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V ers. 12. — Porro ad me dictum est verbum abs- conditum. 45. Haeretici novum et occultam doctrinam affe- ctant, cur. — Verbum absconditum haeretici audi- re se simulant, ut auditorum mentibus quamdam praedicationis suae reverentiam obducant. Unde et latenter praedicant, quatenus eorum praedicatio tanto sancta, quanto et occulta videatur. Communem au- tem scientiam habere refugiunt, ne caeteris aequales aestimentur; b et quaedam nova semper exquirunt, quae dum alii nesciunt, apud imperitorum 159 men- tes ipsi de scientiae singularitate gloriantur. Quam, ut diximus, occultam insinuant, quia scilicet c ut mi- ram ostendere valeant, hanc se latenter percepisse confirmant.
第十二節。——如今有一句話暗中向我說出。四十五、異端偏好新奇而隱密的教義；其緣由。——異端假裝聽見隱密之言，好在聽眾心中蒙上對其宣講的一種敬畏。因此他們暗地宣講，好使他們的宣講愈隱密便愈顯神聖。他們不願擁有共通的知識，唯恐被人視為與眾人同等；他們不斷搜求某些新奇之事，好在別人不知曉時，自己在無知之人心中誇耀其知識之獨特。如我們所說，他們暗示這知識是隱密的，正因為要能將它顯為奇妙，他們便斷言自己是暗中領受了它。
Verse 12. — Now a word was spoken to me in secret. 45. Heretics affect a new and hidden doctrine; the reason. — Heretics pretend to hear a hidden word, that they may cast over the minds of their hearers a certain awe for their own preaching. Hence they preach in secret, so that their preaching may seem holy in the measure that it seems hidden. They shrink from possessing knowledge in common, lest they be reckoned equal with the rest; and they are forever searching out certain novelties, so that, while others are ignorant of them, they themselves may glory in the singularity of their knowledge before the minds of the unlearned. This knowledge, as we have said, they insinuate to be hidden, because, namely, in order to be able to display it as wondrous, they assert that they have received it in secret.
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Unde apud Salomonem haereticorum speciem mulier tenens, dicit: Aquae furtivae dulciores sunt, et panis absconditus suavior ( Prov. ix, 17). Unde hic quoque subditur: Et quasi furtive suscepit auris mea venas susurrii ejus. Furtive susurrii venas perci- piunt, quia socialis scientiae gratiam deserentes, ad hanc nequaquam per ostium ingrediuntur, Domino attestante, qui ait: Qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro ( Joan. x, 1, 2). Venas itaque divini susurrii furtive suscipit, qui ad percipiendam virtutis ejus notitiam, deserto publicae praedicationis ostio, pravae intelligentiae rimas quaerit.
因此在所羅門的書中，一個承載異端形象的婦人說：偷來的水是甜的，暗吃的餅是香的（箴九17）。因此這裡也接著說：我的耳朵彷彿偷偷領受了他低語的脈絡。他們偷偷領受這低語的脈絡，因為他們捨棄了共享知識的恩典，絕不藉著門進入其中，正如主親自作證說：那不從門進入羊圈，倒從別處爬進去的，就是賊，就是強盜（約十1、2）。所以，凡為求領悟其德能之知識，卻捨棄公開宣講之門而尋求邪僻悟性之縫隙的人，便是偷偷領受神聖低語的脈絡。
Hence in Solomon a woman, bearing the likeness of heretics, says: Stolen waters are sweeter, and hidden bread is more pleasant (Prov. ix, 17). Hence here also it is added: And my ear received as it were by stealth the veins of his whisper. They receive the veins of the whisper by stealth, because, forsaking the grace of shared knowledge, they by no means enter to it through the door, the Lord Himself testifying, who says: He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber (John x, 1, 2). And so he receives the veins of the divine whisper by stealth, who, to attain the knowledge of its virtue, forsakes the door of public preaching and seeks the crannies of perverse understanding.
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Quia vero fur et latro, qui intrat aliunde, et tenebras diligit, et claritatem luminis perhorrescit recte subjungitur:
但因那從別處進入的賊與強盜既喜愛黑暗，又對光明的輝耀戰慄，於是恰當地接著說：
But because the thief and robber, who enters another way, both loves darkness and shudders at the brightness of the light, it is rightly subjoined: