30.
These are the sorts of absurdities that you run up against when you speak of God as a dyad. But if God is Trinity, which he actually is, and a Trinity which has been shown to be indivisible and not dissimilar to itself (ouk anomios),47 then its holiness must be one, and its eternity one, and its immutable nature. The faith in the Trinity, which has been handed down to us, is one, and it is this faith which unites us to God, whereas anyone who takes anything away from the Trinity and is baptized in the name of the Father only, or in the name of the Son only, or in the name of the Father and the Son apart from the Spirit, receives nothing but remains empty and unsanctified – both he and the one who appears to be administering the consecration. After all, it is a consecration in the Trinity! Likewise, the one who divides the Son from the Father or demotes the Spirit to the level of creatures has neither the Son nor the Father but is godless and worse than an unbeliever (1 Tim 5:8) and anything but a Christian. And this just and right, for as the baptism given in the Father and the Son and the Holy Spirit is one and the faith in the Trinity is one, as the apostle says (Eph 4:5), so the Holy Trinity, which is identical with itself and united with itself, ahs nothing of what is originated within it. This is the indivisible unity of the Trinity and faith in this Trinity is one.
你们所谓神是一个二分体就是这样的谬论。然而，若神是三位一体–祂确实是如此，三位一体是不可分割的，彼此也不会是不同（ouk anomios）的，所以，只有一位圣洁的，一位永恒的和不可改变的本质。那交给我们三位一体的信仰只有一个。这个信仰将我们与神联合为一。若有任何人破坏了三一，只被浸入父的名，或只被浸入子的名，或只被浸入父和子、却缺了圣灵的名，将一无所获，一无所有，不会被圣洁—包括那个受浸的和施浸的人。因为，这乃是在三位一体里面的奉献！同样的，凡是将子从父分割的，或把圣灵降级到被造之物的层次的，不但没有父，也没有子，更是无神的，比不信的更凄惨（提前5：8），根本不是基督徒。这是公义合适的，因为如同在父、子和圣灵的名的浸是一个，三一的信仰是一个。使徒所说的（以弗所4：5）神圣的三一也是如此，它自己是完全相同的，与自己合一，在祂里面也没有有起源的东西。这就是三位一体不可分割的合一，在这个三位一体里的信仰也只有一个。
But if, according to the invention of you Tropici, it is not actually so, and you have been induced by your dreams to say, that the Holy Spirit is a creature, then your faith is no longer one and neither is your baptism one but two – one of them being in the Father and the Son, and another in an angle who is a creature. But at this point nothing is left secure48 for you and nothing true. For what kind of communion can there be between an originated being and the Creator?49 Or what kind of oneness can there be between the creatures below and the Word who has made them? The blessed Paul, who knew this, did not divided the Trinity, as you do, but taught its unity when he wrote to the Corinthians about the spiritual gifts and summed them all up by referring them to the one God and Father, saying: “There are different fits but the same Spirit; there are different forms of service but the same God who works all of them in everyone” (1 Cor 12:4-6). For that which the Sprit imparts to each is provided from the Father through the Son. Everything that belongs to the Father belongs to the Son (Jn 16:15, 17:10); thus, what is given by the Son in the Spirit are the Father’s gifts. And when the Spirit is in us, the Word who gives the Spirit is also in us, and the Father is in the Word. So it is that “I and my Father will come and make our dwelling in him” (Jn 14:23), as it is said. For where the light is, there is the radiance; and where the radiance is, where is its active energy (energeia) and luminous grace. Paul taught this again when he wrote back to the Corinthians and said, in his 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” (2 Cor 13:13). For the gift and the grace that is given are given in the Trinity: from the Father, through the Son, in the Holy Spirit. Just as the grace that is given is from the Father and through the Son, so there would be among us no communion in the gift except in the Holy Spirit. For it is by our participation in the Spirit that we have the love of the Father and the grace of the Son and the communion of the Spirit itself.
你，特以皮西，的发明还不止这样。你被你自己的白日梦所诱导，竟敢说圣灵是一个被造之物。那么你的信仰就不再是一个，你的浸礼也不再是一个，而是两个—一个在父和子里面，另一个在那个是被造之物的天使里。此时此刻，你再也没有什么可以狡辩的。因为，有起源的和造物主间有什么可以交流的？在那些在下的被造之物和造它们的道间能够合一吗？你也知道，有福的保罗，因为认识了这点，就不敢拆散三位一体，反而在写信给哥林多人的时候，教导它的合一。当论及圣灵的恩赐并把它们归于一位神与父的时候，他说，“恩赐原有分别，圣灵却是一位。职事也有分别，主却是一位。”（林前12：4-6）。因为凡是圣灵所赐个我们每一个人的，都是父所预备，借由子赐给我们的。父所有的一切，也都是子的（约翰16：15，17：10）；故此，凡子在圣灵里赐给我们的，都是父的恩赐。而当圣灵在我们里面的时候，那位赐下圣灵的道也在我们里面，父则在道里面。也就是，“我和我的父必会一同来安家在祂里面”（约翰14：23，译者：根据英文重译）所说的。因为光在那里，光辉就在那里；光辉在那里，那里就有活生生的能量（active energy -energeia）和光照的恩典。保罗当他再次在第二封写信给哥林多人的信里面教导：“愿主耶稣基督的恩典、神的慈爱、圣灵的交通，常与你们众人同”（林后13：13，译者：根据英文重译）。因为赐下的恩赐和恩典，乃是在三位一体里面赐的：从父，经由子，在圣灵里。就如同赐下的恩典是从父，经由子赐下的，若是没有圣灵，那么在我们之间就没有交通。因为，乃是借由我们在圣灵里的有份，我们得到父的爱，子的恩典，和与圣灵的交通。
31.
Thus, it has been shown that the activity (energeia) of the Trinity is one. For the apostle does not mean that what is given by each [of the Trinity] is different and separate but rather that what is given is given in Trinity, and it is all from the one God. How then is it not outright impiety against the Son himself to call a creature one who, far from being a creature, is united to the Son just as the Son is united to the Father, and who is glorified with the Father and the Son50 and confessed as God theologoumenon) along with the Word, and who activates (energoun) everything that is worked by the Father through the Son? For there is nothing which is not brought into being and actuated through the Word, in the Spirit.
所以，这就能够让我们看见，三位一体的活动（activity-energeia）乃是一。因为使徒的意思并不是（三位一体 中的）每一位是不同和分开的，反而，凡所赐下的，乃是在三一里所赐下的，都是从一位神来的。若称那位远超被造之物，像子于父联合为一一样与子联合为一，与父子同荣，与道一同被承认是神（theologoumenon），并推动父借由子所造的万物的这位（译者：指圣灵）为一个被造之物，这难道不是对子最直接的不敬？因为万物没有不经由道，在圣灵里得到他们的存有，并被推动。
This is what it sung in the psalms: “By the word of the Lord, the heavens were established and by the breath (pnuemati) of his mouth all their power” (Ps 33:6).51 And in the one-hundred-and-forty-seventh psalm: “He will send his word and melt them; he will pour forth his spirit and the waters will flow” (Ps 147:18). And we are justified, as the apostle says, “in the name of our Lord Jesus Christ and in the Spirit of our Lord” (1 Cor 6:11). The Spirit indeed is inseparable from the Word. So when the Lord says, “I and the Father will come” (Jn 14:23) the Spirit also comes with them and dwells in us no differently than the Son, as Paul writes to the Ephesians: “that he may grant you in accord with the riches of his glory to be strengthened with power through his Spirit in the inner self, and that Christ may dwell [in your hearts through faith’” (Eph 3:16-17). But if the Son is in us, so is the Father, as the Son says: “I am in the Father and the Father in me” (Jn 14:10). So when the Word comes to the prophets, they prophesy in the Holy Spirit itself. Therefore, when Scripture says, “the Word of the Lord came” to a certain prophet, it indicates that he is prophesying in the Holy Spirit. In Zechariah it is written, “Only receive my words and my ordinances, which I decree in my spirit to my servants, the prophets” (Zech 1:6). And when rebuking the people, a little later on, he said: “They have made their hearts disobedient so as not to hear my laws and the words which the Lord of hosts has sent by his spirit through the former prophets” (Zech 7:12). In Acts, Peter said, “Brothers, the Scriptures which the Holy Spirit had spoken beforehand had to be fulfilled” (Acts 1:16). And the apostles cried out together: “Master, who has made heaven and earth and sea and all that is in them who spoke by the holy spirit through the mouth of your child, our father David” (Acts 4:24-25). And when Paul was in Rome, he spoke boldly to the Jews who approached him, saying, “Well did the holy spirit speak to your fathers through Isiah the prophet” (Acts 28:25). To Timothy, he wrote, “the Spirit say explicitly that in the last times some will turn assay from the sound faith by paying attention to deceitful spirits” (1 Tim 4 :1). Therefore, when the Spirit is said to be in someone, it is understood that the Word is in that person, giving the Sprit. So then the prophecy was being fulfilled, “I will pour out my spirit upon all flesh (Joel 2:28), Paul said, “according to the support of the Spirit of Jesus Christ which is in my” (Phil 1:19). And to the Corinthians, he wrote, “Are you looking for proof of Christ speaking in me?”(2 Cor 13:3). But if it was Christ who was speaking in him, then clearly the Sprit that was speaking in him was Christ’s Spirit. So when Christ was speaking n him, he again said, in Acts, “But, now compelled by the Sprit, I am going to Jerusalem. What will happen to me there I do not know, except that in one city after another the holy Sprit has been testifying to me that imprisonment and hardships awaits me” (Acts 20:22-23).
这就是诗篇所唱的：“诸天藉耶和华的道而造；万象藉祂口中的气(pnuemati)而成”（诗篇33：6，译者：根据英文重译）。而在诗篇第一百四十七篇：“祂的道一出，这些就都消化；祂使风刮起，水便流动”（诗篇147：18）。如同使徒教导的，我们的被称义乃是‘在我们主耶稣基督的名里和在我们主的灵里’（林前6：11，译者：根据英文重译）。故此，圣灵与道是不可分离的。所以当主说，“我和父要一同来”（约翰14：23，译者：根据英文重译）的时候，圣灵也与子一样，和祂们一同来并住在我们里面，保罗写信给以弗所人：“求祂按著祂丰盛的荣耀，藉著祂的灵，叫你们心里的力量刚强起来，使基督因你们的信，住在你们心里”（以弗所3：16-17）。若子在我们里面，父也就在我们里面，就像子说的：“我在父里面，父在我里面”（约翰14：10）。所以当道临到先知们时，他们就在圣灵自己里面说预言。故此，当圣经说，‘耶和华的道临到’某个先知的时候，它代表的是他在圣灵里说预言。撒加利亚书写到：“只是我的言语和律例，就是所吩咐我仆人众先知的”（撒加利亚1：6）。在责备百姓的时候，他说：“心硬如金钢石，不听律法和万军之耶和华用灵藉从前的先知所说的话”（撒加利亚7：12）。在使徒行传中，彼得说到：“弟兄们！圣灵藉大卫的口，在圣经上预言。。这话是必须应验的。（行传1：16）。而使徒们也一同高声宣告：“主啊！你是造天、地、海，和其中万物的，你曾藉著圣灵，托你仆人我们祖宗大卫的口，说”（行传4：24-25）。当保罗在罗马放胆告诉那些来找他的犹太人，说，“圣灵藉先知以赛亚向你们祖宗所说的话是不错的”(行传28：25)。对于提摩太，他写到：“圣灵明说，在後来的时候，必有人离弃真道，听从那引诱人的邪灵和鬼魔的道理”（提前4：1）。故此，当圣经说到圣灵在某人里面的时候，我们就应该理会为是道在那个人里面，赐给他圣灵。好叫先知能够被充满，“我要将我的灵浇灌凡有血气的”（约珥2：28），保罗则说，“藉著。。。耶稣基督之灵的帮助”（腓利比1：19）。对于哥林多人，他写到，“你们既然寻求基督在我里面说话的凭据”（林后13：3）。若是基督亲自向他说话，那么，很清楚的，在他里面说话的圣灵就是基督的灵。所以当基督在他里面说话的时候，他在行传里面又说，“在我往耶路撒冷去，圣灵甚迫切，不知道在那里要遇见什麽事；但知道圣灵在各城里向我指证，说有捆锁与患难等待我。”（行传20：22-23）。
Therefore, when the saints52 say, “Thus says the Lord,” they are not speaking otherwisethan in the Holy Spirit; and, speaking in the Holy Spirit, they speak these things in Christ. When Agabus says, in Acts, “Thus says the Holy Sprit” (Acts 21:11), this does not happen otherwise than by the Word’s coming to him and it is thereby that the Spirit enables him to speak in the Spirit and to testify to what is about to happen to Paul in Jerusalem. Certainly, when the Spirit gave testimony to Paul (cf. Acts 20:23), Christ himself was speaking in Paul, insofar as the testimony issued from the Spirit of the Word. Thus it was that when the Word came to the holy Virgin May, the Spirit also entered with him (cf. Lk 1:35), and the Word in the Spirit, fashioned and jointed a body to himself, wishing to unite creation to the Father and to offer it to the Father through himself and to reconcile all things in his body, “making peace among the things of heaven and the things of eath” (cf. Col 1:20).
所以，当圣徒们说，“主说话了”的时候，他们乃是在圣灵里说话；再者，当他们在圣灵里说话的时候，乃是在基督里讲述这些事。当亚迦布在行传说，“圣灵说”（行传21：11）的时候，只能是道临到他，所以是圣灵让他能够在圣灵教导并见证保罗在耶路撒冷将要遭遇的事情。无疑的，当圣灵把见证给了保罗（参考行传20：23），基督自己在保罗里面说话，这都是在是道之圣灵见证中的事。也就是当道临到了圣童女玛利亚的时候，圣灵也与祂一同进到玛丽亚里面（参考路加1：35），道在圣灵里，自己穿上了一个身体，希望把被造之物联于父，借由自己，把它（基督的身体）献给父，好在祂的身体里完成和好的工作，“叫万有，无论是地上的、天上的都与自己和好了”（参考歌罗西1：20）。