1106# 启18:4.“我又听见另一个声音从天上说”表示劝诫那些处于真理和生活良善的人，要提防这些人。这从“天上的声音”的含义清楚可知，“天上的声音”是指劝诫，即劝诫那些处于真理和生活良善的人，要提防这些人。这就是“天上的声音”的含义，这一点从接下来的话明显看出来，因为经上说“我的民哪，你们要从她那里出来，免得有分于她的罪，受她所受的灾殃”，以及其它的话；后来，经上又描述了巴比伦货物的品质和他们状态的品质。这清楚表明，“天上的声音”是指劝诫。之所以听见天上的声音，是因为这声音是指从主那里通过圣言而来；一个人从圣言所汲取的一切都是从天上来的声音，圣言教导每个人巴比伦或巴别是何品质，这从由圣言那里所引用的关于巴比伦或巴别的经文（参看AE1029节）明显看出来。
经上之所以说“另一个声音”，是因为前一个声音是天使大声呼喊“巴比伦倾倒了，成了鬼魔的住处”的声音；故此处是随之而来的对所有人的劝诫，既包括那些在巴比伦之内，对真理拥有某种情感，处于某种生活良善的人，他们要从她那里出来，不可相信她的巫术和咒语；也包括那些在巴比伦之外的人，他们不要让自己被这些东西迷惑。因为这个民族的性质是这样，他们利用每个人的爱之快乐来说服，以这种方式关闭理解力，并由此诱使人们相信他们所说的一切。我通过大量经历得知，巴比伦民族就是这种性质。因为他们进入每个人的生活快乐，以这种方式迷住或占据他的心智，由此可以说撒下诱饵进行诱捕，直到控制他的生命，通过这种方式领着他，就像领着一个毫无能力的瞎子一样到他们想去的任何地方，首先通过除去在神学问题上来自理解力的一切光，好叫他们的目的不显露出来而让他们接受一种盲目的信仰；他们的目的是，他们要成为主人，不仅可以统治属于心智的人之内层，还可以统治属于身体的外层：通过统治教会和天堂的一切，因而统治灵魂而统治属于心智的内层，通过统治他们的财富而统治属于身体的外层。总之，他们的目的就是，唯独他们自己是主人，其他所有人都是仆人，因为这样他们就会被当作神来敬拜，即便他们没有公开这样说，也会默认；这就是他们的最终目的，这目的向人们隐藏，但在天上的天使面前是显而易见的。这就是他们的最终目的，这一点从以下事实很清楚地看出来，即：他们把拯救的一切权柄从主自己那里夺走，归给教皇，又从教皇那里归给他的牧师或神父；然而，对人的拯救是主的神性本身，或说正是主的神性本身拯救人；能做到这一点的，不是人，而是神。在接下来的内容中，我们会详述这个主题。
（关于《亚他那修信经》续）
前面说明，以亚他那修命名的信之教义在被阅读时，会留下一个清晰的概念，即：有三个位格，因而有三个同等的神；该教义也留下一个模糊的概念，即：神为一，这个概念如此模糊，以至于无法消除三神观。前面还说明，这个教义留下一个清晰的概念，即：主有神性和人性，也就是说，主是神，又是人；但它留下一个模糊的概念或印象，即：主的神性和人性是一个位格，祂的神性在祂的人性中，就像灵魂在身体中。前面又说明，只要不说神在本质上为一，在位格上为三，而是相信神在本质和位格上都为一，因为这是事实，那么包含在这个教义中的一切，从头到尾，无论清晰的还是模糊的，就都与真理一致和相符。
有一个三位一体在神里面，也有一个合一。从圣言中提到父、子、圣灵的经文明显可知，有一个三位一体；从圣言中说神为一的经文明显可知，有一个合一。有三位一体在其中的这种合一，或有三位一体在里面的那一位神并不存在于被称为父的神性里面，也不存在于被称为圣灵的神性里面，只存在于主里面。只有主里面才有一个三位一体，即：被称为父的神性，被称为子的神性人身，和神性发出或发出的神性，也就是圣灵；这三位一体为一，因为它属于一个位格，可称为三位一体。亚他那修教义的一切与此处所说的是一致的，我们在接下来的内容中会看到这一点，即：首先关于三位一体；其次关于主里面的位格合一；第三，这个教义是根据圣治被如此制定的，它似乎与真理不一致，其实是一致的。然后下文会从总体上证明，主里面有一个三位一体；接着具体证明，被称为父的神性是主，被称为子的神性是主，被称为圣灵的神性也是主。
1106. And I heard another voice out of heaven, saying.- That this signifies exhortation to those who are in truths and in good of life to beware of them, is evident from the signification of a voice out of heaven, as denoting exhortation to those who are in the truths of faith and in the goods of life, to beware of them. That this is the meaning of a voice from heaven is evident from what follows, for it is said, "Come out from her, my people, lest ye become partakers of her sins, and lest ye receive of her plagues," with other things besides afterwards there is also a description of the quality of the wares of Babylon, and the quality of their state. It is therefore clear that a voice out of heaven denotes exhortation. The reason why a voice was heard out of heaven is, that this means from the Lord by means of the Word, for everything that a man takes from the Word is a voice out of heaven; and the Word instructs every one what the quality of Babel is, as is evident from the passages which have been quoted from the Word concerning Babel (n. 1029).
[2] The reason why it is said, another voice, is, that the former voice was that of the angel crying aloud, "Fallen is Babylon, and is become a habitation of demons"; here, therefore, follows the exhortation to all, both to those who are within Babylon, and have any affection for truth, and are in the life of good, to come out from her, and place no faith in her witchcrafts and incantations; and to those who are outside of Babylon, not to suffer themselves to be led astray by these things. For such is the character of that nation, that they persuade by means of the delight of every one's love, and in this way close up the understanding, and induce men to believe everything they say.
That such is the character of that Babylonish nation has been made known to me from much experience. For they enter into the delights of a man's life, and in this way they take possession of his mind, and thus as it were insinuate themselves and enter into it, until they control his life, and by this means lead him as one blind and powerless, wherever they choose, as soon as he embraces their blind faith. And they do this by removing from the understanding all light in matters of a theological nature, in order that the ends for which they act may not appear, and these ends are, that they may be rulers not only over the interiors of man which belong to his mind, but also over the exteriors which belong to his body; rulers over the interiors belonging to his mind, by dominion over everything pertaining to the church and heaven, thus over souls; and rulers over the exteriors which belong to the body, by dominion over their wealth. In a word, the ends of their actions are that they themselves alone may be rulers, and the rest servants. For thus, if not in open words, yet in tacit acknowledgment, they are worshipped as gods, this being their ultimate end, which is concealed from men, but is manifest before the angels in heaven. That this is their ultimate end is perfectly evident from this fact, that they have taken from the Lord Himself all power of saving, by ascribing this to the Pope, and from him to his ministers; while notwithstanding it is the very Divine of the Lord that saves man, and he who can do this is not man, but God. But more will be said upon this subject in the following pages.
[3] Continuation concerning the Athanasian Faith.- It has been shown that the doctrine of faith, which takes its name from Athanasius, leaves when read a clear idea that there are three persons, and therefore that there are three co-ordinate Gods, and an obscure idea that God is one, and so obscure that it does not remove the idea of three Gods. It has also been shown that the same doctrine leaves a clear idea that the Lord has a Divine and a Human, or that the Lord is God and Man, but upon the question whether the Divine and Human of the Lord are one person, and whether His Divine is in His Human as the soul in the body, an obscure impression is left. It has been also said that nevertheless everything contained in that doctrine, from beginning to end, both what is clear and what is obscure, agrees and coincides with the truth, if instead of saying that God is one in essence and three in person, it is believed that God is one both in essence and in person, for this is the fact. There is a trinity in God, and there is also a unity. That there is a trinity is evident from those passages in the Word where the Father, Son, and Holy Spirit are mentioned; and that there is a unity, from those passages in the Word where it is said that God is one. The unity in which is the trinity, or the one God in whom is a trine, does not exist in the Divine which is called the Father, nor in the Divine which is called the Holy Spirit, but in the Lord alone; for in the Lord is a trine, that is to say, the Divine called Father, the Divine Human called Son, and the proceeding Divine which is the Holy Spirit, and this trine is one, because it is of one person, and may be called a triune.
The agreement of everything in the Athanasian doctrine with that which is here asserted will be shown in what follows: 1. Concerning the trinity; 2. concerning the unity of person in the Lord; 3. it will be shown that this doctrine was so formulated of the Divine Providence that although it seems to disagree with the truth, yet it agrees with it; then it shall be proved in general that there is a trine in the Lord, and afterwards specifically, that the Divine which is called the Father, is He, that the Divine which is called the Son, is He, and that the Divine which is called the Holy Spirit, is He.
1106. Verse 4. And I heard another voice from heaven saying, signifies exhortation to those who are in truths and in the good of life to beware of such. This is evident from the signification of "a voice from heaven," as being exhortation to those who are in the truths of faith and in the goods of life to beware of such. That this is what is meant by "a voice from heaven" is evident from what follows, for it is said, "Come forth out of her, my people, that ye become not partakers of her sins, and that ye receive not of her plagues," with other things besides; and after this is described what the wares of Babylon are, and what their state is; which makes clear that "a voice from heaven" means exhortation. There was heard "a voice from heaven," because it means from the Lord through the Word; for everything that a man imbibes from the Word is a voice from heaven, and the Word teaches everyone what Babylon is, as is evident from the passages quoted from the Word respecting Babylon (n. 1029).
[2] It is said "another voice," because the former voice was that of the angel crying out that "Babylon had fallen, and was become the habitation of demons;" so this is an exhortation to all, both to those within Babylon who are in some affection of truth and in some life of good, that they should come forth out of her and have no faith in her witchcrafts and enchantments; and also to those who are out of Babylon, that they do not permit themselves to be led away by such. For it is the character of that nation to persuade by the delights of each one's love, and thus close up the understanding, and thereby lead man into a belief in every thing they say. That the Babylonish nation is such has been made known to me by much experience; for they enter into the delights of each one's life, and thereby captivate minds; and thus they as it were spread the bait, and ensnare, until they get into one's life; and thus they lead him like one blind and powerless wherever they wish, leading him first to accept a blind faith by removing all light from the understanding in theological matters, in order that their ends may not become evident, which are that they may be lords not only over man's interiors that pertain to his mind but also over the exteriors that pertain to the body; over the interiors pertaining to the mind by dominion over all things of the church and of heaven, thus over souls, and over the exteriors pertaining to the body by dominion over their wealth. In a word, their ends are that they may themselves alone be lords and all others servants, for thus are they worshipped as gods, if not by open words, yet in silent acknowledgment; and this is their final end, which is concealed from men but is manifest to the angels in heaven. That this is their final end is clearly evident from this, that they have taken away from the Lord Himself all power to save, by transferring it to the Pope and from him to his ministers; and yet the saving of man is the Lord's Divine itself; and he who is able to do this is not a man but God. But more will be said upon this subject in what follows.
(Continuation respecting the Athanasian Faith)
[3] It has been shown that the doctrine of faith that has its name from Athanasius, leaves a clear idea, when it is read, that there are three Persons, and thus that there are three unanimous Gods, and an obscure idea that God is one, so obscure that the idea of three Gods is not removed. And again, this doctrine leaves a clear idea that the Lord has the Divine and the Human, that is, that the Lord is God and Man, but an obscure idea that the Divine and the Human of the Lord are one Person, and that His Divine is in His Human as the soul is in the body. It has been also said that all things in that doctrine from beginning to end, both such as are clear and such as are obscure, nevertheless agree and coincide with the truth, if only instead of saying that God is one in essence and three in Person, it is believed, as the truth really is, that God is one both in essence and in Person.
[4] There is a Trinity in God and there is also a unity. That there is a Trinity is evident from the passages in the Word where the Father, Son, and Holy Spirit are mentioned; and that there is a unity, from the passages in the Word where it is said that God is one. The unity in which there is the Trinity, or the one God in whom there is a trine, does not exist in the Divine that is called the Father, nor in the Divine that is called the Holy Spirit, but in the Lord alone. In the Lord alone there is a trine, namely, the Divine which is called Father, the Divine Human which is called the Son, and the Divine proceeding which is the Holy Spirit; and this trine is one because it is of one Person, and may be called triune. In what follows the agreement with this of all things of the Athanasian doctrine will be seen, First, respecting the Trinity; Secondly, respecting the unity of Person in the Lord; Thirdly, that from the Divine providence it has come to pass that the doctrine was so written that while it disagrees with the truth it nevertheless agrees with it. Afterwards it will be established in general, that the trine is in the Lord; and next in particular, that the Divine that is called the Father is the Lord, that the Divine that is called the Son is the Lord, and that the Divine that is called the Holy Spirit is the Lord.
1106. [Vers. 4.] "Et audivi aliam vocem e caelo dicentem." - Quod significet exhortationem ad illos qui in veris et in bono vitae sunt, ut sibi caveant ad illis, constat ex significatione "vocis e caelo", quod sit exhortatio ad illos qui in veris fidei et in bonis vitae sunt, ut caveant ab illis; quod hoc per "vocem e caelo" intelligatur, patet a sequentibus; nam sequitur, "Exite ex illa, popule mi, ne participes fiatis peccatorum ejus, et ne recipiatis ex plagis ejus", praeter plura; postea etiam describitur quales Babylonis merces sunt, et qualis status illorum; inde patet quod "vox e caelo" sit exhortatio. Quod vox e caelo audita sit, est quia intelligitur a Domino per Verbum; nam omnia quae homo haurit ex Verbo, sunt vox e caelo, et Verbum instruit unumquemvis qualis Babel est, ut patet ex illis quae de Babele (n. 1029), ex Verbo allata sunt.
[2] Quod dicatur "alia vox", est quia prior vox fuit angeli clamantis quod "Babylon ceciderit, et facta sit habitaculum daemoniorum"; hic itaque exhortatio ad omnes; tam qui intra Babyloniam in aliqua affectione veri et in vita boni sunt, ut exeant ab illa, et ne fidem habeant praestigiis et incantationibus ejus; et quoque ad illos qui extra Babyloniam sunt, ne sinant se ab illis seduci; nam gens illa talis est ut per jucunda amoris cujusvis persuadeant, et per id claudunt intellectum, et sic adducunt hominem in fidem omnium quae dicunt. Quod gens illa Babylonica talis sit, a multa experientia mihi notum factum est; intrant enim in jucunda vitae cujusvis, ac per id captant animos, ac ita se quasi inescant et inviscant, usque dum in vita ejus sint, et sic ducunt illum sicut caecum ac sicut sui impotem quocunque volunt; ac primum ut fidem caecam amplectatur, removendo omnem lucem ab intellectu in theologicis, ne fines eorum pateant, qui sunt, ut domini sint, non modo super interiora hominis quae mentis ejus sunt, sed etiam super exteriora quae corporis ejus sunt; super interiora quae mentis sunt per dominium super omnia ecclesiae et quoque caeli, ita super animas; super exteriora quae corporis sunt per dominium super opes illorum; verbo, sunt fines illorum ut ipsi soli sint domini, et omnes reliqui sint servi; sic enim, si non voce aperta, usque tacita agnitione coluntur ut dii; hoc finis eorum ultimus est, qui coram hominibus latet, sed coram angelis in caelo patet. Quod ille finis illorum ultimus sit, constat manifeste ex eo, quod Ipsum Dominum deprivaverint omni potestate salvandi, per translationem ejus in papam et ab illo in ministros suos; et tamen salvare hominem est ipsum Divinum Domini, et qui hoc potest, is non homo est, sed Deus. Plura de his in sequentibus dicentur.
[3] (Continuatio de Fide Athanasiana.)
Ostensum est quod Doctrina fidei ab Athanasio vocata, dum perlecta est, relinquat ideam claram quod tres Personae sint, et inde quod tres dii unanimes sint, ac ideam obscuram quod Deus unus sit, et tam obscuram ut ideam trium deorum non removeat. Tum etiam, quod eadem doctrina relinquat ideam claram quod Domino Divinum sit et Humanum, seu quod Dominus sit Deus et Homo, sed ideam obscuram quod Divinum et Humanum Domini sint una Persona, et quod Divinum Ipsius in Humano Ipsius sit sicut anima in corpore. At quoque dictum est quod usque omnia quae in illa doctrina sunt a principio ad finem, tam clara quam obscura, cum veritate concordent ac coincidant, dummodo pro hoc, quod Deus unus sit essentia, et trinus personis, credatur, sicut ipsa veritas est, quod Deus unus sit tam essentia quam persona.
[4] Est trinitas in Deo, et est quoque unitas; quod sit trinitas, constare potest ex locis in Verbo ubi Pater; Filius et Spiritus sanctus nominantur; et quod sit unitas, ex locis in Verbo ubi dicitur quod Deus unus sit. Unitas in qua trinitas, seu unus Deus in quo trinum, non datur in Divino quod Pater vocatur, nec in Divino quod Spiritus sanctus, sed in solo Domino; in Domino trinum est, nempe, Divinum quod vocatur Pater, Divinum Humanum quod vocatur Filius, ac Divinum procedens quod Spiritus sanctus, et hoc trinum est unum quia est unius Personae, et vocari potest triunum. In nunc sequentibus videbitur cum hoc concordantia omnium Doctrinae Athanasianae, Primo, de Trinitate: Secundo, de Unitate Personae in Domino: Tertio, quod ex Divina providentia factum sit quod doctrina illa ita scripta sit, ut tametsi discordat usque cum veritate concordet. Postea, in genere confirmabitur trinum in Domino: et deinde, in specie, quod Divinum quod Pater vocatur sit Ipse, quod Divinum quod Filius vocatur sit Ipse, et quod Divinum quod Spiritus sanctus vocatur sit Ipse.