98# 父与子，也就是寓于主之内的神性与人性，二者合一如同灵魂与身体合一。这本是当今教会理应持守的信仰，亦有据于圣言，可百人之中难得五人、千人之中难得五十人真正通晓。根源便在于唯信称义的教义：多数圣职人员为求名望、尊荣与益处，一心钻研此说，致使这套观念盘踞占据其心思全部。这一教义如同烈酒迷醉人的心智，使他们昏昧恍惚，看不见教会最核心的真理 —— 雅威上帝降世、取有人性。人与上帝的契合唯独借着这般合一才能成全，拯救也由这份合一而来；人只要深思一件事便能明白，救恩根基在于认识、承认上帝：上帝是天堂万有之内的一切，是教会万事之内的一切，也是神学全部要义之内的一切。下文先阐明父与子的合一，亦即主里面神性与人性的合一，如同灵魂与身体合一；再证这份合一是彼此相互的。
这般灵魂与身体般的合一，早已载于《亚他那修信经》，全基督教界皆以此作为论说上帝的正统教义，其中记载：“我们的主耶稣基督是上帝，也是人；祂虽是上帝又是人，却不是两位，而是一位基督。祂之所以为一，是因人性接入神性；祂全然为一，同属一个位格。正如灵魂与身体合为一人，上帝与人也合为一位基督。” 世人常有误解，将此合一解读为自永恒而生之子与时间之中降生之子的联合。但上帝本为独一而非三位，若将这份合一领会为时间中的人性与自有永有的独一雅威相融，这一教义便与圣言全然相合。
圣言多处记载佐证：祂由父雅威成孕（路 1:34，35），祂的灵魂与生命皆源自于此。是以祂亲口说道：“我与父原为一。”（约 10:30）“人看见了我，就是看见了父。”（约 14:9）“你们若认识我，也就认识我的父。”（约 8:19）“接待我的，就是接待那差我来的。”（约 13:20）祂常在父的怀中（约 1:18），父所有的一切尽都属于祂（约 16:15），祂更被称作 “永在的父”（赛 9:5）；故此祂得着权柄掌管一切血肉之人（约 17:2），天上地下一切权柄也都赐给了祂（太 28:18）。由以上经文，连同圣言其余众多记述，足以清晰看见父与祂的合一恰似灵魂与身体合一。故而旧约之中，祂也时常被称作雅威、万军之雅威、雅威救赎主（参83节）。
98# 圣父和圣子，也就是神性和人身，就像灵魂和身体一样在主里面合一，这一点与当今教会的信仰，也与圣言是一致的；然而，一百个人中几乎不到五个人，或一千个人中不到五十个人知道这一点。这是由于唯信称义的教义，或说罪魁祸首就是唯信称义的教义。大多数寻求学术名声，以获得荣誉和晋升或财富的神职人员，都全心全意地倾向于这种教义，或说如此狂热地传播它，直到如今这个教义占据并困扰了他们的整个心智。由于该教义像被称为酒精的烈酒一样使他们的思维喝醉了，所以他们就像醉汉，没有看见教会的这个最基本的真理或最关键的元素，即：正是耶和华神降临并取了一个人身；然而，只有通过这种合一，人才能拥有与神的结合，并通过结合而拥有拯救。凡考虑到神是天堂全部中的全部，因而是教会全部中的全部，进而是神学全部中的全部之人，都能看出，拯救取决于对神的认识和承认。但首先要在此说明，圣父与圣子，即神性与人身在主里面的合一，就像灵魂与身体的合一；然后说明，这种合一是相互的。《亚他那修信经》已经确立了像灵魂与身体那样的合一，而整个基督教界都视该信经为关于神的教义。在那里，我们读到：“我等之主耶稣基督，为神，又为人；彼虽为神，亦为人，然非为二，乃为一基督。彼为一，乃由于使其人性进入于神性。祂全为一，为一位格；如灵与身成为一人，神与人成为一基督。”他们是这样来理解这个教义的：来自永恒的神的儿子和生在时间中的儿子之间存在这种合一；但由于神是一，而不是三，所以当我们理解成来自永恒的一位神与生在时间中的儿子之间的一种合一时，那么该教义与圣言是一致的。在圣言中，经上说：
祂从耶和华父成孕。（路加福音1:34，35）
这是祂的灵魂和生命的源头；因此，祂说：
祂与父为一。（约翰福音10:30）
人看见并认识了祂，就是看见并认识了父。（约翰福音14:9）
你们若是认识我，也就认识我的父。（约翰福音8:19）
接待我的，就是接待那差遣我的。（约翰福音13:20）
祂在父的怀里。（约翰福音1:18）
凡父所有的，都是祂的。（约翰福音16:15）
祂被称为永在的父。（以赛亚书9:6）
因此，祂拥有掌管一切肉体的权柄。（约翰福音17:2）
并拥有天上地上所有的权柄。（马太福音28:18）
从圣言中的这些和其它许多经文可以清楚看出，父与子的合一就像灵魂与身体的合一。因此，在旧约中，祂也经常被称为“耶和华”，“万军之耶和华”，“救赎主耶和华”（参看TCR 83节）。
98. The idea that the Father and the Son, meaning the divine nature and the human nature, are united in the Lord like a soul and a body is part of the modern-day church's belief and is based on the Word. Nevertheless barely five out of a hundred or fifty out of a thousand know it. The culprit is the doctrine of justification by faith alone. Many clergy who seek a scholarly reputation to advance their careers and financial situations are focusing all their effort on this doctrine, to the point where nowadays it occupies and obsesses every square inch of their mind. This doctrine has intoxicated their thinking as if it were alcohol. Like drunks, then, they miss the most crucial element in the church, which is that Jehovah God came down and took on a human manifestation. Yet our partnership with God is possible only through this union [of Father and Son]; and our salvation is possible only through our partnership with God. Anyone who takes into consideration that God is everything to all heaven, everything to all the church, and therefore everything to all theology can see that salvation depends on our recognition and acknowledgment of God.
First we will show that the union of the Father and the Son, or the divine nature and the human nature in the Lord, is like the union of a soul and a body. Next we will show that that union is reciprocal.
The concept of a union like the one between a soul and a body was established in the Athanasian Creed - a creed accepted by the entire Christian world as its position on God. There we read, "Our Lord Jesus Christ is both God and a human being. Yet although he is both God and a human being, still he is one Christ, not two. He is one because the divine nature took on a human nature for itself. In fact, he is completely one; he is one person. As a soul and a body is one human being, so God and a human being is one Christ. "
Admittedly, people take this to be a union between an eternally begotten Son of God and a Son born in time; but God is one, not three. Therefore when this is taken to be a union with the one God from eternity then the position in the Athanasian Creed agrees with the Word.
In the Word we read that the Son was conceived by Jehovah the Father (Luke 1:34-35). Since this was the origin of his soul and life, it says that he and the Father are one (John 10:30), and that those who see and know him see and know the Father (John 14:9). "If you had known me you would have known my Father also" (John 8:19). Those who receive me receive the One who sent me (John 13:20). The Word also says that he is close to the Father's heart (John 1:18), that absolutely everything the Father has belongs to him (John 16:15), that he himself is called Father of Eternity (Isaiah 9:6), and that he has power over all flesh (John 17:2) and all power in heaven and on earth (Matthew 28:18).
From these and many other passages in the Word we can clearly see that the union of the Father and the Son is like the union of a soul and a body. For this reason even in the Old Testament he is often named Jehovah, Jehovah Sabaoth, and Jehovah the Redeemer (see 83 above).
98. It is in fact a tenet of belief in the church to-day, and also supported from the Word, that the Father and the Son, that is, the Divine and the Human, are united in the Lord like the soul and the body. Yet there are scarcely five in a hundred, or fifty in a thousand, who know this. The reason is the doctrine of justification by faith alone, so zealously propagated by many of the clergy, who seek a reputation for learning for the sake of honours and preferment, to such a point that that doctrine occupies and besets every point in their minds. Because it has made their thoughts drunk, just as the spirits of wine called alcohol, they have, like drunkards, failed to see this most essential tenet of the church, that Jehovah God came down and took human form. Yet that union is the sole means by which man is linked to God, and by being so linked is saved. It is evident that salvation depends upon the knowledge and acknowledgment of God, if anyone considers that God is all in all in heaven, and so all in all in the church, and therefore all in all in theology.
[2] Here I shall first prove that the union of the Father and the Son, that is, the Divine and the Human in the Lord, is like the union of soul and body; and, secondly, that this is a reciprocal union. The concept of a union as of the soul and the body has been established in the Athanasian Creed, which is accepted throughout the Christian world as the doctrine concerning God. In it we read as follows:
Our Lord Jesus Christ is God and Man; and although He is God and Man, they are not two, but one Christ. He is one, because the Divine took to itself a human. Indeed He is altogether one and is one Person, for as the soul and the body are one man, so God and Man are one Christ.
This is understood to mean that this is a union between the Son of God from eternity and the Son born in time; but because God is one and not three, so long as that union is understood to be with the one God from eternity, the doctrine agrees with the Word. There we read that He was conceived of Jehovah the Father (Luke 1:34-35); and that was the source of His soul and life. This is why He says that He and the Father are one (John 10:30); that he who sees and knows Him sees and knows the Father (John 14:9); 'if you knew Me, you would also know My Father' (John 8:19); 'he who receives Me, receives Him who sent Me' (John 13:20); that He is in the Father's bosom (John 1:18); that all things whatsoever the Father has are His (John 16:15); that He is called the everlasting Father (Isaiah 9:6); that He thus has power over all flesh (John 17:2), and all power in heaven and on earth (Matthew 28:18). From these and many other passages in the Word it can be clearly seen that the union between the Father and the Son is like that between the soul and the body. For this reason too He is often called in the Old Testament Jehovah, Jehovah Zebaoth, and Jehovah the Redeemer (83 above).
98. That the Father and the Son, that is, the Divine and the Human, became united in the Lord like soul and body, is in agreement with the belief of the church at this day and also with the Word; and yet scarcely five in a hundred, or fifty in a thousand, know it. This is because of the doctrine of justification by faith alone, to which most of the clergy who are seeking a reputation for learning with a view to honor or wealth, devote themselves with great zeal, until at present their whole mind has become seized and possessed by that doctrine. And because that doctrine, like the vinous spirit called alcohol, has intoxicated their thoughts, they, like drunken men, have failed to see this most essential truth of the church, that it was Jehovah God who descended and assumed a Human; and yet it is only by means of this union that a conjunction of man with God is possible, and by conjunction, salvation. That salvation depends upon a knowledge and acknowledgment of God, can be seen by anyone who reflects that God is the All in all things of heaven, and therefore the All in all things of the church, consequently the All in all things of theology. But first it shall here be shown that the union of the Father and Son, that is, of the Divine and the Human in the Lord, is like the union of soul and body, and afterwards that this union is reciprocal. A union like that of soul and body is established in the Athanasian Creed, which is accepted in the whole Christian world as the doctrine respecting God. We there read: "Our Lord Jesus Christ is God and Man; and although He is God and Man, yet they are not two, but one Christ. He is one because the Divine took to Itself a Human. He is indeed wholly one, and is one Person; for as soul and body are one man, so is God and Man one Christ." What they understand by this is, that there is such a union between a Son of God from eternity and a Son born in time; but as God is one and not three, when we understand a union between the one God from eternity and the Son born in time, this doctrine agrees with the Word. In the Word it is said:
That He was conceived of Jehovah the Father (Luke 1:34, 35);
this was the source of His soul and life; therefore He says:
That He and the Father are one (John 10:30);
That he that seeth and knoweth Him seeth and knoweth the Father (John 14:9);
If ye knew Me ye would know My Father also (John 8:19);
He that receiveth Me receiveth Him that sent Me (John 13:20);
That He is in the bosom of the Father (John 1:18);
That all things whatsoever the Father hath are His (John 16:15);
That He is called the Father of Eternity (Isaiah 9:6);
That therefore He has power over all flesh (John 17:2);
And all power in heaven and on earth (Matthew 28:18).
From these and many other passages in the Word it can be clearly seen that the union of the Father and Himself is like the union of soul and body. Therefore in the Old Testament also He is frequently called "Jehovah," "Jehovah of Hosts," and "Jehovah the Redeemer" (see above, n. 83).
98. That the Father and the Son, that is, the Divine and the Human, are united in the Lord, like soul and body, is indeed according to the faith of the Church at this day, and is also in agreement with the Word; but yet scarcely five in a hundred, or fifty in a thousand, know it as a truth. This is because of the doctrine of justification by faith alone, to which most of the clergy, eager to gain a reputation for learning for the sake of honor and reward, incline wholeheartedly, till at this day the minds of many are wholly obsessed by that doctrine. Moreover this doctrine, like that vinous spirit called alcohol, has be-clouded their thoughts so that like drunken men they have failed to perceive this, the most essential tenet of the Church, that Jehovah God descended and assumed the Human; although through this union alone can man have conjunction with God, and by conjunction, salvation. That salvation depends upon the knowledge and acknowledgment of God may appear evident to every one who considers that God is the All in all of heaven, and thence of the Church, and consequently of theology.
It will now be shown in the first place that the union of the Father and the Son, or of the Divine and the Human, in the Lord is like the union of the soul and body; and afterwards that this union is reciprocal. A union like that of soul and body is maintained in the Athanasian Creed, 1 which is received throughout the whole Christian world as the doctrine concerning God. We there read:
"Our Lord Jesus Christ is God and Man; and although He is God and Man, yet they are not two but one Christ. He is one, because the Divine took the Human to itself; yea, He is altogether one, and He is one Person; for as the soul and body is one man, so God and Man is one Christ."
But in this passage it is meant that this union exists between the Son of God from eternity and the Son born in time. However, since God is one and not three, if by that union is meant union with the one God from eternity, that doctrine agrees with the Word, where we read:
that He was conceived of Jehovah the Father, Luke 1:34-35
whence He derived His soul and His life. Therefore He says:
that He and His Father are one, John 10:30;
that he who sees and knows Him, sees and knows the Father, John 14:9;
"If ye had known me, ye should have known my Father also" John 8:19;
"He that receiveth me, receiveth Him that sent me" John 13:20;
"Which is in the bosom of the Father" John 1:18;
that all things that the Father hath, are His, John 16:15;
that he is called the everlasting Father, Isaiah 9:8;
that therefore He has power over all flesh, John 17:2,
and all power in heaven and in earth, Matthew 28:18.
From these and many other passages in the Word it may be clearly seen that the union of the Father and the Son is like that of soul and body. Therefore also in the Old Testament He is frequently called JEHOVAH, JEHOVAH ZEBAOTH, and JEHOVAH the Redeemer, as may be seen in number 83.
Footnotes:
1. Athanasian Symbol or Creed. Although bearing the name of Athanasius, it was probably composed by Hilary, in the century after the formulation of the Nicene Creed, A.D. 325. The name was given to it about the year A.D. 670 as an excellent system of the doctrines of Athansius concerning the Trinity and the Incarnation, principally in opposition to the Arians. It is received by the Romish Church and also by the Reformed.
98. Quod Pater et Filius, hoc est, 1 Divinum et Humanum, in Domino unita sint sicut Anima et Corpus, est quidem ex fide hodiernae Ecclesiae, et quoque ex Verbo, sed usque vix quinque inter centum, aut quinquaginta inter mille hoc norunt; causa est Doctrina justificationis per solam fidem, cui plerique ex Clero, qui famam eruditionis propter honores et lucrationes ambiunt, omni studio incumbunt, usque dum illa doctrina omne punctum mentis eorum hodie ferat et obsideat, et quia haec cogitationes illorum sicut spiritus vinosus alcohol dictus inebriavit, ideo sicut ebrii essentialissimum hoc Ecclesiae, quod Jehovah Deus descenderit, et Humanum assumserit, non viderunt; cum tamen per hanc Unionem homini cum Deo unice datur conjunctio, et per conjunctionem salvatio: quod salus ex cognitione et agnitione Dei pendeat, constare potest unicuivis qui expendit, quod Deus sit omne in omnibus Coeli, et inde omne in omnibus Ecclesiae, consequenter omne in omnibus Theologiae.
[2] Sed primum hic demonstrabitur, quod Unio Patris et Filii, seu Divini et Humani in Domino, sit sicut unio animae et corporis, et postea quod Unio illa sit reciproca; Unio sicut animae et corporis constabilita est in Symbolo Athanasii, 2 quod in Universo Christiano Orbe pro Doctrina de Deo receptum est; ibi haec leguntur, "Noster Dominus Jesus Christus est Deus et Homo; et quamvis est Deus et Homo, usque non sunt duo, sed est Unus Christus; est Unus, quia Divinum suscepit ad se Humanum; imo est prorsus Unus, et est Una Persona, nam sicut Anima et Corpus unus est homo, ita Deus et Homo unus est Christus;" sed hic intelligitur, quod talis unio sit Filii Dei ab aeterno cum Filio nato in tempore; verum quia Deus est unus et non tres, dum illa Unio intelligitur cum Deo uno ab aeterno, concordat illa Doctrina cum Verbo; in Verbo haec leguntur, "Quod conceptus sit a Jehovah Patre," Luca 1:34-35, inde 3 Ipsi anima et vita, quare dicit, quod Ipse et Pater unum sint, Johannes 10:30. Quod qui Ipsum videt et cognoscit, videat et cognoscat Patrem, Johannes 14:9. Si Me nossetis, etiam Patrem meum nossetis, Johannes 8:19. Qui Me suscipit, suscipit Ipsum qui misit Me, Johannes 13:20. Quod in sinu Patris sit, Johannes 1:18. Quod omnia quaecunque Pater habet, sua sint, Johannes 16:15. Quod dicatur Pater aeternitatis, Esaias 9:5. 4 Quod inde Ipsi sit potestas omnis carnis, Johannes 17:2. 5 Et omnis potestas in Coelo et in Terra, Matthaeus 28:18. Ex his et pluribus in Verbo clare videri potest, quod Unio Patris et Ipsius sit sicut 6 Animae et Corporis; quare etiam in Veteri Testamento Ipse saepius nominatur Jehovah, Jehovah Zebaoth, et Jehovah Redemptor, videatur supra 83.
Footnotes:
1. Prima editio: cst.
2. Prima editio: Athanasiii.
3. Prima editio: 35. inde.
4. Sic Schmidt et Biblia Hebraica, sed 9:6 apud Biblia Anglica.