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← All books · Latin Fathers › Anti-Arian Works

Anti-Arian Works 12 part 1/2

Latin original · 36 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 12:1–12:36 (55 verses in all)

← ch. 11ch. 13 →
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ℹ️ This corpus has no morphological tagging. Glosses are matched by word form against a dictionary — a match does not prove it is the same word (an inflected form can coincide with another word’s lemma). Verify against the original and a specialist lexicon where precision matters.
ℹ️ The Chinese and English alongside are this site's own translation, made directly from the original text on this page (not the CUV or the WEB, which follow the Masoretic Text and a different textual tradition).
12:1
534 i. Catholicæ fidei fidissimum fundamentum post Christum apostolos esse, certa fidei testatur ime­ gritas: quam rationem, ipsa forsitan prædicatione ces­ sante, occulta nescio quæ operatio Spiritus sancti in mentibus tidelium seminata atque concreta insinuat. Quis tamen bene credentium ignorat quia haereses omnes de Catholica exierunt, tanquam sarmenta inu • tilia de vite projecta? Ipsa autem manet in radice sua, in vite sua, in caritate sua, et portae inferorum non prævalebunt adversus eam (Matth. xvi, i8). Ec­ clesia una, Ecclesia vera, Ecclesia catholica, contra omnes hxreses pugnans, pugnare potest, expugnari non potest:
534. 1. That the most faithful foundation of the Catholic faith, after Christ, is the apostles, the sure integrity of the faith attests: a truth which — even when preaching itself perhaps ceases — some hidden operation of the Holy Spirit, sown and grown together in the minds of the faithful, insinuates. Yet which of those who believe well is ignorant that all heresies went forth from the Catholic Church, like useless shoots cast off from the vine? But she herself remains in her root, in her vine, in her charity, and the gates of hell shall not prevail against her (Matt. 16:18). The one Church, the true Church, the Catholic Church, fighting against all heresies, can fight, but cannot be overcome:
534。一。信德確實的完整性見證：在基督之後，大公信仰最忠信的根基乃是眾使徒：這真理——即使宣講本身或許止息了——聖靈某種隱密的運行也將它撒播並凝聚在信徒的心裡，藉此暗示出來。然而，凡善信之人有誰不知道：一切異端都是從大公教會出去的，如同從葡萄樹上剪去被丟棄的無用枝條？但她自己卻留在她的根裡、她的葡萄樹裡、她的愛德裡，陰間的門不能勝過她（馬太福音十六章18節）。這獨一的教會、真實的教會、大公的教會，與一切異端爭戰，她能爭戰，卻不能被攻克：
12:2
de qua Salomon in CanLicis canticorum, ex uersona Christi suam sponsam, quam Ecclesiam credimus, laudantis, dicit: Ecce proxima mea tanquam lilium in medio spinarum (Cant. II, 2) : quia diver­ sarum hæresum dogmatibus ejus integritas tanquam spinis quotidie pungitur, ut contra hostes suos vigi­ lans exerceatur, donec eminens tanquam lilium in capite sponsi sui candore ipso decoretur. i. Verum quia quidam, proprio spiritu actus, ejus fidei cultores Homousianos vel Unisubstantianos vo­ candos esse præsumpsit, ejus imperitiae responden­ dum. Tantus enim ac- talis est omnipotens Deus, ut per malos pronuntiet bona; sicut per pontificem ma­ lum (Joan.
concerning whom Solomon in the Song of Songs, in the person of Christ praising His bride, whom we believe to be the Church, says: Behold, my beloved is as a lily among thorns (Song 2:2): because her integrity is daily pricked, as it were by thorns, by the dogmas of the various heresies, so that, watchful, she may be exercised against her enemies, until, standing forth like a lily, she may be adorned upon the head of her Bridegroom by that very whiteness. 2. But because a certain man, driven by his own spirit, presumed that the cultivators of her faith ought to be called Homoousians or Unisubstantians, his ignorance must be answered. For so great and such is almighty God, that He proclaims good things even through the evil; just as through the wicked high priest (John
所羅門在雅歌中，以基督的身分稱讚祂新婦——我們相信她就是教會——說：看哪，我的佳偶在荊棘中，如同百合花（雅歌二章2節）：因為她的完整性天天被各樣異端的教義如同被荊棘刺傷，好叫她儆醒，操練自己去對抗仇敵，直到她如百合花般卓然而立，被她新郎的頭以那潔白本身所裝飾。二。但由於某人受自己的私靈驅使，擅自主張她信仰的信奉者應當被稱為「同質派」或「同體派」，就當駁斥他的無知。因為全能的神是何等偉大、何等威嚴，以致祂甚至藉惡人宣告美善之事；正如祂藉那惡的大祭司（約翰福音
12:3
xi, 49), nostræredemptionis praedicere dignatus est sacramentum. Is namque qui ipsum con­ didit libellum sæva mente conceptum, congeriem divinorum testimoniorum tam Novi quam Veteris Testamenti contra homousion opponendam putavit. De talibus olim praenuntiavit Apostolus, dicens : Ne­ scientes de quibus loquantur, neque de quibus affirment I Tim. I, 7). Si enim sciret quid homousion ex Græco in Latino exprimitur, laudare potius quam exprobrare contenderet.
11:49-51) deigned to foretell the sacrament of our redemption. For that man who composed the very pamphlet conceived with a savage mind, thought that a heap of divine testimonies, of the New Testament as well as the Old, should be set in opposition against the homoousion. Of such men the Apostle long ago foretold, saying: Not knowing of what they speak, nor concerning what they affirm (1 Tim. 1:7). For if he knew what 'homoousion' expresses from Greek into Latin, he would strive to praise rather than to reproach it.
十一章49至51節）尊貴地預言了我們救贖的奧祕。因為那以殘暴之心構思、寫成那小冊子的人，竟以為當把新約與舊約諸般神聖的見證堆砌起來，用以反對「同質」（homoousion）之說。使徒早已論到這樣的人，說：他們不明白自己所講的是甚麼，所論定的是甚麼（提摩太前書一章7節）。因為他若知道「homoousion」由希臘文譯成拉丁文所表達的意思，他必竭力稱讚它，而非責難它。
12:4
Patres enim noslri trecenti decem 535 et octo, qui ad Arii venena excludenda antidotum hujus vocabuli confecerunt, non extraneis vocibus ab Evangelio usi sunt, sed verbum e verbo ad ritum facilius, rectae fidei rationem nondum in­ telligentibus insinuare curarunt. Hornos namque unus, usia substantia Graeco sermone appellatur. Consule Evangelii dictum, et invenies h6c esse ore divino prolatum, Ego et Pater unum sumus (Joan. x, 50). Discute pluralem, et redi ad singularem substantiae veritatem. Nam quod dixit, Ego et Pater unum su­ mus, Patris suamque personam, contra Sabellium, quem prævidebat futurum hæreticum, dicendo su­ nus, sententiam promulgavit, ut discerneret suam Patrisque personam.
For our three hundred and eighteen Fathers, who prepared the antidote of this word to shut out the poisons of Arius, did not use terms foreign to the Gospel, but took care to insinuate, word for word, more easily according to usage, the reason of the right faith to those who did not yet understand it. For 'homos' is called 'one,' and 'usia' 'substance' in the Greek tongue. Consult the saying of the Gospel, and you will find that this was uttered by the divine mouth: I and the Father are one (John 10:30). Discuss the plural, and return to the singular truth of the substance. For in that He said, I and the Father are one, He promulgated a judgment concerning the Father's person and His own, against Sabellius, whom He foresaw would become a heretic, by saying 'are,' so as to distinguish His own person and the Father's.
因為我們那三百一十八位教父，為了排除亞流的毒素而配製了這個詞作為解藥，他們並未使用與福音相異的詞彙，卻費心逐字地、依習慣更易地，向那些尚未明白的人闡明正信的道理。因為在希臘文中，「homos」意為「一」，「usia」意為「本質」。你且查考福音的話，就會發現這是神聖之口所說的：我與父原為一（約翰福音十章30節）。你且細究其複數，再回到本質單一的真理。因為祂說「我與父」，就用「原為」這複數，針對祂所預見將成為異端的撒伯流，頒布了關於父的位格與祂自己位格的判斷，好分別祂自己與父的位格。
12:5
Unum quod dixit, æque Arium prævidebat, qui substantiam deitatis intersecare non dubitat. Quia et Sabellius male conjunxit, et Arius sceleratius separavit. Oportebat namque Sabellium Patris Filiique personam secernere, et Arium deita­ tis substantiam in nullo penitus separare. Magnum sane crimen fidei putant applicari Catholicæ, cum ejus alumnos Homousianos vel Unisubstantianos ap­ pellant : quasi homousion vel substantiam deitatis vel alicujus hominis vocabulum contineat; sicut di- versarum hæresum auctores sui nominis sectam dis­ cipulis prædicandam esse senserunt.
By that which He said, 'one,' He likewise foresaw Arius, who does not hesitate to cut through the substance of the deity. For Sabellius joined wrongly, and Arius separated more wickedly. For it behooved Sabellius to distinguish the person of the Father and of the Son, and Arius not to separate the substance of the deity in any respect at all. They think, indeed, that a great crime is imputed to the Catholic faith when they call her nurslings Homoousians or Unisubstantians: as if 'homoousion' contained the name either of the substance of the deity or of some man; just as the authors of the various heresies judged that a sect of their own name should be preached to their disciples.
祂說「一」的那話，同樣也預見了亞流，就是那毫不遲疑地要切割神性本質的人。因為撒伯流錯誤地聯合，亞流卻更邪惡地分割。因為撒伯流本應分別父與子的位格，亞流本應絲毫不分割神性的本質。他們竟以為當人稱大公信仰所養育的兒女為「同質派」或「同體派」時，就是把重大的罪名加在大公信仰身上：彷彿「homoousion」含有神性本質的名或某人的名；正如各樣異端的創始人以為當把以自己名字命名的宗派傳給他們的門徒。
12:6
Sicut Simoniani a Simone, Menandriani a Menandro, Marcionistæ a Marcione, Valentinianistæ a Valente, Manichaei a Mane, Nepotiani a Nepote; et ut antiquas et pene jam deficientes hæreses praetermittam, novellas inle­ rim nominabo: ut sunt Sabelliani a Sabellio, Ariani ab Ario, Eunomiani ab Eunomio, Macedoniani a Macedonio, Apollinaristæ ab Apollinare, Nestoriani a Nestorio, Donatistae a Donato, Maximianistae a Ma­ ximiano, Rogatistæ a Rogato; et si qui sunt alii qui nomine tenus tantum, non opere dicuntur Christiani, qui derelicto Deo, auctorum suorum nomina vene­ rantur. Doceat is qui homousion in catholicos accusandum putavit, alicujus esse hominis nomen homousion.
As the Simonians from Simon, the Menandrians from Menander, the Marcionists from Marcion, the Valentinians from Valens, the Manichaeans from Manes, the Nepotians from Nepos; and, to pass over the ancient and now almost defunct heresies, I will meanwhile name the newer ones: as are the Sabellians from Sabellius, the Arians from Arius, the Eunomians from Eunomius, the Macedonians from Macedonius, the Apollinarists from Apollinaris, the Nestorians from Nestorius, the Donatists from Donatus, the Maximianists from Maximian, the Rogatists from Rogatus; and if there are any others who are called Christians in name only, not in deed, who, having forsaken God, venerate the names of their founders. Let him who thought 'homoousion' should be charged against Catholics teach that 'homoousion' is the name of some man.
如西門派得名於西門，梅南德派得名於梅南德，馬吉安派得名於馬吉安，華倫提努派得名於華倫斯，摩尼派得名於摩尼，尼波提安派得名於尼波斯；為略過那些古老而如今幾近消亡的異端，我且列舉較新的：如撒伯流派得名於撒伯流，亞流派得名於亞流，歐諾米烏派得名於歐諾米烏，馬其頓派得名於馬其頓紐，亞波里拿留派得名於亞波里拿留，涅斯多留派得名於涅斯多留，多納圖派得名於多納圖，馬克西米安派得名於馬克西米安，羅加圖派得名於羅加圖；還有其他任何徒有基督徒之名、卻無其實的人，他們離棄了神，反倒敬奉其創始人的名。那以為當把「homoousion」加罪於公教信徒的人，讓他證明「homoousion」是某人的名罷。
12:7
Videretur namque mihi, nisi Evangelii clarissimum culmen omnibus gentibus luce clarius innotuisset, ut haeresim suam quomodo fovendam arbitrarentur Ariani, possent ipsa Domini verba de Evangelio eradicare a; id est, Ego et Pater unum su­ mus : quod (ut dictum est) verbum e verbo transla­ tum, homousion Patres statuerunt. 3. Quod autem apud imperitos astruunt, multis debere credi, an paucis; eo quod Nicænum concilium in trecentis decem et octo Patribus celebratum est, Ariminense vero in octingentis triginta jactitant congregatum, ubi homousion callidi homines apud imperitos interpolare conati sunt, compendio refe- ram.
For it would seem to me — had not the most illustrious summit of the Gospel become known to all nations more clearly than light — that the Arians, thinking somehow to foster their heresy, might be able to root out from the Gospel those very words of the Lord; that is, I and the Father are one: which (as has been said), translated word for word, the Fathers established as 'homoousion.' 3. But as to what they build up among the ignorant — whether one ought to believe the many or the few, because the Council of Nicaea was celebrated among three hundred and eighteen Fathers, while the Council of Ariminum, they boast, was gathered among eight hundred and thirty, where cunning men tried to tamper with the homoousion among the ignorant — I will report in brief.
因為在我看來——若非福音那至為輝煌的巔峰已比光更明亮地為萬國所知——亞流派若以為總能藉此培植他們的異端，便可能想從福音中除去主的那些話；就是：我與父原為一：這話（如前所述）逐字翻譯，教父們定為「homoousion」。三。至於他們在無知之人中間所建立的說法——當信眾人抑或信少數人，因為尼西亞會議是在三百一十八位教父中舉行的，而里米尼會議，他們誇口說是在八百三十人中召集的，在那裡狡猾之人試圖在無知之人中間竄改「同質」——我要簡略地報告。
12:8
Ecce homousion in paucis obtinuit, ut caeteris episcopis per totius orbis spatia constitutis sic inno­ tuisset, ut ejus se confessione gaudeant decorari. Quod si posLerior Ariminensis ( Videtur deesse con­ ventus) in tanta multitudine, ut asserunt, congrega­ tus est, ejus sectae episcopi per orbem multiplica­ rentur, populi crescerent, talis fides etiam ipsa im­ peria occuparet. Sed ubi 536 fraudis illius callidi­ tas per prudentes et probatissimos viros est agnita, ita homousion confirmatum est, ut vix Ariminensis reliquias ad probandos catholicos remansisse cer­ aamus. Ipsam urbem Ariminum, ubi hoc fraudis ne­ gotium gestum est, vel polius concinnatum, si com­ placet, consulamus.
Behold, the homoousion prevailed among the few, so that it became known to the rest of the bishops established throughout the spaces of the whole world, in such a way that they rejoice to be adorned by its confession. But if the later Council of Ariminum (a gathering seems to be lacking here) was assembled, as they assert, in so great a multitude, the bishops of its sect would be multiplied throughout the world, its peoples would increase, such a faith would even seize the very empires. But when the craftiness of that fraud was recognized through prudent and most approved men, the homoousion was so confirmed that we scarcely discern any remnants of Ariminum to remain for proving the Catholics. Let us, if it please, consult the very city of Ariminum, where this business of fraud was transacted, or rather concocted.
看哪，「同質」在少數人中間得勝，以致它為分布於全世界各地的其餘眾主教所知，甚至他們以承認它為榮。但那較後的里米尼會議（此處似乎脫漏了「聚集」一詞），若果如他們所斷言的那樣以如此眾多的人數召集，那麼其宗派的主教必要在世界各處增多，其民眾必要增長，這樣的信仰甚至要佔據諸帝國。然而，當那欺詐的狡猾藉著明智而極受讚許的人被察覺出來時，「同質」就被如此堅立，以致我們幾乎看不出里米尼還有任何殘餘留下來可用以驗證公教信徒。若你願意，讓我們就來查考里米尼這座城，這欺詐的勾當正是在其中辦成、或說更是在其中炮製出來的。
12:9
Utrum ipsius sectæ habeat epi­ scopum nescio : nam de Mediolano liberius astruam, ubi Auxentius sectæ suae venena ut callidus artifex fudit : cujus posterior Ambrosius dogma ita destruxit, Spiritu sancto repletus, ut nomen ejus post mortem in ipsa urbe a memoria viventium raderetur; et velut quoddam contagium ejus vocabulum habeatur. Per quem Ambrosium et Augusti tunc Gratiani fides fir­ mata est, et crementa in episcopis et populis magia magisque creverunt. Non enim omnipotens Deus; qui per omnes Scripturas Ecclesiae suae crementa pi omisit, deserere suam pollicitationem, et dimittere posset crescere falsitatem. Hoc de omnibus haeresi­ bus dictum sit. 4.
Whether it has a bishop of that same sect, I do not know: for concerning Milan I will assert more freely, where Auxentius, like a cunning craftsman, poured out the poisons of his sect: whose dogma his successor Ambrose, filled with the Holy Spirit, so destroyed that after his death his name was erased from the memory of the living in that very city; and his name is held as a kind of contagion. Through this Ambrose the faith of Gratian, then Augustus, was strengthened, and the increases among bishops and peoples grew more and more. For almighty God, who through all the Scriptures promised increases to His Church, could not desert His promise and let falsehood grow. Let this be said concerning all heresies. 4.
它是否有那同一宗派的主教，我不得而知：至於米蘭，我要更放膽地斷言，在那裡奧森提烏如狡猾的工匠般傾倒了他宗派的毒素：他的教義被其繼任者安波羅修——那被聖靈充滿的人——如此摧毀，以致他死後，他的名字在那城中從活人的記憶裡被抹去；他的名字被視為某種傳染的污穢。藉著這位安波羅修，當時作皇帝的格拉提安的信仰得了堅固，主教與民眾中的增長也越發加多。因為那藉眾聖經應許要使祂教會增長的全能神，斷不能背棄自己的應許，任憑虛謊增長。這話是論到一切異端而說的。四。
12:10
Caeterum in consequentibus, adjuvante Deo, qui et cor instruit, et linguam regit, et de uno Deo, el de potentia, et invisibilitate, vel aequalitate Filii cum Patre, et Spiritus sancti deitate, quae Trinitas, ipsis nolentibus, unus tamen est Deus, talia testimonia ponentur, ut si contentionis tenebras non amaverint, lucem necesse sit videant veritatis. Et ne quempiam moveat quod diximus, Ecclesiae crementa per omnes Scripturas fuisse promissa, et si vindicant per hanc oppressionem fuisse concessa, noverint esse scriptum in Jeremia : Clamabit perdix, congregabit quos non peperit, faciet divitias suas non cum judicio (Jer. XVII. 11).
But in what follows, with the help of God — who both instructs the heart and governs the tongue — concerning the one God, and concerning the power, and the invisibility, or the equality of the Son with the Father, and the deity of the Holy Spirit — which Trinity, however unwilling they may be, is nevertheless one God — such testimonies will be set down that, if they have not loved the shadows of contention, they must needs see the light of the truth. And lest it move anyone that we have said the increases of the Church were promised through all the Scriptures — and if they claim that these were granted through this oppression — let them know it is written in Jeremiah: The partridge cries out, she gathers what she did not bear, she makes her riches, but not with judgment (Jer. 17:11).
但在下文中，靠著那既教導人心、又管理人舌的神的幫助，關於獨一的神，關於子的權能、不可見性以及子與父的同等，並聖靈的神性——這三位一體，儘管他們不情願，卻仍是獨一的神——將列出這樣的見證，以致他們若不喜愛爭辯的幽暗，就必然看見真理的光。免得有人因我們所說「教會的增長是藉眾聖經所應許的」而動搖——他們若聲稱這增長是藉這逼迫而得的——就讓他們知道耶利米書上記著說：鷓鴣孵不是自己所生的，發財不按公理（耶利米書十七章11節）。
12:11
Et hoc certissimum documentum est quia ca­ tholica fides nunquam nisi tribulationibus et perse­ cutionibus crevit: ut impleatur quod dictum est, Quia per multas tribulationes et angustias oportet nos viderc regnum Dei (Act. xiv, 21). Illius autem fidei crementa testantur exsilia innocentium. et proscri- ptiones miserorum, et tormenta et oppressio captivo­ rum. Sed video quosdam contradictores b parturien­ tes, et Donatistarum nobis objicere persecutiones, quorum furor legibus violentiam fecit, et legibus ista perpessi sunt. Nam si quos ex eis catholica ma­ ter pio sinu suscepit, sine ulla baptismi injuria, sine ulla oneris jactura, siLe ulla Spirilus sancti contu­ melia :
And this is a most certain proof that the Catholic faith has never grown except through tribulations and persecutions: so that what was said may be fulfilled: Through many tribulations and hardships must we enter the kingdom of God (Acts 14:22). And the increases of that faith are attested by the exiles of the innocent, and the proscriptions of the wretched, and the torments and oppression of captives. But I see certain gainsayers in labor, and objecting to us the persecutions of the Donatists, whose fury did violence to the laws, and by the laws they suffered these things. For if the Catholic mother received any of them into her pious bosom, it was without any injury of baptism, without any loss of burden, without any contumely to the Holy Spirit:
這是最確鑿的憑據，證明大公信仰從來都是唯獨藉患難與逼迫而增長：好應驗那話：我們進入神的國，必須經歷許多艱難（使徒行傳十四章22節）。這信仰的增長，有無辜者的流放、可憐人的財產充公、被擄者的酷刑與壓迫為之作見證。但我看見有些反對者正在陣痛之中，以多納圖派所受的逼迫向我們抗辯，他們的狂怒對律法施行了暴力，也正是按律法而承受了這些。因為若大公之母以慈愛的懷抱接納了他們中的任何人，那也是毫無聖洗之損、毫無擔負之失、毫無對聖靈之侮慢的：
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ut qui voluntate conversi sunt, dolerent quia diu eos latuit caritas. Catholica testimonia de uno Deo. 5. Prima vox Dei, Audi, Israel, Dominus Deus tuus, Deus unus est ( Deut. VI, 4). In Deuteronomio, Dominus solus deducebat eos, et non fuit cum illis Deus alienus (Deut. XXXII, 12). Item ibi, Videte, videte quia ego sum Deus, et non est alius præter me (Ibid., 59). In Exodo item, Non erunt tibi dii alii atsque me (Exod. xx, 3). Item, Sacrificans diis aliis absque me, eradicabilur (Ibid., 5) Item, Dominum Deum tuum adorabis, et illi soli servies (Deut. VI, 13). Item, Neque enim est alius Deus vel in cælo vel in terra, qui potest facere opera 537 tua, aut comparari ma- gnitudini tuæ (Deut.
so that those who were converted by their own will grieved that charity had long been hidden from them. Catholic testimonies concerning the one God. 5. The first word of God: Hear, O Israel, the Lord your God, the Lord is one (Deut. 6:4). In Deuteronomy: The Lord alone led them, and there was no strange god with them (Deut. 32:12). Likewise there: See, see that I am God, and there is no other besides Me (ibid., 39). In Exodus likewise: You shall have no other gods besides Me (Exod. 20:3). Likewise: He who sacrifices to other gods besides Me shall be uprooted (ibid., 5). Likewise: You shall adore the Lord your God, and Him alone shall you serve (Deut. 6:13). Likewise: For neither is there any other God, in heaven or on earth, who is able to do Your works, or to be compared to Your greatness (Deut.
以致那些出於自己意願歸正的人，為愛德長久向他們隱藏而憂傷。論獨一神的公教見證。五。神的第一句話：以色列啊，你要聽，耶和華你的神是獨一的主（申命記六章4節）。在申命記中：這樣，耶和華獨自引導他，並無外邦神與他同在（申命記三十二章12節）。同處又說：你們看看，我，惟有我是神，在我以外並無別神（同章39節）。出埃及記中同樣說：除我以外，你不可有別的神（出埃及記二十章3節）。又說：除耶和華以外，向別神獻祭的，必要被剪除（同章5節，即出22:20）。又說：你要敬拜耶和華你的神，單要事奉祂（申命記六章13節）。又說：因為在天上地下，並無別神能行你所行的事，能與你的大能相比（申命記
12:13
III, 24). In Osee propheta, Do­ minum præter me non noveris, el salvans non erit præter me (Ose. XIII, 4). In Isaia, Ego Deus, et non est præter me salvans : annuntiavi, et salvavi, et non erit in vobis alienus (Isa. XLIII, 11 ). Qui supra, Hæc dicit Dominus, qui fecit cælum; hic Deus qui exten­ dit terram , et fecit eam : non in vanum fecit eam, sed ut inhabitaretur. Ego sum, ego sum, et non est alius quis. Ego sum Deus, et non est al us (Isa. XLV, 18 ). Per meipsum juro, nisi prodierit de ore meo ju­ stitia, verba mea non reverientur : quoniam mihi flecte­ tur omne genu, et jurabitomnis lingua Deum a (Ibid., 22, 23 et 24).
3:24). In the prophet Hosea: You shall know no God besides Me, and there is no savior besides Me (Hos. 13:4). In Isaiah: I am God, and there is no savior besides Me: I have announced, and I have saved, and there was no stranger among you (Isa. 43:11-12). The same above: Thus says the Lord who made heaven; this God who stretched out the earth and made it: He did not make it in vain, but that it might be inhabited. I am, I am, and there is no other. I am God, and there is no other (Isa. 45:18). By Myself I swear, unless justice go forth from My mouth, My words shall not return: for to Me shall every knee bow, and every tongue shall swear by God (ibid., 22-24).
三章24節）。在何西阿先知書中：除我以外，你不可認別神；除我以外，並沒有救主（何西阿書十三章4節）。在以賽亞書中：惟有我是神，除我以外並無救主；我曾指示，也曾拯救，你們中間並無別神（以賽亞書四十三章11至12節）。同一先知在上文說：那創造諸天、鋪張大地、造成大地的神如此說：祂造大地不是使地荒涼，是要給人居住。我是耶和華，再沒有別神。我是神，再沒有別的（以賽亞書四十五章18節）。我指著自己起誓，公義從我口出，我的話絕不返回：萬膝必向我跪拜，萬口必指著神起誓（同章22至24節）。
12:14
Qui supra, A sæculo non audivimus, neque oculi nostri viderunt Deum præter te (Isa. LXIV, 4 ); et, Ante me non fuit Deus, et præter me non erit alius quis (Isa. XLIII, 10). Ego Deus primus, et ego in ea quce superveniunt (Isa. XLIV, 6). In corpore Psal­ morum, Quis Deus præter Dominum nostrum ( Psal. XVII, 32)? Item, Quia Deus magnus sicut Deus noster? Tu es Deus qui facis mirabilia solus (Paal. LXXVI, 15). Item, Sciant gentes quoniam nomen tibi Dominus : tu solus altissimus super omnem terram (Psal. LXXXII, 16). Hoc magis Filio competit. In Regnorum, Ezechias adversus Sennacherib, Domine Deus Israel, tu es Deus solus regum omnium terræ ( I V Reg. XIX, 15).
The same above: From of old we have not heard, neither have our eyes seen a God besides You (Isa. 64:4); and: Before Me there was no God, and after Me there shall be no other (Isa. 43:10). I am God, the first, and I am in the things that come to pass (Isa. 44:6). In the body of the Psalms: Who is God besides our Lord (Ps. 18:31)? Likewise: For who is a great God like our God? You are the God who does wonders alone (Ps. 77:13-14). Likewise: Let the nations know that Your name is the Lord: You alone are the Most High over all the earth (Ps. 83:18). This applies rather to the Son. In the books of Kings, Hezekiah against Sennacherib: O Lord God of Israel, You are the only God of all the kingdoms of the earth (2 Kings 19:15).
同一先知在上文說：自古以來，人未曾聽見、我們的眼也未曾看見在你以外有神（以賽亞書六十四章4節）；又說：在我以前沒有神，在我以後也必沒有別的（以賽亞書四十三章10節）。我是神，我是首先的，我也在那將要成就的事中（以賽亞書四十四章6節）。在詩篇集中：除耶和華我們的主以外，誰是神呢（詩篇十八篇31節）？又說：有何神大如我們的神呢？你是行奇事的神，惟有你（詩篇七十七篇13至14節）。又說：使萬民知道惟獨你名為耶和華，是全地以上的至高者（詩篇八十三篇18節）。這更適用於子。在列王紀中，希西家攻擊西拿基立時說：耶和華以色列的神啊，你是天下萬國惟一的神（列王紀下十九章15節）。
12:15
Qui supra, Dominus Deus noster, salvos nos fac de manu eorum : ut sciant omnia regna terræ quia tu es Dominus solus (Ibid., 19). Salomon in oratione ex­ pandit manus suas in coelum, et ait : Domine Deus Israel, non est similis tibi Deus nec in cælo sursum, neque in terra dcorsum (III Reg. VIII, 23). Et quam­ vis de uno Deo duo vel tria testimonia sufficerent, audiant tamen ii qui nobis duos d6os introducunt. Confitentur enim Deum Patrem, et Deum Filium : hoc sane verum est; sed qui non honorificat Filium sicut honorificat Patrem, hic impius est. Si enim debetur sacrificium vel honorificentia Patri, hoc de- betur et Filio.
The same above: O Lord our God, save us from their hand: that all the kingdoms of the earth may know that You are the Lord alone (ibid., 19). Solomon in prayer spread out his hands to heaven, and said: O Lord God of Israel, there is no God like You, neither in heaven above, nor on earth beneath (1 Kings 8:23). And although two or three testimonies concerning the one God would suffice, let those nevertheless hear who introduce to us two gods. For they confess God the Father, and God the Son: this indeed is true; but he who does not honor the Son as he honors the Father is impious. For if sacrifice or honor is owed to the Father, this is owed also to the Son.
同上文說：耶和華我們的神啊，求你救我們脫離他們的手，使地上萬國都知道惟獨你耶和華是神（同章19節）。所羅門禱告時向天舉手，說：耶和華以色列的神啊，天上地下沒有神可比你的（列王紀上八章23節）。雖然論獨一神只需兩三個見證便已足夠，然而讓那些向我們引進兩位神的人也聽罷。因為他們承認父神與子神：這固然是真的；但那不尊敬子如同尊敬父的，就是不虔的人。因為若祭祀或尊榮當歸給父，這也當歸給子。
12:16
At cum majorem asseris Patrem, Ini­ norem Filium, duos deos introducis : in utroque sa­ crilegus, et non audiendo, Dominus Deus tuus, Deus unus est (Deut. VI, 4 ), et non honorificando Filium sicut honorificas Patrem. Nullos gradus interposuit Filius. Interroga Patris qure honorificentia b. Tu conaris ad utrorumque contumeliam, et Patris, quia ejus Filius non auditur, de quo Pater dicit, Ipsum audite (Matth. XVII, 5), et Filii, quem in suo præ­ . cepto audes contemnere. Sed jam alia testimonia de æqualitate Patris et Filii proponantur. Testimonia de æqualitate Patris et Filii. 6.
But when you assert the Father to be greater, the Son lesser, you introduce two gods: in both respects sacrilegious, both by not hearing, The Lord your God is one God (Deut. 6:4), and by not honoring the Son as you honor the Father. The Son interposed no degrees. Ask what honor is due to the Father. You strive toward the contumely of both — of the Father, because His Son is not heard, of whom the Father says, Hear Him (Matt. 17:5), and of the Son, whom you dare to despise in His own precept. But now let other testimonies concerning the equality of the Father and the Son be set forth. Testimonies concerning the equality of the Father and the Son. 6.
但當你斷言父為大、子為小時，你就引進了兩位神：在兩方面都是褻瀆——既不聽從「耶和華你的神是獨一的主」（申命記六章4節），又不尊敬子如同你尊敬父。子並未設立任何等級。你且問當歸給父的是何等尊榮。你竟同時朝向對二者的侮慢——既侮慢父，因祂的子不蒙垂聽，而父論到子說：你們要聽祂（馬太福音十七章5節）；又侮慢子，你竟膽敢在祂自己的命令上藐視祂。但如今讓論到父與子同等的其他見證陳明出來。論父與子同等的見證。六。
12:17
In Apocalypsi, Et habebat in vestimento, vel in femore suo scriptum , Rex regum , et Dominus domi - nantium (Apoc. xix, 16 ; I Tim. vi, 15). Si de Patre hoc Apostolus dicit, hic manifeste de Filio dicitur. Ubi supra, Beatus et sanctus qui habet partem in re­ surrectione prima. In eis secunda mors non habet po­ testatem : sed erunt sacerdotes Dei et Christi ejus, et regnabunt cum eo (Apoc. xx, 6). Ubi supra, Ego sum a et ω ; initium et finis. Ego sitienti dabo fontem aquæ vitæ gratis. Qui ricerit, 538 possidebit hæc, et ero illi Deus, et ipse erit mihi filius (Apoc. XXI, 6). Ubi supra, Et templum non vidi in ea. Dominus enim Deus omnipotens est templum ejus, et Agnus (Ibid., 22).
In the Apocalypse: And He had written on His garment, and on His thigh: King of kings, and Lord of lords (Rev. 19:16; 1 Tim. 6:15). If the Apostle says this of the Father, here it is manifestly said of the Son. The same above: Blessed and holy is he who has part in the first resurrection. Over them the second death has no power: but they shall be priests of God and of His Christ, and shall reign with Him (Rev. 20:6). The same above: I am the Alpha and the Omega, the beginning and the end. To him who thirsts I will give of the fountain of the water of life freely. He who overcomes shall possess these things, and I will be his God, and he shall be My son (Rev. 21:6-7). The same above: And I saw no temple in it. For the Lord God almighty is its temple, and the Lamb (ibid., 22).
在啟示錄中：在祂衣服和大腿上有名寫著說：萬王之王，萬主之主（啟示錄十九章16節；提摩太前書六章15節）。使徒若論父這樣說，這裡明顯是論子而說的。同上文說：在頭一次復活有分的有福了、聖潔了。第二次的死在他們身上沒有權柄，他們必作神和基督的祭司，並要與祂一同作王（啟示錄二十章6節）。同上文說：我是阿拉法，我是俄梅戛；我是初，我是終。我要將生命泉的水白白賜給那口渴的人喝。得勝的要承受這些為業，我要作他的神，他要作我的兒子（啟示錄二十一章6至7節）。同上文說：我未見城內有殿，因主神全能者和羔羊為城的殿（同章22節）。
12:18
Nulla differentia. Ubi supra , Et ostendit mihi fluvium aquæ vitæ splendidum , procedeniem de sede Dei et Agni (Apoc. xxn , 1). Una sedes, non du.u. Ubi supra, Sedes Dei et Agni in illa erunt, et servient ei (Ibid., 3). In Epistola Joannis, Omnis qui non ma­ net in doctrina Christi, Deum non habet. Qui perma­ net in doctrina, et Filium et Patrem habet (II Joan 9). Filius prius. In Epistola Judæ, Dominatorem et Deum nostrum Jesum Christum negantes (Jud., 4). EI Deus, et Dominus. In Apocalypsi, Dicunt montibus et petris, Abscondite nos a facie sedentis in throno, et ab ira Agni : quoniam venit dies magnus irce ipsorum, et quis poterit stare (Apoc. VI, i6) ? Unum, vel æquale judicium.
No difference. The same above: And He showed me the shining river of the water of life, proceeding from the throne of God and of the Lamb (Rev. 22:1). One throne, not two. The same above: The throne of God and of the Lamb shall be in it, and they shall serve Him (ibid., 3). In the Epistle of John: Everyone who does not abide in the doctrine of Christ has not God. He who abides in the doctrine has both the Son and the Father (2 John 9). The Son first. In the Epistle of Jude: Denying our Ruler and God, Jesus Christ (Jude 4). Both God and Lord. In the Apocalypse: They say to the mountains and rocks, Hide us from the face of Him who sits on the throne, and from the wrath of the Lamb: for the great day of their wrath is come, and who shall be able to stand (Rev. 6:16-17)? One, or equal, judgment.
毫無分別。同上文說：天使又指示我一道生命水的河，明亮如水晶，從神和羔羊的寶座流出來（啟示錄二十二章1節）。是一個寶座，不是兩個。同上文說：神和羔羊的寶座必在城內，祂的僕人都要事奉祂（同章3節）。在約翰的書信中：凡不常守基督教訓的，就沒有神；常守這教訓的，就有子又有父（約翰二書9節）。子在先。在猶大的書信中：不認獨一的主宰、我們的主宰和神耶穌基督（猶大書4節）。既是神，又是主。在啟示錄中：他們向山和巖石說，倒在我們身上罷，把我們藏起來，躲避坐寶座者的面目和羔羊的忿怒，因為祂們忿怒的大日到了，誰能站得住呢（啟示錄六章16至17節）？是一個、或說是同等的審判。
12:19
Ubi supra, Salus Deo nostro et Agno (Apoc. VII, 10). Ubi supra, Factum est regnum hujus mundi, Domini Dei nostri, et Christi ejus, et regnabit in sæ- cula sæculorum (Apoc. xi, 15). Regnabit, non Regna­ bunt. Ubi supra, Et audivi vocem magnam ut cœlo dicentem, Facta est salus, et virius , et regnum Dei nostri, et potestas Christi ejus (Apoc. XII, 10). Nulla divisio. Ubi supra, Et vidi, et ecce Agnus stabat super montem Sion, et cum illo centum quadraginta quatuor millia, habentes nomen ejus, et nomen Patris ejus scriptum in frontibus suis (Apoc. XIV, 1). Nunquid præjudicat, quia Filius prior nominatus est, ubi una potestas est?
The same above: Salvation to our God and to the Lamb (Rev. 7:10). The same above: The kingdom of this world has become our Lord God's and His Christ's, and He shall reign forever and ever (Rev. 11:15). 'He shall reign,' not 'They shall reign.' The same above: And I heard a great voice as it were from heaven saying, Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ (Rev. 12:10). No division. The same above: And I looked, and behold, the Lamb stood upon Mount Sion, and with Him a hundred and forty-four thousand, having His name and the name of His Father written on their foreheads (Rev. 14:1). Does it prejudice anything that the Son was named first, where there is one power?
同上文說：願救恩歸與我們的神和羔羊（啟示錄七章10節）。同上文說：世上的國成了我主和主基督的國，祂要作王，直到永永遠遠（啟示錄十一章15節）。是「祂要作王」，不是「祂們要作王」。同上文說：我聽見在天上有大聲音說，我神的救恩、能力、國度，並祂基督的權柄，現在都來到了（啟示錄十二章10節）。毫無分割。同上文說：我又觀看，見羔羊站在錫安山上，同祂又有十四萬四千人，都有祂的名和祂父的名寫在額上（啟示錄十四章1節）。既是一個權柄，子先被題名，這豈有何妨礙嗎？
12:20
Ubi supra, Hi empti sunt ex hominibus, primitiæ Deo et Agno (Ibid., 4). Ubi supra, Hi cum Agno pugnabunt, et Agnus vincet eos : quia Dominus dominorum est, et Rex regum (Apoc. XVII, 14). Quid amplius habet Pater? Dicatur. Ad Hebræos, Abrahæ namque promittens Deus, quia neminem habuit per quem juraret majorem, juravit per semetipsum dicens (Hebr. vi, 13). Si de Palrc accipitur, visibilis erit ; si de Filio, major illo non erit. Pater in Evangelio, Ut omnes honorificent Filium , sicut honorificant Pa­ trem (Joan. v, 23). Et quia habet qui eum misit, hæc missio non de loco in locum. Nam et sol mittit ra­ dios, et non a se separatur.
The same above: These were bought from among men, the firstfruits to God and to the Lamb (ibid., 4). The same above: These shall fight with the Lamb, and the Lamb shall overcome them: for He is the Lord of lords, and King of kings (Rev. 17:14). What more does the Father have? Let it be said. To the Hebrews: For God, in making promise to Abraham, because He had no one greater by whom to swear, swore by Himself, saying (Heb. 6:13). If it is taken of the Father, He will be visible; if of the Son, none will be greater than He. The Father in the Gospel: That all may honor the Son, as they honor the Father (John 5:23). And in that He has one who sent Him, this sending is not from place to place. For the sun too sends forth its rays, and is not separated from itself.
同上文說：這些人是從人間買來的，作初熟的果子歸與神和羔羊（同章4節）。同上文說：他們要與羔羊爭戰，羔羊必勝過他們，因為羔羊是萬主之主、萬王之王（啟示錄十七章14節）。父還多有甚麼呢？請說出來。希伯來書上說：當初神應許亞伯拉罕的時候，因為沒有比自己更大可以指著起誓的，就指著自己起誓說（希伯來書六章13節）。這話若指父，則父成為可見的；若指子，則沒有比祂更大的了。福音中父說：叫人都尊敬子如同尊敬父（約翰福音五章23節）。至於祂有那差祂來的，這差遣並非從一處到另一處。因為太陽也發出光線，卻不與自己分離。
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Item , Sicut Pater vivi­ ficat mortuos , ita et Filius quos vult vivificat (Ibid., 21). Ecce Filius, quos vult; ecce Spiritus, ubi vult. Filius dicit Philippo : Qui me videt, videt et Patrem (Joan. XIV, 9). Et iterum : Non credis quia ego in Patre, et Pater in me eat (Joan. XIV, 1 1) ? Ecce æqua­ litas Patris et Filii Item, Pater, clarifica Filium tuum, ut et Filius tuus clarificet te (Joan. XVII, 1). Par po­ testas. Sed sufficiunt ista de æqualitate Filii cum Patre. Testimonia de Filii deitate. i. In Job : Qui extendit cœlum solus, et ambulat super mare tanquam super terram (Job ix, 8). In Je­ remia : Hic Deus noster, et non deputabitur alius absque eo;
Likewise: As the Father raises the dead and gives them life, so also the Son gives life to whom He will (ibid., 21). Behold the Son, 'to whom He will'; behold the Spirit, 'where He will.' The Son says to Philip: He who sees Me sees also the Father (John 14:9). And again: Do you not believe that I am in the Father, and the Father is in Me (John 14:11)? Behold the equality of the Father and the Son. Likewise: Father, glorify Your Son, that Your Son also may glorify You (John 17:1). Equal power. But these things concerning the equality of the Son with the Father suffice. Testimonies concerning the deity of the Son. 1. In Job: Who alone stretches out the heavens, and walks upon the sea as upon dry land (Job 9:8). In Jeremiah: This is our God, and no other shall be accounted besides Him;
又說：父怎樣叫死人起來，使他們活著，子也照樣隨自己的意思使人活著（同章21節）。看哪，子「隨自己的意思」；看哪，聖靈「隨自己的意思」（哥林多前書十二章11節）。子對腓力說：人看見了我，就是看見了父（約翰福音十四章9節）。又說：我在父裡面，父在我裡面，你不信嗎（約翰福音十四章11節）？看哪，這就是父與子的同等。又說：父啊，願你榮耀你的兒子，使你的兒子也榮耀你（約翰福音十七章1節）。同等的權能。但論到子與父同等的這些話已經足夠了。論子之神性的見證。一。在約伯記中：祂獨自鋪張蒼天，步行在海浪之上，如同行在乾地上（約伯記九章8節）。在耶利米書中：這是我們的神，除祂以外，別無可算為神的；
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qui invenit omnem viam prudentiæ, et de­ dit eam Jacob puero suo , et Israel dileclo suo. Post hæc in terris visus est, et cum hominibus conversa­ tus est (Baruch III , 36, 37, 38). Nunquid quia hic persona Filii expressa est, dicendo, Quia non deputa­ bitur alius absque eo , Patrem a deitate separamus ? In Isaia : Fatigata est Ægyptus, et negotiatio Æthio­ piæ. Multi ad te venient, et tui erunt servi; et ambu­ labunt post te , alligati compedibus ; et adorabunt te , et te deprecabuntur : quoniam in te est Deus , et tu es Deus solus, et nesciebamus : Deus Israel, 539 Salvator noster (Isa. XLV, 14, 15).
He who found out all the way of wisdom, and gave it to Jacob his servant, and to Israel his beloved. Afterward he was seen upon the earth, and conversed with men (Baruch 3:36-38). Do we, because the person of the Son is here set forth, when it says, 'Because there shall no other be counted beside him,' therefore separate the Father from the Godhead? In Isaiah: 'Egypt is wearied, and the traffic of Ethiopia. Many shall come to thee, and shall be thy servants; and they shall walk after thee bound with fetters; and they shall adore thee and make supplication to thee: for God is in thee, and thou art God alone, and we knew it not: the God of Israel, our Saviour' (Isa. 45:14-15).
祂尋見了智慧的一切道路，並將它賜給祂的僕人雅各，賜給祂的愛子以色列。此後祂在地上被人看見，並與人同住（巴路克三36-38）。難道因為此處明白指出聖子的位格，說：「除祂以外，別無他者可算」，我們就把聖父從神性中分離出來嗎？以賽亞書中說：「埃及疲乏了，古實的貿易也如此。許多人要歸向你，作你的僕人；他們必戴著鎖鏈跟隨你；他們要向你下拜，向你懇求，說：神真在你中間，你是獨一的神，我們卻不曉得。以色列的神啊，你是我們的救主」（賽四十五14-15）。
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In hoc clarissimo testimonio I non solum deitas Filii, sed et summa cum Patre ostenditur æqualitas. Nam quod ait, In te est Deus, et tu es Deus, hoc in Evangelio dictum est, Ego in Patre, et Pater in me est (Joan. XIV, 11). Ad Romanos : Quorum patres, et ex quibus Christus, qui est super omnia Deus benedictus in sæcula (Rom. ix , 5). Propria deitas Filii. Ad Corinthios secunda : Qui est imago invisibilis Dei (II Cor. iv, 4). Si imago, veritas. Ubi supra : Deus erat in Christo, mundum reconcilians sibi (11 Cor. v, 19). Si Deus totus, non ex parte. Ad Ephesios : Evangelizare incomprehensi­ biles divitias Christi (Ephes. III, 8). Nunquid Cliristi soLius, et non Patris? Ad Colossenses :
In this most clear testimony not only the Godhead of the Son, but also his supreme equality with the Father is shown. For what it says, 'God is in thee, and thou art God,' this is said in the Gospel: 'I am in the Father, and the Father in me' (John 14:11). To the Romans: 'Whose are the fathers, and of whom is Christ, who is over all things God blessed for ever' (Rom. 9:5). The proper Godhead of the Son. Second to the Corinthians: 'Who is the image of the invisible God' (2 Cor. 4:4). If the image, then the truth. In the same place: 'God was in Christ, reconciling the world to himself' (2 Cor. 5:19). If God, then wholly, not in part. To the Ephesians: 'To preach the unsearchable riches of Christ' (Eph. 3:8). Is it of Christ alone, and not of the Father? To the Colossians:
在這極其明白的見證中，不僅顯明了聖子的神性，也顯明了祂與聖父至高的同等。因為經上所說「神在你中間，你是神」，這與福音所言相同：「我在父裡面，父在我裡面」（約十四11）。羅馬書中說：「列祖是他們的，按肉體說，基督也是從他們出來的；祂是在萬有之上、永遠可稱頌的神」（羅九5）。這是聖子本有的神性。哥林多後書中說：「祂是那不能看見之神的像」（林後四4）。既是像，便是真體。同處又說：「神在基督裡，叫世人與自己和好」（林後五19）。既是神，便是全然的神，而非部分的。以弗所書中說：「傳揚基督那測不透的豐富」（弗三8）。這難道只屬於基督，而不屬於聖父嗎？歌羅西書中說：
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Quia in ipso complacuit habitare omnem plenitudinem divinitatis corporaliter (Coloss. II, 9). Hic adverte quia et omnem plenitudinem et divinitatem : ubi nihil est quod ad­ datur. Ubi supra : Ut ostenderet Deus divitias sacra­ menti sui inter gentes : quod eat Christus (Coloss. x, 27). Ecce, divitiae Dei Christus est. Ubi supra : Ut in agnitione sacramenti Dei, quod est Christus : in quo sunt omnes thesauri sapientiæ et scientiæ absconditi (Coloss. II, 3). Integra plenitudo. Ad Philippenses : Qui cum in forma Dei esset constitutus (Philip. JI, 6;. Audis formam, et negas aequalem ? Ubi supra : Ipse autem Deus Pater, et Dominus noster Jesus Christus dirigat viam nostram ad vos (I Thess.
Because in him it pleased that all the fulness of the Godhead should dwell bodily (Col. 2:9). Here note that it says both 'all the fulness' and 'the Godhead': where there is nothing that could be added. In the same place: 'That God might make known the riches of his mystery among the Gentiles: which is Christ' (Col. 1:27). Behold, the riches of God are Christ. In the same place: 'That they may come to the acknowledgement of the mystery of God, which is Christ: in whom are hid all the treasures of wisdom and knowledge' (Col. 2:2-3). The whole fulness. To the Philippians: 'Who being established in the form of God' (Phil. 2:6). Dost thou hear 'form,' and deniest him to be equal? In the same place: 'And may God himself the Father, and our Lord Jesus Christ, direct our way unto you' (1 Thess.
因為神本性一切的豐盛，都樂意有形有體地居住在祂裡面（西二9）。這裡當注意，經上既說「一切的豐盛」，又說「神性」：在此並無可增添之處。同處又說：「叫神將這奧祕的豐富在外邦人中彰顯出來，就是基督」（西一27）。看哪，神的豐富就是基督。同處又說：「使他們真知神的奧祕，就是基督；一切智慧知識的寶藏，都藏在祂裡面」（西二2-3）。這是完整的豐盛。腓立比書中說：「祂本有神的形像」（腓二6）。你既聽見「形像」，怎能否認祂與神同等呢？同處又說：「願神我們的父和我們的主耶穌基督，一直引領我們到你們那裡去」（帖前
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m, 11). Ecce ambo dirigunt: par potestas. Ad Timotheum prima: Ut serves mandatum irreprehensibile, usque ad adven­ tum Domini nostri Jesu Christi, quem suis temporibus ostendet beatus, et solus potens (I Tim. v, 14), etc. Nunquid quia dixit, Solus potens, excluditur Pater a potentia? Ad Titum : Illuxit autem omnibus homini­ bus gratia Dei, et Salvatoris nostri Jesu Christi (Tit. u, 11). Ubi supra (v. 13) : Exspectantes beatam spem et adventum gloriæ magni Dei et Salvatoris nostri Jesu Christi. Si magnus Deus Filius, nihil habet mi­ nus. Ubi supra : Cum autem benignitas et humanitas illuxit Salvatoris nostri Jesu Christi (Tit. III, 4). Hic nec humanitatem tacuit, nec divinitatem.
3:11). Behold, both direct: equal power. First to Timothy: 'That thou keep the commandment without spot, until the coming of our Lord Jesus Christ, whom in his times he shall show who is the blessed and only mighty one' (1 Tim. 6:14-15), and so forth. Is the Father, because it says 'the only mighty one,' excluded from power? To Titus: 'For the grace of God our Saviour hath appeared to all men' (Tit. 2:11). In the same place (v. 13): 'Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.' If the Son is the great God, he has nothing less. In the same place: 'But when the goodness and kindness of our Saviour Jesus Christ appeared' (Tit. 3:4). Here he was silent neither about his humanity nor about his divinity.
3:11）。看哪，二者一同引領：權能相等。提摩太前書中說：「你要守這命令，毫不玷污，直到我們的主耶穌基督顯現；到了日期，那可稱頌、獨有權能的神必將祂顯明出來」（提前六14-15）等等。難道因為說「獨有權能的」，聖父就被排除於權能之外嗎？提多書中說：「因為神救眾人的恩典已經顯明出來」（多二11）。同處（13節）又說：「等候所盼望的福，並等候至大的神和我們救主耶穌基督榮耀的顯現。」聖子既是至大的神，就毫無欠缺。同處又說：「但到了我們救主神的恩慈和慈愛顯明的時候」（多三4）。這裡祂既不隱瞞祂的人性，也不隱瞞祂的神性。
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Joan- nes ad Parthos : Ut credamus in vero Filio ejus Jesu Christo. Iiic est verus Deus, et vita æterna (1 Joan. v, 20). In hoc testimonio qui negat Filio perfectionem Dei, Antichrislus est. Petri secunda : Sic enim abun- danter ministrabitur vobis introitus in æternum re­ gnum Domini nostri et Salvatoris Jesu Christi (II Pet. i, 11). Et quamvis haec pauca testimonia de deitate Filii, quasi de magno mari ipsarum Scripturarum stilla elevata sit : cum omnis Scriptura tam ejus deitati quam etiam ejus pro assumpta carne huma­ nitati perhibeat testimonium, sicut ipse in Evan­ gelio secundum Joannem ait : Scrutamini Scriptu­ ras, quia vos putatis in ipsis vitam æternam habere :
John to the Parthians: 'That we may believe in his true Son Jesus Christ. This is the true God, and life eternal' (1 John 5:20). In this testimony, whoever denies to the Son the perfection of God is Antichrist. Second of Peter: 'For so shall be ministered to you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ' (2 Pet. 1:11). And although these few testimonies concerning the Godhead of the Son are, as it were, but a drop lifted from the great sea of the Scriptures themselves: since all Scripture bears witness both to his Godhead and also to the humanity which he took on for our sake, as he himself says in the Gospel according to John: 'Search the Scriptures, for you think in them to have life eternal:
約翰致帕提亞人書中說：「叫我們信祂真實的兒子耶穌基督。這是真神，也是永生」（約壹五20）。在這見證中，凡否認聖子具有神完全性的，就是敵基督。彼得後書中說：「這樣，必叫你們豐豐富富地得以進入我們主救主耶穌基督永遠的國」（彼後一11）。這些關於聖子神性的見證雖然稀少，彷彿只是從聖經那浩瀚大海中提起的一滴水，因為全部聖經都為祂的神性，也為祂為我們所取的人性作見證，正如祂自己在約翰福音中所說：「你們查考聖經，因你們以為內中有永生：
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et illæ sunt quæ testimonium perhibent de me (Joan. v, 39). Non ait, De nobis, ne duos introduceret deos. In Luca dixit ad eos Jesus : Hæc sunt verba quæ locutus sum vos , cum adhuc essem vobiscum: quoniam necesse est impleri omnia quæ scripta sunt in lege Moysi, et prophetis, et PsalMis, de me (Lur. XXIV, 44). Nunquid excludit Patrem a testimonio Scripturarum, quia et hic ait, De me? De omnipoten­ tia Filii in Salomone : Omnipotens sermo tuus, Do­ mine; de cœlis a regalibus sedibus venit (Sap. XVIII, 15). In Zacharia : O, fugite de terra aquilonis, dicit Dominus : eo quod ex quatuor ventis cœli colligam vos. Dicit Dominus : In Sion 540 salvamini qui ha­ bitatis in filia Babylonis.
and they are they which bear witness of me' (John 5:39). He did not say 'of us,' lest he should introduce two gods. In Luke Jesus said to them: 'These are the words which I spoke unto you while I was yet with you: that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me' (Luke 24:44). Does he exclude the Father from the testimony of the Scriptures, because here too he says 'concerning me'? Concerning the omnipotence of the Son, in Solomon: 'Thy almighty word, O Lord, from heaven, from thy royal throne, came down' (Wisd. 18:15). In Zechariah: 'O, flee ye from the land of the north, saith the Lord: for I have scattered you as the four winds of heaven. Escape to Sion, ye who dwell in the daughter of Babylon.'
這經正是為我作見證的」（約五39）。祂沒有說「為我們」，免得引進兩位神。路加福音中耶穌對他們說：「這就是我從前與你們同在之時所告訴你們的話，說：摩西的律法、先知的書和詩篇上所記關於我的話都必須應驗」（路二十四44）。難道因為這裡祂也說「關於我」，就把聖父從聖經的見證中排除嗎？論到聖子的全能，所羅門書中說：「主啊，你全能的話語從天上、從王的寶座降下」（智十八15）。撒迦利亞書中說：「哦，你們要從北方之地逃跑，這是主說的，因我曾將你們分散在天的四方。住在巴比倫女子那裡的哪，你們要逃往錫安。」
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Propter quod hæc dicit Do­ mninus omnipotens : Post gloriam misit me ad gentes quæ vos exspoliaverunt. Propter quod qui tangit vos, tanquam qui tangit pupillam oculi ejus. Propter quod inducam manum meam super eos, et erunt præda præ­ dantibus eos; et scietis qua Dominus omnipotens mi­ sit me (Zach. it, i et seq.). Sursum omnipotens dicit, deorsum omnipotens mittit: nunquid duo omnipo. tentes ? Amos propheta : Dominus qui tangit terram et movet eam, et lugebunt omnes commorantes in ea ; et ascendet sicut fluvius AEgypti, qui ædificat super cœlum ascensionem suam, et remissionem suam super terram confirmat: qui vocat aquas maris, et effundit eas super faciem terra :
For thus saith the Lord almighty: 'After the glory he hath sent me to the nations which spoiled you. For he that toucheth you, toucheth the apple of his eye. For behold, I will bring my hand upon them, and they shall be a prey to those who served them; and ye shall know that the Lord almighty hath sent me' (Zech. 2:8 and following). Above, the almighty speaks; below, the almighty sends: are there then two almighties? Amos the prophet: 'The Lord who toucheth the earth and it shall melt, and all that dwell therein shall mourn; and it shall rise up like the river of Egypt, who buildeth his ascension in heaven, and establisheth his remission upon the earth: who calleth the waters of the sea, and poureth them out upon the face of the earth:
因為全能的主如此說：「主為顯出榮耀之後，差遣我往那擄掠你們的列國去。因為凡觸動你們的，就是觸動祂眼中的瞳人。因我看，我必向他們動手，他們就必成為那服事他們之人的擄物；你們便知道是全能的主差遣了我」（亞二8及以下）。在上，全能者說話；在下，全能者差遣：難道有兩位全能者嗎？先知阿摩司說：「主觸動大地，地就融化，凡住在其中的都要悲哀；地必如埃及河漲起，祂在天上建造祂的樓閣，在地上安定祂的穹蒼；祂命海水、傾倒在地面上：
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Dominus omnipotens est no­ men ejus (Amos ix, 5). Nonne hæc omnia Filio intel­ liguntur convenire? qui descendens terram tetigit, passione commovit, et de terris ascendit in caelum, et super terram descendit e cœlo, sicut ipse promi­ sit in Apocalypsi (Cap. III, 14) : Hæc dicit qui est testis fidelis, initium creaturas Dei : Qui est, et qui erat, et qui venturus est, Dominus omnipotens (Apoc. i, 8). Movet, quia dixit, Initium creaturæ Dei; mo­ veat, quia dictum est, Dominus omnipotens : ut hoc, de deitate ; illud , quod natus est, de Maria Virgine. Testimonia de Trinitate. 8. In Evangelio : Ite, baptizate gentes in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19).
the Lord almighty is his name' (Amos 9:5-6). Do not all these things clearly belong to the Son? who in descending touched the earth, moved it by his passion, and from the earth ascended into heaven, and upon the earth descended from heaven, as he himself promised in the Apocalypse (ch. 3:14): 'These things saith he who is the faithful witness, the beginning of God's creation: Who is, and who was, and who is to come, the Lord almighty' (Rev. 1:8). It moves one, because it says, 'The beginning of God's creation'; let it move one, because it is said, 'The Lord almighty': so that this pertains to his Godhead; that other, that he was born of the Virgin Mary. Testimonies concerning the Trinity. 8. In the Gospel: 'Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit' (Matt. 28:19).
全能的主是祂的名」（摩九5-6）。這一切豈不都明顯歸於聖子嗎？祂降下時觸動了大地，藉受難震動了大地，又從地上升入天上，並從天降到地上，正如祂自己在啟示錄中所應許的（三14）：「那為阿們的、為誠信真實見證的、在神創造萬物之上為元首的，這樣說：昔在、今在、以後永在的全能主」（啟一8）。「神創造萬物之元首」這話令人費解；「全能的主」這話也令人費解：前者屬於祂的神性；後者則指祂由童貞女馬利亞所生。論三位一體的見證。八、福音中說：「你們要去，奉父、子、聖靈的名給萬民施洗」（太二十八19）。
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In nonine, non In nominibus. Item : Simile est re­ gnum cælorum mulieri quæ abscondit fermentum in farinæ satis tribus, donec fermentaretur totum (Matth. XIII, 33). Hic mulier ponitur Ecclesia, quæ æquis ponderibus fidem Patris, et Filii, et Spiritus sancti iu corda credentium abscondit.InApocalypsi : Sanctus. sanctus, sanctus Dominus Deus Sabaoth (Apoc. IV, 8). Tertio audio sanctus , et unum Domiuum Deum. Ubi supra : Et dixit mihi angelus : Hæc verba vera Dei sunt. Et cecidi ante pedes ejus ut adorarem eum; et dixit mihi: Vide ne feceris; conservus tuus sum, et fratrum tuorum habentium testimonium Jesu, et spiri­ tus prophetiæ (Apoc. xix, 9, 10).
In the name, not in the names. Again: 'The kingdom of heaven is like unto a woman who hid leaven in three measures of meal, till the whole was leavened' (Matt. 13:33). Here the woman is set for the Church, which with equal weights hides the faith of the Father, and of the Son, and of the Holy Spirit in the hearts of believers. In the Apocalypse: 'Holy, holy, holy, the Lord God of hosts' (Rev. 4:8). Three times I hear 'holy,' and one Lord God. In the same place: 'And the angel said to me: These words of God are true. And I fell before his feet to adore him; and he said to me: See thou do it not; I am thy fellow-servant, and of thy brethren who have the testimony of Jesus, and of the spirit of prophecy' (Rev. 19:9-10).
是奉「名」，而不是奉「眾名」。又說：「天國好像麵酵，有婦人拿來，藏在三斗麵裡，直等全團都發起來」（太十三33）。這裡婦人代表教會，她以相等的份量，將對父、對子、對聖靈的信心藏在信徒的心中。啟示錄中說：「聖哉，聖哉，聖哉，主神，全能者」（啟四8）。我三次聽見「聖哉」，卻是一位主神。同處又說：「天使對我說：這些話是神真實的話。我就俯伏在他腳前要拜他。他對我說：千萬不可！我與你和你那些為耶穌作見證、有預言之靈的弟兄同是作僕人的」（啟十九9-10）。
12:31
Quid tam luce cla­ rius ad ostendendam Trinitatem, nisi verba vera Pa­ tris, testimonium Filii, donum prophetiæ Spiritus sancti? In Psalmis : Apud te est fons vitae , et in lu­ mine tuo videbimus lumen (Psal. XXXV, 10). Apud Deum Patrem fons vitæ Christus ; et quia lumen est in ipso , illuminator videtur Spiritus sanctus: quia qui Spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). In psalmo LXVI, 8 : Benedicat nes Deus , Deus noster, benedicat nos Deus , et metuant eum omnes fines terræ. Ter audio Deum, et unum prædicat metuendum. In Epistola Joannis : Tres sunt in cœlo qui testimonium reddunt, Pater , Verbum, et Spiritus : et tres unum sunt ( I Joan. v, 7).
What could be clearer than light to show forth the Trinity, than the true words of the Father, the testimony of the Son, the gift of prophecy of the Holy Spirit? In the Psalms: 'With thee is the fountain of life, and in thy light we shall see light' (Ps. 35:10). With God the Father is the fountain of life, Christ; and because there is light in him, the Holy Spirit is seen as the illuminator: for whoever has not the Spirit of Christ, he is none of his (Rom. 8:9). In Psalm 66:8: 'May God, our God, bless us; may God bless us, and let all the ends of the earth fear him.' Three times I hear 'God,' and it proclaims one to be feared. In the Epistle of John: 'There are three in heaven who bear witness, the Father, the Word, and the Spirit: and these three are one' (1 John 5:7).
還有什麼比光更明亮，能顯明三位一體，勝過聖父真實的話語、聖子的見證、聖靈預言的恩賜呢？詩篇中說：「因為在你那裡有生命的源頭；在你的光中，我們必得見光」（詩三十六9）。在聖父神那裡有生命的源頭，就是基督；因祂裡面有光，聖靈便顯為那賜光照者：因為人若沒有基督的靈，就不是屬基督的（羅八9）。詩篇六十七7中說：「神，就是我們的神，要賜福給我們；神要賜福給我們，地的四極都要敬畏祂。」我三次聽見「神」，卻宣告要敬畏獨一者。約翰書信中說：「在天上作見證的有三，就是父、道、聖靈；這三樣乃是一個」（約壹五7）。
12:32
Quid di­ cam de patriarcha Abraham? qui cum trium speciem virorum videret, unum in eis Deum cognovit , cum dicit: Dominator Domine (Gen. XVIII, 3). Corporali ministerio tribus exhibet humanitatis officium; ab uno tamen prolis suscepit beneiicium , dum dicitur ei : Ad hoc tempus veniam, et erit Saræ filius (vers. 10). Non dixit veniemus, sed veniam : ne plebem deorum introducere videretur. Nam ut noveris Tri­ nitatem simul habitare , 541 simul immunditiam declinare , audi quid in Evangelio Dominus dicat: Qui me diligit diligetur a Patre meo, et ego diligam eum (Joan. xiv, 21); et, Veniemus, ego et Pater meus, et mansionem apud illum faciemus (v. 23).
What shall I say of the patriarch Abraham? who, when he saw the appearance of three men, recognized in them one God, when he says: 'Lord Master' (Gen. 18:3). By bodily ministry he renders to the three the office of hospitality; yet from one he received the benefit of offspring, when it was said to him: 'At this time I will come, and Sarah shall have a son' (v. 10). He did not say 'we will come,' but 'I will come': lest he should seem to introduce a people of gods. For that you may know the Trinity to dwell together, and together to turn away impurity, hear what the Lord says in the Gospel: 'He that loveth me shall be loved by my Father, and I will love him' (John 14:21); and, 'We will come, I and my Father, and will make our abode with him' (v. 23).
論到族長亞伯拉罕，我還能說什麼呢？他看見三個人的形狀時，卻在他們當中認出一位神，因他說：「主，我的主」（創十八3）。他以身體的服事，向那三位盡了接待的本分；然而他從一位領受了子嗣的恩惠，因有話對他說：「到了時候，我必再來，撒拉必生一個兒子」（10節）。他沒有說「我們必來」，而說「我必來」，免得顯得引進眾神之民。為叫你知道三位一體是同住的、同樣一起遠離污穢的，請聽主在福音中所說：「愛我的，必蒙我父愛他，我也要愛他」（約十四21）；又說：「我與我父要來到他那裡，與他同住」（23節）。
12:33
Ecce, Pater et Filius unam habitant mansionem. Quid Spiritus sanctus? Audi Apostolum dicentem : Templum Dei estis , et Spiritus Dei habitat in vobis (1 Cor. III, 16). Ostensus est Pater, et Filius, et Spi­ ritus sanctus simul habitare; ostendatur ipsa Trini­ tas simul immunditiam declinare. Apud Salomonem habes : Perversae autem cogitationes separant a Deo: hoc de Patre. Quoniam in malivolam animam non in­ troibit Sapientia : hoc de Filio. Spiritus enim san­ atus disciplinæ effugiet fictum, et auferet se a cogitatio­ nibus quæ sunt sine intellectu (Sap. It 3,4, 5): hoc de Spiritu sancto.
Behold, the Father and the Son dwell in one abode. What of the Holy Spirit? Hear the Apostle saying: 'You are the temple of God, and the Spirit of God dwelleth in you' (1 Cor. 3:16). It has been shown that the Father, and the Son, and the Holy Spirit dwell together; let it be shown that the same Trinity together turns away impurity. In Solomon you have: 'But perverse thoughts separate from God': this concerning the Father. 'For wisdom will not enter into a malicious soul': this concerning the Son. 'For the holy spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding' (Wisd. 1:3-5): this concerning the Holy Spirit.
看哪，父與子同住一個居所。那麼聖靈呢？請聽使徒所說：「你們是神的殿，神的靈住在你們裡頭」（林前三16）。既已顯明父、子、聖靈同住，也當顯明這同一三位一體同樣遠離污穢。所羅門書中你可讀到：「乖僻的思念使人與神分離」：這指聖父。「因為智慧必不進入詭詐的心」：這指聖子。「聖潔管教之靈必躲避詭詐，也必離開那沒有悟性的思念」（智一3-5）：這指聖靈。
12:34
Sed ut compendio intellectus, Scripturae sensum de natura Trinitatis uniter dicen­ tem colligas , in Exodo item habes : Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob (Exod. III, 6). In psalmo : Vivit Dominus, et benedictus Deus meuis, et exaltetur Deus salutis meæ (Psal. XVII, 47). Paulus: Idem Spiritus, idem Dominus, idem Deus (1 Cor. XII, 4, 5, 6). Nunquid offendit catholicum sensum quia Spiritus prius nominatus est? Item si Dominum quæras ipsam Trinitatem dictam , audi: Afferte Do­ mino gloriam et honorem, afferte Domino gloriam no­ mini ejus (Psal. XXVIII, 2). Quia Rex ipsa Trinitas : Auferte portas, principes, vestras, et elevamini, porta æternales, et introibit Rex gloriæ.
But that you may gather, for a summary of understanding, the meaning of Scripture speaking with one voice concerning the nature of the Trinity, in Exodus you likewise have: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob' (Exod. 3:6). In the Psalm: 'The Lord liveth, and blessed be my God, and let the God of my salvation be exalted' (Ps. 17:47). Paul: 'The same Spirit, the same Lord, the same God' (1 Cor. 12:4-6). Does it offend the catholic sense that the Spirit is named first? Again, if you seek the Lord as naming the Trinity itself, hear: 'Bring to the Lord glory and honour, bring to the Lord glory to his name' (Ps. 28:2). Because the King is the Trinity itself: 'Lift up your gates, ye princes, and be ye lifted up, ye everlasting gates, and the King of glory shall enter in.'
但為叫你能簡要地領會聖經論到三位一體之本性時所發出的一致之言，出埃及記中你也有：「我是亞伯拉罕的神，以撒的神，雅各的神」（出三6）。詩篇中說：「主是永生的！我的磐石是應當稱頌的！願拯救我的神被尊為至上」（詩十八46）。保羅說：「靈是同一位，主是同一位，神是同一位」（林前十二4-6）。難道因為聖靈被先題名，就冒犯了大公的見解嗎？再者，你若尋求那被稱為三位一體的主，請聽：「要將榮耀能力歸給主，要將祂名的榮耀歸給主」（詩二十九2）。因為那王正是三位一體：「眾君王啊，你們要抬起頭來；永久的門戶啊，你們要被舉起，那榮耀的王將要進來。」
12:35
Quis est iste Rex gloriæ? Dominus virtutum ipse est Rex gloriæ (Psal. XXIII, 9). Testimonium datum, Deum tertio repeti- tum, Dominum tertio appellatum Regem. Nec dii, nec domini, nec reges distincti sunt, quia in trina nomina et personas discernuntur : nam una deMas, unum dominium , unum regale imperium. Qui huic veritati studio male vincendi contradicit, non dico dainnabitur, sed jam damnatus est. Testimonia de Spiritu sancto, quia Deus est. 9. In principio libri Genesis : Et Spiritu, Dei fere­ batur super aquas (Genes. i, 2) : qui in figura ba­ ptismi aquas sanctificaret,non qui lassando pausaret. In Job :
Who is this King of glory? The Lord of hosts, he is the King of glory (Ps. 23:9-10). The testimony is given: God is repeated three times, the Lord is three times called King. Neither gods, nor lords, nor kings are made distinct, because they are distinguished into three names and persons: for there is one Godhead, one lordship, one royal empire. Whoever, out of zeal for winning wickedly, contradicts this truth, I do not say he shall be damned, but he is already damned. Testimonies concerning the Holy Spirit, that he is God. 9. In the beginning of the book of Genesis: 'And the Spirit of God moved over the waters' (Gen. 1:2): he who was to sanctify the waters as a figure of baptism, not one who rested from weariness. In Job:
這榮耀的王是誰呢？萬軍之主，祂就是榮耀的王（詩二十四10）。這見證已經賜下：「神」重複三次，「主」三次被稱為王。神不分為多、主不分為多、王也不分為多，因為他們只在三個名稱和位格上有所區分：因為只有一個神性、一個主權、一個王的統治。凡出於惡意求勝的心而抵擋這真理的人，我不說他將被定罪，而說他已經被定罪了。論聖靈是神的見證。九、創世記卷首說：「神的靈運行在水面上」（創一2）：祂正是那要使水成聖、作為洗禮之預表的，而不是因疲乏而歇息的。約伯記中說：
12:36
Spiritus divinus est qui fecit me, et Spiritus Omnipotentis qui docet me (Job XXXIII, 4). In divini­ late perfectio. In Evangelio : Spiritus est Deus, et qui adorant eum, in spiritu et veritate oportet adorare (Joan. IV, 24). Item : Non enim ad mensuram dat Deus Spiritum (Joan. III, 31). Ecce Spiritus immen­ sus cat. Ad Nicodemum: Spiritus enim ubi vult spirat, et vocem ejus audis, et nescis unde veniat vel quo va­ dat (Ibid., 8). Quando audis, Ubi vult, propria po­ testas est. In seipso Christus: Spiritus Domini super me (Luc. IV, 18). Nisi pius revocet has voces intelle­ ctus, major erit Spiritus Filio. Item : Jesus repletus Spiritu sancto, reversus eat ab Jordane (Ibid., 1).
'The divine Spirit is he that made me, and the Spirit of the Almighty that teacheth me' (Job 33:4). Perfection in divinity. In the Gospel: 'God is a Spirit, and they that adore him must adore in spirit and in truth' (John 4:24). Again: 'For God giveth not the Spirit by measure' (John 3:34). Behold, the Spirit is immense. To Nicodemus: 'For the Spirit breatheth where he will, and thou hearest his voice, but knowest not whence he cometh or whither he goeth' (John 3:8). When thou hearest 'where he will,' it is a proper power. Christ concerning himself: 'The Spirit of the Lord is upon me' (Luke 4:18). Unless a devout understanding recall these sayings, the Spirit will be greater than the Son. Again: 'Jesus, being full of the Holy Spirit, returned from the Jordan' (Luke 4:1).
「神的靈造了我，全能者的氣使我得生」（伯三十三4）。這是神性中的完全。福音中說：「神是靈，所以拜祂的必須用心靈和誠實拜祂」（約四24）。又說：「因為神賜靈給祂，是沒有限量的」（約三34）。看哪，聖靈是無限的。對尼哥底母說：「風隨著意思吹，你聽見風的響聲，卻不曉得從哪裡來，往哪裡去」（約三8）。你既聽見「隨著意思」，這便是本有的權能。基督論到自己說：「主的靈在我身上」（路四18）。若不是敬虔的悟性使人正確理解這些話，聖靈就會比聖子更大了。又說：「耶穌被聖靈充滿，從約旦河回來」（路四1）。
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