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Roman Pontiffs

Papal Letters 1 part 26/50

Latin original · 38 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:1014–1:1051 (2003 verses in all)

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1:1014

nam cum deus omnipotens, qui fecit omnia bona ualde, cuncta suis modis et congruis ordinibus instituta condiderit eaque propriis concesserit uel manere uel proficere posse mensuris, hic rationabili creaturae subrepsit affectus, qui per id, quod decentius facta consisteret, plus ei de propria dignitate confidere quam, sicut modus eius poscebat, de ipso conlatore dignitatis ingessit atque ita aliter adpetendo sui culminis firmitatem, quam conpetens eius et decens norma requireret, fecit eam praeter ordinem naturalem cupiendo fastigium meriti potioris erumpere.

For when God almighty, who made all things very good, had founded all things established in their own modes and fitting orders, and had granted them to be able either to abide or to advance by their proper measures, there crept into the rational creature an affection whereby, because it stood the more becomingly made, it put into itself a greater confidence in its own dignity than, as its measure required, in the very Bestower of that dignity; and thus, by seeking the firmness of its own eminence otherwise than its befitting and becoming rule required, it caused itself, by coveting the summit of a more powerful merit beyond the natural order, to break forth.

因為當全能的神——那造萬物甚好者——按各物自有的方式與相稱的次序造立了萬物，並賜它們能按各自的度量或存留或長進之後，在理性受造物裡便潛入了一種情感，藉此，因它受造得更為美好，便將對自己尊貴的信賴，過於按其度量所當歸於那賜尊貴者的信賴，注入自身；如此，它以不合其相稱得體之法則的方式尋求自己崇高的穩固，因超乎本性次序貪求更大功勞的巔峰，遂使自己迸發出來。

1:1015

qui excessus utique sicut reatum intulit excedenti, sic usam conditoris, contra cuius ordinem tendebatur, offendit et, dum ab eo tenore cessatur, quo solo proficeretur ad summi boni perenne consortium, consequenter, qui ad eius stabilem participationem peruenire non posset, defectus accessit, sicut creaturae rationalis usibus congruebat. nam angelos ad profectum conditos promerendae stabilitatis aeternae illa res indicat, quoniam si sic facti essent, ut ulterius nihil egerent, nulla pars eorum ullum potuisset habere defectum.

Which excess indeed, as it brought guilt upon the one exceeding, so it offended the practice of the Creator, against whose order it was straining; and while it ceased from that course by which alone it might advance toward the eternal fellowship of the highest good, consequently, being unable to attain to His stable participation, a defect entered in, as befitted the usages of a rational creature. For that the angels were founded for advancement, so as to earn eternal stability, that very fact indicates, since, if they had been so made that they need do nothing further, no part of them could have had any defect.

這僭越既為那越分者帶來罪咎，也冒犯了造物主的常規，因它正逆著祂的次序而力爭；當它離棄了那惟一能使它進到至善永恆團契的正道，遂因無法達到與祂穩定的相通，便如理性受造物所當有的那樣生出了虧缺。因為天使受造原是為要長進，好賺得永恆的穩固，這事正指明此理：因為若他們受造得無須再作甚麼，他們就沒有任何部分能有虧缺。

1:1016

non enim in eis diuersam naturam fuisse dicendum est, ne ille, qui propria uoluntate prolapsus est, angelus excusetur, si hoc illi non suae proteruitatis ingessit arbitrium sed necessitas inditae conditionis imposuisse uideatur.

For it must not be said that there was a different nature in them, lest that angel who fell by his own will be excused, if it should seem that not the choice of his own insolence, but the necessity of an implanted condition, had imposed this upon him.

因為不可說他們裡面有不同的本性，免得那憑自己意志墮落的天使得以推諉，彷彿這並非出於他自己驕橫的抉擇，而是受造本性的必然強加於他似的。

1:1017

unde ergo beati et sublimes angeli de perceptis grati piae deuotionis officio et non se ipsos sed potius ipsis praeferendo conuenienter auctorem ad eius perpetuitatem proficere prouehique meruerunt, inde isti, qui reprobi sunt, de perceptis consequenter ingrati debitumque dissimulantes obsequium seque ipsos magis quam, qui tantae\' dignitatis substantiam condiderat, praeferre molientes et delectatione suae creationis inlecti a creatoris honore cessando, quanto arroganter elati, tanto aeternitatis rectitudinem per inreuerentiam non sequendo ab eius pariter et dignatione et participatione retracti sunt et ab eo, quod sempiternum est, recedentes in id, quod semper deficit, sunt reducti.

Whence, then, the blessed and sublime angels, grateful for what they had received, by the office of devout piety, and by preferring not themselves but rather Him to themselves, fittingly deserved to advance toward His perpetuity and to be carried forward: from that same source these others, who are reprobate, being consequently ungrateful for what they had received, and dissembling the obedience owed, and striving to prefer themselves rather than Him who had founded the substance of so great a dignity, and enticed by delight in their own creation, by ceasing from the honour of the Creator—by as much as they were arrogantly puffed up, by so much, through irreverence in not following, were they withdrawn from His both regard and participation of the rectitude of eternity, and, departing from that which is everlasting, were led back into that which ever fails.

因此，那蒙福崇高的眾天使，既為所領受的心存感恩，藉虔誠敬虔的職分，不高抬自己反倒尊神過於自己，便恰當地配得進到祂的永存並被高舉；正從同一根源，那些被棄絕者卻因此對所領受的不知感恩，隱瞞當盡的順服，力圖高抬自己過於那造立如此尊貴本質者，又受自己受造之樂的引誘，離棄了造物主的尊榮——他們何等狂傲自高，就何等因不肯跟從的無禮，被從祂的眷顧與永恆正直的相通中撤離，又因離棄那永存的，被領回那永遠衰敗的裡面。

1:1018

quod praestante deo nostro plenius alias confidimus exsequendum; nunc interim, quantum praesenti negotio sufficit. haec illa causa est, hoc illud malum, per quod etiam sine uitio corporali quadam spiritali fornicatione motus angelus a diuina, qua inlustrabatur, gratia et participatione delapsus est eoque modo degener factus ac de caelesti sede pro hac sui decoloratione seclusus secundae conditionis imaginem dei per inuidiam flammatus euertit, isdem motibus adgrediens in securitate degentem, quibus de summis ad ima male confisus ipse deciderat.

Which, God granting, we trust shall be pursued more fully elsewhere; now meanwhile, as much as suffices for the present business. This is that cause, this that evil, through which, even without bodily vice, the angel, moved by a certain spiritual fornication, fell away from the divine grace and participation by which he was illumined; and in that way, having become degenerate and, for this his defilement, shut out from the heavenly seat, inflamed by envy he overthrew the image of God in the second creation, assailing it, as it dwelt in security, by those same movements by which he himself, having ill trusted, had fallen from the highest to the lowest.

這事，若神許可，我們深信要在別處更充分地闡述；如今暫且述及足以應付眼前之事者。這就是那緣由，這就是那惡，藉此天使即使沒有肉身的過犯，也因某種屬靈的淫亂之動，從那照亮他的神聖恩典與相通中墮落了；如此他既變為墮落，又因這玷污被逐出屬天的座位，便被嫉妒煽動，傾覆了第二次受造中神的形像，用他自己因妄信而從至高墜至極卑的那同樣的心動，攻擊那安然居住的形像。

1:1019

hinc illa felicitas paradisi primis hominibus constare non potuit, hinc illa primae conditionis integritas, dum ita de se fidit, tamquam ipso, qui condiderat, non egeret, nec de perceptis agit gratias, quod nusquam fecisse memoratur, nec de conseruandis, quae sumpserat, poscit auxilium nec ad eum etiam pulsata temptatoris accessu deuota concurrit et consulit suaeque se credit inter prospera uoluntati, facile sine praesidio creatoris patuit deceptoris insidiis et in praeuaricationem tractata consequenter inliciti conditionem praefixae mortis inuenit meritoque est conpetenti subiecta uindictae, quoniam nec de bonis fuerat deuota retinendis nec malum praecauerat ante praedictum, dum per maioris ambitum potestatis deum se scilicet fore praesumens foueas hostilis persuasionis incurrit, et quae, si suo ordine mansisset grata factori, perpetuum summae commercium deitatis potuisset adprehendere, conpetenter sine debito summae diuinitati officio captiosa promissione frustrata ad diuinitatem non potuit peruenire.

Hence that felicity of paradise could not remain firm for the first human beings; hence that integrity of the first condition, while it so trusted in itself as though it had no need of Him who had created it, neither gave thanks for what it had received—which it is nowhere recorded to have done—nor asked help for preserving what it had taken, nor, even when assailed by the tempter's approach, ran devoutly to Him and took counsel, but entrusted itself amid prosperity to its own will; easily, without the guardianship of the Creator, it lay open to the deceiver's snares, and, drawn into transgression, consequently found the condition of a foredoomed death as the recompense of the forbidden thing, and deservedly was made subject to a fitting punishment—since it had neither been devoted to retaining the good, nor had it guarded beforehand against the evil foretold; while, through ambition for greater power, presuming namely that it would become God, it ran into the pits of the enemy's persuasion; and it, which, had it remained in its own order grateful to its Maker, could have laid hold of the perpetual commerce of the highest deity, fittingly, being cheated of its office toward the highest divinity by a captious promise, could not attain unto divinity.

因此樂園的福樂不能為始祖存留穩固；因此起初境況的完全，當它如此信賴自己，彷彿不需要那造它者，既不為所領受的獻上感恩——這事無處記載它曾行過——也不為保守所得之物求助，甚至當試探者臨近攻擊時，也不虔誠奔向祂求問，反倒在順境中將自己交託給自己的意志；它既無造物主的護庇，便輕易地暴露於欺哄者的網羅之下，被引入過犯，遂尋見那受禁之事的報應——即預定死亡的境況，並理當受相稱的刑罰——因它既未曾專心持守美善，也未曾預先防備那早已預言的惡；反倒藉貪求更大權能，臆想自己要成為神，落入仇敵誘勸的陷阱；而它本可若存於自己的次序、感恩於造它者，得握至高神性永久的交通，如今卻恰當地因欺詐的應許被騙、未盡對至高神性的本分，以致不能達到神性。

1:1020

sic ergo sine illius principalis ac summae rationis affectu, quae in bonis semper retinendis contrariisque refutandis intemerata persistit, ad cuius utique similitudinem rationale fuerat animal institutum, ut eam pro suo modulo congruis actionibus imitando ipsiusque seruando reuerentiam subsequendoque gratiam, ut uere similitudo eius et imago permaneret, obtinere potuisset fieretque diuinae rationis tamquam suae parentis et auctoris digna consortio et per hoc nihilominus utpote particeps aeternitatis aeterna constaret:

So then, without the affection of that principal and highest reason, which persists inviolate in ever retaining the good and refusing the contrary—unto whose likeness indeed the rational animal had been established, that by imitating it with fitting actions according to its own small measure, and by keeping reverence toward it and following its grace, so that it might truly remain its likeness and image, it might have been able to obtain it, and might become worthy of the fellowship of the divine reason as of its own parent and author, and thereby, no less, being a partaker of eternity, might stand fast eternal:

如此，離了那首要至高之理智的情感——那在永遠持守美善、拒絕相反之事上毫無玷污地存續者——理性動物原是照著它的形像受造，好叫它按自己微小的度量以相稱的行為效法之，並持守對它的敬畏、跟從它的恩典，使它真能存留為它的形像與樣式，得以獲得它，並配得與那如同自己父母和創始者的神聖理智相交，藉此同樣作為永恆的分享者而永遠站立穩固：

1:1021

dum sua, qua creata fuerat, dignitate confidit sibique se putat in eo, quod erat facta, sufficere nec subdita ueneratur deuotione factorem, et ab illius participatione discessit et in se ipsa sine illo, in quo habebat subsistere posse, non constitit atque ita ordinem legitimae rationabilitatis excedens in inrationabilitatis abruptum per uerisimilitudinem ratio< ci >nationis, qua deum se fieri credebat, abducta est et illius priuatione, quae sempiterna uita est, in istam recidit, quae sine fonte uitae uitam perpetuam retinere non posset.

while it trusts in its own dignity by which it had been created, and thinks itself to suffice for itself in that which it was made, and does not venerate its Maker with a subject devotion, it both departed from participation in Him, and in itself, without Him in whom it had the power to subsist, it did not stand fast; and thus, exceeding the order of lawful rationality, it was drawn away into the abyss of irrationality through the semblance of a reasoning by which it believed it would become God, and by the privation of Him who is eternal life, it fell back into that life which, without the fount of life, could not retain perpetual life.

當它信賴自己受造所憑的尊貴，以為自己在受造的本相中足以自給，並不以順服的敬虔尊崇造它者，它便既離開了與祂的相通，又在自身之內、離了那使它得以存立者，不能站立穩固；如此，它超越了合法理性的次序，藉一種它以為能使自己成為神的貌似推理，被拖入非理性的深淵，又因被剝奪那永生者，墜回那種生命——就是那離了生命之源便不能保有永久生命的生命。

1:1022

quamuis ergo pro his transgressionibus digna fuerit ultione, iustus tamen arbiter deus sic istam creaturam propositae legis aequitate corripuit et, quae diuinum sequi tramitem inter felicia fastidiuit, sibimet ipsam merita lance dimisit, ut tamen, quia et decepta fuerat creaturae potioris incursu (illius scilicet, quae fremebat illo terrenam proficere posse substantiam, unde spiritalis ipsa deciderat, et tamquam solatium capere cupiebat de alterius ruina creaturae, uel ut non solum se culpandam ex alterius quoque transgressione praetenderet sed lapsum suum in creatoris referret opificium, cuius et aliud opus constare ueluti minime potuisset), ineffabili circumuentae pietate consuleret,

Although, therefore, it was worthy of a fitting vengeance for these transgressions, yet the just Judge, God, so chastened this creature by the equity of the appointed law—and dismissed it, which had disdained to follow the divine path amid felicities, to itself in a deserved balance—that nevertheless, because it had also been deceived by the assault of a more powerful creature (namely, that creature which chafed that an earthly substance could advance where it, the spiritual, had itself fallen from, and desired to take as it were a consolation from the ruin of another creature, or that it might not only put forward itself as blameworthy but also from another's transgression, but might refer its own fall to the Creator's workmanship, as though His other work could by no means have stood firm), He might, with ineffable mercy, take counsel for the beguiled one—

因此，這受造物雖為這些過犯理當受相稱的刑罰，公義的審判者神卻藉所定律法的公平如此懲治它——並將它，這在福樂中不屑跟從神聖道路者，按應得的天平交付給它自己——然而，因它也曾被更有能力之受造物的攻擊所欺哄（就是那憤懣於屬地之本能夠進到它這屬靈者所墜落之處的受造物，牠渴望從另一受造物的敗亡中彷彿得著安慰，或使自己不僅顯為可責，更藉他者的過犯，將自己的墮落歸咎於造物主的工作，彷彿祂的別樣作品絕不能站立穩固似的）——祂便以難以言喻的憐憫顧念這被誘騙者，

1:1023

utramque uero creaturam recte conditam hac ratione monstraret, quia et degeneres angeli per sanctorum angelorum beatitudinem confutantur — quod isdem modis, quibus illi (hoc est debitae pietatis officio creatoremque suum debita praedicatione laudando) per dignationis eius augmenta profectumque reuerentiae conpetentis participationem boni parentis stabilitatemque perpetuam sempiternae gloriae sunt adepti, sic isti quoque, si eodem tenore niterentur, ad similem beatitudinem uenire potuissent, nisi desides a sui laude factoris et conpetentem reuerentiam non sequentes ab eius retracti participationis affectu propriae nequiuissent incrementa perfectionemque sumere dignitatis, dum suae institutionis claritate detenti ulterius se nihil egere ac sibi se sufficere posse praesumunt, perque se ipsos optinere fidentes, quicquid per solam gratiam potuissent conditoris adipisci, quod in suae prorsus conditione mutabilitatis habere non poterant —;

and might show by this reasoning that both creatures were rightly created, because both the degenerate angels are confuted by the blessedness of the holy angels—since by those same means by which the latter (that is, by the office of due piety and by praising their Creator with the due proclamation) through the increases of His regard and the advancement of participation in fitting reverence attained the good of their good Parent and the perpetual stability of everlasting glory, so these others too, if they had striven by the same course, could have come to a like blessedness, had they not, being slothful from the praise of their Maker and not following fitting reverence, being withdrawn from the affection of participation in Him, been unable to receive the increments and perfection of their own dignity—while, held fast by the brightness of their own establishment, they presume that they need nothing further and can suffice for themselves, and, trusting to obtain through their own selves whatever they could have gained through the sole grace of the Creator, which they could by no means possess in the condition of their own mutability—;

並藉此推理表明兩種受造物皆受造得宜，因為墮落的天使被聖天使的福樂所駁倒——既然那些聖天使藉同樣的途徑（就是藉當盡敬虔的職分，並以應盡的宣揚讚美他們的造物主）藉祂眷顧的增添、相稱敬畏之相通的長進，得著那善的父的美善並永恆榮耀永久的穩固；照樣這些墮落者，若也以同樣的道路竭力，本可達到相似的福樂，只是他們既懶於讚美造它們者、不跟從相稱的敬畏，被從與祂相通的情感中撤離，便不能領受自己尊貴的增長與完全——反倒被自己受造之光輝所纏住，臆想無須再有甚麼、能自足自給，且信賴要憑自己得著那本只能藉造物主的恩典所能獲得的，就是他們在自己可變的境況中絕不能保有的——；

1:1024

homo quoque de se ipso manifestis indiciis reuincatur in tantum rite factus, ut qui per diuinam gratiam potest surgere post ruinam, multo amplius potuisse doceatur, si eandem gratiam deuota mente sequeretur, integer permanere, quantumque gratia ista praeualeat, magis inde cognosci, dum et incolumis absque eadem stare nequiuerit et ualeat ad eandem incolumitatem redire post lapsum. bonus ergo artifex deus, qui sempiternum et summum semper habet esse, quod bonus est, atque ideo nec umquam crescendi gerit amplius appetitum, quia nihil est super id, quod sempiternum bonum semper et summum est, nec ulla potest inclinatione diminui de hoc ipso, quod summum bonum sempiternumque consentit.

and man too may be convicted, by manifest tokens concerning himself, of having been rightly made in so great a measure, that he who through divine grace can rise after his fall is taught to have been much more able, had he followed that same grace with a devout mind, to remain whole; and how greatly this grace prevails is thence the more to be known, since he could neither stand unharmed without it, and yet is able to return to that same soundness after his lapse. God, therefore, is a good craftsman, who ever has an eternal and highest being, because He is good, and therefore never bears any further appetite of increasing, since there is nothing above that which is ever the eternal and highest good, nor can He by any inclination be diminished from this very thing which as the highest good and eternal He is at one with.

人也可藉論到自己的明顯憑據被斷定：他在如此的度量上受造得宜，以致那藉神恩能在墮落後起來之人，被教導本更能——若他以虔誠之心跟從那同樣的恩典——存全不墜；而這恩典何等有效，由此就更可認識，既然他離了它既不能無傷站立，卻能在跌倒後歸回同樣的健全。因此神是良善的工匠，祂常有永恆至高的存有，因祂本善，所以從不懷有任何再增長的慾求，因為在那永為永恆至高之善者以上，別無他物；祂也不能藉任何傾斜從這祂所認同的至高永恆之善有絲毫減損。

1:1025

unde etiam non per rapinam in forma dei dictus est constitutus, qui hoc habebat utique per naturam, sicut ille spiritus, qui quod erat nec sempiternum habebat omnino nec summum, per rapinam maluit occupare quam per auctoris gratiam perpetem consequi dignitatem, a quo sumpserat angelicae substantiam claritatis, quemadmodum beati angeli in diuina gratia permanentes consecuti sunt sempiternae beatitudinis firmitatem, prauus autem spiritus nec illud potuit obtinere, quod nisus est inconpetenter inuadere, et tenorem suae conditionis excedens in hoc etiam non potuit perseuerare, quod factus est.

Whence also He was said to be established in the form of God not by robbery, who assuredly had this by nature, just as that spirit, who had what he was neither eternal at all nor highest, chose rather to seize by robbery than to obtain through the Author's grace a perpetual dignity, from whom he had received the substance of angelic brightness—even as the blessed angels, remaining in the divine grace, obtained the firmness of everlasting blessedness; but the wicked spirit could neither obtain that which he strove unfittingly to invade, and, exceeding the tenor of his own condition, could not persevere even in this, that he had been made.

因此那按本性本有此位分者，被稱為立在神的形像中並非藉強奪；正如那靈——牠的所是既非永恆亦非至高——寧可藉強奪攫取，也不肯藉那賜牠天使光輝之本質的創始者的恩典得著永久的尊貴：正如蒙福的眾天使存於神聖恩典中得著了永恆福樂的穩固，那邪惡的靈卻既不能得著牠不當僭奪所力爭的，又因超越自己境況的常規，連牠受造的本相也不能存續。

1:1026

auctor ergo bonus, ut bonum se opus condidisse firmaret, si in eadem sui conditione persisteret, inferioris creaturae suae miseratus offensam, quod spiritalis substantia, quae et sui et alterius processerat ipsa deceptrix, atque in sua nequitia perseuerans omnino consequi digna non fuerat, terrenae conditionis et per fraudem deceptae substantiae naturam pariter clementer suscepit et causam sicque, ut nunc breuiter explicemus, conpetenti lapsam dispensatione reparare proponens, ut in se ipso haec eadem natura, quae per inoboedientiam mortis <erat>, rediret ad uitam:

The good Author, therefore, that He might establish that He had founded His work good, if it should persist in its own condition, having pitied the offence of His inferior creature—since the spiritual substance, which had proceeded as the deceiver both of itself and of another, and persisting in its own wickedness had been altogether unworthy to be recovered—mercifully took upon Himself alike the nature of the earthly condition and of the substance deceived through fraud, and its cause; and thus, that we may now briefly set it forth, purposing to repair by a fitting dispensation the fallen one, so that in Himself this same nature, which through disobedience had been of death, might return to life:

因此那良善的創始者，為要確立祂所造之工本善——只要它存於自己的境況——既憐憫了祂較低受造物的過犯——因為那屬靈的本質，就是那作了自己與他者的欺哄者、又存於自己邪惡中的，本全然不配得蒙恢復——便一同慈憐地擔起屬地境況的本性與那藉欺詐受騙之本質，並其緣由；如此，容我們如今簡要陳明，祂定意藉相稱的安排修復那墮落者，好叫這同一本性——那藉悖逆本已屬於死亡的——在祂自己裡面歸回生命：

1:1027

solus ipse peccati nescius in substantia, quam post peccatum restaurandam potenti benignitate susceperat, ut indebitam mortem, quam sine peccato utique non debebat, pro his, qui <per> peccatum debitores mortis extiterant, imputaret simulque diabolum hominis deceptorem, qui consentientem sibi subditum per diuinam tenebat iure sententiam. per iustitiam nihil ei reddere iam debentem * * et cum occidisset eum, in quem sine peccato licentiam non habebat, merito ei uice mutua subiugaretur addictus, quique se humanae substantiae utpote captiuae suae dominum deumque iactabat, huic et iusto pariter et deo uero mutuo subderetur.

He alone, knowing no sin, in the substance which He had taken up with mighty benignity to be restored after sin, that He might reckon the undue death, which without sin He assuredly did not owe, on behalf of those who through sin had become debtors of death; and at the same time that He might subject the devil, the deceiver of man, who held the subject consenting to him by a just sentence through the divine judgment—the devil, by justice now owing Him nothing—and when he had slain Him over whom, being without sin, he had no license, deservedly by mutual turn he should be subjugated as one condemned; and he who boasted himself lord and god of the human substance as of his captive, should in mutual turn be made subject to this same One who is alike just and true God.

惟獨祂不知罪，在那祂以大能仁慈為要在罪後恢復而擔起的本質中，好將那不當之死——就是祂無罪本不欠的——為那些因罪成為死亡債主之人歸算；同時也好制伏那欺哄人的魔鬼，牠藉神聖審判以公義的判決轄制那順從牠、屈服於牠者——這魔鬼按公義如今對祂已無所欠——及至牠殺了那無罪、牠本無權處置的祂，牠便理當按彼此的對待作為受咒詛者被制伏；那自誇為人之本質的主與神、視之為己囚者，便當按彼此的對待反被這同一位——既公義又是真神者——所制伏。

1:1028

intererat enim aequitatis inmensae, ut non abrupte diuina potentia diabolus sed ipsius hominis etiam, quem se prostrauisse iactabat, iustitia uinceretur. quibus non satis habuit reparator excelsus, ut ipse tantummodo in ea natura, quam sumpserat, gereret de hoste humani generis hunc triumphum (quid enim praestaretur uniuersae nostrae creaturae, si uictor diaboli solus Christus existeret?): tribuit ergo fidelibus suis dignanter inmensa pietate consortium, tribuit per gratiam suam fidemque conlatam, ut hominum milia ineffabilis conpendio sacramenti participatum eius adquirerent renouataeque in suo saluatore naturae facti consimiles ipsi quoque fierent deceptoris sui mutata sorte uictores.

For it belonged to boundless equity that the devil should be conquered not abruptly by divine power, but by the justice of that very man too whom he boasted he had laid low. With which the exalted Restorer was not content, that He alone should carry off this triumph over the enemy of the human race in that nature which He had taken up (for what would be bestowed upon our whole creation, if Christ alone existed as conqueror of the devil?): He therefore granted to His faithful ones, condescendingly, with boundless piety, a fellowship; He granted, through His grace and the faith bestowed, that thousands of men, by the compendium of an ineffable sacrament, should acquire participation in Him, and, made like to Him in their nature renewed in their Saviour, should themselves also become conquerors of their deceiver, his lot being changed.

因為這合乎無限的公平：魔鬼被制伏不是驟然藉神能，而是也藉那牠自誇曾擊倒之人本身的公義。至高的復興者對此尚不滿足——只要祂獨自在祂所擔起的本性中，勝過人類的仇敵得此凱旋（因為若惟獨基督作了魔鬼的得勝者，於我們全體受造物又有何益？）：因此祂便屈尊以無限的敬虔，將這相通賜給祂的眾信徒；祂藉自己的恩典和所賜的信德，賜下：使千萬人藉那難以言喻聖禮的捷徑，得著在祂裡面的分，並在他們的救主裡本性得更新、與祂相似，自己也成為勝過欺哄者的得勝者，欺哄者的命運已被更換。

1:1029

itaque contra superbum spiritum permanentem hac est prouisum curatione saluandis. ut conpetentibus modis ad suae conditionis integritatem proficerent dignitatemque caelestem, quatenus elationis exitialis affectum, qui non solum humanam sed ipsam quoque, sicut dictum est, angelicam prostrauerat ante naturam, humanitate necessaria medicinaliter declinaret ad integritatem reparandam; quippe post lapsum carere debuit illo malo, quo integra perstare nequiuerat. oportebat autem, ut ipsa quoque rationabilis humana creatura, quod propria uoluntate perdiderat, etiam secundum dei gratiam propria reciperet uoluntate et, quae sine merito \'curabatur, tribueretur ei, ut etiam hoc sequeretur ex merito.

And so, against the proud spirit that persists, this cure was provided for those to be saved: that they might advance by fitting means to the integrity of their condition and to heavenly dignity, in such wise that by the necessary humanity He might medicinally turn aside the affection of that deadly exaltation—which had laid low not only the human but also, as has been said, the very angelic nature—unto the restoring of integrity; since, after the fall, one had need to be without that evil by which he had been unable to stand whole. But it behoved that the rational human creature too should receive back by its own will, even according to the grace of God, that which it had lost by its own will, and that what was being healed without merit should be granted to it in such a way that this too should follow from merit.

如此，為對抗那執迷不悟的驕傲之靈，便為當得救者預備了這救治：使他們藉相稱的途徑進到其境況的完全與屬天的尊貴，以致祂藉那必要的人性，如良藥般轉離那致命高抬的情感——就是那不僅擊倒了人性、更如所說連天使本性也擊倒的——以恢復完全；因為墮落之後，人須脫離那使他不能存全的惡。但這也是合宜的：那理性的人性受造物，也當按神的恩典，憑自己的意志領回它憑自己意志所失去的；並使那本無功而蒙醫治的，如此賜給它，以致這也得從功勞而來。

1:1030

propterea maluit singularis ille saluator perfici potius in infirmitate uirtutem quam prorsus sine infirmitate uel de se confidentem uel auctoris neglegentem fieri humanam substantiam sine infirmitate securam. hinc est igitur, quod beatus Paulus, qui et ruinam conditionis humanae et restaurationem ceteris copiosius intimauit, etiam de se ipso clamat: ne magnitudo reuelationum extollat me, datus est mihi stimulus carnis meae. angelus satanae, qui me colafizet. propter quod ter dominum rogaui, ut discederet a me, et dixit mihi \'sufficit tibi gratia mea, nam uirtus in infirmitate perficitur'. lib enter igitur gloriabor in infirmitatibus meis, ut inhabitet in me uirtus Christi, et item ipse:

For this reason that singular Saviour chose rather that virtue be perfected in weakness than that the human substance, wholly without weakness, be made either self-confident or negligent of its Author, secure without weakness. Hence it is, therefore, that the blessed Paul, who intimated more abundantly than the rest both the ruin of the human condition and its restoration, cries out even concerning himself: 'Lest the greatness of the revelations should exalt me, there was given me a goad of my flesh, an angel of Satan to buffet me; concerning which I besought the Lord three times, that it might depart from me, and He said to me, 'My grace is sufficient for you, for strength is perfected in weakness.' Gladly therefore will I glory in my weaknesses, that the strength of Christ may dwell in me.' And likewise he himself:

因這緣故，那獨一的救主寧可使德能在軟弱上得完全，也不使那全然無軟弱的人性本質，或成為自恃、或成為忽略創始者、無軟弱而安逸者。因此，那比眾人更豐富地陳明人性境況的敗亡與復興的蒙福保羅，甚至論到自己呼喊說：「恐怕我因所得的啟示甚大，就過於自高，有一根刺加在我肉體上，就是撒但的差役要攻擊我；為這事我三次求過主，叫這刺離開我，祂對我說：『我的恩典夠你用的，因為我的能力是在人的軟弱上顯得完全。』所以我更喜歡誇自己的軟弱，好叫基督的能力覆庇我。」他自己又說：

1:1031

uanitati enim creatura subiecta est: adhuc utique uanitati, quantum adhuc mundanis sensibus implicatur corruptibilique conditione deprimitur; illa utique creatura, de qua idem dicit alibi: si qua igitur noua creatura, uetera transierunt; ecce facta sunt omnia noua, et de qua idem alibi dicit: ipsius enim sumus figmentum, creati in Christo, in operibus bonis, itemque ipse de eadem: in Christo enim Iesu neque circumcisio aliquid ualet neque praeputium sed noua creatura: haec utique creatura, qua in Christo refecti sumus, non qua ab initio facti sumus. de qua etiam beatus Iacobus apostolus sic ait:

'For the creation was made subject to vanity'—still, to be sure, to vanity, inasmuch as it is still entangled by worldly senses and pressed down by the corruptible condition; that creation, assuredly, of which the same one says elsewhere: 'If therefore there be any new creation, the old things have passed away; behold, all things are made new'; and of which the same one says elsewhere: 'For we are His workmanship, created in Christ in good works'; and likewise he himself concerning the same: 'For in Christ Jesus neither circumcision avails anything nor uncircumcision, but a new creation': this creation, assuredly, by which we have been remade in Christ, not that by which we were made from the beginning. Of which too the blessed apostle James thus speaks:

「因為受造之物服在虛空之下」——的確仍服在虛空之下，因它仍被屬世的感官所纏累，被必朽的境況所壓制；就是那受造之物，同一位在別處論到它說：「若有人在基督裡，就是新造的；舊事已過，看哪，都變成新的了」；同一位在別處又論到它說：「我們原是祂的工作，在基督裡造成的，為要行善」；他自己又論到同一事說：「因為在基督耶穌裡，受割禮不受割禮全無功效，惟有作新造的人才算數」：這受造之物確是我們在基督裡被重造的，並非我們起初所受造的。論到它，蒙福的使徒雅各也如此說：

1:1032

uoluntarie genuit nos uerbo ueritatis, ut simus initium aliquod creaturae eius, non illius creaturae, quae in Adam condita est, sed quae patris luminum, a quo est omne datum optimum et do num perfectum, uoluntate genita uerbo ueritatis initium sumpsit in Christo et hoc ipsum ideo, ne in quibuscumque suis bonis fideret humana substantia sed, quicquid recti in se esse cognosceret, desursum descendens esse perpenderet ab illa incommutabili et sine uicissitudinis obumbratione luce semper inmensa, per quam sibi mutabili et uicissitudinum obumbratione fuscatae luminis ueri munus sentiret impendi.

'Of His own will He begot us by the word of truth, that we might be some beginning of His creation'—not of that creation which was founded in Adam, but that which, begotten by the will of the Father of lights, from whom is every good gift and every perfect gift, took its beginning by the word of truth in Christ; and this for the very reason that the human substance should not trust in any goods of its own, but should weigh that whatever of righteousness it recognized to be in itself came down from above, from that unchangeable and, without shadow of vicissitude, ever boundless Light, through which it should perceive the gift of the true light to be bestowed upon itself, mutable and darkened by the shadow of vicissitudes.

「祂憑自己的旨意，用真理的道生了我們，叫我們在祂所造的萬物中好像初熟的果子」——不是那在亞當裡造立的受造之物，乃是那藉眾光之父的旨意所生的，就是那從祂而來、各樣美善的恩賜和各樣全備的賞賜所出的，藉真理的道在基督裡有了起頭；而這正是為要叫人性本質不倚靠自己的任何美善，反倒思量它所認識在自己裡面的義，凡是良善的，都是從上頭來的，是從那不改變、也沒有轉動影兒、永遠無量的光而降下的，藉此它便覺悟真光的恩賜是賜給它這可變、被轉動影兒所昏暗者的。

1:1033

haec igitur est illa creatura, quae spiritaliter uiuens non uolens sustinet mortalis infestationis affectus, contra quos indesinenter pugnans mallet non habere, quos uinceret, quam cum infesto iugiter hoste confligere. non uolens ergo subiacet in tantum uanis desideriis in quantum sine dubitatione perituris (unde dicit apostolus: caro concupiscit aduersus spiritum et spiritus aduersus carnem, ut non, quae uultis, illa faciatis), sed propter eum, inquit, qui subiecit in spe, ut nemo in hac scilicet uita rursus de plena felicitate sit arrogans, ac ne rursus forsitan desperatione . succumberet. sic eam subiecit his molestiis perferendis, ut tamen spe consoletur erecta.

This, therefore, is that creation which, living spiritually, unwillingly endures the affections of mortal assault, against which fighting unceasingly it would rather not have those which it conquers than be forever in conflict with a hostile enemy. Unwilling therefore it is subject to vain desires in so far as they are, without doubt, to perish (whence the apostle says: 'The flesh lusts against the spirit and the spirit against the flesh, so that you do not do the things that you will'), 'but by reason of Him,' he says, 'who subjected it in hope,' that no one, namely, in this life should again be arrogant of full felicity, and lest again perchance he should succumb in despair. Thus He subjected it to the enduring of these troubles, yet so that it may be consoled by hope uplifted.

因此這就是那屬靈而活的受造之物，它不情願地忍受必死攻襲的情慾，並不住地與之爭戰，寧可沒有那些它所勝過的，也不願永久與敵對的仇敵爭鬥。因此它不情願地服在虛空的慾望之下，正因這些慾望無疑終必消滅（故此使徒說：「肉體與聖靈相爭，聖靈與肉體相爭，使你們不能作所願意作的」），「但因那叫它服在指望中的」——他說——是要叫人在今生不再因完全的福樂而狂傲，也免得再因絕望而頹喪。祂如此使它服於忍受這些患難，卻使它得高舉的指望安慰。

1:1034

haec est igitur sine ambiguo creatura, de qua ait: quia et ipsa creatura liberabitur a seruitute corruptionis in libertatem gloriae filiorum dei. patefecit, de qua creatura uellet intellegi, in libertatem inquiens filiorum dei: quae in hoc mundo ex ea parte nunc seruit, qua uitiis infestatur humanis, tunc ad libertatem filiorum dei perfecta securitate uentura, cum corruptibile hoc induerit incorruptionem et mortale hoc induerit inmortalitatem, ut fiat sermo, qui scriptus est \'absorpta est mors in uictoria. ubi est, mors, stimulus tuus?\' stimulus autem mortis peccatum est, uirtus uero peccati lex. deo autem gratias, qui dedit nobis uictoriam per dominum nostrum Iesum Christum.

This, therefore, without ambiguity, is the creation of which he says: 'Because the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.' He made clear of what creation he would be understood to speak, saying 'into the liberty of the children of God': which in this world now serves in that part whereby it is assailed by human vices, but then is to come into the liberty of the children of God in perfect security, when 'this corruptible shall put on incorruption and this mortal shall put on immortality,' that the saying may come to pass which is written: 'Death is swallowed up in victory. O death, where is your sting?' Now the sting of death is sin, and the strength of sin is the law. But thanks be to God, who gave us the victory through our Lord Jesus Christ.

因此這無疑就是那受造之物，論到它他說：「受造之物本身也必脫離敗壞的轄制，得享神兒女榮耀的自由。」他表明他所要人理解的是何等受造之物，說「得享神兒女的自由」：這受造之物在今世於它被人性惡習所攻襲的那部分如今作奴僕，那時卻要在完全的穩妥中進入神兒女的自由，就是當「這必朽壞的變成不朽壞的，這必死的變成不死的」之時，好應驗所記的話：「死被得勝吞滅了。死啊，你的毒鉤在哪裡？」死的毒鉤就是罪，罪的權勢就是律法。但感謝神，使我們藉著我們的主耶穌基督得勝。

1:1035

quapropter beatus apostolus manifestius uolens et de qua creatura ageret, et de qua eius seruitute quaue libertate dissereret, utpote per quem Christus loquebatur, ostendere adhuc inculcat et dicit: scimus enim, quod omnis creatura ingemescit et parturit: non nisi rationabilis creatura est et illa rationabilis, quae quid ingemescat quidue parturiat, iam renata cognoscit et infirmitatem suam deflens promissionem perpetuae tranquillitatis expectat. quod doctor egregius quousque perducat, diligentius intuendum est.

Wherefore the blessed apostle, wishing more manifestly to show both of what creation he was treating, and of what bondage or of what liberty of it he was discoursing—inasmuch as it was through him that Christ spoke—still impresses it and says: 'For we know that every creature groans and travails': it is none other than the rational creature, and that rational creature which, being now reborn, recognizes what it groans over or what it travails to bring forth, and, bewailing its own weakness, awaits the promise of perpetual tranquillity. To what end the excellent teacher may lead this, must be more diligently observed.

因此蒙福的使徒，願更明白地表明他所論述的是何等受造之物，以及論到它何等的轄制、何等的自由——因為是藉著他基督在說話——便仍加強申明說：「我們知道一切受造之物都一同歎息、一同勞苦」：這不是別的，正是理性的受造物，而且是那如今已重生的理性受造物，它認識自己所為之歎息、所勞苦要生產的是甚麼，並哀哭自己的軟弱，等候永久寧靜的應許。這卓越的教師要將此引向何處，須更加仔細察看。

1:1036

non solum inquiens illa (hoc est creatura populi Christiani) sed nos ipsi primitias spiritus habentes (ipsi utique apostoli, ipsi ecclesiae principes et parentes, qui primordialiter sancti spiritus dona sumpserunt. quae ecclesiasticis ministrarent spiritaliter incrementis; ubi sine controuersia semet ipsos quoque in una eademque quamuis maiore gratia praeditos — unde et ait primitias spiritus habentes quasi primates gratiae dei — in una tamen eademque se cunctamque ecclesiam generali conditione constituit) — sed etiam nosmet ipsi dicens primitias spiritus habentes intra nos gemimus aperuit, quorum ille gemitus, quem supra dixerat, esse noscatur, et, quid gemeret, euidenter exposuit:

'Not only it' (that is, the creation of the Christian people), he says, 'but we ourselves, having the firstfruits of the Spirit' (the apostles themselves, assuredly, the very princes and parents of the churches, who primordially received the gifts of the Holy Spirit, that they might minister to the ecclesiastical increases spiritually; where, without controversy, he places even themselves too, endowed though with one and the same, albeit greater, grace—whence too he says 'having the firstfruits of the Spirit,' as it were the chief men of the grace of God—yet in one and the same general condition he establishes himself and the whole church)—'but we ourselves also,' saying 'having the firstfruits of the Spirit, groan within ourselves,' he disclosed, whose groaning that was known to be which he had spoken of above; and what he groaned over he evidently set forth:

「不但如此」（就是說不但基督子民這受造之物），他說，「就是我們這有聖靈初結果子的」（確是眾使徒自己，眾教會的元首與父老，他們起初領受了聖靈的恩賜，好在屬靈上供給教會的增長；他在此無可爭辯地連自己也算在內，雖蒙一樣、卻更大的恩典——故此他說「有聖靈的初結果子」，彷彿神恩典的首領——然而他在同一普遍的境況中將自己與全教會並列）——「就是我們自己，」他說「有聖靈初結果子的，也是自己心裡歎息」，他便揭明了：他上面所說的歎息乃是誰的歎息；他又清楚陳明他所為之歎息的是甚麼：

1:1037

adoptionem expectantes. certe iam sacramento regenerationis pignus adoptionis accepit: quae est ergo ista adoptio, quae post adoptionem initam sustinetur, quaeue redemptio corporis nostri, quae uentura proponitur? ergo non accepisti, quae expectare te dicis? "accepi" inquit, \'sed mysteriis sum renouatus initiatusque caelestibus, quibus superstes -et in hac adhuc mortalitate consistens, quae sua sunt, in me conpetenter operantibus ad eorum plenitudinem perfectionemque ualeam atque hic pugnantium ibi sit consummata uictoria, ubi dicendum est: absorpta est mors in uictoria. ubi est, mors, stimulus tuus? nunc autem spe salui facti sumus; spes autem quae uidetur, non est spes;

'awaiting the adoption.' Surely by the sacrament of regeneration he has already received the pledge of adoption: what then is this adoption, which after the adoption begun is still awaited, or what is the 'redemption of our body,' which is set forth as to come? Have you not, then, received that which you say you await? 'I have received,' he says, 'but I have been renewed and initiated by the heavenly mysteries, by which, surviving and yet still standing in this mortality, when the things that are theirs work fittingly in me, I may avail unto their fullness and perfection, and here the victory of those who fight, there be consummated, where it must be said: 'Death is swallowed up in victory. O death, where is your sting?' Now we are saved by hope; but hope that is seen is not hope;

「等候得著兒子的名分。」他藉重生的聖禮確已領受了兒子名分的憑據：那麼這在已開始的名分之後仍待等候的名分是甚麼？或那被陳明為將要來的「我們身體得贖」又是甚麼？那麼你豈非已領受了你所說在等候的嗎？「我已領受了，」他說，「但我藉屬天的奧祕得了更新、受了啟蒙，藉此我雖存活、仍立在這必死之中，當那屬乎它們的在我裡面相稱地運行時，我便得以進到它們的豐盛與完全，並使此處爭戰者的得勝，在那裡得以成全，那裡必要說：『死被得勝吞滅了。死啊，你的毒鉤在哪裡？』我們得救是在乎盼望；只是所見的盼望不是盼望；

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nam quod uidet quis, quid sperat? si autem quod non uidemus, speramus, per patientiam expectamus. \' satis clara luce patefecit, qui sit status in hac uita fidelium, quid in fide teneant, quid in spe sustineant, quid tota caritate desiderent. quod totum incunctanter ideo fit, sicut quidam magister ecclesiae sapienter edocuit dicens:

for what a man sees, why does he yet hope for? But if we hope for that which we do not see, we wait for it with patience.' With sufficiently clear light he made plain what is the state of the faithful in this life, what they hold in faith, what they sustain in hope, what they desire with their whole charity. All of which comes to pass, without hesitation, for this reason, as a certain teacher of the church has wisely taught, saying:

人所看見的，何必還盼望呢？但我們若盼望那所不見的，就必忍耐等候。」他以足夠清晰的亮光表明了信徒在今生的光景是甚麼，他們在信德中所持守的是甚麼，在盼望中所堅忍的是甚麼，以全部的愛心所渴慕的是甚麼。這一切之所以毫不遲疑地成就，其緣由正如教會某位教師智慧地教導所說的：

1:1039

ad magnam enim utilitatem fidelium materia est seruata certaminum, ut non superbiat sanctitas, dum pulsatur infirmitas, quo scilicet sua saltem fragilitate commonita post ruinam non in se fidat nostra conditio sed ad illius incessabiliter recurrat misericordiam reformanda, so cuius gratiam non quaerendo nec in paradisi potuit intemerata felicitate constare, discatque sine tali praesidio inde lapsam, per quod instruitur post aerumnas ad gaudia redire perpetua, multoque se magis incolumem hoc subsidio durare potuisse. quo non solum ad creationis suae reducitur institutum sed ad caeleste praeparatur habitaculum.

For the occasion of these struggles has been preserved for the great benefit of the faithful, so that holiness may not grow proud while weakness is assailed; namely, that our human condition, warned at least by its own frailty, may after its fall not trust in itself but may run unceasingly back to that Mercy which alone can restore it. For our nature, when it did not seek His grace, could not stand firm even in the inviolate happiness of paradise; and let it learn that, apart from such protection, it fell from that state through which it is now instructed, after its toils, to return to everlasting joys, and that with this support it could far better have continued unharmed. By this it is not only brought back to the design of its own creation but is prepared for a heavenly dwelling.

因為這些爭戰的機緣得以保存，乃是為了信徒極大的益處，使聖德不至在軟弱受攻擊時驕傲自誇；也就是說，我們人的本性至少因自己的脆弱而受警戒，在跌倒之後不倚靠自己，卻不住地奔回那唯一能使它得復興的憐憫。因為我們的本性當初不尋求祂的恩典時，即使在樂園那無玷污的福樂中也不能站立得穩；且讓它學習：離了這樣的保護，它便從那使它如今受教、在勞苦之後得歸回永樂的地位跌落了，而若有這扶助，它本可更加安然無恙地存留。藉此，它不僅被帶回其受造的本旨，更被預備進入天上的居所。

1:1040

huic autem disputationi nullatenus aestimetur esse contrarium, quod in epistola sua beatus Iohannes apostolus et euangelista disseruit: quia qui natus est ex deo, non peccat, ut ex hoc uidelicet, qui regenerati sunt, non peccare credantur. quod utique si eo sensu, sicut quidam non recte iudicantes arbitrantur, uir magnificus ille promisisset, uniuersaliter utique, quisque renatus esset, iam peccare non posset. deinde contra hunc eundem apostolum sentire conuincitur, si quis hoc eum definisse praetendit. idem quippe dicit alibi: si dixerimus, quia peccatum non habemus, nos ipsos seducimus et ueritas in nobis non est. et iterum:

But let it in no way be thought that this discussion is contradicted by what the blessed apostle and evangelist John set forth in his epistle: that whoever is born of God does not sin — as though from this it should be believed that those who have been regenerated do not sin. For if indeed, in the sense which certain persons, judging wrongly, suppose, that eminent man had made such a promise, then assuredly everyone who had been reborn would already be unable to sin. Next, whoever alleges that he laid this down as a definition is shown to hold an opinion contrary to this same apostle. For the same John says elsewhere: If we say that we have no sin, we deceive ourselves and the truth is not in us. And again:

但絕不可認為這番論述與蒙福的使徒兼福音書作者約翰在他書信中所述的相牴觸，即：凡從神生的就不犯罪——彷彿由此便當相信凡重生的人都不犯罪。因為倘若那卓越的人真是照某些判斷錯誤之人所以為的意思作了這樣的應許，那麼凡重生的人便都已不能犯罪了。再者，凡自稱約翰下了這樣的定義的人，反而顯出他所持的意見與這同一位使徒相違。因為這同一位約翰在別處說：我們若說自己無罪，便是自欺，真理不在我們心裡了。又說：

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si dixerimus, quia non peccauimus, mendacem faciemus eum et uerbum eius non erit in nobis. et utique hoc tantus et talis dicebat apostolus, cuius si quis potiorem se meritis aestimare contendit, ipse uideat caueatque, ne incidat mortiferae praecipitationis abruptum. certe enim ipse, qui haec dicebat, ex deo utique natus erat et tamen docebat atque praedicabat dicens: si dixerimus quia peccatum non habemus nos ipsos seducimus et cetera, quae superius conprehensa sunt. sed qualiter peccare non possit, qui ex deo nascitur, ipse potius uir deo plenus exponat. si dixerimus inquit, quia non peccauimus, mendacem faciemus eum;

If we say that we have not sinned, we make Him a liar and His word is not in us. And it was surely so great and so eminent an apostle who said this; and if anyone contends that he reckons himself superior in merits to that man, let him look to it and beware lest he fall into the precipice of deadly headlong ruin. For assuredly he himself who said these things had indeed been born of God, and yet he taught and preached, saying: If we say that we have no sin, we deceive ourselves, and the rest which was set down above. But let this man full of God himself rather explain in what manner one who is born of God cannot sin. If we say, he says, that we have not sinned, we make Him a liar;

我們若說自己沒有犯過罪，便是以神為說謊的，祂的道也不在我們心裡了。說這話的，確實是這樣一位偉大而卓越的使徒；若有人自認在功德上勝過這人，就當謹慎小心，免得跌入致死的傾覆深淵。因為說這些話的他，確實已從神生了，然而他卻教導並宣講說：我們若說自己無罪，便是自欺，以及上文所載其餘的話。但當讓這充滿神的人自己來解明：從神生的人如何不能犯罪。他說：我們若說自己沒有犯過罪，便是以神為說謊的；

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quod si confessi fuerimus delicta nostra, fidelis est et iustus, qui dimittat nobis peccata et mundet nos ab omni iniquitate. patefecit, so quomodo, qui ex deo nascitur, peccare non possit, ut scilicet unusquisque fidelium, postquam ex deo natus est, sicut se non habere peccatum pronuntiare non debet, sic, quod admittendo contraxerit, confitenti relaxatione submotum peccatum inesse non possit, sicut ipse etiam secutus adiunxit: haec scribo uobis, ut non peccetis; sed si quis peccauerit, aduocatum habemus apud patrem iustum et ipse est propitiatio peccatorum nostrorum, non tantum nostrorum sed totius mundi.

but if we confess our sins, He is faithful and just, to forgive us our sins and to cleanse us from all iniquity. He has made plain in what manner one who is born of God cannot sin: namely, that each of the faithful, after he has been born of God, just as he ought not to declare that he has no sin, so likewise the sin which he has contracted by committing it cannot remain in him, being removed by remission when he confesses it — as the apostle himself further added: These things I write to you, that you sin not; but if any man sin, we have an advocate with the Father, Jesus Christ the just; and He is the propitiation for our sins, and not for ours only, but for those of the whole world.

我們若認自己的罪，神是信實的，是公義的，必赦免我們的罪，洗淨我們一切的不義。他已闡明從神生的人如何不能犯罪：也就是說，每一位信徒既從神生了，正如他不當宣稱自己無罪，照樣，他因所行而沾染的罪，也不能存留在他裡面，一經認罪便得赦免除去——正如使徒自己接著又加上說：我將這些話寫給你們，是要叫你們不犯罪；若有人犯罪，在父那裡我們有一位中保，就是那義者耶穌基督；祂為我們的罪作了挽回祭，不獨為我們的罪，也為普天下人的罪。

1:1043

quod breuiter indicatum prudens lector per totum scripturarum corpus copiosis poterit testificationibus inuenire et manifestius adprobare sic temperatum nostrae salutis antidotum, ut omni proteruitate deposita qui gloriatur non in se sed in domino glorietur. Etiam illud praeterea diligentius intuendum est, quod quosdam mouere perspeximus, id est quod ait apostolus, cum coniugibus fidelibus infidelibusque loqueretur, sanctificari scilicet siue uirum siue mulierem infidelem per cuiuslibet sexus fidele consortium. et inprimis non inconuenienter occurrit, quod dictum est de foedere coniugali:

This having been briefly indicated, the prudent reader will be able throughout the whole body of the Scriptures to find it attested by abundant testimonies, and to prove more clearly that the antidote of our salvation is so tempered that, all insolence laid aside, he that glories may glory not in himself but in the Lord. Moreover, this too must be considered more carefully, which we have observed disturbs certain persons: namely, what the apostle says, when he was speaking of faithful and unfaithful spouses, that the unfaithful husband or wife is sanctified through partnership with a faithful spouse of either sex. And in the first place it not unfittingly comes to mind what was said concerning the covenant of marriage:

這事既已略加指明，明智的讀者便能在全部聖經的體系中找到豐富的見證加以佐證，並更清楚地證明：我們救恩的解藥調配得如此得宜，使人一切狂傲盡都放下，誇口的當指著主誇口，不指著自己。此外，還有一事須更仔細思量，我們已察覺它使某些人困擾：就是使徒論到有信與無信的配偶時所說的，無信的丈夫或妻子藉著與任一性別有信配偶的結合而成聖。首先，論到婚姻之約所說的話，不無恰當地浮現於心：

1:1044

erunt duo in carne una, per quod possit consequenter intellegi, ut quoniam cuiuslibet coniugis fidelis corpus templum est dei et regeneratione purgatum diuinique sanctificatum per purificationem mysterii, secundum quendam modum per coniugalis unitatem carnis etiam coniugis infidelis sanctificatio corpus attingat longeque distet ista societas ab illo consortio, quod in utrisque coniugibus idolis mancipatum est et inmundi spiritus habitatione pollutum, dum in illo genere nuptiarum per legem foedusque coniugii ad alterum tametsi nescientem forsitan nec uolentem diuina benedictio per <fidem> alterius unitae sibi carnis accedit, in isto uero et principalis illa fornicatio, qua anima alienatur a deo, et spiritus praui contagium tam reddat utrum<que> coniugem detestanda coninquinatione maculatum, quam ab illa fide, quae corda purificat, summae diuinitatis externus.

They shall be two in one flesh. From this it can consequently be understood that, since the body of any faithful spouse is a temple of God, purged by regeneration and hallowed by the divine purification of the mystery, in a certain manner, through the unity of conjugal flesh, the sanctification touches even the body of the unfaithful spouse; and that such a fellowship stands far removed from that partnership in which both spouses are enslaved to idols and defiled by the dwelling of an unclean spirit. For in that kind of marriage, through the law and covenant of wedlock, the divine blessing comes to the other partner — even though perhaps unknowing and unwilling — through the faith of the other, the flesh united to it; whereas in the latter case both that primal fornication, by which the soul is estranged from God, and the contagion of the wicked spirit render each spouse stained with detestable defilement, and estranged from that faith which purifies hearts, an outcast from the supreme Godhead.

二人要成為一體。由此可以推知：既然任何有信配偶的身體乃是神的殿，藉重生得潔淨，並藉那奧祕的神聖淨化得成聖，那麼在某種意義上，藉著夫妻肉體的合一，這成聖甚至觸及無信配偶的身體；而這樣的結合，與那另一種結合相去甚遠——在那結合中，夫妻二人都受偶像轄制，並被污穢之靈的居住所玷污。因為在前一種婚姻中，藉著婚姻的律法與盟約，神的祝福臨到另一方——縱使他或許不知不願——乃是藉著那與之聯合之肉體另一方的信德而臨到；而在後一種情形中，那使靈魂與神疏遠的根本淫亂，並邪靈的傳染，使夫妻雙方都被可憎的污穢所玷污，並被那潔淨人心的信德所摒棄，成為至高神性之外的棄民。

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deinde non inrationabiliter, quantum arbitror, et illud concurrit, ut oratione fidelis cuiusque coniugis etiam infideli misericordia quantacumque praestetur. uel ipsa certe, quae ad salutem pertineat temporalem. in qua misericordia non parum diuinae pietatis adquirit et per hoc secundum quendam modum particeps diuinae dignationis effectus edicitur. si enim cibos, qui per legem sacram describuntur inmundi, per uerbum dei sanctificari testatur apostolus (unde etiam illud est:

Next, as I judge, this too not unreasonably applies: that by the prayer of the faithful spouse some measure of mercy, however great, is granted even to the unfaithful one — or at least that mercy which pertains to temporal salvation. In which mercy that unfaithful partner gains no small share of the divine loving-kindness, and thereby is declared to be made in a certain manner a partaker of the divine favor. For if the apostle testifies that foods, which by the sacred law are described as unclean, are sanctified through the word of God (whence also comes that saying:

其次，據我判斷，這一點也不無理由地適用：藉著有信配偶的禱告，某種程度的憐憫，無論多大，甚至也賜給那無信的一方——至少是那關乎今生救恩的憐憫。在這憐憫中，那無信的一方得著神慈愛不少的份，並由此被稱為在某種意義上有分於神的恩眷。因為使徒既見證那些按聖律被稱為不潔的食物，藉神的道成為聖潔（由此也有那句話：

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quod deus mundauit, tu commune ne dixeris), non erit absurdum nec inconueniens, quod per fidelis coniugis precem, quam fieri pro ipsa certum est affectione coniugii, aliquid etiam infidelis coniux sanctificationis per misericordiam diuinam, quam fidelis coniugis implorat supplicatio, consequatur longeque differat, sicut dictum est, ab illo conubio, in quo utrique coniuges a uerae diuinitatis puritate sunt exteri et uisitatione submoti sed inmundos utrique spiritus inuocantes pari inmunditia sunt referti.

What God has cleansed, do not you call common), then it will not be absurd nor unfitting that, through the prayer of the faithful spouse — which it is certain is offered for that spouse out of conjugal affection — the unfaithful spouse also should obtain something of sanctification through the divine mercy which the faithful spouse's supplication implores, and should stand far apart, as has been said, from that marriage in which both spouses are strangers to the purity of the true Godhead and removed from its visitation, but, both invoking unclean spirits, are filled with equal uncleanness.

神所潔淨的，你不可當作俗物），那麼，藉著有信配偶的禱告——確知是出於婚姻的情愛而為那配偶所獻的——無信的配偶也藉著有信配偶祈求所懇求的神聖憐憫得著某種成聖，這既不荒謬也不失宜；並且如前所述，這與那另一種婚姻相去甚遠——在那婚姻中，夫妻雙方都與真神性的純潔無分，被逐出其眷顧之外，反倒同呼求污穢之靈，同被污穢充滿。

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nam si comparatione leuium uel grauium peccatorum iustificatus dicitur ab eo, qui maioribus est uitiis inuolutus, ille quem minor reatus inuoluit (sicut dicitur ad Hierusalem, quae tunc criminum et praeuaricationum inmanitate feruebat: . iustificasti sororem tuam Sodomam): quanto magis iustificatio uel sanctificatio etsi non plena atque perfecta, secundum tamen quendam modum conpetenter accipitur, ubi non solum a fide< li> coniuge minus peccatur sed ab eo etiam coniugi peccatori remedium summae diuinitatis exposcitur, quam ubi a coniugibus utrisque peccatur?

For if, by comparison of light or grave sins, one who is entangled in a lesser guilt is said to be justified in respect to him who is involved in greater vices (as it is said to Jerusalem, which then seethed with the enormity of crimes and transgressions: You have justified your sister Sodom): how much more is justification or sanctification — even if not full and perfect, yet in a certain manner fittingly received — where not only is there less sinning by the faithful spouse, but even a remedy of the supreme Godhead is entreated by that spouse for the sinful partner, than where sin is committed by both spouses?

因為若按輕重罪的比較，捲入較輕罪咎的人相對於陷在較重惡行之人被稱為得稱義（正如對耶路撒冷所說的，那時她因罪惡與悖逆的深重而沸騰：你使你的姊妹所多瑪顯為義）：那麼在這種情形下——不僅有信配偶所犯的罪較少，並且那配偶還為犯罪的一方懇求至高神性的救治——這稱義或成聖，縱使不是完全純全，但在某種意義上仍恰當地被領受，豈不比夫妻雙方都犯罪的情形更是如此嗎？

1:1048

nam secundum quendam modum hanc sanctificationem per fidelem coniugem etiam infideli coniugi peruenire haec ipsa uerba testantur apostoli, siquidem non iam < in >fidelem coniugem legitimam sanctificationem sumpsisse confirmat, quia per fidelem coniugem quippiam sanctificationis adquirat; denique, qua sit conditione censendus, secutus adiunxit: nam si infidelis <discedit> discedat, non iam inde tamquam fidelem suscipi designans, quia per haec, quae dicta <sunt>, aliquid ad eum peruenit, fidelis coniugis siue consortium seu precem, diuinae sanctificationis et gratiae; sed nisi ipse quoque fidelis existat, pro infideli sit procul dubio iudicandus.

For that in a certain manner this sanctification reaches even the unfaithful spouse through the faithful one, these very words of the apostle testify — since he affirms that the unfaithful spouse has not yet received a lawful sanctification, though through the faithful spouse it acquires something of sanctification; and finally, on what condition it is to be reckoned, he added, following on: For if the unbeliever depart, let him depart — thereby signifying that such a one is not thenceforth to be received as a believer; for although through these things which have been said something reaches that person — namely, the fellowship or the prayer of the faithful spouse — of divine sanctification and grace, yet unless he himself also become faithful, he is beyond doubt to be judged as an unbeliever.

至於這成聖在某種意義上藉著有信的一方甚至臨到無信配偶，使徒自己這些話正可為證——因為他斷言無信的配偶尚未領受合法的成聖，雖然藉著有信的配偶取得了某種成聖；末了，論到該以何等身分看待他，他接著又加上說：倘若那不信的人要離去，就由他離去——藉此表明這樣的人此後不當被當作信徒接納；因為雖然藉著上文所說的這些事——即有信配偶的結合或禱告——某種神聖成聖與恩典臨到那人，然而除非他自己也成為信徒，否則毫無疑問當被判為不信的人。

1:1049

est etiam ille modus infideli coniugi sanctificationis impertiendae per coniugem iam fidelem, si huic exhortationem conuersionis ad deum et credulitatem summae diuinitatis insinuet, maiestatem uirtutemque eius inculcet et per affectum coniugii eum facilius informet et inclinet ad fidem, adstruens, quae sit spes in unum deum credentibus uel in huius uitae cursu, uel post eius transitum quae requies sit futura. haec cum per fiduciam coniugii sanctis uerbis cor eius adsidua uoce pulsando coniux fidelis frequenter insinuat, diuinae sanctificationis eidem, et menti eius et corpori, propinat effectum, sicut ait beatus Petrus apostolus:

There is also that manner of imparting sanctification to the unfaithful spouse through the now-faithful spouse, if the latter instills into the former an exhortation to conversion to God and to belief in the supreme Godhead, urges upon him His majesty and power, and through conjugal affection more easily forms and inclines him to the faith, setting forth what hope there is for those who believe in the one God — whether in the course of this life, or, after its passing, what rest is to come. When the faithful spouse frequently instills these things by holy words through the confidence of the marriage, knocking upon the other's heart with unremitting voice, he administers to him the effect of divine sanctification, both to his mind and to his body, as the blessed apostle Peter says:

還有一種藉著如今已有信的配偶將成聖賜給無信配偶的方式，就是這一方向那一方灌輸歸向神的勸勉，與對至高神性的相信，向他極力陳明祂的威嚴與大能，並藉婚姻的情愛更容易地塑造他、使他傾向信德，向他闡明信獨一真神的人有何等指望——無論在今生的路程中，或在離世之後有何等安息。當有信的配偶藉婚姻的信任，用聖潔的言語屢屢灌輸這些事，以不歇的聲音叩他的心門時，便將神聖成聖的功效施予他的心思與身體，正如蒙福的使徒彼得所說：

1:1050

similiter mulieres subditae sint uiris, ut, si qui non credunt uerbo, per mulierum conuersationem sine uerbo lucrifiant considerantes in timore castam conuersationem uestram. quam si per familiaritatem suscipiat coniugalem et dei gratiam sibi per affectum coniugii ministratam non in uacuum recipiat et refutet, fit sanctificatio per fidelem coniugem coniugis infidelis, dum hisce modis ex infidelitate in consortium sanctificationis adtrahitur;

Likewise, let wives be subject to their husbands, that, if any believe not the word, they may without the word be won through the conversation of the wives, considering your chaste conversation in fear. And if the unfaithful spouse receives this through conjugal intimacy, and does not receive in vain nor reject the grace of God ministered to him through conjugal affection, then the sanctification of the unfaithful spouse comes about through the faithful spouse, while by these means he is drawn from unbelief into the fellowship of sanctification;

照樣，你們作妻子的要順服自己的丈夫，這樣，若有不信從道理的，也可以因妻子的品行，不用言語就被感化過來，因他們看見你們在敬畏中貞潔的品行。無信的配偶若藉婚姻的親密領受這事，並非徒然領受，也不拒絕那藉婚姻情愛施予他的神的恩典，那麼無信配偶的成聖便藉著有信的配偶而成就，因他藉這些方式從不信被吸引進入成聖的團契；

1:1051

alioquin si oblatam sibi gratiam nec per affectum suscipit coniugalem (recipiens)que in uacuum tam diuinae dignationis quam etiam humanae singularis affectionis oblitus aestimat abnuendam atque ob hoc ipsam quoque coniugis affectionem nititur abiurare et ab ipsius pii consortii lege discedere, digne permittitur eidem licentia discedendi, quia non est illo coniugio dignus, quo se ipse iudicauit indignum, patienterque ferat fidelis coniux illo se caruisse coniugio, quod fornicatur a deo, cui idem coniux fidelis inhaerendo principalem dei retinet castitatem itaque et adultero caret et eo, qui respuit una ueraciter fieri caro cum coniuge iam fideli, nec aestimet fuisse legitimum, quod diuina sibi despexerit lege coniungi, ac potius libenter accipiat eum, qui anima separatus a deo est, a se quoque corpore fuisse diuisum.

otherwise, if he neither receives through conjugal affection the grace offered to him, but, forgetful of both the divine favor and the singular human affection, and receiving it in vain, judges it must be refused, and on this account strives even to renounce the very affection of his spouse and to depart from the law of that holy partnership, then leave to depart is fittingly permitted him, because he is not worthy of that marriage of which he himself judged himself unworthy. And let the faithful spouse patiently bear having been deprived of that marriage which commits fornication against God — to whom, by cleaving to Him, that same faithful spouse retains the primary chastity of God, and thus is free both of the adulterer and of the one who refuses to become truly one flesh with a now-faithful spouse. Nor let the faithful spouse reckon that marriage to have been lawful which he despised to have joined to himself by the divine law, but rather let the faithful spouse gladly accept that the one who is separated in soul from God has been divided also in body from him.

反之，他若既不藉婚姻情愛領受所賜給他的恩典，反倒忘卻那神聖的恩眷與那獨特的人間情愛，徒然領受，斷定當予拒絕，並因此竟力圖棄絕配偶的情愛、離開那神聖結合的律法，那麼容他離去的准許便恰當地賜給他，因為他不配那婚姻，是他自己判定自己不配的。有信的配偶當忍耐地承受失去那向神行淫的婚姻——那有信的配偶藉著緊緊依附神，便保有神那根本的貞潔，如此既脫離了行姦淫的人，也脫離了那拒絕與如今有信之配偶真正成為一體的人。有信的配偶不當以為那婚姻是合法的，既是他所輕看、不肯按神的律法與自己聯合的；倒要甘心領受：那在靈裡與神分離的人，也已在身體上與他分開了。

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