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45. Scriptura sacra humero portanda per operationem, ut sicut corona circumdetur per remunerationem. — Librum quippe in humero portare, est Scripturam sacram operaudo perficere. Et notandum quam ordinate describitur, et prius in humero e portari, et postmodum sicut corona circumdari, quia videlicet sacri eloquii mandata, si modo bene portantur in opere, post nobis coronam victoriae exhibent in retributione. Beatus autem Job cur scribi librum a judice postulat, qui ad Testamenti Novi perveuire tempora non valebat ? Sedsicut saepe jam dictum est, electorum vocibus utitur, alque ex eorum significatione postulat, quod profuturum eis per omnia praevidebat. Ipse namque per.
45. Holy Scripture is to be borne upon the shoulder through action, that it may, like a crown, be set round through recompense. — For to bear the book upon the shoulder is to fulfil Holy Scripture by working. And it is to be noted how orderly it is described—first to be borne upon the shoulder, and afterward to be set round like a crown—because, namely, the commandments of the sacred word, if now they are well borne in work, afterward display to us a crown of victory in reward. But why does blessed Job ask that the book be written by the judge, he who could not reach to the times of the New Testament? Yet, as has often already been said, he uses the voices of the elect, and from their significance asks what he foresaw would profit them in all things. For he himself, through
四十五、聖經當藉行為擔在肩上，好使其藉賞賜如冠冕般環繞。——因為將書卷擔在肩上，就是藉行動去成全聖經。當注意這描述何等有次序——先是擔在肩上，後來才如冠冕般環繞——因為聖言的誡命，若如今在行為中妥善擔負，日後便在賞賜中向我們顯出得勝的冠冕。但有福的約伯既不能達到新約的時代，為何求那審判者寫這書卷呢？然而，如常已說過的，他是借用選民的口吻，並照其含義祈求那他所預見必在凡事上使他們得益之事。因為他自己藉
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spiritum, hunc apud se librum jamdudum tenebat, quem per gratiam aspirationis acceperat et vivendo cognoscere et praevidendo nuntiare. Sed inter haec sciendum est quia cum ejusdem sacri eloquii præcepta cogitamus, cumque mentem a vitæ corruptibilis amore divertimus, quasi quibusdam cordis passibus ad interiora properamus. Nemo autem infima deserens, repente fit summus, quia ad obtinendum perfectionis meritum, dum quotidie mens in altum ducitur, ad hoc procul dubio velut f ascensionis quibusdam gradibus pervenitur. Unde hic quoque apte subjuugitur:
the Spirit, already long held this book with him, which he had received through the grace of inspiration, both to know it by living and to announce it by foreseeing. But amid these things it must be known that when we ponder the precepts of that same sacred word, and when we turn our mind away from the love of corruptible life, we hasten as it were toward the inner things by certain steps of the heart. But no one, forsaking the lowest things, suddenly becomes highest, because, in order to obtain the merit of perfection, while the mind is daily led on high, this is reached without doubt as it were by certain grades of ascent. Whence here too it is fitly subjoined:
聖靈，早已將這書卷持守在自己心中，是他藉默示之恩所領受的，一面靠生活去認識，一面靠預見去宣告。但在這些事中須知：當我們思想這同一聖言的訓誨，並將心思從對必朽之生命的愛中轉離時，我們就彷彿藉著心靈的某種腳步向那內在之事奔進。然而無人能捨棄至卑之事而驟然成為至高，因為要獲得完全的功德，當心靈天天被引向高處時，這無疑是彷彿藉著上升的某些階梯而達到的。故此這裏也恰當地接著說：