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Vigilius of Thapsus

Works 5 part 7/10

Latin original · 37 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 5:220–5:256 (349 verses in all)

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5:220
Audiam quid loquetur in me Dominus Deus (Psal. XXXIV, 9). Nunquid is qui a propheta vel etiam apostolo Deus et Dominus nuncupatur, sublata pole­ state propriæ dominationis subjicietur prophetis? Absit, quoniam qui dona charismatum apostolis vel Prophetispropria contulit potestate, potestat non subjicietur alienæ, Petro apostolo affirmante: Nuu­ quam hum ma voluntate, inquit, prophetia allata est aliquando, sed a Spiritu sancto repleti loquebantur homines (11 Pet. I, 21). Et in Salomone : Non est in hominis potestate spiritus ut prohiberi possit, sed nec subjicitur illi, quoniam mortalis est (Eccli. VIII, 8). Et in Machabæorum :
'I will hear what the Lord God shall speak in me' (Ps. 84:9). Shall He who is called God and Lord by the prophet and even by the apostle, having the power of His own dominion taken away, be made subject to the prophets? God forbid; for He who by His own power conferred the gifts of graces upon the apostles or the prophets, shall not be subjected in power to another's, the apostle Peter affirming: 'Prophecy,' he says, 'was never brought at any time by the will of man, but men spoke filled by the Holy Spirit' (2 Pet. 1:21). And in Solomon: 'It is not in man's power to restrain the spirit, neither is it subject to him, since he is mortal' (Eccl. 8:8). And in the Maccabees:
「我要聽神耶和華在我裡面所說的話」(詩八十五9)。那位被先知、甚至被使徒稱為神、為主者,豈會被剝奪自己主權的權能,而服從於眾先知嗎?斷乎不能;因為他既憑自己的權能將恩賜分賜給使徒或先知,就不會在權能上服從於別人的權能,正如使徒彼得所肯定的:他說:「預言從來不是出於人意,乃是人被聖神充滿而說出來的」(彼後一21)。在所羅門書中:「人沒有權能拘留生氣(靈),也不能服它,因為他是必死的」(傳八8)。在瑪加伯書中:
5:221
Eliodorus autem quod statuet at perficiebat eodem loco cum satellitibus suis circa aerarium praesens, sed Spiritus omnipotens, et omnis potestatis magnam fecit ascensionis evidentiam (// Mach. III, 23). Si enim mens vestra interiori lumine lustraretur, nunquam a vobis de Spiritus sancti po­ tentia talia proferrentur : quoniam qui prophetas, ut ventura praedicarent, virtute propria adimplevit, prophetis utique subjectus esse non potuit. CAPUT V. Ubi dicunt, Spiritum sanctum in perscrutando nescire quæ Dei sint. 434 Si tibi dixerint : Ideo Spiritus sanctus per­ scrutatur arcana, quia quod certum csl nesciat, sed quod minus novit, scrutando nosse desiderat. Responsio.
'Heliodorus indeed was carrying out what he had determined, being present in the same place with his attendants near the treasury; but the omnipotent Spirit, the Spirit of all power, made a great manifestation of His coming' (2 Macc. 3:23). For if your mind were illumined by interior light, never would such things be uttered by you concerning the power of the Holy Spirit: since He who filled the prophets by His own power, that they might foretell things to come, surely could not have been subject to the prophets. CHAPTER V. Where they say that the Holy Spirit, in searching, does not know the things that are of God. If they say to you: The Holy Spirit searches out hidden things for this reason, that He does not know what is certain, but, by searching, desires to come to know what He knows less. Reply.
「赫略多洛正在執行他所決意要作的,與隨從一同臨在那裡,在金庫旁邊;但全能的靈、那掌管一切權能的靈,大大顯明了他的臨格」(瑪下三23)。因為倘若你們的心被內在的光照亮,你們斷不會就聖神的權能說出這樣的話來:既然他憑自己的權能充滿眾先知,使他們得以預言將來的事,他斷然不可能服從於先知。第五章。論他們所說:聖神在察驗時不知道屬神的事。倘若他們對你說:聖神之所以察驗隱密的事,是因為他不知道那確定的事,而是藉著察驗,渴望認識他所較不知道的。答覆。
5:222
Spiritus sanctus in perscrutandis quae Dei sunt, Patri vel Filio inferior non probatur, quia et ipsa divinitas dum ea (quæ sum Spiritus sui scru­ tatur, a nullo Christianorum inferior sancto Spiritui judicatur, Propheta dicente : Meditatus sum nocte cum corde meo, exercitabam et perscrutabar spiri­ tum meum (Psal. LXIVI, 7). Et Apostolus : Nemo scit quae sunt hominis nisi spiritus hominis qui in ipso est. Ita quae Dei sunt nemo novit nisi Spiritus Dci (/ Cor. II, 11). Audit hæretice, quoniam quae Dei sunt Spiritus sanctus non ignorat, sed magis notitiam Dci quam ipse spiritaliter novit, sibi credentibus mani­ festat. CAPUT VI. Ubi dicitur : llle me glorificabit, quia de meo accipiet.
The Holy Spirit, in searching the things that are of God, is not proved inferior to the Father or the Son; because the Godhead itself, when it searches those things which are of its own Spirit, is judged by no Christian to be inferior to the Holy Spirit — the prophet saying: 'I meditated in the night with my heart, and I exercised myself and searched my spirit' (Ps. 76:7). And the Apostle: 'No one knows the things of a man, but the spirit of a man which is in him. So also the things of God no one knows, but the Spirit of God' (1 Cor. 2:11). Hear, O heretic, that the Holy Spirit is not ignorant of the things that are of God, but rather manifests to those who believe in Him the knowledge of God which He Himself spiritually knows. CHAPTER VI. Where it is said: 'He shall glorify me, because he shall receive of mine.'
聖神在察驗屬神的事時,並未被證明次於父或子;因為神性本身,當它察驗那屬於自己之靈的事時,沒有一個基督徒會判定它次於聖神——正如先知所說:「我夜間捫心思想,自我省察並察驗我的靈」(詩七十七7)。使徒也說:「除了人裡頭的靈,誰知道人的事?照樣,除了神的靈,也沒有人知道神的事」(林前二11)。異端啊,聽著:聖神並非不知道屬神的事,反倒向那信他的人顯明他自己所靈性地認識的、關於神的知識。第六章。論那句話:「他要榮耀我,因為他要從我領受。」
5:223
Si tibi dixerint quod de Spiritu sancto dixerit Filius : Ille me glorificabit, quia de meo accipiet (Joan. XVI, 14). Responsio. Spiritus sancti potentia si qualis vel quanta sit vultis agnoscere, ex apostoli Pauli doctrine potestis universa condiscere, ipso dicente : Unicui­ que datur, inquit, manifestatio spiritus ad utilitatem: alii quidem datur per spiritum sermo sapienda:. alii sermo scientiæ secundum eumdem spiritum, alteri fides in eumdem spiritum, alii donatio curationum in uno spiritu, alii operationes virtutnm, alii propbetia, alii dijudicat:o spiritus, alii genera linguariim, alii in­ terpretatio sermonum (/ Cor. XII, 7).
If they say to you that which the Son said concerning the Holy Spirit: 'He shall glorify me, because he shall receive of mine' (John 16:14). Reply. If you wish to recognize of what sort and how great is the power of the Holy Spirit, you can learn all things from the teaching of the apostle Paul, who himself says: 'To each one is given the manifestation of the Spirit unto profit: to one indeed is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the gift of healings in the one Spirit; to another the workings of powers; to another prophecy; to another the discerning of spirits; to another kinds of tongues; to another the interpretation of words' (1 Cor. 12:7).
倘若他們對你引用子論到聖神所說的話:「他要榮耀我,因為他要從我領受」(若十六14)。答覆。倘若你們願意認識聖神的權能是何等性質、何等浩大,你們可以從使徒保羅的教訓中學到一切;他自己說:「聖神顯在各人身上,是叫人得益處。這人蒙聖神賜他智慧的言語,那人也蒙這位聖神賜他知識的言語,又有一人蒙這位聖神賜他信心,還有一人蒙這位聖神賜他醫病的恩賜,又叫一人能行異能,又叫一人能作先知,又叫一人能辨別諸靈,又叫一人能說方言,又叫一人能翻方言」(林前十二7)。
5:224
Omnia hæc ope­ ratur unus atque idem spiritus, dividens 435 pro­ pria singulis prout vult (Ibid., 11). EtDominus in Evangelio : Nolite mirari, inquit, quia dixi vobis, oportet vos denuo nasci, quia spiritus ubi vult spi­ rat, et vocem ejus audis, sed nescis unde veniat et quo vadat (Joan. III, 7). Et Apostolus : Si enim sermo qui per angelos dictus est, factus est firmus, et omnis prævaricatio et inobedientia jusiam accipit retribu­ tionis mercedem, quomodo nos effugiemus tantam negligentes salutem (Hebr. II,2) ?
'All these things one and the same Spirit works, distributing to each one severally as he wills' (1 Cor. 12:11). And the Lord in the Gospel: 'Marvel not,' he says, 'that I said to you, you must be born again; for the Spirit breathes where it wills, and thou hearest its voice, but knowest not whence it comes or whither it goes' (John 3:7). And the Apostle: 'For if the word spoken by angels was made firm, and every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great a salvation' (Heb. 2:2)?
「這一切都是這位獨一的、同一位的靈所運行的,他隨己意分給各人」(林前十二11)。主在福音中說:「我說你們必須重生,你不要以為希奇,因為靈隨己意而吹,你聽見它的響聲,卻不知道它從哪裡來、往哪裡去」(若三7)。使徒也說:「那藉天使所傳的話既是確定的,凡干犯悖逆的都受了該受的報應,我們若忽略這麼大的救恩,怎能逃罪呢」(來二2)?
5:225
Quæ cum initium accepisset ut narraretur per Dominum, ab iis qui audierunt in nohis confirmata est, contestante Deo signis, et prodigiis, variis virtutibus, et Spiritus sancti divisionibus secundum suam voluntatem. Cum ergo non nescias Spiritum sanctum dona superios compre­ hensa propria voluntate singulis suis esse partitum, quomodo eum astruis hæc omnia tanquam nihil ha­ bentem a Filio accepisse, qui et ipsum Dominum misit, et prophetas, atque aposlolos sua virtute re­ pleverit? CAPUT VII. Ubi dicuntSpirilum sanctum anle tempora a se non esse locutum. Si dixerint de Spiritu sancto, quod non a semet­ ipso locutus sit, sed quæ audivit a Filio, protulit (Joan. xvi, 13). Responsio.
'Which (salvation), having received its beginning to be declared by the Lord, was confirmed among us by those who heard it, God bearing witness with signs and wonders and various powers, and distributions of the Holy Spirit according to his own will.' Since, then, you are not ignorant that the Holy Spirit has, by His own will, distributed to each of His own the gifts noted above, how do you maintain that He, as though possessing none of these, received them all from the Son — He who sent the Lord Himself, and filled the prophets and apostles with His own power? CHAPTER VII. Where they say that the Holy Spirit did not speak of Himself before the ages. If they say of the Holy Spirit that He did not speak of Himself, but uttered the things which He heard from the Son (John 16:13). Reply.
「這救恩起初是主親自宣講的,後來是聽見的人給我們證實了,神又按自己的旨意,用神蹟奇事和百般的異能,並聖神的分賜,一同作見證。」既然你並非不知道聖神已按自己的旨意,把上述的恩賜分給他自己的各人,你怎能斷言他彷彿一無所有,把這一切都從子領受了呢?他既差遣了主自己,又以自己的權能充滿了先知和使徒。第七章。論他們所說:聖神在萬世之先不曾憑自己說話。倘若他們論到聖神說,他不是憑自己說話,乃是把從子所聽見的傳講出來(若十六13)。答覆。
5:226
Nos igitur, qui Spiritum sanc uum Deum et Dominum confitemur, non jussione alterius, sed potestate propria ostendimus fuisse locutum , Paulo apostolodoclore gentium attestante. Æmutamini, a t, spiritalia dona, magis autem ut prophetetis. Qui enim loquitur lingua, non hominibus loquitur, sed Deo; nemo enim audit : spiritus enim loquitur mysteria (I Cor. XIV, 1). Et Dominus discipulis divit : Cum tradiderint vos, nolite cogitarc quid I;quamini, dabi­ tur enim vobis in illa hora quid dicatis ; non enim vos estis qui loquimini, sed spiritus Patrisvestri qui lo­ quitur in vobis (Jlatth. x, 49). Et Marcus evangelista :
We, therefore, who confess the Holy Spirit to be God and Lord, show that He spoke not by the command of another, but by His own power, the apostle Paul, the teacher of the Gentiles, bearing witness: 'Be zealous,' he says, 'for spiritual gifts, but rather that you may prophesy. For he that speaks in a tongue speaks not to men, but to God; for no one hears: for the Spirit speaks mysteries' (1 Cor. 14:1). And the Lord said to His disciples: 'When they shall deliver you up, take no thought what you shall speak; for it shall be given you in that hour what you shall say; for it is not you that speak, but the Spirit of your Father that speaks in you' (Matt. 10:19). And Mark the Evangelist:
所以我們既承認聖神為神、為主,就要顯明他不是憑別人的吩咐,而是憑自己的權能說話,正如外邦人的教師使徒保羅所作的見證:他說:「你們要切慕屬靈的恩賜,更要切慕作先知講道。那說方言的,原不是對人說,乃是對神說,因為沒有人聽出來,然而他在靈裡卻是講說各樣的奧秘」(林前十四1)。主對門徒說:「當他們把你們交付的時候,不要思慮怎樣說話,因為到那時候,必賜給你們當說的話;因為不是你們自己說的,乃是你們父的靈在你們裡面說的」(太十19)。馬可福音作者也說:
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Cum duxerint vos trade ntes, nolite cogitare quid lo­ quamini, sed quod datum fuerit vobis in illa hora, id loquamini : non enim 436 estis vos loquentes, sed Spiritus sanctus (Marc. XIII, 11). Ex hoc itaque debes arguere, quia non sunt ab invicem Filius et Spiritus sanctus in natura de'tatis diversi, qui in unitate spiritus et vinculo pacis sibimet videntur esse con­ juncti. CAPUT VIII. Ubi dicunt Spiritumsanctum non a se, sed ex insuffla­ tione Filii in disciputos advenisse. Si autem dixerint quia Spiritus sanctus non sua sponte, sed insufflatione Filii in discipulos venit.
'When they shall lead you, delivering you up, take no thought what you shall speak, but whatever shall be given you in that hour, that speak: for it is not you that speak, but the Holy Spirit' (Mark 13:11). From this, therefore, you ought to conclude that the Son and the Holy Spirit are not diverse from one another in the nature of deity, since they appear to be conjoined to each other in the unity of the Spirit and the bond of peace. CHAPTER VIII. Where they say that the Holy Spirit came upon the disciples not of Himself, but by the breathing of the Son. But if they say that the Holy Spirit came upon the disciples not of His own accord, but by the breathing of the Son.
「人把你們拉去交付的時候,不要預先思慮說什麼,惟到那時候,賜給你們什麼話,你們就說什麼;因為說話的不是你們,乃是聖神」(可十三11)。所以你由此應當斷定:子與聖神在神性的本性上並不彼此相異,既然他們在聖靈的合一與和平的聯結中顯為彼此相連。第八章。論他們所說:聖神並非憑自己,而是藉子的吹氣,臨到門徒身上。倘若他們說,聖神不是出於自願,而是藉子的吹氣,臨到門徒。
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Responsio.Ex hoc inter Filium ct Spiritum sanctum aliquam diversitatem non potestis constituare , cum videatis eumdem Dominum et Salvatorem nostrum discipulorum corda non de alieno replevisse spiritu, sed de proprio : et non inferiorem, sed coæqualem suis largitus est, ut in se et sibi in fide adhærentibus unus spiritus flaret. Qui adhæret, inquit apostolus Paulus, meretrici, unum corpus est: qui autem ad­ hæret Domino, unus spiritus est (I Cor. VI, 16). Nos igitur Spiritum sanctum spontanea voluntate in di­ scipulos advenisse , et eos sua virtute replevisse monstramus, et ex libro qui apostolorum Acta conti­ net edocemus.
Reply. From this you cannot establish any diversity between the Son and the Holy Spirit, since you see that our same Lord and Saviour filled the hearts of the disciples not with a Spirit foreign to Himself, but with His own; and He bestowed not an inferior, but a coequal Spirit upon His own, so that one Spirit might breathe in Himself and in those who cleave to Him in faith. 'He who cleaves to a harlot,' says the apostle Paul, 'is one body; but he who cleaves to the Lord is one spirit' (1 Cor. 6:16). We, therefore, show that the Holy Spirit came upon the disciples of His own spontaneous will, and filled them with His own power; and we teach this from the book which contains the Acts of the Apostles.
答覆。你不能由此在子與聖神之間確立任何相異之處,既然你看見我們這同一位主、我們的救主,並非以與自己相異的靈充滿門徒的心,而是以他自己的靈;他賜給自己的人並非次等的、而是同等的靈,好叫一個靈在他自己裡面、並在那因信而與他聯合的人裡面運行。使徒保羅說:「與娼妓聯合的,便是與她成為一體;但與主聯合的,便是與主成為一靈」(林前六16)。所以我們要顯明:聖神是憑自己甘心的意願臨到門徒,並以自己的權能充滿他們;我們從那載有使徒行傳的書卷加以教導。
5:229
Cum complerentur, inquit, dies Pen­ tecostes, erant omnes simul in unum, et factus est subito de cœlo sonus tanqua m advenientis spiritus vehementis, et replevit omnem locum in quo erant sedentes, et visæ sunt illis divisae linguae tanquam ignis, qui et sedit super unumquemque illorum, et repletisunt Spiritu sancto (Act. II, 1). Etiterum: Paulus autem repletus Spiritu sancto, intendensin illum, ait : 0 plene dolo et cavillatione, fili diaboli, inimice omnis justitiae, quare vis perdere vias Domini cum sint rectæ (Act. XIII, 10)? Et angelus Zachariæ : Ne timeas, Zacharia, quia exaudita est deprecatio tua: ecce uxor tua Elizabeth pariet tibi filium, et vocabis nomen ejus Joann m;
'When the days of Pentecost were fully come,' he says, 'they were all together in one place; and suddenly there came from heaven a sound as of a mighty rushing wind, and it filled all the place in which they were sitting; and there appeared to them divided tongues as of fire, which also sat upon each one of them, and they were all filled with the Holy Spirit' (Acts 2:1). And again: 'But Paul, filled with the Holy Spirit, looking upon him, said: O thou full of all guile and deceit, son of the devil, enemy of all justice, why dost thou seek to pervert the ways of the Lord, which are right' (Acts 13:10)? And the angel to Zacharias: 'Fear not, Zacharias, for thy prayer is heard: behold, thy wife Elizabeth shall bear thee a son, and thou shalt call his name John;
他說:「五旬節的日子滿了,門徒都聚集在一處;忽然從天上有響聲下來,好像一陣大風刮過,充滿了他們所坐的整個屋子;又有舌頭如火焰顯現出來,分開落在他們各人頭上;他們就都被聖神充滿」(徒二1)。又說:「掃羅又名保羅,被聖神充滿,定睛看他,說:你這充滿各樣詭詐奸惡、魔鬼的兒子、眾善的仇敵,你為什麼要混亂主的正道呢」(徒十三10)?天使對撒迦利亞說:「撒迦利亞,不要害怕,因為你的祈禱已蒙垂聽;你的妻子伊利沙伯要給你生一個兒子,你要給他起名叫約翰;
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vinum et siceram non bibet, et Spiritu sancto implebituradhuc in utero matris suæ (Luc. i, 13). Item ibi : Et Zacharias pater ejus reple­ tus est Spiritu sancto, et prophetavit (Ibid., 41). Item ibi : Elizabeth 437 mater ejus reple la Spiritu sancto loquebatur benedicens Deum. Ex iis igitur testimoniis tandem agnosce quoniam spiritus quem de flatu Salvatoris discipuli acceperunt inferiorem a Filio non probatur habere substantiam, quia nullum . novimusin propria natura manentem inferiorem sui vel ex alia materia venientem habere spiritum, quo ad cæterorum utatur supplementa membrorum;
he shall drink neither wine nor strong drink, and he shall be filled with the Holy Spirit even from his mother's womb' (Luke 1:13). Likewise there: 'And Zacharias his father was filled with the Holy Spirit, and prophesied' (Luke 1:67). Likewise there: 'Elizabeth his mother, filled with the Holy Spirit, spoke, blessing God.' From these testimonies, therefore, recognize at last that the Spirit whom the disciples received from the breath of the Saviour is not proved to have a substance inferior to the Son; for we know of no one remaining in his own proper nature who has a spirit inferior to himself, or one coming from another material, which he might use for supplying the rest of his members;
他不喝酒,也不喝濃酒,並且從母腹裡就被聖神充滿」(路一13)。同樣在那裡:「他父親撒迦利亞被聖神充滿,就預言說」(路一67)。同樣在那裡:「他母親伊利沙伯被聖神充滿,就說話頌讚神。」所以,你從這些見證終當認清:門徒從救主吹氣所領受的那靈,並未被證明具有次於子的實體;因為我們不知道有任何安住於自己固有本性中的存有者,會擁有次於自己的靈,或擁有來自別種質料的靈,以供應自己其餘肢體的需用;
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sed quod de proprio spiritu ex quo ipse consistit alia, ut diximus, membra replere possit, vel regere, nul- Ius ambigit. CAPUT IX. Ubi dicitur Spiritumsanctum flatui compiratum. Si autem dixerint illud quod scriptum est : Spi­ ritus a me procedit, et omnem flatum ego feci (Isai. LVII, 16). Responsio. Flatum quem Dominus se fecisse com­ memerat, non Spiritum sanctum fuisse nos credimus, sed creaturæ spiritum esse fatemur, quem ut possint subsistere acceperunt : nam Spiritum sanctum non legimus factuma Filio, quem factorem omnium rerum novimus fuisse cum Filio :
but that he can, from his own proper Spirit by which he himself subsists, fill or govern (as we have said) his other members — of this no one doubts. CHAPTER IX. Where the Holy Spirit is said to be compared to a breath (wind). But if they say that which is written: 'The Spirit proceeds from me, and I have made every breath' (Isa. 57:16). Reply. The breath which the Lord recalls that He made, we believe was not the Holy Spirit, but we confess it to be the spirit of the creature, which living things received that they might be able to subsist: for we do not read that the Holy Spirit was made by the Son, whom we know to have been, together with the Son, the Maker of all things:
但他能憑自己賴以存立的固有之靈,充滿或治理(如我們所說)自己其餘的肢體——這一點無人懷疑。第九章。論聖神被比作氣息(風)。倘若他們引用那寫著的話:「靈從我而出,凡氣息都是我所造的」(賽五十七16)。答覆。主所提及他所造的那氣息,我們相信並非聖神,而是承認它為受造物之氣(靈),就是眾生靈為能存活而領受的;因為我們在經上讀不到聖神是子所造的——我們知道聖神乃是與子一同創造萬物的:
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si enim in faciendo ea quæ facienda fuerant propria Spiritus sanctus sicut Filius non usus est potestate, quomodo suo nutu constituit quae constituenda fuisse præsaga majestate conspe­ xit? Hoc ipsum Job patriarcha in libro sermonum suorum probante : A spiritu Domini, inquit, datur glacies super terram, et gubernat aquamqualiter illi placuerit, et framentum irrigat in nubibus, disseminat autem nube lucem suam, et ipsa in circuitu vertitur gubernaculis ad operanda omnia quae mandaverit ei, quia haec a Deo constituta sunt super terram (Job. XXXVII,10). Et Apostolus : Qui operatur, inquit, omnia in omnibus (I Cor. III, 6). Et in Actibus :
for if, in making those things which were to be made, the Holy Spirit (like the Son) did not use His own proper power, how did He by His own will establish those things which He foresaw with prescient majesty were to be established? This very thing the patriarch Job proves in the book of his discourses: 'By the Spirit of the Lord,' he says, 'is the ice given upon the earth, and he governs the water as it pleases him, and he waters the grain in the clouds, and the cloud scatters his light, and it is turned about in a circuit by the helms (of his governance) to perform all things which he has commanded it, because these have been appointed by God upon the earth' (Job 37:10). And the Apostle: 'Who works,' he says, 'all things in all' (1 Cor. 12:6). And in the Acts:
因為倘若在造那當造之物時,聖神(像子一樣)並未運用自己固有的權能,那麼他怎能憑自己的旨意設立那些他以先知般的威嚴預見當要設立的事物呢?族長約伯在他言論的書中正證明了這一點:他說:「冰是藉耶和華的靈降在地上的,他隨己意治理眾水,在雲中滋潤五穀,雲也散布他的光,並藉(他治理的)舵被旋轉周流,去成就他所吩咐的一切;因為這些都是神在地上所安排的」(伯三十七10)。使徒也說:他說:「他在眾人裡面運行一切」(林前十二6)。在使徒行傳中:
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Placuit, inquiunt apostoli, Spiritui sancto et nobis, nihil amplius oneris imponere vobis (Act. XV, 28). Nam quia eosdem apostolos misit ubi voluit, et pro­ hihuit unde voluit, et ex eodem libro docetur : Cum jejunassent et orassem, inquit, imposuerunt eis ma­ nus, et 438 dimiserunt eos (Act. XIII, 5). Ipsi igitur dimissi a Spiritu sancto venerum Selenciam. Et ite­ rum : Petro autem cogitante de visu, dixit ei Spiritus sanctus : Surge et vade cum illis, nihil dubitans quia ego misi eos (Act. x, 19). Quod autcm et prohibuerit ita docetur : Pervenerunt autem Phrygiam, et Gala­ tiæ regionem, prohibiti a Spiritu sancto loqui verbum in Asia (Act. XVI, 6).
'It has seemed good,' the apostles say, 'to the Holy Spirit and to us, to lay upon you no further burden' (Acts 15:28). For that He sent the same apostles where He willed, and forbade them whence He willed, is also taught from the same book: 'When they had fasted and prayed,' he says, 'they laid hands on them, and sent them away' (Acts 13:3). They therefore, sent away by the Holy Spirit, came to Seleucia. And again: 'But while Peter was thinking about the vision, the Holy Spirit said to him: Arise and go with them, nothing doubting; for I have sent them' (Acts 10:19). And that He also forbade is taught thus: 'They came to Phrygia and the region of Galatia, being forbidden by the Holy Spirit to speak the word in Asia' (Acts 16:6).
使徒們說:「聖神和我們定意不將別的重擔放在你們身上」(徒十五28)。至於他按自己的意願差遣這些使徒、又按自己的意願在某處攔阻他們,這也是從同一書卷所教導的:他說:「他們禁食禱告以後,就按手在他們頭上,打發他們去了」(徒十三3)。於是他們被聖神差遣,來到西流基。又說:「彼得正想那異象的時候,聖神對他說:起來,和他們同去,不要疑惑,因為是我差遣他們的」(徒十19)。至於他也攔阻,則如此教導:「他們經過弗呂家、加拉太一帶地方,被聖神禁止在亞細亞講道」(徒十六6)。
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Tantae enim excellentioris po­ tentiæ esse probatur Spiritus sanctus, ut angeli ei archangeli, qui quotidie in conspectu Dei Patris et unici Filii sui versantur et astant, in ipso quoque Spiritu secundum apostolicæ prædicationis senten­ tiam, leni num et furtivis, ut ita dicamus, aspectibus prospicerc concupiscant, Petro apostolo confirmante : De qua salute, inquit, exquisierunt prophetæ qui futuram gratiam in nubis prophetaverunt, scrutantes in quibus , vel quali tempore significaret in eis spi­ ritus Jesu Christi (/ Petr. 1, 10). Et infra : tu quo concupiscunt, ait, angeli prospicere (Ibid., 12).
For the Holy Spirit is proved to be of such surpassing power that the angels and archangels, who daily stand and dwell in the sight of God the Father and of His only Son, desire to look upon Him too — that is, into the Spirit Himself, according to the sentence of the apostolic preaching — with soft and, so to speak, stealthy glances; the apostle Peter affirming: 'Of which salvation,' he says, 'the prophets have inquired, who prophesied of the grace to come in you, searching into what, or what manner of time the Spirit of Jesus Christ in them did signify' (1 Pet. 1:10). And below: 'On which things the angels desire to look' (1 Pet. 1:12).
因為聖神被證明擁有如此超卓的權能,以致那些天天侍立、安居於父神和他獨生子面前的眾天使和總領天使,也渴望仰望他——就是仰望那靈本身,照使徒所傳講的話——以溫和、可以說是偷窺般的目光;正如使徒彼得所肯定的:他說:「論到這救恩,那預言你們要得恩典的眾先知早已詳細地尋求考察,就是考察在他們裡面基督的靈,預先證明在何時、何樣的情形所要顯明的」(彼前一10)。又在下文說:「這些事就是天使也願意詳細察看的」(彼前一12)。
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Tu igitur habe illi reverentiam, et honora ut Deum, et noli eum flatui hominis, vel eujuslibet generis com­ parare, cujus aspirationis adventu nostra corpora credimus in novissimo de sepulcro resuscitari. Nam si, quod absit, creatura fuisset, utique Paulus, dum supernas atque invisibiles creaturas, id est sedes, dominationes, principatus el potestates in ordine recenseret, ipsum quoque principaliter nominasset. CAPUT X. Ubi dicunt Filium Dei el Dominum sancto Spiritui comparutum. Si tibi dixerint : Sicot Pater Deus at Dominus est Filio suo, ita Filius Dominus et Deus est Spiritui sancto. Responsio.
Do thou, therefore, hold Him in reverence, and honour Him as God; and do not compare Him to the breath of man, or to any kind whatsoever, by the coming of whose inbreathing we believe that our bodies shall be raised again at the last day from the tomb. For if (which God forbid) He had been a creature, surely Paul, when he was enumerating in order the supernal and invisible creatures — that is, thrones, dominations, principalities and powers — would also have named Him principally among them. CHAPTER X. Where they say that the Son of God and Lord is compared to the Holy Spirit. If they say to you: As the Father is God and Lord to His Son, so the Son is Lord and God to the Holy Spirit. Reply.
所以你當以敬畏待他,尊他為神;不可把他比作人的氣息,或任何種類之物——藉他吹氣的臨到,我們相信我們的身體必在末日從墳墓中復活。因為倘若(願這事斷不至此)他曾是受造物,那麼保羅在依次列舉天上、不可見的受造物——就是寶座、主治、執政、掌權的——時,必也會把他作為其中之首加以提名。第十章。論他們所說:神的兒子和主被拿來與聖神相比。倘若他們對你說:正如父對他的子為神、為主,照樣子對聖神也為主、為神。答覆。
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Plurima jam de Spiritus sancti per­ sona, quod Deus et Dominus-nun cupetur, testimonia osuisse meminimus, ut jam nihil addere deberemus. Sed ne ignaviæ deputetur, aut subterfugere nos pro­ positionis vestrae ponderosam sarcinam aestimetis, quanta ipse pro sui defensione donaverit, dubias 439 mentes deilalem et dominationem illi natura­ liter insitam non nostris verbis, sed divinis ipso lar­ giente docemus oracnlis, Isaia propheta dicente: Non audivit Jacob Dominum, qui redemit eum, et suscepit, et exaltavit eum (Isai. LIlII, 9). Et infra: Sed irritaverunt Spiritum sanctum, et convertit se illis in scandalum (Ibid., 10). Et Jeremias :
We recall that we have already set forth very many testimonies concerning the person of the Holy Spirit, that He is called God and Lord, so that now we ought to add nothing more. But lest it be imputed to sloth, or lest you reckon that we are shirking the weighty burden of your proposition, by however much He Himself shall grant for His own defence, we teach the wavering minds — not by our own words, but by divine oracles, He Himself bestowing them — the deity and dominion naturally implanted in Him, the prophet Isaiah saying: 'Jacob did not hear the Lord, who redeemed him, and took him up, and exalted him' (Isa. 63:9). And below: 'But they provoked the Holy Spirit, and he turned himself to be their adversary' (Isa. 63:10). And Jeremiah:
我們記得已就聖神的位格提出許多見證,表明他被稱為神、為主,以致如今本不該再增添什麼。但為免被人歸咎於懶惰,或免得你們以為我們在逃避你們命題那沉重的擔子,凡他自己為自身的辯護所賜下的,我們便要教導那些游疑的心智——不是憑我們自己的言語,而是憑神聖的諭言,由他自己所賜下——教導那本性中所固有於他的神性與主權,正如先知以賽亞所說:「雅各並未聽從那救贖他、接納他、高舉他的主」(賽六十三9)。又在下文:「但他們惹動聖神,他就轉而與他們為敵」(賽六十三10)。耶利米也說:
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Spiritus faciei nostræ Christus Dominus, qui comprehensus est in interitu eorum, sub cujus umbra vivimus inter gentes (Thren. iv, 20). Et Petrus apostolus Ananiae dixit : Nonne manens tibi manebat, et venditum In tua erat potestale ? Quare voluisti tentare Spiritum sanctum, ut subtraheres de pretio prædii (Act. v, 4). Et infra : Non es mentitus hominibus, sed Deo. Et A ostolus : Cum autem conversus fuerit ad Deum, auferetur velamen, Dominus autem spiritus est (II Cor. III 16). Ex hoc, perfide, debes agnoscere quo­ n am qui Deus et Dominus dicitur, in ipso deitatis vocabulo Patri et Filio coæquatur. CAPUT XI. Ubi dicunt tertio loco Spiritum sanctum a Patre et Filio nominatum.
'Christ the Lord, the breath (spirit) of our countenance, was taken in their corruptions, under whose shadow we live among the nations' (Lam. 4:20). And the apostle Peter said to Ananias: 'While it remained, did it not remain to thee; and when it was sold, was it not in thy power? Why hast thou wished to tempt the Holy Spirit, that thou shouldst withhold part of the price of the field' (Acts 5:4)? And below: 'Thou hast not lied to men, but to God.' And the Apostle: 'But when one shall be converted to God, the veil shall be taken away; now the Lord is the Spirit' (2 Cor. 3:16). From this, O faithless one, thou oughtest to recognize that He who is called God and Lord is, in that very title of deity, made coequal to the Father and the Son. CHAPTER XI. Where they say that in the third place the Holy Spirit is named by the Father and the Son.
「基督我主,我們鼻中的氣(靈),在他們的敗壞中被擒拿;我們曾說,要在他的蔭下、在列邦中存活」(哀四20)。使徒彼得對亞拿尼亞說:「田地還沒有賣,豈不是你自己的嗎?既賣了,價銀豈不是在你權下嗎?你為什麼要試探聖神,從田價中私自留下幾分呢」(徒五4)?又在下文:「你不是欺哄人,乃是欺哄神。」使徒也說:「但人幾時歸向主,帕子就幾時除去了;主就是那靈」(林後三16)。無信的人哪,你由此應當認清:那被稱為神、為主者,在神性這一稱號上,與父和子同等。第十一章。論他們所說:聖神在第三位上由父和子提名。
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Si tibi dixerint quia in eo minor est Spiritus san­ ctus, quod tertio loco est a Patre et Filio nominatus. Raponsio. Spiritus sanctus, non quia tertio nomi­ natus est loco Patri et Filio minor erit, quoniam cura aquam, sicut superius diximus, superiori loco a Spirilu sancto Dominus nominasset, aquam utique Spiritu sancto, quam præposuit, non superiorem ostendit. Nam Scripturæ divinæ mos est quæ sunt novissima primitus nominare, et quae prima sunt novissime recensere, sicut in Genesi scriptum est: Ego sum Deus Isaac et Abraham patrum tuorum (Levit. XXVI, 42). Nam et Lucas evangelista (Cap.
If they say to you that the Holy Spirit is lesser in this, that He is named in the third place after the Father and the Son. Reply. The Holy Spirit will not, because He is named in the third place, be lesser than the Father and the Son; for since, as we have said above, the Lord named the water in a higher place than the Holy Spirit, He surely did not thereby show the water — which He set first — to be higher than the Holy Spirit. For it is the custom of divine Scripture to name first those things which are last, and to recount last those which are first; as is written in Genesis: 'I am the God of Isaac and of Abraham thy fathers' (cf. Exod. 3:6; Lev. 26:42). For Luke the Evangelist also (chapter
倘若他們對你說,聖神在這一點上較小,就是他在父和子之後居第三位被提名。答覆。聖神不會因為居第三位被提名,就比父和子為小;因為正如我們上面所說,主既在高於聖神的位置上提到水,他斷不因此顯明那被他列在先的水高於聖神。因為神聖經卷的慣例,乃是先提那居後的事物,而後敘那居先的事物;正如創世紀(出谷紀)所載:「我是你列祖以撒和亞伯拉罕的神」(參出三6;肋二十六42)。路加福音作者也是如此(在第
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III) orignem Domini Salvat- ris nostri, id est Josephi et Mariæ matris ejus, sursum versus a Joseph inchoans usque ad Adam primum hominem, qui a Dco faetus est, recensendo contexuit, et utique nullus est in genere humano Joseph, qui secundum carnem 440 pater Christi vocabatur, qui Ad.e primo ho­ mini possit præferri, sed nos ut satisfaciamus in­ conditis propositionibus vestris, etiam Spiritum san­ ctum a Patre et Filio primo loco ostendimus nomi­ natum, Apostolo attestante, Unum corpus, ait, et unus Spritus, sicut vocati estis in una 6pe vocationis vestrae, unus Deus, una fides, unum baptisma, ulis Deus et Pater omnium (Ephes. IV, 4).
III), in recounting the origin of our Lord and Saviour — that is, of Joseph and of Mary his mother — beginning upwards from Joseph all the way to Adam the first man, who was made by God, wove the account together; and surely there is no Joseph in the human race, who was called the father of Christ according to the flesh, who could be preferred to Adam the first man. But, that we may satisfy your ill-ordered propositions, we also show that the Holy Spirit is named by the Father and the Son in the first place, the Apostle bearing witness: 'One body,' he says, 'and one Spirit, as you are called in one hope of your calling; one God, one faith, one baptism, one God and Father of all' (Eph. 4:4).
三章)敘述我們主、救主的源起——就是約瑟和他母親馬利亞的源起——從約瑟往上一直追溯到神所造的頭一個人亞當,如此編織成譜;而人類中按肉身被稱為基督之父的約瑟,斷沒有一個能被高舉於頭一個人亞當之上。但為使我們滿足你們雜亂無章的命題,我們也要顯明聖神在頭一位上由父和子提名,正如使徒所作的見證:他說:「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、就是眾人的父」(弗四4)。
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Spiritus utique sanctus Patri ct Filio inferior non est, quia Spiritus Patris et Filii esf, et non possuni ob substantiam in se commanentis Spiritus sui ex parte dici perfecti, et ex parte ad imperfectionem vocari. CAPUT XII. Ubi dicunt Spiritum sanctum non esse genitum, neque ingenitum. Si tihi dixerint : Ostende Spiritum sanctum, unde trahat originem, quem nec ingenitum sicut Patrem, ncque genitum sicut Filium profiteris. Responsio. Certa et manifesta origo Spiritus sancti, Pater et Filius, qui nec ingenitus cum ingenito, neque genitus cum unigenito a fidelibus cr< ditur, sed Spi­ ritus Patris esse Scripturarurn sacrarum eloquiis comprobatur.
The Holy Spirit is assuredly not inferior to the Father and the Son, because He is the Spirit of the Father and of the Son; and on account of the substance of His Spirit, which abides in itself, they cannot be called in part perfect and in part summoned to imperfection. CHAPTER XII. Where they say that the Holy Spirit is neither begotten nor unbegotten. If they say to you: Show whence the Holy Spirit draws His origin, whom you profess to be neither unbegotten like the Father, nor begotten like the Son. Reply. The certain and manifest origin of the Holy Spirit is the Father and the Son, who is believed by the faithful to be neither unbegotten with the Unbegotten, nor begotten with the Only-begotten, but is proved by the words of the sacred Scriptures to be the Spirit of the Father.
聖神斷然不次於父和子,因為他是父和子的靈;又因他那安住於自身的靈之實體,他們不能被說成一部分是完全的、一部分被召往不完全。第十二章。論他們所說:聖神既非受生,亦非非受生。倘若他們對你說:你既宣認聖神既不像父為非受生,也不像子為受生,那麼請指明聖神從何處得其源起。答覆。聖神確定而顯明的源起,乃是父和子;信徒所信的是:聖神既不與那非受生者一同為非受生,也不與那獨生者一同為受生,而是由神聖經卷的話語證明為父的靈。
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Nabuchodonosor rege in Daniele pro­ pheta dicente : Daniel, cui nomen Balthasar, secun­ dum nomen Dei mei, Spiritum sanctum Dei in se ha­ bet (Dan. IV, 5). Item ipse v Omnes sapientes regni mei non potuerunt interpretationem s mnii mei de- clarare mihi : tu autem, Daniel, potes, quia Spiritus Dei sanctus in te est. Item ibi : Ecce vir in regno tuo, in quo Spiritus Dei est. Et in Zacharia : Verum­ tamen legitima mea accipite, et verba mea quae ego mando in spiritu meo servis meis prophetis (Zach. I, 6). Item ibi : Non in fortitudine magna, nequc in virtute, sed in spiritu meo, dicit Dominus (Zach. IV, 6). Et Apostolus ad Romanos :
King Nebuchadnezzar in the prophet Daniel saying: 'Daniel, whose name is Belteshazzar, according to the name of my god, has in him the Holy Spirit of God' (Dan. 4:5). Likewise he himself: 'All the wise men of my kingdom could not declare to me the interpretation of my dream; but thou, Daniel, art able, because the holy Spirit of God is in thee.' Likewise there: 'Behold, a man in thy kingdom, in whom is the Spirit of God.' And in Zechariah: 'Yet receive ye my ordinances, and my words which I command in my spirit to my servants the prophets' (Zech. 1:6). Likewise there: 'Not by great strength, nor by might, but by my spirit, saith the Lord' (Zech. 4:6). And the Apostle to the Romans:
尼布甲尼撒王在先知但以理書中說:「但以理,別名伯提沙撒,是照我神的名起的,他裡頭有神的聖神」(但四5)。同樣他自己說:「我國中的一切哲士都不能把這夢的講解告訴我;惟獨你但以理能,因為你裡頭有神的聖神。」同樣在那裡:「看哪,你國中有一人,他裡頭有神的靈。」在撒迦利亞書中:「然而你們要領受我的律例,並我藉我的靈所吩咐我僕人眾先知的話」(亞一6)。同樣在那裡:「不是倚靠勢力,不是倚靠才能,乃是倚靠我的靈,這是耶和華說的」(亞四6)。使徒在羅馬書中說:
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Vos autem non estis in carne, sed in spiritu, si tamen Spiritus Dei habitat in vobis (Rom. VIII. 9). Et ad Galatas : Quoniam rstis filii Dei, misit Deus spiritum Filii sui in 441 corda nostra clamantem Abba Pater (Gnl. IV, 6). Et ad Ephesios : Nolite contristarc Spiritum sanctum Dei (Ephes. iv, 20). Et ad Philippenses : Scio enim quod hoc mihi proficit in salutem per vestias obsecratio­ nes et subministrationes spiritus Jesu Christ (Philip. I, 19). Et Petrus apostolus : De qua salute exquisie­ runt atque scrutati sunt prophetæ, qui veuturam in . vobis gratiam prophetaverunt, scrutantes in quibus, vel quali tempore significari haberet in eis spiritus Jcsu Chrisii (/ Petr. 1, 10).
'But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwells in you' (Rom. 8:9). And to the Galatians: 'Because you are sons of God, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father' (Gal. 4:6). And to the Ephesians: 'Grieve not the Holy Spirit of God' (Eph. 4:30). And to the Philippians: 'For I know that this shall fall out to me unto salvation, through your prayers, and the supply of the Spirit of Jesus Christ' (Phil. 1:19). And the apostle Peter: 'Of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you, searching into what, or what manner of time the Spirit of Jesus Christ in them did signify' (1 Pet. 1:10).
「但你們不屬肉體,乃屬靈,只要神的靈住在你們裡面」(羅八9)。在加拉太書中:「你們既為神的兒子,神就差他兒子的靈進入你們的心,呼叫:阿爸,父」(加四6)。在以弗所書中:「不要叫神的聖靈擔憂」(弗四30)。在腓立比書中:「因為我知道,這事藉著你們的祈禱和耶穌基督之靈的幫助,終必叫我得救」(腓一19)。使徒彼得也說:「論到這救恩,那預言你們要得恩典的眾先知早已詳細地尋求考察,就是考察在他們裡面基督的靈,預先證明在何時、何樣的情形所要顯明的」(彼前一10)。
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Et in libro Judicium : Et vencrunt, et castra posuerunt in valle Jezrael, et spiritus Domini induit Gedeon (Judic. VI, 33). Inten­ dite, miseri, quoniam qui priori loco a Patre et Filio nominatus est, et multis Scripturae divinae locis Patris et Filii appellatur, Patre et Filio inferior non pro­ batur. CAPUT XIII. Ubi dicunt Spiritum sanctum vitam a Palre non acce­ pisse ut Filium. Si libi dixerint: Filium a Patre vitam legimus ac­ cepisse, ut sic credentibus daret: de Spiritu sancto nihil tale legimus, et in * o eum minorem Filio judi­ camus. Responsio.
And in the book of Judges: 'And they came and pitched their camp in the valley of Jezreel, and the Spirit of the Lord clothed Gideon' (Judg. 6:33). Consider, O wretched ones, that He who is named in the first place by the Father and the Son, and in many places of divine Scripture is called the Spirit of the Father and of the Son, is not proved inferior to the Father and the Son. CHAPTER XIII. Where they say that the Holy Spirit did not receive life from the Father as the Son did. If they say to you: We read that the Son received life from the Father, that He might so give it to those who believe; but of the Holy Spirit we read nothing of the kind, and in this we judge Him to be lesser than the Son. Reply.
在士師記中:「他們前來,在耶斯列谷安營,耶和華的靈披覆了基甸」(士六33)。可憐的人哪,你們要思想:那位在頭一位上由父和子提名、又在神聖經卷許多處被稱為父和子之靈的,並未被證明次於父和子。第十三章。論他們所說:聖神不像子那樣從父領受了生命。倘若他們對你說:我們讀到子從父領受了生命,好叫他如此賜給信的人;但論到聖神,我們讀不到這樣的事,因此我們斷定他比子為小。答覆。
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Quia Patris et Filii spiritus nuncupatur, spiritus vitae sine dubio esse, sicut Pater et Filius divinis Lectionibus comprobatur, Ezechiele propheta dicente : Cum autein elevarent se animalia a terra , exsiliebant rotae, et ubicunque ibant nubes, et juxta illud spiritus rotæ extollebaturcum eis, quoniam spi­ ritus vitae erat in rotis (Ezech. i, 19). Et Apostolus ad Romanos : Lex enim, ait, spiritus vitae in Christo Jesu (Rom. VIII, 2) Item ibi : Prudentia carnis mors est, prudentia vero spiritus vita et pax (Ibid., 6). Item ibi : Corpus quidem mortuum est propter pecca­ tum, spiritus aulem vita est propter justitiam (Ib d. 10). Et ad Corintbios :
Because He is called the Spirit of the Father and of the Son, He is without doubt the Spirit of life, just as the Father and the Son, as is proved by the divine readings, the prophet Ezekiel saying: 'And when the living creatures lifted themselves up from the earth, the wheels also leaped up; and wherever the clouds went, and along with that the spirit of the wheel was lifted up with them, because the spirit of life was in the wheels' (Ezek. 1:19). And the Apostle to the Romans: 'For the law,' he says, 'of the spirit of life in Christ Jesus' (Rom. 8:2). Likewise there: 'For the prudence of the flesh is death, but the prudence of the spirit is life and peace' (Rom. 8:6). Likewise there: 'The body indeed is dead because of sin, but the spirit is life because of justice' (Rom. 8:10). And to the Corinthians:
因為他被稱為父和子的靈,他就無疑是生命的靈,正如父和子一樣,這是神聖的經課所證明的,先知以西結說:「活物從地上升起的時候,輪子也升起;雲往哪裡去,輪子也隨之被舉起,因為活物的靈(生命的靈)在輪中」(結一19)。使徒在羅馬書中說:他說:「因為賜生命之靈的律,在基督耶穌裡」(羅八2)。同樣在那裡:「肉體的思念乃是死,屬靈的思念乃是生命平安」(羅八6)。同樣在那裡:「身體就因罪而死,靈卻因義而活」(羅八10)。在哥林多書中:
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Factus est primus Adam in animam viventem, novissimus Adam in spiritum vi­ vificantem (1 Cor. xv, 45). Item in secunda : Littera occidit, spiritus autem vivificat (11 Cor. III, 6). Et in Apocalypsi : Et post tertium diem et dimidium spi­ ritus vitæ intravit in eis a Domino, et steterunt 442 super pedes suos (Apoc. XI. 11). Ezechiel utique iisdem verbis ac syilabis de aridis ossibus mor­ tuorum paria protestatur (Ezech. XXXVII, 10). Inten­ dite, quæso, intendite, quoniam inaniterspiritus vitæ non dixit, et qui vivis et mortuis secundum antelata testimonia vitam largitur, inferiora Patre et Filio nul­ latenus comprobatur. CAPUT XIV. Ubi dicunt:
'The first Adam was made into a living soul, the last Adam into a life-giving spirit' (1 Cor. 15:45). Likewise in the second epistle: 'The letter kills, but the spirit gives life' (2 Cor. 3:6). And in the Apocalypse: 'And after three days and a half the spirit of life from God entered into them, and they stood upon their feet' (Rev. 11:11). Ezekiel assuredly attests the like in the very same words and syllables concerning the dry bones of the dead (Ezek. 37:10). Consider, I pray, consider, that it is not in vain that he said 'the spirit of life'; and He who, according to the testimonies cited above, bestows life upon the living and the dead, is in no way proved inferior to the Father and the Son. CHAPTER XIV. Where they say:
「首先的亞當成了有靈(生命)的活人,末後的亞當成了賜生命的靈」(林前十五45)。同樣在後書中:「那字句是叫人死,靈是叫人活」(林後三6)。在啟示錄中:「過了這三天半,有從神而來的生命之靈進入他們裡面,他們就站起來」(啟十一11)。以西結也確以同樣的字句音節,論到死人的枯骨見證了同樣的事(結三十七10)。我懇求,要思想,要思想:他說「生命的靈」並非徒然;那位照上述見證將生命賜給活人和死人的,斷不能被證明次於父和子。第十四章。論他們所說:
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Ostende quod de Patre Spiritus sanctus possit procedere. Si tibi dixerint : Ostende quod Spiritus sanctus de Patre vel Filio procedere potuit. Responsio. Si corda vestra incredulitatis jam vitio obdurata ad mollitiem nostra credulitatis velletis ad­ tlurere, facillime agnosceretis quod Spiritus de Deo Patre possit procedere : est enim Pater Deus, et pro­ cedit de illo Spiritus Dei; est omnipotens, et proce­ dit de eo omnipotentia spiritus; est lux, et procedit de eo spiritus lucis; est virtus, ct procedit de eo spi­ ritus virtutis; est sapiens, et procedit de illo sapicn­ tiæ spiritus ; est prudentia, et procedit de illo pru­ dentiae spiritus;
Show that the Holy Spirit can proceed from the Father. If they say to you: Show that the Holy Spirit could proceed from the Father or the Son. Reply. If your hearts, now hardened by the vice of unbelief, were willing to be brought to the softness of our belief, you would most easily recognize that the Spirit can proceed from God the Father: for the Father is God, and the Spirit of God proceeds from Him; He is almighty, and the Spirit of omnipotence proceeds from Him; He is light, and the Spirit of light proceeds from Him; He is power, and the Spirit of power proceeds from Him; He is wise, and the Spirit of wisdom proceeds from Him; He is prudence, and the Spirit of prudence proceeds from Him;
請指明聖神能從父而出。倘若他們對你說:請指明聖神能從父或子而出。答覆。倘若你們那被不信之惡所剛硬的心,願意被引向我們所信之柔軟,你們就極易認清聖神能從父神而出:因為父是神,神的靈就從他而出;他是全能的,全能之靈就從他而出;他是光,光之靈就從他而出;他是能力,能力之靈就從他而出;他是智慧的,智慧之靈就從他而出;他是明達,明達之靈就從他而出;
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est cousilium, et procedit de eo spiritus consilii; est fortitudo, et procedit de co spi­ ritus fortitudinis; est pax, et procedit de illo spiritus paris est caritas, et procedit de illo spiritus carita- Lis est scientia, et procedit de illo spiritus scientiæ; est vita, et procedit de illo spiritus vitæ ; est rectus, et procedit de illo spiritus rectitudinis; est bonus, et procedit de illo spiritus bonilalis; est pietas, et pro- cedit de ilo spiritus pietatis; est mansuetus, et pro­ cedit de illo spiritus mansuetudinis; est gladius, et procedit de eo gladius spiritus. Et multa alia quae brevit tis causa omisimus, scientes quod paucis dicta sapientibus multa sunt :
He is counsel, and the Spirit of counsel proceeds from Him; He is fortitude, and the Spirit of fortitude proceeds from Him; He is peace, and the Spirit of peace proceeds from Him; He is charity, and the Spirit of charity proceeds from Him; He is knowledge, and the Spirit of knowledge proceeds from Him; He is life, and the Spirit of life proceeds from Him; He is upright, and the Spirit of uprightness proceeds from Him; He is good, and the Spirit of goodness proceeds from Him; He is piety, and the Spirit of piety proceeds from Him; He is gentle, and the Spirit of gentleness proceeds from Him; He is a sword, and the sword of the Spirit proceeds from Him. And many other things which, for the sake of brevity, we have omitted, knowing that to the wise much is contained in a few words:
他是謀略,謀略之靈就從他而出;他是大能,大能之靈就從他而出;他是平安,平安之靈就從他而出;他是仁愛,仁愛之靈就從他而出;他是知識,知識之靈就從他而出;他是生命,生命之靈就從他而出;他是公義,公義之靈就從他而出;他是良善,良善之靈就從他而出;他是虔敬,虔敬之靈就從他而出;他是溫柔,溫柔之靈就從他而出;他是利劍,聖靈的寶劍就從他而出。還有許多別的,我們為求簡潔而略去了,因知對智慧人而言,寥寥數語已含義無窮:
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insipientibus vero etsi multa dicantur, satis omnino non faciunt. Sed ne consuetis calumniis et cavillationibus simplices animos pertur­ betis, ex divinis Scripturis de iis quæ superius dicta sunt documenta haec curiosius exigentes, ad omnia cum Domini adjutorio divina testimonia 443 coa- ptabimus, ut legentes agnoscant quemadmodum ve­ stræ pravitati respondeant. Quod enim Spiritus Deus est in EvangelioFilius docuit, dicens : Spiritus Deus est (Joan. IV, 24). Quod autem omnipotens est, in Salomone (Sap. VII, 13) ostenditur, dum spiritus omnia potens, et omnia prospiciens intimatur.
but to the unwise, even if many things be said, they by no means suffice. But lest by your accustomed calumnies and cavils you disturb simple souls, drawing out more carefully from the divine Scriptures the proofs of those things which have been said above, we shall, with the Lord's help, fit together the divine testimonies to all of them, so that those who read may recognize how they answer your perversity. For that the Spirit is God the Son taught in the Gospel, saying: 'God is a Spirit' (John 4:24). And that He is almighty is shown in Solomon (Wis. 7:13), while the Spirit is intimated to be all-powerful and all-foreseeing.
但對無知的人,縱使說許多話,也斷然不能使他們滿足。然而,為免你們以慣常的誣蔑與詭辯擾亂單純的人心,我們要更加仔細地從神聖經卷中引出上述事項的憑證,靠主的幫助,把神聖的見證一一配合起來,好叫讀者認清這些見證如何回應你們的悖謬。因為子在福音中教導說靈是神:「神是個靈」(若四24)。至於他是全能的,則在所羅門書中顯明(智七13),其中暗示那靈是無所不能、無所不察的。
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Quod autem lux sit spiritus, Ezechiel testis est, dum spiritum Domini sicut lux præfulgens ab Aquilone in nube venientem astruxit (Ezech. I, 4). Quod virtus sit, Apostolus daeet cum dicit: In ostensione spiritus et virtutis (I Cor. II, 4). Quod vero sapientia dicatur, Isaias testis est, cum Domini Filium spiritu sapien­ tiæ fuisse repletum dicit (Isai. XI, 2). Quod vero prudentia dicatur, in eodein propheta ostenditur. Quod autem spiritus consilii et forlitudinis dicatur, in eodem volumine declaratur. Quod vero pax sit, apostolorum Acta testantur (Act. IX, 31). Quod autem caritas dicatur, apostolica sententia comprobat. Quod vero spiritus sapientiae appelletur, Isaiæ annun­ tiatione docetur.
And that the Spirit is light, Ezekiel is witness, when he asserts that the Spirit of the Lord came from the North in a cloud, shining forth like light (Ezek. 1:4). That He is power, the Apostle teaches when he says: 'In the showing forth of the Spirit and of power' (1 Cor. 2:4). That He is called wisdom, Isaiah is witness, when he says that the Son of the Lord was filled with the Spirit of wisdom (Isa. 11:2). That He is called prudence, is shown in the same prophet. That He is called the Spirit of counsel and of fortitude, is declared in the same volume. That He is peace, the Acts of the Apostles bear witness (Acts 9:31). That He is called charity, the apostolic sentence proves. That He is named the Spirit of wisdom, is taught by the announcement of Isaiah.
至於那靈是光,以西結作見證,他斷言主的靈如光輝照耀,從北方在雲中而來(結一4)。至於他是能力,使徒教導說:「藉著靈和能力的明證」(林前二4)。至於他被稱為智慧,以賽亞作見證,他說主的兒子被智慧的靈所充滿(賽十一2)。至於他被稱為明達,在同一位先知書中顯明。至於他被稱為謀略和大能的靈,在同一卷中宣告。至於他是平安,使徒行傳作見證(徒九31)。至於他被稱為仁愛,使徒的話語加以證明。至於他被稱為智慧之靈,則由以賽亞的宣告所教導。
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Quod autem spiritus vitæ sit, Apo- stolusedocet, dum prudentiam spiritus vitæ, et pacem esse prædixit (Rom. VIII, 6). Quod autem rectus die citur, Davidis oraculis ostenditur, dum in suis visce­ ribus spiritum rectum innovari precatur (Psal. L, 12). Quod autem bonus dicatur, idem propheta ostendit, qui se a Spiritu sancto in via recta deduci deside­ rans canit (Psal. xxvi, 11). Quod autem spiritus mansuetudinis nunupetar, Apostolus testis est. dum dicit, se non in virga, sed in caritate spiritus et man­ suetudinis advenire (I Cor. iv, 21). Quod vero per­ fectus dicatur, idem docet apostolus, dum illum ju­ diccm omnium, et spiritum justorum insinuat et perfectorum (Hebr. XII, 23).
That He is the Spirit of life, the Apostle teaches, when he foretold that the prudence of the spirit of life is also peace (Rom. 8:6). That He is called upright is shown by the oracles of David, when he prays that a right spirit be renewed within his inward parts (Ps. 50:12). That He is called good, the same prophet shows, who sings as one desiring to be led by the Holy Spirit in the right way (Ps. 26:11). That He is named the Spirit of meekness, the Apostle is witness, when he says that he comes not with a rod, but in the love of the spirit and of meekness (1 Cor. 4:21). That He is called perfect, the same apostle teaches, when he intimates Him to be the judge of all, and the spirit of the just and of the perfect (Heb. 12:23).
使徒教導說祂是生命之靈，當他預言生命之靈的智慧也就是平安時（羅八6）。祂被稱為正直的，由大衛的神諭顯明，當他祈求在自己內心更新一個正直的靈時（詩五十12）。祂被稱為良善的，同一位先知也顯明，他歌唱說渴望被聖靈引導行在正路上（詩二十六11）。祂被稱為溫柔之靈，有使徒為證，當他說自己前來不是帶著刑杖，而是帶著靈與溫柔的愛時（林前四21）。祂被稱為完全的，同一位使徒也教導，當他指明祂是萬人的審判者，是義人和完全之人的靈時（來十二23）。
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Quod autem gladius nuncupetur, idem probat apostolus, dum eum ver. bum Dei pronuntiat esse (Ephes. VI, 17). Si enim hæc omnia non caecis mentibus legerent , nec do Filio Dei amhigcrent, neque de Spiritus sancti po­ tentia dubitarent. CAPUT XV. Ubi dicunt Spiritum sanctum ubique non esse diffu­ sum. Si tibi dixcrint quia non ubique est spiritus san­ ctus sicut Pater et Filius, sed localiter sibi injunctum adimplet officium. 444 Responsio. Ut autem Spiritum sanctam do­ ceamus ubique diffusum, Davidicum investigabimus testimonium, ex cujus prophetia Spiritus sanctus do­ cetur, non locis, ut vos in somoo gravi detenti, sed potentia sua sicut Pater ct Filius ubique diffundi.
That He is called a sword, the same apostle proves, when he pronounces Him to be the word of God (Eph. 6:17). For if they read all these things not with blinded minds, they would neither be in doubt concerning the Son of God, nor would they hesitate concerning the power of the Holy Spirit. CHAPTER XV. Where they say that the Holy Spirit is not diffused everywhere. If they should say to you that the Holy Spirit is not everywhere as the Father and the Son are, but locally fulfils the office enjoined upon Him. Response. But that we may teach the Holy Spirit to be diffused everywhere, we shall search out the testimony of David, from whose prophecy the Holy Spirit is taught to be diffused everywhere, not by places (as you, held fast in heavy sleep, imagine), but by His own power, like the Father and the Son.
祂被稱為刀劍，同一位使徒也加以證明，當他宣告祂是神的道時（弗六17）。因為他們若不是用瞎眼的心思讀這一切，就既不會對神的兒子存疑，也不會對聖靈的權能有所懷疑。第十五章。論他們說聖靈並非無所不在地充滿萬有之處。倘若他們對你說，聖靈不像父與子那樣無所不在，而只是在某一處所履行所交付祂的職分。回答：但為要教導聖靈是無所不在地充滿萬有，我們要查考大衛的見證；從他的預言中，聖靈被教導為無所不在地充滿萬有，不是按處所（如你們陷於沉睡所妄想的那樣），而是憑祂自己的權能，如同父與子一樣。
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Ipse denique in psalmo CXXVIII (Vers. 7) canit et dicit : Quo ibo a spiritu tuo: et a facie tua quo fu­ giam ? Si ascendero in cælum, tu ibi es, et si descen­ dero in infernum, ades. Si sumpsero pennas meas in directum, et habitavero in nnvissimo maris, ete­ nim illuc manus tua deducet me , et tenebit me dex­ tera tua. Et in Salomone : Spiritus Domini replevit orbem terrarum (Snp. i, 7). Item ibi : Ne dixeris, a Spiritu Dti abscondor, et de altissimo quis mei me­ morabitur? In populo enim magno nonagnoscor. Quæ est enim anima mea in tam magna creatura? Ecce cœlum, et cœlum caelorum, abyssus et universa terra, et qux in eis sunt, in conspectu ejus sunt.
He sings at last in the psalm (Ps. 138 [139]:7) and says: Whither shall I go from thy spirit? and whither shall I flee from thy face? If I ascend into heaven, thou art there; and if I descend into hell, thou art present. If I take my wings straight before me, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. And in Solomon: The Spirit of the Lord hath filled the whole world (Wis. 1:7). Likewise there: Say not, I am hidden from the Spirit of God, and who from on high will be mindful of me? For in a great people I shall not be recognized. For what is my soul in so vast a creation? Behold the heaven, and the heaven of heavens, the abyss and the whole earth, and the things that are in them, are all in his sight.
他終於在詩篇中歌唱說（詩一三八〔一三九〕7）：我往哪裡去躲避你的靈？我往哪裡逃躲避你的面？我若升到天上，你在那裡；我若下到陰間，你也在那裡。我若展開翅膀向前直飛，住在海極之處，就是在那裡，你的手必引導我，你的右手必扶持我。又在所羅門書中：主的靈充滿了全地（智一7）。同樣在那裡：不要說，我躲避神的靈，從高處有誰會記念我呢？因為在偌大的民眾中我不會被認出。在這浩大的受造界中，我這一個魂算得了甚麼呢？看哪，諸天和諸天之天、深淵和全地，並其中的萬物，都在祂眼前。
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A vultu illius movebuntur montes et colles, et fundamenta terræ, et cum concusserit, tremore concutientur (Eceli. XVI, 16). Et in Apocalyp i : Et vidi septem candelabra aurea, et septem lucernas in rapite se­ ptem candelabrorum aureorum, et dixi : Quae sunt ista, Domine ? Et dixit mihi : Septem lucernæ, se­ ptem spiritus sunt, missi per universum orbem ter­ rarum (Apoc. 1, 12). Ecce docuimus Spiritum san­ cum non locis deiineri, neque regione aliqua ter­ minari, quomodo tu astruis eum ubique non esse dif­ fusum : cujus vocem, secundum Domini d ciunt, quis­ quis est, audire tamen potest, sed unde veniat, et quo vadat, nulli mortalium scire concessum est. CAPUT XVI.
At his countenance the mountains and the hills and the foundations of the earth shall be moved, and when he shaketh them, they shall be shaken with trembling (Sir. 16:16). And in the Apocalypse: And I saw seven golden candlesticks, and seven lamps upon the head of the seven golden candlesticks, and I said: What are these, Lord? And he said to me: The seven lamps are seven spirits, sent throughout the whole world (Apoc. 1:12). Behold, we have taught that the Holy Spirit is not confined to places, nor bounded by any region, in the manner in which you assert that He is not diffused everywhere: whose voice, as they say according to the Lord, whoever a man may be, he can nevertheless hear, but whence it comes and whither it goes, it is granted to no mortal to know. CHAPTER XVI.
在祂的面前，眾山和小山並大地的根基都要震動，當祂搖撼它們時，它們必戰兢顫動（德十六16）。又在啟示錄中：我看見七個金燈臺，又有七盞燈在七個金燈臺的頂上，我便問說：主啊，這些是甚麼？祂對我說：這七盞燈就是七靈，被差遣到普世各處（啟一12）。看哪，我們已經教導聖靈不受處所拘限，也不被任何地域所局限，並非如你們所主張祂不是無所不在地充滿萬有；按照主所說，無論誰，凡人都能聽見祂的聲音，但它從哪裡來、往哪裡去，卻沒有一個世人蒙准得知。第十六章。
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Ubi dicunl Spiritum sanctum pr, prie lucifero compa- ratum. Si tibi dixerint: Spiritus sanctus lucifero compa­ ratus est, ante quem Pater Filium genuisse se tesla­ tus est, dicendo : In splendoribus sanctorum ex utero ante luciferum genui te (Psal. CII. 3). Vel illud qu d Petrus aposlolus dixit : Donec 445 dies lucescat, et lucifer oriatur in cordibus vestris (// Petr. I, 19). Rasponsio. Petrus A postolus, cum pro doctrina cr.­ dentium hæc in sua Epistola posuisset, Spiritum san­ ctum luciferum proprie nominatum, nec dixit, nec docuit, nec docenda maudavit.
Where they say that the Holy Spirit is properly compared to the morning star (Lucifer). If they should say to you: The Holy Spirit is compared to the morning star, before whom the Father testified that He had begotten the Son, saying: In the splendours of the saints, from the womb before the morning star I begot thee (Ps. 109:3). Or that which Peter the apostle said: Until the day dawn, and the day-star arise in your hearts (2 Pet. 1:19). Response. The apostle Peter, when he had set down these things in his Epistle for the instruction of believers, neither said, nor taught, nor commanded to be taught, that the Holy Spirit is properly named the morning star.
論他們說聖靈本是與晨星（路西弗）相比之處。倘若他們對你說：聖靈被比作晨星，父曾見證說在這晨星之先生了子，說：在聖者的榮光中，在黎明之先，從母腹中我生了你（詩一〇九3）。又或彼得使徒所說的：直等到天發亮，晨星在你們心裡出現（彼後一19）。回答：彼得使徒在他的書信中為信徒的教訓寫下這些話時，既沒有說、也沒有教導、更沒有囑咐人去傳講聖靈本被稱為晨星。
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Sed et nos qui in Tri­ nitate unum credimus Deum, etiam ipsum Dominum et Salvatorem nostrum in figura hujus stellæ, non solum a prophetis, verum etiam ab apostolis osten­ dimus prædicatum. In Numeri etiam libro, cum a Balaac impiissimo rege et sacrilego Balaam quoque pseudopropheta ad maledicendum Dei populum mer­ cedis titulo fuisset adductus, hæc docetur non sua vo­ luntate, sed divino imperio intulisse : Orietur, ait, stella ex Jacob, et ascendet virga ex Israel, et per­ cutiet omnia regna terræ (Num. xxiv, 17). Et in alio loco : Columnae cœli contremuemnt Dominum, astra autem coeli metuent cum (Job. XXVI, 11).
But we also, who believe one God in the Trinity, show that our very Lord and Saviour was preached under the figure of this star, not only by the prophets, but also by the apostles. In the book of Numbers also, when by the most impious king Balak, and by Balaam likewise, a false prophet, he had been brought under the title of a reward to curse the people of God, he is shown to have uttered these things not of his own will, but by divine command: There shall arise, he says, a star out of Jacob, and a rod shall spring up out of Israel, and it shall strike all the kingdoms of the earth (Num. 24:17). And in another place: The pillars of heaven trembled at the Lord, and the stars of heaven feared him (Job 26:11).
但我們這些在三位一體中信獨一神的人也顯明：我們的主和救主自己，不僅藉先知，也藉使徒，被預言為這星的表記。在民數記中也是如此：當那極其不虔的王巴勒，並那假先知巴蘭，因受了賞賜的名目被引來咒詛神的子民時，經上顯明巴蘭說這些話並非出於自己的心意，而是出於神的命令：他說，有一顆星要出於雅各，有一根杖要興起於以色列，必擊打地上一切的國度（民二十四17）。又在另一處：天的柱子因主而震動，天上的眾星都懼怕祂（伯二十六11）。
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Quoniam hæc est pax et virtus ejus, ut splendeat in cælostelta ejus, ad illuminandos omnes credentes in eum. Haec in Evangelio : Vidimus, inquiunt, stellam ejus in orientc, et venimus adorare eum (Matth. II, 2) Et in Apocalypsi Joaniis apostoli : Ego sum primus et novissimus (Apoc. XXII, 15). Ego sum radix ct origo David; ego sum stella splend da matutina (Ibid., 16). Si enim ob hujus stellae vocabulum, et ab eo quod Lucifer appellatus est, Spiritum sanctum Filio mino­ rem esse contendis, nunquid et Filium, quem supe­ rius in typum stellæ ipsius docuimus praedicatum, Spiritui sancto inferiorem esse ostendis?
Since this is his peace and his power, that his star should shine in heaven, to enlighten all who believe in him. These things in the Gospel: We have seen, they say, his star in the east, and are come to adore him (Matt. 2:2). And in the Apocalypse of John the apostle: I am the first and the last (Apoc. 22:13). I am the root and the offspring of David; I am the bright and morning star (ibid. 16). For if, on account of the name of this star, and because he is called the morning star, you contend that the Holy Spirit is less than the Son, do you not also thereby show that the Son, whom we taught above to have been preached in the type of that same star, is inferior to the Holy Spirit?
因為這就是祂的平安和祂的權能，就是祂的星要在天上照耀，光照一切信祂的人。福音書中也有這些話：他們說，我們在東方看見了祂的星，特來拜祂（太二2）。又在使徒約翰的啟示錄中：我是首先的，我是末後的（啟二十二13）。我是大衛的根，又是他的後裔；我是明亮的晨星（同上16）。倘若因這星的名稱、又因祂被稱為晨星，你就主張聖靈小於子，難道你不也藉此顯明：那位我們在上文教導為以這同一顆星為表記而被預言的子，竟低於聖靈嗎？
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