反亞流神學文集第 11 章第 3/5 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 11:77–11:114（全章共 157 節）

ℹ️ 本語料沒有逐節的詞法標註，字義是依字形比對詞典得到的——對上了不代表是同一個字（變化形可能與另一個字的原形同形）。需要精確判斷時請覆核原文與專門詞典。

ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。

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Nunquam peccanti esset indicta pro peccatis deprecatio, si de precanti non esset remissio concedenda. Sed etiam poenitentia peccatori tunc prodest, si eam in Eccle sia catholica gerat: cui Deus in persona beati Petri ligandi solvendique tribuit potestatem, dicens : Quae (al. Quæcunque) alligaveris super terram, erunt ligata et in cœlis ; et quæ solveris super terram, erunt soluta et in cœlis (Matth. XVI, 9). In quacunque igitur ho- mo ætate veram peccatorum suorum pœnitentiam egerit, et vitam suam Deo illuminante, correxerit, non privabitur indulgentiæ munere, quia Deus, sicut per prophetam dicit, non vult mortem morientis d, quad.

若不將赦免賜給祈求的人，就決不會吩咐罪人為罪祈求。但悔改也唯有當罪人在大公教會中施行時，才對他有益：神藉著蒙福的彼得這一位格，把捆綁與釋放的權柄賜給這教會，說：凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放（馬太福音十六章19節）。因此，人無論在何等年齡真正為自己的罪悔改，並在神的光照下更正自己的生命，他必不被剝奪赦免的恩賜；因為神正如祂藉先知所說，並不喜悅那將死之人死亡，

A prayer for sins would never have been enjoined upon the sinner, if remission were not to be granted to the one who prays. But penitence also then profits the sinner, if he performs it in the catholic Church: to which, in the person of blessed Peter, God granted the power of binding and loosing, saying: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth shall be loosed also in heaven (Matt. 16:19). At whatever age, therefore, a man performs true penitence for his sins, and, God enlightening him, corrects his life, he will not be deprived of the gift of pardon; because God, as he says through the prophet, does not will the death of him who dies, but that

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tum ut revertatur a via sua mala, et vivat anima ejus (Ezech. XXIIII, 11). 38. Verumtamen nullus hominum debet sub spa misericordiae Dei in suis diutius remanere peccatis, cum etiam in ipso corpore nemo velit sub spe futuræ salutis diutius ægrotare. Tales enim qui ab iniquita tibus suis recedere negligunt, et sibi de Deo (al. Dei) indulgentiam repromittunt, nonnunquam ita præve niuntur repentino Dei furore, ut nec conversionis tempus, nec beneficium remissionis inveniant. Ideo unumquemque nostrum sacra Scriptura beuigne prae monet dicens: Ne tardaveris (al. tardes) converti ad Deum, et ne differas de die in diem: subito enim ve niet ira ejus, et in tempore vindictæ disperdet te (Ecch.

乃要他轉離惡道而存活，使他的靈魂得生（以西結書三十三章11節）。然而，沒有人應當倚仗神的憐憫而在自己的罪中滯留更久，因為即便論到自己的身體，也沒有人願意倚仗將來康復的盼望而病臥更久。因為那些疏忽、不肯脫離自己罪孽、卻自許能從神得赦免的人，有時竟被神突如其來的忿怒所預先臨到，以致既找不著回轉的時機，也得不著赦免的益處。因此聖經慈愛地預先警戒我們各人，說：不要遲延回轉歸向主，也不要一日推過一日：因為祂的忿怒必忽然臨到，在報應之時祂必除滅你（便西拉智訓

he should turn from his evil way, and his soul should live (Ezek. 33:11). Nevertheless, no man ought, under the hope of God's mercy, to remain longer in his sins, since not even in his own body would anyone, under the hope of future health, wish to lie sick longer. For such as neglect to withdraw from their iniquities, and promise themselves pardon from God, are sometimes so forestalled by God's sudden wrath that they find neither a time for conversion nor the benefit of remission. Therefore holy Scripture kindly forewarns each one of us, saying: Delay not to be converted to the Lord, and put it not off from day to day: for his anger will come suddenly, and in the time of vengeance he will destroy you (Sir.

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v, 8). Dicit etiam beatus David : Hodie si vocem ejus audieritis nolite obdurare corda vestra (Psal. XCIV, 8). Cui beatus quoque Paulus concordat his verbis : Videte, fratres, ne forte sit in aliquo vestrum cor ma tum incredulitatis e discedendi 518 a Deo vivo : sed adhortamini vosmetipsos per singulos dies, donec Ho die cognominatur, ut non obduretur quis ex vobis fal lacia peccati (Hebr. III, 12, 13). Obdufatus igitur vivit i sive qui non convertitur, desperans de in dulgentia peccatorum suorum g, sive qui sic mise ricordiam Dei sperat, ut usque in finem vitae prae sentis in suorum criminum perversitate remaneat (al. permaneat). 39. Peccatum in Spiritum sanctum.

五章8節）。蒙福的大衛也說：你們今日若聽祂的聲音，就不可硬著心（詩篇九十五篇8節）。蒙福的保羅也以這話與他相合：弟兄們，你們要謹慎，免得你們中間或有人存著不信的惡心，把永生神離棄了：總要趁著還有稱為「今日」的時候，天天彼此相勸，免得你們中間有人被罪迷惑，心裡就剛硬了（希伯來書三章12至13節）。因此，那心裡剛硬而活著的，或是不肯回轉、對自己罪得赦免絕望的人，或是這樣盼望神憐憫、以致直到今生終了仍存留在自己罪惡乖僻中的人。干犯聖靈的罪。

5:8). Blessed David also says: Today if you shall hear his voice, harden not your hearts (Ps. 95:8). With whom blessed Paul also agrees in these words: Take heed, brethren, lest perhaps there be in any of you an evil heart of unbelief, departing from the living God: but exhort one another every day, while it is called Today, that none of you be hardened by the deceitfulness of sin (Heb. 3:12-13). Hardened, therefore, lives either he who is not converted, despairing of the pardon of his sins, or he who so hopes for the mercy of God that up to the end of the present life he remains in the perversity of his crimes. The sin against the Holy Spirit.

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— Proinde diU gentes misericordiam Dei, metuentesque justitiam, nec de remissione peccatorum desperemus, nec re maneamus in pecCalis: scientes quia illa omnium hominum debita sit exactura æquitas justissimi judi cis, quæ non dimiserit misericordia clementissimi Redemptoris. Sicut enim misericordia suscipit ab solvitque conversos, ita justitia repellet et puniet obduratos. Hi sunt qui peccantes in Spiritum san ctum, neque in hoc saeculo, neque in futuro remis sionem accipient peccatorum.

因此，我們既愛神的憐憫，又敬畏祂的公義，就當既不對罪的赦免絕望，也不停留在罪中：要知道，至公義審判者的公平，必要追討所有人一切的虧欠，就是至仁慈救贖主的憐憫未曾赦免的。因為正如憐憫接納並赦免回轉的人，照樣公義要摒棄並懲罰心裡剛硬的人。這些人就是那干犯聖靈的，無論今世來世，總不得赦免。

Accordingly, loving the mercy of God and fearing his justice, let us neither despair of the remission of sins, nor remain in sins: knowing that the equity of the most just Judge will exact all the debts of all men which the mercy of the most clement Redeemer has not remitted. For just as mercy receives and absolves the converted, so justice will repel and punish the hardened. These are they who, sinning against the Holy Spirit, will receive remission of sins neither in this world nor in the world to come.

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Ideo autem hominis anima intellectualis spiritus est, ut quærat, agnoscat, atque discernat et tempus operum suorum, pro qui bus receptura est in judicio quod ordinavit divina justitia, et ejusdem retributionis tempus, quo non etiam licebit, aut opera mutare; aut remissionem peccatorum suorum de divina misericordia utniter postulare. Cæteri vero spiritus omnium animalium falbus non est intellectus, quia quidam eorum de terra, quidam de aquis originem ducunt (de aquis enim sunt reptilia et volatilia, de terra vero quaedam quæ repunt, quædam vero quæ gradiuntur, exorta sunt), tandin spiritus sunt quandiu in corporibus vi vunt.

如今人智性的靈魂之所以是靈，乃是為使它能尋求、認識並辨明兩件事：其一是它行為的時候——為這行為它要在審判中領受神聖公義所定的報應；其二是那報應的時候——在其時它將再不得改變自己的行為，也不得懇切地向神的憐憫求自己罪的赦免。但一切走獸的其餘之靈，在其中並無理解力，因為牠們有些從地而出，有些從水而出（從水而出的是爬蟲與飛鳥，從地而出的則有些爬行、有些行走），這些只在牠們活在身體中之時才是靈。

Now the reason the intellectual soul of man is a spirit is that it may seek out, recognize, and discern both the time of its works—for which it is to receive in judgment what the divine justice has appointed—and the time of that same retribution, in which it will no longer be permitted either to change its works or to entreat earnestly for the remission of its sins from the divine mercy. But the other spirits of all animals, in which there is no understanding, because some of them draw their origin from the earth and some from the waters (for from the waters are the creeping things and the flying things, but from the earth arose certain that creep and certain that walk), are spirits only so long as they live in bodies.

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Anima quippe quae rationis capax divinitus facta non est, cum carne sua et incipit et desinit vivere : quia quando corpori vitam non tribuit, et - ipsa non vivit: atque ita miro modo cum omni carni anima sit causa a vivendi, spiritus tamen irrationalis tandiu vivit quandiu in carne manere potuerit, et dum a carne sua separatur, exstinguitur b. Ita fit ut, cum ipse vita carnis suæsit, vivere tamen nequeat, quando vitam carni subministrare de stiterit; et si non sit caro cui vitam dare valeat, ipse quoque eam protinus non habebit.

因為那未曾由神造成有理性能力的魂，是與自己的肉身一同開始並止息其生命的：因為當它不再賦予身體生命時，它自己也不再活著；如此，以一種奇妙的方式，雖然魂對一切肉體而言是活著的緣由，那無理性的靈卻只在它還能存留於肉身中之時才活著，一旦它與自己的肉身分離，便消滅了。這樣就發生：雖然它自己就是自身肉身的生命，卻在它停止供應肉身生命之後便不能存活；並且若沒有它可以賦予生命的肉身，它自己也就立時不再擁有生命。

For the soul which has not been made divinely capable of reason both begins and ceases to live with its own flesh: because when it gives no life to the body, neither does it itself live; and so, in a wondrous manner, although the soul is the cause of living to all flesh, yet the irrational spirit lives only so long as it is able to remain in the flesh, and when it is separated from its flesh, it is extinguished. Thus it comes to pass that, although it is itself the life of its own flesh, yet it cannot live once it has ceased to supply life to the flesh; and if there is no flesh to which it can give life, it too straightway will not possess it.

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Ideo nec æternitas irrationalibus spiritibus data est, nec aliquod eis judicium præparatur, in quo eis vel beatitudo pro bonis, vel damnatio pro malis red datur operibus. Ideo (al Inde) autem in eis nul la operum discretio requiretur, quia nullam in telligendi facultatem divinitus acceperunt. Propterea ergo eorum corpora resurrectura non sunt, quia nec in ipsis animabus eorum, aut aequitas, aut iniquitas fuit, pro qua eis æterna, vel beatitudo sit retribuenda, vel poena. 40. Illa igitur c animalia praesentis sæculi cursum atque ornatum secundum Creatoris incomprehensi bilem peragunt voluntatem, quae de suis factis nullam rationem redditura sunt, quia rationalia non sunt.

因此，無理性的靈既不得永恆，也沒有審判為牠們預備，好在其中或按善行報以福樂、或按惡行報以沉淪。也因此，在牠們身上不會要求對行為的分別，因為牠們並未從神領受任何理解的能力。所以牠們的身體不會復活，因為在牠們的魂裡並無公平或不義，可為之報以永遠的福樂或刑罰。因此，今世的那些走獸，照著造物主不可測度的旨意，走完牠們被指定的行程與秩序——這些走獸不必為自己的行為交帳，因為牠們沒有理性。

Therefore neither is eternity given to the irrational spirits, nor is any judgment prepared for them, in which either blessedness for good or damnation for evil deeds should be rendered to them. And for this reason no discrimination of works will be required in them, because they received divinely no faculty of understanding. Therefore their bodies are not to rise again, because there was in their very souls neither equity nor iniquity, for which either eternal blessedness or punishment should be repaid to them. Those animals of the present age, then, run through the course and order appointed to them according to the incomprehensible will of the Creator—animals which will render no account of their own deeds, because they are not rational.

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Nunquid enim de bobus cura est Deo (I Cor. v, 10) ? Homines vero quia rationales 519 facti sunt, et de se, et de omnibus rebus quas in usum vitæ praesentis acceperunt, rationem reddituri sunt Deo, et pro suo rum actuum qualitate recipient, aut pœnam, aut gloriam. Omnes enim nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque propria cor poris, prout gessit, sive bonum, sive malum (II Cor. v, 10): tunc scilicet cum, secundum ipsius nostri Creatoris ac Redemptoris eloquium : Omnes qui in monumentis sunt audient vocem ejus; et procedent qui bona fecerunt in resurrectionem vitæ, qui vero mala egerunt in resurrectionem judicii (Joan. v, 28, 29).

難道神所掛念的是牛嗎（哥林多前書九章9節）？但人既被造為有理性的，就要為自己、也為一切領受來供今生使用的事物，向神交帳，並要按自己行為的性質領受刑罰或榮耀。因為我們眾人都必顯露在基督臺前，叫各人按著本身所行的，或善或惡，領受身體上應得的報應（哥林多後書五章10節）：即是說，在那時候，正如我們自己的造物主與救贖主所言：凡在墳墓裡的都要聽見祂的聲音，就要出來；行善的復活得生，作惡的復活受審判（約翰福音五章28至29節）。

For is God concerned about oxen? (1 Cor. 9:9). But men, because they were made rational, are to render an account to God both of themselves and of all the things which they received for the use of the present life, and according to the quality of their deeds they will receive either punishment or glory. For we must all be made manifest before the tribunal of Christ, that each one may receive the proper things of the body, according as he has done, whether good or evil (2 Cor. 5:10): namely, at that time when, according to the utterance of our very Creator and Redeemer: All who are in the tombs shall hear his voice; and they shall come forth—those who have done good, unto the resurrection of life; but those who have done evil, unto the resurrection of judgment (John 5:28-29).

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Ut scilicet qui mala egerunt eant in combustionem æternam semper arsuri cum diabolo principe omnium malorum, qui vero bona fecerunt eant in vitam æternam regnaturi sine fine cum Christo rege oni nium sæculorum. Illi autem cum Christo regnabunt quos Deus gratuita bonitate sua prædestinavit ad regnum. Quia enim eos tales præedestinando præpa ravit ut regno digni essent , præparavit utique secun dum propositum vocandos ut obediant; praeparavit justificandos, ut accepta gratia recte credant, et he ne vivant; praeparavit etiam glorificandos, ut, Chri sti cohæredes effecti, regnum coelorum sine fine pos sideant. 41. Non repetendus baptismus.

即是說，行惡的人要進入永遠的焚燒，永遠與眾惡之首魔鬼一同焚燒；而行善的人要進入永生，永無窮盡地與萬世之君基督一同作王。如今，那些將與基督一同作王的，就是神憑祂白白的良善所預定入國之人。因為神既藉預定使他們成為配得那國的，就必按祂的旨意預備他們蒙召以致順服；預備他們被稱義，使他們既領受了恩典，就能正確地相信、良善地度日；也預備他們得榮耀，使他們既作了基督的同承受產業者，就無窮盡地承受天國。洗禮不可重領。

namely, that those who have done evil may go into eternal burning, ever to burn with the devil the prince of all evils, but those who have done good may go into eternal life, to reign without end with Christ the King of all ages. Now those will reign with Christ whom God, by his gratuitous goodness, predestined to the kingdom. For because he prepared them, by predestining them such, to be worthy of the kingdom, he assuredly prepared them, according to his purpose, to be called that they might obey; he prepared them to be justified, that, having received grace, they might rightly believe and live well; he prepared them also to be glorified, that, made co-heirs of Christ, they might possess the kingdom of heaven without end. Baptism is not to be repeated.

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- Ad quod regnum diversis temporibus per sacramenta, quae ad fidem incarnalionis suae Christus instituit, illi pervenerunt quos Deus gratis nullo bonae voluntatis vel boni operis merito præcedente salvavit. Quemadmodum et ex illo tempore quo Salvator noster dixit: Si quis renatus non fuerit ex aqua et Spiritu sancto, non po test introire in regnum Dei (Joan. III, 5), absque sa cramento d baptismatis, præter eos qui in Ecclesia catholica sine baptismate pro Cbristo sanguinem fundunt, nec regnum coelorum potest quisquam acci pere, nec vitam æternam.

在不同的時候，藉著基督為使人信祂道成肉身而設立的聖禮，那些神白白拯救、毫無在先善良意志或善行功勞的人，達到了這國。並且，正如自從我們的救主說了「人若不是從水和聖靈重生，就不能進神的國」（約翰福音三章5節）那時起，除了那些在大公教會中未受洗便為基督流血的人以外，沒有人能離開洗禮的聖禮而領受天國或永生。

To which kingdom, at diverse times, through the sacraments which Christ instituted for faith in his incarnation, those attained whom God saved freely, with no preceding merit of good will or good work. And just as, from that time when our Saviour said: Unless one is born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5), no one can, apart from the sacrament of baptism—except those who in the catholic Church shed their blood for Christ without baptism—receive either the kingdom of heaven or eternal life.

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Quia sive in Catholica ', sive in haeresi quacunque vel schismate quisquam in nomine Patris et Filii et Spiritus sancti baptismi sa cramentum acceperit, integrum sacramentum accipit; sed salutem, quæ virtus est sacramenti, non habebit, si extra catholicam Ecclesiam ipsum sacramentum habuerit. Ergo ideo debet ad Ecclesiam redire, non ut sacramentum baptismatis iterum accipiat, quod nemo debet in quolibet homine baptizato repetere , sed ut in societate catholica vitam aelernam accipiat, ad quam obtinendam nunquam esse potest idoneus, qui cum sacramento baptismatis ab Ecclesia catholi ca remanserit alienus. Qui si (al.

因為無論是在大公教會裡，或在任何異端或分裂團體裡，人若奉父、子、聖靈的名領受了洗禮的聖禮，他所領受的乃是完整的聖禮；但他若在大公教會之外持有那聖禮，就不能得著救恩，就是那聖禮的功效。因此他當回到教會，不是為要再度領受洗禮的聖禮（這聖禮在任何已受洗的人身上都是無人當重領的），乃是為要在大公的團契中領受永生；凡持有洗禮聖禮卻仍與大公教會隔絕之人，斷不能配得這永生。這樣的人，縱使

For whether in the Catholic Church, or in any heresy or schism whatsoever, if anyone receives the sacrament of baptism in the name of the Father and of the Son and of the Holy Spirit, he receives an entire sacrament; but he will not have salvation, which is the power of the sacrament, if he has held that sacrament outside the catholic Church. Therefore he ought to return to the Church, not that he may receive again the sacrament of baptism, which no one ought to repeat in any baptized person, but that in catholic fellowship he may receive eternal life, for the obtaining of which he can never be fit who has remained a stranger to the catholic Church while possessing the sacrament of baptism. Who, even if

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Quod etsi) et elee mosynas largas faciat, et pro nomine Christi etiam sanguinem fundat, pro eo quod in hac vita non te nuit Ecclesiæ catholicae unitatem, non habebit æter nam salutem. Ubi enim cuique prodesse potest ba ptismus, ibi potest et eleemosyna prodesse. Raptis mus autem extra Ecclesiam quidem esse potest, sed nisi intra Ecclesiam prodesse non potest. 42. Ecclesia catholica. — In Ecclesia igitur tan tummodo catholica potest unicuique prodesse, et perceptio baptismatis, et opera misericordiæ, et no minis Christi gloriosa confessio : si tamen in Eccle sia catholica bene vivatur.

他慷慨施捨，甚至為基督的名流血，然而因他在今生未曾持守大公教會的合一，他必不得永遠的救恩。因為洗禮能使人得益之處，施捨也能使人得益。但洗禮固然可以存在於教會之外，卻唯有在教會之內才能使人得益。大公教會。因此，唯有在大公教會裡，領受洗禮、憐憫的善行、以及對基督之名榮耀的認信，才能使人得益：但前提是人在大公教會裡良善地度日。

he gives lavish alms, and even sheds his blood for the name of Christ, because in this life he did not hold the unity of the catholic Church, he will not have eternal salvation. For where baptism can profit anyone, there alms too can profit. But baptism, indeed, can exist outside the Church, yet it cannot profit except within the Church. The catholic Church. In the catholic Church alone, therefore, can there profit anyone both the receiving of baptism, and works of mercy, and the glorious confession of the name of Christ: if only within the catholic Church one lives well.

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520 Sicut enim sine Ecclesiae catholicae societate nec baptismus alicui po test prodesse, nec opera misericordiæ , nisi forte ut mitius (al. minus) torqueatur, non tamen ut inter Dei filios deputetur : sic intra Ecclesiam catholicam per solum baptismum vita æterna non acquiritur, si post baptismum male vivatur. Nam et illi qui bene vivunt debent operibus misericordiæ indesinenter insistere : scientes se licet levia, nonnulla tamen quotidie contrahere peccata, pro quibus etiam san cti et jusli semper in hac vita Deo dicere debeant : Dimitte nobis debita nostra, sicut et nos dimittimus de bitoribus nostris (Matth. VI, 12).

因為正如在大公教會的團契之外，無論洗禮或憐憫的善行都不能使人得益——或許至多使人所受的折磨較輕（另作：較少），卻不能使人被算在神的兒女之中——照樣，在大公教會之內，若受洗之後度日不善，也不能單憑洗禮獲得永生。因為連良善度日的人，也當不住地持守憐憫的善行：他們知道自己雖只是輕微，卻仍每日沾染若干罪，為這些罪連聖潔公義的人在今生也當常向神說：免我們的債，如同我們免了人的債（馬太福音六章12節）。

For just as, apart from the fellowship of the catholic Church, neither baptism can profit anyone, nor works of mercy—except perhaps that one may be more mildly (or: less) tormented, not, however, that he may be reckoned among the sons of God—so within the catholic Church eternal life is not acquired by baptism alone, if after baptism one lives ill. For even those who live well ought unceasingly to persist in works of mercy: knowing that, though light, they nevertheless daily contract some sins, for which even the holy and just ought always in this life to say to God: Forgive us our debts, as we also forgive our debtors (Matt. 6:12).

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Quæ peccata quanto etiam a in rebus licitis et a Deo concessis fre quenter hominibus subrepunt, et quanto magis for tioribus cibis corpus impletur, et carnalibus cor ho minis actibus atque affectibus implicatur, tanto fre quentior culpa in hac mortalitate contrahitur. 43. Abstinentia. — Propterea humiles servi Chri sti, qui cupiunt Domino suo sine impedimento et absque animi noxia occupatone servire, conjugia omnino non appetunt, et a carnibus ac vino absti nent, in quantum corporis valetudo permittit. Non quia peccatum est aut conjugem habere, aut vinum carnesve percipere : nam et beatus Apostolus dicit:

這些罪，愈是頻繁地在合法的、神所准許的事上偷襲人，又愈是身體被較豐富的食物所充滿、人心被肉體的行為與情慾所纏繞，在這必死的境況中所沾染的過犯就愈頻繁。禁戒。因此，基督謙卑的僕人，凡渴望毫無妨礙、也不損害心靈地事奉他們的主的，就全然不求婚姻，並在身體健康所容許的範圍內禁戒肉食與酒。這並非因為擁有配偶、或享用酒肉是罪：因為蒙福的使徒也說：

And these sins, the more frequently they creep up upon men even in things lawful and granted by God, and the more the body is filled with stronger foods, and the heart of man is entangled with carnal acts and affections, so much the more frequent is the fault contracted in this mortality. Abstinence. Therefore the humble servants of Christ, who desire to serve their Lord without hindrance and without harm to the soul, do not at all seek marriage, and abstain from flesh and wine, insofar as the health of the body permits. Not because it is a sin either to have a spouse, or to partake of wine or flesh: for the blessed Apostle also says:

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Quia omnis creatura Dei bona est, et nihil rejicien dum quod cum gratiarum actione percipitur: sanctifi catur enim per verbum Dei, et orationem (I Tim. IV, 4, 5). Conjugium quoque in primis hominibus Deus et instituit, et benedixit (Gen. II, 22). Propter quod Apostolus ait: Ilonorabile connubium in omnibus, et torus immaculatus (Hebr. XIII, 4). Igitur b servi Dei in eo quod a carnibus et vino abslinent, non tanquam res immundas refugiunt, sed mundioris vitæ instituta sectantur, et in eo quod conjugia non habent, non nuptiarum bonum crimen esse existimant, sed con tinentLiam jugem bonis nuptiis meliorem esse non dubitant: isto quam maxime tempore, quando dici tur de continentia :

因為凡神所造的都是好的，若感謝著領受，就沒有一樣可棄的：都因神的道和祈禱成為聖潔了（提摩太前書四章4至5節）。婚姻也是神在最初的人身上所設立並賜福的（創世記二章22節）。為此使徒說：婚姻人人都當尊重，床也不可污穢（希伯來書十三章4節）。因此，神的僕人禁戒肉食與酒，並非把這些當作不潔之物而躲避，乃是追求更潔淨生活的規範；而他們不娶不嫁，並非以為婚姻之善是罪，卻不疑惑常久的節制勝過美好的婚姻：尤其在如今這時候，論到節制有話說：

For every creature of God is good, and nothing is to be rejected that is received with thanksgiving: for it is sanctified by the word of God and prayer (1 Tim. 4:4-5). Marriage too, in the first men, God both instituted and blessed (Gen. 2:22). On account of which the Apostle says: Marriage is honourable in all, and the bed undefiled (Heb. 13:4). Therefore the servants of God, in that they abstain from flesh and wine, do not flee these things as though they were unclean, but pursue the institutes of a purer life; and in that they do not have marriage, they do not deem the good of nuptials to be a crime, but do not doubt that perpetual continence is better than good nuptials: most especially at this time, when it is said of continence:

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Qui potest capere, capiat (Matth. xix, i2); de nuptiis vero dicitur : Qui se non conti ..net, net, nubat (1 Cor. VII, 9). In uno enim hortatione virtus erigitur e, in altero intirmitas remedio suble vatur. Unde quia ægritudini semper est consulen dum, propterea si cui primo contigerit privari con jugio, si voluerit secundas, vel etiam tertias inire nuptias, nullum de illis peccatum habebit, si eas ca ste servaverit, id est, si unus et una, legitime dun taxat conjuncti, fidem servant, ut nec ille mulieri præter uxorem, nec illa viro praeter maritum ullate nus misceatur.

能領受的，就可以領受（馬太福音十九章12節）；但論到婚娶則說：人若不能自制，就可以嫁娶（哥林多前書七章9節）。因為在前者，德行藉勸勉得以高舉；在後者，軟弱藉補救得以扶持。因此，既然總當顧念軟弱，所以人若先遭喪偶，若願意再婚、甚或三婚，他從這些婚姻中並無罪，只要他貞潔地持守——就是說，一男一女，至少合法地結合，彼此守信，使他絕不與妻子以外的女人結合，她也絕不與丈夫以外的男人結合。

He who is able to receive it, let him receive it (Matt. 19:12); but of nuptials it is said: He who does not contain himself, let him marry (1 Cor. 7:9). For in the one, virtue is raised up by exhortation; in the other, infirmity is relieved by a remedy. Wherefore, because weakness must always be provided for, therefore, if it should first befall anyone to be deprived of a spouse, if he should wish to enter into a second, or even a third, marriage, he will have no sin from them, if he keeps them chastely—that is, if one man and one woman, joined lawfully at least, keep faith, so that neither he in any way unites with a woman besides his wife, nor she with a man besides her husband.

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In talibus etsi fuerit aliquis conjuga lis excessus, qui tamen legitimum non violet to- rum, habebit nonnullum d, sed veniale peccatum. 44. Continentiæ votum. — Sed hæc illorum sunt qui nullam voverunt continentiam Deo. Caeterum quisquis seipsum castraverit propter regnum coelo rum, et in corde suo continentiam Deo voverit, non solum si fornicationis mortifero crimine (al. vulnerej maculetur, verum etiam si aut vir uxorem accipere, 521 aut mulier nubere voluerit, secundum Apostoli sententiam (I Tim. v, 12), damnationem habebit, quia primam fidem irritam feciL. Sicut ergo, secundum Apo stoli sententiam (I Cor.

在這樣的婚姻中，縱使有某種夫妻間的過度，只要不違犯合法的床，他固然有罪，卻是可赦的小罪。節制的誓願。但這些話是針對那些未曾向神許節制之願的人。至於其餘，凡為天國的緣故自閹、並在心中向神許了節制之願的人，不僅若被淫亂那致死的罪過（另作：創傷）所玷污，就算或男人願意娶妻、或女人願意出嫁，按使徒的判語（提摩太前書五章12節），他也要受定罪，因為他廢棄了先前的信約。因此，正如按使徒的判語（哥林多前書

In such marriages, even if there should be some conjugal excess, which nevertheless does not violate the lawful bed, he will have some sin, but a venial one. The vow of continence. But these things pertain to those who have vowed no continence to God. As for the rest, whoever castrates himself for the sake of the kingdom of heaven, and in his heart vows continence to God, not only if he be defiled by the deadly crime (or: wound) of fornication, but even if either the man wish to take a wife, or the woman to marry, he will, according to the sentence of the Apostle (1 Tim. 5:12), have damnation, because he has made void his first faith. Just as, therefore, according to the sentence of the Apostle (1 Cor.

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VII, 3), dignum est ut uxori vir debitum reddat, similiter et uxor viro, quia si quis acceperit uxorem non peccat, et si virgo nupserit non peccat, ita, secundum ejusdem Apostoli dictum, qui statuerit in corde suo firmus non habens neces sitatem, potestatem autem habens suae voluntatis, et voverit continentiam Deo, debet eam usque in finem tota mentis sollicitudine custodire, ne damna tionem habeat, si primam fidem irritam fecerit.

七章3節），丈夫當把所當給妻子的給她，妻子也照樣待丈夫——因為人若娶妻並不犯罪，處女若出嫁也不犯罪——照樣，按同一使徒所說，凡心裡堅定、沒有不得已、且對自己意志有主權的人，若向神許了節制之願，就當以全心的謹慎持守到底，免得他若廢棄先前的信約而受定罪。

7:3), it is fitting that the husband render to the wife her due, and likewise the wife to the husband—because if anyone takes a wife he does not sin, and if a virgin marries she does not sin—so, according to the same Apostle's saying, he who has resolved in his heart, being firm, having no necessity but having power over his own will, and has vowed continence to God, ought to guard it unto the end with all solicitude of mind, lest he have damnation, if he should make void his first faith.

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Si militer et conjugati viri, vel conjugatæ mulieres, si ex consensu perennem Deo voverint continentiam, noverint se voti sui obnoxios detineri e , nec jam sibi debere commixtionem carnis, quam licitam pri mitus habuerunt, sed Deo se debere continentiam f quam voverunt. Tunc enim unusquisque regnum coelorum, quod sanctis promittitur, possidebit, si obliviscens quæ retro sunt, et in anteriora extendens seipsum, secundum quod in Psalmis dicitur: Vovete, et reddite Domino Deo vestro (Psal. LXXV, 12) , quod scit esse licitum, et ad profectum melioris vitæ per tinere cognoscit, et libenter voveat, et celeriter red dat g, et in hoc quod votum reddit, meliore semper conatu proficiat.

同樣，已婚的男人或已婚的女人，若彼此同意向神許了常久節制之願，就當知道自己被自己的誓願所約束，並且那先前合法擁有的肉身結合，如今對他們不再是當有的，反倒他們當向神償還所許的節制。因為那時，各人若忘記背後、努力面前，按詩篇所說：你們許願，就當向耶和華你們的神償還（詩篇七十六篇11節），他既甘心許下他所知合法、並認識為有益於邁向更美生命的願，又迅速償還，並在償還所許之願這事上，總以更佳的努力長進，那時他就要承受應許給聖徒的天國。

Similarly also married men, or married women, if by consent they have vowed perpetual continence to God, should know that they are held bound by their vow, and that the union of the flesh, which they at first lawfully had, is no longer due to them, but that they owe to God the continence which they vowed. For then each one will possess the kingdom of heaven, which is promised to the saints, if, forgetting the things that are behind and stretching himself forth to the things that are before, according to what is said in the Psalms: Vow, and render to the Lord your God (Ps. 76:11), he both gladly vows what he knows to be lawful and recognizes to pertain to the advancement of a better life, and speedily renders it, and in this—that he renders his vow—ever advances with a better endeavour.

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Omni enim voventi Deo, ct reddenti quod vovit, ipse quoque Deus reddet coelestis regni præmia quæ promisit. CAP. IV, seu REGULA. PRIMA. Natura divina. — 45. h Firmissime itaque tene, et nullatenus dubites, Pa trem et Filium et Spiritum sanctum unum esse natu raliter Deum, in cujns nomine baptizati sumus. Cum enim aliud nomen sit Pater, aliud Filius, aliud Spi ritus sanctus, hoc est utique unum naturæ nomen horum trium, quod dicitur Deus, qui dicit in Deute ronomio : Videte, i videte quoniam ego sutn Deus, et non est alius i præter me (Deut.XXXII, 9); et de quo di citur : Audi, Israel, Dominus Deus tuus Dominus (al. Deus) unus est (Deut. vi, 4);

因為對每一個向神許願、又償還所許之願的人，神自己也必償還祂所應許之天國的賞賜。第四章，即第一準則。神聖的本性。因此，你當極其堅定地持守，並斷不可懷疑：父、子、聖靈本性上是獨一的神，我們是奉祂的名受洗的。因為雖然父是一個名、子是另一個名、聖靈又是另一個名，然而這三者本性的名確是一個，就是稱為「神」的那名；祂在申命記中說：你們要看，要看，惟有我是神，除我以外並無別神（申命記三十二章39節）；論到祂又有話說：以色列啊，你要聽，耶和華我們的神是獨一的主（申命記六章4節）；

For to everyone who vows to God, and renders what he has vowed, God himself will also render the rewards of the heavenly kingdom which he has promised. CHAPTER IV, OR RULE ONE. The divine nature. Hold therefore most firmly, and doubt in no way, that the Father and the Son and the Holy Spirit are naturally one God, in whose name we have been baptized. For although the name of the Father is one, that of the Son another, that of the Holy Spirit another, this is assuredly one name of nature of these three, which is called God, who says in Deuteronomy: See, see that I am God, and there is no other besides me (Deut. 32:39); and of whom it is said: Hear, O Israel, the Lord your God is one Lord (Deut. 6:4);

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et, Dominum Deum tuum adorabis, et illi soli servies (Ibid., 13). CAP. v, seu REG. II. Unus Deus.— 46. Firmissime tene, et nullatenus dubites, Patrem et Filium et Spi ritum sanctum, id est sanctam Trinitatem esse solum naturaliter verum Deum. Quia cum tres deos nobis colere non liceat, nisi unum solum verum Deum I, tamen, sicut Pater Deus verus dicitur, testante Apo stolo, qui ait : Conversi estis ad Deum a simulacris, servire Deo vivo et vero, et exspectare Filium ejus de cœlis, quem suscitavit a mortuis Jesum (I Thess. I, 9) : ita quoque Filium verum Deum Joannes commendat apostolus dicens :

又說：當拜主你的神，單要事奉祂（申命記六章13節）。第五章，即第二準則。獨一的神。你當極其堅定地持守，並斷不可懷疑：父、子、聖靈，即聖三位一體，是唯一本性上真實的神。因為雖然我們不可敬拜三位神，只可敬拜獨一真神，然而正如父被稱為真神——有使徒作見證說：你們是離棄偶像歸向神，要服事那又活又真的神，並等候祂兒子從天降臨，就是祂從死裡復活的耶穌（帖撒羅尼迦前書一章9至10節）——照樣，使徒約翰也把子稱許為真神，說：

and, You shall adore the Lord your God, and him only shall you serve (Deut. 6:13). CHAPTER V, OR RULE TWO. One God. Hold most firmly, and doubt in no way, that the Father and the Son and the Holy Spirit, that is, the holy Trinity, is the only naturally true God. For although it is not lawful for us to worship three gods, but only one true God, nevertheless, just as the Father is called true God—the Apostle testifying, who says: You are converted to God from idols, to serve the living and true God, and to await his Son from heaven, whom he raised from the dead, Jesus (1 Thess. 1:9-10)—so also the apostle John commends the Son as true God, saying:

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Scimus quia Filius Dei Penit, et de dit nobis intellectum, ut cognoscamus verum Deum, et sinus in vero Filio ejus Jesu Christo. Hic est Deus verus, ed vita æterna (I Joan. V. 20): qui ulique quo niam verus Deus est, etiam Veritas est, sicut ipse nos edocet 522 dicens : Ego sum via, veritas et vita (Joan. XIV, 6). De Spiritu quoque sancto Joannes aposlolus ait, Quia Spiritus est veritas a (I Joan. v, 6). Et utique non potest naturaliter Deus verus non esse, qui Veritas est. Quem etiam Deum Paulus apo stolus confitetur dicens : Membra vestra templum sunt Spiritus sancti qui in vobis est, quem habetis a Deo, et non estis vestri. Empti enim estis pretio magno;

我們知道神的兒子已經來到，且賜給我們悟性，使我們認識那位真實的，並且我們在那位真實的、在祂兒子耶穌基督裡。這是真神，也是永生（約翰壹書五章20節）：祂既確是真神，也就是真理，正如祂親自教導我們，說：我就是道路、真理、生命（約翰福音十四章6節）。論到聖靈，使徒約翰也說：聖靈就是真理（約翰壹書五章6節）。而那位就是真理的，本性上斷不能不是真神。使徒保羅也認信祂為神，說：你們的身子就是聖靈的殿，這聖靈是在你們裡頭、從神而得的，並且你們不是自己的人。因為你們是重價買來的；

We know that the Son of God is come, and has given us understanding, that we may know the true God, and may be in his true Son Jesus Christ. This is the true God, and eternal life (1 John 5:20): who, since he is assuredly true God, is also Truth, as he himself teaches us, saying: I am the way, the truth, and the life (John 14:6). Of the Holy Spirit too the apostle John says, that the Spirit is truth (1 John 5:6). And assuredly he cannot naturally fail to be true God, who is Truth. Whom Paul the apostle also confesses to be God, saying: Your members are the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own. For you were bought with a great price;

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glorificate et portate Deum in corpore vestro (1 Cor. vi, 19, 20). CAP. vi, seu REG. III. Deus æternus. — 47. Firmis sime tene, et nullatenus dubites, Patrem et Filium et Spiritum sanctum, id est sanctam Trinitatem unum verum Deum sine initio sempiternum esse. Propter quod scriptum est : In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum (Joan. I, I, 2). Hæc de nuo sempiternitas intimatur in psalmo ubi dicitur : Deus autem Rex noster ante sæcula (Psal. I. XXIII, 12); et alio loco, Sempiterna quoque ejus virtus et divinitas (Rom,. I, 20). CAP. VII, seu REG. IV. Deus incommtabilis. — 48.

……在你們的身體上榮耀神並承載神（林前六19-20）。第六章，或第三規。永恆的神。——47. 要最堅定地持守，並絕不懷疑：聖父、聖子與聖靈，即神聖的三位一體，乃是無始的、永遠常存的一位真神。因此經上記著說：「太初有道，道與神同在，道就是神。這道太初與神同在」（約一1-2）。這永恆性在詩篇中再次被指明，那裏說：「神自古以來為我的王」（詩七十三12）；又在別處：「祂永恆的大能與神性」（羅一20）。第七章，或第四規。不變的神。——48.

...glorify God and bear Him in your body (1 Cor. 6:19-20). CHAPTER VI, or RULE III. The eternal God. — 47. Hold most firmly, and in no way doubt, that the Father and the Son and the Holy Spirit, that is, the holy Trinity, is one true God, everlasting, without beginning. For this reason it is written: 'In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God' (John 1:1-2). This everlastingness is again indicated in the psalm where it is said: 'But God is our King before the ages' (Psalm 73:12); and in another place, 'His eternal power also and divinity' (Rom. 1:20). CHAPTER VII, or RULE IV. The unchangeable God. — 48.

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Firmissime tene, et nullatenus dubites, sanctam Trinitatem solum verum Deum, sicut æternum, ita solum naturaliler incommutabilem esse. Hoc enim significat cum dicit servo suo Moysi : Ego sum qui sum (Exod. III, 14). Hinc et in Psalmis dicitur b, In principio, Domine, terram fundasti, et opera manuum tuarum sunt cœli. Ipsi peribunt, tu autem permanes, et omnes sicut vestimentum veterascent; et sicut oper torium mutabis eos, et mutabuntur: tu autem idem ipse es, et anni tui nondeficient c (Psal. CI, 26, 27, 28). CAP. VIII, seu REG. v. Deu, omnium creator. — 49.

要最堅定地持守，並絕不懷疑：神聖的三位一體，這位獨一的真神，按其本性不但是永恆的，更是獨一不變的。因為當祂對祂的僕人摩西說「我是自有永有的」（出三14）時，所表明的正是這意思。因此在詩篇中也說：「主啊，你起初立了地的根基，天也是你手所造的。天地都要滅沒，你卻要長存；天地都要像衣服漸漸舊了；你要將天地捲起，像捲外袍一樣，天地就都改變了。惟有你永不改變，你的年數沒有窮盡」（詩一〇二26-28）。第八章，或第五規。神，萬物的創造者。——49.

Hold most firmly, and in no way doubt, that the holy Trinity, the only true God, is by nature not only eternal but also uniquely unchangeable. For this is what He signifies when He says to His servant Moses: 'I am who I am' (Exod. 3:14). Hence also in the Psalms it is said: 'In the beginning, O Lord, You founded the earth, and the heavens are the works of Your hands. They shall perish, but You remain; and all shall grow old like a garment; and like a cloak You shall change them, and they shall be changed: but You are the same, and Your years shall not fail' (Psalm 102:26-28). CHAPTER VIII, or RULE V. God, the creator of all things. — 49.

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Firmissime tene, et nullatenus dubites, sanctam Trr nitalem solum es e verum telum, rerum omnium vi sibilium atque invisibilium creatorem. De quo in Psalmis dicitur: Beatus cujus Deus Jacob adjulor ejus; spes ejus in Domino Deo ipsius, qui fecit cœtum et ter ram, mare et omnia quæ in eis sunt (Psal. CXLV, 5, 6). De quo etiam Apostolus dicit: Quoniam ex ipso, et per ipsum, et in ipso sunt omnia, ipsi gloria in sæcula d (Rom. XI, 56). CAP. IX, seu REG. VI. Trinitas, in unitate. — 50. Fir missime tene, et nullatenus dubites, Patris et Filii et Spiritus sancti unam quidem esse naturam, tres vero esse personas; Patremque solum esse qui dixit:

要最堅定地持守，並絕不懷疑：神聖的三位一體，這位獨一的真神，乃是一切有形無形之物的創造者。詩篇論到祂說：「以雅各的神為幫助的，這人便為有福；他仰望耶和華他的神，就是造天、地、海和其中萬物的」（詩一四六5-6）。使徒論到祂也說：「因為萬有都是本於祂、倚靠祂、歸於祂；願榮耀歸給祂，直到永遠」（羅十一36）。第九章，或第六規。合一中的三位一體。——50. 要最堅定地持守，並絕不懷疑：聖父、聖子與聖靈確是一個本性，卻是三個位格；惟獨聖父是那說話的一位，祂說：

Hold most firmly, and in no way doubt, that the holy Trinity, the only true God, is the creator of all things both visible and invisible. Of Him it is said in the Psalms: 'Blessed is he whose helper is the God of Jacob; his hope is in the Lord his God, who made heaven and earth, the sea and all things that are in them' (Psalm 146:5-6). Of Him the Apostle also says: 'For of Him, and through Him, and in Him are all things: to Him be glory forever' (Rom. 11:36). CHAPTER IX, or RULE VI. Trinity in unity. — 50. Hold most firmly, and in no way doubt, that of the Father and the Son and the Holy Spirit there is indeed one nature, but three persons; and that the Father alone is He who said:

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Hic, est Filius meus dilectus, in quo mihi bene complacui (Matth. III, 17); et Filium solum esse super quem illa vox solius Patris insonuit, quando in Jordane secundum carnem baptizatus est Unigenitus Deus, qui carnem solus accepit; et Spiritum sanctum Pa tris et Filii solum esse, qui in specie columbæ super Christum baptizatum et ascendentem ab aqua descen dit, et quinquagesimo die post resurrectionem, Christi fideles in uno loco positos, in linguarum ignearum divisione e adveniens replevit. Illam vero vocem, qua solus locutus est Deus Pater; et illam carnem, qua solus homo factus est Unigenitus Deus; et illam columbam, in cujus specie Spiritus sanctus super Christum descendit;

「這是我的愛子，我所喜悅的」（太三17）；惟獨聖子是那位，惟有聖父的聲音在祂之上發響——當那獨一受了肉身的獨生神按肉體在約旦河受洗之時；而惟獨聖靈是聖父與聖子的靈，祂以鴿子的形狀降在受洗後從水裏上來的基督身上，又在復活後第五十日臨到，使聚集在一處的基督信徒充滿了分開的火舌。然而，那惟獨聖父藉以說話的聲音；那惟獨獨生神藉以成為人的肉身；那惟獨聖靈藉以降在基督身上之形狀的鴿子；

'This is My beloved Son, in whom I am well pleased' (Matt. 3:17); and that the Son alone is He over whom that voice of the Father alone sounded, when the only-begotten God—who alone received flesh—was baptized in the Jordan according to the flesh; and that the Holy Spirit alone is the Spirit of the Father and the Son, who in the form of a dove descended upon the baptized Christ as He came up from the water, and who, coming on the fiftieth day after the resurrection, filled Christ's faithful gathered in one place with a distribution of fiery tongues. But that voice by which God the Father alone spoke; and that flesh in which the only-begotten God alone was made man; and that dove in whose form the Holy Spirit descended upon Christ;

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illasque linguas igneas (Act. i!, 3), in quarum 523 divisione tidelcs f in uno loco constilulos replevit, opera es: e tolius sanctae Trinitatis, id est unius Dei, qui fecit omnia in coelo et in terra, visibilia et invisibilia. CAP. x, seu REG. VII. Distinctio personarum. — 51. Firmissime tene, et nullatenus dubites, soluM' Deum Filium, id est unam ex Trinitate personam, solius Dei Patris esse Filium ; Spiritum vero sanctum, ipsum quoque unam ex Trinitate personam, non so lius Patris, sed simul Patris et Filii esse Spiritum. Ostendens enim Dei Filius se solum esse de Patre genitum, ait g : Sic enim Deus dilexit mundum, ut Fi lium suum unigenitum daret (Joan. III, 16);

以及那些火舌（徒二3），祂在其分開之中充滿了聚集在一處的信徒——這些乃是整個神聖三位一體的工作，即那造了天上地上一切有形無形之物的獨一神的工作。第十章，或第七規。位格的區別。——51. 要最堅定地持守，並絕不懷疑：惟獨聖子神，即三位一體中的一個位格，是惟獨聖父神的兒子；而聖靈，祂同樣是三位一體中的一個位格，卻不僅是聖父的靈，乃是聖父與聖子共有的靈。因為神子為要顯明惟獨祂是從聖父所生的，就說：「神愛世人，甚至將祂的獨生子賜給他們」（約三16）；

and those fiery tongues (Acts 2:3), in the distribution of which He filled the faithful gathered in one place—these are the work of the whole holy Trinity, that is, of the one God who made all things in heaven and on earth, visible and invisible. CHAPTER X, or RULE VII. The distinction of persons. — 51. Hold most firmly, and in no way doubt, that God the Son alone, that is, one person of the Trinity, is the Son of God the Father alone; but that the Holy Spirit, who is likewise one person of the Trinity, is the Spirit not of the Father alone, but of the Father and the Son together. For showing that He alone is begotten of the Father, the Son of God says: 'For God so loved the world, that He gave His only-begotten Son' (John 3:16);

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et paulo post, Qui autem non credit jam judicatus est, quia non credidit in nomine unigeniti Filii Dei (Ibid., 18). Spi ritum autem sanctum ct Patris et Filii esse Spiritum Apostolus docet, qui ait: Vos autem non estis in carne, sed in spiritu, si tamen Spiritus Dei habitat in vobis (Rom. VIII, 9). Et sequitur h, Si quis autem Spiritum Christi non habet, hic non est ejus (Ibid.). CAP. XI, Meu REG. VIII. Spiritus sanctus. — 52. Fir missime tene, et nullatenus dubites, eumdem Spiri tum sanctum, qui Patris et Filii unus Spiritus est, de Patre et Filio procedere. Dicit enim Filius : Cum re- nerit Spiritus veritatis, qui a Patre procedit (Joan. xv, 26);

稍後又說：「不信的人罪已經定了，因為他不信神獨生子的名」（約三18）。但聖靈既是聖父的靈又是聖子的靈，這是使徒所教導的，他說：「如果神的靈住在你們心裏，你們就不屬肉體，乃屬聖靈了」（羅八9）。接著又說：「人若沒有基督的靈，就不是屬基督的」（同上）。第十一章，或第八規。聖靈。——52. 要最堅定地持守，並絕不懷疑：這同一位聖靈，既是聖父與聖子共有的一位靈，就是從聖父和聖子而出。因為聖子說：「但我要從父那裏差保惠師來，就是從父出來真理的聖靈」（約十五26）；

and a little later, 'But he that does not believe is already judged, because he has not believed in the name of the only-begotten Son of God' (John 3:18). But that the Holy Spirit is the Spirit both of the Father and of the Son the Apostle teaches, saying: 'But you are not in the flesh, but in the spirit, if indeed the Spirit of God dwells in you' (Rom. 8:9). And it follows: 'But if any man have not the Spirit of Christ, he is none of His' (ibid.). CHAPTER XI, or RULE VIII. The Holy Spirit. — 52. Hold most firmly, and in no way doubt, that the same Holy Spirit, who is the one Spirit of the Father and the Son, proceeds from the Father and the Son. For the Son says: 'When the Spirit of truth is come, who proceeds from the Father' (John 15:26);

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ubi suum Spiritum esse docuit, quia ipse est Ve-. rilas (Joan. xiv, 6). De Filio quoque procedere Spiritum sanctum, prophetica atque apostolica nobis doctrina commendat. Isaias enim dicit de Filio : Percutiet terram virga oris sui, et spiritu labiorum suorum inter ficiet impium (Isai. xi, 4). De quo et Apostolus ait: Quem interficiet Dominus Jesus spiritu oris sui (II Thes. II, 8). Quem etiam ipse unicus Dci Filius spi ritum oris sui esse significans, post resurrectionem suam insufflans in discipulos, ait : Accipite Spiritum sanctum (Joan. xx, 22). De ore vero ipsius Domini Jesu ait Joannes in Apocalypsi' quia gladius utraque parte acutus procedebat (Apoc. i, 16).

祂藉此教導說：這乃是祂自己的靈，因為祂自己就是真理（約十四6）。至於聖靈也從聖子而出，先知與使徒的教訓向我們指明。以賽亞論到聖子說：「祂必以口中的杖擊打世界，以嘴裏的氣殺戮惡人」（賽十一4）。使徒論到祂也說：「主耶穌要用口中的氣滅絕他」（帖後二8）。而神的獨生子自己，為要表明這靈就是祂口中的氣，在復活後向門徒吹氣，說：「你們受聖靈」（約二十22）。而約翰在啟示錄中論到這同一位主耶穌的口說：有兩刃的利劍從其中發出（啟一16）。

whereby He taught that this is His own Spirit, because He Himself is the Truth (John 14:6). That the Holy Spirit proceeds also from the Son, the prophetic and apostolic teaching commends to us. For Isaiah says of the Son: 'He shall strike the earth with the rod of His mouth, and with the breath of His lips He shall slay the wicked' (Isa. 11:4). Of Him the Apostle also says: 'Whom the Lord Jesus shall slay with the breath of His mouth' (2 Thess. 2:8). And the only Son of God Himself, signifying that this Spirit is the breath of His mouth, breathed upon His disciples after His resurrection, saying: 'Receive the Holy Spirit' (John 20:22). And of the mouth of the same Lord Jesus, John says in the Apocalypse that a two-edged sword went forth (Rev. 1:16).

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Ipse ergo spi tus oris ejus ipse est gladius qui de ore ejus procedit. CAP. XII, seu REC. IX. Trinitas nullis terminis cir cumscripta.—53. Firmissime tene, et nullatenus duhi tes, Trinitatem Denm immensum esse virtute, non mole, et omnem creaturam spiritaiem atque corpo ralem virtute ejus et præsentia contineri. Dicit enim Deus Pater : Cœlum et terram ego impleo (Jer. XXIII, 24). Dicitur etiam de Sapientia Dei, quæ Filius ejus est, quia attingit a fine usque ad finem fortiter, et dis ponit omnia suaviter (Sap. VIII, 1). De Spiritu qnoque sancto legimus : Quia Spiritus Domini replevit orbem terrarum (Sap. I, 7). Et David propheta dicit : Quo ibo a spiritu tuo, et a facie tua quo fugiam?

因此，祂口中的氣就是那從祂口中發出的劍。第十二章，或第九規。不受任何界限所限的三位一體。——53. 要最堅定地持守，並絕不懷疑：三位一體的神在能力上是無限的，而非在體積上；一切受造之物，無論屬靈的或屬形體的，都被祂的能力與同在所包含。因為父神說：「我豈不充滿天地嗎？」（耶二十三24）。論到神的智慧——即祂的兒子——也說：「智慧大有能力，從這邊到那邊，並溫和地安排萬事」（智八1）。論到聖靈我們也讀到：「因為主的靈充滿了世界」（智一7）。先知大衛也說：「我往哪裏去躲避你的靈？我往哪裏逃躲避你的面？」

Therefore the breath of His mouth is itself the sword which proceeds from His mouth. CHAPTER XII, or RULE IX. The Trinity circumscribed by no bounds. — 53. Hold most firmly, and in no way doubt, that the Trinity, God, is immense in power, not in mass, and that every creature, spiritual and corporeal, is contained by His power and presence. For God the Father says: 'I fill heaven and earth' (Jer. 23:24). It is also said of the Wisdom of God, which is His Son, that 'she reaches from end to end mightily, and orders all things sweetly' (Wis. 8:1). Of the Holy Spirit we likewise read: 'For the Spirit of the Lord has filled the whole world' (Wis. 1:7). And the prophet David says: 'Where shall I go from Your Spirit, and where shall I flee from Your face?'

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Si ascen dero in caelum, tu illic es; si descendero in infernum, ades (Psal. ex x XVIII, 7). ' CAP. XIII, seu REG. x. Persona Filii. —54. Firmis lime tene, et nullatenus dubites, unam ex Trinitate personam, id est Deum Filium, qui de natura Dei Patris solus natus est, et unius ejusdemque naturæ cum Patre est, ipsum in plenitudine temporis secun dum susceptionem formæ servilis voluntarie in Vir- gine conceptum, et de Virgine natum, Verbum car nem factum : ipsum quoque esse qui essentialiter natas est de Patre a, et essentialiter 524 conceptus est natusque de Virgine; ipsumque unum esse, et unius naturæ cum Patres et unius natura b cum Vir gine, qui ait de Deo Patre :

「我若升到天上，你在那裏；我若下到陰間，你也在那裏」（詩一三九8）。第十三章，或第十規。聖子的位格。——54. 要最堅定地持守，並絕不懷疑：三位一體中的一個位格，即聖子神，惟獨祂是從父神的本性所生，並與聖父同一本性；祂在時候滿足時，按著取了奴僕的形像，自願在童貞女腹中成孕，並由童貞女所生，成了道成肉身的道；並且祂就是那位在本質上從聖父而生、又在本質上由童貞女成孕並出生的一位；祂是一位，且與聖父同一本性、與童貞女同一本性，祂論到父神說：

'If I ascend into heaven, You are there; if I descend into hell, You are present' (Psalm 139:8). CHAPTER XIII, or RULE X. The person of the Son. — 54. Hold most firmly, and in no way doubt, that one person of the Trinity, that is, God the Son, who alone was born of the nature of God the Father and is of one and the same nature with the Father, was, in the fullness of time, according to the taking on of the form of a servant, willingly conceived in the Virgin and born of the Virgin—the Word made flesh; and that He Himself is the one who was essentially born of the Father and was essentially conceived and born of the Virgin; and that He is one, and of one nature with the Father and of one nature with the Virgin, who said of God the Father:

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Ante sæcula fundavit me, et ante omnes colles genuit me (Prov. VIII , 22, et 26); de quo etiam dixit Apostolus quia, cum venit pleni tudo temporis, misit Deus Filium suum, factum ex muliere, factum sub lege (Gal. IV, 4). CAP. XIV, seu REG. XI. Humanitas Christi. — 55. Firmissime tene, et nullatenus dubites, Christum Dei Filium sicut de Deo Patre plenum perfectumque Deum, ita de Virginc c matre plenum perfectumque hominem d genilum, id est Verbum Deum, habentem cilicet sine peccato veram nostri generis carnem e et animam rationalem. Quod ipse Dei Filius evidenler ostendit dicens de carne sua : Palpate et videte quia spiritus carnem et ossa non habet, sicut me videtis ha bere (Luc.

「在亙古之先，祂就設立了我；在諸山之先，祂就生了我」（箴八22、25）；使徒論到祂也說：「及至時候滿足，神就差遣祂的兒子，為女子所生，且生在律法以下」（加四4）。第十四章，或第十一規。基督的人性。——55. 要最堅定地持守，並絕不懷疑：基督，神的兒子，正如祂是出於父神的完全而全備的神，照樣也是由童貞女母親所生的完全而全備的人，即那道成的神，確實無罪地具有我們同類的真肉體與理性的靈魂。這是神子自己明明顯示的，祂論到自己的肉體說：「你們摸我看看，魂無骨無肉，你們看，我是有的」（路

'Before the ages He founded me, and before all the hills He begot me' (Prov. 8:22, 25); of whom the Apostle also said that, 'when the fullness of time came, God sent His Son, made of a woman, made under the law' (Gal. 4:4). CHAPTER XIV, or RULE XI. The humanity of Christ. — 55. Hold most firmly, and in no way doubt, that Christ, the Son of God, is, just as He is full and perfect God from God the Father, so also full and perfect man begotten from the Virgin mother, that is, the Word God, having assuredly, without sin, the true flesh of our race and a rational soul. This the Son of God Himself plainly shows, saying of His flesh: 'Handle and see, for a spirit has not flesh and bones, as you see Me to have' (Luke

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XXIV, 39). Animam quoque se habere his verbis ostendit, dicens : Propterea me Pater diligit, quia ego pono animam meam, et iterum sumo f eum (Joan. x, 17). Intellectum quoque animæ se habere ostendit in eo quod ait: Discite a me quia mitis sum et humilis corde (Matth. XI, 29). Et de ipso B Deus per prophetam dicit: Ecce intelliget puer meus, et exaltabitur, et sublimis erit valde (Isai. tu, 13). Nam et beatus Petrus secundum sancti David propheliam in Christo carnem et animam confitetur. De ipso enim beato David loquens ait h:

二十四39）。祂也用這些話表明自己有魂，說：「我父愛我，因我將我的魂捨去，好再取回來」（約十17）。祂也表明自己有魂的悟性，因祂說：「你們當學我，因為我心裏柔和謙卑」（太十一29）。神也藉先知論到祂說：「看哪，我的僕人必行事通達，必被高舉上升，且成為至高」（賽五十二13）。因為聖彼得也按照聖大衛的預言，在基督身上承認肉體與魂。因他論到那有福的大衛自己說：

24:39). He also shows that He has a soul by these words, saying: 'Therefore does the Father love Me, because I lay down My soul, and take it again' (John 10:17). He shows too that He has the understanding of a soul in that He says: 'Learn of Me, for I am meek and humble of heart' (Matt. 11:29). And of Him God says through the prophet: 'Behold, My servant shall understand, and shall be exalted, and shall be very high' (Isa. 52:13). For blessed Peter too, according to the prophecy of holy David, confesses flesh and soul in Christ. For speaking of blessed David himself, he says:

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Propheta igitur cum esset, et sciret quia jurejurando jurasset illi Deus de fructu lumbi ejus sedere super sedem ejus, providens locutus est de resurrectione Christi, quia neque dere- licta est anima ejus in inferno, neque caro ejus vidit corruptionem (Act. II, 30, 31). CAP. xv, seu REG. XII. Divinitas Christi. — 56. Fir missime tene, et nullatenus dubites, unum atque ipsum esse Deum Verbum i, qui cum Patre Deo et Spiritu sancto Deo fecit omnia tempora, et in monte Sinai legem Moysi dedit (Exod. xx et XXI) ordinatam per angelos (Gat. III, 19), et ipsum Verbum Deum carnem factum :

「大衛既是先知，又曉得神曾向他起誓，要從他的後裔中立一位坐在他的寶座上，他既預先看見這事，就講論基督復活說：祂的魂不撇在陰間，祂的肉身也不見朽壞」（徒二30-31）。第十五章，或第十二規。基督的神性。——56. 要最堅定地持守，並絕不懷疑：那與父神並聖靈神一同造了萬世、又在西乃山上將摩西的律法（出二十至二十一）藉天使所設立（加三19）而賜下的道神，乃是同一位；並且這同一位道神就是道成了肉身的那位：

'Therefore, being a prophet, and knowing that God had sworn to him with an oath that of the fruit of his loins one should sit upon his throne, foreseeing this, he spoke of the resurrection of Christ, that neither was His soul left in hell, nor did His flesh see corruption' (Acts 2:30-31). CHAPTER XV, or RULE XII. The divinity of Christ. — 56. Hold most firmly, and in no way doubt, that one and the same is God the Word, who together with God the Father and God the Holy Spirit made all the ages, and gave the law of Moses on Mount Sinai (Exod. 20-21), ordained through angels (Gal. 3:19), and that this same Word is God made flesh:

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qui Veniente plenitudine temporis, missus a Patre et Spiritu sancto, solus factus est ex muliere quam fecit, solus factus est sub lege (Gal. iv, 4) quam dedit. CAP. XVI, seu REG. XIII. De duabus in Chriato na turis. — 57. Firmissime tene, et nullatenus dubites, Dei Verbi i quod caro factum est duas naturas in- confusihiliter atque inseparabiliter permanere : unam veram divinam, quam habet cum Patre communem, secundum quam dicit : Ego et Pater unum sumus (Joan. x, 50); et, Qui me ridet, videt et Patrem (Joan. xiv, 9); et, Ego in Patre, et Pater in me est (lbid., 10): secundum quam k eum dicit Apostolus (Ileb. i, 3), Splendorem gloriæ et figuram 525 sub stantiæ Dei;

祂在時候滿足時，由聖父與聖靈所差遣，惟獨祂由自己所造的女子所生，惟獨祂生在自己所賜的律法以下（加四4）。第十六章，或第十三規。論基督裏的兩性。——57. 要最堅定地持守，並絕不懷疑：那道成肉身的神之道，其兩性乃是不相混亂、不可分割地存留：一為真神性，是祂與聖父所共有的，按此性祂說：「我與父原為一」（約十30）；又說：「人看見了我，就是看見了父」（約十四9）；又說：「我在父裏面，父在我裏面」（同上10）；按此性使徒稱祂（來一3）為「神榮耀所發的光輝，是神本體的真像」；

who, when the fullness of time came, being sent by the Father and the Holy Spirit, was alone made of a woman whom He had made, and was alone made under the law (Gal. 4:4) which He had given. CHAPTER XVI, or RULE XIII. On the two natures in Christ. — 57. Hold most firmly, and in no way doubt, that of the Word of God which was made flesh the two natures remain unconfusedly and inseparably: one truly divine, which He has in common with the Father, according to which He says: 'I and the Father are one' (John 10:30); and, 'He who sees Me, sees the Father also' (John 14:9); and, 'I am in the Father, and the Father is in Me' (ibid. 10): according to which the Apostle calls Him (Heb. 1:3) 'the brightness of glory and the figure of God's substance';

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alteram veram 1 humanam, secundum quam ipse Deus incarnatus dicit, Pater major me est (Joun. XIV, 28). CAP. XVII, seu REG. XIV. Unitas personæ in Christo. — 58. Firmissime tene, et nullatenus dubites, Deum Verbum carnem factum unam habere divinitatis suæ carnisque personam. Deus enim Verbum plenam na turam humanam ita sibi veraciter unire dignatus est, et permanente divinitate sua m ita Verbum caro factum est, ut quamvis naturaliter non hoc sit Verbum quod caro, quia duarum naturarum veritas manet in Christo, secundum unam tamen personam, idem Verbum caro ab ipso fieret, maternae conceptionis initio. Deus enim Verbum non accepit personam hominis, sed na turam ;

另一為真人性，按此性那道成肉身的神自己說：「父是比我大的」（約十四28）。第十七章，或第十四規。基督裏位格的合一。——58. 要最堅定地持守，並絕不懷疑：那道成肉身的神之道，其神性與其肉體只有一個位格。因為道神何等真實地屈尊將全備的人性聯合於己，並且在其神性存留之際，道如此成了肉身，以致雖然按本性道與肉體並非同一（因為兩性的真實性在基督裏存留），然而按著一個位格，這同一位道藉祂自己在母腹成孕之初就成了肉身。因為道神所取的並非一個人的位格，乃是人性；

the other truly human, according to which the incarnate God Himself says, 'The Father is greater than I' (John 14:28). CHAPTER XVII, or RULE XIV. The unity of person in Christ. — 58. Hold most firmly, and in no way doubt, that the Word of God made flesh has one person of His divinity and His flesh. For God the Word deigned so truly to unite the full human nature to Himself, and, His divinity remaining, the Word so became flesh, that although by nature the Word is not the same thing as the flesh—because the truth of the two natures remains in Christ—nevertheless according to one person, the same Word became flesh by Him, at the beginning of the maternal conception. For God the Word did not take up the person of a man, but the nature;

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et in æternam personam divinilatis accepit temporalem substantiam carnis. Unus est ergo Chri. stus Verbum caro factum (Joan. I, 14), qui et ex pa tribus secundum carnem, et super omnia Deus bene dictus in sæcula (Rom. IX, 5). Unus Jesus, cui et Pater dicit : Ex utero ante luciferum genui te (Psal. CIX, 3) : uhi significatur ante omne tempus sine ini lio æterna nativilas; n de quo et evangelista dicit, quia vocalum est nomen ejus Jcsus, quod diclum est ab an- gelo, priusquam in utero conciperetur (Luc. II, 21). CAP. XVIII, seu REG. XV. Verbi et carnis unio. — 59.

並且進入神性的永恆位格之中，取了肉體暫時的實質。所以，基督是一位——道成了肉身（約一14）——祂按肉體是從列祖出來的，又是在萬有之上、永遠可稱頌的神（羅九5）。這獨一的耶穌，父也對祂說：「在晨星之先，我從腹中生了你」（詩一一〇3）：這裏所指明的是先於一切時間、無始的永恆出生；福音書作者論到祂也說：祂的名叫耶穌，是祂未成孕在腹中之前天使所起的（路二21）。第十八章，或第十五規。道與肉體的聯合。——59.

and into the eternal person of the divinity He took up the temporal substance of the flesh. Christ, therefore, is one—the Word made flesh (John 1:14)—who is both of the fathers according to the flesh, and over all things God blessed forever (Rom. 9:5). One Jesus, to whom the Father also says: 'From the womb before the daystar I begot You' (Psalm 110:3): where is signified the eternal nativity before all time, without beginning; of whom the evangelist also says that His name was called Jesus, which was named by the angel before He was conceived in the womb (Luke 2:21). CHAPTER XVIII, or RULE XV. The union of the Word and the flesh. — 59.

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Firmissime leuce, ct nullatenus dubites, carnem I Christi non sine divinitate conceptam in utero Vir giuis, priusquam susciperetur a Verbo; sed ipsum Ver bum Deum suæ carnis acceptione conceptum, ipsam que carnem Verbi incarnatione conceptam (III Sent., dist. i, cap. Si autem). CAP. XIX, seu REG. XVI. Sacrificia. Sacrificium panis et bini. — 60. Firmissime tene, et nullatenus dubi tes, ipsum unigenitum Deum Verbum carnem factum, se pro nobis obtulisse sacrificium et hostiam Deo in odorem suavitatis (Ephes. v, 2) : cui cum Patre et Spiritu sancto a patriarchis, et prophetis, et sacer dotibus, tempore Veteris Testamenti animalia sacri ficabantur ;

要最堅定地持守，並絕不懷疑：基督的肉體並非在被道取用之先，就無神性地在童貞女腹中成孕；乃是那道神自己在取了祂肉體之時成孕，而那肉體本身也是在道的道成肉身之時成孕（《箴言集》卷三，第一區分，「Si autem」章）。第十九章，或第十六規。獻祭。餅與酒的獻祭。——60. 要最堅定地持守，並絕不懷疑：那獨生神，即道成肉身的道，為我們將自己獻上，作為馨香的祭物與供物獻與神（弗五2）：在舊約時代，列祖、先知與祭司曾向祂並父與聖靈獻牲畜為祭；

Hold most firmly, and in no way doubt, that the flesh of Christ was not conceived in the womb of the Virgin without the divinity before it was assumed by the Word; but that the very Word God was conceived in the taking on of His flesh, and that same flesh was conceived in the incarnation of the Word (III Sentences, dist. 1, chapter 'Si autem'). CHAPTER XIX, or RULE XVI. Sacrifices. The sacrifice of bread and wine. — 60. Hold most firmly, and in no way doubt, that the only-begotten God, the Word made flesh, offered Himself for us as a sacrifice and victim to God for a sweet-smelling savor (Eph. 5:2): to whom, together with the Father and the Holy Spirit, animals were sacrificed by the patriarchs and prophets and priests in the time of the Old Testament;

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