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I bid.— Increpationem ergo Domini ne reprobes. 41. Correptio Dei alia punit, alia probat.—Quisquis pro culpa percutitur, sed in querela suae percussionis elevatur, increpationem Domini reprobat, quia hanc injuste se perpeti accusat. Qui autem non pro pur- gatione criminis, sed pro 200 fortitudinis probatione feriuntur, cum causas suae percussionis inquirunt, nequaquam increpationem Domini reprobare dicendi sunt, quia in semetipsis c satagunt invenire quod nesciunt. Unde et beatus Job ad libertatis verba inter percussionis verbera erumpens, tanto de se rectius judicia ferientis interrogat, quanto in semetipso ve- rius causas d passionis ignorat.
同上。——所以不要棄絕主的責備。第41段。天主的管教有的是懲罰，有的是試驗。——凡因過失被擊打，卻被激起而抱怨自己所受的擊打的人，就是棄絕主的責備，因為他控告自己是不義地受苦。但那些被擊打不是為潔淨罪過、而是為試驗其剛毅的人，當他們探問自己受擊打的緣由時，斷不可說是棄絕主的責備，因為他們在自己裡面努力尋求自己所不知道的。因此聖約伯在受擊打的鞭笞之中發出自由的言語，愈是在自己裡面真正不知自己受苦的緣由，就愈加正當地質問那擊打者論及他自己的判斷。
Ibid. — Therefore reject not the chastisement of the Lord. 41. God's correction punishes some, proves others. — Whosoever is struck for a fault, but is lifted up into complaint about his own smiting, rejects the chastisement of the Lord, because he accuses himself of suffering it unjustly. But those who are smitten not for the purging of a crime, but for the proving of their fortitude, when they inquire the causes of their own smiting, are by no means to be said to reject the chastisement of the Lord, because in themselves they busy themselves to find what they know not. Whence too blessed Job, breaking forth into words of liberty amid the strokes of his smiting, all the more rightly questions the judgments of him who strikes concerning himself, the more truly within himself he is ignorant of the causes of his suffering.
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Eliphaz itaque, quia hunc percussum non probationis examine, sed pur- gationis aestimavit, dum libere inter flagella loquere- tur, reprobasse Dei increpationem credidit. Quem apte etiam haereticorum tenere speciem diximus, qui omne quod a sancta Ecclesia recte agitur, apud ju- dicium suum semper ad vitium tortitudinis inflectunt. Quia vero bona intentione ad loquendum ducitur, sed non curat discernere cui loquatur, adhuc supernae dispensationis moderamina praedicando subjungit, dicens:
所以厄里法次，因為他判斷這受擊打的人是被擊打不是出於試驗的審察、而是出於潔淨的審察，當他在鞭笞中自由發言時，就以為他棄絕了天主的責備。我們也曾恰當地說他持守異端者的性格：他們把聖教會一切正當所行的事，在自己的判斷中總是曲解為乖僻的惡。但因為他是懷著善意受引導去說話，卻不留意分辨他向誰說話，他仍舊藉宣講而附加至高安排的治理之道，說：
Eliphaz therefore, because he judged this smitten man to be smitten not by the examination of proving, but of purging, while he freely spoke amid the scourges, believed that he had rejected the chastisement of God. Whom fitly too we have said to hold the character of heretics, who bend everything that is rightly done by holy Church, in their own judgment always to the vice of crookedness. But because he is led to speak with good intention, but takes no care to discern to whom he speaks, he still subjoins, by way of preaching, the governings of the supernal dispensation, saying: