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61. Visis Antichristi prodigiis, electi turbabuntur et titubabunt. Ut in errore plene capiantur fieri non po test. — Oculorum quippe acies fumo sauciatur. Fumus ergo de ejus naribus procedere dicitur, quia de miraculorum ejus insidiis ad momentum caliginosa dubietas etiam in electorum corde generatur. De Leviathan naribus fumus exit, quia ex ejus prodigiis mendacibus etiam bonarum mentium oculos trepidationis caligo confundit. Tunc namque in electorum cordibus conspectis tErribilibus lignis, obscura cogitatio conglobatur. Unde 1112 hoc quod jam supra protulimus veritatis ore per Evangelium dicitur:
61. Having seen the prodigies of Antichrist, the elect shall be troubled and shall waver. That they be fully taken in error cannot come to pass. — For the keenness of the eyes is wounded by smoke. Smoke therefore is said to proceed from his nostrils, because from the snares of his miracles a shadowy doubt is for a moment generated even in the heart of the elect. From the nostrils of Leviathan smoke goes out, because from his lying prodigies the cloud of trepidation confounds even the eyes of good minds. For then in the hearts of the elect, when terrible signs are beheld, a dark thought is gathered into a mass. Whence this which we have already set forth above is said by the mouth of Truth through the Gospel:
六十一、選民見了敵基督的奇事，必受攪擾、必致動搖。但他們完全陷於錯謬乃是不可能發生的。——因為眼睛的敏銳被煙所傷。所以說煙從牠的鼻孔而出，因為從牠神蹟的網羅中，甚至在選民心中也頃刻生出一片昏暗的疑惑。煙從利未雅坦的鼻孔而出，因為從牠虛謊的奇事中，戰慄的雲霧甚至攪亂了良善心靈的眼睛。因為那時，當可怕的神蹟被看見時，在選民心中便聚集成一團黑暗的思念。因此我們上面已陳明的這話，藉福音由真理之口說出：
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Surgent pseudochristi et pseudoprophetœ, et dabunt ligna a et prodigia, ita ut in errorena inducantur, si fieri potelt, etiam electi ( Marc. XIII, 22). Qua in re valde quaerendum est quomodo aut hi qui electi sunt induci in errorem possunt, aut cur Si fieri poteat quasi ex dubietate subditur, cum quid b faciendum sit Dominus omnia praesciens præstolatur. Sed quia electorum cor et trepida cogitatione concutitur, et tamen eorum constantia non movetur, una hac sententia Dominus utrumque complexus est, dicens: Ita ut in errorem inducantur, si fieri potest, eliam electi. Quasi enim jatn errare est in cogitatione titubare;
'There shall arise false Christs and false prophets, and shall give signs and prodigies, so that, if it were possible, even the elect should be led into error' (Mark XIII, 22). In which matter it must be greatly inquired how either they who are elect can be led into error, or why 'if it be possible' is subjoined as though from doubt, when the Lord, foreknowing all things, awaits what is to be done. But because the heart of the elect is both shaken with trembling thought, and yet their constancy is not moved, the Lord has embraced both in this one sentence, saying: 'So that they should be led into error, if it be possible, even the elect.' For to err, as it were, is already to waver in thought;
『必有假基督、假先知起來，行神蹟奇事，若是能行，就連選民也要迷惑了』（馬可福音十三章22節）。在這件事上必須大大探究：那既是選民的人怎能被引入錯謬，或為何『若是能行』彷彿出於疑惑而被補上，既然主既預知一切，正等候那當成之事。但因選民的心一面被戰兢的思念所震撼，其堅定卻不被動搖，所以主在這一句話中兼容二者，說：『若是能行，就連選民也要被引入錯謬。』因為彷彿在思念中動搖，就已算是迷惑；
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sed proUnus Si fierå potest subjungitur, quia procul dubio fieri non potest ut in errore c plene electi capiantur. Bene autem in hac fumi caligine ipse etiam animorum fervor exprimitur cum protinus subinfertur:
but immediately 'if it be possible' is subjoined, because without doubt it cannot come to pass that the elect be fully taken in error. And well in this smoky darkness is expressed also the very fervour of their spirits, when it is at once subjoined:
但隨即補上『若是能行』，因為選民完全陷於錯謬乃是無疑不可能發生的。而在這煙霧的黑暗中，也恰當地表達出他們心靈的熱切本身，隨即補述說：