CHAPTERXL
IN THE CREATION OF ALL THINGS THE LORD HAD BEFORE HIS MINDCHRIST OUR LORD AND HIS MOST HOLY MOTHER. HE CHOSE HIS PEOPLE AND HEAPED HISBENEFITS ON THEM.
第十一章
在创造万物之前，天主心中就有了我们的主基督和祂的至圣母亲。祂拣选了祂的子民，并给他们装满了祝福。
134. In theeighth chapter of the Proverbs, Wisdom says of Itself, that It was present inthe Creation, ordering all things conjointly with the Almighty (Prov.8, 30).
134.在箴言的第八章中，智慧说到她自己，她临在于创造中，与全能的天主一起命令安排万有（箴8、30）。
「经文〈箴言8: 30〉：我已在他身旁，充作技师。那时，我天天是他的喜悦，不断在他前欢跃，」
And I said above(No. 54) that this Wisdom is the incarnate Word, who with his most holy Motherwas present, in spirit, when God resolved upon the creation of the whole world;for in that instant the Son was not only coexistent in divine essence with theFather and the Holy Spirit, but also the human nature, which He was to assume,was foreseen and conceived as the prototype of all works in the divine mind ofthe Father.
我在前面（第54节）说过，当天主决定创造整个世界时，这智慧就是降生成人的圣言，在灵里，祂和祂最圣洁的母亲同在现场。因为在那一刻，圣子不仅在神圣的本质上与圣父和圣神共存，而且还预见并知道祂将要承担的人性，并将被视为圣父心意中所有作品的原型。
Conjointly withHim was also foreseen as present the human nature of his most holy Mother, whowas to conceive Him in her most pure womb. In these two Persons were foreseenall his works, so that on account of Them (speaking in a human way) Heoverlooked all that could offend Him in the conduct of the men and angels thatwere to fall; for the conduct of the latter was an inducement rather to desistfrom the creation of the human race and of the things that were to subserve fortheir use.
与祂相结合的是祂至圣母亲的人性的临在也被预见，这位母亲将在她最纯洁的子宫中孕育祂。从这两个人中（我们）预见了天主所有的工程，所以，从他们（两人）来看（以人类的方式说话），祂圣子俯视了将要堕落的人类和天使的所有可能冒犯祂的行为；因为后者（坏天使）的行为是一种诱因，（坏天使）宁可停止人类的创造和对他们（两人）的使用有帮助的事物。
（评注：无论如何，上主的计划不可拦阻，就算人会堕落，邪魔会试探诱惑人类，上主不会改变祂的计划。）
135. The MostHigh looked upon his Son and upon his most holy Mother as models, produced inthe culmination of his wisdom and power, in order that They might serve asprototypes according to which He was to copy the whole human race.
135.至高者以祂的儿子和其最圣洁的母亲为模样，在至高者的智慧和权能达到顶峰时产生的，以便祂们（圣子及母亲）可以作为原型，以此来复制整个人类。
Thus the rest ofmen depended on these Two as Mediators between themselves and God. He createdalso the necessary material beings required for human life, but with suchwisdom, that some of them also serve as symbols, to represent in acertain way these two Beings, which Heprimarily intended and to which all others were to be subservient, namely,Christ and most holy Mary.
因此，其余的世人依靠这两个人作为自己和天主之间的中保。天主还创造了人类生活所需的必要物质，但凭借这样的智慧，世人中的一些人也充当了象征，以某种方式代表了这两个生命，这是天主首要的计划，而所有其他人将要服从于此，即基督和最圣洁的玛利亚。
On this accountHe made the luminaries of heaven, the sun and the moon (Gen. 1, 16) so that individing the day and the night, they might symbolize the Sun of justice,Christ,and his most holy Mother, who is beautiful asthe moon(Cant. 6, 9), for these Two divide the day of grace and the night ofsin.
因此，天主创造了天上的光体–太阳和月亮（创世纪1、16），因此在划分白天和黑夜时，它们可以象征着公义的太阳–基督，和他至圣母亲，美丽似月亮（雅歌6：9），因为这两位分开了恩宠的白天和罪恶的夜晚。
「经文〈创世纪 1: 16 〉：天主于是造了两个大光体：较大的控制白天，较小的控制黑夜，并造了星宿。经文（雅歌6：9）应该是〈雅歌 6: 10〉：那上升如晨曦，美丽似月亮，光耀若太阳，」
The sunilluminates the moon; and both, together with the stars of the firmament,illumine all other creatures within the confines of the universe.
太阳照亮了月亮；两者都与穹苍的星辰一起，照亮了世界范围内的所有其它受造物。
136. He createdthe rest of the beings and added to their perfection, because they were to besubservient to Christ and most holy Mary, and through them to the rest of men.
136.天主创造了其余的众生，并使他们日趋完美，因为他们要服从基督和至圣玛利亚，并通过基督及玛利亚到达其余的人类。
Before theuniverse proceeded from its nothingness, He set it as a banquet abundant andunfailing, and more memorable than the feast of Assuerus (Esther 1, 3) ; for Hewas to create man for his delight and to draw him to the enjoyment of hisknowledge and love.
从虚无开始宇宙之前，天主摆设了丰盛而无懈可击的盛宴，比阿苏鲁斯（薛西斯王）的宴席更令人难忘（艾斯德尔传1、3）。因为天主为了祂的喜悦而创造人，并吸引人享受祂的知识和爱。
「经文〈艾斯德尔传1: 3,18, 20〉：在薛西斯为王–版图自印度至雇士（衣索匹亚），共计127省–他在稣撒禁城登极后，第三年，设宴款待所有的公卿朝臣，波斯与玛待的将官，各省的贤达与总督，」
Like a mostcourteous and bounteous Lord He did not wish that the invited guests shouldwait,
but that both thecreation and the invitation to the banquet of his knowledge and love be one andthe same act.
像一位最殷勤和慷慨的主一样，天主不希望被邀请的客人等待，天主希望祂的创造与祂的邀请–知识及爱的宴会，是同一个相同的作为。
Man was not tolose any time in that which concerned him so much : namely, to know and topraise his almighty Maker.
人在与他如此相关的事情上都不会浪费任何时间：即认识并赞美他的全能造物主。
137. On the sixthday he formed and created Adam, as it were of the age of thirty-three years.This was the age in which Christ was to suffer death, and Adam in regard to hisbody was so like unto Christ, that scarcely any difference existed.
137.第六天，天主形成和创造了亚当，相当于三十三岁的年龄。那正是基督受难死亡的年龄，亚当的身体极像基督，几乎没有任何区别。
Also according tothe soul Adam was similar to Christ. From Adam God formed Eve so similar to theBlessed Virgin, that she was like unto Her in personal appearance and infigure.
亚当的灵魂也相应的与基督相似。从亚当那里，天主形成了厄娃，她与荣福童贞非常相似，以至于她的外表和体型都像至圣童贞。
God looked uponthese two images of the great Originals with the highest pleasure andbenevolence, and on account of the Originals He heaped many blessings uponthem, as if He wanted to entertain Himself with them and their descendantsuntil the time should arrive for
forming Christ and Mary.
天主以至高的愉悦和仁慈来看待这两个伟大的祖先的肖象，祂加给他们许多祝福，仿佛祂想与他们以及他们的后代一起享乐，直到形成基督和玛利亚的时候到来。
138. But thehappy state in which God had created the parents of the human race lasted onlya very short while.
138.但是，天主创造了人类始祖父母的幸福状态只持续了很短的时间。
The envy of theserpent was immediately aroused against them, for satan was impatientlyawaiting their creation, and no sooner were they created, than his hatredbecame active against them. However, he was not permitted to witness theformation of Adam and Eve, as he had witnessed the creation of all other things:
蛇的嫉妒立刻被激起反对亚当和厄娃，因为撒旦不耐烦地等待着他们的创造，他们刚被创造出来之后，牠的仇恨就开始活跃起来反对他们。但是，牠未被允许见证亚当和厄娃的形成，如牠见证了所有其他事物的创造那样：
for the Lord didnot choose to manifest to him the creation of man, nor the formation of Evefrom a rib; all these things were concealed from him for a space of time untilboth of them were joined.
因为主没有选择向牠显明人的创造，也不想向牠显明从肋骨形成厄娃。所有这一切都对牠隐瞒了一段时间，直到他们两人联合在一起。
But when thedemon saw the admirable composition of the human nature, perfect beyond that ofany other creature, the beauty of the souls and also of the bodies of Adam andEve ; when he saw the paternal love with which the Lord regarded them, and howHe made them the lords of all creation, and that He gave them hope of eternallife :
但当魔鬼看到人性的绝妙组成，比任何其他被造之物都完美的时候，当牠看到亚当和厄娃的灵魂和身体的美丽，当恶魔看到天主对待他们的父爱，以及天主如何使他们成为万物之主，并赐给他们永生的盼望时：
the wrath of thedragon was lashed to fury, and no tongue can describe the rage with which thatbeast was filled, nor how great was his envy and his desire to take the life ofthese two beings.
那龙的怒气被猛烈地激起了，没有言语可以形容那兽充满的愤怒，也没有人能描述牠的嫉妒和牠想要杀死这两个人的欲望是多么强烈。
Like an enragedlion he certainly would have done so, if he had not known, that a superiorforce would prevent him. Nevertheless he studied and plotted out some means,which would suffice to deprive them of the grace of the Most High and make themGod‘s enemies.
如果牠不知道有一股强大的力量会阻止牠，牠肯定会像一头愤怒的狮子一样这么做。然而，牠研究并密谋了一些手段，足以剥夺牠们（自己）至高无上的恩典，并使牠们成为天主的敌人。
139. Here Luciferwas deceived; for the Lord had from the beginning mysteriously manifested tohim, that the Word was to assume human nature in the womb of the most holyMary, but not how and when;
139.在这里，路济弗尔被骗了。因为天主从一开始就神秘地向牠显示，圣言要在至圣玛利亚的子宫中取了人性，但没告诉牠如何以及何时。
and thus He hadalso concealed the creation of Adam and the formation of Eve, in order thatLucifer might from the beginning labor under his ignorance concerning themystery and the time of the Incarnation.
因此，天主还隐瞒了亚当的创造和厄娃的形成，以便路济弗尔从一开始就在对奥秘和道成肉身的时刻无知的情况下劳碌。
As his wrath andhis watchfulness had thus been so signally forestalled in regard to Christ andMary, he suspected that Adam had come forth from Eve, and that She was theMother and Adam the incarnate Word.
由于路济弗尔对基督和玛利亚的愤怒和窥视已显然被预防了，牠怀疑亚当是从厄娃出来的，她（厄娃）是母亲，而亚当是降生成人的圣言。
His suspicionsgrew, when he felt the divine power, which prevented him from harming the lifeof these creatures.
当路济弗尔感觉到神的大能阻止了牠损害这些受造物的生命时，牠的怀疑就增加了。
On the other handhe soon became aware of the precepts of God, for these did not remain concealedfrom him, since he heard their conversation in regard to them.
另一方面，路济弗尔很快就意识到了天主的法令，因为这些法令并没有对牠隐瞒，因为牠听到了他们的关于这些法令对话。
Being freed moreand more from his doubt as he listened to the words of the first parents andsized up their natural gifts, he began to follow them like a roaring lion (IPet. 5, 8), seeking an entrancethrough those inclinations, which he found in each of them.
在听到原祖父母的言谈并估量他们的天赋时，牠的疑惑越来越多了，牠开始像咆哮的狮子一样跟随他们（伯多禄前书5，8），牠试图通过在每人身上发现的（软弱）倾向而进入（占有）他们。
「经文〈伯多禄前书 5: 8〉：你们要节制，要醒寤，因为，你们的仇敌魔鬼，如同咆哮的狮子巡游，寻找可吞食的人；」
Nevertheless,until he was undeceived in the course of the Redemption, he continued tohesitate between his wrath against Christ and Mary and the dread of beingovercome by Them.
然而，直到牠在救赎的过程中醒悟之前，牠仍然对基督和玛利亚的愤怒以及害怕被他们战胜的恐惧之间徘徊。
Most of all hedreaded the confusion of being conquered by the Queen of heaven, who was to bea mere creature and not God.
最重要的是，牠最害怕被天国元后征服的困惑，而这元后只不过是个受造物而不是天主。
140. Takingcourage therefore in the precept, which was given to Adam and Eve, and havingprepared the snare, Lucifer entered with all his energy upon the work ofentrapping them and of opposing and hindering the execution of the divine Will.
140.因此，（注意到了）给予亚当和厄娃的法令，路济弗尔鼓足勇气并准备了圈套，全力以赴地去诱捕他们，反对并阻碍上主旨意的执行。
He firstapproached the woman, and not the man, because he knew her to be by nature morefrail and weak, and because in tempting her he would be more certain that itwas not Christ whom he was encountering.
牠首先接近了女人，而不是男人，因为牠知道女人天生更加脆弱和软弱，并且因为在诱惑女人时，牠会更加确定自己遇到的不会是基督。
Against her alsohe was more enraged ever since he had seen the sign in the heaven and since thethreat, which God had made in it against him.
自从牠看到天上（女人的伟大）异兆和天主在天上对牠发出的威慑以来，路济弗尔对她（厄娃）也更加愤怒填胸。
On all theseaccounts his wrath was greater against Eve than against Adam. Before he showedhimself to her, however, he aroused in her many disturbing thoughts orimaginations, in order to approach her in a state of excitement andpre-occupation.
由于所有这些，牠对厄娃的愤怒比对亚当的更大。然而，在厄娃面前显现牠自己之前，牠引发厄娃许多烦恼不安的想法或幻想，以便在厄娃处于兴奋和出神的状态下接近她。
But because Ihave written about this in another place, I will not enlarge here upon theviolence and inhumanity of this temptation ; it is enough for my purpose tomention what Scripture says :
但是因为我已经在本书另一个地方写过这些了，所以在这里我就不再叙述这诱惑的强烈和不人道。为表明我的意图，提及圣经所说的话就足够了：
that he took theform of a serpent (Gen. 3, 1),andthus speaking to Eve drew her into a conversation, which she should not havepermitted.
路济弗尔以蛇的形式出现（创世记3，1），因此对厄娃说话使她陷入了她不应该被允许的对话中。
「经文〈创世纪 3: 1〉：在上主天主所造的一切野兽中，蛇是最狡猾的。蛇对女人说：「天主真说了，你们不可吃乐园中任何树上的果子吗？」
Listening to him and answering, shebegan to believe him; then she violated the command of God, and finallypersuaded her husband likewise to transgress the precept.
厄娃听了蛇的话并回答了牠，她开始相信牠。然后她违背了天主的命令，最后也说服了她的丈夫也违反了法令。
Thus ruin, overtook them and all therest: for themselves and for us they lost the happy position, in which God hadplaced them.
这样，他们和其余的人，就都忽然败坏了，为自己和我们，失去了天主所安置他们的福分。
141. When Lucifer saw the two fallen andtheir interior beauty and grace and original justice changed into the uglinessof sin, he celebrated his triumph with incredible joy and vaunting in thecompany of his demons.
141.当路济弗尔看到原祖父母的堕落，他们内在的美丽、恩宠和原本的正义变成了罪恶的丑陋时，路济弗尔在其他坏天使的陪伴下以难以置信的喜悦和吹嘘来庆祝自己的胜利。
But he soon fell from his proudboasting, when he saw, contrary to his expectations, how kindly the merciful love of God dealt withthe delinquents, and how He offered them a chance of doing penance by givingthem hope of pardon and return of grace.
但是，牠很快就从骄傲的自夸中摔下来，因为牠看到，与牠的期望相反的是，慈祥仁爱的天主如何善待了犯罪者，以及天主如何提供给他们忏悔的机会，给他们宽恕和得回恩宠的希望。
More over he saw how they were disposingthemselves toward this forgiveness by sorrow and contrition, and how the beautyof grace was restored to them. When the demons perceived the effect ofcontrition, all hell was again in confusion.
路济弗尔进一步看到了他们如何以悲伤和痛悔来面对这种宽恕，以及如何使他们恢复了恩宠之美。当魔鬼们意识到忏悔的效果时，整个的地狱再次陷入了混乱。
His consternation grew, when he heardthe sentence, which God pronounced against the guilty ones, in which he himselfwas implicated. More especially and above all was he tormented by therepetition of that threat: The Woman shall crush thy head(Gen. 3, 15), which hehad already heard in heaven.
当路济弗尔听到天主对犯罪者宣告的判决，且这判决也牵涉到牠自己时，牠的惊愕越发增加了。尤其重要的是，牠被那重复的威胁所折磨：即牠在天堂时已听说过的，「这女人要踏碎你的头颅（创世纪3、15）。」
「经文〈创世纪 3：15〉：我要把仇恨放在你和女人，你的后裔和她的后裔之间，她的后裔要踏碎你的头颅，你要伤害他的脚跟。」
142. The offspring of Eve multipliedafter the fall and so arose the distinction and the multiplication of the goodand the bad, the elect and the reprobate, the ones following Christ theRedeemer, and the others following satan.
142.厄娃的后裔在堕落之后繁衍，因此出现了善与恶，选民与被弃绝的人，跟随基督救赎主的人，和跟随撒旦的其他的人。
The elect cling to their Leader byfaith, humility, charity, patience and all the virtues and in order to obtainvictory, they are assisted, helped and beautified by the divine grace and thegifts, which the Redeemer and Lord of all merited for them.
选民凭着信仰、谦卑、爱德、忍耐和所有美德来信靠他们的领袖；为了获得胜利，他们得到了神圣的恩宠和恩赐的协助、帮助、圣化，而这些恩宠和恩赐是救赎者及万物之上主奖励他们的。
But the reprobate, without receiving anysuch benefits from their false leader, or earning any other reward than theeternal pain and the confusion of hell, follow him in pride, presumption,obscenity and wickedness, being led into these disorders by the father of liesand the originator of sin.
但是，堕落者没有从他们假的领导者那里得到任何好处或其它报酬，除了永恒的痛苦和地狱的混乱之外，堕落者以骄傲、放肆、猥亵、邪恶跟随着路济弗尔，于是被谎言之父和原罪引入了无序混乱。
143. Notwithstanding all this the MostHigh, in his ineffable kindness, gave our first parents his benediction, inorder that the human race might grow and multiply (Gen. 4, 3).
143.尽管如此，至高者以他无可言喻的良善，向我们的原祖父母祝福，以使人类能够成长和繁衍（创世记4、3）。
「经文〈创世纪 4: 3〉：有一天，加音把田地的出产作祭品献给天主；」
The most high Providence permitted, thatEve, in the unjust Cain, should bring forth a type of the evil fruits of sin, and in theinnocent Abel, both in figure and in imitation, the type of Christ our Lord.
至高的上主允许，就是厄娃在不义的加音身上，结出一种罪的恶果；在无辜的亚伯尔身上，无论是在形像上，还是在仿效上，结出一种基督我们的主的果子。
For in the first just one the law anddoctrine of Christ began to exert its effects. All the rest of the just were tofollow it, suffering for justice sake (Matth. 10, 22), hated and persecuted bythe sinners and the reprobate and by their own brothers.
因为从一开始，基督的律法和教义（教训）就开始发挥作用。所有其余的义人都跟随这律法，为义而受苦（玛窦福音10，22），被罪人憎恨和迫害，被他们自己的兄弟非难和迫害。
「经文〈玛窦福音 10: 22〉：你们为了我的名字，要为众人所恼恨；唯独坚持到底的，纔可得救。」
Accordingly, patience, humility andmeekness began to appear in Abel, and in Cain, envy and all wickedness, for thebenefit of the just and for his own perdition.
对应地，忍耐、谦卑、温柔开始出现在亚伯尔身上，而嫉妒和所有邪恶都出现在加音身上；一个为了正义的利益，一个为了他自己的灭亡。
The wicked triumph and the good suffer,exhibiting the spectacle, which the world in its progress shows to this day, namely,the Jerusalem of the god fearing and the Babylon of the godforsaken, each withits own leader and head.
邪恶的胜利和良善的受苦，展现着当今世界自身发展的光景，即敬畏上主的耶路撒冷和堕落被弃的巴比伦，每个都有自己的领袖和首领。
144. The Most High also wished that thefirst Adam should be the type of the second in the manner of their creation;for, just as before the creation of the first, He created and ordered for himthe republic of all the beings, of which he was to be the lord and head;
144. 至高者还希望，第一个亚当应以其创造的方式成为第二个亚当的典型。因为，正如在创造第一个（亚当）之前一样，天主为亚当创造并命令他成为众生的国度，亚当成为那里的主人和首领。
（评注：按照肉身，第二亚当要比第一亚当出现的晚，但按照实际情况，基督要早于第一亚当，是第一亚当的样式。）牧师说的对，另外，天主创造第一个亚当的本意确实是“应以其创造的方式成为第二个亚当的典型”，不幸的是第一个亚当堕落了，所以第二个亚当–基督来恢复第一个亚当的失败，带领我们与天主重新接通。」
so before the appearance of hisOnlybegotten, He allowed many ages to pass by, in order that his Son might, inthe multiplied numbers of the human race, find prepared for Himself a people,of which He was to be the Head, the Teacher, and the King.
因此，天主在祂的独生子出现之前，祂允许许多世代流逝，为了祂的圣子可以在众多的人类中找到为祂自己准备好的民族，祂圣子将是这个民族的领袖、教师和君王。
He was not to be even for a momentwithout a people and without followers : such is the wonderful harmony and order, inwhich the divine wisdom disposed all things, making that later in theexecution, which was first in the intention.
祂圣子甚至不能有一刻没有一个子民和没有一个追随者：这就是奇妙的和谐与秩序，其中上主的智慧安排了一切，使起初的意向稍后执行。
145. As the world progressed in itscourse, in order that the Word might descend from the bosom of the Father andclothe Itself in our mortality, God selected and prepared a chosen and mostnoble people, the most admirable of past and future times. Within it also He
constituted a most illustrious and holyrace, from which He was to descend according to the flesh.
145.随着世界的发展，为了使圣言从圣父的怀抱中屈尊降下，并穿上我们必朽的（身体），天主拣选并预备了一个最高贵的选民，他们在过去和将来都是最优秀的。在其中天主也构成了一个最杰出而圣洁的族裔，从该族裔祂圣子要降下成为肉身。
I will not linger in detailing thegenealogy of Christ our Lord, for the account of the holy Evangelists has madethat unnecessary. I will only say, in praise of the Most High, that He hasshown to me many times the incomparable love, which He bore toward his people,the favors shown to it, and the mysteries and holy Sacraments, which Heentrusted to it, as was afterwards made manifest through his holy Church.
我不会停留在详细介绍我们主基督的家谱，因为圣史的叙述使这一点不必要。我只想说，在至高者的赞美中，祂多次向我展示了祂对祂的子民的无比的爱，对他们的恩宠，以及祂托付给他们的奥秘和圣事，后来通过祂的圣教会显明出来。
For at no time has slept nor slumberedHe, who has constituted Himself the watcher of Israel (Ps. 120, 4).
因为天主任何时候都不会睡觉，也不打盹，祂使自己成为以色列的守望者。（咏121，4）
「经文〈咏121：4〉：看，那保护以色列者，不打盹也不会睡着。」
146. He reared most holy Prophets andPatriarchs, who in figures and prophecies announced to us from far off, that,which we have now in possession.
146. 天主养育了大多数圣洁的先知和圣祖，他们是从久远以预像和预言向我们宣布了，现在成为我们的拥有。
He wishes us to venerate them, knowinghow they esteemed the law of grace and how earnestly they yearned and prayedfor it.
天主希望我们向他们（先知和圣祖）表示敬意，了解他们如何尊重恩宠律，以及他们如何迫切地渴望和祈求得着（我们今天所得着的）。
To this people God manifested hisimmutable Essence by many revelations, and they again transmitted theserevelations to us by the holy Scriptures, containing immense mysteries, whichwe grasp and learn to know by faith.
天主借着许多启示，向这百姓显明祂不变的本质，他们又借着圣经，将这些启示传给我们，其中包含着巨大的奥秘，我们借着信心掌握和学习这些奥秘。
All of them, however, are brought toperfection and are made certain by the incarnate Word, who transmitted to usthe secure rule of faith and the nourishment of the sacred Scriptures in hisChurch.
然而，所有这些都通过道成肉身的圣言得以成全和肯定，天主在祂教会中向我们传达了可靠的信仰规则和神圣圣经的滋养。
Although the Prophets and the just onesof that people were not so far favored as to see Christ in his body, theynevertheless experienced the liberality of the Lord, who manifested Himself tothem by prophecies and who moved their hearts to pray for his coming and forthe Redemption of the whole human race.
尽管这子民中的先知及义人不若基督的肢体，今天能看到基督那样的恩宠，但他们还是经验了主的自由，主通过预言向他们表明了自己，并感动他们的心为祂的来临和为全人类的救赎祈祷。
The consonance and harmony of all theseprophecies, mysteries and aspirations of the ancient fathers, were a sweetmusic to the Most High, which resounded in the secret recesses of the Divinityand which regaled and shortened the time (to speak in a human manner) until Heshould descend to converse with man.
所有这些古代教父们的预言、奥秘、愿望的共鸣与和谐，是至高者的悦耳音乐，在神的隐秘深处回荡，并极大地缩短了（以人类的方式说话）天主子道成肉身成人来与人交谈的时间。
147. In order not to be detained toomuch in that, which the Lord has revealed to me regarding this and in order toarrive at the preparations, which the Lord made for sending to the world theincarnate Word and His most holy Mother, I will rehearse these mysteriessuccinctly according to the order given in the holy Scriptures.
147. 为了不在主显示给我的细节上滞留太多，并且为了到达天主派遣道成肉身的圣言和祂的至圣母亲来到世界上的准备，我将按照圣经中的顺序简洁地复述这些奥秘。
Genesis contains that which concerns thebeginning and the creation of the world for the human race ; the division ofthe earth, the chastisement and the restoration, the confusion of tongues, andthe origin of the chosen race, humbled in Egypt;
《创世记》包含了有关人类世界的起源和创造；地球的分裂，惩罚与恢复，语言的混乱，以及选民的起源，在埃及为奴的经过；
and the many other great sacramentsrevealed to Moses by God, in order that we may be led to know his love and thejustice towards men from the beginning drawing them to his knowledge andservice, and to foreshadow that, which He has resolved to do in the future.
以及天主向梅瑟透露的许多其他的伟大圣事，好使我们从一开始就被引导来了解天主对人的爱和公义，并吸引他们来到祂的知识和服事中，并预示着祂将来决定要做的事。
148. The book of Exodus contains whathappened in Egypt with the chosen people, the plagues and punishments, whichGod sent in order to rescue them; their departure and march through the sea;the written law given with such great preparations and wonders;
148.《出谷纪》载有选民在埃及发生的事，包括天主为了拯救他们而降下瘟疫和惩罚；他们的出离埃及和行走在红海中；天主以如此伟大的准备和奇迹颁布这个书面的律法；
and many other great sacraments, whichthe Lord provided for his people, visiting now their enemies, now themselveswith afflictions, chastising their enemies with the severity of a Judge,correcting the Israelites with the benignity of a Father and teaching them toappreciate his benefits by sending severe hardships.
上主为祂的子民预备的还有许多其他的伟大圣事，一时用灾难惩罚他们的敌人，一时又用苦难惩罚他们自己，用法官的严厉惩罚他们的敌人，用父亲的仁慈纠正以色列人，通过降下艰难困苦来教导他们领受天主的恩惠。
He worked great wonders with the staffof Moses, which prefigured the cross on which the incarnate Word was to besacrificed as the Lamb, a salvation to many, a ruin to others(Luc. 2, 34). Itwas like the staff of Moses, and likethe Red Sea, the waves of which shielded thepeople and annihilated the Egyptians.
天主用梅瑟的棍杖创造了伟大的奇迹，它预示了将要降生成人的圣言作为羔羊而被祭献的十字架，对许多人而言是救赎，对其他人而言是毁灭（路加福音2：34）。就像摩西的棍杖，又像红海的波浪保护百姓，把埃及人灭绝了。
「经文〈路加福音 2: 34〉：西默盎祝福了他们，又向他的母亲玛利亚说：「看，这孩子已被立定，为使以色列中许多人跌倒和复起，并成为反对的记号。」
Thus he filled the lives of the saintswith joys and sorrows, with hardships and with comforts; with infinite wisdomand providence He symbolized in them the life and the death of Christ our Lord.
这样，天主以欢乐和痛苦，艰辛和慰藉充满了圣徒的一生。祂以无穷的智慧和上智安排在他们身上象征了我们主基督的生命与死亡。
149. In the book of the Levites Hedescribes and ordains many sacrifices and ceremonies of the law for placatingthe Divinity; for they were to point out the Lamb, which was to be immolatedfor all men ; and they pointed out also ourselves, immolated to the Majesty ofGod in reality, as was prefigured in these sacrifices.
149. 天主在《肋未纪》书中为了与神性和解而描述和命定了许多祭献和礼仪的法律；它们指向要为所有的人牺牲的羔羊；它们也指向了我们自己，正如在这些牺牲中所预示的那样，在现实中献身于荣耀尊威的天主。
It also describes the vestments ofAaron, the high priest and type of Christ, although Christ was not to be ofthat inferior order but of the order of Melchisedech (Ps.120, 4).
肋未纪也描述了大司祭亚郎的祭衣和基督的预像，尽管基督不应该处于低等地位，而应该是默基瑟德的品位（诗篇110，4）。
「经文〈圣咏110：4〉：上主一发了誓，他决不再反悔：你照默基瑟德品位，永做司祭！」
150. The book of Numbers describes thewanderings of the Israelites in the desert, prefiguring what was to happen withthe holy Church, with the Only begotten as man, and with his most holy Mother;and also with the rest of the just, who, in different aspects, were prefiguredin the column of fire, in the manna, in the rock giving forth water.
150.《户籍纪》描述了以色列人在旷野中的漂流，预示了圣教会、作为人的独生子和祂至圣之母将会遭遇的；也描述了其他义人，他们在不同的方面被预示在火柱、吗哪、冒出水的盘石中。
It contains also other great mysteries,which are comprehended in the events there recorded,
likewise the mysteries pertaining tonumbers, in all of which deep secrets are hidden.
户籍纪也包含其他伟大的奥秘，这些奥秘在记录的事件中得到了理解，与数字有关的奥秘也是如此，所有这些都隐藏着深刻的奥秘。
151. Deuteronomy is like a second law, arepetition of the first, but given in a different way and prefiguring moreclosely the law of the Gospels.
151.《申命纪》就像第二部法律，是第一部法律的重复，但以另一种方式给出，更接近福音书中的律法。
For as according to the hidden judgmentsof God and according to the propriety known to his wisdom, the Incarnation ofthe Son was to be deferred, He renewed and rearranged these laws in order thatthey might be more like to those, which He was to establish for hisOnlybegotten.
因为按照天主隐藏的判断和按照祂的智慧所知的特性，圣子的道成肉身将被推迟，祂更新并重新安排了这些律法，以便它们更像祂为独生子制定的律法。
152. Josue or Jesus Nave conducts thepeople of God into the promised land ; he divides the Jordan to allow thepassage of the multitudes, achieves great things, typifying plainly theRedeemer as well in name as indeed.
152.若苏厄将天主的子民带入应许之地；他分开约旦河，使众人通过，成就大事，其行为正如其名，清楚地代表救赎主。
His history represents the destructionof the kingdom of the devil, the separation and the division of the good andbad, which will happen in the last day.
天主的历史代表了恶魔王国的毁灭，那在末日将要发生的，善与恶的区别和分开。
153. After Josue, when the people hadalready come into the possession of the promised and wished-for land, whichprimarily and appropriately signifies the Church acquired by Jesus Christthrough the price of his blood, comes the book of the Judges.
153.在《若苏厄书》之后，接下来是《民长纪》，人民已经拥有了应许和希望的土地，这主要和适当地预示了耶稣基督通过祂的宝血的代价建立的教会。
These were ordained by God for the governmentof his people, especially during the wars, which on account of their sins andidolatries were waged against them by the Philistines and other neighboring enemies.
这些（民长）是天主为管理祂的子民所立的，特别是在战争期间，由于他们的罪恶和偶像崇拜引发的培肋舍特人和其他邻近的敌人对他们发动战争。
From these God freed and delivered them,whenever they returned to God by penance and amendment of life. In it are alsorelated the deeds of Deborah while judging the people and liberating them fromgreat oppression; also those of Jahel, who helped them to victory, mighty andcourageous women both. All these deeds of history prefigure and illustrate whatwas to happen in the Church.
每当他们借着补赎和生活的改正而回到天主那里时，天主就从这些战争中释放并解救了他们。在其中还涉及了德波辣的事迹，同时审判了人民并将人民从极大的压迫中解放出来；还有帮助他们取得胜利的雅厄耳，她们都是强悍而勇敢的女人。所有这些历史事迹预像并描绘了教会中将要发生的事情。
「经文，关于德波辣和雅厄耳〈民长纪4：4〉：当时有一位女先知德波辣是拉丕多特的妻子，作以色列的民长。经文〈民长纪4：21〉：那时，赫贝尔的妻子雅厄耳取了一根帐棚上的木橛，手里拿着锤子，悄悄走到息色辣前，把木橛钉在他的太阳穴里，一直钉到地上；」
154. After the generation of the Judgescame theKings, for whom the Israelites petitioned in their desire ofimitating the government of the surrounding nations. These books contain greatmysteries concerning the coming of the Messias.
154.在民长的世代之后，出现了列王，即以色列人想模仿周围国家的政府而向天主提出的请愿。列王纪包含有关默西亚降临的重大奥秘。
Heli, the priest, and Saul, the king, prefigure in their death thereprobation of the old law.
Sadocand David, typify the new reign and priesthood of Christ and also the Churchwith the small number, which were to belong to it in comparison to the rest ofmen in the world.
司祭厄里和国王撒乌耳以他们的死亡预示了旧律法的废除。匝多克和达味代表了基督的新统治和圣职，这也代表了少数人的教会–与世上其余的人相比他们是少数。
「经文〈撒母耳纪下15，25〉：君王对匝多克说：你将天主的约柜抬回城去，放在原处！若我在上主眼中蒙恩，他必会领我回来，再能见约柜和他的圣所。」
The other kings of Israel and Juda andtheir captivities presignify other great mysteries of the holy Church.
以色列和犹大的其他君王以及他们的被掳，代表了圣教会的其他重大奥秘。
155. During the aforesaid times livedthe most patient Job, whose words are so mysterious, that there is not onewithout its profound sacramental meaning concerning the life of Christ ourLord, the resurrection of the dead, the last judgment in the same flesh, inwhich each one lives, and concerning the violence and astuteness of the demonsand their warfare against men.
155. 在上述时期中，生活着一位最有耐心的约伯，他的话是如此奥秘，以至于没有一句不是关乎我们主基督的生平，每一个人的生命中，同一个身体内的死而复活和最后审判，以及关乎恶魔的残暴和狡诈和牠们对人类的战争。
Above all has God placed him as anexample of patience for us mortals, for in him we all may learn how we are tobear our adversities; especially as we have before our eyes the death ofChrist, whereas this saint saw Him only at such a distance and yet imitated Himso closely.
最重要的是，天主把约伯作为我们人类在忍耐上的榜样，因为在他身上，我们都可以学会如何忍受逆境。尤其就像我们亲眼看到基督的死亡一样，而这位圣徒只是远远地看见了祂，却又如此紧密地效法着祂。
156. In the writings of the many andgreat Prophets moreover, which God sent in the time of the kings to provide forspecial necessities, not one of the great mysteries and sacraments pertainingto the coming of the Messiah and his law, remained undeclared or unrevealed.
156. 此外，天主在列王时代差遣的先知，以提供特别需要的许多伟大著作中，关于默西亚和祂的律法的到来的伟大奥秘和圣事，没有一个不被宣布和揭示的。
The same thing, although more at adistance, God accomplished in the ancient Fathers and Patriarchs. In all thisHe only multiplied the likenesses, and, as it were, the patterns of theincarnate Word, and prearranged and prepared for Him a people, and the law,which He was to teach.
同样，尽管距离遥远，但天主在古先贤和圣祖中成就了同样的事。在这一切中，他只增加了肖像而且，可以说是降生成人的圣言的模式（榜样），并为祂预先安排并预备了祂要教导的子民和律法。
157. In the three great patriarchs,Abraham, Isaac and Jacob, He deposited great and precious pledges callingHimself the God of Abraham, Isaac and Jacob. He wished to honor Himself in thename at the same time that He honored them, manifesting his dignity and hisexcellent virtues and sacraments, and confiding them to their care, in orderthat they might furnish so honorable a name to God.
157. 在三位伟大的圣祖亚巴郎、依撒格和雅各伯中，天主存放了伟大而宝贵的誓约，祂称自己为亚巴郎、依撒格和雅各伯的天主。祂希望在光荣他们的同时，以自己的名字来荣耀自己，显示出祂的尊荣以及祂卓越的美德和圣事，并向他们推心置腹，为使他们可以向天主呼求如此光荣的名字。
The patriarch Abraham, in order toprefigure vividly, that which the eternal Father was to do with his Onlybegotten, was tempted andtried by the command to sacrifice his only son Isaac (Gen. 22, 1).
圣祖亚巴郎为了生动地预像永生圣父与祂的独生子所要做的事，受到了牺牲他的独子依撒格的命令的试炼和考验。（创世记22：1）
「经文〈创世记22：1〉：这些事以后，天主试探亚巴郎说：「亚巴郎！」他答说：「我在这里。」」
When, however, this obedient father wasabout to complete the sacrifice, the same Lord, who had given the commandment, impededits execution; for such a heroic sacrifice was to be reserved to the eternalFather, who alone was to sacrifice in effect his Onlybegotten:
然而，当这位服从的父亲要完成献祭时，发出命令的同一天主阻止了献祭。因为如此英勇的牺牲应留给永恒的天父，只有祂是要牺牲祂的独生子的那位：
Only in a symbolic manner can Abraham besaid to have done the same: for thus it will appear, that the zeal of divinelove is (Cant. 8, 6) strong as death. It was not however beseeming, that suchan expressive figure should remain altogether unaccomplished and therefore thesacrifice of Abraham was fulfilled by the killing of a ram, being likewise afigure of the Lamb, which was to pay for the sins of the world (Joan 1, 29).
只能以象征性的方式说亚巴郎做过同样的事情：因为这样显得，神圣之爱的热情猛如死亡（雅歌8、6）。然而，这并没有使这样一个富有表现力的图像完全没有被完成，因此，亚巴郎的献祭是通过杀死一只公羊来实现的，公羊也同样是羔羊的形象，这是为了偿还世界上的罪过（若望福音1，29）。
「经文〈雅歌8：6〉：请将我有如印玺，放在你的心上，有如印玺，放在你肩上，因为爱情猛如死亡，妒爱顽如阴府：它的焰是火焰，是上主的火焰。经文〈若望福音1：29〉：第二天，若翰见耶稣向他走来，便说：「看，天主的羔羊，除免世罪者！」
158. To Jacob was shown that mysteriousladder, full of sacraments and hidden import (Gen. 28, 12), principally torepresent the incarnate Word as the way and the means of ascending to theFather, and of his descending to us.
158. 天主向雅各伯显示了奥秘的梯子，充满了圣事和隐秘的含义（创世记28、12），主要代表降生成人的圣言，是上升到天父和祂降临于我们的方式和手段。
「经文〈创世记28：12〉：他作了一梦：见一个梯子直立在地上，梯顶与天相接；天主的使者在梯子上，上去下来。」
On it also ascend and descend theangels, who illuminate and guide us, bearing us up in their hands, so that wemay not stumble over the rocks of the errors, heresies, and vices, with whichthe path of mortal life is strewn (Ps. 90, 12).
在梯子上面上升和下降的天使光照并引导我们，将我们托在他们的手中，这样我们就不会绊倒在错误、异端、邪恶的岩石上，这些乱石散布在世人生命之路上（咏90、12）。
「经文〈圣咏 91：12〉：他们把你托在自己的手掌，不使你的脚在石头上碰伤。」
In the midst of them we pass securely upthis stairs in the faith and hope of his holy Church, which is the house of theLord, the portal of heaven and holiness.
在天主的使者中间，我们以祂的圣教会的信德和望德安全地攀上这阶梯，这是上主的住所，是上天之门。
159. In order to make him the god ofPharao and the leader of his people He showed to Moses the mystical thornbush,which burned without being consumed and which foreshadowed the Divinity coveredwith our humanity, leaving the Divinity intact by the humanity and the humanityunconsumed by the Divinity.
159. 为了使天主成为法老王的天主和法老王百姓的领袖，天主向梅瑟显示了神秘的荆棘，荆棘燃烧而未被烧毁，预示着我们人性所覆盖的神性，人性保留了神性的完整，神性使人性不至毁灭。
At the same time it also signified theperpetual virginity of the Mother of the Word, not only of her body, but of hersoul, so that, although She was a daughter of Adam and came vested in thesin-tainted nature derived from Adam, She nevertheless was without stain oroffense.
同时，这也意味圣言之母的永恒贞洁，不仅是她的身体，还有她的灵魂，因此，尽管她是亚当的女儿，并且来自亚当的被罪玷污的本性，她仍然无玷或犯罪。
160. He raised also for Himself Davidaccording to his own heart (I Reg. 13, 14), who worthily sang the praise of theMost High, comprehending in his Psalms all the sacraments and mysteries notonly of the law of grace, but of the written and natural law.
160. 天主也按照自己的心意兴起达味（撒慕耳纪上13，14节？），他是配得赞颂至高者的人，在他的圣咏中领会了所有圣事和奥秘，不仅是恩宠的法律，而且也是成文的和自然的法律。
「经文〈撒慕耳纪上13：14〉：但现在你的王位已立不住了；上主已另找了一位随他心意的人，立他为百姓的首领，因为你没有遵守上主吩咐你的命令。」经文〈撒慕耳纪上16：13〉：撒慕尔拿起油角来，在他兄弟们中给他傅了油。从那天起，上主的神便降临于达味。事后，撒慕尔起身回了辣玛。」
And the testimonies, judgments and worksof the Lord, which were pronounced by his lips, David also treasured up in hisheart, meditating on them day and night. In pardoning his enemies, he was anexpress image and figure of God forgiving us.
达味亲口宣告了上主的见证、审判、作为，他也心中铭记，昼夜默想。在宽恕他的敌人时，他是天主宽恕我们的一个明确的肖像和人物。
Thus all his promises concerning thecoming of the Redeemer were made more certain to the world.
因此，天主关于救世主来临的所有应许就对世界更加明确了。
161. Solomon, the king of peace, was animage of the King of kings ; for by his great wisdom he manifested in differentkinds of writings the sacraments and mysteries of Christ, especially in thesimilitudes of the Canticles.
161. 撒罗满，和平之王，是万王之王的形象。因为他以他的大智慧在各种著作中表现出基督的圣事和奥秘，特别是在雅歌的比喻中。
For there he exposed the mysteries ofthe incarnate Word, of his most holy Mother, of his Church and of the faithful.He taught also right behavior in different ways, opening up a fountain of truthand lifegiving knowledge for many other writers.
因为在雅歌里，撒罗满揭示了降生成人的圣言、祂的至圣母亲、祂的教会和信徒的奥秘。他还以不同的方式教导正确的行为，为许多其他作者打开了真理的源泉和赋予生命的知识。
162. But who can worthily exalt thebenefits He provided for his people in the praiseworthy host of holy Prophets,through whom the Lord has spread the light of prophecy, lighting up as fromafar the holy Church, and commencing in advance to shed the rays of the Sun ofjustice and of the efficacious law of grace?
162. 但是在配得称赞的众圣先知大军中，谁能堪当颂扬天主为祂子民提供的恩惠，天主借着众先知传播了预言的光，照亮了远方的圣教会，并预先开始发出正义的太阳和有效的恩宠律法之光？
The two great Prophets, Isaias andJeremias, were chosen to preach to us, in a sweet and exalted manner, themysteries of the Incarnation of the Word, his Birth, Life and Death. Isaiaspromised us, that a Virgin should conceive and give birth to a Son, who wouldcall himself Emmanuel ; that a little son shall be born- to us, who shall bearhis kingdom on his shoulder (Is. 7, 14; 9, 6). All the rest of the life of the Christ he proclaims with such clearness,that his prophecies are like a gospel.
两个伟大的先知依撒意亚和耶肋米亚为我们被拣选了，以甜美和崇高的方式向我们宣讲了降生成人的奥秘、他的诞生、生平与死亡。依撒意亚向我们预许，童贞女将怀孕并生下一个儿子，祂将被称为厄玛奴耳。一个小婴儿将要为我们诞生，祂要肩负祂的国度（依撒意亚7：14；9：6）。他（依撒意亚）如此清晰地宣布基督的其他生平，使他的预言就像福音书。
「经文〈依撒意亚7：14〉：因此，吾主要亲自给你们一个征兆：看，有位贞女要怀孕生子，给他起名叫厄玛奴耳。〈依撒意亚9：6〉：他的王权是伟大的，达味的御座和他王国的平安是无限的，他将以正义与公平对王国加以巩固与保持，从今时直到永远：万军上主的热诚必要完成这事。」
Jeremias announces the unheard ofwonder, that God will cause a Woman to bear in her womb a man, who is at thesame time to be a God and perfect man, who alone can be Christ (Jer. 31, 22).
耶肋米亚宣布了闻所未闻的奇迹，那就是上主将使一个女人在自己的子宫中养育一个男人，而这个男人同时又是天主和完美成全的男人，只有这个男人才能成为基督（耶31、22）。
「经文〈耶肋米亚31：22〉：你要流浪到几时？叛逆的女儿！因为上主在地上正在创造一件新事：女人包围男人。」
He announced his coming, his passion,ignominy and death (Thren. 3, 28). Wonder and suspense fill me in theconsideration of these prophets. Isaias asks the Lord to send the Lamb, whichis to rule the world from the rocks of the desert to the mountain of thedaughter of Sion ; for this Lamb, the incarnate Word, calls the heavens adesert, where as God He dwelt without the society of men (Is. 16, 1).
耶肋米亚宣布了祂的到来、祂的受难、羞辱和死亡（耶肋米亚哀歌3：28）。想到这些先知我就充满了惊奇和悬念。依撒意亚请求天主差遣羔羊，这羔羊要统治世界，从旷野的盘石到熙雍女儿的山岭。因为这羔羊，降生成人的圣言，将天堂称为旷野，因为天主居住在没有人类社会的地方。（依撒意亚16，1）
「经文〈耶肋米亚哀歌 3：28〉：默然独坐，因为是上主加于他的轭；〈依撒意亚16：1〉：那地的主宰从旷野的盘石，应传达一言，至熙雍女儿的山岭！」（注：thren-表示“挽歌”，来自希腊语。耶肋米亚哀歌应该最符合。）
He calls Him rock, on account of thestability of his throne and of the unaltered rest of eternity which He enjoys.The mountain, from which He is asked to come, is in the mystical sense, theholy Church and first of all, the most holy Mary, the Daughter of the vision ofpeace, that is Sion.
依撒意亚称祂为盘石，由于祂的宝座的稳固和祂所享有的永恒不变的安息。请求祂降临的那座圣山，在奥秘的意义上是指神圣的教会，并且最重要的，是指至圣玛利亚，和平异象即熙雍的女儿。
The prophet interposes Her as theMediatrix, to induce the eternal Father to send his Only begotten, the Lamb.For in all the rest of the human race there was nothing to influence Him somuch as to have Her as his Mother, who was to clothe Him with the spotlessfleece of the most holy humanity. All this is contained in that most sweetprayer and prophecy of Isaias.
先知引介玛利亚作为中保，促使永恒的天父派遣祂的独生子羔羊。因为所有其余的人类中，没有什么能像作为一位母亲那样影响祂那么多，这母亲给祂穿上最圣洁的人性的无瑕疵羊毛。所有这些都包含在依撒意亚最甜蜜的祈祷和预言中。
163. Ezekiel also saw this Virgin Motherin the figure and likeness of the closed gate (Ezekiel 44, 2), which was openonly for the God of Israel and through which no other man could enter.
163.厄则克尔在那封闭大门中（厄则克尔44、2），也看到了这位童贞圣母的形像及模样，这扇门只向以色列天主敞开，没有其他人可以进入。
「经文〈厄则克尔44：2〉：他对我说：「这门必关闭不开，任何人不得由此门而入，因为上主以色列的天主已由此门而入，为此常应关闭。」」
Habacuc contemplates Christ our Lord onthe cross and in most profound words prophesies the mysteries of the Redemptionand the wonderful effects of the passion and death of our Redeemer (Hab. 3).
哈巴谷沉思在十字架上的我们的主基督，用最深刻的话预言了救赎的奥秘，以及我们的救主受难与死亡的奇妙效果。（哈巴谷书3）。
Joel describes the land of the twelvetribes, prefiguring the apostles, who were to be the heads of all the sons of the Church. Healso announces the descent of the Holy Ghost upon his servants and handmaids,foretelling the time of the coming, and of the life of Christ.
岳厄尔描述了十二个支派的领地，预示了宗徒将成为教会所有儿子的领袖。他（岳厄尔）还宣布圣神降临在天主的仆人和婢女身上，预言了基督降临的时间和生平。
And all the other prophets announced inpart the same thing, for God wished all his great works to be announced,prophesied and prefigured far in advance and so completely, that they mighttestify the love and care, which He had for men and with which He enriched his Church.
其他先知也部分的宣布了同样的事情，因为天主希望祂所有伟大的作为被宣布、被预言、被预示，并如此的完整，以至于先知们可以见证天主对人的爱与关怀，以此丰富了祂的教会。
He wished also toreprehend us and convict us of our lukewarmness, since these ancient Fathersand Prophets, seeing only the shadows and figures, were inflamed with divinelove and broke forth in canticles of praise and exaltation of the Lord, whereaswe, who enjoy the truth and the bright day of grace, remain buried infortgetfulness of so great benefits, and, forsaking the light, continue to seekthe darkness.
天主也责备我们，祂定罪我们的不冷不热，因为这些古老教父和先知只看到影子和轮廓，就被神圣的爱所燃烧，并迸发出在赞美颂歌和对天主的颂扬，而我们享受着真理和恩宠的光明日子，却沉溺在巨大恩典的忘恩中，并且抛弃了光明，继续寻求黑暗。
