祈願書第 2 章第 3/6 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 2:74–2:111（全章共 185 節）

ℹ️ 本語料沒有逐節的詞法標註，字義是依字形比對詞典得到的——對上了不代表是同一個字（變化形可能與另一個字的原形同形）。需要精確判斷時請覆核原文與專門詞典。

ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。

2:74

qui au- tem verus filius est, et unigenitus filius est, in sinu patris est . Intellige tamen et in hoc inseparabilem pa- ternae substantiae filium, quod in sinu patris dicitur esse. Item legimus : Sic enim dilexit mundum Deus, ut filium suum unigenitum daret : ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam (Joan . III , 16). Non video, quomodo dilectio Dei commende- tur ad mundum, si non verus et unigenitus est filius, quem dedit pro mundi redemptione . Mundus sine dubio creatura est; si Christus creatura est, quid contulit mundo, dans pro creatura creaturam? Omnis crea· tura servili conditione censetur : si Christus creatura est, servus est :

但那真子、那獨生子，是在父的懷裡。然而即便在這事上，你也當領會那與父之實體不可分的子，因為他被說成是在父的懷裡。我們同樣讀到：『神愛世人，甚至將他的獨生子賜給他們，叫一切信入他的，不至滅亡，反得永遠的生命』（約翰福音三章16節）。我看不出，神對世人的愛若不是真子、獨生子的賜下，怎能得以彰顯——就是他為救贖世人所賜下的那一位。世界無疑是受造之物；基督若是受造之物，他將受造之物為受造之物而賜下，又為世界增添了甚麼呢？凡受造之物都算為奴僕的身分：基督若是受造之物，他就是奴僕；

but he who is the true Son, and is the only-begotten Son, is in the bosom of the Father. Understand, however, even in this, the Son inseparable from the paternal substance, in that he is said to be in the bosom of the Father. Likewise we read: 'For God so loved the world, that he gave his only-begotten Son: that whoever believes in him should not perish, but have eternal life' (John III, 16). I do not see how the love of God toward the world is commended, if he whom he gave for the redemption of the world is not a true and only-begotten Son. The world without doubt is a creature; if Christ is a creature, what did he confer upon the world, giving a creature for a creature? Every creature is reckoned of servile condition: if Christ is a creature, he is a servant;

2:75

quomodo 7 redemit ad libertatem, cum servus nullo jure possit conferre libertatem? et tamen Abraham, ut commendaret dilectionem quam habebat ad Deum, proprium et verum unigenitum et dilectissimum filium obtulit in holocaustum, cum hoc ipsum Deus ad probandum cunctis ejus in se dilec- tionem fieri praecepisset. Et tu dicis, impie, quia Deus volens commendare dilectionem suam mundo, non habuit verum filium quem daret, sed usus est neces- sitate, more sterilium, ut, quia verum de se geni- tum filium non habuit per naturam, vel ex nihilo facium daret? VI.

奴僕既無權柄能賜自由，他又怎能救贖人得自由呢？然而亞伯拉罕，為要彰顯他對神的愛，便將他自己的、真正的獨生、最蒙愛的兒子獻為燔祭，這正是神自己所吩咐的事，要向眾人證明他對神的愛。而你卻說，不敬虔的人哪，神願向世人彰顯他的愛，卻沒有真子可賜，反倒像不能生育的婦人那樣不得已，因他本性沒有真正從自己所生的子，便將一個從無中所造的賜下麼？六。

how did he redeem unto liberty, since a servant can by no right confer liberty? And yet Abraham, in order to commend the love which he had toward God, offered his own and true only-begotten and most beloved son as a holocaust, when God himself had commanded this very thing to be done as a proof of his love toward him to all. And you say, O impious one, that God, wishing to commend his love to the world, did not have a true son whom he might give, but used necessity, after the manner of barren women, so that, because he did not have a true son begotten of himself by nature, he might give even one made out of nothing? VI.

2:76

Dic, impie, (ergo) majore virtute dilectio· nem commendavit Abraham, proprium et unigeni- tum filium offerens, quam Deus qui non habuit pro- prium, neque vere unigenitum dedit. Et est, 8 quod velit Deus magnopere commendare : et inferius (non) commendat, cum commendaverit homo. Et ille Deus quem majorem praedicas, minor est homine in commendanda dilectione : minus enim commendavit dilectionem, si non verum et unigenitum filium dedit pro mundi dilectione; et Abraham plus commenda- vit, qui proprium et unigenitum obtulit. Sed absit haec impietas, ut vel in dilectione commendanda mi· nor sit Deus, qui est per omnia inaestimabilis : ve- rum enim et unigenitum filium dedit, diligens mun- dum.

那麼說吧，不敬虔的人哪，難道亞伯拉罕獻上自己的、獨生的兒子，所彰顯的愛比那既沒有自己的、也沒有賜下真正獨生子的神，反倒以更大的德行彰顯了愛麼？況且有神所極願彰顯的事；而他彰顯得竟比人所彰顯的還少。並且你所宣揚為更大的那位神，在彰顯愛上竟比人還小：因為他若沒有為愛世人而賜下真正的、獨生的子，他彰顯的愛就較少；而亞伯拉罕既獻上自己的、獨生的，就彰顯得更多。但這不敬虔的話斷乎不可，竟說那在凡事上無可估量的神，在彰顯愛上反倒較小：因為他既愛世人，就賜下了真正的、獨生的子。

Say, then, O impious one, that Abraham commended his love with greater virtue, offering his own and only-begotten son, than God who did not have his own, nor gave one truly only-begotten. And there is that which God wishes greatly to commend; and he commends it less than a man has commended. And that God whom you proclaim greater is less than a man in commending love: for he commended love less, if he did not give a true and only-begotten son for the love of the world; and Abraham commended more, who offered his own and only-begotten. But far be this impiety, that even in commending love God should be less, who is in all things beyond estimation: for he gave a true and only-begotten son, loving the world.

2:77

Hoc 1 enim Paulus vas electionis exsequitur, volens Dei in nos commendare dilectionem dicens, Qui suo filio non pepercit, sed pro nobis omnibus tra- didit illum (Rom . VIII , 32); cum dicit, Filio suo , proprietatem veritatis expressit in nomine : et vide tamen, quo sermone usus est, dicens, Qui suo filio non pepercit . Legisti utique dicentem Deum ad Abra- ham, cum filium pro Dei dilectione vellet occidere : Ne injicias manum tuam in puerum, ne facias illi quid- quam : nunc enim cognovi, quia times Deum tuum, et non pepercisti filio tuo dilecto propter me (Gen . XXII , 12). Di- scit et Paulus; Qui filio suo non pepercit, sed pro nobis omnibus tradidit eum :

因為保羅這蒙揀選的器皿正是追求這事，他要彰顯神對我們的愛，說：『神既不愛惜自己的兒子，為我們眾人捨了』（羅馬書八章32節）；他既說『自己的兒子』，就在這名稱裡表明了真實的獨特；然而且看他用了甚麼樣的言辭，說：『神既不愛惜自己的兒子。』你的確讀過神對亞伯拉罕所說的，當他要為愛神而殺自己的兒子時：『你不可在這童子身上下手，一點不可害他；現在我知道你是敬畏你的神的了，因為你沒有將你的兒子，就是你愛的，為我留下』（創世記二十二章12節）。保羅也得了教導：『神既不愛惜自己的兒子，為我們眾人捨了』：

For Paul, the vessel of election, pursues this very thing, wishing to commend God's love toward us, saying: 'Who did not spare his own Son, but delivered him up for us all' (Romans VIII, 32); when he says, 'his own Son,' he expressed the property of truth in the name: and yet see with what manner of speech he used, saying, 'Who did not spare his own Son.' You have indeed read God saying to Abraham, when he wished to slay his son for the love of God: 'Do not lay your hand upon the boy, do not do anything to him: for now I know that you fear your God, and have not spared your beloved son for my sake' (Genesis XXII, 12). Paul too learns: 'Who did not spare his own Son, but delivered him up for us all':

2:78

dicit Apostolus ex Dei voce, quo- modo 2 commendaret dilectionem : improprie usus fuerat verbis divinis, si non et hic de vero filio lo- queretur : et tamen, quis 3 nesciat in patre Abraham et Isaac filio ejus imaginem praecessisse futurae verita- tis? In Deo patre et Christo unigenito filio ejus sacra- mentum praecedentis figurae monstravit Apostolus, consignans ipsis sermonibus veritatem, quibus et primum figura signata est, dicens : Qui proprio filio suo non pepercit, sed pro nobis omnibus tradidit eum . Si ergo figura erat in Abraham, cum offerret fi- lium; veritas autem in Deo patre, cum tradidit filium : quid ais doctor impietatis?

使徒乃是出於神的話而說的，講論他如何彰顯了他的愛：他若在此處也不是論到真子，就會不恰當地用了神的話：然而，誰不知道在父親亞伯拉罕與他兒子以撒身上，將要來之真理的預表早已顯出呢？使徒在父神與他的獨生子基督身上顯明了在先之豫表的奧祕，用那當初也曾標明豫表的同樣言辭印證了真理，說：『神既不愛惜自己的兒子，為我們眾人捨了。』那麼，亞伯拉罕獻子時若有豫表；父神捨子時又有真實：你說甚麼，不敬虔的教師啊？

the Apostle speaks from the voice of God, how he commended his love: he would have used the divine words improperly, if here too he were not speaking of a true Son: and yet, who does not know that in the father Abraham and Isaac his son the image of the future truth went before? In God the Father and Christ his only-begotten Son the Apostle showed the sacrament of the preceding figure, sealing the truth with the very words by which the figure too was first signified, saying: 'Who did not spare his own Son, but delivered him up for us all.' If, then, there was a figure in Abraham, when he offered his son; but the truth in God the Father, when he delivered up his Son: what do you say, O teacher of impiety?

2:79

ubi major vis versari debet, in figura, an in veritate? sine du- bio in veritate. Et quomodo tu minorem exhibes veritatem, pleniorem vero figuram? plenior enim est figura, ubi verus filius offertur : ei minor est veritus, ubi secundum te, non verus filius tradi- tur. Sed plane major esi veritas, el minor est fi- gura. 4 Hoc si vis probari, crede verum unigenitum filium Dei; et intelliges, quod multo plus quam Abraham, gessit Deus, dans filium suum unigeni- tum pro mundi dilectione secundum Evangelium ( Joan . III , 16), vel cum secundum Paulum, suo fi- lio non pepercit, sed pro nobis omnibus tradidit eum .

更大的力量理當在哪裡，在豫表裡，還是在真實裡？無疑在真實裡。你怎能顯出較小的真實，卻顯出較豐滿的豫表呢？因為獻上真子之處，豫表才是較豐滿的；而按你所言不獻上真子之處，真實反成了較小的。但顯然真實是更大的，豫表是較小的。你若願這事得著證明，就當信神真正的獨生子；你便要明白，神所行的遠超過亞伯拉罕，他按福音為愛世人而賜下自己的獨生子（約翰福音三章16節），或如保羅所言，『神既不愛惜自己的兒子，為我們眾人捨了。』

Where ought the greater force to lie, in the figure, or in the truth? Without doubt in the truth. And how do you exhibit the lesser truth, but the fuller figure? For the figure is fuller, where a true son is offered; but the truth is lesser, where, according to you, not a true son is delivered up. But plainly the truth is greater, and the figure is lesser. If you wish this to be proved, believe in the true only-begotten Son of God; and you will understand that God did far more than Abraham, giving his only-begotten Son for the love of the world according to the Gospel (John III, 16), or when, according to Paul, 'he did not spare his own Son, but delivered him up for us all.'

2:80

Abraham enim licet filium obtulerit, tamen pro Dei dilectione obtulit, cui quidquid obtuleris, non se- quas ad quod dignus est; et obtulit filium, quem posteaquam per naturam habere non potuit, per Deum tamen contra naturam est adeptus : obtulit ergo Deo, quod ei contra spem naturae dederat Deus, et obtulit filium. VII. Facit ad causam, si dixero se minorem, et sine illa conditione praesenti quandoque mortalitatis lege moriturum : contra, examina 5 quid Deus prae- stiterit :

亞伯拉罕雖然獻上了他的兒子，卻是為著對神的愛而獻上的；無論你向祂獻上甚麼，都不能與祂所配得的相等。他獻上了那兒子——這兒子按本性他原不能得著，卻藉著神、違反本性而得著了；所以他是把神違反本性的盼望所賜給他的，獻回給神，並且獻上了他的兒子。第七節：若我說他是較小的、並且除了眼前必死之律這一處境之外、有一天終要按必死之律而死，這對論證是有幫助的；相反地，請衡量神所賜下的是甚麼：

For Abraham, although he offered his son, nevertheless offered him out of love for God; and to Him, whatever you may offer, it does not equal that of which He is worthy. He offered the son whom, after he could not have him by nature, he nevertheless obtained against nature through God. He offered, therefore, to God what God had given to him against the hope of nature, and he offered his son. VII. It serves the argument if I declare him to be lesser, and one who, apart from that present condition, was destined someday to die by the law of mortality. On the other hand, weigh what God has bestowed:

2:81

filium suum praestitit unigenitum, quem non sero ex alicujus adeptus est gratia, sed semper habet sine initio ex proprietate naturae natum de se talem, qualis et ipse pater est qui eum genuit, in- visibilem, inaestimabilem, sempiternum, impassibi- lem et immortalem et omnipotentem, sicut ipse pater est, et postremo per omnia, secundum hoc quod Deus est, aequalem ei qui eum genuit. Vides qualem dedit filium pater. Ecce jam Deus inaestimabiliter superior invenitur in filio : et nunc considera, quod hunc talem unigenitum filium pro mundi dilectione praestiterit : et expende nunc, quidnam sit mundus; utique creatura est : similiter et Deus quid sit, ex- pende : utique creator est :

祂賜下了自己的獨生子，這獨生子並非後來藉著某人的恩典才得著的，乃是無始以來、按本性的特質從祂自己所生的，永遠擁有的；其本質與生祂的父自己一樣——是看不見的、無可測度的、永遠的、不受苦的、不朽的、全能的，正如父自己一樣；末了，按祂是神而論，在凡事上都與生祂者同等。你看父所賜的是何等的兒子。看哪，如今神在子裡顯為無可測度地更高；現在請思想，祂是為著愛世界而賜下這位獨生子，這位本是如此的兒子；如今請衡量世界是甚麼，世界不過是受造之物；照樣也請衡量神是甚麼，祂乃是創造者：

He bestowed His own only-begotten Son, whom He did not obtain late through anyone's grace, but always possesses, without beginning, born of Himself by the property of His nature, such as the Father Himself is who begot Him—invisible, beyond reckoning, eternal, impassible, immortal, and almighty, just as the Father Himself is, and finally in all things, according to that by which He is God, equal to Him who begot Him. You see what kind of Son the Father has given. Behold, God is now found inestimably greater in the Son; and now consider that He bestowed this only-begotten Son, such as He is, out of love for the world; and weigh now what the world is—surely it is a creature; likewise weigh what God is—surely He is the Creator.

2:82

et nunc jam compara, quem dilexerit Abraham, et quem dilexerit Deus. Abraham quidem Deum. Sed recense quanta Deus Abrahae praestiterit, et invenies, quod Abraham multo minus Deo dilectionis debitum reddidit quam debebat, licet reddiderit quantum reddere potuit. Deus autem mundum diligit pro nulla sibi data ab eo gratia. Vides quia multo est commendabilior dilectio Dei quae non ex debito praestatur, quam illa Abrahae quae prae- statur ex debita. Sed vide adhuc supereminentiam dilectionis qua Deus diligit mundum, non solum sibi, qui eum condidit nullo merito justitiae commenda- tum, verum etiam peccatorem et adversum se im- pium.

現在請比較亞伯拉罕所愛的，與神所愛的。亞伯拉罕所愛的乃是神。但請數算神為亞伯拉罕所成就的何等大事，你就會發現，亞伯拉罕雖然償還了他所能償還的，但他向神所償還愛的虧欠，遠比他所當還的少得多。然而神愛這世界，並非因世界向祂獻上甚麼恩惠。你看，神的愛不是出於虧欠而賜下的，比亞伯拉罕那出於虧欠而賜下的愛，更為可稱讚得多。但請再看神愛世界那超絕的愛——不僅愛祂所創造、毫無公義功德可稱的世界，甚至愛那罪人、那敵對祂的不敬虔之人。

And now compare whom Abraham loved and whom God loved. Abraham indeed loved God. But reckon how great were the things God bestowed upon Abraham, and you will find that Abraham repaid to God much less of the debt of love than he owed, although he repaid as much as he was able to repay. But God loves the world for no grace given to Him by it. You see that the love of God, which is not bestowed out of debt, is far more praiseworthy than that of Abraham, which is bestowed out of debt. But see still further the surpassing greatness of the love with which God loves the world—not only the world that He founded, commended to Him by no merit of righteousness, but even the sinner and the one ungodly against Himself.

2:83

Mundum ergo dilexit Deus peccatis et impieta- tibus reum, non quia peccata et impietates dilexerit mundi, sed dilexit mundum, ut de peccatis et im- pietatibus mundus ipse liberetur. Et audi Apostolum per haec mire commendantem Dei dilectionem, cum scribit ad Romanos : Ut quid enim Christus, cum ad- huc infirmi essemus, secundum tempus pro impiis mor- uus est? vix enim pro justo quis moritur. Nam pro bono forsitan quis audeat mori. Commendat autem Deus charitatem suam in nobis : quoniam si cum adhuc pec - catores essemus, Christus pro nobis mortuus est; multo magis justificati nunc in sanguine ipsius, salvi erimus ab ira per ipsum (Rom . V , 6-9). VIII.

所以神愛這在罪惡與不敬虔中有罪的世界——並非因祂愛世界的罪惡與不敬虔，乃是祂愛世界，好叫這世界本身得以從罪惡與不敬虔中得釋放。請聽使徒在寫給羅馬人時，何等奇妙地稱頌神的愛：「當我們還軟弱的時候，基督就按所定的時候為不敬虔的人死。為義人死，是少有的；為仁人死，或者有敢做的。惟有基督在我們還作罪人的時候為我們死，神的愛就在此向我們顯明了。現今我們既靠著祂的血得稱義，就更要藉著祂免去神的忿怒」（羅五6-9）。第八節。

God therefore loved the world that was guilty of sins and impieties—not because He loved the sins and impieties of the world, but He loved the world so that the world itself might be freed from its sins and impieties. And hear the Apostle wonderfully commending God's love when he writes to the Romans: For why did Christ, while we were yet weak, in due time die for the ungodly? For scarcely will one die for a righteous man; yet perhaps for a good man someone might even dare to die. But God commends His love toward us, in that, while we were yet sinners, Christ died for us; much more then, being now justified by His blood, we shall be saved from wrath through Him (Rom. 5:6-9). VIII.

2:84

Intelligo quidem, 6 quod hoc testimonium discuti desiderat : sed nunc quod faciat ad causam breviter pandimus. Mundum, habitatores mundi in- terpretatus Apostolus ostendit, quod pro impiis, et peccatoribus mortuus est Christus, ut suam charitatem commendaret in nobis , qui sumus in mundo : et mo- ritur , inquit, Christus, pro impiis, et peccatoribus; quandoquidem vix pro justo quis moritur, licet forsi- tan pro bono quis audeat mor i. Jamne intelligis quam inenarrabiliter praecellat dilectio Dei ubi est veritatis expressio, et quam minor sit dilectio Abra- hae ubi figura signata est? Non hoc dico quasi non multum dilexerit Abraham;

我固然明白，這見證需要更充分的查考；但現在我們只簡要陳明它對論證有何助益。使徒把「世界」解釋為世上的居民，藉此表明基督是為不敬虔的人和罪人死的，好叫祂向我們這在世界中的人顯明祂的愛。他說，基督是為不敬虔的人和罪人死的；因為為義人死，是少有的，雖然為仁人死，或者有敢做的。你如今豈不明白，在真理得著完全表達之處，神的愛何等不可言喻地超越；而在僅僅表徵被標示之處，亞伯拉罕的愛何等較小？我這樣說，並非以為亞伯拉罕沒有大大地愛；

I understand indeed that this testimony calls for fuller examination; but now we will briefly set forth what bears upon the argument. By 'the world' the Apostle, interpreting it as the inhabitants of the world, shows that Christ died for the ungodly and for sinners, so that He might commend His love toward us who are in the world. And Christ dies, he says, for the ungodly and for sinners; since scarcely does one die for a righteous man, though perhaps for a good man someone might dare to die. Do you now understand how unspeakably the love of God excels, where there is the full expression of truth, and how much less is the love of Abraham, where only a figure is signified? I do not say this as though Abraham did not love greatly;

2:85

immo tantum dilexit Deum quantum et potuit, quantum nemo ex natis mulierum supergredi potest. Sed licet multum dile- xerit Deum, et de toto corde et de totis viribus animae suae dilexerit : tamen inenarrabili supereminentia di- vinae dilectionis in infinitum superatur. Quis enim possit explicare dilectionem quam Deus mundo prae- stitit, dans unigenitum filium suum ita, ut homo nasceretur qui Deus est; et haberet secundum 7 car- nem humana sorte initium nativitatis, qui sine initio de patre natus est;

相反地，他盡其所能地愛了神，愛到凡婦人所生的無人能超越的地步。但他雖然大大地愛了神，全心、盡其魂裡一切的力量愛了神，卻仍被神那不可言喻、超絕的愛無限地超越了。因為誰能解明神向世界所賜的愛——祂賜下自己的獨生子，以致那本是神的，竟生為人；那無始之先從父而生的，竟按肉體照人的份有了出生的起頭；

on the contrary, he loved God as much as he was able, as much as no one born of women can surpass. But although he loved God greatly, and loved Him with his whole heart and with all the strength of his soul, nevertheless he is infinitely surpassed by the unspeakable surpassing greatness of the divine love. For who could explain the love that God bestowed upon the world, giving His only-begotten Son in such a way that He who is God was born as man, and that He who was born of the Father without beginning should, according to the flesh, by human lot have a beginning of birth;

2:86

et ille aequalis Deo in forma Dei existens semper, accepta forma servili minor fieret, non solum patre, verum etiam angelis, immo et hominibus, nescio, si non cl mullum infra, 1 ver- mis quoque comparatione; et postremo, ut secun- dum naturam susceptae 2 animae, usque ad mortem tristitiam pateretur, qui totus gaudium est, non solum Abrahae, qui diem ejus cupiens videre, vidit et gavisus est (Joan . VIII , 56), sed et omnium homi- num sanctorum. Praestitit ergo mundo unigenitum filium suum, ut qui vera vita est, pendens in li- gno secundum carnem, mortem crucis pateretur, occultata interim sempiterna et inviolabili divinitate ejus, quae illi una est cum patre ejus.

那本是與神同等、常存於神的形像中的，竟取了奴僕的形像，成為較小的——不僅比父小，甚至比天使小，乃至比人小，（我不知道）是否還遠在其下，甚至比一條蟲還低；末了，照祂所取之魂的性質，竟受憂傷直到於死——祂本是全然的喜樂，不僅是亞伯拉罕的喜樂（亞伯拉罕切望看見祂的日子，既看見了就快樂，約八56），也是一切聖徒的喜樂。所以祂把自己的獨生子賜給世界，叫那本是真生命的，按肉體掛在木頭上，受十字架的死，祂那永遠不可侵犯、與父原為一的神性，這其間卻是隱藏的。

and that He who, being always equal to God, existing in the form of God, having taken the form of a servant, should become lesser—not only than the Father, but even than the angels, indeed even than men—and (I know not whether) not far below even that, in comparison with a worm; and finally, that according to the nature of the soul He had assumed, He should suffer sorrow unto death, He who is wholly joy—the joy not only of Abraham, who, desiring to see His day, saw it and was glad (John 8:56), but of all holy men. He therefore bestowed upon the world His only-begotten Son, so that He who is the true life, hanging upon the tree according to the flesh, should suffer the death of the cross, His eternal and inviolable divinity, which is one with His Father, being meanwhile hidden.

2:87

Vide dile- ctionem, ut pro mundi salute Dominus majestatis crucufigatur in terra qui se filium Dei credentibus vitam aeternam praestat in coelis. O te beatissimum, patriarcha Abrabam, cujus maxima dilectio in Deum non nisi inexplicabilis divinae dilectionis inundatione submergitur : et nescio si non hoc (totum) pro res- pectu tuae dilectionis et fidei Deus impio praestitit mundo. Tibi enim et semini tuo promiserat Deus, ut haeres esses mundi per justitiam fidei(Rom . IV , 13), sicut docet apostolus Paulus. IX. Sed satis tardo, si hunc locum voluero plenius exsequi :

看哪這愛，為著世界的救恩，這威嚴的主竟在地上被釘十字架——祂在諸天之上，將永遠的生命賜給那些信祂是神兒子的人。哦，最有福的先祖亞伯拉罕，你向神至高的愛，竟全然被神那不可測度、滿溢的愛所淹沒；我不知道神是否正因顧念你的愛與信，才將這一切賜給那不敬虔的世界。因為神曾應許你和你的後裔，叫你藉著信的義作世界的後嗣（羅四13），正如使徒保羅所教導的。第九節。但我若要更充分地追究這段話，就太遲緩了：

Behold the love, that for the salvation of the world the Lord of majesty should be crucified on earth—He who bestows eternal life in the heavens upon those who believe Him to be the Son of God. O most blessed patriarch Abraham, whose supreme love toward God is wholly engulfed by the unsearchable overflowing of the divine love; and I know not whether God bestowed all this upon the ungodly world out of regard for your love and faith. For to you and to your seed God had promised that you should be the heir of the world through the righteousness of faith (Rom. 4:13), as the apostle Paul teaches. IX. But I am too slow if I should wish to pursue this passage more fully:

2:88

ad te convertar, haeretice, commonens, ut intendas quomodo Dens diligens mundum, dedit unigenitum suum filium, vel, ut ait Apostolus, quo- modo suo filio non pepercit, sed pro nobis omnibus tradidit eum . Si sacramentum istius ineffabilis divi· nae dilectionis agnosceres, numquam adversus filium Dei impias componeres quaestiones; quas qui piae mentis est, per illa quae supra diximus, intelligit abso- lutas. Sed adhuc reliquam partem propositi testimo- nii 3 videamus, ut tuae frontis impudentia multo pres- sius 4 obteratur. Nam cum dixisset : Sic enim dile- xit Deus mundum, ut filium suum unigenitum daret , prosequitur, et dicit :

異端啊，我要轉向你，勸戒你思想神怎樣愛世界，賜下了自己的獨生子；或如使徒所說，祂怎樣連自己的兒子也不愛惜，反為我們眾人捨了。你若認識這不可言喻之神聖大愛的奧祕，就絕不會構造褻瀆神兒子的問題；凡心存敬虔的人，藉著我們上文所說的，都明白這些問題已得解答。但讓我們再查考所提見證的其餘部分，好叫你厚顏無恥的額頭被更牢牢地壓碎。因為祂既說「神愛世界，甚至將祂的獨生子賜給他們」，接著就說：

I will turn to you, heretic, admonishing you to consider how God, loving the world, gave His only-begotten Son—or, as the Apostle says, how He spared not His own Son, but delivered Him up for us all. If you recognized the mystery of this ineffable divine love, you would never frame impious questions against the Son of God; which questions, whoever is of a godly mind understands to be resolved through those things we have said above. But let us still examine the remaining part of the proposed testimony, so that the shamelessness of your brow may be far more firmly ground down. For when He had said, For God so loved the world, that He gave His only-begotten Son, He continues and says:

2:89

Ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam . Iterum dicam, est unigenitus filius; quomodo qui credit in eum, noti perit, sed vitam habebit aeternam, cum credere in creaturam, sit Divinitatis offensio? Respice ad apostolum Paulum; considera, quae opprobria, quas 5 obscenitates de his referat, qui, ut ipse ait, commutaverunt veritatem Dei in mendacio, et colue - runt et servierunt creaturae potius quam Creatori (Rom . I , 23).

叫一切信入祂的，不至滅亡，反得永遠的生命。我再說一次：祂是獨生子；既然信入受造之物乃是對神性的冒犯，那麼凡信入祂的，怎能不至滅亡，反得永遠的生命呢？請看使徒保羅；思想他論到那些人——就是如他自己所說，將神的真實變為虛謊，敬拜事奉受造之物，過於那造物之主的人——所述說的是何等的羞辱、何等的醜行（羅一23、25）。

That whosoever believes in Him should not perish, but have eternal life. Again I will say: He is the only-begotten Son; how is it that whoever believes in Him does not perish, but shall have eternal life, when to believe in a creature is an offense against the Divinity? Look to the apostle Paul; consider what reproaches, what shameful things he relates concerning those who, as he himself says, changed the truth of God into a lie, and worshipped and served the creature rather than the Creator (Rom. 1:23,25).

2:90

Tu si sic credis, et sic colis, et servis unigenito filio Dei, ut eum dicas esse crea- turam, illa te mala miser exspectant quibus illi pu- niuntur, qui commutaverunt veritatem Dei in men- dacio, et coluerunt et servierunt creaturae potius quam creatori. Adoptione, inquit, Christus filius Dei est, et non verus filius. Omnia leguntur Evan- gelia, et nusquam scriptura est, quod Christus ado- ptione sit filius, et non verus filius. Et bene, quod Joannes, ille Joannes recubans supra pectus Domini, causam scripti Evangelii referens posuit, et dixit : Multa quidem et alia signa fecit Jesus coram discipulis suis, guae non sunt scripta in libro hoc :

你若這樣相信、這樣敬拜、這樣事奉神的獨生子，竟稱祂為受造之物，那麼可憐人哪，那些刑罰就等候著你——就是那將神的真實變為虛謊、敬拜事奉受造之物過於造物之主的人所受的刑罰。你說：「基督是因收養而為神的兒子，並非真兒子。」眾福音書都被誦讀，卻無一處寫著基督是因收養而為兒子、並非真兒子。而約翰——就是那靠在主胸前的約翰——闡明寫福音書的緣由時，明說：「耶穌在門徒面前，另外行了許多神蹟，沒有記在這書上；

If you so believe, and so worship, and serve the only-begotten Son of God as to call Him a creature, those evils await you, wretched one, with which those are punished who changed the truth of God into a lie, and worshipped and served the creature rather than the Creator. You say: 'By adoption Christ is the Son of God, and not the true Son.' All the Gospels are read, and nowhere is it written that Christ is Son by adoption and not the true Son. And it is well that John—that John who reclined upon the breast of the Lord—setting forth the reason for writing the Gospel, declared and said: Many other signs also did Jesus in the presence of His disciples, which are not written in this book;

2:91

haec autem scri- pta sunt, ut credatis, quoniam Jesus filius Dei, et ut credentes vitam aeternam habeatis in no- mine ipsius (Joan . XX , 30, 31). Estne opus adhuc apertius explanare? multa , inquit, et alia signa fecit Jesus : et licet non sint omnia scripta, quia nec scribi poterat infinita rerum copia; tamen haec ipsa ideo scripta sunt, ut credamus, quod Jesus est Christus filius Dei ; et ut fidem singulorum provocaret, ostendit et praemium dicens : ut credentes vitam aeter- nam habeatis in nomine ejus . Si 6 vere adoptione esset filius Dei, et nou natura, si sola nuncupa- tione, et non etiam quod in nuncupationi intel- ligentia est;

但記這些事，要叫你們信耶穌是神的兒子，並且叫你們信了，就可以因祂的名得生命」（約二十30、31）。還需要更明白地解釋麼？他說，耶穌另外也行了許多神蹟；雖然不都記下來，因為事情無限豐富不能盡記，然而所記的，正是為叫我們信耶穌是基督，是神的兒子；他又為要激發各人的信心，便指明賞賜，說：叫你們信了，就可以因祂的名得永遠的生命。倘若祂真是因收養、而非按本性作神的兒子，倘若只是名分上的稱呼、而非也包含這稱呼所含之意義；

but these are written, that you may believe that Jesus is the Son of God, and that believing you may have eternal life in His name (John 20:30,31). Is there need to explain it yet more plainly? Many other signs also, he says, did Jesus; and although they are not all written, because the infinite abundance of things could not be written, nevertheless these very things were written for this reason, that we might believe that Jesus is the Christ, the Son of God; and that he might provoke the faith of each one, he showed also the reward, saying: that believing you may have eternal life in His name. If He were truly Son of God by adoption and not by nature, if by mere appellation and not also according to that which is contained in the understanding of the appellation;

2:92

nusquam magis hoc ipsum explanas- set, quam in ultimo scriptionis, ne fides in am- biguo derelicta, vitam aeternam perderet per cre- dulitatis incertum. Sed Evangelista, qui ad hoc positus est, ut habens gratiam sancti Spiritus illa maxime lucidius panderet, quae ad vitae aeternae praemia pertinerent, non ambiguo clausit Evangelium, sed manifestissime expressit, ideo scripta Evangelia, ut credatis, inquit, queniam Jesus est Christus fi- lius Dei, et ut credentes vitam aeternam habeatis in nomine ejus . Etiam ne hic suspicio est creaturae in filio Dei, ubi, qui crediderit quod filius Dei est Christus, aeternam vitam possidet, et non aliter quam in nomine ejus?

他斷不會在別處、而不在他著作的結尾，更充分地解明這事，免得信心陷於模稜兩可，因信念的不確定而失去永遠的生命。但這位福音書作者，既為此目的被設立——好叫他有聖靈的恩典，能極其清楚地闡明那特別關乎永生賞賜的事——他並沒有以模稜兩可結束福音書，乃是極其顯明地表達了福音書何以被寫：他說，要叫你們信耶穌是基督，是神的兒子，並且叫你們信了，就因祂的名得永遠的生命。在這裡，神的兒子中還有甚麼受造之物的嫌疑麼？既然凡信基督是神兒子的，就得著永遠的生命，且非藉別的、惟藉祂的名？

he would nowhere have explained this very thing more than at the conclusion of his writing, lest faith, left in ambiguity, should lose eternal life through the uncertainty of belief. But the Evangelist, who was appointed for this purpose, that having the grace of the Holy Spirit he might most clearly set forth those things especially which pertained to the rewards of eternal life, did not close the Gospel in ambiguity, but most manifestly expressed why the Gospels were written: that you may believe, he says, that Jesus is the Christ, the Son of God, and that believing you may have eternal life in His name. Is there even here any suspicion of a creature in the Son of God, where whoever believes that Christ is the Son of God possesses eternal life, and not otherwise than in His name?

2:93

qui utique non est creatura, sed creator, et non adoptione filius, sed 7 verus filius Dei : in nomine enim creaturae ne quidem vitam tempora- lem potest quis assequi, nisi si aliquis eam non au- ferendo praestare dicatur. X. De nihilo, inquit, fecit Deus sibi filium. Praetereo multa testimonia : loquatur Joannes Christi Domini dilectione perspicuus. Scribens Epistolam ait : Omnis qui diligit patrem, diligit eum qui ex eo natus est (I Joan . V, I ) : numquid ait, diligit eum quem fecit Deus ex nihilo? sed nec patrem omnino nominasset, nisi scisset de eo natum fitium 8 . Et fac nunc, quia ita intelligendum est, ut tu, haeretice, interpretaris;

祂斷不是受造之物，乃是創造者，並非因收養為子，乃是神的真兒子：因為憑受造之物的名，無人能得著哪怕是暫時的生命，除非說有人藉著不奪去它而賜下它。第十節。他說：「神從無有為自己造了一個兒子。」我略過許多見證：讓那因愛主基督而顯著的約翰來說。他寫他的書信時說：「凡愛生他之父的，也愛從父而生的」（約壹五1）。他豈說「愛那神從無有所造的」麼？若他不知道子是從父而生的，他根本就不會題到父。如今就算照你異端所解釋的去領會；

He who certainly is not a creature, but the Creator, and not Son by adoption, but the true Son of God: for in the name of a creature no one can attain even temporal life, unless someone be said to bestow it by not taking it away. X. 'Out of nothing,' he says, 'God made for Himself a Son.' I pass over many testimonies: let John speak, who is conspicuous for the love of Christ the Lord. Writing his Epistle he says: Everyone who loves the Father loves Him who is born of Him (1 John 5:1). Did he say, 'loves Him whom God made out of nothing'? But he would not have named the Father at all, unless he knew the Son to be born of Him. And grant now that it must be understood as you, heretic, interpret it;

2:94

quod scilicet ab eo factus sit ex nihilo, quem ex pa- tre natum dicit Joannes : et quaero, numquid secun- dum te solus Christus factus est ex nihilo? Nonne, ut taceam de aliis, etiam mundus ipse ex nihilo fac- tus est? ergo et mundus a nobis diligendus est, si diligendus est pater. Sed clamat idem Joannes : Nolite diligere mundum (I Joan . II , 15). Numquid tam levis est Joannes, ut ipse sibi contraria praedicaret? Absit haec impietas, ut dicatur, Joannes repugnantia sibi 9 lo- quitur, qui in sancto Spiritu loquebatur. Scit distan- tiam facti et nati in ipso jam principio Evangelii sui. sicut supra expositum est, curo de ipso capitulo tra- ctaretur :

就是說，約翰所稱從父而生的那一位，乃是神從無有所造的：我問，照你說，難道惟獨基督是從無有造的麼？豈不是——別的不說——連世界本身也是從無有造的麼？那麼，若當愛父，世界也當被我們所愛了。但這同一位約翰卻呼喊說：「不要愛世界」（約壹二15）。約翰豈是這樣輕浮，竟宣講與自己相反的話麼？絕無此不敬虔之事，竟說那在聖靈裡說話的約翰，說了自相矛盾的話。在他福音書的起頭，他就知道「被造」與「被生」的分別，正如上文論及那一章時所闡明的：

namely, that He whom John says was born of the Father was made by Him out of nothing: I ask, was Christ alone, according to you, made out of nothing? Was not even the world itself—to say nothing of other things—made out of nothing? Therefore the world too must be loved by us, if the Father is to be loved. But the same John cries out: Love not the world (1 John 2:15). Is John so frivolous that he would proclaim things contrary to himself? Far be this impiety, that it should be said John speaks things repugnant to himself—he who was speaking in the Holy Spirit. He knows the distinction between what is made and what is born, in the very beginning of his Gospel, as was set forth above when that very chapter was treated:

2:95

et ideo nou ut facturam intelligit eum, quem dicit ex patre natum; quia nec singulariter poneret, si hoc quod ex patre natum est, facturam voluisset intelligi, sciens multos factos esse ex nihilo; sed singulariter ponens, de solo vero filio posuit di- cens, quod ex patre natus est, quia ipse solus ex patre natus est, caeteri autem omnes facti sunt ut a conditore. Noli ergo facere divinis sermonibus vim : quid infers, quod ille non loquitur? quid doces, quod ille nou docuit? Si Christianus es, et si apud te verus doctor est Joannes, crede quod docuit. Ex patre , in- quit, natus est : hoc (si) credideris, si diligis patrem, et diligendo patrem, diligis filium qui ex eo natus est :

所以，他不把那他所稱從父而生的，領會為被造之物；因為他若願意把那從父而生的領會為被造之物，知道有許多是從無有所造的，他就不會用單數來說；但他既用單數來說，就是單指那真兒子說的，說祂是從父而生的，因為惟獨祂是從父而生的，其餘的眾物都是由創造者所造的。所以你不要強解神聖的話語：你為何推斷祂所未說的？你為何教導祂所未教的？你若是基督徒，若在你看來約翰是真教師，就當相信他所教導的。他說：祂是從父而生的。你若相信這事，若你愛父，那麼藉著愛父，你就愛從父而生的子：

and therefore he does not understand Him whom he says was born of the Father to be a thing made; for he would not have put it in the singular, if he had wished that which is born of the Father to be understood as a thing made, knowing that many were made out of nothing; but putting it in the singular, he said it of the true Son alone, saying that He was born of the Father, because He alone is born of the Father, while all the others were made as by a Creator. Do not therefore do violence to the divine words: why do you infer what He does not say? why do you teach what He did not teach? If you are a Christian, and if to you John is a true teacher, believe what he taught. He says: He is born of the Father. If you believe this, if you love the Father, then by loving the Father you love the Son who is born of Him:

2:96

quod si non credideris, quia ex patre natus est; quod neque patrem diligis, neque eum qui ex eo natus est : non autem diligis hoc modo, cum in patre negas es- se quod patris est, id est generare, et in filio negas esse quod filii est, id est nasci. Et audi nunc, quale tibi beatus Joannes nomen imposuit dicens : Hic est antichristus, qui negat patrem et filium (I Joan . II , 22). Tu quidem falso Christiani libi cognomen imponis; sed 1 a veridico Joanne pro sectae tuae merito antichri· stus vocitaris. Mentior, si non tu in patris vocabulo intelligis creatorem, si non in filii nomine asseris creaturam. Joannes patrem et filium nuncupat :

但你若不相信祂是從父而生的，那麼你既不愛父，也不愛那從父而生的：你既然在父裡否認屬父的事，就是生產；在子裡否認屬子的事，就是被生，你就不是這樣愛了。如今請聽有福的約翰給你所加的名，他說：「不認父與子的，這就是敵基督的」（約壹二22）。你固然虛假地給自己加上基督徒的稱號；但那真實的約翰，照你那宗派所配得的，稱你為敵基督的。我若說錯了，除非你不是在父的名稱下領會創造者，不是在子的名下主張一個受造之物。約翰稱呼父與子：

but if you do not believe that He is born of the Father, then you love neither the Father nor Him who is born of Him: and you do not love in this way, when you deny that there is in the Father what is the Father's, that is, to beget, and deny that there is in the Son what is the Son's, that is, to be born. And hear now what name blessed John has imposed upon you, saying: This is the antichrist, who denies the Father and the Son (1 John 2:22). You indeed falsely impose upon yourself the surname of Christian; but by the truthful John you are named antichrist according to the merit of your sect. I lie, if you do not understand the Creator under the title of the Father, if you do not assert a creature under the name of the Son. John names the Father and the Son:

2:97

et tu in his nominibus creatorem et creaturam inter- pretaris. Merito ergo vocaris antichristus, qui negas patrem et filium sub interpretatione impia. XI. Sed adhuc audi, o quisquis ille es insolens et contumax in filium, et de patris persona gloriaris : et intellige, quia patrem habere non potes, st non confitearis et filium. Idem prosequitur Joannes : Qui negat filium, neque patrem (habet) : qui confitetur filium, (et filium) et patrem habet (Ibid ., 23). Vides ubique Joannes ipsa nomina ponere, ut nihil aliud intelligatur, quam quod est in natura nominum :

而你卻在這些名稱下解作創造者與受造之物。所以你被稱為敵基督的乃是理所當然，因你以不敬虔的解釋否認父與子。第十一節。但你這向子無禮頑梗、又在父的身位上誇口的人，無論你是誰，再聽：要明白你若不也承認子，就不能有父。這同一位約翰接著說：「凡不認子的，就沒有父；認子的，連父也有了」（同處23節）。你看，約翰處處都擺出這些名稱本身，叫人除了領會名稱本性中所含的之外，不領會別的：

and you, under these names, interpret Creator and creature. Rightly therefore are you called antichrist, who deny the Father and the Son under an impious interpretation. XI. But hear yet further, O whoever you are, insolent and obstinate against the Son, and you who boast in the person of the Father: and understand that you cannot have the Father, if you do not also confess the Son. The same John continues: He who denies the Son has not the Father either; he who confesses the Son has both the Son and the Father (ibid., 23). You see that everywhere John sets down the very names, so that nothing else may be understood than what is in the nature of the names:

2:98

et tamen, si adhuc frons impudentiae tuae potest ictus lapidum sustinere, et si tanta obstinatio duritiae tuae est, ut cum audis patrem et filium, non tamen ve- rum patrem neque verum filium credas; ecce idem Joannes qui est dilectus a Domino, vicem reddens dominicae dilectioni, fortiori lapide jam non tantum frontem, sed ipsum caput serpentinum tuae conquas- sat impietatis, scribens in ultimo epistolae suae : Sci - mus quia filius Dei venit (I Joan . V , 20, 21), et in- carnatus est propter nos, et passus est, et resurgens de mortuis assumpsit nos, et dedit nobis 2 intellectum bonum, ut cognoscamus ipsum verum, et simus in ipso vero filio ejus Jesu Christo.

然而，你那厚顏的額頭若還能忍受石塊的擊打，你那剛硬的頑梗若大到這地步，以致你聽見「父」與「子」，仍不相信有真父也有真子；那麼看哪，這同一位約翰，就是蒙主所愛、反過來回報主的愛的，如今用更猛的石頭，不僅打你的額，乃要砸碎你那不敬虔的蛇頭本身，他在書信的末了寫道：「我們知道神的兒子已經來到（約壹五20、21），並且為我們的緣故成了肉身，受了苦，從死裡復活，提攜了我們，又賜給我們悟性，叫我們認識那位真實的，並且在祂兒子耶穌基督這位真實者裡面。」

and yet, if the brow of your shamelessness can still endure the blows of stones, and if the obstinacy of your hardness is so great that when you hear 'Father' and 'Son' you nevertheless do not believe in a true Father nor a true Son; behold, the same John, who is beloved by the Lord, repaying in turn the Lord's love, with a mightier stone now strikes not only the brow but the very serpent-head of your impiety, writing at the end of his epistle: We know that the Son of God has come (1 John 5:20,21), and was incarnate for our sake, and suffered, and rising from the dead took us up, and gave us a good understanding, that we may know Him who is true, and may be in His true Son Jesus Christ.

2:99

Hic est (Deus) verus et vi- ta aeterna, et resurrectio nostra in ipso . Explicari non potest, quantos adversum te sermonum lapides et saxa congessit sub uno hoc testimonio. Scimus , inquit, quia filius Dei venit . Habes unam de filio confessionem, et paululum infra post sacramenta incarnationis et passionis ejus et resurrectionis, quae utique propter nos exercuit, subsequitur dicens : et dedit nobis intellectum bonum : sine dubio quia ipse dator bonus est, dans intellectum bonum. Non impie intelligimus, si hunc intellectum bonum dixerimus Spiritum sanctum esse, qui et dicitur Spiritus intelligentiae, in quo cognoscimus ipsum verum. Sine Spiritu enim sancto non potest ve· ritas cognosci :

這是真神，也是永遠的生命，並我們在祂裡面的復活。實在無法盡述，他在這一個見證之下，向你堆積了何等多話語的石頭與磐石。他說，我們知道神的兒子已經來到。你有一個關於子的承認；稍下，在祂成肉身、受苦、復活的奧祕之後——這些祂確是為我們的緣故所成就的——他接著說：祂又賜給我們悟性：毫無疑問，因為祂自己是美善的賜予者，賜下美善的悟性。我們若說這美善的悟性就是聖靈，那不是不敬虔的領會，因聖靈也稱為悟性的靈，我們在祂裡面認識那位真實的。因為沒有聖靈，真理就不能被認識：

This is the true God and eternal life, and our resurrection is in Him. It cannot be unfolded how many stones and rocks of words he has heaped up against you under this one testimony. We know, he says, that the Son of God has come. You have one confession concerning the Son; and a little below, after the mysteries of His incarnation and passion and resurrection, which He certainly accomplished for our sake, he goes on to say: and He gave us a good understanding—without doubt because He Himself is the good giver, giving a good understanding. We do not understand impiously if we say this good understanding to be the Holy Spirit, who is also called the Spirit of understanding, in whom we know Him who is true. For without the Holy Spirit truth cannot be known:

2:100

habes testimonium in Evangelio, ubi et 3 Deum ipsum sanctum Spiritum pollicetur, et de ipso ait, quod ipse mihi testimonium perhi- bebit (Joan . XV , 26); utique per apostolos, vel per quoslibet filii Dei praedicatores, dans eis in- telligentiam, qua 4 Spiritus intelligentiae verum co- gnoscendi. Unde et apostolus Paulus scribens ad Corinthios ait : Nos autem non spiritum hujus mundi accepimus, sed spiritum qui ex Deo est : ut sciamus, quae a Deo donata sunt nobis. Dedit ergo intelle- ctum bonum , id est Spiritum sanctum, ut cognoscamus ipsum verum (I Cor . II , 12). XII.

你在福音書中有一個見證，祂在那裡既應許那聖靈自己是神，又論到祂說：祂要為我作見證（約十五26）；就是藉著使徒，或藉著任何傳揚神兒子的人，賜給他們悟性，那悟性的靈藉此使真理被認識。因此使徒保羅寫信給哥林多人說：「我們所領受的，並不是世上的靈，乃是從神來的靈，叫我們能知道神開恩賜給我們的事。」所以祂賜下美善的悟性，就是聖靈，叫我們認識那位真實的（林前二12）。第十二節。

you have a testimony in the Gospel, where He both promises the Holy Spirit Himself to be God, and says concerning Him that He will bear witness of Me (John 15:26); namely, through the apostles, or through any preachers of the Son of God, giving them understanding, by which the Spirit of understanding makes truth to be known. Whence also the apostle Paul, writing to the Corinthians, says: Now we have received not the spirit of this world, but the Spirit who is of God, that we may know the things that are given to us by God. He gave therefore a good understanding, that is, the Holy Spirit, that we may know Him who is true (1 Cor. 2:12). XII.

2:101

Adhuc si non intelligis de tot supra editis dictionibus, vel ex consequentibus animadverte omnes suspiciones impiae interpretationis exclusas : Ut simus , inquit, in ipso vero filio ejus Jesu Chri· sto . Et adhuc amplius densat piam fidem dicens : Hic est verus Deus : et nondum tacuit, sed cumu- lat et exaggerat, ut impius sensus sophisticis con- fidens argumentationibus obruatur : subsequens enim ait, Et vita aeterna, et resurrectio nostra in ipso . Ubi sunt nunc illa impia vestra sophismata quae Aristotelis episcopi vestri magisterio didicistis dicen- tes : Filius est, sed non est verus filius : Deus est, sed non est verus Deus?

你若從上文所擺出的這麼多話語仍不明白，至少請從以下的話領會，一切不敬虔解釋的嫌疑都被排除了：他說，叫我們在祂兒子耶穌基督這位真實者裡面。他又進一步使這敬虔的信更加堅實，說：這是真神；他還未住口，乃是繼續堆積、加增，叫那倚靠詭辯論證的不敬虔心思被壓倒：因他接著說，並是永遠的生命，又是我們在祂裡面的復活。你們那些不敬虔的詭辯，就是你們從你們的「主教」亞里斯多德的教訓所學的，如今在哪裡呢？你們說：「祂是子，卻不是真子；祂是神，卻不是真神。」

If you still do not understand from so many statements set forth above, at least perceive from what follows that all suspicions of an impious interpretation are excluded: That we may be, he says, in His true Son Jesus Christ. And he still further thickens the godly faith, saying: This is the true God; and he has not yet fallen silent, but heaps up and piles on, so that the impious mind, trusting in sophistic arguments, may be overwhelmed: for he goes on to say, And eternal life, and our resurrection is in Him. Where now are those impious sophisms of yours which you learned by the teaching of your bishop Aristotle, saying: 'He is a Son, but not a true Son: He is God, but not a true God'?

2:102

Ecce uno testimonio tot modis filii verum nomen expressum est, immo quia et verus Deus est. Quomodo enim non verus Deus, qui verus est filius? quandoquidem non solum de veri filii nomine Deus verus probatur, sed etiam per hoc, quod vita sterna est. Vita enim aeterna non habet initium neque finem : ergo Deos verua est Christus, non habens initium neque finem, exis- tens ipse vita aeterna, quae est sine initio et fi- ne.

看哪，在一個見證裡，子的真名以這麼多方式被表達出來——甚至祂也是真神。因為那是真子的，怎能不是真神呢？既然不僅憑真子的名祂被證為真神，也藉著祂是永遠的生命這一點被證明。因為永遠的生命既無起頭也無終結：所以基督是真神，無起頭無終結，祂自己就是那無始無終的永遠生命。

Behold, in one testimony the true name of the Son is expressed in so many ways—indeed, that He is also the true God. For how is He not the true God, who is the true Son? Since not only by the name of the true Son is He proved to be true God, but also by this, that He is eternal life. For eternal life has neither beginning nor end: therefore Christ is the true God, having neither beginning nor end, being Himself eternal life, which is without beginning and without end.

2:103

Sed et cum resurrectio nostra est, potestas in eo verae divinitatis agnoscitur, cum mortem per virtutem resurrectionis excludit, exemplo sui quem assumpsit hominis, in quo et de Virgine nasci di- gnatus est, in quo et nos jam resurreximus, habi- turi unusquisque nostrum specialem resurrectionem pro merito fidei ac vitae, sive ad refrigerium, sive ad ustionem. Vide, miser, ne adhuc non credas verum esse filium, et incipias habere resurrectio- nem ad poenam perpetuam gehennae in tenebris ex- terioribus, ubi erit fletus oculorum et stridor den- tium (Matth . VIII , 12), si tamen non adhuc aliquid 5 tetrius manet impios in filium. XIII.

並且，既然祂是我們的復活，那真神性的能力就在祂裡面被認出，因為祂藉著復活的能力把死亡排除——以祂所取那人為榜樣，在那人裡面祂甚至俯就從童女而生，在那人裡面我們也已經復活了，我們各人都要照自己信與生活的功德，得著各人特有的復活，或是進入安息，或是進入焚燒。可憐人哪，當心你還不信祂是真子，竟開始得著那進入地獄永刑的復活，在那外面的黑暗裡，必要哀哭切齒（太八12）——倘若還沒有甚麼更可怕的等候著那向子不敬虔的人。第十三節。

But also, since He is our resurrection, the power of true divinity is recognized in Him, when by the power of resurrection He shuts out death—by the example of the man whom He assumed, in whom He deigned even to be born of the Virgin, in whom we also have already risen, each one of us being destined to have his own particular resurrection according to the merit of his faith and life, whether unto refreshment or unto burning. See, wretched one, lest you still not believe Him to be the true Son, and begin to have a resurrection unto the perpetual punishment of hell in the outer darkness, where there shall be weeping of eyes and gnashing of teeth (Matt. 8:12), if indeed something yet more dreadful does not await those who are impious against the Son. XIII.

2:104

Satis, ut opinor, licet pauculis testimonii· comprobatum est, quod sit verus Dei filius, natus de patre, non factus ex nihilo. Sed adbu· quaeso, exhibe infatigabilem patientiam, ut boc ipsum de veteri Scriptum vel uno testimonio comprobemus. Dicis, haeretice, ex nihilo filium facium, cum hoc nusquam legeris : negas illud quod scriptura est : quia ex patre natus est . Dic mihi, cujus verba sunt : Ex utero ante luciferum genui te (Psal . CIX , 3)? Si ambigis, respice ad initium Psalmi ejus, et lege scriptum : Dixit Dominus Domino meo, Sede ad dex- teram meam, donec ponam inimicos tuos scabellum pedum tuorum (Ibid ., 1).

我想，雖然只用了極少的見證，已足夠證明祂是神的真兒子，是從父而生的，並非從無有所造。但我求你，仍要顯出不倦的忍耐，叫我們從舊約聖經中，哪怕用一個見證，也證明這同一件事。異端啊，你說子是從無有所造，這話你卻無處讀到：你卻否認那寫著的：祂是從父而生的。告訴我，這是誰的話：「在晨星之先，從腹中我生了你」（詩一○九3）？你若疑惑，請看那篇詩的起頭，讀那所寫的：「耶和華對我主說，你坐在我的右邊，等我使你的仇敵作你的腳凳」（同處1節）。

It has been sufficiently proved, as I think, although by quite few testimonies, that He is the true Son of God, born of the Father, not made out of nothing. But still, I pray, show tireless patience, that we may prove this very thing from the Old Scripture by even a single testimony. You say, heretic, that the Son was made out of nothing, when you have nowhere read this: you deny that which is written: that He is born of the Father. Tell me, whose words are these: From the womb before the morning star I begot you (Ps. 109:3)? If you are in doubt, look to the beginning of that Psalm, and read what is written: The Lord said to my Lord, Sit at My right hand, until I make your enemies the footstool of your feet (ibid., 1).

2:105

Hoc testimonio ipse Sal· vator usus est, 1 ut cum vult se Dominum credi, loquens ad eos qui illum solum hominem natum ex semine putabant David, non etiam et Deum qua Dei filium. Sed et Paulus apostolus hoc ipsum credens, quod et olim Spiritus sanctus in David loculus est et postea exposuit, ait in Epistola sua : Ad quem autem angelorum dixit aliquando, sede ad dexteram meam (Heb . I , 13)? hoc explanans, quia nemo de angelis talis est, qualis et filius : omnes enim angeli ficti sunt, solus autem filius natus est, cui et dicit, sede ad dexteram meam ; quia et solus ipse est unigenitus filius qui est in sinu patris (Joan . I , 18).

救主自己用過這見證，當祂願意人信祂是主時，向那些以為祂不過是從大衛種而生之人、而不也是神作神之子的人說的。但使徒保羅也相信這同一件事，就是聖靈從前在大衛裡所說、後來又加以闡明的，他在書信中說：「神曾對那一個天使說過，你坐在我的右邊（來一13）？」他闡明這話，乃是說天使中沒有一個像子那樣的：因為眾天使都是被造的，惟獨子是被生的，神也對祂說，你坐在我的右邊；因為惟獨祂是那在父懷裡的獨生子（約一18）。

The Savior Himself used this testimony, when He wished to be believed to be Lord, speaking to those who supposed Him to be only a man born of the seed of David, and not also God as Son of God. But the apostle Paul too, believing this very thing which the Holy Spirit had once spoken in David and afterward expounded, says in his Epistle: But to which of the angels did He ever say, Sit at My right hand (Heb. 1:13)? explaining this, that no one of the angels is such as the Son is: for all the angels were fashioned, but the Son alone was born, to whom also He says, Sit at My right hand; because He alone too is the only-begotten Son who is in the bosom of the Father (John 1:18).

2:106

Non autem nunc expositio totius psalmi necessaria est, sed illud solum probandum, quia Dominus Pater dicit Filio Domino meo, Sede ad dexteram meam ; ut et illud quod in sequenti dicitur, non alius quam pater dixisse credatur, id esi, Ex utero ante luciferum ge- nui te . Nonne etiam hoc testimonio verissime pro- batum est, sepultam vocem impiam esse dicentium, quod ex nihilo fecerit Deus filium? Quomodo enim ex nihilo, cum ipse pater clamet, Ex utero ante lu- ciferum genuit te ? Et vide, ne putes nos intelligere, quod Deus membrorum partiumve compositione 2 consistat. Absit haec impietas. Deus enim, quodcum- que illud est, simplex est;

如今並不需要解釋整篇詩篇，只須證明這一點：父主對作我主的子說，你坐在我的右邊；好叫接下去所說的，也被信為非別人、惟是父所說的，就是，在晨星之先，從腹中我生了你。藉這見證，那些說神從無有造了子之人的不敬虔之聲，豈不也是極真確地被埋葬了麼？因為既然父自己呼喊說，在晨星之先，從腹中我生了你，怎能是從無有呢？並且當心，不要以為我們是領會神由肢體或部分組合而成。絕無此不敬虔之事。因為神，無論祂是甚麼，乃是純一的；

Now an exposition of the whole psalm is not necessary, but only this must be proved: that the Lord the Father says to the Son my Lord, Sit at My right hand; so that also what is said in what follows may be believed to have been spoken by none other than the Father, that is, From the womb before the morning star I begot you. Is it not also by this testimony most truly proved that the impious voice of those who say that God made the Son out of nothing is buried? For how out of nothing, when the Father Himself cries out, From the womb before the morning star I begot you? And see that you do not suppose us to understand that God consists of any composition of members or parts. Far be this impiety. For God, whatever that is, is simple;

2:107

totus idem est secundum substantiam, non pars et pars, non membrum et membrum; sed, ut diximus, simplex nescio quid, quod sit integrum, et perfectum, et inaestimabile 3 tamen et inexplicabile. Licet ergo talis est, ut non membris partibusve subsistat, tamen Scriptura di- vina cum vult nobis fabricatoris veram intelligen- tiam commendare, ex his quae novimus, loquitur dicens : Opera manuum ejus esse coelos (Psal . CI , 26), vel unamquamque creaturam : quia apud ho- mines vere et proprie opus vel fabrica intelligitur, quod efficitur (manibus) : denique cum visum est arte aliquid fabricatum, ad manus refertur artificis.

祂按本質乃是全然如一，不是一部分又一部分，不是一肢體又一肢體；乃是如我們所說，是某種我所不知的純一者，是完整的、完全的，卻又是無可測度、不可言明的。所以祂雖然是這樣的、不靠肢體部分而存在，然而神聖的聖經，當它願意向我們薦舉對那造物者真實的領會時，便從我們所知道的事說，說：諸天是祂手的工作（詩一○一26），或指各樣受造之物：因為在人中間，「工作」或「製造」真實而恰當地被領會為由手所作成的：的確，當看見有甚麼藉技藝被製成時，就歸於工匠的手。

He is wholly the same according to substance, not part and part, not member and member; but, as we have said, simple I know not what, which is whole, and perfect, and yet beyond reckoning and inexplicable. Although therefore He is such that He subsists not by members or parts, nevertheless divine Scripture, when it wishes to commend to us a true understanding of the Maker, speaks from those things which we know, saying: The works of His hands are the heavens (Ps. 101:26), or every creature: because among men a work or fabric is truly and properly understood to be that which is made by the hands: indeed, when something is seen to be fashioned by art, it is referred to the hands of the craftsman.

2:108

Similiter autem 4 inter nos volentes filii designare naturam, uteri facimus mentionem : nemo enim de veris filiis non dc utero nascitur. Et Deus ergo vos lens ex se natum filium demonstrare, dixit quod enm ex mero genuerit, ne tu, haeretice, calum- niareris ex nihilo. Sed sicut cum Deus manibus fecisse dicitur, ut Deo dignum intelligendum est : ita et cum ex utero genuit, non contra quam Deo dignum est, opinemur. Illud 5 tamen certissime confitendum est, quod verus est conditor in significatione operis manuum, et verus est pater in significatione uteri gignentis, etsi nihil in se membrorum habeat· XIV.

照樣，在我們中間，當我們要指明兒子的性質時，便題到腹（子宮）：因為真兒子無一不是從腹中生的。所以神也願意顯明那從祂自己而生的子，便說祂是從腹中生了祂，免得你異端誣賴說是從無有。但正如，當說神用手作工時，必須以配得神的方式來領會：照樣，當祂從腹中生子時，我們也不要設想為不配得神的。然而這必須極其確定地承認：在「手的工作」這意義上祂是真創造者，在「生育之腹」這意義上祂是真父，縱然祂自己並無肢體。第十四節。

Similarly, among us, when we wish to designate the nature of a son, we make mention of the womb: for no one of true sons is born except from a womb. And so God too, wishing to demonstrate a Son born of Himself, said that He begot Him from the womb, lest you, heretic, slander it as out of nothing. But just as, when God is said to have made by hands, it must be understood in a way worthy of God: so also, when He begot from the womb, let us not suppose it to be otherwise than is worthy of God. Yet this must most certainly be confessed: that He is the true creator in the signification of the work of the hands, and the true Father in the signification of the begetting womb, even though He has nothing of members in Himself. XIV.

2:109

Sed quia soletis dicere, o Ariani, « In Deo id ipsum est facere, quod et generare, » opportune et hanc vestram perversitatem de praesenti occasio- ne convincam. Multa sunt nempe opera 6 manuum, sed unus est unigenitus filius ventris : non ergo id ipsum est facere, quod et generare : et omnia quidem per Verbum, et in sapientia facta sunt; Verbum autem sive sapientia, non per aliquem, sed ex Deo nata 7 sunt : unde non id ipsum est facere, quod et generare. Nisi enim esset distantia inter facere et generare, nihil prohibebatur dicere, manus meae generaverunt te, et coeli veniris mei sunt opera . (Sed) sicut dictio multam habet differentiam, ita et res quas dictio determinat.

但亞流派啊，因為你們慣於說：「在神，造與生乃是同一回事」，我就趁此機會適時駁倒你們這謬誤。因為手的工作有許多，腹的獨生子卻只有一位：所以造並不等於生。萬有固然都是藉著「道」、在智慧中造成的；但「道」或「智慧」並非藉著某者、乃是從神而生的：因此造並不等於生。因為若造與生之間沒有分別，就沒有甚麼能攔阻祂說：「我的手生了你，諸天是我腹的工作。」但正如說法有許多差別，照樣這說法所界定的事物也有許多差別。

But because you are accustomed to say, O Arians, 'In God it is the same thing to make as to beget,' I will opportunely refute this perversity of yours from the present occasion. For there are many works of the hands, but there is one only-begotten Son of the womb: therefore to make is not the same as to beget. And all things indeed were made through the Word and in wisdom; but the Word, or Wisdom, was not born through anyone, but of God: whence to make is not the same as to beget. For unless there were a distinction between making and begetting, nothing would have prevented Him from saying, 'My hands have begotten you, and the heavens are the works of My womb.' But just as the expression has much difference, so also do the things which the expression determines.

2:110

Ex utero , inquit, ante lu- ciferum genui te . Hoc autem dicit pater ad filium, non quod filius 8 ignoraret, sed ut nos scire posse- mus proprietatem patris ad filium, vel filii ad pa- trem : ideo ita scriptum est, sicut et ipse unige- nitus filius existens sapientia ait : Ante omnes autem colles genuit me (Prov . VIII ,25). Unde et hoc loco ante luciferum genitus esse dicitur. In luciferi voca- bulo omnis ubi ibi lucidior creatura signatur : unde cum dicitur, ex utero ante luciferum genitus hoc, spe- cialiter docetur, quod vere ex patre sit natus, et non factus : quod autem ait, ante luciferum , ante omnem creaturam significat, secundum quod dictum est, Et ipse est ante omnes (Coloss .

祂說，在晨星之先，從腹中我生了你。父對子說這話，並非因子不知道，乃是叫我們能知道父對子、子對父的特性：所以這樣寫著，正如那存為智慧的獨生子自己所說：「在諸山未有之先，祂生了我」（箴八25）。因此在這裡也說祂是在晨星之先被生的。在「晨星」這字裡，無論何處的一切較光明的受造之物都被表徵：因此當說，在晨星之先從腹中被生的，這就特別教導我們，祂真是從父而生，並非被造：但祂說「在晨星之先」，乃指在一切受造之物之先，照所說的，「祂在萬有之先」（西

From the womb, He says, before the morning star I begot you. Now the Father says this to the Son, not because the Son was ignorant of it, but that we might be able to know the property of the Father toward the Son, and of the Son toward the Father: therefore it is so written, just as the only-begotten Son Himself, existing as Wisdom, says: Before all the hills He begot me (Prov. 8:25). Whence also in this place He is said to have been begotten before the morning star. In the word 'morning star' every brighter creature wherever it be is signified: whence when it is said, begotten from the womb before the morning star, this is specially taught, that He was truly born of the Father, and not made: but in that He says, before the morning star, it signifies before every creature, according to what is said, And He is before all (Col.

2:111

I ,17). Quod Dei filius sit omnipotens, et indemutabilis, et quod una sit omnipotentia Patris et Filii, sicut et una deitas : et de sacramento incarnationis filii, vel potius suscepti ab eo hominis . I. Percutiamus et aliam eorum blasphemiam, per quam, ut scribis, dicunt quod non sit omnipotens filius. Et hoc breviter faciam, ne longius extendens, laborem legenti 9 tribuam. Dicant, quando non est omnipotens, per quem, ut ipsi quoque confitentur, omnia facta sunt : dent unum opus patris quod non fecerit et filius, ut probent non esse omnipotentem filium : at cum nullum sit opus, quod non patris existat et filii, sine dubio omnipotens est filius, fa- ciens quacumque facit omnipotens pater.

一17）。論神的兒子是全能的、不改變的，以及父與子有一個全能，正如有一個神格；並論子成肉身的奧祕，或者說是論祂所取那人的奧祕。第一節。讓我們也擊倒他們另一個褻瀆——就是照你所寫，他們說子不是全能的。我要簡短地作這事，免得拖得太長，使讀者厭倦。讓他們說，那位——如他們自己也承認、藉著祂萬有都造成的——何時不是全能的：讓他們舉出父有哪一件工作是子所沒有作的，好證明子不是全能的：但既然沒有一件工作不是父也是子的，子無疑就是全能的，凡全能之父所作的，祂都作。

1:17). [On the point] that the Son of God is almighty and unchangeable, and that there is one omnipotence of the Father and the Son, just as there is one deity; and concerning the mystery of the incarnation of the Son, or rather of the man assumed by Him. I. Let us strike down also another of their blasphemies, by which, as you write, they say that the Son is not almighty. And this I will do briefly, lest by extending it too long I bring weariness to the reader. Let them say when He is not almighty, through whom—as they themselves also confess—all things were made: let them produce one work of the Father which the Son did not also do, that they may prove the Son not to be almighty: but since there is no work which is not both the Father's and the Son's, without doubt the Son is almighty, doing whatever the almighty Father does.

← 上一段下一段 →

← 第 1 章第 3 章 →

1 2 3

新的原文誦讀上線時通知我

每次有新章節誦讀影片就寄一封信。採雙重確認，隨時可一鍵取消。

祈願書 第 2 章 第 3/6 段

新的原文誦讀上線時通知我

祈願書第 2 章第 3/6 段