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Vigilius of Thapsus

Works 7 part 6/12

Latin original · 37 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 7:185–7:221 (440 verses in all)

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7:185
Ac per hoc de unito nomine deitatis, multifarie quamvis sit dictum per singulas personas, quod retuleris in Pa- Ire, hoc ipsum et confitearis necesse est uniter esse et in Filio; Deum de Dco, lumen de lumine, totum de toto, et totum in toto, perfectum de perfecto, plenitudinem de plenitudine, integrum de integro, sempiternum de sempiterno, sapientiam de sapientia, v rtutem de virtute, unum de uno et unum in uno, verum de vero, Filium de Patre natum non factum, unius substantiae cum Patre. Sed et Spiritum san­ ctum, qui de unita Trinitate consistit, Deum verum, totum perfectum, totum plenum, integrum, sempi­ ternum, in ipsa sapientia virtutem præscientiæ Pa­ tris et Filii consistentem.
And through this, concerning the united name of deity — although it has been spoken in manifold ways through the several persons — whatever you have referred to the Father, this very same you must of necessity confess to be unitedly also in the Son: God of God, light of light, whole of whole, and whole in whole, perfect of perfect, fullness of fullness, entire of entire, everlasting of everlasting, wisdom of wisdom, power of power, one of one and one in one, true of true, the Son begotten of the Father, not made, of one substance with the Father. But also the Holy Spirit, who subsists of the united Trinity, true God, wholly perfect, wholly full, entire, everlasting, in that same wisdom subsisting as the power of the foreknowledge of the Father and the Son.
藉此，關於神性合一之名——雖然它已透過各位格以多種方式被表述——凡你歸於父的，這同一者你也必須承認是合一地在於子裡：神出於神，光出於光，全體出於全體，全體在於全體，全備出於全備，豐盛出於豐盛，完整出於完整，永恆出於永恆，智慧出於智慧，能力出於能力，一出於一、一在於一，真出於真，子乃由父所生，非受造，與父同一本體。而聖靈也是如此，祂存於那合一的三位一體，是真神，完全完備，完全充盈，完整，永恆，在那同一的智慧中，作為父與子預知之能力而存在。
7:186
Idcirco qui legis, contestor ego hodie tibi caelum, et terram, per hanc scripturæ meae fidei catholicæ professioncm ; quod si non ex toto corde eam fueris prosecutus, aut in fastidio animi contemnendam ac detractandam habere putaveris, eris tu ipse rens in die judicii, cum hujus scripturæ cbirographum ante tribunal Christi in testimonium tibi fuerit recita­ tum ; aut si in maledictionis via hæreticorum, quod non opto, inventus fueris ex animo sociatus, quæro a te ut caveantur. Ideo inferius tibi recitabitur.
Therefore, you who read, I call heaven and earth to witness against you this day by this profession of the catholic faith of my writing; that if you have not followed it with your whole heart, or have thought it to be despised and disparaged out of the disdain of your soul, you yourself will be guilty on the day of judgment, when the handwriting of this writing shall be recited before the tribunal of Christ as a testimony against you; or if, in the cursed way of the heretics — which I do not wish — you should be found wholeheartedly joined to them, I ask of you that these things be guarded against. Therefore it shall be recited to you below.
因此，你這讀者啊，我今日藉著我所寫這篇大公信德的告白，呼天喚地向你作見證；若你不曾全心遵循它，或心生厭惡，以為當輕視、當鄙棄它，那麼在審判之日，當這篇文書的親筆字據在基督的審判台前被宣讀、作為對你不利的見證時，你自己便有罪了；又或者你竟被發現甘心與異端那咒詛之路結伴——這是我所不願的——我便求你謹防這些。為此，下面要向你宣讀。
7:187
Hæc est, inquam fugienda atque praecavenda via tenebra­ rum, in qua tot genera serpentium lubricos habent anfractus, adversus quos oportuit nos scutum fidei per nomina vera personarum confitentes 255 eri­ gere, ut secundum ipsam auctoritatem eos divinitus jaculemur, unde tot et talia proferenda sunt ferra­ menta spiritualia, quot et vulnera resecanda : ac per hoc non fuit dissimulanda causa mortifera, quoniam non poterant ea prius per fomenta blandiri, et iD ad medelam salutis accedere, nisi interiora eorum cu­ rarentur, et pelleretur serpentinus cancer. Nam si velint severitatis prius ferramenta recipere, facile poterant ad medelam salutis pervenire.
This, I say, is the way of darkness to be fled and guarded against, in which so many kinds of serpents have their slippery windings; against whom it behooved us, confessing through the true names of the persons, to raise the shield of faith, so that according to that very authority we might hurl darts at them by divine power; whence so many and such spiritual weapons must be brought forth as there are wounds to be cut away. And through this the deadly cause was not to be passed over, since they could not first be soothed by fomentations and so come to the remedy of salvation, unless their inward parts were healed and the serpentine canker were driven out. For if they were willing first to receive the instruments of severity, they could easily come to the remedy of salvation.
我說，這就是當逃避、當謹防的黑暗之路，其中有那麼多種類的蛇，盤踞著滑溜彎曲的洞穴；為抵擋牠們，我們理當藉諸位格的真名作出告白，舉起信德的盾牌，好叫我們憑那權柄、藉神能向牠們投射標槍；故此必須拿出多少屬靈的器械，正如有多少傷口須要割除。藉此那致命的病因不可被忽略，因為若不先醫治他們的內裡、驅逐那蛇毒的潰瘍，便不能用敷藥先安撫他們、使他們得救藥的醫治。因為他們若肯先領受那嚴厲的器械，便能輕易地得著救藥的醫治。
7:188
Sed quoniam adhæsit in illis radix zizaniae, germinans m fello amariludinis, propterea diffidunt introire in viam confessionis salutaris, quia haec via lucis scandalum est illis. Unde oportet nos ostendere eis, quos edant viæ suæ fructus maledictionis omnium male creden­ tium, sicut scriptum est : Maledictus omnis qui non obaudierit verba libri hujus, ut faciat ea in corde suo (Deut. XXVII, 26). Maledictus qui Patris, et Filii, et sancti Spiritus unitam sempiternam divinitatis suh­ stantiam esse non confitetur. Fiat, fiat. Maledictus qui secundum tres personas, tres diversas substan­ tias in his esse confitetur. Fiat, fiat.
But because the root of tares has clung to them, sprouting in the gall of bitterness, therefore they refuse to enter into the way of the saving confession, because this way of light is a stumbling-block to them. Hence we must show to them what fruits of cursing their way produces for all who believe wrongly, as it is written: 'Cursed is everyone who does not heed the words of this book, to do them in his heart' (Deuteronomy 27:26). Cursed is he who does not confess the united, everlasting substance of the Godhead of the Father, and of the Son, and of the Holy Spirit. So be it, so be it. Cursed is he who confesses three diverse substances to be in them according to the three persons. So be it, so be it.
但因稗子的根已纏附在他們身上，在苦毒的膽汁中萌芽，所以他們拒絕進入那使人得救的告白之路，因為這光明之路對他們乃是絆腳石。故此我們必須向他們指明，他們的路為一切信得偏謬之人結出何等的咒詛之果，正如所記：「凡不聽從這書上之言、不在心中遵行的，必受咒詛」（申命記廿七26）。凡不承認父、子、聖靈神性那合一、永恆之本體的人，必受咒詛。誠心所願，誠心所願。凡按三位格而承認其中有三個不同本體的人，必受咒詛。誠心所願，誠心所願。
7:189
Maledictus qui tria principia in hac eorum unitate sempiterna dei­ tatis esse confitetur. Fiat, fiat. Maledictus qui solum verum Deum Patrem, et unigenitum verum Filium, et unicum verum Deum Spiritum sanctum non con­ fitetur. Fiat, fiat. Maledictus qui unitum nomen se­ cundum deitatem Trinitatis esse non confitctur. Fiat, fiat. Maledictus qui inconvertibilem divinita­ tem Filii Dei, id est Verbum Dei, sic in carnem translatum vel mutatum profitetur, ut hoc modo de­ siverit, aut amiserit quod jam pridem ante assum- ptinnem hominis fuerit : præsertim cum talis in ho­ mine praesenti tempore fuerit, et sii, qualem se semper ante assumptionem hominis una cum Patre fuisse conseiverit. Fiat, fiat.
Cursed is he who confesses three first-principles to be in this their united everlasting Godhead. So be it, so be it. Cursed is he who does not confess God the Father alone to be true, and the only-begotten Son to be true, and the only true God the Holy Spirit. So be it, so be it. Cursed is he who does not confess the name to be united according to the Godhead of the Trinity. So be it, so be it. Cursed is he who professes the unchangeable Godhead of the Son of God, that is, the Word of God, to have been so translated or changed into flesh that in this manner it ceased to be, or lost, what it had been long before, prior to the assumption of man — especially since such a One was, and is, in the man at the present time, just such as He was aware Himself ever to have been, together with the Father, before the assumption of man. So be it, so be it.
凡承認在他們這合一永恆的神性中有三個本源的人，必受咒詛。誠心所願，誠心所願。凡不承認唯有父是真神、獨生子是真子、聖靈是唯一真神的人，必受咒詛。誠心所願，誠心所願。凡不承認那名乃是按三位一體的神性而合一的人，必受咒詛。誠心所願，誠心所願。凡聲稱神子那不可改變的神性，即神的道，竟如此被遷移或變化成肉身，以致在這樣的方式下祂止息了、或喪失了祂早在取人性之先所曾是的——尤其當這一位於今時在那人裡仍是、並且是，正如祂自知在取人性之先與父一同向來所是的那樣——這人必受咒詛。誠心所願，誠心所願。
7:190
Maledictus qui indivi­ sam deitatem Patris, et Filii, et sancti Spiritus non confitetur. Fiat, fiat. Maledictus qui propter tria no­ mina personarum, tres deos, aut tres substantias, aut tres spiritus confitetur. Fiat, fiat. Maledictus qui secundum singulas p rsonas tria nomina tantum di­ stincta Patris, et Filii, et sancti Spirtus non 256 confitetur. Fiat, fiat. Maledictus, qui propter tria nomina personarum, ct unitam plenitudinem divini­ tatis incomparabilem, trigonium vel certe tetrago nium Patri, et Filio, et sancto Spiritui comparat; aut tria capila in se cohærentia (ut philosophi dicere consueverunt) ; aut unam personam esse profitetur. Fiat, fiat.
Cursed is he who does not confess the undivided Godhead of the Father, and of the Son, and of the Holy Spirit. So be it, so be it. Cursed is he who, on account of the three names of the persons, confesses three gods, or three substances, or three spirits. So be it, so be it. Cursed is he who does not confess, according to the several persons, only three names to be distinct, of the Father, and of the Son, and of the Holy Spirit. So be it, so be it. Cursed is he who, on account of the three names of the persons and the united incomparable fullness of the Godhead, likens to the Father, and the Son, and the Holy Spirit a triangle or indeed a quadrangle; or three heads cohering in themselves (as the philosophers are wont to say); or professes there to be one person. So be it, so be it.
凡不承認父、子、聖靈那不可分割之神性的人，必受咒詛。誠心所願，誠心所願。凡因諸位格的三個名而承認有三位神、或三個本體、或三個靈的人，必受咒詛。誠心所願，誠心所願。凡不按各位格承認父、子、聖靈僅有三個彼此分別之名的人，必受咒詛。誠心所願，誠心所願。凡因諸位格的三個名與神性那合一、無可比擬的豐盛，便把父、子、聖靈比作三角形、或竟比作四角形；或比作彼此相連的三個頭（如哲學家慣常所言）；或聲稱只有一個位格的人，必受咒詛。誠心所願，誠心所願。
7:191
Maledictus qui unam personam Patris, et Filii, et Spiritus sancti confitetur. Fiat, fiat. Male­ dictus qui quem Filium dicit, hunc eumdem et Pa­ trem confuse designat. Fiat, fiat. Maledictus qui pa­ Irem natum, aut incarnatum, aut passum esse confi­ tetur. Fiat, fiat. Maledictus qui inenarrabiliter Fi­ lium vere genitum de substantia Patris esse non confitetur : Fiat, fiat. Maledictus, qui hanc nativita­ tem incomparabilem, factam, aut creatam vel con­ ditam esse confitetur. Fiat, fiat. Maledictus qui ad­ versus hanc inaestimabilem generationem deitatis, aliquam de factura ejus crediderit proprie in confes­ sionem afferre vobis comparationem. Fiat, fiat.
Cursed is he who confesses one person of the Father, and of the Son, and of the Holy Spirit. So be it, so be it. Cursed is he who confusedly designates the same one whom he calls Son to be also the Father. So be it, so be it. Cursed is he who confesses the Father to have been born, or incarnate, or to have suffered. So be it, so be it. Cursed is he who does not confess the Son to be ineffably and truly begotten of the substance of the Father. So be it, so be it. Cursed is he who confesses this incomparable nativity to have been made, or created, or founded. So be it, so be it. Cursed is he who, against this inestimable generation of the Godhead, believes that he may properly bring forward to you in his confession some comparison drawn from a thing made. So be it, so be it.
凡承認父、子、聖靈只有一個位格的人，必受咒詛。誠心所願，誠心所願。凡混亂地把他所稱為子的同一位，也指作父的人，必受咒詛。誠心所願，誠心所願。凡承認父曾被生、或曾成肉身、或曾受苦的人，必受咒詛。誠心所願，誠心所願。凡不承認子乃以言語難盡之方式、真實地由父的本體所生的人，必受咒詛。誠心所願，誠心所願。凡承認這無可比擬之受生乃是被造作、被創造、或被建立的人，必受咒詛。誠心所願，誠心所願。凡逆著神性這不可估量之生育，竟以為可以在告白中向你們堂而皇之地引用某種取自受造之物的比擬的人，必受咒詛。誠心所願，誠心所願。
7:192
Dia- ledictus qui verum Filium Dei ex voluntate tantum dicit esse, et non potius de nativitate. Fiat, fiat. Maledictus qui dicit ; Erat tempus quando non erat Filius. Fiat, fiat. Maledictus qui hanc Dei nativita­ tem ex nullis exstantibus phantasma esse confitetur, quod Græci ἐξ ovx ὄντων appellant. Fiat, fiat. Male­ dictus qui divinitatem Filii Dei dicit initium habere de tempore, ortum ex nihilo, nomen quasi adoptio­ nis accessisse nuper ex altero. Fiat, fiat. Maledictus qui unum de uno, Filium de Patre vere natum non confitetur. Fiat, fiat. Maledictus qui impassibiliter Filium natum de Patre non cnnfitetur. Fiat, fiat. Maledictus qui dicit : Fuit aliquando Pater sine Fi­ lio. Fiat, fiat.
Cursed is he who says the true Son of God to be only by will, and not rather by nativity. So be it, so be it. Cursed is he who says: 'There was a time when the Son was not.' So be it, so be it. Cursed is he who confesses this nativity of God to be a phantasm out of nothing existing, which the Greeks call 'ex ouk onton.' So be it, so be it. Cursed is he who says the Godhead of the Son of God to have a beginning from time, an origin out of nothing, a name acquired as if of adoption, lately received from another. So be it, so be it. Cursed is he who does not confess one of one, the Son truly born of the Father. So be it, so be it. Cursed is he who does not confess the Son to have been born of the Father impassibly. So be it, so be it. Cursed is he who says: 'There was once a Father without a Son.' So be it, so be it.
凡說神真實的子僅是憑意志而有、而非憑受生的人，必受咒詛。誠心所願，誠心所願。凡說「曾有一個時候，子並不存在」的人，必受咒詛。誠心所願，誠心所願。凡承認神這受生乃是出於無有之物的幻象——希臘人稱之為「ἐξ οὐκ ὄντων」（出於非有）——的人，必受咒詛。誠心所願，誠心所願。凡說神子的神性有時間的起頭、源於虛無、名分像養子之名、近來才從別處得來的人，必受咒詛。誠心所願，誠心所願。凡不承認一出於一、子真實地由父所生的人，必受咒詛。誠心所願，誠心所願。凡不承認子乃無受苦地由父所生的人，必受咒詛。誠心所願，誠心所願。凡說「曾有一時，父沒有子」的人，必受咒詛。誠心所願，誠心所願。
7:193
Maledictus qui non confitetur, ante omne omnino principium, vel initium semper fuisse Filium cum Patre. Fiat, fiat. Maledictus qui hæc tria nomina, id est Patris, et Filii, et sancti Spiritus in unam tantummdo Patris personam esse confitetur, et non tres secundum ipsa nomina vera persouarum. Fiat, fiat. Maledictus qui immortalem divinitatem Filii Dei esse non confitetur. Fiat, liat. Maledictus qui de sempiterno Filio Dei dicit: Non 257 erat antequam de Maria nasceretur. Fiat, fiat. Maledi­ ctus qui unitam deitatem Patris, et Filii, et sancti Spiritus, ex caritate concordiae tantum esse profite­ tur, et non magis per hanc ipsam unitam divinita­ tem. Fiat, fiat.
Cursed is he who does not confess that the Son was always with the Father before every beginning whatsoever, or origin. So be it, so be it. Cursed is he who confesses these three names, that is, of the Father, and of the Son, and of the Holy Spirit, to be in the one person of the Father only, and not three according to those very true names of the persons. So be it, so be it. Cursed is he who does not confess the Godhead of the Son of God to be immortal. So be it, so be it. Cursed is he who says of the everlasting Son of God: 'He was not before He was born of Mary.' So be it, so be it. Cursed is he who professes the united Godhead of the Father, and of the Son, and of the Holy Spirit to be merely from a charity of concord, and not rather through this very united Godhead. So be it, so be it.
凡不承認子在一切起頭、本源之先，始終與父同在的人，必受咒詛。誠心所願，誠心所願。凡承認父、子、聖靈這三個名僅在父這一個位格之中、而非按諸位格那些真實之名而為三的人，必受咒詛。誠心所願，誠心所願。凡不承認神子的神性是不朽的人，必受咒詛。誠心所願，誠心所願。凡論到永恆的神子說「祂在由馬利亞所生之先並不存在」的人，必受咒詛。誠心所願，誠心所願。凡聲稱父、子、聖靈那合一的神性僅是出於和睦之愛、而非藉著這同一合一神性的人，必受咒詛。誠心所願，誠心所願。
7:194
Maledictus qui unitam deilatem in Ires has personas esse non confitetur. Fiat, fiat. Ma­ ledictus qui unitatem plenitudinis divinae Trinitatis indivisam esse non confitetur. Fiat, Hai. Maledictus qui unitam sempiternam divinitatem incomparahi­ lem Patris et Filii, et sancti Spiritus non confite­ tur. Fiat, fiat. Maledictus qui adversus vigorem et censuram divinae Scripturæ hunc verum Deum Spi­ ritum Paraclitum, Patrem, aut Filium, vel certe fa­ eturam usurpat debere confiteri. Fiat, fiat. Maledi­ ctus qui Filium Dei, Deum verum, hominem de Ma­ ria Virgine nuper assumpsisse pro nostra salute non confitetur. Fiat, fiat.
Cursed is he who does not confess the united Godhead to be in these three persons. So be it, so be it. Cursed is he who does not confess the unity of the fullness of the divine Trinity to be undivided. So be it, so be it. Cursed is he who does not confess the united, everlasting, incomparable Godhead of the Father and of the Son and of the Holy Spirit. So be it, so be it. Cursed is he who, against the force and censure of divine Scripture, presumes that this true God, the Spirit the Paraclete, ought to be confessed as the Father, or the Son, or indeed as a thing made. So be it, so be it. Cursed is he who does not confess that the Son of God, true God, lately assumed man of the Virgin Mary for our salvation. So be it, so be it.
凡不承認那合一的神性在於這三個位格的人，必受咒詛。誠心所願，誠心所願。凡不承認神聖三位一體豐盛之合一乃是不可分割的人，必受咒詛。誠心所願，誠心所願。凡不承認父、子、聖靈那合一、永恆、無可比擬之神性的人，必受咒詛。誠心所願，誠心所願。凡逆著聖經的權能與責斥，妄稱當把這真神、保惠師的靈，承認為父、或子、或竟是受造之物的人，必受咒詛。誠心所願，誠心所願。凡不承認神子、真神、近來為我們的救恩從童貞女馬利亞取了人性的人，必受咒詛。誠心所願，誠心所願。
7:195
Maledictus qui Dei Filium ho­ minem tantummodo solitarium vel purum tantum­ modo confitetur. Fiat, fiat. Maledictus qui Deum Dei Filium sempiternum, de assumptione hominis nuper hoc principium habere assignat. Fiat, fiat. Maledictus qui deitatem ejus passam esse confitetur. Fiat, fiat. Maledctus qui hominem vere quem as­ sumpsit passum esse non confitetur. Fiat, fiat. Ma lcdictus qui hunc totum hominem, id est animam et corpus quod assumpsit, denuo assumptum vel libe­ ratum, post, tertia die a mortuis resurrexisse non confitetur. Fiat, fiat. Maledictus qui incomparabilem deitatem Trinitatis proprie ad hominis lineamenta esse confitetur ; dum scriptum inveniamus (III Reg.
Cursed is he who confesses the Son of God to be merely a solitary man, or merely a mere man. So be it, so be it. Cursed is he who assigns the everlasting God the Son of God to have had this beginning lately from the assumption of man. So be it, so be it. Cursed is he who confesses His Godhead to have suffered. So be it, so be it. Cursed is he who does not confess that the man whom He truly assumed suffered. So be it, so be it. Cursed is he who does not confess that this whole man, that is, the soul and the body which He assumed, having been again assumed or liberated, afterward rose from the dead on the third day. So be it, so be it. Cursed is he who confesses the incomparable Godhead of the Trinity to belong properly to the lineaments of man; since we find it written (1 Kings
凡承認神子僅是一個孤獨的人、或僅是個純然的人的人，必受咒詛。誠心所願，誠心所願。凡斷言永恆之神、神子近來才從取人性得著這起頭的人，必受咒詛。誠心所願，誠心所願。凡承認祂的神性曾受苦的人，必受咒詛。誠心所願，誠心所願。凡不承認祂所真實取得的那人曾受苦的人，必受咒詛。誠心所願，誠心所願。凡不承認這完整的人——即祂所取的魂與身——再次被取、被釋放後，於第三日從死裡復活的人，必受咒詛。誠心所願，誠心所願。凡承認三位一體那無可比擬之神性本就屬於人之形貌的人，必受咒詛；因我們見有所記（列王紀上
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VIII, 23), quia non sit illi similis quisquam Deus in coelo surdum, neque in terra deorsum. Fiat, fiat. Item de variis generibus librorum est sermo. Væ vobis qui primam fidem baptismi cœlitus in­ stitutam irritam facitis, et instrumenta libertatis ac­ mel concessa per iteralionem infirmatis. Fiat, fiat. Vas vobis qui lapsis poenitentibus veniam tribuendam esse non creditis. Fiat, fiat. 258 Vae vobis qui Patris, et Filii, et sancti Spiritus unam personam defenditis, et non tres, secundum ipsa nomina veritatis. Fiat, fiat. Vae vobis qui de hac unita incomparabili plenitudine divinæ Trinitatis extensionem, vel excisionem, vel protensionem aliquam in his esse profitemini. Fiat, fiat.
8:23) that there is no God like Him in heaven above, nor in the earth beneath. So be it, so be it. Likewise the discourse concerns the various kinds of books. Woe to you who make void the first faith of baptism, instituted from heaven, and by repetition weaken the instruments of liberty once granted. So be it, so be it. Woe to you who do not believe that pardon must be granted to the lapsed who repent. So be it, so be it. Woe to you who defend one person of the Father, and of the Son, and of the Holy Spirit, and not three, according to those very names of the truth. So be it, so be it. Woe to you who profess that there is in this united incomparable fullness of the divine Trinity some extension, or excision, or protension in them. So be it, so be it.
八23）：天上地下，沒有神可比擬祂。誠心所願，誠心所願。同樣，這論述也涉及各樣種類的書卷。你們這使那從天所立、洗禮起初之信歸於虛空，又藉重施洗禮削弱那一次所賜自由之器具的人，有禍了。誠心所願，誠心所願。你們這不信當赦免那些悔改之跌倒者的人，有禍了。誠心所願，誠心所願。你們這按真理那些名，主張父、子、聖靈只有一個位格、而非三個的人，有禍了。誠心所願，誠心所願。你們這聲稱在神聖三位一體這合一、無可比擬之豐盛中存有某種伸展、或切割、或延伸的人，有禍了。誠心所願，誠心所願。
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Vae vobis qui de hac unita pleniludine Patris, et Filii, sancti Spiritus derivationem et defluxionem aliquam in his esse defenditis. Fiat, fial. Vae vobis qui in unita divinitate Trinitatis unam præscientiam esse negatis. Fiat, fiat. Væ vobis qui Dei Filium in ipsa præscientia qua Pater est esse negatis; ut diem et horam judicii quando futurum sit, eum ignorase dicatis : dum ipse de se testimonium prius perhibue- rit ad Patrem, in centesimo octavo decimo psalmo dicens : Me exspeciaverunt peccatores ut perderent me, testimonia autem tua non intellexerunt ; omnium con­ summationem vidi, et finem.
Woe to you who defend that there is in this united fullness of the Father, and of the Son, and of the Holy Spirit, some derivation and outflowing in them. So be it, so be it. Woe to you who deny that there is one foreknowledge in the united Godhead of the Trinity. So be it, so be it. Woe to you who deny that the Son of God is in that very foreknowledge in which the Father is — so that you say He was ignorant of the day and hour of judgment, when it shall come to pass; whereas He Himself first bore witness concerning Himself to the Father, saying in the one hundred and eighteenth psalm: 'Sinners awaited me that they might destroy me, but I did not understand Thy testimonies' — 'I have seen the consummation of all, and the end.'
你們這主張在父、子、聖靈這合一的豐盛中存有某種衍生與流溢的人，有禍了。誠心所願，誠心所願。你們這否認三位一體合一的神性中有獨一預知的人，有禍了。誠心所願，誠心所願。你們這否認神子在父所在的同一預知之中的人，有禍了——以致你們說祂不知道審判的日子與時辰何時來到；其實祂自己早已就自己向父作了見證，在第一百一十八篇詩中說：「罪人等候我，要滅絕我，我卻不明白你的法度」——「我見一切事都有窮盡，惟有……」（按：原文：「萬事的終局與盡頭我都看見了」）。
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Vides ergo, non tantum suum diem, aut horam judicii scire, sed et omnium SæCulorum consummationem postea futurorum. Væ vobis qui Filium Dei de Maria Virgine nihil assum­ psisse creditis. Fiat, fiat. Væ vobis qui Filium Dei mediatorem Dei et hominum non confitemini. Fiat, fiat. Væ vobis qui falsos prophetas aut Calsos aposto­ los in auctoritatem accipitis. Vae vobis qui gravia peccata admittitis, et adversus auctoritatem aposto­ lorum nuptias secundas damnatis. Fiat, fiat. Væ vo­ bis qui peccatum aut mortem Deum fecisse ascribi­ lis. Fiat, fiat. Vae vobis qui hunc mundum a semet- ipso semper coæternum Deo fuisse ascribitis, aut a Deo factum esse negatis. Fiat, fiat.
You see, then, that He knows not only His own day, or the hour of judgment, but also the consummation of all the ages that are afterward to be. Woe to you who believe that the Son of God assumed nothing of the Virgin Mary. So be it, so be it. Woe to you who do not confess the Son of God to be the mediator of God and men. So be it, so be it. Woe to you who receive false prophets or false apostles into authority. Woe to you who admit grave sins, and against the authority of the apostles condemn second marriages. So be it, so be it. Woe to you who ascribe that God made sin or death. So be it, so be it. Woe to you who ascribe that this world was always co-eternal with God of itself, or deny that it was made by God. So be it, so be it.
可見祂所知道的不僅是自己的日子、或審判的時辰，更是此後將有之萬世的終局。你們這信神子未從童貞女馬利亞取得什麼的人，有禍了。誠心所願，誠心所願。你們這不承認神子是神與人之間中保的人，有禍了。誠心所願，誠心所願。你們這接納假先知或假使徒為權威的人，有禍了。你們這容許重大罪行、又逆著使徒的權柄定罪再婚的人，有禍了。誠心所願，誠心所願。你們這把罪或死歸咎於神所造的人，有禍了。誠心所願，誠心所願。你們這斷言這世界本身向來與神同永、或否認它是神所造的人，有禍了。誠心所願，誠心所願。
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Væ vobis qui mundum ex aliqua subjaeenti materia factum esse defenditis. Fiat, fiat. Væ vohis qui non per hunc fa­ ctorem Deum Patrem, et Filium, et Spiritum san­ ctum cuncta quae in coelis sunt et in terra, id est vi­ sibilia et invisibilia, facta esse creditis. Identidem hic contra diversa mortifera venena draco­ num et aspidum est nostra congressio. 259 Si quis confitetur angelum apostalicum in natura qua factus est, non a Deo factum fuisse, sed a se esse, ut det illi sempiternum cum Deo princi­ pium, anathema illi. Si quis confitetur angelum apo- staticum in mala natura a Deo factura fuisse, et non dixerit eum a semciipso voluntate sua malum conce­ pisse, anathema illi.
Woe to you who defend that the world was made out of some underlying matter. So be it, so be it. Woe to you who do not believe that all things which are in the heavens and on the earth, that is, the visible and the invisible, were made through this maker, God the Father, and the Son, and the Holy Spirit. Here again is our encounter against the various deadly venoms of dragons and asps. If anyone confesses that the apostatic angel, in the nature in which he was made, was not made by God, but is of himself, so as to give him an everlasting beginning together with God: anathema to him. If anyone confesses that the apostatic angel was made by God in an evil nature, and does not say that he conceived evil of himself by his own will: anathema to him.
你們這主張世界是由某種先在物質所造的人，有禍了。誠心所願，誠心所願。你們這不信凡天上地上所有的，即有形與無形之物，都是藉這位造物主——父、子、聖靈——所造的人，有禍了。在此，我們再度與龍與虺各樣致命的毒液交鋒。若有人承認那叛逆的天使，就其被造之本性而言，不是神所造、乃是自有的，以致給他一個與神同永的起頭：願他受咒詛。若有人承認那叛逆的天使是神在惡的本性中所造的，而不說他乃是憑自己的意志、由自己孕育了惡：願他受咒詛。
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Si quis confitetur angelum Sa­ tanæ mundum fecisse, quod absit, et non judicaverit omne peccatum per ipsum adinventum fuisse, ana­ thema illi. Si quis confitetur quod Deus animam ho­ minis tantum fecerit, et Satanas ei corpus plasma­ veri!, quod absit, anathema illi. Si quis confitetur animas hominum, in revolutione rursus in mundo, aut in hominibus, aut in pecudibus, aut in serpenti­ bus reverti, anathema illi. Si quis confitetur homi­ nem in anima tantum in diem jndicii resurgere, et non cum corpore, quemadmodum Deus illum fecit, anathema illi. Si quis confitetur Filium Dei quasi phantasma, sic in homine visum fuisse, anathema illi.
If anyone confesses that the angel of Satan made the world — which God forbid — and does not judge that every sin was devised through him: anathema to him. If anyone confesses that God made only the soul of man, and Satan fashioned the body for him — which God forbid — anathema to him. If anyone confesses that the souls of men return again into the world by a revolution, whether into men, or into cattle, or into serpents: anathema to him. If anyone confesses that man rises in the soul alone on the day of judgment, and not with the body, in the manner in which God made him: anathema to him. If anyone confesses that the Son of God was seen in man as a phantasm: anathema to him.
若有人承認撒但的天使造了世界——這斷乎不可——而不判定一切罪都是藉牠所發明的：願他受咒詛。若有人承認神僅造了人的魂，而撒但為人塑造了身體——這斷乎不可——願他受咒詛。若有人承認人的魂藉著輪迴再返回世界，無論是返入人、或牲畜、或蛇類：願他受咒詛。若有人承認人在審判之日僅以魂復活，而非按神所造他的樣式與身體一同復活：願他受咒詛。若有人承認神子像幻象那樣在人裡顯現：願他受咒詛。
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Si quis confitetur verum hominem, quem assum­ sit, non vere manducasse, aut bibisse, aut lacryma­ tum fuisse, et sanguinem sudasse, et passuum fuisse, et resurrexisse, et in coelis ad dexteram Patris con­ sedisse, anathema illi. Si quis confitetur Filium Dei sicut aquam per fistulam, sic per corpus Mariæ trans­ ilum fecisse, aut nihil de ea assumpsisse affirmet, anathema illi. Si quis confitetur animas hominum de propria substantia Dei esse, quod absit, ut nec factas eas a Deo affirmet ; et quod substantiam suam facere quis potest, anathema illi. Si quis confitetur animas hominum semper cum Deo fuisse, ut æternas eas assignet, et nec factas nec fieri eas posse dicat; dum secriptum sit:
If anyone confesses that the true man whom He assumed did not truly eat, or drink, or weep, and sweat blood, and suffer, and rise again, and sit in the heavens at the right hand of the Father: anathema to him. If anyone confesses that the Son of God passed through the body of Mary as water through a pipe, or affirms that He assumed nothing of her: anathema to him. If anyone confesses that the souls of men are of the proper substance of God — which God forbid — so as to affirm that they were not even made by God; and that anyone can make his own substance: anathema to him. If anyone confesses that the souls of men were always with God, so as to assign them as eternal, and says that they were neither made nor can be made; whereas it is written:
若有人承認祂所取的那真實的人，並未真正喫、喝、哭泣、流血如汗、受苦、復活、並在天上坐於父的右邊：願他受咒詛。若有人承認神子穿過馬利亞的身體有如水穿過管道，或斷言祂未從她身上取得什麼：願他受咒詛。若有人承認人的魂出自神固有的本體——這斷乎不可——以致斷言它們甚至不是神所造的；又說任何人能造出自己的本體：願他受咒詛。若有人承認人的魂向來與神同在，以致將它們判為永恆的，又說它們既非被造、也不能被造；其實所記乃是：
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Qui fecit quod est a foris, fecit et id quod intus est, anathema illi. Si quis Novum et Vetus Te- stamentum blasphemat, anathema illi. Si quis san­ ctos patriarchas, aut prophetas, aut apostolos, aut martyres blasphemat, anathema illi. Si quis solem aut 260 lunam, vel hujuscemodi facturam adorat, anathema illi. Si quis praeter unum Deum verum, id est Patrem, et Filium, et sanctum Spiritum, alterum Deum, dum non sit omnino alter Deus, adorandum crediderit, anathema illi. Si quis de indivisa immu­ tabilique plenitudine sempiternæ divinitatis dicit: Mutabilis et convertibilis est natura Filii, ut hoc modo desierit esse quod jam pridem fuerat, anathe­ ma illi.
'He who made that which is without, made also that which is within': anathema to him. If anyone blasphemes the New and the Old Testament: anathema to him. If anyone blasphemes the holy patriarchs, or prophets, or apostles, or martyrs: anathema to him. If anyone worships the sun or the moon, or a thing made of this kind: anathema to him. If anyone, besides the one true God, that is, the Father, and the Son, and the Holy Spirit, should believe that another God is to be worshipped — whereas there is no other God at all — anathema to him. If anyone says concerning the undivided and unchangeable fullness of the everlasting Godhead: 'The nature of the Son is mutable and convertible, so that in this manner it ceased to be what it had been long before': anathema to him.
「那造外面之物的，也造了裡面之物」：願他受咒詛。若有人褻瀆新約與舊約：願他受咒詛。若有人褻瀆眾聖先祖、或眾先知、或眾使徒、或眾殉道者：願他受咒詛。若有人敬拜日頭或月亮、或這一類受造之物：願他受咒詛。若有人在獨一真神，即父、子、聖靈以外，竟信當敬拜另一位神——其實全然並無別神——願他受咒詛。若有人論到永恆神性那不可分割、不可改變之豐盛說：「子的本性是可變、可轉的，以致在這樣的方式下止息了祂早先所曾是的」：願他受咒詛。
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Dum dicitur mihi quod multifarie a Patribus in conspicabili materia visus fuerit, ignoras in Præ­ figurationem operis assumpti hominis, sive futuri ju­ dicii hæc cuncta in eo praeostensa fuisse, et non sane invisibilis pura deitas, sicut cautum est : Hæc omnia in figura facta sunt nostri (/ Cor. x, 6) : sin vero, re­ sponde inibi quia in angelo visus est, nunquid divi­ nitas ejus proprie angelica est? A ut quia in certamine colluctantis sicut homo palpatus, vel visus est, nun­ quid natura Dei quasi natura hominis palpabilis aut visibilis est? Aut quia in rubo ut ignis visus est, nun­ quid substantia ejus talis est?
When it is said to me that He was seen by the Fathers in manifold ways in visible matter, you are ignorant that all these things were foreshown in Him as a prefiguration of the work of the man to be assumed, or of the future judgment, and not indeed the invisible pure Godhead, as it has been declared: 'All these things were done in a figure of us' (1 Corinthians 10:6). But if not, answer therein: when He was seen in an angel, is His Godhead properly angelic? Or because in the struggle of the wrestler He was touched or seen as a man, is the nature of God palpable or visible as the nature of man? Or because in the bush He was seen as fire, is His substance such?
當有人對我說，祂曾以多種方式在可見之物質中被列祖所見時，你卻不知道這一切都是在祂裡面被預示出來，作為那將取的人性之工、或將來審判的預表，而並非那不可見的純全神性，正如所宣告的：「這一切事都是我們的鑒戒（豫表）」（哥林多前書十6）。若不然，你就在此回答：當祂在天使裡被看見時，難道祂的神性本身就是天使性的嗎？或因祂在角力相搏中如人被摸觸、被看見，難道神的本性就如人的本性那樣可摸、可見嗎？或因祂在荊棘中如火被看見，難道祂的本體就是如此嗎？
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Aut quia frequenter in variis speciebus visus est, nunquid sic et diversas permixtas, sive concretas naturas in semetipso con­ tinet ? dum unita deitas indiscreta sit, invisibilisque ejus majestas. Itaque intellige cum in angelis visus est, nuntius Patris præostensus est. Sive in homine. quia de Maria virgine nuper natus est; vel in igne utique, quia judiciurn ex eo futurum est, dum scri­ ptum sit, quia magni consilii angelus est (Isai. IX, 5) : et in homine mediator Emmanuel natus sit; et in igne quasi conflator auri et argenti, ut cordium justo­ rum probator sit.
Or because He was often seen in various forms, does He therefore contain in Himself diverse mingled or compounded natures? — since the united Godhead is undivided, and His majesty invisible. Therefore understand: when He was seen in angels, the messenger of the Father was foreshown. Or in man, because He was lately born of the Virgin Mary; or indeed in fire, because the judgment is to come from Him, since it is written that He is the angel of great counsel (Isaiah 9:6); and in man the mediator Emmanuel was born; and in fire, as a refiner of gold and silver, that He might be the tester of the hearts of the just.
或因祂常以各樣形態被看見，難道祂就在自己裡面包含各種混雜或合成的本性嗎？——其實那合一的神性是不可分割的，祂的威嚴是不可見的。所以你要明白：當祂在眾天使裡被看見時，所預示的乃是父的使者。或在人裡，因祂近來由童貞女馬利亞所生；或在火裡，因審判要從祂而來，正如所記，祂是「大有智謀的使者」（以賽亞書九6）；在人裡，那中保以馬內利得以降生；在火裡，祂如煉金煉銀者，要作義人之心的試驗者。
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Quanquam et in his speciebus as­ sumptis, quomodo voluit, visus sit, tamen in deitate idem ipse invisibilis est, qualis semper apud Patrem fuit et est. Procul dubio hæc cuncta tunc Deus in figuram bominis operatur, quia opus futuri in eo • jam præostendebatur, quod ipse absolvit dicens : Si mihi non creditis, vel operibus credite, quia ego in Patre et Paler in me est (Joan. x, 38). Nonne mira­ bilia Deus præsens operabatur, et opera sua per ho- minem facta agnoscebantur? et non tamen deitas in eo videbatur, sicut dixit: Qui me videt, videt et Pa­ trem meum. Vides quia Deum ut est pure nemo 261 vidit unquam, o haeretice?
Although in these assumed forms He was seen as He willed, yet in His Godhead He Himself is invisible, such as He ever was and is with the Father. Without doubt God then wrought all these things in the figure of man, because the work of what was to come was already being foreshown in Him, which He Himself fulfilled, saying: 'If you do not believe me, believe the works, for I am in the Father and the Father is in me' (John 10:38). Did not God, being present, work wonders, and were not His works recognized as done through the man? — and yet the Godhead was not seen in Him, as He said: 'He who sees me, sees also my Father.' You see that no one ever saw God purely as He is, O heretic.
雖然在這些所取的形態中，祂照自己所願被看見，然而在祂的神性裡，祂自己是不可見的，正如祂與父向來所是、現今所是的那樣。毫無疑問，神當時在人的形像中行了這一切，因為那將來之工早已在祂裡面被預示，這工祂親自成就了，說：「你們若不信我，也當因我所作的事信我，因為我在父裡面，父在我裡面」（約翰福音十38）。神既臨在，豈不行了奇事，祂的作為豈不被認出是藉那人所行的嗎？——然而神性卻不在祂裡面被看見，正如祂所說：「人看見了我，就是看見了我的父。」異端者啊，你看，從來沒有人純然照神的本相見過神。
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Itaque si quæ haereses sum quæ nos latent, sed et quae futurae sunt, quæ adversus fidem regulae evangelicæ, et Ecclesiae ca­ tholicæ sunt futurae anathema habeantur. Si quis contra traditionem canonis, hæreticorum apocrypha quæ Ecclesia catholica omnino non recipit, super hæc praeponere vel defendere voluerit, anatliema sit. Fiat, fiat. De professione regulæ catholicæ, cum increpatione hæreticorum. Propter quod impensissime obsecro sublimitatis gloriam, ut elonges a sensibus nostris hæc eradi­ canda atque comburenda semina zizaniæ, et quan­ tum distat oriens ab occasu, tantum recedat a cordi­ bus nostris hæc in superiori libro præscripta a nobis adulterina haereticorum confessio.
Therefore, if there are any heresies that lie hidden from us, but also those that are to come, which are against the faith of the evangelical rule and of the catholic Church — let them be held anathema. If anyone, against the tradition of the canon, should wish to set above or defend the apocrypha of the heretics, which the catholic Church does not at all receive: let him be anathema. So be it, so be it. On the profession of the catholic rule, with a rebuke of the heretics. Wherefore I most earnestly beseech the glory of your sublimity, that you would remove far from our minds these seeds of tares, to be rooted out and burned; and as far as the east is distant from the west, so far may there withdraw from our hearts this adulterous confession of the heretics, prescribed by us in the foregoing book.
因此，若有任何如今對我們隱藏的異端，並那些將來要出現的、敵對福音準則之信德與大公教會的異端——願它們都被定為當受咒詛。若有人逆著正典的傳統，竟願把大公教會全然不接納的異端偽經高舉於上或加以辯護：願他受咒詛。誠心所願，誠心所願。論大公準則的告白，並對異端的責斥。為此，我極其懇切地求你那崇高的榮耀，將這些當被連根拔除、付之一炬的稗子種子，從我們的心思中遠遠除去；又願東離西有多遠，就讓我們在前一卷書中所記異端那邪淫的告白，從我們心中退去那麼遠。
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Unde puto hic jam nullam ignorantiae fuisse derelictam excusationem inter viam lucis et viam tenebrarum. Ergo ubiubi piaret quisquis es proficiscere. Sane non sumus æmuli in sacramento divino celando; sed magis hor­ tamur ut in viam benedictionis uniter ingredientes inveniamur. Unde prius nobis maxima cura fuit do- ceDdi de tam admirabili regalique decreto, in quo omnibus gentibus praemium vitæ aeternae promitti­ tur, dicente Domino: Euntes baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19).
Hence I think that now no excuse of ignorance has been left between the way of light and the way of darkness. Therefore, whoever you are, set out wherever it pleases. Truly we are not jealous in concealing the divine sacrament; but rather we exhort that we may be found entering together, in unity, into the way of blessing. Hence our chief care was first to teach concerning so admirable and royal a decree, in which the reward of eternal life is promised to all nations, the Lord saying: 'Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit' (Matthew 28:19).
故此我想，如今在光明之路與黑暗之路之間，已不再留有任何無知的藉口。所以，無論你是誰，隨你喜歡往哪裡去就去罷。我們實在不是因隱藏這神聖的奧祕而存嫉妒之心；倒不如說，我們勸勉，願我們被發現是合一地一同踏入那蒙福之路。故此我們起初最大的關切，乃是要教導關於這如此可羨、如此尊貴之命令，其中向萬民應許永生的賞賜，正如主所說：「你們要去，奉父、子、聖靈的名，給萬民施洗」（馬太福音廿八19）。
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Vere ego in hocsatis admiror, et in stu­ pore mentis diutius intentus collaudo tantam sacra­ tissimae Trinitatis gloriam in duodecim penitus 262 verbis distinctionum vel syllabis breviter fuisse ex­ positam. Vere in hoc edicto unitum deitatis nomen Patris et Filii, et Spiritus sancti ante praemissum est. Vere in hac sacratissima Trinitate nomina in perso. nis tantum distincta sunt. Vere nec lex, nec prophe­ tæ tam absolute hoc arcanum mysterium revelave­ runt. Vere super omnem custodiendam divinitus dis- positionem hoc maxime custodiendum est. V'Te super hoc non esi quod addi, et ab hoc non est quod minui possit. Vere in hoc donurn baptismi praece­ ptum addere vel minuere blasphemum est.
Truly in this I sufficiently marvel, and being long intent in the amazement of my mind, I praise that so great a glory of the most holy Trinity was briefly set forth in altogether twelve words or syllables of distinctions. Truly in this edict the united name of deity of the Father and of the Son and of the Holy Spirit was set first. Truly in this most holy Trinity the names are distinguished in the persons only. Truly neither the law nor the prophets revealed this hidden mystery so absolutely. Truly above every dispensation to be guarded by divine appointment, this above all must be guarded. Truly to this there is nothing that can be added, and from this there is nothing that can be diminished. Truly in this gift of baptism it is blasphemous to add to or diminish the precept.
我在此實在大為驚奇，且長久在心思的驚異中專注，我頌讚那至聖三位一體如此偉大的榮耀，竟以總共十二個字或音節的區分簡潔地表明出來。在這命令中，父、子、聖靈神性合一之名實在被置於最前。在這至聖的三位一體中，諸名實在僅在諸位格上彼此分別。律法與先知實在都不曾如此確切地啟示這隱藏的奧祕。在一切當靠神所定而謹守的安排之上，這事實在當被首要謹守。對這事實在無可增添，從這事實在無可減損。在這洗禮的恩賜中，對此命令有所增減實在是褻瀆。
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Interrogatio. Si hæc sic se habent, ut de regula Scripturarum mihi declares, impensissime obsecro. Responsio. Scito prius in hac Scripturæ sententia argumentum fidei esse expositum, cum increpatione nocturni superseminanlis zizaniam. 0 plena præsti­ giis obsessa mens hæreticorum a diabolo ! Cur in nomine Patris, et Filii, et sancti Spiritus baptizas, et unitam deitatem blasphemas? cur nomina tan­ tum Patris. et Filii, et sancti Spiritus confiteris, et unitum nomen divinitatis ahnegas? cur indicatur unitas, si in Patre, et Filio, et sancto Spiritu non est una atque eadem ipsa æqualis pleniludo divinitatis? cur ad nostrum intellectum Pater significat de uni­ genito Filio suo :
Question. If these things are so, I most earnestly beseech that you would explain to me from the rule of the Scriptures. Reply. Know first that in this sentence of Scripture the argument of faith is set forth, with a rebuke of the one who sows tares by night. O mind of the heretics, full of deceptions and beset by the devil! Why do you baptize in the name of the Father, and of the Son, and of the Holy Spirit, and yet blaspheme the united Godhead? Why do you confess the names only of the Father, and of the Son, and of the Holy Spirit, and yet deny the united name of the Godhead? Why is unity indicated, if in the Father, and the Son, and the Holy Spirit there is not one and the same equal fullness of Godhead? Why does the Father say, with respect to our understanding, concerning His only-begotten Son:
問：若這些事果真如此，我極其懇切地求你從聖經的準則向我闡明。答：你要先知道，在聖經這句話裡，信德的論據已被陳明，並帶著對那夜間撒稗子者的責斥。哦，異端者的心思，滿了詭詐，被魔鬼所纏！你既奉父、子、聖靈的名施洗，為何又褻瀆那合一的神性？你既僅承認父、子、聖靈的名，為何又否認神性合一之名？倘若在父、子、聖靈裡沒有獨一同等的神性豐盛，那麼合一又何以被指明？為何按我們的理解，父論到祂的獨生子說：
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Ex utero ante luciferumgenui te(Psul. CII. 3), si vos divinitatem Filii Dei creatam, vel con­ dilam, aut fundatam esse testamini ? cur unus in uno est, si divisa natura est? cur ego et Pater unum su­ mus (Joan. x, 30), si non est in his una virtus sa­ pientiæ et divinitatis ? cur omnia mea tua sunt, et tua mea sunt (Joan. XVII, 10), si non est in his una deitas, sive una operatio Tacturae? cur verum Patrem bla­ sphemntis, cum Filium cjus verum creaturae su:e comparatis ? cur ipse clamat : Ego in Patre, et Pater in me (Joan. XIV, 11) si diversa vel excisa in his na­ tura est? cur qui me videt, videt et Patrem meum (Ibid., 9) indicat, si non est in his una invisibilis imago naturæ veritatis?
'From the womb before the morning star I begot Thee' (Psalm 109:3), if you testify that the Godhead of the Son of God was created, or founded, or established? Why is one in one, if the nature is divided? Why 'I and the Father are one' (John 10:30), if there is not in them one power of wisdom and Godhead? Why 'all my things are Thine, and Thine are mine' (John 17:10), if there is not in them one deity, or one operation of creating? Why do you blaspheme the true Father, when you compare His true Son to His own creature? Why does He Himself cry out: 'I am in the Father, and the Father in me' (John 14:11), if the nature is diverse or cut off in them? Why does He indicate 'He who sees me, sees also my Father' (ibid. 9), if there is not in them one invisible image of the nature of truth?
「在晨星之先，我從腹中生了你」（詩篇一〇九3），倘若你竟見證神子的神性是被造、被建立、或被立定的呢？倘若本性是分裂的，一又何以在於一？倘若在他們裡面沒有獨一的智慧與神性之能，又何以說「我與父原為一」（約翰福音十30）？倘若在他們裡面沒有獨一的神性、或創造的獨一作為，又何以說「凡屬我的都是你的，屬你的都是我的」（約翰福音十七10）？你既把祂真實的子與祂自己的受造之物相比，為何又褻瀆那真實的父？倘若在他們裡面本性是相異的、或被割裂的，祂自己又何以呼喊：「我在父裡面，父在我裡面」（約翰福音十四11）？倘若在他們裡面沒有那真理本性獨一不可見的像，祂又何以指明「人看見了我，就是看見了我的父」（同上9）？
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cur legilis: Servare unitatem Spiritus in vinculo pacis (Ephes. IV. 3), si eum de ipsa uniia deitate Patris, et Filii esse non accipitis? cur legitis Vas electionis dixisse : Omnes unum Spiritum potavimus (1 Cor. IV, 13), si eum vos de unita natura discernitis? cur hic advocatus Spiritus veritatis a Deo Patre procedit et venit, si vos eum in alia sub­ stantia 263 esse asseritis? iur hoc unitum nomen divinitatis celebrari, et honorificari invenitur in gen­ tibus, si in ipso nomine Trinitatis baptismus uniter non celebratur diviniratis? cur Tres unum sunt (I Joan. v, 7) Joannem evangelistam dixisse legitis, si diver­ sas naturas in personis esse accipitis?
Why do you read: 'To keep the unity of the Spirit in the bond of peace' (Ephesians 4:3), if you do not receive Him to be of that same united Godhead of the Father and of the Son? Why do you read that the Vessel of Election said: 'We have all drunk of one Spirit' (1 Corinthians 12:13), if you separate Him from the united nature? Why is this Spirit of truth, the Advocate, said to proceed and come from God the Father, if you assert Him to be in another substance? Why is this united name of the Godhead found to be celebrated and honored among the nations, if in that very name of the Trinity baptism of the Godhead is not unitedly celebrated? Why do you read that John the Evangelist said 'These three are one' (1 John 5:7), if you receive there to be diverse natures in the persons?
你既不領受聖靈乃出於父與子那同一合一的神性，又為何讀「用和平彼此聯絡，竭力保守聖靈所賜合而為一的心」（以弗所書四3）呢？你既把聖靈從那合一的本性分割出去，又為何讀那「蒙揀選的器皿」所說「我們都飲於一位聖靈」（哥林多前書十二13）呢？你既斷言這真理的靈、保惠師是在另一個本體裡，又為何說祂從父神而出、而來呢？倘若在三位一體的同一名中，神性的洗禮不是合一地施行，神性這合一之名又何以被發現在列邦中得頌讚、得尊榮呢？你既領受諸位格中有相異的本性，又為何讀使徒約翰所說「這三樣乃歸於一」（約翰一書五7）呢？
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cur unum do­ num baptismi secundum stylum Scripturae esse dicitis, si discrepantes naturas in Patre, et Filio, et sancto Spiritu esse præscribitis? cur secundum traditionem baptismum celebratis et in confessione unitum sem­ piternum nomen Trinitatis blasphematis? Hypocritæ, quomodo accipitis, Qui nascitur ex Spiritu, Spiritus est (Joan. III, 6), si ei Spiritus paraclitus Deus esse nega­ tur? hypocritæ , quomodo in Spiritu adorare oportet, si Deus Spiritus esse negatur? hypocritæ, quonam modo suscipitis, Hæc omnia operatur unus atque idem Spiri­ tus, dividens unicuique sicut vult (t Cor. XII, 11), si eum de unita deitatis operatione secernitis?
Why do you say that there is one gift of baptism according to the style of Scripture, if you prescribe that there are discrepant natures in the Father, and in the Son, and in the Holy Spirit? Why do you celebrate baptism according to the tradition, and yet in the confession blaspheme the united everlasting name of the Trinity? Hypocrites, how do you receive 'He who is born of the Spirit is Spirit' (John 3:6), if it is denied to Him that the Spirit the Paraclete is God? Hypocrites, how is it fitting to worship in the Spirit, if it is denied that the Spirit is God? Hypocrites, in what manner do you accept 'All these things one and the same Spirit works, dividing to each one as He wills' (1 Corinthians 12:11), if you sever Him from the united operation of the Godhead?
你既規定父、子、聖靈裡有彼此相異的本性，又為何說按聖經的體例洗禮的恩賜是獨一的呢？你既按傳統施洗，為何又在告白中褻瀆三位一體那合一永恆之名呢？假冒為善的人哪，你們既否認聖靈、保惠師是神，又怎能領受「從靈生的就是靈」（約翰福音三6）呢？假冒為善的人哪，你們既否認聖靈是神，又怎當在靈裡敬拜呢？假冒為善的人哪，你們既把聖靈從神性合一的作為中分割出去，又怎能接受「這一切都是這位獨一的聖靈所運行，隨己意分給各人」（哥林多前書十二11）呢？
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nypocritæ, quomodo accipitis dictum fuisse, Idem Spiritus, idem Dominus, idem et Deus (Ibid:, 4, 5, 6), si cum vos ve­ rum Deum de vera unita natura in omnibus mirabilia operantem non suscipitis? hypocritæ, pcr quem submi- nistratur sermo sapientiæ, sive verbum scientiæ, sivo fides, sive gratia sanitatum, seu operatio virtutum, seu prophetia, seu separatio spirituum, nisi quoniam de unita plenitudine est? hypocritae, discite unam esse operationem in natura Patris, et Filii, et sancti Spi­ ritus, dum opera quæ operatur Pater, ipsa opera uniter demonstrentur esse et Filii, et sancti Spiritus. Ita et Filius quod operatur, hæc ipsa opera referan­ tur ad Patrem, et ad principalem Spiritum.
Hypocrites, how do you accept that it was said 'The same Spirit, the same Lord, the same God also' (ibid. 4, 5, 6), if you do not receive Him as the true God, working all marvels in all out of the true united nature? Hypocrites, through whom is administered the word of wisdom, or the word of knowledge, or faith, or the grace of healings, or the working of powers, or prophecy, or the discerning of spirits, except because He is of the united fullness? Hypocrites, learn that there is one operation in the nature of the Father, and of the Son, and of the Holy Spirit; since the works which the Father works, these same works are shown unitedly to be also of the Son, and of the Holy Spirit. So also, what the Son works, these same works are referred to the Father, and to the principal Spirit.
假冒為善的人哪，你們既不領受聖靈為真神、由那真實合一的本性在眾人裡運行一切奇事，又怎能接受那所說的「靈是同一的，主是同一的，神也是同一的」（同上4、5、6）呢？假冒為善的人哪，那智慧的言語、或知識的言語、或信心、或醫病的恩賜、或行異能、或作先知、或辨別諸靈，若不是出於那合一的豐盛，又是藉誰所施行的呢？假冒為善的人哪，你們要曉得，在父、子、聖靈的本性中只有獨一的運行；因為父所運行的工，這同樣的工被顯明是合一地也屬子、屬聖靈的。照樣，子所運行的，這同樣的工也歸於父、並歸於那為首的靈。
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Eadem et Spiritus Paraclitus quomodo operatur, hæc ipsa opera unitcr declarentur esse et Patris, et Filii. Vi­ des unitam esse eorumdem operationem in una na­ tura deitalis ? Inrerrogatio. Rogo ut hæc dicta de auctoritate adhuc S< ripturarum mihi edisseras. Responsio. Quæso, jam quoties tibi indicatum est : Ite, baptizate omnes gentes in nomine Patris, et Filii, et sancti Spiritus (Matth. XXXVIII, 19)? Aut si hæc con­ tradicenda existimas, eo quod in unum donum ha. ptismi operationes nomine deitatis uniter in Trinitate non contineantur, cur tu hoc nomine deitatis sublato, Patris, 264 et Filii, et sancti Spiritus, baptizas di­ cendo :
Likewise, however the Spirit the Paraclete works, these same works are declared unitedly to be also of the Father and of the Son. Do you see that there is one and the same operation of them in the one nature of the Godhead? Question. I beg that you would further expound to me these sayings from the authority of the Scriptures. Reply. I ask, how often has it been pointed out to you: 'Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit' (Matthew 28:19)? Or if you think these things are to be contradicted, on the ground that in the one gift of baptism the operations are not contained unitedly in the Trinity by the name of deity, why, with this name of deity removed, do you baptize of the Father, and of the Son, and of the Holy Spirit, saying:
同樣，無論保惠師的靈如何運行，這同樣的工也被宣告是合一地屬父、屬子的。你豈不看見，在神性那獨一的本性中，他們的運行乃是獨一同一的嗎？問：我求你進一步從聖經的權威向我闡明這些話。答：我問你，那話向你指明過多少次了：「你們要去，奉父、子、聖靈的名，給萬民施洗」（馬太福音廿八19）？倘若你以為這些話當被反駁，理由是在洗禮這獨一的恩賜中，諸運行並非以神性之名合一地包含於三位一體之內，那麼你既除去這神性之名，又為何奉父、子、聖靈施洗，說：
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Baptizo te in Patre, et in Filio, et in sancto Spiritu, et non in uno nomine? Ut hoc modo artifi­ ciose unitum nomen eorum tacite in deitate non nominare, vel abnegare, sed et nomina in personis tantummodo eorum velis assignare. Quia si sic erat celebrandum baptisma, obtinuerat Arianorum asser­ tio, qui sic sentiunt, ut ubi nomina in personis indi­ cant, ibi simul cum ipsis nominibus, et singulas vel diversas substantias esse pronuntient, ut unitatem in concordia tantum caritatis esse assignent, et non potius in unita plenitudine divinitatis. Et quid am­ plius ad hæc ?
'I baptize thee in the Father, and in the Son, and in the Holy Spirit,' and not in one name? — so that in this manner you might artfully wish, while keeping silence, not to name their united name in the Godhead, or to deny it, but rather to assign their names in the persons only. For if baptism were thus to be celebrated, the assertion of the Arians would have prevailed, who so think that, where the names indicate in the persons, there together with those very names they pronounce also single or diverse substances to exist, so as to assign the unity to be only in a concord of charity, and not rather in the united fullness of the Godhead. And what more is there to be said to these things?
「我奉父、又奉子、又奉聖靈給你施洗」，而非奉一個名呢？——好叫你藉這樣的方式，技巧地、暗暗地不在神性裡稱呼他們合一之名、或加以否認，倒只願在諸位格上分配他們的名。因為洗禮若當如此施行，亞流派的主張便得勝了，他們正是這樣想：凡名在諸位格上有所指明之處，他們便連同那些名一併宣稱也有各別或相異的本體存在，以致把合一只歸於一種愛的和睦、而非歸於神性那合一的豐盛。對這些事，還有什麼可說的呢？
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ut unitati Dei, Patris nomen, et Filii, et sancti Spiritus, quasi adoptivum nuper accessisse profiteantur, ut hoc nomen videatur esse ex nihilo, aut ex altero vel tempore : quod absit. Nam verum nomen deitatis ubi nominant, ad unam tantummodo personam Patris haec dicendo ascribunt, ut veram unitatem divinitatis dividant; qui ubi nomina tantum in personis deberent discernere, ibi simul cum ipsis nominibus et tres naturas diversas distinguunt: quod absit a nobis, ne istam blasphemiam admittamus, cum unum nomen deitatis in Trinitate uniter dictum accipiamus, per quod et remissionem peccatorum baptismo operante suscepimus; nomina vero tantum­ modo singula in personis perfecte distinguamus.
so that they profess that to the unity of God the name of the Father, and of the Son, and of the Holy Spirit has but lately been added, as it were by adoption, in such a way that this name should seem to be from nothing, or from another, or from time — which God forbid. For when they name the true name of the Godhead, they ascribe these things, in their speech, to the one person of the Father alone, so that they divide the true unity of the divinity; and where they ought only to distinguish the names in the persons, there together with the names themselves they also distinguish three diverse natures: which be far from us, that we should admit such a blasphemy, since we receive the one name of the Godhead spoken as one in the Trinity, through which we have also received the remission of sins by the working of baptism; but the names alone, each singly, let us perfectly distinguish in the persons.
以致他們宣稱，父、子、聖靈之名，彷彿是後來才如同收養般加於神的合一之上的，好像這名是從無有而出，或從別處、或從時間而出——絕無此事！因為當他們稱呼神性的真名時，他們在言談中卻只把這些歸於父這一個位格，以致分裂了神性真正的合一；而在他們本該只在諸位格中區分名稱之處，他們卻連同這些名稱一併區分出三種不同的本性：願這事遠離我們，使我們不容納這等褻瀆，因為我們所領受的，是在三位一體中合一地宣稱的那一個神性之名，並藉著它、藉著洗禮的運行領受了罪的赦免；至於名稱，我們只是各別地在諸位格中加以完全的區分。
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Ro­ go, ubi vinculum fidei invenitur apud eos, si sub­ stantiæ unitatis nomen in Trinitate non tenetur? Rogo quemadmodum in singulis personis singulas vel diversas plenitudines esse ascribitis, dum unita na­ tura sit in hac ipsa plenitudine divinae Trinitatis? Rogo, quomodo tres unum sunt, si diversa in utris­ que est natura divinitatis? Rogo, quemadmodum se­ ptiformem hunc Spiritum sapientia?, et intellectus, Spiritum consilii, et virtulis, Spiritum scientiae, et pietatis, Spiritum timoris Domini in manu imposi­ tionis chrismæ consequi mcrentur, quem de unita plenitudine divinitatis consistere non confitetur?
I ask, where is the bond of faith found among them, if the name of the unity of the substance is not held in the Trinity? I ask, how do you ascribe single or diverse fullnesses to be in the single persons, while the nature is united in this very fullness of the divine Trinity? I ask, how are the three one, if in both there is a diverse nature of divinity? I ask, how do they deserve to obtain, by the imposition of the hand of chrism, this sevenfold Spirit — the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of knowledge and of godliness, the Spirit of the fear of the Lord — whom one does not confess to subsist of the united fullness of the divinity?
我問，他們中間若不在三位一體裡持守本質合一之名，信德的聯結何在？我問，當本性在神聖三位一體的這同一豐盛中合而為一時，你們怎能說在各個位格中有各別或不同的豐盛？我問，若兩者之中有不同的神性本性，三者怎能為一？我問，那不承認那是出於神性合一豐盛而存在的這位七重之靈——智慧與聰明的靈、謀略與能力的靈、知識與虔敬的靈、敬畏耶和華的靈——人怎能藉著按手敷膏而配得領受呢？
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ho- go, non legistis apostolum Petrum claves regni cœ­ loram habentem, Ananiæ dixisse : Quare Satanas im­ plevit cor tuum ad mentiendum Spiritui sancto? Et sic prosecutus 265 est : Non mentitus ea hominibua, sed Deo, si vos eum Deum verum esse negatis ? Kogo, si Deus non erat, ut dicitis, bic paraclitus Spiritus, cur sibi tantam auctoritatem praesumebat ad discipulos, dicens: Segregate mihi Paulum, et Barnabam, quos ,legi in opus ministerii in quo assumpsi eos (Act. XIII, 2)? Vides quia Deus est qui segregavit, et qui elegit in opus ministerii, in quo et assumpsit eos.
I ask, have you not read that the apostle Peter, holding the keys of the kingdom of heaven, said to Ananias: Why has Satan filled your heart to lie to the Holy Spirit? And he went on thus: You have not lied to men, but to God — if you deny that He is true God? I ask, if this Paraclete Spirit was not God, as you say, why did He claim to Himself such great authority over the disciples, saying: Separate to me Paul and Barnabas, whom I have chosen for the work of the ministry to which I have taken them (Acts 13:2)? You see that it is God who separated, and who chose for the work of the ministry, to which He also took them.
我問，你們豈沒有讀過，那持有天國鑰匙的使徒彼得對亞拿尼亞說：「為什麼撒但充滿了你的心，叫你欺哄聖靈？」他接著又說：「你不是欺哄人，乃是欺哄神」——你們卻否認祂是真神嗎？我問，若這位保惠師之靈不是神，如你們所說，祂為何向門徒擅取如此大的權柄，說：「要為我分派巴拿巴和保羅，去作我召他們所作的工」（徒十三2）？你看，那分派的、並揀選去作那工的，正是神，祂也親自選召了他們。
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Rogo, quemadmodum haec unita plenitudo divinae Trinitatis a vobis dividitur, cum unus in uno, aut certe unus in utrisque consistere inter se declarentur? Rogo, ubi una fides esse ostenditur, si sempiterna Trinitas apod eos uniter esse non accipitur? Cur legitis, Ex ipso, et per ipsum, et in ipso (Rom. xi, 35) si unitatis nomen in deitate Trinitatis dividitis, et unitam ope­ rationem eorum in factura esse negatis ? Rogo, non legistis Apostołum dixisse, Es Deo, coram Deo, in Christo loquimur ( II Cor. II, 17), id est ex Deo Patre, et coram Deo sancto Spiritu, in Christo Filio Dei testimonium praedicamus?
I ask, how is this united fullness of the divine Trinity divided by you, when they are declared to subsist among themselves as one in one, or surely one in both? I ask, where is one faith shown to be, if the eternal Trinity is not received as being one among them? Why do you read, Of Him, and through Him, and in Him (Rom. 11:36), if you divide the name of unity in the Godhead of the Trinity, and deny their united operation in the creature? I ask, have you not read that the Apostle said, Of God, before God, in Christ we speak (2 Cor. 2:17) — that is, of God the Father, and before God the Holy Spirit, in Christ the Son of God we preach our testimony?
我問，當他們被宣稱在彼此之間以「一在一中」、或確實「一在二者之中」而存在時，你們怎能分裂神聖三位一體這合一的豐盛？我問，若永恆的三位一體在他們中間不被視為一，獨一的信仰何在？你們既讀到「萬有都本於祂、倚靠祂、歸於祂」（羅十一36），為何在三位一體的神性中分裂合一之名，並否認他們在受造之物中合一的運行？我問，你們豈沒有讀過使徒所說：「我們在神面前憑著神、在基督裡說話」（林後二17）——就是說，本於父神、在聖靈神面前、在神子基督裡傳揚我們的見證？
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Cur legitis historiogra­ phum Moysem indicasse, Et dixit Deus, et fecit Deus, et benedixit Deus (Gen. I), si hoc unito nomine divi­ nitatis oniter operatum fuisse non accipitis? Inlerrogatio. Itaque quemadmodum multifarie uni­ tum nomen Trinitatis mihi palam fecisti: si ergo et omnia uniter sic hi fecerunt, hæc dicta de auctori­ me ut adhuc jure contines postulo. Responsio. Audi nunc unum de multis pertinens exemplum. Memento post hanc tantam satisfactio­ nem , hucusque erit finis sermo dicentis.
Why do you read that the historian Moses indicated, And God said, and God made, and God blessed (Gen. 1), if you do not receive that with this united name of the divinity it was wrought as one? Question. And so, since you have made plain to me in many ways the united name of the Trinity: if then they also did all things as one in this manner, I ask that you should still rightly maintain these things spoken concerning the authority. Answer. Hear now one fitting example out of many. Remember that after this so great satisfaction, here at last shall be the end of the speaker's discourse.
那記史者摩西既指明說「神說、神造、神賜福」（創一），你為何讀到此處，卻不承認神性藉這合一之名乃是合一地施行的呢？問：如此，既然你已多方向我表明了三位一體那合一之名：那麼他們若也都這樣合一地行了萬事，我請求你仍要正當地持守這些論及那權柄而說的話。答：如今請聽眾多例子中一個合宜的例子。要記得，在這樣充足的解明之後，到此便是說話者言論的終結了。
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Si tamen adhuc nihil te commovet de his quæ superius se­ cundum Scripturae rectissimam lineam ad ordinem tihi diligenter exposui, optime Theophile, ut cogno­ scas verborum, de quibus jam superius eruditus es, veritatem : Ait psalmographus, imo præsagus Spiri­ tus per psalmographum : Verbo Domini cœli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6). Utique dicens Verbum, Filium declaravit: Dominum autem Patrem ejus indicavit, et Spritum oris ejus, Spiritum principalem esse demonstravit. Vides quam breviter per singulas significationes in personis inesse distinxit, id est Verbum, ct Domi­ num, et Spiritum; et unitam operationem in his esse oslendit?
If nevertheless nothing yet moves you concerning those things which above, according to the most exact line of Scripture, I have diligently set forth to you in order, most excellent Theophilus, so that you may know the truth of the words in which you have already been instructed above: The psalmist says — nay rather the prophetic Spirit through the psalmist — By the word of the Lord the heavens were established, and by the Spirit of His mouth all their host (Ps. 33:6). Surely, by saying Word, he declared the Son; and by the Lord he indicated His Father, and by the Spirit of His mouth he showed the Spirit to be the principal one. You see how briefly, through the several significations, he distinguished them as inhering in the persons — that is, the Word, and the Lord, and the Spirit — and showed there to be a united operation in them?
至善的提阿非羅啊，倘若你對於我在上文按聖經最精確的脈絡、為你按次序殷勤陳述的那些事仍毫不動容，好叫你認識你已在上文受教的那些話語的真理：詩人說——其實是那預言的靈藉著詩人說——「諸天藉耶和華的話而立，萬象藉祂口中的氣而成」（詩三十三6）。誠然，他說「話」，便是宣告子；他說「耶和華」，便是指明子的父；他說「祂口中的氣」，便是表明那位居首的靈。你看，他多麼簡潔地藉著各樣的稱謂，區分出它們是內在於諸位格中的——就是話、主、與靈——並表明在它們裡面有合一的運行？
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