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343.Be unto him that sitteth upon the throne, and unto the lamb. That this signifies [the Lord] as to Divine good, and as to Divine truth, is clear from what has been said and shown above (n. 297), namely, that by throne is signified heaven, by Him that sitteth upon the throne the proceeding Divine good, and by the Lamb the proceeding Divine truth, both of them filling the heavens and forming them. Because the Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and the Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, He that sitteth upon the throne, and the Lamb; but by both, in the internal sense, is meant the Divine proceeding from the Lord's Divine Human, which is the Divine good united with the Divine truth, but in the sense of the letter it is distinguished into two because of reception. The which constitutes heaven, and gives to angels and men love, faith, wisdom, and intelligence, does not proceed directly from the Lord's essential Divine, but by means of His Divine Human, and this Divine that proceeds, is the Holy Spirit (see above, n. 183).
[2] Thus it is to be understood that the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit by the Son, likewise that the Lord's Divine and His Human are not two, but only one person or one Christ; for the Lord's Divine is that which assumed the Human, and which He therefore called His Father; thus He did not call another Divine His Father, which is at this day worshipped in His place for His Father. The proceeding Divine also is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; for it is the holiness of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshipped as the third person of the Divinity. That this is the case, all may understand who are in any light of heaven; although from the doctrine of the Trinity, which was given by Athanasius, it is said by many, that the three are one. Let any one examine himself, when he says with the mouth that God is one, whether he does not think of three, when yet there is but one God, and the three names of the Divine are of the one God. Because Athanasius did not understand this, he believed the three names to be three Gods, but as to essence one.
[3] Still, however, it cannot be said that they are one as to essence when something is attributed to one, which is not to the other; for thus the essence is divided; consequently, to each essence is given the name of person. But they are one essence when the three are attributed to one person, namely, the essential Divine, which is called the Father; the Divine Human, which [is called] the Son; and the proceeding Divine, which [is called] the Holy Spirit (as may be seen in the Doctrine of the New Jerusalem 280-310). These things are said [to show] that by Him that sitteth upon the throne, and the Lamb, are not meant two but one, namely, the Lord as to the Divine proceeding.
343. Unto him that sitteth upon the throne, and unto the Lamb, signifies the Lord in respect to Divine good and to Divine truth. This is evident from what has been said and shown above n. 297, namely, that "throne" signifies heaven; "Him that sitteth upon the throne" Divine good proceeding, and "the Lamb" Divine truth proceeding, both of these filling the heavens and constituting them. Because Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, "He that sitteth upon the throne" and "the Lamb;" but in the internal sense, the two mean the Divine Proceeding from the Lord's Divine Human, which is Divine good united to Divine truth, while in the sense of the letter it is distinguished into two for the sake of reception. The Divine that constitutes heaven and gives to angels and men love, faith, wisdom, and intelligence, proceeds not immediately from the Lord's Divine Itself, but through His Divine Human, and this Divine that proceeds is the Holy Spirit (See above, n. 183).
[2] In this way it is to be understood what the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit through the Son, also that the Lord's Divine and His Human are not two, but a single person or one Christ; for the Lord's Divine is that which assumed the Human, and for that reason He called it His Father; thus He did not call Father another Divine which is at this day worshiped as His Father in place of His own Divine. And the Divine Proceeding is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; since this is the holy of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshiped as the third person of the Divinity. That this is so all can understand who are in any light of heaven. And yet it is declared in many places from the doctrine of the Trinity that was given by Athanasius, that the three are one. Let anyone examine himself when he says with the mouth that God is one, whether he does not think of three, when yet there is but one God, and the three names of the Divine are names of the one God. Athanasius, because he did not understand this, believed the three names to be three Gods, though one in essence.
[3] And yet they cannot be said to be one in essence when something is attributed to one and not to another, for thus the essence is divided; consequently a personal name is given to each essence. But they are one essence when the three are names of one person, namely, the Divine Itself, called the Father; the Divine Human, called the Son; and the Divine Proceeding, called the Holy Spirit (See The Doctrine of the New Jerusalem 280-310). These things have been said to show that "He that sitteth upon the throne," and "the Lamb," do not mean two but one, namely, the Lord in respect to the Divine Proceeding.
343. "Sedenti super throno et Agno." - Quod significet [Dominum] quoad Divinum Bonum et quoad Divinum Verum, constat ex illis quae supra (n. 297) dicta et ostensa sunt, nempe quod per "thronum" significetur caelum, per "Sedentem super throno" Divinum Bonum procedens, et per "Agnum" Divinum Verum procedens, utrumque implens caelos et faciens illos. Quoniam Divinum Bonum procedens a Domino ut Sole recipitur ab angelis in caelesti regno Ipsius, ac Divinum Verum ab angelis in Spirituali regno, ideo dicuntur duo, nempe "Sedens super throno" et "Agnus"; at in sensu interno per utrumque intelligitur Divinum procedens ex Divino Humano Domini, quod est Divinum Bonum unitum Divino Vero, sed distinguitur in duo in sensu litterae propter receptionem. Divinum quod facit caelum, ac dat angelis et hominibus amorem, fidem, sapientiam et intelligentiam, non procedit immediate ex Ipso Divino Domini, sed per Divinum Humanum Ipsius, et hoc Divinum quod procedit est Spiritus Sanctus (videatur supra, n. 183);
[2] ita intelligendum est quod doctrina ecclesiae docet, quod ex Patre procedat Filius, et per Filium Spiritus Sanctus, tum quod Divinum Domini ac Humanum Ipsius non sint duo sed unica Persona seu unus Christus: Divinum enim Domini est quod assumpsit Humanum, et quod ideo Ipse vocavit "Patrem" suum: ita non Patrem vocavit aliud Divinum, quod loco Ejus adoratur hodie pro Patre Ipsius, ac Divinum procedens est quod vocatur Spiritus Sanctus, Spiritus Dei, Spiritus veritatis et Paracletus, est enim sanctum Spiritus, seu sanctum Divinum quod Spiritus loquitur, et non aliud Divinum quod adoratur pro tertia Persona Divinitatis. Quod ita sit, intelligere possunt omnes qui in aliqua luce caeli sunt; tametsi ex doctrina Trinitatis, quae data est ab Athanasio, multis dicitur quod tres unum sint. Exploret quisque apud se, quum dicit ore unum esse Deum, annon cogitet tres; cum tamen est unus Deus, et tria nomina Divini sunt unius Dei; quae quia Athanasius non intellexit, credidit tria nomina esse tres Deos, sed quoad essentiam unum.
[3] At usque esse unum quoad essentiam non dici potest, quando uni attribuitur aliud quam alteri, sic enim dividitur essentia: inde cuivis essentiae inditur nomen personae. At una essentia sunt quando tria unius Personae sunt, nempe Ipsum Divinum quod Pater vocatur, Divinum Humanum quod Filius, ac Divinum Procedens quod Spiritus Sanctus (videatur Doctrina Novae Hierosolymae, n. 280-310). Haec dicta sunt, [ut sciatur] quod per "Sedentem super throno" et "Agnum" non 1
intelligantur duo sed unus, nempe Dominus quoad Divinum procedens.
Footnotes:
1. The editors made a correction or note here.