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V ers. 13.— Et nemo loquebatur ei verbum: vilebant enim dolorem esse vehementem. 70. Qui vitia ad virtutis usum possunt famulari.— Si enim cor veraciter dolet, linguam contra nos vitia non habent. Nam cum plene vita rectitudinis quaeri- tur, supervacua suggestio pravitatis d obturatur. Saepe autem si forti nos studio contra vitiorum incen- tiva stringimus, ipsa etiam vitia ad usum virtutis immutamus. Nonnullos namque ira possidet: sed hanc, dum rationi subjiciunt, in sancti zeli ministe- rium vertunt. Nonnullos superbia erigit; sed dum divinae formidini animum inclinant, hanc ad defen- sionem justitiae in vocem liberae auctoritatis immu- tant. Nonnullos fortitudo carnis illecebrat;
第十三節。——無人向他說一句話，因為他們見他的哀痛甚重。七十、惡習能服事德行之用。——因為若心真正哀痛，惡習就沒有舌頭敵擋我們。因為當人全然尋求正直的生活時，那多餘的敗壞慫恿就被堵塞。但往往，若我們以剛強的熱心約束自己抵擋惡習的煽動，我們甚至將那些惡習本身轉為德行之用。因為憤怒轄制某些人：但當他們使它服從理性時，他們就將它轉為聖潔熱忱的職事。驕傲高舉某些人：但當他們使心靈屈向對神的敬畏時，他們就將這驕傲為著公義的辯護轉為自由權柄的聲音。肉體的力量引誘某些人；
Ver. 13.—And no one spoke a word to him: for they saw that his grief was very great. 70. That vices can serve for the use of virtue.—For if the heart truly grieves, the vices have no tongue against us. For when the life of rectitude is fully sought, the superfluous suggestion of depravity is stopped up. But often, if with strong zeal we bind ourselves against the incitements of vices, we transform even those vices themselves to the use of virtue. For anger possesses some men: but this, while they subject it to reason, they turn into the ministry of holy zeal. Pride lifts up some men: but while they bend their soul to the fear of God, they transform this, for the defense of justice, into the voice of free authority. The strength of the flesh allures some men;
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sed dum exercendis piis operibus corpus subdunt, unde ini- quitatis stimulum passi sunt, inde pietatis lucra mer- cantur. Unde et bene isdem beatus Job post multa certamina hostiam pro amicis immolat. Quos enim per contentionem diu hostes pertulit, quandoque per sacrificium cives reddit; quia dum vitiosas quasque cogitationes subigendo in virtutes vertimus, lenta- tionum adversa studia per intentionis hostiam, quasi ad amica corda permutamus. Haec nos in tribus vo- luminibus tripliciter disseruisse sufficiat. In ipso nam- que operis hujus exordio velut in molem nasciturae arboris, linguae radicem fiximus, ut expositionis ra- mos postmodum, prout singula expetunt loca, pro- ducamus.
但當他們使身體服從敬虔善工的操練時，他們就從那使他們受不義之刺的同一處，賺得敬虔的利益。因此，這同一蒙福的約伯，在許多爭戰之後，恰當地為他的朋友獻上祭牲。因為那些他藉爭競長久忍受為仇敵之人，他終究藉獻祭使他們成為同國之民；因為當我們藉制伏將任何惡習的思念轉為德行時，我們就藉我們意向的祭牲，將試探的敵對追逐彷彿轉化為友善的心。願我們在三卷書中三重地論述這些事就足夠了。因為在這著作的起初，我們彷彿在將要生長之樹的主幹中，栽下了舌頭的根，好使我們日後照各處所需，長出解經的枝子。
but while they subject their body to the exercising of pious works, from that whence they suffered the goad of iniquity, thence they purchase the gains of piety. Hence too, fittingly, this same blessed Job, after many struggles, immolates a victim for his friends. For those whom he endured for a long time as enemies through contention, he at length renders fellow-citizens through sacrifice; because while by subduing we turn any vicious thoughts into virtues, we exchange the hostile pursuits of temptations, through the victim of our intention, as it were into friendly hearts. Let it suffice that we have discussed these things threefold in three volumes. For in the very beginning of this work, as into the mass of a tree about to be born, we have fixed the root of the tongue, that we may afterward bring forth the branches of exposition, as the several places require.