塔普蘇斯的維吉里烏斯

文集第 5 章第 8/10 段

拉丁文原文．36 節．部分字詞可點開查義．本章太長已分段，此段為 5:257–5:292（全章共 349 節）

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Absit, quo niam sicut Filius in hujus stellæ imagine nuntiatus Spiritui sancto non potest dici inferior, ita Spiritus s nectus, si proprie fuisset lucifero comparamus, mi nor Filio non poterat apparere. CAPUT XVII. Ubi catholicos detestantur quod a Spiritu sancto pec catorum veniam postulare dicuntur. Si tibi opposuerint dicentes catholicos s crilego ora blasphemare, quod post Patrem et Filium a Spiritu sancto agnoscantur peccatorum veniam postulare. 446 Responsio. Spiritum sanctam judicem, et universum mundum de peccato, de justitia, et de ju dicio posse arguere, Dominus in Evangelio docuit, dicens :

斷乎不然；因為正如那以這星為形像而被宣告的子，不能被稱為低於聖靈，照樣聖靈即或本被比作晨星，也不能顯為小於子。第十七章。論他們因大公教會的人被說是向聖靈祈求赦罪而厭惡他們之處。倘若他們向你提出反對，說大公教會的人用褻瀆之口謗讟，因為他們在父與子之後被知道是向聖靈祈求赦罪。回答：聖靈這位審判者能為罪、為義、為審判責備全世界，這是主在福音書中所教導的，祂說：

God forbid; for just as the Son, announced in the image of this star, cannot be called inferior to the Holy Spirit, so the Holy Spirit, even if He had properly been compared to the morning star, could not appear less than the Son. CHAPTER XVII. Where they reproach the catholics because they are said to ask pardon for sins from the Holy Spirit. If they should object to you, saying that the catholics blaspheme with sacrilegious mouth, because after the Father and the Son they are known to ask pardon for sins from the Holy Spirit. Response. That the Holy Spirit, the judge, is able to convict the whole world of sin, of justice, and of judgment, the Lord taught in the Gospel, saying:

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Cum autem venerit Spiritus sanctus, ille ar guet mundum de pecrato, et de justitia, et de judicio (Joan. xvi, 8). Et Isaias: Abluet Dominus, ait, sor des filiorum et filiarum Sion spiritu judicii (Isai. iv, 4). Et in Salomone : Spiritus Doinini contra illos stabit , et tanquam turbo venti dividet illos (Sap. v, 24). Item Isaias : Ecce ego in spiritu meo facio judi cium, dicit Dominus ( Isai. XXVI, 9). Cur igitur ipse abnuis ut uuusquisque a judice suo pec atorum ve oiam non postulet, ut mundior a peccatis et purgatior fiat, cum postulando poterit evadere?

但聖靈來的時候，祂要為罪、為義、為審判責備世人（約十六8）。又有以賽亞說：主必藉審判的靈洗淨錫安眾女子的污穢（賽四4）。又在所羅門書中：主的靈必站起來敵擋他們，如旋風一樣將他們颳散（智五24）。同樣以賽亞說：看哪，我用我的靈施行審判，這是主說的（賽二十六9）。那麼你自己為何不容各人向自己的審判者祈求赦罪，好叫他得以更潔淨、更從罪中得潔除呢？既然藉著祈求他便能得免。

But when the Holy Spirit shall come, He shall convict the world of sin, and of justice, and of judgment (John 16:8). And Isaiah: The Lord, he says, shall wash away the filth of the sons and daughters of Sion by the spirit of judgment (Isa. 4:4). And in Solomon: The Spirit of the Lord shall stand against them, and as a whirlwind of wind it shall scatter them (Wis. 5:24). Likewise Isaiah: Behold, I in my spirit execute judgment, saith the Lord (Isa. 26:9). Why then do you yourself refuse that each one should ask pardon of his sins from his judge, that he may become cleaner and more purged from sins, since by asking he will be able to escape?

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Si quo forsitan facto, aut incauta verbi prolatione, noxa incurrerat culpae, plane et couvenienter a Spiritu sancto venia postulabatur ut peccatis remissionem et indulgentiam trihuat, qui pro nobis Patrem gemitibus inenarrabili bus interpellat. Quod autem nos sacrilegos vocas, quod secundum Trinitatis ,confessionem Deum ac Dominum Spiritum sanctum esse asseruimus, vide ne tu magis ipse dignus sis hoc nomine nuncupari, dum non vis Spiritum sandum confiteri, quem Do minus per apostolos cum Patre et Filio indiscretum voluit universis gentibus intimari : Ite, inquit, ba ptizate omnes gentes, in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19).

倘若有人或因某項作為，或因不慎出口的言語，沾染了過犯的罪咎，那麼向聖靈祈求赦免乃是合宜而恰當的，好使祂施行罪的赦免與寬宥——祂正是那位用說不出來的歎息為我們向父代求的。至於你稱我們為褻瀆者，因我們按三位一體的信仰宣認聖靈是神是主，你倒要看看，你自己是否更配得這名號；因你不肯宣認聖靈，而主卻藉使徒定意叫聖靈與父和子無分別地被傳揚給萬民：祂說，你們要去，使萬民受洗，奉父、子、聖靈的名（太二十八19）。

If perchance by some deed, or by an incautious utterance of speech, one had incurred the guilt of a fault, plainly and fittingly pardon was sought from the Holy Spirit, that He might grant remission and indulgence for sins, He who intercedes for us to the Father with unutterable groanings. But as for your calling us sacrilegious, because according to the confession of the Trinity we have asserted the Holy Spirit to be God and Lord, see whether you yourself are not rather worthy to be called by this name, while you refuse to confess the Holy Spirit, whom the Lord through the apostles willed to be made known to all nations, undivided with the Father and the Son: Go, He says, baptize all nations, in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19).

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Si cnim Spiritus sanctus in deitatis substantia Patri et Filio non coæ- quatur, cur in sacramento sacri bap ismatis nihil abs que illo completur? CAPUT XVIII. Ubi dicunt Spritum sanctum non nosse Patrem sicut unigenitus Filius. Si tibi dixerint : In eo minor est Spiritus sanctum, quia Filius tantummodo de se dicit Pairem nosse, et nullam de Spiritu sancto mentionem feci-se leg fecit]. Responsio. Sicut in Christo habitat plenitudo divi nitatis, ita in Spiritu sancto manifestæ sunt altitudi nes deitatis. Cum enim 447 hæc Apostolus uberius et satianter affirmet, cur perfidia vestra veritatem majestatis interpellat?

因為聖靈若在神性的本質上不與父和子同等，為何在聖洗的聖禮中沒有祂就甚麼也不能成全呢？第十八章。論他們說聖靈不像獨生子那樣認識父之處。倘若他們對你說：聖靈在這一點上是小的，因為惟有子論到自己說祂認識父，卻被見絲毫沒有提到聖靈。回答：正如神性的一切豐盛居住在基督裡，照樣神格的高深也在聖靈裡顯明出來。既然使徒豐豐富富、滿滿足足地確證這些事，你們的悖謬為何攔阻這威嚴的真理呢？

For if the Holy Spirit is not made equal to the Father and the Son in the substance of the Godhead, why in the sacrament of holy baptism is nothing accomplished without Him? CHAPTER XVIII. Where they say that the Holy Spirit does not know the Father as the only-begotten Son does. If they should say to you: In this the Holy Spirit is less, because the Son alone says of Himself that He knows the Father, and is found to have made no mention of the Holy Spirit. Response. Just as in Christ dwelleth the fullness of the Godhead, so in the Holy Spirit are made manifest the heights of the deity. For since the Apostle affirms these things abundantly and to the full, why does your perfidy interrupt the truth of the majesty?

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Nemo enim, ait, scit homi num quæ sunt honinis, nisi spiritus hominis qui in- ipsi est, sic et quae in Deo sunt nemo novit, nisi Spiritus Dei (/ Cor. II, 11). Ecce jam non solus novit Filius, quod novit etiam Spiritus sanctus : non quia duæ personæ sunt Fibi et Spiritus sancti, in sciendo quae Dei sunt aliquam diversitatem inducit, sed unitatis communionem <i deliter credentibus intimavit. In alio etiam loco sequitur idem apostolus dicens : Spiritus est, qui scrutatur etiam profunda Dei (/ Cor. II, 10). Et iterum : Nos autem non spiritum mundi accepimus, sed spiritum qui ex Deo est (Ibid., 12). Et in Evangelio Judæis de seipso Filius dicit:

他說，除了在人裡頭的人的靈，誰知道人的事呢？照樣，除了神的靈，也沒有誰知道神的事（林前二11）。看哪，如今並非惟獨子知道聖靈也知道的事：這並不是因為子與聖靈是兩個位格，就在認識神的事上帶進甚麼分歧，而是向信者忠實地指明了那合一的相通。同一位使徒在另一處也接著說：聖靈參透萬事，連神深奧的事也參透了（林前二10）。又說：我們所領受的並不是世上的靈，乃是從神來的靈（同上12）。又在福音書中，子論到自己向猶太人說：

For no one, he says, knoweth the things of a man, but the spirit of a man that is in him; so also the things that are in God no one knoweth, but the Spirit of God (1 Cor. 2:11). Behold, now it is not the Son alone who knows what the Holy Spirit also knows: not because there are two persons, of the Son and of the Holy Spirit, does this introduce any diversity in knowing the things that are God's, but it has faithfully intimated to believers the communion of unity. In another place also the same apostle continues, saying: It is the Spirit that searcheth even the deep things of God (1 Cor. 2:10). And again: But we have not received the spirit of this world, but the Spirit that is from God (ibid. 12). And in the Gospel the Son says of Himself to the Jews:

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Vos autem non nostis eum, ego autem novi cum, qui ex ipso sum (Joan. VIII, 55). Si de Deo est Spiritus sanctus, quemadmodum de Deo esi Filius, quomodo minor erit, qui quod in Patre Fi- lius novit, ipse cognoscit? Docuimus deinde Spiritum sanctum de Deo Patre ut Filium inenarrabiliter pro cedentem, quia connexa Triuitas inseparabilem in se possidet unitatem. CAPUT XIX. Ubi dicunt non baptizasse in nomine Spiritu. sancti, sicut in nomine Filii. Si enim dixerint tibi : Ideo minor est Spiritus san ctus quia in nomine ejus non baptizaverunt discipuli, sed in nomine Filii. Responsio.

你們未曾認識祂，我卻認識祂，因為我是從祂出來的（約八55）。聖靈若是從神而出，正如子是從神而出，那位知道子在父裡所知道之事的聖靈，又怎會是小的呢？此外我們已經教導：聖靈如同子一樣，從父神不可言喻地發出，因為這相連的三位一體在自身內擁有不可分割的合一。第十九章。論他們說人未曾奉聖靈的名施洗，如同奉子的名施洗之處。倘若他們對你說：因此聖靈是小的，因為門徒並非奉祂的名施洗，乃是奉子的名施洗。回答：

But you know him not, but I know him, for I am from him (John 8:55). If the Holy Spirit is from God, even as the Son is from God, how shall He be less, who knows that which the Son knows in the Father? We have taught, furthermore, that the Holy Spirit proceeds ineffably from God the Father, even as the Son, because the conjoined Trinity possesses in itself an inseparable unity. CHAPTER XIX. Where they say that they did not baptize in the name of the Holy Spirit, as in the name of the Son. If they should say to you: Therefore the Holy Spirit is less, because the disciples did not baptize in His name, but in the name of the Son. Response.

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Non enim est in Trinitate diversitas, in qua est non solfim potestatis ac voluntatis individua caritas, sed etiam deitatis et majestatis aequalitas : quod enim exspectatur a Patre, invenitur in Filio, et quod invenitur in Filio, tribuitur et Spiritui sancto. Si vero distributiones Spiritus sancti curioso volueris inquirere animo, Apostolum audies praedicantem : Unicuique autem nostrum datur illuminatio Spiritus ad 448 utilitatem :

因為三位一體中並無分歧，其中不僅有權能與意志不可分割之愛，更有神性與威嚴的同等：因為從父所期待的，在子裡尋見；在子裡所尋見的，也賜給聖靈。倘若你願以好奇的心思查究聖靈的諸般分賜，你必聽見使徒宣告說：聖靈所發的光照賜給我們各人，是要叫人得益處：

For there is no diversity in the Trinity, in which there is not only the undivided love of power and will, but also the equality of deity and majesty: for what is awaited from the Father is found in the Son, and what is found in the Son is bestowed also upon the Holy Spirit. But if you should wish with curious mind to inquire into the distributions of the Holy Spirit, you shall hear the Apostle proclaiming: But to each one of us is given the illumination of the Spirit unto profit:

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quibusdam enim per Spiritum datur spiritus sapientiæ, alii sermo scientiæ secun dum eumdem Spiritum, alii fides in eodem Spiritu, alii charismata donationum in uno Spiritu, alii ope ratio virtutum, alii prophetia, alii discretio spiritus, alii genera lingu arum, alii interpretationes lingua rum. Omnia autem haec operatur unas atque idem Spiri tus distribuens propria unicuique prout vult ( I Cor. XI, 7-11 )• Ut vero in nemine Spiritus sancti baptizetur, sicut in nemine Patris et Filii, et Dominus in Evan gelio testis est, et Paulus paria pronuntiat. Dominus quidem cum dicit: Baptizate gentes, in nomine Pa- Iris, et Filii et Spiritus sancti (Matth. XXXIII, 19).

因為有人藉聖靈得著智慧的靈，又有人照同一位靈得著知識的言語，又有人在同一位靈裡得著信心，又有人在這獨一的靈裡得著恩賜的諸般恩典，又有人得行異能，又有人得作先知，又有人得辨別諸靈，又有人得說方言，又有人得繙方言。但這一切都是這位獨一相同的聖靈所運行，照祂的旨意分給各人（林前十二7-11）。但人是奉聖靈的名受洗，如同奉父和子的名受洗，這既有主在福音書中作見證，保羅也宣告同樣的話。主確實說：你們要使萬民受洗，奉父、子、聖靈的名（太二十八19）。

for to some indeed through the Spirit is given the spirit of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the gifts of graces in the one Spirit, to another the working of miracles, to another prophecy, to another the discerning of spirits, to another kinds of tongues, to another the interpretation of tongues. But all these worketh one and the same Spirit, distributing to every one his own as He willeth (1 Cor. 12:7-11). But that one is baptized in the name of the Holy Spirit, as in the name of the Father and the Son, both the Lord in the Gospel is witness, and Paul pronounces the like. The Lord indeed, when He says: Baptize the nations, in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19).

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Apo stolis vero cum omnes nos Spiritu baptizatos insinuat atque confirmat : Etenim nos omnes, ait, in uno Spi ritu baptizati sumus, sive Judæi, siv . Græci, sive servi, sive liberi, et omnes in uno Spiritu potati su mus ( I Cor. XII, 13). Et iterum : In qno credentes signati estis in Spiritu sancto promissionis, qui est pignus haereditatis nostræ in redemptionem adoptio nil (Ephes. I, 13). Et iterum : Ut det vobis secundum divitias glorie suæ, virtute confortari per Spiritum sanctum, in interiorem hominem, habitare Christum in cordibus vestris (Ephes. III, 16). Et iterum :

但使徒指明並確證我們眾人都是在聖靈裡受了洗：他說，我們不拘是猶太人、是希利尼人，是為奴的、是自主的，都從一位聖靈受洗，並且都從一位聖靈得以喝（林前十二13）。又說：你們既信祂，就受了所應許的聖靈為印記，這聖靈是我們得基業的憑據，直到我們得著兒子名分的救贖（弗一13）。又說：求祂照著祂榮耀的豐盛，藉著祂的靈，叫你們心裡的力量剛強起來，達於內裡的人，使基督因你們的信住在你們心裡（弗三16）。又說：

But the Apostle, when he intimates and confirms that all of us are baptized in the Spirit: For we all, he says, are baptized in one Spirit, whether Jews or Greeks, whether bond or free, and we have all been made to drink of one Spirit (1 Cor. 12:13). And again: In whom believing you are sealed with the Holy Spirit of promise, who is the pledge of our inheritance, unto the redemption of adoption (Eph. 1:13). And again: That He may grant you, according to the riches of His glory, to be strengthened with might by His Spirit unto the inner man, that Christ may dwell in your hearts (Eph. 3:16). And again:

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Nolo vos ignorare, fratres, quia patres vestri omnes suh nube fuerunt, et omnes in Moysen baptizati sunt in nube et in mari, et omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt (1 Cor. X. I). In istis igitur testimoniis hoc solummodo divinitati Spiritus sancti deest, quod per fidix vestrae minus est. DE UNITATE PATRIS ET FILII, ET SPIRITUS SANCTI. 449 In his testimoniis unitas Trinitatis ostendi tur, dum quod Pater vOcatur, vel etiam operatur, hoc Filius et Spiritus sanctus nuncupentur, vel eadem o, erentur. CAPUT PRIMUM. De communi deitatis vocabulo. Deus Pater, Deus Filius, Deus Spiritus sanctus. De Patre in Apostolo :

弟兄們，我不願意你們不曉得，我們的祖宗從前都在雲下，都從雲中海中受洗歸了摩西，並且都吃了一樣的靈食，也都喝了一樣的靈水（林前十1）。所以在這些見證中，聖靈的神性所欠缺的，惟有你們的悖謬所欠缺的而已。論父與子並聖靈的合一。在這些見證中三位一體的合一得以顯明，因為凡父被稱呼的，或甚至所運行的，子與聖靈也照樣被稱呼，或運行同樣的事。第一章。論神格共有的名稱。父是神，子是神，聖靈是神。論父，在使徒書中：

I would not have you ignorant, brethren, that our fathers were all under the cloud, and all were baptized unto Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink (1 Cor. 10:1). Therefore, in these testimonies, this only is lacking to the divinity of the Holy Spirit, which is wanting to your perfidy. ON THE UNITY OF THE FATHER AND THE SON, AND THE HOLY SPIRIT. In these testimonies the unity of the Trinity is shown, in that what the Father is called, or even what He works, this the Son and the Holy Spirit are also named, or work the same things. CHAPTER ONE. On the common name of the Godhead. God the Father, God the Son, God the Holy Spirit. Of the Father in the Apostle:

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Unus Deus Pater, ex quo omnia (I Cor. VIII. 6). Et iterum : Non est Deus nisi unus (Ibid., 4). De Filio in psalmo XCIX (Vers. 3) : Scitote quoniam Dominus ipse est Deus, ipse fecit nos, et non ipsi nos. De Spiritu saneto in Apostolo : Spiritus est Deus (II Cur. III, 17). Et in Evangelio : Quia Deus ipse est (Joan. IV, 24). CAPUT II. Ubi omnis Trinitas Dominus nuncupatur. Dominus Pater dicitur, Dominus Filius, Dominus Spiritus sanctus. De Patre in Levitico : Ego sum Do minus Deus vester, qui liberavi vos de terra Ægypti (Levit. XIX, 36). De Filio in psalmo xcv (Vera. 10): 'icite in nationibus, Dominus regnavit a ligno. De Spiritu sancto in Apostolo :

只有一位神，就是父，萬物都本於祂（林前八6）。又說：神只有一位，再沒有別的神（同上4）。論子，在詩篇第九十九篇：你們當曉得耶和華是神，是祂造了我們，並非我們自己造的。論聖靈，在使徒書中：那靈就是神（林後三17）。又在福音書中：因為神就是靈（約四24）。第二章。論全三位一體被稱為主之處。父稱為主，子稱為主，聖靈稱為主。論父，在利未記：我是耶和華你們的神，曾領你們出埃及地（利十九36）。論子，在詩篇第九十五篇：你們要在列邦中說，耶和華從木頭上作王了。論聖靈，在使徒書中：

One God the Father, of whom are all things (1 Cor. 8:6). And again: There is no God but one (ibid. 4). Of the Son in psalm 99: Know ye that the Lord, He is God; He made us, and not we ourselves. Of the Holy Spirit in the Apostle: The Spirit is God (2 Cor. 3:17). And in the Gospel: Because God Himself is a Spirit (John 4:24). CHAPTER II. Where the whole Trinity is called Lord. The Father is called Lord, the Son Lord, the Holy Spirit Lord. Of the Father in Leviticus: I am the Lord your God, who brought you out of the land of Egypt (Lev. 19:36). Of the Son in psalm 95: Say among the nations, the Lord hath reigned from the wood. Of the Holy Spirit in the Apostle:

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Divisiones ministratio num sunt, idem ipse Dominus (/ Cor. XII, 5). Item ibi: Dominus autem spirituS est. CAPUT III. De communi omnipotentia Trinitatis. 450 Omnipotens Pater, omnipotens Filius, omni potens Spiritus sanctus (II Cor. III, 17). De Patre in Salomone: Omnipotens sermo tuus exsiliens a rega- libus sedibus venit (Sap. XVIII, 15). De Filio ubi su pra: Unus enim altissimus creator omnipotens, rex potens et metuendus nimis (Eccli. i, 8). De Spiritu sancto ubi supra: Est enim in sapientia spiritus in telligentiæ sanctus, unicus (Sap. vII, 22), et infra, omnia potens (Ibid., 27). CAPUT IV. De commum potentia Trinitatis. Potens Pater, potens Filius, potens Spiritus sanctus.

職事也有分別，主卻是一位（林前十二5）。同樣在那裡：主就是那靈。第三章。論三位一體共有的全能。父是全能的，子是全能的，聖靈是全能的（林後三17）。論父，在所羅門書中：你全能的道從天上王座一躍而下臨到（智十八15）。論子，如上文：因為只有一位至高的創造主、全能者，是大有能力、極其可畏的王（德一8）。論聖靈，如上文：因為在智慧裡有聰明的靈，是聖潔的、獨一的（智七22），下文又說，無所不能（同上27）。第四章。論三位一體共有的能力。父是有能力的，子是有能力的，聖靈是有能力的。

There are diversities of ministries, but the same Lord (1 Cor. 12:5). Likewise there: Now the Lord is a Spirit. CHAPTER III. On the common omnipotence of the Trinity. Almighty the Father, almighty the Son, almighty the Holy Spirit (2 Cor. 3:17). Of the Father in Solomon: Thy almighty word, leaping down from the royal throne, came (Wis. 18:15). Of the Son, as above: For there is one most high creator almighty, a king mighty and exceedingly to be feared (Sir. 1:8). Of the Holy Spirit, as above: For in wisdom is the spirit of understanding, holy, unique (Wis. 7:22), and below, all-powerful (ibid. 27). CHAPTER IV. On the common power of the Trinity. Powerful the Father, powerful the Son, powerful the Holy Spirit.

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De Patre ad Corinthios : Potens est autem Deus omnem gratiam abundare facere in vobis (II Cor. IX. 8). Item ibi : Ut fides vestra non sit in sapientia hominum, sed in potentia Dei ( I Cor, II, 5). De Filio ubi supra : Con gregatis vobis, et meo spiritu cum omnipotentia Do mini nostri Jesu Christi (I Cor. V 4). Item in secunda; An experimentum quæritis ejus qui in me loquitur Cbristus? qui in vobis non infirmatur, sed potens est (II Cor. XIII, 3). De Spiritu sancto ubi supra : Non enim audeo aliquid horum loqui, quæ non perfecerit Spiritus per me in obedientiam gentium, verbo et factis, in potestate signorum et prodigiorum, in po tentia Spiritus (Rom. xv, 18). Et iterum :

論父，在哥林多書中：神能將各樣的恩典多多加給你們（林後九8）。同樣在那裡：叫你們的信不在乎人的智慧，只在乎神的大能（林前二5）。論子，如上文：你們聚會的時候，我的靈也同在，奉我們主耶穌基督的權能（林前五4）。同樣在後書中：你們是想要得著基督在我裡面說話的憑據，祂向著你們不是軟弱的，乃是有能力的（林後十三3）。論聖靈，如上文：除了基督藉我做的那些事，我甚麼都不敢提，這些事是要叫外邦人順服，是在言語作為上，藉著神蹟奇事的能力，並聖靈的權能（羅十五18）。又說：

Of the Father to the Corinthians: And God is able to make all grace abound in you (2 Cor. 9:8). Likewise there: That your faith might not stand in the wisdom of men, but in the power of God (1 Cor. 2:5). Of the Son, as above: You being gathered together, and my spirit, with the power of our Lord Jesus Christ (1 Cor. 5:4). Likewise in the second epistle: Do you seek a proof of Christ who speaks in me? who toward you is not weak, but is mighty (2 Cor. 13:3). Of the Holy Spirit, as above: For I dare not speak any of those things which Christ worketh not by me, for the obedience of the Gentiles, in word and deeds, in the power of signs and wonders, in the power of the Spirit (Rom. 15:18). And again:

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Densantem spei repleat vos omni gaudio et pace in credendo, ut abundetis spe et potentia Spiritus sancti (Ibid., 13). CAPUT V. De communi paternitatis vocabulo. Pater Deus, Pater Filius, Pater Spiritus sanctus. De Patre Apostolus: Unus Deus Pater, ex quo omnia (I Cor. VIII, 6). Etiterum: Deus et Pater Domini nostri Jesu Christi scit, qui est benedictus in sæcula (II Cor. II, 31). De Filio in cantico Deuteronomio : Nonne hic 451 pater tuus possedit te, et fecit, et constituit te (Deut. XXXVI, 6)? Et Isaias: Puer natus est nobis, fi lius datus est nobis Isai. ix, 6). Et infra: Deus fortis, pater futuri sæculi, princeps pacis. De Spiritu sancto ad Hebræos :

願賜盼望的神，因信將諸般的喜樂平安充滿你們，使你們藉著聖靈的權能，盼望可以綽綽有餘（羅十五13）。第五章。論父職共有的名稱。父是父，子是父，聖靈是父。論父，使徒說：只有一位神，就是父，萬物都本於祂（林前八6）。又說：那位永遠當受稱頌的、我們主耶穌基督的神和父，是知道的（林後十一31）。論子，在申命記之歌中：祂豈不是你的父，那買贖你、造你、堅立你的嗎（申三十二6）？又有以賽亞說：有一嬰孩為我們而生，有一子賜給我們（賽九6）。下文又說：祂名稱為全能的神、來世的父、和平的君。論聖靈，在希伯來書中：

May the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit (Rom. 15:13). CHAPTER V. On the common name of fatherhood. The Father is Father, the Son Father, the Holy Spirit Father. Of the Father the Apostle says: One God the Father, of whom are all things (1 Cor. 8:6). And again: The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth (2 Cor. 11:31). Of the Son in the canticle of Deuteronomy: Is not He thy Father, who possessed thee, and made thee, and established thee (Deut. 32:6)? And Isaiah: A child is born to us, a son is given to us (Isa. 9:6). And below: God the mighty, the Father of the world to come, the Prince of peace. Of the Holy Spirit to the Hebrews:

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Homines quidem nostrae carnis babeba mus correptores, et verebamur in eis, quanto magis subjiciemur Patri spiritus, et obediemus ei ut viva mus? Illi quidem paucis diebus pro voluntate sua, sicut ipsis videbatur, disciplinam dabant: spiritus autem ad utilitatem accipiendam sanctificationis suæ (Hebr. XII, 9). CAPUT VI. Ubi sanctus omnis Trinitas appellatur. Sanctus Pater, sanctus Filius, sanctus Spiritus sanctus. De Patre in Esdra : Quoniam sanctus Deus est veriLas. Et in Levilico : Sancti estotc, quoniam et ego sanctus sum Dominus Deus vester (Levit. XI, 44). De Filio in Evangelio : Scio te qui sis tu sanctus Dci (Marc. I, 24). Item ibi :

我們有屬肉身的父作管教者，我們尚且敬重他們：何況萬靈的父，我們豈不更當順服祂，好叫我們存活嗎？他們確是照自己的意思，按自己看為好的，暫且管教我們幾日；惟有那靈乃是為叫我們得著祂使人成聖的益處（來十二9）。第六章。論全三位一體被稱為聖之處。父是聖的，子是聖的，聖靈是聖的。論父，在以斯拉記：因為神就是真理，是聖潔的。又在利未記：你們要聖潔，因為我耶和華你們的神是聖潔的（利十一44）。論子，在福音書中：我認得你，你是神的聖者（可一24）。同樣在那裡：

We have had indeed correctors of the fathers of our flesh, and we reverenced them: how much more shall we be subject to the Father of spirits, and obey Him, that we may live? They indeed for a few days, according to their own will, as it seemed good to them, gave us discipline: but the Spirit gives it for our receiving the profit of His sanctification (Heb. 12:9). CHAPTER VI. Where the whole Trinity is called holy. Holy the Father, holy the Son, holy the Holy Spirit. Of the Father in Esdras: For God the truth is holy. And in Leviticus: Be ye holy, for I also am holy, the Lord your God (Lev. 11:44). Of the Son in the Gospel: I know thee, who thou art, the Holy One of God (Mark 1:24). Likewise there:

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Quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35). De Spiritu san to in Salomone : Sanctus enim Spititus disciplinae effu giet fictum, et auferet se a cogitationibus quæ sunt liue intellectu (Sap. I, 5). CAPUT VII. De communi principatu Trinitatis. Princeps Pater, princeps Filius, princeps Spiritus sanctus. De Patre in Judicum : Dixit ad eos Gedeon: Non principabor ego vestri, neque filius metis, sed Dens princeps est in vobis (Judic. VIII, 23). Et in Nu- meris : Non erit labor in Jacob, neque videbitur labor in Israel, quoniam Dominus Deus ejus cum eo, et ipse præclarus princeps cum ipso (Num. XXIII, 21). De Filio in Epistola Petrus apostolus :

那要從你生的聖者，必稱為神的兒子（路一35）。論聖靈，在所羅門書中：管教的聖靈必躲避詭詐，必離開那無知的念頭（智一5）。第七章。論三位一體共有的元首治權。父是元首，子是元首，聖靈是元首。論父，在士師記：基甸對他們說：我不管轄你們，我的兒子也不管轄你們，惟有耶和華管轄你們（士八23）。又在民數記：在雅各中必無禍患，在以色列中必不見艱難，因為耶和華他的神與他同在，有顯赫君王的榮耀與他同在（民二十三21）。論子，在書信中，彼得使徒說：

That which shall be born of thee holy shall be called the Son of God (Luke 1:35). Of the Holy Spirit in Solomon: For the holy spirit of discipline shall flee deceit, and shall withdraw itself from thoughts that are without understanding (Wis. 1:5). CHAPTER VII. On the common princely rule of the Trinity. Prince the Father, prince the Son, prince the Holy Spirit. Of the Father in Judges: Gedeon said to them: I will not rule over you, neither shall my son rule over you, but the Lord is prince over you (Judg. 8:23). And in Numbers: There shall be no labour in Jacob, nor shall toil be seen in Israel, for the Lord his God is with him, and the glory of an illustrious prince is with him (Num. 23:21). Of the Son in the Epistle, Peter the apostle:

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Pascite gregcm Dei, qui est in vobis, non quasi coacti, sed volunta rie ex animo, ut cum apparuerit princeps pastorum accipiatis immarcessibilem coronam (I Petr. V, 2, 3). De Spiritu sancto, psalmo L (Vers. 14) : Redde mihi lætitiam salutaris tui, et Spiritu principali confirma me. CAPUT VIII. Quod regis vocabulo oniM Trinitas appellatur. 452 Rex Pater, rex Filius, rex Spiritus sanctus. De Patre in tsaia, Dominus rex magnus, et dives iu operibus suis (Isai. XXXIII, 22). Et in psalmo : Deus autem rex noster ante saecula operatus est salutem in medio terræ (Psal. LXXIII, 12). De Filioin Apocalypsi : Et exercitus cælestis sequebatur eum in equis albis, induti byssinnm mundum (Apoc. xix, 14).

務要牧養在你們中間神的群羊，不是出於勉強，乃是甘心樂意，好叫牧長顯現的時候，你們可以得著那永不衰殘的冠冕（彼前五2-3）。論聖靈，在詩篇第五十篇：求你使我重得你救恩之樂，賜我君王的靈扶持我（詩五十14）。第八章。論全三位一體被冠以王的名稱。父是王，子是王，聖靈是王。論父，在以賽亞書：耶和華是大君王，祂的作為極其豐盛（賽三十三22）。又在詩篇中：神我的王自古以來在地上施行拯救（詩七十三12）。論子，在啟示錄中：天上的眾軍騎著白馬，穿著潔白的細麻衣跟隨祂（啟十九14）。

Feed the flock of God which is among you, not as constrained, but willingly from the heart, that when the prince of pastors shall appear, you may receive an unfading crown (1 Pet. 5:2-3). Of the Holy Spirit, in psalm 50: Restore unto me the joy of thy salvation, and strengthen me with a princely spirit (Ps. 50:14). CHAPTER VIII. That the whole Trinity is called by the name of king. King the Father, king the Son, king the Holy Spirit. Of the Father in Isaiah: The Lord is the great king, and rich in his works (Isa. 33:22). And in the psalm: But God our king before the ages hath wrought salvation in the midst of the earth (Ps. 73:12). Of the Son in the Apocalypse: And the army of heaven followed him upon white horses, clothed in fine white linen (Apoc. 19:14).

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Et infra : Et habet in vestimento et in femore suo nomen scri ptum: Rex Regum, et Dominus dominantium (Ibid., 16). De Spiritu sancto in Isaia : Vidi Dominum regem Sabaotb oculis meis (Isai. VI, 5). Et audivi vocem dicentem mihi: Quem mittam, et quis ibit ad popu lum istum? Et dixi: Ecce ego sum,mitte me. Et dixit ad me: Vade, et die populo huic. Aure audietis etnon intelligetis, et videntes videbitis, et non videbitis (Ibid., 8). Ut Spiritum sanctum fuisse advertas, Pau- lum audi Judæos in Actibus increpantem : Bene, in- quit, Spiritus sanctus locutus est ad patres vestros: Aure audietis, et non intelligetis, et videntes videbi lis, et non videbitis (Act. lXVIII, 26). CAPUT IX.

下文又說：在祂衣服和大腿上有名寫著：萬王之王、萬主之主（同上16）。論聖靈，在以賽亞書：我親眼看見大君王萬軍之主（賽六5）。我又聽見有聲音對我說：我可以差遣誰呢？誰肯為這百姓去呢？我說：看哪，我在這裡，請差遣我。祂對我說：你去告訴這百姓說：你們聽是要聽見，卻不明白；看是要看見，卻不曉得（賽六8-9）。為要叫你注意這原是聖靈，且聽保羅在使徒行傳中責備猶太人：他說，聖靈藉先知向你們祖宗所說的話是不錯的：你們聽是要聽見，卻不明白；看是要看見，卻不曉得（徒二十八26）。第九章。

And below: And He hath on His garment and on His thigh a name written: King of kings, and Lord of lords (ibid. 16). Of the Holy Spirit in Isaiah: I saw the Lord, the King of Sabaoth, with my eyes (Isa. 6:5). And I heard a voice saying to me: Whom shall I send, and who shall go to this people? And I said: Behold, here am I, send me. And He said to me: Go, and say to this people: With hearing you shall hear and shall not understand, and seeing you shall see and shall not perceive (Isa. 6:8-9). That you may observe that it was the Holy Spirit, hear Paul rebuking the Jews in the Acts: Well, he says, did the Holy Spirit speak to your fathers: With hearing you shall hear and shall not understand, and seeing you shall see and shall not perceive (Acts 28:26). CHAPTER IX.

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Ubi omnia Trinitas Judicis vocabulo nmcupatur. Judex pater, judex Filius, jadex Spiritus sanctus. De Patre in psalmo XLIX (Vers. 6): Et annuntiabunt coeli justitiam ejus, quoniam Deus judex est. Et in septimo (Vers. 12) : Deus judex justus, fortis et pa tiens. ne Filio in Canonicis: Ecce enim judex ante januam assistit (lac. v, 9). De Spiritu sancto: Et nunc revelabilur homo peccati, filius perditionis, quem interficiet Dominus spiritu oris sui ( II Thess. II, 3, 8). Et in Isaia: Ecce ego in spiritu meo facio judicium, dicit Dominus Deus. CAPUT X. De communi perfectione. 453 Perfectus Pater, perfectus Filius, perfectus Spiritus sanctus. De Patre in Evangelio :

論全三位一體被冠以審判者的名稱之處。父是審判者，子是審判者，聖靈是審判者。論父，在詩篇第四十九篇：諸天必表明祂的公義，因為神是審判者（詩四十九6）。又在第七篇：神是公義的審判者，是有能力又有忍耐的（詩七12）。論子，在公函中：看哪，審判的主站在門前了（雅五9）。論聖靈：那時這大罪人、沉淪之子必顯露出來，主必用祂口中的氣將他殺滅（帖後二3、8）。又在以賽亞書：看哪，我用我的靈施行審判，這是主神說的。第十章。論共有的完全。父是完全的，子是完全的，聖靈是完全的。論父，在福音書中：

Where the whole Trinity is called by the name of Judge. Judge the Father, judge the Son, judge the Holy Spirit. Of the Father in psalm 49: And the heavens shall declare his justice, for God is judge (Ps. 49:6). And in the seventh: God is a just judge, strong and patient (Ps. 7:12). Of the Son in the Canonical epistles: For behold, the judge standeth before the door (James 5:9). Of the Holy Spirit: And now shall be revealed the man of sin, the son of perdition, whom the Lord shall slay with the spirit of his mouth (2 Thess. 2:3,8). And in Isaiah: Behold, I in my spirit execute judgment, saith the Lord God. CHAPTER X. On the common perfection. Perfect the Father, perfect the Son, perfect the Holy Spirit. Of the Father in the Gospel:

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Estote ergo perfecti, sicut Pater vester coelestis perfectus est (Matth. v, 48). De Filio ad Uebraeos : Ex bis enim quæ passus est didicit ubediens fieri, qui etiam per fectus factus est omnibus obedientibus sibi (Hebr. V, 8). De Spiritu saneto ubi supra : Sed accessistis ad montem Sion, et ad civitatem viventis Jerusalem (Hebr. XII, 22). Et infra : Et ad spiritum justorum perfectorum (Ibid., 23). CAPUT XI. De communi veritate. Verus Pater, vens Filius, verus Spiritus sanctus. De Patre in Salomone : Dens noster suavis et verus est: nosse autem te consummatio justitiæ est (Sap. XV, i, 3). De Filio in Joanne :

所以你們要完全，像你們的天父完全一樣（太五48）。論子，在希伯來書：祂雖然為兒子，還是因所受的苦難學了順從，並且既得以完全，就為凡順從祂的人成了得救的根源（來五8-9）。論聖靈，如上文：你們乃是來到錫安山，來到永生神的城耶路撒冷（來十二22）。下文又說：又來到被成全之義人的靈那裡（同上23）。第十一章。論共有的真實。父是真實的，子是真實的，聖靈是真實的。論父，在所羅門書中：我們的神是甘美又真實的；認識你就是公義的完滿（智十五1、3）。論子，在約翰書中：

Be ye therefore perfect, as your heavenly Father is perfect (Matt. 5:48). Of the Son to the Hebrews: For from those things which He suffered He learned to become obedient, who also, being made perfect, became to all who obey Him the cause of salvation (Heb. 5:8-9). Of the Holy Spirit, as above: But you are come to mount Sion, and to the city of the living Jerusalem (Heb. 12:22). And below: And to the spirits of the just made perfect (ibid. 23). CHAPTER XI. On the common truth. True the Father, true the Son, true the Holy Spirit. Of the Father in Solomon: Our God is sweet and true: and to know thee is the consummation of justice (Wis. 15:1,3). Of the Son in John:

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Ut simus in vero Filio ejus Jesu Christo, hic est Deus verus, et vita æterna (I Joan. v, 20). De Spiritu sanct. in Evangelio : Cum venerit Paracletus ille spiritus veritatis, docebit vos omnem veritatem (Joan. XVI, 13). CAPUT XII. De justi comparatione. Justus Pater, justus Filius, justus Spiritus sanctus. De Patre in Exodo: Vocavit autem Pharao Moysen et Aaron, et dixit eis: Peccavi nunc, nam Deus justus est, ego autem et populus mens impii (Exod. IX. 27). De Filio in Sophonia : Dominus joftus in medio tui, non facies injuste (SopA. ut, 5). Et in epistola Joan nis: Sicut docuit vos manere in co (1 Joan. II, 27). Et infra:

叫我們在祂真實的兒子耶穌基督裡面：這是真神，也是永生（約壹五20）。論聖靈，在福音書中：只等那保惠師，就是真理的靈來了，祂要引導你們明白一切的真理（約十六13）。第十二章。論義者的對比。父是公義的，子是公義的，聖靈是公義的。論父，在出埃及記：法老召摩西、亞倫來，對他們說：這一次我犯了罪了，因為耶和華是公義的，我和我的百姓是邪惡的（出九27）。論子，在西番雅書：公義的耶和華在你中間，斷不作非義的事（番三5）。又在約翰書信中：祂怎樣教訓你們，你們就要照樣住在祂裡面（約壹二27）。下文又說：

That we may be in his true Son Jesus Christ: this is the true God, and life eternal (1 John 5:20). Of the Holy Spirit in the Gospel: When that Paraclete shall come, the Spirit of truth, He shall teach you all truth (John 16:13). CHAPTER XII. On the comparison of the just. Just the Father, just the Son, just the Holy Spirit. Of the Father in Exodus: And Pharao called Moses and Aaron, and said to them: I have now sinned, for God is just, but I and my people are wicked (Exod. 9:27). Of the Son in Sophonias: The Lord is just in the midst of thee, He will do no iniquity (Zeph. 3:5). And in the epistle of John: As He hath taught you, abide in Him (1 John 2:27). And below:

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Quod si scitis quia justus est, scitis quia omnis qui facit justitiam, ex ipso est (Ibid., 29). De Spiritu sancto in Apostolo: Magnum pietatis sacra mentum, quod manifestatum est in carne, justificatum est in spiritu (1 Tim, III, 16). CAPUT XIII.. De communi fortitudine. 454 Fortis Pater, fortis Filius, fortis Spiritus sanctus. De Patre iti Isaia : Deus foritis et potens, magni nominis, Domine (Isai. XXVIII, 2). De Filio in psalmo centesimo septimo decimo: Fortitudo mea et laudatio mea Dominus (Vers. 14). De Spiritu sancto in Salomone: In timore Dei Spiritus fortitudinis, et in viis ejus pax et vita æterna (Prov. XIV, 26). CAPUT XIV. De communi judicio.

你們若知道祂是公義的，就知道凡行義之人都是祂所生的（約壹二29）。論聖靈，在使徒書中：敬虔的奧祕是極大的，就是那在肉身顯現、在靈裡被稱義的（提前三16）。第十三章。論共有的剛強。父是剛強的，子是剛強的，聖靈是剛強的。論父，在以賽亞書：主啊，你是有能力、大有大能、大有威名的神（賽二十八2）。論子，在詩篇第一一七篇：耶和華是我的力量、我的稱頌（詩一一七14）。論聖靈，在所羅門書中：在敬畏神之中有剛強的靈，在祂的道路上有平安與永生（箴十四26）。第十四章。論共有的審判。

But if you know that He is just, know ye that every one who doeth justice is born of Him (1 John 2:29). Of the Holy Spirit in the Apostle: Great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit (1 Tim. 3:16). CHAPTER XIII. On the common fortitude. Strong the Father, strong the Son, strong the Holy Spirit. Of the Father in Isaiah: God the strong and mighty, of great name, O Lord (Isa. 28:2). Of the Son in psalm 117: My strength and my praise is the Lord (Ps. 117:14). Of the Holy Spirit in Solomon: In the fear of God is the spirit of fortitude, and in his ways are peace and life eternal (Prov. 14:26). CHAPTER XIV. On the common judgment.

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Judicat Pater, judicat Filius, judicat Spiritus san ctus. De Patre in psalmo XLII (Vers. 1) : Judica me, Deus, et discerne causam meam. De Filio in psalmo IX (Vers. 9) : Praeparavit in judicio thronum suum, et ipse judicabit orbem terrae in æquitate. De Spi ritu sancto in Isaia : Et abluei Dominus sordes filio rum et filiarum Sion, et sanguinem purgabit de medio eorum Spiritu judicii (Isai. IV, 4). CAPUT XV. De communi opere Trinitatis. Operatur Pater, operatur Filius, operatur Spiritus sanctus. De Patre ad Pbilippenses : Deus est qui ope ratur in vobis et velle (Philip. II, 13). De Filio in Evangelio: Me oportet operari opera ejus qui misit me, donec dies est (Joan. II, 4).

父施行審判，子施行審判，聖靈施行審判。論父，在詩篇第四十二篇：神啊，求你伸我的冤，辨明我的案（詩四十二1）。論子，在詩篇第九篇：祂已經為審判設擺寶座，祂要按公義審判世界（詩九8-9）。論聖靈，在以賽亞書：主必藉審判的靈洗淨錫安眾女子的污穢，又從其中除淨流血的罪（賽四4）。第十五章。論三位一體共有的運行。父運行，子運行，聖靈運行。論父，在腓立比書：因為你們立志行事，都是神在你們心裡運行（腓二13）。論子，在福音書中：趁著白日，我必須作那差我來者的工（約九4）。

The Father judges, the Son judges, the Holy Spirit judges. Of the Father in psalm 42: Judge me, O God, and distinguish my cause (Ps. 42:1). Of the Son in psalm 9: He hath prepared his throne in judgment, and He shall judge the world in equity (Ps. 9:8-9). Of the Holy Spirit in Isaiah: And the Lord shall wash away the filth of the sons and daughters of Sion, and shall purge the blood from the midst of them by the spirit of judgment (Isa. 4:4). CHAPTER XV. On the common work of the Trinity. The Father works, the Son works, the Holy Spirit works. Of the Father to the Philippians: It is God who worketh in you both to will (Phil. 2:13). Of the Son in the Gospel: I must work the works of Him that sent me, while it is day (John 9:4).

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De Spiritu sancto in Apostolo : Operatur autem unus atque idem spiri tus, dividens singulis propria prout vult ( I Cor., XII, 11). CAPUT XVI. Quod nomen Excelsi omnis Trinitas sortiatur. Excelsus Pater, excelsus Filius, excelsus Spiritus sanctus. De Patre in Daniele: Signa et prodigia quae fecit mecum Deus excelsus (Dan. III, 99). Et in psal mo LXXVII (Vers. 35) : Deus excelsus redemptor 455 eorum est. De Filio in psalmo centesimo duo decimo (Vers. 4) : Excelsus super omnes gentes Do- minus, et super cœlos gloria ejus. De Spiritu sancto in Isaia : Hæc dicit Excelsus, in excelsis habitans in æternum, Sanctus in sanctis, Dominus exce sus no men ei, in sanctis requiescens (Isai. LVII, 15).

論聖靈，在使徒書中：這一切都是這位獨一相同的聖靈所運行，照祂的旨意分給各人（林前十二11）。第十六章。論全三位一體得著至高者的名稱。父是至高的，子是至高的，聖靈是至高的。論父，在但以理書：至高的神向我所行的神蹟奇事（但三99〔四2〕）。又在詩篇第七十七篇：至高的神是他們的救贖主（詩七十七35）。論子，在詩篇第一一二篇：耶和華超乎萬民之上，祂的榮耀高過諸天（詩一一二4）。論聖靈，在以賽亞書：至高至上、永遠長存、住在至高之處、聖者之中為聖的這樣說，至高的主是祂的名，祂安息在聖者之中（賽五十七15）。

Of the Holy Spirit in the Apostle: But one and the same Spirit worketh, dividing to every one his own as He willeth (1 Cor. 12:11). CHAPTER XVI. That the whole Trinity obtains the name of the Most High. Most High the Father, most high the Son, most high the Holy Spirit. Of the Father in Daniel: The signs and wonders which the most high God hath wrought with me (Dan. 3:99 [4:2]). And in psalm 77: God the most high is their redeemer (Ps. 77:35). Of the Son in psalm 112: The Lord is high above all nations, and his glory above the heavens (Ps. 112:4). Of the Holy Spirit in Isaiah: Thus saith the Most High, who dwelleth on high for eternity, the Holy One among the saints, the Lord most high is his name, resting among the saints (Isa. 57:15).

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CAPUT XVII. Quod ignis omnis Trinitas appellatur. ignis Pater, ignis Filius, ignis Spiritus sanctus. De Patre in Deuteronomio : Observate ne faciatis vobis ipsis vel simulacrum omnium de quibus præcepit tibi Deus, quoniam Dominus Deus tuus ignis consumens est (Deut. IV, 23) De Filio in psalmo centesimo de cimo octavo (Vers. 146) : Ignitum verbum tuum nimis, et servus tuus dilexit illud. De Spiritu sancto in Acti bus : Et visae sunt illis divisæ liugux tanquam ignis, seditque super unumquemque eorum, et repleti sunt Spiritu sancto (Act. II, 5). CAPUT XVIII. Quod lux omnis Trinitas dicatur. Lux Pater, lux Filius, lux Spiritus sanctus. De Pa tre in Joannis Epistola :

第十七章。論全三位一體被稱為火。父是火，子是火，聖靈是火。論父，在申命記：你們要謹慎，免得為自己雕刻耶和華你神所吩咐你那一切的形像，因為耶和華你的神乃是烈火（申四23）。論子，在詩篇第一一八篇：你的話極其精煉如火，你的僕人喜愛你的話（詩一一八140）。論聖靈，在使徒行傳：又有舌頭如火焰顯現出來，分開落在他們各人頭上，他們就都被聖靈充滿（徒二3-4）。第十八章。論全三位一體被稱為光。父是光，子是光，聖靈是光。論父，在約翰書信中：

CHAPTER XVII. That the whole Trinity is called fire. Fire the Father, fire the Son, fire the Holy Spirit. Of the Father in Deuteronomy: Take heed lest you make for yourselves any likeness of all those things concerning which the Lord thy God hath commanded thee, for the Lord thy God is a consuming fire (Deut. 4:23). Of the Son in psalm 118: Thy word is exceedingly refined as by fire, and thy servant hath loved it (Ps. 118:140). Of the Holy Spirit in the Acts: And there appeared to them parted tongues as it were of fire, and it sat upon every one of them, and they were all filled with the Holy Spirit (Acts 2:3-4). CHAPTER XVIII. That the whole Trinity is called light. Light the Father, light the Son, light the Holy Spirit. Of the Father in the Epistle of John:

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Deus lux est, et tenebrae in eo non sunt ullæ (I Joan. I, 5). De Filio in Evange lio: Ego sum lux hujus mutidi : qui persequitur me, non ambulat in tenebris, sed habebit lumen vitæ (Joan. VIII, 12). De Spiritu sancto in Ezechiele: Ecco spiritus Domini surgens veniebat ab aquilone, et in circuitu ejus lux refulgens (Ezech. I, i). CAPUT XIX. De communi bonitate Trinitatis. Bonus Pater, bonus Filius, bonus Spiritussanctus. De Patre in psalmo LXXII ( Vera. 1) : Quam bonus Deus Israel rectis corde. Dc Filio : Ego sum pastor bonus (Joan. x, 11). Et, Magister bone, quid boni fa ciam ut habeam vitam æternam (Matth. XIX, 16)? De Spiritu sancto 456 in Esdra: Spiritum tuum honum dedisti eis (II Esdr.

神就是光，在祂毫無黑暗（約壹一5）。論子，在福音書中：我是世界的光，跟從我的，就不在黑暗裡走，必要得著生命的光（約八12）。論聖靈，在以西結書：看哪，主的靈興起，從北方而來，在它周圍有光輝閃耀（結一4）。第十九章。論三位一體共有的良善。父是良善的，子是良善的，聖靈是良善的。論父，在詩篇第七十二篇：神實在恩待以色列那些清心的人（詩七十二1）。論子：我是好牧人（約十11）。又說：良善的夫子，我該作甚麼善事，才能得永生（太十九16）？論聖靈，在以斯拉記：你賜下你良善的靈教訓他們（尼九20）。

God is light, and in Him there is no darkness at all (1 John 1:5). Of the Son in the Gospel: I am the light of this world: he that followeth me walketh not in darkness, but shall have the light of life (John 8:12). Of the Holy Spirit in Ezekiel: Behold, the spirit of the Lord, rising up, came from the north, and round about it a refulgent light (Ezek. 1:4). CHAPTER XIX. On the common goodness of the Trinity. Good the Father, good the Son, good the Holy Spirit. Of the Father in psalm 72: How good is the God of Israel to those who are right of heart (Ps. 72:1). Of the Son: I am the good shepherd (John 10:11). And: Good Master, what good shall I do that I may have life eternal (Matt. 19:16)? Of the Holy Spirit in Esdras: Thou gavest them thy good spirit (Neh. 9:20).

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IX, 20). Et in Salomone: Bonus Spiritus tuus in omnibus (Sap. xn, 1). CAPUT XX. De communi magnitudine Trinitatis. Magnus Pater, magnus Filius, magnus Spiritus san ctus. De Patre in Exodo: Nunc intellexi quoniam magnus est Deus (Exod. XVIII, 11). Et in psalmo octuagesimo quinto (Vers. 10) : Tu es Deus solus magnus. De Filio ad Titum: Exspectantes beatam spem, et adventum gloriæ magni Dei, et Salvatoris nostri Jcsu Christi (Tit. II, 15). De Spiritu sancto in Regnorum, ait Dominus ad Etiam : Egredere , et sta in monte coram me, et ecce Dominus transit et spi ritus magnus et fortis, subvertens, et conterens pe tram ante Dominum (111 Reg. XIX, 11). CAPUT XXI. De communi virtute Trinitatis.

又在所羅門書中：你良善的靈運行在萬物之中（智十二1）。第二十章。論三位一體共有的偉大。父是偉大的，子是偉大的，聖靈是偉大的。論父，在出埃及記：如今我知道耶和華是大的（出十八11）。又在詩篇第八十五篇：惟獨你是神，是至大的（詩八十五10）。論子，在提多書：等候所盼望的福，並等候至大的神和我們救主耶穌基督榮耀的顯現（多二13）。論聖靈，在列王紀，主對以利亞說：你出來站在山上，在我面前，看哪，耶和華從那裡經過，有大而強烈的風，崩山碎石，在耶和華面前（王上十九11）。第二十一章。論三位一體共有的德能。

And in Solomon: Thy good Spirit is in all things (Wis. 12:1). CHAPTER XX. On the common greatness of the Trinity. Great the Father, great the Son, great the Holy Spirit. Of the Father in Exodus: Now I know that the Lord is great (Exod. 18:11). And in psalm 85: Thou art God alone, the great one (Ps. 85:10). Of the Son to Titus: Looking for the blessed hope, and the coming of the glory of the great God and of our Saviour Jesus Christ (Tit. 2:13). Of the Holy Spirit in the books of Kings, the Lord said to Elijah: Go forth, and stand upon the mount before me, and behold, the Lord passeth by, and a great and strong spirit, overthrowing and crushing the rock before the Lord (1 Kings 19:11). CHAPTER XXI. On the common virtue of the Trinity.

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Virtus Patris, virtus Filii, virtus Spiritussancti. Do Patre ad Romanos: Non enim confundor de Evan gelio : Virtus enim est in salutem omni credenti (Rom. i, 16). De Filio ad Corinthios: Libentissime igitur gloriabor in infirmilatibus meis, ut inhabitet virtus Christi in me (II Cor. III, 9). Et de Spiritu sancto ad Thessalonicenses : Scientes, fratres, electi a Deo, dilectionem vestram, quia Evangelium nostrum non fuit apud vos in verbo tantum, sed in virtute Spiri tus sancti (I Thes. i, 4). CAPUT XXII. Ubi fons omnis Trinitas dicitur. Fons Pater, fons Filius, fons Spiritus sanctus. De Patre in Jeremia: Haec dicit Domninus Deus Israel .

父的德能，子的德能，聖靈的德能。論父，在羅馬書：我不以福音為恥，因這福音是神的大能，要救一切相信的（羅一16）。論子，在哥林多書：所以我極喜歡誇自己的軟弱，好叫基督的能力覆庇我（林後十二9）。論聖靈，在帖撒羅尼迦書：神所愛的弟兄啊，我知道你們是蒙揀選的，因為我們的福音傳到你們那裡，不獨在乎言語，也在乎聖靈的權能（帖前一4-5）。第二十二章。論全三位一體被稱為泉源之處。父是泉源，子是泉源，聖靈是泉源。論父，在耶利米書：耶和華以色列的神如此說。

The power of the Father, the power of the Son, the power of the Holy Spirit. Of the Father to the Romans: For I am not ashamed of the Gospel: for it is the power of God unto salvation to every one that believeth (Rom. 1:16). Of the Son to the Corinthians: Most gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor. 12:9). And of the Holy Spirit to the Thessalonians: Knowing, brethren beloved of God, your election, for our Gospel was not unto you in word only, but also in the power of the Holy Spirit (1 Thess. 1:4-5). CHAPTER XXII. Where the whole Trinity is called a fountain. Fountain the Father, fountain the Son, fountain the Holy Spirit. Of the Father in Jeremiah: Thus saith the Lord God of Israel.

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Duo mala fecit populus meus, me reliquerunt fontem aquæ vitæ, et foderunt sibi lacus detritos, qui aquam non possunt continere (Jer. II, 13) 457 De Filio in Salomone: Fons sapientiae verbum Dei in excelsis (Eccli. 1, 5). De Spiritu sancto in Isaia : Ecce nomen Dei post multum tempus venit, ardens in ira indigna tionis voravit gentes, ct spiritus velut fons aquæ in valle trahens (Isai. xxx, 27), CAPUT XXIII. Ubi fluvins omnisTrinitas dicitur. Fluvius Pater, fluvius FiMus, fluvius Spiritus san ctus. De Patre in Salomone: Benedictio Dei tanquam fluvius inundans (Eccli. XXIII, 27), et in psalmo LXIV (Veri. 10): Fluvius Dei repletus est aqua. De Filio in Isaia : Hæc dicit Dominus :

我的百姓行了兩件惡事，就是離棄我這活水的泉源，為自己鑿出池子，是破裂不能存水的池子（耶二13）。論子，在所羅門書中：智慧的泉源就是在高處的神的道（德一5）。論聖靈，在以賽亞書：看哪，耶和華的名從遠方而來，在祂忿怒的烈怒中吞滅列國，那靈如水的泉源在山谷中流行（賽三十27-28）。第二十三章。論全三位一體被稱為江河之處。父是江河，子是江河，聖靈是江河。論父，在所羅門書中：神的賜福如漲溢的江河（德三十九27）。又在詩篇第六十四篇：神的河滿了水（詩六十四10）。論子，在以賽亞書：耶和華如此說：

My people have committed two evils: they have forsaken me, the fountain of living water, and have hewed out for themselves cisterns, broken cisterns, that can hold no water (Jer. 2:13). Of the Son in Solomon: The fountain of wisdom is the word of God on high (Sir. 1:5). Of the Holy Spirit in Isaiah: Behold, the name of the Lord cometh after a long time; burning in the wrath of his indignation he devoured the nations, and the spirit, as a fountain of water, drawing through the valley (Isa. 30:27-28). CHAPTER XXIII. Where the whole Trinity is called a river. River the Father, river the Son, river the Holy Spirit. Of the Father in Solomon: The blessing of God is as a river overflowing (Sir. 39:27). And in psalm 64: The river of God is filled with water (Ps. 64:10). Of the Son in Isaiah: Thus saith the Lord:

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Ego declinabo in eis ut fluvius pacis, et ut torrens inundans glo riam gentium (Is ai. LXVI, 12). Item ibi: Et apparebit in Sion sicut fluvius decurrens , et clarus in terra sitienti (Isai. LIX, 20). De Spiritu sancto in Evange lio : In die festo magno stabat Jesus, et clamabat di cens : Quisquis credit in me, sicut dicit Scriptura, lumina de ventre ejus fluent aquæ vivæ. Hoc autem dicebat de Spiritu, quem accepturi erant credentes in cum (Joan. VII, 37). CAPUT XXIV. Ubi Verbum Spiritus sanctus dicitur sicut Filius. Verbum Dei Patris Filius, Verbum Dei Spiritus sanctus. De Filio in Evangelio : In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 4).

我要使平安向她延及如河，使列國的榮耀如漲溢的河（賽六十六12）。同樣在那裡：祂必在錫安顯現如奔流的江河，在乾渴之地光輝照耀（賽五十九20）。論聖靈，在福音書中：在節期的大日，耶穌站著高聲說：人若渴了，可以到我這裡來；信我的人，就如經上所說，從他腹中要流出活水的江河來。耶穌這話是指著信祂之人將要受的聖靈說的（約七37-39）。第二十四章。論聖靈像子一樣被稱為道之處。子是父神的道；聖靈是神的道。論子，在福音書中：太初有道，道與神同在，道就是神（約一1）。

I will turn upon them as a river of peace, and as an overflowing torrent the glory of the Gentiles (Isa. 66:12). Likewise there: And He shall appear in Sion as a flowing river, and bright in a thirsty land (Isa. 59:20). Of the Holy Spirit in the Gospel: On the great feast day Jesus stood and cried, saying: Whoever believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water. But this He said of the Spirit, which they should receive who believed in Him (John 7:37-39). CHAPTER XXIV. Where the Holy Spirit is called the Word, as the Son is. The Son is the Word of God the Father; the Holy Spirit is the Word of God. Of the Son in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).

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Et in Apocalypsi: Et erat co opertus vestimentum aspersum sanguine, et voca bitur nomen ejus Verbum Dei (Apoc. XIX, 13). De Spiritu sancto ad Epbesios : In omnibus assumentes acutum fidei, in quo possitis omnia jacula nequis simi candentia exstinguere, et galeato salutis, et gla dium spiritus, quod est Verbum Dei (Ephes. VI, 16). CAPUT XXV. Quod caritas omnis Trinitas appelletur. 458 Caritas Pater, caritas Filius, caritas Spiritus sanctus. De Patre in ioannis Epistola : Filioli, Deus caritas est, et qui manet in caritate, in Deo manet, et Deus in eo (1 Joan. iv, 16). De Filio ad Corinthios : Sive enim mente excessimus Deo ; sive sobrii sumus, vobis;

又在啟示錄中：祂穿著濺了血的衣服，祂的名稱為神的道（啟十九13）。論聖靈，在以弗所書：此外又拿著信德的藤牌，可以滅盡那惡者一切燒著的火箭，並戴上救恩的頭盔，拿著聖靈的寶劍，就是神的道（弗六16-17）。第二十五章。論全三位一體被稱為愛。父是愛，子是愛，聖靈是愛。論父，在約翰書信中：小子們哪，神就是愛，住在愛裡面的，就是住在神裡面，神也住在他裡面（約壹四16）。論子，在哥林多書：我們若果顛狂，是為神；若果謹守，是為你們；

And in the Apocalypse: And He was clothed with a garment sprinkled with blood, and His name is called the Word of God (Apoc. 19:13). Of the Holy Spirit to the Ephesians: In all things taking the shield of faith, wherewith you may extinguish all the glowing darts of the most wicked one, and the helmet of salvation, and the sword of the Spirit, which is the Word of God (Eph. 6:16-17). CHAPTER XXV. That the whole Trinity is called charity. Charity the Father, charity the Son, charity the Holy Spirit. Of the Father in the Epistle of John: Little children, God is charity, and he that abideth in charity abideth in God, and God in him (1 John 4:16). Of the Son to the Corinthians: For whether we be beside ourselves, it is to God; or whether we be sober, it is for you;

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caritas enim Christi urget nos (II Cor. v, 13). De Spiritu sancto ad Romanos ; Obsecro itaque vos, fratres, per Dominum nostrum Jesum Christum, et per caritatem Spiritus sancti (Rom. xv, 30). Et ad Galatas: In libertate vocati estis (Gal. v, 13). Et in fra: sed per caritatem spiritus servite in invicem. Et ad Corinthios inquit: Vultis veniam ad vos in virga, au in caritate spiritus (/ Cor. IV, 21)? CAPUT XXVI. Quod vitam æternam omnis Trinitas largiatur. Vitam æternam dat Pater, banc Filius, hanc Spi ritus sanctus. De Patre in Joannis Epistola : Qui non credit Deo, mendacem facit eum, quia non credit te stimonio quod testatus est de Filio suo:

原來基督的愛激勵我們（林後五13-14）。論聖靈，在羅馬書：弟兄們，我藉著我們的主耶穌基督，又藉著聖靈的愛，勸你們（羅十五30）。又在加拉太書：你們蒙召是要得自由（加五13）。下文又說：總要用靈的愛彼此服事。又對哥林多人說：你們願意我帶著刑杖到你們那裡去呢，還是要我存著靈的愛意去呢（林前四21）？第二十六章。論全三位一體賜下永生。父賜永生，子也賜下這永生，聖靈也賜下這永生。論父，在約翰書信中：不信神的，就是將神當作說謊的，因不信神為祂兒子所作的見證：

for the charity of Christ constraineth us (2 Cor. 5:13-14). Of the Holy Spirit to the Romans: I beseech you therefore, brethren, through our Lord Jesus Christ, and through the charity of the Holy Spirit (Rom. 15:30). And to the Galatians: You are called unto liberty (Gal. 5:13). And below: but by the charity of the spirit serve one another. And to the Corinthians he says: Will you that I come to you with a rod, or in the charity of the spirit (1 Cor. 4:21)? CHAPTER XXVI. That the whole Trinity bestows eternal life. The Father gives eternal life, this the Son gives, this the Holy Spirit gives. Of the Father in the Epistle of John: He that believeth not God maketh Him a liar, because he believeth not the testimony which He hath testified of His Son:

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et hoc est testimonium, quoniam vitam aeternam dedit nobis Deus (I Joan. v, 10). De Filio in Evangelio: Oves meae vocem meam audiunt, et sequuntur me, et ego vitam aeternam do eis ( Joan. x, 27 ). Et in Epistola Joan nis : Qui habet Filium, habet vitam aeternam (I Joan. v, 12). De Spiritu sancto ad Galatas : Qui seminat in carne sua, de carne et metet corruptionem : qui au tem seminat in spiritu, de spiritu metet vitam ae leruam (Gal. VI. 8). CAPUT XXVII. Quod pacem omnis Trinitas tribuat. Pacem dat Pater, pacem dat Filius, pacem dat Spiritus sanctus. Item ibi : Deus noster, pacem da nobis (Gal. I, 3). Et Apostolus : Deus autem pacis det vobis pacem (II Thess. III, 16). Et iterum :

這見證就是神賜給我們永生（約壹五10-11）。論子，在福音書中：我的羊聽我的聲音，也跟著我，我又賜給他們永生（約十27-28）。又在約翰書信中：人有了神的兒子就有生命（約壹五12）。論聖靈，在加拉太書：順著情慾撒種的，必從情慾收敗壞；順著聖靈撒種的，必從聖靈收永生（加六8）。第二十七章。論全三位一體賜下平安。父賜平安，子賜平安，聖靈賜平安。同樣在那裡：我們的神啊，求你賜我們平安。又有使徒說：願賜平安的神親自賜你們平安（帖後三16）。又說：

and this is the testimony, that God hath given us eternal life (1 John 5:10-11). Of the Son in the Gospel: My sheep hear my voice, and follow me, and I give them eternal life (John 10:27-28). And in the Epistle of John: He that hath the Son hath eternal life (1 John 5:12). Of the Holy Spirit to the Galatians: He that soweth in his flesh, of the flesh also shall reap corruption: but he that soweth in the spirit, of the spirit shall reap life everlasting (Gal. 6:8). CHAPTER XXVII. That the whole Trinity bestows peace. The Father gives peace, the Son gives peace, the Holy Spirit gives peace. Likewise there: Our God, give us peace. And the Apostle: And may the God of peace give you peace (2 Thess. 3:16). And again:

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Deus autem 459 spci adimpleat vos omni gaudio et pace, ut abundetis et glorificetis Patrem Dotum! nostri Jesu Christi (Rom. xv, 13). De Filio in Numeris : Haec dicit Dominus, qui fecit Israel : Ecce ego do illis te stamentum pacis, et eritis cum eo, et cum semine ejus post ipsum (Num. XXV, 13). De Spiritu sancto Apostolus: Prudentia enim carnis mors est, pruden tia autem spiritus vila ct pax est (Rom. VIII, 6). CAPUT XXVIII. De communi consolatione. Consolatur Pater, consolatur Filius, consolatur Spiritus sauctus. De Patre ad Corintbios : Benedi ctus Deus Pater Domini nostri Jesu Christi, pater misericordiarum et Deus totius consolationis qui consolatur nos (II Cor. i, 5).

「願賜盼望的神，使你們充滿諸般的喜樂與平安，叫你們滿溢，並榮耀我們主耶穌基督的父」（羅馬書十五13）。論及聖子，在《民數記》中：「耶和華這樣說，那造以色列的：看哪，我將平安之約賜給他們，這約必與他同在，並與他以後的後裔同在」（民數記二十五13）。論及聖靈，使徒說：「體貼肉體的就是死，體貼聖靈的乃是生命與平安」（羅馬書八6）。第二十八章論三位一體共同的安慰。聖父安慰，聖子安慰，聖靈安慰。論及聖父，致哥林多人書：「我們主耶穌基督的神與父是當稱頌的，他是發慈悲的父，賜各樣安慰的神，他安慰我們」（哥林多後書一3）。

'Now may the God of hope fill you with all joy and peace, that you may abound and glorify the Father of our Lord Jesus Christ' (Rom. 15:13). Concerning the Son, in Numbers: 'Thus says the Lord, who made Israel: Behold, I give them a covenant of peace, and it shall be with him, and with his seed after him' (Num. 25:13). Concerning the Holy Spirit, the Apostle says: 'For the prudence of the flesh is death, but the prudence of the Spirit is life and peace' (Rom. 8:6). CHAPTER 28. On their common consolation. The Father consoles, the Son consoles, the Holy Spirit consoles. Concerning the Father, to the Corinthians: 'Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who consoles us' (2 Cor. 1:3).

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De Filio ubi supra : Quoniam sicut abundant passiones Christi in nobis, ita et per Christum abundat consolatio nostra (Ibid., 5). De Spiritu sancto in Evangelio : Cum venerit con solator quem mittam vobis Spiritum veritatis, qui a Patre meo procedit, ipse vos docebit omnem verita tem, et ventura annuntiabit vobis (Joan. xv, 2G). CAPUT XXIX. De communi juvamine Trinitatis. Adjuvat Pater, adjuvat Filius, adjuvat Spiritus sanctus. De Patre in psalmo quadragesinio quinto (Vers. 6) : Deus in medio ejus non commovebitur, adjuvabit eam Deus vultu suo. De Filio in Evangelio: Cum venisset Jesus in partes Tyri et Sidonis , ecce mulier Chananæa a finibus illis egressa clamabat, dicens :

論及聖子，仍在前處：「我們既多受基督的苦楚，照樣藉著基督也多得安慰」（同上5）。論及聖靈，在福音書中：「但我要從父那裡差保惠師來，就是從我父出來真理的聖靈，他要將一切的真理指教你們，並要把將來的事告訴你們」（約翰福音十五26；十六13）。第二十九章論三位一體共同的扶助。聖父扶助，聖子扶助，聖靈扶助。論及聖父，在第四十五篇詩中（第6節）：「神在其中，城必不動搖，到天一亮，神必幫助這城。」論及聖子，在福音書中：「耶穌來到推羅、西頓的境內，有一個迦南婦人從那地方出來，喊著說：

Concerning the Son, in the same place: 'For as the sufferings of Christ abound in us, so also through Christ does our consolation abound' (ibid., 5). Concerning the Holy Spirit, in the Gospel: 'When the Comforter is come, whom I will send to you, the Spirit of truth, who proceeds from my Father, he shall teach you all truth, and shall announce to you the things to come' (John 15:26; 16:13). CHAPTER 29. On the common help of the Trinity. The Father helps, the Son helps, the Holy Spirit helps. Concerning the Father, in the forty-fifth Psalm (verse 6): 'God is in the midst of her, she shall not be moved; God shall help her with his countenance.' Concerning the Son, in the Gospel: 'When Jesus had come into the parts of Tyre and Sidon, behold, a Canaanite woman came out from those borders and cried, saying:

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Adjuva me, Domine (Matth. xv, 25). De Spirito sancto in Apostolo : Nam quid oremus sicut eportet nescimus, sed ipse Spiritus adjuvat infirmi tatem nostram (Rom. VIII, 26). CAPUT XXX. De communi gloria Trinitatis. 460 Deus gloriae Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Actibus: Deus gloriae apparuit Patri nostro Abraham, cum esset in Mesopotamia (Act. vII, 2). De Filio in Apostolo : Si enim cogno- vissent, nunquam Dominum gloriae crucifixissent (1 Cor. II, 8). De Spiritu sancto ad Curinthios: An nescitis quia corpora vestra templum est in vobis Spiritus sancti, quem habetis a Deo (I Cor. VI, 19)? Et infra: Glorificate ct portate Dominum in corpore vestro (Ibid., 20).

「主啊，幫助我」（馬太福音十五25）。論及聖靈，在使徒書中：「我們本不曉得當怎樣禱告，只是聖靈親自扶助我們的軟弱」（羅馬書八26）。第三十章論三位一體共同的榮耀。聖父是榮耀的神，聖子亦然，聖靈亦然。論及聖父，在《使徒行傳》中：「榮耀的神向我們的祖宗亞伯拉罕顯現，那時他在美索不達米亞」（使徒行傳七2）。論及聖子，在使徒書中：「他們若曉得，斷不至於把榮耀的主釘在十字架上」（哥林多前書二8）。論及聖靈，致哥林多人書：「豈不知你們的身子就是聖靈的殿嗎？這聖靈是從神而來，住在你們裡頭的」（哥林多前書六19）。下文又說：「要在你們的身子上榮耀神，並承載神」（同上20）。

'Help me, Lord' (Matt. 15:25). Concerning the Holy Spirit, in the Apostle: 'For we know not what we should pray for as we ought, but the Spirit himself helps our infirmity' (Rom. 8:26). CHAPTER 30. On the common glory of the Trinity. The Father is the God of glory, so is the Son, so is the Holy Spirit. Concerning the Father, in Acts: 'The God of glory appeared to our father Abraham, when he was in Mesopotamia' (Acts 7:2). Concerning the Son, in the Apostle: 'For if they had known it, they would never have crucified the Lord of glory' (1 Cor. 2:8). Concerning the Holy Spirit, to the Corinthians: 'Do you not know that your bodies are the temple of the Holy Spirit who is in you, whom you have from God?' (1 Cor. 6:19). And below: 'Glorify and bear God in your body' (ibid., 20).

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