雖然、經不云乎、『中心所信、不能不言。』吾人既具此信仰精神、亦曰中心所信、不能不言而已矣。

但我们既有信心，正如经上记着说：“我因信，所以如此说话。”我们也信，所以也说话。

但我们既然有从同一位灵而来的信心，正如经上记着：“我信，故我说话”，我们也信，所以也说话；

但我们既然有从同一位灵而来的信心，正如经上记着：“我信，故我说话”，我们也信，所以也说话；

圣经上说：“我相信，所以才说。”我们有同样的信心，我们也相信，所以才这样说。

经上记着说：“我信，所以我说话。”我们既然有同样的信心（“信心”原文作“信心的灵”），也就信，所以也说话，

照着经上所记的：“我信，故我说”，我们既然有同一个信仰的灵，我们也就信，所以也就说，

但我們既有信心，正如經上記着說：「我因信，所以如此說話。」我們也信，所以也說話。

但我們既然有從同一位靈而來的信心，正如經上記着：「我信，故我說話」，我們也信，所以也說話；

但我們既然有從同一位靈而來的信心，正如經上記着：「我信，故我說話」，我們也信，所以也說話；

聖經上說：「我相信，所以才說。」我們有同樣的信心，我們也相信，所以才這樣說。

經上記著說：“我信，所以我說話。”我們既然有同樣的信心（“信心”原文作“信心的靈”），也就信，所以也說話，

照經上記着說：『我信了，所以說話了』；如今我們也這樣；我們既有這同一的「信仰之靈」，我們也就信了，所以也就說話了，

照著經上所記的：「我信，故我說」，我們既然有同一個信仰的靈，我們也就信，所以也就說，

如經云、我信故言、我儕既有此信、亦因信而言也、

經云、我信而言也、我有此心、故信而言、

經載云、我因信故言、我既有此信心、亦因信而言、

It is written:“ I believed; therefore I have spoken.” Since we have that same spirit of faith, we also believe and therefore speak,

It is written,“ I believed, and so I have spoken.”( Psalm 116:10) We have that same spirit of faith. So we also believe and speak.

Since we have the same spirit of faith according to what has been written,“ I believed, and so I spoke,” we also believe, and so we also speak,

But we continue to preach because we have the same kind of faith the psalmist had when he said,“ I believed in God, so I spoke.”

And since we have the same spirit of faith in keeping with what is written, I believed, therefore I spoke, we also believe, and therefore speak.

But having the same spirit of faith, according to what is written:“ I believed, therefore I spoke,” we also believe, therefore we also speak,

And since we have the same spirit of faith, according to what is written,“ I believed and therefore I spoke,” we also believe and therefore speak,

But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak;

And since we have the same spirit of faith in keeping with what is written, I believed, therefore I spoke, we also believe, and therefore speak.

We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

But since we have the same spirit of faith as that shown in what has been written,“ I believed; therefore I spoke,” we also believe, therefore we also speak.

But having the same spirit of faith, according to that which is written,“ I believed, and therefore I spoke.” We also believe, and therefore we also speak;

昔在患難中。自言陷絕境。

吾人既具偌大之希望、故光明磊落、直言無諱、

信德者、乃所望諸事之確保、而未見諸事之心證也。古之人有因斯而見稱者焉。吾人之了悟宇宙為天主命名之所締造、而有形出於無形者、憑信德也。昔亞伯具有信德、故其所獻於天主之犧牲、遠勝乎加因之所獻也。彼因是而得稱義、即天主亦嘉納其禮焉。厥後其身雖死、其言不朽者、亦信德之力也。伊諾被攝昇天、未嘗見死、蓋「天主攝之、人間無得而再遇、」是亦信德之效也。何則、彼於被攝之前、固已得見悅於天主之明證。苟無信德、安能取悅。蓋人之親近天主、必先篤信實有天主、與夫天主之有求必應也。諾厄既承示未形之事、心懷惕若、乃豫備方舟、以濟其家。彼之為此、實憑信德；且彼之信德、即所以證世之罪、而自躋於因信成義之域耳。亞伯漢亦憑信德、心從天主之命、不惜離鄉背井、以覓承許為嗣業之地。方其就道、固茫然不知己之奚適也。復憑信德、而羇旅於承許之地、與共承恩諾之依灑格雅各伯同寓棚帳之中；蓋彼所企望者、乃一具有根基之城府、天主所營、天主所築也。厥婦灑蕾、亦憑信德、以一不育之身、重以耄耋之年、竟能懷妊誕育；蓋彼固信天主之無虛諾也。因此之故、以一衰邁瀕死之人、其所出子孫、如天上之星、海濱之沙、有不可勝數者焉。此數人者、皆懷抱信德而死、生前未見恩諾之通盤實現、惟高瞻遠矚、延頸舉踵企而迎之。同時復自認人生在世、猶如羇旅他鄉、暫作過客而已。作是語者、明示若輩之家園、實另有所在也。若云懷其本鄉、則儘有歸返之機緣。然若輩之所懷者、實有愈於本鄉、則天國是已。是故天主亦不以稱若輩之天主為恥、且早已為之備一聖邑矣。且當亞伯漢之見試也、毅然以依灑格為獻夫彼乃承受恩諾之人也；天主曾謂之曰：『依灑格當為爾後裔之根。至此竟肯慨然奉獻其唯一嫡子者、亦信德之力也。蓋彼認天主為全能、即令起死回生、亦意中事；故得收回依灑格、而為後事之前影焉。依灑格亦憑信德、於未形諸事之上、為雅各伯伊梢祝嘏。雅各伯臨終時、亦憑信德、為若瑟二子、各別降福、且俯伏床頭而頂禮焉。若瑟臨終時。亦憑信德、而豫言義塞子孫之必得脫於埃及、並為己之骸骨。預留遺命。摩西初生、父母見其俊秀、乃不顧君王禁令、而匿之三月、是亦憑信德也。及摩西長成憑信德、而毅然拒絕法老外孫之名稱；寧願與天主之民同受困苦、不願於須臾之間與罪人同享逸樂。在摩西之心目中、基督之垢辱、實富於埃及之寶庫也。何則、其所見者大。其所望者遠也。厥後又憑信德、不恤君王之震怒、而逃出埃及。蓋其心目中常有形而上之天主、故能百折不撓、磨而不磷也。復憑信德、而遵守免難節舉行灑血之禮、以免消滅冢息者之臨義塞。憑信德、眾越紅海、如踐平地；埃及人欲踵之、而溺焉。憑信德、日里閣之城坦、被圍七日、乃頹然傾圮矣。憑信德、花娘拉哈款待間牒、終得不與悖逆之徒同歸於盡。雖然、吾亦何用多說。若夫基甸巴拉桑生耶弗德大維撒母耳以及眾先知之事、實不勝縷述也。總之、彼等之征服敵國、發揚公義、獲賜恩諾、箝制獅口、撲滅燎原、脫免刀兵、轉弱為強、奮勇作戰、所向披靡、無一而不憑信德也。再如婦人之子、死而復生、重得團樂；亦有人備受苦刑、不求苟生、俾獲美滿之復活；更有人忍受戲弄鞭撻、桎梏縲絏、種種磨煉、或石擊鋸解、或百般見誘、或死於刀下、或身披綿羊山羊之皮、栖遑外土、造次顛沛、艱苦備嘗；斯輩不見容於世、乃穴居野處、遁跡山林、凡此何一非因信德而見稱者乎？顧其未獲所許者何也？蓋天主夙為吾人備有更微妙之事、而古人之成全、實有待乎吾人者焉。

或受篤信、或受療疾之能、

耶穌基督之僕兼宗徒、西門、伯鐸祿、致書於因我天主救主耶穌基督之仁義而與我輩一體共承無上之寶信者曰：

實則爾我俱能以信德互相鼓勵、彼此均霑其益也。

然吾儕固信己之獲救、乃賴耶穌之恩、與若輩無以異也。』