡，就是相信有刑罰；你既行善，就是相信必得賞賜。然而要知道，你若肯信這一件而疑那一件，對你毫無益處。因為離惡而立即行善，這才對他有益；行善而全然離惡，這才對他有益。我說這話，是因為有許多人似乎用劫掠和詐取之財去施捨；

likewise, if without any hesitation you believe that, if you do evil works, you will suffer punishment without end: recognize that you retain faith whole; yet on this condition, that what you believe with your heart you fulfil with works, and without any delay turn away from evil and do good. In that you turn away from evil, you believe there is punishment; in that you do good, you believe you will attain to the reward. Yet know that it profits you nothing if you are willing to believe one thing and to doubt of the other. For it profits him to turn away from evil who immediately does good; and it profits him to do good who wholly turns away from evil. This I have said for this reason, because there are many who seem to give alms out of robberies and frauds;

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et tamen ab ipsis malis uon volunt dc sinere. Vobis enin, fratres charissimi, tunc, sicut jam dixi, prodest qnod malum non racitis, si id qnod Den placere nostis impleveritis. Et tunc de bonis ope ribus vestris mercedem vobis reddendam poteritis fi- deliter credere, qnando vos cum Dei adjutorio caepe ritis ad integrum a malis actibus ahslinere. Nam si et hona simul et mala opera facere vultis , quid prodest ex una parte ædificare, ex alia vero dostruere; et unum exspoliare, alium vero veslirc? Istis talibus clamat in Evangelio Dominus. Ant facile arborem bo nam, et fructus ejus bonos ; aut facite arborem malam, et fructus ejus malos (Matth. xn , 53) :

然而他們卻不肯離開那些惡事本身。至親愛的弟兄們，如我已經說過的，那時你不行惡才對你有益，就是你若成全你所知道神所喜悅的事。當你靠著神的幫助開始全然戒絕惡行時，你才能忠實地相信必因你的善工得著賞賜。因為你若想同時行善又行惡，那麼一邊建造、一邊拆毀，剝下這人、又給那人穿上，又有甚麼益處呢？主在福音中向這樣的人呼喊：「你們或以為樹好，果子也好；或以為樹壞，果子也壞」（馬太福音十二章33節）：

and yet from those very evils they are unwilling to cease. For then, most beloved brethren, as I have already said, it profits you that you do not do evil, if you fulfil what you know pleases God. And then you will be able faithfully to believe that a reward will be rendered to you for your good works, when with God's help you have begun wholly to abstain from evil deeds. For if you wish to do both good and evil works together, what does it profit to build on one side and to destroy on the other; and to strip one man and to clothe another? To such the Lord cries out in the Gospel: 'Either make the tree good, and its fruits good; or make the tree evil, and its fruits evil' (Matthew 12:33):

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et Salomon , Sicut canis odibilis est quando redit ad vomitum suum ; ita et peccator, quando revertitur ad peccatum suum (Prov. XXVI, 11) : et propheta, Vce peccatori terram ingredienti duabus viis (Etcli. II, 4) : et illud, Nemo potest duobus dominis servire (Matth. vi, 24). Ergo, sicut jan sæpius supra suggessimus, qnia fides a Fit, id est, ab eo quod fiat, nomen accepit. et ipse se fi ducialiter dicit credere , qui quod se credere dixerit, implere operibus voluerit; et, sicut jam dictum est, ipsa est tuta virtus fidei ut credamus utrumque esse , quod promittit Deus, et quod minatur;

所羅門也說：「狗轉過來吃牠所吐的，是可憎的；罪人回到自己的罪中，也是如此」（箴言二十六章11節）：先知又說：「禍哉，行走地上而走兩條路的罪人」（便西拉智訓二章14節）：又說：「一個人不能事奉兩個主」（馬太福音六章24節）。所以，如我們上面已屢屢提說的，既然「信」得名於「成」，就是由「所成之事」而來，那麼惟有肯用行為成全自己口稱所信之事的人，才是有把握地說自己相信；並且如已經說過的，這正是信德穩妥的能力：就是我們相信神所應許的與神所警戒的兩者都是實在的；

and Solomon: 'As a dog is detestable when it returns to its vomit, so also is the sinner when he returns to his sin' (Proverbs 26:11): and the prophet: 'Woe to the sinner who walks upon the earth by two ways' (Ecclesiasticus 2:14): and this: 'No one can serve two masters' (Matthew 6:24). Therefore, as we have already often suggested above, since faith took its name from Fit, that is, from that which is done, he too says that he believes with confidence, who is willing to fulfil by works what he has said he believes; and, as has already been said, this itself is the safe power of faith: that we believe both to be — what God promises and what He threatens;

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ac si volumus ut in nobis perfecta fides maneat, et timentes sup plicium, opera mala non faciamus, et desiderantes præmium, ea quæ bona sunt agere totis viribus la boremus : ut non cum incredulis et impiis aeternum cogamur supplicium sustinere; sed cum fidelibus et in bonis operibus perseverantibus ad perpetuum re gnum valeamus pervenire. Quod ipse præstare digne tur, qui cnm Patre et Spiritu sancto vivit et regnat in sæcula sacculorum. Amen. SERMO CCLXV (a). ne christiano nomine cum operibus non christianis (6). 1. Christianum nomen non sufficit. Signum Christi. Quis ad perniciem eo se signet. Cui prosit.

如此，我們若願完全的信留在我們裡面，就讓我們一面因懼怕刑罰而不行惡工，一面因渴慕賞賜而竭盡全力去行善事：好使我們不至於與不信的和不虔的一同被迫忍受永刑，反而與忠信的、並在善工上堅忍到底的一同得以達到永遠的國。願那位與父並聖靈同活同掌權、直到永永遠遠的主親自賜下這恩。阿們。第二六五篇講道。論頂著基督徒之名卻行不合基督徒之事。一、單有基督徒之名不足。基督的記號。有人以此記號自取滅亡。此於誰有益。

and so, if we wish perfect faith to remain in us, let us both, fearing the punishment, not do evil works, and, desiring the reward, labour with all our strength to do the things that are good: that we may not be compelled to endure eternal punishment with the unbelieving and the impious, but with the faithful and those who persevere in good works may be able to attain to the perpetual kingdom. Which may He deign to grant, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen. SERMON 265. On the Christian name together with works that are not Christian. 1. The Christian name does not suffice. The sign of Christ. Who signs himself unto his own ruin. To whom it profits.

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Rogo vos, fratres charissimi, ut attentius cogitemus quare chri stiani sumus, et crucem Christi in fronte portamus. Scire enim debemus quia non nobis sufficit quod no men christianum accepimns, si opera christiana non fecerimus : sicut ipse Dominus in Evangelio dixit, Quid prodest quod dicitis milii, Domine, Domine, et non facitis quai dico ? Si te militem christianum di cas, et jugiter cruce Christi te signes, et eleemosy nam secundum vires tuas non feceris, charitatem et justitiam vel castitatem habere nolueris; nihil tibi prodesse poterit christianum nomen. Magna res est signum Christi et crux Christi: et ideo de isto tam pretioso signaculo res magna et pretiosa signari de hel.

至親愛的弟兄們，我懇求你們，讓我們更加專心思想：我們為何是基督徒，又為何在額上帶著基督的十字架。因為我們理當知道：我們既已領受基督徒之名，若不行基督徒之事，這對我們並不足夠：正如主自己在福音中所說：「你們稱呼我『主啊，主啊』，卻不遵行我所吩咐的，這對你們有甚麼益處呢？」你若自稱是基督的精兵，時常以基督的十字架為自己畫記號，卻不按自己的力量施捨，也不肯有愛心、公義或貞潔，那麼基督徒之名對你毫無益處。基督的記號與基督的十字架是何等大事：所以，藉這樣寶貴的印記，理當印上一件又大又寶貴的東西。

I beg you, most beloved brethren, that we more attentively consider why we are Christians, and why we bear the cross of Christ on our forehead. For we ought to know that it does not suffice for us that we have received the Christian name, if we do not do Christian works: as the Lord Himself said in the Gospel: 'What does it profit you that you say to me, Lord, Lord, and do not the things which I say?' If you call yourself a Christian soldier, and continually sign yourself with the cross of Christ, and yet do not give alms according to your means, and are unwilling to have charity and justice and chastity, the Christian name will be able to profit you nothing. A great thing is the sign of Christ and the cross of Christ: and therefore by so precious a seal a great and precious thing ought to be sealed.

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Quid enim prodest si de annulo aureo sigillum facias; et putridas paleas intus recondas? Quid prodest si signum Christi in frontc et in ore gesta mus ; et iulus in anima crimina et peccata recon dimus? Qui enim male cogitat, male loquitur, male operatur, si se emendare noluerit, quando se signat, peccatum illius non minuitur, sed augetur. Multi enim dum ad furtum aut ad adulterium vadunt, si pedem impegerint, signant se, et tamen de malo opere non revocant se : et nesciunt miseri, quia in cludunt in se magis dæmones quam excludunt. Qui autem a se cum Dei adjutorio vitia et peccata repel lit, et quod bonum est cogitare simul et implere con tenderit ;

因為你若用金戒指做印，裡面卻藏著腐爛的糠秕，又有甚麼益處呢？我們若在額上、口中帶著基督的記號，裡面在靈魂中卻藏著罪行與罪惡，又有甚麼益處呢？因為凡思念惡、言說惡、行作惡的人，若不肯改過，他畫記號時，他的罪不但不減少，反倒增多。因為許多人去偷竊或行姦淫時，若絆了腳，就為自己畫記號，卻仍不從惡行中回轉：這些可憐人不知道，他們其實把鬼魔更多地關在自己裡面，而非趕出去。惟有那靠著神的幫助從自己身上驅除惡習與罪惡，並竭力既思念善、又成全善的人；

For what does it profit if you make a seal of a golden ring, and hide rotten chaff within? What does it profit if we bear the sign of Christ on our forehead and in our mouth, and within, in the soul, hide crimes and sins? For whoever thinks evil, speaks evil, works evil, if he is unwilling to amend himself, when he signs himself, his sin is not diminished but increased. For many, when they go to theft or to adultery, if they stub their foot, sign themselves, and yet do not call themselves back from the evil deed: and the wretches do not know that they shut demons within themselves more than they shut them out. But he who, with God's help, drives away from himself vices and sins, and strives at once to think and to fulfil that which is good;

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juste signum crucis labiis suis apponit: quia talia opera conatur agere, qure signum Christi me rcantur accipere. Et quia scriptum est, Regnum Dei non eat in sermone, sed in virtute (I Cor. iv, 20); et iterum, Fides sine operibus mortua eat (Jacobi n, 26) : ut nomen cHristianum non ad judicium, sed ad remedium habeamus, convertamus nos ad opera bona, dum in nostra suut potestate remedia. 2. Officium christiani. Patrisfamilias. Judicis. Et ut hæc, Deo auxiliante, possitis implere, parem et ipsi habete, et eos qui discordes sunt ad concordiam re vocate. Mendacium fugite, perjurium velut mortem perpetuam nolite facere.

他就正當地把十字架的記號按在自己的嘴唇上：因為他竭力去行那配得領受基督記號的善工。並且因為經上記著：「神的國不在乎言語，乃在乎權能」（哥林多前書四章20節）；又說：「信心沒有行為是死的」（雅各書二章26節）：為使我們得基督徒之名不是為受審判，乃是為得救治，就讓我們趁著救治之法還在我們手中時，轉向善工。二、基督徒的本分。家主的本分。審判官的本分。為使你們能靠著神的幫助成全這些事，你們自己既要彼此和睦，也要把不和的人召回和諧。要逃避謊言；要像躲避永死一樣不起假誓。

he justly applies the sign of the cross to his lips: because he strives to do such works as may be worthy to receive the sign of Christ. And because it is written, 'The kingdom of God is not in speech, but in power' (1 Corinthians 4:20); and again, 'Faith without works is dead' (James 2:26): that we may have the Christian name not for judgment but for remedy, let us turn ourselves to good works, while the remedies are in our power. 2. The duty of a Christian. Of the father of a household. Of a judge. And that you may be able, God helping, to fulfil these things, both be at peace yourselves, and call back to concord those who are at discord. Flee lying; do not commit perjury as you would shun perpetual death.

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Ante omnia, sicut jam supra dictum est, secundum vires eleemosynam pauperihns exhibete, oblationes quæ in altario consecrentur of ferte. Erubescere debet homo idoneus, si de aliena oblatione communicaverit. Qni possunt, aut ccreolos aut oleum quod in cicindilibus (a) mittatur, exhi beant. Symbolum vel orationem dominicam et ipsi tenete, et filiis vestris ostendite. Nam nescio qua fronte se christianum dicat, qui paucos versusin Symbolo vel in oratione dominica parare dissimulat. Filios quos in Baptismo excipitis, scitote vos fido jussores pro ipsis apud Deum exstitisse.

首先，如上面已經說過的，要按你們的力量向窮人施捨，要獻上那在祭壇上被祝聖的供物。有能力的人若領用別人所獻的供物，就當羞愧。凡有能力的，讓他們供應蠟燭，或供應放入油燈的油。要親自持守信經與主禱文，並教導你們的兒女。因為我不知道那疏於預備信經或主禱文中那寥寥幾句話的人，憑甚麼臉面自稱基督徒。要知道，你們為那在洗禮中所接領的孩子，已在神面前作了保。

Above all, as has already been said above, according to your means show alms to the poor, offer the oblations which are consecrated at the altar. A man of means ought to be ashamed if he has communicated from another's oblation. Let those who are able provide either wax tapers or oil to be put into the lamps. Both hold fast yourselves the Creed and the Lord's Prayer, and show them to your children. For I do not know with what face he calls himself a Christian, who neglects to prepare the few lines in the Creed or in the Lord's Prayer. Know that you have stood as sureties before God for the children whom you receive in Baptism.

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Et ideo tam illos qui de vobis nati sunt, quam illos quos de fonte excipitis, semper castigate atque corrigite, ut caste ctjuste et sobrie vivant. Et vos ipsi ita agite, ut si vos filii vestri imitari voluerint, non vohisculn in igne ardeant, sed simul vobiscum ad premia æterna perveniant. Qui causas audiunt, juste judicent: nec munera supor innocentes accipiant, quia munera ex cæcant corda sapientium, et immutant verba justo rum; ne forte dum acquimnt pccuniam, perdant ani mam suam. Nemo enim habet injustum lucrum sine justo damno. Ubi lucrum, ibi ct damnum : lucrum in arca, damnum in conscientia. Nullus se inebriet, nemo in convivio suo cogat alium amplius hibere quant oportet;

所以，無論是你們所生的兒女，或是你們從洗禮池所接領的，都當時常管教、糾正，使他們過貞潔、公義、節制的生活。你們自己也要如此行事，好叫你們的兒女若願效法你們，就不至於與你們一同在火中焚燒，反而與你們一同得以達到永遠的賞賜。那審理案件的人當秉公判斷：不可收受賄賂敵擋無辜的人，因為賄賂能瞎了智慧人的心，扭曲義人的話；免得他們得了錢財，卻喪了自己的靈魂。因為無人得不義之財而不受公義的虧損。哪裡有得，那裡也有失：得在銀箱，失在良心。無人可使自己醉酒；無人可在自己的筵席上強迫別人喝過於適量的酒；

And therefore both those who are born of you, and those whom you receive from the font, always chastise and correct, that they may live chastely and justly and soberly. And do you yourselves so act that, if your children should wish to imitate you, they may not burn in the fire with you, but together with you attain to the eternal rewards. Let those who hear cases judge justly: nor let them accept bribes against the innocent, because bribes blind the hearts of the wise, and pervert the words of the just; lest perchance, while they acquire money, they lose their own soul. For no one has unjust gain without just loss. Where there is gain, there also is loss: gain in the chest, loss in the conscience. Let no one make himself drunk; let no one at his own feast compel another to drink more than is fitting;

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ne per ebiictatem et suam et illius animam perdat. 3. Quaenam agenda dominico die : in ecclesiis : in morbis. Unctionis extremœ effectus. Omni dio dominico ad ecclesiam convenite. Si enim infeliccs Judæi tanta dcvotione celebrant sabbatum, ut in co nulla opera terrena exerceant; quanto magis Chri stiani in die dominico soli Deo vacare, et pro animæ suæ salute debent ad ecclesiam convenire? Quando ad ecclesiam convenitis, pro peccatis vestris orate. Nolite rixas committere, nolite lites et scandala con citare : qui ad ecclesiam vcnicns hæc feccrit, ibi se litigando vulnerat, ubi se orando sanare potuerat. In ecclesia stantes nolite verbosari, sed Icctiones divi nas patienter audite.

免得他因醉酒既毀了自己的靈魂，又毀了別人的靈魂。三、主日當行何事：在教會中；在疾病中。臨終傅油的功效。每逢主日都要一同到教會來。因為那不幸的猶太人若以如此大的虔敬守安息日，以致在那日不作任何屬世的工，那麼基督徒在主日豈不更當單單為神空出時間，並為自己靈魂的救恩一同到教會來？你們一同到教會來時，要為自己的罪禱告。不要挑起爭吵，不要激起爭競與絆跌：因為凡到教會來卻行這些事的人，就在那本可藉禱告得醫治之處，反因爭鬧而傷了自己。站在教會中，不要閒談，倒要耐心聆聽神聖的經課。

lest through drunkenness he destroy both his own soul and the other's. 3. What is to be done on the Lord's Day: in the churches: in sickness. The effect of extreme unction. Every Lord's Day come together to church. For if the unhappy Jews celebrate the Sabbath with such great devotion that on it they perform no earthly works, how much more ought Christians on the Lord's Day to be free for God alone, and to come together to church for the salvation of their soul? When you come together to church, pray for your sins. Do not stir up quarrels, do not provoke disputes and scandals: for whoever, coming to church, has done these things, there wounds himself by wrangling where he might have healed himself by praying. Standing in church, do not chatter, but patiently hear the divine readings.

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Qui enim in ecclesia verbosari voluerit, et pro se et pro aliis redditurus est ratio nem, dum verbum Dei nee ipse audit, ncc alios au dire permittit. Et decimas de fructibus vestris eccle siis reddite. Qui fuit superbus, sit humilis; qui erat adulter, sit castas; qui solebat furtum facere vel res alienas invadere, etiam de propria substantia incipia, pauperibus erogare. Qui fuit iuvidus, sit bonivolus. Qui fecit injuriam, cito veniam petat ; cui injuria facta cst, cito dimittat. Quoties aliqua infirmitas superve nerit, corpus et sanguinem isti ille qui illud accipiat: et inde corpusculum suum ungat ;

因為凡願在教會中閒談的人，既自己不聽神的道，又不容別人聽，就必為自己也為別人交帳。要把你們出產的十分之一獻給教會。素來驕傲的，讓他謙卑；素來行姦淫的，讓他貞潔；素來慣於偷竊或奪取別人財物的，讓他甚至從自己的財產中開始施捨給窮人。素來嫉妒的，讓他心存良善。行了損害的，讓他趕快求饒恕；受了損害的，讓他趕快饒恕。凡有疾病臨到你們時，那患病的當領受主的身體與寶血，並用它膏抹自己微弱的身體；

For whoever is willing to chatter in church will render an account both for himself and for others, since he neither himself hears the word of God, nor permits others to hear it. And render tithes of your fruits to the churches. Let him who was proud be humble; let him who was an adulterer be chaste; let him who was wont to commit theft or to seize others' goods begin, even from his own substance, to bestow upon the poor. Let him who was envious be kindly disposed. Let him who has done an injury quickly ask pardon; let him to whom an injury has been done quickly forgive. As often as any infirmity comes upon you, let him who is sick receive the Body and Blood, and thence anoint his poor body;

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ut illud quod scriptum est impleatur in eo, Infirmatur aliquis inducat presbyteros, et orent super eum ungentes eum oleo : et oratio fidei salvabit infirmum, et alleviabit eum Dominus ; et si in peccatis sit, dimittentur ei (Jacobi v, 14 et 15). Videte, fratres, quia qui in infirmitate ad ecclesiam cucurrerit, et corporis sanitatem recipere, et peccatorum indulgentiam merebitur obtinere. Cum ergo duplicia bona possint in ecclesia inveuiri, quare per praecantatores, per fontes et arbores et diabolica phylacteria, per characteres et aruspices et divinos vel sortilegos multiplicia sibi mala miseri homines conantur inferre (a). 4. Quid cavendum in colloquiis.

好使經上所記的在他身上得以成全：「你們中間有病了的呢？他就該請教會的長老來，長老奉主的名用油抹他，為他禱告：出於信心的禱告要救那病人，主必叫他起來；他若犯了罪，也必蒙赦免」（雅各書五章14至15節）。弟兄們，你們看，凡在疾病中奔向教會的，必蒙恩既得身體的康復，又得罪的赦免。所以，既然在教會中能尋得雙重的好處，為何可憐的人卻要藉著行邪術的、藉著泉源、樹木與魔鬼的護符，藉著符咒、算命的、占卜的或求籤的，給自己招來種種災禍呢？四、談話中當避忌之事。

that what is written may be fulfilled in him: 'Is any among you sick? Let him bring in the presbyters, and let them pray over him, anointing him with oil: and the prayer of faith shall save the sick man, and the Lord shall raise him up; and if he be in sins, they shall be forgiven him' (James 5:14-15). See, brethren, that whoever in his infirmity runs to the church will merit both to recover bodily health and to obtain the pardon of his sins. Since, therefore, twofold goods can be found in the church, why do wretched men try to bring upon themselves manifold evils through enchanters, through springs and trees and diabolical amulets, through charms and soothsayers and diviners or casters of lots? 4. What is to be avoided in conversations.

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Balationes ante basi licas sanctorum. Sicut jam supra diximus, filios et omnes familias vestras admonete, fratres, semper, ut caste et juste ac, salubriter vivant: nec solum eos verbis, sed etiam exemplis ad bona opera provocate. Ante omnia ubicumque fueritis, sive in domo, sive in itinere, sive in convivio, sive in consessu, verba turpia et luxuriosa nolite ex ore vestro proferre : sed magis vicinos et proximos vestros jugiter admonete, ut semper quod bonum est et honestum loqui siu deant;

在聖徒殿堂前跳舞。弟兄們，如我們上面已經說過的，要時常勸誡你們的兒女和你們全家人，教他們過貞潔、公義、有益的生活：不僅用言語，也用榜樣激勵他們行善。首先，無論你們在何處——或在家中，或在旅途，或在筵席上，或在聚會中——都不要從口中發出淫穢放蕩的話：倒要不住地勸勉你們的鄰舍與親近的人，使他們常常熱心說那美善而正直的話；

Dances before the basilicas of the saints. As we have already said above, brethren, always admonish your children and all your households to live chastely and justly and wholesomely: and provoke them to good works not only by words but also by examples. Above all, wherever you may be — whether at home, or on a journey, or at a feast, or in an assembly — do not bring forth from your mouth base and lewd words: but rather continually admonish your neighbours and those near you, that they may always be zealous to speak that which is good and honourable;

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講道與短論 第 4 章 第 10/28 段

講道與短論第 4 章第 10/28 段