1:319
Mandatum autem etsi non putatur lex esse, tamen quod a domino seruo dicitur et decernitur, legis est ratio, ut quod uelit eligat, aut seruare ut amicus et fidelis, aut contemnere ut seruus sub lege subiectus. Unde et saluator apostolis mandatum dabat, ut amicis et fidelibus, quod et Adae patri nostro, antequam peccaret, similiter dederat; post peccatum autem non iam mandatum societatis et propinquitatis ac dilectionis erat et fraternitatis, sed timendae seueritatis iudicium decernebat, in contemnendis legis sententiis scilicet, ut etiam ait Moses: Maledictus omnis qui-in legitimis non permanserit libri huius.
至於那誡命，雖不算為律法，然而因為它是主向僕人所說、所頒定的，便具有律法的性質，使人可以揀選主所願意的——或像朋友和忠信者那樣遵守，或像律法之下受制的奴僕那樣輕忽。因此救主也將誡命賜給使徒，視他們為朋友與忠信者，正如祂在我們的始祖亞當未犯罪之前同樣賜給他的；但在犯罪之後，那便不再是相交、親密、慈愛與弟兄之情的誡命，而是判定那當懼怕之嚴厲的審判——就是針對那些輕忽律法判語的人，正如摩西所說：「凡不持守這書上律例的，必受咒詛。」
As for the commandment, even though it is not reckoned to be a law, yet because it is spoken and decreed by the Lord to His servant, it has the character of a law, so that one may choose what He wills—either to keep it as a friend and faithful servant, or to despise it as a slave subject under the law. Hence the Saviour also gave a commandment to the apostles, as to friends and faithful ones, the very thing He had likewise given to Adam our father before he sinned; but after the sin, it was no longer a commandment of fellowship and kinship and love and brotherhood, but it decreed the judgment of a severity to be feared—namely, in the case of those who despise the sentences of the law, as Moses also says: 'Cursed is everyone who does not abide in the ordinances of this book.'
1:320
IdeQ et saluator quae in lege dicta fuerant admonebat, et quae ante legem data fuerant sub illis beatissimis conprobabat, ut suam doctrinam illorum priorum coniungeret, multorumque ita credentium et circumcisorum pariter copularet et naturalium itidem, id est gentium credentium sociaret, ac nolentium Iudaeorum aliorumque incredulitatem, et imperitiam coniunctam utrorumque, condemnaret.
因此救主也提醒律法中所說的話，並嘉許在那些至福之人手下、律法之前所頒賜的，好叫祂能將自己的教訓與那些先前之人的教訓聯合起來，從而同樣聯結那許多如此相信並受了割禮的人，也照樣聯合那些屬本性的人——就是相信的外邦人——並定那些不肯信的猶太人和其他人的不信，以及二者相連的無知之罪。
For this reason the Saviour also admonished what had been spoken in the Law, and approved what had been given before the Law under those most blessed men, so that He might join His own teaching to that of those former ones, and thus equally unite the many who thus believed and were circumcised, and likewise associate the natural ones—that is, the believing Gentiles—and condemn the unbelief of the unwilling Jews and others, together with the joined ignorance of both.