《教皇制度之新奇》皮埃尔·杜·穆兰The Novelty of Popery – Peter Du Moulin

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In a day when many seek refuge in the appearance of tradition without testing the roots of truth, The Novelty of Popery: Opposed to the Antiquity of True Christianity by Peter Du Moulin stands as a prophetic voice from the past—clarifying that the true faith is not found in Rome’s gilded additions but in the ancient simplicity of apostolic doctrine.
在一个许多人寻求在传统的外表下庇护，却不检验真理根源的时代，彼得·杜·穆林（Peter Du Moulin）的《教皇制的创新性：与真纯基督教的古老性相对》（The Novelty of Popery: Opposed to the Antiquity of True Christianity）作为来自过去的预言之声而屹立——阐明真信仰并非存在于罗马（Rome）镀金的增添物中，而是在于使徒教义（apostolic doctrine）古老的朴素性之中。

Originally penned during the height of Reformation polemics, this masterwork boldly confronts the claims of Roman Catholic supremacy and authority, not with fiery rhetoric alone, but with careful biblical and historical argumentation.
这部杰作最初创作于宗教改革（Reformation）论战（polemics）的鼎盛时期，它大胆地对抗罗马天主教（Roman Catholic）至高无上（supremacy）和权威的主张，并非仅凭激烈的修辞，而是凭借仔细的圣经和历史论证。

Du Moulin’s thesis is simple yet devastating: the innovations of the Roman Church—whether in ecclesiastical supremacy, sacramental theology, or liturgical practice—are not the faithful preservation of apostolic tradition, but accretions layered centuries after the fact.
杜·穆林的论点（thesis）简单却极具破坏力：罗马教会的创新之处——无论是在教会的至高无上性（ecclesiastical supremacy）、圣礼神学（sacramental theology），还是礼仪实践（liturgical practice）中——并非对使徒传统（apostolic tradition）的忠实保存，而是在事后几个世纪才层层叠加的增生物（accretions）。

He builds his case by thoroughly examining Scripture, the Church Fathers, and the actual testimony of history, showing again and again that Rome’s claims of antiquity are, in truth, modern novelties cloaked in borrowed authority.
祂通过彻底查考圣经、教父们（Church Fathers）和真实的历史见证来建立祂的论据，一次又一次地表明，罗马声称的古老性（antiquity），实际上是披着借来的权威外衣的现代创新（novelties）。

From the sufficiency of Scripture and the invisibility of the true Church to the fabricated claims of Petrine primacy and papal infallibility, Du Moulin marshals evidence with clarity and conviction.
从圣经的充分性（sufficiency of Scripture）和真教会的不可见性（invisibility of the true Church），到伪造的彼得首位权（Petrine primacy）和教皇无误论（papal infallibility）的主张，杜·穆林以清晰和确信的方式整理证据。

His work is pastoral as well as polemical: a shepherd’s defense of the flock against false shepherds who would bind consciences with man-made traditions.
祂的著作既是牧养性的（pastoral），也是论战性的（polemical）：一位牧者为羊群辩护，抵御那些企图用人为传统捆绑良心的假牧者。

Readers will be especially struck by the warmth of his appeals to the gospel’s freedom and purity, and his clear call to look to Christ as the sole Head of His Church.
读者将尤其被祂对福音的自由和纯洁的热情呼吁，以及祂清楚地呼吁人仰望基督（Christ）作为祂教会的唯一元首（sole Head）所打动。

This edition, graciously edited and provided to Monergism by Josué Cárdenas, has been carefully modernized for today’s readers.
这个版本由约书亚·卡德纳斯（Josué Cárdenas）慷慨编辑并提供给独一恩典主义（Monergism），并已为今天的读者进行了仔细的现代化处理。

Artificial Intelligence (AI) was employed to correct textual errors and render the 17th-century prose accessible without compromising theological precision.
人工智能（Artificial Intelligence, AI）被用于纠正文本错误，并在不损害神学精确性的情况下，使17世纪的散文（prose）变得易于理解。

Drawn from its original public domain source at EEBO-TCP, this version makes one of the Reformation’s most important polemical works newly available to the modern Church.
该版本取自其原始的公共领域资源EEBO-TCP，使宗教改革最重要的一部论战性著作，重新向现代教会提供。

If you desire to understand the theological heart of the Reformation, or if you’ve ever wrestled with the historical claims of Rome, The Novelty of Popery is not only a historical artifact—it is a weapon of light for contending earnestly for the faith once delivered to the saints.
如果你渴望理解宗教改革的神学核心，或者你曾与罗马的历史主张争辩，那么《教皇制的创新性》不仅是一件历史文物（artifact）——它更是为那一次交付给圣徒的信仰（faith once delivered to the saints）竭力争辩的一件光之兵器（weapon of light）。

And in an age when many mistake age for authority, this work reminds us: “Sola Scriptura, Antiqua et Vera.”
在一个许多人将年代误认为权威的时代，这部作品提醒我们：“唯独圣经，古老且真实。”（Sola Scriptura, Antiqua et Vera.）

TABLE OF CONTENTS
目录

PREF. I. TO HIS ROYAL HIGHNESS
序言一（PREF. I.）：致祂的王室殿下（HIS ROYAL HIGHNESS）

PREF. II. THE CONFESSION OF THREE POPES.
序言二（PREF. II.）：三位教皇的认信（CONFESSION）。

BOOK. I. OF THE ANSWER TO CARDINAL DU PERRON, TREATING OF THE CHURCH, AND OF HER MARKS, OF THE AUTHORITY OF THE HOLY SCRIPTURE, AND OF TRADITIONS.
卷一（BOOK. I.）：回答佩龙枢机主教（CARDINAL DU PERRON），论述教会及其标记，论圣经的权威，以及论传统。

CHAP. 1. Of the nature of the question of the church.
第1章（CHAP. 1.）：论教会问题的性质。
CHAP. 2. Of the word Church, and of the several significations thereof.
第2章（CHAP. 2.）：论“教会”（Church）一词及其各种涵义。
CHAP. 3. That there is a Church of Elect or Predestinate persons.
第3章（CHAP. 3.）：存在着蒙拣选者（Elect）或蒙预定者（Predestinate）的教会。
CHAP. 4. Reasons of the Adversaries against the Church of the Elect.
第4章（CHAP. 4.）：反对者反对蒙拣选者的教会的理由。
CHAP. 5. Reasons of Cardinal du Perron Against the Church of the Elect in the Ninth Chapter of His Book.
第5章（CHAP. 5.）：佩龙枢机主教在祂的著作第九章中反对蒙拣选者的教会的理由。
CHAP. 6. Whether the Societies of Heretics, Schismatics, or Idolatrous Christians Must Be Called Churches. Answer to the Cardinal.
第6章（CHAP. 6.）：异端（Heretics）、分裂派（Schismatics）或偶像崇拜的基督徒的群体是否必须被称为教会。回答枢机主教。
CHAP. 7. How This Proposition Must Be Understood: That Out of the Church There Is No Salvation.
第7章（CHAP. 7.）：如何理解“在教会之外没有救恩”（Out of the Church There Is No Salvation）这一命题。
CHAP. 8. Whether the True Church is Always in Sight? State of the Question.
第8章（CHAP. 8.）：真教会是否总是可见的（in Sight）？问题的状态（State of the Question）。
CHAP. 9. That the Church to which we must join, that we may be saved, is not always eminent and exposed to everyone’s sight. Answer to the Cardinal.
第9章（CHAP. 9.）：为了得救而我们必须加入的教会并非总是显著（eminent）并暴露在所有人的视线之中。回答枢机主教。
CHAP. 10. Passages from the Fathers on This Subject.
第10章（CHAP. 10.）：教父们关于此主题的段落。
CHAP. 11. Testimonies and Reasons of the Adversaries for the Perpetual Visibility of the Church.
第11章（CHAP. 11.）：反对者关于教会永久可见性（Perpetual Visibility）的见证和理由。
CHAP. 12. Answer to that question made to us: Show us where your Church was before Luther, tracing back from Luther to the Apostles?
第12章（CHAP. 12.）：回答向我们提出的那个问题：从路德（Luther）回溯到使徒，在路德之前，你们的教会（Church）在哪里？
CHAP. 13. Whether the Church can Err?
第13章（CHAP. 13.）：教会是否会犯错（Err）？
CHAP. 14: That the Roman Church Has Erred and Errs
第14章（CHAP. 14）：罗马教会已经犯错并且仍在犯错。
CHAP. 15. On the Antiquity of the Roman Church
第15章（CHAP. 15.）：论罗马教会的古老性（Antiquity）。
CHAP. 16. Reasons why Cardinal du Perron, making little account of the first three ages, confines himself to the time of the first four Councils. And that he sets down unjust rules, and such as he himself does not observe.
第16章（CHAP. 16.）：佩龙枢机主教为何轻视前三个世纪，而将自己局限于前四个大公会议（Councils）的时代。以及祂设立了不公正的规则，并且祂自己也不遵守。
CHAP. 17. Of the Authority of the Church, and Whether It Must Have More Authority with Us Than Holy Scripture. Opinion of the Parties.
第17章（CHAP. 17.）：论教会的权威，以及它对我们来说是否必须拥有比圣经更大的权威。各方的观点。
CHAP. 18. Proofs that the Word of God contained in the holy Scriptures is above the Church, and ought to be of greater authority with us than the Church.
第18章（CHAP. 18.）：证明包含在圣经中的上帝圣言（Word of God）高于教会，并且对我们来说应该比教会具有更大的权威。
CHAP. 19. Reasons of Our Adversaries to the Contrary.
第19章（CHAP. 19.）：我们的反对者持相反观点的理由。
CHAP. 20. Examination of the passages from the Ancients which M. du Perron cites for this purpose.
第20章（CHAP. 20.）：审查佩龙先生（M. du Perron）为此目的引用的古代人士（Ancients）的段落。
CHAP. 21: Of the Authority of the Church to Interpret Scripture Infallibly
第21章（CHAP. 21）：论教会以绝无错误（Infallibly）的方式解释圣经的权威。
CHAP. 22. Seven Differences Between Our Interpretations of Scripture and Those of the Roman Church.
第22章（CHAP. 22.）：我们对圣经的解释与罗马教会的解释之间的七个区别。
CHAP. 23. Examination of the Reasons Which Cardinal du Perron Brings in the Fifth Chapter for the Authority of the Church to Interpret Scripture Infallibly
第23章（CHAP. 23.）：审查佩龙枢机主教在第五章中为教会绝无错误地解释圣经的权威所提出的理由。
CHAP. 24. Of the Authority of the Church to Alter That Which God Commands in Scripture. Confutation of the Cardinal.
第24章（CHAP. 24.）：论教会更改上帝在圣经中所吩咐之事的权威。驳斥枢机主教。
CHAP. 25. What the Marks of the Church Must Be and Their Nature
第25章（CHAP. 25.）：教会的标记（Marks）必须是什么以及它们的性质。
CHAP. 26. The True Mark to Discern the True Church
第26章（CHAP. 26.）：辨别真教会的真实标记。
CHAP. 27. Testimonies of the Fathers. Confutation of the Cardinals’ Answer.
第27章（CHAP. 27.）：教父们的见证。驳斥枢机主教的回答。
CHAP. 28. Reasons of the Cardinal and others to prove that true doctrine and conformity to the word of God are no mark of the true Church.
第28章（CHAP. 28.）：枢机主教和其他人证明真教义和与上帝圣言（word of God）的一致性并非真教会标记的理由。
CHAP. 29. That the word “Catholic” cannot be a mark of the true Church
第29章（CHAP. 29.）： “大公”（Catholic）一词不能成为真教会的标记。
CHAP. 30. Of the word Catholic, and in what sense the Church is called Catholic by the Ancients. That Cardinal du Perron has not at all understood what Catholic signifies, nor the sense of Vincentius Lirinensis.
第30章（CHAP. 30.）：论“大公”（Catholic）一词，以及古人（Ancients）在何种意义上称教会为大公。佩龙枢机主教根本没有理解“大公”的含义，也没有理解利林（Lirinensis）的文森（Vincentius）的意义。
CHAP. 31. Of Holiness in Doctrine.
第31章（CHAP. 31.）：论教义中的圣洁（Holiness in Doctrine）。
CHAP. 32. Of the Succession of Chairs: Whether It Be a Mark of the True Church? And What That Succession Is, of Which the Fathers Speak.
第32章（CHAP. 32.）：论教座的继承（Succession of Chairs）：它是否是真教会的标记？以及教父们所说的继承是什么？
CHAP. 33. What the Succession was, and what the calling of those who in our Fathers’ time took in hand the Reformation of Popery.
第33章（CHAP. 33.）：继承是什么，以及在我们父辈时代着手改革教皇制（Reformation of Popery）的人的呼召（calling）是什么。
CHAP. 34. That in the time of Jesus Christ and His Apostles, and in the ages following the Apostles, many have preached the Word of God in the Church without succession and without ordinary calling.
第34章（CHAP. 34.）：在耶稣基督和祂的使徒时代，以及使徒之后的世代，许多人在教会中传讲了上帝的圣言（Word of God），而没有继承和没有通常的呼召（ordinary calling）。
CHAP. 35. A Difference to Be Observed Between the Office of Pastor of the Church and the Means to Enter into It.
第35章（CHAP. 35.）：在教会牧师的职分（Office of Pastor）和进入该职分的方式之间应观察到的区别。
CHAP. 36. That the Popes have a false title, and without any Word of God, to the succession of St. Peter in the charge of head of the Universal Church, and that such a charge is not grounded in God’s ordinance.
第36章（CHAP. 36.）：教皇们对圣彼得（St. Peter）在普世教会（Universal Church）元首（head）职分上的继承，拥有虚假的头衔，并且没有任何上帝的圣言（Word of God）为依据，且该职分并非基于上帝的定例（ordinance）。
CHAP. 37. Of the Succession of Popes and Cardinals. By what means the Papacy is obtained. Of Schisms: And that the Popes have no lawful succession.
第37章（CHAP. 37.）：论教皇和枢机主教的继承。通过什么方式获得教皇职位（Papacy）。论分裂（Schisms）：以及教皇们没有合法的继承。
CHAP. 38. Of the ways whereby Cardinals and other Prelates come to their Charges.
第38章（CHAP. 38.）：枢机主教和其他高级教士（Prelates）获得其职位的方式。
CHAP. 39. Of the Perpetual Duration, Which M. du Perron Calls Indefectibility.
第39章（CHAP. 39.）：论永久的持续性（Perpetual Duration），佩龙先生称之为不败坏性（Indefectibility）。
CHAP. 40. Of the multitude and great number; and that the multitude is not a mark of the true Church.
第40章（CHAP. 40.）：论众多（multitude）和巨大的数目；以及众多并非真教会的标记。
CHAP. 41. Examination of the proofs which M. du Perron brings to prove that the true Church had always the greatest number.
第41章（CHAP. 41.）：审查佩龙先生为证明真教会总是拥有最大数目而提出的证据。
CHAP. 42. Of Miracles.
第42章（CHAP. 42.）：论神迹（Miracles）。
CHAP. 43. Of Union in the Visible Church.
第43章（CHAP. 43.）：论有形教会（Visible Church）中的合一（Union）。
CHAP. 44. Whether the Universal Church Must Be Called Roman.
第44章（CHAP. 44.）：普世教会是否必须被称为罗马（Roman）教会。
CHAP. 45: On Antiquity as a Mark of the True Church
第45章（CHAP. 45）：论古老性（Antiquity）作为真教会的标记。
CHAP. 46. Of the Fathers and Ancient Doctors, and of Their Authority.
第46章（CHAP. 46.）：论教父们和古代博士（Ancient Doctors），以及他们的权威。
CHAP. 47. That our Adversaries condemn the Fathers, and by consequence cannot have them for Judges.
第47章（CHAP. 47.）：我们的反对者谴责教父们，因此不能让他们作审判者（Judges）。
CHAP. 48. That the Roman Church Opposes Herself to the Consent of Ancient Doctors
第48章（CHAP. 48.）：罗马教会反对古代博士们的共识（Consent）。
CHAP. 49. Doctrines in which the Roman Church rejects every Father in particular.
第49章（CHAP. 49.）：罗马教会在其中驳斥每一位特定教父的教义。
CHAP. 50: How Far the Ancient Church Was from the Belief Now Held in the Roman Church
第50章（CHAP. 50）：古代教会与现在罗马教会所持信仰的距离有多远。
CHAP. 51. Of the pretended power and authority of the Church to add unto Scripture. And of the unwritten Traditions. And why the Pope not only equals them to, but prefers them before the holy Scripture.
第51章（CHAP. 51.）：论教会宣称的增加圣经内容的权能和权威。以及论不成文的传统（unwritten Traditions）。以及为什么教皇不仅将它们与圣经等同，甚至置于圣经之上。
CHAP. 52. That the Holy Scripture Contains the Whole Doctrine Necessary to Salvation. Examination of the Cardinals’ Answers.
第52章（CHAP. 52.）：圣经包含救恩所需的所有教义。审查枢机主教的回答。
CHAP. 53. Testimonies of the Fathers on the Sufficiency of Scripture Against Unwritten Traditions.
第53章（CHAP. 53.）：教父们关于圣经充分性（Sufficiency of Scripture）以反对不成文传统的见证。
CHAP. 54. The Cardinals’ reasons for Traditions against the perfection of Scripture. And first, of the Traditions which he calls Mosaical and Patriarchal.
第54章（CHAP. 54.）：枢机主教为传统辩护以反对圣经完善性的理由。首先，论祂称之为摩西（Mosaical）和族长（Patriarchal）的传统。
CHAP. 55. Texts of the New Testament which Cardinal du Perron brings for traditions not contained in Scripture.
第55章（CHAP. 55.）：佩龙枢机主教为圣经中未包含的传统所引用的新约（New Testament）经文。
CHAP. 56. Doctrines held in the Christian Church, which the Cardinal says are not contained in Scripture.
第56章（CHAP. 56.）：枢机主教说在圣经中未包含的、在基督教会中所持守的教义。
CHAP. 57: Of the Traditions Which the Fathers Allow
第57章（CHAP. 57）：论教父们所允许的传统。
CHAP. 58: On the Prohibition of Reading Holy Scripture. Shifts of Cardinal du Perron.
第58章（CHAP. 58）：论禁止阅读圣经。佩龙枢机主教的推诿（Shifts）。
CHAP. 59. Defense of the Purity and Truth of Scripture Against the Cardinals’ Accusations and Falsifications.
第59章（CHAP. 59.）：为圣经的纯洁和真理辩护，反对枢机主教的指控和伪造（Falsifications）。
CHAP. 60. Of Canonical and Apocryphal Books. Proofs by God’s Word That Tobit, Judith, the Maccabees, etc., Are Not Canonical.
第60章（CHAP. 60.）：论正典（Canonical）和次经（Apocryphal）书籍。通过上帝的圣言（Word）证明多比传（Tobit）、犹滴传（Judith）、马加比（Maccabees）等并非正典。
CHAP. 61. Untruths and Errors in the Books Called the Apocrypha.
第61章（CHAP. 61.）：被称为次经的书籍中的不实之处和错误。
CHAP. 64. Belief of the Ancient Greek Church about the Canonical Books.
第64章（CHAP. 64.）：古代希腊教会关于正典书籍的信仰。
CHAP. 65. Belief of the Fathers of the Latin or Western Church About the Canonical Books—And That the Cardinal Does Not Truly Represent It
第65章（CHAP. 65.）：拉丁或西方教会（Western Church）教父们关于正典书籍的信仰——以及枢机主教并未真实地陈述它。
CHAP. 66: Confutation of the Cardinal’s Shifts
第66章（CHAP. 66）：驳斥枢机主教的推诿。
CHAP. 67: Of the Opinion of St. Augustine Concerning the Canonical Books, and of the Canon of the Third Council of Carthage, Upon Which the Cardinal Grounds Himself
第67章（CHAP. 67）：论圣奥古斯丁（St. Augustine）关于正典书籍的观点，以及迦太基第三次大公会议（Third Council of Carthage）的法规（Canon），枢机主教以此为依据。
CHAP. 68. Of the Canon of the Holy Scriptures Defined by Pope Innocent I and of the Decretal Epistle of Innocent to Exuperius.
第68章（CHAP. 68.）：论教皇英诺森一世（Pope Innocent I）所规定的圣经法规（Canon），以及英诺森致埃克苏佩留斯（Exuperius）的教令书信（Decretal Epistle）。
CHAP. 69. That the Popes Have Placed Their Canons and Decrees Not Only on the Same Level as Canonical Scriptures but Above Them.
第69章（CHAP. 69.）：教皇们不仅将他们的法规和谕旨（Decrees）置于与正典圣经相同的地位，甚至置于其之上。

BOOK II. Wherein is TREATED OF St. Peter’s Primacy, And of his Abode at ROME. (Book 2)
卷二（BOOK II.）：论圣彼得的首位权（Primacy），以及祂在罗马（ROME）的居留。

CHAP. 1. That the Government of the Universal Church cannot and must not be Monarchical.
第1章（CHAP. 1.）：普世教会的治理不能且不应是君主制（Monarchical）。
CHAP. 2. That St. Peter Had No Jurisdiction Over the Other Apostles and Was Not Monarch of the Universal Church.
第2章（CHAP. 2.）：圣彼得对其他使徒没有管辖权（Jurisdiction），并且不是普世教会的君主（Monarch）。
CHAP. 3. Testimonies of the Fathers on This Subject
第3章（CHAP. 3.）：教父们关于此主题的见证。
CHAP. 4: Examination of Matthew 16:18
第4章（CHAP. 4）：审查《马太福音》16章18节。
CHAP. 5. Six reasons of the Cardinal to prove that by this Stone the Person of Peter is understood.
第5章（CHAP. 5.）：枢机主教提出的六个理由，证明这块石头（Stone）指的是彼得的本人（Person of Peter）。
CHAP. 6. Other proofs brought by the Cardinal out of Scripture.
第6章（CHAP. 6.）：枢机主教从圣经中引用的其他证据。
CHAP. 7: On Cyprian’s Opinion About Peter’s Primacy, and That the Cardinal Has Not Understood It. And How All the Apostles Have Been Heads of the Universal Church.
第7章（CHAP. 7）：论塞浦路斯（Cyprian）关于彼得首位权的观点，以及枢机主教并未理解它。以及所有使徒如何都是普世教会的元首。
CHAP. 8. Of St. Peter’s Being at Rome: Examination of the Cardinal’s Reasons
第8章（CHAP. 8.）：论圣彼得在罗马：审查枢机主教的理由。
CHAP. 9. Falsifications of the Cardinal about this matter in his fifty-sixth chapter.
第9章（CHAP. 9.）：枢机主教在祂的第五十六章中关于此事所做的伪造。
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BOOK III. The FIRST PART OF THE HISTORY OF PAPACY: WHEREIN So much of the History of the Ancient Christian Church is deduced from the beginning until the year 300 of Christ as will prove that then the Bishop of Rome was not acknowledged Head of the Universal Church.
卷三（BOOK III.）：教皇制（PAPACY）历史的第一部分：其中追溯了古代基督教会从开始直到基督纪年300年的历史，以证明在那时罗马主教（Bishop of Rome）并未被承认为普世教会的元首。

CHAP. 1. That in the First Age the Bishop of Rome was not acknowledged Head of the Universal Church.
第1章（CHAP. 1.）：在第一世纪，罗马主教并未被承认为普世教会的元首。
CHAP. 2. That the Bishop of Rome in the Second Age Was Not Acknowledged as Head of the Universal Church. Vindication of Eusebius, Bishop of Caesarea, Against the False Accusations of Cardinal du Perron.
第2章（CHAP. 2.）：在第二世纪，罗马主教并未被承认为普世教会的元首。为该撒利亚（Caesarea）主教优西比乌（Eusebius）辩护，反对佩龙枢机主教的虚假指控。
CHAP. 3. That in the third Age the Bishops of Rome were not acknowledged Heads of the Universal Church.
第3章（CHAP. 3.）：在第三世纪，罗马主教们并未被承认为普世教会的元首。
CHAP. 4. That the Cardinal would not make use of the authority of the Decretals to prove the Popes’ primacy in the three first Ages. And of the authority of the said Decretals.
第4章（CHAP. 4.）：枢机主教不会利用教令集（Decretals）的权威来证明教皇在前三个世纪的首位权。以及论该教令集的权威。
CHAP. 5. The first reason why M. du Perron refused to use the Decretal Epistles of the Bishops of Rome from the first three centuries: because in many places they contradict the Roman Church of today.
第5章（CHAP. 5.）：佩龙先生拒绝使用前三个世纪罗马主教的教令书信（Decretal Epistles）的第一个原因：因为它们在许多地方与今天的罗马教会相矛盾。
CHAP. 6. Other causes why the Cardinal would make no use of the decretals of the first three ages. Of the barbarousness of those decretals, and how Scripture is profaned in them.
第6章（CHAP. 6.）：枢机主教不使用前三个世纪教令集的其他原因。论这些教令集的野蛮性（barbarousness），以及圣经如何在其中被亵渎（profaned）。
CHAP. 7. Evident untruths in the Decretals of the three first ages. The gross ignorance in history of him that forged them.
第7章（CHAP. 7.）：前三个世纪教令集中明显的虚假之处。伪造它们的人在历史方面的严重无知。
CHAP. 8. That Many of Our Adversaries Have Acknowledged the Untruth of These Decretals.
第8章（CHAP. 8.）：我们的许多反对者已经承认这些教令集的不实之处。
CHAP. 9. Of the Popes’ Motives for Causing These False Decretals to Be Forged, and When and by Whom They Were Forged.
第9章（CHAP. 9.）：论教皇们促使伪造这些虚假教令集的动机，以及它们何时和由谁伪造。

BOOK IV. PROVING BY THE HISTORY OF THE BISHOPS OF ROME FROM THE YEAR 300 OF THE LORD, UNTIL TWO YEARS AFTER THE DEATH OF EMPEROR CONSTANTINE, WHICH IS THE YEAR OF THE LORD 340. THAT IN THAT AGE THE BISHOP OF ROME WAS NOT ACKNOWLEDGED AS HEAD OF THE UNIVERSAL CHURCH.
卷四（BOOK IV.）：通过罗马主教从主后300年直到君士坦丁大帝（EMPEROR CONSTANTINE）逝世两年后（即主后340年）的历史来证明，在那个时代，罗马主教并未被承认为普世教会的元首。

CHAP. 1. Of the Idolatry of Marcellinus, Bishop of Rome, and of the Council of Sinuessa.
第1章（CHAP. 1.）：论罗马主教马塞利努斯（Marcellinus）的偶像崇拜（Idolatry），以及西奴厄萨会议（Council of Sinuessa）。
CHAP. 2. Of the Judges Appointed by Constantine to Caecilian and the Donatists. And of the Council of Arles.
第2章（CHAP. 2.）：论君士坦丁（Constantine）为西西里安（Caecilian）和多纳图派（Donatists）所指派的审判官（Judges）。以及论阿勒斯会议（Council of Arles）。
CHAP. 3. Of the deliverance and establishment of the Church under Constantine.
第3章（CHAP. 3.）：论在君士坦丁统治下教会的解救（deliverance）和建立。
CHAP. 4: Of Arius and Hosius Sent to Alexandria. Of Sylvester and the Roman Council.
第4章（CHAP. 4）：论被派往亚历山大（Alexandria）的阿里乌（Arius）和奥修斯（Hosius）。论西尔维斯特（Sylvester）和罗马会议。
CHAP. 5. Of the Diversity of the Churches in Observing the Day of Easter.
第5章（CHAP. 5.）：论各教会庆祝复活节（Easter）日期的多样性（Diversity）。
CHAP. 6. Of the Convocation of the Council of Nicaea. Answer to Cardinal du Perron.
第6章（CHAP. 6.）：论尼西亚会议（Council of Nicaea）的召集（Convocation）。回答佩龙枢机主教。
CHAP. 7. That the Bishop of Rome Did Not Preside in the Council of Nicaea. Confutation of the Cardinal’s Assertion That Hosius Was Legate of the Roman Church in That Council.
第7章（CHAP. 7.）：罗马主教没有主持尼西亚会议。驳斥枢机主教关于奥修斯在该会议中是罗马教会代表（Legate）的断言。
CHAP. 8. Of the Canon of Nicaea, which sets limits to the Roman bishopric: and of the suburbicary churches. Absurdity of the Cardinal’s interpretation.
第8章（CHAP. 8.）：论尼西亚法规（Canon），它为罗马主教区（Roman bishopric）设定了界限：以及论近郊教会（suburbicary churches）。枢机主教解释的荒谬性（Absurdity）。
CHAP. 9. Of the Convocation of the Council of Tyre.
第9章（CHAP. 9.）：论泰尔会议（Council of Tyre）的召集。
CHAP. 10. Death of Sylvester, Bishop of Rome. How little his authority was.
第10章（CHAP. 10.）：罗马主教西尔维斯特的去世。祂的权威是多么微小。
CHAP. 11. Baptism and death of Constantine.
第11章（CHAP. 11.）：君士坦丁的洗礼和去世。
CHAP. 12. How poor and weak and few are the proofs which Cardinal du Perron brings from the first three Ages, up to the year of Christ 340, to defend the Pope’s primacy.
第12章（CHAP. 12.）：佩龙枢机主教从前三个世纪，直到基督纪年340年，为捍卫教皇首位权所带来的证据是多么贫乏、软弱和稀少。
CHAP. 13. Showing how our adversaries, lacking true proofs of the Pope’s primacy in the period following the first three ages, have forged false epistles and fabricated decrees.
第13章（CHAP. 13.）：展示我们的反对者，在缺乏教皇在前三个世纪之后时期的首位权的真实证据时，如何伪造了虚假的书信和捏造了谕旨。
CHAP. 14. Of Constantine’s Donation and the Untruth of It
第14章（CHAP. 14.）：论君士坦丁的献礼（Constantine’s Donation）及其不实之处（Untruth）。
CHAP. 15. Of the Baptism of Constantine Mentioned in the Same Donation
第15章（CHAP. 15.）：论在同一献礼中提到的君士坦丁的洗礼。

BOOK V. PROVING BY ECCLESIASTICAL HISTORY FROM THE YEAR OF OUR LORD 340 TO THE YEAR 400 THAT THEN FIRST THE BISHOP OF ROME BEGAN TO EXALT HIMSELF BUT FAILED IN HIS ATTEMPT AND WHAT HINDRANCES HE MET WITH.
卷五（BOOK V.）：通过教会历史（ECCLESIASTICAL HISTORY）从主后340年到400年来证明，罗马主教正是在那时开始抬高自己，但祂的尝试失败了，以及祂遇到了哪些阻碍（HINDRANCES）。

CHAP. 1. Of the persecutions suffered by Athanasius. And how Julius, Bishop of Rome, would make himself judge of his cause. Of the convoking, sitting, and success of the Council of Sardica.
第1章（CHAP. 1.）：论亚他那修（Athanasius）所遭受的迫害。以及罗马主教尤利乌斯（Julius）如何想成为祂案件的审判官（judge）。论撒狄会议（Council of Sardica）的召集、就座和成功。
CHAP. 2. Three points which the Cardinal finds in this history to establish the Pope’s primacy. And the falsifications which he accumulates in this matter.
第2章（CHAP. 2.）：枢机主教在这段历史中为确立教皇首位权而找到的三个要点。以及祂在这件事上堆积的伪造。
CHAP. 3. Of the Council of Sardica.
第3章（CHAP. 3.）：论撒狄会议。
CHAP. 4. Of the Convocation of the Council of Sardica. How greatly the Cardinal is mistaken in it.
第4章（CHAP. 4.）：论撒狄会议的召集。枢机主教在其中犯了多大的错误。
CHAP. 5. Of the Presidency in the Council of Sardica.
第5章（CHAP. 5.）：论撒狄会议的主持（Presidency）。
CHAP. 6. Of Liberius Bishop of Rome, and of the Schism after his death.
第6章（CHAP. 6.）：论罗马主教利比里乌斯（Liberius），以及祂死后的分裂。
CHAP. 7. Of the Notable Fathers of That Time: Hosius, Athanasius, Meletius, Gregory Nazianzen.
第7章（CHAP. 7.）：论那个时代的著名教父：奥修斯、亚他那修、米利提乌（Meletius）、格里高利·拿先斯（Gregory Nazianzen）。
CHAP. 8. Of Damasus, Bishop of Rome, and of Basil, Archbishop of Caesarea. Ignorance of the Cardinal in the Greek Tongue.
第8章（CHAP. 8.）：论罗马主教达马苏斯（Damasus），以及该撒利亚大主教（Archbishop of Caesarea）巴西尔（Basil）。枢机主教在希腊语方面的无知。
CHAP. 9. Of Peter Bishop of Alexandria, and of his retreat to Rome, and of Gregory Nazianzen Patriarch of Constantinople.
第9章（CHAP. 9.）：论亚历山大主教彼得（Peter），以及祂退隐到罗马，以及君士坦丁堡（Constantinople）牧首（Patriarch）格里高利·拿先斯。
CHAP. 10. Of the Convocation of the First Council of Constantinople, Which Is the Second Universal Council. How the Cardinal Has Falsified the Epistle of the Oriental Bishops to Damasus, Bishop of Rome.
第10章（CHAP. 10.）：论第一次君士坦丁堡会议的召集，这是第二次普世大公会议（Universal Council）。枢机主教如何伪造东方主教们致罗马主教达马苏斯的书信。
CHAP. 11. Of the invitation and request of Damasus, Bishop of Rome, whereby he desired the Bishops assembled in Council at Constantinople to transport themselves to Rome, and come to the Council which Damasus held there; and of the small authority which the Council of Rome had in comparison with that of Constantinople. The Cardinal’s faults.
第11章（CHAP. 11.）：论罗马主教达马苏斯的邀请和请求，祂借此希望聚集在君士坦丁堡会议的主教们将自己转移到罗马，并来到达马苏斯在那里举行的会议；以及罗马会议相较于君士坦丁堡会议所拥有的微小权威。枢机主教的错误。
CHAP. 12. Remarkable passages in the Council of Constantinople.
第12章（CHAP. 12.）：君士坦丁堡会议中值得注意的段落。
CHAP. 13. Of Jerome, and of the title of Pontifex left by the Emperor Gratian.
第13章（CHAP. 13.）：论耶柔米（Jerome），以及格拉提安皇帝（Emperor Gratian）所放弃的“大祭司”（Pontifex）头衔。
CHAP. 14. Of the abolition of the Penitentiary Priest by Nectarius.
第14章（CHAP. 14.）：论尼克塔里乌斯（Nectarius）废除忏悔神父（Penitentiary Priest）一事。
CHAP. 15. Of Epiphanius Bishop of Cyprus, and of John Chrysostom.
第15章（CHAP. 15.）：论塞浦路斯主教伊皮法纽（Epiphanius），以及约翰·金口（John Chrysostom）。
CHAP. 16. Of Ambrose, Bishop of Milan; and that in his time the Church of Milan was not subject to the Church of Rome. The Cardinals’ Foul Dealing in Alleging the Fathers.
第16章（CHAP. 16.）：论米兰主教安布罗斯（Ambrose）；以及在祂的时代，米兰教会（Church of Milan）并不从属于罗马教会。枢机主教在援引教父时所做的恶劣行为（Foul Dealing）。
CHAP. 17. Contention Between Paulinus and Flavianus, Competitors for the Patriarchate of Antioch.
第17章（CHAP. 17.）：保利努斯（Paulinus）和弗拉维亚努斯（Flavianus）之间争夺安提阿牧首区（Patriarchate of Antioch）的争论。
CHAP. 18. Observations on the History of the First Four Ages—And How the Cardinal Found Nothing in It for His Purpose.
第18章（CHAP. 18.）：关于前四个世纪历史的观察——以及枢机主教如何在其中找不到任何符合祂目的的东西。

BOOK VI. PROVING BY PAPAL HISTORY
卷六（BOOK VI.）：通过教皇制历史证明

CHAP. 1. An Account of What Befell John Chrysostom, Patriarch of Constantinople
第1章（CHAP. 1.）：记述君士坦丁堡牧首约翰·金口（John Chrysostom）的遭遇。
CHAP. 2. Of the Power of the Patriarchs in This Fifth Age.
第2章（CHAP. 2.）：论在这个第五世纪牧首们（Patriarchs）的权能。
CHAP. 3: Of the Milevitan Council, and of the Prohibition There Made to Appeal unto Rome. The Cardinals’ Answers Are Examined.
第3章（CHAP. 3）：论米尔维会议（Milevitan Council），以及该会议中禁止向罗马上诉（Appeal unto Rome）的规定。审查枢机主教的回答。
CHAP. 4. Of the Schism That Happened at Rome Between Bonifacius and Eulalius
第4章（CHAP. 4.）：论发生在罗马，在波尼法修（Bonifacius）和欧拉利乌斯（Eulalius）之间的分裂。
CHAP. 5. Of the Council of Carthage, called the sixth. Of the Appeals from Africa to Rome. The remonstrances of the Bishops of Africa to the Bishop of Rome upon that subject. Confutation of the XL Chapter of the first Book of the Cardinal.
第5章（CHAP. 5.）：论被称为第六次的迦太基会议（Council of Carthage）。论从非洲向罗马的上诉。非洲主教们就该主题向罗马主教提出的抗议（remonstrances）。驳斥枢机主教第一卷的第四十章。
CHAP. 6. Examination of the 52nd Chapter of the First Book of Cardinal du Perron, Concerning the Above-Mentioned Epistle of the Sixth Council of Africa, Written by the Fathers of the Council to Celestine, Bishop of Rome, Regarding Appeals from Africa to Rome.
第6章（CHAP. 6.）：审查佩龙枢机主教第一卷的第五十二章，关于上述第六次非洲会议的信件，该信件由会议的教父们写给罗马主教塞莱斯廷（Celestine），内容涉及从非洲向罗马的上诉。
CHAP. 7. Notes upon the forty-eighth and forty-ninth Chapters of the first Book of Cardinal du Perron. His ignorance in Greek.
第7章（CHAP. 7.）：关于佩龙枢机主教第一卷第四十八和四十九章的注释。祂在希腊语方面的无知。
CHAP. 8. Of St. Augustine, Bishop of Hippo in Africa. Whether he did acknowledge the Bishop of Rome as Head of the Universal Church. And what was in his time the order and dignity of patriarchs and apostolic sees.
第8章（CHAP. 8.）：论非洲希波（Hippo）主教圣奥古斯丁。祂是否承认罗马主教是普世教会的元首。以及在祂的时代，牧首（patriarchs）和使徒教座（apostolic sees）的秩序和尊严是什么。
CHAP. 9. Of the Epistles of the Bishops of Africa (of whom St. Augustine was one) to Innocent, the First Bishop of Rome. And that our Cardinal labors without grounds to draw them to his advantage.
第9章（CHAP. 9.）：论非洲主教们（圣奥古斯丁是其中之一）致罗马第一任主教英诺森（Innocent）的书信。以及我们的枢机主教如何毫无根据地努力将它们引向对祂有利的方向。
CHAP. 10. A Passage Examined from Augustine’s 162nd Epistle
第10章（CHAP. 10.）：审查奥古斯丁第162封书信中的一个段落。
CHAP. 11. Of Nestorius, Patriarch of Constantinople. Of the Convocation of the First Council of Ephesus, Which Was the Third Universal: And That the Emperors by Their Own Authority Convocated the Councils.
第11章（CHAP. 11.）：论君士坦丁堡牧首聂斯脱利（Nestorius）。论第一次以弗所会议（First Council of Ephesus）的召集，这是第三次普世大公会议：以及皇帝们如何凭藉自己的权威召集大公会议。
CHAP. 12. Of the Convocation of the First Council of Ephesus. The Cardinals’ Falsifications.
第12章（CHAP. 12.）：论第一次以弗所会议的召集。枢机主教的伪造。
CHAP. 13. That none but the Emperor could or ought to convoke a Universal Council; and that the Bishop of Rome did not meddle with that.
第13章（CHAP. 13.）：除了皇帝之外，无人能够或应当召集普世大公会议；并且罗马主教没有干预此事。
CHAP. 14. Of the Patriarchs Present in the First Council of Ephesus; and of the Strife Between Cyril, Patriarch of Alexandria, and John, Patriarch of Antioch.
第14章（CHAP. 14.）：论出席第一次以弗所会议的牧首们；以及亚历山大牧首西里尔（Cyril）和安提阿牧首约翰（John）之间的争执（Strife）。
CHAP. 15. Of the order of sitting in the first Council of Ephesus, and in what capacity Cyril presided in it. How M. du Perron corrupts this history.
第15章（CHAP. 15.）：论第一次以弗所会议的就座次序，以及西里尔以何种身份主持会议。佩龙先生如何腐蚀（corrupts）这段历史。
CHAP. 16. Some incidents happened in the first Council of Ephesus, or by occasion of the same, conducing to this question.
第16章（CHAP. 16.）：在第一次以弗所会议上发生或因此而引起的一些有助于这个问题的事件（incidents）。
CHAP. 17. Occasion of the Second Council of Ephesus and by Whom It Was Convened.
第17章（CHAP. 17.）：第二次以弗所会议的起因，以及由谁召集。
CHAP. 18. Of the events in the Second Council of Ephesus and who presided in it.
第18章（CHAP. 18.）：论第二次以弗所会议中的事件，以及谁主持了会议。
CHAP. 19. Of the Appeal of Flavianus and Theodoret, Bishop of Cyr, to Leo, Bishop of Rome. And of Appeals in General. That the Cardinal Did Not Understand the Nature of Those Appeals. Liberatus, a deacon of Carthage, who wrote some six score years after that Council, says that Flavianus, being condemned by the second Council of Ephesus, appealed to Leo, Bishop of Rome. This obliges us to speak of the appeals to the Bishop of Rome and to examine those appeals which Cardinal du Perron produces in the 43rd chapter of the first book.
第19章（CHAP. 19.）：论弗拉维亚努斯和库尔（Cyr）主教提奥多雷特（Theodoret）向罗马主教利奥（Leo）的上诉（Appeal）。以及论普遍的上诉。枢机主教没有理解这些上诉的性质。迦太基执事利贝拉图斯（Liberatus），在会议后约六十多年写作，祂说弗拉维亚努斯被第二次以弗所会议定罪后，向罗马主教利奥上诉。这迫使我们谈论向罗马主教的上诉，并审查佩龙枢机主教在第一卷第四十三章中提出的那些上诉。
CHAP. 20. Of the excommunication that Dioscorus, patriarch of Alexandria, fulminated against Leo, bishop of Rome; and other censures pronounced against the bishop of Rome.
第20章（CHAP. 20.）：论亚历山大牧首迪奥斯库鲁斯（Dioscorus）对罗马主教利奥发出的逐出教会（excommunication）；以及对罗马主教宣布的其他谴责（censures）。
CHAP. 21. Of the Letters and the Law of Valentinian III—and of Emperor Leo’s Law Contrary to Valentinian’s
第21章（CHAP. 21.）：论瓦伦丁尼安三世（Valentinian III）的书信和法律——以及利奥皇帝（Emperor Leo）与瓦伦丁尼安法律相反的法律。
CHAP. 22. Of the Ordination of the Patriarch of Antioch by that of Constantinople.
第22章（CHAP. 22.）：论君士坦丁堡牧首对安提阿牧首的按立（Ordination）。
CHAP. 23. Of the assembling of the Council of Chalcedon, which is the IV. Universal Council.
第23章（CHAP. 23.）：论迦克墩会议（Council of Chalcedon）的召集，这是第四次普世大公会议。
CHAP. 24: Who Presided in the Council of Chalcedon
第24章（CHAP. 24）：谁主持了迦克墩会议。
CHAP. 25. Of that which passed in the Council of Chalcedon, and of the canons made in it concerning the order of the patriarchs and ecclesiastical polity.
第25章（CHAP. 25.）：论迦克墩会议上所发生的事，以及其中就牧首秩序和教会政体（ecclesiastical polity）所制定的法规（canons）。
CHAP. 26. On the 28th Canon of the Council of Chalcedon and the Protest Made by the Legates of Leo, Bishop of Rome, Against It: And How They Attempted to Falsify a Canon of the Council of Nicaea
第26章（CHAP. 26.）：论迦克墩会议的第28条法规，以及罗马主教利奥的代表（Legates）对此提出的抗议（Protest）：以及他们如何企图伪造尼西亚会议的一条法规。
CHAP. 27. Answer to the Nullities Which M. du Perron Brings Against This Canon of Chalcedon
第27章（CHAP. 27.）：回答佩龙先生对迦克墩法规提出的无效性（Nullities）。
CHAP. 28. A Confutation of the Exposition Which M. du Perron Gives to the Canon of the Council of Chalcedon.
第28章（CHAP. 28.）：驳斥佩龙先生对迦克墩会议法规所做的解释。
CHAP. 29. Of the Acts of the Council of Chalcedon, and of the Little Credit Which Ought to Be Given to the Tomes of the Councils, Both Greek and Latin.
第29章（CHAP. 29.）：论迦克墩会议的会议记录（Acts），以及对希腊语和拉丁语大公会议文集（Tomes）应给予的微小信任。
CHAP. 30. Answer to the examples which Cardinal du Perron brings in Chapter 34 to prove that, notwithstanding this Canon of Chalcedon, the Bishops of Constantinople have been subject to the Bishop of Rome.
第30章（CHAP. 30.）：回答佩龙枢机主教在第三十四章中带来的例子，以证明，尽管有这条迦克墩法规，君士坦丁堡的主教们仍从属于罗马主教。
CHAP. 31. A summary Answer to the examples posterior to the IV. Universal Council, brought by the Cardinal in his thirty-fourth Chapter.
第31章（CHAP. 31.）：对枢机主教在祂的第三十四章中带来的，在第四次普世大公会议之后的例子的简要回答。
CHAP. 32. A multitude of falsifications by Cardinal du Perron.
第32章（CHAP. 32.）：佩龙枢机主教的大量伪造。

BOOK VII. WHEREIN DIVERS CONTROVERSIES ARE EXAMINED, HANDLED BY CARDINAL DU PERRON IN HIS SECOND, THIRD, FOURTH, AND FIFTH BOOKS. (Book 7)
卷七（BOOK VII.）：其中审查了佩龙枢机主教在祂的第二、三、四和五卷书中所处理的各种争议。

CHAP. 1. State and Distribution of the Question.
第1章（CHAP. 1.）：问题的状态（State）和划分（Distribution）。
CHAP. 2. That the glorified Saints know not all that is done on earth and know not the hearts and thoughts of men.
第2章（CHAP. 2.）：被荣耀的圣徒（glorified Saints）不知道地上所发生的一切，也不知道人的心和思想。
CHAP. 3. The Opinion of the Fathers on This Point
第3章（CHAP. 3.）：教父们对这一点的观点。
CHAP. 4. Examination of the Texts and Reasons Which the Cardinal Brings to Prove That the Saints Know All Things, See Our Thoughts, and Hear Our Prayers. His Dishonest Dealing Is Exposed.
第4章（CHAP. 4.）：审查枢机主教为证明圣徒知晓万事、看穿我们的思想并聆听我们的祷告而提出的经文和理由。祂的不诚实行为（Dishonest Dealing）被揭露。
CHAP. 5. What assurance the Roman Church has that the saints whom they invoke are true saints?
第5章（CHAP. 5.）：罗马教会对于他们所祈求的圣徒是真圣徒有何种确据？
CHAP. 6. Whether Saints and Angels Ought to Be Worshipped?
第6章（CHAP. 6.）：圣徒和天使是否应该被敬拜（Worshipped）？
CHAP. 7. What was the opinion of the Fathers of the first three ages, and until the middle of the fourth, about the invocation of saints and angels?
第7章（CHAP. 7.）：前三个世纪和直到第四世纪中叶的教父们关于祈求圣徒和天使的观点是什么？
CHAP. 8. A Vindication of Origen on the Point of the Invocation of One Only God, Against the Accusations of Cardinal du Perron.
第8章（CHAP. 8.）：为奥利金（Origen）在只祈求独一上帝这一点上辩护，反对佩龙枢机主教的指控。
CHAP. 9. A Passage from Origen’s Eighth Book Against Celsus Falsified by Cardinal du Perron
第9章（CHAP. 9.）：佩龙枢机主教伪造了奥利金在祂《反对塞尔苏斯》（Against Celsus）第八卷中的一个段落。
CHAP. 10. Reasons Why Jerome Said That the Fathers Writing Against the Pagans Often Wrote Against Their Own Sense
第10章（CHAP. 10.）：耶柔米（Jerome）说教父们在写作反对异教徒（Pagans）时经常违背自己的本意（Own Sense）的理由。
CHAP. 11. Of the Opinion of Those Who Do Not Condemn Invocation of Saints but Deem It Unnecessary
第11章（CHAP. 11.）：论那些不谴责祈求圣徒，但认为不必要的人的观点。
CHAP. 12. The Opinion of the Fathers on the Invocation of Saints, from A.D. 365 to the Fourth Council.
第12章（CHAP. 12.）：从主后365年到第四次大公会议，教父们关于祈求圣徒的观点。
CHAP. 13. What honor is due to Angels and deceased Saints, and of the worship of dulia and latria.
第13章（CHAP. 13.）：对天使和已故圣徒应有的尊荣是什么，以及论敬拜（worship）中的“服侍之礼”（dulia）和“崇拜之礼”（latria）。
CHAP. 14. Of the Legends of Saints.
第14章（CHAP. 14.）：论圣徒的传说（Legends）。
CHAP. 15. Of the Psalter Attributed to Saint Bonaventure.
第15章（CHAP. 15.）：论归于圣文德（Saint Bonaventure）名下的《诗篇》（Psalter）。

BOOK VIII. Second Controversy, OF THE SEVENTH BOOK. OF IMAGES.
卷八（BOOK VIII.）：第七卷的第二次争议，论图像（IMAGES）。

CHAP. 1. Of God’s Images.
第1章（CHAP. 1.）：论上帝的图像。
CHAP. 2. Of the Images of Saints.
第2章（CHAP. 2.）：论圣徒的图像。
CHAP. 3. Reasons of the Adversaries for the Adoration of Images
第3章（CHAP. 3.）：反对者为敬拜（Adoration）图像所提出的理由。
CHAP. 4: The excuses and reasons our adversaries use to defend their images are the same as those once used by pagans against early Christians.
第4章（CHAP. 4）：我们的反对者用来为他们的图像辩护的借口和理由，与异教徒（pagans）曾经用来反对早期基督徒的理由相同。
CHAP. 5. When the Images of Saints Were First Brought into the Latin or Western Church, and the Progress of That Abuse.
第5章（CHAP. 5.）：圣徒图像首次被引入拉丁或西方教会（Western Church）的时间，以及该滥用行为的进展。
CHAP. 6: Of the Origin and Progress of Images in the Greek and Oriental Churches
第6章（CHAP. 6）：论图像在希腊（Greek）和东方教会（Oriental Churches）中的起源和发展。

BOOK. IX. Third Controversy, OF THE SEVENTH BOOK.
卷九（BOOK. IX.）：第七卷的第三次争议。

CHAP. 1. Of Prayer for the Dead, and of Purgatory. What Scripture Says of It. And of the Purgatory of the Primitive Church.
第1章（CHAP. 1.）：论为死者祷告（Prayer for the Dead），以及论炼狱（Purgatory）。圣经对此说了什么。以及论原始教会（Primitive Church）的炼狱。
CHAP. 2. Of Indulgences given unto the dead, and generally of Indulgences.
第2章（CHAP. 2.）：论授予死者的赎罪券（Indulgences），以及论普遍的赎罪券。

BOOK X. Fourth Controversy, OF THE SEVENTH BOOK. OF THE Celibacy of Clerks & Monks.
卷十（BOOK X.）：第七卷的第四次争议，论神职人员（Clerks）和修道士（Monks）的独身（Celibacy）。

CHAP. 1. A comparison of continent Virginity with Matrimony. That many Prophets and Apostles were married. That the high Priests under the Law were married. Examination of the Cardinals’ shifts.
第1章（CHAP. 1.）：节制性的童贞（continent Virginity）与婚姻（Matrimony）的比较。许多先知和使徒是已婚的。律法之下的大祭司（high Priests）是已婚的。审查枢机主教的推诿。
CHAP. 2. That the Apostle Paul (1 Corinthians 7) Obliges Incontinent Clergy to Marry. Refutation of the Cardinals’ Reasons.
第2章（CHAP. 2.）：使徒保罗（《哥林多前书》第7章）命令不节制（Incontinent）的神职人员结婚。驳斥枢机主教的理由。
CHAP. 3. Another text of the Apostle Paul, 1 Tim. 4, against the prohibition of marrying. Examination of the Cardinals’ answers.
第3章（CHAP. 3.）：使徒保罗另一段经文，《提摩太前书》第4章，反对禁止结婚。审查枢机主教的回答。
CHAP. 4. Another text of the same Epistle, chapter 3.
第4章（CHAP. 4.）：同一书信的另一段经文，第3章。
CHAP. 5. Vindication of the assertion of his Majesty of Great Britain, that the Canonists teach that fornication is more tolerable in the Ministers of the Church than lawful Matrimony.
第5章（CHAP. 5.）：为大不列颠陛下（his Majesty of Great Britain）的断言辩护，即教会法学家（Canonists）教导在教会的牧者（Ministers）中，淫乱（fornication）比合法的婚姻更可容忍。
CHAP. 6. Answer to the reasons and testimonies which the Cardinal brings against the marriage of clerics.
第6章（CHAP. 6.）：回答枢机主教反对神职人员结婚所提出的理由和见证。
CHAP. 7. What was the belief of the ancient Church about the marriage of the ministers of the Church? The reasons and allegations of Cardinal du Perron are examined, and some of his falsifications observed.
第7章（CHAP. 7.）：古代教会关于教会牧者的婚姻的信仰是什么？审查了佩龙枢机主教的理由和指控，并观察到祂的一些伪造。
CHAP. 8. Examples of Clerks Married, Both Ancient and Modern.
第8章（CHAP. 8.）：古代和现代已婚神职人员的例子。
CHAP. 9. Confession of the Adversaries.
第9章（CHAP. 9.）：反对者的认信（Confession）。
CHAP. 10. Of the Disorders Caused by Celibacy: Also of the Carthusians, and of St. Francis and His Rule.
第10章（CHAP. 10.）：论独身所引起的混乱（Disorders）：也论加尔都西会（Carthusians），以及圣方济各（St. Francis）和祂的规则（Rule）。
CHAP. 11. Of Affected Austerity. Reasons whereby the Cardinal Maintains Professed Slovenliness. The Origin of Monks.
第11章（CHAP. 11.）：论做作的苦行（Affected Austerity）。枢机主教用以维护声称的邋遢（Professed Slovenliness）的理由。修道士的起源。

BOOK. XI. Fifth Controversy, OF THE SEVENTH BOOK. OF FASTING.
卷十一（BOOK. XI.）：第七卷的第五次争议，论禁食（FASTING）。

CHAP. 1. That in the Question of Fasting, and of Lent, M. du Perron Does Not Address the State of the Question, but Discusses Things Not in Dispute
第1章（CHAP. 1.）：在禁食（Fasting）和大斋期（Lent）的问题上，佩龙先生没有处理问题的状态，而是讨论了没有争议的事情。
CHAP. 2. That as sobriety and fasting are recommended in the word of God, so distinction of meats is condemned by the same.
第2章（CHAP. 2.）：正如上帝圣言所推荐的清醒（sobriety）和禁食一样，分别食物（distinction of meats）也被上帝圣言所谴责。
CHAP. 3. Of the Custom of the Ancient Church Concerning Distinction of Meats.
第3章（CHAP. 3.）：论古代教会关于分别食物的习俗。
CHAP. 4. Of ordinary fasts upon weekdays practiced in the ancient Church, and of Saturday fast.
第4章（CHAP. 4.）：论古代教会中实行的平日通常禁食，以及周六禁食。
CHAP. 5. Of the Fasts of Saturday and the Lord’s Day.
第5章（CHAP. 5.）：论周六和主日（Lord’s Day）的禁食。
CHAP. 6. Examination of the proofs whereby Cardinal du Perron goes about to prove that Lent is of divine institution.
第6章（CHAP. 6.）：审查佩龙枢机主教试图证明大斋期是神圣设立（divine institution）的证据。
CHAP. 7. That Cardinal du Perron was ignorant of the origin of Lent, and in what sense that word was taken in the ancient Church. Diversity of ancient customs in this matter.
第7章（CHAP. 7.）：佩龙枢机主教不了解大斋期的起源，以及古代教会如何理解这个词。古代习俗在此事上的多样性（Diversity）。
CHAP. 8. How the Discipline of Fasting in the Roman Church Is Full of Absurdity and Abuse
第8章（CHAP. 8.）：罗马教会的禁食纪律（Discipline of Fasting）如何充满了荒谬和滥用。

BOOK. XII. Sixth Controversy, OF THE SEVENTH BOOK. OF Auricular Confession, and Of the Secrets of Confession.
卷十二（BOOK. XII.）：第七卷的第六次争议，论听觉告解（Auricular Confession），和告解的秘密。

CHAP. 1. Four Sorts of Confession in Our Churches. Answer to the Cardinal.
第1章（CHAP. 1.）：我们教会中的四种告解。回答枢机主教。
CHAP. 2. That the testimonies of the Fathers which Cardinal du Perron objects to us, to establish auricular confession, are to no purpose. Some falsifications observed.
第2章（CHAP. 2.）：佩龙枢机主教为确立听觉告解而向我们提出的教父们的见证是毫无意义的。观察到一些伪造。
CHAP. 3. Of the Penitentiary Priest abolished by Nectarius. How Cardinal du Perron alters and corrupts that history. How he disguises and conceals the Doctrine of Chrysostom about Confession.
第3章（CHAP. 3.）：论尼克塔里乌斯所废除的忏悔神父。佩龙枢机主教如何更改和腐蚀（corrupts）那段历史。祂如何掩饰和隐瞒金口（Chrysostom）关于告解的教义。
CHAP. 4. Why Cardinal du Perron contradicts the Councils of Trent and Florence, making Confession not to be part of the Sacrament of Penitence. That Penitence cannot be called a Sacrament.
第4章（CHAP. 4.）：佩龙枢机主教为何与特伦特（Trent）和佛罗伦萨（Florence）会议相矛盾，使告解不成为悔罪（Penitence）圣礼的一部分。悔罪不能被称为圣礼。
CHAP. 5: What We Find Amiss in the Auricular Confession of the Roman Church
第5章（CHAP. 5）：我们在罗马教会的听觉告解中发现的错误（Amiss）是什么。
CHAP. 6. Examination of the sixth and seventh Chapters of the second Observation, wherein Cardinal du Perron treats of the secret of Confession and of the danger thereby created unto the life of Kings.
第6章（CHAP. 6.）：审查第二次观察（second Observation）的第六和第七章，其中佩龙枢机主教论述了告解的秘密以及因此给国王生命带来的危险。

BOOK. XIII. Seventh Controversy: Of the Seventh Book. Of the Authority and Power of the Pastors of the Church to Pardon Sins. And of Sacramental Absolution.
卷十三（BOOK. XIII.）：第七卷的第七次争议：论教会牧师赦罪的权威和能力。以及论圣礼性赦免（Sacramental Absolution）。

CHAP. 1. How negligently M. du Perron treats sacramental absolution. A summary answer to his arguments on that subject. Many falsifications are noted.
第1章（CHAP. 1.）：佩龙先生如何疏忽地处理圣礼性赦免。对祂关于该主题的论点做简要回答。指出了许多伪造。
CHAP. 2. What is that pardon of sin which the Pastors of the Church grant, and how far their power to forgive sin extends. And of the power of the Keys.
第2章（CHAP. 2.）：教会的牧师所给予的赦罪（pardon of sin）是什么，以及他们赦罪的权力延伸到多远。以及论钥匙的权柄（power of the Keys）。
CHAP. 3 That the pastors of the Church cannot blot out sins before God; that they cannot, by pardoning sins, exempt sinners from God’s judgment; that forgiveness belongs to God alone as the sole judge of souls and consciences; and that the absolution of the priests of the Roman Church is void and without power.
第3章（CHAP. 3）：教会的牧师不能在上帝面前涂抹罪恶；他们不能通过赦罪，使罪人免于上帝的审判（God’s judgment）；赦免唯独属于上帝，作为灵魂和良心的唯一审判官；并且罗马教会神父（priests）的赦免是无效且无能的。
CHAP. 4. Proof of Our Doctrine by the Ancient Fathers; And Even by the Roman Church.
第4章（CHAP. 4.）：通过古代教父；甚至通过罗马教会，证明我们的教义。
CHAP. 5. Of the Abuse of the Keys, and of Absolution, both that which is called Sacramental, and that which is given without the Sacrament.
第5章（CHAP. 5.）：论钥匙的滥用，以及论赦免，包括被称为圣礼性的，和没有圣礼所给予的赦免。

BOOK. XIV. Eighth Controversy, OF THE SEVENTH BOOK. OF Penitential Satisfaction. Where also it is spoken of Satisfactions in general.
卷十四（BOOK. XIV.）：第七卷的第八次争议。论悔罪性的补赎（Penitential Satisfaction）。此处也论到一般的补赎（Satisfactions）。

CHAP. 1. The Doctrine of the Roman Church, about Penitential Satisfaction.
第1章（CHAP. 1.）：罗马教会关于悔罪性补赎的教义。
CHAP. 2. Of the Word Satisfaction. State of the Question.
第2章（CHAP. 2.）：论“补赎”（Satisfaction）一词。问题的状态。
CHAP. 4. Where this Maxim of the Roman Church is examined: that God, having forgiven the whole fault, does not always forgive the whole punishment.
第4章（CHAP. 4.）：此处审查了罗马教会的这一格言（Maxim）：上帝在赦免了全部过犯（fault）之后，并不总是赦免全部刑罚（punishment）。
CHAP. 5. Proofs of Our Adversaries, Whereby They Pretend to Prove That God, After All the Fault Is Forgiven, Inflicts the Satisfactory Punishment.
第5章（CHAP. 5.）：我们的反对者的证据，他们企图借此证明上帝在所有的过犯被赦免之后，仍会施加补赎性的刑罚（Satisfactory Punishment）。
CHAP. 6. That the Satisfactions of the Roman Church Derogate from Christ’s Satisfaction and Are Injurious to God’s Justice.
第6章（CHAP. 6.）：罗马教会的补赎有损于基督的补赎，并伤害到上帝的公义（God’s Justice）。
CHAP. 7. Causes Why We Especially Reject the Satisfactions of the Pretended Sacrament of Penance
第7章（CHAP. 7.）：我们尤其拒绝宣称的悔罪圣礼的补赎的原因。
CHAP. 8. Reasons of the Adversaries for Human Satisfactions. Of the Application of the Merit of Christ. And of Human Merits.
第8章（CHAP. 8.）：反对者为人的补赎所提出的理由。论基督功德（Merit of Christ）的应用。以及论人的功德（Human Merits）。
CHAP. 9. That None Can Satisfy God’s Justice for Another.
第9章（CHAP. 9.）：无人能为他人满足上帝的公义。
CHAP. 10. Answer to the Invectives of Our Adversaries on This Matter. And of Their Reproach to This Author, That He Is a Friar’s Son.
第10章（CHAP. 10.）：回答我们的反对者在此事上的谩骂（Invectives）。以及他们对这位作者的指责：祂是一位修道士的儿子。
CHAP. 11. What tyranny the Popes have exercised over England for some ages under the pretense of absolution and satisfaction. And from what horrible bondage England was delivered by the light of the Gospel.
第11章（CHAP. 11.）：教皇们以赦免和补赎为借口，对英格兰（England）实行了几个世纪的暴政（tyranny）。以及英格兰如何被福音（Gospel）之光从何等可怕的束缚中解救出来。
CHAP. 12. In what sense the word Penitence is taken in Scripture and in the Fathers.
第12章（CHAP. 12.）：在圣经和教父著作中，“悔罪”（Penitence）一词是在何种意义上被使用的。
CHAP. 13. In what sense the words Penitence and Satisfaction are taken in the writings of the Fathers, and that the Penitence of the ancient Church is much different from the penitences of the Roman Church.
第13章（CHAP. 13.）：在教父的著作中，“悔罪”和“补赎”这两个词是在何种意义上被使用的，以及古代教会的悔罪与罗马教会的悔罪有很大不同。

BOOK. XV. Ninth Controversy, OF THE SEVENTH BOOK. Of the NECESSITY OF BAPTISM.
卷十五（BOOK. XV.）：第七卷的第九次争议。论洗礼（BAPTISM）的必要性（NECESSITY）。

CHAP. 1. Cardinal du Perron’s reason for the absolute necessity of Baptism. Examination of the doctrine of the Church of Rome upon that point. How they abuse this text, John 3:5: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
第1章（CHAP. 1.）：佩龙枢机主教关于洗礼绝对必要性的理由。审查罗马教会在该点上的教义。他们如何滥用这段经文，《约翰福音》3章5节：“人若不是从水和圣灵生的，就不能进上帝的国。”
CHAP. 2. Sense of the previously cited text, John 3:5. How unworthily and unjustly Cardinal du Perron treats Calvin. A notable ignorance of the Cardinal.
第2章（CHAP. 2.）：前述引用的经文，《约翰福音》3章5节的意义。佩龙枢机主教如何不配且不公正地对待加尔文（Calvin）。枢机主教的一个显著的无知。
CHAP. 3. How Contemptible Baptism Is in the Roman Church, and Miserably Disgraced
第3章（CHAP. 3.）：洗礼在罗马教会中是多么可鄙（Contemptible），并且被悲惨地玷污（Disgraced）。
CHAP. 4. The doctrine of our Churches about the virtue and efficacy of Baptism.
第4章（CHAP. 4.）：我们教会关于洗礼的能力（virtue）和功效（efficacy）的教义。
CHAP. 5. How the Romanists, After Debasing Baptism, Exalt It with Improper Praises.
第5章（CHAP. 5.）：罗马天主教徒（Romanists）如何在贬低洗礼之后，又用不恰当的赞美来抬高它。

BOOK. XVI. Tenth Controversy, OF THE SEVENTH BOOK. Of the SACRIFICE Of the EUCHARIST.
卷十六（BOOK. XVI.）：第七卷的第十次争议。论圣餐（EUCHARIST）的祭献（SACRIFICE）。

CHAP. 1. State of the Question. How M. du Perron does not address it but wanders in useless discourses.
第1章（CHAP. 1.）：问题的状态。佩龙先生如何没有处理它，而是在无用的论述中游荡。
CHAP. 2. That the Sacrifice of the Mass Was Not Instituted by Christ. And of the Fruit and Efficacy of the Sacrifice of the Mass.
第2章（CHAP. 2.）：弥撒的祭献（Sacrifice of the Mass）并非由基督设立。以及论弥撒祭献的果子（Fruit）和功效（Efficacy）。
CHAP. 3. Examination of the Cardinal’s reasons to prove that the Fathers call the Eucharist a sacrifice in a proper, not in a metaphorical sense.
第3章（CHAP. 3.）：审查枢机主教为证明教父们称圣餐（Eucharist）为祭献是在确切的，而非比喻（metaphorical）的意义上的理由。
CHAP. 4. That the Fathers Call the Lord’s Supper a Sacrifice Because It Is the Commemoration of the Sacrifice of Christ’s Death.
第4章（CHAP. 4.）：教父们称主餐（Lord’s Supper）为祭献，是因为它是对基督之死祭献的纪念（Commemoration）。
CHAP. 5. Examination of the Cardinal’s Shifts. The Cardinal in ch. 2
第5章（CHAP. 5.）：审查枢机主教的推诿。枢机主教在第2章中。
CHAP. 6. Other reasons for which the Fathers called the Lord’s Supper a Sacrifice.
第6章（CHAP. 6.）：教父们称主餐为祭献的其他原因。

BOOK XVII. Eleventh Controversy, OF THE SEVENTH BOOK.
卷十七（BOOK XVII.）：第七卷的第十一次争议。

CHAP. 1. Of the First Institution of the Holy Sacrament of the Lord’s Supper.
第1章（CHAP. 1.）：论圣主餐（Holy Sacrament of the Lord’s Supper）的最初设立（First Institution）。
CHAP. 2: That the Doctrine of the Real Presence and of Transubstantiation Is Repugnant to Christ’s Institution. The Cardinals’ Reasons Are Examined.
第2章（CHAP. 2）：真实临在（Real Presence）和变质说（Transubstantiation）的教义与基督的设立是相悖的。审查枢机主教的理由。
CHAP. 3. Of the sense of John 6, and of the Spiritual manducation of the body of Christ, and how many absurdities and inconveniences follow the oral manducation of Christ’s flesh taught in the Roman Church.
第3章（CHAP. 3.）：论《约翰福音》第6章的意义，以及基督身体的属灵领受（Spiritual manducation），以及在罗马教会中所教导的口头领受（oral manducation）基督的肉所带来的多少荒谬和不便。
CHAP. 4. How and in What Sense the Fathers Cited by the Cardinal Call the Sacrament the Body of Christ and Say That Christ’s Body Is Made in the Eucharist, and That We Eat His Flesh in It. Answer to the Cardinal’s Distortions.
第4章（CHAP. 4.）：枢机主教引用的教父们如何以及在何种意义上称圣礼为基督的身体，并说基督的身体在圣餐（Eucharist）中被制成，以及我们在其中吃祂的肉。回答枢机主教的歪曲（Distortions）。
CHAP. 5. That the Fathers did not believe in transubstantiation, but believed that the substance of bread and wine remains after the consecration.
第5章（CHAP. 5.）：教父们不相信变质说，但相信面包和酒的本体（substance）在祝圣（consecration）之后仍然存在。
CHAP. 6. What is the signification of the word Sacrament, and in what sense the Fathers call the Eucharist the body of Christ.
第6章（CHAP. 6.）： “圣礼”（Sacrament）一词的含义是什么，以及教父们在何种意义上称圣餐为基督的身体。
CHAP. 7. That the Fathers not only call what we receive in the Eucharist a sign, figure, symbol, type, antitype, and commemoration but also teach that the words of the Lord are sacramental—that is, that in these words, the name of the thing signified is given to the sign.
第7章（CHAP. 7.）：教父们不仅称我们在圣餐中领受的为记号（sign）、形象（figure）、象征（symbol）、预表（type）、反预表（antitype）和纪念，而且还教导主的圣言是圣礼性的——即，在这些圣言中，所指事物的名称被赋予给记号。
CHAP. 8. Some passages from Augustine wherein he teaches that Christ’s words, This is my body, and Unless you eat my flesh, etc., are figurative. The Cardinals’ answers are examined.
第8章（CHAP. 8.）：奥古斯丁的一些段落，其中祂教导基督的圣言：“这是我的身体”，以及“你们若不吃我的肉”等，是比喻性的（figurative）。审查枢机主教的回答。
CHAP. 9. Examination of Cardinal du Perron’s Answer, Whereby He Endeavors to Give Reasons Why the Fathers Call the Bread and Wine of the Lord’s Supper Signs, Figures, Types, and Symbols of the Body and Blood of Christ, Even After the Consecration
第9章（CHAP. 9.）：审查佩龙枢机主教的回答，祂试图解释为什么教父们将主餐的面包和酒称为基督身体和血的记号、形象、预表和象征，即使在祝圣之后。
CHAP. 10. Some passages of the Councils upon this subject. The Councils speak the same language as we heard the Fathers speak.
第10章（CHAP. 10.）：大公会议关于此主题的一些段落。大公会议所用的语言与我们听到的教父们所用的语言相同。
CHAP. 11. That the Fathers Did Not Believe in Accidents Without a Subject in the Eucharist.
第11章（CHAP. 11.）：教父们不相信圣餐中存在没有主体（Subject）的偶性（Accidents）。
CHAP. 12. That the Fathers not only speak of a spiritual eating which is not done with the mouth, but also understand Christ’s words, John 6, of a spiritual eating.
第12章（CHAP. 12.）：教父们不仅谈论一种非用口进行的属灵进食，而且也理解基督的圣言，《约翰福音》第6章，是指一种属灵的进食。
CHAP. 13. That the Fathers Believed Not That the Wicked, Unbelievers, or Hypocrites Could Eat the Lord’s Body.
第13章（CHAP. 13.）：教父们不相信恶人（Wicked）、不信者（Unbelievers）或伪君子（Hypocrites）能吃主的身体。
CHAP. 14. Confutation of Two Shifts Which the Cardinal Uses Upon All Occasions.
第14章（CHAP. 14.）：驳斥枢机主教在所有场合都会使用的两个推诿（Shifts）。
CHAP. 15. Showing how the Fathers say that the Fathers of the Old Testament ate the same meat which we eat in the Eucharist.
第15章（CHAP. 15.）：展示教父们如何说旧约（Old Testament）的父辈们吃了与我们在圣餐中吃的相同的食物。
CHAP. 16. That the Fathers Believed Not That the Body of Christ Is Really Present Under the Element of Bread, but That He Is in Heaven Only, Not on Earth
第16章（CHAP. 16.）：教父们不相信基督的身体真正（Really）临在于面包的元素（Element of Bread）之下，而相信祂只在天上，不在地上。
CHAP. 17. That the Fathers Acknowledge the Same Participation of the Body and Blood of the Lord in Baptism and in the Preaching of the Word as in the Lord’s Supper.
第17章（CHAP. 17.）：教父们承认在洗礼和传讲圣言（Preaching of the Word）中，与在主餐中一样，对主身体和血有相同的领受（Participation）。
CHAP. 18. How the Christian Church of the First Ages Celebrated the Lord’s Supper. How Ancient Customs Clearly Show They Did Not Believe in the Real Presence or Transubstantiation.
第18章（CHAP. 18.）：最初几个世纪的基督教会如何庆祝主餐。古代习俗如何清楚地表明他们不相信真实临在或变质说。
CHAP. 19. Proofs of the Customs Described in the Previous Chapter
第19章（CHAP. 19.）：上一章所描述习俗的证明。
CHAP. 20. Of the Adoration of the Sacrament: Weakness of the Cardinals’ Proofs; How He Falsifies Scripture. Examination of His Allegations.
第20章（CHAP. 20.）：论圣礼的敬拜（Adoration of the Sacrament）：枢机主教证据的软弱性；祂如何伪造圣经。审查祂的指控（Allegations）。
CHAP. 21. That in the first ages of the Christian Church the Sacrament was not worshipped. The Cardinal’s allegations and proofs are examined.
第21章（CHAP. 21.）：在基督教会的最初几个世纪，圣礼并未被敬拜。审查枢机主教的指控和证据。
CHAP. 22. The Cardinal’s allegations out of the Fathers are examined, beginning at his allegations out of the Catecheses of Gregory of Nyssa.
第22章（CHAP. 22.）：审查枢机主教从教父那里引用的指控，从祂引用尼撒的格里高利（Gregory of Nyssa）的《教理讲授》（Catecheses）开始。
CHAP. 23. Answer to the Other Allegations of the Same Chapter.
第23章（CHAP. 23.）：回答同一章中的其他指控。
CHAP. 24. Answer to the authorities and reasons brought by Cardinal du Perron in the 14th, 15th, and 16th chapters.
第24章（CHAP. 24.）：回答佩龙枢机主教在第14、15和16章中带来的权威和理由。
CHAP. 25. How the Cardinal Sends the Reader to a Larger Book of His on the Eucharist; That the Beginning of That Book Shows What One Should Think of the Rest.
第25章（CHAP. 25.）：枢机主教如何将读者引向祂一本关于圣餐的更长的书；那本书的开头表明了人们应对其余部分作何感想。

BOOK. XVIII. Twelfth Controversy, Of the Seventh Book: Of the Communion under One Kind. And of the Power Which Cardinal du Perron Ascribes unto the Church (That Is, to the Pope) to Dispense from the Commandment of Christ.
卷十八（BOOK. XVIII.）：第七卷的第十二次争议：论单方面（One Kind）的领圣餐（Communion）。以及论佩龙枢机主教归于教会（即教皇）的，可以豁免（Dispense from）基督诫命的权力。

CHAP. I. The last question which Cardinal du Perron treats in his book against the King of Great Britain is the question about the interdiction of the chalice.
第1章（CHAP. I.）：佩龙枢机主教在祂反对大不列颠国王（King of Great Britain）的书中处理的最后一个问题，是关于禁止圣杯（chalice）的问题。

BOOK. XIX. Thirteenth Controversy: OF THE SEVENTH BOOK OF Private Masses.
卷十九（BOOK. XIX.）：第七卷的第十三次争议：论私人弥撒（Private Masses）。

CHAP. 1. Of Private Masses; and the shameful Traffick of the same.
第1章（CHAP. 1.）：论私人弥撒；以及它们可耻的贩卖（Traffick）。
CHAP. 2. That Masses without communicants and assistants, said to the intention of a private man that pays for them, are repugnant unto the Word of God.
第2章（CHAP. 2.）：为付钱的私人意图而说的，没有领受者（communicants）和协助者（assistants）的弥撒，与上帝的圣言是相悖的。
CHAP. 3. That the Ancient Church Did Not Know Private or Particular Masses and Did Not Celebrate the Holy Sacrament Without Communicants and Assistants for the Intention of a Particular Person
第3章（CHAP. 3.）：古代教会不知道私人或特定的弥撒，也没有在没有领受者和协助者的情况下，为特定的人的意图（Intention）举行圣礼（Holy Sacrament）。

BOOK. XX. Fourteenth Controversy, OF THE SEVENTH BOOK. THE ANTIBARBAROUS, OR, Of Unknown Language, both in the Prayers of Private Persons and in the Public Service. Where also the Principal Clauses of the Mass are Represented, which Might Offend the People if They Understood Them.
卷二十（BOOK. XX.）：第七卷的第十四次争议。反野蛮性（ANTIBARBAROUS），或论未知语言，包括私人祷告和公共礼拜中的未知语言。此处也列举了弥撒的主要条款（Clauses），若人民理解它们可能会感到冒犯。

PREF. To my dear Nephew Monsieur Bochart, Pastor of the Church of Laon.
序言（PREF.）：致我亲爱的侄子博夏尔先生（Monsieur Bochart），拉昂教会（Church of Laon）的牧师。
CHAP. 1. That False Religions Love Obscurity; but True Religion Brings Her Doctrine to Light and Keeps Nothing Hidden
第1章（CHAP. 1.）：虚假宗教喜爱晦涩（Obscurity）；但真宗教将祂的教义带到光中，不隐藏任何东西。
CHAP. 2. Two Differences Between Us and the Roman Church About Unknown Language.
第2章（CHAP. 2.）：我们与罗马教会之间关于未知语言的两个区别。
CHAP. 3. Of Prayers of Individuals in a Tongue Unknown to Those Who Pray.
第3章（CHAP. 3.）：论个体用祷告者自己不了解的语言进行的祷告。
CHAP. 4. That in the Ancient Church Everyone Prayed in His Own Tongue.
第4章（CHAP. 4.）：在古代教会中，每个人都用祂自己的语言祷告。
CHAP. 5. That the Public Service in a Language not Understood is Contrary to the Word of God and to Reason.
第5章（CHAP. 5.）：用不被理解的语言进行公共礼拜（Public Service）是与上帝的圣言和理性相悖的。
CHAP. 6. The same is proved by the example of the Church of the Old Testament.
第6章（CHAP. 6.）：通过旧约教会的例子证明了同样的观点。
CHAP. 7. That the Ancient Christian Church Throughout the World Used an Intelligible Tongue in Public Worship
第7章（CHAP. 7.）：全世界的古代基督教会都在公共敬拜（Public Worship）中使用可理解的语言（Intelligible Tongue）。
CHAP. 8. Two Reasons Why the Pope and His Clergy Maintain the Celebration of the Mass and Ordinary Service in Latin.
第8章（CHAP. 8.）：教皇和祂的神职人员（Clergy）坚持用拉丁语举行弥撒和日常礼拜的两个理由。
CHAP. 9. A third reason why they will not have the Mass understood by the people. Some clauses of the Mass that would offend the people if they were understood.
第9章（CHAP. 9.）：他们不希望人民理解弥撒的第三个理由。弥撒中一些若被理解会冒犯人民的条款。
CHAP. 10. Examination of the Reasons of Our Adversaries, Especially Cardinal Du Perron.
第10章（CHAP. 10.）：审查我们的反对者的理由，特别是佩龙枢机主教。
CHAP. 11. Examination of the proofs that the Cardinal brings from antiquity for worship in a foreign tongue.
第11章（CHAP. 11.）：审查枢机主教从古老性（antiquity）中带来的为外语敬拜（worship in a foreign tongue）辩护的证据。
CHAP. 12. How Latin Was Introduced into Divine Service in France and Spain
第12章（CHAP. 12.）：拉丁语如何被引入法国（France）和西班牙（Spain）的神圣礼拜（Divine Service）中。
CHAP. 13. Of England and Germany, and how the Roman Service and the Latin tongue were received in those countries.
第13章（CHAP. 13.）：论英格兰和德国（Germany），以及罗马礼拜和拉丁语是如何在这些国家被接受的。
CHAP. 14. Of Africa, and how the Service in the Latin Tongue came to it.
第14章（CHAP. 14.）：论非洲，以及拉丁语的礼拜是如何传入那里的。
CHAP. 15. The Author’s Thanksgiving to God for the Finishing of This Work.
第15章（CHAP. 15.）：作者为完成此工作向上帝献上的感谢。

《教皇制度之新奇》皮埃尔·杜·穆兰The Novelty of Popery – Peter Du Moulin –