----中文待译----
1107. Come out of her, my people.- That this signifies to leave them, and have no communication with them, is evident from the signification of coming out of Babylon, as denoting to leave those meant by Babylon, and also to have no communication with them; and from the signification of my people, as denoting those who are in truths, and by truths in the good of life - that "people" signifies those who are in truths from good, may be seen above (n. 175, 331, 625). These are the subjects of the exhortation, that is meant by the voice out of heaven. The exhortation is to leave those [meant by Babylon], and to have no communication with them, because communication with them is dangerous, especially in the spiritual world, where, just as in the natural world, they send out emissaries, who in various ways, and by promises, persuade and induce people to accept their religions belief. For, as the ruling love of every man remains with him, he acts after his departure out of the world just as he acted in the world; and their desire is to convert the world to their religious belief, the end in view being the extension of the bounds of their empire, for the sake of the infernal delight of the love of self and the infernal delight of love of the world. For the sake of those delights, too, the devil, as it is said, goes about to seduce men, as is evident also from what the Evangelists relate concerning the temptation of the Lord by the devil, where the love of self, in which he is, is described by his desiring to be worshipped, and the love of the world by his showing to Him from a mountain all the kingdoms of the world as his own. Since a similar love remains with every one after death, therefore when those of the Roman Catholics who have exercised dominion from the delight of those loves come into the spiritual world, they learn arts unknown in the natural world, and by means of these they fascinate men-spirits, and draw them over to their side; therefore, as the Last Judgment has been accomplished upon them, they are strictly prohibited from sending any one into those societies where the Reformed are, or to the Gentiles; and if any one is sent, they are examined and punished. Since the subject here treated of is the state of these after the Last Judgment, especially their state in the spiritual world, therefore the things that are said here and in the following pages concerning Babylon must be understood as being said chiefly for them. For in regard to Babylon in the natural world, that is, on our earth, those meant by Babylon there are not in a similar state to those who are in the spiritual world, nevertheless, the exhortation is meant for them also, in order that they may take heed to themselves.
[2] Continuation concerning the Athanasian Creed.- We shall now deal with the question of the agreement of everything in the Athanasian doctrine with the truth that God, in whom is a trine (trinum), is one both in essence and in person; and in order to establish and prove this agreement, I shall proceed in the following order.
The Athanasian doctrine first teaches the following:
"The Catholic faith is this, that we worship one God in trinity, and trinity in unity; neither commingling the persons nor dividing the essence."
When instead of three persons one person in whom is a trine is understood, these words are in themselves true, and are apprehended under a clear idea as follows:-
The Christian faith is this, that we worship one God, in whom is a trine, and a trine in one God, and that the God, in whom is a trine, is one person, and that the trine in God is one essence; thus there is one God in trinity, and trinity in unity, neither are the persons commingled, nor is the essence divided. That the persons are not commingled, nor is the essence divided, will be seen more clearly from what now follows.
The Athanasian doctrine further teaches,
"Since there is one person of the Father, another of the Son, another of the Holy Spirit; but the Divinity of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal."
In this case, also, when instead of three persons, one person in whom is a trine, is understood, the words are in themselves true, and are apprehended under a clear idea as follows:-
The trine in the Lord, as in one person, is the Divine called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit; but the Divinity or Divine essence of the three is one, the glory equal.
Again:
"Such as the Father is, such is the Son, and such is the Holy Spirit."
These words are in this case apprehended thus:- Such as is the Divine called the Father, such is the Divine called the Son, and such is the Divine called the Holy Spirit.
[3] And further:
"The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate; the Father is infinite, the Son is infinite, and the Holy Spirit is infinite; the Father is eternal, the Son is eternal, and the Holy Spirit is eternal; nevertheless, there are not three eternals, but one eternal; and there are not three infinites, but one infinite; neither are there three uncreates, but one uncreate. As the Father is almighty, so the Son is almighty, and the Holy Spirit almighty, and yet there are not three almighties, but one almighty."
When, instead of three persons, one person, in whom is a trine, is understood, then also these words are in themselves true, and under a clear idea are seen as follows:
As the Divine in the Lord, called the Father, is uncreate, infinite, and omnipotent, so the Divine Human called the Son, is uncreate, infinite, and omnipotent; and so the Divine called the Holy Spirit, is uncreate, infinite, and omnipotent; but these three are one, because the Lord, in whom is a trine, is one God both in essence and in person.
In the Athanasian doctrine are also the following words:-
"As the Father is God, so the Son is God, and the Holy Spirit is God; nevertheless there are not three Gods, but one God. Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord, yet there are not three Lords, but one Lord."
In this case also, when, instead of three persons, one person in whom is a trine is understood, the words are seen under a clear idea as follows:-
That the Lord, from His Divine called the Father, from His Divine Human called the Son, and from His proceeding Divine called the Holy Spirit, is one God and one Lord, since the three Divines called by the names of Father, Son, and Holy Spirit, are in the Lord one in essence and in person.
[4] Further:
"Forasmuch as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord, yet we are forbidden by the Catholic religion to say there are three Gods or three Lords."
In other copies this reads:
"As we are bound by the Christian verity to acknowledge every person to be God or Lord, so we cannot in the Christian faith make mention of three Gods or three Lords."
These words cannot be understood in any other way, than that according to Christian verity we must acknowledge and think that there are three Gods and three Lords, but that still we may not, according to the Christian faith and religion, speak of and name three Gods or three Lords. This is done however; for most men think of three Gods who are co-ordinate, and hence they call them a co-ordinate trine (trinum), but still they are bound to speak of one God. But as there are not three persons, but one person, then, instead of the above words, which ought to be removed from the Athanasian doctrine, the following would be used:-
When we acknowledge a trine (trinum) in the Lord, then it is from the truth, and thus from the Christian faith and religion, that we acknowledge one God and one Lord both with the lips and with the heart. For if it were allowable to acknowledge and think of three, it would be allowable also to believe in three, for belief or faith belongs to thought and acknowledgment, and consequently to speech, and not to speech apart from thought and acknowledgment.
[5] Afterwards these words follow:-
"The Father was made of none, neither created nor born; the Son is of the Father alone, neither made, nor created, but born; the Holy Spirit is of the Father and of the Son, neither made, created, nor born, but proceeding. Thus there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits."
These words are in complete agreement with the truth, provided that instead of the Father we understand the Divine of the Lord which is called the Father, instead of the Son, His Divine Human, and instead of the Holy Spirit, His proceeding Divine. For from the Divine called the Father the Divine Human called the Son was born, and from both of these the Divine called the Holy Spirit proceeds. But we shall speak more specifically of the Divine Human born from the Father in what follows.
It is now evident from these considerations, that the Athanasian doctrine agrees with the above truth, that God is one both in essence and in person, provided that instead of three persons one person is understood, in whom is the trine (trinum), called Father, Son, and Holy Spirit. In the following article, a similar agreement concerning the unity of person in the Lord will be proved.
1107. Come forth out of her, my people, signifies that they should leave them and not communicate with them. This is evident from the signification of "coming forth out of Babylon," as being to leave those who are meant by "Babylon," also not to communicate with them. Also from the signification of "my people," as being those who are in truths, and through truths in the good of life. (That "people" signifies those who are in truths from good may be seen, n. 175, 331, 625.) These are the subjects of the exhortation that is meant by "the voice from heaven." They were exhorted to leave such, and not to communicate with them, because interaction with such is dangerous, especially in the spiritual world, where they send out emissaries, as they do in the natural world, and these persuade others in various ways and entice them by promises that they may accede to their religion; for as a man acts in the world so he acts after his departure out of the world, for the ruling love with everyone remains, and the love of such is to bring all the world over to their religious persuasion, and this for no other end than that they may extend the boundaries of their empire for the sake of the infernal delight of the love of self and the infernal delight of the love of the world. It is for the sake of these delights that the devil, as it is said, walks about and leads astray, as can be seen from what is said in the Gospels about the Lord's temptations by the devil, where the love of self in which he is, is described by his wishing to be adored, and his love of the world by his showing from a mountain all the kingdoms of the world as his own. As everyone's love continues the same after death, so is it with the Babylonish nation when it has come into the spiritual world; then those who have exercised dominion from the delight of those loves, acquire arts unknown in the natural world, and by these they fascinate men's spirits and draw them over to their side against their will. And now since the Last Judgment has been accomplished upon these, they are strictly forbidden to send emissaries into societies in which the Reformed are, or to the Gentiles; and when any are sent they are sought out and punished. As the state of such after the Last Judgment, especially their state in the spiritual world, is here treated of, what is said here and in the following parts of this chapter about Babylon must be understood as said chiefly on their account. For as regards Babylon in the natural world or on our earth, those meant by Babylon there are not in the same state as those who are in the spiritual world, and yet the exhortation is also for them, that they may take heed to themselves.
(Continuation respecting the Athanasian Faith)
[2] Now in regard to the agreement of all things of the Athanasian doctrine with this truth, that God is one both in essence and Person, in whom is a trine, to establish this agreement and make it clear I will proceed in the following order. The Athanasian doctrine first teaches thus: "The Catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the essence." When in place of three Persons one Person in whom is the trine is understood, this is in itself a truth, and in a clear idea is thus seen: The Christian faith is this: We worship one God in whom is a trine, and a trine in one God; and the God in whom is the trine is one Person, and the trine in God is one essence; thus there is one God in a Trinity, and a Trinity in the unity; and neither are the Persons confounded nor is the essence divided. That the Persons are not confounded and the essence is not divided will appear more clearly from what follows. The Athanasian doctrine further teaches: "For there is one Person of the Father, another of the Son, and another of the Holy Spirit; but the Godhead of the Father, of the Son, and of the Holy Spirit, is one and the same, and the glory equal." When in place of three Persons one Person, in whom is the trine, is understood, this also in itself is a truth, and in a clear idea is thus seen: The trine in the Lord as in one Person is the Divine that is called the Father, the Divine Human that is called the Son, and the Divine proceeding that is called the Holy Spirit; but the Godhead or Divine essence of the three is one, the glory equal. Again, "Such as the Father is, such is the Son, and such is the Holy Spirit." These words are to be understood thus: Such as is the Divine that is called the Father, such is the Divine that is called the Son, and such is the Divine that is called the Holy Spirit.
[3] And further, "The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite; the Father eternal, the Son eternal, the Holy Spirit eternal, and yet there are not three eternals, but one eternal. Also there are not three infinites, but one infinite; neither are there three uncreates, but one uncreate. As the Father is Almighty the Son is Almighty and the Holy Spirit Almighty; and yet they are not three Almighties, but one Almighty." When in place of three Persons one Person in whom is a trine is understood, this also in itself is a truth, and in a clear idea is thus seen: As the Divine in the Lord that is called the Father is uncreate, infinite, Almighty, so the Divine Human that is called the Son is uncreate, infinite, Almighty, and the Divine that is called the Holy Spirit is uncreate, infinite, and Almighty; but these three are one; because the Lord is one God, both in essence and in Person, in whom is a trine. Again, in the Athanasian doctrine this follows: "as the Father is God so the Son is God and the Holy Spirit is God; and yet there are not three gods, but one God. So likewise the Father is Lord, the Son is Lord, and the Holy Spirit is Lord; and yet there are not three Lords, but one Lord." Here again, when in place of three persons one person in whom is a trine is understood, this in a clear idea is thus seen: the Lord from his Divine that is called the Father, from His Divine Human that is called the Son, and from His Divine proceeding that is called the Holy Spirit, is one God and one Lord; since the three Divines called by the names Father, Son, and Holy Spirit, are in the Lord, one in essence and in Person.
[4] Still again: "For like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, so are we forbidden by the Catholic religion to say there be three gods or three lords." Elsewhere thus: "Like as we are bound by Christian truth to acknowledge every Person to be God and Lord, so we cannot in Christian faith make mention of three gods or three lords." This can be understood in no other way than that by Christian truth we cannot help acknowledging and thinking three gods and three lords, yet it is not permitted by the Christian faith and religion to speak of and name three gods or three lords. And this is what is done, for most people think of three gods who are of one mind, and consequently call them a unanimous Trinity, and yet they are bound to say one God. But with the idea that there are not three Persons but one Person, in place of these words, which ought to be expunged from the Athanasian doctrine, this might be said: "When we acknowledge a trine in the Lord, then it is from truth, and thus from the Christian faith and religion, that we acknowledge both with the lips and the heart, one God and one Lord." For if it were permissible to acknowledge and think of three it would be permissible also to believe in three, for believing or belief belongs to the thought and acknowledgment and to the speech therefrom, and not to the speech separately.
[5] Afterwards this follows: "the Father was made of none, neither created nor begotten. The Son is of the Father alone, not made nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made nor created nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits." This is wholly in agreement with the truth if by the Father the Divine of the Lord that is called the Father is meant, and if by the Son His Divine Human is meant, and if by the Holy Spirit His Divine proceeding is meant; for from the Divine that is called the Father the Divine Human that is called the Son was begotten, and from both the Divine that is called the Holy Spirit proceeds. But the Divine Human begotten of the Father will be spoken of particularly hereafter. All this makes clear that the Athanasian doctrine agrees with the truth that God is one both in essence and in Person, if only in place of three Persons one Person, in whom is a trine that is called Father, Son, and Holy Spirit, is understood. In the following article a like agreement will be established respecting the unity of Person in the Lord.
1107. "Exite ex illa, popule mi." - Quod significet ut relinquant illos, et non cum illis communicent, constat ex significatione "exire ex Babylone" quod sit relinquere illos qui per "Babylonem" intelliguntur, tum ut non communicent cum illis; et ex significatione "popule mi", quod sint qui in veris sunt, et per vera in bono vitae; (quod "populus" significet illos qui in veris ex bono sunt, videatur [supra,] n. 175 [b] , 331, 625): haec sunt exhortationis, quae per "vocem e caelo" intelligitur. Quod exhortatio sit ut relinquant illos, utque non communicent cum illis, est quia commercium cum illis est periculosum, imprimis in mundo spirituali, ubi similiter ut in mundo naturali emissarios ablegant, qui variis modis persuadent et promissis allectant ut ad religiosum illorum accedant; nam sicut homo facit in mundo, ita etiam facit post excessum e mundo; amor enim regnans apud unumquemvis remanet, et amor illorum est in religiosum suum perducere universum mundum, et hoc ex fine ut limites imperii sui dilatent propter infernale jucundum amoris sui, et infernale jucundum amoris mundi; propter illa jucunda etiam circumvagatur diabolus, ut dicitur, et seducit, ut quoque constare potest ex illis quae de tentatione Domini a diabolo apud Evangelistas memoratur; ubi amor sui, in quo est, describitur per quod vellet adorari, et amor mundi per quod e monte ostenderit omnia mundi sicut sua: quoniam similis amor manet unumquemvis post mortem, ideo etiam gens Babylonica dum in mundum spiritualem venit, tunc illi qui imperia exercuerunt ex jucundo amorum illorum, addiscunt artes in mundo naturali ignotas, et per illas fascinant homines spiritus, et in partes suas etiam invitos trahunt; quare nunc, postquam ultimum judicium super illos peractum est, illis severe interdictum est emittere aliquos in societates ubi Reformati sunt, neque ad Gentes, et dum emittunt investigantur et puniuntur. Quia hic agitur de statu illorum post ultimum judicium, imprimis de statu illorum in mundo spirituali, ideo illa quae hic et in sequentibus de Babylone dicuntur, sunt intelligenda esse dicta principaliter pro illis; nam quod Babylonem in mundo naturali, seu in orbe nostrae telluris, concernit, illi qui per "Babylonem" intelliguntur, non in simili statu sunt tum illis qui in mundo spirituali, sed usque etiam exhortatio est ad illos, ut sibi ab illis caveant.
[2] (Continuatio de Fide Athanasiana.)
Nunc ad concordantiam omnium Doctrinae Athanasianae cum hac veritate, quod Deus unus sit et essentia et persona, in quo trinum; quae concordantia ut instituatur et videatur, velim ordine progredi. Doctrina Athanasiana primum ita docet, "Fides Catholica haec est: Quod colamus unus Deum in trinitate, et trinitatem in unitate; Non commiscendo Personas, nec separando essentiam." Cum pro tribus personis una Persona, in qua trinum, intelligitur, tunc haec in se veritas sunt, et clara idea percipiuntur ita, Fides Christiana haec est: Quod colamus unum Deum, in quo trinum est, ac trinum in uno Deo: et quod Deus, in quo trinum est, sit una Persona, ac quod trinum in Deo sit una essentia: ita est unus Deus in trinitate, ac trinitas in unitate, Nec commiscentur personae, nec separatur essentia: quod non commisceantur personae, nec separetur essentia, ex nunc sequentibus clarius patebit. Doctrina Athanasiana ulterius docet, "Quoniam est una persona Patris, alia Filii, alia Spiritus Sancti; Sed Divinitas Patris, Filii, et Spiritus Sancti, est una eadem, et gloria aequalis..." Cum pro tribus personis una Persona, in qua trinum est, intelligitur, tunc etiam haec in se veritas sunt, et clara idea percipiuntur ita, Trinum in Domino, ut in una Persona, est Divinum quod Pater vocatur, Divinum Humanum quod Filius, et Divinum procedens quod Spiritus sanctus, Sed Divinitas seu Divina essentia trium est una, gloria aequalis. Porro, "Qualis est Pater talis est Filius, et talis est Spiritus Sanctus." Haec tunc appercipiuntur ita, Quale est Divinum quod Pater vocatur, tale est Divinum quod Filius, et tale est Divinum quod Spiritus Sanctus.
[3] Adhuc, "Pater est increatus, Filius est increatus, et Spiritus Sanctus est increatus; Pater est infinitus, Filius est infinitus, et Spiritus Sanctus est infinitus; Pater est aeternus, Filius est aeternus, Spiritus Sanctus est aeternus: Attamen non sunt tres aeterni, sed unus aeternus; Et non sunt tres infiniti sed unus infinitus; neque tres increati sed unus increatus: Sicut Pater est omnipotens, ita Filius est omnipotens, et Spiritus Sanctus est omnipotens: Et tamen non sunt tres omnipotentes, sed unus omnipotens." Cum pro tribus personis una Persona, in qua trinum, intelligitur, tunc etiam haec in se veritas sunt, et clara idea percipiuntur ita, Sicut Divinum in Domino quod Pater vocatur est increatum, infinitum, omnipotens, Ita Divinum Humanum quod Filius vocatur est increatum, infinitum, omnipotens, Ac ita Divinum quod Spiritus Sanctus vocatur est increatum, infinitum et omnipotens, Sed tria haec unum sunt: Quia Dominus est Deus unus et essentia et persona, in qua trinum est. In Doctrina Athanasiana etiam haec sequuntur, "Sicut Pater est Deus, ita Filius est Deus, et Spiritus Sanctus est Deus: Usque tamen non sunt tres Dii, sed unus Deus. Quamvis Pater est Dominus, Filius est Dominus, et Spiritus Sanctus est Dominus, Usque tamen non sunt tres Domini, sed unus Dominus." Cum pro tribus personis una Persona, in qua trinum est, intelligitur, tunc haec clara idea percipiuntur ita, Quod Dominus ex suo Divino quod Pater vocatur, ex suo Divino Humano quod Filius, et ex suo Divino procedente quod Spiritus sanctus, sit Deus unus et Dominus unus, Quoniam tria Divina a nomine Patris, Filii et Spiritus sancti vocata, sunt in Domino, Unum essentia et persona.
[4] Porro, "Quoniam sicut ex Christiana veritate obligati sumus agnoscere unamquamque personam per Se esse Deum et Dominum, Tamen usque per Catholicam religionem prohibiti sumus dicere esse tres Deos aut tres Dominos." (Alibi ita, "Sicut debemus ex Christiana veritate agnoscere quamlibet personam pro Deo aut Domino, Ita non possumus in Christiana fide nominare tres Deos aut tres Dominos.") Haec quia non aliter possunt intelligi, quam quod ex Christiana veritate non possimus nisi quam agnoscere et cogitare tres Deos et tres Dominos, sed quod usque non liceat ex Christiana fide et religione dicere et nominare tres Deos aut tres Dominos, (sicut etiam fit, nam plerique cogitant tres Deos qui unanimes sunt, et inde illos vocant trinum unanimum, sed usque tenentur dicere unum Deum, ) verum cum non tres personae sunt, sed una Persona est, tunc pro illis verbis, quae ex Doctrina Athanasiana eximenda sunt, dicentur haec, Cum in Domino agnoscimus trinum, Tunc ex veritate est, et sic ex fide et religione Christiana, quod agnoscamus tam ore quam corde Unum Deum et unum Dominum: si enim liceret agnoscere et cogitare tres, liceret etiam credere tres; nam credere seu fides est cogitationis et agnitionis, et inde loquelae, et non loquelae separatae.
[5] Postea sequuntur haec, "Pater a nullo factus est, neque creatus, neque natus; Filius..a solo Patre, non factus, nec creatus, sed natus; Spiritus Sanctus est ex Patre et ex Filio, non factus, nec creatus, nec natus, sed procedens. Ita est unus Pater, non tres Patres; unus Filius, non tres Filii; unus Spiritus Sanctus, non tres Spiritus Sancti." Haec prorsus cum veritate concordant, modo pro Patre intelligatur Divinum Domini quod Pater vocatur, pro Filio Divinum Humanum Ipsius, et pro Spiritu Sancto Divinum procedens Ipsius; nam ex Divino quod Pater vocatur natum est Divinum Humanum quod vocatur Filius, et ex utroque procedit Divinum quod vocatur Spiritus sanctus: sed de Divino Humano nato ex Patre, infra in specie dicetur. Ex his nunc patet, quod Doctrina Athanasiana concordet cum illa veritates, quod Deus unus sit tam Essentia quam Persona, modo pro tribus personis intelligatur una Persona in qua trinum est, quod vocatur Pater, Filius et Spiritus sanctus. In sequente articulo similis concordantia instituetur de unitate Personae in Domino.