← 回書卷目次 · 拉丁教父 › 論聖靈
執事帕斯卡西烏斯
論聖靈 第 1 章 第 2/4 段
拉丁文原文．37 節．部分字詞可點開查義．本章太長已分段，此段為 1:38–1:74（全章共 135 節）
1:38
Aut nunquid usurpares asserere Christum Dominum, vel ex Virgine procrea tum, vel ex æquævo et coæterno Patre progenitum, nisi ex lectione sumpsisses, nisi de Deo divinas voces interrogasses? Et ideo quomodo consentire de Spiritu sancto debeas, ad apostolos et evangelia oportet ut redeas, cum quibus et in quibus Deum locutum esse non dubitas. Ut ergo ad supervacaneam propositionem tuam redeam, nunquid in hac gratia vel substantia Spiritus sancti habetur, si aut ingeni tus probetur aut genitus ? Nam nec Filio quidquam derogat, quod ingenitus esse non legitur, nec Patri quod genitus non habetur.
或者，你若不是從經文取來，若不是藉著神聖的話語向神查問，你豈會擅敢斷言主基督乃由童女所生，或由同存共永的父所生呢？因此，論到聖靈你當怎樣同意，你必須回到使徒和福音書去，你不懷疑神曾與他們同在、並在他們裡面說話。所以，回到你那多餘的論題：聖靈這恩典或本質中是否有所增減，無論證明他是非受生的還是受生的？因為子未被記為非受生的，這並不貶損子甚麼；父未被記為受生的，這也不貶損父甚麼。
Or would you ever presume to assert that Christ the Lord was either procreated of the Virgin, or begotten of the coeval and coeternal Father, had you not taken it from the reading, had you not inquired of God by divine voices? And therefore, how you ought to agree concerning the Holy Spirit, you must return to the apostles and the gospels, with whom and in whom you do not doubt that God has spoken. So then, to return to your superfluous proposition: is anything held in this grace or substance of the Holy Spirit, whether He be proved unbegotten or begotten? For neither does it detract anything from the Son, that He is not read to be unbegotten; nor from the Father, that He is not held to be begotten.
1:39
In hujuscemodi sermoni bus proprietas est appellationis, non diversitas po testatis vel majestatis. Genitus ei ingenitus, personæ est differentia, non naturæ. Cum ergo de genito et inge nito inutilia et non necessaria, et solis calumniis opportuna vel dixeris vel audieris, nunquid in hoc line stare contentus eris? Certe adhuc utrum Deus sit interrogabis. Cum verum Deum esse ex his quae leguntur acceperis, jam quod interroges non babe bis, quia cum cœperis fortia et consummata cogno scere, inania et vacua non indigebis inquirere. Ubi ergo utilitatis ratio et veritatis esse intelligitur ple nitudo, iUuc salutaris pendeat intentio. CAPUT IX.
在這類言語中，有的是稱謂的特性，而非權能或尊嚴的不同。受生的與非受生的乃是位格的分別，而非性情的分別。因此，當你論到受生的與非受生的，說了或聽了那些無用、不必要、只適於毀謗的事之後，你會滿足於停在這界限嗎？你必仍要問他是否是神。當你從所讀的事領受了他是真神，你就無可再問了，因為當你開始認識那剛強完備的事，你就不必查究那空虛無益的事了。因此，凡認出有益處的道理與真理的豐滿之處，就讓那帶來救恩的心意定睛於此。第九章。
In sayings of this sort there is a propriety of appellation, not a diversity of power or majesty. Begotten and unbegotten is a difference of person, not of nature. When therefore you have either said or heard, concerning the begotten and the unbegotten, things useless and unnecessary and suited only to slanders, will you then be content to stand at this limit? Surely you will still ask whether He is God. When you have received from the things that are read that He is true God, you will then have nothing to ask, because when you begin to know the strong and consummate things, you will not need to inquire into the empty and void. Therefore, where the principle of usefulness and the fullness of truth is understood to be, there let the saving intention be fixed. CHAPTER IX.
1:40
Spiritum sanctum perfectorem esse charismatum et largitorem. Spiritum sanctum cœlestium charismatum largito rem et dispensatorem sanctificationum etiam ipsa ratio nominis protestatur. Magnificentia autem ejns etiam in Veteri Testamento manifesta est. Nam illic gratia ejus non nisi certis quibusque, id est patriar chis pariter ct prophetis, et sanctis electisque con cessa est, ut per ipsam donorum perfectionem do nantis intelligas dignitatem. Quantum vero in Scri pturis sanctis manifestiSsime deprehenditur, alia Pater ipse per se, alia specialiter per Filium, alia per Spiritum sanctum, licet sub privilegio potentiæ com munii operatur.
論聖靈是諸恩賜的成全者與賜予者。聖靈是屬天恩賜的賜予者、是諸般成聖的分配者，連他名字的意義本身也作見證。並且他的宏大連在舊約中也是顯明的。因為在那裡，他的恩典只賜給某些人，就是眾先祖和眾先知，以及聖徒和蒙揀選的人，使你藉著恩賜本身的完全，認識那賜予者的尊嚴。實在，正如在聖經中最顯明地所看見的，父有些事親自施行，有些事特別藉著子，有些事藉著聖靈，雖然這都是在共有權能的特權之下。
That the Holy Spirit is the perfecter of graces and the bestower of gifts. That the Holy Spirit is the bestower of heavenly graces and the dispenser of sanctifications, even the very meaning of His name attests. Moreover, His magnificence is manifest even in the Old Testament. For there His grace was granted only to certain ones, that is, to the patriarchs and likewise the prophets, and to the holy and elect, so that through the very perfection of the gifts you may understand the dignity of the Giver. Indeed, as is most manifestly perceived in the holy Scriptures, the Father works some things by Himself, some things specially through the Son, some things through the Holy Spirit, although under the privilege of a common power.
1:41
Quia sumus, ad Patrem proprie referri videtur, in quo, sicut Apostotus dicit : vivimus, movemur, et sumus. Quod vero rationis et sapientine et justitiæ capaces sumus, illi specialiter, qui est ratio et sapientia et justitia, id est fllio deputatur. Quod autem vocati regeneramur, et regenerati inno vamur, innovati sanctificamur, per divina eloqnia personae Spiritus sancti evidenter ascribitur. Sed hoc ita sacræ paginæ sub distinctione indiscretæ Tri nitatis loquuntur, ut cuilibet appareat in singulis diversitas operis, maneat tamen in tribus unitas vo luntatis.
我們得以存在，似乎恰當地歸於父，正如使徒所說，我們「在他裡面生活、動作、存留」（使徒行傳十七章）。但我們能有理性、智慧和公義，則特別歸給那位本是理性、智慧和公義的，就是子。但我們蒙召得以重生，重生之後得以更新，更新之後得以成聖——這顯然藉著神聖的話語歸於聖靈的位格。但聖經這樣說，是在不可分割之三位一體的分別之下，使任何人都可看出在每一位中運行的不同，然而在三位中仍存留意志的合一。
That we exist seems to be properly referred to the Father, in whom, as the Apostle says, 'we live, and move, and have our being' (Acts 17). But that we are capable of reason and wisdom and justice is specially attributed to Him who is reason and wisdom and justice, that is, to the Son. But that, being called, we are regenerated, and being regenerated we are renewed, and being renewed we are sanctified—this is evidently ascribed, by the divine oracles, to the person of the Holy Spirit. But the sacred pages speak thus, under the distinction of the undivided Trinity, so that to anyone there may appear in each a diversity of operation, yet there may remain in the three a unity of will.
1:42
Ergo et gentiles ei catechumeni, de Patris et Filii dispensatione participant, de sanctificatione vero et infusione Spiritus sancti non facite, nisi jam bcatissimum consecuti, purificati et spirituales effecti et apostolici etiam, ac toto spiritu ad martyrium præparati. Et inter hæc adhuc creatura esse ab impiis judicabitur, qui apud individuam Trinitatem in or dinatione salutis humanæ, magnificentiora quæque munera et perfectiora sortitur? Sed forte dicas: Major est Spiritus sanctus, cujus majora et nobiliera sunt opera. Non ita est. Nam id moris est Trinitatis, ut cui personæ administranda:
因此，連外邦人和望道者也分享父和子的安排；但成聖以及聖靈的傾注，他們卻不能分享，除非他們已經得著那最蒙福的境地，已被潔淨、成為屬靈的、又成為使徒性的，並以全靈為殉道作了準備。在這些事中，他豈還要被不敬虔的人判為受造之物嗎？這位在不可分割的三位一體中，在人類救恩的安排上，得著那更宏大、更完全的恩賜的，竟要如此嗎？但你或許要說：聖靈更大，因他的工作更大、更尊貴。並非如此。因為三位一體的常規乃是：無論將施行某事的職分託付給哪一位，
Therefore even the Gentiles and the catechumens partake of the dispensation of the Father and the Son; but of the sanctification and infusion of the Holy Spirit they do not partake, unless they have already attained the most blessed state, being purified and made spiritual and apostolic also, and prepared with the whole spirit for martyrdom. And amid these things, will He still be judged a creature by the impious—He who, with the indivisible Trinity, in the ordering of human salvation, obtains the more magnificent and more perfect gifts? But perhaps you may say: The Holy Spirit is greater, whose works are greater and nobler. It is not so. For this is the custom of the Trinity, that to whatever person the office of administering
1:43
rei committit officium, ei peractæ ascribat effectum, ac si opus sit forte diversum, sed commune propositum, et si est in sin gulis speciale factum, manet in tribus generale con silium, ac propterea si distinctum hahent in opera tione negotium, unum tamen tenent in ordinatiune consensum. Post ascensionem Domini ad accumu landa et implenda ejus beneficia, Spiritus sanctus descendisse describitur, de quo pse Salvator per Joannis Evangelium loquitur, Ille spiritus veritatis quem mittet Pater in nomine meo (Joan. XIV) : Mittet, inquit, Pater in nomine meo, de Trinitate evidenter. Dequa hoc unquam creatura dictum vel legimus vel audivimus, quod in hunc mundum in Dei nomine venerit ?
那位便被歸與所完成工作的成效；雖然工作或許不同，目的卻是共同的，雖然在各位中有特別的作為，在三位中仍存留普遍的計謀；因此，雖然他們在運行上有不同的任務，在安排上卻持守同一的同意。主升天之後，為要累積並成全他的恩惠，經上描述聖靈降臨；論到他，救主自己藉著約翰福音說：「就是父要因我的名所差來的那真理的靈」（約翰福音十四章）：他說「父要因我的名差來」——這顯然是論到三位一體。論到哪個受造之物，我們曾讀過或聽過這樣的話，說它是奉神的名來到這世界的呢？
the matter to be administered is committed, to that one is ascribed the effect of the completed work; and although the work may perchance be diverse, yet the purpose is common, and although in each there is a special deed, there remains in the three a general counsel; and therefore, although they have a distinct task in the operation, yet they hold one consent in the ordering. After the ascension of the Lord, to accumulate and fulfill His benefits, the Holy Spirit is described as having descended; concerning whom the Saviour Himself speaks through the Gospel of John: 'That Spirit of truth whom the Father will send in my name' (John 14): 'The Father will send,' He says, 'in my name'—evidently concerning the Trinity. Of what creature have we ever read or heard this said, that it came into this world in the name of God?
1:44
Hic ergo de quo Christus Dominus Deus dicit: Nisi ego iero , paracletus non veniet ad no: (Joan. XVI), Deus absque dubio est, qui in locum Dei ad confirmanda Dei munera destinatur. In his duabus sententiis sub distinctione Trinitatis, absolute per sona etiam Spiritus sancti declaratur. Non immerito itaque, et hoc ad Divinitatis æqualitatem refertur, quod sicut Filius, ita etiam Spiritus sanctus in Scri pluris paracletus nuncupatur. Et unde hoc probare polerimus? Utique ex Joaonis apostoli auctoritate cum dicit : Si quis, inquit, nostrum peccaverit, paracle tum habemus apud Patrem Jesum Christum, et ipse est propitiatio pro peccatis nostris (I Joan. I).
因此，論到這位，主基督神說：「我若不去，保惠師就不到你們這裡來」（約翰福音十六章），他無疑是神，是被指派在神的地位上來堅立神的恩賜的。在這兩句話中，三位一體的分別之下，聖靈的位格也被絕對地宣告。因此，這事歸於神性的相等，並非沒有理由，就是正如子，照樣聖靈在聖經中也被稱為保惠師。我們從何能證明這事呢？無疑是從使徒約翰的權威，當他說：「若有人犯罪，在父那裡我們有一位保惠師，就是耶穌基督，他為我們的罪作了挽回祭」（約翰一書一章）。
This one, therefore, concerning whom Christ the Lord God says: 'Unless I go, the Paraclete will not come to you' (John 16), is without doubt God, who is destined in God's place to confirm God's gifts. In these two sentences, under the distinction of the Trinity, the person also of the Holy Spirit is absolutely declared. Not without reason, therefore, is this too referred to the equality of the Divinity, that just as the Son, so also the Holy Spirit is called in the Scriptures the Paraclete. And whence shall we be able to prove this? Surely from the authority of the apostle John, when he says: 'If any of us has sinned, we have a Paraclete with the Father, Jesus Christ, and He is the propitiation for our sins' (1 John 1).
1:45
Paracetum, id est advocatum, quod ad personam Filii respicit, sive etiam consolatorem, quod ad sanctum Spiritum pertinet, una Græci sermonis enuntiatio utrumques - gnificat. In Joannis Evangelio habemus: Et ego, inquit, vogabo Patrem, et alium paracletum dabit vobis (Joan. XIV). Alium paracletum, id est similis potentiæ, Pa tris gloriæ, ejusdem natune. Et alium paracletum. Si unum de creaturis esse putas Spiritum sanctum, indignum est, ut descendentem eodem beneficia quae creator contulit creatura confirmet, et quasi factoris inefficax fuert virtus, quamlibet excellentiori, tantum creaturae, vel consummati operis reservetur effectus.
「保惠師」，意即「中保」，這關乎子的位格；或也作「安慰者」，這關乎聖靈——希臘語一個用詞同時表明這兩者。在約翰福音中我們有：他說，「我要求父，父就另外賜給你們一位保惠師」（約翰福音十四章）。「另一位保惠師」，意即同樣權能、父的榮耀、同一性情的。「並另一位保惠師。」你若以為聖靈是受造物之一，那麼受造物竟以創造者所賜的同一恩惠去堅立那降臨者，並且彷彿造物者的能力是無效的，以致完成工作的成效——無論何等卓越——竟被保留給一個單純的受造物，這是不配的。
'Paraclete,' that is, 'advocate,' which regards the person of the Son, or also 'comforter,' which pertains to the Holy Spirit—one expression of the Greek language signifies both. In the Gospel of John we have: 'And I,' He says, 'will ask the Father, and He will give you another Paraclete' (John 14). 'Another Paraclete,' that is, of like power, of the Father's glory, of the same nature. 'And another Paraclete.' If you suppose the Holy Spirit to be one of the creatures, it is unworthy that a creature should confirm the descending One with the same benefit which the Creator conferred, and that, as though the power of the Maker were ineffectual, the effect of a finished work should be reserved, however excellent, to a mere creature.
1:46
Tu ergo Spiritu sancto tanquam creaturæ maledicis opprobrio, cui se Dei Filius divino testimonio et proprio exæquavit oraculo. Et alium paracletum, du- plucem hic intellectum, et personac distinctionem cognoscees. Ideo se Christus sub paracleti videtur exæquasse cogno mine Spiritui sancto, qui utique materia operis Dei atque fictura est, quia ipse Jesus creatus esse probatur ex Maria, ob quam infidelem vocem tam infirmum est argumentum. Nam si secun dum hominem paracleto Christum assimilatum pu tas, nc hoc quidem convenit caratati. Etenim paulo minus ab angelis minoratus, et unus factus est ex nobis, bene primum atque coelesti excellentiori, ut asseris, creaturæ non potuit comparari.
因此你以「受造物」這羞辱咒詛聖靈——就是神的子藉著神聖的見證和自己的話語使之與自己同等的那位。「另一位保惠師」——在此要認出雙重的意義和位格的分別。基督似乎以「保惠師」這共有的稱號使自己與聖靈同等，乃是因為他確是神工作的本料與塑造，因為耶穌自己被證明是由馬利亞所生的——正因這不信的話語，這論據才如此軟弱。因為你若以為基督是照他的人性被比作保惠師，這連與愛也不相合。因為他成了比天使微小一點的，又成了我們中間的一位，他斷不能照你所主張的，先被比作一個更卓越的屬天受造物。
You therefore curse the Holy Spirit with the reproach of being a creature—Him whom the Son of God made equal to Himself by divine testimony and His own oracle. 'And another Paraclete'—here recognize a twofold meaning and a distinction of persons. For this reason Christ seems to have made Himself equal to the Holy Spirit under the common title of Paraclete, who is assuredly the very material and fashioning of God's work, because Jesus Himself is proved to have been created of Mary—on account of which unbelieving voice the argument is so feeble. For if you suppose Christ to be likened to the Paraclete according to His humanity, this does not even befit charity. For being made a little lower than the angels, and made one of us, surely He could not first be compared to a more excellent heavenly creature, as you assert.
1:47
Si vero hoc secun dum formam Dei Christus locutus est, factori utique tacturam certum est non debuisse conferri. Ac si huic excellentiori creaturæ se homo exæquat, mino ris superbia cit, si Deus majoris injuria est, Quia ergo in creaturæ conditione constare sibi hæc compa ratio non agnoscitur, restat ut uterque Deus esse credatur, ac sibi muluo divinitatis æqualitas compa rctur. Nam dum Salvator loquitur per Joannem ; Et ego rogabo Patrem, et alium paracletum da6it vobis, Spiritum veritatis, quem hic mundus non potest acci pere (Ibid.), qui universo mundo dari potest, mani feste Deus est mundi. Trinam et bic agnosce virtu lem.
但基督若是照神的形像說這話，那麼受造之物斷不當與造物者相比，這是確定的。人若使自己與這更卓越的受造物同等，乃是較小者的驕傲；神若如此，乃是較大者所受的虧損。因此，既然這比較在受造物的境況中被認出是不能成立的，那麼所剩下的就是：二者都當被信為神，並且神性的相等在他們之間彼此相比。因為當救主藉約翰說：「我要求父，父就另外賜給你們一位保惠師，就是真理的靈，乃世人不能接受的」（同上）——那能被賜給全世界的，顯然就是世界的神。在此也要認出三重的權能。
But if Christ spoke this according to the form of God, it is certain that the thing fashioned ought not to be compared to the Fashioner. And if a man makes himself equal to this more excellent creature, it is the pride of a lesser one; if God, it is the injury of a greater one. Since therefore this comparison is not acknowledged to be consistent in the condition of a creature, it remains that each is to be believed to be God, and the equality of divinity is mutually compared between them. For when the Saviour speaks through John: 'And I will ask the Father, and He will give you another Paraclete, the Spirit of truth, whom this world cannot receive' (ibid.)—He who can be given to the whole world is manifestly the God of the world. Here too recognize a threefold power.
1:48
Pater est qui indicatur rogandus, Filius qui intelligitur rogaturus, Spiritus sanctus qui promitti tur a Patre mittendus. Adverte personam Spiritus .aucti, non tam cognatis ut asseris creaturis asso- siari, sed per omnia Trinitati operibus adjungi, et virtutibus exæquari. CAPUT X. De Actibus apostolorum assertio Trinitatis iteratur, ubi et Christus contra Novatianos ad dandum pœnitentiam missus asseritur. In Actibus apostolorum Petrus de Domino Jesu Christo disserens ita dicit : Dextra igitur Dei exalta tus, et promissione Spiritus sancti accepta a Patre, effudit hunc quem videtis et auditis (Act. n).
父就是那位被表明當被求的；子被理解為那將要求的；聖靈就是那位所應許、要被父差來的。要察看，聖靈的位格並不像你所主張的與同類的受造物相聯，而是在萬事上於工作中與三位一體相聯，並在權能上相等。第十章。從使徒行傳再次論證三位一體，並在此論證基督是被差來、抵擋諾窪天派、以賜下悔改的。在使徒行傳中，彼得論到主耶穌基督，這樣說：「他既被神的右手高舉，又從父受了所應許的聖靈，就把你們所看見所聽見的澆灌下來」（使徒行傳二章）。
The Father is He who is indicated as the one to be asked; the Son is understood as the one who will ask; the Holy Spirit is He who is promised, to be sent by the Father. Observe that the person of the Holy Spirit is not associated, as you assert, with kindred creatures, but is in all things joined to the Trinity in works, and made equal in powers. CHAPTER X. From the Acts of the Apostles the assertion of the Trinity is repeated, where also Christ is asserted to have been sent, against the Novatians, to grant penance. In the Acts of the Apostles, Peter, discoursing of the Lord Jesus Christ, says thus: 'Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you see and hear' (Acts 2).
1:49
In dextera Filius, in Deo Patre, in nominis sui proprietate Spi ritus sanctus designatur, et in consequentibus legi mus. Tunc Petrus repletus Spiritu sancto dixit: In nomine Jesu Christi Nazaræni, quem vos crucifixistis, quem Deus suscitavit a mortuis, in hoc iste astat coram vobis sanus (Act. IV). Perspice et hic distinctionem Trinitalis expressam, Petrus in se perferens Spiritum sanctum, Filium in carne morientem, et Patrem loqui tur suscitantem, aposlolico nihilominus iterato. Re pleti sunt omnes Spiritu sancto, et loquebantur verbum Dei cum fiducia (Act. II). Advertc etiam hoc in loco in Trinitate Spiritum sanctum contineri.
右手中是子，神中是父，他自己名字的特性中是聖靈，這都被表明；接著我們讀到：「彼得被聖靈充滿，說：你們所釘十字架、神又叫他從死裡復活的拿撒勒人耶穌基督，在他這名裡，這人站在你們面前痊愈了」（使徒行傳四章）。看哪，這裡也表明了三位一體的分別：彼得在自己裡面帶著聖靈，子在肉身中死去，父叫他復活——使徒的話照樣再次出現：「他們都被聖靈充滿，放膽講說神的道」（使徒行傳四章）。在此處也要察看聖靈被包含在三位一體中。
In the right hand the Son, in God the Father, in the propriety of His own name the Holy Spirit is designated; and in what follows we read: 'Then Peter, filled with the Holy Spirit, said: In the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in Him this man stands before you whole' (Acts 4). Behold here too the distinction of the Trinity expressed: Peter bearing in himself the Holy Spirit, the Son dying in the flesh, and the Father raising Him up—the apostolic word being none the less repeated: 'They were all filled with the Holy Spirit, and spoke the word of God with boldness' (Acts 4). Observe also in this place that the Holy Spirit is contained in the Trinity.
1:50
In oratione Pater rogatus, in Dei verbo Filius agnoscatur, in apo stolorum constantia Spiritus ignis operatur. Repleti sunt, inquit, omnes Spiritu sancto. Manifestæ maje statis est posse plurima simul subtilitate incorporeæ divinitatis infundere, et sine detrimento integrum permanere. Item cum dixissent apostoli de Jesu: Hunc Deus princivem et salvatorem exaltavit dextera sua, ad dandam pœnitentiam in Israel in remissionem peccatorum. Nos, inquiunt, testes horum, et Spiritus sanctus quem dedit Deus omnibus obedientibus sibi (Act. I).
在禱告中父被求問；在神的道中子被認出；在使徒的堅定中，火的靈運行。它說，「他們都被聖靈充滿。」能以無形神性的精微同時傾注於極多人，又毫無減損地保持完全，這乃是顯然之尊嚴的事。同樣，當使徒論到耶穌說：「神且用右手將他高舉，叫他作君王、作救主，將悔改的心和赦罪的恩賜給以色列人。我們，」他們說，「為這些事作見證，神賜給順從之人的聖靈也作見證」（使徒行傳五章）。
In the prayer the Father is asked; in the word of God the Son is acknowledged; in the constancy of the apostles the Spirit of fire operates. 'They were all,' it says, 'filled with the Holy Spirit.' It is of manifest majesty to be able to pour into very many at once, by the subtlety of incorporeal divinity, and to remain whole without diminution. Likewise, when the apostles had said of Jesus: 'Him God exalted with His right hand to be Prince and Saviour, to grant penance to Israel and remission of sins. We,' they say, 'are witnesses of these things, and the Holy Spirit, whom God has given to all who obey Him' (Acts 5).
1:51
Intellige hic sub ordine Trinitatis non solum ad prædicandum, sed ad dandam pœnitentiam a Pa tre Filium destinari, et obtemperantibus Spiritum sanctum qui obedientiam remuneret infundi. Stepha nus sub momento passionis, Spiritu sancto impletur et reseratis justitiæ portis a dextris Patriae Filius re velatur, sicut ipse Spiritu sancto repletus effatur. Ecce video cælos apertos, et filium hominis stantem a dextris Dei. Vide quomodo sub spectaculo Trinitatis, edebat munera passionis. Cornelium centurionem Petrus alloquitur dicens : Jesum Nazarenum, quomodo unxit eum Deus Spiritu sancto. Unxit Deus, id est vir tus implevil, benedictio infudit, divinitas penetravit.
在此要明白，在三位一體的次序之下，子被父指派不只是要傳道，更是要賜下悔改，並且向那順從的人，那賞賜順從的聖靈被傾注。司提反在受難的時刻被聖靈充滿，公義的門被開啟，子在父的右邊被顯明，正如他自己被聖靈充滿所宣告的：「看哪，我看見天開了，人子站在神的右邊」（使徒行傳七章）。看他怎樣在三位一體的景象之下擺出他受難的恩賜。彼得對百夫長哥尼流說：「拿撒勒人耶穌，神怎樣以聖靈膏他」（使徒行傳十章）。神膏他，意即他的權能充滿，他的祝福傾注，他的神性貫穿。
Understand here, under the order of the Trinity, that the Son is destined by the Father not only to preach, but to grant penance, and that to those who obey, the Holy Spirit is infused, who rewards obedience. Stephen, at the moment of his passion, is filled with the Holy Spirit, and with the gates of justice unlocked, the Son is revealed at the right hand of the Father, as he himself, filled with the Holy Spirit, declares: 'Behold, I see the heavens opened, and the Son of man standing at the right hand of God' (Acts 7). See how, under the spectacle of the Trinity, he set forth the gifts of his passion. Peter addresses Cornelius the centurion, saying: 'Jesus of Nazareth, how God anointed Him with the Holy Spirit' (Acts 10). God anointed, that is, His power filled, His blessing infused, His divinity penetrated.
1:52
Quomodo unxit eum Deus Spiritu sancta. Tri a hæc proprietates suas evidenter demonstrant: Munus, munerans, muneratus. Ungens, unctus, unguentum, sicut in alio loco dicit sermo divinus : Unxit te Deus; Deus tuus oleo lætitiæ. In suscepto homine Deus un gitur, et Deus ungit, et sub columbæ cœlestis illapsu potestas Patris agnoscitur, fas non eSI, ut hic Spiritus sanctus, a quo Filius huminis Christus jam Dei Filio plenus impletur, aliud quam Deus esse credatur. Nam si creatura esset, quomodo penetrare posset in corpoream naturam omnia penetrantem? Capax enim sui est Trinitas, sicut ego in Patre et Pater in me (Joan. XIV). Et iterum : Spiritus scrutatur etiam profunda Dei (1 Cor. II).
「神怎樣以聖靈膏他。」這三者明顯地顯出各自的特性：禮物、賜禮者、受禮者。膏抹、受膏者、膏油——正如在另一處神的話所說：「神，就是你的神，用喜樂油膏你」（詩篇四十五篇）。在所取的人裡，神被膏，神也膏抹，並在屬天鴿子的降臨之下，父的權能被認出。在此，那已滿有神子的人子基督被聖靈所充滿，這位聖靈被信為神以外的任何別的，乃是不合法的。因為他若是受造物，怎能貫穿入那貫穿萬有的有形性情呢？因為三位一體能容納自己，正如「我在父裡面，父在我裡面」（約翰福音十四章）。又如：「聖靈參透萬事，就是神深奧的事也參透了」（哥林多前書二章）。
'How God anointed Him with the Holy Spirit.' These three evidently demonstrate their own properties: the Gift, the Giver, the one gifted. The Anointing, the Anointed, the Ointment—as in another place the divine word says: 'God, your God, has anointed you with the oil of gladness' (Psalm 45). In the assumed man God is anointed, and God anoints, and under the descent of the heavenly dove the power of the Father is acknowledged. It is not lawful that here the Holy Spirit, by whom the Son of man, Christ, already full of the Son of God, is filled, should be believed to be anything other than God. For if He were a creature, how could He penetrate into the bodily nature that penetrates all things? For the Trinity is capable of itself, as 'I am in the Father and the Father in me' (John 14). And again: 'The Spirit searches even the deep things of God' (1 Corinthians 2).
1:53
Item, Spiritus qui ex Patre procedit (Joan. XV). Nisi hic Spiritus ei Patre esset, et natu raliter in Patris æterna infusus habitaret, procedcre ex Patre non posset. Sed interrogas utrum semper Spiritus ex Patre procedat: semper cum illo, semper es illo, sicut calor ex igne, ita sine intermissione profertur ut egredi sciat, separari nesciat. Nam si non esset Spiritus sancti processio sempiterna, loca lis vider tur esse substantia: si non alter alterum sine permixtione sui penetrat incorporea suæ clari tatis unione, erit confusa divinitas.
同樣：「從父出來的真理的靈」（約翰福音十五章）。這靈若不是出於父，又不是按本性傾注、住在父的永恆之中，就不能從父而出。但你問靈是否總是從父而出：總是與他同在，總是從他而出，正如熱出於火；故此他不間斷地被生發，以致他知道出來，卻不知道分離。因為聖靈的出來若不是永遠的，他的本質就似乎是受地點限制的；若不是這位以自己無形之光輝的聯合貫穿那位、而又不與自己相混，神性就要混淆了。
Likewise: 'The Spirit who proceeds from the Father' (John 15). Unless this Spirit were of the Father, and naturally dwelt infused in the eternity of the Father, He could not proceed from the Father. But you ask whether the Spirit always proceeds from the Father: always with Him, always from Him, just as heat from fire; so He is brought forth without intermission, in such a way that He knows to go forth, but knows not to be separated. For if the procession of the Holy Spirit were not everlasting, His substance would seem to be local; if one does not penetrate the other without commingling of itself, by the incorporeal union of His own brightness, the divinity will be confused.
1:54
Permixtio enim tollit essentiæ triplicis proprietatem, infusio vero mutua distinctam ostendit essentiam, quæ inter sub stantiam et personas media videri potest. Ad sub stantiam pertinet quod subsistit : ad personas perii net, quod proprie sibi unaquaeque subsistit. Discipulos suos Paulus allo uitur dicens: Non subterfugio, quo minus annuntiem vobis omne consilium Dei. Attendite vobis et universo gregi, in quo Spiritus sanctus vos posuit episcopos, regere Ecclesiam Dei, quam acquisivit san guine suo. Quam dilucide personis suis tota Trinitas designatur ! Consilium Dei Patris annuntiat ;
因為相混除去了三重本質的特性，但彼此的傾注顯出了一個分明的本質，這本質可被看為介乎本質與位格之間的中項。屬乎本質的是那存立的；屬乎位格的是那各自為自己所獨有的存立。保羅對他的門徒說：「神的全部旨意，我並沒有退縮不傳給你們。聖靈立你們作全群的監督，你們就當為自己謹慎，也為全群謹慎，牧養神的教會，就是他用自己血所買來的」（使徒行傳二十章）。整個三位一體在各自的位格中是何等清晰地被表明！他宣告父神的旨意；
For commingling takes away the property of the threefold essence, but the mutual infusion shows a distinct essence, which can be seen as a mean between substance and persons. To substance pertains that which subsists; to persons pertains that which each one properly subsists for itself. Paul addresses his disciples, saying: 'I do not shrink from declaring to you all the counsel of God. Take heed to yourselves and to the whole flock, in which the Holy Spirit has placed you as bishops, to rule the Church of God, which He has purchased with His own blood' (Acts 20). How lucidly is the whole Trinity designated in its own persons! He announces the counsel of God the Father;
1:55
episco pos a Spiritu sancto or dinatos esse confirmat ;Deum etiam Christum, cujus san guine Ecclesia sit acqui sita, demonstrat. Ad Romanos etiam Trinitas sub nominum proprietate digeritur. Quod si Spiritus ejus, qwi suscitavit Jesum, habitat in vobis, qui suscitavit Jesum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantemSpiritum ejus in vobis (Rom. VIII). Pater suscitat, Filius suscitatur, et propter inhabi tantem Spiritum resuscitandis mortalium corporibus vita promittitur. Et in consequenti : Vos autem non estis in carne, sed in Spiritu, si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus.
他證實眾監督是被聖靈所設立的；他也顯明基督是神，教會是用他的血所買來的。在羅馬書中，三位一體也照名稱的特性被陳明：「然而叫耶穌從死裡復活者的靈若住在你們心裡，那叫基督耶穌從死裡復活的，也必因住在你們心裡的聖靈，使你們必死的身體又活過來」（羅馬書八章）。父使之復活，子被復活，並且因著內住的靈，必死的身體要被復活而得著生命的應許。接著：「但你們若有神的靈住在心裡，就不屬肉體，乃屬靈了。人若沒有基督的靈，就不是屬基督的。」
he confirms that the bishops have been ordained by the Holy Spirit; he demonstrates also that Christ is God, by whose blood the Church has been purchased. To the Romans also the Trinity is set forth under the propriety of names: 'But if the Spirit of Him who raised up Jesus dwells in you, He who raised up Jesus from the dead will also quicken your mortal bodies, on account of His Spirit dwelling in you' (Romans 8). The Father raises up, the Son is raised up, and on account of the indwelling Spirit, life is promised to the mortal bodies that are to be raised again. And in what follows: 'But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, this one is not His.'
1:56
Dum dicit Spiritum Dei, et in consequente Spiritum Christi, adverte quia hic per sonam Christi sub Dei appellatione designat. Aut si hic Patrem cujus Spiritus sit, sub Dei nuncupatione Significat, ecce hic Spiritus sanctus per unitatem substantiæ,et Patris, et Filii esse Spiritus declaratur, et merito procedere ex utroque dignoscitur, et in vin ulo Trinitatis distinctam habere personam per apicitur, et qui Spiritum sanctum non habet, nec Christum habere monstratur. Deus itaque est Spiritus sanctus, quo negato negatur et Christus qui dixit: Nemo venit ad Patrem nisi per me. Qui Spiritu sancto vacuus est, Cbristi non est, et perdit viam, qua per venitur ad Patrem. CAPUT XI.
當他說「神的靈」，接著又說「基督的靈」，要察看，他在此以「神」的稱呼來表明基督的位格。或者，他若在此以「神」的名稱表明那靈所屬的父——看哪，這裡聖靈藉著本質的合一，被宣告既是父的靈、也是子的靈，並理所當然地被認出是從父子二者而出，並被看出在三位一體的聯結中有分明的位格；那沒有聖靈的人，也被顯明沒有基督。因此，聖靈是神，他若被否認，那說「若不藉著我，沒有人能到父那裡去」的基督也就被否認了。沒有聖靈的人不是屬基督的，並且失去了那通往父的道路。第十一章。
When he says 'the Spirit of God,' and in what follows 'the Spirit of Christ,' observe that here he designates the person of Christ under the appellation of God. Or if here he signifies the Father, whose the Spirit is, under the name of God—behold, here the Holy Spirit, through the unity of substance, is declared to be the Spirit both of the Father and of the Son, and is rightly known to proceed from both, and is perceived to have a distinct person in the bond of the Trinity; and he who does not have the Holy Spirit is shown not to have Christ either. The Holy Spirit, therefore, is God, who being denied, Christ also is denied, who said: 'No one comes to the Father but by me.' He who is void of the Holy Spirit is not of Christ, and loses the way by which one comes to the Father. CHAPTER XI.
1:57
Dei proprium esse ut sanctificet creaturam. Ad Corinthios prima Epistola. Et hæc quidem fuistis, sed abluti estis, sed justificati estis in nomine Domini no stri Jesu CArisii, et in Spiritu Dei nostri (I Cor. VI). Ecce et hic sub Dei nostri, id est sub Patris com memoratione, Spiritus sanctus Corinthiorum fideles Christo coope rante sanctificat.Sanctificare nulla creatura aliam penitus potest. Largitio sanctificationis, munificentia solius est majestatis. Quo loco in nomine Jesu Christi et in Spiritu Dei nostri, tres agnosce personas. Ad Corinthios secunda : Gratia Domini nostri Jesu Christi, et charitas Dei, et communicatio sancti Spiritus sit sem- per cum omnibus vobis (II Cor. uh.).
論成聖受造之物乃是神所獨有的。哥林多前書：「你們中間也有人從前是這樣；但如今你們奉我們主耶穌基督的名，並藉著我們神的靈，已經洗淨、已經稱義了」（哥林多前書六章）。看哪，這裡也在「我們的神」之下，即在記念父之下，聖靈與基督合作，使哥林多的信徒成聖。沒有受造物能徹底使另一受造物成聖。賜下成聖乃是惟獨尊嚴者的厚賜。在這「奉耶穌基督的名，並藉著我們神的靈」之處，要認出三個位格。哥林多後書：「願主耶穌基督的恩典、神的愛、聖靈的交通，常與你們眾人同在」（哥林多後書末章）。
That it is proper to God to sanctify the creature. First Epistle to the Corinthians: 'And such indeed you were; but you are washed, but you are justified in the name of our Lord Jesus Christ, and in the Spirit of our God' (1 Corinthians 6). Behold here too, under 'our God,' that is, under the commemoration of the Father, the Holy Spirit sanctifies the Corinthian faithful, with Christ cooperating. No creature can wholly sanctify another. The bestowal of sanctification is the munificence of majesty alone. In which place, 'in the name of Jesus Christ and in the Spirit of our God,' acknowledge three persons. Second to the Corinthians: 'The grace of our Lord Jesus Christ, and the charity of God, and the communion of the Holy Spirit be always with you all' (2 Corinthians, last chapter).
1:58
Gratia Christi, charitas Dei, communicatio sancti Spiritus, tres per sonas evidenter expressit. Item ad Corinthios se cundo : Qui autem confirmat nos vobiscum in Christo, et qui unxit nos Deus, et qui consignavit nos, et dedit nobis pignus Spiritus in cordibus nostris (II Cor. I). Unde in operibus unitatem individuæ Trinitatis con firmat, et signat nos proprie per Christum, et daturus seipsum, dat jam in praesenti pignus Spiritum san ctum.In terrenis negotiis arrhæ quantitas, contractus illius pro quo intercesserit quædam portio est, pig noris vero ratio, meritum rei pro qua poni videtur, excedit. Hic vero majestati pignus suum quia nescit præferri, necesse est exaequari.
基督的恩典、神的愛、聖靈的交通——他明顯地表明了三個位格。同樣，哥林多後書：「那在基督裡堅固我們和你們，並且膏我們的，就是神；他又印了我們，並賜聖靈在我們心裡作憑據」（哥林多後書一章）。由此他在工作中證實了不可分割之三位一體的合一，並恰當地藉著基督印我們，又將要賜下他自己，如今便已在現今賜下憑據，就是聖靈。在屬地的交易中，定金的數目乃是它所擔保之契約的某一部分；但憑據的道理則超過所為之而擺上之物的價值。然而在此，既然他的憑據不能被置於他的尊嚴之前，就必然要與之相等。
The grace of Christ, the charity of God, the communion of the Holy Spirit—he evidently expressed three persons. Likewise, second to the Corinthians: 'Now He who confirms us with you in Christ, and who has anointed us, is God; who also has sealed us, and given us the pledge of the Spirit in our hearts' (2 Corinthians 1). Whence in the works He confirms the unity of the indivisible Trinity, and seals us properly through Christ, and being about to give Himself, He gives already in the present the pledge, the Holy Spirit. In earthly transactions the amount of an earnest is a certain portion of that contract for which it has stood surety; but the principle of a pledge exceeds the worth of the thing for which it is seen to be deposited. Here, however, since His pledge cannot be set before His majesty, it is necessary that it be made equal.
1:59
Nequsunt enim per fecta transcendi. Pro se crgo Pater Spiritus sancti pignus indulget. Nil itaque in Spiritu sancto semper vel semiplenum super plenum, plenum putetur, quia plenitudini comparatur. Nam qui ad vicem Dei pigno ris loco tribuitur, fas non est, ut aliud quam Dens esse credatur. Item ad Titum : Salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nos abunde per Jesum Christum (Tit. III). Ecce etiam hic sub Trinitate manifeste Pater per Filium abundantiam Spiritus sancti effud t. Et quod maxime advertendum est, ipsi sancto Spiritui poten tiam regenerationis et renovationis ascribit.
因為完全的事物不能被超越。因此父為自己賜下聖靈的憑據。論到聖靈，不可有任何被想為半滿勝於全滿、或僅僅算為全滿的，因為他是與豐滿相比。因為那位被賜下在神的地位上作憑據的——把他信為神以外的任何別的，乃是不合法的。同樣對提多說：「他便藉著重生的洗和聖靈的更新救了我們。聖靈就是神藉著耶穌基督我們的救主厚厚澆灌在我們身上的」（提多書三章）。看哪，這裡也在三位一體之下，父明顯地藉著子澆灌出聖靈的豐盛。尤其當察看的是，他將重生和更新的權能歸給聖靈自己。
For things perfect cannot be transcended. Therefore the Father grants the pledge of the Holy Spirit for Himself. Let nothing in the Holy Spirit ever be thought half-full above full, or full, because He is compared to fullness. For He who is bestowed in the place of God as a pledge—it is not lawful that He be believed to be anything other than God. Likewise to Titus: 'He saved us by the washing of regeneration and renewal of the Holy Spirit, whom He poured out upon us abundantly through Jesus Christ' (Titus 3). Behold here too, under the Trinity, the Father manifestly poured out the abundance of the Holy Spirit through the Son. And what is especially to be observed, he ascribes to the Holy Spirit Himself the power of regeneration and renewal.
1:60
Petrus quoque in Epistola sua insuperabilem personis expli cat Trinitatem dicens : Secundum præscientiam Dei Patris et sanctificationem Spiritus, in obedientiam, et aspersionem sanguinis Jesu Christi, gratia vobis et pax multiplicetur (7 Petr. I). In præscientia Pater, et in sanctificatione Spiritus, in aspersione sanguinis, Christus ostenditur. CAPUT XII. Localem non esse Spiritum sanctum. Deum Spiritum sanctum ex suis virtutibus et ope ribus demonstremus. Omnis creatura sicut temporum initiis subjacet, ita localis esse certis spatiis et flnihus circumscripta cognoscitur. Spiritus sanctus nullis terminis tanquam factura concluditur;
彼得也在他的書信中按位格陳明那不可超越的三位一體，說：「就是照父神的先見被揀選，藉著聖靈得成聖潔，以致順服耶穌基督，又蒙他血所灑的人。願恩惠、平安多多地加給你們」（彼得前書一章）。在先見中是父，在成聖中是靈，在血的灑潑中顯出基督。第十二章。論聖靈不受地點限制。讓我們從聖靈的權能和工作證明他是神。凡受造之物，正如它受時間之開端的支配，照樣也被認出是受地點限制的，被某些空間和界限所圈住。聖靈卻不像受造物那樣被任何界限所圈住；
Peter also in his Epistle sets forth the unsurpassable Trinity in its persons, saying: 'According to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: grace to you and peace be multiplied' (1 Peter 1). In foreknowledge the Father, and in sanctification the Spirit, in the sprinkling of blood Christ is shown. CHAPTER XII. That the Holy Spirit is not local. Let us demonstrate that the Holy Spirit is God from His powers and works. Every creature, just as it is subject to beginnings of time, so is known to be local, circumscribed by certain spaces and bounds. The Holy Spirit is enclosed by no limits as though a created thing;
1:61
Deus necesse est, pro ipsa libertate diffusæmajestatis habeatur. Domini Salvatoris ad apostolos vox est: Dabit vobis Pater, inquit, Spiritum veritatis, qui vobiscum sit in æternum. Si localis est, et perpetuo in illis manebat, utique alibi esse non poterat. Videamus si ejus natura localibus sit determinanda limitibus. Ait apostolis Dominus : Accipietis virtutem Spiritus sancti superve nientis in vos, et eritis mihi testes in Jerusalem, et in omni Judæa, et Samaria. et usque ad ultimum terræ (Act. I).
基於他那擴散之尊嚴的自由本身，他必然當被認為是神。主救主對使徒的話是：他說「父要將真理的靈賜給你們，他要與你們永遠同在。」他若是受地點限制的，又永遠住在他們裡面，他就斷不能在別處。讓我們看他的本性是否要被地方的界限所限定。主對使徒說：「但聖靈降臨在你們身上，你們就必得著能力，並要在耶路撒冷、猶太全地，和撒瑪利亞，直到地極，作我的見證」（使徒行傳一章）。
He must necessarily be held to be God, by reason of that very freedom of His diffused majesty. The Lord Saviour's word to the apostles is: 'The Father,' He says, 'will give you the Spirit of truth, who shall be with you forever.' If He is local, and was abiding perpetually in them, surely He could not be elsewhere. Let us see whether His nature is to be determined by local limits. The Lord says to the apostles: 'You shall receive the power of the Holy Spirit coming upon you, and you shall be my witnesses in Jerusalem, and in all Judea, and Samaria, and even to the ends of the earth' (Acts 1).
1:62
Post cujus ascensionem venit Spiritus sanctus super eos, et apparuerunt illis dispartitæ linguæ tan quam ignis, seditque supra singulos eorum.Videamus qnare primitus diversarum donantur linguarum be medictiones, nimirum ut idonei efficerentur fidelium cruditione populorum. Qui vero in singulos sedisse memoratur, id causæ est ut intelligatur per plures non fuisse divisus, mansisse in singulis totus, sed sicut Geri ignibus mos est, hanc enim ut novimus habet naturam ignis accensus, ut quanti ad cum,quanti ad crinem purpurei splendoris aspexerint, tantis usum suælucis impartiat, tantis ministerium sui muneris tribuat, et nihilominus in sui integritate permaneat :
主升天之後，聖靈降在他們身上，又有舌頭如火焰顯現出來，分開落在他們各人身上。讓我們看為何首先賜下各種言語的恩賜——無疑是為使他們得以勝任、能教導眾信徒之民。但記著它落在各人身上——其緣由乃是要使人明白，他並非在眾人中被分割，而是在各人身上完整存留；卻是如火的常例，因為據我們所知，燃著之火的性情乃是：無論多少人仰望它，無論多少人仰望它那紫色光輝的火舌，它都將自己之光的功用分給這許多人，將自己恩賜的服事賜給這許多人，而仍然保持自己的完整：
After His ascension the Holy Spirit came upon them, and there appeared to them divided tongues as of fire, and it sat upon each one of them. Let us see why first the blessings of diverse tongues are bestowed—doubtless so that they might be made fit for the instruction of the faithful peoples. But that it is recorded to have sat upon each one—the reason for this is that it may be understood that He was not divided among the many, but remained whole in each one; but, as is the custom with fires, for this is the nature, as we know, of kindled fire, that to as many as look upon it, to as many as look upon the lock of its purple splendour, to so many it imparts the use of its own light, to so many it grants the ministry of its own gift, and none the less remains in its own integrity:
1:63
Ita sancti Spiritus virtus quantumlibet effluat, quan tumlibet in plurimos gratia divinæ largitatis exube ret, sicut nullam prohatur recipere mensuram, ita nullam sensit expensam. Adverte Deum ex operum dignitate. Apostoli pleni Spiritu sancto per omnem mundum thesauros salutis erogaturi, coeleste hoc munus in se circumferunt, in alios inanibus impositis transferunt. Accipientibus sine damno datur largien tis. Credentibus totus tradilur, et totus a tradentibus possidetur, infusione ejus universus orb s impletur, sine attentione dilatatur, sine divisione dispergitur.
照樣，聖靈的權能無論流出多少，無論神聖厚賜的恩典向極多人洋溢多少，正如它被證實不領受任何限量，照樣它也未覺有任何耗費。要從神工作的尊貴認識神。使徒滿有聖靈，將要在全世界分施救恩的珍寶，他們把這屬天的恩賜帶在自己身上，又藉著空手的按立把它傳給別人。對領受的人，這恩賜被賜下，於賜者卻無損失。對相信的人，他被完整地交付，又被那些交付者完整地擁有；藉著他的傾注，全世界得以充滿；他被擴展而無耗損，被分散而不分割。
so the power of the Holy Spirit, however much it flows forth, however much the grace of divine bounty overflows upon very many, just as it is proved to receive no measure, so it has felt no expenditure. Observe God from the dignity of His works. The apostles, full of the Holy Spirit, about to dispense throughout the whole world the treasures of salvation, carry about this heavenly gift in themselves, and transfer it to others by the laying on of empty hands. To those who receive it, it is given without loss to the giver. To those who believe it is delivered whole, and whole is possessed by those who deliver it; by His infusion the whole world is filled; without straining He is dilated, without division He is dispersed.
1:64
In illa specialiter sacratissima regenerationis Docte ab Oriente in Occidentem, a solis ortu usque ad occa sum, ab aquilone et mari, ubique idem Spiritus, unus et plenus operatur, per omnia praesens est, invoca- tione creditur, benedictione sentitur, innumeræ mul titudines uno baptismo diluuntur et, ut dixit Aposto- IUI, uno Spiritu potantur, in unum adoptanlis gremium renascuntur. Et ideo dixit Deus : In diebus illis effun dam deSpiritu meo super omnem carnem. Adverte quod dixit: effundam de Spiritu meo, et non dixit: effundam Spiritum meum, id est tantum de eo quantum possit mundus accipere dispensando.
尤其在重生那至聖的教導中，從東到西，從日出之地到日落之處，從北方和海，處處有同一的靈，一位且豐滿，運行著；他藉著萬有臨在；藉著呼求他被相信，藉著祝福他被感知；無數的群眾藉著一個浸被洗淨，並如使徒所說，被叫飲於一位靈，並重生入那收養者的一個懷抱中。因此神說：「在那些日子，我要將我的靈澆灌凡有血氣的。」要察看他所說的：「我要澆灌出我的靈」，他並沒有說「我要澆灌我的靈」——意即只澆灌出世界在分施中所能領受的那麼多。
In that especially most sacred teaching of regeneration, from the East to the West, from the rising of the sun to its setting, from the north and the sea, everywhere the same Spirit, one and full, works; He is present through all things; by invocation He is believed, by blessing He is felt; innumerable multitudes are washed by one baptism, and, as the Apostle said, are made to drink of one Spirit, and are reborn into the one bosom of Him who adopts. And therefore God said: 'In those days I will pour out of my Spirit upon all flesh.' Observe what He said: 'I will pour out of my Spirit,' and He did not say: 'I will pour out my Spirit'—that is, only so much of Him as the world is able to receive in the dispensing.
1:65
Vides quod a Patre egreditur, nec tamen a Patre separatur, emittitur, et non amittitur, effunditur et retinetur, et in eo quod effundi legitur, magnitudo plenitudiuis declara- tur. Liber Geneseos sacri voluminis testatur exordio: Spiritus autem Domini ferebatur super aquas, ferebatur, inquit, super aquas (Gen. I) ; sermo ipse abundantiam universa complentis, et eminentiam videtur assignare dominantis. Propriam quoque hanc ejus magnificen tiam, nullis locorum spatiis circumscriptam pari at testatione concelebrat dicens : Quo ibo a spiritu tuo (Psal.
你看，祂從父發出，卻不與父分離；祂被差遣，卻不喪失；祂被傾倒，卻仍被持守；而在那被記載為傾倒之事中，正顯明了祂豐滿的偉大。聖卷的開端《創世記》作見證說：「神的靈運行在水面上」；經上說，「運行在水面上」（創一）。這句話本身似乎既賦予那充滿萬有者的豐盈，又賦予那掌權者的崇高。聖經以同樣的見證頌揚祂這不受任何空間所限的獨特威嚴，說：「我往哪裡去躲避你的靈？」（詩一三八）。
You see that He proceeds from the Father, and yet is not separated from the Father; He is sent forth and is not lost; He is poured out and yet is retained; and in that very thing which is read of as His being poured out, the greatness of His fullness is declared. The Book of Genesis bears witness at the very beginning of the sacred volume: 'And the Spirit of the Lord was borne over the waters'; 'was borne,' it says, 'over the waters' (Gen. 1). That very expression seems to assign both the abundance of one who fills all things and the eminence of one who rules over them. With like attestation Scripture also celebrates this proper magnificence of His, circumscribed by no spaces of place, saying: 'Whither shall I go from thy spirit?' (Ps. 138).
1:66
CXXXVIII), hoc est ubi me abscondam a con spectu ejus, quem præsto esse per omnia, id est intra extraque non ambigo, cujus oculum abyssos pene trantem, intra secreta mei pectoris reformido, cujus præsentiæ universa quæ condidit subjacere coguosco? De quo quia ignis consumens est, dictum evidenter intellige, nec est qui se abscondat a calore ejus (Psal. XVIII). Cujus ineffabilis magnitudo profunda iufero- ruM, diffusa fluctuum, extenta terrarum, excelsa cœ lorum intrat, implet, excedit. Mitti a Patre et Filio dicitur,et de ipsorum substantia procedere, et unum cum eis opus agere dignoscitur, et propterea Filius de eo dicit: Paracletus qui a Patre procedit (Joan. xv).
（詩一三八），就是說，我往哪裡去躲避祂的面呢？這位我深信無疑藉著萬有顯為臨在的，即在內在外都臨在的；祂那洞穿深淵的眼目，我在自己胸懷的隱密處戰兢敬畏；我承認祂所造的萬有都伏在祂的同在之下。要清楚明白論到祂所說的，因祂是烈火，且「沒有人能躲避祂的熱氣」（詩十八）。祂那不可言喻的偉大進入、充滿並超越陰間的深處、波濤的廣闊、大地的延展、諸天的高處。祂被稱為由父與子所差遣，並被認知為從他們的本質發出，與他們同作一工；因此子論到祂說：「那從父出來的保惠師」（約十五）。
(Ps. 138), that is, where shall I hide myself from the sight of Him whom I do not doubt to be present through all things, that is, both within and without; whose eye, penetrating the depths, I dread within the secrets of my breast; to whose presence I acknowledge that all things which He created are subject? Understand clearly what is said of Him, since He is a consuming fire, and 'there is none that can hide himself from his heat' (Ps. 18). His ineffable greatness enters, fills, and surpasses the deep places of the lower regions, the diffused expanse of the waves, the spread of the lands, the heights of the heavens. He is said to be sent by the Father and the Son, and is recognized to proceed from their substance, and to work one work with them; and therefore the Son says of Him: 'The Paraclete who proceeds from the Father' (John 15).
1:67
Non dixit qui a Patre creatus est, sed a Patre procedit, id est de paternae societate potentiæ,et de proprietate naturæ. Sed ex ipso sermone, cum dicatur a Patre procedere, ostenditur cum Patre initium non habere. Qn d eat amem, quod ex Deo Patre nasci Filius dici- tur, et Spiritus sanctus procedere significatur? Si rc quiras quid inter nascentem et procedentem distet, evidenter hoc interest, quia iste ex uno nascitur, ille ex utroque progreditur. Quia ergo Spiritus sanctus a Patre procedit, tria in eo privilegia deitatis osten dit, id est ut in persona sua subsistere, et sine ullo temporis spatio permanere, et omnino ex substantia Patris probetur existere.
祂沒有說「那由父所造的」，乃說「那從父出來的」，就是從父權能的交通，並從祂本性的特質出來。然而正從這句話，當說祂從父出來時，便顯明祂與父並無起始之別。那麼，說子由父神而生，而聖靈被指為發出，這之間有何分別呢？你若問那受生者與那發出者有何區別，分別顯然如此：一位是從一而生，另一位是從二者而出。所以，因聖靈從父發出，便在自己身上顯出神性的三項特權，就是：祂被證明在自己的位格中自存，毫無時間間隔地長存，並且完全是從父的本質而存在。
He did not say 'who is created by the Father,' but 'proceeds from the Father,' that is, from the fellowship of the paternal power and from the property of His nature. But from this very expression, when He is said to proceed from the Father, it is shown that He does not have a beginning together with the Father. What then is the difference, that the Son is said to be born of God the Father, and the Holy Spirit is signified to proceed? If you ask what distinguishes the one being born from the one proceeding, the difference is plainly this: that the one is born of one, the other goes forth from both. Therefore, because the Holy Spirit proceeds from the Father, He displays in Himself three prerogatives of deity, namely, that He is proved to subsist in His own person, to remain without any interval of time, and altogether to exist from the substance of the Father.
1:68
Dum ergo procedere com memoratur, ipsa proprietate sermonis, nullis tempo rum legibus circumscribi, sed initio et fine carere c gnoscitur. Et quia legimus : Ego sum qui sum, et, q ui est misit me (Exod. III). Hoc similiter indicat et procedit. Esse enim et procedere, unius sempiterni- tatis expressio. Ergo ipsa processio, nec prima nec extrema contingens, nulli vel principio intelligitur subjacere vel termino. Non ergo ideo localem e se credimus, quia mitti eum a Patre ex lectione perce- pimus, nam et de Patre et Filio legimus, quod velut quodam motu descendant ac ve niant. Videamus ubi. Ego (inquit) et Pater veniemus, et mansionem apud eum faciemus (Joan. XIV).
所以，當說祂發出時，正按這詞語的特性，祂被認知為不受任何時間律例所限，乃是無始無終的。因我們讀到：「我是自有永有的」，又「那自有者差遣了我」（出三）。「發出」也照樣指明同樣的事。因為「存在」與「發出」乃是同一永恆的表達。所以這發出本身，既不觸及起點也不觸及終點，便被理解為不受任何起始或終局所轄。我們並不因從經文領會祂由父所差遣，就信祂是有地點的；因我們也讀到論父與子，說他們彷彿以某種運動下來並前來。讓我們看是往哪裡。祂說：「我與父要來，並要在他那裡同住」（約十四）。
Therefore, when He is said to proceed, by the very property of the word He is recognized to be circumscribed by no laws of time, but to be without beginning and end. And since we read: 'I am that I am,' and 'He who is hath sent me' (Exod. 3), 'proceeds' likewise indicates the same. For 'to be' and 'to proceed' are the expression of one same eternity. Therefore that very procession, touching neither a first nor a last point, is understood to be subject to no beginning or end. We do not, then, on that account believe Him to be local, because we have learned from the reading that He is sent by the Father; for we also read of the Father and the Son that as by a certain movement they descend and come. Let us see where. 'I,' He says, 'and the Father will come, and will make our abode with him' (John 14).
1:69
Et iterum, eum gigantes in cœlum molirentur turrim erigere, Patris persona loquitur : Venite et confundamus linguas eorum (Gcn. XI). Hic ergo per verborum nostrorum sonos, sensi bus nostris rerum efficientia demonstratur. Cæterum localem motum virtus divina non patitur, quae nec ex cursu agente advenit, nec recursu labente discedit. Qui cum excedit omnia, quo recedit? De Spiritu sancto didicimus lectione : Ecclesia autem pacem ha bebat per totam Judæam ambulans in timore Domini, et consolatione Spiritus sancti replebatur (Act. IX).
又有，當那些巨人正力圖建塔升入天時，父的位格說話：「來罷，我們要混亂他們的口音」（創十一）。所以在此，藉著我們言語的聲音，事物的成就向我們的感官顯明。然而神聖的能力並不經歷地點的移動，祂既不藉前進的行程而來，也不藉退去的滑離而去。那超越萬有者，能退往何處呢？論到聖靈，我們從經文學到：「於是教會遍及全猶太地都得平安，在主的敬畏中行事，並被聖靈的安慰充滿」（徒九）。
And again, when the giants were striving to raise a tower into heaven, the person of the Father speaks: 'Come, and let us confound their tongues' (Gen. 11). Here, then, through the sounds of our words the effecting of things is shown to our senses. But the divine power does not undergo local motion, which neither comes by an advancing course nor departs by a slipping retreat. He who surpasses all things, whither does He withdraw? Of the Holy Spirit we have learned from the reading: 'And the Church had peace throughout all Judea, walking in the fear of the Lord, and was filled with the consolation of the Holy Spirit' (Acts 9).
1:70
Et quomodo inter h æc eum localem quisquam præsumit asserere creaturam, qui infinitæmultitudinis implere probatur Ecclesiam , ut et ad ipsum pertinere mani festum sit quod Apostolus dicit: Pater misericordiarum et Deus totius consolationis (1 Cor. I) ? Habemus in psalmo : Fluminis impetus lætificat civitatem Dei (Psal. XLV). Quis est iste fluminis impetus, nisi ille nimirum de quo dicit Dominus per Joannem : Qui credit in me, flumina de ventre ejus fluent aquæ vivæ? Hoc dixit Do minus Jesus de Spiritu quem accepturi erant credentes in eum (Joan. I). Vide magnificentiam majestatis.
祂既被證明充滿那無數眾多的教會，怎能有人擅自斷言祂是有地點的受造之物呢？以致使徒所說的話顯然與祂有關：「憐憫的父和賜各樣安慰的神」（林後一）？我們在詩篇中有：「有一道河，這河的分汊使神的城歡喜」（詩四五）。這河的分汊是甚麼呢？豈不正是主藉約翰所論的：「信入我的，從他腹中要流出活水的江河」？這是主耶穌指著信入祂之人所要受的那靈說的（約七）。看哪，祂威嚴的浩大。
And how does anyone presume to assert Him a local creature, who is proved to fill the Church of an infinite multitude, so that it is even manifest that what the Apostle says pertains to Him: 'The Father of mercies and the God of all consolation' (1 Cor. 1, i.e. 2 Cor. 1)? We have in the psalm: 'The stream of the river maketh glad the city of God' (Ps. 45). What is this stream of the river, but surely that of which the Lord says through John: 'He that believeth in me, out of his belly shall flow rivers of living water'? This the Lord Jesus said of the Spirit whom they that believed in Him should receive (John 1, i.e. 7). Behold the magnificence of His majesty.
1:71
Sic in terris tribuitur Ecclesiæ Dei, ut tamen in cœ lis lætificet civitatem Dei, id est regnorum cœlestium cives, supernae militiæ populos, principatus, potesta- tes ac dominationes, ineffabilibus gaudiis pro con scientia aeternae beatitudinis irrigat, et ubertate læti tiæ exundantius inebriat, concentum coeli in exsul tatione torrente suae sanctificationis exsuscitat. Si hæc tanta per aliquam creaturam donari opineris, divinae Potentiæproprium nihil relinquis. Si hæc (inquam) per aliquam existimas creaturam, in ange lorum et archangelorum tendis injuriam , quibus tanta et talia tribui per conservi æstimas largitio nem. CAPUT PRIMUM.
祂在地上賜給神的教會，卻仍在天上使神的城歡喜，就是天國的居民、天軍的眾族、執政的、掌權的並主治的；祂以不可言喻的喜樂澆灌他們，使他們因永福的覺悟得著，更滿溢地以歡樂的豐盈使他們陶醉，並在祂成聖那湧流的洪流中於歡騰裡激起諸天的和諧。你若以為這等大事是藉某受造之物所賜，就毫不留下任何屬乎神聖能力之物。我說，你若以為這些是藉某受造之物，就傾向於虧負天使和天使長，因你估計這等如此偉大之事是藉一個同作僕人者的施與所賜。第一章。
So He is bestowed on the Church of God upon earth, so that nevertheless in the heavens He may make glad the city of God, that is, the citizens of the heavenly kingdoms, the peoples of the celestial host, the principalities, powers, and dominions; He waters them with unspeakable joys for the sake of the consciousness of eternal blessedness, and inebriates them more abundantly with the richness of gladness, and arouses the harmony of heaven in the surging torrent of His sanctification in exultation. If you suppose that such great things are bestowed through some creature, you leave nothing proper to the divine Power. If, I say, you reckon these things to be through some creature, you tend toward injury to the angels and archangels, to whom you estimate that such and so great things are granted through the bounty of a fellow-servant. CHAPTER ONE.
1:72
Quia nulla creatura rotionalis cognata' creaturæ possit infundi. Legimus de proflua effusione Spiritus sancti : Je sus autem plenus Spiritu sancto regreuus est a Jor dane. Quis ergo nisi qui ejusdem esset plenitudinis, implentem omnia possit implere. De apostolis refert sermo divinus : Et repleti sunt omnes Spiritu sancto. Et loquebantur verbum Dei cum fiducia. Et paulo post: Quoniam et in nationes integras implere pro hibetur, et inexhaustus atque in se plenus permanere dignosc tur. Si creatus est Spiritus, de quo unquam angelo vel archangelo lectum est, quod se cuiquam animx intrinsecus susceptus infuderit?
凡有理性的受造之物都不能被注入與之同類的受造之物。我們讀到關於聖靈那湧流的傾倒：「耶穌被聖靈充滿，從約但河回來」（路四）。那麼，除了那與祂有同樣豐滿者，誰能充滿那充滿萬有者呢？論到使徒，神聖的話記載說：「他們就都被聖靈充滿，放膽講說神的話。」其後不久又說：因祂沒有被禁止連整個民族都充滿，並被認知為自己裡面無窮無盡且滿足。聖靈若是受造的，曾有哪位天使或天使長被記載說，他被接納於內，將自己注入某人的魂裡呢？
That no rational creature can be infused into a kindred creature. We read concerning the flowing outpouring of the Holy Spirit: 'And Jesus, full of the Holy Spirit, returned from the Jordan.' Who therefore, except one who is of the same fullness, could fill Him who fills all things? Of the apostles the divine word relates: 'And they were all filled with the Holy Spirit. And they spoke the word of God with boldness.' And a little after: For He is forbidden to fill even whole nations, and is recognized to remain inexhaustible and full in Himself. If the Spirit were created, of what angel or archangel was it ever read that, received within, he infused himself into anyone's soul?
1:73
Die mihi, si unquam ex creaturis ullam legeris potestatem atque virtutem, quæ multa simul impleat atque possideat, et quod magis est, indiminuta atque divisa perma neat. Impossibile est, ut spiritualis ac rationabilis creatura, cognatæ sibi naturae unquam valeat in fandi. Itaque res materialis materialem nescit pene trare substantiam. Solus Deus in quo intelligitur et Spiritus sanctus, simplex, subtilis, purus, in factu ram vel angelicam, vel bumanam virtute incorporeæ divinitatis illabitur, quæ sola sni operis penetratrix, oeculta humani cordis ingreditur. Quælibet autem creatura coelestis, in tantum infundere vel implere hominem non potest, ut abdita cogitationis humanæ scire possit.
請告訴我，你是否曾在受造之物中讀到任何能力與德能，能同時充滿並擁有許多事物，更甚者，仍保持不減不分？凡屬靈、有理性的受造之物，絕不可能被注入與自己同類的本性。因此物質之物不能滲透物質的本質。惟有神，其中也包含聖靈，是單純、精微、純潔的，藉著無形之神性的能力進入所造之物——無論是天使的還是人的；惟有祂，自己工作的洞穿者，進入人心的隱密處。然而任何屬天的受造之物，都不能注入或充滿一個人，達到能知曉人思想隱密之事的地步。
Tell me, if you have ever read of any power and virtue among creatures which fills and possesses many things at once, and what is more, remains undiminished and undivided. It is impossible for a spiritual and rational creature ever to be able to be infused into a nature kindred to itself. And so a material thing knows not how to penetrate a material substance. God alone, in whom the Holy Spirit also is understood, simple, subtle, pure, glides into the made thing—whether angelic or human—by the power of incorporeal divinity; He alone, the penetrator of His own work, enters the hidden things of the human heart. But any celestial creature whatsoever cannot infuse itself into or fill a man to such a degree as to be able to know the hidden things of human thought.
1:74
Et ideo de solo Deo legimus : Qui solus nosti corda hominum (Prov. VI). Et iterum : Ipsa enim novit occulta cognoscere, et hoc si divinitatis est proprium, quanto magis scrutari profunda Dei summi in persona Spiritus sancti, majestatis insigne est: Auctori tantum debetur hoc privilegium, ut con scientiam po sit intrare secretam. Anima vero ani mæ, aut angelus angelo conjungi potest, infundi non potest, quia hujusmodi creaturarum, genera tantum Spiritus sancti, id est solius Dei capacia sunt, quia liguli sui vasa sunt, ab illo solo impleri possunt, a quo de nihilo facta sunt, et sine quo vacua esse sen tiuntur.
因此惟獨論到神，我們讀到：「惟有你知道人的心」（王上八）。又說：「因惟有祂知道辨明隱密之事」；這若是神性所特有的，那麼在聖靈的位格中探察至高神深奧之事，豈不更是威嚴的標記？惟有那創始者配得這特權，就是祂能進入隱密的良心。然而魂可與魂相連，或天使可與天使相連，卻不能被注入；因這等受造之物，惟有聖靈，就是惟有神，才有那容量；因它們是自己窯匠的器皿，惟有那從無中造它們者，且離了祂便覺自己空虛者，才能充滿它們。
And therefore of God alone we read: 'Thou alone knowest the hearts of men' (Prov. 6, i.e. 1 Kings 8). And again: 'For He alone knows how to discern hidden things'; and if this is proper to divinity, how much more is it a mark of majesty to search the deep things of the most high God in the person of the Holy Spirit? To the Author alone is owed this prerogative, that He should be able to enter the secret conscience. But soul can be joined to soul, or angel to angel; it cannot be infused, because of such kinds of creatures only the Holy Spirit, that is, God alone, has the capacity; for they are vessels of their own Potter, and can be filled only by Him by whom they were made out of nothing, and without whom they feel themselves to be empty.