111:1
Ad magisterii testimonium nascendi causa non pertinet; neque ille coelorum janitor Petrus, quem piscatorem hominum (Matth. IV, 15) retia contempta fccerunt, origine p'acuit natalium, sed fine meritorum; sicut Matthæus (IX, 9) cum de teloneo assumptus est, illic inchoavit lucrum, ubi jussus est terminare negotium. Quid de singulis loquor? talis omnium assumptio fuit, in quorum personis (I Cur. I, 28) ignobilia et contemptibilia mundi eligens Deus, præposuit pauperes spiritu divitibus censu, illum jure locupletissimum probans, qui ad veram et integram nobilitatem, non susceptis bonorum, sed depositis criminum fascibus pervenisset.
To the testimony of magisterial office the cause of birth does not pertain; nor did Peter, that doorkeeper of the heavens, whom the despised nets made a fisher of men (Matt. IV, 19), please by the origin of his birth, but by the end of his merits; just as Matthew (IX, 9), when he was taken from the toll-booth, there began his gain where he was bidden to end his business. Why speak of individuals? Such was the assumption of them all, in whose persons God, choosing the base and contemptible things of the world (I Cor. I, 28), set the poor in spirit before the rich in property, proving him most truly wealthy who had arrived at true and complete nobility, not by burdens of goods taken up, but of crimes laid down.
教導職分的憑證與出生的緣由無關；那天國的守門人彼得，就是那些被撇下的網使他成為得人漁夫的（馬太福音四章19節），他蒙悅納並非因出身的來歷，而是因功德的結局；正如馬太（九章9節），當他從稅關被召時，就在那被吩咐了結生意之處開始了他的收益。何必逐一細說？眾人的蒙召皆是如此，神在他們的身上揀選了世上卑賤的和被人厭惡的（哥林多前書一章28節），將虛心的人置於財富眾多者之上，證明那真正極其富足的人，乃是那藉著卸下罪擔、而非擔起財貨之擔而臻於真實完全高貴的人。