文集第 2 章第 2/4 段

拉丁文原文．39 節．部分字詞可點開查義．本章太長已分段，此段為 2:39–2:77（全章共 137 節）

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2:39

Spiritum sanctum caelestium charismatum largitorem et dispensatorem sanctificationum etiam ratio ipsa nominis protestatur. magnificentia autem eius etiam in ueteri testamento manifestata est. nam illic gratia eius non nisi certis quibusque, id est patriarchis pariter ac prophetis et sanctis electisque concessa est, ut per ipsam donorum perfectionem donantis intellegam dignitatem. quantum uero in scripturis sanctis manifestissime deprehenditur, alia pater ipse per se, alia specialiter per filium, alia per spiritum sanctum licet sub priuilegio potentiae communis operatur. quod sumus, ad patrem proprie referri uidetur, in quo, sicut apostolus dixit, uiuimus et mouemur et sumus.

聖神是天上恩賜的賜予者、成聖的分配者，這由祂名字的本意所見證。而祂的宏偉，連在舊約中也已顯明。因為在那裡，祂的恩典只賜給某些特定的人，就是眾先祖，並先知、諸聖與蒙揀選者，好叫我藉恩賜本身的完備明白那賜予者的尊貴。但按照聖經中最明顯所辨明的，父有些事親自成就，有些事特別藉子成就，有些事藉聖神成就，雖然都在共有權能的特權之下。我們所是的，似乎正歸於父，正如使徒所說，我們「在祂裡面生活、動作、存留」。

That the Holy Spirit is the bestower of heavenly graces and the dispenser of sanctifications, the very meaning of His name attests. But His magnificence was manifested even in the Old Testament. For there His grace was granted to none save certain particular ones, that is, to the patriarchs and likewise to the prophets and to the holy and the elect, so that through the very perfection of the gifts I might understand the dignity of the Giver. But as far as is most manifestly discerned in the holy Scriptures, the Father works some things by Himself, others in a special way through the Son, others through the Holy Spirit, though under the privilege of a common power. What we are seems properly to be referred to the Father, in whom, as the Apostle said, 'we live and move and are.'

2:40

quod uero rationis et sapientiae et iustitiae capaces sumus, illi specialiter, qui est ratio et sapientia et iustitia, id est filio deputatur. quia autem uocati regeneramur et regenerati innouamur, innouati sanctificamur, per diuina eloquia personae spiritus sancti euidenter adscribitur. Sed haec ita sacrae paginae sub distinctione indiscretae trinitatis loquuntur, ut, quamlibet appareat in singulis diuersitas operis, maneat tamen in tribus unitas uoluntatis.

但我們能有理性、智慧與公義，這特別歸於那本為理性、智慧與公義的一位，就是子。但我們既蒙召就得重生，既得重生就得更新，既得更新就得成聖——藉神聖的默示，這明白地被歸於聖神的位格。但聖經以這樣的方式，在不可分割之三位一體的分別之下述說這些事：無論在各位格中顯出何等工作的差異，然而在三位中仍存有意志的合一。

But that we are capable of reason and wisdom and justice is assigned in a special way to Him who is reason and wisdom and justice, that is, to the Son. But that, being called, we are regenerated, and, being regenerated, are renewed, and, being renewed, are sanctified — through the divine oracles this is plainly ascribed to the Person of the Holy Spirit. But the sacred page speaks these things under the distinction of the undivided Trinity in such a way that, however much a diversity of work may appear in the several Persons, yet there remains in the three a unity of will.

2:41

ergo et gentiles et catechumeni de patris et filii dispensatione participant, de sanctificatione uero et infusione spiritus sancti non facile, nisi iam baptismum consecuti, purificati et spiritales effecti, apostolici etiam et apostoli ac toto spiritu ad martyrium praeparati. et inter haec adhuc creatura esse ab impiis iudicabitur, qui apud indiuiduam trinitatem in ordinatione salutis humanae magnificentiora quaeque munera et perfectiora sortitur? sed forte dicas: maior est spiritus sanctus, cuius maiora et nobiliora sunt opera. non ita est.

因此，外邦人與慕道者都得以分享父與子的安排；但成聖以及聖神的澆灌卻不容易得著，除非他們已領受洗禮、得潔淨、成為屬靈的人——連那些使徒般的人、使徒，以及全心預備殉道的人也是如此。在這些事中，那位在合一的三位一體中，為人類救恩的安排領受各樣更宏偉、更完備恩賜的聖神，難道還要被不虔的人判為受造物嗎？但你或許說：聖神是更大的，因祂的工作更大、更尊貴。事情並非如此。

Therefore both the Gentiles and the catechumens partake of the dispensation of the Father and of the Son; but of the sanctification and infusion of the Holy Spirit not easily, unless they have already obtained baptism, been purified and made spiritual — the apostolic ones too, and the apostles, and those prepared with their whole spirit for martyrdom. And amid these things, shall He still be judged by the impious to be a creature, He who, among the individual Trinity, obtains for the ordering of human salvation each of the more magnificent and more perfect gifts? But perhaps you say: The Holy Spirit is greater, whose works are greater and more noble. It is not so.

2:42

nam id moris est trinitati, ut, cui personae administrandae rei committit officium, ei peractae adscribat effectum ac sic opus sit forte diuersum, sed commune propositum. et si est in singulis speciale factum, manet in tribus generale consilium ac propterea, etsi distinctum habent in operatione negotium, unum tamen tenent in ordinatione consensum. Post ascensionem domini ad cumulanda et implenda eius beneficia spiritus sanctus descendisse describitur, de quo ipse saluator per Iohannis euangelium loquitur: ille spiritus ueritatis, quem mittet pater in nomine meo. mittet, inquit, pater in nomine meo, de trinitate euidenter.

因為三位一體有此常規：無論它把辦理某事的職分交給哪一位，事成之時，它便把功效歸於那同一位；所以工作或許各異，目的卻是共同的。若在各位格中有特別的作為，在三位中仍存有共同的計議；因此，它們雖在動工上有分別的任務，然而在安排上卻持守同一的同意。主升天以後，為要加添並成全祂的恩惠，聖神被描述為降下；論到這位，救主親自藉約翰福音說：「那真理的靈，就是父要因我的名所差來的。」祂說：「父要因我的名差來」——明明是論到三位一體。

For it is the custom of the Trinity that, to whichever Person it commits the office of administering a matter, to that same Person it ascribes the effect when it is accomplished; and so the work may perhaps be diverse, but the purpose is common. And if in the several Persons there is a special deed, there remains in the three a general counsel; and therefore, although they have in operation a distinct task, yet they hold in the ordering one consent. After the Lord's ascension, to heap up and fulfill His benefits, the Holy Spirit is described as having descended; of whom the Saviour Himself speaks through the Gospel of John: 'That Spirit of truth, whom the Father will send in my name.' 'The Father will send,' He says, 'in my name' — plainly of the Trinity.

2:43

de qua hoc umquam creatura dictum uel legimus uel audiuimus, quod in hunc mundum in nomine dei uenerit? hic ergo, de quo Christus dominus deus dicit: nisi ego iero, paracletus non ueniet ad uos, deus absque dubio est, qui in locum dei ad confirmanda dei munera destinatur. in his duabus sententiis sub distinctione trinitatis absolute persona etiam sancti spiritus declaratur. non inmerito itaque et hoc ad diuinitatis aequalitatem refertur, quod sicut filius ita etiam spiritus sanctus in scripturis paracletus nuncupatur. et unde hoc adprobare poterimus? utique ex apostoli Iohannis auctoritate, cum dicit:

論到甚麼受造物，我們何曾讀過或聽過這樣的話——說它是奉天主的名進入這世界的？因此，那位主基督天主論到祂說「我若不去，保惠師就不到你們這裡來」的，無疑就是天主，祂被派在天主的位分上來堅固天主的恩賜。在這兩句話中，於三位一體的分別之下，聖神的位格也被絕對地宣明。因此，這也不無理由地被歸於神性的同等——就是說，正如子，聖神在聖經中也照樣被稱為保惠師。我們從何處能證明這事呢？誠然是從使徒約翰的權柄，當他說：

Of what creature have we ever read or heard this said — that it came into this world in the name of God? He, then, of whom Christ the Lord God says, 'Unless I go, the Paraclete will not come to you,' is without doubt God, who is appointed in the place of God to confirm the gifts of God. In these two sentences, under the distinction of the Trinity, the Person also of the Holy Spirit is absolutely declared. Not without reason, therefore, is this also referred to the equality of the Godhead — that, as the Son, so also the Holy Spirit is called in the Scriptures the Paraclete. And whence shall we be able to prove this? Assuredly from the authority of the Apostle John, when he says:

2:44

si quis, inquit, nostrum peccauerit, paracletum habemus apud patrem Iesum Christum et ipse est propitiatio pro peccatis nostris. paracletum, id est aduocatum, quod ad personam filii respicit, siue etiam consolatorem, quod ad sanctum spiritum pertinet, una Graeci sermonis enuntiatio utrumque significat. in Iohannis euangelio habemus: et ego, inquit, rogabo patrem et alium paracletum dabit uobis. alium paracletum, id est similis potentiae, paris gloriae eiusdemque naturae. et alium paracletum:

他說：「我們中間若有人犯罪，在父那裡我們有一位保惠師，就是耶穌基督，祂為我們的罪作了挽回祭。」「保惠師」，就是「代言者」，這指向子的位格；或又是「安慰者」，這關乎聖神——希臘文的一個詞同時表達兩者。在約翰福音中我們讀到：祂說：「我要求父，父就另賜給你們一位保惠師。」「另一位保惠師」，就是同等權能、同等榮耀、同一本性的。並且「另一位保惠師」：

'If any of us,' he says, 'shall sin, we have a Paraclete with the Father, Jesus Christ, and He is the propitiation for our sins.' 'Paraclete,' that is, 'advocate,' which looks to the Person of the Son; or else 'consoler,' which pertains to the Holy Spirit — a single expression of the Greek tongue signifies both. In the Gospel of John we have: 'And I,' He says, 'will ask the Father, and He will give you another Paraclete.' 'Another Paraclete,' that is, of like power, of equal glory, and of the same nature. And 'another Paraclete':

2:45

si unum de creaturis esse putas spiritum sanctum, indignum est, ut descendente eodem beneficia, quae creator contulit, creatura confirmet et, quasi factoris inefficax fuerit uirtus, quamlibet excellentiori, tamen creaturae uelut inconsummati operis reseruetur effectus. Tu ergo spiritui sancto tamquam creaturae maledicis obprobrio, cui se dei filius diuino testimonio ex proprio exaequauit oraculo. et alium paracletum: duplici hic intellectu et personae distinctionem et aequalitatem cognosce substantiae. hic forte obicias:

你若以為聖神是眾受造物中的一個，那就是不相稱的：當這同一位降下時，竟由一個受造物來堅固創造主所賜的恩惠，並且彷彿造物主的權能曾是無效的，以致這未完之工的功效——那受造物無論何等卓越——竟仍要留給受造物去成就。因此，你是以「受造物」的羞辱來毀謗聖神，而天主之子曾藉神聖的見證、從祂自己的默示使自己與這位聖神同等。並且「另一位保惠師」：藉這雙重的理解，你當認出既有位格的分別，又有本質的同等。在此你或許會反駁說：

if you suppose the Holy Spirit to be one of the creatures, it is unworthy that, when the same descends, a creature should confirm the benefits which the Creator conferred, and that, as though the power of the Maker had been ineffectual, the effect of an unfinished work should — however excellent the creature — nevertheless be reserved to the creature. You, then, revile the Holy Spirit with the reproach of being a creature, to whom the Son of God, by a divine testimony, made Himself equal out of His own oracle. And 'another Paraclete': by this twofold understanding recognize both the distinction of Person and the equality of substance. Here perhaps you might object:

2:46

ideo se Christus sub paracleti uidetur exaequasse cognomine spiritui sancto, qui utique materia operis dei atque factura est, quia et ipse Iesus creatus esse probatur ex Maria. hoc quam infidele tam infirmum est argumentum. nam si secundum hominem paracleto Christum adsimilatum putas, ne hoc quidem conuenit ueritati. etenim paulo minus ab angelis minoratus et unus factus ex nobis primae atque caelesti et excellentiori, ut adseris, creaturae non potuit conparari. si uero hoc secundum dei formam Christus locutus est, factori utique facturam certum est non debuisse conferri. ac sic huic excellentiori creaturae si homo se exaequat, minoris superbia est, si deus, maioris iniuria est.

因此,基督似乎在「保惠師」的稱號下,把自己等同於聖靈——而聖靈,依他們所言,竟被視為神工作的材料與受造之物——因為耶穌自己被證明是由馬利亞受造而生的。然而這論證既無信德,又極其軟弱。因為,若你以為基督是就其人性而被比作保惠師,那麼連這一點也不合乎真理。因為他既比天使微小一點,又成為我們中的一位,便不能與那按你所主張、乃是首先的、屬天的、更卓越的受造物相比。但若基督是按神的形像說這話,那麼可以確定:受造之物斷不該與其創造者相提並論。因此,若人把自己等同於這更卓越的受造物,那是較卑者的驕傲;若神如此,那便是對至高者的侮辱。

For this reason Christ seems to have put himself on a level with the Holy Spirit under the title of Paraclete—the Spirit who is, forsooth, held to be the material of God's work and a thing made—because Jesus himself is proved to have been created from Mary. But this argument is as faithless as it is feeble. For if you suppose that Christ was likened to the Paraclete in respect of his manhood, not even this accords with the truth. For, being made a little lower than the angels and made one of us, he could not be compared with that first and heavenly and (as you assert) more excellent creature. But if Christ spoke this according to the form of God, it is certain that the thing made ought by no means to be set on a par with its Maker. And thus, if a man equates himself with this more excellent creature, it is the pride of a lesser being; if God does so, it is the wronging of a greater.

2:47

quia ergo in creaturae condicione constare sibi haec conparatio non agnoscitur, restat, ut uterque deus esse credatur ac sibi mutuo diuinitatis aequalitas conparetur. nam dum saluator loquitur per Iohannem: et ego rogabo patrem et alium paracletum dabit uobis, spiritum ueritatis, quem hic mundus non potest accipere, qui uniuerso mundo dari potest, manifeste deus est mundi. trinam et hic cognosce trinitatem. pater est, qui indicatur rogandus, filius, qui intellegitur rogaturus, spiritus sanctus, qui promittitur a patre mittendus. aduerte personam spiritus sancti non tam cognatis, ut adseris, creaturis adsociari, sed per omnia trinitati operibus adiungi et uirtutibus exaequari. XI.

既然如此,這一比較既在受造物的處境中無法成立,便只剩下這結論:二者都當被信為神,並且彼此之間有神性的同等。因為當救主藉約翰說:「我要求父,父就另外賜給你們一位保惠師,就是真理的靈,乃世人不能接受的」——這位能被賜給全世界的,顯然就是世界的神。在此也要認出三重的三位一體:有那被求的父,有那將要求的、被理解為子的,有那被父應許將要差遣的聖靈。要留意:聖靈的位格並非如你所主張與同類的受造物相聯,乃是在萬事上以工作與三位一體相連,以能力與之同等。第十一章。

Since, therefore, this comparison is seen not to hold within the condition of a creature, it remains that both be believed to be God, and that an equality of divinity be reciprocally compared between them. For when the Saviour speaks through John: 'And I will ask the Father, and he shall give you another Paraclete, the Spirit of truth, whom this world cannot receive'—he who can be given to the whole world is manifestly the God of the world. Here too recognize a threefold Trinity. There is the Father, who is shown to be asked; the Son, who is understood to be about to ask; the Holy Spirit, who is promised as one to be sent by the Father. Note that the person of the Holy Spirit is not, as you assert, associated with kindred creatures, but in all things is joined to the Trinity in works and made equal in powers. XI.

2:48

IN ACTIBUS APOSTOLORUK ADBERTIO TRINITATIS ITERATUR, UBI ET CHRISTUS CONTRA NOUATIANOS AD DANDAM PAENITENTIAM MISSUS ADSERITUR. In actibus apostolorum Petrus de domino Iesu disserens ita dicit: dextera igitur dei exaltatus et promissione spiritus sancti accepta a patre effudit hunc, quem uidetis et auditis. in dextera filius, in deo pater, in nominis sui proprietate sanctus spiritus designatur. et in consequentibus legimus: tunc Petrus repletus spiritu sancto dixit: in nomine Iesu Christi Nazareni, quem uos crucifixistis, quem deus s suscitauit a mortuis, in hoc iste adstat coram uobis sanus. respice et hic distinctionem trinitatis expressam.

使徒行傳中三位一體的見證再度重申,在那裡基督也被主張為駁斥諾洼天派、被差來賜下悔改。在使徒行傳中,彼得論到主耶穌,如此說:「他既被神的右手高舉,又從父受了所應許的聖靈,就把這你們所看見所聽見的澆灌下來。」在「右手」中指明子,在「神」中指明父,在他自己名字的專屬中指明聖靈。接下去我們讀到:「彼得被聖靈充滿,說:你們所釘十字架、神叫他從死裡復活的拿撒勒人耶穌基督,靠著這名,這人如今健全地站在你們面前。」看哪,這裡也把三位一體的區分表達出來。

THAT IN THE ACTS OF THE APOSTLES THE ATTESTATION OF THE TRINITY IS REPEATED, WHERE CHRIST ALSO, AGAINST THE NOVATIANS, IS ASSERTED TO HAVE BEEN SENT TO GRANT REPENTANCE. In the Acts of the Apostles Peter, discoursing of the Lord Jesus, speaks thus: 'Being therefore exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he hath poured forth this which you see and hear.' In 'the right hand' the Son is designated, in 'God' the Father, in the property of his own name the Holy Spirit. And in what follows we read: 'Then Peter, filled with the Holy Spirit, said: In the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by this doth this man stand here before you whole.' Behold here too the distinction of the Trinity expressed.

2:49

Petrus in se praeferens spiritum sanctum filium in carne morientem et patrem loquitur suscitantem. apostolico illic nihilominus iteratur oraculo: et nunc, inquit, domine, respice in minas eorum, et: repleti sunt omnes spiritu sancto et loquebantur uerbum dei cum fiducia. aduerte etiam hoc loco in trinitate spiritum sanctum contineri. in oratione pater rogatur, in dei uerbo filius agnoscitur, in apostolorum constantia sancti spiritus ignis operatur. repleti sunt omnes spiritu sancto. manifestae est maiestatis posse plurima simul subtilitate incorporeae diuinitatis infundere et sine detrimento integra permanere. item cum dixissent apostoli de Iesu:

彼得把聖靈懷在自己裡面,講說子在肉身中受死、父叫他復活。那裡同樣藉使徒的宣告重申:「主啊,如今求你鑒察他們的恐嚇」,又說:「他們都被聖靈充滿,放膽講論神的道。」要留意:在這段中聖靈也含於三位一體之內。在禱告中懇求父,在神的道中認出子,在使徒的堅定中聖靈的火在運行。「他們都被聖靈充滿。」這是顯明之威嚴的特性:能藉無形神性的精微,同時澆灌於眾人,並且毫無虧損地保持完整。使徒論到耶穌又說:

Peter, bearing the Holy Spirit within himself, speaks of the Son dying in the flesh and of the Father raising him up. There likewise it is repeated by an apostolic oracle: 'And now, O Lord,' he says, 'behold their threatenings,' and: 'They were all filled with the Holy Spirit, and spoke the word of God with confidence.' Note that in this passage too the Holy Spirit is contained within the Trinity. In the prayer the Father is entreated, in the word of God the Son is acknowledged, in the steadfastness of the apostles the fire of the Holy Spirit works. 'They were all filled with the Holy Spirit.' It belongs to manifest majesty to be able to pour itself into many at once by the subtlety of an incorporeal divinity, and to remain entire without diminishment. Again, when the apostles had said of Jesus:

2:50

hunc deus principem et saluatorem exaltauit dextera sua ad dandam paenitentiam in Israel in remissionem peccatorum. nos, inquit, sumus testes horum et spiritus sanctus, quem dedit deus omnibus oboedientibus sibi. intellege hic sub ordine trinitatis non solum ad praedicandam, sed ad dandam paenitentiam a patre filium destinari et obtemperantibus spiritum sanctum, qui oboedientiam remuneretur, infundi. Stephanus spiritu sancto sub momento passionis impletur eique reseratis iustitiae portis a dextris patris filius reuelatur, sicut ipse spiritu sancto repletus effatur: ecce uideo caelos apertos et filium hominis a dextris stantem dei.

「神且用右手將他高舉,叫他作君王、作救主,將悔改的心和赦罪的恩賜給以色列人。我們,」他說,「為這些事作見證;神賜給順從之人的聖靈,也為這些事作見證。」在此要按三位一體的次序明白:子不僅被父差來宣講悔改,更是為賜下悔改;而聖靈則澆灌於順從的人身上,酬報他們的順服。司提反在受難的一刻被聖靈充滿,義的門為他開啟,子便向他顯現在父的右邊;正如他自己被聖靈充滿所宣告的:「看哪,我看見天開了,人子站在神的右邊。」

'Him hath God exalted with his right hand to be Prince and Saviour, to give repentance to Israel and remission of sins. And we,' he says, 'are witnesses of these things, and the Holy Spirit, whom God hath given to all that obey him.' Understand here, under the order of the Trinity, that not only to proclaim but to grant repentance the Son is appointed by the Father, and that to those who obey there is poured in the Holy Spirit, who rewards their obedience. Stephen, in the moment of his passion, is filled with the Holy Spirit, and to him, the gates of righteousness being unlocked, the Son is revealed at the Father's right hand, even as he himself, filled with the Holy Spirit, declares: 'Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.'

2:51

uide, quomodo sub spectaculo trinitatis edebat munera passionis. Cornelium centurionem Petrus adloquitur dicens: Iesum Nazarenum, quomodo unxit eum deus spiritu sancto. unxit deus, id est uirtus impleuit, benedictio infudit, diuinitas penetrauit. quomodo unxit eum deus spiritus sancto. tria hic per proprietates suas euidenter existunt: munus, munerans, muneratus, ungens, unctus, unguentum, sicut et alio loco dicit sermo diuinus: unxit te deus, deus tuus oleo laetitiae. in suscepto homine deus ungitur et deus ungit et sub columbae caelestis inlapsu potestas patris agnoscitur.

看他如何在三位一體的景象下,獻上受難的恩賜。彼得對百夫長哥尼流說:「神怎樣用聖靈膏拿撒勒人耶穌。」「神膏他」——就是說,能力充滿了他,祝福澆灌其中,神性滲透了他。「神怎樣用聖靈膏他。」在此明顯地有三者藉各自的專屬而存在:恩賜、賜恩者、受恩者;膏抹、受膏者、膏油;正如另一處神的話所說:「神,就是你的神,用喜樂油膏你。」在所取的人性中,神受膏,神也施膏,而在屬天鴿子的降臨下,認出父的能力。

See how under a spectacle of the Trinity he brought forth the gifts of his passion. Peter addresses Cornelius the centurion, saying: 'Jesus of Nazareth, how God anointed him with the Holy Spirit.' 'God anointed'—that is, power filled him, blessing poured itself in, divinity penetrated. 'How God anointed him with the Holy Spirit.' Three here evidently exist through their own properties: the gift, the giver, the one gifted; the anointing, the anointed, the ointment—just as in another place the divine word says: 'God, thy God, hath anointed thee with the oil of gladness.' In the manhood assumed, God is anointed and God anoints, and under the descent of the heavenly dove the power of the Father is acknowledged.

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fas non est, ut hic spiritus sanctus, a quo filius hominis Christus iam filio dei plenus impletur, aliud quam deus esse credatur. nam si creatura esset, quomodo penetrare posset incorpoream naturam omnia penetrantem? capax enim sui est trinitas, sicut habemus: ego in patre et pater in me, et iterum: spiritus scrutatur etiam profunda dei, item: spiritus, qui ex patre procedit. nisi hic spiritus sanctus ex patre esset et in eo naturaliter in patris interna infusus habitaret, procedere ex patre non posset. Sed interrogas, utrum semper spiritus ex patre procedat. semper cum illo, semper ex illo, sicut calor ex igne, ita sine intermissione profertur, ut egredi sciat, separari nesciat.

聖靈既是那位使已充滿神子的、身為人子的基督得以被充滿者,便斷不可將他信為神以外的任何存在。因為他若是受造物,怎能滲透那滲透萬有的無形本性呢?因為三位一體含容自身,正如經上所記:「我在父裡面,父在我裡面」,又說:「聖靈參透萬事,就是神深奧的事」,同樣說:「從父出來的聖靈」。這聖靈若不是出於父,若不是本性地澆灌、居住在父的內裡,就不能從父出來。但你要問:聖靈是否永遠從父出來。他永遠與父同在,永遠出於父,如同熱出於火;他如此不間斷地被發出,以致知道如何出來,卻不知如何被分離。

It is not lawful that the Holy Spirit, by whom Christ the Son of Man—already full of the Son of God—is filled, should be believed to be anything other than God. For if he were a creature, how could he penetrate an incorporeal nature that penetrates all things? For the Trinity contains itself, as we have it: 'I in the Father, and the Father in me,' and again: 'The Spirit searcheth even the deep things of God,' likewise: 'the Spirit, who proceedeth from the Father.' Unless this Holy Spirit were of the Father, and dwelt poured naturally into the inmost being of the Father, he could not proceed from the Father. But you ask whether the Spirit always proceeds from the Father. He is always with him, always from him, as heat from fire; so without interruption he is brought forth, in such wise that he knows how to go forth but not how to be separated.

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nam si non esset spiritus sancti processio sempiterna, localis uideretur esse substantia. si non in alterutrum sine permixtione sui penetrat incorporea et capax sui claritas, ergo humo erit confusa diuinitas. permixtio enim tollit essentiae triplicis proprietatem, infusio uero mutua distinctam ostendit essentiam, quae inter substantiam et personas media uideri potest. ad substantiam pertinet, quod subsistit, ad personas pertinet, quod proprie sibi unaquaeque subsistit. discipulos suos Paulus alloquitur dicens: non subterfugi, quominus adnuntiarem omne consilium dei uobis.

因為聖靈的發出若不是永恆的,他的本體便顯得是有位所的了。無形的、含容自身的光輝,若不能彼此互相滲透而毫無自身的混雜,那麼神性就要與塵土相混淆了。因為混雜取消了三重本質的專屬,而相互的澆灌卻顯明各自分別的本質,這本質可視為介於本體與位格之間的中間。凡自存者屬於本體;凡各自作為其自身而自存者屬於位格。保羅對他的門徒說:「因為神的旨意,我並沒有一樣避諱不傳給你們的。」

For if the procession of the Holy Spirit were not everlasting, his substance would appear to be local. If an incorporeal brightness, self-containing, does not penetrate one into the other without any mingling of itself, then divinity will be confounded with clay. For mingling takes away the property of the threefold essence, whereas mutual infusion shows a distinct essence, which may be seen as a mean between substance and persons. To the substance belongs that which subsists; to the persons belongs that which each singly subsists as its own. Paul addresses his disciples, saying: 'I have not shunned to declare unto you all the counsel of God.'

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adtendite uobis et uniuerso gregi, in quo uos spiritus sanctus posuit episcopos regere ecclesiam dei, quam adquisiuit sanguine suo. quam dilucide personis suis tota trinitas designatur. consilium dei patris adnuntiat, episcopos a spiritu sancto ordinatos esse confirmat, deum etiam Christum, cuius sanguine ecclesia sit adquisita, demonstrat. Ad Romanos etiam trinitas sub nominum proprietate digeritur: quodsi spiritus eius, qui suscitauit Iesum Christum, habitat in uobis, qui suscitauit Iesum a mortuis, uiuificabit et mortalia corpora uestra propter inhabitantem spiritum eius in uobis.

「聖靈立你們作全群的監督,你們就當為自己謹慎,也為全群謹慎,牧養神的教會,就是他用自己的血所買來的。」全然的三位一體在其各自的位格中被指明得何等清楚!他宣講父神的旨意,他確認眾監督是由聖靈所設立,他也顯明基督是神,教會乃是用他的血所買來的。在給羅馬人的書信中,三位一體同樣按名字的專屬被闡明:「然而,叫耶穌基督從死裡復活者的靈若住在你們心裡,那叫耶穌從死裡復活的,也必藉著住在你們裡面的靈,使你們必死的身體又活過來。」

'Take heed to yourselves and to all the flock, in which the Holy Spirit hath placed you as bishops to rule the Church of God, which he hath purchased with his own blood.' How clearly is the whole Trinity designated in its own persons! He proclaims the counsel of God the Father; he affirms that the bishops were ordained by the Holy Spirit; he shows also that Christ is God, with whose blood the Church was purchased. To the Romans likewise the Trinity is set forth under the property of names: 'But if the Spirit of him who raised up Jesus Christ dwell in you, he who raised up Jesus from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.'

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pater suscitat, filius suscitatur et propter inhabitantem spiritum resuscitandis mortalium corporibus uita promittitur. et in consequenti: uos autem non estis in carne, sed in spiritu, si tamen spiritus dei habitat in uobis. si quis autem spiritum Christi . non habet, hic non est eius. dum dicit spiritum dei et consequenter spiritum Christi, aduerte, quod hic personam Christi sub dei appellatione designat.

父使人復活,子被使復活,並且因著內住的靈,生命被應許給那將要復活的必死身體。接下去說:「你們若順著聖靈,就不屬肉體,乃屬聖靈,如果神的靈住在你們心裡。人若沒有基督的靈,就不是屬基督的。」當他說「神的靈」,接著又說「基督的靈」,要留意:他在此以「神」的稱謂指明基督的位格。

The Father raises, the Son is raised, and because of the indwelling Spirit life is promised to the mortal bodies that are to be raised again. And in what follows: 'But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. But if any man have not the Spirit of Christ, he is none of his.' When he says the Spirit of God, and consequently the Spirit of Christ, note that here he designates the person of Christ under the appellation of God.

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aut si hic patrem, cuius spiritus sit, sub dei nuncupatione significat, ecce hic spiritus sanctus per unitatem substantiae et patris et filii esse spiritus declaratur et merito procedere ex utroque dinoscitur et in uinculo trinitatis distinctam personam habere perspicitur et, qui spiritum sanctum non habet, nec Christum habere monstratur. deus itaque est spiritus sanctus, quo negato negatur et Christus et, quia dixit: nemo uenit ad patrem nisi per me, qui spiritu sancto uacuus est, Christi non est et perdidit uiam, qua peruenitur ad patrem. XII. DEI PROPRIUM ESSE, UT SANCTIFICET CREATURAM. Ad Corinthios prima:

或者,他若在此以「神」的稱謂指那作為其靈之源的父,那麼看哪,這聖靈藉本體的合一,被宣告為既是父的靈、也是子的靈,並且正確地被認出乃是從二者發出,又在三位一體的聯結中被看出擁有分別的位格;凡沒有聖靈的,就顯明他也沒有基督。所以聖靈是神,否認了他,基督也被否認;又因他說過:「若不藉著我,沒有人能到父那裡去」,凡缺乏聖靈的,就不屬基督,並且失去了通到父那裡的道路。第十二章:成聖受造物乃神所專有。在給哥林多人的前書中:

Or if here he signifies, under the appellation of God, the Father whose Spirit he is, then behold, this Holy Spirit, through the unity of substance, is declared to be the Spirit both of the Father and of the Son, and is rightly discerned to proceed from both, and is perceived to have a distinct person within the bond of the Trinity; and he who has not the Holy Spirit is shown not to have Christ either. The Holy Spirit therefore is God, and by his denial Christ too is denied; and because he said, 'No man cometh to the Father but by me,' whoever is void of the Holy Spirit is not Christ's, and has lost the way by which one arrives at the Father. XII. THAT IT IS PROPER TO GOD TO SANCTIFY A CREATURE. To the Corinthians, first epistle:

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et haec quidem fuistis, sed abluti estis, sed sanctificati estis, sed iustificati estis in nomine domini nostri Iesu Christi et spiritu dei nostri. ecce et hic sub dei nostri,. id est sub patris commemoratione spiritus sanctus Corinthiorum fideles Christo cooperante sanctificat. sanctificare nulla creatura penitus aliam potest, largitio sanctificationis solius est munificentia maiestatis. quo loco in nomine Iesu Christi et in spiritu dei nostri tres agnosce personas. ad Corinthios secunda: gratia domini nostri Iesu Christi et caritas dei et communicatio spiritus sancti cum omnibus uobis, gratia Christi, caritas dei, communicatio spiritus sancti tres personas euidenter expressit.

「你們中間也有人從前是這樣;但如今你們奉主耶穌基督的名,並藉著我們神的靈,已經洗淨、成聖、稱義了。」看哪,這裡也是在「我們的神」之下——就是在對父的紀念之下——聖靈與基督同工,使哥林多的信徒成聖。任何受造物都全然不能使另一者成聖:賜下成聖乃是威嚴獨有的慷慨。在這段「奉耶穌基督的名,並藉我們神的靈」中,要認出三個位格。在給哥林多人的後書中:「願主耶穌基督的恩惠、神的慈愛、聖靈的相通,常與你們眾人同在」——基督的恩惠、神的慈愛、聖靈的相通:他明顯地表達了三個位格。

'And such indeed some of you were; but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ and in the Spirit of our God.' Behold, here too, under 'our God'—that is, under the commemoration of the Father—the Holy Spirit sanctifies the faithful of Corinth, with Christ working together. No creature whatsoever can sanctify another: the bestowal of sanctification is the bounty of majesty alone. In this passage, 'in the name of Jesus Christ and in the Spirit of our God,' acknowledge three persons. To the Corinthians, second epistle: 'The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all'—the grace of Christ, the love of God, the communion of the Holy Spirit: he evidently expressed three persons.

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item ad Corinthios secunda: qui autem confirmat nos uobiscum in Christo et qui unxit nos deus et qui signauit nos et dedit pignus spiritus in cordibus nostris. uide in operibus unitatem indiuiduae trinitatis. confirmat et signat nos pater per Christum et daturus se ipsum dat iam in praesenti per se pignus spiritum sanctum. in terrenis negotiis arrhae quantitas contractus illius, pro quo intercesserit, quaedam portio est, pignoris uero ratio meritum rei, pro qua deponi uidetur, excedit. hic uero maiestati pignus suum, quia nescit praeferri, necesse est exaequari. nequeunt enim perfecta transcendi, pro se ergo pater spiritus sancti pignus indulget.

再者,在給哥林多人的後書中:「那在基督裡堅固我們和你們,並且膏我們的,就是神;他又用印印了我們,並賜聖靈在我們心裡作憑據。」看那不可分的三位一體在其工作中的合一。父藉基督堅固我們、蓋印於我們;他既將要賜下自己,便已在如今藉自己賜下聖靈為憑據。在世上的事務中,定銀的數額不過是它所擔保之契約的某一部分;然而憑據的計價卻超過那似乎為之而抵押之物的價值。但在此,憑據既不能被置於威嚴之上,就必須與之同等。因為完全之物不能被超越;所以父為著自己,賜下聖靈的憑據。

Again, to the Corinthians, second epistle: 'Now he who confirmeth us with you in Christ, and who hath anointed us, is God; and who hath sealed us and given the pledge of the Spirit in our hearts.' See the unity of the undivided Trinity in its works. The Father confirms and seals us through Christ, and, being about to give himself, he already gives in the present, through himself, the Holy Spirit as a pledge. In earthly affairs the sum of earnest-money is a certain portion of the contract for which it stands surety, whereas the reckoning of a pledge exceeds the value of the thing for which it seems to be deposited. But here, since a pledge cannot be preferred to majesty, it must needs be made equal to it. For things perfect cannot be surpassed; therefore, on his own behalf, the Father grants the pledge of the Holy Spirit.

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Nihil itaque in spiritu sancto semiplenum putetur, quia plenitudini comparatur. nam qui ad uicem dei pignoris loco tribuitur, fas non est, ut aliud quam deus esse credatur. item ad Titum: saluos nos fecit per lauacrum regenerationis et renouationis spiritus sancti, quem effudit in nos abunde per Iesum Christum. ecce etiam hic sub trinitate manifesta pater per filium abundantiam sancti spiritus effundit et, quod uel maxime aduertendum est, ipsi sancto spiritui potentiam regenerationis et renouationis adscribit. Petrus quoque in epistula sua inseparabilem personis explicat trinitatem dicens:

所以,不可將聖靈裡的任何事物想為半滿,因為他是與豐盈相比的。因為那位被賜下作為神之代替、作為憑據者,斷不可被信為神以外的任何存在。再者,在給提多的書信中:「他便救了我們,乃是藉著重生的洗和聖靈的更新,聖靈就是神藉著耶穌基督豐豐富富澆灌在我們身上的。」看哪,這裡也是在顯明的三位一體之下,父藉子澆灌下豐盛的聖靈;而且——這是最當留意的——他把重生與更新的能力歸於聖靈自己。彼得也在他的書信中闡明其位格不可分的三位一體,說:

Let nothing therefore be thought half-full in the Holy Spirit, since he is compared to fullness. For he who is given in the stead of God, in the place of a pledge, may not be believed to be anything other than God. Again, to Titus: 'He saved us by the laver of regeneration and renewal of the Holy Spirit, whom he hath poured forth upon us abundantly through Jesus Christ.' Behold, here too, under a manifest Trinity, the Father through the Son pours out an abundance of the Holy Spirit; and—what is most of all to be noted—he ascribes to the Holy Spirit himself the power of regeneration and renewal. Peter also, in his epistle, sets forth the Trinity inseparable in its persons, saying:

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secundum praescientiam dei patris, in sanctificationem spiritus, in oboedientiam et aspersionem sanguinis Iesu Christi gratia uobis et pax multiplicetur. in praescientia pater, in sanctificatione spiritus sanctus, in aspersione sanguinis Christus ostenditur. XIII. LOCALEM NON ESSE SPIRITUM SANCTUM. Deum spiritum sanctum ex suis uirtutibus et operibus demonstremus. omnis creatura sicut temporum initiis subiacet, ita et localem se certis spatiis et finibus circumscripta cognoscit. spiritus sanctus nullis terminis tamquam factura concluditur, deus necesse est pro ipsa libertate diffusae maiestatis habeatur. domini saluatoris ad apostolos uox est:

「就是照父神的先見被揀選,藉著聖靈得成聖潔,以致順服耶穌基督,又蒙他血所灑;願恩惠、平安多多地加給你們。」在先見中是父,在成聖中是聖靈,在血的灑點中顯出基督。第十三章:聖靈並非有位所的。讓我們從聖靈的能力與工作證明他是神。凡受造物,正如它受制於時間的起始,照樣也認識自己是有位所的,被固定的空間與界限所限。聖靈不被任何界限所拘,好像他是受造之物一般;因著他彌漫之威嚴的那份自由,他必然當被視為神。這是主救主對使徒所說的話:

'According to the foreknowledge of God the Father, unto sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: grace unto you and peace be multiplied.' In the foreknowledge, the Father; in the sanctification, the Holy Spirit; in the sprinkling of the blood, Christ is shown forth. XIII. THAT THE HOLY SPIRIT IS NOT LOCAL. Let us demonstrate from his powers and works that the Holy Spirit is God. Every creature, just as it is subject to the beginnings of time, so also knows itself to be local, circumscribed by fixed spaces and bounds. The Holy Spirit is confined within no limits as though he were a thing made; he must needs be held to be God by reason of the very freedom of his diffused majesty. It is the word of the Lord Saviour to the apostles:

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dabit nobis, inquit, pater spiritum uer.itatis, qui uobiscum sit in aeternum. si localis est et perpetuo in illis manebat, utique alibi esse non poterat. uideamus, si eius natura localibus sit determinata limitibus. ait apostolis dominus: accipietis uirtutem superuenientis spiritus sancti in uos et eritis mihi testes in Hierusalem et in omnem Iudaeam et Samariam et usque ad ultimum terrae. post cuius ascensionem uenit super eos spiritus sanctus et apparuerunt illis dispertitae linguae quasi ignis, seditque supra singulos eorum. Uideamus, quare primitus diuersarum donantur benedictiones linguarum, nimirum ut idonei efficiantur fidelium eruditione populorum.

他說:「父要賜給你們真理的靈,叫他永遠與你們同在。」他若是有位所的,卻又永遠住在他們裡面,那麼他必然不能同時在別處。讓我們看看他的本性是否被位所的界限所限定。主對使徒說:「聖靈降臨在你們身上,你們就必得著能力,並要在耶路撒冷、猶太全地,和撒瑪利亞,直到地極,作我的見證。」在他升天之後,聖靈降臨在他們身上,又有舌頭如火焰顯現,分開落在他們各人頭上。讓我們看看,為何首先賜下各種舌頭的恩惠——無疑是為叫他們合宜地教導信主的萬民。

'The Father,' he says, 'will give you the Spirit of truth, that he may abide with you for ever.' If he were local and yet abode perpetually in them, then surely he could not be elsewhere. Let us see whether his nature is determined by local limits. The Lord says to the apostles: 'You shall receive the power of the Holy Spirit coming upon you, and you shall be witnesses unto me in Jerusalem and in all Judaea and Samaria and unto the uttermost part of the earth.' After his ascension the Holy Spirit came upon them, and there appeared to them parted tongues as of fire, and it sat upon each of them. Let us see why first of all the blessings of diverse tongues are bestowed—doubtless that they might be made fit for the instruction of believing peoples.

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quod uero supra singulos sedisse memoratur, id causae est, ut intellegatur per plurales non fuisse diuisus, sed mansisse in singulis totus, sicut fieri ignibus mos est. hanc enim, ut nouimus, habet naturam ignis accensus, ut, quanti ad eum, quanti ad crinem purpurei splendoris aspexerint, tantis usum suae lucis inpertiat, tantis ministerium sui muneris tribuat et ipse nihilominus in sui integritate permaneat. ita sancti spiritus uirtus, quantumlibet effluat, quantumlibet in plurimos gratia diuinae largitatis exuberet, sicut nullam probatur recipere mensuram, ita nullam sentit expensam. aduerte deum ex operum dignitate.

至於記載說他落在他們各人頭上,原因在此:好叫人明白,他雖藉眾人卻未被分割,乃是在每一位裡面保持完整——正如火的常態。因為點燃的火有此本性,如我們所知:無論多少人注視它,無論多少人注視那紫色光輝的火焰,它都把自己光的享用分給眾人,把自己恩賜的服事賜予眾人,而自己卻毫不減損地保持完整。照樣,聖靈的能力,無論流溢多少,無論神慷慨的恩典漫溢到多少人身上,正如它被證明不容任何限量,照樣它也不覺任何耗損。要從工作的尊貴認識神。

But as to its being recorded that it sat upon each one, the reason is this: that it might be understood that through the many he was not divided, but remained whole in each single one—as is the custom with fire. For kindled fire has this nature, as we know: that however many gaze upon it, however many upon a crest of purple splendour, it imparts to that many the enjoyment of its own light, and grants to that many the ministry of its own gift, and yet no less remains in its own integrity. So the power of the Holy Spirit, however much it flows out, however much the grace of divine bounty overflows into many, just as it is proved to admit no measure, so it feels no expenditure. Perceive God from the worthiness of his works.

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apostoli pleni spiritu sancto per omnem mundum salutis thesauros erogaturi caeleste hoc munus in se circumferunt, in alios inpositis manibus transferunt. accipientis lucrum sine damno agitur largientis, credentibus totus traditur et totus a tradentibus possidetur, infusione eius uniuersus orbis impletur, sine attenuatione dilatatur, sine diuisione dispergitur.

使徒們被聖靈充滿,將要把救恩的珍寶分施於全世界,便將這屬天的恩賜懷在自己裡面,又藉按手轉遞給別人。領受者的得益,是在賜予者毫無損失中成就的:它被完整地交付給信的人,又被交付它的人完整地擁有;藉它的澆灌,全世界都被充滿;它擴展而不虧損,分散而不分割。

The apostles, full of the Holy Spirit, about to dispense the treasures of salvation through all the world, carry this heavenly gift about within themselves, and transfer it to others by the laying on of hands. The gain of the receiver is wrought without loss to the giver: to those who believe it is delivered whole, and it is possessed whole by those who deliver it; by its infusion the whole world is filled; without diminution it is enlarged, without division it is dispersed.

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In illa specialiter sacratissima regenerationis nocte ab oriente in occidentem, a solis ortu usque in occasum, ab aquilone et mari ubique idem spiritus unus et plenus operatur, per omnia praesens esse inuocatione creditur, benedictione sentitur, innumerae multitudines uno baptismo diluuntur et, ut dixit apostolus, uno spiritu potantur, in unum adoptantis gremium renascuntur. et ideo dicit deus: in diebus illis effundam de spiritu meo super omnem carnem [aduerte, quod dixit: effundam de spiritu meo] et non dixit: effundam spiritum meum, id est: tantum de eo, quantum possit mundus accipere, dispensabo.

尤其在那重生至聖之夜,從東到西,從日出直到日落,從北方,從海邊,同一位聖靈——獨一而豐滿——處處運行;藉萬事,他因呼求而被信為臨在,因祝福而被感受;無數的群眾在一個洗禮中被洗淨,並如使徒所說,飲於一位聖靈,在那收納他們者的獨一懷抱中重生。所以神說:「在那些日子,我要將我的靈澆灌於凡有血氣的」(要留意他說「將我的靈」),他並沒有說「我要澆灌我的靈」——就是說:「我只按世界所能領受的分量,分施他的一部分。」

In that most sacred night of regeneration especially, from east to west, from the rising of the sun even to its setting, from the north and from the sea, everywhere the same Spirit, one and full, works; through all things he is believed to be present by invocation, is felt by blessing; countless multitudes are washed in one baptism, and, as the Apostle said, are made to drink of one Spirit, and are reborn into the one bosom of him who adopts them. And therefore God says: 'In those days I will pour forth of my Spirit upon all flesh' (note that he said, 'I will pour forth of my Spirit'), and he did not say, 'I will pour forth my Spirit'—that is: 'I will dispense only so much of him as the world can receive.'

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uides, quod a patre egreditur nec tamen a patre separatur, emittitur et non amittitur, effunditur et retinetur, et in eo, quod effundi legitur, magnitudo plenitudinis declaratur. liber Geneseos sacri uoluminis testatur exordio: spiritus autem domini super aquas ferebatur. ferebatur, inquit, super aquas. sermo ipse abundantiam uniuersa complentis et eminentiam uidetur adsignare dominantis. propheta quoque hanc eius magnificentiam nullis locorum spatiis circumscriptam pari adtestatione concelebrat dicens: quo ibo a spiritu tuo?

你看見他從父出來,卻不與父分離;他被差出而不失喪;他被澆灌而仍被保有;而正在他被記為「澆灌」這事上,他豐盈的浩大被宣明出來。聖卷起首的創世記見證說:「神的靈運行在水面上。」它說:「他運行在水面上。」這話本身似乎標明那充滿萬有者的豐盛,以及那掌權者的超卓。先知也以同樣的見證,頌揚他這不被任何地域空間所限的宏偉,說:「我往哪裡去躲避你的靈?」

You see that he goes forth from the Father, yet is not separated from the Father; he is sent forth and not lost; he is poured out and retained; and in the very fact that he is read to be 'poured out,' the greatness of his fullness is declared. The book of Genesis, at the very opening of the sacred volume, testifies: 'And the Spirit of the Lord was borne over the waters.' 'He was borne,' it says, 'over the waters.' The very word seems to assign the abundance of one filling all things and the eminence of one holding dominion. The prophet likewise celebrates this magnificence of his, circumscribed by no spaces of place, with a like attestation, saying: 'Whither shall I go from thy Spirit?'

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hoc est, ubi me a conspectu eius abscondam, quem praesto esse per omnia, id est intra extraque non ambigo, cuius oculum abyssos penetrantem intra secretum mei pectoris reformido, cuius praesentiae uniuersa, quae condidit, subiacere cognosco, de quo, quia ignis consumens est, dictum euidenter intellego: nec est, qui se abscondat a calore eius, cuius ineffabilis magnitudo profunda inferorum, diffusa fluctuum, extenta terrarum, excelsa caelorum intrat, implet, excedit. Mitti a patre et filio dicitur et de ipsorum substantia procedere et unum cum eis opus agere dinoscitur et propterea filius de eo dicit: paracletus, qui a patre procedit.

就是說:我往哪裡躲避那位的面呢?我毫不懷疑他藉萬物臨在,就是既在內又在外;他的眼滲透深淵,我在胸中隱密處也戰慄畏懼;他所建立的萬物,我知道都伏在他的臨在之下;因他是烈火,我清楚明白那話的意思:「沒有能躲避他熱氣的」——他那不可言喻的浩大,進入、充滿、並超越陰間的深處、洪流的瀰漫、大地的廣袤、諸天的高處。他被說為受父與子所差,並從二者的本體發出,又被認出與他們同作一工;所以子論到他說:「從父出來的保惠師。」

That is: where shall I hide myself from the sight of him whom I doubt not to be present through all things, that is, both within and without; whose eye, penetrating the depths, I dread within the secret of my breast; to whose presence I know that all things which he founded are subject; of whom, since he is a consuming fire, I clearly understand what is said: 'Nor is there any that can hide himself from his heat'—whose unspeakable greatness enters, fills, and exceeds the depths of the underworld, the diffusion of the floods, the expanse of the lands, the heights of the heavens. He is said to be sent by the Father and the Son, and to proceed from their substance, and is discerned to work one work with them; and therefore the Son says of him: 'the Paraclete, who proceedeth from the Father.'

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non dixit a patre creatus est, sed a patre procedit, id est de paternae potentiae societate et de proprietate naturae. sed ex ipso sermone, cum dicitur a patre procedere, ostenditur cum patre initium non habere. quid est autem, quod ex deo patre filius nasci dicitur et spiritus sanctus procedere significatur? si requiras, quid inter nascentem distet et procedentem, euidenter hoc interest, quia iste ex uno nascitur, ille ex utroque progreditur. quod ergo spiritus sanctus a patre procedit, tria in eo priuilegia deitatis ostendit, id est, ut in persona sua subsistere et sine ullo spatio temporis permanere et omnino ex substantia patris probetur existere.

他沒有說「他被父所造」,乃說「他從父出來」——就是出於父之能力的相通,出於父之本性的專屬。而正從這說法中,當他被說為從父出來時,就顯明他與父同樣沒有開端。至於子被說為由父神所生,聖靈被指明為發出,這又是甚麼意思呢?你若問「被生」與「發出」之間有何區別,這區別分明如此:一位由一者所生,一位由二者所出。所以,聖靈從父出來這事,在他身上顯出神性的三種特權——就是:他被證明在其自身的位格中自存,毫無時間間隔地常存,並且全然出於父的本體而存在。

He did not say 'is created by the Father,' but 'proceeds from the Father'—that is, out of the fellowship of the Father's power and out of the property of his nature. But from the very expression, when he is said to proceed from the Father, it is shown that he has no beginning apart from the Father. And what is it that the Son is said to be born of God the Father, while the Holy Spirit is signified to proceed? If you ask what difference there is between the one born and the one proceeding, the difference is plainly this: that the one is born of one, the other goes forth from both. Therefore, that the Holy Spirit proceeds from the Father shows in him three prerogatives of deity—namely, that he is proved to subsist in his own person, and to abide without any interval of time, and altogether to exist out of the substance of the Father.

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dum ergo procedere commemoratur, ipsa proprietate sermonis nullis temporum legibus circumscribi, sed initio et fine carere cognoscitur. et quia legimus: ego sum qui sum, et: qui est misit me, hoc similiter indicat et procedit. esse enim et procedere unius sempiternitatis expressio est. ergo ipsa processio nec prima nec extrema contingens nulli uel principio intellegitur subiacere uel termino. Non ergo ideo localem esse credamus, quia mitti eum a patre ex lectione percipimus, nam et de patre et filio legimus, quod uelut quodam motu descendant ac ueniant. uideamus ubi. ego, inquit, et pater meus ueniemus et mansionem apud eum faciemus.

所以,當他被說為發出時,正憑這話的專屬,便可知他不被任何時間的律法所限,乃是無始無終的。又因我們讀到:「我是自有永有的」,以及「那自有者差了我來」,「發出」一詞同樣指明這事。因為「存在」與「發出」乃是同一永恆的表達。所以那發出本身,既不觸及起初也不觸及末後,便被理解為不受任何開端或終點所限。所以,我們不要因從經文中看出他被父所差,就信他是有位所的;因為論到父與子,我們也讀到他們彷彿藉某種運動而降臨、來到。讓我們看看在何處。他說:「我與父要來,並要與他同住。」

Therefore, when he is said to proceed, by the very property of the word he is known to be circumscribed by no laws of time, but to be without beginning and end. And because we read: 'I am who I am,' and: 'He who is hath sent me,' the word 'proceeds' likewise indicates this. For 'to be' and 'to proceed' are the expression of one and the same eternity. Therefore that very procession, touching neither a first nor a last, is understood to be subject to no beginning or term. Let us not then believe him to be local because we perceive from the reading that he is sent by the Father; for of the Father and the Son too we read that, by a kind of motion as it were, they descend and come. Let us see where. 'I,' he says, 'and my Father will come, and will make our abode with him.'

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et iterum, cum gigantes in caelum turrem molirentur erigere, patris persona proloquitur: uenit descendamus et confundamus linguas eorum. hic ergo per uerborum nostrorum sonos sensibus nostris rerum efficientiae demonstrantur. ceterum localem motum uirtus diuina non patitur, quae nec ex cursu agente aduenit nec recursu labente discedit. qui enim excedit omnia, quo recedit? de sancto spiritu sacra didicimus lectione: ecclesia autem pacem habebat per totam Iudaeam ambulans in timore dei et consolatione sancti spiritus replebatur.

又當那些巨人竭力要在天上築起一座塔時,父的位格宣告說:「來,我們下去,變亂他們的口音。」所以在此,藉著我們言語的聲音,事情的成就向我們的感官顯明出來。但神的能力不承受位所的移動,它既不藉前進的行程而來到,也不藉退去的滑落而離開。因為那超越萬有的,往哪裡退去呢?論到聖靈,我們從聖經所讀到的:「那時,猶太全地的教會都得平安,凡事敬畏神而行,並被聖靈的安慰充滿。」

And again, when the giants strove to raise up a tower into heaven, the person of the Father declares: 'Come, let us go down and confound their tongues.' Here, therefore, through the sounds of our words, the effectings of things are shown forth to our senses. But local motion the divine power does not suffer, which neither comes by an advancing course nor departs by a receding lapse. For he who exceeds all things, whither does he withdraw? Of the Holy Spirit we have learned from the sacred reading: 'And the Church had peace throughout all Judaea, walking in the fear of God, and was filled with the consolation of the Holy Spirit.'

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et quomodo inter haec eum localem quisquam praesumit adserere creaturam, qui infinitae multitudinis implere probatur ecclesiam, ut et ad ipsum pertinere manifestum sit, quod apostolus dicit: pater misericordiarum et deus totius consolationis? habemus in psalmo: fluminis impetus laetificat ciuitatem. dei. quis est iste fluminis impetus? ille nimirum, de quo dicit dominus per Iohannem: qui credit in me, flumina de uentre eius fluent aquae uiuae. haec dicit dominus Iesus de spiritu, quem erant accepturi credentes in eum. Uide magnificentiam maiestatis. sic in terris tribuitur ecclesiae dei, ut tamen in caelis laetificet ciuitatem dei.

在這一切中,有誰竟敢主張他是有位所的受造物呢?他既被證明充滿一個無限眾多的教會,以致使徒所說的話顯然是論到他的:「發慈悲的父和賜各樣安慰的神」。我們在詩篇中有:「有一道河,這河的分汊使神的城歡喜。」這河的分汊是甚麼?無疑就是那位,主藉約翰論到他說:「信我的人,就如經上所說,從他腹中要流出活水的江河來。」這是主耶穌指著聖靈說的,就是信他之人將要領受的。看那威嚴的宏偉。他如此被賜給地上神的教會,以致同時在諸天上使神的城歡喜。

And how, amid all this, does anyone presume to assert him to be a local creature, who is proved to fill a Church of infinite multitude—so that it is manifest that what the Apostle says pertains to him: 'the Father of mercies and the God of all consolation'? We have in the psalm: 'The stream of the river maketh glad the city of God.' What is this stream of the river? That one, doubtless, of whom the Lord says through John: 'He who believeth in me, out of his belly shall flow rivers of living water.' This the Lord Jesus says of the Spirit, whom they that believed in him were to receive. See the magnificence of majesty. Thus he is bestowed upon the Church of God on earth, in such wise that he yet makes glad the city of God in the heavens.

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ciuitatem dei, id est regnorum caelestium ciues, supernae militiae populos, principatus, potestates ac dominationes ineffabilibus gaudiis pro conscientia aeternae beatitudinis inrigat et ubertate laetitiae exundantius inebriat, concentum caeli in exultatione torrente suae sanctificationis exsuscitat. si haec tanta per aliquam creaturam donari opinaris, diuinae potentiae proprium nihil relinquis. si haec, inquam, per aliquam donari aestimas creaturam, in angelorum et archangelorum tendis iniuriam, quibus tanta et talia tribui per conserui aestimas largitionem. CAPITULA LIBRI SECUNDI. I. Quia nulla creatura rationabilis cognatae creaturae possit infundi. II.

神的城——就是屬天國度的公民、上界軍旅的眾民、執政的、掌權的、主治的——他按他們對永恆福樂的知覺,以不可言喻的喜樂澆灌他們,並以歡樂的豐盛更漫溢地使他們沉醉,又以他成聖之歡騰的湧流,激起諸天的和諧。你若以為這樣偉大的事是藉某個受造物所賜的,你就沒有給神的能力留下任何專屬。我說,你若認為這些事是藉某個受造物所賜的,你就趨向於侮辱天使和天使長,因你認為這樣偉大的事乃是藉一個同作僕役者的慷慨所賜給他們的。第二卷章目。第一:凡有理性的受造物都不能被澆灌入同類的受造物。第二:

The city of God—that is, the citizens of the heavenly kingdoms, the peoples of the supernal host, the principalities, powers, and dominions—he waters with unspeakable joys according to their consciousness of eternal blessedness, and inebriates them yet more overflowingly with the abundance of gladness, and stirs up the harmony of heaven in a rushing torrent of exultation of his own sanctification. If you suppose that such and so great things are bestowed through some creature, you leave nothing proper to the divine power. If, I say, you reckon that these things are bestowed through some creature, you tend toward the wronging of angels and archangels, to whom you reckon that such and so great things are granted through the bounty of a fellow-servant. THE CHAPTERS OF THE SECOND BOOK. I. That no rational creature can be poured into a kindred creature. II.

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Utrum iuxta imperitorum opinionem spiritus sanctus sicut filius incarnatus sit, quia et ipse in Mariam superuenit, an tantum filius de uirgine natus sit. III. Obiectio Macedonii, qua impie spiritum sanctum excellentiorem adserit creaturam. IIII. Macedonius dualitatem adserens negat spiritum sanctum propriam habere personam. V. Obiectio, quod sermo ille, quem legimus: nisi quis renatus fuerit ex aqua et spiritu, aquam pariter et spiritum sanctum creaturam esse testatur. VI. Ubi quaeritur, utrum spiritus sancti appellatio cognomen putetur an nomen. VII. Quod spiritus sanctus prophetas specialiter implere et deus credi pariter et uocari euidentibus testimoniis adprobetur. VIII.

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。第三: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。第四:馬其頓紐主張二元,否認聖靈擁有其自身專屬的位格。第五:那反駁,即我們所讀的話「人若不是從水和聖靈生的」,證明水與聖靈同樣是受造物。第六:在此追問聖靈的稱謂當被視為別號還是名字。第七:聖靈以明顯的見證被證實特別充滿眾先知,並同樣被信為神、被稱為神。第八:

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 born of the Virgin. III. The objection of Macedonius, whereby he impiously asserts the Holy Spirit to be a more excellent creature. IV. Macedonius, asserting a duality, denies that the Holy Spirit has his own proper person. V. The objection that the saying which we read, 'Unless a man be born again of water and the Spirit,' testifies that water and the Holy Spirit alike are a creature. VI. Wherein it is asked whether the appellation of the Holy Spirit is to be thought a surname or a name. VII. That the Holy Spirit is proved by evident testimonies to fill the prophets especially, and alike to be believed and called God. VIII.

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Ubi templum dei templum esse sancti spiritus demonstratur*. VIIII. Ubi contra Nouatianos deus gentibus paenitentiam ad uitam dedit, qui utique deus spiritus sanctus esse per ipsum ordinem lectionis ostenditur. X. Ubi ad Corinthios prima spiritus sanctus deus esse uirtutum distributionibus declaratur. XI. Aduertendum, quod sicut unum deum ita unum dicit spiritum sanctum, quod de plebeia creatura uel, quod diuidat singulis prout uult, dici nullo modo possit. XII. Ubi eos, qui spiritus sancti templum effecti sunt, ita dicit proficere debere, ut deum portare in corpore mereantur. LIBER SECUNDUS QVIA NULLA CREATURA RATIONABILIS COGNATAE CREATURAE POSSIT INFUNDI.

在此顯明神的殿就是聖靈的殿。第九:在此,駁斥諾洼天派,神將得生命的悔改賜給外邦人——按經文本身的次序,他顯然就是神,就是聖靈。第十:在此,在給哥林多人的前書中,聖靈藉能力的分配被宣告為神。第十一:當留意,正如他說獨一的神,照樣他說獨一的聖靈——這斷不能用於平凡的受造物,也不能用於那「隨己意分給各人」的。第十二:在此他說,凡已成為聖靈之殿的人,當如此長進,以致配得在身體中承載神。第二卷。凡有理性的受造物都不能被澆灌入同類的受造物。

Wherein it is shown that the temple of God is the temple of the Holy Spirit. IX. Wherein, against the Novatians, God granted repentance unto life to the Gentiles—who, forsooth, is shown to be God the Holy Spirit by the very order of the reading. X. Wherein, in the first epistle to the Corinthians, the Holy Spirit is declared to be God by the distributions of powers. XI. It is to be observed that just as he speaks of one God, so he speaks of one Holy Spirit—which could in no way be said of a common creature, or of one who 'divideth to each severally as he will.' XII. Wherein he says that those who have been made a temple of the Holy Spirit ought so to advance that they may deserve to bear God in their body. SECOND BOOK. THAT NO RATIONAL CREATURE CAN BE POURED INTO A KINDRED CREATURE.

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Legimus de proflua effusione spiritus sancti: Iesus autem plenus spiritu sancto regressus est ab Iordane. quis igitur, nisi qui eiusdem esset plenitudinis, implentem omnia posset implere? de apostolis refert sermo diuinus: et repleti sunt omnes spiritu sancto et loquebantur uerbum dei cum fiducia, et paulo post: quoniam in nationes gratia spiritus sancti effusa est. (nationes) integras implere perhibetur et inexhaustus atque in se plenus permanere dinoscitur. si creatus est spiritus sanctus, de quo umquam angelo uel archangelo lectum est, quod se cuiquam animae intrinsecus susceptus infuderit?

論到聖靈豐沛的澆灌,我們讀到:「耶穌被聖靈充滿,從約旦河回來。」那麼,除了那與他同具豐盈者以外,誰能充滿那充滿萬有的呢?論到眾使徒,神的話記載說:「他們都被聖靈充滿,放膽講論神的道」,稍後又說:「因為聖靈的恩典也澆灌在外邦人身上」。他被宣告為充滿整個列邦,又被認出在自身中保持無盡而豐滿。聖靈若是受造的,曾有哪一位天使或天使長,被記載為被接入內裡、把自己澆灌入某一靈魂呢?

We read concerning the abundant outpouring of the Holy Spirit: 'And Jesus, full of the Holy Spirit, returned from the Jordan.' Who, then, save one who was of the same fullness, could fill him who fills all things? Of the apostles the divine word relates: 'And they were all filled with the Holy Spirit, and spoke the word of God with confidence,' and a little after: 'because upon the nations the grace of the Holy Spirit was poured out.' He is declared to fill whole nations, and is discerned to remain inexhaustible and full within himself. If the Holy Spirit is created, of what angel or archangel was it ever read that, received within, he poured himself into any soul?

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dic mihi, si umquam ex creaturis ullam legeris potestatem atque uirtutem, quae multos simul impleat atque possideat et, quod maius est, indeminuta atque indiuisa permaneat. inpossibile est, ut spiritalis ac rationabilis creatura cognatae sibi naturae umquam ualeat infundi. ita res materialis materialem nescit penetrare substantiam. solus deus, in quo intellegitur et spiritus sanctus, simplex, subtilis et purus in facturam uel angelicam uel humanam uirtute incorporeae diuinitatis inlabitur, quae sola sui operis penetratrix occulta humani cordis ingreditur. quaelibet autem creatura caelestis in tantum infundere uel implere hominem non potest, ut abdita cogitationis humanae scire possit.

告訴我,你可曾在受造物中讀到有任何能力或德能,能同時充滿並佔有眾人,而且——更甚者——保持不減損、不分割呢?一個屬靈而有理性的受造物,斷不可能被澆灌入與自己同類的本性。照樣,物質之物也不能滲透物質的本體。惟獨神,聖靈也含於其中——單純、精微、純淨——藉無形神性的能力進入天使的或人的受造之工;惟獨他,自己工作的滲透者,進入人心的隱密處。而任何屬天的受造物,都不能如此澆灌或充滿一個人,以致能知曉人思想的隱秘。

Tell me, if you have ever read of any power or virtue among creatures that fills and possesses many at once, and—what is greater—remains undiminished and undivided. It is impossible for a spiritual and rational creature ever to be able to be poured into a nature kindred to itself. Thus a material thing knows not how to penetrate a material substance. God alone, in whom the Holy Spirit too is understood—simple, subtle, and pure—glides into a work whether angelic or human by the power of an incorporeal divinity; and he alone, the penetrator of his own work, enters the hidden things of the human heart. But any heavenly creature whatsoever cannot so pour into or fill a man as to be able to know the secrets of human thought.

2:76

et ideo de solo deo legimus: qui solus nosti corda hominum, et iterum: ipse enim nouit occulta cordis. si hominis occulta cognoscere diuinitatis est proprium, quanto magis scrutari profunda dei summae in persona spiritus sancti maiestatis insigne est. Auctori tantum debetur hoc priuilegium, ut conscientiarum possit intrare secretum. anima uero animae aut angelus angelo adiungi potest, infundi non potest, quia huiusmodi creaturarum genera tantum spiritus sancti, id est solius dei capacia sunt, quia figuli sui uasa sunt, ab illo solo impleri possunt, a quo de nihilo facta sunt et sine quo uacua esse sentiuntur.

所以我們惟獨論到神說:「你是知道萬人之心的」,又說:「因為他知道人心裡的隱秘。」若知曉人的隱秘乃神性所專屬,那麼在聖靈的位格中,參透神深奧之事,豈不更是至高威嚴的標記嗎?惟獨作者才配得此特權——能進入良心的隱秘。靈魂固然可以與靈魂相連,天使與天使相連,卻不能被澆灌入內,因為這類的受造物惟獨能容受聖靈,就是惟獨能容受神;因為它們是自己窰匠的器皿,惟獨能被那從無中造它們的、離了他便顯為空虛的那位所充滿。

And therefore we read of God alone: 'who alone knowest the hearts of men,' and again: 'for he himself knoweth the secrets of the heart.' If to know the secrets of man is proper to divinity, how much more is it a mark of the highest majesty in the person of the Holy Spirit to search the deep things of God. To the Author alone is this prerogative owed—to be able to enter the secret of consciences. Soul indeed may be joined to soul, or angel to angel, but cannot be poured in, because such kinds of creatures are capable only of the Holy Spirit, that is, of God alone; because they are the vessels of their own potter, and can be filled only by him by whom they were made out of nothing, and without whom they are perceived to be empty.

2:77

ita substantia animae utpote materia corporalis aliae rationabili creaturae penitus nescit infundi. crassitudini enim exterioris hominis conparata anima incorporea dici potest, ad auctorem uero relata, cui conprehensibilis est materia sua et factura palpabilis, a quo intra corpus includi et conligari atque igni perpetuo mancipari potest, sicut legimus, ut eant in ignem aeternum, qui paratus est diabolo et angelis eius, huic indubitanter auctori pro factoris iure corporea est. Sed forsitan dicas: manifestum est, quod se etiam daemonum inportuna uiolentia in homines, quos temptandos acceperit, frequenter infundat. non ita est.

因此,靈魂的本體,既彷彿是一種有形之物,便不能全然被澆灌入另一個有理性的受造物。因為與外面之人的粗糙相比,靈魂可稱為無形;但相對於它的作者——他能理解它的質料、觸摸它的構造,能把它關閉束縛在身體之內,並交付永火,正如我們所讀:「進入那為魔鬼和牠的使者所預備的永火裡」——相對於這位作者,靈魂憑造物者的權柄,無疑是有形的。但你或許會說:顯然,連魔鬼那糾纏不休的暴力,也常把自己澆灌入牠所領來受試探的人裡面。並非如此。

Thus the substance of the soul, being as it were a corporeal matter, knows not how to be poured wholly into another rational creature. For compared with the grossness of the outer man, the soul may be called incorporeal; but referred to its Author, to whom its matter is comprehensible and its make palpable, by whom it can be shut up and bound within the body and consigned to perpetual fire—as we read, 'that they go into everlasting fire, which is prepared for the devil and his angels'—to this Author, undoubtedly, by the right of a maker, it is corporeal. But perhaps you will say: it is manifest that even the importunate violence of demons frequently pours itself into the men whom it has received to be tempted. It is not so.

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