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IBID. — Et super gentem, et super omnes homines. 33. Deus minimis providet ut maximis; et singulis ut universis. — Ac si aperte admoneamur intenderet quia hoc judicium, quod super unam gentem describitur, etiam super omnes homines invisibili examinatione celebratur, ut alius eligatur, alius repellatur occulte, sed nullus injuste. Hoc ergo quod in max!mis fieri cernimus, etiam in nobis singulis caute timeamus. Sic enim intenduntur divina judicia super unam aninlam, sicut super unam urbem; sic super unam urbem, sicut super unam gentem; sic super unam gentem, sicut super universam generis humani multitudinem; quia et sic intendit Dominus singulis, ac si vacet a cunctis;
同節——「無論是加在一國，或加在眾人。」神眷顧至微者如同至大者，眷顧個別者如同全體。——彷彿我們明明地受勸勉當留意這事：這審判雖記述為加在一國之上，卻也藉不可見的察驗施行於眾人之上，以致一人蒙揀選、另一人被棄絕，都是隱秘地成就的，卻無一人受不公。因此，我們看見在至大之事上所行的，也當在我們每一個人身上謹慎畏懼。因為神的審判臨到一個靈魂，正如臨到一座城；臨到一座城，正如臨到一國；臨到一國，正如臨到全人類的眾多；因為主既如此眷顧個別的人，彷彿祂全然無暇顧及眾人，
SAME VERSE. — 'And over the nation, and over all men.' God provides for the least as for the greatest, and for individuals as for the universe. — As if we were openly admonished to attend to this: that this judgment, which is described over one nation, is also celebrated over all men by an invisible examination, so that one is chosen, another rejected, secretly, but no one unjustly. This, therefore, which we discern to be done in the greatest matters, let us carefully fear also in each of us as individuals. For the divine judgments are extended over one soul just as over one city; over one city just as over one nation; over one nation just as over the whole multitude of the human race; because the Lord both so attends to individuals as if He were free from all,
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et sic siMul intendit omnibus, ac si vacet a singulis. Qui enim omnia administrando implet, regit implendo; nec universis deest, cum disponit unum; nec uni deest, a cnm disponit universos, cuncta scilicet naturæ suae potentia quietus operatur. Quid ergo mirum quia non angustatur intentus, qui operatur quietus? Dicatur itaque quia hoc subtile judicium exercet et super gentem, et super omnes horniues. [Rec. XIV.] Quia igitur de specie b transivit ad genus, nunc degenere se convertit ad speciem, et quid Judaea proprie mereatur, ostendit dicens:
同時又如此眷顧眾人，彷彿祂無暇顧及個別的人。因為那藉治理而充滿萬有者，藉充滿而治理；祂安排一個時不虧欠全體，安排全體時也不虧欠一個——就是說，祂以其本性的大能安然運行萬有。那麼，那安然運行者專注之時卻不受局限，這有何可奇的呢？故此可說祂施行這精微的審判，無論是加在一國，或加在眾人。〔校本十四〕因此，祂既從個體轉到全類，如今又從全類轉回個體，指明猶大特別當受的，說道：
and so at the same time attends to all, as if He were free from individuals. For He who fills all things by administering, rules by filling; He is neither wanting to the universe when He disposes one, nor wanting to one when He disposes the universe—working all things, that is, at rest by the power of His nature. What wonder, then, that He who works at rest is not straitened when He is intent? Let it therefore be said that He exercises this subtle judgment both over the nation and over all men. [Rec. XIV.] Because therefore He has passed from the species to the genus, now from the genus He turns Himself to the species, and shows what Judea in particular deserves, saying: