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55. Qui diuisi vix corrigi poterant, quomodo emendabuntur uniti ? — Qui enim divisi corrigi poterant, in iniquitatum suarum pertinacia uniti perduraut. et tanto magis quotidie a a cognitione jusLitiæ ieparabitiorc, sunt, quanto a se invicem pulla increpatione separantur. Nam sicut esse noxium solet si uuitas desit bonis, ita perniciosum est si nOD desit malis. Perversos quippe unitas corroborat, dum concordat; et tanto magis incorrigibles, quanto unanimes fJcit. De hac unitate reproborum a per Sapientem dicitur: Stuppa collecta, synagoga peccantium (Eccli.XXI, 10). Dc hac Nahum propbeta ait: Sicut spinæ invicem se complectuntur, sic convivium eorum pariter potantium (Nahum I, 10).
五十五、那些分散時尚且難以糾正的人，聯合起來又怎能改過？——因為那些分散時可被糾正的人，聯合起來卻在其罪孽的頑固中持守不變；他們越是彼此間毫無責備地相隔，就越發日日與義的知識不可分離。因為正如良善之人若缺乏合一往往有害，惡人若不缺乏合一同樣有禍。因為合一在使邪惡之人彼此和睦時堅固他們，越使他們同心，就越使他們不可救藥。論到這被棄者的合一，智者說：『麻屑聚在一處，就是罪人的會眾』（德訓篇二十一章10節）。論到此，先知那鴻說：『他們像叢生的荊棘彼此纏繞，如同一同暢飲者的筵席』（那鴻書一章10節）。
55. Those who divided could scarcely be corrected — how shall they be amended when united? — For those who when divided could be corrected, when united endure in the obstinacy of their iniquities; and they are the more inseparable daily from the knowledge of righteousness, the more they are separated from one another by no rebuke. For as it is wont to be harmful if unity be lacking to the good, so it is pernicious if it be not lacking to the wicked. For unity strengthens the perverse while it makes them agree, and renders them the more incorrigible the more it makes them of one mind. Of this unity of the reprobate it is said by the Wise Man: 'Tow gathered together is the assembly of sinners' (Ecclesiasticus XXI, 10). Of this Nahum the prophet says: 'As thorns embrace one another, so is the banquet of them that drink together' (Nahum I, 10).
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Convivium eamque reproborum est delectatio temporalium voluptatum. in quo nimirum convivio pariter potant qui delectationis suæ ilJerebris 1109 se concorditer debriant. Igitur quia membra Leviathan istius, id est iniquos omnes, quos Dei sermo squamarum compactionibus comparai, ad defensionem suam par culpa concordat, bene dicitur: Una alteri adhærebunt, et tenentes se nequaquam seporabuntur. Tenentes enim se ieparari nequeunL. quia eo ad defensionem suam vicissim constricti sunt, quo se sibi per omnia similes esse meminerunt. Descripto itaque ejus corpore, ad caput sermo retlucitur, et quid per semetipsum extremæ persecutionis tempore antique hostis exerceat nuntiatur. Nam sequitur:
因為被棄者的筵席乃是屬世逸樂的享受；在這筵席中一同暢飲的，正是那些在自己享樂的陰影中同心沉醉的人。既然那利未雅坦的肢體，即一切惡人——神的話語把他們比作鱗甲的緊接——為了自衛而以同樣的過錯彼此和同，所以說得好：『這一片必貼近那一片，牢牢相執，總不分離』（約伯記四十一章9節）。因為牢牢相執，牠們便不能分離，因為牠們為自衛彼此緊縛，只因記得自己在一切事上彼此相像。這樣，祂的身體既已描述完畢，話語便回到頭上，宣告那古蛇仇敵在末後逼迫之時要親自行的事。因為接著說：
For the banquet of the reprobate is the delight of temporal pleasures; in which banquet indeed they drink together who in the shadows of their delight get drunk in concord. Since therefore the members of that Leviathan, that is, all the wicked, whom the word of God compares to the compactings of scales, agree together with a like fault for their defence, it is well said: 'One shall cleave to another, and holding fast they shall by no means be separated' (Job XLI, 9). For holding fast they cannot be separated, because they are mutually bound together for their defence by this—that they remember themselves to be alike to one another in all things. So then, His body having been described, the discourse is led back to the head, and it is announced what the ancient enemy will do through himself in the time of the last persecution. For there follows: