← 回書卷目次 · 拉丁教父 › 論集
普里西利安
論集 第 1 章
拉丁文原文．37 節．部分字詞可點開查義
1:1
Multis occupatus necessitatibus litteris tuis tardius respondi, carissime. Postulaueras enim, ut contra haereticorum uersutam fallaciam firmissimum aliquod propugnaculum in diuinis scripturis sagaci indagine reperirem, quod non tam prolixum uel fastidiosum esset quam concinnum ac uenustum existeret, per quod uelocius eorum prosterneretur inpudentia, qui obiecta sibi uerissima testimonia in suum prauissimum sensum ea interpretari nituntur aut certe negent haec esse scripta.
至親的，我因有許多事務纏身，回覆你的信頗為遲延。原來你曾請求我，為要對抗異端者狡猾的詭詐，憑著敏銳的探究，在神聖的聖經中尋出某種最堅固的堡壘——這堡壘不在乎冗長或令人厭煩，倒要顯得精巧而優美——藉此可以更迅速地擊倒那些人的無恥；他們竭力把那些針對自己提出的、最真確的見證，按自己最乖謬的意思去解釋，或竟乾脆否認這些話是經上所記的。
Occupied with many obligations, I have answered your letter rather tardily, dearest one. For you had asked that, against the cunning deceit of the heretics, I should by keen investigation discover in the divine Scriptures some most firm bulwark — one that would be not so much prolix or tedious as it would be elegant and graceful — by which the more swiftly might be overthrown the impudence of those who strive to interpret in their own most perverse sense the truest testimonies brought against them, or else outright deny that these things are written.
1:2
Ideoque contra eos tale aliquid excogitandum esse dicis, quod non uersuta oratoris eloquentia turgescat uel lubricis dialecticae syllogismis inuoluatur, nam haec quibusdam maxima solent esse perfugia, sed tale sit uis, quod mera ueritate effulgeat atque mira constet scripturarum auctoritate, Illa uero uitari debere quae sunt spiritali et innocuae fidei Christianae contraria atque inimica, quippe quae mundi existens sapientia ab apostolo sit stultitia nuncupata.
因此你說，必須設計出某種針對他們的東西——這東西不憑演說家狡詐的辯才而誇張，也不纏繞於辯證法滑溜的三段論中（因為這些往往是某些人最大的庇護所），倒要照所需要的：要憑純全的真理發光，並立基於聖經奇妙的權威之上。至於那些與基督徒屬靈而無害之信德相違背、為敵的東西，則當避免，因為那既是這世界的智慧，就被使徒稱為愚拙。
And therefore you say that something of this kind must be devised against them — something which does not swell with the crafty eloquence of an orator nor become entangled in the slippery syllogisms of dialectic (for these are wont to be the chief refuges of certain men), but rather such as is required: something that shines forth with pure truth and rests upon the marvellous authority of the Scriptures. But those things ought to be avoided which are contrary and hostile to the spiritual and harmless faith of the Christian, since that, being the wisdom of this world, was by the Apostle called foolishness.
1:3
Haec te saepissime audiens et alia his similia mihi scribente e re mihi uisum est ipsas scripturas in medio positas idest quattuordecim epistulas beatissimi Pauli apostoli in earum textu sensus testimoniorum distinguere ipsisque testimoniis numeros ordinare, quosque numeros unicuique epistularum ab uno incipiens usque in finem quantitatis suae modum sequaciter atramento supernotare. Praeterea ex ipsis testimoniis quaedam uerba decerpens canones iisdem concinnaui saporibus ipsorum testimoniorum constantes. Quibus canonibus epistularum titulos et ipsorum testimoniorum numeros subteradnotaui,, ut ubi uel quotum quaeres testimonium, per eundem canonem cui haec subdita sunt facillime reperias.
我既屢屢從你聽見這些話以及類似的話，照你寫給我的，我便覺得合宜：將聖經本身擺在中間——就是那最有福的使徒保羅的十四封書信——在其經文中辨別出諸見證的意義，並給這些見證編上號碼，又把這些號碼從一開始，順序直到本書信的篇幅末了，用墨在每封書信上方標注。此外，我從這些見證中摘取某些字句，編成與這些見證之意味相符的準則（canon）。在這些準則之下，我又注上各書信的標題與那些見證的號碼，以致你無論在何處、要尋找第幾個見證，都能藉著這些所附屬的同一準則，極容易地找著。
Hearing these things very often from you, and other things like them, as you wrote to me, it seemed to me fitting, the very Scriptures being set before us — that is, the fourteen epistles of the most blessed Apostle Paul — to distinguish in their text the senses of the testimonies, and to assign numbers to these very testimonies, and these numbers, beginning from one and following on to the end of its own extent, to write above in ink upon each of the epistles. Moreover, plucking certain words from these very testimonies, I composed canons consisting of the very flavours of those testimonies. To which canons I added below the titles of the epistles and the numbers of those testimonies, so that wherever, or whatever number, you should seek a testimony, you might most easily find it by means of the same canon under which these are placed.
1:4
Ipsi autem canones proprios habent numeros mineo descriptos idest in quattuordecim epistulas canones nonaginta; quosque numeros in omnem textum scripturae conuenientibus sibi testimoniis supernotatos inuenies illic uidelicet, unde unicuique canoni pauca uerba necessaria esse uidentur. Cur autem non omne testimonium possideat canon, sollerti studio animaduerte, quia eadem testimonia ex multis uersibus constant, canones autem ex paucis uerbis eo quod semper ad respondendum pauca uerba proferantur. Ideoque euenit, ut aliquorum testimoniorum principia tantum cum canone cui subdita sunt conueniant, aliorum autem medietas, nonnullorum uero finis, plerumque totum.
再者，這些準則本身有它們自己的號碼，用紅鉛（朱砂）寫成——就是說，為這十四封書信共有九十條準則；這些號碼你會看見在全部聖經的經文之上，標注在與它們相合的見證上，就是在那些對各條準則似乎只需要少數字句的地方。至於為何一條準則不包含每一個見證，當以勤勉的心思去留意：這是因為這些見證乃由許多節經文構成，而準則卻由少數字句構成，因為為著回答的目的總是只引出少數字句。因此就有這樣的情形：有些見證只有開頭與其所附屬的準則相合，另一些是中段，有些則是末了，而大多數是整段。
The canons themselves, moreover, have their own numbers written in red lead (minium) — that is, for the fourteen epistles there are ninety canons; and these numbers you will find written above throughout the whole text of Scripture upon the testimonies agreeing with them, namely there where a few words seem necessary to each canon. But as to why a canon does not contain every testimony, observe with diligent care: it is because these same testimonies consist of many verses, whereas the canons consist of few words, in that always for the purpose of reply few words are brought forward. And therefore it comes about that of some testimonies only the beginnings agree with the canon under which they are placed, of others the middle, of some indeed the end, and most often the whole.
1:5
Et idcirco duorum uel trium seu plurimorum canonum numerum in unum testimonium mineo supernotatum inuenies, ut iam dixi, illic tamen unde pauca uerba unicuique uidentur esse necessaria. Hoc enim me elaborasse uolo intellegas, quo fideliter continentiam scripturarum palam facerem nulli existens inimicus et ut errantium uelocius, sicut postulasti, corrigerentur mentes. Uale in Christo! Deus uerax est, spiritus quoque deus et deus saeculorum possidens inmortalitatem estque inuisibilis lucem habitans inaccessibilem, rex etiam atque dominus, cuius est imago ac primogenitus Christus, in quo non inuenitur \'est et non\', sed \'est\' tantummodo. Rom. 18. Cor. II, 6. 18. 22. Col. 5. Tim. I. 5.
因此緣故，你會看見在單一個見證之上，用紅鉛標注著兩條、三條或更多準則的號碼——正如我已說過的——卻仍是在那些對各條似乎只需少數字句的地方。我願你明白，我在此勞苦，是要忠實地將聖經的連貫顯明出來，不與任何人為敵，並照你所求的，使那些走錯路之人的心思可以更迅速地得著糾正。願你在基督裡平安！神是真實的（羅十八）；那靈也是神（林後六）；且這歷世歷代的神是不能朽壞的（提前五），祂既是看不見的，就住在人不能靠近的光中（提前五），又是君王與主（提前五），祂的像與長子就是基督（林後十八；西五），在祂裡面找不著「是而又非」，乃只有「是」（林後廿二）。
And for this reason you will find, marked above in red lead upon a single testimony, the number of two or three or more canons — as I have already said — yet there where a few words seem necessary to each. For I wish you to understand that I have laboured at this, in order that I might faithfully make plain the coherence of the Scriptures, being an enemy to none, and that the minds of those in error might, as you asked, be more swiftly corrected. Farewell in Christ! God is true (Rom. 18); the Spirit also is God (2 Cor. 6); and the God of the ages possesses immortality (1 Tim. 5) and, being invisible, dwells in light unapproachable (1 Tim. 5), being moreover King and Lord (1 Tim. 5), whose image and firstborn is Christ (2 Cor. 18; Col. 5), in whom is not found 'yes and no,' but 'yes' only (2 Cor. 22).
1:6
(11.) 28. 29. Tit. 1. Hebr. 1. 11. 18. 19. Quaenam sint quae sibi dissona et inimica motu ac fructibus existant; est namque natio praua, sed et perditio habens filium proprium. Rom. 54. Cor. H. 28. 34. Gal. 30. 31. Eph. 30. Philipp. 12. Thess. II. 4. Hebr. 23. Quia duo genera spirituum sunt, unum dei, alterum mundi ad errores. . Rom. 54. 55. 56. 58. 59. Cor. I. (6.) 11. 12. 72. Cor. H. 19. Gal. 30. Tim. I. 15. Tim. II. 5. Quia duae sint sapientiae, una quidem dei, altera uero hominum uel carnis. Rom. 54 (55.) Cor. I. 3.4. 5. 6. 7. 8. 9. 10. 12.18. Cor. n. 3. Thess. I. 2. Col. 15.
（十一）多一；來一、十一、十八、十九。何者是在其動作與果子上彼此相違、互相為敵而存在的；因為有乖謬的族類，也有那擁有自己之子的滅亡（羅五十四；林後廿八、卅四；加卅、卅一；弗卅；腓十二；帖後四；來廿三）。有兩類的靈，一是屬神的，另一是屬世界以致於錯謬的（羅五十四、五十五、五十六、五十八、五十九；林前十一、十二、七十二；林後十九；加卅；提前十五；提後五）。有兩種智慧，一誠然是神的，另一卻是人的或肉體的（羅五十四、五十五；林前三、四、五、六、七、八、九、十、十二、十八；林後三；帖前二；西十五）。
(11.) Tit. 1; Heb. 1, 11, 18, 19. What things there are that exist as discordant and hostile to themselves in their movement and fruits; for there is a perverse nation, and likewise a perdition having its own son (Rom. 54; 2 Cor. 28, 34; Gal. 30, 31; Eph. 30; Phil. 12; 2 Thess. 4; Heb. 23). That there are two kinds of spirits, one of God, the other of the world unto errors (Rom. 54, 55, 56, 58, 59; 1 Cor. 11, 12, 72; 2 Cor. 19; Gal. 30; 1 Tim. 15; 2 Tim. 5). That there are two wisdoms, the one indeed of God, the other of men or of the flesh (Rom. 54, 55; 1 Cor. 3, 4, 5, 6, 7, 8, 9, 10, 12, 18; 2 Cor. 3; 1 Thess. 2; Col. 15).
1:7
Quia multi dicuntur dii et quorundam uentrem deum esse et spiritus aeris huius atque potestates tenebrarum, sed et elementa mundi. Cor. I. 47. 48. Cor. II. 22. Gal. 17. 20. Eph. 6. m Philipp. 20. Col. (4.) 15. 22.\' Hebr. 9. Quia peccata uel daemones tenebrae siue opera tenebrarum ab apostolo nuncupentur. Rom. 101. Eph. 30. Col. 4. Quia stultorum atque carnalium uel dubiorum sit crasse de diuinitate sapere uel sentire. Rom. 8. 9. (54.) Cor. I. 13. 14. Cor. n. 3. 5. Hebr. 9. Quia ex deo et in deo sint omnia, qui uniuersa operatur, omnisque paternitas ab eo nominetur atque omnia condita sint per Christum. Rom. 91.104. Cor. I. 47. Eph. 2. 3. 13. 14. 16. 17. Col. 5. 6. 7. 16. 17. Hebr. 1. 5.
有許多被稱為神，且有些人的肚腹就是他們的神，又有這空中的諸靈、黑暗的權勢，也有世界的蒙學（林前四十七、四十八；林後廿二；加十七、二十；弗六；腓二十；西四、十五、廿二；來九）。罪，或鬼魔，被使徒稱為黑暗，或暗昧的行為（羅一〇一；弗卅；西四）。粗淺地思想或領會神性，乃是愚昧、屬肉體或心存疑惑之人的事（羅八、九、五十四；林前十三、十四；林後三、五；來九）。萬有都是出於神、在於神，祂運行萬有，一切的父都是從祂得名，萬有都是藉著基督被造的（羅九十一、一〇四；林前四十七；弗二、三、十三、十四、十六、十七；西五、六、七、十六、十七；來一、五）。
That many are called gods, and that some men's belly is their god, and the spirits of this air, and the powers of darkness, and also the elements of the world (1 Cor. 47, 48; 2 Cor. 22; Gal. 17, 20; Eph. 6; Phil. 20; Col. 4, 15, 22; Heb. 9). That sins, or demons, are named by the Apostle darkness, or works of darkness (Rom. 101; Eph. 30; Col. 4). That it belongs to the foolish and the carnal or the doubting to think or feel grossly concerning the divinity (Rom. 8, 9, 54; 1 Cor. 13, 14; 2 Cor. 3, 5; Heb. 9). That out of God and in God are all things, who works all things, and that all fatherhood is named from Him, and that all things were created through Christ (Rom. 91, 104; 1 Cor. 47; Eph. 2, 3, 13, 14, 16, 17; Col. 5, 6, 7, 16, 17; Heb. 1, 5).
1:8
Quia sapientia et gratia atque benedictio dona spiritalia sint et quod inuisibilia eius per ea quae facta sunt intellecta conspiciuntur. Rom. 3. 4. 6. 7. Cor. II. 46. Eph. 2. Col. 3. Hebr. 3. Quia inscrutabilia sunt iudicia dei et inuestigabiles uiae eius; similiter et diuitiae Christi et multiformis sapientia. Rom. 64. 91. Cor. II. 46. Eph. 2. (12. 13.) Col. 3. Quia quae uidentur temporalia, quae autem non uidentur aeterna sunt, ideoque qui in hac uita tantum sperantes sunt, miserabiliores esse omnibus hominibus. Rom. 64. Cor. I. 6. 7. 10. 43. 44. 62. 84. Cor. II. (29). 37. 38.
智慧、恩典與祝福乃是屬靈的恩賜，且神那看不見的事，藉著所造之物得以洞見、被人曉得（羅三、四、六、七；林後四十六；弗二；西三；來三）。神的判斷何其難測，祂的蹤跡何其難尋；基督的豐富與祂多面的智慧也是如此（羅六十四、九十一；林後四十六；弗二、十二、十三；西三）。所見的是暫時的，所不見的乃是永遠的；因此那些只在今生有指望的人，比眾人更可憐（羅六十四；林前六、七、十、四十三、四十四、六十二、八十四；林後廿九、卅七、卅八）。
That wisdom and grace and blessing are spiritual gifts, and that His invisible things are perceived, being understood through the things that are made (Rom. 3, 4, 6, 7; 2 Cor. 46; Eph. 2; Col. 3; Heb. 3). That the judgments of God are unsearchable and His ways past finding out; and likewise the riches of Christ and His manifold wisdom (Rom. 64, 91; 2 Cor. 46; Eph. 2, 12, 13; Col. 3). That the things which are seen are temporal, but the things which are not seen are eternal; and therefore that those who in this life only have hope are more miserable than all men (Rom. 64; 1 Cor. 6, 7, 10, 43, 44, 62, 84; 2 Cor. 29, 37, 38).
1:9
Quia Christus similitudinem carnis peccati sumpserit in ministerio, in quo sunt thensauri sapientiae, qui fecit utrumque unum et ascendens in altum captiuam duxit captiuitatem, quemque iam non secundum carnem nosse se dicebat apostolus. Rom. 53. (n. Cor.) 32. Eph. 8. 18. (19.) 34. Philipp. 8. 9. Col. 8.10. 12. (13.) Hebr. 7. 8. 9.11. 13.15. 17. 18. 21. Quia Christus in carne pro nobis mortuus idem homo et deus, mediator dei et hominum sit. Rom. 34. 35. (36.) 38. 40. 47. Cor. I. 81. 86. 87. Thess. I. 17. Tim. I. 9. Hebr, 4. 13. 14. 15, 24, Quia fidei apostolicae fundamentum Christus sit, qui est lapis angularis et caput nostrum, ex quo omne corpus et in quo construuntur qui credunt euangelio.
基督在祂的職事中取了罪之肉體的樣式，智慧的一切珍寶都在祂裡面；祂使兩下成為一，並且升上高處，擄掠了仇敵，使徒說他不再按肉體認祂（羅五十三；林後卅二；弗八、十八、十九、卅四；腓八、九；西八、十、十二、十三；來七、八、九、十一、十三、十五、十七、十八、廿一）。那為我們在肉身中死了的基督，乃是同一位人又是神，是神與人中間的中保（羅卅四、卅五、卅六、卅八、四十、四十七；林前八十一、八十六、八十七；帖前十七；提前九；來四、十三、十四、十五、廿四）。使徒之信德的根基乃是基督，祂是房角石，是我們的頭，全身都是出於祂，凡信福音的都在祂裡面被建造起來。
That Christ took upon Himself the likeness of sinful flesh in His ministry, in whom are the treasures of wisdom, who made both one and, ascending on high, led captivity captive, and whom the Apostle said he no longer knew according to the flesh (Rom. 53; 2 Cor. 32; Eph. 8, 18, 19, 34; Phil. 8, 9; Col. 8, 10, 12, 13; Heb. 7, 8, 9, 11, 13, 15, 17, 18, 21). That Christ, who died in the flesh for us, is the same man and God, the mediator of God and of men (Rom. 34, 35, 36, 38, 40, 47; 1 Cor. 81, 86, 87; 1 Thess. 17; 1 Tim. 9; Heb. 4, 13, 14, 15, 24). That the foundation of the apostolic faith is Christ, who is the cornerstone and our head, out of whom is the whole body and in whom are built up those who believe the gospel.
1:10
Cor. 1.15. 16. Cor. II. 22. 23. Eph. 10. 21. Col. 8. 14. (21.). Tim. II. 15. Hebr. 12. Quia sacramentum olim filiis hominum absconditum, nunc per apostolum sanctis manifestatum sit et quod Christus sapientia nuncupetur, quam nemo principum huius mundi cognouit. Cor. I. (9.) 10. Eph. 2. 11. 13. Col. 10. <13.) Quia Christus filius dei imago uirtutis ac sapientia patris sit et quod in ipso plenitudo diuinitatis corporaliter habitet, solus nesciens in carne peccatum; omnis autem homo mendax. Rom. 2. 5. 18. 19. Cor. I. 5. 8. Cor. II. 32. Col. 5 Hebr. 1. 8. 12. Quia homo Christus ab apostolo deus et dominus nominatus sit et quod non in diuinitate sed ex semine Dauid et ex muliere factus dicatur.
（林前十五、十六；林後廿二、廿三；弗十、廿一；西八、十四、廿一；提後十五；來十二。）那素來向人子隱藏的奧祕，如今藉著使徒向眾聖徒顯明，且基督被稱為智慧，是這世上有權有位的人所沒有一個知道的（林前九、十；弗二、十一、十三；西十、十三）。神的兒子基督乃是父之能力與智慧的像，神格一切的豐滿都有形有體地居住在祂裡面，惟有祂在肉身中不知罪；但凡人都是說謊的（羅二、五、十八、十九；林前五、八；林後卅二；西五；來一、八、十二）。那為人的基督被使徒稱為神又稱為主，並說祂並非在神性裡，乃是從大衛的後裔、從一個婦人而生成的。
(1 Cor. 15, 16; 2 Cor. 22, 23; Eph. 10, 21; Col. 8, 14, 21; 2 Tim. 15; Heb. 12.) That the mystery, of old hidden from the sons of men, is now made manifest to the saints through the Apostle, and that Christ is called the wisdom which none of the princes of this world knew (1 Cor. 9, 10; Eph. 2, 11, 13; Col. 10, 13). That Christ the Son of God is the image of the power and wisdom of the Father, and that in Him the fulness of the Godhead dwells bodily, He alone knowing no sin in the flesh; but every man is a liar (Rom. 2, 5, 18, 19; 1 Cor. 5, 8; 2 Cor. 32; Col. 5; Heb. 1, 8, 12). That the man Christ is named God and Lord by the Apostle, and that He is said to have been made not in His divinity but from the seed of David and from a woman.
1:11
Rom. 1. 70. Cor. I. 90. Gal. 1. 4. 5.18. 19. Tim. 1.1. Tit. 10. Hebr. 1. 2. 3. 4. Quia Christus pax nostra sit ideoque in cruce sua inimicitias soluens deleuit quod aduersum nos erat chirographum medio pariete destructo. Cor. II, 32. Eph. 9. 39. Col. 6. 7. 8. 19. Hebr. 21. can. XIX, Quia Christus non inuitus, sed sua uoluntate in passione sua patris inpleuerit uoluntatem, humilians se usque ad mortem. Rom. 66. Gal. 2. 10. Eph. 27. Philipp. 9. Tim. I. 9. Tit. 10. Hebr. 26. Quia Hierusalem illa caelestis sit libera et quod nos secundum Isac promissiones deputemur in semine et quod caput ac plenitudo ecclesiae Christus sit. (Rom. 72.) Gal. 25. 26. Eph. 5.13. (33.) 35. Col. 6. 9. Hebr. 20. 24.
（羅一、七十；林前九十；加一、四、五、十八、十九；提前一；多十；來一、二、三、四。）基督是我們的和平，因此祂在自己的十字架上消除了仇恨，廢掉了那敵擋我們的字據，並拆毀了中間隔斷的牆（林後卅二；弗九、卅九；西六、七、八、十九；來廿一）。準則十九：基督並非勉強，乃是出於自己的意願，在祂受難之中成就了父的旨意，自己卑微，以至於死（羅六十六；加二、十；弗廿七；腓九；提前九；多十；來廿六）。那天上的耶路撒冷是自主的，且我們照以撒，算為應許的後裔，而教會的頭與豐滿就是基督（羅七十二；加廿五、廿六；弗五、十三、卅三、卅五；西六、九；來二十、廿四）。
(Rom. 1, 70; 1 Cor. 90; Gal. 1, 4, 5, 18, 19; 1 Tim. 1; Tit. 10; Heb. 1, 2, 3, 4.) That Christ is our peace, and therefore on His cross, dissolving the enmities, He blotted out the handwriting that was against us, the middle wall being broken down (2 Cor. 32; Eph. 9, 39; Col. 6, 7, 8, 19; Heb. 21). Canon 19: That Christ, not unwilling but by His own will, in His passion fulfilled the will of the Father, humbling Himself even unto death (Rom. 66; Gal. 2, 10; Eph. 27; Phil. 9; 1 Tim. 9; Tit. 10; Heb. 26). That that heavenly Jerusalem is free, and that we, according to Isaac, are reckoned in the seed of the promises, and that the head and fulness of the Church is Christ (Rom. 72; Gal. 25, 26; Eph. 5, 13, 33, 35; Col. 6, 9; Heb. 20, 24).
1:12
26. Quia spiritus dei omnia scrutetur et nouerit etiam alta dei, quae spiritales tantummodo intellegant et loquantur omnia iudicantes, ipsi a nemine iudicantur occursuri Christo. Cor. 1.11. 12. 13. 77. Eph. 4.14. 20. Quia peccatum mortem afferat atque in seruitutem animam redigat. Rom. (37. 39.) 43. 44. 45. 46. 47. Eph. 6. 7. Col. 18. Tim. U. 7. Quia ignorantia tenebrae sint, scientia uero lux in domino, et utraque filios suos habent. Cor. I. 79. Eph. 22. 30. .Thess.. 1.16.17. Col. 4. Hebr. (8.) 9. Quia deus ante saecula sapientiam in sacramento -absconditam ad gloriam nostram praedestinauit, eorum uidelicet quos ante constitutionem mundi elegit. Rom. 65. Cor. I. 9 . Gal. 18.19. Eph. 2. 3.
（廿六。）神的靈參透萬事，連神深奧的事也曉得，這事惟有屬靈的人能領會、能講說，他們判斷萬事，自己卻不被人判斷，因為他們要去迎見基督（林前十一、十二、十三、七十七；弗四、十四、二十）。罪帶來死亡，並使人的魂淪為奴僕（羅卅七、卅九、四十三、四十四、四十五、四十六、四十七；弗六、七；西十八；提後七）。無知乃是黑暗，知識卻是主裡的光，二者各有自己的兒女（林前七十九；弗廿二、卅；帖前十六、十七；西四；來八、九）。神在萬世以前，為著我們的榮耀，預定了那隱藏在奧祕裡的智慧，就是祂在創世以前所揀選之人的榮耀（羅六十五；林前九；加十八、十九；弗二、三）。
(26.) That the Spirit of God searches all things and knows even the deep things of God, which the spiritual alone understand and speak, judging all things while they themselves are judged of none, since they shall go to meet Christ (1 Cor. 11, 12, 13, 77; Eph. 4, 14, 20). That sin brings death and reduces the soul into bondage (Rom. 37, 39, 43, 44, 45, 46, 47; Eph. 6, 7; Col. 18; 2 Tim. 7). That ignorance is darkness, but knowledge is light in the Lord, and that each has its own sons (1 Cor. 79; Eph. 22, 30; 1 Thess. 16, 17; Col. 4; Heb. 8, 9). That God before the ages predestined unto our glory the wisdom hidden in a mystery — that is, the glory of those whom He chose before the foundation of the world (Rom. 65; 1 Cor. 9; Gal. 18, 19; Eph. 2, 3).
1:13
Thess. H. 5. Col. 10 . Tim. H. 6. 7. Tit. 1. Hebr. õ. Quia gratiae dei sit atque misericordiae, ut credant audientes et saluentur credentes, obtunsio uero uel induratio de peccato ueniat non credentibus et quod contra naturam insertae sint gentes gratiae dei, quippe ex quo et per quem et in quo sint omnia. Rom, 73. 74. 82. 84. 85. 86. 87. 88. 89. 91. Cor. I. 22. 33. 37. (47.) 72. 73. Eph. 1. 3. 7. Philipp. 11. Col. 10. Tim. H. 6.17. Tit. 12. 86 Hebr. 6. 7. 28. can. XXVI, Quia peccatum et mors per Adam in omnes homines uenerit et regnauerit mors ab Adam usque ad Moysen. Rom. 37. 38. 39. Cor. I. 86.
（帖後五；西十；提後六、七；多一；來五。）聽見的人之所以信、信的人之所以得救，乃是出於神的恩典與憐憫；但遲鈍或剛硬乃是因罪臨到不信的人；而外邦人是逆著本性被接枝在神的恩典上，因為萬有都是本於祂、藉著祂、在於祂（羅七十三、七十四、八十二、八十四、八十五、八十六、八十七、八十八、八十九、九十一；林前廿二、卅三、卅七、四十七、七十二、七十三；弗一、三、七；腓十一；西十；提後六、十七；多十二；來六、七、廿八）。準則廿六：罪與死藉著亞當臨到眾人，且死從亞當到摩西作了王（羅卅七、卅八、卅九；林前八十六）。
(2 Thess. 5; Col. 10; 2 Tim. 6, 7; Tit. 1; Heb. 5.) That it is of the grace and mercy of God that those who hear should believe and that those who believe should be saved; but that dullness or hardening comes of sin upon those who do not believe; and that against nature the Gentiles have been grafted into the grace of God, since from Him and through Him and in Him are all things (Rom. 73, 74, 82, 84, 85, 86, 87, 88, 89, 91; 1 Cor. 22, 33, 37, 47, 72, 73; Eph. 1, 3, 7; Phil. 11; Col. 10; 2 Tim. 6, 17; Tit. 12; Heb. 6, 7, 28). Canon 26: That sin and death came upon all men through Adam, and that death reigned from Adam unto Moses (Rom. 37, 38, 39; 1 Cor. 86).
1:14
Quia corrumpant mores bonos confabulationes pessimae et quod quaestiones atque contentiones subuertant potius quam aedificent audientes. Cor. I. (46. 62.) 91. Eph. 39. Col. (14.) 15. Tim. I. 27. Tim. n. 14.17. 20. Quia peccandi cupiditas idest uoluntas carnis, quae ex consuetudine diuturna lex iam dicitur atque natura, sanctae aduersa semper sit uoluntati. Rom. 48. 49. 50. (51. 53.) 61. 62. 63. 64. 74. 122.124. Cor. H. 11. 12. 48. 55. Gal. 30. Eph. (6,) 38. Thess. I. (6.) 7. (8.) Tim. I. 12. Tim. II. 16.17. Quia caro eiusque prudentia deo sit inimica et a deo atque ab omni bono semper absentet. Rom. 50. 51. 54. 55. 57. Cor. I. 95. Cor. II. 39. Gal. 30. 34. Eph.
惡劣的交談敗壞善良的品行，辯論與爭競與其說造就聽者，不如說顛覆聽者（林前四十六、六十二、九十一；弗卅九；西十四、十五；提前廿七；提後十四、十七、二十）。犯罪的慾望，就是肉體的意願——這意願因長久的習慣，如今已被稱為律與本性——總是與聖潔的旨意相敵（羅四十八、四十九、五十、五十一、五十三、六十一、六十二、六十三、六十四、七十四、一二二、一二四；林後十一、十二、四十八、五十五；加卅；弗六、卅八；帖前六、七、八；提前十二；提後十六、十七）。肉體和它的精明與神為敵，總是遠離神、遠離一切的善（羅五十、五十一、五十四、五十五、五十七；林前九十五；林後卅九；加卅、卅四；弗）。
That evil communications corrupt good manners, and that questionings and contentions subvert rather than edify the hearers (1 Cor. 46, 62, 91; Eph. 39; Col. 14, 15; 1 Tim. 27; 2 Tim. 14, 17, 20). That the desire of sinning — that is, the will of the flesh, which from long custom is now called law and nature — is always opposed to the holy will (Rom. 48, 49, 50, 51, 53, 61, 62, 63, 64, 74, 122, 124; 2 Cor. 11, 12, 48, 55; Gal. 30; Eph. 6, 38; 1 Thess. 6, 7, 8; 1 Tim. 12; 2 Tim. 16, 17). That the flesh and its prudence is enmity against God and is always absent from God and from every good (Rom. 50, 51, 54, 55, 57; 1 Cor. 95; 2 Cor. 39; Gal. 30, 34; Eph.
1:15
Quia per habitantem in nobis dei spiritum uiuificentur mortalia corpora nostra. Rom. 56. Philipp. 23. Thess. I. <14.) 22. Quia nouus homo interior sit, cuius caelestis imago est, quippe ad imaginem dei formatus quique dei gratia et scientiae lumine reformatur et ut thensaurus in fictili uase consistens uisceribus misericordiae et fidei atque caritatis induitur. Cor. I. 94. Cor. H. 24. 20 Eph. 14. 23. 24. Col. 27. 28. Hebr. 18. 19. 20. 25. Quia uetus homo exterior sit, qui corrumpitur et in quo corpus peccati destruitur quique terrestris domus et uas fictile ab apostolo nuncupatur. Rom. 41. Cor. II, 24. 27. 29. Eph. 23. 26. Col 27.
藉著住在我們裡面之神的靈，我們必死的身體就得活了（羅五十六；腓廿三；帖前十四、廿二）。有一個新人，就是裡面的人，他的形像是屬天的，誠然是照神的形像被塑成的，這人藉著神的恩典與知識的光得以更新，又像存於瓦器中的寶貝，穿上了憐憫、信德與愛心的肺腑（林前九十四；林後廿四；弗十四、廿三、廿四；西廿七、廿八；來十八、十九、二十、廿五）。有一個舊人，就是外面的人，他正在朽壞，罪身在他裡面被毀掉，他被使徒稱為地上的房屋與瓦器（羅四十一；林後廿四、廿七、廿九；弗廿三、廿六；西廿七）。
That through the Spirit of God dwelling in us our mortal bodies are made alive (Rom. 56; Phil. 23; 1 Thess. 14, 22). That there is a new, inner man, whose image is heavenly, having been formed indeed after the image of God, who is renewed by the grace of God and the light of knowledge, and who, existing as a treasure in an earthen vessel, is clothed with bowels of mercy and of faith and of love (1 Cor. 94; 2 Cor. 24; Eph. 14, 23, 24; Col. 27, 28; Heb. 18, 19, 20, 25). That there is an old, outer man, who is being corrupted and in whom the body of sin is destroyed, and who is named by the Apostle an earthly house and an earthen vessel (Rom. 41; 2 Cor. 24, 27, 29; Eph. 23, 26; Col. 27).
1:16
Quia sanctorum corpora dei siue spiritus sancti templa et Christi membra sint et ideo semper hostia uiua et placens esse debeant atque ab omni opere carnis et a susurratione et uaniloquio ceterisque peccatis abstinere se debeant et ut uirgines iuxta apostoli consilium sic permaneant. Rom. 92. (101.) Cor. 1.17. 28. 33. 34. 35. 36. 37. (40.) 41. (43.) 45. 58. Cor. II, 35. 49. (59.) Eph. 28. Phil. 24. (25.) Thess. 1.11. Col. 25. Quia sancti carnem suam cum uitiis et concupiscentiis crucifigant gloriantes in cruce Christi, per quem mundo eiusque operibus mortui sunt. Gal. 32. 36. Col. 22. 23. Tit. 9.
眾聖徒的身體乃是神或聖靈的殿，是基督的肢體，因此總當作活而蒙悅納的祭，並當遠離一切肉體的行為，遠離讒言、虛談以及其餘的罪，又照使徒的勸勉如此持守童貞（羅九十二、一〇一；林前十七、廿八、卅三、卅四、卅五、卅六、卅七、四十、四十一、四十三、四十五、五十八；林後卅五、四十九、五十九；弗廿八；腓廿四、廿五；帖前十一；西廿五）。眾聖徒把肉體連同其惡習與私慾釘在十字架上，誇耀基督的十字架，藉著祂他們向世界並世界的行為死了（加卅二、卅六；西廿二、廿三；多九）。
That the bodies of the saints are temples of God or of the Holy Spirit and members of Christ, and therefore ought always to be a living and pleasing sacrifice, and ought to abstain from every work of the flesh and from whispering and idle talk and the rest of sins, and, according to the Apostle's counsel, so to remain as virgins (Rom. 92, 101; 1 Cor. 17, 28, 33, 34, 35, 36, 37, 40, 41, 43, 45, 58; 2 Cor. 35, 49, 59; Eph. 28; Phil. 24, 25; 1 Thess. 11; Col. 25). That the saints crucify their flesh with its vices and lusts, glorying in the cross of Christ, through whom they are dead to the world and to its works (Gal. 32, 36; Col. 22, 23; Tit. 9).
1:17
Quia cum carnibus et uino aliqui abstineant, nec iudicari ab aliis debeant nec ipsi alios iudicare eo quod mundis omnia munda sint et quia esca et potus neminem conmendat. Deus enim et hunc, inquit, et haec destruit. Rom. 102. 103.106.107.108. 109. 110. Cor. I. 32. 49. 61. 53. 66. Col. 20. - Tit. 4. Hebr. 26. Quia uinum sit omnis causa luxuriae et ideo abstinendum sit ab eo, quippe quod pro sola infirmitate et ipsud modico uti indulgeat. Rom. 108. Eph. 32. Tim. I. (23.) 24. Quia per beatam uoluntariam paupertatem iusti radicem malorum omnium auaritiam respuant, contenti cottidiana exhibitione et tegumenti sufficientia per pietatem sibimet ministrata. Cor. I. 28. Eph. 22. 28. Col. 25. Tim. I.
當有些人戒絕肉和酒時，他們既不該被別人論斷，自己也不該論斷別人，因為在潔淨的人，凡物都潔淨，又因為食物和飲料不能使誰得稱許——因為經上說，神要把這個和這些都毀壞（羅一〇二、一〇三、一〇六、一〇七、一〇八、一〇九、一一〇；林前卅二、四十九、六十一、五十三、六十六；西二十；多四；來廿六）。酒是一切放縱的全因，因此當戒絕它，因為只為軟弱才容人用一點點（羅一〇八；弗卅二；提前廿三、廿四）。義人藉著有福而甘心的貧窮，棄絕貪婪，就是萬惡的根，惟以每日的供應和足夠的遮蓋為滿足，這些都是藉著敬虔供應給他們的（林前廿八；弗廿二、廿八；西廿五；提前）。
That when some abstain from flesh and wine, they ought neither to be judged by others nor themselves to judge others, because to the pure all things are pure, and because food and drink commend no one — for God, it says, will destroy both this and these (Rom. 102, 103, 106, 107, 108, 109, 110; 1 Cor. 32, 49, 61, 53, 66; Col. 20; Tit. 4; Heb. 26). That wine is the whole cause of luxury, and therefore one ought to abstain from it, since it permits the use of even a little only for infirmity (Rom. 108; Eph. 32; 1 Tim. 23, 24). That through blessed voluntary poverty the righteous reject avarice, the root of all evils, content with the daily supply and with sufficiency of clothing ministered to them through godliness (1 Cor. 28; Eph. 22, 28; Col. 25; 1 Tim.
1:18
27. 28. Hebr. 18. 26. Quia iustorum militia et arma et hostes et lucta uel pugna spiritalia sint, quorum conuersatio in caelis est, unde et Christum dominum exspectant. Rom. 101. Cor. n. 46. Eph. 38. 39. 40. Phil. 20. Thess. I. 10. 17. Tim. II, 10. Hebr. 11. Quia opus doctoris lectio sit atque euangelii praedicatio, in quibus nocte ac die operabatur apostolus.. Cor. I. 101. Philipp. 15. Thess. I. Ó. Thess. n. 9. Tim. I. 17.18. Tim. II. 6. 18. 19. 20. 21. 23. Quia psalmis hymnis et canticis spiritalibus atque orationibus insisti debeat, tam pro inuicem quam pro regibus atque omnibus hominibus. Rom. 3. 96.119. Cor. n. 2. 60. Eph. 4. 32. 41. Philipp. 1. 23. Thess. n. 3. 6. Col. 3. 29. 32. Tim.
（廿七、廿八；來十八、廿六。）義人的爭戰、軍裝、仇敵與搏鬥或爭戰都是屬靈的，他們的國籍是在天上，並從那裡等候主基督（羅一〇一；林後四十六；弗卅八、卅九、四十；腓二十；帖前十、十七；提後十；來十一）。教師的工作乃是宣讀並傳揚福音，使徒晝夜在這事上勞苦（林前一〇一；腓十五；帖前五；帖後九；提前十七、十八；提後六、十八、十九、二十、廿一、廿三）。當恆切於詩篇、頌辭和屬靈的詩歌以及禱告，彼此代求，也為君王和眾人代求（羅三、九十六、一一九；林後二、六十；弗四、卅二、四十一；腓一、廿三；帖後三、六；西三、廿九、卅二；提前）。
(27, 28; Heb. 18, 26.) That the warfare and arms and enemies and struggle or fight of the righteous are spiritual, whose conversation is in heaven, whence also they await Christ the Lord (Rom. 101; 2 Cor. 46; Eph. 38, 39, 40; Phil. 20; 1 Thess. 10, 17; 2 Tim. 10; Heb. 11). That the work of the teacher is reading and the preaching of the gospel, in which the Apostle laboured night and day (1 Cor. 101; Phil. 15; 1 Thess. 5; 2 Thess. 9; 1 Tim. 17, 18; 2 Tim. 6, 18, 19, 20, 21, 23). That one ought to persevere in psalms, hymns and spiritual songs and in prayers, as much for one another as for kings and for all men (Rom. 3, 96, 119; 2 Cor. 2, 60; Eph. 4, 32, 41; Phil. 1, 23; 2 Thess. 3, 6; Col. 3, 29, 32; 1 Tim.
1:19
I. 8. Tim. n. 2. Quia apostolus omnibus omnia factus sit, ut omnes lucrifaceret, per quod omnibus placuit; quem imitari oportet, ut sicut luminaria in conuersatione sua luceant inter ceteros Christiani, quorum tale debet esse opus qualis et sermo. Rom. 96. 97. Cor. I. 57. 63. 64. Cor. II. 21. 31. 33. 42. 47. Eph. 15. 31. Philipp. 12. 22. Thess. I. 10.13. (Thess. II. 5. 9.) Col. 33. 25 Tim. I. 17. Tit. 7. Quia corpus ac sanguinem Christi, quod est magnum pietatis sacramentum, manifestatum in carne, iustificatum in spiritu, si quis indigne sumpserit, corporis ipsius sanguinisque sit reus. Cor. I. 61. 69. Tim. I. 13. 14. Hebr. 18. 19.
（提前八；提後二。）使徒向眾人成了眾人的樣子，為要得著眾人，藉此叫眾人喜悅；人當效法他，好叫基督徒在他們的為人上，像明光照耀在眾人中間，他們的行事也當與他們的言語相稱（羅九十六、九十七；林前五十七、六十三、六十四；林後廿一、卅一、卅三、四十二、四十七；弗十五、卅一；腓十二、廿二；帖前十、十三；帖後五、九；西卅三、廿五；提前十七；多七）。凡不按理領受基督的身體和血——這乃是敬虔極大的奧祕，在肉身中顯現，在靈裡得稱義——就是干犯了那身體與血（林前六十一、六十九；提前十三、十四；來十八、十九）。
(1 Tim. 8; 2 Tim. 2.) That the Apostle became all things to all men, that he might gain all, whereby he pleased all; whom one ought to imitate, so that, like luminaries, Christians may shine among the rest in their conversation, and whose work ought to be such as is also their speech (Rom. 96, 97; 1 Cor. 57, 63, 64; 2 Cor. 21, 31, 33, 42, 47; Eph. 15, 31; Phil. 12, 22; 1 Thess. 10, 13; 2 Thess. 5, 9; Col. 33, 25; 1 Tim. 17; Tit. 7). That whoever unworthily receives the body and blood of Christ, which is the great sacrament of godliness, manifested in the flesh, justified in the spirit, is guilty of that body and blood (1 Cor. 61, 69; 1 Tim. 13, 14; Heb. 18, 19).
1:20
Quia scientia ac fide et sanctitatis odore erant pleni tam apostolus quam illi quibus gratias referebat. Rom. 3.114. Cor. I. 1. 64. Cor. II. 4.13. 14. Philipp. 10. (25.) Thess. I. 2. Hebr. 18. 19. Quia per multimodam spiritus sancti gratiam, prout oportuit, dona spiritalia distributa sint sanctis ideoque debere unumquemque in quo uocatus est permanere et inferiores honorem euangelio cooperantibus dare. Rom. 93. 94. Cor. I. (40.) 73. (103.) Cor. II. 60. Eph. 17. Thess. 1.18. 19. Hebr. 3. » Quia episcopus inreprehensibilis esse debeat omnisque clerus pacificus iuuenalia desideria fugiens, seruans mandatum, probans potiora, corripiens errantem, docens utilia;
使徒和那些他向他們感謝的人，都充滿了知識、信德與聖潔的香氣（羅三、一一四；林前一、六十四；林後四、十三、十四；腓十、廿五；帖前二；來十八、十九）。藉著聖靈多面的恩典，照所合宜的，屬靈的恩賜已分賜給眾聖徒，因此各人當守住自己蒙召時所在的地位，較小的當尊敬那些一同為福音勞苦的人（羅九十三、九十四；林前四十、七十三、一〇三；林後六十；弗十七；帖前十八、十九；來三）。監督當無可指責，眾教牧人員當和睦，逃避少年的私慾，遵守誡命，分別出更美的事，責備走錯路的人，教導有益的事；
That with knowledge and faith and the fragrance of holiness were filled both the Apostle and those to whom he gave thanks (Rom. 3, 114; 1 Cor. 1, 64; 2 Cor. 4, 13, 14; Phil. 10, 25; 1 Thess. 2; Heb. 18, 19). That through the manifold grace of the Holy Spirit, as was fitting, spiritual gifts have been distributed to the saints, and therefore each ought to remain in that wherein he was called, and the lesser ought to give honour to those who labour together for the gospel (Rom. 93, 94; 1 Cor. 40, 73, 103; 2 Cor. 60; Eph. 17; 1 Thess. 18, 19; Heb. 3). That a bishop ought to be blameless, and all the clergy peaceable, fleeing youthful desires, keeping the commandment, approving the better things, rebuking the one who errs, teaching what is useful;
1:21
similiter senes et uiduas esse debere. Thess. I. (20.) 21. Col. 11. 12. Tim. I. 13. 18. 19. 23. 28. 29. Tim. II. 16.17. (21.) Tit. 2. 5. 13. Quia ecclesiastici non debeant ob suam defensionem publica adire iudicia sed tantum ecclesiastica, nihilque inique iudicare ac duorum uel trium testimonio rem probare, quia sancti mundum et angelos iudicabunt. Rom. 98. Cor. I. 30. Cor. TI. 59. (60.). Thess. 1.11. Tim. I. (21.) 22. 25. .Tim. n. 21. M Tit. 10. Hebr. 18. can. XLVII, Quia firmiores in fide debeant infirmioribus conpati considerantes se ipsos, ne et ipsi temptentur. . Rom. 111. Cor. n. 10. 11. Gal. 33. Thess. I. 18. 19. 20. Hebr. (8.) 25.
同樣，年老的人和寡婦也當如此（帖前二十、廿一；西十一、十二；提前十三、十八、十九、廿三、廿八、廿九；提後十六、十七、廿一；多二、五、十三）。教會中人不該為自己辯護而上世俗的法庭，只當上教會的法庭，凡事不可不公地判斷，並當憑兩三個人的見證證實事情，因為眾聖徒要審判世界和天使（羅九十八；林前卅；林後五十九、六十；帖前十一；提前廿一、廿二、廿五；提後廿一；多十；來十八）。準則四十七：信心較強的當體恤較軟弱的，並當顧到自己，免得自己也被試誘（羅一一一；林後十、十一；加卅三；帖前十八、十九、二十；來八、廿五）。
likewise that the aged men and the widows ought so to be (1 Thess. 20, 21; Col. 11, 12; 1 Tim. 13, 18, 19, 23, 28, 29; 2 Tim. 16, 17, 21; Tit. 2, 5, 13). That churchmen ought not, for their own defence, to go to public courts, but only to ecclesiastical ones, and to judge nothing unjustly, and to establish a matter by the testimony of two or three, since the saints shall judge the world and the angels (Rom. 98; 1 Cor. 30; 2 Cor. 59, 60; 1 Thess. 11; 1 Tim. 21, 22, 25; 2 Tim. 21; Tit. 10; Heb. 18). Canon 47: That the stronger in faith ought to have compassion on the weaker, considering themselves, lest they also be tempted (Rom. 111; 2 Cor. 10, 11; Gal. 33; 1 Thess. 18, 19, 20; Heb. 8, 25).
1:22
Quia in ordinibus ecclesiae elegerit deus primo apostolos, secundo prophetas, tertio magistros. Cor. I. 73. 74. 77. 78. 79. Eph. 11. Thess. I. 21. 10 Tim. I. 6. Quia omne bonum eligendum sit et cunctis uirtutibus fraterna caritas praeferenda, redimendum tempus paxque et humilitas a Christianis sectanda. Rom. 95. 96. 97.100. 107. Cor. I. 2. 74. 76.103. Gal. 29. Eph. 15. 21. 22. 31. Philipp. 7. Thess. I. 12. 20. 21. 20 Thess. II. 1. Col. 28. Tim. I. 3. Hebr. 9. 23. 25. Quia uitandi sint, qui non secundum apostoli traditionem uiuunt, sed suo potius uentri deseruiunt; qui in nouissimis temporibus deterrimi sunt futuri. Rom. 123. Cor. I. 77. Thess. H. (5.) 8. 10. Tim. I. 15. Tim. IL 18. 22. Hebr.
在教會的次序中，神所揀選的，第一是使徒，第二是申言者，第三是教師（林前七十三、七十四、七十七、七十八、七十九；弗十一；帖前廿一；提前六）。當揀選一切的善，且弟兄相愛當被看為高過一切美德，當愛惜光陰，基督徒當追求和平與謙卑（羅九十五、九十六、九十七、一〇〇、一〇七；林前二、七十四、七十六、一〇三；加廿九；弗十五、廿一、廿二、卅一；腓七；帖前十二、二十、廿一；帖後一；西廿八；提前三；來九、廿三、廿五）。當避開那些不照使徒的傳統而活、反倒服事自己肚腹的人，他們在末後的時候必成為最壞的（羅一二三；林前七十七；帖後五、八、十；提前十五；提後十八、廿二；來）。
That in the orders of the Church God has chosen, first apostles, second prophets, third teachers (1 Cor. 73, 74, 77, 78, 79; Eph. 11; 1 Thess. 21; 1 Tim. 6). That every good is to be chosen and that brotherly love is to be preferred above all virtues, that the time is to be redeemed, and that peace and humility are to be pursued by Christians (Rom. 95, 96, 97, 100, 107; 1 Cor. 2, 74, 76, 103; Gal. 29; Eph. 15, 21, 22, 31; Phil. 7; 1 Thess. 12, 20, 21; 2 Thess. 1; Col. 28; 1 Tim. 3; Heb. 9, 23, 25). That those are to be avoided who do not live according to the tradition of the Apostle, but rather serve their own belly, who in the last times shall be the worst (Rom. 123; 1 Cor. 77; 2 Thess. 5, 8, 10; 1 Tim. 15; 2 Tim. 18, 22; Heb.
1:23
(18.) 26. Quia grauius delinquunt qui alios iudicant ipsi deteriora facientes, uel certe participes peccantium sint hi qui peccantibus quoquo modo consentiunt. Rom. 10. 11. 12. Cor. I. 26. 27. 28. 29. Cor. IT. 59. Tim. n.15 Quia uel fuerint uel futuri sint pseudoapostoli et pseudoprophetae, per quos sectae, et satanas se transfiguret in angelum lucis. 9* Hebr. 28. Quia non per legem sed per Christi fidem et confessionem saluentur ac iustificentur credentes, seruitutis iugo et sexuum diuersitate carentes. Rom. 26. 27. 34. 78. 79. 81.110. Cor. n. 36. Gal, 10.11.15. 16. (27.) Eph. 9. 22. Hebr. 7. 18.19. 22. can.
（十八、廿六。）那些論斷別人、自己卻行更壞之事的人，犯罪更重；或至少，凡以任何方式贊同犯罪之人的，就與犯罪的人有分（羅十、十一、十二；林前廿六、廿七、廿八、廿九；林後五十九；提後十五）。曾有過、或將有假使徒和假申言者，藉著他們就生出宗派，且撒但裝作光明的天使（來廿八）。信的人得救、得稱義，不是藉著律法，乃是藉著對基督的信與承認，並得脫離為奴的軛和性別的分別（羅廿六、廿七、卅四、七十八、七十九、八十一、一一〇；林後卅六；加十、十一、十五、十六、廿七；弗九、廿二；來七、十八、十九、廿二）。準則
(18, 26.) That those sin more grievously who judge others while themselves doing worse things, or at least that those are partakers of sinners who in any way consent to the sinning (Rom. 10, 11, 12; 1 Cor. 26, 27, 28, 29; 2 Cor. 59; 2 Tim. 15). That there either have been or shall be false apostles and false prophets, through whom come sects, and that Satan transfigures himself into an angel of light (Heb. 28). That not through the law but through the faith and confession of Christ believers are saved and justified, being freed from the yoke of bondage and from the diversity of the sexes (Rom. 26, 27, 34, 78, 79, 81, 110; 2 Cor. 36; Gal. 10, 11, 15, 16, 27; Eph. 9, 22; Heb. 7, 18, 19, 22). Canon
1:24
LVI, Quia praecipiat plebi, ut potestatibus subiecti sint et ut suis manibus operentur, uxores filios seruos et serui dominos diligant, et mulieres in ecclesia taceant nec docere praesumant. Rom. 99.103. Cor. I. 33. 86. 37. 88. 39. 40. 42. 43. 45. 46. 48. 49.50. 62. 66. 68. 71. 72. 79. Eph. 25. 26. 27. 33. 34. 36. 87. Thess.. I. 18. Col. 30. 31. Tim. I. 19. 26. 30. Tit. 5. 6. 8.11. Hebr. 25. Quia incontinentibus nubere iubeat et mulier per filiorum generationem saluanda sit. Cor. I. 87. 43. 44. 45. Tim. 1. 12. 19. Hebr. 25. Quia factis iustificentur credentes, non tantum sermonibus; non enim in sermone est regnum dei, ait, sed in uirtute. Rom, 14. 15 16. 17, 18, 19. Cor. I. 25. 39. Thess. I.
五十六：他吩咐百姓要順服掌權者，並要親手作工，妻子、兒女、僕人要愛他們的丈夫和主人，僕人要愛主人，又吩咐婦女在教會中要閉口，不可擅自教導（羅九十九、一〇三；林前卅三、卅六、卅七、卅八、卅九、四十、四十二、四十三、四十五、四十六、四十八、四十九、五十、六十二、六十六、六十八、七十一、七十二、七十九；弗廿五、廿六、廿七、卅三、卅四、卅六、卅七；帖前十八；西卅、卅一；提前十九、廿六、卅；多五、六、八、十一；來廿五）。他吩咐不能自禁的人要嫁娶，且婦人要因生養兒女而得救（林前八十七、四十三、四十四、四十五；提前十二、十九；來廿五）。信的人是因行為得稱義，不單因言語；因為他說，神的國不在乎言語，乃在乎能力（羅十四、十五、十六、十七、十八、十九；林前廿五、卅九；帖前）。
56: That he commands the people to be subject to the powers and to work with their own hands, that wives, sons and servants should love their husbands and masters, and servants their masters, and that women should keep silence in the church and not presume to teach (Rom. 99, 103; 1 Cor. 33, 36, 37, 38, 39, 40, 42, 43, 45, 46, 48, 49, 50, 62, 66, 68, 71, 72, 79; Eph. 25, 26, 27, 33, 34, 36, 37; 1 Thess. 18; Col. 30, 31; 1 Tim. 19, 26, 30; Tit. 5, 6, 8, 11; Heb. 25). That he bids the incontinent to marry, and that the woman is to be saved through the bearing of children (1 Cor. 87, 43, 44, 45; 1 Tim. 12, 19; Heb. 25). That believers are justified by deeds, not by words only; for, he says, the kingdom of God is not in word but in power (Rom. 14, 15, 16, 17, 18, 19; 1 Cor. 25, 39; 1 Thess.
1:25
2. Hebr. 18. Quia caput uiri sit Christus, uir autem mulieris et quia oporteat sine ira et disceptatione semper orare et mulieres ornatas esse debere non monilibus sed conuersatione. Cor. I. 65. 66. 70. Tim. I. 11. 12. 19. Quia gratias agat apostolus his qui ad elemosynam prompti sunt, alios ad hoc opus exhortans. Rom. (94.) 118. 120. 138. Cor. I. 99. 103. Cor. II. 40. 41. 44. Philipp. 26. Tim. E. 9. 11. 15. Tit. 15. Hebr. 25. 27. Quia bonae uitae quorundam laicorum et fidei atque humanitati eorum testimonium reddat apostolus, quod refecerint uel ipsum uel sanctorum pauperes. (Rom. 118.) Cor. II. 39. Thess. I. 6. 9. Thess. II. 1. 7. Col. 1. Tim. II. 3. Philem. 2. Hebr. 19.
（二；來十八。）男人的頭是基督，但男人是女人的頭，且人總當不發怒、不爭論地禱告，婦女當以好行為而非以珠寶為妝飾（林前六十五、六十六、七十；提前十一、十二、十九）。使徒向那些樂於施捨的人致謝，並勸勉別人作這工（羅九十四、一一八、一二〇、一三八；林前九十九、一〇三；林後四十、四十一、四十四；腓廿六；提前九、十一、十五；多十五；來廿五、廿七）。使徒為某些平信徒的善行，並他們的信德與恩慈作見證，因他們供給了使徒本人或聖徒中的窮人（羅一一八；林後卅九；帖前六、九；帖後一、七；西一；提後三；門二；來十九）。
(2; Heb. 18.) That the head of the man is Christ, but the man is the head of the woman, and that one ought always to pray without wrath and disputing, and that women ought to be adorned not with jewels but with conduct (1 Cor. 65, 66, 70; 1 Tim. 11, 12, 19). That the Apostle gives thanks to those who are ready for almsgiving, exhorting others to this work (Rom. 94, 118, 120, 138; 1 Cor. 99, 103; 2 Cor. 40, 41, 44; Phil. 26; 1 Tim. 9, 11, 15; Tit. 15; Heb. 25, 27). That the Apostle bears testimony to the good life of certain laymen and to their faith and kindness, in that they refreshed either himself or the poor of the saints (Rom. 118; 2 Cor. 39; 1 Thess. 6, 9; 2 Thess. 1, 7; Col. 1; 2 Tim. 3; Philem. 2; Heb. 19).
1:26
Quia exprobret quorundam auaritiam Paulus dicens se ita euangelium praedicasse eis, ut eos non grauaret; debere tamen altario deseruientes inde uiuere, ut miles suis stipendiis. Cor. I. 54. 56. Cor. H. 51. 58. Tim. I. 1. 30. Quia ceruices suas quidam pro apostolo supposuerint, quibus gratias agit non solum ipse sed et uniuersae ecclesiae, quas etiam in domibus propriis susceperunt. Rom, 121. Cor. 1.104. Col. 34. Philem. 1. can. LXIV, Quia iustitiam dei, quae per Christum data est, ignorent hi qui iustitiam legis sectantur; inpossibile namque erat legi deseruientibus sibi auferre peccata. Rom. 20. 21. 22. 53. 66. 68. 71. 75. 76. 77. 78. 80. 84. Gal. 15. Philipp. 17. 18. 19. Hebr. 12. 16.
保羅責備某些人的貪婪，說他向他們傳福音是要不叫他們受累；然而那些服事祭壇的人應當靠祭壇而活，正如兵丁靠自己的糧餉而活（林前五十四、五十六；林後五十一、五十八；提前一、卅）。某些人為使徒置自己的頸項於不顧，不但他自己，連眾教會也都向他們感謝，他們也曾在自己家裡接待過這些人（羅一二一；林前一〇四；西卅四；門一）。準則六十四：那些追求律法之義的人，不認識藉基督所賜神的義；因為服事律法的人不可能除掉自己的罪（羅二十、廿一、廿二、五十三、六十六、六十八、七十一、七十五、七十六、七十七、七十八、八十、八十四；加十五；腓十七、十八、十九；來十二、十六）。
That Paul reproaches the avarice of certain men, saying that he so preached the gospel to them that he might not be a burden to them; yet that those who serve the altar ought to live thereof, as the soldier lives by his own pay (1 Cor. 54, 56; 2 Cor. 51, 58; 1 Tim. 1, 30). That certain men laid down their own necks for the Apostle, to whom not only he himself but also all the churches give thanks, whom also they received into their own houses (Rom. 121; 1 Cor. 104; Col. 34; Philem. 1). Canon 64: That those who follow the righteousness of the law are ignorant of the righteousness of God which is given through Christ; for it was impossible for those serving the law to take away sins from themselves (Rom. 20, 21, 22, 53, 66, 68, 71, 75, 76, 77, 78, 80, 84; Gal. 15; Phil. 17, 18, 19; Heb. 12, 16).
1:27
(17.) Quia duas leges dicat esse apostolus, unam per Moysen quae carnalis est, aliam per fidem et gratiam Christi quae spiritalis est, illam quidem destruens quia non iustificat, hanc uero statuens quia saluat atque sanctificat. Rom. (21.) 23.25. 81. 32. 33. 34. 37. 38. 39. 43.44,47,48. 49. 50. 52. 54. 57. 59. 77. Cor. I. 97. Cor. H. 16. 17. 19. Gal. 10.11.12.13.14.15.16.17.20. 24.25.26. 27. 28. 30. Tim. I. 2. 3. Tit. 3.18. Hebr. 11.12. Quia in lege iudaica maledictum sit, de quo nos Christus liberat factus ipse maledictum. Rom. 31. Gal 12. 13. Quia per spiritalem cordis in Christo circumcisionem propudiosam illam legis destruat apostolus. Rom. 16. 17. 23. 24. 27. 28.\' Gal. 27. 28. 35. 37.
（十七。）使徒說有兩種律，一是藉摩西的，是屬肉體的，另一是藉基督的信與恩典的，是屬靈的——他誠然廢掉前者，因它不能使人稱義，卻設立後者，因它救人並使人成聖（羅廿一、廿三、廿五、卅一、卅二、卅三、卅四、卅七、卅八、卅九、四十三、四十四、四十七、四十八、四十九、五十、五十二、五十四、五十七、五十九、七十七；林前九十七；林後十六、十七、十九；加十、十一、十二、十三、十四、十五、十六、十七、二十、廿四、廿五、廿六、廿七、廿八、卅；提前二、三；多三、十八；來十一、十二）。在猶太人的律法中有咒詛，基督既自己成了咒詛，就救我們脫離這咒詛（羅卅一；加十二、十三）。藉著在基督裡心靈的屬靈割禮，使徒廢掉了律法那可恥的割禮（羅十六、十七、廿三、廿四、廿七、廿八；加廿七、廿八、卅五、卅七）。
(17.) That the Apostle says there are two laws, one through Moses which is carnal, the other through the faith and grace of Christ which is spiritual — destroying the former indeed because it does not justify, but establishing the latter because it saves and sanctifies (Rom. 21, 23, 25, 31, 32, 33, 34, 37, 38, 39, 43, 44, 47, 48, 49, 50, 52, 54, 57, 59, 77; 1 Cor. 97; 2 Cor. 16, 17, 19; Gal. 10, 11, 12, 13, 14, 15, 16, 17, 20, 24, 25, 26, 27, 28, 30; 1 Tim. 2, 3; Tit. 3, 18; Heb. 11, 12). That in the Jewish law there is a curse, from which Christ frees us, He Himself being made a curse (Rom. 31; Gal. 12, 13). That through the spiritual circumcision of the heart in Christ the Apostle destroys that shameful circumcision of the law (Rom. 16, 17, 23, 24, 27, 28; Gal. 27, 28, 35, 37).
1:28
Eph. 7. 8. Philipp. 16.17. Col. 16.17. Quia quae in ueteri testamento uel facta uel scripta sunt, in nostri figuram contigerint. Rom. 33. 34. 74. 112. 113. Cor. I. 59. 60. Hebr. 16. Quia Abrahae fidem imitandam Iudaeis ponat apostolus, adprobans non ei operibus legis sed ex operibus fidei iustificari credentes, quos et Israhel dei nuncupat. Rom. (20.) 26. 28. 29. 30. (32.) 33. 34.72. Gal. (10.) 16. 30. Hebr. 11. 20. (25.) Quia gentes de Iudaeorum casu non debeant gloriari; deus enim omnes homines uult saluos fieri, concludens omnia sub peccato, ut omnium misereatur; qui per Christum nos reconciliauit sibi; deus enim, inquit, erat in Christo mundum. dum reconcilians sibi. Rom. 79. 87. 88. 89.
（弗七、八；腓十六、十七；西十六、十七。）舊約中所行或所記的事，是要作我們的鑑戒（羅卅三、卅四、七十四、一一二、一一三；林前五十九、六十；來十六）。使徒把亞伯拉罕的信擺在猶太人面前，叫他們效法，證明信的人得稱義不是因律法的行為，乃是因信的行為，他也稱這些人為神的以色列（羅二十、廿六、廿八、廿九、卅、卅二、卅三、卅四、七十二；加十、十六、卅；來十一、二十、廿五）。外邦人不該因猶太人的跌倒而自誇；因為神願意萬人得救，把眾人都圈在罪裡，好憐憫眾人；祂藉著基督使我們與祂自己和好；因為他說，神在基督裡叫世人與自己和好（羅七十九、八十七、八十八、八十九、
(Eph. 7, 8; Phil. 16, 17; Col. 16, 17.) That the things which were done or written in the Old Testament happened as a figure of us (Rom. 33, 34, 74, 112, 113; 1 Cor. 59, 60; Heb. 16). That the Apostle sets before the Jews the faith of Abraham to be imitated, proving that believers are justified not by works of the law but by works of faith, whom he also calls the Israel of God (Rom. 20, 26, 28, 29, 30, 32, 33, 34, 72; Gal. 10, 16, 30; Heb. 11, 20, 25). That the Gentiles ought not to glory over the fall of the Jews; for God wills all men to be saved, concluding all under sin, that He may have mercy upon all; who through Christ reconciled us to Himself; for God, he says, was in Christ reconciling the world to Himself (Rom. 79, 87, 88, 89,
1:29
90. Cor. II. 32. Tim. I. 9. 16. Hebr. 14. Quia cum se persecutorem ecclesiarum fuisse accuset et minimum apostolorum esse dicat, raptum tamen usque ad tertium caelum se confitetur, ubi sine dubio instructus est euangelio, quod non ab homine sed a Christo per reuelationem spiritus doctum se esse dicit. Cor. I. 82. Cor. II. 1. 64. 57. Gal. (5.) 6. Eph. 11. (12.) Philipp. 17. Tim. I. 3. 4. (5.) Tim. II. 6. Tit. 12. Quia dicat idem apostolus a deo se gratiam apostolatus accepisse et Christum in se loqui et operari et quia spiritu dei agantur qui filii dei sunt, heredes quidem dei, coheredes autem Christi. Rom. 2. 58. 59.116. Cor. II. 6. 7.13. 23. 60. Thess.. I. 3.11. Col. 11. Tim. II. 7. Hebr.
九十；林後卅二；提前九、十六；來十四）。他雖承認自己曾是逼迫教會的人，並說自己是使徒中最小的，卻仍承認他被提到第三層天上，在那裡他無疑被指教明白了福音；他說這福音不是從人領受的，乃是藉著那靈的啟示從基督受教的（林前八十二；林後一、六十四、五十七；加五、六；弗十一、十二；腓十七；提前三、四、五；提後六；多十二）。這同一位使徒說，他從神領受了使徒職分的恩典，且基督在他裡面說話、運行，又說凡被神的靈引導的，就是神的兒子——誠然是神的後嗣，且與基督同作後嗣（羅二、五十八、五十九、一一六；林後六、七、十三、廿三、六十；帖前三、十一；西十一；提後七；來）。
90; 2 Cor. 32; 1 Tim. 9, 16; Heb. 14). That, though he accuses himself of having been a persecutor of the churches and says that he is the least of the apostles, yet he confesses that he was caught up even to the third heaven, where without doubt he was instructed in the gospel, which he says he was taught not by man but by Christ through the revelation of the Spirit (1 Cor. 82; 2 Cor. 1, 64, 57; Gal. 5, 6; Eph. 11, 12; Phil. 17; 1 Tim. 3, 4, 5; 2 Tim. 6; Tit. 12). That the same Apostle says that he received from God the grace of apostleship, and that Christ speaks and works in him, and that they are led by the Spirit of God who are sons of God — heirs indeed of God, but joint-heirs with Christ (Rom. 2, 58, 59, 116; 2 Cor. 6, 7, 13, 23, 60; 1 Thess. 3, 11; Col. 11; 2 Tim. 7; Heb.
1:30
5.10. 11. Quia ibi euangelium praedicauerit, ubi nullus apostolorum fuerat seque ad euangelizandum a Christo missum. Rom. 117. Cor. I. 8. Cor. II, 12. 22. 48. Gal. 6. Eph. 12. Quia nihil minus fecerit aliis apostolis tam praedicatione quam signis; nam etsi inperitus sum, inquit, sermone sed non scientia. Rom. 115. 116. 117. Cor. I. 14. 82. Cor. II, 50. Philipp. 3. 11. 12. 19. Thess.. I. 4. Quia gentium sit apostolus quibus et euan- 20 gelium praedicat, et quod ueniens Antiochiam reprehendit Petrum sibique dextras dederint Iacobus et Iohannes et Barnabae societatis. Rom. 4. 86. 87. 115. Gal. 7. (8.) 9. Eph. 11. 12. Tim. 1.10. Tim. II. 6. 7. 26.
五、十、十一）。他在沒有一個使徒到過的地方傳福音，並且是受基督差遣去傳揚福音的（羅一一七；林前八；林後十二、廿二、四十八；加六；弗十二）。無論在傳道或在神蹟上，他都不比別的使徒差；因為他說，我的言語縱然粗俗，知識卻不粗俗（羅一一五、一一六、一一七；林前十四、八十二；林後五十；腓三、十一、十二、十九；帖前四）。他是外邦人的使徒，也向他們傳福音，並且他到了安提阿，就責備彼得，雅各、約翰和巴拿巴也向他伸出右手彼此相交（羅四、八十六、八十七、一一五；加七、八、九；弗十一、十二；提前十；提後六、七、廿六）。
5, 10, 11). That he preached the gospel there where none of the apostles had been, and that he was sent by Christ to evangelize (Rom. 117; 1 Cor. 8; 2 Cor. 12, 22, 48; Gal. 6; Eph. 12). That he did nothing less than the other apostles, as much in preaching as in signs; for even if I am unskilled, he says, in speech, yet not in knowledge (Rom. 115, 116, 117; 1 Cor. 14, 82; 2 Cor. 50; Phil. 3, 11, 12, 19; 1 Thess. 4). That he is the apostle of the Gentiles, to whom also he preaches the gospel, and that, coming to Antioch, he rebuked Peter, and that James and John and Barnabas gave him the right hands of fellowship (Rom. 4, 86, 87, 115; Gal. 7, 8, 9; Eph. 11, 12; 1 Tim. 10; 2 Tim. 6, 7, 26).
1:31
Quia collegam habuerit Timotheum et Epaphroditum coapostolum atque conmilitonem aliosque adiutores siue ministros. Rom. 115. (125.) .Cor. I. 81. 101. Cor. H. 12. 15. 41. 43. Eph. 16. Philipp. 14. Col. 1. 2. 34. Tim. II. 4. 25. Philem. 1. Hebr. 28. Quia filios uocet eos quos ueritatis scientia inbuebat, in quibus apostolicae auctoritatis potestate usus de his quos ad paenitentiam contristauerat gratulatur. Cor. I. 24. 25. 52. 55. Cor. H. 8. 9. 26. 28. 36. 38. 45. 46. 47. 61. Gal. 23. Philipp. 2. Thess. I. 4. Col. 12. (Tim. H. 18.) Philem. 8. 4.
他有提摩太作同工，有以巴弗提作同作使徒、同當兵的，又有別人作幫手或執事（羅一一五、一二五；林前八十一、一〇一；林後十二、十五、四十一、四十三；弗十六；腓十四；西一、二、卅四；提後四、廿五；門一；來廿八）。他稱那些他用真理的知識所薰陶的人為自己的兒女，並用使徒權柄的能力，為那些他曾叫他們憂愁以致悔改的人歡喜（林前廿四、廿五、五十二、五十五；林後八、九、廿六、廿八、卅六、卅八、四十五、四十六、四十七、六十一；加廿三；腓二；帖前四；西十二；提後十八；門三、四）。
That he had Timothy as a colleague, and Epaphroditus as a fellow-apostle and fellow-soldier, and others as helpers or ministers (Rom. 115, 125; 1 Cor. 81, 101; 2 Cor. 12, 15, 41, 43; Eph. 16; Phil. 14; Col. 1, 2, 34; 2 Tim. 4, 25; Philem. 1; Heb. 28). That he calls those his sons whom he was imbuing with the knowledge of the truth, in whom, using the power of apostolic authority, he rejoices concerning those whom he had made sorrowful unto repentance (1 Cor. 24, 25, 52, 55; 2 Cor. 8, 9, 26, 28, 36, 38, 45, 46, 47, 61; Gal. 23; Phil. 2; 1 Thess. 4; Col. 12; 2 Tim. 18; Philem. 3, 4).
1:32
Quia praedicare potius quam baptizare missus a Christo sit nosque in baptismo Christo esse consepultos, ut filii dei effecti in nouitate uitae ambulemus, heredes quidem dei, coheredes autem Christi. Rom. 40. (59.) Cor. I. 3.\' Eph. 2. 34.. (Col. 17.) Tit. 12. Hebr. 9. 11. 18. Quia ob peccatorum inmensitatem scelesti homines deterioribus traduntur passionibus et quia non sponte 20 creatura subiecta sit et a Christi caritate neque alia creatura nos separet et euangelium creaturae sit praedicatum. Rom. 9. 61. 63. 68. 68. 100., Col. 5. 9. Tim. I. 15. Hebr. 18.
他受基督差遣，主要不是去施浸，乃是去傳道，且我們在浸禮中與基督同埋葬，好叫我們既作了神的兒子，就能行在生命的新樣中——誠然是神的後嗣，且與基督同作後嗣（羅四十、五十九；林前三；弗二、卅四；西十七；多十二；來九、十一、十八）。因著罪孽的浩大，惡人被交給更壞的私慾；受造之物服在虛空之下並非出於自己的意願；別的受造之物不能叫我們與基督的愛隔絕；且福音已傳給受造之物（羅九、六十一、六十三、六十八、一〇〇；西五、九；提前十五；來十八）。
That he was sent by Christ to preach rather than to baptize, and that we are buried together with Christ in baptism, so that, being made sons of God, we may walk in newness of life — heirs indeed of God, but joint-heirs with Christ (Rom. 40, 59; 1 Cor. 3; Eph. 2, 34; Col. 17; Tit. 12; Heb. 9, 11, 18). That, on account of the immensity of their sins, wicked men are handed over to worse passions, and that the creation is subject not of its own will, and that no other creature can separate us from the love of Christ, and that the gospel has been preached to the creature (Rom. 9, 61, 63, 68, 100; Col. 5, 9; 1 Tim. 15; Heb. 18).
1:33
Quia ex parte scire et ex parte prophetare et per speculum illa quae futura sunt uidere se dixerit, currens ad brauium supernae uocationis dei. Cor. I. 75. Philipp. 19. Quia Christiani in passionibus gaudere debeant, scientes donum dei esse quod credunt; nam pro Christo pati aeterna merces erit. Rom. 85. 60. 68. Cor. I. 23. 24. 100. Cor. E. 2. 25. 33. 87. 52. 58. 56. 57. Gal, 38. Philipp. 5. 6. Thess. I. 6. 7. Thess. II. 1. 6. Col. 9. Tim. H. 13. 18. 19. 24. 26. Hebr. 19. 21. 22. 28. Quia corpora sanctorum in illa generali resurrectione diuersis meritorum claritatibus induenda sint, ubi iam caro et sanguis, idest uentris et libidinis opera non regnabunt. Cor. I. 92. 93. 94. 95. 96. Heb. 21.
他說他所知道的有限，所申言的也有限，並如同對著鏡子觀看那將來的事，向著神屬天呼召的獎賞奔跑（林前七十五；腓十九）。基督徒當在苦難中喜樂，知道他們之所以信乃是神的恩賜；因為為基督受苦必有永遠的賞賜（羅八十五、六十、六十八；林前廿三、廿四、一〇〇；林後二、廿五、卅三、八十七、五十二、五十八、五十六、五十七；加卅八；腓五、六；帖前六、七；帖後一、六；西九；提後十三、十八、十九、廿四、廿六；來十九、廿一、廿二、廿八）。在那普遍的復活中，眾聖徒的身體要按功德穿上各樣不同的榮光，那時肉與血——就是肚腹與情慾的行為——必不再作王（林前九十二、九十三、九十四、九十五、九十六；來廿一）。
That he said he knew in part and prophesied in part and saw through a glass those things which are to come, running toward the prize of the heavenly calling of God (1 Cor. 75; Phil. 19). That Christians ought to rejoice in sufferings, knowing that it is the gift of God that they believe; for to suffer for Christ shall be an eternal reward (Rom. 85, 60, 68; 1 Cor. 23, 24, 100; 2 Cor. 2, 25, 33, 87, 52, 58, 56, 57; Gal. 38; Phil. 5, 6; 1 Thess. 6, 7; 2 Thess. 1, 6; Col. 9; 2 Tim. 13, 18, 19, 24, 26; Heb. 19, 21, 22, 28). That the bodies of the saints in that general resurrection are to be clothed with diverse splendours of merits, where now flesh and blood — that is, the works of the belly and of lust — shall not reign (1 Cor. 92, 93, 94, 95, 96; Heb. 21).
1:34
Quia primitiae resurrectionis Christus sit, deinde qui ipsius sunt, nunc ipse super omnem principatum et potestatem sedeat in patris dextera conlocatus. Rom. 40. 41. 4-2. 67. 68. Cor. I. 33. 88. 85. 86. 87. 89. 91. 92. Cor. II. 26. Eph. 5. Philipp. 18. Thess. I. 14. Tim. n. 12. Hebr. 2. 4. 13. 21. Quia in corpore constitutos resurrexisse dicat in baptismo eos qui peccato mortui conuiuificati sunt Christo et quaerunt quae sursum sunt, non quae super terram. Rom. 39. <40,) 42. 43. 48. Eph. 7. Col. 16.17. 23. 24.
基督是復活的初熟果子，其次是屬祂的人，如今祂自己坐在父的右邊，超乎一切執政掌權的（羅四十、四十一、四十二、六十七、六十八；林前卅三、八十八、八十五、八十六、八十七、八十九、九十一、九十二；林後廿六；弗五；腓十八；帖前十四；提後十二；來二、四、十三、廿一）。他說那些在身體中、向罪死了、與基督一同活過來的人，已在浸禮中復活了，並且他們尋求那在上面的事，不尋求那在地上的事（羅卅九、四十、四十二、四十三、四十八；弗七；西十六、十七、廿三、廿四）。
That Christ is the firstfruits of the resurrection, and then those who are His, He now Himself sitting above every principality and power, placed at the right hand of the Father (Rom. 40, 41, 42, 67, 68; 1 Cor. 33, 88, 85, 86, 87, 89, 91, 92; 2 Cor. 26; Eph. 5; Phil. 18; 1 Thess. 14; 2 Tim. 12; Heb. 2, 4, 13, 21). That he says that those who, being set in the body, have died to sin and have been made alive together with Christ, have risen in baptism, and that they seek the things which are above, not the things which are upon the earth (Rom. 39, 40, 42, 43, 48; Eph. 7; Col. 16, 17, 23, 24).
1:35
Quia iudicium dei erit iusto iudice Christo, ubi recipiet unusquisque secundum opera sua, conscientia rationem etiam de cogitatione reddente, omniumque criminum rei dei iudicantis experientur examen. Rom. 12. (13.) 15.105. Cor. I. 20. 21. 31. Cor. II. 30. Eph. 37. Tim. I. 25. Tim. II. 21. 24.- Hebr. (24.) 25. Quia inhonorentur a deo qui non honorificant deum et relinquantur desideriis suis grauius iudicandi. Rom. 9.10. 29. Cor. I. 27. 70. Gal. 33. 34. Thess. II. 2. Col. 31. Hebr. 18. Quia ante iudicii diem ueniet filius peccati qui intellegitur antichristus. Thess. H. 4. Quia iudicium in fine mundi igne erit, quod et iram nominat;
神必有審判，以基督為公義的審判者，那時各人要照自己的行為受報，良心連思念也要交賬，凡犯各樣罪的人都要受那審判之神的察驗（羅十二、十三、十五、一〇五；林前二十、廿一、卅一；林後卅；弗卅七；提前廿五；提後廿一、廿四；來廿四、廿五）。那些不尊榮神的人，被神視為不榮耀的，並被任憑隨從自己的私慾，要受更重的審判（羅九、十、廿九；林前廿七、七十；加卅三、卅四；帖後二；西卅一；來十八）。在審判的日子以先，那罪之子要來，他被認為就是敵基督（帖後四）。在世界末了的審判要藉著火，這火他也稱為忿怒；
That there shall be a judgment of God, with Christ as the just Judge, where each shall receive according to his works, the conscience rendering an account even of thought, and the guilty of all crimes shall undergo the examination of the judging God (Rom. 12, 13, 15, 105; 1 Cor. 20, 21, 31; 2 Cor. 30; Eph. 37; 1 Tim. 25; 2 Tim. 21, 24; Heb. 24, 25). That those are dishonoured by God who do not honour God, and are left to their own desires, to be judged the more grievously (Rom. 9, 10, 29; 1 Cor. 27, 70; Gal. 33, 34; 2 Thess. 2; Col. 31; Heb. 18). That before the day of judgment shall come the son of sin, who is understood to be the antichrist (2 Thess. 4). That the judgment at the end of the world shall be by fire, which he also names wrath;
1:36
qui dies in aduentu Iesu de caelis ut fur ueniet in filios diffidentiae omnemque inpietatem. Rom. 6.13. Cor. I. 16. Eph. 29. Philipp. 20. Thess. I. 3. 4. 15.16. Thess. n. 2. Col. 26. Hebr. 18. 25. Quia praesens mundi huius felicitas non solum ut breuis sed ut nociua et malitiosa spernenda est et quia sapientia eius stultitia sit, in quibus et nos aliquando conuersati, inquit, sumus; nouissimam uero destruendam mortem, cum iusti de his qui nunc eos tribulant uindictam a domino fuerint consecuti. Rom. 92. Cor. I. 18. 43. 70. 88. Cor. n. 38. Gal. 2. Eph. 6. Thess. n. (1.) 2. Hebr. 10. 19.
這日子，在耶穌從天降臨的時候，要像賊一樣臨到那悖逆之子並一切不敬虔的人（羅六、十三；林前十六；弗廿九；腓二十；帖前三、四、十五、十六；帖後二；西廿六；來十八、廿五）。這世界目前的福樂當被輕看，不僅因它短暫，更因它有害而險惡，且它的智慧乃是愚拙，他說我們從前也曾行在其中；但那末了的仇敵死亡要被毀滅，那時義人必從主得著向那些現今苦害他們之人報仇的事（羅九十二；林前十八、四十三、七十、八十八；林後卅八；加二；弗六；帖後一、二；來十、十九）。
which day, at the coming of Jesus from heaven, shall come as a thief upon the sons of unbelief and upon all ungodliness (Rom. 6, 13; 1 Cor. 16; Eph. 29; Phil. 20; 1 Thess. 3, 4, 15, 16; 2 Thess. 2; Col. 26; Heb. 18, 25). That the present felicity of this world is to be despised, not only as brief but as harmful and malicious, and that its wisdom is folly, in which, he says, we also once walked; but that the last enemy, death, is to be destroyed, when the righteous shall have obtained vengeance from the Lord upon those who now afflict them (Rom. 92; 1 Cor. 18, 43, 70, 88; 2 Cor. 38; Gal. 2; Eph. 6; 2 Thess. 1, 2; Heb. 10, 19).
1:37
Quia iusti cum deo patre et Christo regnaturi in aeternum sint, ubi corpus corruptioni ultra subiectum non erit. Rom, (41. 42.) 46. 47. (62.) Cor. I. 89. (93.) 95. 96. 97. 98. (99.) Cor. II. 29. Gal. 30. 34. Eph. 5. 6. 7. Thess. II. 5. Tim. I. 29. Tit. 9. <12.) Hebr. (11.) 12.
義人要與父神並與基督一同永遠作王，那時身體不再服在朽壞之下（羅四十一、四十二、四十六、四十七、六十二；林前八十九、九十三、九十五、九十六、九十七、九十八、九十九；林後廿九；加卅、卅四；弗五、六、七；帖後五；提前廿九；多九、十二；來十一、十二）。
That the righteous shall reign forever with God the Father and with Christ, where the body shall no longer be subject to corruption (Rom. 41, 42, 46, 47, 62; 1 Cor. 89, 93, 95, 96, 97, 98, 99; 2 Cor. 29; Gal. 30, 34; Eph. 5, 6, 7; 2 Thess. 5; 1 Tim. 29; Tit. 9, 12; Heb. 11, 12).