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Works 5 part 1/10

Latin original · 37 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 5:1–5:37 (349 verses in all)

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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).
5:1
LIBRI TRES. PRÆFATIO. 357 Dudum, dilectisimi fratres, in Neapoli, urbe Campaniæ constitutus, cujusdam Varimadi Arianæ sectæ diaconi propositionibns, a quodam Studioso ac re­ ligiosi simo viro mihi oblatis, rustico quidem sermone respondens, in uno corpore simul de unitate Trini­ tatis libellos d gessi.
THREE BOOKS. PREFACE. Some while ago, dearly beloved brethren, while established at Naples, a city of Campania, replying in rustic speech to the propositions of a certain Varimadus, a deacon of the Arian sect, which had been laid before me by a certain zealous and most religious man, I composed in one volume, all together, little books on the unity of the Trinity.
三卷書。序言。親愛的弟兄們，不久之前，我寄居在坎帕尼亞的城邑那不勒斯時，有一位熱心而極其虔誠的人，將某位亞流派執事瓦里馬都斯的論點呈交於我，我便以鄉野粗淺之言作答，將論三位一體合一的數篇小書，全部彙集於一卷之中。
5:2
Sed quia nunc comperimus, eos n hil velle sibi privatis verbis opponi, sed magis pro­ positiones suas desiderant testimoniorum virtutibus oppugnari, mediocribus et ingenii tardioribus con­ sulentes, ita sancto nos Spiritu adjuvante, respon­ sionem nostram universis eorum objectionibus testi­ monialiter coaptavimus, ut is qui legerit, non nudis, ut solent objicere, verbis, sed legalibus valeat refel­ lere documentis; ut omni ex parte convicti confin­ dantur, et ad nihilum redigantur qui super funda­ mentum prophetarum et apos olorum dogmata, talia figmenta construere moliuntur. Quod ædificium, quia non auro et argento, neque lapidibus pretiosis, sed ligno fcnoquc et stipulæ comparatur ?
But since we have now learned that they wish nothing to be opposed to them by private words, but rather desire that their propositions be assailed by the force of testimonies, then—taking counsel for the lowly and those slower of wit, and so with the Holy Spirit helping us—we have fitted our answer testimonially to all their objections, so that he who reads it may be able to refute them not with bare words, as they are wont to object, but with lawful documents; so that, convicted on every side, they may be confounded and reduced to nothing, who strive to construct such fictions upon the foundation of the prophets and the apostles. Which building, since it is compared not to gold and silver, nor to precious stones, but to wood and hay and stubble—
但既然我們如今得知他們不願有人以一己之言來反駁他們，反倒願其論點受見證之力的攻擊，於是——為照顧那卑微的、智思較遲鈍的人，並靠聖靈的幫助——我們將我們的回答，以見證的方式配合他們一切的反對，使讀者得以不僅用空言（如他們慣常反駁那般），乃能用合法的文獻來駁倒他們；好叫那些竭力要在先知與使徒的根基上建造這等虛構之物的人，從各方面被駁倒、被羞辱、歸於虛無。這建造既不是比作金、銀、寶石，乃是比作草木、禾稭——
5:3
Cum juxta Apostoli dictum (/ Cor. ut, 13) in 358 ultimo die fuerit igne consumptum, necesse est ut in suo pa­ tiantur opere detrimentum : quia difficilius possunt bu;usmoli a pravi dogmatis cursu averti et meliora sectari : quoniam tantum sibi de spiritu auxerunt p æsumptionis audaciam, ut ad veritatem fidei nun-. quam omnino perveniant. Possunt enim caritatem fraternitatis assequi, et fidem cum catholicis tenere perfectam, si de solius Dei potentia, et non de infide­ lium regum sibi gloriarentur superbia.
since, according to the saying of the Apostle (1 Cor. 3:13), on the last day it shall be consumed by fire, it is necessary that they suffer loss in their work: because such men can only with greater difficulty be turned aside from the course of a depraved dogma and follow better things; since they have so increased for themselves out of the spirit the audacity of presumption, that they may never at all attain to the truth of the faith. For they could attain the charity of brotherhood, and hold the perfect faith together with catholics, if they would glory in the power of God alone, and not in the pride of unbelieving kings.
既然照使徒所言（林前三13），在末日它必被火焚燒，他們就必在自己的工程上受虧損：因為這等人極難被人從敗壞教義的途徑上轉回，去追隨更美之事；既然他們在心靈中如此增長了僭妄的膽量，便永遠絕不能達到信仰的真理。因為他們本可獲得弟兄之愛，並與大公教徒同持守完全的信仰，只要他們單以神的大能為誇耀，而不以不信之君王的驕傲為誇耀。
5:4
lis igitur cum a defensoribus catholicae fidei cœperint jure constringi, et nullum sibi subterfugiendi locum viderint suffra­ gari, versutias quasdam inanium verborum solita temeritate non desinunt callida subtilitate contexcre ; dicentes quod ea quæ Dominus Salvator noster in Evaugeliis de sua divinitate locutus est, divinarum relicto tramite licterarum ; quibusdam interpretatio­ nibus universa ad caruis substantiam referunt; dum ipsi potius in eo ipso quod dixit: Pater major me est (Joan. xiv, 28). Et, Ipse me misit. Et, Non veni fa­ cere volunta ew meam, sed voluntatem ejus qui me misit (Joan. VI, 38). Et, Transeat a me calix isse; non sicut ego volo, sed sicut tu (Luc. XXII, 42);
When these men, therefore, begin to be rightly constrained by the defenders of the catholic faith, and see no place of escape to favor them, they do not cease, with their accustomed rashness and cunning subtlety, to weave certain crafty tricks of empty words; saying that the things which the Lord our Savior spoke in the Gospels concerning his divinity—having forsaken the path of the divine letters—they refer wholly, by certain interpretations, to the substance of the flesh; whereas it is rather in that very thing which he said: The Father is greater than I (John 14:28). And, He sent me. And, I came not to do my own will, but the will of him who sent me (John 6:38). And, Let this cup pass from me; yet not as I will, but as you will (Luke 22:42);
故此這些人一旦開始被大公信仰的辯護者依理駁倒，又見無處可逃以助己時，便不停止以他們慣有的鹵莽和狡詐的細巧，編織空言的某些詭計；他們說，我們救主在福音書中論到自己神性所說的話——他們離棄了神聖典籍的正道——便用某些解釋將之全然歸於肉體的本質；其實倒不如說，正是在祂所說的這些話裏：「父是比我大的」（約十四28）。並「祂差了我來」。並「我來不是要按自己的意思行，乃是要按那差我來者的意思行」（約六38）。並「叫這杯離開我；然而不要照我的意思，只要照你的意思」（路二十二42）；
5:5
non in forma servi in qua homo est, astruunt eum Patri æquari non posse, sed in natura qua Deus est; infe­ noris ab eodem judicant esse substantiæ. Quod uti­ que non dicerent, si eumdem Filium, Deum verum, de Deo vero genitum catholice credidissent. Natura igitur Dei nec augetur, singularis in unitate manendo; nec minuitur de se Filium generando; et manens ju­ giter in semetipsa perfecta divinitas, idemque erit etiam in perpetuum, quod ab initio erat, antequam cœlum et terram, et omnia elementa legimus acce­ pisse principium.
they assert that not in the form of a servant, in which he is man, but in the nature in which he is God, he cannot be made equal to the Father; they judge him to be of an inferior substance to the same. Which assuredly they would not say, if they had catholicly believed the same Son to be true God, begotten of true God. The nature of God, therefore, is neither increased—remaining singular in unity—nor diminished by generating the Son of himself; and the perfect divinity, remaining perpetually in itself, will be the same even forever, which it was from the beginning, before we read that heaven and earth and all the elements received their beginning.
他們斷言：祂不能與父同等，並非在祂為人的「奴僕的形像」中如此，乃是在祂為神的「本性」中如此；他們判定祂在這本性上比父有較低的本質。倘若他們曾依大公信仰相信那同一位聖子乃是由真神所生的真神，他們斷不會說這話。故此，神的本性既不增添——因祂在合一中保持獨一——也不因從自己生出聖子而減損；那完全的神性恆久存於自身，直到永遠仍是它從起初所是的，就是在我們所讀到天地及一切元素得了開端之先所是的。
5:6
Nunc itaque omissis superfluis et inconditis verbis, quæ ab eis in subversionem fidelium proferuntur, ad ea nunc refellenda pergamus, quæ ex illorum infidelitatis industria, in necem innocen­ tium animarum posita esse cognoscimus. Illorum igitur jam dicta ponenda sunt, quæ ipst adversus nni­ tatem Trinitatis audacter ac temere posucrunt ut testimoniis testimonia consequenter adhibita, perfi­ dorum tandem superbia comprimatur. Potens est autem ineffabilis 359 Trinitas, ut illa quæ ad sui venerationis cultum pertinent testimonia, cultoribus suis non solum de Veteri , sed etiam de Novo procuret Testamento, quibus vcritas catholicæ fidei compro­ betur, et Arianorum falsitas destruatur.
Now therefore, the superfluous and disordered words which are brought forth by them for the subversion of the faithful being set aside, let us now proceed to refute those things which we know to have been set down, by the industry of their unbelief, for the destruction of innocent souls. Therefore their already spoken sayings must now be set down, which they themselves have boldly and rashly put forward against the unity of the Trinity, so that, testimonies being consequently applied to testimonies, the pride of the faithless may at length be repressed. For the ineffable Trinity is powerful to procure for its worshipers those testimonies which pertain to the cult of its veneration, not only from the Old, but also from the New Testament, by which the truth of the catholic faith may be proved and the falsehood of the Arians destroyed.
故此如今，將他們為傾覆信徒所提出的那些多餘而雜亂的話撇在一旁，讓我們進而駁倒那些——我們知道是出於他們不信的處心積慮、為要殘害無辜靈魂而設立的——言論。所以他們已說過的那些話如今必須列出，就是他們自己膽大鹵莽地提出來抵擋三位一體之合一的話，好叫見證接連加於見證之上，使那悖逆者的驕傲終得壓制。因為那不可言喻的三位一體大有能力，能為敬拜祂的人謀取那些關乎敬奉祂之事的見證，不僅出於舊約，也出於新約，藉以證明大公信仰的真理，並摧毀亞流派的虛謊。
5:7
Te quoque lector admoneo ut omnia documenta, qua; adversum hanc hæresim ex divinis congesta sunt Scripturis. sagaci mente perquiras; illa præcipue quae de Patre, et Filio et Spiritu sancto, trifaria conjunctione in fine hujus operis sunt posita, sobrie et vigilanter inspi­ cias : et iis proculdubio Patris, et Filii et Spiritus sancti, unam eamdemque inseparabilem, et perpe­ tuam doceberis esse substantiam. QUOD FILIUS SIT UNUS DEUS CUM PATRE. CAPUT PRIMUM. De Trinitate. Si dixerint : quæ unitas Trinitatis divinis lectioni­ bus poterit edoeeri, cum reque tres unum, neque vous in tribus possit proprie approbari ? Responsio.
You too, reader, I admonish that you investigate with sagacious mind all the documents which have been gathered out of the divine Scriptures against this heresy; and especially those which concerning the Father, and the Son, and the Holy Spirit, in a threefold conjunction, are placed at the end of this work—inspect them soberly and vigilantly: and from them, beyond all doubt, you shall be taught that of the Father, and of the Son, and of the Holy Spirit there is one and the same inseparable and perpetual substance. THAT THE SON IS ONE GOD WITH THE FATHER. CHAPTER ONE. Concerning the Trinity. If they should say: What unity of the Trinity can be taught from the divine readings, since neither can three be properly approved as one, nor one as in three? Reply.
讀者啊，我也勸你以敏銳的心思，查考一切從神聖經卷中為駁斥此異端而彙集的文獻；尤要清醒儆醒地細察那些論到父、子、聖靈，以三重聯合置於本書末尾的文獻：你必從中毫無疑問地受教，知道父、子、聖靈乃是同一不可分、且永恆的本質。論子與父原為一神。第一章。論三位一體。倘若他們說：既然三既不能恰當地被認可為一，一也不能恰當地被認可為在三之中，那麼三位一體之合一怎能從神聖的讀經中得以教導呢？回答。
5:8
Audi itaque, et ex iis testimoniis uni­ tatem Trinitatis agnosce, et desine Arianorum pra­ vitatem sequi, ut ab eadem possis peccatorum indul­ gentiam promereri, Isaia propheta dicenie :Vidi Uominum Sabaoth sedentem super tbronum excel­ SUm, et Seraphim stabant in circuitu ejus : sex alae uni et sex alæ altiri : duabus velabant faciem, dua­ bus a tem velabant pedes, et duabus volabant, et cla­ mabant alterutrum dicentes : Sanctus, sanctus, san­ ctus Dominus i eus 360 Sabaoth (lsai. VI). bi Tri­ nitas Dun est, quare tertio sanctus dixerunt? Aut si unitas non est, quare sub trina repetitione unum Denm ac Dominum intimarunt ? Si Trinitas non est, cur in Geneseos dicitur :
Hear, then, and from these testimonies acknowledge the unity of the Trinity, and cease to follow the depravity of the Arians, that from the same you may be able to deserve the pardon of sins—the prophet Isaiah saying: I saw the Lord of Sabaoth sitting upon a throne high and lifted up, and the Seraphim stood round about him: six wings to the one and six wings to the other; with two they veiled the face, with two they veiled the feet, and with two they flew; and they cried one to another, saying: Holy, holy, holy is the Lord God of Sabaoth (Isa. 6). If the Trinity is not, why did they say "holy" three times? Or if there is not unity, why under a threefold repetition did they intimate one God and Lord? If there is not a Trinity, why in Genesis is it said:
那麼你要聽，並從這些見證認識三位一體的合一，不再隨從亞流派的敗壞，好叫你能從祂得蒙罪的赦免——先知以賽亞說：「我見主坐在高高的寶座上，撒拉弗侍立在祂周圍；各有六個翅膀：用兩個翅膀遮臉，兩個翅膀遮腳，兩個翅膀飛翔；彼此呼喊說：聖哉！聖哉！聖哉！萬軍之耶和華」（賽六）。若沒有三位一體，他們為何三次說「聖哉」？又若沒有合一，他們為何在三重的重複之下，表明一位神與主呢？若沒有三位一體，為何在創世記中說：
5:9
Dixit D 'us, fecit Deus, be­ nedixit Deus (Gen. I) ? Si unitas non esi, quare tertio Dens dixit, et non deoa plurali numero comuenda­ vit ? Si Trinitas non est, quare in Exodo dictum est tertio, Domine, Domine Deus miserator et misericors (Exod. XXXIV, b) ? Si unitas non est, quare dum ter Domine diceret, postea misericors singulariter dicit et non miseratores, ut plures ostenderet, intimavit ? Si Trinitas non est, cur Abraham ad ilicem Mambre aperte sedenti tribus occurrens, uni Domine dicit, et non ut viderat tribus salutationis obsequium red­ didit (Gen. XVIII) ?
God said, God made, God blessed (Gen. 1)? If there is not unity, why did he say "God" three times, and not commend it by the plural number, "gods"? If there is not a Trinity, why in Exodus is it said three times, Lord, Lord God, compassionate and merciful (Exod. 34:6)? If there is not unity, why, while he said "Lord" thrice, did he afterward say "merciful" in the singular and intimate it, and not "merciful ones," so as to show many? If there is not a Trinity, why does Abraham, running to meet the three openly sitting at the oak of Mamre, say "Lord" to one, and not, as he had seen three, render the homage of salutation to three (Gen. 18)?
「神說，神造，神賜福」（創一）？若沒有合一，祂為何三次說「神」，而不用複數「眾神」來表述？若沒有三位一體，為何在出埃及記中三次說：「主，主神，有憐憫，有恩典」（出三十四6）？若沒有合一，祂既三次說「主」，為何隨後用單數說「有恩典的」，而非「眾有恩典者」，以表明多位呢？若沒有三位一體，為何亞伯拉罕跑去迎接那明明坐在幔利橡樹那裏的三位時，卻對一位稱「主」，而不像他所見的那樣，向三位獻上問安的禮敬呢（創十八）？
5:10
Si unitas non est, quare cum Moysi, Deus Abraham, et Deus Isaac, et Deus Jacob tertio diceretur, unitatem ostendens, hoc mihi nomen est, dixit (Exod. III, 15) ; et non hæc sunt nomina designavit ? Si Trinitas non est, quare David tertio dixit : Benedicat nos Deus, Deus noster, benedicat nos Deus (Psal. LXVI, 8)? Si unitas non est, quare cum tertio Deum nominasset, benedicat dixit, et non benedicant adjunxit ? Si Trinitas non est, cur Isaias donuo dixit: Dominus Deus Sabaolh, Deus Israel, qui sedes super cherubim (Isai. XXXVII, 16) ? Si uni­ tas non est, quare qui aedes dixit, et non qui sedetis astruxit. Si Trinitas non est, quare in Regum dici­ tur :
If there is no unity, why, when to Moses it was said three times, 'the God of Abraham, and the God of Isaac, and the God of Jacob,' did He, showing forth unity, say, 'This is my name' (Exod. III, 15), and not designate, 'These are my names'? If there is no Trinity, why did David say three times, 'May God bless us, our God; may God bless us' (Ps. LXVI, 8)? If there is no unity, why, when he had named God three times, did he say 'bless' (singular), and not add 'let them bless' (plural)? If there is no Trinity, why did Isaiah again say, 'O Lord God of hosts, God of Israel, who sittest upon the cherubim' (Isa. XXXVII, 16)? If there is no unity, why did he say 'who sittest' (singular), and not assert 'who sit' (plural)? If there is no Trinity, why is it said in the books of Kings:
倘若沒有合一，那麼當神對摩西三次說「亞伯拉罕的神、以撒的神、雅各的神」時，祂顯明合一，為何說「這是我的名」（出埃及記三章15節），而不指明「這些是我的名」呢？倘若沒有三位一體，大衛為何三次說「願神賜福給我們，我們的神；願神賜福給我們」（詩篇六十六篇8節）呢？倘若沒有合一，他三次稱呼神之後，為何用單數說「賜福」，而不加上複數的「願他們賜福」呢？倘若沒有三位一體，以賽亞為何又說「萬軍之耶和華，以色列的神，坐在二基路伯之上者啊」（以賽亞書三十七章16節）呢？倘若沒有合一，他為何用單數說「坐著的祢」，而不用複數說「坐著的你們」呢？倘若沒有三位一體，列王紀中又為何說：
5:11
Domine Deus omnipetens, Deus Israel, sermones tui fideles sunt? Si unitas non est, quire tui dicitur, et non vestri potius intimatur ? Si Trinitas non est, cur in psalmo quinquagesimo octavo (Vers. 6) cani­ tur, Domine Deus virtutum, Deus Israel, inlende ad visitandas omnes gentes? Si unitas non est, quare intende posuit, et non intendite, ut precatus est inti­ mavit ? Si Trinitas non esi, quare in Aporalypsi tertio santus Dominus Deus omnipotens, qui est, et qui erat dici.ur (Apoc. IV, 8)? Si unius non est, quare non qui sunt, et qui erant pluraliter designantur? Si Trinitas non est, quare in Deuteronomio dictum est: Duminus Deus tuus misericors est, audiet vocem tuam (Deut. IV, 31) ?
'O Lord God almighty, God of Israel, thy words are faithful'? If there is no unity, why is 'thy' (singular) said, and not rather 'your' (plural) implied? If there is no Trinity, why is it sung in the fifty-eighth Psalm (verse 6), 'O Lord God of hosts, God of Israel, attend to visit all the nations'? If there is no unity, why did he set down 'attend' (singular), and not 'attend ye' (plural), as the manner of his entreaty conveyed? If there is no Trinity, why in the Apocalypse is it said three times, 'Holy is the Lord God almighty, who is and who was' (Apoc. IV, 8)? If there is no unity, why are they not designated in the plural, 'who are and who were'? If there is no Trinity, why is it said in Deuteronomy, 'The Lord thy God is merciful; he will hear thy voice' (Deut. IV, 31)?
「主神，全能者，以色列的神，祢的話語是信實的」？倘若沒有合一，為何用單數說「祢的」，而不寧可暗示複數的「你們的」呢？倘若沒有三位一體，第五十八篇詩篇（第6節）為何唱道：「主，萬軍之神，以色列的神，求祢起來眷顧萬國」？倘若沒有合一，他為何放上單數的「求祢起來眷顧」，而不照他祈求的口吻用複數的「求你們起來眷顧」呢？倘若沒有三位一體，啟示錄中為何三次說「聖哉，主神，全能者，昔在今在者」（啟示錄四章8節）呢？倘若沒有合一，為何不用複數標明「他們昔在今在」呢？倘若沒有三位一體，申命記中為何說：「耶和華你的神是有憐憫的，必聽你的聲音」（申命記四章31節）呢？
5:12
Si unitas non est quare, audiet posuit, et non audient intimavit ? Si Trinitas non est, quare in Jesu Nave dicitur 361 libro: Dominis Deus deorum e.t (Jos. II, 11) ? Si unitas non est, quare est dixit, et non sunt more locutiOnis indixit ? Si Trinitas non est, quare Elias orando : D mine, Domine Deus Israel, ostende quia tu es meus (III Rey. XVIII, 36), dixit? Si unitas non est, quare os­ tende, et non ostendite posuit ? Si Trinitas non est cur Mardochæus orando, Domine, Domine Deus om­ nipotens, omnia in potestate tua sunt (Esther XIII, 9), dixit? Si unitas non est, quare in tua posuit, et non in vestra designavit? Si Trinitas non est, cur etiam Judith orando ait:
If there is no unity, why did it set down 'he will hear' (singular), and not imply 'they will hear' (plural)? If there is no Trinity, why is it said in the book of Joshua, son of Nun, 'The Lord is God of gods' (Josh. II, 11)? If there is no unity, why did it say 'is' (singular), and not declare 'are' according to the manner of speech? If there is no Trinity, why did Elijah, praying, say, 'O Lord, Lord God of Israel, show that thou art mine' (3 Kings XVIII, 36)? If there is no unity, why did he set down 'show' (singular), and not 'show ye' (plural)? If there is no Trinity, why did Mardochai, praying, say, 'O Lord, Lord God almighty, all things are in thy power' (Esther XIII, 9)? If there is no unity, why did he set down 'in thy' (singular), and not designate 'in your' (plural)? If there is no Trinity, why also does Judith, praying, say:
倘若沒有合一，為何放上單數的「他必聽」，而不暗示複數的「他們必聽」呢？倘若沒有三位一體，嫩的兒子約書亞的書中為何說「主是萬神之神」（約書亞記二章11節）呢？倘若沒有合一，為何說單數的「是」，而不照說話的方式宣告複數的「是」呢？倘若沒有三位一體，以利亞禱告時為何說「主啊，主以色列的神啊，求祢顯明祢是我的」（列王紀上十八章36節）呢？倘若沒有合一，他為何放上單數的「求祢顯明」，而不用複數的「求你們顯明」呢？倘若沒有三位一體，末底改禱告時為何說「主啊，主全能的神啊，萬事都在祢的權下」（以斯帖記補篇十三章9節）呢？倘若沒有合一，他為何放上單數的「在祢的」，而不標明複數的「在你們的」呢？倘若沒有三位一體，友弟德禱告時又為何說：
5:13
Domine, Domine Deus omnium virtutum, respice in orationem meam (Judith ix, 17) i Si unitas non est, quare respice posuit et non respi­ cite significavit ? Si Trinitas non est, quare in Jere­ mia dicitur: Dominus Deus vester, Deus verax est (Jerem. i, 10)? Si unitas non est, quare verax est dicit, et non veraces potius intimayit ? JSi Trinitas non est, quare in Apocalypsi scriptum est : Dominus Deus et Spiritus prophetarum misit angelum suum ostendere servis suis, quæ oportet fieri cito (Apoc. XXII, 6)? Si unitas non est, quare cum Patrem et Filium et Spiritum sanctum nominasset, misit dicit, et non miserunt sub textu trium personarum et nu- Inero indixit?
'O Lord, Lord God of all powers, look upon my prayer' (Judith IX, 17)? If there is no unity, why did she set down 'look' (singular), and not signify 'look ye' (plural)? If there is no Trinity, why is it said in Jeremiah, 'The Lord your God, he is the true God' (Jer. X, 10)? If there is no unity, why does it say 'he is true' (singular), and not rather imply 'they are true' (plural)? If there is no Trinity, why is it written in the Apocalypse, 'The Lord God and Spirit of the prophets sent his angel to show his servants the things which must shortly be done' (Apoc. XXII, 6)? If there is no unity, why, when it had named the Father and the Son and the Holy Spirit, does it say 'he sent' (singular), and not declare 'they sent' under the wording of three persons and in the plural number?
「主啊，主萬有之能的神啊，求祢垂顧我的禱告」（友弟德傳九章17節）？倘若沒有合一，她為何放上單數的「求祢垂顧」，而不表示複數的「求你們垂顧」呢？倘若沒有三位一體，耶利米書中為何說「主你們的神，他是真神」（耶利米書十章10節）呢？倘若沒有合一，為何用單數說「他是真的」，而不寧可暗示複數的「他們是真的」呢？倘若沒有三位一體，啟示錄中為何寫著「主神，眾先知之靈的神，差遣他的使者，將必要快成的事指示他的眾僕人」（啟示錄二十二章6節）呢？倘若沒有合一，既已稱名了父、子、聖靈，為何用單數說「他差遣」，而不按三位的措辭與複數的數目宣告「他們差遣」呢？
5:14
Si Trinitas non est, quare ip Deute­ ronomio dicitur, Dominus Deus vester, hic est Deus (Deut. x, 17) ? Si unitas non est, quare hic est dixit, non ii sunt plurali numero designavit ? Si Trinitas non est, quare in eodem libro dicitur : Dominus Deus tuus, Deus magnus et potens est (Ibid.) ? Si unitas non est, quare magnus et potens est dicitur, et non magni et potentes pluraliter nominantur ? Cur Tobias, cum fil um suum in Rages civitatem cum Raphael archangelo mitteret, bencdicens eum, ita dixissc docetur : Deus Abraham, et Deus Jacob, et Deus Isaac, ipse impleat benedictionem suam in vo­ bis (Tob. VII, 15)? Si unitas non est, quare ipse im­ pleat dixit, et non ipsi impleant inlimavil?
If there is no Trinity, why is it said in Deuteronomy, 'The Lord your God, he is God' (Deut. X, 17)? If there is no unity, why did it say 'he is' (singular), and not designate in the plural number 'they are'? If there is no Trinity, why is it said in the same book, 'The Lord thy God is a great and mighty God' (ibid.)? If there is no unity, why is it said 'great and mighty' (singular), and are they not named in the plural 'great and mighty'? Why is Tobias, when he sent his son into the city of Rages with Raphael the archangel, taught to have spoken thus, blessing him, 'May the God of Abraham, and the God of Jacob, and the God of Isaac, himself fulfill his blessing upon you' (Tob. VII, 15)? If there is no unity, why did he say 'may he himself fulfill' (singular), and not imply 'may they themselves fulfill' (plural)?
倘若沒有三位一體，申命記中為何說「主你們的神，這位是神」（申命記十章17節）呢？倘若沒有合一，為何用單數說「這位是」，而不用複數的數目標明「這些位是」呢？倘若沒有三位一體，同一卷書中為何說「主你的神是又大又能的神」（同上）呢？倘若沒有合一，為何用單數說「又大又能」，而不用複數稱「又大又能的眾位」呢？多比雅打發兒子與天使長拉斐爾同往拉格城時，為何被記載祝福他這樣說：「願亞伯拉罕的神、雅各的神、以撒的神，親自將祂的祝福成就在你們身上」（多俾亞傳七章15節）呢？倘若沒有合一，他為何用單數說「願祂親自成就」，而不暗示複數的「願他們親自成就」呢？
5:15
Postremo si Trinitas non est, quare Dominus discipulos suos, in nomine Patris, et Filii et Spiritus sancti, univer­ sas gentes docuit baptizire (Matth. XXVIII, 19)? Si unitas non est, quare in nomine dixit, et non in no­ minibus percipicndum perdocuit? Si Trinitas non est, quare Paulus apostolus ait : Ex ipso, et per ip­ sum, ct in ipso sunt omnia (Rom. XI, 56)? Si unitas non est, quare ex 362 ipso posuit, et non ex ipsis astruxit? Si enim cerlo certius volueris unitatem Trinitatis agnoscere, a saepe dicto doctore gentium apostolo poteris universa condiscere, et sequi catho- licam fidem, et Arianorum respuere pravitatem :
Lastly, if there is no Trinity, why did the Lord teach his disciples to baptize all the nations 'in the name of the Father, and of the Son, and of the Holy Spirit' (Matt. XXVIII, 19)? If there is no unity, why did he say 'in the name' (singular), and not fully teach that it was to be received 'in the names' (plural)? If there is no Trinity, why does the apostle Paul say, 'Of him, and through him, and in him are all things' (Rom. XI, 36)? If there is no unity, why did he set down 'of him' (singular), and not assert 'of them' (plural)? For if you should wish, more surely than sure, to acknowledge the unity of the Trinity, from the oft-named teacher of the nations, the apostle, you will be able to learn all things together, and to follow the catholic faith, and to spit out the depravity of the Arians:
末了，倘若沒有三位一體，主為何教導祂的門徒「奉父、子、聖靈的名」給萬民施洗（馬太福音二十八章19節）呢？倘若沒有合一，祂為何用單數說「奉……的名」，而不充分教導當「奉諸名」領受呢？倘若沒有三位一體，使徒保羅為何說「萬有都本於祂、倚靠祂、歸於祂」（羅馬書十一章36節）呢？倘若沒有合一，他為何放上單數的「本於祂」，而不主張複數的「本於他們」呢？因為你若願意比確定更確定地認識三位一體的合一，從那屢屢被提及的萬民之師、使徒那裡，你便能將一切一同學會，去跟從大公的信仰，唾棄亞流派的邪僻：
5:16
Gratia Domini nostri Jesu Christi, inquit, et carilas Dci, et communicatio sancti Spiritus cum omnibus vobis (II Cor. XIII, 13). Si enim gratia, caritas et communicatio Spiritus sancti ipsa est, et Patris et Filii, quomodo in Trinitate unum non sunt, qui na­ tura atque substantia ab invicem separari non pos­ sunt? CAPUT II. De unitate Patris et Filii. Si tibi dixerint: quomodo Pater et Filius unus est Deus, cum præter Patrem non sit alius Deus. qui di­ catur invisibilis et ingenitus? Responsio.
'The grace of our Lord Jesus Christ,' he says, 'and the charity of God, and the communication of the Holy Spirit be with you all' (2 Cor. XIII, 13). For if the grace, the charity, and the communication of the Holy Spirit is one and the same, and belongs both to the Father and to the Son, how are they not one in the Trinity, who by nature and substance cannot be separated from one another? CHAPTER II. On the unity of the Father and the Son. If they say to you: How are the Father and the Son one God, since besides the Father there is no other God who may be called invisible and unbegotten? Reply.
他說：「願主耶穌基督的恩典、神的慈愛、聖靈的相通，常與你們眾人同在」（哥林多後書十三章13節）。因為若聖靈的恩典、慈愛與相通乃是同一個，且既屬父又屬子，那麼在三位一體中，本性與本質上彼此不能分離者，怎能不是一呢？第二章。論父與子的合一。倘若他們對你說：父與子怎能是一位神，既然除了父以外沒有別的神被稱為不可見、非受生的呢？答：
5:17
Quod vero vos Patrem et Filium unum Deum profiteri non vultis, ros etiam nos unum et verum Deum a prophetis et apostolis ostendimus praedicatum, a quibus etiam Spiritum sanctum credi­ mus non discretum, Isaia propheta dicente : Ego sum Deus: et non est praeter me alius, per memetipsum juro, quia exivit ex ore meo veritas, et sermo meus non auferetur, quia mihi inclinabitur omne genu, et omnis lingua jurabit per Dominum, dicens : Justitia et gloria ad eum veniet (Isai. XLV, 22).
But as to the fact that you are unwilling to confess the Father and the Son to be one God, we for our part have shown that the one and true God was proclaimed by the prophets and apostles, from whom we likewise believe the Holy Spirit to be not separate, as Isaiah the prophet says: 'I am God, and there is no other besides me; by myself I swear, that truth has gone forth from my mouth, and my word shall not be revoked, for to me every knee shall bow, and every tongue shall swear by the Lord, saying: Justice and glory shall come to him' (Isa. XLV, 22-24).
至於你們不願承認父與子是一位神這件事，我們卻已指明，那獨一而真實的神是眾先知與使徒所宣揚的；我們也相信聖靈與祂並無分別，正如先知以賽亞所說：「我是神，除我以外再沒有別神；我指著自己起誓，真理已從我口中發出，我的話必不撤回，萬膝必向我跪拜，萬口必指著主起誓，說：公義與榮耀必歸於他」（以賽亞書四十五章22至24節）。
5:18
Et ut in hoc testimonio Patrem et Filium simul fuisse cognoscas, Paulum apostolum audi dicentem, ut in nomine Jesu , omne genu flectatur, coelestium, terrestrium, et in­ fernorum, et omnis lingua confiteatur, quoniam Do­ minus Jesus Christus in gloria est Dei Patris omnipo­ tentis (Philip. II, 10). Quod si sccundum te Filius minor est Patrc suo, ergo minorata est et gloria Pa- (ris in Filio : et ubi est quod in Salomone Scriptura loquitur, dicens : Sicut enim in conspectu eorum, inquit, manifestatus est in nobis, et ita in conspectu nostro manifestaberis in illis, ut cognoscant te sicut cognovimus, quoniam 363 non est alius Deus, præ­ ter te, Domine (Eccli. XXXVI, 4).
And that you may know that in this testimony the Father and the Son were present together, hear the apostle Paul saying, that 'at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father almighty' (Phil. II, 10-11). But if, according to you, the Son is less than his Father, then the glory of the Father is also diminished in the Son; and where then is that which the Scripture speaks in Solomon, saying: 'For as in their sight thou wast sanctified in us, so in our sight thou shalt be magnified in them, that they may know thee, as we also have known thee, that there is no other God besides thee, O Lord' (Ecclus. XXXVI, 4-5)?
為要叫你知道在這見證中父與子是一同在場的，請聽使徒保羅說，「叫一切天上的、地上的、地底下的，因耶穌的名無不屈膝，無口不承認主耶穌基督乃在全能父神的榮耀裡」（腓立比書二章10至11節）。然而你若說子小於祂的父，那麼父的榮耀在子裡也就被貶損了；那麼經上在所羅門裡所說的話又在哪裡呢？經上說：「正如祢在他們眼前在我們中間顯為聖，照樣，祢必在我們眼前在他們面前被尊大，叫他們認識祢，如同我們認識祢一樣，知道除祢以外，主啊，再沒有別神」（德訓篇三十六章4至5節）。
5:19
Diligenter attende, ct cognosce Filium esse, qui manifestabitur in judi­ cio, dum venerit vivos ct mortuos judicare. Item Isaias : Audite domus Jacob, ct residuum Israel, qui egredimini ex utero, et erudimini a puero usque ad senectutem : ab initio ego sum, et quousque sene­ scatis ego sum, ego feci, ego sustineo, ego remittam, ego suscipiam, dicit Dominus (Isai. XLVI, 3). Et ite­ rum : Ego sum Dominus Deus : et praeter me non est alius Deus : adnuntians novissima priusquam fiant, et statim consummata sunt (Ibid., 9). Item ibi: Audi me Jacob, et lsrael, quae ego feci: Ego sum Dominus Deus tuus, et non est alius pratcr me. Item ibi:
Attend diligently, and recognize that it is the Son who shall be manifested in the judgment, when he comes to judge the living and the dead. Likewise Isaiah: 'Hear me, O house of Jacob, and all the remnant of Israel, who are carried from the womb, and instructed from your infancy even to old age: from the beginning I am he, and even till you grow old I am he; I have made, I sustain, I will forgive, I will take you up, says the Lord' (Isa. XLVI, 3-4). And again: 'I am the Lord God, and there is no other God besides me; announcing the last things before they come to pass, and immediately they are accomplished' (ibid., 9-10). Likewise there: 'Hear me, O Jacob, and Israel, things which I have made: I am the Lord thy God, and there is no other besides me.' Likewise there:
請仔細留意，認明那將在審判中顯現者乃是子，當祂來審判活人死人之時。以賽亞同樣說：「雅各家，以色列家一切的餘剩之民哪，要聽我言！你們自出母腹便蒙我懷抱，自孩童便蒙我教導，直到年老：從起初我就是祂，直到你們年老我仍是祂；我曾造作，我也保抱，我必赦免，我必接納，這是主說的」（以賽亞書四十六章3至4節）。又說：「我是主神，除我以外再沒有別神；在末後的事尚未成就以先就宣告出來，並且立時成全」（同上9至10節）。同處又說：「雅各、以色列啊，要聽我，思想我所造的：我是主你的神，除我以外再沒有別的。」同處又說：
5:20
Ego sum Dominus Deus, primus, et ego novissimus, et in ea quæ ventura sunt in novissimo ego sum (Isai. XLVIII, 12). Item ibi: Ego sum Deus, qui te creavi, et adjuvi, et communivi dextera mea. Et unitatem Patris et Filii Isaias assignans loqui­ tur dicens : Ego testis vester, dicit Dominus Deus: ct puer meus, quem ego elegi, ut sciatis et credatis, quia ego sum; ante me non fuit alius, et post me non erit ,Isai. XLIII, 10). Unum tibi, o hæretice, elige c duobus : aut fatere Patrem et Filium unum Deum , aut si solum Patrem Deum esse contendis ; ergo tibi Dominus Jesus Chri­ stus Dei Filius, non erit Deus, quia scriptum est: Ante me non fuit alius et post me non erit.
'I am the Lord God, the first, and I am the last, and in those things which are to come in the last time, I am he' (Isa. XLVIII, 12). Likewise there: 'I am God, who created thee, and helped thee, and fortified thee with my right hand.' And Isaiah, asserting the unity of the Father and the Son, speaks, saying: 'You are my witnesses, says the Lord God, and my servant whom I have chosen, that you may know and believe that I am he; before me there was no other, and after me there shall be none' (Isa. XLIII, 10). Choose for yourself one of two, O heretic: either confess the Father and the Son to be one God, or, if you contend that the Father alone is God, then for you the Lord Jesus Christ, the Son of God, will not be God, since it is written: 'Before me there was no other, and after me there shall be none.'
「我是主神，是首先的，我是末後的，在末時將要來的事上我就是祂」（以賽亞書四十八章12節）。同處又說：「我是神，是創造你、幫助你、用我右手堅固你的。」以賽亞肯定父與子的合一，說道：「主神說，你們是我的見證，是我所揀選的僕人，叫你們知道並相信我就是祂；在我以先沒有別的，在我以後也必沒有」（以賽亞書四十三章10節）。異端啊，你要在兩者中為自己選一：要麼承認父與子是一位神，要麼，你若堅持只有父是神，那麼對你而言，主耶穌基督，神的兒子，就不是神了，因為經上記著說：「在我以先沒有別的，在我以後也必沒有。」
5:21
Si se­ cundum te ita est, cur Apostolus (Rom. ix, 5) præ­ dicat talia, et eumdem Filium Deum super omnia benedictum insinuat? Quorum patres, inquit, et ex quibus Christus secundum carnem, qui est super omnia Deus bencdictus in saecula. Item Isaias sic di­ cit: Dominus Deus Israel qui libcravit eos de Ægy­ pto, ego sum primus, et ego post hæc, et preter ma non est Deus sicut ego sum, qui stet et vocet et prae­ paret mihi ex quo hominem feci in sæculo (Isai. XLIV, 6). Item ibi: Iste est Deus, ct nescicbamus, et non est alius Deus praeter te : Tu enim es Deus, et ne­ sciebamus, Deus Israel Salvator (Isai. XLV, 15).
If according to you it is so, why does the Apostle (Rom. IX, 5) proclaim such things, and intimate that the same Son is God blessed above all? 'Whose are the fathers,' he says, 'and of whom is Christ according to the flesh, who is over all things God blessed forever.' Likewise Isaiah speaks thus: 'The Lord God of Israel, who delivered them out of Egypt: I am the first, and I am after these things, and besides me there is no God such as I am, who may stand and call and prepare for me, from the time when I made man in the world' (Isa. XLIV, 6-7). Likewise there: 'This is our God, and we knew it not, and there is no other God besides thee: for thou art God, and we knew it not, the God of Israel, the Saviour' (Isa. XLV, 15).
倘若照你所說真是如此，使徒（羅馬書九章5節）為何宣講這樣的話，並暗示同一位子乃是在萬有之上、永遠可稱頌的神呢？他說：「列祖就是他們的祖宗，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。」以賽亞同樣這樣說：「主以色列的神，就是領他們出埃及的：我是首先的，我也是在這些事以後的，除我以外再沒有像我這樣的神，能站立、能呼召、能為我預備，自我在世上造人之時起」（以賽亞書四十四章6至7節）。同處又說：「這是我們的神，我們卻不曉得；除祢以外再沒有別神：祢實在是神，我們卻不曉得，是以色列的神，是救主」（以賽亞書四十五章15節）。
5:22
Si unus Deus non sunt Pater et Filius, quis est hic Deus in quo esse dicitur Deus, præter queri alium Deum non esse propheta sub numcro protestatur? 364 Et Jeremias : Hic Deus noster, ait, et non applicabi­ tur alter ad eum, qui invenit omnem viam scientiae, et dedit Jacob pucro suo et Israel electo suo. Post hæc in terris visus, et inter homiees conversatus est ( Baruch. III, 37). Et in Salomone : Miserere nobis Deus omnium, et ostende nobis lumen miserationis tuae, et immitte timorem tuum super gentes quae non exquisierunt te, ut cognoscant, quoniam non est alius Deus nisi tu (Eccli. XXXVI, 1). Item ibi: Do­ mine Deus Israel, non est tibi similis in cælo sur. sum, neque in terra deorsum.
If the Father and the Son are not one God, who is this God, in whom God is said to be, besides whom the prophet under a number testifies that there is no other God? And Jeremiah: 'This is our God,' he says, 'and no other shall be accounted with him, who found out all the way of knowledge, and gave it to Jacob his servant, and to Israel his beloved. After this he was seen upon earth, and conversed among men' (Baruch III, 36-38). And in Solomon: 'Have mercy upon us, O God of all, and show us the light of thy mercies, and send thy fear upon the nations that have not sought thee, that they may know that there is no other God but thee' (Ecclus. XXXVI, 1-2). Likewise there: 'O Lord God of Israel, there is none like thee in heaven above, nor in earth beneath.'
倘若父與子不是一位神，那麼這位神是誰呢——神被說成在祂裡面，先知按著數目見證除祂以外再沒有別神？耶利米也說：「這是我們的神，」他說，「再沒有別的可與祂相比，祂尋得知識的全路，將它賜給祂僕人雅各和祂所愛的以色列。此後，祂在地上被人看見，並與人同住」（巴錄書三章36至38節）。所羅門書中也說：「萬有之神啊，求祢憐憫我們，向我們顯出祢憐恤的光，使祢的威嚴臨到那未曾尋求祢的列國，叫他們知道除祢以外再沒有別神」（德訓篇三十六章1至2節）。同處又說：「主以色列的神啊，上天下地，再沒有能比祢的。」
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Et in psalmo septimo dccimo (Vers. 32) : Quoniam quis Deus præter Dominum ? aut quis Deus præter Deum nostrum? Et in Genesi : Et pluit Dominus a Domino ignem et sulphur super Sodomam et Gomorrham, et evertit civitates illas (Gen. xix, 24). Si solus Pater Deus est, quis pluit ignem et sulphur a Domino, ut su­ pradictas civitates everteret ? Quaeso, responde. Et in Deuteronomio : Dominus solus deducebat eos, et non fuit cum illis Deus alienus (Deut. XXXII , 12). Et Paulus apostolus : Unus Deus, inquit, qui jusrificat circumcisionem ex fide, et praeputium per fidem (Rom. III, 30). Et ad Corinthios : Deus erat in Chri­ sto, mundum reconcilians sibi (II Cor. v, 19). Et iterum :
And in the seventeenth Psalm (verse 32): 'For who is God but the Lord? or who is God but our God?' And in Genesis: 'And the Lord rained from the Lord fire and brimstone upon Sodom and Gomorrah, and overthrew those cities' (Gen. XIX, 24). If the Father alone is God, who rained fire and brimstone from the Lord, that he might overthrow the aforesaid cities? I ask, answer. And in Deuteronomy: 'The Lord alone led them, and there was no strange god with them' (Deut. XXXII, 12). And the apostle Paul: 'It is one God,' he says, 'who justifieth circumcision by faith, and uncircumcision through faith' (Rom. III, 30). And to the Corinthians: 'God was in Christ, reconciling the world to himself' (2 Cor. V, 19). And again:
第十七篇詩篇（第32節）也說：「除了主，誰是神呢？除了我們的神，誰是磐石呢？」創世記中也說：「於是主從主那裡降下硫磺與火，落在所多瑪和蛾摩拉，把那些城傾覆了」（創世記十九章24節）。倘若只有父是神，那麼是誰從主那裡降下硫磺與火，傾覆前述的城呢？我問，請回答。申命記中也說：「主獨自引導他們，並無外邦神與他們同在」（申命記三十二章12節）。使徒保羅也說：「神是一位，」他說，「祂要因信稱受割禮的為義，並因信稱未受割禮的為義」（羅馬書三章30節）。他又對哥林多人說：「神在基督裡，叫世人與自己和好」（哥林多後書五章19節）。又說：
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Non est Deus nisi unus. Et ad Galatas : Me­ diator autem unius non est, Deus autem unus est (Gal. III, 20). Et unitatem Patris, et Filii, et Spiritus sancti demonstrans, Ephesiis scribens, ita confir­ mat: Sufferentes invicem in caritate solliciti servare unitatem spiritus in vinculo pacis. Unum corpus, et unus spiritus, sicut vocali estis in una spe vocatiunis vestræ. Unus Dominus, una fides, unum baptisma, unus Deus (Ephes, iv, 5-6). Si enim, hæretice, uni­ tatem fidei volueris simplici corde reeipere, ex hoc itaque testimonio in uno Spiritu poteris simul Patris et Filii unitatem condiscere.
'There is no God but one.' And to the Galatians: 'Now a mediator is not of one, but God is one' (Gal. III, 20). And demonstrating the unity of the Father, and of the Son, and of the Holy Spirit, writing to the Ephesians, he confirms it thus: 'Bearing with one another in charity, careful to keep the unity of the spirit in the bond of peace. One body, and one spirit, as you are called in one hope of your calling. One Lord, one faith, one baptism, one God' (Eph. IV, 2-6). For if you, O heretic, are willing with a single heart to receive the unity of the faith, then from this testimony you will be able to learn together, in one Spirit, the unity of the Father and the Son.
「神只有一位。」他又對加拉太人說：「但中保不是為一面作的，神卻是一位」（加拉太書三章20節）。他寫信給以弗所人，闡明父、子、聖靈的合一，這樣確證說：「用愛心互相寬容，竭力在和平的聯絡中保守聖靈所賜的合一。身體只有一個，聖靈只有一個，正如你們蒙召，同有一個指望。一主，一信，一洗，一神」（以弗所書四章2至6節）。異端啊，你若願意以純一的心領受信仰的合一，那麼從這見證中，你便能在一位聖靈裡一同學會父與子的合一。
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Patrecm igitur, ut supe­ rius posuisti , in divinis Litteris ingenitum proprie positum, nec legere possis penitus, nec probare. Sed quia idipsum fides exigit Christiana, absque ulla du­ bitatione ingenitus creditur: qui tamen secundum seriem Scripturarum in Filio a se genito visus esse monstratur. 365 CAPUT III. De eo quod dicitur : Non a meipso veni, sed ille me misit. Si tibi dixerint quod Filius dixerit: Non a me ipso veni, sed ille me misit (Joan. VIII, 42). Responsio. Apostolus quoque Paulus missionem Filii Dei in Spiritu sancto longe ante conspiciens, Romanae Ecclesiæ scribens, hæc testatus est, dicens :
Therefore the Father, as you laid down above, you can neither read nor prove at all to be set down properly as 'unbegotten' in the divine Scriptures. But because the Christian faith itself requires this very thing, without any doubt he is believed to be unbegotten; who nevertheless, according to the tenor of the Scriptures, is shown to have been seen in the Son who is begotten of him. CHAPTER III. On that which is said: 'I came not of myself, but he sent me.' If they say to you that the Son said: 'I came not of myself, but he sent me' (John VIII, 42). Reply. The apostle Paul also, foreseeing long beforehand the sending of the Son of God in the Holy Spirit, writing to the Roman Church, testified these things, saying:
所以，正如你上面所提的，你在神聖的經文中既無法讀到、也無法證明「父」被正式稱為「非受生的」。但因為基督的信仰本身要求這一點，便毫無疑問地相信祂是非受生的；然而按經文的脈絡，祂被顯明在那從祂受生的子裡被看見。第三章。論這句話：「我不是憑著自己來的，乃是那一位差遣了我。」倘若他們對你說，子曾說：「我不是憑著自己來的，乃是那一位差遣了我」（約翰福音八章42節）。答。使徒保羅也早就在聖靈裡預先看見神兒子的差遣，寫信給羅馬教會，這樣見證說：
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Quod enim impossibile erat legi in quo infirmaba­ tur in carne, Deus Filium suum misit in similitu­ dine carnis peccati, et de peccato damnavit pecca­ tum in carne, ut justificatio legis impleretur (Rom. vi!!, 3, 4). Cernisne quoniam Filius non secundum deitaem a Patre missus est, sed secundum carnem, quam clementer et pic pro nobis assumere non de­ dignatus est ? Nam quod semetipsum exinanivit pau­ lulum majestatis sia' potentia, idem Filius misit apostolum, qui contestatur et dicit : Semetipsum exinanivit formam servi accipiens. Humiliavit semet­ ipsum, factus obediens usque ad mortem, mortem autem crocis (Philip. II, 7). Et Isaias :
'For what the law could not do, in that it was weak through the flesh, God sent his own Son in the likeness of sinful flesh, and of sin condemned sin in the flesh, that the justification of the law might be fulfilled' (Rom. VIII, 3-4). Do you not perceive that the Son was sent by the Father not according to deity, but according to the flesh, which he did not disdain mercifully and devoutly to assume for us? For the same Son who emptied himself a little of the power of his majesty sent the apostle, who bears witness and says: 'He emptied himself, taking the form of a servant. He humbled himself, becoming obedient unto death, even the death of the cross' (Phil. II, 7-8). And Isaiah:
「律法既因肉體軟弱而有所不能行的，神就差遣自己的兒子，成為罪身的形狀，作了贖罪祭，在肉體中定了罪案，使律法的義成就在我們身上」（羅馬書八章3至4節）。你豈不看出，子被父差遣，不是按神性，乃是按肉體——就是祂不以為屈，而出於慈憐與虔敬為我們所取的肉體嗎？因為這位略略倒空自己威嚴大能的子，差遣了使徒，使徒見證說：「祂倒空自己，取了奴僕的形像。祂自己謙卑，存心順服，以至於死，且死在十字架上」（腓立比書二章7至8節）。以賽亞也說：
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Non legatus, neque angelus, sed ipse Dominus venit et salvavit eos (Isai. XXXV, 4). Item ibi : Palam apparui non quaerentibus me (Isai. LXV, 5). Et Jeremias : Reliqui domum meam, dimisi haereditatem meam, et veni, et factus sum illis in opprobrium (Jer. XII, 7). Et in Michæa ; Ecce Dominus veniet et commovebuntur montes sub eo (Mich. i, 5). Et in Zacbaria : Gaudo et exsulta, filia Sion, quia ecce cgo venio, et com­ morabor in medio lui, dicit Dominus (Zach. n, 10). Et Apostolus ad Timotheum : Humanus sermo, et omni acceptione dignus, quoniam Chrislus Jesus ve­ nit in hunc mundum peccatores salvos facete (/ Tim. I, 15). Et Malachias:
'No ambassador, nor angel, but the Lord himself came and saved them' (Isa. XXXV, 4 / LXIII, 9). Likewise there: 'I appeared openly to them that sought me not' (Isa. LXV, 1). And Jeremiah: 'I have forsaken my house, I have left my inheritance, and I came, and became to them a reproach' (Jer. XII, 7-8). And in Micah: 'Behold the Lord shall come, and the mountains shall be moved under him' (Mic. I, 3-4). And in Zechariah: 'Rejoice and exult, O daughter of Sion, for behold I come, and I will dwell in the midst of thee, says the Lord' (Zech. II, 10). And the Apostle to Timothy: 'A human saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners' (1 Tim. I, 15). And Malachi:
「並非使者，也非天使，乃是主自己來拯救他們」（以賽亞書三十五章4節）。同處又說：「素來沒有尋求我的，我向他們公然顯現」（以賽亞書六十五章1節）。耶利米也說：「我離了我的殿，撇下我的產業，我便來了，成為他們的羞辱」（耶利米書十二章7至8節）。彌迦書中也說：「看哪，主必降臨，眾山在祂以下必要熔化」（彌迦書一章3至4節）。撒迦利亞書中也說：「錫安城啊，應當歡樂喜笑，因為我來，要住在你中間，這是主說的」（撒迦利亞書二章10節）。使徒對提摩太也說：「這是合乎人情、十分可信的話，就是基督耶穌降世，為要拯救罪人」（提摩太前書一章15節）。瑪拉基也說：
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Ecce subito veniet in tempto suo Dominus quem vos quæritis, ct angelus testa­ menti quem vos vultis (Malach. III, 1). Et in Evan­ gelio : Non veni vocare justos, sed peccatores in pæ­ nitentiam (Luc. v, 32). Item ibi : Quid nobis el tibi, Jesu, Fili Dei? Venisti ante tempus perdere nos (Luc. iv, 34) ? Venit Filius hominis salvare et quaerere quod perierat (Luc. XIX, 10). Item ibi: Ego veni ut vitam habeant, 366 et abundantius habeant (Joan. X, 10). Item ibi : Ego veni in nomine Patris mei (Joan. v, 45). Item ibi: Nemo ascendit in coelum, nisi qui de cœlo descendit, Filius hominis, qui est in cœlo (Joan. III, 13).
'Behold, the Lord whom you seek shall suddenly come to his temple, and the angel of the testament whom you desire' (Mal. III, 1). And in the Gospel: 'I came not to call the just, but sinners to repentance' (Luke V, 32). Likewise there: 'What have we to do with thee, Jesus, Son of God? Hast thou come to destroy us before the time?' (Luke IV, 34 / Matt. VIII, 29). 'The Son of man came to save and to seek that which was lost' (Luke XIX, 10). Likewise there: 'I am come that they may have life, and may have it more abundantly' (John X, 10). Likewise there: 'I am come in the name of my Father' (John V, 43). Likewise there: 'No man hath ascended into heaven, but he that descended from heaven, the Son of man, who is in heaven' (John III, 13).
「看哪，你們所尋求的主，必忽然進入祂的殿；你們所仰慕立約的使者快要來到」（瑪拉基書三章1節）。福音書中也說：「我來本不是召義人，乃是召罪人悔改」（路加福音五章32節）。同處又說：「耶穌，神的兒子，我們與祢有甚麼相干？祢來這裡是要在時候未到就叫我們受苦嗎？」（路加福音四章34節）「人子來，為要拯救尋找失喪的人」（路加福音十九章10節）。同處又說：「我來了，是要叫人得生命，並且得的更豐盛」（約翰福音十章10節）。同處又說：「我是奉我父的名來的」（約翰福音五章43節）。同處又說：「除了從天降下、仍舊在天的人子，沒有人升過天」（約翰福音三章13節）。
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Nunquid in iis tantis ac talibus testi­ moniis, quibus se Filius Deum a semetipso testatus est, poteris dicere ab alio, et non a semetipso ve­ nisse ? dum manifestum est, eum qui carnem no stram dignanter assumpsit, voluntate, et non ab alio missus advenerit. Nam qui in Patre manens virtulo potentiæ suæ consistit, ubi a Patre mitteretur om­ nino non habuit; quoniam nulla pars sæculorum ac terrae a conspectu Patris excipitur, ubi secundum vos a Patre Filius mitteretur. CAPUT IV. Ubi dicitur, Dominus creavit me Si tibi dixerint illud Salomonis testimonium : Do- minus creavit me in inilium viarum suarum (Pror. VIII, 22). Responsio.
Surely, amid so many and such great testimonies, by which the Son testified that he is God of himself, can you say that he came from another, and not of himself? Since it is manifest that he who graciously assumed our flesh came of his own will, and not sent by another. For he who, abiding in the Father, subsists in the power of his might, had no place at all where he might be sent by the Father; since no part of the ages or of the earth is exempt from the sight of the Father, where, according to you, the Son might be sent by the Father. CHAPTER IV. Where it is said, 'The Lord created me.' If they say to you that testimony of Solomon: 'The Lord created me in the beginning of his ways' (Prov. VIII, 22). Reply.
在這許多又這樣偉大的見證中——子藉以見證祂自己是神——你豈能說祂是從別的一位來的，而不是憑著自己來的嗎？既然顯然可見，那慈愛地取了我們肉體者，乃是出於己意而來，並非被別的一位差遣。因為祂安住在父裡面，存在於祂自己大能的能力中，根本沒有可被父差往的地方；既然世代或大地沒有一處能脫離父的眼目，那麼照你所說，子又被父差往何處呢？第四章。論這句話：「主創造了我。」倘若他們對你提出所羅門那見證：「在主造化的起頭，祂創造了我」（箴言八章22節）。答。
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Paulus quippe apostolus non secundum dcitatis naturam Christum creatum insinuat, sed se­ cundum humanae naturae substantiam cumdem crea­ tum affirmat, ipso Ephesiis conscribente: Renova­ mini, inquit, spiritu mentis vestræ, et induite novum hominem eum qui secundum Deum creatus est in justitia et sanclitate veritatis (Ephes. IV, 23). Et ad Hebræos : In eo enim in quo passus est ille tentatus est, nam potens est eis qui tentantur auxiliari (Hebr. II, 18). Unde fratres sancti, vocationis caelestis participes, considerate Apostolum et pontificem con­ fessionis nostrae Jesum fidelem existentem ei qui creavit eum (Hebr. III, 1, 2). Et ad Colossenses : Nunc amem deponite ct vos universa :
The apostle Paul indeed intimates that Christ was created not according to the nature of his deity, but affirms the same to have been created according to the substance of human nature, he himself writing to the Ephesians: 'Be renewed,' he says, 'in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth' (Eph. IV, 23-24). And to the Hebrews: 'For in that he himself suffered being tempted, he is able to succour them also that are tempted' (Heb. II, 18). Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our confession, Jesus, who is faithful to him that created him (Heb. III, 1-2). And to the Colossians: 'But now put you also away all things:'
使徒保羅其實暗示，基督被造不是按祂神性的本性，乃是按人性的本質，他自己寫信給以弗所人說：「你們要將心志改換一新，」他說，「並且穿上新人；這新人是照著神，在真理的仁義和聖潔上造的」（以弗所書四章23至24節）。他又對希伯來人說：「祂自己既然被試探而受苦，就能搭救被試探的人」（希伯來書二章18節）。所以，同蒙天召的聖潔弟兄啊，你們應當思想我們所承認為使徒、為大祭司的耶穌，祂向那設立祂的盡忠（希伯來書三章1至2節）。他又對歌羅西人說：「但現在你們也要把這一切都脫去：
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iram, indignatio­ nem, malitiam, hlasphemiam : turpiloquium ex oro vestro non procedat : Nolite mentiri invicem, exspo. liantes vos vetcrem hominem cum actibus suis, et induite novum eum qui renovatur in agnitionem se­ cundum imaginem ejus qui creavit eum (Col. III, 8- 10). Nunquid is qui universa creata, visibilia et in­ visibilia propriae potestatis virtute ex nihilo procrei­ vit et fecit, 367 seipsum antea, vel postmodum, quod dicere nefas est, creavit vel facere potuit ? CAPUT V. Pater major me eft, quomodo intelligendum sit. Si dixerint illud, quod Filius in Evangelio dixerit : Pater major me est (Joan. xiv, 28). Responsto.
'anger, indignation, malice, blasphemy: let filthy speech proceed not out of your mouth. Lie not one to another, stripping yourselves of the old man with his deeds, and putting on the new, who is renewed unto knowledge according to the image of him that created him' (Col. III, 8-10). Could he who created all created things, visible and invisible, out of nothing by the power of his own might, have created or been able to make himself before or afterward—which it is a sacrilege to say? CHAPTER V. How is it to be understood, 'The Father is greater than I'? If they say that which the Son said in the Gospel: 'The Father is greater than I' (John XIV, 28). Reply.
「就是惱恨、忿怒、惡毒、謗讟；並且不要從你們的口中說污穢的言語。不要彼此說謊，因你們已經脫去舊人和舊人的行為，穿上了新人；這新人在知識上漸漸更新，正如造他主的形像」（歌羅西書三章8至10節）。那位以自己大能的能力從無有中造出萬物——可見的與不可見的——者，難道能在以先或以後造出或造成自己嗎？這話是說起來都是褻瀆的。第五章。「父是比我大的」當如何理解。倘若他們提出子在福音書中所說的：「父是比我大的」（約翰福音十四章28節）。答。
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Filius minor est Patre in assumpti ho­ minis forma, aequalis vero Patri est in deitatis naturæ substantia, eodem protestante: Ego et Pater unum sumus (Joan. x, 30). Et iterum : Qui me vidit, vidit et Patrem (Joan. XIV, 9). Et item : Ut omnes hono­ rificent Filium sicut honorificant Patrem (Joan. v, 23). Et iterum : Sint in nobis unum, sicut et nos sumus unum ; tu in me, et ego in eis (Joan. XVII, 22). Et iterum : Omnia mea tua sunt, et omnia tua mea sunt (Juan. XVII, 10). Et ilerum : Omnia quæ habet Pater mea sunt (Joan. XVI, 15). Et iterum : Ego in Patre, et Pater in me (Joan. XIV, 10). Et iterum : Pater in me manens facit opera hæc (Ibid.). Et Joan­ nes evangelista ait :
The Son is less than the Father in the form of the man he assumed, but is equal to the Father in the substance of the divine nature, as he himself testifies: 'I and the Father are one' (John X, 30). And again: 'He that hath seen me hath seen the Father also' (John XIV, 9). And likewise: 'That all may honour the Son, as they honour the Father' (John V, 23). And again: 'That they may be one in us, as we also are one; thou in me, and I in them' (John XVII, 22-23). And again: 'All my things are thine, and all thine are mine' (John XVII, 10). And again: 'All things whatsoever the Father hath are mine' (John XVI, 15). And again: 'I am in the Father, and the Father in me' (John XIV, 10). And again: 'The Father abiding in me, he doth these works' (ibid.). And John the evangelist says:
子在所取之人的形像上小於父，但在神性本性的本質上與父同等，正如祂自己見證說：「我與父原為一」（約翰福音十章30節）。又說：「人看見了我，就是看見了父」（約翰福音十四章9節）。同樣又說：「叫人都尊敬子如同尊敬父一樣」（約翰福音五章23節）。又說：「使他們在我們裡面合而為一，像我們合而為一；祢在我裡面，我在他們裡面」（約翰福音十七章22至23節）。又說：「凡是我的都是祢的，祢的也都是我的」（約翰福音十七章10節）。又說：「凡父所有的，都是我的」（約翰福音十六章15節）。又說：「我在父裡面，父在我裡面」（約翰福音十四章10節）。又說：「住在我裡面的父作祂自己的事」（同上）。約翰福音的作者也說：
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In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Item ipse ad Parthos : Tres sunt, inquit, qui testimonium perhibent in terra, aqua, sanguiset caro, et tres in nobis sunt (1 Joan. v, 8). Et tres sunt qui testimonium perhibent in coelo, Pater, Verbum, et Spiritus, et ii tres unum sunt (1 Joan. v, 7, 8). Nos itaque in natura deitatis, qua unum sunt, Patrem, et Filium credimus : nec Patrem aliquo tempore præ­ cessisse ut major sit Filio, nec Filium postea natum esse, ut deitas Patris minoretur in Filio. CAPUT VI. Ubi dicunt non esse Patri æqualem Filium. Si tibi dixerint, non est æqualis Filius Patri. Responsio.
'In the beginning was the Word, and the Word was with God, and the Word was God' (John I, 1). Likewise he himself to the Parthians: 'There are three,' he says, 'who give testimony on earth: water, blood, and flesh, and these three are in us. And there are three who give testimony in heaven: the Father, the Word, and the Spirit, and these three are one' (1 John V, 7-8). We therefore believe the Father and the Son to be one in the nature of deity, in which they are one; and that the Father did not precede in any time so as to be greater than the Son, nor that the Son was born afterward, so that the deity of the Father should be diminished in the Son. CHAPTER VI. Where they say the Son is not equal to the Father. If they say to you, the Son is not equal to the Father. Reply.
「太初有道，道與神同在，道就是神」（約翰福音一章1節）。同樣，他自己對帕提亞人說：「在地上作見證的有三，」他說，「就是水、血、與肉體，這三樣是在我們裡面的。在天上作見證的也有三，就是父、道、與聖靈，這三樣乃是一」（約翰一書五章7至8節）。所以我們相信父與子在神性的本性上乃是一，在這本性中他們是一；父並沒有在任何時間先存，以致比子為大，子也並非後來才生，以致父的神性在子裡被貶損。第六章。論他們說子不與父同等之處。倘若他們對你說，子不與父同等。答。
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Si æqualis Patri Filius non est, cur ita de illo Joannes evangelista testatus est : Propterea inquit, persequebantur Judæi Jesum; et quaerebant cum occidere, quia 368 non solum solvebat sabba­ tum, sed et Patrem suum dicebat Deum, xqu dem se faciens Deo (Joan. v, 18). Et Paulus apostolus : Hoc sentite de vobis, inquit, quod in Christo Jesu, qui cum in forma Dei esset constitutus, non rapinam ar­ bitratus est esse se æqualem Deo, sed semetipsum exinanivit, formam servi accipiens (Philip. II, 5). Et in S alomone : Qui genuit me, requievit in taberna­ culo meo (Eccli. XXIV, 12). Et in Isaia : Sicut est ab initio, ita est usque in sæculum. Neque adjcctum est ei, neque minuetur illi.
If the Son is not equal to the Father, why did John the evangelist testify thus concerning him: 'Therefore,' he says, 'the Jews sought to kill him, because he not only broke the sabbath, but also said God was his Father, making himself equal to God' (John V, 18)? And the apostle Paul: 'Have this mind in you,' he says, 'which was also in Christ Jesus, who, being established in the form of God, thought it not robbery to be himself equal to God, but emptied himself, taking the form of a servant' (Phil. II, 5-7). And in Solomon: 'He that made me rested in my tabernacle' (Ecclus. XXIV, 12). And in Isaiah: 'As it is from the beginning, so it is even to the age. Nothing is added to him, nor shall anything be diminished from him.'
倘若子不與父同等，約翰福音的作者為何這樣見證祂說：「所以，」他說，「猶太人想要殺祂，因祂不但犯了安息日，並且稱神為祂的父，將自己和神當作平等」（約翰福音五章18節）呢？使徒保羅也說：「你們當以基督耶穌的心為心，」他說，「祂本有神的形像，不以自己與神同等為強奪的，反倒倒空自己，取了奴僕的形像」（腓立比書二章5至7節）。所羅門書中也說：「那造我的，安歇在我的帳幕中」（德訓篇二十四章12節）。以賽亞書中也說：「祂從起初怎樣，直到永世也怎樣；祂不加添甚麼，也不減少甚麼。」
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Ipse est enim Dominus crea­ turæ suæ, qui nihil eguit ab aliquo. Et in psalmo sep­ tuagesimo secundo (Vers. 25) : Quid enim mihidcest in coelo, et a te quid volui super terram? Hæc omnia in Filio non inferiorem naturam demonstrant, sed æqualitatem deitatis pronuntiant: quoniam qui utra­ que locutus est, verum dixit, quia veritas mentiri non potuit. CAPUT VII. Voluntatem Patris Filium qui negant. Si tibi dixcrint : Non est voluntas Patris Filius. Responsio. Si propheticas apostolicasque Scriptu­ ras puræ mentis intentione perquiras, invenies sine dubio Filium Patri et natura coæternum, et substan­ tia sempiternum, et voluntate, quæ in utrisque una est, non discretum: Isaia propheta disente :
For he himself is the Lord of his creation, who needed nothing from anyone. And in the seventy-second Psalm (verse 25): 'For what have I in heaven? and besides thee what have I desired upon earth?' All these things do not demonstrate an inferior nature in the Son, but proclaim the equality of deity; since he who spoke both spoke truly, for the Truth could not lie. CHAPTER VII. Those who deny that the Son is the will of the Father. If they say to you: The Son is not the will of the Father. Reply. If you search the prophetic and apostolic Scriptures with the intent of a pure mind, you will find without doubt that the Son is coeternal with the Father in nature, everlasting in substance, and undivided in will, which in both is one, as Isaiah the prophet says:
因為祂自己是祂受造之物的主，無需從任何人領受甚麼。第七十二篇詩篇（第25節）也說：「除祢以外，在天上我有誰呢？除祢以外，在地上我也沒有所愛慕的。」這一切在子身上並不顯明祂有較次的本性，反倒宣告祂與神性同等；因為那說這兩樣話的，所說都是真的，因為真理不能說謊。第七章。論那些否認子是父的旨意者。倘若他們對你說：子不是父的旨意。答。你若以純潔之心的專注查考先知與使徒的經文，必毫無疑問地發現，子在本性上與父同永，在本質上永恆，在旨意上不分——這旨意在二者裡乃是一，正如先知以賽亞所說：
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Salutare autem meum sicut facu!a ardebit, et videbunt omnes gentes justitiam tuam, et omnes reges terræ houorem tuum, et vocaberis nomine tuo novo quod Dominus nominabit (Isai. LXII, 1). Illa, et infra : Tu enim vo­ caberis volunlas mea (Ibid., 4). Et Apostolus : Ilxc est, ait, vuluntas Dei in Christo Jesu (1 Thess. v, 18). Et iterum : In quo habitat omnis plenitudo diviniita- tis corporaliter (Coloss. II, 9). Et iterum : In ipso enim placuit omnem plenitudinem divinitatis habitare (Col. I, 19). Et vox Patris de nube ad discipulos : Hic est Filius meus dilectissimus, in quo mihi compla­ cui (Matth. III, 17). Si volunlas Dei Patris Filius non fuisset, quomodo Patri in illo potuit complacere ?
'But my salvation shall burn like a torch, and all the nations shall see thy justice, and all the kings of the earth thy honour, and thou shalt be called by thy new name, which the Lord shall name' (Isa. LXII, 1-2). And likewise, further on: 'For thou shalt be called My will' (ibid., 4). And the Apostle: 'This is,' he says, 'the will of God in Christ Jesus' (1 Thess. V, 18). And again: 'In whom dwelleth all the fulness of the Godhead bodily' (Col. II, 9). And again: 'For in him it hath well pleased that all fulness of the divinity should dwell' (Col. I, 19). And the voice of the Father from the cloud to the disciples: 'This is my most beloved Son, in whom I am well pleased' (Matt. III, 17). If the Son had not been the will of God the Father, how could the Father be well pleased in him?
「我的救恩必如火把焚燒，萬國必見你的公義，地上的諸王必見你的尊榮；你必得新名，是主所要起的」（以賽亞書六十二章1至2節）。同處下文又說：「因為你必稱為『我的旨意』」（同上4節）。使徒也說：「這是，」他說，「神在基督耶穌裡向你們所定的旨意」（帖撒羅尼迦前書五章18節）。又說：「神本性一切的豐盛，都有形有體地居住在祂裡面」（歌羅西書二章9節）。又說：「因為父喜歡叫一切的豐盛在祂裡面居住」（歌羅西書一章19節）。父從雲中向門徒發聲說：「這是我的愛子，我所喜悅的」（馬太福音三章17節）。倘若子不是父神的旨意，父怎能喜悅祂呢？
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Aut quemadmodum in eo plenitudo 369 divinitatis ejus potuit habitare, in quo secundum te voluntas Dei Patris non probatur adesse ? CAPUT VIII. Non veni facere voluntatem meum, sed voluntatem ejus qui me misit. Si tibi dixerint illud quod Dominus in Evangelio dixerit : Non veni facere vo!untatem mcam, sed vo­ luntatem ejus qui me misit (Joan, v, ZO). Responsio. Huic propositioni non humanis opus est respondere verbis, sed divinis potius propriam Filii voluntatem astruere documentis : propheta in trige­ simo nono psalmo ( Veri. 8) canente : Tunc dixi, ait: Ecce venio ut faciam voluntatem tuam, Deus meus volui. Et in vigesimo septimo (Vers. 7) :
Or how could the fulness of his divinity dwell in him, in whom, according to you, the will of God the Father is not proved to be present? CHAPTER VIII. 'I came not to do my own will, but the will of him that sent me.' If they say to you that which the Lord said in the Gospel: 'I came not to do my own will, but the will of him that sent me' (John VI, 38). Reply. To this proposition there is need to respond not with human words, but rather to establish the proper will of the Son by divine documents, as the prophet sings in the thirty-ninth Psalm (verse 8): 'Then said I,' he says, 'Behold I come, that I should do thy will, O my God, I have desired it.' And in the twenty-seventh (verse 7):
或者，照你所說，父神的旨意未被證明存在於祂裡面，那麼祂神性的豐盛又怎能居住在祂裡面呢？第八章。「我來不是要按自己的意思行，乃是要按那差我來者的意思行。」倘若他們對你提出主在福音書中所說的：「我來不是要按自己的意思行，乃是要按那差我來者的意思行」（約翰福音六章38節）。答。對這論題，無需以人的話回應，乃當以神聖的憑據確立子自己的旨意，正如先知在第三十九篇詩篇（第8節）所唱的：「那時我說，」他說，「看哪，我來了，為要照祢的旨意行，我的神啊，這是我所願意的。」第二十七篇（第7節）也說：
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