To Cledonius the Priest Against Apollinarius.

To our most reverend and God-beloved brother and fellow priest Cledonius, Gregory, greeting in the Lord.

至最最受尊敬并神所喜爱的弟兄，与我们同工的教士Cledonius，贵格利在主里向您问安。

I desire to learn what is this fashion of innovation in things Concerning the Church, which allows anyone who likes, or the passerby, as the Bible says, to tear asunder the flock that has been well led, and to plunder it by larcenous attacks, or rather by piratical and fallacious teachings. For if our present assailants had any ground for condemning us in regard of the faith, it would not have been right for them, even in that case, to have ventured on such a course without giving us notice. They ought rather to have first persuaded us, or to have been willing to be persuaded by us (if at least any account is to be taken of us as fearing God, labouring for the faith, and helping the Church), and then, if at all, to innovate; but then perhaps there would be an excuse for their outrageous conduct. But since our faith has been proclaimed, both in writing and without writing, here and in distant parts, in times of danger and of safety, how comes it that some make such attempts, and that others keep silence?

我渴望了解关于教会的新发明，就像圣经说的，这个发明容许任何人，甚至是路过的陌生人把向来引导的很好的羊群拆分得四分五裂，并用窃贼的手段或具有伤害性的教义抢掠窃羊群。因为即便我们现有的攻击者拥有任何的立场在信仰上可以定罪我们，他们也没有权利在未曾通知我们的情况下，就对我们做那样的事。他们应该先说服我们，或自愿的被我们说服（最起码应该把我们当做敬畏神，为信仰劳苦，并帮助教会的人），在这一切之后，再改革创新；但是，他们粗暴的行为或许还有别的借口。但是，因着我们的信仰不论在困难或安逸的时期，都已经用文字并非文字的方式宣告给次出并远方的人们，怎么有人还胆敢作出这样的尝试，而其他的人则闭口不言？

The most grievous part of it is not (though this too is shocking) that the men instil their own heresy into simpler souls by means of those who are worse; but that they also tell lies about us and say that we share their opinions and sentiments; thus baiting their hooks, and by this cloak villainously fulfilling their will, and making our simplicity, which looked upon them as brothers and not as foes, into a support of their wickedness. And not only so, but they also assert, as I am told, that they have been received by the Western Synod, by which they were formerly condemned, as is well known to everyone. If, however, those who hold the views of Apollinarius have either now or formerly been received, let them prove it and we will be content. For it is evident that they can only have been so received as assenting to the Orthodox Faith, for this were an impossibility on any other terms. And they can surely prove it, either by the minutes of the Synod, or by Letters of Communion, for this is the regular custom of Synods. But if it is mere words, and an invention of their own, devised for the sake of appearances and to give them weight with the multitude through the credit of the persons, teach them to hold their tongues, and confute them; for we believe that such a task is well suited to your manner of life and orthodoxy. Do not let the men deceive themselves and others with the assertion that the Man of the Lord, as they call Him, Who is rather our Lord and God, is without human mind. For we do not sever the Man from the Godhead, but we lay down as a dogma the Unity and Identity of Person, Who of old was not Man but God, and the Only Son before all ages, unmingled with body or anything corporeal; but Who in these last days has assumed Manhood also for our salvation; passible in His Flesh, impassible in His Godhead; circumscript in the body, uncircumscript in the Spirit; at once earthly and heavenly, tangible and intangible, comprehensible and incomprehensible; that by One and the Same Person, Who was perfect Man and also God, the entire humanity fallen through sin might be created anew.

最令人伤心得部分并不是（虽然这件事已经够让人惊讶不已）那些人拼命的要把异端思想透过那些更为邪恶的人灌输到那些单纯的魂里面；他们还散布关于我们的谎言，说我们也同意他们的关点与看法；他们用他们的书作为诱饵，用这个作为遮盖以邪恶的方式完成他们的意图，并把我们视他们为弟兄而不是仇人的单纯态度当作支持他们邪恶行为的动力。不仅仅如此，我被告知，他们还坚称，就是他们已经被原先定罪他们的西方教会接纳了，每个人都知道这件事。然而，若坚持亚波理拿流关点的人被接纳，让他们证明，好让我们满足。因为他们乃是因肯定正统信仰而被接纳，不可能根据其他的条件。他们肯定能够永大会的纪录或交通的信函来证明，因为这是大会的通例。若这些只不过是他们发明的文字游戏，被设计来让他们透过各人的信誉更能够影响群众，那么我们就要叫他们闭嘴并要申斥他们；因为我们相信这个任务完全符合您生活并正统的风格。别让那些人再继续再用「主的人（Man of the Lord）」蛊惑自己与他人，他们如此称呼我们的主与神，认为祂不具有人类的心思。因为我们并不是在服侍一位从神格（Godhead）来的人，我们乃是在指定关与位格的联合与不同之教义，那位原有的并不是人，而是神，并在万世前的独生子，决不与身体任何物质的东西调合（unmingled，意为不混合、不改变，参考迦克顿信条－译者）；祂在末世的日子为了我们救恩的缘故披上了人性；在祂的肉身中受苦，在祂的神格中不感觉痛苦；受限于身体中，在灵（Spirit）中完全不受限制；曾经又是属地并属天，有形并无形，可被理解又不可被理解；整个因罪堕落的人类借着这一位，祂那同时是完整的人又是神的位格重新被造。

If anyone does not believe that Holy Mary is the Mother of God, he is severed from the Godhead. If anyone should assert that He passed through the Virgin as through a channel, and was not at once divinely and humanly formed in her (divinely, because without the intervention of a man; humanly, because in accordance with the laws of gestation), he is in like manner godless. If any assert that the Manhood was formed and afterward was clothed with the Godhead, he too is to be condemned. For this were not a Generation of God, but a shirking of generation. If any introduce the notion of Two Sons, one of God the Father, the other of the Mother, and discredits the Unity and Identity, may he lose his part in the adoption promised to those who believe aright. For God and Man are two natures, as also soul and body are; but there are not two Sons or two Gods. For neither in this life are there two manhoods; though Paul speaks in some such language of the inner and outer man. And (if I am to speak concisely) the Saviour is made of elements which are distinct from one another (for the invisible is not the same with the visible, nor the timeless with that which is subject to time), yet He is not two Persons. God forbid! For both natures are one by the combination, the Deity being made Man, and the Manhood deified or however one should express it. And I say different Elements, because it is the reverse of what is the case in the Trinity; for There we acknowledge different Persons so as not to confound the persons; but not different Elements, for the Three are One and the same in Godhead.

若有任何人不相信马里亚是神的母亲，就得不到神格的服侍。凡坚称祂通过马里亚就向通过一个管道一样，并没有在她里面立刻形成一个神与人（神，因为没有任何人的介入；人，因为乃是根据怀孕的规律），他也同样的是无神的。凡坚称那个人性在神格之后才被形成并穿上的，也当被定罪。因为这并不是神的出生，而是一个被削减的出生。凡认为有两个儿子，一个是父神的儿子，一个是母亲的儿子，并否定联合与不同的，愿他丧失那应许给信徒的养子身分。因为神与人是两个性质，就好像魂与身体一样；但是，绝对不可能有两个儿子，或两位神。因为在这个生命中没有两个人格（manhood）；虽然保罗曾经用这样的语言谈及里面与外面的人。（我要简略的说）救主乃是以与你我不同的元素（elements）构成的（因为不可见的部分与可见的部分不同，无限的部分也与被时间现值的部分不同，）然而，祂并不是两个位格。神禁止这样的说法！因为两个本性因着结合而成为一，神成为人，而人被神化（deifiec）或不论人要怎么说。我之所以说不同的元素，乃是因为这个情况乃是与三位一体相反；我们承认不同的位格，并且位格不混乱；但是不是不同的元素，因为三是一并在神格中是一样的。

If any should say that it wrought in Him by grace as in a Prophet, but was not and is not united with Him in Essence — let him be empty of the Higher Energy, or rather full of the opposite. If any worship not the Crucified, let him be Anathema and be numbered among the Deicides. If any assert that He was made perfect by works, or that after His Baptism, or after His Resurrection from the dead, He was counted worthy of an adoptive Sonship, like those whom the Greeks interpolate as added to the ranks of the gods, let him be anathema. For that which has a beginning or a progress or is made perfect, is not God, although the expressions may be used of His gradual manifestation. If any assert that He has now put off His holy flesh, and that His Godhead is stripped of the body, and deny that He is now with His body and will come again with it, let him not see the glory of His Coming. For where is His body now, if not with Him Who assumed it? For it is not laid by in the sun, according to the babble of the Manichæans, that it should be honoured by a dishonour; nor was it poured forth into the air and dissolved, as is the nature of a voice or the flow of an odour, or the course of a lightning flash that never stands. Where in that case were His being handled after the Resurrection, or His being seen hereafter by them that pierced Him, for Godhead is in its nature invisible. Nay; He will come with His body — so I have learned — such as He was seen by His Disciples in the Mount, or as he showed Himself for a moment, when his Godhead overpowered the carnality. And as we say this to disarm suspicion, so we write the other to correct the novel teaching. If anyone assert that His flesh came down from heaven, and is not from hence, nor of us though above us, let him be anathema. For the words, The Second Man is the Lord from Heaven; 1 Corinthians 15:47 and, As is the Heavenly, such are they that are Heavenly; and, No man has ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven; John 3:13 and the like, are to be understood as said on account of the Union with the heavenly; just as that All Things were made by Christ, John 1:3 and that Christ dwells in your hearts Ephesians 3:17 is said, not of the visible nature which belongs to God, but of what is perceived by the mind, the names being mingled like the natures, and flowing into one another, according to the law of their intimate union.

若有人说，恩典在祂里面就像在先知里面一样，并没有在苏志中与祂联合为一－让这个人得不到更高的能力（Higher Energy，指神的能力，即没有神－译者）或充满相反的能力。若任何人不敬拜那位被钉十字架的，让他被咒逐并被当作注定灭亡的。若任何人坚称祂乃是透过（神的）工作，或在祂的受浸后，或在祂从死人中复活后才变得完全，并配获得养子的名分，就像希腊人窜改这样的记载并把祂算为神祇中的一个一样，让他被咒逐。因为那位有使的，并有过程的，或被造为万美的，并不是神，虽然这样的描述可以被用在祂逐渐的彰显上。若有人坚称祂如今披上了它神圣的肉身，祂的神格从祂的身体被剥离出来，并否认祂如今并在祂再来的时候乃是带着祂的身体的人，让他看不见祂再来时候的荣耀，因，若祂不与祂所穿上的身体同在，为祂身体今日在那里呢？祂的身体若不是像摩尼教的梦呓所宣称的晒在太阳下，那就会引着被侮辱而被尊敬；它也不可能像被倒到空气中就被分解了，如同声音或气味一样，或如同一闪即逝的闪电一样。若是那样，祂的存有在祂的复活后，或在祂被矛刺后在哪里呢？因为神格的性质是不可见的。不！祂将会带着祂的身体再来－这是我所学习的－就是如同祂在山上被祂的门徒看见的时候，或当祂神格的能力完全胜过祂的肉身并将自己显明出来的时刻一样。这就是我们所说得，可以去除任何的疑问，好叫我们可以彼此写信，纠正那些如同小说般的教导。若有任何人坚信祂的肉身乃是从天上来的，而不是从地上来的，或不是属于我们的，而是超越我们的，让他被咒逐。因为那些话，就是第二个人是从天上来的主（The Second Man is the Lord from Heaven）；以及第二个人乃是属天的，都是那些属天之人的话；并且，除了那位从天上而来的，即便是那位在天上的人子（the Son of Man），没有人曾经上升到天里面去；还有类似的说法，就是被理解为，论到属天的联合等等；就如同万有都是借着基督造的；并且那位住在你们心中的基督，并不是被称作属于神的可见的性质，而是属于心思所能理解的性质，这些名字就像神人二性一样被调合在一起，根据它们间亲密的关系，从这里被倒到那里去。

If anyone has put his trust in Him as a Man without a human mind, he is really bereft of mind, and quite unworthy of salvation. For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved. If only half Adam fell, then that which Christ assumes and saves may be half also; but if the whole of his nature fell, it must be united to the whole nature of Him that was begotten, and so be saved as a whole. Let them not, then, begrudge us our complete salvation, or clothe the Saviour only with bones and nerves and the portraiture of humanity. For if His Manhood is without soul, even the Arians admit this, that they may attribute His Passion to the Godhead, as that which gives motion to the body is also that which suffers. But if He has a soul, and yet is without a mind, how is He man, for man is not a mindless animal? And this would necessarily involve that while His form and tabernacle was human, His soul should be that of a horse or an ox, or some other of the brute creation. This, then, would be what He saves; and I have been deceived by the Truth, and led to boast of an honour which had been bestowed upon another. But if His Manhood is intellectual and nor without mind, let them cease to be thus really mindless. But, says such an one, the Godhead took the place of the human intellect. How does this touch me? For Godhead joined to flesh alone is not man, nor to soul alone, nor to both apart from intellect, which is the most essential part of man. Keep then the whole man, and mingle Godhead therewith, that you may benefit me in my completeness. But, he asserts, He could not contain Two perfect Natures. Not if you only look at Him in a bodily fashion. For a bushel measure will not hold two bushels, nor will the space of one body hold two or more bodies. But if you will look at what is mental and incorporeal, remember that I in my one personality can contain soul and reason and mind and the Holy Spirit; and before me this world, by which I mean the system of things visible and invisible, contained Father, Son, and Holy Ghost. For such is the nature of intellectual Existences, that they can mingle with one another and with bodies, incorporeally and invisibly. For many sounds are comprehended by one ear; and the eyes of many are occupied by the same visible objects, and the smell by odours; nor are the senses narrowed by each other, or crowded out, nor the objects of sense diminished by the multitude of the perceptions. But where is there mind of man or angel so perfect in comparison of the Godhead that the presence of the greater must crowd out the other? The light is nothing compared with the sun, nor a little damp compared with a river, that we must first do away with the lesser, and take the light from a house, or the moisture from the earth, to enable it to contain the greater and more perfect. For how shall one thing contain two completenesses, either the house, the sunbeam and the sun, or the earth, the moisture and the river? 

若有任何人相信祂作为一个人，确没有人的心思，剥夺了祂的心思，那么他就不配得到救赎。因为祂所没有取得的，祂就不能医治；凡与祂的神格联合的，就被拯救。若只有半个亚当堕落，基督当取得并医治的，也当是半个亚当；但是若亚当的整个性质堕落了，那么他的整个性质就当与那位被生的之性质联合，而完全得救。别让那些人忌妒我们的万全救恩，或只为救主装上了骨头与神经，并一个人的外观。因为若祂作为人二没有心思，即便亚流派也这么认为，那么他们就能把祂的受苦算在祂的神格上，就好像把行动归给那个受苦的身体一样。但是，若祂有一个魂，这个魂确没有心思，祂又怎么可能是一个人呢？因为人不是一个没有思想的畜生。这就意味着，虽然祂的构成以及帐幕（约翰一14－译者）必须是人，祂的魂却是像一匹马，一头牛，甚至某种的野兽一样。那么，祂还能够拯救什么呢？我被我的信仰欺骗了，以至于夸耀那个当被赋予另一种生物的荣耀。但是，若祂的人性是理性的，并不是没有心思的，让他们别再做那种缺乏理性的人（即白痴－译者）。但是，若论说神取代了人的理性。这又跟我有什么关系呢？因为与肉身联合的神格不是人，也不是魂，也不能缺少理性，就是人最为重要的部分。让祂做一个完整，并与神格调合的人吧！好叫你能够从我的完整得益。但是，他还坚称，祂不可能拥有两个完整的性质。你不会只在身体的角度中看祂。一个英斗的容器无法装两个英斗的事物。但是若你从心思并非物质的角度看祂，请记得在我的位格中可以包括魂、理性、心思与圣灵；在我之前是这个世界，我指得是由看得见的事物并包含父、子与圣灵之事物所构成的系统。因为那乃是理性存有的本质（the nature of intellectual Existences）它们可以在彼此之间，并与身体以不可见的方式相调和成为一。因为一只耳朵可以听见许多声音；许多人的眼睛可以同时被同样的一个看得见的事物所占有，人也可以同时闻到许多气味；没有任何一种感观是狭窄的，只能被一件事物挤得水泄不通，也没有任何感觉得到的事物会被许多不同的感应所削减。然而，人或天使的心思与神相较是那么的完全以至于更大的那个会淹没较小的那个？光无法与太阳相比拟，湿地也无法与河流向比拟，使得我们必须先抛弃较小的，从个房子中取得光，或从地球取得湿气，好使得我们能够容纳的下更大并更为完全的事物。因为一件事物怎么可能容的下两个完全（completenesses）？不论是房子，光线与太阳，湿气与河流。

Here is matter for inquiry; for indeed the question is worthy of much consideration. Do they not know, then, that what is perfect by comparison with one thing may be imperfect by comparison with another, as a hill compared with a mountain, or a grain of mustard seed with a bean or any other of the larger seeds, although it may be called larger than any of the same kind? Or, if you like, an Angel compared with God, or a man with an Angel. So our mind is perfect and commanding, but only in respect of soul and body; not absolutely perfect; and a servant and a subject of God, not a sharer of His Princedom and honour. So Moses was a God to Pharaoh, Exodus 7:1 but a servant of God, Numbers 12:7 as it is written; and the stars which illumine the night are hidden by the Sun, so much that you could not even know of their existence by daylight; and a little torch brought near a great blaze is neither destroyed, nor seen, nor extinguished; but is all one blaze, the bigger one prevailing over the other.

此处就是问题的关键；因为我们必须仔细思考这个问题。难道他们不知道那个透过比较而显得完美的事物，在与另一件事物比较后，就会变得不完美，就好像拿一座山丘与山岭比较，或拿一个芥菜种子与一颗豆子或其它更大的种子比较，即便任何一颗种子在同类中可以被称作是较大的？或，若你愿意，可以拿天使与神比较，或拿人与天使比较。我们的心思也是完全并发号施令的，但是这只是相对于魂与身体而言；没有绝对完全的；一个仆人伏在神之下，而不能分享祂的君尊与尊荣。所以对于法老而言，摩西是神，但是如同经上写的，摩西仍是个仆人；晚上发光的星星会被太阳遮蔽，以至于你在白昼完全无法感觉到它们的存在；在一团大火球旁的小小的火把最然不会被摧毁，不会被看见，但也不会熄灭；而构成一个大的火球，更大的火球吞灭了另一个。

But, it may be said, our mind is subject to condemnation. What then of our flesh? Is that not subject to condemnation? You must therefore either set aside the latter on account of sin, or admit the former on account of salvation. If He assumed the worse that He might sanctify it by His incarnation, may He not assume the better that it may be sanctified by His becoming Man? If the clay was leavened and has become a new lump, O you wise men, shall not the Image be leavened and mingled with God, being deified by His Godhead? And I will add this also: If the mind was utterly rejected, as prone to sin and subject to damnation, and for this reason He assumed a body but left out the mind, then there is an excuse for them who sin with the mind; for the witness of God — according to you — has shown the impossibility of healing it. Let me state the greater results. You, my good sir, dishonour my mind (you a Sarcolater, if I am an Anthropolater ) that you may tie God down to the Flesh, since He cannot be otherwise tied; and therefore you take away the wall of partition. But what is my theory, who am but an ignorant man, and no Philosopher. Mind is mingled with mind, as nearer and more closely related, and through it with flesh, being a Mediator between God and carnality.

然而，有人可能会说，我们的心思是被咒诅的。那我们的肉身呢？难道我们的肉身也不是被咒诅的吗？因此你必须要吗就因为罪的缘故撇弃后者，要吗就因着救赎的缘故接受前者。如果祂取得了一个低贱的事物，为的是要借着祂的成为肉身圣别它，难道祂就不能借着祂的成为人而圣别一个更为高贵的事物？若一块土改变后成为新团，喔，你这位天才难道你就不是与神调和而借着祂的神格被神化吗？我还要加上：如果心思最终被拒绝，把它当作倾向于罪并当遭天谴，而因着这缘故祂取了肉身却撇弃了心思，那么他们就获得了一个用心思犯罪的借口了；因为神的见证－根据你们－已经被证明无法医治它。让我告诉你一个更为严重的后果。你，我亲爱的先生，侮辱了我的心思（如果我是个崇拜人的（Anthropolater），你就是个Sarcolater）因为你把神绑在肉神上面，因为祂绝对不能被限制；故此你拆毁了隔断的墙（指神性与人性间的分别－译者）。我的理论是，我及不是一个傻子，也不是一个哲学家。心思与心思调和，它们的关系是如此密切，以至于即便它与肉身在一起，仍然是神与肉体的中间人。

Further let us see what is their account of the assumption of Manhood, or the assumption of Flesh, as they call it. If it was in order that God, otherwise incomprehensible, might be comprehended, and might converse with men through His Flesh as through a veil, their mask and the drama which they represent is a pretty one, not to say that it was open to Him to converse with us in other ways, as of old, in the burning bush Exodus 3:2 and in the appearance of a man. Genesis 18:5 But if it was that He might destroy the condemnation by sanctifying like by like, then as He needed flesh for the sake of the flesh which had incurred condemnation, and soul for the sake of our soul, so, too, He needed mind for the sake of mind, which not only fell in Adam, but was the first to be affected, as the doctors say of illnesses. For that which received the command was that which failed to keep the command, and that which failed to keep it was that also which dared to transgress; and that which transgressed was that which stood most in need of salvation; and that which needed salvation was that which also He took upon Him. Therefore, Mind was taken upon Him. This has now been demonstrated, whether they like it or no, by, to use their own expression, geometrical and necessary proofs. But you are acting as if, when a man’s eye had been injured and his foot had been injured in consequence, you were to attend to the foot and leave the eye uncared for; or as if, when a painter had drawn something badly, you were to alter the picture, but to pass over the artist as if he had succeeded. But if they, overwhelmed by these arguments, take refuge in the proposition that it is possible for God to save man even apart from mind, why, I suppose that it would be possible for Him to do so also apart from flesh by a mere act of will, just as He works all other things, and has wrought them without body. Take away, then, the flesh as well as the mind, that your monstrous folly may be complete. But they are deceived by the latter, and, therefore, they run to the flesh, because they do not know the custom of Scripture. We will teach them this also. For what need is there even to mention to those who know it, the fact that everywhere in Scripture he is called Man, and the Son of Man?

此外让我们从他们对于神，所取的人性或所取的肉身之称呼看见他们的观点。若，只是为了让无法理解的神变成能够被理解的，并且能够如同透过幔子一样的，祂能够透过肉身与人对话，他们戴着面具表演的舞台戏可真是好看啊，还别说祂还能用老方法，在燃烧的荆棘并人的显现中与我们说话。但是，若祂能够透过圣别同样事物的方法勾销咒诅，那么祂就因着招致咒诅之肉身的缘故需要肉身，为着我们的魂的缘故，也需要魂。祂因着心思的缘故需要心思，我们的心思不仅仅在亚当中堕落了，也是首先染病的部分，就好像医生所谓的疾病。因为，领受命令的部分就是那原先无法持守命令的部分，无法持守命令的部分也就是胆敢犯罪的部分；而胆敢犯罪的部分也正是最需要救赎的部分；最需要救赎的部分也就是祂所取的部分。故此，祂取了心思。这如今就证明，不论他们喜不喜欢，他们必需要用自己的话体公所需要的证明。但是你们的行为就像一个瞎了眼，随后又瘸了腿的人，你们为了照顾腿而牺牲了眼睛；或者就像一个拙劣的画家，随意改动已经画好的图画，然后再扔给接续你的艺术家。但是，若他们被这些论点压垮了，而辩称神有可能拯救一个没有心思的人，为什么呢？我认为祂也能够撇开肉身，而只在心思上做工，就如同祂能够在其他的事物上做工一样，能够不需要身体而把它们造出来。那么你就把肉身如同身体一样取走啊！好让你那种怪异的幻想得以成真！他们反而背弃了后面这个说法，因此，他们奔向肉身，因为他们不了解圣经的写作风格。我们还是要如此教导他们这个点。因为，难道我们还需要告诉那些已经心里有数的人，圣经无处不称祂为人，并人子吗？

If, however, they rely on the passage, The Word was made Flesh and dwelt among us, John 1:14 and because of this erase the noblest part of Man (as cobblers do the thicker part of skins) that they may join together God and Flesh, it is time for them to say that God is God only of flesh, and not of souls, because it is written, As You have given Him power over all Flesh, and Unto You shall all Flesh come; and Let all Flesh bless His holy Name, meaning every Man. Or, again, they must suppose that our fathers went down into Egypt without bodies and invisible, and that only the Soul of Joseph was imprisoned by Pharaoh, because it is written, They went down into Egypt with threescore and fifteen Souls, Acts 7:14 and The iron entered into his Soul, a thing which could not be bound. They who argue thus do not know that such expressions are used by Synecdoche, declaring the whole by the part, as when Scripture says that the young ravens call upon God, to indicate the whole feathered race; or Pleiades, Hesperus, and Arcturus Job 9:9 are mentioned, instead of all the Stars and His Providence over them.

然而，若他们依赖约翰福音一14，话称了肉身 并住在我们中间，并且因为这个缘故，人尊贵的部分就被抹煞了（就如同皮革匠抹掉皮革较厚的部分一样），好叫他们能够把神和肉身联结起来，那么这就是他们必须宣告神只是肉身的神，而不是魂的神的时刻了，因为经上记着，「你已经赐给祂胜过肉体的大能，」并「若有的肉身都必须来到你面前，」并「让所有的肉身赞美祂的圣名，」（这三节使用得是七十士译本的经文－译者）就是所有的人。喔，还有！他们必须假设我们下到埃及的列祖是没有身体的，也是不可见的，因为只有约瑟的魂被法老下到监里，因为经上记着，「他们下到埃及的是七十五个魂，」并「铁进入了他的魂里面」（这节使用得是七十士译本的经文－译者）。他们辩称他们不知道这样的表述是隐喻，用一部份来代表整个，就如同圣经说小乌鸦呼求神就代表了所有羽毛的动物一样；或者，就像昂星团，金星，并大角星而不是众星并祂的看护被提及一样。

Moreover, in no other way was it possible for the Love of God toward us to be manifested than by making mention of our flesh, and that for our sake He descended even to our lower part. For that flesh is less precious than soul, everyone who has a spark of sense will acknowledge. And so the passage, The Word was made Flesh, seems to me to be equivalent to that in which it is said that He was made sin, 2 Corinthians 5:21 or a curse Galatians 3:13 for us; not that the Lord was transformed into either of these, how could He be? But because by taking them upon Him He took away our sins and bore our iniquities. This, then, is sufficient to say at the present time for the sake of clearness and of being understood by the many. And I write it, not with any desire to compose a treatise, but only to check the progress of deceit; and if it is thought well, I will give a fuller account of these matters at greater length.

此外除了透过肉身外神没有办法彰显祂对着我们的爱，祂为了我们的缘故降世，甚至进入我们教为低贱的部分。因着那缘故，魂要比肉身宝贝，凡是稍微有点理性的人都会承认这点。圣经的经文也是如此，我认为道成了肉身就是等同于圣经所谓的祂为我们成了罪，或咒诅；若主不变成两者中的一个，拿祂要变成什么？然而因着祂要亲自背负他们，祂除去了我们的罪行并背负了我们的不义。这就足以为了洁净众人并被众人所理解的缘故，让我们如此告诉你们。我这样写，并不是为了要撰写一个教义小册，而只是想要查看他们诡计的进度；若一切顺利，我将会写一篇长文，透澈的讨论这些问题。

But there is a matter which is graver than these, a special point which it is necessary that I should not pass over. I would they were even cut off that trouble you, Galatians 5:12 and would reintroduce a second Judaism, and a second circumcision, and a second system of sacrifices. For if this be done, what hinders Christ also being born again to set them aside, and again being betrayed by Judas, and crucified and buried, and rising again, that all may be fulfilled in the same order, like the Greek system of cycles, in which the same revolutions of the stars bring round the same events? For what the method of selection is, in accordance with which some of the events are to occur and others to be omitted, let these wise men who glory in the multitude of their books show us.

然而，有一件事情比那些问题更为严重，我不能轻易的放过一个非常特别的点。我希望他们别再骚扰你，并重新引入第二种犹太主义，并第二套的割礼，以及第二套的献祭系统。若他们已经这么做了，那些阻挡基督的人将会重新转世，敢走他们，让他们再次被犹大出卖，钉在十字架上再埋在土里，又复活，让所有的人都能够完成希腊人的投胎转世的流程，在这个流程中，星星不也是围着同样的事件运转不息吗？让那些整天吹嘘他们撰写之书籍的智慧人告诉我们，他们根据什么事件将会发生，什么事件将会被忽略，而进行选择。

But since, puffed up by their theory of the Trinity, they falsely accuse us of being unsound in the Faith and entice the multitude, it is necessary that people should know that Apollinarius, while granting the Name of Godhead to the Holy Ghost, did not preserve the Power of the Godhead. For to make the Trinity consist of Great, Greater, and Greatest, as of Light, Ray, and Sun, the Spirit and the Son and the Father (as is clearly stated in his writings), is a ladder of Godhead not leading to Heaven, but down from Heaven. But we recognize God the Father and the Son and the Holy Ghost, and these not as bare titles, dividing inequalities of ranks or of power, but as there is one and the same title, so there is one nature and one substance in the Godhead.

但是，因为他们吹嘘他们的三位一体理论，他们就诬蔑我们的信仰有问题，蛊惑了信徒，信徒因此需要知道，亚波理拿流把神格之名归于圣灵的同时，并没有保存神格的能力。因为，把三位一体搞成伟大、更伟大，与最伟大的，就如同光，光线和太阳一样，圣灵与子与父（这是他白纸黑字写下来的）乃是一个神格的梯子，不会把你带往天，而是把你从天跩下来。但是我们承认父神，子与圣灵，祂们不仅仅是称号罢了，根据不同的阶级或能力赋予相应的名字，祂们乃是一个，并同样的称呼，在神格里也只有一种素质。

But if anyone who thinks we have spoken rightly on this subject reproaches us with holding communion with heretics, let him prove that we are open to this charge, and we will either convince him or retire. But it is not safe to make any innovation before judgment is given, especially in a matter of such importance, and connected with so great issues. We have protested and continue to protest this before God and men. And not even now, be well assured, should we have written this, if we had not seen that the Church was being torn asunder and divided, among their other tricks, by their present synagogue of vanity. But if anyone when we say and protest this, either from some advantage they will thus gain, or through fear of men, or monstrous littleness of mind, or through some neglect of pastors and governors, or through love of novelty and proneness to innovations, rejects us as unworthy of credit, and attaches himself to such men, and divides the noble body of the Church, he shall bear his judgment, whoever he may be, Galatians 5:10 and shall give account to God in the day of judgment. Matthew 12:36 But if their long books, and their new Psalters, contrary to that of David, and the grace of their metres, are taken for a third Testament, we too will compose Psalms, and will write much in metre. For we also think we have the spirit of God, 1 Corinthians 7:40 if indeed this is a gift of the Spirit, and not a human novelty. This I will that thou declare publicly, that we may not be held responsible, as overlooking such an evil, and as though this wicked doctrine received food and strength from our indifference.

但是，若有任何人认为我们在这个题目上是正确的，但抨击我们跟异端交通，让他证明我们确实犯规了，好让我们说服他或投降收兵。然而，在审判前就发明一大对稀奇古怪的论点是不安全的，特别是在这么重要的议题上。我们已经抗议过，并继续在神与人面前抗议。不仅仅是现在，如果我们没有看见教会因着他们其它的诡计，并透过他们现今虚妄的聚集，而被撕裂的四分五裂，我们肯定会把这一切都写下来。但是，当我们抗议的同时，若有任何人想要占我们的便宜，或恐吓别人，或图谋不轨，或无视于教会的牧人并世俗的官员，或透过稀奇古怪的爱并发明新的控告，把我们当做没有信用的骗子拒绝之，或附和那样的人去分裂教会尊贵的身体，不管他是谁，他都会被祂所审判。但是若他们渴望新撰写的书籍并与戴维所写不同的新编诗集，并认为他们要根据一本第三约（a third Testament）来决定他们领受的恩典，我们也会写诗，也能够撰写那样的标准。因为，如果这确实是圣灵的恩赐，而不是人泡制的小说，我们也认为我们有神的灵了。我会把你公诸于世，这样我们就没有责任了，因为我们确实查出了一个邪恶的人，他通过这个邪恶的教义获得果腹之物，并从我们之间的差异中获得能力。