412:1
I bid. Vel quis ei dicere potest, cur ita facis? 22. Dei facta non discutienda, sed veneranda. Auctoris facta semper indiscussa veneranda sunt, quia injusta esse nequaquam possunt. Rationem quippe de occulto ejus a consilio quaerere nihil est aliud quam contra ejus consilium superbire. Cum ergo factorum causa non deprehenditur, restat ut sub factis illius cum humilitate taceatur, quia n qua- quam suflicit sensus carnis, ut secreta penetret ma- jestatis. Qui ergo in factis Dei rationem non videt, infirmitatem suam considerans, cur non videat ratio- nem videt. Unde et per Paulum quoque subsequen- ter adjungitur: Nunquid dicet figmentum ei qui se finxit: Quare me fecisti sic ( Ibid. )?
同節。誰能對祂說：祢為什麼這樣行呢？第二十二節。神的作為不當議論，而當敬崇。造物主的作為總是不當議論而當敬崇的，因為它們絕不可能是不義的。就那出於祂隱祕籌算之事去尋究緣由，無非是向祂的籌算逞驕傲。所以當祂作為的緣由無從察知時，餘下的便是在祂的作為之下謙卑緘默，因為肉體的悟性絕不足以洞穿威嚴的奧祕。因此，那在神的作為中看不出緣由的人，若思量自身的軟弱，就看明了他為何看不出緣由。故此藉保羅接著又加上說：受造之物豈能對造他的說：祢為什麼這樣造我呢（同上）？
Ibid. Or who can say to him, Why doest thou so? 22. The deeds of God are not to be discussed, but venerated. The deeds of the Author are always to be venerated undiscussed, because they can by no means be unjust. For to seek a reason concerning that which comes from his hidden counsel is nothing else than to be proud against his counsel. When therefore the cause of his deeds is not discerned, it remains that beneath his deeds silence be kept with humility, because the sense of the flesh is by no means sufficient to penetrate the secrets of majesty. He, therefore, who sees not the reason in the deeds of God, considering his own infirmity, sees why he sees not the reason. Whence also through Paul it is subsequently added: Shall the thing formed say to him that formed it, Why hast thou made me thus (Ibid.)?
412:2
Quo enim se cer- nit figmentum divini operis, eo semetipsum redar- guit, ne contra manum resultet operantis, quia qui benigne quod non erat fecit, quod est, injuste non deserit. Ad semetipsam ergo in percussione mens re- deat, et quod apprehendere non valet, non requirat, r(??) si divinae irae causa discutitur, amplius discussa 299 provocetur; et quam placare humilitas pote- rat, inexstinguibiliter superbia accendat. Unde apte quoque de hac eadem ira protinus subditur:
因為它正是藉著察覺自己乃神聖工作所塑造之物這一點，來責備自己，免得它向那動工者的手踢踏抵抗；因為那位慈憐地從無中造出「有」的主，不會不義地離棄它。所以心靈在受擊打時，當歸回自身，不要探求它無力領會之事，免得神聖忿怒的緣由若被議論，反因被議論而更受激動；也免得那本可被謙卑平息的，被驕傲不可撲滅地點燃。故此，關於這同樣的忿怒，恰當地立刻接著說：
For by that very point whereby it perceives itself to be a thing formed of the divine work, thereby it reproves itself, lest it kick back against the hand of him who works; because he who kindly made from what was not that which is, does not unjustly forsake it. Let the mind, therefore, return to itself in its striking, and let it not require what it is not able to apprehend, lest, if the cause of the divine wrath be discussed, it be the more provoked by being discussed; and lest pride inextinguishably kindle that which humility could have appeased. Whence fittingly also concerning this same wrath it is straightway subjoined: