然則吾人復何所誇？實無所誇也。尚憑何法？其憑事功之法乎？非也！乃憑立信之法耳。

既是这样，哪里能夸口呢？没有可夸的了。用何法没有的呢？是用立功之法吗？不是，乃用信主之法。

既是这样，哪里可夸口呢？没有可夸的。是藉什么法呢？功德吗？不是！是藉信主之法。

既是这样，哪里可夸口呢？没有可夸的。是藉什么法呢？功德吗？不是！是藉信主之法。

既然如此，我们哪里能夸口呢？当然没有可夸的。靠什么方法让人不能夸口呢？靠遵行律法吗？不是！是靠信主的方法。

这样，有什么可夸的呢？没有可夸的了。凭什么准则说没有的呢？凭行为吗？不是的，而是以信心为准则说的。

既然如此，还有什么可夸耀的呢？根本没有。凭着什么法则呢？凭着行为的法则吗？不是！而是凭着信的法则。

既是這樣，哪裏能誇口呢？沒有可誇的了。用何法沒有的呢？是用立功之法嗎？不是，乃用信主之法。

既是這樣，哪裏可誇口呢？沒有可誇的。是藉甚麼法呢？功德嗎？不是！是藉信主之法。

既是這樣，哪裏可誇口呢？沒有可誇的。是藉甚麼法呢？功德嗎？不是！是藉信主之法。

既然如此，我們哪裡能誇口呢？當然沒有可誇的。靠什麼方法讓人不能誇口呢？靠遵守律法嗎？不是！是靠信主的方法。

這樣，有甚麼可誇的呢？沒有可誇的了。憑甚麼準則說沒有的呢？憑行為嗎？不是的，而是以信心為準則說的。

那麼可誇口的在哪裏呢？絕無可誇之餘地了。這無可誇是憑着甚麼法呢？憑着行為的法麼？不，乃是憑着信的法。

既然如此，還有什麼可誇耀的呢？根本沒有。憑著什麼法則呢？憑著行為的法則嗎？不是！而是憑著信的法則。

然則所誇安在乎、曰、無之矣、以何律無之、以行之律乎、曰、非也、以信之律耳、

然則有何可誇乎、曰、無、以何法無之、恃己所行之法乎、曰、否、在信、

然則有何可誇乎、無有、以何法無之、以行之法乎、非也、乃以信之法、

Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith.

So who can brag? No one! Are people saved by the law that requires them to obey? Not at all! They are saved because of the law that requires faith.

Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith.

Can we boast, then, that we have done anything to be accepted by God? No, because our acquittal is not based on obeying the law. It is based on faith.

Where, then, is boasting? It is excluded. By what kind of law? By one of works? No, on the contrary, by a law of faith.

Where then is boasting? It has been excluded. By what kind of law? Of works? No, but by a law of faith.

Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.

Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.

Where then is boasting? It is excluded. By what kind of law? By one of works? No, on the contrary, by a law of faith.

Where[ is] boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

Where, then, is boasting? It is excluded! By what principle? Of works? No, but by the principle of faith!

Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.

而以法為誇者、豈可明知故犯、以辱天主乎？

彼若欲以事功見稱、誠有所誇；然在天主之前、實不足多也。

庶幾血肉之身、無敢自衒自誇於天主之前。爾等得優遊於耶穌基督之中、天主之恩也；而耶穌基督實已成為吾人之智慧、正義、聖德、與救贖矣。經云：『誇耀者、誇耀天主也可、』此之謂歟。

倘爾擁有猶太人之名、以法為恃、以天主為誇、

然律法之所以將一切歸納於罪責之下者、正欲使後人篤信耶穌基督之福音、而承受天主之恩諾耳。

夫法之所言、所以昭示法內之人、亦所以塞夫人之口、而使舉世皆服罪於天主之前也。

於是吾於自身之內、另見一法。吾欲為善、而有惡潛伏其中、為之牽引。

凡信而受洗者得救、不信者遭譴。

蓋聖神惟生之法、已因基督而脫吾人於罪與死之法矣。

有人自矜其義、目無他人、耶穌設喻以警之曰：『曩有二人、偕登聖殿祈禱；一為法利塞人、一為稅吏。法利塞昂立默念、曰：「謝主俾我異若眾！眾或貪污、或犯義、或奸淫、謝主俾我異斯稅吏！我每週守齋二次、所得什一以獻。」稅吏遙立、弗敢仰視、惟拊膺曰：「求主憐我罪人！」予實語爾、斯人成義而歸、遠勝於法利塞人矣。蓋自高者必見抑、自卑者必見升也。』

然吾又見一法、寓吾肢體之中、與吾心之法、恆相對敵、而囚吾於肢體之罪孽法中。

雖然、既曰蒙恩、則不復憑業；不然、恩將失其所以為恩矣。

當時二子尚未出生、善惡未形、而天主欲明示簡選之不憑人力、惟憑恩旨也、

信仰聖子者、獲永生；不順聖子者、無以望生、天主譴怒、恆臨其身。』

惟謝天主、已予我以生路矣、生路伊何、即耶穌基督吾人之主是已！若夫憑吾自身、則心中雖服膺天主之法、而肉身則猶為罪孽之奴耳。

夫爾之優越、孰令致之？爾所有之一切、何一而非受之於主耶？既有所受、又安得自誇其所有、一若未之受耶？

昔摩西論緣法求義之道曰：『遵此而行者得生。』

何以故？以其求之不以信、而以法耳。

雖然、吾人既知人之成義、非憑律法、惟憑篤信基督、故毅然惟基督是信、亦欲緣篤信基督、不恃律法、而成義耳。無他、血氣之倫、未有僅憑遵行律法、而成義者也。

蓋爾因信而蒙救、實憑聖寵；凡此皆非爾所固有、純出天主之惠賜。無功而受賜夫孰得而自矜？即吾人本身亦莫非天主之化工、藉基督耶穌為行善而締造。然則吾人之行善、乃天主之成命耳。