塔普蘇斯的維吉里烏斯

文集第 5 章第 6/10 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 5:183–5:219（全章共 349 節）

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Ut autem æternus, ut Pater est, Filius approbetur, in psalmo centesimo octavo dccirno ( Vers. 89) manifestius declaratur. In æternum, Do mine, ait, verbum tuum permanet in coelo. Et in Isaia : Omnis caro fenum, et omnis gloria hominis sicut flos feni : aruit fenum et nos, verbum autem Domini manet in aeternum (Isai. XL, 6). Item ibi: Ego sum primus et ego in aeternum, manus mea fundavit terram , et dextera mea solidavit coelum (Isai. XLVIII, 12). Filius itaque nec in aeternum Patri dissimilis invenitur, nec potentia inferior approbatur :

至於聖子如同聖父一樣是永恆的，這在第一百一十八篇詩篇中（89節）更明白地宣告：「耶和華啊，你的話安定在天，直到永遠。」又在以賽亞書中：「凡有血氣的盡都如草，他一切的榮美都像草上的花：草必枯乾，我們也是如此，惟有主的話永遠長存」（以賽亞書四十章6節）。同處又說：「我是首先的，也是直到永遠的；我的手立了地的根基，我的右手鋪張諸天」（以賽亞書四十八章12節）。所以聖子既未被發現在永恆上與聖父有異，也未被證明在權能上為次：

That the Son, however, may be proved to be eternal as the Father is, it is declared more plainly in the hundred and eighteenth psalm (verse 89): 'For ever, O Lord,' he says, 'thy word standeth firm in heaven.' And in Isaiah: 'All flesh is grass, and all the glory of man as the flower of grass: the grass is withered and we, but the word of the Lord endureth for ever' (Isaiah XL, 6). Likewise there: 'I am the first, and I am unto eternity; my hand hath founded the earth, and my right hand hath made firm the heaven' (Isaiah XLVIII, 12). And so the Son is found neither unlike to the Father in eternity, nor proved inferior in power:

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quoniam qui deitate unumque sunt potentia, æternitate distingui non pos sunt, sed neque Filius caret æternitate naturae, qui omnem in se deitatis pleniludinem docetur possidere. CAPUT LXIV. Ubi dicunt Patrem Filium fecisse. Filium vero omnia. Si dixerint, Pater Filium fecit, Filius vero omnia. Responsio. In deitatis natura, in qua Pater et Fi lins unum sunt, Filium nunquam tegimus a Patre fa etum fuisse, sed genitum. Nam si in hoc quod Verbum Patris est, factum astruitis Filium, nequaquam ergo Deus Pater perfeciionem substantiae suae in semet ipso babebit, qui Verbum perfectum, et jugiter per manenS ante Filii sui nativitatem in se habere non potuit.

因為那些在神性與權能上為一的，不能在永恆上被區分；聖子也並不缺乏本性的永恆，因為祂被教導為在祂自己裡面擁有神性全備的豐盛。第六十四章。論他們說聖父造了聖子，而聖子造了萬物。他們若說，聖父造了聖子，聖子造了萬物。回答。在神性的本性裡，聖父與聖子在其中乃是一，我們從未讀到聖子是被聖父所造的，乃是受生的。因為你們若在祂是聖父之道這一點上，斷言聖子是被造的，那麼聖父上帝就絕不會在祂自己裡面擁有其本質的完全了，因為祂在祂兒子受生之前，就不能在自己裡面擁有那完全而恆久長存的道了。

since those who are one in Godhead and in power cannot be distinguished in eternity; nor indeed does the Son lack the eternity of nature, who is taught to possess in himself all the fullness of the Godhead. CHAPTER LXIV. Where they say that the Father made the Son, but the Son made all things. If they shall say, the Father made the Son, but the Son made all things. Reply. In the nature of the Godhead, in which the Father and the Son are one, we never read that the Son was made by the Father, but begotten. For if in that he is the Word of the Father you assert that the Son was made, then by no means will God the Father have the perfection of his substance in himself, who could not have in himself the perfect Word, perpetually abiding, before the birth of his Son.

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Sed nos qui Filium de Patre ineffabiliter et sine initio credimus natum, nec perfidiae vestrae, uni tatem fidei vindicantes, cedimus resistendo, nec ver- sutia superamur, ut veritatem 421 paternae nati vitatis denegemus in Filio, cujus nativitatem nec ipse Pater qui genuit, tacuit, nec ipse Filius qui de Patre natus est, sua praedicatione reticuit, ipso dicente : Sic enim Deus dilexit hunc mundum ut Filium suum unigenitum daret pro eo (Joan. III, 16). Et iterum : Unigenitus Filius qui est in sinu Patris, ipse narra vit (Joan. i, 18). Et Judaeis ipse Dominus dicit: In dignamini mihi, quia dixi vobis, Filius Dei sum (Joan. VII, 23). Et iterum:

但我們既信聖子是由聖父不可言喻地、無始無終地受生的，便為信仰的合一而辯護，既不藉抵擋而向你們的不信讓步，也不被詭詐所勝，以致在聖子身上否認父所生之真理——這生的真理，既非那生祂的聖父自己默而不言，也非那由聖父受生的聖子自己在其宣講中緘默不語，正如祂所說：「上帝愛這世界，甚至將祂的獨生子賜給世界」（約翰福音三章16節）。又說：「在父懷裡的獨生子將祂表明出來」（約翰福音一章18節）。主自己也對猶太人說：「我說我是上帝的兒子，你們就向我惱怒嗎」（約翰福音十章36節）。又說：

But we who believe the Son to be born of the Father ineffably and without beginning, vindicating the unity of the faith, neither yield to your unbelief by resisting, nor are overcome by craftiness, so as to deny in the Son the truth of the paternal generation—whose generation neither the Father himself who begat passed over in silence, nor did the Son himself who was born of the Father keep silent in his own preaching, as he says: 'For God so loved this world that he gave his only-begotten Son for it' (John III, 16). And again: 'The only-begotten Son, who is in the bosom of the Father, he hath declared him' (John I, 18). And the Lord himself says to the Jews: 'You are indignant with me, because I said to you, I am the Son of God' (John VII, 23 [X, 36]). And again:

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Ego de Patre exivi, et veni in bone mundum (Joan. xvi, 28). Et David in persona Dei Patris in Psalmis canit, et dicit : Eruclavit cor meum verbum bonum (Psal. XLIV, 2). Item ipse : In spleodoribus sanctorum ex utero ante luciferum ge uui te (Psal. CIX, 3). Item ipse de Filio : Dominus dixit ad me, Filius mens es tu, ego hodie genui te (Psal. n, 7). Et in Evangelio, dum idem Filius in Jordane baptizaretur, vox Patris intonuit dicens: Hic est Filius meus dilectissimus, in quo bene com placui (Lue. III, 22). Et in monte tribus discipulis: Hic est Filius meus dilectissimus, ipsum audite (Matth. XVII, 5).

「我從父出來，到了這美好的世界」（約翰福音十六章28節）。又有大衛在詩篇中以聖父上帝的身分歌唱說：「我心裡湧出美辭」（詩篇四十四篇2節）。同樣地：「在聖潔的光輝中，在晨星之先，我從腹中生了你」（詩篇一百零九篇3節）。同樣地，論到聖子：「主對我說，你是我的兒子，我今日生了你」（詩篇二篇7節）。又在福音書中，當這位聖子在約旦河受洗時，聖父的聲音轟然作響說：「這是我最愛的兒子，我所喜悅的」（路加福音三章22節）。又在山上對三個門徒說：「這是我最愛的兒子，你們要聽祂」（馬太福音十七章5節）。

'I came forth from the Father, and am come into this good world' (John XVI, 28). And David in the person of God the Father sings in the Psalms, and says: 'My heart hath uttered a good word' (Psalm XLIV, 2). Likewise the same: 'In the brightness of the saints, from the womb before the day-star I begot thee' (Psalm CIX, 3). Likewise the same concerning the Son: 'The Lord said to me, Thou art my Son, this day have I begotten thee' (Psalm II, 7). And in the Gospel, while the same Son was being baptized in the Jordan, the voice of the Father thundered, saying: 'This is my most beloved Son, in whom I am well pleased' (Luke III, 22). And on the mountain to the three disciples: 'This is my most beloved Son, hear ye him' (Matthew XVII, 5).

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Audi Patrem de se genuisse propria voce testantem, audi Filium nativitatis suæ originem, unde vel ex quo inenarrabili ortu sit, demonstrasse. Desine facturam dicere, cælorum ac mundi, et crea. turarum omnium condilorem. CAPUT LXV. Ubi dicunt : Sicut Pater habet vitam in semetipso, ita et Filio dedit vitam habere in semetipso. Si libi opposuerint quod Filius dixerit : Sicut ha- bet Pater vitam in semetipso,sic dedit Filio vitam habere in semetipso (Joan. v, 26). Responsio. Si Filius ante mundi exordium in Pa tre manens vitam non habuit, quomodo auclor vitæ dicitur, et vita aeterna probatur? Postulastis, ait Pe trus apostolus, virum homicidam donari vobis, au.

你要聽聖父親口見證祂從自己生了祂；你要聽聖子顯明祂受生的根源，論到祂藉那不可言喻的生而從何而出、由誰而出。不要再稱那位諸天、世界並一切受造之物的締造者為被造之物。第六十五章。論他們說：父怎樣在自己裡面有生命，照樣也賜給聖子在自己裡面有生命。他們若向你提出說，聖子曾說：「父怎樣在自己裡面有生命，照樣也賜給聖子在自己裡面有生命」（約翰福音五章26節）。回答。聖子若在世界開始之先住在聖父裡而沒有生命，祂怎麼被稱為生命的創始者，並被證明為永生呢？使徒彼得說：「你們要求把那殺人的兇手釋放給你們，

Hear the Father testifying with his own voice that he begot him of himself; hear the Son demonstrating the origin of his nativity, whence and from whom he is by that unutterable birth. Cease to call the Maker of the heavens and of the world and of all creatures a thing made. CHAPTER LXV. Where they say: As the Father hath life in himself, so also he hath given to the Son to have life in himself. If they shall object to you that the Son said: 'As the Father hath life in himself, so he hath given to the Son to have life in himself' (John V, 26). Reply. If the Son, abiding in the Father before the beginning of the world, had not life, how is he called the author of life, and proved to be life eternal? 'You demanded,' says Peter the apostle, 'a man that was a murderer to be granted unto you, but',

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ctorem vero vitae interfecistis suspendentes in ligno (Act. III, 14). Et Joannes apostolus : Hic est verus Deus, et vita æterna (1 Joan. v, 20). Et ipse Domi nus ad Martham : Ego sum resurrectio et vita (Joan. XI, 25). Item ibi : Ego sum panis vitæ, qui de cœlo 422 descendi (Joan. vi, 51). Et ad Patrem : Sicut dilexisti me, et ego dilexi eos (Joan. xv, 9). Et vi tam aeternam do eis (Joan. x, 28). Et iterum : Ego veni ut vitam habeant. Sicut enim in hujns nominis nuncupatione vita a vita non potest dividi, ita Filius a Patre in divinitatis substantia non potest sepa rari : nam et Pater non aliam vitam quam eam quam in se habet manentem Filio dedit; sed quam habet, ipsam dedit;

卻把那生命的創始者殺了，掛在木頭上」（使徒行傳三章14節）。使徒約翰也說：「這是真神，也是永生」（約翰一書五章20節）。主自己對馬大說：「復活在我，生命也在我」（約翰福音十一章25節）。同處又說：「我是從天上降下來生命的糧」（約翰福音六章51節）。又對父說：「正如你愛我，我也愛他們」（約翰福音十五章9節）。又說：「我又賜給他們永生」（約翰福音十章28節）。又說：「我來了，是要叫他們得生命。」因為正如在這名稱中生命不能與生命分開，照樣聖子也不能在神性的本質上與聖父分離：因為父賜給聖子的，並非別樣的生命，乃是那在祂自己裡面長存的生命；祂所有的生命，就是祂所賜的；

'you killed the author of life, hanging him on a tree' (Acts III, 14). And John the apostle: 'This is the true God, and life eternal' (1 John V, 20). And the Lord himself to Martha: 'I am the resurrection and the life' (John XI, 25). Likewise there: 'I am the bread of life, who came down from heaven' (John VI, 51). And to the Father: 'As thou hast loved me, I also have loved them' (John XV, 9). And: 'I give them life everlasting' (John X, 28). And again: 'I am come that they may have life.' For just as in the appellation of this name life cannot be divided from life, so the Son cannot be separated from the Father in the substance of the divinity: for the Father gave the Son not another life than that which abides in himself; but the very life that he has, that he gave;

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et quanta in eo est, tantam dedit, et ix hoc ipse, quoJ vitam dederit Filio, non amisit. CAPUT LXVI. Ubi dicunt solum Patrem lucem habitare inaccessi bilem. Si tibi opposuerint quod de Patre solum dictum sit, qui solus habet immortalitatem, et luccm habi tat inaccessibilem (/ Tim. vi, 16). Responsio. Non solum Pater sine Filio lucem inac cessibilem habitat, quia ubi Pater est, ibi etiam Fi- lium esse indubitabili fide credendum est. Nam si solus Pater sine Filio, quod dici nefas est, luceni habitat inaccessibi'em, necesse est ut sequestratam Pater habeat a Filio mansionem : quod si ita est, quonam modo ipse Filius ad dexteram Patris astans a beato martyre Stephano potuit conspici (Act.

並且祂裡面有多大的生命，祂就賜下多大的生命；而在祂將生命賜給聖子這一點上，祂自己並未失去生命。第六十六章。論他們說唯獨聖父住在人不能靠近的光中。他們若向你提出說，這話是單論聖父的：「唯有祂不死，住在人不能靠近的光中」（提摩太前書六章16節）。回答。並非唯獨聖父離開聖子住在人不能靠近的光中，因為聖父在哪裡，就當以毫無疑惑的信心相信聖子也在哪裡。因為唯獨聖父離開聖子——這話說出來乃是褻瀆——住在人不能靠近的光中，那就必使聖父有一個與聖子隔開的居所了：若是如此，那麼站在聖父右邊的聖子自己，又怎能被那有福的殉道者司提反所看見呢（使徒行傳

and as great as the life that is in him, so great did he give; and in this very thing, that he gave life to the Son, he did not lose it. CHAPTER LXVI. Where they say that the Father alone dwells in inaccessible light. If they shall object to you that it is said of the Father alone, 'who alone hath immortality, and inhabiteth light inaccessible' (1 Tim. VI, 16). Reply. Not the Father alone without the Son inhabits inaccessible light, because where the Father is, there too the Son must be believed to be by undoubting faith. For if the Father alone without the Son—which it is wickedness to say—inhabits inaccessible light, it is necessary that the Father have an abode set apart from the Son: and if it be so, in what way could the Son himself, standing at the right hand of the Father, be beheld by the blessed martyr Stephen (Acts

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VII, 56), si Pater secundum vos aliis dicitur sedibus con tineri? Absit hoc a sensu fidelium, Christo in uni tate fidei adhaerentium ? Quoniam sicut non est in Filio Cum solus Pater dicitur lucem inaccessibilem habitare, ita non sufficit Patri, cum Sapientia,quæ est Filius, gyrum coeli sola dicitur circuire (Eccli. XXIV, 8). Quod itaque cum sit invisibilis et ingenitus, in Filio visus Apostoli testimonio comprobatur, et in Filio, a se ineffabiliter genito, mansisse ac requie. visse monstraretur, ipso Filio in propheta dicente ; Qui genuit me , requievit in tabernaculo meo (Eccli. 24, 12). Et in Evangelio : Pater in me manens facit opera hæc (Joan. xiv, 10). Et :

七章56節）呢，若按你們所說，聖父被說成是被別的座位所容納的話？這念頭與信徒的悟性絕不相干，他們在信仰的合一中緊緊依附基督。因為正如「唯獨聖父被說成住在人不能靠近的光中」這話不是在聖子之外成立，照樣，當那作聖子的智慧被說成獨自周遊天的穹蒼時（便西拉智訓二十四章8節），這對聖父也不足夠。所以，祂既是不可見、非受生的，祂在聖子裡被看見，乃由使徒的見證所證實，並且祂安住、安息在那由祂不可言喻地所生的聖子裡面，也得以顯明，聖子自己藉先知說：「那造我的，在我的帳幕中安息」（便西拉智訓二十四章12節）。又在福音書中：「住在我裡面的父作這些事」（約翰福音十四章10節）。又說：

VII, 56), if the Father, according to you, is said to be contained in other seats? Far be this from the understanding of the faithful, who cleave to Christ in the unity of the faith! For just as it is not in the Son when the Father alone is said to inhabit inaccessible light, so it does not suffice for the Father, when Wisdom, which is the Son, is said to traverse the circuit of heaven alone (Eccli. XXIV, 8). Therefore, since he is invisible and unbegotten, that he was seen in the Son is proved by the testimony of the Apostle, and that he abode and rested in the Son, begotten of himself ineffably, is shown, the Son himself saying in the prophet: 'He that created me rested in my tabernacle' (Eccli. XXIV, 12). And in the Gospel: 'The Father, abiding in me, doth these works' (John XIV, 10). And:

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Deum nemo vidit unquam nisi unigenitus Filius qui est in sinu Patris (Joan. It 18). In sinu Patris erat Filius ab initio, et ex corde Pati is verbum bonum eructatum esi; quo modo 423 non in corde paterno cum eodem con sistens, lucem inaccessibilem habitasse credendus est? Nunqnid Pater absque ulla luce in Filio potuit commanere, aut in tabernaculo Filii sine eadem po tuit requiescere, cum idem Filius candor sii aeternae lucis, et speculum sine macuia deitatis (Sap. VII, 26), quam Salomon super salutem suam dilexisse dixit: In cujus specie semper delectari gestivit.

「從來沒有人看見上帝，只有在父懷裡的獨生子」（約翰福音一章18節）。聖子從起初就在父的懷裡，那美善的話也是從父的心中所湧發的；祂既與父同存於父的心中，怎能不被相信為住在人不能靠近的光中呢？聖父既然，那同一位聖子乃是永恆之光的光輝，是神性無瑕的明鏡（智慧書七章26節），是所羅門所說他愛之過於自己健康的，又豈能毫無光地與聖子同住，或不藉那同一的光在聖子的帳幕中安息呢？所羅門渴慕常常以祂的美麗為樂：

'No man hath seen God at any time, save the only-begotten Son, who is in the bosom of the Father' (John I, 18). The Son was in the bosom of the Father from the beginning, and the good word was uttered forth from the heart of the Father; how is he not to be believed to have inhabited inaccessible light, abiding with him in the paternal heart? Could the Father in any way dwell together in the Son without any light, or rest in the tabernacle of the Son without that same light, since the same Son is the brightness of eternal light, and the spotless mirror of the Godhead (Wisdom VII, 26), whom Solomon said he loved above his own health: in whose beauty he ever longed to delight?

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Super sa- lutem et speciem, inquit, dilexi eam, et pro luce proposui habere eam, quoniam inexstinguibile esi lumen ejus (Ibid., i0) ? Hanc igitur lucem David pro pheta deaiderans, anxius proclamat, haec dicens : Emitte lucem tuam, et veritatem tuam (Pial. XLII, 5). Et iterum : I.. lumine tuo videbimus lumen (Pul. XXXV, 10). in hujus igitur luminis claritate Filius seipsum in monte tr.bus discipulis praeosten dit, et metu mortis perterriti, prostrati in faciem, li nem sibi vitae adesse senserunt. Hanc, inquam, lu cem in te demonstrans Filius proclamabat, dum ut in eadem incederent suos discipulos præmonebat : Dum lucem habetis, inquit, ambulate in luce (Joan. XII, 35). Et iterum :

他說：「我愛她過於健康和美麗，寧願以她為光，因為她的光是不滅的」（同上10節）。所以先知大衛渴慕這光，焦切地呼求說：「求你發出你的光和你的真實」（詩篇四十二篇5節）。又說：「在你的光中我們必得見光」（詩篇三十五篇10節）。所以聖子就在這光的光輝中，在山上向三個門徒預先顯現自己，他們因死亡的懼怕而驚惶，俯伏在地，覺得自己生命的終結臨近了。我說，聖子在自己裡面顯出這光而宣告，並預先警戒祂的門徒要在這光中行走：祂說：「你們應當趁著有光行走」（約翰福音十二章35節）。又說：

'Above health and beauty,' he says, 'I loved her, and I purposed to have her for a light, because her light cannot be extinguished' (ibid., 10). This light therefore the prophet David, longing for it, anxiously cries out, saying these things: 'Send forth thy light and thy truth' (Psalm XLII, 5). And again: 'In thy light we shall see light' (Psalm XXXV, 10). In the brightness of this light therefore the Son showed himself beforehand to the three disciples on the mountain, and they, terrified with the fear of death, prostrate on their faces, perceived that the end of their life was at hand. This light, I say, displaying it in himself, the Son proclaimed, while he forewarned his disciples that they should walk in the same: 'While you have the light,' he says, 'walk in the light' (John XII, 35). And again:

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Ego sum lux hujus mundi, qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ aeternae (Joan. VIII, 12). Et Evangelista : Erat lux vera, inquit, quae illuminat omnem homi nem venientem in hunc mundum ,Joan. I, 9). Si hæc lux, quæ credentibus promittitur, in Filio esse probatur, et cum aeterno aeterna esse dictur, quo modo a vebis ab inaccessibili luce Patris Filius separatur ? Si enim Filius Deus verus et vita aeterna, sine dubio in hac luce simul cum Patre ha bitare credendus est, quam nullus modo in hoc mor tali corpore constitutus, potest aliquatenus contucri; sed dum apparuerit, tunc vcre illam videbit siculi est, qui ejus conspectibus dignus fuerit coaptari :

「我是這世界的光，跟從我的就不在黑暗裡走，必要得著永生命的光」（約翰福音八章12節）。福音書作者也說：「那是真光，照亮一切生在這世上的人」（約翰福音一章9節）。這應許給信徒的光，若被證明在聖子裡面，又被說成與那永恆者一同是永恆的，那麼聖子怎被你們從聖父人不能靠近的光中分開呢？因為聖子若是真神又是永生，毫無疑問必當相信祂與聖父一同住在這光中，這光是凡立於這必死之身的人都絲毫不能仰望的；但等到祂顯現的時候，凡配得與祂面對面相見的，必真實地照祂的本相看見祂：

'I am the light of this world; he that followeth me walketh not in darkness, but shall have the light of life eternal' (John VIII, 12). And the Evangelist: 'He was the true light,' he says, 'which enlighteneth every man that cometh into this world' (John I, 9). If this light, which is promised to believers, is proved to be in the Son, and is said to be eternal with the Eternal, how is the Son separated by you from the inaccessible light of the Father? For if the Son is true God and life eternal, without doubt he must be believed to dwell in this light together with the Father, which no one established in this mortal body can in any wise behold; but when he shall appear, then truly he shall see it as it is, whoever shall be made worthy to be joined to his sight:

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et non sicut Moyses caeterique prophet:e per ænigmata et figuram, sed ipsam veraciter in Filio secundum Apostolum contuebitur deitatis substantiam. Nam si hunc eumdemque prophetæ testimonium sequentem, sereno mentis intuitu invesLigare volueris, invenies Filium non nuncupasse ab hac luce Patris penitus separari, quoniam cum solum Filium dixerit in terra cum hominibus conversatum, Patrem ab illo non fe cerit alienum. CAPUT LXVII. Ubi dicunt Filium ut Patrem non esse perfectum. 424 Si dixerint quod propheta de Filio dicere potuit: Imperfectum meum viderunt oculi tui, et in libro tuo omnes scribentur (Psal. CXXXVIII, 15). Responsio.

並且不像摩西和其餘的先知藉著謎語和形象，乃要照使徒所言，在聖子裡真實地仰望那神性的本質。因為你若願意以平靜的心思查究此事，跟隨先知的見證，就會發現聖子並未宣稱自己與聖父這光全然分離，因為當祂說唯獨聖子在地上與人交往時，並沒有使聖父與祂疏遠。第六十七章。論他們說聖子不像聖父那樣是完全的。他們若說，先知能論到聖子說：「我未成形的體質，你的眼早已看見了，你所定的日子都寫在你的冊上」（詩篇一百三十八篇15節）。回答。

and not as Moses and the rest of the prophets through riddles and figure, but he shall behold according to the Apostle the very substance of the Godhead truly in the Son. For if you are willing to investigate this same matter with a serene gaze of the mind, following the testimony of the prophet, you will find that the Son did not declare himself to be utterly separated from this light of the Father, since when he said that the Son alone conversed on earth with men, he did not make the Father alien from him. CHAPTER LXVII. Where they say that the Son is not perfect as the Father is. If they shall say that the prophet could say concerning the Son: 'Thine eyes did see my imperfect being, and in thy book shall all be written' (Psalm CXXXVIII, 15). Reply.

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Si, quemadmodum dixit Apostolus, lege Christi legitime utereris , agnosceres utique Filium cl principem divinis Litteris astrui, et perfectum, Paulo apostolo attestante : In diebus carnis suæ, in quit. orationes et preces ad Deum, qui poterat sal vare eum a morte, cum clamore forti et lacrymis ob tulit, exauditus est propter timorem, manifestos exi. siens Filius, ex iis quae passus est didicit obedien tiam, qui perfectus factos est omnibus obedientibus sibi, et auctor salutis æternae et pronuntiatus a Deo princeps sacerJotum (Hebr. v, 7). Item ibi : Ser mo autem jurationis, qui post legem est, Filium in aeternum perfectum (Ilebr. VII, 28). Item ibi :

你若像使徒所說，合法地使用基督的律法，必定承認聖子在神聖的經文中既被立為君，又被立為完全的，使徒保羅見證說：「基督在肉身的時候，」他說，「既大聲哀哭、流淚禱告懇求那能救祂免死的，就因祂的虔誠蒙了應允；祂雖然顯為兒子，還是因所受的苦難學了順從，祂既得以完全，就為凡順從祂的人成了永遠得救的根源，並蒙上帝照著立為祭司之首」（希伯來書五章7節）。同處又說：「但在律法以後起誓的話，是立兒子為永遠完全的」（希伯來書七章28節）。同處又說：

If, as the Apostle said, you would use the law of Christ lawfully, you would surely acknowledge that the Son is established by the divine Scriptures as both prince and perfect, the Apostle Paul attesting: 'In the days of his flesh,' he says, 'offering up prayers and supplications with a strong cry and tears to him that was able to save him from death, he was heard for his reverence; and being made manifest the Son, he learned obedience by the things which he suffered, who being made perfect became to all that obey him the author of eternal salvation, and was called by God a prince of priests' (Hebrews V, 7). Likewise there: 'For the word of the oath, which is after the law, the Son perfect for evermore' (Hebrews VII, 28). Likewise there:

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Ha bentes ergo principem sacerdotum qui penetrarit coelos, Jesum Filium Dei (Hebr. IV, 14). Item ibi : Curramus ad propositum uobis praemium agonis, respicientes ad principem et perfectorem Jesum (Hebr. XII, 2). Et iterum : Donee occurramus omnes in unitatem fidei et agnitionem Filii Dei in virum perfectum, in mensuram ætatis plenitudinis Christi (Ephes. IV, 13). Recense, quaeso, quae superius de perfectione et principatu Filii sunt posita, et noli ulterius in tuam perniciem meditari subdole vani tatem. CAPUT LXVIII. Ubi dicunt : Sicut me misit vivus Pater, et ego vivo propter Patrem. Si autem dixerint in hoc minorem esse Patre Fi lium, quia ipse dixit:

「我們既然有一位已經升入高天尊榮的大祭司之首，就是上帝的兒子耶穌」（希伯來書四章14節）。同處又說：「讓我們奔向擺在我們前頭爭戰的獎賞，仰望那為元帥、為成全者的耶穌」（希伯來書十二章2節）。又說：「直等到我們眾人在信仰上同歸於一，認識上帝的兒子，得以長大成人，滿有基督長成的身量」（以弗所書四章13節）。我求你重溫上文所陳列關於聖子之完全與君尊的事，不要再為自己的滅亡狡詐地謀算你的虛妄。第六十八章。論他們說：永活的父怎樣差遣了我，我又因父活著。但他們若說聖子在此事上次於聖父，因祂自己曾說：

'Having therefore a prince of priests who hath penetrated the heavens, Jesus the Son of God' (Hebrews IV, 14). Likewise there: 'Let us run to the prize of the contest set before us, looking unto the prince and perfecter, Jesus' (Hebrews XII, 2). And again: 'Until we all meet in the unity of faith and the acknowledgment of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ' (Ephesians IV, 13). Recount, I pray, those things which are set above concerning the perfection and the princedom of the Son, and contrive no further your vanity craftily unto your own destruction. CHAPTER LXVIII. Where they say: As the living Father hath sent me, so I live by the Father. But if they shall say that the Son is lesser than the Father in this, that he himself said:

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Sicut me misit vivus Pater, et ego vivo propter Patrem. 425 Responsio. Haec res non inæqualitatem Filii indicat, sed plenam in illo divinitatis substantiam de monstrat, eo quod Filius non a semetipse, neque ex nihilo, sed a Patre subsistat, quod est summum et singulare unitatis indicium : Vivere enim Patris, quid est aliud nisi esse? et vivere Filium propter Patrem, quid aliud est quam in Patre subsistere ? Ergo sicut me misit vivus Pater, ait, et ego vivo pro pter Patrem (Joan. VI, 57) : posset utique dicere, Et eGo vivo per Patrem, si aliquam in se inferioris po tentiæ diversitatem vellet ostendere, quoniam qui per alterum vivit, per seipsum utique vivere minime possit;

「永活的父怎樣差遣了我，我又因父活著。」回答。此事並不表明聖子有何不平等，乃是顯出神性的全備本質在祂裡面，因為聖子不是出於祂自己，也不是出於虛無，乃是出於聖父而存在，這正是合一最高、最獨特的標記：因為論到聖父，「活著」豈是別的，無非是「存在」嗎？論到聖子「因父活著」，豈是別的，無非是「在父裡面存在」嗎？「所以永活的父怎樣差遣了我，」祂說，「我又因父活著」（約翰福音六章57節）：祂大可說「我藉父而活」，倘若祂想在自己裡面顯出有何次等權能的差異，因為那藉別人而活的，必絕不能藉自己而活；

'As the living Father hath sent me, and I live by the Father.' Reply. This matter does not indicate any inequality of the Son, but demonstrates the full substance of the divinity in him, in that the Son subsists not from himself, nor out of nothing, but from the Father, which is the highest and singular mark of unity: for to live, in the case of the Father, what else is it but to be? and for the Son to live by the Father, what else is it but to subsist in the Father? 'Therefore as the living Father hath sent me,' he says, 'and I live by the Father' (John VI, 57): he could surely have said, 'And I live through the Father,' if he had wished to show in himself any difference of an inferior power, since he who lives through another can by no means live through himself;

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qui vero propter alium vivit, ipse magis vi ventis causa existit. Sicut enim per viventis Patris missionem mundo innotuit Filius, ita per viventeiu Filium, Patris nomen mundo et hominibus innoluit, dum non propter Patrem semelipsum vivcre com probavit, dicendo : Notum feci eis nomen tuum, et notum faciam, et manifestavi nomen tuum hominibus (Joan. XVII, 6). Qui cnim in revelando se invicem pares sunt, potentia utique impares esse non pos sunt. CAPUT LXIX. Ubi dicunt in Filio Patrem fuisse compositum. Si vobis dixerint : Si Deus in Deo est, id est in na Filium Pater, alter ergo in altero compositus erat. Responsio. Nos quoque ideo credimus in Filio, quia Pater in ipso est, quia ipse ait :

但那為別人緣故而活的，祂反而是那活著者的緣由。因為正如聖子藉永活之父的差遣而向世界顯明，照樣，聖父的名也藉永活的聖子向世界並世人顯明，因為祂證明自己並非為聖父之故而活，乃說：「我已將你的名顯明給他們，還要顯明，並且我已將你的名向世人表明」（約翰福音十七章6節）。因為那些在彼此顯明上同等的，在權能上必不能不平等。第六十九章。論他們說在聖子裡聖父是被合成的。他們若對你說：上帝若在上帝裡面，就是聖父在聖子裡面，那麼這一位就是合成在那一位裡面了。回答。我們也正因聖父在聖子裡面而信入聖子，因為祂自己說：

but he who lives for the sake of another, he rather exists as the cause of the one living. For just as through the mission of the living Father the Son became known to the world, so through the living Son the name of the Father became known to the world and to men, while he proved that he himself lives not for the sake of the Father, by saying: 'I have made known to them thy name, and will make it known; and I have manifested thy name to men' (John XVII, 6). For those who in revealing each other are equal cannot indeed be unequal in power. CHAPTER LXIX. Where they say that in the Son the Father was compounded. If they shall say to you: If God is in God, that is, the Father in the Son, then the one was compounded in the other. Reply. We too therefore believe in the Son, because the Father is in him, since he himself says:

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Pater in me, et ego in Patre (Joan. x, 38). Item Paulo apostolo ob huc credimus prædicanti, quia ipse dixit : Deus erat in Christo mundum reconcilians sibi (II Cor. v, 19). Ideo Isaiæ prophetæ Christianumaccommodamus au ditum, quia inseparabiliter unitis prædicare orsus est sacramentum,dum in Filio Patrem semper unum Deumfuisse asseruit, præter quem alterum non esse prædixit. In te est Deus, ait, et nesciebamus : tu enim Deus saeculorum Salvatur (Isai. LV, 14). Sa lomonis etiam prophetiae idcirco indubitanter credi wus, quoniam in tabernaculo 426 unigeniti Filii Deum ingenitum requievisse eo annuntiante cognosci mus : Qui genuit me, inquit, requievit in tabernaculo meo (Eccli.XXIV, 12).

「父在我裡面，我在父裡面」（約翰福音十章38節）。同樣，我們相信使徒保羅如此傳講，因他說：「上帝在基督裡，叫世人與自己和好」（哥林多後書五章19節）。所以我們以基督徒的耳聽先知以賽亞，因他開始宣講那不可分離地聯合者的奧祕，他斷言在聖子裡聖父永遠是獨一上帝，並預先宣告除祂以外再無別的：他說：「上帝啊，你實在是自隱的上帝，是救主，我們卻不曉得；因為你是萬世的上帝」（以賽亞書四十五章14節）。我們對所羅門的預言也毫不遲疑地相信，因為藉著他的宣告，我們認出那非受生的上帝安息在獨生子的帳幕中：他說：「那生我的，在我的帳幕中安息」（便西拉智訓二十四章12節）。

'The Father is in me, and I in the Father' (John X, 38). Likewise we believe the apostle Paul preaching this, because he said: 'God was in Christ, reconciling the world to himself' (II Cor. V, 19). Therefore we lend a Christian ear to the prophet Isaiah, because he began to preach the mystery as of those inseparably united, while he asserted that in the Son the Father was always one God, declaring beforehand that besides him there is no other: 'In thee is God,' he says, 'and we knew it not: for thou art the God of the ages, the Saviour' (Isaiah XLV, 14). To the prophecy of Solomon also we therefore believe without hesitation, since by his announcement we recognise that the unbegotten God rested in the tabernacle of the only-begotten Son: 'He that begot me,' he says, 'rested in my tabernacle' (Eccli. XXIV, 12).

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Deus igitur, qui simplicis na tune est, in altero compositus non est, quia secun dum deitatis naturae substantiam, unus in Filio Deus est, in quibus etiam si duæ personas et nomina de signantur, una tamen in eis est divini nominis vir- tus ; quoniam qui natura unum sunt, divinitate die versi esse non possunt. CAPUT LXX. Ubi dicunt, Patrem ex quo omnia, et Filium per quem omnia. Si autem dixerint : Si Paler et Filius unum sum, quomodo Pater alter est ex quo sunt omnia, et alter Filius, per quem sunt omnia ? Responsio.

所以上帝既是單純之本性，便不是合成在別一位裡面，因為按神性本性的本質而言，在聖子裡乃有一位上帝，在祂裡面雖標明出兩個位格與名稱，然而在祂們裡面神聖之名的能力卻是一個；因為那些按本性為一的，在神性上不能有別。第七十章。論他們說：萬物由之而出的聖父，與萬物藉之而成的聖子。但他們若說：聖父與聖子若是一，怎麼聖父是萬物由之而出的那一位，而聖子又是萬物藉之而成的另一位呢？回答。

God therefore, who is of a simple nature, is not compounded in another, because according to the substance of the nature of the Godhead, there is one God in the Son, in whom, even though two persons and names are designated, yet there is one virtue of the divine name in them; since those who by nature are one cannot be diverse in divinity. CHAPTER LXX. Where they say: the Father of whom are all things, and the Son through whom are all things. But if they shall say: If the Father and the Son are one, how is the Father one, of whom are all things, and the Son another, through whom are all things? Reply.

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Expelle tandem a sensibus luis ea quæ tibi a via veritatis erranti hæresis Ariana inculcat, et cognoscas quia sicut de Filio, ita etiam de Patre dictum Scriptura sancta commemorat, quoniam sic ut per Filium omnia, ita per Patrem universa cre duntur esse periecta. Sed si hoc m'orem Patri ju dicas Filium, quia dixit Apostolus : Unus Deus Pa- ter, ex quo omnia, et unus Dominus Jesus Christus, per quem. omnia (1 Cor. VIII, 6), diligenter universa quæ ab Apostolo dicta sunt debes advertere : ei in venies etiam Patrem ab hujus operis nuncupatione alienum non esse, eodem Apostolo affirmante : Fra tres, Deus, inquit, per quem vocati estis in una spe vocationis vestræ (Ephes. iv, 4). Et iterum :

你終要從你的心思中驅除那離了真理之道而漂泊的亞流異端灌輸給你的事，並要認識：正如論到聖子，照樣論到聖父，聖經也記載有所宣稱，因為正如萬物藉聖子，照樣萬物也藉聖父被相信為成全的。但你若因此判定聖子次於聖父，因使徒說：「然而我們只有一位上帝，就是父，萬物都本於祂；並有一位主，就是耶穌基督，萬物都藉著祂」（哥林多前書八章6節），那你就當殷勤留意使徒所說的一切：你便會發現聖父也未與這工作的稱謂相疏遠，同一位使徒肯定說：「弟兄們，」他說，「上帝藉著祂召你們同有一個指望」（以弗所書四章4節）。又說：

Drive out at last from your senses those things which the Arian heresy, straying from the way of truth, instils into you, and learn that just as of the Son, so also of the Father holy Scripture records it spoken, since just as through the Son all things, so through the Father all things are believed to have been perfected. But if you judge the Son to be lesser than the Father on this account, because the Apostle said: 'One God the Father, of whom are all things, and one Lord Jesus Christ, through whom are all things' (1 Cor. VIII, 6), you ought diligently to attend to all the things that were said by the Apostle: and you will find that the Father too is not alien from the designation of this work, the same Apostle affirming: 'Brethren,' he says, 'God, through whom you are called into the one hope of your calling' (Ephesians IV, 4). And again:

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Quo- Diam ex ipso, et per ipsum et in ipso sunt omnia (Rom. X!, 36). De quo hoc dictum opinaris? quaeso responde : Si de Patre haec dicit Apostolus, respice, quia ex ipso, et per ipsum, et in ipso sunt omnia. Si vero de Filio, pari etiam. modo debes advertere, quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quocunque argumento unitatem Patris et Filii vo lueris impugnare , sermonum tuorum sententiis vide- bcris subjacere. CAPUT LXXI. Ubi dicunt : Si Pater et Filius unus Deus, ergo prius Verbum, et postea Deus. 427 Si tibi dixerunt: Si Pateret Filius unum sunt, ergo prius Verbum, et postea Deus est dictus, quia scriptum est :

「因為萬物都是本於祂、倚靠祂、歸於祂的」（羅馬書十一章36節）。你以為這話是論到誰說的呢？我求你回答：使徒若論到聖父說這些話，你就觀察，萬物都是本於祂、倚靠祂、歸於祂的。但若論到聖子，你也當照樣留意，萬物都是本於祂、倚靠祂、歸於祂的。無論你用什麼論證攻擊聖父與聖子的合一，你都將顯為被自己言語的判語所轄制。第七十一章。論他們說：聖父與聖子若是獨一上帝，那麼祂先是道，後來才是上帝。他們若對你說：聖父與聖子若是一，那麼祂先是道，後來才被稱為上帝，因為經上記著說：

'For of him, and through him, and in him are all things' (Rom. XI, 36). Of whom do you suppose this was said? answer, I pray: If the Apostle says these things of the Father, observe that of him, and through him, and in him are all things. But if of the Son, in like manner also you ought to attend, that of him, and through him, and in him are all things. By whatever argument you shall wish to assail the unity of the Father and the Son, you will appear to lie subject to the verdicts of your own words. CHAPTER LXXI. Where they say: If the Father and the Son are one God, then first the Word, and afterwards God. If they shall say to you: If the Father and the Son are one, then first he was the Word, and afterwards he was called God, because it is written:

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In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Responsio. Si secundum differentiam communis naturae Pater et Filius unus Deus non dicitur, duo ergo a vobis dii natura dissimiles, et potentia inæ quales, gentilium more coluntur contra illud quod dictum est : Aodi, Israel, Dominus Deus tuus, Deus unus est (Deut. VI, 4). Nos deinde non Verbum ante Deum, non Deum ante Verbum, sed utrumque simul unum Deum in nostra fidei professione fatemur : quia Patrem et Filium nulla ab invicem temporis in tervalla distinguunt : et ubi neque tempus, neque aliquod momentum temporis invenitur, ita nec an terius posteriusve, quod dicere nefas est, invenitur.

「太初有道，道與上帝同在，道就是上帝」（約翰福音一章1節）。回答。若按共同本性的差異，聖父與聖子不被稱為獨一上帝，那麼你們就按外邦人的樣式敬拜兩位本性相異、權能不等的神了，這與所說的「以色列啊，你要聽，主你的上帝是獨一的主」（申命記六章4節）相違。所以我們在信仰的宣認中，既不認道在上帝之先，也不認上帝在道之先，乃認兩者一同是獨一上帝：因為沒有時間的間隔將聖父與聖子彼此區分；既無時間，亦無任何片刻可尋之處，那麼那不可言說的「在先」或「在後」也就無從尋見了。

'In the beginning was the Word, and the Word was with God, and the Word was God' (John I, 1). Reply. If according to a difference of common nature the Father and the Son are not called one God, then two gods, unlike in nature and unequal in power, are worshipped by you after the manner of the heathen, against that which is said: 'Hear, O Israel, the Lord thy God is one God' (Deut. VI, 4). We therefore confess in the profession of our faith neither the Word before God, nor God before the Word, but both together one God: because no intervals of time distinguish the Father and the Son from each other; and where neither time, nor any moment of time is found, so neither is there found a before or after—which it is wickedness to say.

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Nos quoque unicum Dei Filium non solum Verbum, sed et splendorem virtutemque Patris, et sapientiam, se< undum divinarum Scripturarum eloquia nuncu pamus. Et sacrilegium est dicere Patrem lucem sine splendore, aut fortem sine virtute, aut sapientiam aliquando sine sapientia sua fuisse, cujus perfecta divinitas nihil ad perfectionem suam accidentibus rebus assumpsit, quem in semetipso continere qua: sua sunt, rationalis universitas credendo cognoscit Quod vero Evangelista Verbi appellatione uti primi tus voluit, unitatem divinitatis evidentius declara vit Filium ante Patrem nominans, non temporis aut honoris relationem assignans :

我們也照神聖經文的話，稱上帝的獨生子不僅為道，也為聖父的光輝與能力，並為智慧。並且若說聖父曾是無光輝的光、無能力的強壯、或有時是無智慧的智慧，乃是褻瀆，因祂完全的神性並未從偶有之物為自己的完全取得什麼，全宇宙有理性者藉信認出祂在自己裡面含有屬祂自己的一切。至於福音書作者願意首先使用「道」這稱謂，他這樣將聖子置於聖父之先而稱呼，更明顯地宣告了神性的合一，並非指定時間或尊榮的關係：

We also call the only Son of God not only the Word, but also the splendour and the power of the Father, and Wisdom, according to the words of the divine Scriptures. And it is sacrilege to say that the Father was ever light without splendour, or strong without power, or wisdom without his own wisdom, whose perfect divinity has assumed nothing for its perfection from accidental things, whom the rational universe by believing recognises to contain in himself the things that are his own. But that the Evangelist wished to use first of all the appellation of the Word, he the more evidently declared the unity of the divinity, naming the Son before the Father, assigning no relation of time or of honour:

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quoniam ubi Ver bum apud Deum, et Deus Verbum fuisse narratur, nec Deus Verbo, nec Verbum Deo præponitur. CAPUT LXXII. Ubi dicunt : Si Pater et Filius unus Deus, prius ergo Deus, et postea Pater est dictus. 428 Si tibi dixerint: Si Pater et Filius unus est Deus, ergo antea Deus erat et postea gignendo Pa ter est dictus. Responsio. Si ergo secundum vos primo Deus sin gulariter subsistendo, ct postea Pater est dictus Fi- lium generando, ergo ipsum Patris nomen nequa quam erit aeternum, quod ad suae appellationis voca butum ei tempore sumpsit initium.

因為當道被述為與上帝同在、上帝又是道時，既不將上帝置於道之先，也不將道置於上帝之先。第七十二章。論他們說：聖父與聖子若是獨一上帝，那麼祂先是上帝，後來才被稱為父。他們若對你說：聖父與聖子若是獨一上帝，那麼祂先是上帝，後來才藉生子被稱為父。回答。那麼若按你們所說，祂先是獨自存在為上帝，後來才藉生子被稱為父，那麼父這名稱就絕不會是永恆的了，因為作為其稱謂之名，它在時間中才為祂取得了開端。

since where the Word is narrated to have been with God, and God to have been the Word, neither is God set before the Word, nor the Word before God. CHAPTER LXXII. Where they say: If the Father and the Son are one God, then first God, and afterwards he was called Father. If they shall say to you: If the Father and the Son are one God, then first he was God, and afterwards by begetting he was called Father. Reply. If therefore, according to you, he first subsisted singularly as God, and afterwards was called Father by begetting the Son, then the very name of Father will by no means be eternal, which took its beginning for him in time as the title of its appellation.

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Si secundum te i'a est mutabilis et proficiet, erit mutabilis deinde, quia ex Dei nomine in Patris nuncupationem trans ivit.Proficiens ergo, quia cum se in Dei nomine po situm minus perfectum videret, ad cumulum suae perfectionis conficientium modo Patris sibi nomen adjecit. Quis amem te non videat, quod idcirco hoc loco illo Apostoli usus es testimonio, ut quit dixit : Deus et Pater Domini nostri Jesu Christi scit (II Cor. n, 31), exinde te voluisse ostendere dignitatem Dei, antecedere Patris affectum? Et licet jam plurima do co, quod nunc repetere voluisti, superius dicta me minimus, superfluum videtur ea iterum repetere. quae semel dicta ad instructionem legentium possint proficere.

若按你所說是如此，那祂就是可變的，且要長進，往後也要是可變的，因為祂由上帝之名過渡到父的稱謂。所以祂在長進，因為當祂見自己置於上帝之名顯得較不完全時，便照那使之完備者的樣式，將父的名加於自己，以達其完全之頂峰。但誰看不出你因此在此處引用使徒那見證呢？那裡他說：「我們主耶穌基督的上帝與父知道」（哥林多後書十一章31節），你由此想顯明上帝的尊嚴先於父的情分。雖然我們記得上文已就你如今所願重提之事說過甚多，再重述那些一經說出便能有益於讀者教導的話，似乎是多餘的。

If according to you it is thus, he is mutable and will make progress, and will thereafter be mutable, because from the name of God he passed over into the appellation of Father. Making progress therefore, because, when he saw himself placed in the name of God to be less perfect, he added to himself, in the manner of those who complete, the name of Father unto the sum of his perfection. But who does not see that for this reason you used in this place that testimony of the Apostle, where he said: 'God and Father of our Lord Jesus Christ knoweth' (II Cor. XI, 31), so that thence you wished to show the dignity of God to precede the affection of Father? And although we remember that very many things have already been said above concerning what you have now wished to repeat, it seems superfluous to repeat again those things which, once said, could profit the instruction of readers.

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Sed ne nos imperitiæ arguas pronosita decli nasse, scire te convenit eumdem apostolum Ephesiis conscribentem, Filium et Patrem primitus nominasse, et postea deitatis ejus vocabulum indidisse : Gratias, inquit, agentes semper pro omnibus in nomine Do mini nostri Jesu Christi, Patri et Deo subjecti iuvi cem in timore Christi (Ephes. v, 20). Cum ergo vi deas Apostolum aliquando Dei, aliquando Patris appellatione primitus uti, apertissime docet divini paternique nominis vocabulum sempiternum fuisse, et Filium sempiterno Patri < onsempiternum esse, et cum eodem jugiter permanere. CAPUT LXXIII. Ubi dicunt:

但免得你指責我們因迴避了論題而顯為缺乏經驗，你當知道同一位使徒寫信給以弗所人時，先稱聖子與聖父，後來才加上祂神性的稱謂：他說：「凡事要奉我們主耶穌基督的名常常感謝父上帝，又當存敬畏基督的心，彼此順服」（以弗所書五章20節）。所以你既見使徒有時先用上帝的稱謂、有時先用父的稱謂，他便極明顯地教導：神聖與父之名的稱謂乃是永遠的，聖子與永遠的聖父乃是同永的，並與祂恆久同存。第七十三章。論他們說：

But lest you accuse us of inexperience in having declined the propositions, it behoves you to know that the same apostle, writing to the Ephesians, named the Son and the Father first, and afterwards added the appellation of his deity: 'Giving thanks,' he says, 'always for all things in the name of our Lord Jesus Christ, to the Father and God, being subject one to another in the fear of Christ' (Ephesians V, 20). Since therefore you see the Apostle using sometimes first the appellation of God, sometimes of the Father, he most clearly teaches that the title of the divine and paternal name was everlasting, and that the Son is co-everlasting with the everlasting Father, and abides perpetually with the same. CHAPTER LXXIII. Where they say:

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Filius el Pater, unus non dicitur Deus, qui ante tempora ex Patre, ex Virgine postea natus est. 429 Si tibi dixerint : Quomo !o qui anle tempora cx Patre natus, et ex Virginepostea edimus, cum sempiterno et ingenito Patre unus erit Deus ? Responsio. Alia est verbi natura, qui impassibilis manens, nullo tristitiæ concutitur metu : et alia no stri generis anima, qua de nobis, id est de matre, ut perfectum ostenderet hominem, suscipere hominem dignatus est Filius. De qua etiam dicebat : Tristis est anima mea usque ad mortem (Matth. XXVI, 38). Et ideo gemina, id est divina atque humana nativitas, diversum.

那在萬世之先由聖父而生、後來又由童女而生的聖子與聖父，不被稱為獨一上帝。他們若對你說：那在萬世之先由聖父而生、後來又由童女而生的，怎能與永遠且非受生的聖父同為獨一上帝呢？回答。道的本性是一回事——祂安住而不受苦，不被任何憂愁的懼怕所動搖——而我們這族類的魂則是另一回事，聖子甘願從我們、即從母親取了這魂，為要顯出自己是完全的人，把人性取在自己身上。論到這魂，祂也說：「我心裡甚是憂傷，幾乎要死」（馬太福音二十六章38節）。所以這雙重的——即神聖與人性的——出生，

The Son and the Father is not called one God, who before the ages was born of the Father, and afterwards born of the Virgin. If they shall say to you: How shall he who before the ages was born of the Father, and afterwards born of the Virgin, be one God with the everlasting and unbegotten Father? Reply. The nature of the Word is one thing—who, abiding impassible, is shaken by no fear of sorrow—and another is the soul of our kind, which the Son deigned to take from us, that is, from a mother, in order to show himself a perfect man, by taking a man upon himself. Of which also he said: 'My soul is sorrowful even unto death' (Matthew XXVI, 38). And therefore a twofold, that is, a divine and human, nativity

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a Patre Filium non probavit, quoniam in illo ex paternæ naturae substantia quantus est mann sit, ei in hac qua de Virgine postea est editus non mutavit, ipso in Evangelio protestante : Ego et Pater unum sumus (Joan. X, 50); et, Sint in nobis unum, sicut sumus tu in me, ct ego in te (Joan. XVII, 21). Nam illud quod ait: Potestatem habeo ponendi ani mam meam, et potestatem habeo iterum sumendi eam (Joan. x, 18), divinitati ejus omnimodo congruit, quoniam nullus absque ejns divinitate reperitur lo cusubi ab illo debeat poni, vel unde possi, forum sumi.

並未證明聖子與聖父有別，因為在那由父之本性的本質而來的出生中，祂仍是其本然之偉大，而在這由童女後來而生的出生中，祂也未曾改變，正如祂自己在福音書中所見證的：「我與父原為一」（約翰福音十章30節）；又說：「使他們在我們裡面合而為一，正如你在我裡面，我在你裡面」（約翰福音十七章21節）。因為祂所說的：「我有權柄捨去我的魂，也有權柄再取回來」（約翰福音十章18節），與祂的神性處處相合，因為離了祂的神性，便找不到一處祂的魂能由祂捨下、或能由之取回之地。

did not prove the Son to be diverse from the Father, since in that birth from the substance of the paternal nature he remained as great as he is, and in this by which he was afterwards brought forth from the Virgin he did not change, as he himself testifies in the Gospel: 'I and the Father are one' (John X, 30); and, 'That they may be one in us, as we are, thou in me, and I in thee' (John XVII, 21). For that which he said: 'I have power to lay down my soul, and I have power to take it up again' (John X, 18), agrees in every way with his divinity, since no place is found apart from his divinity where his soul might be laid down by him, or whence it might be taken up.

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Ingenitum siunt Pater est Filium non fatemur, quoniam si sicut Pater ingenitusesi, ingenitus dica tur et Filius, tunc magis unum esse non possint: quia unusquisque iu propria natura consistens, communio nem substantiæcum altero nonhaberet. QUOD SPIRITUS SANCTUS SIT UNUS DEUS CUM PATRE. CAPUT PRIMUM. Ubi dicunt, Patrem, et Filium et Sp ritum sanctum non esse unum Deum quia propriis nominibus distin guuntur. 430 Si tibi dixerint : Quia Pater et Filius et Spiritus sanctus ob hoc unum non sunt, quia propriis nominibus distinguuntur. Responsio. Si ob hoc quod Pater Deus, et Filius Jesus Christus, et Spiritus sanctus Paracletus nun cupatur, unum esse non possunt:

我們不承認父是非受生者、子也是非受生者;因為倘若子像父是非受生者那樣也被稱為非受生者,那麼他們就更不能是一了:因為每一位各自堅守於自己固有的本性中,便與另一位毫無實體的共融。論聖神與父同為一神。第一章。論他們所說:父、子、聖神並非一神,因為他們以各自固有的名稱相區別。倘若他們對你說:父、子、聖神不是一,正是因為他們以各自固有的名稱相區別。答覆。倘若因為父被稱為神、子被稱為耶穌基督、聖神被稱為保惠師,他們便不能因此成為一:

We do not confess that the Father is the Unbegotten and the Son also unbegotten; for if the Son were called unbegotten just as the Father is unbegotten, then they could no longer be one, since each, standing fast in his own proper nature, would have no communion of substance with the other. THAT THE HOLY SPIRIT IS ONE GOD WITH THE FATHER. CHAPTER ONE. Where they say that the Father, the Son, and the Holy Spirit are not one God because they are distinguished by their own proper names. If they say to you: The Father and the Son and the Holy Spirit are not one for this reason, that they are distinguished by their own proper names. Reply. If, because the Father is called God, and the Son Jesus Christ, and the Holy Spirit the Paraclete, they cannot for that reason be one:

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non ergo relinque tnr Filio, vel Spiritui sancto, ut deitats vocabulo nuncupentur. Si ita est, ubi est illud, quod de Filio dixit Apostolus? Quorum patres, ex quibus Christus secundum carnem, qui est super omnia Deus bene dictus in saecula (Rom. IX, 5). Aut cur Jeremias tale illi praebuit testimonium, ut eum diceret Deum in terra cum hominibus conversatum ? Hic Deus noster inquit, et non applicabitur alter ad eum (Baruch. III, 36). Et post paululum dixit: Post hæc in teri is vi sus est, et cum hominibus conversatus est (Ibid., 38). Et iterum Apostolus ait : Exspectantes beatam spem, et adventum gloriae magni Dd, Salvatoris no stri Jesu Christi (Tit. II, 13).

那麼,以神性之名相稱便不留給子或聖神了。倘若如此,使徒論到子所說的話又在哪裡呢?「列祖是他們的,按肉體說,基督也是從他們出來的,他是在萬有之上、永遠可稱頌的神」(羅九5)。又或者,耶利米為何給他作了這樣的見證,說他是在地上與人同住的神?他說:「這是我們的神,沒有別的可與他相比」(巴錄三36)。又過了不久他說:「此後他在地上顯現,並與人同住」(同上38)。使徒又說:「等候那有福的盼望,並至大的神、我們救主耶穌基督榮耀的顯現」(多二13)。

then it is not left to the Son or to the Holy Spirit to be named by the title of deity. If this be so, where then is that which the Apostle said of the Son: 'Whose are the fathers, and of whom is Christ according to the flesh, who is over all things, God blessed for ever' (Rom. 9:5)? Or why did Jeremiah give Him such testimony as to say that He is God, conversing on earth with men? 'This is our God,' he says, 'and no other shall be accounted beside him' (Baruch 3:36). And a little after he said: 'After this he was seen upon earth, and conversed with men' (ibid. 38). And again the Apostle says: 'Looking for the blessed hope, and the coming of the glory of the great God, our Saviour Jesus Christ' (Tit. 2:13).

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Si ergo Pater Deus di citur, et Filius eodem est vocabulo nuncupatus, quo modo non unum nomen est Patris et Filii, qui ab invicem in ipsa deitatis nuncupatione non sunt di visi? Spiritus enim sanctus ab hoc deitatis vocabulo alienus non e se monstratur, cum ab apostolo Deus et Dominus 431 idem Spiritus sanctus appellatur : Spiritus Deus est, inquit (Joan. IV, 24). Filius in Evangelio dixit: Quod natum est de carne, caro est, quia de carne natum est : et quod natum est de Spi ritu, spiritus esi, quia Deus Spiritus est (Joan. III, 6).

那麼,倘若父被稱為神,而子也以同一名稱相稱,那麼父與子的名稱怎能不是一個名稱呢?既然他們在神性這一稱號上彼此並未分開。因為聖神也顯明並非與這神性之名無分,既然使徒稱同一位聖神為神、為主:他說「神是個靈」(若四24)。子在福音中說:「從肉身生的就是肉身,因為是從肉身生的;從靈生的就是靈,因為神是靈」(若三6)。

If, then, the Father is called God, and the Son is named by the same title, how is the name of the Father and the Son not one name, since they are not divided from one another in the very appellation of deity? For the Holy Spirit is shown not to be a stranger to this title of deity, since by the Apostle the same Holy Spirit is called God and Lord: 'God is a Spirit,' he says (John 4:24). And the Son in the Gospel said: 'That which is born of the flesh is flesh, because it is born of flesh; and that which is born of the Spirit is spirit, because God is Spirit' (John 3:6).

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Superflue igitur voluisti communia nomina unicui quepersonæspeciali quadam distributione partiri, cum inseparabili appellationis genere sacrae Trinitatis congrue supernarum quoque virtutum præconia con testantur. CAPUT II. Ubi dicitur : Cum abiero, mittam vobis Paracletum Si tibi de Spiritus sancti persona dixerint, quod ipse Dominus Dei Filius dixerit: Cum abiero, mit tam vobis ParacletumSpiritum veritatis, et ipse vos docebit omnem veritatem (Joan. xv, 26 ; Joan. XVI, 13). Responsio. Ipse te divinus ordo dictorum debuit edocere quod perfidiæ errore cæcatus, non permitte ris serena mentis intentione prospicere :

所以,你想用某種特殊的分配,把各位格所共有的名稱割裂分派,乃是徒勞;因為憑著那不可分離的稱謂方式,連那些天上權能的傳報者也恰當地一同為神聖的三位一體作見證。第二章。論那句話:「我去了以後,要差遣保惠師給你們。」倘若他們對你論到聖神的位格說,主、神的兒子親自說過:「我去了以後,要差遣保惠師,就是真理的靈,給你們,他要教導你們明白一切真理」(若十五26;十六13)。答覆。這話語本身的神聖次序,本當教導你:你因不信的謬誤而瞎了眼,以致不能以清明的心智專注地洞見:

In vain, therefore, did you wish to parcel out the names common to each Person by some special distribution, since by the inseparable manner of appellation the heralds of the supernal powers also fittingly bear witness together to the sacred Trinity. CHAPTER II. Where it is said: 'When I am gone, I will send you the Paraclete.' If they say to you concerning the person of the Holy Spirit, that the Lord, the Son of God, Himself said: 'When I am gone, I will send you the Paraclete, the Spirit of truth, and he himself shall teach you all truth' (John 15:26; 16:13). Reply. The very divine order of the words ought to have taught you what you, blinded by the error of unbelief, are not permitted to behold with the clear attention of mind:

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quod enim tam pium, tamque conveniens generi humano subsi dium divinitas potuit procurare, quam ut is qui seipsum veritatem esse prædixit, Spiritum etiam san ctum veritatem esse sua prædicatione signaverit ? Ut quo si secundum vos veritas non fuisset, vel infe riorem a Filio substantiam possideret, veniens utique omnem veritatem discipulos non doceret. Sed quia una est deitas et potentia in utrisque, idcirco quae Filius docet, ea ipse et Spiritus noscitur edocere, et in hoc Spiritus sanctus inferior Filio non potest ap pellari, vel dici: quoniam sicut ipse Spiritum disci pulis misit, ita se a Spiritu sancto missum prophe tica annuntiatione prædocuit, ipso Isaia loquente :

就是說,神性能為人類提供何等慈愛、何等合宜的幫助,豈不正是:那位預先宣告自己是真理者,也藉自己的宣告標明聖神同樣是真理嗎?如此,倘若(照你們所說)他不是真理,或具有次於子的實體,那麼當他來時,斷不會教導門徒明白一切真理。但因為二者裡有同一神性、同一權能,所以子所教導的,人也知道那同一位靈也在教導;在這一點上,聖神不能被稱為或被說成次於子:因為正如子差遣那靈到門徒那裡,他也藉先知的宣告預先宣示自己是被聖神所差遣,正如以賽亞親自所說:

namely, what so loving and so fitting a help for the human race could the Godhead provide, than that He who foretold Himself to be the Truth should also by His own proclamation mark out the Holy Spirit as being the Truth? So that, if (according to you) He had not been the Truth, or possessed a substance inferior to the Son, then surely when He came He would not teach the disciples all truth. But because there is one deity and power in both, therefore the things which the Son teaches, those same the Spirit also is known to teach; and in this the Holy Spirit cannot be called or said to be inferior to the Son: for just as the Son sent the Spirit to the disciples, so He foretold by prophetic announcement that He Himself was sent by the Holy Spirit, Isaiah himself speaking:

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Spiritus Domini super me, propter quod unxit me, evangelizare pauperibus misit me, prædicare captivis remissionem, et caecis visum (Isai. LXI, 1), etc. Et Evangelista ita de eo annuntiat: Ipse amem Jesus ait: Regressus est in virtute Spiritus in Galilæam (Luc. IV, 14). Qui in Spiritu regrediens, virtutum opera exercebat, inferiorem a se Spiritum sanctum fuisse annuntiare non potest. CAPUT III. Ubi dicitur : Ego Dominus firmans tonitruum, et creansspiritum. 432 Si tibi propheticum objecerint testimonium, quo dictum est: Ego Dominusfirmanstonitruum, et creans spiritum (Amos. IV. 13). Responsio.

「主的靈在我身上,因為他膏了我,差遣我傳福音給貧窮的人,宣告被擄的得釋放、瞎眼的得看見」(賽六十一1)等等。福音作者如此論到他宣告說:「耶穌自己卻說:他帶著靈的能力回到加利利」(路四14)。他既帶著靈回去、行各樣有能力的工作,就不能宣告聖神曾次於自己。第三章。論那句話:「我是耶和華,堅立雷霆、創造風(靈)。」倘若他們以先知的見證來反駁你,就是那句話:「我是耶和華,堅立雷霆、創造風」(摩四13)。答覆。

'The Spirit of the Lord is upon me, because he hath anointed me; he hath sent me to preach the gospel to the poor, to proclaim release to the captives, and sight to the blind' (Isa. 61:1), and so forth. And the Evangelist thus announces concerning Him: 'But Jesus himself said: He returned in the power of the Spirit into Galilee' (Luke 4:14). He who, returning in the Spirit, was performing works of power, cannot proclaim the Holy Spirit to have been inferior to Himself. CHAPTER III. Where it is said: 'I am the Lord, establishing the thunder, and creating the spirit (wind).' If they bring against you the prophetic testimony in which it is said: 'I am the Lord, establishing the thunder, and creating the spirit' (Amos 4:13). Reply.

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Propheta hæ dicens, non Spiritum sanctumcreaturam ostendit esse, sed ventum, qui in commotione aeris saepius exoritur, quem etiam fulgura et tonitrua præcedere comprobantur, Jeremia dicente : Spiritus in omni regione spirat in nubibus, cui cum imperatum fuerit perambulare per totum orbem, perficit quod imperatum est, fulgura etiam desupermissa, ut comburantmuntos et silvas, ficiunt quod præceptum est (Baruch. VI , 60). Hæc autem neque in specie, neque in virtute illi uni simitant, unde neque existimandum est, neque di cendum est illos deos, cum nonpossint neque judi cium judicare, neque hominibus benefacere, quia non sunt dii. Et in Ezechiele: Hæc dicit Dominus:

先知說這話,並非顯示聖神是受造物,而是指那風,就是常在空氣的擾動中興起、有閃電和雷霆在其前的;正如耶利米所說:「風在各地的雲中吹拂,當它被命令周行全地時,便成就所命令的;那從上面降下的閃電,要焚燒城邑和森林,也作成所吩咐的」(巴錄六60)。但這些無論在形態上或能力上,都不與那獨一者相似;因此不可認為、也不可說它們是神,既然它們既不能施行審判,也不能向人施恩,因為它們並非神。在以西結書中:「主如此說:

The prophet, in saying this, does not show the Holy Spirit to be a creature, but rather the wind, which often arises in the disturbance of the air, and which the lightnings and thunders are proved to precede, as Jeremiah says: 'The wind blows in every region in the clouds; and when it is commanded to traverse the whole world, it accomplishes what is commanded; the lightnings also sent down from above, that they may consume cities and forests, do what is commanded' (Baruch 6:60). But these neither in appearance nor in power resemble that One; whence neither is it to be supposed nor said that they are gods, since they can neither pronounce judgment nor do good to men, because they are not gods. And in Ezekiel: 'Thus saith the Lord:

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Indu cam spiritum extollertem cumiracundia mea, in consummatione peribitis vos, et quem unxistis: re velabuntur fundamenta ejus, et corruent (Ezech. XIII, 13). Et Jonas propbeta: Et Dominus suscitavit spiri tum in mari, ct facta est tempestas magna in mari, ita ut navis operiretur fluctibus (Jon. I, 4). Item ibi: Et factum in crastino oriente sole, pracepitDeus spiritui ustionis, et percussit sol super caput Jonæ, et æstuabat (Jon. IV, 8). Item in Psalmis : In Spi ritu violeuto conteres naves Tharsis (Psal. XLVII, 8). Item ibi : Pluet super peccatores laqueos ignis : et Spiritus procellae pars calicis eorum. (Psal. x, 7). Item ibi:

我要在我的烈怒中刮起騰升的風;在那終結之時,你們必滅亡,你和你所膏的;它的根基必被揭露,並要傾倒」(結十三13)。約拿先知說:「耶和華在海上颳起大風,海中就起了大風暴,甚至船幾乎被波浪淹沒」(拿一4)。同樣在那裡:「次日日出之時,神安排一陣炎熱的東風,日頭曝曬約拿的頭,使他發昏」(拿四8)。同樣在詩篇中:「你用猛烈的風打破他施的船隻」(詩四十七8)。同樣在那裡:「他要向惡人密布網羅,有烈火、硫磺和暴風作他們杯中的分」(詩十一7)。同樣在那裡:

I will bring up a wind lifting itself in my wrath; in the consummation you shall perish, you and that which you have anointed; its foundations shall be revealed, and they shall fall' (Ezek. 13:13). And Jonah the prophet: 'And the Lord raised up a wind in the sea, and there was a great tempest in the sea, so that the ship was in danger of being covered by the waves' (Jonah 1:4). Likewise there: 'And it came to pass on the morrow, when the sun was rising, that God commanded a burning wind, and the sun beat upon the head of Jonah, and he fainted with heat' (Jonah 4:8). Likewise in the Psalms: 'With a violent wind thou shalt break the ships of Tharsis' (Ps. 47:8). Likewise there: 'He shall rain snares upon sinners; fire and brimstone and a stormy wind shall be the portion of their cup' (Ps. 10:7). Likewise there:

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Statuit spiritus procellæ, et exaltati sunt fluctus ejus (Psal. cvi, 25). Item ibi: Ignis, grando, nix, glacies, spiritus procellæ, quæ faciunt verbum ejus (Psal. CXLVIII, 8). Nam quia creator est et non creatura, ut vos dicitis , Spiritus sanctus, hoc modo C docetur,David propheta dicente : Auferes spiritum c<rum ct deficient, emittes Spiritum tuum et crea buntur (Psal. CIII, 29). item 433 ipse: Verbo Do mini Cœli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Paal. XXXII, 6). Et in libro sermonUm Job: Spiritus divinus est qui fecit me (Job. XXXIII, 4). Et in cantico Judiih :

「他興起暴風,海浪就被高高揚起」(詩一〇六25)。同樣在那裡:「火與冰雹、雪和霧氣、成就他命令的暴風」(詩一四八8)。因為聖神是創造者而非受造物——不像你們所說的那樣——這道理是如此教導的,先知大衛說:「你收回他們的氣,他們就死亡;你發出你的靈,他們便受造而生」(詩一〇三29)。同樣他自己說:「諸天藉耶和華的話而立,萬象藉他口中的氣(靈)而成」(詩三十二6)。在約伯的言論書中:「是神的靈造了我」(伯三十三4)。在友弟德的頌歌中:

'He raised up a stormy wind, and its waves were lifted on high' (Ps. 106:25). Likewise there: 'Fire, hail, snow, ice, stormy wind, which fulfil his word' (Ps. 148:8). For that the Holy Spirit is Creator and not creature, as you allege, is taught in this manner, the prophet David saying: 'Thou shalt take away their spirit, and they shall fail; thou shalt send forth thy Spirit, and they shall be created' (Ps. 103:29). Likewise he himself: 'By the word of the Lord the heavens were established, and all their power by the Spirit of his mouth' (Ps. 32:6). And in the book of the discourses of Job: 'It is the divine Spirit that made me' (Job 33:4). And in the canticle of Judith:

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Tibi serviat omnis creatura tua, quoniam tu mandasti et creata sunt, misisti Spi rituum tuum, etaedificata sunt (Judith. xvi, 17). Et in Salomone : Et vidit, et numeravit, et mensus est omnia, et ipse creavit ea per Spiritum sanctum, qui creator est et effector operis sui(Eccli. I, 9), id est creaturæ a se factænon potest comparari, vel etiam similis judicari. CAPUT IV. Ubi dicunt Spiritum sanctum prophetis fuisse aubje ctum. Si tibi dixerint illud quod scriptum est : Spiritus prophetarum prophetis suhjectus est (I Cor. XIV, 32). Responsio. Spiritus prophetarum Spiritui sancto subjicitur, non autem Spiritus sanctus, quo inundante prophetarum spiritus loquebatur, David in Psalmis canente:

「願你一切的受造之物都服事你,因為你說有就有;你發出你的靈,它們便被建立」(友十六17)。在所羅門書中:「他看見、數點、量度萬物;他親自藉聖神創造了它們,聖神是創造者、是他自己工作的成就者」(德一9)——這就是說,由他所造的受造物不能與他相比,甚至不能被判為與他相似。第四章。論他們所說:聖神曾服從於眾先知。倘若他們對你引用那寫著的話:「先知的靈是服從先知的」(林前十四32)。答覆。是先知的靈服從聖神,而非聖神服從先知;先知的靈是藉聖神的充溢而說話的,正如大衛在詩篇中歌唱:

'Let all thy creation serve thee, for thou didst speak and they were made; thou didst send forth thy Spirit, and they were built up' (Judith 16:17). And in Solomon: 'And he saw, and numbered, and measured all things; and he himself created them through the Holy Spirit, who is the Creator and the maker of his own work' (Sir. 1:9) — that is to say, the creature made by Him cannot be compared with Him, nor even be judged similar to Him. CHAPTER IV. Where they say that the Holy Spirit was made subject to the prophets. If they say to you that which is written: 'The spirits of the prophets are subject to the prophets' (1 Cor. 14:32). Reply. The spirit of the prophets is subjected to the Holy Spirit, but not the Holy Spirit, by whose inundation the spirit of the prophets spoke, as David sings in the Psalms:

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