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Works 2 part 3/4

Latin original · 38 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 2:78–2:115 (137 verses in all)

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ℹ️ This corpus has no morphological tagging. Glosses are matched by word form against a dictionary — a match does not prove it is the same word (an inflected form can coincide with another word’s lemma). Verify against the original and a specialist lexicon where precision matters.

ℹ️ The Chinese and English alongside are this site's own translation, made directly from the original text on this page (not the CUV or the WEB, which follow the Masoretic Text and a different textual tradition).

2:78

nam corporis latebras intrare possunt, animae uero interiora adire non possunt. sciendum ergo est, quod spiritalium nequitiarum dolosa subtilitas illa membrorum loca suo turbat incursu, quae interdum uino nimio uel febrium fatigantur accensu. in animae itaque sensus inimica temptatio per malitiam scit inrepere, in animae uero recessus per naturam nescit influere. et ideo huiusmodi spiritus inmundos humanae mentes ac pectora non naturarum infusione capiunt, sed uoluntatum prauitate concipiunt. manifestum itaque est, quod penetrare animarum substantias nequeunt, quarum conscientias scire non possunt.

For they can enter the hiding-places of the body, but cannot approach the inner parts of the soul. It must therefore be known that the crafty subtlety of the spiritual wickednesses disturbs by its assault those seats of the members which are sometimes wearied by too much wine or by the burning of fevers. And so the hostile temptation knows how to creep, through malice, into the senses of the soul, but knows not how to flow, by nature, into the recesses of the soul. And therefore human minds and breasts receive such unclean spirits not by an infusion of natures, but conceive them by the depravity of the wills. It is manifest, therefore, that they cannot penetrate the substances of souls whose consciences they cannot know.

因為牠們能進入身體的隱藏之處,卻不能靠近靈魂的內裡。所以必須知道:那些屬靈邪惡的狡詐精微,藉其攻擊擾亂肢體的那些部位,就是有時因飲酒過多或因熱病之火而困乏的部位。因此,那仇敵的試探,知道如何藉惡意潛入靈魂的感官,卻不知如何憑本性流入靈魂的深處。所以,人的心思與胸懷接受這樣的污靈,不是藉本性的澆灌,乃是憑意志的敗壞而懷之。因此顯然,牠們不能滲透那些牠們無法知曉其良心之靈魂的本體。

2:79

quod si aliquando daemonibus nosse contigerit, de proditione est coniuentiae, non de potestate naturae. Sola ergo se diuina potentia, quae et in spiritu sancto est rationabilibus creaturis infusa et circumfusa, permiscet, sicut peculiariter in illo dominici hominis corpore ex Maria matre suscepto gratia exuberante requieuit, sicut de se ipse filius dei dicit: spiritus domini super me. si ergo spiritus sanctus factura subiectae esset condicionis, ut dicunt, tam inpossibile quam indignum deo erat, ut creatura illa animam uel corpus impleret, in quo iam filius dei, id est deus inerat, in quo iam, sicut ait apostolus, corporaliter plenitudo diuinitatis habitabat.

But if at any time it should befall the demons to know, it is from the betrayal of connivance, not from the power of nature. Therefore the divine power alone, which is also in the Holy Spirit, mingles itself, poured into and poured around rational creatures—as it especially rested with overflowing grace in that body of the Lord's manhood taken from the Virgin his mother, as the Son of God himself says: 'The Spirit of the Lord is upon me.' If, therefore, the Holy Spirit were a thing made of subject condition, as they say, it were as impossible as it were unworthy of God that that creature should fill a soul or body in which the Son of God, that is, God, was already present—in which, as the Apostle says, the fullness of the Godhead dwelt bodily.

但魔鬼若在某時碰巧得知,那是出於同謀的洩露,並非出於本性的能力。所以,惟獨神的能力,就是也在聖靈裡的那能力,才使自己相混,澆灌入並環繞於有理性的受造物之中——正如它以漫溢的恩典,特別安歇在那從童貞女母親所取的、主之人性的身體上,正如神子自己所說:「主的靈在我身上。」所以,聖靈若如他們所言,是身分卑下的受造之物,那麼要那受造物去充滿一個已有神子——即神——臨在其中的靈魂或身體,就既是不可能的,也是配不上神的;因為正如使徒所說,神性一切的豐盛都有形有體地居住在其中。

2:80

si creatura est spiritus sanctus, quomodo potest corruptio incorruptelam ac maiestatis capacem fragilis condicio possidere? si spiritus sanctus unus est ex plebe facturae, quomodo creatura cum creatore, id est cum filio dei uelut ex aequali, seruus cum domino unum in anima saluatoris praesumit hospitium et, quasi in eo sibi non sufficeret, auctoris famulus accedit ad cumulum sanctitatis? non ita est. sed recognoscit socium sibi templum caeleste collegium, nec mirum, si in illa inlustri et beati corporis anima filius et spiritus sanctus unum sortiuntur habitaculum, quibus commune esse constat et caelum. II.

If the Holy Spirit is a creature, how can corruption possess incorruption, and a frail condition possess what is capable of majesty? If the Holy Spirit is one of the common throng of created things, how does a creature presume, together with the Creator—that is, together with the Son of God as though on equal terms, a servant together with the Lord—to share one lodging in the soul of the Saviour, and, as though he were not sufficient to himself therein, does the Author's servant come to the crowning of holiness? It is not so. Rather, the heavenly college recognizes the temple as a fellow to itself; nor is it any wonder if, in that illustrious soul of the blessed body, the Son and the Holy Spirit obtain one habitation, seeing that heaven too is manifestly common to them. II.

聖靈若是受造物,朽壞怎能佔有不朽壞,脆弱的身分怎能佔有那能容受威嚴的呢?聖靈若是受造之物的平凡群眾中的一位,那麼一個受造物怎敢與創造者——就是與神子彷彿平起平坐,僕人與主人一同——在救主的靈魂中同享一個居所,並且彷彿他自己在其中還不夠似地,作者的僕役竟前來添補聖潔的頂峰呢?並非如此。反倒是那屬天的團契認出那殿是與自己同儕的;若在那榮耀之福體的靈魂中,子與聖靈得著一個居所,也毫不足奇,因為連天也顯然是他們所共有的。第二章。

2:81

UTRUM IUXTA IMPERITORUM OPINIONEM SPIRITUS SANCTUS SICUT FILIUS INCARNATUS SIT, QVIA ET IPSE IN MARIAM SUPERUENIT, AN TANTUM FILIUS DE UIRGINE PROCREATUS SIT. Sed dicitur: si spiritus sanctus in corpore et anima redemptoris habitauit, ergo et ipse spiritus incarnationem uidebitur suscepisse. non ita est. nam ante creationis initia a spiritu sancto sacrum Mariae corpus impletur et inter initia creationis filius uirginis spiritu sancto cooperante concipitur, sed a persona specialiter filii nouem mensibus possidendus et cum eodem in lucem progressurus infunditur, cuius utique temporis societatem intra secretum uteri uirginalis spiritus sancti persona non recepit.

WHETHER, ACCORDING TO THE OPINION OF THE UNLEARNED, THE HOLY SPIRIT WAS INCARNATE LIKE THE SON—SINCE HE TOO CAME UPON MARY—OR WHETHER ONLY THE SON WAS BEGOTTEN OF THE VIRGIN. But it is said: if the Holy Spirit dwelt in the body and soul of the Redeemer, then he too will seem to have undergone incarnation. It is not so. For before the beginnings of the creation the sacred body of Mary is filled by the Holy Spirit, and amid the beginnings of the creation the Son of the Virgin is conceived with the Holy Spirit cooperating; but he is poured in to be possessed for nine months especially by the person of the Son, and to come forth into the light together with him—of which term of time, at least, the person of the Holy Spirit did not receive the fellowship within the secret of the virginal womb.

按無知者的意見,聖靈是否像子一樣成了肉身——因他也降臨在馬利亞身上——抑或惟獨子由童貞女所生。有人說:聖靈若住在救贖主的身體與靈魂中,那麼他也似乎經受了道成肉身。並非如此。因為在受造成形的起始之前,馬利亞至聖的身體被聖靈充滿;而在受造成形的起始之間,童貞女之子藉聖靈的同工被懷成;但他被澆灌,特別要被子的位格擁有九個月之久,並要與他一同進入光中——而聖靈的位格,至少在童貞子宮的隱密之內,並未領受這段時間的同在。

2:82

hominem ergo, quem filius dei inter ipsa suscepit exordia, spiritus sanctus non susceptor sed sanctificator intrauit, intra quem, sicut se Christi consortem gessit, ita Christus auctorem. ille enim nascitur, hic infunditur. de filio uirginis anima uel caro filii dei personaliter et specialiter dici potest, spiritus uero sancti anima uel caro nullo modo. in quo filius dei, id est deus gloriae dicitur crucifixus, pertulisse in eo nullo modo dici potest spiritus sanctus. ergo diuersitas est operum, non diuersitas substantiarum. nam sicut dicere non possumus, quod uel pater descenderit in specie columbae uel in patris uoce filius sit locutus, quando dixit:

The manhood, therefore, which the Son of God took upon himself at its very beginnings, the Holy Spirit entered not as one who took it up but as one who sanctified it; within it, just as the manhood bore itself as consort of Christ, so Christ bore himself as its Author. For the one is born, the other is poured in. Of the Son of the Virgin the soul or flesh may be called personally and specially the soul or flesh of the Son of God, but in no way that of the Holy Spirit. In him in whom the Son of God, that is, the God of glory, is said to have been crucified, the Holy Spirit can in no way be said to have suffered in him. Therefore there is a diversity of works, not a diversity of substances. For just as we cannot say that either the Father descended in the likeness of a dove, or that the Son spoke in the voice of the Father when he said:

所以,神子在其起初就取到自己身上的那人性,聖靈進入其中,並非作為承擔者,乃是作為使之成聖者;在其中,正如那人性以基督之伴侶自居,基督也以其作者自居。因為一位是被生,一位是被澆灌。論到童貞女之子,那靈魂或肉體可按位格、按特別的意義稱為神子的靈魂或肉體,卻斷不能稱為聖靈的靈魂或肉體。神子——即榮耀的神——被說為在其中被釘十字架的那一位,斷不能說聖靈在他裡面受了苦。所以,這是工作的不同,不是本體的不同。因為正如我們不能說父曾以鴿子的形狀降下,或子曾以父的聲音說話,就是當那說「這是我的兒子」時:

2:83

hic est filius meus, ita spiritum sanctum adserere non possumus uel natum ex uirgine uel in carne redemptoris specialiter couuersatum uel in ipsius passione crucifixum uel resurrectione in corpus redditum uel ascensione in caelestia sublimatum. operi et personae filii adsignari ista necessario conuenit, adscribi uero spiritui sancto salua licet uoluntatis unitate non conuenit. Inter haec adserit Macedonius creaturam esse spiritum sanctum.

'This is my Son'—so we cannot assert of the Holy Spirit that he was either born of the Virgin, or specially conversant in the flesh of the Redeemer, or crucified in his passion, or restored to the body in the resurrection, or exalted into the heavens in the ascension. To the work and person of the Son these things must needs be assigned; but to be ascribed to the Holy Spirit—although the unity of will be preserved—they do not befit. Amid these things Macedonius asserts that the Holy Spirit is a creature.

「這是我的兒子」——照樣,我們也不能主張聖靈是由童貞女所生,或特別在救贖主的肉身中往來生活,或在他受難時被釘十字架,或在復活時被歸回身體,或在升天時被高舉入諸天。這些事必須歸於子的工作與位格;但要把它們歸給聖靈——雖然意志的合一得以保守——卻是不合宜的。在這些事之間,馬其頓紐主張聖靈是受造物。

2:84

unde uidebitur, incipiat, dummodo nihil uerbis suis agere praesumat nec sacrae legis orbitam aliena a sanctis paginis disputatione transcendat, sed auctoritatem per omnia [de testimoniis], si ualet, proferat, quae contra totius mundi fidem et numero et uirtute praeualeant. magnis siue dubio allegationibus et copiosis ac ualde euidentibus opus est documentis, ut quisque illum ex numero creaturarum unum esse conuincat, quem cum patre et filio eiusdem honoris et gloriae uniuersa terrarum regna concelebrant, quem catholica ecclesia creatorem suum in eodem regenerata cognoscit. et recte, quem reparatorem suum perspicit, credere non cunctatur auctorem. III.

Whence let him begin, if he will—provided that he presume to do nothing by his own words, nor overstep the track of the sacred law by a disputation alien to the holy pages, but bring forward, if he can, authority from the testimonies in all things, which may prevail both in number and in force against the faith of the whole world. There is need of great and undoubted allegations and of copious and very evident proofs, that anyone may convince us that he is one out of the number of creatures whom all the kingdoms of the earth celebrate together with the Father and the Son as of the same honour and glory, whom the Catholic Church, regenerated in him, acknowledges to be her Creator. And rightly: him whom she perceives to be her Restorer, she does not hesitate to believe to be her Author. III.

那就讓他從哪裡開始都可以,只要他不敢憑自己的言語行事,也不以異於聖經頁面的辯論越出聖法的軌道,乃是若能夠,就在萬事上從眾見證中拿出憑據來,好在數量與力量上都勝過全世界的信仰。要有偉大而無可置疑的引證,要有豐富而極其明顯的憑據,才能使人相信:那位被全地一切國度連同父與子一同頌揚為同尊同榮者、那位在他裡面重生的大公教會認為是自己創造者的,竟是受造之數中的一位。這也是理所當然的:凡她所認出是自己修復者的,她便毫不遲疑地信他是自己的作者。第三章。

2:85

OBIECTIO MACEDONII, QVA IMPIE SPIRITUM SANCTUM ADSERIT EX- CELLENTIOREM CREATURAM. Creaturam, inquis, dico, sed excellentiorem omnibus creaturis. praelocuti sumus, ut actionem nostram non persuasionibus propriis, sed catholicis disponamus oraculis. de deo igitur tractantibus nobis propheta, apostolus, euangelista respondeat. creaturam dicis excellentiorem omnibus creaturis. ostende, in quibus libris haec de spiritu sancto legeris uerba. non, opinor, in ueteribus, non in nouis docebis. cum ergo proferre non ualeas, dum tua non explicas, nostra confirmas, dum creaturam non conprobas, etiam nobis tacentibus creatorem esse demonstras.

THE OBJECTION OF MACEDONIUS, WHEREBY HE IMPIOUSLY ASSERTS THE HOLY SPIRIT TO BE A MORE EXCELLENT CREATURE. 'A creature,' you say, 'I call him, but one more excellent than all creatures.' We have said beforehand that we should order our proceeding not by our own persuasions but by Catholic oracles. Since, then, we are treating of God, let the prophet, the apostle, the evangelist answer us. You say he is a creature more excellent than all creatures. Show in what books you have read these words concerning the Holy Spirit. Not, I think, in the old, nor will you teach it in the new. Since, therefore, you are unable to produce it, while you do not set forth your own case, you confirm ours; while you do not prove him a creature, even with us silent you demonstrate him to be the Creator.

馬其頓紐的反駁,他藉此不敬虔地主張聖靈是更卓越的受造物。你說:「我稱他為受造物,卻是比一切受造物更卓越的。」我們先前已說過,我們當按大公的宣諭而非按自己的說服來安排我們的論述。既然我們是在論神,就讓先知、使徒、傳福音者來回答我們吧。你說他是比一切受造物更卓越的受造物。請指出你在哪些書卷中讀到論聖靈的這些話。我想,不在舊約中,你也無法在新約中教導出來。所以,既然你無法拿出憑據,你既不能闡明自己的主張,便反而印證了我們的主張;你既不能證明他是受造物,即使我們緘默,你也顯明了他就是創造者。

2:86

itaque cum haec adsertio tua ad catholicum sensum, cum omnino ad Christianum non pertineat institutum, diaboli agnosce commentum, qui animae domum, ubi sancto spiritu uacuam uiderit, quasi contrarius spiritus cum diro comitatu nequitiae septiformis inuadit. qui enim illum excludit, hunc recipit. in illo fuit ista, quam dicis, excellentior creatura, qui in caelesti claritate praefulgens, muneris conscius, auctoris ignarus habere se uidit, accepisse nesciuit et ideo gloriam, quam beatus non intellexit, elatus amisit ita dicens: ascendam super astra nubium, ponam super thronos solium meum et ero similis altissimo.

And so, since this assertion of yours in no way belongs to the Catholic understanding, and pertains not at all to the Christian teaching, recognize it as a contrivance of the devil, who invades the house of the soul, wherever he sees it empty of the Holy Spirit, as an opposing spirit with the dread retinue of a sevenfold wickedness. For whoever shuts out the one receives the other. In that spirit dwelt this, which you speak of, that 'more excellent creature,' who, shining forth in heavenly brightness, conscious of the gift but ignorant of its Author, saw himself to possess it yet did not know that he had received it; and therefore, being puffed up, he lost the glory which in his blessedness he did not understand, saying thus: 'I will ascend above the stars of the clouds, I will set my throne on high, and I will be like the Most High.'

因此，你這番主張既然全然不屬於大公的意義，也完全不合乎基督徒的教訓，就當認出它乃是魔鬼的詭計；魔鬼一見靈魂的居所若空虛而無聖靈，便作為敵對之靈，率領那七重邪惡的凶惡隨從闖入其中。凡把這一位拒之門外的，就接納那一位。在那靈裡曾有你所說的這「更卓越的受造物」，牠在天上的光輝中閃耀，雖知有恩賜，卻不識賜恩者，見自己有卻不知乃是所領受的；因此牠因自高而喪失了自己在福樂中未能領悟的榮耀，說道：「我要升到雲上的眾星之上，我要把我的寶座設於高處，我要與至高者同等。」

2:87

hic ergo nullum in creaturis superiorem se, ut reor, habuit, nullum medium inter se et deum uidit, cuius aemulatione superbiae stimulo concitatus adsurgeret, et ideo nullum ante se stare in ordine militiae caelestis aspiciens ipsi rerum domino se aequare praesumpsit. quodsi ullum se excellentiorem maioris inpatiens in caelesti gradu deprehendisset, illi se magis conferre uel praeferre temptasset. Duo sunt in caelestibus, qui regit et qui reguntur, creator et creatura. nullum in medio horum tertium extitit genus, quod secundis maius et summis esset inferius. excellentior creatura de archaugelis forsitan dici potest, licet ceteris ordine magis praemineant quam natura.

This one, then, had, as I think, no superior among the creatures, saw no intermediary between himself and God by rivalry with whom, spurred on by the goad of pride, he might rise up; and therefore, seeing none standing before him in the ranks of the heavenly host, he presumed to make himself equal to the very Lord of all things. But if, impatient of any greater, he had found any one more excellent than himself in a heavenly degree, he would have attempted rather to compare or prefer himself to that one. There are two in the heavenly realm: the one who rules and those who are ruled, the Creator and the creature. No third kind arose in between these, one that would be greater than the second and lower than the highest. A 'more excellent creature' can perhaps be spoken of concerning the archangels, though they surpass the rest by rank rather than by nature.

那麼，這一位在受造物中，依我看來，並無在其之上者，也看不見有介於牠與神之間者，可作牠因驕傲之刺激動而興起去嫉妒的對象；因此牠見在天軍的行列中無一站在牠前面，便僭妄地要使自己與萬物之主同等。倘若牠不能忍受有比自己更大者，而在天上的等次中發現有一位比自己更卓越者，牠倒會試圖把自己與那位相比或置於其上。天上有二者：一是治理者，一是受治理者，即創造者與受造物。在這二者之間並無第三類存在，能比後者更大而比至高者更低。「更卓越的受造物」或許可就眾天使長而言，雖然他們是憑等次而非本性勝過其餘者。

2:88

sed sancto spiritui et archangeli seruiunt, ex quibus unus quasi minister aduentum eius beatae Mariae nuntiauit. sed dicis: ecce ubi spiritum sanctum Amos propheta creaturam euidenter adsignat ita dicens: ecce ego firmans tonitruum et creans spiritum. primum est, quod nudum spiritus nomen nequaquam ad personam sanctificatoris spiritus referri potest, nisi adieceris aut spiritum dei aut spiritum sanctum aut spiritus ubi uult spirat, id est, nisi adieceris aut operis aut proprii nominis dignitatem. deinde si ad ordinem respicias lectionis, istam excellentiorem, ut adseris, creaturam nimis deiectam esse monstrauit, nam eam post tonitruum creatam esse descripsit.

But even the archangels serve the Holy Spirit, one of whom, as a minister, announced His coming to blessed Mary. But you say: 'Behold, here the prophet Amos plainly designates the Holy Spirit as a creature, saying thus: Behold, I am He who establishes the thunder and creates the wind (spirit).' First, the bare name 'spirit' can by no means be referred to the Person of the sanctifying Spirit, unless you add either 'the Spirit of God' or 'the Holy Spirit' or 'the Spirit blows where it wills' — that is, unless you add the dignity either of the work or of the proper name. Next, if you look to the order of the reading, it has shown that this 'more excellent creature,' as you assert, is exceedingly lowly, for it described it as created after the thunder.

然而眾天使長也事奉聖靈，其中一位天使長曾作為使者，向蒙福的馬利亞報告祂的降臨。可是你說：「看哪，先知阿摩司在此明明把聖靈指為受造物，說道：看哪，我堅立雷霆、創造風（靈）。」首先，「靈」這個赤裸的名稱絕不能指向那使人成聖的聖靈之位格，除非你加上「神的靈」或「聖靈」或「風隨己意而吹」——就是說，除非你加上其工作的尊貴或其專有名稱的尊榮。其次，若你留意這段經文的次序，它已顯明你所主張的那「更卓越的受造物」極其卑微，因為經文記述它是在雷霆之後被造的。

2:89

unde inconsequens fuit, ut iuxta sensum tuum principale hoc opus dei inrationabili et insensibili postponeret aut sociaret elemento. de persona non, dicam angeli, sed cuiuslibet iusti indignum esse hoc credi. Magis ergo hoc proximum et amicum uidetur esse rationi, ut post tonitrua flabra intellegamus significata uentorum, ut est illud in psalmis: spiritus procellarum, qui faciunt uerbum eius, uel illud: sulphur spiritus procellarum, uel: spiritu uehementi conterens naues Tharsis. diuersis modis spiritus intellegitur, quando non cum priuilegiis suis specialiter designatur. sed omissis his interroga translationis Hebraeicae ueritatem et ibi confusibilem persuasionis tuae deprehendes errorem.

Hence it would be inconsistent that, according to your understanding, this principal work of God should be placed after, or associated with, an irrational and insensible element. It is unworthy to be believed even concerning the person — I will not say of an angel, but of any righteous man. It is therefore more in keeping with reason that after the thunders we should understand the blasts signified by the winds, as it is in the Psalms: 'the spirit of the storms which fulfill His word,' or that other: 'the sulphur of the spirit of storms,' or: 'with a vehement wind (spirit) breaking the ships of Tharsis.' The word 'spirit' is understood in various ways, when it is not specially designated with its own prerogatives. But leaving these things aside, inquire into the truth of the Hebrew translation, and there you will discover the confounding error of your persuasion.

由此可見，若照你的理解，神這件首要的工作竟被置於無理性、無感覺之元素之後，或與之並列，這乃是前後不合的。這連對——我且不說天使，就是對任何義人的位格——都是不配相信的。因此更合乎理性的乃是：在雷霆之後，我們當把「風」所表示的氣息理解出來，正如詩篇所說：「成就祂話語的暴風之靈」，或那另一處：「暴風之靈的硫磺」，或：「用猛烈的風（靈）打碎他施的船隻。」「靈」一詞可有各樣的理解，凡未特別以其自身之特權標明時皆然。但撇開這些不談，去查究希伯來文譯本的真義，你便會在那裡發現你這見解令人羞愧的錯誤。

2:90

ita enim illic absolute dictum esse reperies: quia ecce ego formans montes et creans uentum. uide, quam nudis contra deum uerbis et quam inanibus credidisti. uide, quam magno te argumento contra potentiam maiestatis armasti. et post ista non metuis circa tam infirmum haerere ramusculum, qui in tam horrendum pendes abruptum ? IIII. MACEDONIUS DUALITATEM ADSERENS NEGAT SANCTUM SPIRITUM PRO- PRIAM PERSONAM HABERE. Deinde dualitatem intromittis et dicis spiritum sanctum propriam non habere personam nec amisisse te sentis regenerationis gratiam, qui in regeneratoris tendis offensam, quem sibi in communione maiestatis et uirtutis unitum diuina ueritas protestatur ita dicens:

For there you will find it said without qualification: 'For behold, I am He who forms the mountains and creates the wind.' See with what naked and empty words you have put your faith against God. See with how great an argument you have armed yourself against the power of His majesty. And after these things do you not fear to cling to so weak a little twig, you who hang over so dreadful a precipice? IV. MACEDONIUS, ASSERTING A DUALITY, DENIES THAT THE HOLY SPIRIT HAS HIS OWN PROPER PERSON. Next you introduce a duality and say that the Holy Spirit does not have His own proper person; nor do you perceive that you have lost the grace of regeneration, you who press on to offend the One who regenerates, whom the divine truth attests to be united to Himself in the fellowship of majesty and power, saying thus:

因為在那裡你會發現經文毫無保留地說：「因為看哪，我是那塑造群山、創造風的。」你看，你憑著何等空洞而虛浮的言語來抵擋神。你看，你用何等大的論據來武裝自己以敵擋祂威嚴的權能。在這一切之後，你這懸於如此可怕深淵之上的人，難道不懼怕去攀附這如此脆弱的小枝麼？四、馬其頓紐主張二元論，否認聖靈有其自身的位格。接著你引入二元論，說聖靈沒有祂自身的位格；你也未察覺自己已失去重生的恩典，你這竭力去冒犯那使人重生者的人；然而神聖的真理見證那一位與祂自己在威嚴和權能的相通中聯合，說道：

2:91

ite, baptizate omnes gentes in nomine patris et filii et spiritus sancti. in nomine, inquit, patris et filii et spiritus sancti. nominis singularitas unitatem loquitur, appellationum uero diuersitas trinitatem. in nomine ergo unus, sed in personarum distinctione non unus. quid est in tribus unius nominis praerogatiua, nisi deitatis indiscreta concordia? fac gradum, si potes, ubi praeter unum deo hoc ipsum attestante nihil inuenis. tres audis, ne unitatem Sabelliana permisceat et confundat impietas, unum audis, ne trinitatem diuidat Arriana peruersitas, spiritum sanctum audis, ut Macedonium confodiat distincti nominis expressa proprietas.

'Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit.' 'In the name,' He says, 'of the Father and of the Son and of the Holy Spirit.' The singularity of the name proclaims unity, but the diversity of the appellations proclaims the Trinity. In the name, therefore, they are one; but in the distinction of the persons, they are not one. What is the prerogative of one name in the three, but the undivided concord of Deity? Take a step, if you can, where, apart from the one God, you find nothing but this very thing attesting it. You hear 'three,' lest the Sabellian impiety mingle and confound the unity; you hear 'one,' lest the Arian perversity divide the Trinity; you hear 'the Holy Spirit,' that the expressed property of the distinct name may pierce through Macedonius.

「你們去，奉父、子、聖靈的名給萬民施洗。」祂說：「奉父、子、聖靈的名。」名的單一宣告合一，而稱謂的多樣宣告三位一體。因此，就名而論，他們是一；就位格的分別而論，他們不是一。三者共有一名的特權，若非神性那不可分的和諧，還能是甚麼呢？你若能，就邁一步，看看在那獨一的神以外，除了這見證此事的事實本身，你甚麼也找不到。你聽見「三」，免得撒伯流的不敬混雜並攪亂那合一；你聽見「一」，免得亞流的悖謬分裂那三位一體；你聽見「聖靈」，好叫那分別之名所彰顯的特性刺透馬其頓紐。

2:92

itaque non creaturae, sed creatoris incommunicabile opus agitur, ubi peccatorum abolitio et inmunitas erogatur. in hoc tamen indissociabili maiestatis amplexu, in proprietate personae alter est pater, alter est filius, alter spiritus sanctus, sed in diuinitate non aliud, qui utique, si deus non esset, iuxta patrem et filium propriam personam habere non posset. denique quando uerbum transit in carnem et hominis habitum deus induit et fit in circuitu eius tabernaculum eius et splendorem suum tenebris nostrae fragilitatis inuoluit et ponit tenebras latibulum suum, dei quidem et hominis duplex substantia, sed tamen una persona est. quam ob rem?

And so it is not the work of a creature but the incommunicable work of the Creator that is performed, where the abolition and remission of sins is bestowed. Yet in this inseparable embrace of majesty, in the property of person, the Father is one, the Son is another, the Holy Spirit is another; but in divinity there is nothing other — for surely, if He were not God, He could not, alongside the Father and the Son, have His own proper person. Finally, when the Word passes into flesh and God clothes Himself with the appearance of a man, and His tabernacle comes to be round about Him, and He wraps His splendor in the darkness of our frailty and makes the darkness His hiding-place — then indeed there is a twofold substance of God and man, but nevertheless there is one person. For what reason?

因此，凡罪得除去與赦免之處，所行的並非受造物的工作，乃是創造者那不可轉讓的工作。然而在這威嚴不可分離的擁抱中，就位格的特性而論，父是一位，子是另一位，聖靈是另一位；但就神性而論，並無不同——因為若祂不是神，祂斷不能與父、子並列而擁有其自身的位格。末了，當道成為肉身，神以人的樣式披戴自己，祂的帳幕環繞著祂而立，祂將自己的光輝裹於我們軟弱的黑暗之中，並以黑暗為祂的隱密處——那時實有神與人這雙重的本質，然而卻是一個位格。這是為甚麼呢？

2:93

quia, dum formam serui accipiens famulo deus iungitur, minoris humilitas intra reuerentiam maioris absconditur et superioris lumine exinanita consumitur ac sic proprietatem personae humanitas diuinitate obumbrante uel eminente non obtinet. ibi ergo esse potest personarum parilitas, ubi meritorum ac dignitatum consistit aequalitas, et ideo spiritum sanctum cum patre et filio unum maiestatis noueris possidere priuilegium, quem personae uides obtinere ius proprium. quod si aliquis opponat et dicat: si in Christo deo pariter et homine duas substantias dicimus, quare non duas credamus simili ratione personas, non ita est.

Because, while taking the form of a servant God is joined to the servant, the lowliness of the lesser is hidden within the reverence of the greater, and, emptied out, is consumed by the light of the superior; and thus, the divinity overshadowing or transcending it, the humanity does not obtain the property of a person. There, then, can there be an equality of persons, where there subsists an equality of merits and dignities; and therefore you may know that the Holy Spirit possesses, together with the Father and the Son, one prerogative of majesty, while you see Him hold His own proper right of person. But if anyone should object and say: 'If in Christ, God and man alike, we speak of two substances, why by like reasoning should we not believe two persons?' — it is not so.

因為當神取了僕人的形像與那僕人聯合時，較小者的卑微便隱藏在較大者的尊崇之內，被倒空而為那更高者的光所吞沒；如此，神性遮蔽或超越了人性，人性便不獲得位格的特性。因此，惟有在功德與尊榮相等之處，才能有位格的相等；所以你可知道聖靈與父、子共有威嚴的一個特權，同時你也見祂持有其自身位格的權利。但若有人反對說：「我們既在基督——神與人——裡談論兩個本質，為何照同樣的推理不該相信有兩個位格呢？」——事情並非如此。

2:94

nam qui duas personas in Christo facit, impietatem quaternitatis inducit, quam penitus rerum natura non recipit. de duabus rationabilibus diuersisque substantiis, praesertim de dei et hominis, de creatoris et creaturae una fieri non potest, de duabus uero personis una fieri potest, sicut legimus caput et corpus, Christum et ecclesiam unam tenere personam: erunt enim, inquit, duo in carne una.

For whoever makes two persons in Christ introduces the impiety of a quaternity, which the nature of things utterly does not admit. Out of two rational and diverse substances — especially out of God and man, out of Creator and creature — one cannot be made; but out of two persons one can be made, just as we read that the Head and the body, Christ and the Church, hold one person: 'for they shall be,' He says, 'two in one flesh.'

因為凡在基督裡立兩個位格的，便引入了四位一體的不敬，而這是事物的本性所全然不容的。出於兩個有理性且各異的本質——尤其是出於神與人、出於創造者與受造物——不能成為一個；然而出於兩個位格卻能成為一個，正如我們讀到頭與身體、基督與教會持有一個位格：祂說：「因為二人要成為一體。」

2:95

et sicut apud nos homines filius patris familias iuxta patrem uel seruus iuxta dominum personae propriae locum non habet, ita in deo et homine gemina quidem substantia, sed non gemina persona est, quia persona personam consumere potest, substantia uero substantiam non potest, si quidem persona res iuris est, substantia res naturae. Hoc loco necessarium uidetur, ut in Christo deo pariter et homine unam personam et duas substantias testimoniis adseramus. da unam in redemptore dei et hominis personam, quam personam apostolus dicit: si enim cognouissent sapientiam dei, numquam dominum gloriae crucifixissent.

And just as among us men the son of the head of a household, alongside his father, or the servant, alongside his master, does not have the place of a proper person, so in God and man there is indeed a twofold substance, but not a twofold person; because a person can absorb a person, but a substance cannot absorb a substance — since a person is a matter of legal status, whereas a substance is a matter of nature. At this point it seems necessary that in Christ, God and man alike, we should assert one person and two substances by testimonies. Grant one person in the Redeemer, of God and man, which person the Apostle names: 'For if they had known the wisdom of God, they would never have crucified the Lord of glory.'

正如在我們世人中間，一家之主的兒子在父親旁邊、或僕人在主人旁邊，並不佔有自身位格的地位；照樣，在神與人裡固然有雙重的本質，卻沒有雙重的位格；因為位格能吸納位格，而本質卻不能吸納本質——因位格是法權上的事，本質乃是本性上的事。到此地步，我們有必要以見證來確立：在基督——神與人——裡有一個位格與兩個本質。你當承認在救贖主裡有神與人的一個位格，使徒稱這位格說：「他們若曉得神的智慧，就絕不會把榮耀的主釘十字架了。」

2:96

si requiras, quomodo potuerit inuiolabilis pati et inconprehensibilis crucifigi, personae unitas facit, ut, quod homo pertulit, deus pertulisse credatur. item cum euangelista commemorat: nemo ascendit in caelum, nisi qui de caelo descendit, filius hominis, qui est in caelo, quomodo hic filium hominis ante passionem uel resurrectionem siue ascensionis diem et de caelo asserit descendisse et in caelestibus permanere, nisi hoc per unitatem personae ratione ueritatis absoluatur ? sicut et alio loco capitis et corporis sociatur persona, cum legitur: esuriui et dedistis mihi manducare, sitiui et dedistis mihi bibere. quid hic agit personae unitas?

If you should ask how the Inviolable could suffer and the Incomprehensible be crucified, it is the unity of person that brings it about that what the man endured, God is believed to have endured. Likewise, when the Evangelist records: 'No one has ascended into heaven except Him who descended from heaven, the Son of Man who is in heaven,' — how does He here assert that the Son of Man, before the Passion or the Resurrection or the day of the Ascension, both descended from heaven and remains in the heavens, unless this be resolved by the unity of person according to the reasoning of truth? Just as in another place too the person of the Head and the body is joined, when we read: 'I was hungry and you gave Me to eat, I was thirsty and you gave Me to drink.' What does the unity of person do here?

你若要問，那不可侵犯者怎能受苦、那不可測度者怎能被釘十字架，那便是位格的合一使然：人所忍受的，人便相信乃是神所忍受的。同樣，當福音書作者記述：「除了那從天降下、仍在天上的人子，沒有人升過天」——祂在此怎能斷言人子在受難、復活或升天之日以前，既從天降下、又仍存於諸天之上呢，若非按真理的推理由位格的合一來解明？正如另一處，頭與身體的位格也被聯合起來，正如所讀的：「我餓了，你們給我吃；我渴了，你們給我喝。」位格的合一在此起了甚麼作用？

2:97

homo pascitur et deus reficitur, pes confouetur et caput se fomentum sentire testatur. dicit ergo: numquam dominum gloriae crucifixissent, et e diuerso: nemo ascendit in caelum, nisi qui de caelo descendit, filius hominis, qui est in caelo. uide, quomodo pro unitate personae humana diuinis et humanis diuina miscentur. deus crucifigitur et homo de caelo descendere et in caelo permanere memoratur.\' .. Quae cum ita sint, perspiciamus de sacris uoluminibus geminae substantiae distinctionem. ait itaque beatus Moyses: caput cum pedibus comedetis et intestina eius deuorabitis. in pedibus humanitatem et maiestatem credamus in capite.

The man is fed and God is refreshed; the foot is cherished and the Head declares that it feels the comfort. He says therefore: 'they would never have crucified the Lord of glory'; and conversely: 'No one has ascended into heaven except Him who descended from heaven, the Son of Man who is in heaven.' See how, on account of the unity of person, the human is mingled with the divine and the divine with the human. God is crucified, and the man is said to descend from heaven and to remain in heaven. Since these things are so, let us examine from the sacred volumes the distinction of the twofold substance. Blessed Moses says accordingly: 'You shall eat the head with the feet, and you shall devour its entrails.' In the feet let us believe the humanity, and the majesty in the head.

人得餵養而神得舒暢，腳得撫慰而頭見證自己感到那撫慰。所以祂說：「他們絕不會把榮耀的主釘十字架」；反過來又說：「除了那從天降下、仍在天上的人子，沒有人升過天。」你看，因位格的合一，人性怎樣與神性相摻，神性又怎樣與人性相摻。神被釘十字架，而人卻被記述為從天降下並存於天上。既然如此，讓我們從聖卷中察看這雙重本質的分別。蒙福的摩西如此說：「你們要連頭帶腳吃，並要吃盡它的內臟。」讓我們在腳中相信人性，在頭中相信威嚴。

2:98

ita fit, ut, dum haec intra litteram latentia fide scrutante cognoscimus, agni intestina, id est mysteriorum occulta sumamus. scrutandi enim studium auiditas intellegitur deuoraudi, sicut et alio loco duplicis substantiae absolutionem idem sacramentorum reuelator insinuat dicens: uulpes foueas habent et uolucres caeli nidos, filius autem hominis non habet, ubi caput suum reclinet. hoc est: dolosae haereses et tenebrosae uel aereae potestates sedem sibi in pectoribus humanis profunda dominatione posuerunt, me uero infidelium corda, quem hominem in carne conspiciunt, deum intra hominem latere non credunt.

So it comes about that, while by searching faith we come to know these things hidden within the letter, we take up the entrails of the Lamb, that is, the hidden things of the mysteries. For the zeal of searching is understood as an eagerness to devour, just as in another place the same revealer of the sacraments intimates the disclosure of the double substance, saying: 'The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.' This is to say: crafty heresies and the powers of darkness or of the air have set for themselves a seat in human breasts by deep domination; but the hearts of the unbelieving, who behold Me as a man in the flesh, do not believe that God lies hidden within the man.

如此便成就了：當我們以探求的信心認識這些隱藏在字句之內的事時，我們就取用羔羊的內臟，即那些奧祕中隱密的事。因為探求的熱忱可理解為吞食的渴望，正如在另一處，那位同樣的聖禮啟示者暗示這雙重本質的揭示，說道：「狐狸有洞，天空的飛鳥有窩，人子卻沒有枕頭的地方。」這是說：狡詐的異端與黑暗或空中的權勢，藉深沉的轄制在人的胸懷中為自己設了座位；但那些不信者的心，看我在肉身中作人，卻不信有神隱藏在這人之內。

2:99

foueas enim et nidos non transitoria et momentanea designant habitacula, sed diuturna et secura possessione fundata, quae serpentina uitiorum multiplicent nutrimenta. apostolus etiam duas substantias euidenter remota sacramenti obscuritate digessit ita dicens: patres nostri, ex quibus Christus secundum carnem, qui est super omnia deus benedictus in saecula. Sed dicis: apostolus duas tantum personas in operum suorum uolumine confitetur, sicut ad Corinthios loquitur: Paulus uocatus apostolus Iesu Christi per uoluntatem dei, et ad Galatas: Paulus apostolus non ab hominibus neque per hominem, sed per Iesum Christum et deum patrem, qui suscitauit eum a mortuis, et iterum:

For the holes and nests signify dwellings not transitory and momentary, but founded upon a lasting and secure possession, which multiply the serpentine nourishments of vices. The Apostle too, with the obscurity of the mystery removed, clearly set forth the two substances, saying thus: 'our fathers, from whom is Christ according to the flesh, who is over all, God blessed forever.' But you say: 'The Apostle confesses only two persons in the volume of his works, as he says to the Corinthians: Paul, called an apostle of Jesus Christ through the will of God; and to the Galatians: Paul, an apostle not from men nor through man, but through Jesus Christ and God the Father, who raised Him from the dead; and again:'

因為那洞與窩所表示的居所，並非短暫瞬息的，乃是建立於長久而穩固之所有物上的，這些居所繁增了諸惡如蛇般的滋養。使徒也除去了奧祕的隱晦，明明地陳述那兩個本質，如此說：「我們的列祖，按肉體說，基督也是從他們出來的，祂是在萬有之上、永遠可稱頌的神。」但你說：「使徒在他著作的書卷中只承認兩個位格，正如他對哥林多人所說：奉神旨意蒙召作耶穌基督使徒的保羅；又對加拉太人說：作使徒的保羅，不是由於人，也不是藉著人，乃是藉著耶穌基督與叫祂從死裡復活的父神；又說：」

2:100

unus deus pater, ex quo omnia et nos in ipso et unus dominus Iesus Christus, per quem omnia et nos per ipsum. secundum haec dicis nullam de spiritu sancto fieri mentionem. ut breuiter dicamus, oblitus es, quod apostolus spiritu sancto plenus haec populis ipso inspirante de patre filioque praedicabat. loquenti itaque de patris ac filii operatione et ille non deerat, qui loquenda dictabat, secundum illud: et nemo dicit dominum Iesum nisi in spiritu sancto. qui ergo crediturus uel confessurus uel praedicaturus est Christum, uides, quod ante in se habiturus est spiritum sanctum. non ergo hoc oneret fidem tuam, quod interdum sine commemoratione spiritus sancti patris mentio habetur ac filii.

'one God the Father, from whom are all things and we in Him, and one Lord Jesus Christ, through whom are all things and we through Him.' According to these things you say that no mention is made of the Holy Spirit. To say it briefly, you have forgotten that the Apostle, full of the Holy Spirit, preached these things to the peoples concerning the Father and the Son by that same Spirit's inspiration. And so, as he spoke of the operation of the Father and the Son, that One too was not absent who dictated the things to be spoken, according to that word: 'and no one says Lord Jesus except in the Holy Spirit.' Whoever, then, is to believe or to confess or to preach Christ, you see that beforehand he must have the Holy Spirit within himself. Therefore let it not burden your faith that sometimes mention is made of the Father and of the Son without commemoration of the Holy Spirit.

「只有一位神，就是父，萬物都本於祂，我們也歸於祂；並有一位主，就是耶穌基督，萬物都藉著祂，我們也藉著祂。」你根據這些話說，其中並未提及聖靈。簡言之，你忘了使徒乃是被聖靈充滿，藉那同一位靈的感動，向眾民傳講這些關乎父與子的事。因此，當他述說父與子的作為時，那位口授所當說之言的靈也未曾缺席，正如那話所說：「若不是被聖靈感動，也沒有人能說耶穌是主。」那麼，凡要相信、承認或傳講基督的人，你便可見他必須先在自己裡面有聖靈。所以，有時提到父與子而未一併記述聖靈，這不當使你的信德受累。

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nam saepe suppresso patris nomine filii et spiritus sancti operatio praedicatur. ait sanctus Ananias ad Paulum: Saule frater, dominus misit me Iesus, qui apparuit tibi in uia, qua ueniebas, ut uideas et replearis spiritu sancto. aperte hic duarum est conexio personarum. ecce Paulus a Christo caecatus arguitur, spiritu sancto inluminatus impletur et nulla hic mentio patris inseritur. Item cum Paulus quosdam ex discipulis interrogaret:

For often, the name of the Father being passed over, the operation of the Son and of the Holy Spirit is proclaimed. Holy Ananias says to Paul: 'Brother Saul, the Lord Jesus has sent me, who appeared to you on the road by which you came, that you may see and be filled with the Holy Spirit.' Plainly here there is a joining of two persons. Behold, Paul, blinded by Christ, is reproved, and, enlightened by the Holy Spirit, is filled; and no mention of the Father is inserted here. Likewise, when Paul questioned certain of the disciples:

因為往往在略去父之名時，子與聖靈的作為被傳揚。聖亞拿尼亞對保羅說：「掃羅弟兄，主耶穌，就是在你來的路上向你顯現的，差遣我來，叫你能看見，又被聖靈充滿。」這裡明明有兩個位格的聯合。看哪，保羅被基督弄瞎而受責，又被聖靈光照而得充滿，這裡卻未插入對父的任何提及。同樣，當保羅盤問門徒中某些人：」

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in quo baptizati estis, quos post ascensionem domini in baptismate Iohannis baptizatos esse constabat, post praedicatum baptisma trinitatis, cum etiam illud mysterium, quo Iohannes baptizare consueuerat, id est in eum, qui uenturus est, in eorum baptismo probaretur omissum dicente ad eos apostolo Paulo: Iohannes quidem baptizauit, sed in eum, qui uenturus est, hoc est dicere: uos non ita baptizati estis, hos cum interrogaret Paulus: si spiritum sanctum accepistis credentes, qui utique post baptismum saluatoris per inpositionem manuum rite baptizatis fuerat confitendus, at illi responderunt: neque si spiritus sanctus est, audiuimus. his auditis baptizati sunt in nomine domini Iesu..

'In what were you baptized?' — for it was established that after the Lord's ascension they had been baptized with the baptism of John, and, since the baptism of the Trinity had already been preached, that very mystery by which John had been accustomed to baptize (that is, in Him who is to come) was shown to have been omitted in their baptism, the apostle Paul saying to them: 'John indeed baptized, but into Him who is to come,' — this is to say: 'You have not been baptized thus.' When Paul questioned them: 'If, believing, you have received the Holy Spirit' — who indeed, after the baptism of the Savior, ought by the laying on of hands to be confessed by those duly baptized — they answered: 'We have not even heard whether there is a Holy Spirit.' Having heard these things, they were baptized in the name of the Lord Jesus.

「你們受的是甚麼洗？」——因為已確知他們在主升天之後受了約翰的洗，而既然三位一體的洗已經傳開，那約翰素常施洗所憑的奧祕（即歸於那將要來者）就顯明在他們的洗禮中被遺漏了，使徒保羅對他們說：「約翰所施的固然是洗，卻是歸於那將要來者」——這是說：「你們並非這樣受了洗。」保羅盤問他們：「你們信的時候，可曾受了聖靈？」——這聖靈本當在救主的洗之後，藉按手向那些正式受洗的人承認出來——他們回答：「我們並未曾聽見有聖靈。」他們聽了這話，就奉主耶穌的名受洗。

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et cum inposuisset illis manus Paulus, uenit super eos spiritus sanctus et loquebantur linguis et prophetabant. aduerte, quia, cum baptizantur in nomine Iesu, postea accipiunt spiritum sanctum et propheticam ex paracleti inuocatione uirtutem. uere deus est, qui post dei donum plenitudini inponit augmentum. Ecce duabus personis in baptismo significatis pater inuocatus esse non legitur, sed tamen, ut credi oportet, cum filio et spiritu sancto unitate potestatis et deitatis operatur, quem adfuisse sacra lectio tacuit, non negauit. cum uenisset ergo spiritus sanctus super eos, tunc loquebantur linguis et prophetabant. uide, quantae potentiae sit spiritus sanctus.

'And when Paul had laid his hands upon them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.' Note that, when they are baptized in the name of Jesus, afterward they receive the Holy Spirit and the prophetic power that comes from the invocation of the Paraclete. Truly He is God who, after God's gift, adds an increase to the fullness. Behold, though two persons are signified in the baptism, the Father is not read to have been invoked; yet nevertheless, as it must be believed, together with the Son and the Holy Spirit He works in the unity of power and deity — whose presence the sacred reading passed over in silence, but did not deny. When the Holy Spirit therefore had come upon them, then they spoke with tongues and prophesied. See how great is the power of the Holy Spirit.

「保羅按手在他們身上，聖靈便降在他們身上，他們就說方言，又說預言。」你要注意：當他們奉耶穌的名受洗之後，就領受聖靈，並得著那從呼求保惠師而來的預言之能。祂實在是神，因為在神的恩賜之後，祂還把增益加給那已滿的。看哪，洗禮中雖標明兩個位格，經上並未記載呼求父；然而，正如所當信的，祂與子並聖靈在權能與神性的合一中一同運行——聖經的記述只是默然略過祂的同在，並未否認之。因此，當聖靈降在他們身上，他們就說方言，又說預言。你看聖靈的能力何等浩大。

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in baptismo peccatorum abremissa donantur, in aduentu spiritus sancti uirtutum munera conferuntur et a confirmatis signorum miracula celebrantur. solent autem ueritatis alieni etiam de syllabis calumniari. nam cum de trinitate dictum absolute nouerimus: quoniam ex ipso et per ipsum et in ipso sunt omnia, plus esse ex ipso quam per ipsum et item praepositionem hanc, id est per maioris praerogatiuae esse asserunt quam in ipsum. sed si in ipso de spiritu sancto cum diminutione potestatis dictum arbitrantur, audiant praepositionis huius magnificentiam et accipiant, quia etiam secundum ipsorum assertionem de spiritu sancto intellegendum est. in ipso, inquit, uiuimus et mouemur et sumus.

In baptism the remission of sins is granted; at the coming of the Holy Spirit the gifts of virtues are conferred and by the confirmed the miracles of signs are performed. But those who are strangers to the truth are wont to raise cavils even over syllables. For since we have learned that it was said without qualification concerning the Trinity — 'For of Him and through Him and in Him are all things' — they assert that 'of Him' is more than 'through Him,' and likewise that this preposition 'through' is of a greater prerogative than 'in Him.' But if they think that 'in Him' was said of the Holy Spirit with a diminution of power, let them hear the magnificence of this preposition and accept that, even according to their own assertion, it is to be understood of the Holy Spirit: 'In Him,' he says, 'we live and move and are.'

在洗禮中，罪得赦免；在聖靈降臨時，各樣德能的恩賜得以賜下，並且藉那些受了堅振的人，記號的神蹟得以施行。然而那些與真理相隔的人，慣於連在音節上也吹毛求疵。因為我們既已知道論到三位一體有一句毫無保留的話——「因為萬有都本於祂、藉著祂、歸於祂」——他們便斷言「本於祂」大過「藉著祂」，並且斷言「藉著」這介詞比「歸於祂」有更大的特權。但他們若以為「歸於祂」是就聖靈而說、含有權能的減損，就讓他們聽這介詞的宏大，並承認即使照他們自己的主張，這也當就聖靈而理解：他說：「我們生活、動作、存留，都在乎祂。」

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et merito in ipso uiuimus et mouemur et sumus, in quo reparati ac regenerati sumus. sed et per ipsum etiam ad spiritum sanctum referendum esse cognoscimus, sicut habes: alii quidem per spiritum datur sermo sapientiae, alii sermo scientiae, item ad Hebraeos: qui per spiritum sanctum semet ipsum obtulit inmaculatum deo, et iterum: caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. nam etsi de patre intellegamus, ex ipso et ex spiritu sancto dictum similiter saepius inuenimus, sicut in Iohannis euangelio habemus: quod natum est ex carne, caro est et, quod natum est ex spiritu, spiritus est, et in conclusione capituli:

And rightly do we live and move and are in Him, in whom we have been restored and regenerated. But we also recognize that 'through Him' is to be referred to the Holy Spirit, as you have it: 'To one indeed through the Spirit is given the word of wisdom, to another the word of knowledge'; likewise to the Hebrews: 'who through the Holy Spirit offered Himself immaculate to God'; and again: 'the charity of God is poured out in our hearts through the Holy Spirit who is given to us.' For even if we understand it of the Father, we likewise quite often find 'of Him' said also 'of the Holy Spirit,' as we have in the Gospel of John: 'What is born of the flesh is flesh, and what is born of the Spirit is spirit'; and at the conclusion of the chapter:

我們在祂裡面生活、動作、存留，實在是理所當然的，因為我們在祂裡面得了復原與重生。但我們也認出「藉著祂」當歸於聖靈，正如你所讀的：「這人蒙聖靈賜他智慧的言語，那人蒙這位聖靈賜他知識的言語」；又如希伯來書所說：「祂藉著永遠的聖靈，將自己無瑕無疵地獻給神」；又說：「神的愛藉著所賜給我們的聖靈，澆灌在我們心裡。」因為即使我們把它理解為指父，我們也照樣屢屢見到「本於祂」也用於聖靈，正如約翰福音所載：「從肉身生的就是肉身，從靈生的就是靈」；並在那章的結尾：」

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sic est omnis, inquit, qui natus est ex spiritu. Sic ergo non praeiudicat spiritui sancto, cum suppresso eius nomine patris ac filii opera commemorantur, sicut pater et filius non negantur, quando specialiter spiritus sancti opus aut uirtus asseritur, sicut legimus in actibus apostolorum: uos baptizabimini spiritu sancto non post multos hos dies, sicut et in euangelio de singulari persona sancti spiritus continetur: nisi quis renatus fuerit ex aqua et spiritu sancto, non potest intrare in regnum dei. numquid hoc loco pater et filius, quia minime nominantur, tanto ac tam diuino muneri defuisse credentur? non ita est.

'So is everyone,' He says, 'who is born of the Spirit.' Thus, then, it is no prejudice to the Holy Spirit when, His name being passed over, the works of the Father and of the Son are commemorated; just as the Father and the Son are not denied when the work or power of the Holy Spirit is specially asserted, as we read in the Acts of the Apostles: 'You shall be baptized with the Holy Spirit not many days hence'; just as in the Gospel too it is contained concerning the singular person of the Holy Spirit: 'Unless one is born again of water and of the Holy Spirit, he cannot enter into the kingdom of God.' Are the Father and the Son, because they are not named in this place, to be believed to have been absent from so great and so divine a gift? It is not so.

祂說：「凡從靈生的，也都是如此。」因此，當略去聖靈之名而記述父與子的作為時，這對聖靈並無損害；正如當特別確認聖靈的工作或能力時，父與子並未被否認一樣，正如我們在使徒行傳所讀的：「不多幾日，你們要受聖靈的洗」；又如福音書中論到聖靈的獨特位格所載的：「人若不是從水和聖靈重生的，就不能進神的國。」父與子在此既未被題名，難道就當相信他們缺席於這樣大、這樣神聖的恩賜麼？並非如此。

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nam absque dubio cum sancto spiritu, cum quo eis una substantia est, mysteriis benificiisque iunguntur ac, si non commemoratione, unitate tamen pietatis atque operis praesentantur. V. OBIECTIO, QVOD SERMO ILLE, QVEM LEGIMUS: NISI QVIS KEMATUS FUERIT EX AQVA ET SPIRITU SANCTO, AQVAM PARITER ET SPIRITUM SANCTUM CREATURAM ESSE TESTATUR. Sed dicis: in tantum creatura est spiritus sanctus, ut aquae elemento, quae hic primo loco atque ordine ponitur, uideatur adiunctus secundum euangelicam, quae superius est commemorata, sententiam: nisi quis renatus fuerit ex aqua et spiritu sancto, non potest intrare in regnum dei.

For without doubt, together with the Holy Spirit, with whom they are of one substance, they are joined in the mysteries and benefits and, if not by commemoration, yet by the unity of goodness and of work, they are made present. V. AN OBJECTION: THAT THAT SAYING WHICH WE READ — 'UNLESS ONE IS BORN AGAIN OF WATER AND OF THE HOLY SPIRIT' — TESTIFIES THAT WATER AND THE HOLY SPIRIT ALIKE ARE A CREATURE. But you say: 'The Holy Spirit is so far a creature that He seems joined to the element of water, which here is placed in the first place and order, according to the evangelical sentence commemorated above: Unless one is born again of water and of the Holy Spirit, he cannot enter into the kingdom of God.'

因為毫無疑問，他們與聖靈——他們與祂同屬一個本質——在諸奧祕與恩惠中相聯合，縱然不是藉記述，卻是藉良善與工作的合一而臨在。五、一項反對：所讀的那句話——「人若不是從水和聖靈重生的」——見證水與聖靈同樣是受造物。但你說：「聖靈之為受造物，竟至於祂看似與水這元素相連——水在此被列於首位與首序——正如上面所記述那福音的話：人若不是從水和聖靈重生的，就不能進神的國。」

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manifestum est eum, qui haec loquitur, non solum diuinam in spiritu sancto potestatem, sed ipsam baptismi nescire rationem. apostolus autem dicit: si autem mortui sumus cum Christo, credimus, quia simul etiam uiuemus cum Christo. quomodo autem possumus cum Christo uel mori uel resurgere, si requiras, aduerte. omnes, quicumque sacro fonte submergimur, mortem et sepulturam redemptoris imitamur, sicut idem apostolus dicit: an ignoratis, quia, quicumque in Christo baptizati sumus, in morte ipsius baptizati sumus? consepulti enim sumus cum Christo per baptismum in mortem.

It is manifest that he who says these things knows neither the divine power in the Holy Spirit nor the very rationale of baptism. But the Apostle says: 'If, however, we are dead with Christ, we believe that we shall also live together with Christ.' But how we can either die or rise again with Christ, if you should ask, take note. All of us, whoever are submerged in the sacred font, imitate the death and burial of the Redeemer, as the same Apostle says: 'Or do you not know that whoever of us have been baptized in Christ have been baptized into His death? For we were buried together with Christ through baptism into death.'

顯然，說這些話的人既不認識聖靈裡的神聖權能，也不認識洗禮本身的道理。但使徒說：「我們若與基督同死，就信必與祂同活。」你若要問，我們怎能與基督同死或同復活，請留意。凡我們這些受浸於聖潔洗池的人，都是效法救贖主的死與埋葬，正如那同一位使徒所說：「豈不知我們這受洗歸入基督的人，是受洗歸入祂的死麼？我們藉著洗禮歸入死，和祂一同埋葬。」

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sicut enim ille triduana morte sepulcro conditus fuit, ita et nos intra aquae, id est intra cognatae creaturae sinus trina submersione depositi, dum descendimus, sepelimur, dum emergimur, suscitamur. per aquam itaque celebratur imitatio sepulturae, per spiritum sanctum confertur ueritas uitae et spes salutis aeternae. denique remoueatur sancti spiritus inuocatio et uideamus, si quicquam aquae illius sola prodesse possit infusio. creatura itaque est, quae sepeliendi imitatur officium, deus est, qui beneficium tribuit renascendi. quem ergo perspicis reparationis parentem, ipsum esse cognosce et resurrectionis auctorem. de quo uaticinatur et ad patrem propheta sic loquitur:

For just as He, by a three-day death, was laid in the tomb, so we too, laid down within the bosom of the water — that is, within the bosom of a kindred creature — by a threefold submersion, while we descend are buried, and while we emerge are raised up. Through the water, therefore, the imitation of burial is celebrated; through the Holy Spirit is conferred the truth of life and the hope of eternal salvation. Finally, let the invocation of the Holy Spirit be removed, and let us see whether the mere pouring of that water can profit anything by itself. It is therefore a creature that imitates the office of burying; it is God who bestows the benefit of being reborn. Whom, therefore, you perceive to be the parent of restoration, know Him to be also the author of resurrection. Of whom the prophet prophesies and thus speaks to the Father:

因為正如祂藉三日之死被安放在墳墓中，我們照樣被放入水的懷抱之內——即放入一個同類受造物的懷抱之內——藉三次的浸沒，下沉時便是埋葬，浮起時便是復活。因此，藉著水，埋葬的效法得以舉行；藉著聖靈，生命的真實與永遠救恩的盼望得以賜下。末了，且把對聖靈的呼求除去，看看單單那水的傾澆是否能自行有益。因此，那效法埋葬之職的乃是受造物，那賜下重生之恩的乃是神。所以，你所看出為復原之父的那一位，當知祂也是復活的創始者。先知論到祂而如此對父說：」

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emitte spiritum tuum et creabuntur et renouabis faciem terrae. quid distet inter aquae et spiritus sancti operationem? per aquam deduci uidemur in tumulum, per spiritum sanctum praeparari probamur ad regnum. VI. UBI QVAERITUR, UTRUM SPIRITUS SANCTI APPELLATIO COGNOMEN PUTETUR AN NOMEN. Sed inter haec requirendum credis, utrum appellatio spiritus sancti, quem et deum necesse est nuncupari, nomen an fortasse cognomen sit. sed recognosce, quia id, quod apud homines nomini solemus adiungere, dei non condecet maiestati, in cuius nomine quicquid est nequaquam adiecticium, sed sine dubio naturaliter sempiternum est.

'Send forth Your Spirit, and they shall be created, and You shall renew the face of the earth.' What difference is there between the operation of the water and that of the Holy Spirit? Through the water we seem to be led down into the tomb; through the Holy Spirit we are proved to be prepared for the kingdom. VI. WHERE IT IS ASKED WHETHER THE APPELLATION OF THE HOLY SPIRIT IS TO BE RECKONED A SURNAME OR A NAME. But amid these things you think it must be inquired whether the appellation of the Holy Spirit — who must also be called God — is a name or perhaps a surname. But recognize that what among men we are accustomed to attach to a name does not befit the majesty of God, in whose name whatever there is, is by no means something added, but without doubt is naturally eternal.

「你發出你的靈，牠們便受造，你也使地面更新。」水的運作與聖靈的運作之間有何分別？藉著水，我們看似被領入墳墓；藉著聖靈，我們得以顯明被預備進入那國。六、此處要問：聖靈的稱謂當算作附加之名還是本名。但在這些事中，你以為當查問聖靈的稱謂——這位也必須被稱為神的——究竟是名還是或許是附加之名。但你要認清：我們世人慣於附加於名的東西，並不合乎神的威嚴；在祂名中，凡所有的，絕非後加之物，而無疑是本性上永恆的。

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etiam doctrina grammatica alia nomina communia, id est appellatiua uocat, alia specialia, id est propria nuncupat. uideamus, si in nostris hoc loco aliquid simile inuenire possimus. da in deo nomen speciale uel proprium, id est pater et filius et spiritus sanctus. in tantum haec propria sunt, ut nec de filio pater dici possit nec de patre facile legatur spiritus sanctus. item da proprium: ingenitus, genitus, ex utroque procedens. rursum da nomen generale atque commune: maiestas, inmensitas, plenitudo, unus, solus deus. sed cum audis unus, non hic numerus inchoatur, sed perfectio infinita colligitur. quid est unus, nisi nomen incommunicabile, quod nec posteriorem recipit nec priorem?

Grammatical teaching too calls some names common, that is, appellative, and others special, that is, proper. Let us see whether in our own case we can here find something similar. Grant in God a special or proper name, that is, Father and Son and Holy Spirit. These are so proper that neither can the Father be spoken of the Son, nor is the Holy Spirit easily read of the Father. Likewise, grant a proper name: Unbegotten, Begotten, Proceeding from Both. Again, grant a general and common name: majesty, immensity, fullness, one, God alone. But when you hear 'one,' number is not here begun, but infinite perfection is gathered. What is 'one,' but an incommunicable name, which admits neither a later nor an earlier?

文法的教導也稱某些名為普通的，即通稱的；另一些名為特別的，即專有的。讓我們看看在我們自己的情形中，能否在此找到類似之處。你當在神裡承認一個特別或專有之名，即父、子、聖靈。這些名如此專屬，以致父不能被說成子，聖靈也不容易被讀作父。同樣，你當承認一個專有之名：未受生者、受生者、從二者發出者。再者，你當承認一個總稱與普通之名：威嚴、無量、豐盈、獨一、獨一的神。但當你聽見「一」時，這裡並非開始計數，乃是聚集了無窮的完全。「一」是甚麼呢，若非一個不可轉讓的名，既不容有後者、也不容有前者？

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quid est unus, nisi simplex, inconposita et indiuisa substantia? quid unus, nisi incommutabilis et aequalis ac semper idem, qui numquam a se possit esse diuersus? ac sic communis appellatio unitatem loquitur, propria trinitatem. cum ergo dixeris pater, filius, spiritus sanctus, singulorum personas specialiter explicasti, cum dixeris unus deus, communem trinitatis substantiam, communem gloriam demonstrasti. hic ergo sibi imperitia noctem erroris obtexit, dum suppresso uocabulo maiestatis spiritum sanctum in eo tantum aestimat nomine, quod ei, ut diximus, proprium est magis quam quod ei cum patre filioque commune est. VII.

What is 'one,' but a simple, uncompounded, and undivided substance? What is 'one,' but the immutable and equal and ever-the-same, which can never be diverse from itself? And thus the common appellation proclaims unity, the proper proclaims the Trinity. When therefore you have said 'Father, Son, Holy Spirit,' you have specially set forth the persons of each; when you have said 'one God,' you have shown the common substance of the Trinity, the common glory. Here, then, unskillfulness has woven over itself the night of error, when, the term of majesty being suppressed, it esteems the Holy Spirit only in that name which, as we have said, is proper to Him, rather than that which is common to Him with the Father and the Son. VII.

「一」是甚麼呢，若非單純、不複合、不可分的本質？「一」是甚麼呢，若非那不變、相等、永遠如一、絕不能與自己有異的？如此，普通的稱謂宣告合一，專有的稱謂宣告三位一體。因此，當你說「父、子、聖靈」時，你便特別陳明了各位的位格；當你說「獨一的神」時，你便顯明了三位一體共有的本質、共有的榮耀。於是在此，那無知便給自己披上了謬誤的黑夜，因它壓下了威嚴的稱謂，只憑那如我們所說專屬於聖靈之名來衡量祂，而不憑那與父、子共有之名。七、

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QVOD SPIRITUS SANCTUS PROPHETAS SPECIALITBR IMPLERE ET DEUS PARITER CREDI ET UOCARI EUIDENTIBUS TESTIMONIIS APPROBATUR. Cum per Moysen ac Dauid et Esaiam uel alios prophetas specialiter spiritus sanctus locutus esse referatur, deum locutum 001 diuina profitetur, sicut in Pentateuchi uolumine frequentatur: locutus est, inquit, dominus ad Moysen dicens. sollicitius requiramus, si specialiter spiritus sanctus in prophetis loquatur. habemus, ut praefati sumus, in actibus apostolorum Paulo arguente Iudaeos: bene, inquit, spiritus sanctus per Esaiam locutus est ad patres nostros: auditu audietis et non intellegetis, in eadem lectione:

THAT THE HOLY SPIRIT SPECIALLY FILLS THE PROPHETS, AND IS EQUALLY TO BE BELIEVED AND CALLED GOD, IS PROVED BY EVIDENT TESTIMONIES. Since the Holy Spirit is reported to have spoken specially through Moses and David and Isaiah or the other prophets, the divine word professes that God spoke, as is frequently found in the volume of the Pentateuch: 'the Lord,' it says, 'spoke to Moses, saying.' Let us inquire more carefully whether the Holy Spirit specially speaks in the prophets. We have, as we said before, in the Acts of the Apostles, with Paul reproving the Jews: 'Well,' he says, 'did the Holy Spirit speak through Isaiah to our fathers: With hearing you shall hear and shall not understand'; in the same reading:

聖靈特別充滿眾先知，並且照樣當被信為神、被稱為神，這由明顯的見證得以證實。既然聖靈被記載為特別藉摩西、大衛、以賽亞或其他先知說話，神聖的話便宣認乃是神說了話，正如五經卷中屢屢所見的：經上說：「耶和華曉諭摩西說。」讓我們更審慎地查究聖靈是否特別在眾先知裡說話。如我們先前所說，我們在使徒行傳中見保羅責備猶太人：他說：「聖靈藉以賽亞向你們祖宗所說的話是不錯的：你們聽是要聽見，卻不明白」；在同一段經文中：」

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uiri fratres, oportet impleri scripturam, quam praedixit spiritus sanctus per os Dauid. et in epistola Petri legimus: non enim uoluntate humana allata est aliquando prophetia, sed spiritu sancto locuti sunt sancti dei homines. agnoscamus propheticam gratiam euidenter ad potentiam sancti spiritus pertinere. et de psalmo Dauid ita ad Hebraeos legimus: quapropter sicut dicit spiritus sanctus: hodie si uocem eius audieritis et cetera. et hic apertissime per Dauid spiritum sanctum locutum esse testatur. Uideamus autem; utrum deus sit iste, per quem omnis prophetia inspirata memoratur. Lucas dominum deum asserit, qui locutus est per prophetas, ita dicens:

'Men and brethren, the Scripture must be fulfilled which the Holy Spirit foretold through the mouth of David.' And in the epistle of Peter we read: 'For prophecy was never brought by human will, but holy men of God spoke as they were moved by the Holy Spirit.' Let us acknowledge that the prophetic grace evidently pertains to the power of the Holy Spirit. And concerning the psalm of David we read thus to the Hebrews: 'Wherefore, as the Holy Spirit says: Today if you hear His voice,' and so on. And here most plainly it testifies that the Holy Spirit spoke through David. But let us see whether He is God, this One through whom all prophecy is recorded to have been inspired. Luke asserts Him to be the Lord God, who spoke through the prophets, saying thus:

「諸位弟兄，聖靈藉大衛的口所預言的經文必須應驗。」我們在彼得的書信中讀到：「因為預言從來沒有出於人意的，乃是人被聖靈感動，說出神的話來。」讓我們承認這預言的恩典顯然是屬於聖靈的能力。論到大衛的詩篇，我們在希伯來書中如此讀到：「所以，正如聖靈所說：你們今日若聽祂的話」等等。這裡最明白地見證聖靈是藉大衛說話。但讓我們看看那藉眾先知說話的一位是否是神。路加斷言那藉眾先知說話的乃是主神，如此說：」

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benedictus dominus deus Israel, quia uisitauit et fecit redemptionem plebis suae, et adierit: sicut locutus est per os sanctorum, qui a saeculo sunt prophetarum eius. absolute spiritum sanctum, qui prophetas inspirauerat, dominum et deum Israel esse euangelico celebratur oraculo. et in subsequentibus Simeon spiritu sancto plenus: responsum, inquit, accepit a spiritu sancto non uisurum se mortem, nisi prius uideret Christum domini. quo uiso et in amplexum manibus assumpto benedixit deum, id est, a quo responsum accepisse uidebatur, benedixit deum et dixit: nunc dimittis, domine, seruum tuum in pace.

'Blessed be the Lord God of Israel, for He has visited and wrought the redemption of His people,' and he added: 'as He spoke through the mouth of His holy prophets who are from of old.' Without qualification it is celebrated by the evangelical oracle that the Holy Spirit, who had inspired the prophets, is the Lord and God of Israel. And in what follows, Simeon, full of the Holy Spirit: 'he received an answer,' it says, 'from the Holy Spirit that he should not see death until he had first seen the Christ of the Lord.' And when he had seen Him and taken Him up in his arms into his embrace, he blessed God — that is, the One from whom he seemed to have received the answer — he blessed God and said: 'Now You dismiss Your servant, Lord, in peace.'

「主以色列的神是應當稱頌的，因祂眷顧祂的百姓，為他們施行救贖」，他又加上說：「正如祂藉聖先知的口所說的，就是那從古以來的先知。」福音的神諭毫無保留地宣揚：那感動眾先知的聖靈，就是以色列的主與神。在隨後的經文中，被聖靈充滿的西面：經上說：「他得了聖靈的啟示，知道自己未死以前，必看見主所立的基督。」他既看見祂，用手臂把祂抱入懷中，就稱頌神——即那位他似乎從其得了啟示的——他稱頌神說：「主啊，如今可以照你的話，釋放你的僕人安然去世。」

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