19:1
Et jam si tota perfectio in opere tantum, non etiam in fide consisteret, nec quid homo credidisset, sed quid egisset in die judicii quæreretur, quis erit tantæ arrogantiae, qui, ecclesiasticae doctrinae y auctoritate neglecta, de sua sibi justitia blandiatur? z. cum non solum, secundum Apostolum (II Thess. III, 9; I Petr. v, 3) nos oporteat formam praebere fidelibus, sed etiam eos ipsos fideles, qui nobis divinitus aa instituendi commissi sunt, instruere debeamus: de Patre, quomodo solus accipiatur ingenitus; de Filio, quomodo ex ipso sit genitus, de Spiritu sancto, quomodo ex Patre et Filio « procedens, nec ingenitus possit dici, nec genitus;
如今，倘若全部的完全只在於行為，而不也在於信德，並且倘若在審判之日所要查問的不是人所信的，乃是人所行的，那麼誰會狂妄到這地步：竟忽略教會教訓的權威，自誇於己之義呢？因為按照使徒所說（帖後三9；彼前五3），我們不僅當為信徒作榜樣，更當教導那些由神所託付給我們塑造的信徒：論到父，祂如何獨被認為是非受生的；論到子，祂如何由父受生；論到聖靈，祂如何從父與子而出，既不可稱為非受生的，也不可稱為受生的；
And now, if the whole of perfection consisted only in work and not also in faith, and if at the day of judgment not what a man had believed but only what he had done were sought, who would be of such arrogance that, neglecting the authority of ecclesiastical doctrine, he would flatter himself on his own righteousness? Since not only, according to the Apostle (II Thess. 3:9; I Pet. 5:3), ought we to provide a pattern for the faithful, but we must also instruct those very faithful who have been divinely committed to us to be formed: concerning the Father, how he alone is taken to be unbegotten; concerning the Son, how he is begotten from him; concerning the Holy Spirit, how, proceeding from the Father and the Son, he can be called neither unbegotten nor begotten;
19:2
qualiter ista tria unum sint, et hoc unum non dividatur, sed distinguatur in tria: quemadmodum nec Pater, nec Spiritus sanctus, sed solus Filius de solo Patre ineffabiliter natus, hominem tolum sine ulla mutatione substantiae suæ susceperit; ac se Deum et hominem verum per virtutes, passionesque probaverit, comprehendi permiserit, occidi voluerit, tertia die resurrexeril, a in coelos hominem de nobis assumptum sua virtute levaverit, suæ resurreclionis exemplo nobis regeneratis in se spem feliciter resurgendi præstiterit; membra sua nos fecerit; non credentibus sibi, vel a se recedentibus supplicium comminatus sit, et adhaerentibus sibi regnum coeleste promiserit.
這三者如何是一，而這一如何不被分割，乃被區分為三：父不是、聖靈也不是，惟有子單獨地由父一位以難以言喻的方式受生，取了完全的人性，而祂自己的本質毫無改變；並藉著大能與受苦，證明自己是真神也是真人，容許自己被拿住，甘願被殺，第三日復活，憑自己的大能將從我們而取的人升入諸天，又以自己復活的榜樣，賜給我們這些在祂裏面重生的人歡然復活的盼望；使我們作祂的肢體；對那不信祂或離棄祂的人警以刑罰，並對那緊緊跟隨祂的人應許天國。
how these three are one, and how this one is not divided but distinguished into three: how neither the Father nor the Holy Spirit, but the Son alone, ineffably born of the Father alone, took upon himself the whole man without any change of his own substance; and proved himself true God and man through his miracles and his sufferings, allowed himself to be apprehended, willed to be slain, rose again on the third day, by his own power raised into heaven the man assumed from us, and by the example of his own resurrection granted to us, regenerated in him, the hope of happily rising; made us his members; threatened punishment to those not believing in him or departing from him, and promised the heavenly kingdom to those cleaving to him.