325:1
I bid.— Solvat manum suam, et succidat me. 21. Quam timendum ne ad ferienda nostra vitia ligatam manum teneat. —Saepe namque fiducia longae prosperitatis inflati, in quodam c statu elationis eri gimur. Cumque nos extolli conditor conspicit, sed amorem suum erga nos per verbera non exercet, quasi ad ferienda nostra vitia manum ligatam tenet. An non affectus sui manum ligaverat cum peccanti populo dicebat; Jam non irascar tibi ( Isai. liv, 9); et: Zelus meus recessit a te ( Ezech. xvi, 42)? a Sol- vat ergo manum dicitur, exerceat affectum. Recte autem subjungitur: Et succidat me.
同上：——願祂鬆開祂的手，將我砍下。二十一、當何等懼怕，惟恐祂對擊打我們的罪惡束手不動。——因為我們常因長久亨通而自負，被抬舉到某種自高的境地。當造物主看見我們自我抬高，卻不藉鞭撻向我們施展祂的愛時，便彷彿束手不擊打我們的罪惡。祂對犯罪的百姓說：我必不再向你發怒（賽五十四9），又說：我的忌恨已離開你（結十六42）——這豈不是祂束縛了自己慈愛的手嗎？所以「願祂鬆開祂的手」，就是說：願祂施展祂的慈愛。而恰切地補述說：願祂將我砍下。
Ibid. — Let Him loose His hand and cut me down. 21. How much to be feared it is lest He hold His hand bound from striking our vices. — For often, puffed up by confidence in long prosperity, we are raised up into a certain state of elation. And when the Creator beholds us exalting ourselves, but does not exercise His love toward us through scourges, He holds, as it were, His hand bound from striking our vices. Had He not bound the hand of His affection when He said to the sinning people: I will no longer be angry with you (Isa. liv, 9); and: My jealousy has departed from you (Ezek. xvi, 42)? Let Him loose His hand, then, is said: Let Him exercise His affection. And rightly is it subjoined: And let Him cut me down.
325:2
Cum enim secu- ros nos ac de virtutum affluentia elatos, repentinus vel flagelli dolor, vel infirmitatis tentatio perculit, protinus a status sui vertice mentis nostrae elatio succisa cadit, ut de semetipsa nihil audeat, sed, infir- mitatis suae ictu prostrata, manum levantis quaerat. Hinc est quod sancti viri cum de occulta erga se dispositione suspecti sunt, plus prospera ipsa per- timescunt, tentari appetunt, flagellari concupiscunt, quatenus incautam mentem metus et dolor erudiat, ne in hac peregrinationis via, hoste ex insidiis erum- pente, sua eamdem deterius securitas sternat. Hinc Psalmista ait: Proba me, Domine, et tenta me ( Psal. xxv, 2). Hinc iterum dicit:
因為當突如其來的鞭撻之痛，或軟弱的試探，擊打我們這些安逸、因德行豐盈而自高之人時，我們心靈的自高立時從其境地的巔峰被砍落墜下，以致它不敢憑自己有所作為，反倒被自身軟弱的一擊擊倒，尋求那扶起者的手。因此，聖者們對上帝隱藏對待他們的旨意心存戒懼時，反倒更懼怕亨通本身，渴望受試探，切慕受鞭撻，好叫恐懼與憂傷教導那疏於防備的心靈，免得在此客旅之途上，仇敵從埋伏中突襲，反因自身的安逸使它落得更慘的傾覆。因此詩人說：主啊，求你察驗我，試煉我（詩二十五2）。因此他又說：
For when a sudden pain of the scourge, or the temptation of infirmity, strikes us who are secure and elated over the abundance of our virtues, at once the elation of our mind, cut down from the summit of its state, falls, so that it dares nothing of itself, but, laid low by the blow of its own infirmity, seeks the hand of Him who raises up. Hence it is that holy men, when they are suspicious of the hidden disposition toward them, fear prosperity itself the more, desire to be tempted, covet to be scourged, that fear and grief may instruct the incautious mind, lest on this way of pilgrimage, with the enemy bursting forth from ambush, its own security should the worse lay it low. Hence the Psalmist says: Prove me, O Lord, and try me (Ps. xxv, 2). Hence again he says:
325:3
Ego ad fla- gella paratus sum ( Psal. xxxvii, 18). Quia enim sancti mentis suae correptionis vulnus sine putredine non esse considerant, libenter se sub manu medici ad sectiones parant, ut, aperto vulnere, virus peccati exeat, quod sana cute intus occidebat. Unde et adhuc subditur:
我已預備受鞭撻（詩三十七18）。因為聖者們思量到，他們心靈受懲治的傷口不能沒有膿毒，便甘願在醫者的手下預備自己受切割，好叫傷口一經剖開，罪的毒素便流出，那毒素本在完好皮膚之下暗暗致他們於死。因此也進一步補述說：
I am ready for scourges (Ps. xxxvii, 18). For because holy men consider that the wound of their mind's correction is not without putrefaction, they willingly prepare themselves under the hand of the physician for incisions, so that, the wound being opened, the poison of sin may go out, which within, under sound skin, was killing them. Whence it is also further added: