論聖靈第 1 章第 3/4 段

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Itaque substantia animae utpote corporalis materia alii rationali creaturae penitus nescit infundi. Crassitudini enim exterioris hominis comparata auima iucorporea dici potest, ad auctorem vero re lata, cui comprehensibilis est materia sua, et factura sua palpabilis : a quo intra corpus inclu li et colli- gari, atque igni perpetuo mancipari potest sicut le gimus, ut eant in ignem æternum ; qui paratus est dia bolo et angelis ejua. Huic indubitanter auctori, perfe ctoris in re corporea est. Sed forsitan dicis : Mani festum est quod se etiam dæmonum importuna violentia, in homines quos tentandos acceperat frc quenter infundat. Non ita est :

因此魂的本質,既是物質之物,絕不能被注入另一有理性的受造之物。因為與外面人的粗糙相比,魂可被稱為無形的;但與其創始者相關,在祂面前其物質可被理解、其所造可被觸摸,魂便能被祂封閉並束縛在身體之內,並被交付永火,如我們所讀的:「叫他們進入那為魔鬼和牠的使者所預備的永火裡」(太二五)。在物質之物上更完全的運作,無疑屬於這位創始者。但你或許說:顯然連鬼魔那無禮的暴力,也常將自己注入牠所領受要試誘的人身上。並非如此:

And so the substance of the soul, inasmuch as it is corporeal matter, knows not how to be infused at all into another rational creature. For compared to the grossness of the outer man, the soul can be called incorporeal; but referred to its Author, to whom its matter is comprehensible and its making palpable, it can by Him be enclosed and bound within the body, and consigned to perpetual fire, as we read: that 'they go into eternal fire, which is prepared for the devil and his angels.' To this Author beyond doubt belongs the more perfect operation in a corporeal thing. But perhaps you say: It is manifest that even the importunate violence of demons frequently infuses itself into the men whom it had received to be tempted. It is not so:

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nam corporis late bras intrare possunt, animæ vero interiora adire non possunt. Sciendum ergo est quod spiritualium nequi narum dolosa subtilitas, illa membrorum loca suo turbat incursu, quae interdum vino nimio vel febri. tio fatigantur accensu. In animæ itaque sensus ini mica tentatio per malitiam scit irrepere, hi animas vero recessus per naturam nescit influere. Et ideo hujusmodi spiritus immundos humanæ mentes ac pe ctora non naturarum infusione capiunt, sed volunta tum pravitate concipiunt. Manifestum itaque est quod penetrare animarum substantias nequeunt, quarum conscientias scire non possunt.

因為牠們能進入身體的隱藏處，卻不能進到魂的內部。所以必須明白，那些屬靈邪惡之物詭詐的精細，藉其侵入攪擾肢體的那些部分，就是有時因過量飲酒或熱病的灼燒而疲乏的部分。如此，仇敵的試誘曉得藉惡毒爬進魂的感官，卻不曉得照本性流入魂的隱處。所以人的心思與胸懷接受這等污穢的靈，並非藉本性的注入，乃是憑意志的乖謬而懷上它們。因此顯然牠們不能滲透眾魂的本質，因牠們不能知曉這些魂的良心。

for they can enter the hiding-places of the body, but they cannot approach the inner parts of the soul. It must therefore be understood that the crafty subtlety of the spiritual wickednesses disturbs by its incursion those parts of the members which are at times wearied by excessive wine or by the heat of fever. And so the hostile temptation knows how to creep through malice into the senses of the soul, but it knows not how to flow by nature into the soul's recesses. And therefore human minds and breasts receive such unclean spirits not by an infusion of natures, but conceive them by the perversity of their wills. It is therefore manifest that they cannot penetrate the substances of souls, whose consciences they cannot know.

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Quod si aliquando dæmonibus nosse contigerit, de perditione est con venientiæ, non de potestate naturæ. Sola ergo se di vina potentia, quæ ct in Spiritu sancto est rationabi lihus creaturis infusa et circumfusa permiscet, sicut peculiariter in illo dominici hominis corpore, ex Ma ria matre suscepto, gratia exuberante requievit, sicut de seipso Filius dicit : Spiritus Domini super me (Luc. IV). Si ergo Spiritus sanctus fa tura subjectæ esset conditionis ut dicunt, tam impossibile quam indi gnum Deo erat, ut creatura ulla animam vel corpus inipleret, in quo jam Filius Dei, id est Deus, inerat, in quo jam sitis, ait Apostolus, corporaliter plenitudo divinitutis inhabitabat (Coloss. II).

若有時鬼魔得知某事,那是出於從沉淪而生的契合,不是出於本性的能力。所以惟有神聖的能力,就是那也在聖靈裡的能力,將自己注入並澆灌在有理性的受造之物四圍,與之相調;正如祂以特別的方式,以滿溢的恩典安息在主由其母馬利亞所取的人性身體裡,如子論到自己說:「主的靈在我身上」(路四)。那麼,聖靈若如他們所說是受造之物、屬乎卑屈的境況,那麼任何受造之物充滿那已有神的兒子、就是神居住的魂或身體,就既不可能,又不配於神;如使徒所說,神格一切的豐滿,如今有形有體地居住在祂裡面(西二)。

But if at any time it happens that the demons know something, it is by reason of the fitness arising from perdition, not by reason of the power of nature. Therefore the divine power alone, which is also in the Holy Spirit, mingles itself, infused into and poured around rational creatures—just as in a peculiar way it rested with overflowing grace in that body of the Lord's manhood taken from Mary His mother, as the Son says of Himself: 'The Spirit of the Lord is upon me' (Luke 4). If, then, the Holy Spirit were a being of subject condition, as they say, it would be as impossible as unworthy of God that any creature should fill the soul or body in which the Son of God, that is, God, already dwelt; in whom now, says the Apostle, dwelt bodily the fullness of the Godhead (Col. 2).

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Si creatura est Spi ritus sanctus, quomodo potest corruptio incorruptc lam, ac majestatis capacem fragilis conditio possi dere? Si Spiritus sanctus unus est creaturæ ex plebe facturae, quomodo creatura cum creatore, id est cum Filio Dei velut exaequari, servus cum Domino unum in anima Salvatoris praesumitur hospitium, et quasi in eo praesentia sibi non sufficeret auctoris, famulus accedit ad cumulum sanctitatis? Non ita est. Sed re cognoset socium sibi templum cœleste collegium. Nec mirum, si in illa illustri et beati corporis anima Filius et Spiritus sanctus unum sortiuntur habitacu lum, quibus commune constat esse et coelum. CAPUT II.

聖靈若是受造之物,腐朽怎能擁有不朽,脆弱的境況怎能擁有那能容威嚴者?聖靈若是從受造之物的共同群眾中所造的一個,受造之物怎能被認為彷彿與創造者、就是與神的兒子相等——僕人與主相等——同在救主的魂裡作一個寄居者;又彷彿那創始者的同在在祂裡面對祂自己還不夠,僕人竟來作聖潔之總和的添加?並非如此。然而那屬天的群體真正承認這殿為自己的同伴。在那榮耀有福身體的魂裡,子與聖靈同得一個居所,這毫不為奇,因諸天顯然也是他們所共有的。第二章。

If the Holy Spirit is a creature, how can corruption possess incorruption, and the frail condition possess what is capable of majesty? If the Holy Spirit is one of a creature made from the common throng of created things, how is the creature presumed to be made equal as it were with the Creator, that is, with the Son of God—the servant with the Lord—as one lodging in the soul of the Savior; and as though the presence of the Author did not suffice for Himself in Him, does a servant come as an addition to the sum of holiness? It is not so. But the heavenly company truly acknowledges the temple as its own associate. Nor is it any wonder if in that illustrious soul of the blessed body the Son and the Holy Spirit obtain one dwelling, since heaven also is plainly common to them. CHAPTER II.

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UtrUm juxta opinionem imperitorum, Spiritus sanctus sicut Filius sit incarnatus, quod et ipse in Mariam supervenit. An tantum Filius de Virgine procrea tus sit. Sed dicitur: Si Spiritus sanctus in corpore et anima redemptorum habitavit, ergo et ipse Spiritus incarnationem videbilur suscepisse. Non ita est.

究竟照那無知者的見解,聖靈是否像子一樣成了肉身,因為祂也降臨在馬利亞身上;抑或惟有子是由童女所生。但有人說:聖靈若住在蒙救贖者的身體與魂裡,那麼這靈自己也似乎經歷了成肉身。並非如此。

Whether, according to the opinion of the ignorant, the Holy Spirit was made incarnate as the Son was, because He too came upon Mary; or whether the Son alone was begotten of the Virgin. But it is said: If the Holy Spirit dwelt in the body and soul of the redeemed, then the Spirit Himself also will seem to have undergone incarnation. It is not so.

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Nam ante creationis initia a Spiritu sancto Mariæ corpus impletur, et inter initia creationis Filius Vir ginis Spiritu sancto cooperante concipitur, sed ad personam Filii specialiter novem mensibus possiden dus, et cum eodem in lucem progressus infunditur, cujus utique temporis societatem intra secretum uteri virginalis Spiritus sancti persona non recipit, hominem ergo quem Filius Dei inter ipsa suscipit exordia, Spiritus sanctus non susceptor sed sanctifi- calor intravit. Ille cnim nascitur, hic infunditur. De Filio Virginis anima vel caro Filii Dei personaliter et specialiter dici potest, Spiritus sanctus vero anima vel caro nullo modo dici potest.

因為在創造的起始之前,馬利亞的身體被聖靈充滿,而在創造的起始之間,童女之子藉聖靈的同工成孕;但要特別屬乎子的位格,被佔有九個月,並與那同一位子一同進入光中而被注入。聖靈的位格在童女之胎的隱密裡並不取得那時候的相交;所以神的兒子在其起始之際所取的那人,聖靈不是作為取者進入,乃是作為使之成聖者進入。因為一位是受生,另一位是被注入。論到童女之子,其魂或肉身可在位格上特別地被稱為神兒子的魂或肉身;然而聖靈絕不能被稱為魂或肉身。

For before the beginnings of the creation, the body of Mary is filled by the Holy Spirit, and amid the beginnings of the creation the Son of the Virgin is conceived with the Holy Spirit cooperating; but as belonging specially to the person of the Son, to be possessed for nine months, and going forth into the light with that same Son He is infused. The Spirit's person does not assume the fellowship of that time within the secret of the virginal womb; therefore the man whom the Son of God assumes at His very beginnings, the Holy Spirit entered not as one assuming, but as sanctifier. For the One is born, the Other is infused. Of the Son of the Virgin, the soul or flesh can be called personally and specially the soul or flesh of the Son of God; but the Holy Spirit can in no way be called soul or flesh.

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In quo Filis Dei ideo Deus gloriae dicitur crucifixus, pertulisse in eo nullo modo dici potest Spiritus sanctus. Ergo diYcr sitas est operum, non diversitas substantiarum. Nam sicut dicere non possumus, quod vel Pater de. scenderit in specie columbae, vel in Patris voce Fi lius sit locutus, quando dixit : Hic est Filius meus (Matth. III), ita Spiritum sanctum asserere non po tes, vel natum ex Virgine, vel in carne redemptoris specialiter conversatum, vel in ipsius passione cru cifixum, vel resurrectione in corpus redditum, vel ascensione ad coelestia sublimatum.

神的兒子在這人裡面被稱為榮耀的神而被釘十字架,卻絕不能說聖靈在祂裡面受了苦。所以這是工作的不同,不是本質的不同。因為正如我們不能說父曾以鴿子的形狀降下,或當父說「這是我的兒子」(太三)時是子在父的聲音中說話,照樣你也不能斷言聖靈或是由童女所生,或是特別住在救贖主的肉身裡,或是在祂的受難中被釘十字架,或是在復活中歸回身體,或是在升天中被高舉到屬天之處。

In whom the Son of God is therefore said as the God of glory to have been crucified, it can in no way be said that the Holy Spirit suffered in Him. Therefore there is a diversity of works, not a diversity of substances. For just as we cannot say that either the Father descended in the form of a dove, or that the Son spoke in the voice of the Father when He said: 'This is my Son' (Matt. 3), so you cannot assert the Holy Spirit either to have been born of the Virgin, or to have specially dwelt in the flesh of the Redeemer, or to have been crucified in His passion, or to have been restored to the body in the resurrection, or to have been raised to heavenly things in the ascension.

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Operi et perso nae filii assignari ista necessario convenit, ascribi vero Spiritui sancto salva licet voluntatis unitate non convenit. Inter hæc asserit Macedonius, creatu ram esse Spiritum sanctum. Unde videtur incipiat, modo nihil verbis suis agere præsumat, nec a san ctis paginis disputatione transcendat, sed auctorita tem per omnia de testimoniis si valet, proferat, quæ contra tulius mundi fidem, et numero, et virtute prævaleant. Magnis sine dubio allegationibus et co piosis et valde evidentibus opus est documentis, ut quisque illum ex numero creaturarum unum esse convincat, quem cum Patre et Filio ejusdem honoris et gloriae universa terrarum regna concelebrant ;

這些事必須歸於子的工作與位格;但歸給聖靈——雖然意志的合一得以保存——卻不相宜。在這些事中,馬其頓尼烏斯斷言聖靈是受造之物。無論他似乎從何處起頭,只願他不擅自憑自己的話作甚麼,也不藉辯論越過聖經的篇頁,乃要他若能夠,就從見證中通篇引出權威,使之在數目和力量上都能勝過全世界的信仰。毫無疑問,需要有偉大、豐富且極其明顯的證據,才能使人確信祂是受造之物之數中的一個——這位祂,普天下萬國都與父和子一同尊祂為同尊同榮;

These things must of necessity be assigned to the work and person of the Son; but to be ascribed to the Holy Spirit—though the unity of will be preserved—does not fit. Amid these things Macedonius asserts that the Holy Spirit is a creature. Wherever he may seem to begin, only let him presume to do nothing by his own words, nor by argument to pass beyond the sacred pages, but let him bring forth, if he can, authority through all from testimonies, which against the faith of the whole world might prevail both in number and in force. Without doubt there is need of great and copious and very evident proofs, that anyone should convince Him to be one of the number of creatures, whom all the kingdoms of the earth celebrate together with the Father and the Son as of the same honor and glory;

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quem catholica Ecclesia creatorem suum in eodem regenerata cognoscit. Et recte quem reparatorem perspicit, credere non cunctatur auctorem. CAPUT III. Objectio Macedonii, qua impie Spiritum sanctum ex cellentiorem asserit creaturam. , Creaturam, inquit, dico, sed excellentiorem om nibus creaturis. Prælocuti sumus, ut actionem no stram non persuasionibus propriis, sed catholicis de ponamus oraculis. De Deo igitur tractantibus nobis, propheta, apostolns, evangelista respondeat. Crea turam dicis excellentiorem omnibus creaturis. Ostende in quibus libris de Spiritu sancto verba legeris. Non ppinor in veteribus, non in novis docebis?

這位祂,大公教會在祂裡面得重生,承認祂為自己的創造者。教會既看祂為復興者,便毫不遲疑地信祂為創始者,這是正確的。第三章。馬其頓尼烏斯的反對,他藉此不虔地斷言聖靈為較尊貴的受造之物。他說:「我稱祂為受造之物,但比一切受造之物更尊貴。」我們已先說明,我們陳述我們的論點不憑自己的勸服,乃憑大公的神諭。所以我們既論到神,就讓先知、使徒、傳福音者來回答。你稱祂為比一切受造之物更尊貴的受造之物。請指出你在哪些書卷中讀到論聖靈的話。我想你在舊約裡找不出,在新約裡也教不出來吧?

whom the Catholic Church, regenerated in Him, acknowledges as its Creator. And rightly it does not hesitate to believe Him to be Author, whom it perceives to be Restorer. CHAPTER III. The objection of Macedonius, by which he impiously asserts the Holy Spirit to be a more excellent creature. 'A creature,' he says, 'I call Him, but more excellent than all creatures.' We have said beforehand that we set down our action not by our own persuasions, but by Catholic oracles. As we treat therefore of God, let prophet, apostle, evangelist answer. You call Him a creature more excellent than all creatures. Show in what books you have read words about the Holy Spirit. I think you will teach it not in the Old, not in the New?

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Cum ergo proferre non valeas, dum tua non explicas, nostra confirmamus. Dum creaturam non approbas, etiam nobis tacentibus creatorem esse demonstras. Itaque cum hoc assertio tua ad catholicum sensum, cum omnino ad Cliristianum non pertineat institutum, diaboli agnosce commentum, qui animæ donum, ubi Spiritu sancto vacuam viderit, quasi contrariis ho spitibus nequitiæ septiformis invidit. Qui enim illam excludit, hunc recipit. In illo fuit ista excellentior creatura, qui in coelesti claritate praefulgens, nume ris conscius, auctoris ignarus, habere se vidit, acce pisse nescivit, et ideo gloriam quam beatus non in tellexit, elatus amisit, ita dicens :

所以你既不能引出來,而你既不能展開你自己的論據,我們就堅立我們的。你既不能證明祂是受造之物,即使我們緘默,你也顯明祂是創造者。如此,你這論斷既不屬乎大公的意義,既絲毫不屬乎基督徒的體制,就當認出它是魔鬼的捏造;魔鬼一見魂裡空虛沒有聖靈,便彷彿用七倍邪惡的仇敵賓客嫉妒它。因為那排除這一位的,便接受那另一個。那較尊貴的受造之物曾在他裡面,他在屬天的光輝中發光,自知其數,卻不認得自己的創始者,看自己有所擁有,卻不知是領受而來的;因此他在有福中未曾領悟的榮耀,便因高傲而喪失了,他這樣說:

Since therefore you are not able to bring it forth, while you do not unfold your own, we confirm ours. While you do not prove Him a creature, even with us being silent you show Him to be Creator. And so, since this assertion of yours does not pertain to the Catholic sense, since it pertains not at all to the Christian institution, recognize it as a fabrication of the devil, who, where he has seen the soul empty of the Holy Spirit, envies it as it were with hostile guests of sevenfold wickedness. For he who excludes the One receives the other. In him was that more excellent creature, who, shining forth in heavenly brightness, conscious of his numbers, ignorant of his Author, saw himself to have, knew not himself to have received; and therefore the glory which, blessed, he did not understand, being lifted up he lost, saying thus:

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Ascendam supra astra nubium, ponam super thronum solium meum, et ero similis Altissimo, hic ergo nullum in creaturis su periorem se ut reor habuit, nullum medium inter so et Deum vidit, in cujus æmulatione superbiæ stimulo concitatus assurgeret, et ideo nullum ante se stare in ordine militiæ cælestis aspiciens, ipsi rerum Do mini se æquare præsumpsit. Quod si ullum cxcel- Icntiorem sc majoris impatiens in cœlesti gaudio de prehendisset, illi se magis conferre vel præferre tentasset. Duo sunt in coelestibus, qui regit, et qui reguntur, nullo in medio horum tertium exstitit ge nus, quod secundis nujus, et summis esset inferius.

「我要升到雲彩的眾星之上,我要將我的寶座設在其上,我要與至高者一樣」;所以在此,如我所想,他在受造之物中沒有比自己更高的,他也看不見在自己與神之間有任何中間者,可作他效法、受驕傲之刺激而興起的對象;因此他看不見任何在天軍次序中站在他之先的,便擅自將自己與那萬有的主自身相等。但他若因不能容忍比自己更大者,在屬天的喜樂中瞥見任何比自己更尊貴者,他就寧可設法將自己與那位相比或自居其上。在屬天者中有兩類:那掌權者,和那受治理者;在這二者之間從未存在第三類,可比第二者更高、比至高者更低。

'I will ascend above the stars of the clouds, I will set my throne above, and I will be like the Most High'; here then he had, as I think, none in the creatures superior to himself, he saw none midway between himself and God, in emulation of whom, roused by the goad of pride, he might rise up; and therefore, beholding none standing before him in the order of the heavenly host, he presumed to make himself equal to the very Lord of all things. But if, impatient of a greater, he had caught sight of any one more excellent than himself in heavenly joy, he would have tried rather to compare or prefer himself to him. There are two among the heavenly beings: He who rules, and those who are ruled; no third kind has existed midway between these, which would be higher than the second and lower than the highest.

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Excellentior creatura de archangelis forsitan dicere potes, licet caeteris ordine magis praeemineant, quam natura. Sed Spiritui sancto et archangeli serviunt, ex quibus unus quasi minister adventum ejus beatæ Mariæ nuntiavit. Sed dicis : Ecce ubi Spiritum san ctum Amos propheta creaturam evidenter assignat ita dicetis : Ecce ego firmans tonitruum, et creans spiritum (Amos IV). Primum est quod interdum spi ritus nomen nequaquam ad personam sanctificantia spiritus referri potest, nisi adjeceris aut soiritum Dei, aut Spiritum sanctum, aut spiritus ubi vult spi rat, id est nisi adjeceris aut operis aut proprii nomi nis dignitatem.

論到天使長,你或許可說「較尊貴的受造之物」,雖然他們高過其餘的,是按次序過於按本性。然而連天使長也服事聖靈,其中一位作為使者向蒙福的馬利亞傳報祂的降臨。但你說:看哪,先知阿摩司在此明明指聖靈為受造之物,這樣說:「看哪,那設立雷、創造風(靈)的」(摩四)。首先,「靈/風」這名有時絕不能指那使人成聖之靈的位格,除非你加上「神的靈」,或「聖靈」,或「風(靈)隨己意而吹」,就是說,除非你加上工作或祂專有名稱的尊榮。

Of the archangels perhaps you can say 'a more excellent creature,' though they pre-eminence over the rest more by order than by nature. But even the archangels serve the Holy Spirit, one of whom as a minister announced His coming to the blessed Mary. But you say: Behold, where the prophet Amos plainly assigns the Holy Spirit to be a creature, saying thus: 'Behold, I that establish the thunder and create the spirit/wind' (Amos 4). First, it is that sometimes the name 'spirit' can by no means be referred to the person of the sanctifying Spirit, unless you add either 'the Spirit of God,' or 'the Holy Spirit,' or 'the Spirit blows where it wills,' that is, unless you add the dignity either of the work or of His proper name.

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Deinde si ad ordinem respicias le ctionis, istam excellentiorem ut asseris creaturam, n mis despectam esse monstravit. Nam eam post to nitrui creaturam esse descripsit. Unde inconsequens fuit, ut juxta sensum tuum principale hoc opus Dei irrationabili postponeret, aut sociaret elemento. De persona non dicam angeli, fed cujuslibet justi indi gnum hoc credi. Magis ergo hoc proximum et ami cum esse arbitremur rationi, si post tonitrua flabra intelligamus significata ventorum, ut illud in psal mis : Spiritus procellarum qui faciunt verbum ejus (Psal. CXLVIII), vel illud : Sulphur Spiritus procella rum (Psal. x), vel : Spiritu vehementi conteres naves Tharsis (Psal. XLVII).

其次,你若顧到經文的次序,它就顯明你所斷言的這「較尊貴的受造之物」是太被輕看了。因它將祂描述為在雷之後的受造之物。由此,照你的意思,使神這主要的工被置於無理性之物之後,或與一種元素相聯,便不合理。我不說對天使的位格,就是對任何義人的位格,信這事也是不配的。所以我們不如判斷這更近乎、更合乎理性,就是在雷響之後,我們把所指的理解為風的吹拂,如詩篇所說:「成就祂話的暴風之靈」(詩一四八);或那:「暴風之靈的硫磺」(詩十);或:「你必用猛烈的風(靈)打破他施的船隻」(詩四七)。

Then, if you regard the order of the reading, it showed this 'more excellent creature,' as you assert, to be too despised. For it described it as a creature after the thunder. Whence it would be inconsequent that, according to your sense, He should put this principal work of God after an irrational thing, or associate it with an element. Of the person, I will not say of an angel, but of any just man, this would be unworthy to be believed. Let us therefore judge this more akin and friendly to reason, if after the thunderings we understand the blasts of winds to be signified, as in the psalms: 'The spirit of storms which do His word' (Ps. 148); or that: 'The sulphur of the spirit of storms' (Ps. 10); or: 'With a vehement spirit thou shalt break the ships of Tarshish' (Ps. 47).

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Diversis modis spiritus intelli. gitur, quando non cum privilegiis suis specialiter de. signatur. Sed omissis his interroga translationis He braicae veritatem, et ibi confusibilcm persuasionis tuæ deprehendes errorem. Ita enim illic dictum esse reperies, quia ecce ego formans montes, et creans ven tum. Vide quam nudis, contra Dcum verbis, et quam inanibus credidisti. Vide quam magno te argumento contra potentiam majestatis armasti, ct post illa non metuis circa tam infirmum hærere ramuseulum, qui in tam horrendum pendes abruptum. CAPUT IV. Macedonius dualitatem asserens, Spiritum sanctum negat propriam habere personam.

「靈/風」當不以其特權特別指明時,有多種理解。但撇開這些,你去查問希伯來文翻譯的真確,在那裡你必察覺你所持見解那令人混亂的錯誤。因為在那裡你必發現如此說:「看哪,那塑造諸山、創造風的」。看,你所信的是何等貧乏、何等空洞、悖逆神的話。看,你用何等大的論據武裝自己抵擋威嚴的能力,而在那些事之後,你既懸在何等可怕的懸崖之上,卻不怕攀附這麼脆弱的一根小枝。第四章。馬其頓尼烏斯主張二一論,否認聖靈有自己的位格。

'Spirit' is understood in diverse ways, when it is not specially designated with its prerogatives. But, leaving these things aside, inquire of the truth of the Hebrew rendering, and there you will detect the confusing error of your persuasion. For there you will find it thus said: 'Behold, I that form the mountains and create the wind.' See with how bare, against God, and with how empty words you have believed. See with how great an argument you have armed yourself against the power of majesty, and after those things you do not fear to cling about so weak a little branch, you who hang over so dreadful a precipice. CHAPTER IV. Macedonius, asserting a duality, denies that the Holy Spirit has His own person.

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Deinde dualitatem intromiuis, et dicis Spiritum sanctum propriam non habere personam, nec ami sisse te sentis regenerationis gratiam, qui in regene rationis tendis offensam, quem sibi in commune ma jestatis et virtutis unitum divina veritas protestatur. ita dicens : Ite, inquit, baptizate omnes gentes in no mine Patris et Filii et Spiritus sancti. In nomine, in quit, Patris et Filii et Spiritus sancti (Matlh. ult.) Nominis singularitas unitatem loquitur, appellatio num diversitas Trinitatem. In nomine ergo unns, sed in personarum distinctione, non unus. Quid est in tribus unius nominis praerogativa, nisi deitatis in discreta concordia :

其次,你引進一種二一論,並說聖靈沒有自己的位格;你也不覺得你已喪失重生的恩典,你這趨向冒犯重生之事的人——冒犯那位神聖真理所見證、在威嚴與能力上與自己共同合一的祂,真理這樣說:「你們去,」祂說,「奉父、子、聖靈的名,給萬民施浸。奉,」祂說,「父、子、聖靈的名」(太末章)。名的單一述說合一;稱謂的多樣述說三一。所以在名上是一,但在位格的區分上,不是一。三者中一個名的特權是甚麼,豈不是神性那不可分的和諧:

Next, you introduce a duality, and you say that the Holy Spirit does not have His own person; nor do you perceive that you have lost the grace of regeneration, you who tend toward an offense against regeneration—against Him whom the divine truth attests to be united in common with itself in majesty and power, saying thus: 'Go,' He says, 'baptize all nations in the name of the Father and of the Son and of the Holy Spirit. In the name,' He says, 'of the Father and of the Son and of the Holy Spirit' (Matt., last chapter). The singularity of the name speaks unity; the diversity of the appellations, the Trinity. In the name, therefore, one; but in the distinction of persons, not one. What is in the three the prerogative of one name, but the undivided concord of deity:

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fac gradum si potes, ubi praeter unum Deo hoc ipsum attestante nihil iuvenis, Tres audis, ne uviitatem Schelliana permisceat et confun dat impietas. Unum audis, ne Trinitatem dividat Ariana perversitas. Spiritum sanctum audis, ut Mace donium confodiat distincti nominis expressa proprie tas. Itaque non cre turæ, sed creatoris incommutabile opus agitur, ubi peccatorum abolitio et immunitas erogatur. In hoc tamen indissecabili majestatis am plexu, in proprietate personae alter est Pater, alter est Filius, alter est Spiritus sanctus, sed in unitate non aliud. Qui utique si Deus non esset, juxta Pa irem et Filium personam propriam habere non pos set ;

你若能夠,就邁出一步,看在那獨一的神之外——神自己也見證這事——你能找到甚麼。你聽見「三」,免得撒伯流主義的不虔混雜並混亂那合一。你聽見「一」,免得亞流主義的乖謬分裂那三一。你聽見「聖靈」,好叫一個分別之名所表達的特質刺穿馬其頓尼烏斯。如此,在罪得塗抹與赦免之處所成就的,不是受造之物的工作,乃是創造者那不變的工作。然而在威嚴這不可分的相擁中,在位格的特質上,父是一位,子是另一位,聖靈是另一位;但在合一裡並無另一個東西。這位若不是神,實在不能像父和子那樣有自己的位格;

make a step, if you can, where besides the one God—with God Himself attesting this very thing—you find nothing. You hear 'Three,' lest the Sabellian impiety confound and mingle the unity. You hear 'One,' lest the Arian perversity divide the Trinity. You hear 'Holy Spirit,' that the expressed property of a distinct name may transfix Macedonius. And so it is not the work of a creature, but the immutable work of the Creator, that is wrought where the abolition and remission of sins is bestowed. Yet in this indivisible embrace of majesty, in the property of person another is the Father, another is the Son, another is the Holy Spirit; but in the unity not another thing. He who indeed, if He were not God, could not, like the Father and the Son, have His own person;

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denique quando Verbum transit in carnem , et hominis habitum Deus induit, et Ii in circuitu eius ta bernaculum ejus, et splendorem suum tenebris nostrae fragilitatis involvit, et ponit tenebras latibulum suum, Dei quidem et hominis duplex substantia esi, sed ta men una persona. Quam ob rem ? Quia dum formam seni accipiens, famulo Deus jungitur, minoris humi litas intra reverentiam majoris absconditor, et supe rioris luminc exinaniti consumitur, ac sic proprieta tem personæ humanitas divinitate obumbrante vel eminente non obtinet. Ibi ergo potest esse persona rum parilitas, ubi meritorum ac dignitatum consistit æqualitas.

最後,當道進入肉身,神穿上人的樣式,「祂在祂四圍設立祂的帳幕」,並將祂的光輝裹在我們脆弱的黑暗中,「以黑暗為祂的藏身之處」;本質誠然是雙重的,有神的也有人的,然而仍是一個位格。為何如此?因為當神取了奴僕的形狀,與奴僕聯合時,較小者的卑微就隱藏在較大者的尊崇之內,並倒空自己,被那更高者的光所吞;如此,人性既被神性遮蔽或超越,便不得著位格的特質。所以,惟有在功德與尊嚴相等之處,才能有位格的並列相等。

finally, when the Word passes into flesh, and God puts on the habit of man, and 'He hath set His tabernacle round about Him,' and wraps His splendor in the darkness of our frailty, and 'puts darkness His hiding-place,' the substance is indeed twofold, of God and of man, yet nevertheless one person. For what reason? Because, while taking the form of a servant, God is joined to a servant, the lowliness of the lesser is hidden within the reverence of the greater, and being emptied is consumed by the light of the superior; and thus the humanity, with the divinity overshadowing or eminent, does not obtain the property of person. There, then, can be a parity of persons, where there subsists an equality of merits and dignities.

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Et ideo Sp ritum sanctum cum Patre et Filio, unum majestatis noveris pessidere privilegium, quem personæ vides obtinere jus proprium. Quod si aliquis opponat et dicat : Si in Christo Deo pariter et homine duas substantias dicimus, quare non duas simili ratione credamus personas? Non ita est. Nam qui duas personas in Christo facit, impictatem qui- ternitatis introducit, quam penitus rerum natura nou recipit. De duabus rationalibus diverdisque substan tiis, præsertim de Dei et hominis, de creatoris et creaturae una fieri non potest, de duabus vero perso nis, una fieri potest, sicut legimus caput et corpus, Christum et Ecclesiam unam tenere personam. Erunt enim, inquit. duo in carne una.

因此你當知道,聖靈與父和子一同擁有威嚴的一個特權——這位祂,你看見得著位格固有的權利。但若有人反對說:我們若在基督裡——同是神也是人——說有兩種本質,為何不照同樣的理由信有兩個位格呢?並非如此。因為那在基督裡定兩個位格的,就引進四位一體的不虔,這是事物的本性絕不接受的。從兩種有理性且不同的本質——尤其是神與人、創造者與受造之物——不能成為一;但從兩個位格,卻能成為一,如我們所讀的,頭與身體、基督與教會,持有一個位格。經上說:「二人要成為一體。」

And therefore you should know that the Holy Spirit, together with the Father and the Son, possesses one prerogative of majesty—Him whom you see to obtain the proper right of person. But if anyone object and say: If in Christ, equally God and man, we speak of two substances, why do we not by like reasoning believe two persons? It is not so. For he who makes two persons in Christ introduces the impiety of a quaternity, which the nature of things by no means receives. Out of two rational and diverse substances—especially of God and man, of Creator and creature—one cannot be made; but out of two persons, one can be made, as we read that the Head and the Body, Christ and the Church, hold one person. 'For they shall be,' it says, 'two in one flesh.'

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Et sicut apud no; homines Filius Patris familias juxta Patrem vel ser vus juxta Dominum, personæ propriae locum non ha bet, ita in Deo et homine, gemina quidem substantia, sed non gemina persona est, quia persona personam consumere potest, substantia vero substantiam con sumere non potest. Si quidem persona res juris est, substantia res naturae. Hoc loco necessarium videtur, nt in Christo Domino pariter et hominis unam perso nam, et duas substantias testimoniis asseramus. Da unam redemptoris Dei hominisque personam. Apo stolus dicit : Si enim cognovissent sapientiam Dei, nunquam Dominum gloriæ crucifixissent.

正如在我們人間,家主之子在父旁邊沒有自己位格的地位,或僕人在主旁邊沒有,照樣在神與人裡面,本質誠然是雙重的,但位格不是雙重的;因為一個位格能吞沒一個位格,但一個本質不能吞沒一個本質。因為位格是權利之事,本質是本性之事。在此處,我們似有必要藉見證在主基督裡同時斷言神與人的一個位格,並兩種本質。當承認救贖主、神與人的一個位格。使徒說:「他們若知道神的智慧,就絕不會把榮耀的主釘十字架了。」

And just as among us men the son of the head of a household has no place of his own person beside the father, or a servant beside his master, so in God and man the substance is indeed twofold, but the person is not twofold; because a person can consume a person, but a substance cannot consume a substance. For a person is a matter of right, a substance a matter of nature. In this place it seems necessary that we should assert by testimonies in Christ the Lord, equally and at once, one person of God and man, and two substances. Grant one person of the Redeemer, God and man. The Apostle says: 'For if they had known the wisdom of God, they would never have crucified the Lord of glory.'

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Si requiris quomodo inviolabilis potuerit pati, et incomprehen sibilis crucifigi, personæ unilas facit, ut quod homo pertulit, Deus pertulisse credatur. Item cum evange lista commemorat: Nemo ascendit nisi qui descendit de cælo, filius hominii, qui est in cœlo : quomodo hic filium hominis ante passionis vel resurrectionis sive ascensionis diem dicit, et de coelo asserit descendisse, et in cælestibus permanere, nisi hoc per unitatem personæ ratio veritatis absolvat ? Sicut alio loco, capitis ct corporis sociatur persona, cum legitur : Esurivi enim, et dedistis mihi manducare. Sitivi, et de distis miMi bibere. Quid ait personæ unitas ? Homo pascitur et Deus reficitur.

你若問那不可侵犯的怎能受苦,那不可測度的怎能被釘十字架,乃是位格的合一使然,以致那人所忍受的,神被信為忍受了。照樣,當傳福音者題說:「除了那從天降下、仍在天上的人子,沒有人升過天」:他怎能在祂受難、復活或升天之日以前,在此稱祂為人子,並斷言祂從天降下,又仍在天上,除非真理的道理藉位格的合一解明此事?正如在另一處,頭與身體的位格相聯,當讀到:「因為我餓了,你們給我喫。我渴了,你們給我喝。」位格的合一說甚麼?人得餵養,神得安慰。

If you ask how the inviolable could suffer, and the incomprehensible be crucified, the unity of person brings it about, that what the man endured, God is believed to have endured. Likewise, when the evangelist recalls: 'No one has ascended except He who descended from heaven, the Son of man who is in heaven': how does he here call Him the Son of man before the day of His passion or resurrection or ascension, and assert that He descended from heaven, and remains in the heavens, unless the reason of truth resolves this through the unity of person? Just as in another place the person of the head and of the body is joined together, when it is read: 'For I was hungry, and you gave me to eat. I thirsted, and you gave me to drink.' What does the unity of person say? Man is fed, and God is refreshed.

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Pes componitur et caput fomentum se sentire testatur. Dicit ergo : Nunquam Dominum gloriæ crucifixissent. Et e diverso: Nemo ascendit in carlum, nisi qui descendit de cœlo, filius ho minis qui est in cœlo. Vide quomodo per unitatem personæ humana divinis, et humanis divina miscean tur. Dens crucifigitur, et homo de coelo descendere, ct in coelo permanere memoratur. Quæ cum ita sint, perspiciamus de sacris voluminibus geminæ substan tiæ distinctionem, Ait itaque beatus Moyses : Caput cum pedibus comedetis, et intestina ejus devorabitis (Exod. XII). In pedibus humanitatcm, et in capitO credamus majestatem.

腳被安置,頭便作見證說自己感到舒緩。所以祂說:「他們絕不會把榮耀的主釘十字架。」反過來說:「除了那從天降下、仍在天上的人子,沒有人升過天。」看,藉著位格的合一,人性之事怎樣與神性之事相調,神性之事怎樣與人性之事相調。神被釘十字架,而人被記載為從天降下並仍在天上。既然如此,讓我們從聖卷中看出這雙重本質的分別。所以有福的摩西說:「你們要連頭帶腳喫,並要喫盡牠的內臟」(出十二)。在腳上讓我們信為人性,在頭上信為威嚴。

The foot is set, and the head testifies that it feels the soothing. He says therefore: 'They would never have crucified the Lord of glory.' And conversely: 'No one has ascended into heaven except He who descended from heaven, the Son of man who is in heaven.' See how through the unity of person human things are mingled with divine, and divine with human. God is crucified, and man is recorded to descend from heaven and to remain in heaven. Since these things are so, let us perceive from the sacred volumes the distinction of the twofold substance. Blessed Moses therefore says: 'You shall eat the head with the feet, and you shall devour its entrails' (Exod. 12). In the feet let us believe the humanity, and in the head the majesty.

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Ita fit ut dum hæc intra littc- ram latentia, fide perscrutante cognoscimus, i;nis in testina, id est mysteriorum occulta sumamus. Scru tandi enim studium, aviditas intelligitur dcvorandi. Sicut ct alio loco duplicis substantiæ absolutionem, idem sacramentorum revelat' r insinuat, dicens : Vulpes foveas habent, cl volucres coeli nidos, filius au tem heminis non habet ubi caput suum reclinet (Matth. VIII, Luc, IX), Hoc est dolosæ hæreses et tenebrosæ vcl aereæ potestates sedem sibi in pectoribus humanis profunda damnatiene posucrunt, me vero in fidelium corda qui hominem in carne conspiciunt, Deum intra hominem latere non credunt;

如此便成就:當我們以尋求的信認出這些藏在字句之內的事時,我們就取得那內臟,就是奧祕的隱密之事。因為尋求的熱心被理解為吞喫的渴慕。正如在另一處,這同一位奧祕的啟示者也暗示那雙重本質的解明,說:「狐狸有洞,天空的飛鳥有窩,人子卻沒有枕頭的地方」(太八,路九)。就是說:詭詐的異端與黑暗的或空中的權勢,藉深沉的咒詛在人心裡設立了座位;但在那些只看見肉身中之人的信徒心裡,他們不信神隱藏在人裡面;

So it comes about that, while we recognize by searching faith these things lying hidden within the letter, we take the entrails, that is, the hidden things of the mysteries. For the zeal of searching is understood as the avidity of devouring. As also in another place the same revealer of the sacraments intimates the resolution of the twofold substance, saying: 'The foxes have holes, and the birds of heaven nests; but the Son of man has not where to lay his head' (Matt. 8, Luke 9). That is: the crafty heresies and the dark or aerial powers have set their seat in human breasts by a deep damnation; but in the hearts of the faithful, who behold the man in flesh, they do not believe that God lies hidden within the man;

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foveas enim et nidos non transitoria et momentanea designat habitacula . sed diuturna et secura possessione fundata, quæ scr pentina vitiorum multiplicent nutrimenta. Apostolus cnim duas substantias evidonter remota sacramenti obscuritate adjecit, ita dicens: Patres nostri ex nubibus Christus secundum curnem, qui est super omnia Deus benedictus in sæcula. Sed dicis: Apostolus duas tan tum personas in operum suorum volumine conlitc lur, sicut ad Corinthios loquitur : Paulus vocatus Apostolus Jesu CArisii per voluntatem Dei. Et ad Ga latas Paulus apostolus, non ab hommibus neque per hominem, sed per Jesum Christum et Deum Putrem , qui suscitavit eum a mortuis.

因為「洞」與「窩」所指的,不是暫時片刻的居所,乃是建立在持久穩固之佔有上的居所,使罪惡那蛇般的滋養倍增。因為使徒明明加上兩種本質,將奧祕的隱晦除去,這樣說:「我們的列祖……按肉體說,基督也是從他們出來的,祂是在萬有之上,永遠受頌讚的神」(羅九)。但你說:使徒在他著作的書卷中只承認兩個位格,如他對哥林多人所說:「奉神旨意,蒙召作耶穌基督使徒的保羅。」又對加拉太人說:「作使徒的保羅,不是由於人,也不是藉著人,乃是藉著耶穌基督,與叫祂從死人中復活的父神。」

for 'holes' and 'nests' designate not transitory and momentary dwellings, but ones founded on lasting and secure possession, which multiply the serpentine nourishments of vices. For the Apostle plainly added two substances, with the obscurity of the mystery removed, saying thus: 'Our fathers... of whom is Christ according to the flesh, who is over all, God blessed forever' (Rom. 9). But you say: The Apostle confesses only two persons in the volume of his works, as he speaks to the Corinthians: 'Paul, called an apostle of Jesus Christ through the will of God.' And to the Galatians: 'Paul, an apostle, not of men nor by man, but by Jesus Christ and God the Father, who raised Him from the dead.'

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Et iterum, unus Deus Pater ex quo omnia et nos in ipso, et unus Dominus Jesus Christus, per quem omnia et nos per ipsum. Se cundum hæc dicis nullam de Spiritu sancto fieri men tionem Ut breviter dicamus, oblitus es quod Apo- stolus Spiritu sancto plenus , hæc apostolis ipso in? spirante, de Patre Filioque prædicabat. Loquenti, igitur de Patris ac Filii operatione et ille non deerat, qui loquenda dictabat, secundum illud : Nemo dicit Dominus Jesus, nisi in Spiritu sancto.

又說:「然而我們只有一位神,就是父,萬有都本於祂,我們也歸於祂;並有一位主,就是耶穌基督,萬有都是藉著祂有的,我們也是藉著祂有的。」照這些話,你說沒有題到聖靈。簡言之:你忘了那被聖靈充滿的使徒,是藉著那位在他裡面感動的靈,傳講這些論到父與子的事。所以,當人論到父與子的運作時,那位口授當講之話者也不缺席,正照那話:「除非在聖靈裡,沒有人能說耶穌是主。」

And again: 'One God the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, through whom are all things, and we through Him.' According to these you say that no mention is made of the Holy Spirit. To say it briefly: you have forgotten that the Apostle, full of the Holy Spirit, was preaching these things concerning the Father and the Son with that very Spirit inspiring within him. To one speaking, therefore, of the operation of the Father and the Son, He also was not lacking who was dictating the things to be spoken, according to that word: 'No one says, Lord Jesus, except in the Holy Spirit.'

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Qui ergo credi turus vel confessurus vel prædicaturus est Christum, vides quod ante in se hahiburus est Spiritum san ctum, Non ergo honores fidem tuam, quod interdum sine commemoratione Spiritus sancti, Patris mentio habetur ac Filii. Nam saepe suppresso Patris nomine, Filii et Spiritus sancti operatio praedicatur. Ait S. Ana nias ad Paulum : Saule frater, Dominus misit me Je sus, qui apparuit tibi in via qua veniebas ut videas et replearis Spiritu sancto. Apertc hic duarum est con nexio persouarum. Ecce Paulus a Christo cæcatus arguitur, Spiritu sancto illuminatus impletur, et nulla hic Patris mentio inseritur.

所以,那將要相信、或承認、或傳揚基督的人,你看見他必須先在自己裡面有聖靈。所以不要羞辱你的信,因為有時,在沒有題到聖靈的情況下,卻題到父和子。因為常有的是,父的名被隱去,而子與聖靈的運作被傳揚。聖亞拿尼亞對保羅說:「掃羅弟兄,主耶穌差遣了我,就是在你來的路上向你顯現的那位,叫你能看見,又被聖靈充滿。」在此明明有兩個位格的連結。看哪,保羅被基督弄瞎,受了責備;被聖靈光照,得了充滿;而此處並未插入題到父。

He therefore who is about to believe, or to confess, or to preach Christ, you see that he must first have the Holy Spirit within himself. Do not therefore disgrace your faith, because at times, without the mention of the Holy Spirit, mention is made of the Father and of the Son. For often, with the name of the Father suppressed, the operation of the Son and of the Holy Spirit is preached. St. Ananias says to Paul: 'Brother Saul, the Lord Jesus has sent me, who appeared to you on the way by which you were coming, that you may see and be filled with the Holy Spirit.' Here openly is a connection of two persons. Behold, Paul, blinded by Christ, is reproved; illuminated by the Holy Spirit, he is filled; and no mention of the Father is here inserted.

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Item cum Paulus quosdam es discipuliis interrogaret, in quo baptizati estis, quos post ascensionem Domini in baptismate Joannis baptizatos esse constabat, post praedicatuin Baptisma. Trinitas, cum e.iam illud mysterium quo Joannes baptizare consueverat, id est in eum qui venturus est, in eorum baptismo probaretur omissum, diceote Paulo apostolo; Joannes quidem baptizavit, sed in eum qui venturus est (Act. XIX), hoc est dicere; non ita baptizati estis. Hos cum interrogaret Paulus : Si Spi ritum sanctum accepistis credentes, qui utique post haptismum Salvatoris per impositionem manuum rite baptizati fuerant, confitentur. At illi responderunt: Neque si spiritus est audivimus.

照樣,當保羅問門徒中某些人,他們是受甚麼浸的——那些確知是在主升天以後受了約翰之浸的人,是在三一之浸傳開以後;因連那約翰素來施浸所用的奧祕,就是浸入那將要來者,也被證明在他們的浸中被略去了,使徒保羅說:「約翰固然施浸,卻是浸入那將要來的」(徒十九),這就是說:「你們不是這樣受浸的。」當保羅問這些人:「你們信的時候,受了聖靈沒有?」——那些確實在救主之浸以後,藉按手如禮受過浸的人,就承認。但他們回答說:「我們連有沒有聖靈也未曾聽過。」

Likewise, when Paul questioned certain of the disciples, in what they were baptized—those whom it was established had been baptized after the ascension of the Lord with the baptism of John, after the baptism of the Trinity had been preached—since even that mystery by which John was accustomed to baptize, that is, in Him who is to come, was proved to have been omitted in their baptism, the apostle Paul saying: 'John indeed baptized, but in Him who is to come' (Acts 19), that is to say: 'You were not baptized thus.' When Paul questioned these: 'Have you received the Holy Spirit upon believing?'—those who indeed after the baptism of the Savior, through the laying on of hands, had been duly baptized, confess. But they answered: 'We have not even heard whether there be a Holy Spirit.'

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His audilis baptizati sunt in nomine Domini Jesu. Et cum imposuisset illis manus Paulus, venit super eos Spiritus sanctus, et lo quebantur linguis, et prophetabant. Adverte qui cum baptizantur in nomine Domini Jesu, postea accipiunt Spiritum sanctum , et propheticam ex Paracleti in vocatione virtutem. Vere Deus est qui post Dei donum non legitur, sed tantum, ut credi oportet, cum Filio nisset Spiritus sanctus super eos, tunc loquebantur lin guis et prophetabant. Vide quanta potentia sit Spiritus sancti. In baptismo peccatorum abremissa donantur, in adventu Spiritus sancti virtutum munera conferun- tur, et a confirmatis, signorum miracula celebrantur.

他們聽了這些話,就奉主耶穌的名受浸。保羅按手在他們身上,聖靈便降在他們身上,他們就說方言,又說預言。要注意,那些奉主耶穌的名受浸的,後來領受聖靈,並藉呼求保惠師得著說預言的能力。那位真是神,祂在神的恩賜之後不被記載,乃是只當聖靈與子一同降在他們身上時,如所當信的,他們才說方言、說預言。看,聖靈的能力何等浩大。在浸裡,眾罪的赦免被賜下;在聖靈的降臨裡,諸德能的恩賜被授予;並由那些得堅固的人,行出諸神蹟奇事。

Having heard these things, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. Note that those who are baptized in the name of the Lord Jesus afterward receive the Holy Spirit, and the prophetic power from the invocation of the Paraclete. Truly God is He who is not read of after the gift of God, but only, as it must be believed, when the Holy Spirit had come upon them with the Son, then they spoke with tongues and prophesied. See how great is the power of the Holy Spirit. In baptism the remission of sins is granted; in the coming of the Holy Spirit the gifts of virtues are conferred; and by the confirmed the miracles of signs are celebrated.

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Solent enim veritatis alieni, etiam de syllabis calum niari. Nam cum de Trinitate dictum absolute noveri mus, quoniam ex ipso et per ipsum , et in ipso sunt omnia (Rom. VIII), plus esse ex ipso quam per ipsum, et item praepositionem hanc, id est per, majoris prae rogativae esse asserunt quam in ipso. Sed si in ipso de Spiritu sancto cum diminutione potestatis dictum arbitrantur, audiant præpositonis hujus magnificen tiam, et accipiant quia etiam secundum ipsorum as sertionem de Spiritu sancto intelligendum est. In ipso, inquit, vivimus, movemur, et sumus (Act. XVII). Et merito in ipso vivimus, movemur et sumus, in quo reparati et regenerati sumus.

因為那些與真理為外人的,慣於連音節也吹毛求疵。因我們知道論到三一,經上絕對地說:「萬有都是本於祂,藉著祂,並歸於祂的」(羅十一),他們便斷言「本於祂」比「藉著祂」更大,又斷言這介系詞,就是「藉著」,比「歸於祂(在祂裡)」有更大的特權。但他們若以為「在祂裡」論到聖靈是帶著能力的減損,就讓他們聽這介系詞的浩大,並讓他們承認,即使照他們自己的論斷,這話也當被理解為論到聖靈。經上說:「我們在祂裡面活著,動作,存留」(徒十七)。我們在祂裡面活著、動作、存留,這是正當的,因我們是在祂裡面得了重整與重生。

For those who are strangers to the truth are accustomed to cavil even about syllables. For since we know it absolutely said of the Trinity, that 'of Him, and through Him, and in Him are all things' (Rom. 11, i.e. 8/11), they assert that 'of Him' is more than 'through Him,' and likewise that this preposition, namely 'through,' is of greater prerogative than 'in Him.' But if they think that 'in Him' is said of the Holy Spirit with a diminution of power, let them hear the magnificence of this preposition, and let them accept that even according to their own assertion it is to be understood of the Holy Spirit. 'In Him,' it says, 'we live, we are moved, and we are' (Acts 17). And rightly in Him we live, we are moved, and we are, in whom we have been repaired and regenerated.

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Sed et per ipsum etiam ad Spiritum sanctum referendum esse agnoscimus sicut habes. Alii quidem per spiritum datur sermo sa pientiæ, alii sermo scientiæ (1 Cor. XII). Item ad He bræos : Qui per Spiritum sanctum semetipsum obtulit immaculatum Deo: Et iterum: Charitas Dei diffusa est in cordibus nostris per ipsum sanctum qui datus est nobis. Nam si et de Patre intelligamus, ex ipso et ex Spiritu sancto dictum similiter invenimus. Sicut in Joannis Evangelio habemus: Quod natum est ex carne, caro est ; et quod natum est ex Spiritu, Spiri us eat (Joan. III). Et in conclusione capituli: Sic est omnis qui natus est ex Spiritu.

然而我們承認「藉著祂」也當被指為論到聖靈,如你所有的:「這人藉著那靈得著智慧的言語,那人照樣藉著那靈得著知識的言語」(林前十二)。照樣對希伯來人:「祂藉著聖靈將自己無瑕無疵地獻給神。」又說:「神的愛藉著所賜給我們的聖靈,澆灌在我們心裡。」因為我們若也理解為論到父,就同樣發現經上說「本於祂」和「本於聖靈」。如我們在約翰福音裡所有的:「從肉體生的,就是肉體;從那靈生的,就是靈」(約三)。在那章的結尾:「凡從那靈生的,就是如此。」

But we acknowledge that 'through Him' also is to be referred to the Holy Spirit, as you have: 'To one indeed through the Spirit is given the word of wisdom, to another the word of knowledge' (1 Cor. 12). Likewise to the Hebrews: 'Who through the Holy Spirit offered Himself unspotted to God.' And again: 'The charity of God is poured forth in our hearts through the Holy Spirit who is given to us.' For if we understand it also of the Father, we likewise find it said 'of Him' and 'of the Holy Spirit.' As we have in the Gospel of John: 'That which is born of the flesh is flesh; and that which is born of the Spirit is spirit' (John 3). And at the conclusion of the chapter: 'So is everyone that is born of the Spirit.'

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Sic ergo non præjudicat Spi ritui sancto, cum suppresso ejus noluine Patris ac Filii opera commemorantur, sicut Pater et Filius non necantur, quando specialiter Spiritus sanctus opus ac virtus aMentur, sicut legimus in Actibus aposto lorum: Vos baptizabimini Spiritu sancto non post mul tos hos des (Act. I). Sicut et in Evangelio de singulari persona Spiritus sancti continetur : Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei (Joan. III). Nunquid hoc loco Pater et Filus, quia minime nominantur, tanto ac tam divine muneri dcfuisse credentur? Non ita est.

所以,當聖靈的名被隱去,而父與子的工作被題起時,這對聖靈並無妨礙;正如當聖靈的工作與能力被特別題到時,父與子也不被否認,如我們在使徒行傳裡所讀的:「不多幾日,你們要在聖靈裡受浸」(徒一)。也如在福音書裡論到聖靈這獨特的位格所記:「人若不是從水和聖靈生的,就不能進神的國」(約三)。難道在此處,父與子因絲毫未被題名,就被信為在這麼偉大、這麼神聖的恩賜上缺席了麼?並非如此。

So therefore it is not prejudicial to the Holy Spirit, when, with His name suppressed, the works of the Father and the Son are recalled, just as the Father and the Son are not denied when the work and power of the Holy Spirit is specially mentioned, as we read in the Acts of the Apostles: 'You shall be baptized with the Holy Spirit not after many of these days' (Acts 1). As also in the Gospel concerning the singular person of the Holy Spirit it is contained: 'Unless one is born again of water and the Holy Spirit, he cannot enter into the kingdom of God' (John 3). Shall the Father and the Son, in this place, because they are not at all named, be believed to have been wanting to so great and so divine a gift? It is not so.

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Nam ahsque dubio dum sancto Spiritui cum quo els una substan tia est, mysteriis beneficiisque junguntur, etsi non commemoratione, unitate tamen pietatis atque operis præsentantur. CAPUT V. Objectio quod sermo ille quem legimus : Nisi quis re natus fuerit ex aqua et Spiritu sancto, aquam pariter et Spiritum sanctum creaturam esse testatur. Sed dicis: In tantum creatura est Spiritus sanctus, ut aquæ elemento, quae hic primo loco atque ordine ponitur, videatur adjunctus secundum evangelicam, q uæ superius commemorata est, sententiam : Nisi quls renatus fuerit ex aqua et Spiritu sancto, non po test intrare in regnum Dei (Ibid.).

因為毫無疑問，當受造之物在聖靈的奧祕與恩惠中與聖靈聯合（聖靈與他們同屬一個本質）時，即使沒有明文提及，他們仍因敬虔與工作的合一而得以呈現於聖靈面前。第五章。關於我們所讀的那句話的反駁：「人若不是從水和聖靈生的」，這話證明水和聖靈同樣都是受造之物。但你說：聖靈乃是受造之物，以致照著上面所提的福音話語，他似乎與水這元素相連，而水在此被列於首位與首序：「人若不是從水和聖靈生的，就不能進神的國」（同上）。

For without doubt, while they are joined to the Holy Spirit, with whom they are of one substance, in his mysteries and benefits, even if not by explicit mention, they are nonetheless made present by the unity of devotion and of operation. CHAPTER V. The objection that the saying which we read, 'Unless one is born again of water and of the Holy Spirit,' bears witness that water and the Holy Spirit are alike a creature. But you say: The Holy Spirit is a creature to such a degree that he appears to be joined to the element of water, which here is placed first in place and order, according to the gospel saying mentioned above: 'Unless one is born again of water and of the Holy Spirit, he cannot enter into the kingdom of God' (ibid.).

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Manifestum est enim, qui hæc loquitur non solum divinam in Spiritu sancto potestatem, sed ipsam baptismi nescire ratio- Christo (Rom. VI)Quomodo autm possimus cum Christo mori vel resurgere, si requ ras adverte. Om nes quicunque sacro fonte submergimur, mortem et sepulturam Redemptoris imitamur, sirut idem Aposto. Ius ait: .4n ignoras quia quicunque in Christo baptizati sumus, in morte ipsius baptizati sumus? Consepulti enim sumus cum illo per baptismum in mortem (Rom. IX). Sicut enim ille triduana morte sepulcro conditus fuit, ita et nos intra aquae, id est inter cognatae crea turæ substantiam trina subæersione depositi, dum descendimus sepelimur, dum emergimus suscitamur.

因為顯然，凡說這些話的人，既不認識聖靈裡的神能，也不認識在基督裡受浸的真義（羅六）。但你若問我們怎能與基督同死、同復活，請留心。我們眾人凡受聖洗而被浸入水中的，都是效法救贖主的死與埋葬，正如那同一位使徒所說：「豈不知我們這受浸歸入基督的人，是受浸歸入祂的死麼？我們藉著浸入死，與祂一同埋葬」（羅六）。因為正如祂藉著三日之死被安放在墳墓裡，照樣我們也藉著三次的浸入，被安放在水的本質中，就是被安放在這同類受造之物的本質中；當我們下去時，就是埋葬，當我們上來時，就是復活。

For it is plain that whoever says these things knows neither the divine power in the Holy Spirit nor the very rationale of baptism in Christ (Rom. VI). But if you ask how we are able to die and rise again with Christ, take heed. All of us who are immersed in the sacred font imitate the death and burial of the Redeemer, just as the same Apostle says: 'Do you not know that all of us who have been baptized into Christ have been baptized into his death? For we were buried together with him through baptism into death' (Rom. VI). For just as he, by a three-day death, was laid in the sepulchre, so we also, laid by a threefold immersion within the substance of water, that is, of a kindred created element, are buried while we descend, and are raised up while we emerge.

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Per aquam itaque celebratur imitatio sepulturæ, per Spiritum sanctum confertur veritas vitæ et spes sa lutis æternæ. Denique removeatur Spiritus sancti invocatio, et videamus si quidquam aquæ illius sola prodesse possit infusio. Creatura itaque est quae se peliendi praestat officium, Dens est qui beneficium tribuit renascendi. Quem ergo perspicis reparationis parentem, ipsum esse agnosce et resurreciionis aucto- rem. De quo vaticinatnr, et ad Patrem propheta sic loquitur : Emitte Spiritum et creabuntur, et renovabis faciem terræ (Psal. CIII). Quid distat inter aquae et Spiritus saneti operationem ? Pcr aquam deduci vi demur in tumulum : per Spiritum sanctum præparari videmur ad reguum.

於是，藉著水，埋葬的效法得以舉行；藉著聖靈，生命的實際與永遠救恩的盼望得以賜下。總之，若把對聖靈的呼求除去，讓我們看看單單那水的澆灌能否有任何益處。所以，承擔埋葬之職的乃是受造之物，賜下重生之恩的乃是神。因此，你所看見那位帶來更新的源頭，要承認他也就是復活的創始者。論到他，先知預言，並如此向父說：「你發出你的靈，他們便受造，你也使地面更換為新」（詩一○三）。水的工作與聖靈的工作之間有何分別呢？藉著水，我們似乎被帶下墳墓；藉著聖靈，我們似乎被預備進入國度。

And so through water the imitation of burial is celebrated; through the Holy Spirit the truth of life and the hope of eternal salvation is conferred. In short, let the invocation of the Holy Spirit be removed, and let us see whether the mere pouring of that water can avail anything. A creature, then, is that which renders the office of burying; God is he who bestows the benefit of being reborn. Whom therefore you perceive to be the parent of restoration, acknowledge him also to be the author of resurrection. Of him the prophet prophesies and thus speaks to the Father: 'Send forth your Spirit, and they shall be created, and you shall renew the face of the earth' (Ps. CIII). What difference is there between the operation of water and of the Holy Spirit? Through water we seem to be led down into the tomb; through the Holy Spirit we seem to be prepared for the kingdom.

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CAPUT VI. Ubi quæritur utrum Spiritus sancti appellatio cognomen putetur an nomen. Sed inter hæc requirendum credis, utrum appel latio Spiritus sancti, quem Deum necesse est nuncu pari, nomen an fortasse cognomen sit. Sed cognosco qu a id quod apud homines nomini solemus adjun gere, Dei non condecet majestati, in ejus nomine quidquid est nequaquam adjectivum, sed sine dubio naturaliter sempiternum est. Etiam in doctrina gram matica alia nomina communia, id est appellativa vo cat, alia specialia, id est propria nuncupat. Videa mus si in nostris hoc loco aliquid simile invenire possimus. Da in Deo nomen speciale vel proprium, id est Pater et Filius ct Spiritus sanctus.

第六章。其中探討「聖靈」之稱呼應被視為別號還是名字。但在這些事中，你以為當問：「聖靈」這稱呼——他必須被稱為神——究竟是名字，還是別號。但我知道，我們在人間慣於加在名字上的，並不配神的尊嚴；在他的名裡，凡所有的絕非形容詞，而無疑乃是本性上永恆的。即使在文法這門學問裡，也稱某些名詞為普通名詞，即類稱，又稱另一些為特定名詞，即專稱。讓我們看看，在這事上，我們能否在我們自己的事物中找到類似的。請在神裡承認一個特定或專有的名字，就是父、子、聖靈。

CHAPTER VI. Wherein it is asked whether the appellation of the Holy Spirit should be reckoned a surname or a proper name. But amid these things you believe it must be asked whether the appellation 'Holy Spirit'—who must necessarily be called God—is a name or perhaps a surname. But I know that what we are wont to attach to a name among men does not befit the majesty of God; in his name whatever there is is by no means an adjective, but without doubt is naturally everlasting. Even in the discipline of grammar it calls some nouns common, that is, appellative, and others special, that is, it names them proper. Let us see whether in this matter we can find anything similar among our own things. Grant in God a special or proper name, that is, Father and Son and Holy Spirit.

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In tantum hæc propria sunt, ut nec de Filio Pater dici possit, ncc de Patre facile legitur Spiritus sanctus. Item da proprium, ingenitus, ex utroque procedens. Rursum da nomen generale atque commune. Majestas, im mensitas, plenitudo, unus, solus, Deus. Sed cum audis unus, non hic numerus inchoatur, sed perfe ctio infinita colligitur. Quid est unus, nisi nomen incommunicabile, quod nec posteriorem recipit nec priorem ? Quid est unus? nisi simplex, incomposita et indivisa substantia ? Quid est unus , nisi incommu nicabilis et inaequalis, ac semper idem, qui nunquam a se possit esse diversus? Ac sic communis appellatio unitatem. Cum ergo dixer.s Pater, Filius.

這些名字是何等專屬，以致父不能說成子，聖靈也不易被讀為父。照樣，也請承認那些專屬的詞：未受生的、從二者而出的。再請承認一個普遍而共通的名：威嚴、無限、豐滿、獨一、唯一、神。但當你聽見「獨一」時，這裡並非開始計數，乃是匯集那無限的完全。「獨一」是甚麼，若非一個不可傳遞的名，既不容後者也不容前者？「獨一」是甚麼，若非單純、不複合、不可分的本質？「獨一」是甚麼，若非那不可傳遞、無與倫比、永遠如一、永不與自己相異的？如此，這共通的稱呼乃指合一。所以當你說「父、子」時，

To such a degree are these proper that neither can the Father be said of the Son, nor is the Holy Spirit easily read of the Father. Likewise grant the proper terms: unbegotten, proceeding from both. Again, grant a general and common name: majesty, immensity, fullness, one, only, God. But when you hear 'one,' here no number is begun, but infinite perfection is gathered up. What is 'one,' if not an incommunicable name, which admits neither a later nor an earlier? What is 'one,' if not a simple, uncomposed, and undivided substance? What is 'one,' if not the incommunicable and unequal, and ever the same, who can never be diverse from himself? And thus the common appellation [signifies] unity. When therefore you say 'Father, Son,'

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et Spiritus sanctus, singulorum personas pariter explicasti. Cum dixeris, unus Deus, communem Trinit tis substan tiam, communem gloriam demonstrasti. Hic ergo sibi imperitia noctem erroris obtexit, dum suppresso vocabulo majestatis Spiritum sanctum in co tantum aestimat nomine, quod ei, ut diximus, proprium est, magis quam quod ei cum Patre Filioque commune est. CAPUT VII. Quod Spiritus sanctus prophetas specialiter implere, et Deus pariter credi et vocari, evidentibus. testimonis approbatur. Cum per Moysem ac David et Isaiam, vel alios prophetas specialiter Spiritus sanctus locutus esse referatur, Deum locutum divina profitentur eloquia , sicut in Pentateuchon volumine frequentatur;

又說「聖靈」時，你便照樣分別陳明了各位格。當你說「獨一的神」時，你便顯明了三一神共通的本質、共通的榮耀。所以在此，無知為自己蒙上了錯謬的黑夜，因為它壓下威嚴的稱號，僅僅在那如我們所說、專屬於他的名裡看待聖靈，而非在那與父與子共通的名裡看待他。第七章。聖靈特特充滿眾先知，並照樣被信為神、被稱為神，這由明確的見證所證實。既然藉著摩西、大衛、以賽亞，或其他眾先知，聖靈被記載特特說過話，神聖的話語便宣告是神說了話，正如在五經卷中屢屢顯明的；

and 'Holy Spirit,' you have likewise set forth the persons of each individually. When you say 'one God,' you have shown the common substance of the Trinity, the common glory. Here therefore ignorance has spread over itself the night of error, while, suppressing the title of majesty, it esteems the Holy Spirit only in that name which, as we said, is proper to him, rather than in that which is common to him with the Father and the Son. CHAPTER VII. That the Holy Spirit specially fills the prophets, and is alike believed and called God, is proved by clear testimonies. Since through Moses and David and Isaiah, or the other prophets, the Holy Spirit is reported to have spoken in a special manner, the divine oracles profess that God has spoken, as is frequently shown in the volume of the Pentateuch;

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locutus est, inquit, Dominus ad Moysem, dicens : Sollicitius requiramus si specialiter Spiritus sanctus in prophe tis loquatur: habemus ut præfati sumus, in Actibus apostolorum, Paulo argucnte Judæos : Bene, inquit, Spiritus sanctus per Isaiam locutus esl ad patres no stros . Anditu audietis, et non intelligetis (Act. ult.) Et in cadem lectione : Viri fratres, oportet impleri scri p uram quam prædixit Spiritus sanctus per os David (Act. i). Et in epistola Petri legimus: Non enim vo- luntate humana allata est aliquando prophetia, sed Spiritu sancto locuti sunt sancti Dei homines (II Petr, i. Agnoscamus prupheticam gratiam evidenter ad po tentiam sancti Spiritus pertinere.

經上說：「耶和華曉諭摩西說。」讓我們更殷勤地查考，聖靈是否在眾先知裡特特說話。正如我們先前所說，我們在使徒行傳中有保羅與猶太人辯論時的話：他說：「聖靈藉以賽亞向你們祖宗所說的話是不錯的：你們聽是要聽見，卻不明白」（徒末章）。在同一段經文中也說：「諸位弟兄，聖靈藉大衛的口所預言的經，是必須應驗的」（徒一）。我們又在彼得的書信中讀到：「因為預言從來沒有出於人意的，乃是神的聖人被聖靈感動說出來的」（彼後一）。讓我們承認，先知的恩賜顯然是屬於聖靈的能力。

'The Lord spoke to Moses,' it says, 'saying.' Let us inquire more carefully whether the Holy Spirit speaks specially in the prophets. We have, as we have said before, in the Acts of the Apostles, where Paul argues with the Jews: 'Well,' he says, 'did the Holy Spirit speak through Isaiah to our fathers: Hearing you shall hear, and you shall not understand' (Acts, last chapter). And in the same lesson: 'Men and brethren, the Scripture must be fulfilled which the Holy Spirit foretold by the mouth of David' (Acts I). And in the Epistle of Peter we read: 'For prophecy was never brought by human will, but holy men of God spoke as they were moved by the Holy Spirit' (II Pet. I). Let us acknowledge that prophetic grace clearly pertains to the power of the Holy Spirit.

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