377:1
V ers. 21.— Cur non tollis peccatum meum, et quare non aufers iniquitatem meam? 56. Mediatorem desiderat et resurrectionem.—Qui- bus profecto verbis quid aliud d quam desiderium praestolati Mediatoris innuitur? de quo Joannes ait: Ecce Agnus Dei, qui tollit peccatum mundi ( Joan. i, 29). Vel certe ab humano genere tunc peccatum plene tollitur, cum per incorruptionis gloriam nostra corruptio permutatur. Esse namque a culpa liberi nequaquam possumus, quousque in corpore mortis tenemur. Redemptoris ergo gratiam, vel resurrectio- nis soliditatem desiderat, qui iniquitatem suam au- ferri funditus sperat.
Verse 21.—Why dost Thou not take away my sin, and why dost Thou not remove my iniquity? 56. He desires the Mediator and the resurrection.—By which words indeed what else is signified than the longing for the awaited Mediator? Of whom John says: Behold the Lamb of God, who taketh away the sin of the world (John i, 29). Or assuredly sin is then fully taken away from the human race, when our corruption is exchanged through the glory of incorruption. For to be free from guilt we can by no means be, so long as we are held in the body of death. He therefore desires the grace of the Redeemer, or the solidity of the resurrection, who hopes that his iniquity may be utterly taken away.
第21節——你為何不除去我的罪過，為何不挪開我的罪孽呢？56. 他渴望中保與復活。——這些話所表明的，豈不正是對所盼望之中保的渴慕嗎？論到祂，約翰說：「看哪，神的羔羊，除去世人罪孽的」（約一29）。或者說，罪確實是在我們的敗壞藉不朽壞的榮耀被更換時，才從人類完全除去的。因為只要我們仍被拘在這死亡的身體中，就絕不能脫離罪過。所以那盼望自己的罪孽被徹底除去的人，實在是渴慕救贖主的恩典，或復活的確實堅固。
377:2
Unde mox et e poenam quam ex origine meruit, et judicium quod ex propria actione pertimescit adjungens subdit:
Whence presently, adding both the punishment which he earned from his origin, and the judgment which he dreads from his own action, he subjoins:
因此他隨即加上他從起源所該得的刑罰，以及他因自己行為而懼怕的審判，接著說：