529:1
V ers. 19.— Quis est qui judicetur mecum? veniat. 52. Nullus peccati cogitationis expers esse potest.— Sancti viri ita se in operibus suis, Deo auctore, cu- (??)todiunt, ut omnino unde accusentur exterius non in- veniatur; b interius vero in cogitationibus suis tanta se cautela circumspiciunt, ut, si fieri valeat, semper irreprehensibiles interni judicis oculis assistant. Sed quantum agere possunt, ne exterius labantur in ope- re, tantum interius agere nequaquam possunt, ut nunquam labantur in cogitatione. Humana enim con- scientia eo ipso quo ab intimis c recedit, semper in lubrico est. Unde fit ut etiam sancti viri frequenter labantur in corde.
Verse 19. — 'Who is he that will contend with me? Let him come.' 52. No one can be free from the sin of thought. — Holy men so guard themselves in their works, with God as author, that no ground for accusation is found outwardly at all; but inwardly, in their thoughts, they watch over themselves with such caution that, if it could be done, they might always stand irreproachable before the eyes of the inner Judge. But however much they can act so as not to slip outwardly in deed, so much they can by no means act inwardly so as never to slip in thought. For human conscience, by the very fact that it withdraws from the innermost things, is always on slippery ground. Hence it comes to pass that even holy men frequently slip in heart.
第19節。——「誰要與我爭辯呢？讓他來吧。」52. 沒有人能免於思念之罪。——聖人在神為主宰的作為中如此守護自己，以致外在絲毫尋不出可控告之處；但在內裡，在思念中，他們以極大的謹慎環顧自己，以致但能作到的話，就常在內在審判者眼前站立無可指摘。然而他們無論多麼能行事以免外在的作為跌倒，卻絕不能在內裡行事使自己在思念上永不跌倒。因為人的良心，正因它從最內裡之事退離，就常處於滑地。因此便發生這事：連聖人也常在心中跌倒。
529:2
Beatus ergo Job, tam ex voce sua quam ex voce electorum loquens, dicat: Quis est qui judicetur mecum? veniat. Quia enim in exteriori- bus actibus unde reprehendatur non habet, libere accusatorem quaerit. Quia vero etiam justorum corda semetipsa nonuunquam de stulta cogitatione repre- hendunt, oropter hoc fortasse subditor:
Let blessed Job therefore, speaking both in his own voice and in the voice of the elect, say: 'Who is he that will contend with me? Let him come.' For because in his outward acts he has nothing for which he might be reproached, he freely seeks an accuser. But because even the hearts of the righteous sometimes reproach themselves for foolish thought, on this account perhaps it is subjoined:
所以讓蒙福的約伯，既以自己的口吻、也以蒙揀選者的口吻說：「誰要與我爭辯呢？讓他來吧。」因為在外在的作為上，他沒有可被指責之處，就自由地尋求控告者。但因連義人的心有時也為愚妄的思念責備自己，或許因此便補充說：