188.记事四：
我既蒙主许可，得见诸天和诸天之下的奇事，便有责任照所吩咐的讲述我所看到的一切。我看见一座宏伟的宫殿，正中间是一座教堂。教堂中央有一张金桌子，上面放有圣言，两位天使侍立在桌旁。桌子周围有三排座位：第一排座位包着紫丝绸，第二排包着蓝丝绸，第三排则包着白丝绸。在屋顶之下，桌子上方的高处，可以看到一个帘子，因宝石闪闪发光。从这宝石闪耀出的光芒，就像雨后天晴时所见到的彩虹。这时，突然很多神职人员出现了，数量和座位一样多，全都穿着牧师服。教堂的一边有一个由天使守卫的衣柜，里面盛有以优美次序整整齐齐摆放的华美衣裳
这是主召集的一次会议。我听到天上有声音说：“讨论吧。”他们问：“什么主题？”被告知：“讨论主救主和圣灵。”但是，当开始思考这些主题时，他们却没有任何启示；于是，他们祷告，然后有一道光从天而降，先照亮他们的后脑勺，后照亮他们的太阳穴，最后照亮他们的脸面。于是他们开始讨论，按照要求，先讨论主救主。讨论的第一点是：谁在童女玛利亚中为自己取了人的样式？站在桌子旁边的那位天使，拿起圣言从路加福音给他们读了下面这段经文：
天使对马利亚说，看啊，你必怀孕生子，要给祂起名叫耶稣。祂要为大，称为至高者的儿子。马利亚对天使说，我没有和男人亲近，怎会有这事呢？天使回答说，圣灵要临到你身上，至高者的能力要荫庇你；因此你所要生的圣者必称为神的儿子。（路加福音1： 31，32，34，35）
他还读了马太福音中的这段经文：
使者在梦中对约瑟说，大卫的子孙约瑟，不要怕，只管娶过你的未婚妻马利亚来，因她所怀的孕是从圣灵来的。约瑟没有和她同房，等她生了头胎的儿子，就给祂起名叫耶稣。（马太福音1:20，25）
除此之外，他还从福音书读了许多章节（如马太福音3:17；17:5；约翰福音1:18；3:16；20:31），以及其它许多论及就其人性而言，主被称为神的儿子，并因其人性而称耶和华为父的经文。如，先知书中预言耶和华亲自降世的经文。其中下面这两段取自以赛亚书：
到那日，人必说，看哪，祂是我们的神，我们素来等候祂拯救我们。祂是耶和华，我们素来等候祂，我们必因祂的救恩欢喜快乐。（以赛亚书25:9）
在旷野有人声喊着说，当预备耶和华的路，在沙漠地修平我们神的道。因为耶和华的荣耀必然显现，凡有血气的必一同看见。看啊，主耶和华必像大能者临到，祂必像牧人牧养自己的羊群。（以赛亚书40:3，5，10，11）
天使说：“由于耶和华亲自降世，给自己取了人的样式，并且只有通过这种办法才能拯救和救赎人类，所以在众先知书中，祂被称为救主和救世主。”然后，天使给他们读了以下经文：
神真在你们中间，此外再没有别的神。救主以色列的神啊，你实在是自隐的神。（以赛亚书45:14，15）
不是我耶和华吗？除了我以外，再没有神！除了我以外，再没有公义的神和救主。（以赛亚书45:21；22）
我是耶和华，除我以外没有救主。（以赛亚书43:11）
我就是耶和华你的神；在我以外，你不可认识别神；除我以外并没有救主。（何西阿书13:4）
凡有血气的，必都知道我是耶和华你的救主，是你的救赎主。（以赛亚书49:26；60:16）
至于我们的救赎主，万军之耶和华是祂的名。（以赛亚书47:4）
他们的救赎主大有能力，万军之耶和华是祂的名。（耶利米书50:34）
耶和华，我的磐石，我的救赎主。（诗篇19:14）
耶和华你的救赎主，以色列的圣者如此说，我是耶和华你的神。（以赛亚书48:17；43:14；49:7；54:8）
你是耶和华我们的父；我们永远的救赎主就是你的名。（以赛亚书63:16）
耶和华你的救赎主如此说，我，耶和华是创造万物的，是独自（铺张诸天、铺开大地的）。（以赛亚书44:24）
耶和华，以色列的王，以色列的救赎主，万军之耶和华如此说，我是首先的，是末后的，除我以外再没有神。（以赛亚书44:6）
万军之耶和华是祂的名，你的救赎主是以色列的圣者；祂必称为全地之神。（以赛亚书54:5）
看哪，日子将到，我要给大卫兴起一个公义的苗裔，祂必掌王权；这是祂的名：耶和华我们的义。（耶利米书23:5，6；33:15，16）
到那日，耶和华必作全地的王；到那日，耶和华必为独一无二的，他的名也是独一无二的。（撒迦利亚书14:9）
有这些经文为证，在座的人一致声明，是耶和华自己披上人身，以便救赎和拯救人类。但就在这时，只听见有声音从藏在祭坛后面的天主教徒那里传来说：“耶和华神如何变成人？难道祂不是宇宙的创造者吗？”在第二排就座的一位转身说：“那么是谁取了人身呢？”在祭坛后面的一个人现站在旁边，说：“永恒之子。”他得到的回答是：“照你们的信经，永恒之子岂不也成了宇宙的创造者吗？子是什么，岂不成了自永恒所生的神了吗？一个不可分割的神性本质如何能被分开，并且其中一部分降下来，而不是整个同时降下来？”
讨论的第二主题是关于主的，即父与祂是否如灵魂与身体那样为一。他们说，这是顺理成章的，因为灵魂来自父。然后，在第三排就座的一位宣读了名为《亚他那修信经》的一段话：“我们的主耶稣基督，神的儿子，虽为神，亦为人，然非为二，乃为一基督；事实上，祂完全为一。祂是一位格。如灵与身成为一人，神与人成为一基督。” 宣读者说，该信经便包含这些内容，是被整个基督教界，甚至天主教徒所接受的。其他人说：“还有什么可说的呢？父神与祂为一，如灵与身为一。既如此，我们会看到，主的人性就是神性，因为它是耶和华的人性；当靠近披戴神性人的主，因为这是唯一有可能靠近被称为父的神性的途径。”
天使又从圣言引用大量经文来确认他们的这个结论，其中包括：
因有一婴孩为我们而生，有一子赐给我们。祂名称为奇妙、策士、神、勇士、永恒的父、和平的君！（以赛亚书9:6）
还有：
亚伯拉罕虽然不认识我们，以色列也不承认我们，你，耶和华，却是我们的父，我们永远的救赎主就是你的名。（以赛亚书63:16）
约翰福音：
耶稣说，信我的，乃是信那差我来的。人看见我，就是看见那差我来的。（约翰福音12:44，45）
腓力对耶稣说，将父显给我们看。耶稣对他说，人看见了我，就是看见了父。你怎么说，将父显给我们看呢？我在父里面，父在我里面，你不信吗？你们当信我，我在父里面，父在我里面。（约翰福音14:8－11）
耶稣说，我与父为一。（约翰福音10:30）
还有：
凡父所有的，都是我的；凡是我的，都是父的。（约翰福音16:15；17:10）
最后：
耶稣说，我就是道路、真理、生命；若不藉着我，没有人能到父那里去。（约翰福音14:6）
宣读者补充说，此处所引用的主就自己与祂的父所作的声明，人也照样能论到自己与他的灵魂身上。全体会众闻言一心一声宣称，主的人性就是神性，要靠近父，必须靠近这人性，因为耶和华神藉着它将自己带到这个世界上，让人类用眼睛看到祂自己，从而变得可接近。同样，祂也以人的样式使自己为古人所见，并变得可接近；不过，那时是藉着天使。但由于该形式代表了将要到来的主，故对古人来说，凡关乎教会的一切都具有代表性。
讨论的下一个主题是关于圣灵的。开始讨论之前，首先阐述了有关父神、圣子和圣灵的普遍观念，即：父神坐在高处，圣子坐在父的右手边，他们从自己差圣灵去启示、教导人们，使他们称义、成圣。但这时，只听见有声音从天上传来说：“我们发现这种思考模式令人无法容忍。谁不知道耶和华神是全能？人若知道并承认这一点，就必承认耶和华神启示、教导我们，使我们称义、成圣。并不存在有别于祂自己的任何居间调解的神，更别说有一个有别于其他两个神的神了，如同一个人有别于另一个人那样。因此，你们必须剔除第一个观念，因为它是毫无意义的，要接受这个正确观念，那么你们就会看清这个问题。”
但就在这时，只听见有声音从站在教堂的祭坛旁边的天主教徒那里传来说：“那么，圣言，无论福音书还是保罗书信，所提到的圣灵又是怎么回事？神职人员中有那么多的学者，尤其我们的学者，宣称他们被圣灵引导。现今有哪个基督徒会否认圣灵及其活动的存在呢？”听到这里，在第二排就座的一位转身说：“你们声称圣灵独自为一位格，也独自为神。但是，从一位格发出并行进的一位格不就是发出并行进的活动吗？一位格不可能从另一位格发出并行进，但他的活动却能。从神发出并行进的神不就是发出并行进的神性吗？一位神不可能从另一位神藉着第三位神发出并行进，但神性能从一个神发出并行进。”
听到这些话，在座的会众得出一致结论：圣灵并非独自为一位格，也并非独自为神，而是从那独一的全能神，也就是主那里发出并行进的神圣神性。对此，站在放有圣言的金桌子旁边的天使说：“好！我们读旧约，没有哪里提到先知们通过圣灵说话，全都是通过耶和华说话；新约中凡提及圣灵的地方，均表示所发出的神性。这就是那启示、教导、活跃、改造和重生的神性。”
之后，关于圣灵又讨论了这一点：圣灵所表示的神性是从谁发出的，是从父，还是从主？正当他们讨论这一点时，一道光从天上照在他们身上，使他们明白，圣灵所表示的神圣神性并非从父经由主发出的，而是从父所作用的主发出的。这可通过人来说明，人的活动不是从灵魂经由身体发出的，而是从灵魂所作用的身体发出的。站在桌子旁边的天使以下面圣言中的经文证实了这一点：
神所差来的，就说神的话，因为神赐圣灵给祂，是没有限量的。父爱子，已将万有交在祂手里。（约翰福音3:34，35）
从耶西的墩必发一条，耶和华的灵必住在祂身上，就是有智慧和聪明的灵；谋略和能力的灵。（以赛亚书11:1，2）
耶和华的灵赐给祂，在祂里面。（以赛亚书』42:1；59:19，21；61:1；路加福音4:18）
等圣灵来了，就是我从父那里差给你们的。（约翰福音15:26）
祂要荣耀我，因为祂要将受于我的告诉你们。凡父所有的，都是我的，所以我说，祂要将受于我的告诉你们。（约翰福音16:14，15）
我若去，就差保惠师给你们。（约翰福音16:7）
保惠师就是圣灵。（约翰福音14:26）
那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。（约翰福音7:39）但得荣耀后：
耶稣向门徒吹一口气，说，你们受圣灵。（约翰福音20:22）
并且在启示录：
主啊，谁不荣耀你名，因为独有你是圣的。（启示录15:4）
由于圣灵表示主的神性活动，来自其神性全能，故当与门徒谈论祂要从父所差遣的圣灵时，祂还说：
我不撇下你们为孤儿；我离开，必到你们这里来；到那日，你们就知道我在我父里面，你们在我里面，我在你们里面。（约翰福音14:18，20，28）
在祂离开这个世界之前不久，祂说：
看哪，我常与你们同在，直到这世代的末了。（马太福音28:20）
读完这些经文，这位天使说：“从这些，以及圣言中很多其它经文明显可知，被称为圣灵的神性乃是从父所作用的主发出的。”在座的人回应说：“这就是神圣真理啊。”
最后，他们达成以下决议：“通过本次会议的讨论，我们清楚地看到，并因此承认这是一个神圣真理：即主神救主耶稣基督里面存在一个圣三一，这个三一由被称为‘父’的源头神性，被称为‘子’的神性人，和被称为‘圣灵’的所发出的神性构成。”他们一起大喊：“神本性一切的丰盛，都有形有体地居住在基督里面（歌罗西书2:9），因此教会中只有一位神。”
当这次伟大的会议得出这些结论时，参会者们起身；看柜的天使上前来，从衣柜中取出处处用金线织就的华衣，送给每一位在座者，并说：“请接受这些婚礼礼服吧。”然后，他们在荣耀中被带往新的基督天堂，主在地上的教会，就是新耶路撒冷，便与该天堂联结。
188. 第四個經歷:
因為主許我去看見天國和天國之下各樣的奇事, 因此也就被命令,有義務去將這些傳遞給人們。
我看見一座壯麗的宮殿, 當中有座小教堂。教堂中央有一金台, 上面擺放一本聖言, 兩位天人站在台邊。繞著金台有三排座位:第一排座位是以紫色的絲綢包著, 第二排是藍色絲綢, 第三排是白色絲綢。屋頂下,金台之上, 有華蓋鋪開, 閃爍著寶石光芒, 效果如同雨後碧空的彩虹一般。
突然, 一幫牧師出現, 坐滿了所有的座位; 都照各自服事職分穿著聖袍。在教堂一邊, 有個櫥櫃, 一名天人守衛著, 櫥櫃中照著完美的次序排放著華麗的衣裳。
[2]這是主召集的一次會議。我聽到天上有聲音說:"开始討論吧。"
參會者問:"關於什麼？"
"關於主拯救者, 還有聖靈。"有聲音說。
在他們準備去思考這些話題時, 他們毫無光照。於是他們禱告, 有光從天射下, 先照亮他們的後腦, 然後是殿, 最後照亮他們的臉面。
然後他們開始, 首先討論給出的主題是主拯救者。討論的第一點是:"是誰在童女瑪利亞中自己取了人的樣式？"金台邊上的一位天人, 拿起聖言從『路加福音』向他們宣讀:天人對瑪利亞說:"看啊, 你將腹中懷孕, 並將生下一子; 你要為祂取名耶穌。祂要為大, 將被稱為至高者的兒子。"馬利亞問天人:"這怎會發生, 因為我未曾與人行房？"天人回答說:"聖靈將降到你身上, 至高者的能力將蔭庇你, 因此從你生出的聖者將被稱為上帝的兒子"(路加福音1:31-32, 34-35)。
然後天人又讀『馬太福音』:在夢中, 天人向約瑟說:"約瑟, 大衛的子孫, 不要怕娶瑪利亞為你的妻子, 因為她所懷的孩子是從聖靈來的。"約瑟未曾與她同房, 直到瑪利亞生下她的的頭子, 並稱祂的名為耶穌(馬太福音1:20, 25)。
除此之外, 天人還從福音書中宣讀了許多章節, 包括馬太福音3:17; 17:5;約翰福音1:18; 3:16; 20:31, 還有其他許多地方論到主的人身時,都稱祂為上帝之子, 從祂的人身而言,主稱耶和華為父。天人還從先知書中宣讀了預言耶和華自己要降世的經文, 其中下面兩節來自『以賽亞書』:到那日, 人必說:"看哪, 這是我們的上帝, 我們素來等候祂, 祂必拯救我們。祂是耶和華, 我們素來等候祂, 我們必因祂的救恩歡喜快樂"(以賽亞書25:9)。在曠野有人聲喊著說:"預備耶和華的路, 在曠野之地修平我們上帝的道。因為耶和華的榮耀必然顯現, 凡有血氣的必一同看見。看啊, 主耶和華必像大能者臨到, 祂必像牧人牧羊自己的羊群"(以賽亞書40:3, 5, 10-11)。
[3]天人接著說:"由於是耶和華自己降到人間並取了人的樣式顯現, 因此在眾先知書中, 耶和華被稱為拯救者和救贖者。"
然後, 天人讀了以下經文:上帝真在你們中間, 此外再沒有別的上帝。禰實在是自隱的上帝, 哦, 上帝以色列的救主(以賽亞書45:14-15)我不是耶和華嗎？除我以外, 再沒有上帝。我是公義的上帝, 除我以外, 再無救主(以賽亞書45:21; 22)。我是耶和華, 除我以外,沒有救主(以賽亞書43:11)。凡有血氣的知道, 我, 耶和華, 是你們的救主, 你們的救贖主(以賽亞書49:26; 60:16)。至於我們的救贖者, 萬軍之耶和華是祂的名(以賽亞書47:4)。他們的救贖主大有能力, 萬軍之耶和華是祂的名(耶利米書50:34)。耶和華, 我的磐石, 我的救贖主(詩篇19:14)。耶和華你們的救贖主, 以色列的聖者如此說:"我是耶和華, 你們的上帝"(以賽亞書48:17; 43:14; 49:7; 54:8)。禰, 耶和華, 是我們的父; 我們永遠的救贖者是你的名(以賽亞書63:16)。耶和華你們的救贖主如此說:"我, 耶和華, 是萬有的創造者。我獨自鋪張諸天, 張開大地, 無人與我同在(以賽亞書44:24)。耶和華, 以色列的王, 以色列的救贖主, 萬軍之耶和華如此說:"我是首先的, 是末後的, 除我以外,再沒有上帝"(以賽亞書44:6)。萬軍之耶和華是祂的名, 你們的救贖主, 以色列的聖者。祂將被稱為全地的上帝(以賽亞書54:5)。看哪, 日子將到, 我將從大衛興起一個公義的苗裔; 祂如王掌權。這是祂的名字:耶和華我們的義(耶利米書23:5-6; 33:15-16)。在那日, 耶和華必作全地的王; 在那日, 耶和華必將為一, 祂的名必將為一(撒迦利亞書14:9)。
[4]有這些經文作為支持, 在座的牧師們一致聲明, 是耶和華自己取了人身來顯現, 這樣做是為了救贖與拯救人類。
正在那時, 有藏在聖壇後面的羅馬公教徒出聲:"耶和華上帝如何變成人？祂可是宇宙的創造者啊！"
坐在第二排有一牧師轉過去說:"那麼是誰呢？"
藏在聖壇之後的那人, 走到壇邊, 說:"万世之先所生之子！"
他得到回復:"万世之先所生之子, 照你們的信經, 不也是宇宙的創造者嗎？這子, 万世之先所生之子, 又是什麼？神性的本質, 是一,且無法分割, 那這神性本質如何分開,其中一部分降世, 而不是全部神性本質同時降世呢？"
[5]關於第一個主題主拯救者, 要討論的第二點是:"父與祂為一, 如同靈魂與身體為一。"
他們說, 這是順理成章的事, 因為祂的靈魂從父而來。
然後, 一位坐在第三排的牧師宣讀了『亞他尼修信經』中關於這方面的內容:我們的主耶穌基督,上帝之子, 是上帝,是人。然而祂是一位基督, 並非兩位; 實際上, 祂是絕對的一。祂是一位。正如靈魂與身體合成一個人, 上帝與人成了一位基督。
他接著說:"包含這些內容的此信經, 被整個基督徒世界所接受, 包括羅馬公教。"
參會者們說:"還需要什麼呢？父上帝和祂是一, 正如靈魂與身體為一。"
他們接著說:"因為如此, 我們看到, 主的人身是神性的, 因為這人是耶和華所取之人身。我們還看得出, 必須向主的人尋求幫助。只有這個方式, 沒有任何其它方式, 讓我們能接近那被稱為父的神性。"
天人從聖言中引用大量的經文來支持他們的結論, 其中包括:"有一嬰孩為我們而生, 有一子賜給我們。祂的名字將被稱為奇妙,策士,上帝,永恆的父, 和平的君"(以賽亞書9:6)。"亞伯拉罕不知道我們, 以色列不接受我們。禰, 耶和華, 我們的父, 我們永遠的救贖者是禰的名"(以賽亞書63:16)。在『約翰福音』裡, "耶穌說:'信我的, 就是信差我來的那位。看見我, 就是看見差我來的那位"(約翰福音12:44-45)。腓力對耶穌說:'將父顯給我們看。'耶穌對他說:'看見我就看見了父。你為何還說:"將父顯給我們看呢"？我在父裡面,父在我裡面, 你不信嗎？相信我, 我在父裡面,父在我裡面"(約翰福音14:8-11)。"耶穌說:"我與父為一"(約翰福音10:30)。還有:"父所有的,都是我的; 我所有的,都是父的"(約翰福音16:15; 17:10)。最後, "耶穌說:'我是道路,真理,生命。若不通過我, 無人能到父到裡去'"(約翰福音14:6)。
[6]天人補充說, 以上引用的適用在主自己和祂的父的聲明, 也適合於每個人自己和他的靈魂。
聽完這些, 所有的參會者們都同心同聲地認為, 主的人是神性的。為了接近父, 就必須接近祂, 因為是通過這人, 耶和華將自己帶進人間, 使祂自己可見於人的眼睛, 因此祂成為可接近的。類似地, 耶和華上帝在古時也以人的樣式使自己成為可見與可接近的, 只不過那時是藉著天人來完成。而且, 那時顯現的人形是後來臨到之主的預表, 古時所有關於教會的事情都是預表。
[7]下一個主題是關於聖靈。首先展示了許多人對父,子,聖靈各為上帝的描述:父上帝坐在上方高處, 子在父的右手邊, 他們由自己差出聖靈去光照人們,教導他們,使他們稱義與成聖。
然後, 有聲音從天上來, 說:"我們發現這樣思考的模式要不得。人人知道耶和華上帝是全能。如果我們知道並承認這點, 也當知道並承認, 是耶和華上帝光照我們,教導我們,使我們稱義和成聖。並不存在一位與祂分開的,居間的上帝, 就像兩個分開的人那樣。更不必說還有一位上帝,與前兩位上帝不同。因此你們必須去除第一個想法, 那是毫無意義的。接收正確的觀點, 你們將會明明地看到這一點。"
[8]之後, 我們聽到聖壇旁邊的羅馬公教信徒出聲說:"如果這樣, 那聖言中福音書作者與保羅所寫的聖靈又是怎麼一回事呢？何況還有那麼多博學的聖職人員還宣稱被聖靈引導, 特別是我們宗派的？現今有哪個基督徒會否認聖靈和祂作為的存在呢？"
聽到這些, 有坐在第二排的牧師轉過頭對他們說:"你們所說的聖靈是獨立存在的一個位格, 並且獨自是上帝。不過, 若不是發出的活動, 那麼什麼是一"位"出自另一"位"並發出呢？一個人不能出自,並從另一個人發出, 但他的活動可以(出自他並由他發出)。所謂的一位上帝出自,並由另一位上帝發出, 是指神性的活動出自,並由一位上帝發出。一位上帝不能出自,並由另一位發出, 不過神性的活動可以出自,並由一位上帝發出。"
[9]聽到這些, 在坐的牧師們毫無異議地得出結論:聖靈自身並非獨立的一位, 或者並非獨自是上帝。而是出自,並由獨一的全能上帝(就是主)發出的神聖的神性活動。
手持聖言,站在金台邊上的天人對此回應道:"好！我們讀舊約, 沒有哪裡提到先知們說到聖靈, 而都是來自耶和華(例如耶和華說,耶和華的話臨到我,耶和華如此說)。但在新約就經常提到聖靈, 是指神性的活動發出,去光照,教導,啟動,改造和重生。"
[10]之後, 關於聖靈的另一個討論的話題是:聖靈所表示的神性活動由誰發出, 由父,還是由主？
當他們正討論這個話題時, 天上照下一道光, 照在他們身上。使他們明白過來, 聖靈所表示的神性活動並非由父通過子發出, 而是由子代表父發出。可以用人作個比方, 人的活動並非由靈魂通過身體行出來, 而是由身體代表靈魂行出來。
站在金台旁的天人用以下聖言來支持這個觀點:"上帝所差的說上帝的話。上帝賜給祂的靈是無限量的。父愛子, 已將萬有交在祂手裡"(約翰福音3:34-35)。"從耶西的本必發一條。耶和華的靈必住在祂裡面, 就是使祂有智慧和聰明的靈, 謀略和能力的靈"(以賽亞書11:1-2)。耶和華的靈賜給祂並在祂裡面(以賽亞書42:1; 59:19, 21; 61:1;路加福音4:18)。"祂從父那裡差聖靈來"(約翰福音15:26)。"保惠師必榮耀我, 因為祂必從我領受, 而傳告你們。凡父所有的都是我的, 故此我說,祂從我領受, 就要傳告你們"(約翰福音16:14-15)。"我若去, 就要差保惠師來"(約翰福音16:7)。""保惠師被稱為'聖靈'"(約翰福音14:26)。"那時還沒有聖靈, 因為耶穌尚未得著榮耀"(約翰福音7:39)。在祂被榮耀之後, 祂吹氣給門徒門, 說:"受聖靈"(約翰福音20:22)。並且在『啟示錄』:"誰不榮耀禰的名, 主啊, 因為唯有禰為聖。"(啟示錄15:4)
[11]天人繼續說:"因為聖靈表示主的神性活動, 由祂的神性全能而來, 因此當祂跟門徒們說起聖靈時, 祂要從父那裡差給他們。祂還說:'我不撇下你們為孤兒; 我要去,還要回到你們這裡來; 到那日, 你就知道我在我父裡面, 你們在我裡面, 我在你們裡面'(約翰福音14:18, 20, 28)。在祂離世之前, 祂說:'看啊, 我一直與你們同在, 真到時代的末了'"(馬太福音28:20)。
在讀完這些經文後, 天人說:"從以上這些, 還有聖言其它很多地方, 可清楚看出:被稱為聖靈的神性活動乃是由主代表父而發出。"
在坐的眾牧師一致反應說:"這是神性的真理啊。"
[12]最後, 達成以下的共識:"通過本次會議的討論, 我們清楚地看到並認可這神聖的真理:聖三一存在於主上帝拯救者耶穌基督之中。此三一由被稱為'父'的,作為源頭的神性, 被稱為'子'的神性之人, 和被稱為'聖靈'的神性活動三者組成。"他們一起說:"神性一切的豐富都有形有體地住在基督之中(歌羅西書2:9), 因此教會之中只有一位上帝。"
[13]當這次會議結束時, 參會者們站起身。守著櫥櫃的天人上前來, 將櫃中的衣裳賜給每一位在坐的牧師, 這些華貴的衣裳都是用金線編織而成。這天人還說:"請接受這些婚筵禮服吧。"
然後他們被帶往新的基督徒天國, 就是將與主在地上的教會(就是新耶路撒冷)相聯結的天國。
188. The fourth memorable occurrence. Since the Lord has allowed me to see amazing things in the heavens and below them, I have been commanded and am obligated to pass on what I have seen.
I saw a magnificent palace that had a chapel in its center. In the middle of the chapel there was a golden table that had the Word on it. Two angels were standing next to the table. Around the table there were three rows of chairs. The chairs in the first row were covered in pure silk of a purple color, the chairs in the second row in pure silk of a sky blue color, and the chairs in the third row in white cloth. High above the table a canopy was suspended beneath the ceiling. It gleamed so brightly with precious stones that it created an effect like a glowing rainbow [that appears] when the sky begins to clear after a rain shower.
Suddenly members of the clergy appeared, occupying all the chairs. They were all wearing the robes of their priestly ministry.
To one side there was a cabinet with an angel guard standing nearby. Inside the cabinet there were shining pieces of clothing laid out in a beautiful array.
[2] It was a council that had been called by the Lord. I heard a voice from heaven that said, "Discuss. "
The participants said, "About what?"
"About the Lord the Savior and about the Holy Spirit," the voice said.
When they began thinking about these topics they had no enlightenment, so they prayed. Then a light flowed down from heaven that first lit up the backs of their heads, then their temples, and finally their faces.
Then they began. They started where they had been told to, with the first topic, the Lord the Savior. The first issue to be discussed was, "Who took on a human manifestation in the Virgin Mary?"
An angel standing next to the table that had the Word on it read to them the following words in Luke:
The angel said to Mary, "Behold, you will conceive in your womb and will bear a Son, and you will call his name Jesus. He will be great and will be called the Son of the Highest. " And Mary said to the angel, "How will this take place, since I have not had intercourse?" The angel replied and said to her, "The Holy Spirit will descend upon you, and the power of the Highest will cover you; therefore the Holy One that is born from you will be called the Son of God. " (Luke 1:31-32, 34-35)
Then the angel read these words in Matthew:
In a dream an angel told Joseph, "Joseph, descendant of David, do not be afraid to take Mary as your bride, for the Child that has been conceived in her is from the Holy Spirit. " And Joseph did not have intercourse with her until she gave birth to her firstborn Son and called his name Jesus. (Matthew 1:20, 25)
In addition to these passages, the angel read many things from the Gospels, such as Matthew 3:17; 17:5; John 1:18; 3:16; 20:31; and many other passages where the Lord in his human manifestation is referred to as the Son of God, and where from his human manifestation he calls Jehovah his Father. The angel also read from the Prophets where it is foretold that Jehovah himself is going to come into the world. Two of the latter passages were the following from Isaiah:
It will be said in that day, "Behold, this is our God. We have waited for him to free us. This is Jehovah whom we have waited for. Let us rejoice and be glad in his salvation. " (Isaiah 25:9)
The voice of one crying in the desert, "Prepare a way for Jehovah; make a level pathway in the solitude for our God. For the glory of Jehovah will be revealed, and all flesh will see it together. Behold, the Lord Jehovih is coming with strength; like a shepherd he will feed his flock. " (Isaiah 40:3, 5, 10-11)
[3] The angel said, "Since Jehovah himself came into the world and took on a human manifestation, therefore in the Prophets Jehovah is called the Savior and the Redeemer. "
Then the angel read them the following passages:
"The only God is among you; there is no other God. " Surely you are the God who was hidden, O God the Savior of Israel. (Isaiah 45:14-15)
Am not I Jehovah? There is no other God except me. I am a just God, and there is no Savior except me. (Isaiah 45:21-22)
I am Jehovah, and there is no Savior except me. (Isaiah 43:11)
I am Jehovah your God, and you are not to acknowledge a God except me. There is no Savior except me. (Hosea 13:4)
So that all flesh may know that I, Jehovah, am your Savior and your Redeemer. (Isaiah 49:26; 60:16)
As for our Redeemer, Jehovah Sabaoth is his name. (Isaiah 47:4)
Their Redeemer is strong; Jehovah Sabaoth is his name. (Jeremiah 50:34)
Jehovah, my rock and my Redeemer. (Psalms 19:14)
Thus says Jehovah, your Redeemer, the Holy One of Israel: "I am Jehovah, your God. " (Isaiah 48:17; 43:14; 49:7; 54:8)
You, Jehovah, are our Father; our Redeemer from everlasting is your name. (Isaiah 63:16)
Thus said Jehovah, your Redeemer: "I, Jehovah, am the maker of all things. I alone [stretch out the heavens. I extend the earth] by myself. " (Isaiah 44:24)
Thus said Jehovah, the King of Israel and its Redeemer, Jehovah Sabaoth: "I am the First and the Last, and there is no God except me. " (Isaiah 44:6)
Jehovah Sabaoth is his name, and your Redeemer, the Holy One of Israel. He will be called God of all the earth. (Isaiah 54:5)
Behold, the days are coming when I will raise up for David a righteous offshoot who will reign as king. And this is his name: Jehovah is our Justice. (Jeremiah 23:5-6; 33:15-16)
In that day, Jehovah will be king over the whole earth; in that day there will be one Jehovah, and his name will be one. (Zechariah 14:9)
[4] With the support of all these passages, the clergy sitting in the chairs unanimously stated that it was Jehovah himself who took on the human manifestation, and that he did so in order to redeem and save humankind.
At that point, though, we heard a voice from Roman Catholics who had hidden behind the altar. The voice said, "How could Jehovah God become human? He is the Creator of the universe!"
One of the clergy sitting in the second row of chairs said, "Who then was the human manifestation?"
The man who had been behind the altar before, but was now standing beside it, said, The Son from eternity.
He received this reply: "In your confession the eternally begotten Son is the same as the Creator of the universe. What is a Son and an eternally begotten God? How could the divine essence, which is one indivisible thing, be separated? How could one part of it come down and not the whole essence at once?"
[5] The second issue for discussion related to the Lord: "Surely then the Father and he are one as the soul and the body are one. "
They said that this would follow, because his soul was from the Father.
Then one of the clergy sitting in the third row of chairs read the following words from the statement of faith known as the Athanasian Creed: "Our Lord Jesus Christ, the Son of God, is both God and a human being. Yet still he is one Christ, not two. In fact, he is completely one; he is one person. As a soul and a body make one human being, so God and a human being is one Christ. "
The reader said, "The creed that contains these words has been accepted by the entire Christian world including the Roman Catholics. "
The participants said, "What more do we need? God the Father and he are one as the soul and the body are one. "
They added, "Because this is so, we see that the Lord's human manifestation is divine because it is the human manifestation of Jehovah. We also see that we must seek help from the Lord's divine-human manifestation. Only in this way, not in any other, can we have access to the divine nature that is called the Father. "
The angel supported their conclusion with more passages from the Word, among which were the following: "A Child is born to us; a Son is given to us. His name will be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace" (Isaiah 9:6). "Abraham did not know us and Israel did not acknowledge us. You, Jehovah, are our Father; our Redeemer from everlasting is your name" (Isaiah 63:16). And in John, "Jesus said, Those who believe in me believe in the One who sent me. Those who see me see the One who sent me" (John 12:44-45). "Philip said to Jesus, 'Show us the Father. ' Jesus said to him, 'Those who see me see the Father. Why then are you saying, Show us the Father? Do you not believe that I am in the Father and the Father is in me? Believe me that I am in the Father and the Father is in me'" (). "Jesus said, 'I and my Father are one'" (John 10:30). Also, "Everything the Father has is mine and everything I have is my Father's" (John 16:15; 17:10). And finally, "Jesus said, 'I am the way, the truth, and the life. No one comes to the Father except through me'" (John 14:6).
[6] The angel reading these quotations added that the same things the Lord says here about himself and his Father we could also say about ourselves and our soul.
When the participants had heard this they all said with one voice and one heart, "The Lord's human manifestation is divine. For us to gain access to the Father we have to go to his human manifestation, since this is how Jehovah God put himself in the world and made himself visible to human eyes. Through this he became accessible. Jehovah God also made himself visible and therefore accessible in a human form to the ancients; but back then he used an angel. Because that human form was symbolic of the Lord who was to come, everything related to the church among the ancients was symbolic. "
[7] The next discussion focused on the Holy Spirit. First there was a disclosure of the way many people picture God the Father, the Son, and the Holy Spirit. They picture God the Father sitting on high with the Son at his right hand. Both of them send out the Holy Spirit to enlighten people, teach them, justify them, and sanctify them.
Then a voice was heard out of heaven saying, "We do not support these mental images. Jehovah God is omnipresent. If we know and acknowledge this, we also acknowledge that Jehovah God is the one who enlightens us, teaches us, justifies us, and sanctifies us. There is no mediating God who is distinct from him like two separate people, let alone a God who is distinct from two other gods. That earlier meaningless picture needs to be removed and this proper picture needs to be accepted. Then you will see this point clearly. "
[8] Then we heard a voice from the Roman Catholics. They were standing next to the altar in the chapel. The voice said, "What then is the Holy Spirit mentioned in the Word by the Gospel writers and Paul, by which so many learned clergy say they are led, especially in our denomination? Surely no one in the Christian world nowadays denies the existence of the Holy Spirit and its actions. "
One of the clergy in the second row of chairs turned and said, "You are saying that the Holy Spirit is a person on its own and a God on its own; but what is a 'person' going out and emanating from a person if not an influence going out and emanating? A person cannot go out and emanate from another person, but an influence can. To put it another way, a god going out and emanating from a god is actually a divine influence going out and emanating. One god cannot go out and emanate from another through yet another, but a divine influence can go out and emanate from the one God. "
[9] After hearing that, the clergy sitting in the chairs unanimously concluded that the Holy Spirit is not a person on its own or a god on its own; it is the holy divine influence that goes out and emanates from the unique and omnipresent God, who is the Lord.
The angels who were standing by the golden table that held the Word responded to that by saying, "Good! Nowhere in the Old Covenant does it say that the prophets spoke the Word of the Holy Spirit. They spoke the Word of Jehovah. When the New Covenant speaks of the Holy Spirit, it means the divine influence that goes forth enlightening people, teaching them, bringing them to life, reforming them, and regenerating them. "
[10] After that another issue related to the Holy Spirit came up: "From whom does the divine influence meant by the Holy Spirit emanate? From the Father or from the Lord?"
While they were discussing this a light shone down on them from heaven. In that light they saw that the holy divine influence meant by the Holy Spirit does not emanate from the Father through the Lord; it emanates from the Lord on behalf of the Father. It is comparable to the situation with human beings. Our actions do not emanate from our souls through our bodies; they emanate from our bodies on behalf of our souls.
An angel who was standing by the table supported this point with the following passages from the Word: "The One whom the Father sent speaks the words of God. Not in a measured way has he given him the spirit. The Father loves the Son and has given all things into his hand" (John 3:34-35). "A branch will come out of the trunk of Jesse. The spirit of Jehovah will rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and strength" (Isaiah 11:1-2). "The spirit of Jehovah has been granted to him and it is in him" (Isaiah 42:1; 59:19-20; 61:1; Luke 4:18). "When the Holy Spirit comes whom I am going to send you from the Father" (John 15:26). "He will glorify me because he will take from what is mine and will make it known to you. Everything the Father has is mine. This is why I said that he will take from what is mine and will make it known to you" (John 16:14-15). "If I go away, I will send the Comforter to you" (John 16:7). "The Comforter is the Holy Spirit" (John 14:26). "The Holy Spirit was not yet in existence, because Jesus was not glorified yet' (John 7:39). After he was glorified, Jesus breathed on his disciples and said, "Receive the Holy Spirit" (John 20:22). And in the Book of Revelation, "Who will not glorify your name, O Lord? For you alone are holy" (Revelation 15:4).
[11] The angel continued, "Since the Holy Spirit means the Lord's divine influence that results from his divine omnipresence, when he told his disciples about the Holy Spirit that he was going to send to them from the Father he also said, 'I will not leave you orphans. I am going away and coming [back] to you; and in that day you will recognize that I am in my Father and you are in me and I am in you' (John 14:18, 20, 28). And just before he left the world he said, 'Behold I am with you every day, even to the close of the age' (Matthew 28:20). "
After reading these passages the angel said, "It is clear from these passages and many others in the Word that the divine influence called the Holy Spirit emanates from the Lord on behalf of the Father. "
In response the clergy sitting in the chairs said, "This is divine truth!"
[12] At the end the participants produced the following declaration: "From the discussions in this council, we have come to see clearly and to acknowledge as the sacred truth that the divine Trinity exists in the Lord God the Savior Jesus Christ. The Trinity is made up of the divine nature as an origin called 'the Father,' the divine-human manifestation called 'the Son,' and the emanating divine influence called 'the Holy Spirit. ' We proclaim then that 'all the fullness of divinity dwells physically in Christ' (Colossians 2:9). Therefore there is one God in the church. "
[13] After the events of this magnificent council came to an end, the participants stood up. The angel guarding the cabinet came over and brought shining clothing to each one of those who had been sitting in the chairs. The clothing was interwoven here and there with golden threads. The angel said, "Please accept these wedding garments. "
The participants were led in glory to the new Christian heaven, which is going to be connected to the church of the Lord on earth, which is the New Jerusalem.
188. The fourth experience 1 .
Since I have been allowed by the Lord to see the wonders in the heavens and in the regions below the heavens, my instructions impose on me the duty of relating what I have seen.
I saw a magnificent palace, and at its heart a church. In the middle of this was a table made of gold, on which was the Word, with two angels standing by it. Seats were arranged around it in three rows. The seats of the first row were covered in silk cloth of purple colour, those of the second row in silk cloth of blue colour, those of the third row in white cloth. Beneath the roof, high above the table, was to be seen a curtain drawn across, glittering with precious stones, from which shone a radiance resembling the rainbow to be seen when the sky clears after rain. Then suddenly there appeared clergy to the same number as the seats, all dressed in their priestly vestments. At one side was a strong-box guarded by an angel, in which lay splendid vestments arranged in beautiful order.
[2] It was a council summoned by the Lord; and I heard a voice from heaven saying: 'Debate.' 'But on what subject?' they said. They were told to debate about the Lord the Saviour and the Holy Spirit. When they began to think about these subjects, they had no enlightenment; so they prayed for it, and then light poured down from heaven, which first of all lit up the backs of their heads, then their temples, and finally their faces. Then they began, speaking first as instructed about the Lord the Saviour.
The first question proposed for discussion was: who was it that took upon himself human form in the Virgin Mary? The angel who stood by the table holding the Word read to them this passage from Luke:
The angel said to Mary, Behold, you will conceive in your womb, and will give birth to a son; and you are to call his name Jesus. He will be mighty, and will be called the Son of the Most High. And Mary said to the angel, How will this be, seeing I have no knowledge of a man? And the angel answered and said, The Holy Spirit will come upon you, and the power of the Most High will overshadow you; hence what is born of you will be holy, and will be called the Son of god, Luke 1:31-32, 34-35.
He also read this passage in Matthew:
The angel said to Joseph in a dream, Joseph, son of David, do not be afraid to take Mary as your betrothed, for what is conceived in her is of the Holy Spirit. And Joseph did not know her, until she had given birth to her first-born son; and he called his name Jesus, Matthew 1:20, 25.
In addition he read many passages from the Gospels (such as Matthew 3:17; 17:5; John 1:18; 3:16; 20:31), and many other passages where the Lord in His Human is called the Son of God, and where He from His Human calls Jehovah His Father, for instance, the passages in the Prophets which predict the coming of Jehovah Himself into the world. Among these were the following two from Isaiah:
On that day it will be said, Behold, He is our God, whom we have awaited to free us. He is Jehovah, whom we have awaited, let us exult and rejoice in His salvation, Isaiah 25:9.
The voice of one crying in the wilderness, Prepare the way of Jehovah, make smooth in the desert a path for our God. For the glory of Jehovah will be revealed, and all flesh will see it together. Behold, the Lord Jehovih comes in might, like a shepherd will He feed His flock, Isaiah 40:3, 5, 10-11.
[3] The angel said: 'Since Jehovah Himself came into the world and took upon Himself human form, [and by this means saved and redeemed man] 2 therefore in the Prophets He is called the Saviour and the Redeemer.' Then he read to them the following passages:
Only among you is God, and there is no God besides. You surely are the hidden God, the God of Israel, the Saviour, Isaiah 45:14-15.
Am I not Jehovah, and there is no God besides me, there is no righteous God and Saviour beside me, Isaiah 45:21-22.
I am Jehovah, and there is no Saviour beside me, Isaiah 43:11.
I am Jehovah your God; and you are not to acknowledge any God beside me, and there is no Saviour beside me, Hosea 13:4.
That all flesh may know that I am Jehovah your Saviour and your Redeemer, Isaiah 49:26; 60:16.
As for our Redeemer, Jehovah Zebaoth is His name, Isaiah 47:4.
Their Redeemer, the mighty Jehovah Zebaoth is His name, Jeremiah 50:34.
Jehovah, my rock and my Redeemer, Psalms 19:14.
Thus spoke Jehovah your Redeemer, the Holy One of Israel, I am Jehovah your God, Isaiah 48:17; 43:3 3 ; Isaiah 49:7; 54:8.
You are Jehovah our Father, our Redeemer from eternity is your name, Isaiah 63:16.
Thus spoke Jehovah your Redeemer, I am Jehovah the maker of everything, and I alone by myself, Isaiah 44:24.
Thus spoke Jehovah, the King of Israel and his Redeemer, Jehovah Zebaoth; I am the first and the last and there is no God beside me, Isaiah 44:6.
Jehovah Zebaoth is His name, and your Redeemer is the Holy One of Israel; He will be called God of all the earth, Isaiah 54:5.
Behold, the days will come, when I shall raise up for David a righteous shoot, who will reign as King; and this is His name, Jehovah our righteousness, Jeremiah 23:5-6; 33:15-16, On that day Jehovah will be King over all the earth; on that day Jehovah will be one, and His name one, Zechariah 14:9.
[4] Both sets of passages were accepted as proofs by those who sat on the seats, and they said with one accord that Jehovah Himself took upon Himself human form to redeem and save mankind. But then a voice spoke up from the Roman Catholics, who had hidden behind the altar, saying: 'How can Jehovah God become man? Is He not the Creator of the universe?' One of those sitting in the second row of, seats turned round and said: 'Who did then?' The one who had been behind the altar stood up near it and replied: 'The Son from eternity.' But he received the reply: 'Is not the Son from eternity according to your creed also the Creator of the universe? And what is the Son but God born from eternity? How can the Divine essence, which is one and indivisible, be separated so that one part of it came down, and not the whole at once?'
[5] The second debate about the Lord was whether the Father and He are one, just as the soul and the body are one. They said that this followed because the soul is from the father. Then one of those sitting in the third row read the following words from the Creed known as Athanasian:
Although our Lord Jesus Christ, the Son of God, is God and man, still there are not two, but one Christ; indeed He is utterly one. He is one person. For as the soul and body make up one man, so God and man is one Christ.
The reader said that the Creed containing these words is accepted throughout the Christian world, including the Roman Catholics.
'What need,' they said, 'is there to go on? God the Father and the Lord are one, just as soul and body are one. Since this is so, we see that the Lord's Human is Divine, because it is the Human of Jehovah; and the Lord is to be approached in His Divine Human, because this is the only possible way to approach the Divine called the Father.'
[6] This conclusion of theirs was confirmed by the angel citing many passages from the Word, including:
A child is born for us, a son is given to us, whose name is Wonderful, Counsellor, God, Hero, the everlasting Father, the Prince of peace, Isaiah 9:6.
Also:
Abraham does not know us, and Israel does not acknowledge us. You, Jehovah, are our Father, our Redeemer from eternity is your name, Isaiah 63:16.
In John:
Jesus said, He who believes in me believes in Him who sent me, and he who sees me sees Him who sent me, John 12:44-45.
Philip said to Jesus, Show us the Father. Jesus said to him, He who has seen me has seen the Father. Why then do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in me? Believe me, I am in the Father and the Father is in me, John 14:8-11. Jesus said, I and the Father are one, John 10:30.
Also:
All things which the Father has are mine, and all of mine are the Father's, John 16:15; 17:10.
Finally:
Jesus said, I am the way, truth and life; no one comes to the Father except through me, John 14:6.
The reader went on to say that similar statements to those made here by the Lord about Himself and His Father can also be made by a man about himself and his soul. On hearing this all declared with one heart and voice that the Lord's Human is Divine, and this must be approached in order to approach the Father, because by means of the Human Jehovah God brought Himself into the world and made Himself visible to human eyes, and thus accessible. Likewise He made Himself visible and accessible to the ancients in human form, but at that time by means of an angel. But because this form represented the Lord who was to come, among the ancients everything that concerned the church was representative.
[7] This was followed by a debate about the Holy Spirit. To begin it the popular idea about God the Father, the Son and the Holy Spirit was presented, namely, that God the Father sits on high, the Son at His right hand, and they send out from themselves the Holy Spirit, to enlighten, teach, justify and sanctify men. But a voice was then heard from heaven, saying. 'We find this mode of thought intolerable. Surely everyone knows that Jehovah God is omnipresent. A person who knows and acknowledges this will also acknowledge that it is He who enlightens, teaches, justifies and sanctifies, and that there is no mediating God separate from Himself, much less from two other Gods, as one person is separate from another. You must therefore rid yourselves of the first idea, seeing it is meaningless, and accept this, which is correct, and then you will see this plainly.'
[8] But at this point a voice was heard from the Roman Catholics who were standing near the altar of the church, saying: 'What then is the Holy Spirit who is mentioned in the Word, in the Gospels and Paul, and by which so many of the learned clergy, especially ours, allege they are guided? Is there any Christian to-day who denies the existence of the Holy Spirit and His activity?' On hearing this one of those sitting in the second row turned round and said: 'You claim that the Holy Spirit is a person by Himself and God by Himself. But what is the meaning of a person going forth and proceeding from a person, if it is not the activity which goes forth and proceeds? One person cannot go forth and proceed from another, but his activity can. What is meant by God going forth and proceeding from God, if not the Divine which goes forth and proceeds? One God cannot go forth and proceed from another by means of a third; but the Divine can from a single God.'
[9] On hearing this the assembly in session reached the unanimous conclusion that the Holy Spirit is not a person by Himself, so not God by Himself either, but the Holy Divine which goes forth and proceeds from the one omnipresent God, who is the Lord. The angels who were standing by the golden table on which the Word was placed said to this: 'Good. Nowhere in the Old Testament do we read that the prophets spoke the Word from the Holy Spirit, but from Jehovah; and where the Holy Spirit is mentioned in the New Testament, the Divine which proceeds is meant. This is the Divine which enlightens, teaches, quickens, reforms and regenerates.'
[10] This was followed by another debate about the Holy Spirit: from whom does the Divine meant by the Holy Spirit proceed, from the Father, or from the Lord? While they were discussing this, a light shone on them from heaven which allowed them to see that the Holy Divine, meant by the Holy Spirit, does not proceed from the Father by means of the Lord, but from the Lord acted upon by the Father; as for comparison in man, his activity does not proceed from the soul by means of the body, but from the body acted upon by the soul.
This was confirmed by the angel standing at the table by these passages in the Word:
He whom the Father has sent speaks the words of God; not by measure does God give him the Spirit. The Father loves the Son, and has given all things into his hand, John 3:34-35.
A shoot will come forth from the stock of Jesse; the Spirit of Jehovah will rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and power, Isaiah 11:1-2.
The Spirit of Jehovah was put upon him, and was in him, Isaiah 42:1; 59:19-20; 61:1; Luke 4:18.
When the Holy Spirit comes, whom I shall send you from the Father, John 15:26.
He will glorify me, because He will take from what is mine and communicate it to you. All things that the Father has are mine. That is why I have said that He will take from what is mine and communicate it to you, John 16:14-15.
If I go away, I will send the Comforter to you, John 16:7.
The Comforter is the Holy Spirit, John 14:26.
The Holy Spirit was not yet, because Jesus was not yet glorified, John 7:39.
But after His glorification:
Jesus breathed upon the disciples and said to them, Receive the Holy Spirit, John 20:22.
And in Revelation:
Who will not glorify your name, Lord, since you alone are holy? Revelation 15:4.
[11] Since the Holy Spirit means the Lord's Divine activity from His Divine omnipresence, so when He spoke to the disciples about the Holy Spirit, which He was to send from the Father, He also said:
I will not leave you bereft; I go away and come to you; and on that day you will know that I am in my Father, and you are in me, and I in you, John 14:18, 20, 28.
Shortly before He left the world, He said:
Behold, I am with you always up to the ending of the age, Matthew 28:20.
After reading these passages to them the angel said: 'It is plain from these and many other passages in the Word that the Divine called the Holy Spirit proceeds from the Lord acted upon by the Father.' Those in session replied: 'This is Divine truth.'
[12] Finally the following resolution was passed: 'We have seen clearly from the deliberations in this council, and thus acknowledge as a holy truth, that in the Lord God the Saviour Jesus Christ there is a Divine Trinity, consisting of the originating Divine called the Father, the Human Divine called the Son, and the Divine which proceeds called the Holy Spirit.' And they cried out together that in Christ all the fulness of the Godhead dwells bodily (Colossians 2:9). 'Thus there is one God in the church.'
[13] When this magnificent council had reached these conclusions, its members rose; and the angel in charge came and brought from the strong-box for each of those who had taken part in the session splendid garments with here and there gold threads interwoven, and said: 'Accept these wedding garments.' Then they were taken in glory to the new Christian heaven, with which the Lord's church on earth, the New Jerusalem, is to be linked.
Footnotes:
1. This section is repeated from Apocalypse Revealed 962.
2. Restored from the parallel passage in Apocalypse Revealed 962.
3. The original has .
188. Fourth Memorable Relation:
As I have been permitted by the Lord to behold wonderful things in the heavens and beneath the heavens, it behooves me, as commanded, to relate what has been seen.
There was seen a magnificent palace, and in the innermost parts of it a temple, and in the center of the temple a golden table upon which the Word was lying, and two angels stood beside it. Around the table were seats in triple rows. The seats of the first row were covered with cloth of pure silk, purple colored; those of the second row with cloth of sky-blue silk; and those of the third row with white cloth.
Beneath the roof, high above the table, a wide canopy was seen ablaze with precious stones, from the glow of which shone a rainbow, such as is seen when the sky is clearing after a shower. Presently a number of the clergy equal to the number of the seats appeared and occupied the seats, all clothed in the garments of the priestly office. At one side was a wardrobe where an angel keeper stood; and within it arranged in beautiful order splendid robes were lying.
This was a council called together by the Lord; and I heard a voice from heaven saying, "Deliberate."
But they asked, "On what subject?"
It was said, "On the Lord the Savior, and on the Holy Spirit." But when they began to meditate on these subjects they were not in a state of enlightenment; therefore they prayed, and a light then flowed down from heaven; and first the back part of their heads were lighted up, then their temples and at last their faces. Then they began to deliberate, and first, as bidden, in regard to the Lord the Savior.
[2] And the first point proposed and discussed was, Who assumed the Human in the Virgin Mary?
And the angel standing beside the table upon which was the Word, read to them the following from Luke:
The angel said to Mary, Behold thou shalt conceive in the womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High. And Mary said to the angel, How shall this thing be, seeing I know not a man? And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that holy thing that is born of thee shall be called the Son of God (Luke 1:31-32, 34, 35).
Then he read the following from Matthew:
The angel said to Joseph in a dream, Joseph, thou son of David, fear not to take unto thee Mary thy bride, for that which is conceived in her is of the Holy Spirit. And Joseph knew her not until she had brought forth her firstborn son and he called His name Jesus (Matthew 1:20, 25).
We also read other passages from the Gospels (asMatthew 3:17; 17:5; John 1:18; 3:16; 20:31); and many others elsewhere, in which the Lord in respect to His Human is called the Son of God, and where from His Human He calls Jehovah His Father. We read also from the Prophets, where it is foretold that Jehovah Himself would come into the world; among them these two passages from Isaiah:
It shall be said in that day, Lo, this is our God; we have waited for Him that He may deliver us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (25:9).
The voice of one crying in the desert, Prepare ye the way of Jehovah; make level in the wilderness a highway for our God. For the glory of Jehovah shall be revealed, and all flesh shall see it together. Behold, the Lord Jehovah cometh in strength, He shall feed His flock like a shepherd (40:3, 5, 10, 11).
[3] And the angel said, "Because Jehovah Himself came into the world and assumed the Human He is called in the Prophets Savior and Redeemer. Then he read to them the following passages:
Among Thee alone is God, and there is no God besides. Surely Thou art a hidden God, O God of Israel, the Savior (Isaiah 45:14-15).
Am not I Jehovah? And there is no God else beside Me; a just God and a Savior, there is none beside Me (Isaiah 45:21-22).
I am Jehovah, and beside Me there is no Savior (Isaiah 43:11).
I am Jehovah thy God, and thou shalt acknowledge no God beside Me, and there is no Savior beside Me (Hosea 13:4).
That all flesh may know that I Jehovah am thy Savior and thy Redeemer (Isaiah 49:26, 60:16).
As for our Redeemer, Jehovah of Hosts is His name (Isaiah 47:4).
Their Redeemer is strong, Jehovah of Hosts is His name (Jeremiah 50:34).
O Jehovah, my Rock and my Redeemer (Psalms 19:14).
Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isaiah 48:17; 43:14; 49:7; 54:8).
Thou, Jehovah, art our Father; our Redeemer from everlasting is Thy name (Isaiah 63:16).
Thus said Jehovah thy redeemer, I am Jehovah that maketh all things, even alone by Myself (Isaiah 44:24).
Thus said Jehovah the King of Israel, and His Redeemer Jehovah of hosts, I am the first, and I am the last; and besides Me there is no God (Isaiah 44:6).
Jehovah of Hosts is his name, and thy Redeemer, the Holy One of Israel; the God of the whole earth shall He be called (Isaiah 54:5).
Behold the days come, when I shall raise up unto David a righteous branch, and He shall reign as king, and this is His name, Jehovah, our Righteousness (Jeremiah 23:5, 6; 33:15-16).
In that day Jehovah shall be king over all the earth; in that day Jehovah shall be one, and His name one (Zechariah 14:9).
[4] Strengthened in belief by all these passages, those that sat upon the seats unanimously declared, that Jehovah himself assumed the Human that He might redeem and save men.
And thereupon from some Roman Catholics who had hidden themselves behind the altar a voice was heard saying, "How can Jehovah God become a man? Is He not the creator of the universe?"
And one of those on the second row of seats turned about and said, "Who then was it?"
And he who had been behind the altar and was now standing near it said, "The Son from eternity."
But he received the reply, "Is not the Son from eternity, according to your confession of faith, also the Creator of the universe? Moreover, what is a Son and a God born from eternity? And how can the Divine essence, which is one and indivisible, be separated, and one part of it descend and not the whole at once?"
[5] The second subject of discussion about the Lord, was whether the Father and He are thus one as soul and body are one; and they said that this follows, because the soul is from the father.
Then one of those who sat on the third row of seats read from what is called the Athanasian Creed as follows, "Although our Lord Jesus Christ, the Son of God, is God and man, yet these are not two, but one Christ; yea, one altogether; He is one person; since as the soul and body make one Man, so God and Man is one Christ." The reader said that this creed, in which these words are found, is accepted throughout the Christian world, even by the Roman Catholics.
The others said, "What more is needed? God the Father and He are one as soul and body are one." And they said, "This being so, we see that the Lord's Human is Divine because it is the Human of Jehovah; also that it is the Lord as to His Divine human who is to be approached, and that thus and in no other way can the Divine which is called the Father be approached."
[6] This conclusion of theirs the angel confirmed by many passages from the Word, among which were the following:
Unto us a Child is born, unto us a Son is given; and His name, Wonderful, Counselor, God, Mighty, Father of Eternity, Prince of Peace (Isaiah 9:6).
Abraham knoweth us not, and Israel doth not acknowledge us; Thou, Jehovah, art our Father, our Redeemer from everlasting is Thy name (Isaiah 63:16).
And in John:
Jesus said, He that believeth in Me believeth in Him that sent Me; and he that seeth Me seeth Him that sent me (John 12:44, 45).
Philip said to Jesus, Show us the Father, Jesus saith unto him, he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:8-11).
Jesus said, I and My Father are one (John 10:30).
All things that the Father hath are Mine; and all Mine are the Father's (John 16:15; 17:10).
Jesus said, I am the way, the truth, and the life; no one cometh unto the Father but by Me (John 14:6).
To all this the reader added, that things like those here said by the Lord about himself and his Father might also be said by man about himself and his own soul. Having heard this they all with one voice and one heart declared that the Lord's human is Divine, and that this human must be approached in order to approach the Father, since by means of it Jehovah God sent himself thus accessible. To the ancients in like manner He made Himself visible, and thus accessible in a Human Form; but then through an angel. But as that form was representative of the Lord who was to come, so with the ancients all things pertaining to the church were representative.
[7] This was followed by a deliberation about the Holy Spirit. In the first place there was set forth the idea of many respecting God the Father, the Son, and the Holy Spirit, namely, that God the Father sits on high with the Son at His right hand, and that the two send forth from themselves the Holy Spirit to enlighten, teach, justify and sanctify mankind.
Then a voice from heaven was heard saying, "That idea of thought is to us unbearable. Who does not know that Jehovah God is omnipresent? And whoever knows and acknowledges this must acknowledge that He Himself enlightens, teaches, justifies, and sanctifies; and that there is no mediating God distinct from Him, still less a God distinct from two Gods, as one person from another person. Therefore have done with the former idea, which is foolish, and let this which is the right idea be accepted, and you will see the matter clearly."
[8] Then a voice from the Roman Catholics who were standing near the altar of the temple was heard saying, "What, then, is the Holy Spirit which is mentioned in the Word in the Gospels and in Paul, by which so many learned men of the clergy, especially our own, say they are led? Who at this day in the Christian world denies the Holy Spirit and its operations?"
At these words one of those sitting on the second row of seats turned about and said, You say that the Holy Spirit is a person by Himself and a God by Himself; but what is a person going out of and forth from a person but an operation going out and forth? One person cannot go out of or forth from another, but operation can. Or what is a God going out of or proceeding from God, but an outgoing and proceeding Divine? One God cannot go out of or forth from another God, and through still another, but the Divine can go out and forth from one God."
[9] On hearing these words those sitting on the seats unanimously concluded that the Holy Spirit is not a person by itself, nor thus a God by itself, but is the Holy Divine going out of and forth from the one only and omnipresent God, who is the Lord.
At this the angels who stood near the golden table upon which was the Word said, "It is well. Nowhere does one read in the Old Covenant that the prophets spoke the Word from the Holy Spirit, but from Jehovah; and in the new Covenant wherever the Holy Spirit is mentioned it means the Divine going forth, which is the Divine enlightening, teaching, vivifying, reforming, and regenerating."
[10] After this another discussion about the Holy Spirit followed on this point, From whom does the Divine that is meant by the Holy Spirit go forth, whether from the Father or from the Lord? While they were discussing this subject a light from heaven beamed upon them by which they saw that the Holy Divine, which is meant by the Holy Spirit, does not go forth out of the Father through the Lord, but out of the Lord from the Father, comparatively as man's activity goes forth, not from the soul through the body, but out of the body from the soul.
The angel who stood near the table confirmed this by the following passages from the Word:
He whom God hath sent, speaketh the words of God; for not by measure doth God give the Spirit unto Him. The Father loveth the Son, and hath given all things into His hand (John 3:34, 35).
And there shall go forth a Shoot out of the stock of Jesse, and the Spirit of Jehovah shall rest upon Him, the spirit of wisdom and of understanding; the spirit of counsel and might (Isaiah 9:1, 2).
That the Spirit of Jehovah was put upon Him and was in Him (Isaiah 42:1; Isaiah 59:19-20; 61:1; Luke 4:18).
When the Holy Spirit is come, whom I will send unto you from the Father (John 15:26).
He shall glorify Me, for He shall take of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine therefore said I that He shall take of Mine and shall declare it unto you (John 16:14-15).
If I go away I will send the Comforter unto you (John 16:7).
That the Comforter is the Holy Spirit (John 14:26).
The Holy Spirit was not yet, because Jesus was not yet glorified (John 8:39).
But after the glorification:
Jesus breathed upon the disciples, and said unto them, Receive ye the Holy Spirit (John 20:22).
And in the Apocalypse:
Who shall not glorify Thy name, O Lord? for Thou alone art holy (Apocalypse 15:4).
[11] As the Holy Spirit means the Lord's Divine operation from His Divine omnipresence, so when He spoke to His disciples about the Holy Spirit whom He would send from the Father He also said:
I will not leave you orphans. I go away and I come unto you. And in that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:18, 20, 28).
And just before He left the world He said:
Lo, I am with you all the days, even unto the consummation of the age (Matthew 28:20).
Having read these passages to them the angel said, "From these and many other passages from the Word it is clear that the Divine which is called the Holy Spirit goes forth out of the Lord from the Father."
Hereupon those who sat upon the seats said, "This is Divine truth."
[12] Finally the following decree was adopted: "From the deliberation of this council we have clearly seen and therefore acknowledge as holy truth, that in the Lord God the Savior Jesus Christ there is a Divine trinity, namely, the Divine from which (a quo), which is called the Father, the Divine Human which is called the Son, and the Divine going forth which is called the Holy Spirit;" and together they cried out that:
"In Christ dwelleth all the fulness of Divinity bodily (Colossians 2:9).
Thus in the church God is one."
[13] When this conclusion had been reached in that magnificent council the members arose; and an angel keeper came from the wardrobe bringing to each one of those occupying the seats splendid garments interwoven here and there with golden threads; and he said, "Accept these wedding garments." And they were conducted in glory to the new Christian heaven, with which the Lord's church on earth, which is the New Jerusalem, will be conjoined.
188. The fourth experience. Since it has been assigned to me by the Lord to view the wonderful things that are both in the heavens and beneath them, I must accordingly relate what I have seen. I once saw a magnificent palace with a temple in its inmost court. In the centre of this temple was a table of gold, upon which lay the Word; and two angels stood beside it. Arranged round the table were three rows of seats; those in the first row were covered with silken cloth of a purple color, those in the second row with silken cloth of a blue colour, and those in the third row with white cloth. Under the roof, high above the table, there appeared spread out a curtain, glittering with precious stones, from the splendor of which it shone like a rainbow when the sky clears after rain. Suddenly there appeared, occupying the seats, numbers of the clergy, all clothed in the robes of their priestly office. On one side was the treasury, near which stood an angel in charge, and within it lay splendid vestments in beautiful array. It was a council convened by the Lord, and I heard a voice from heaven saying, "Deliberate;" but they replied, "On what subject?" The answer was: "Concerning the Lord the Savior, and the Holy Spirit." But when they began to think on these subjects, they were not in a state of enlightenment. They therefore made supplication, and thereupon light poured down from heaven, which shone first on the back of their heads, then on their temples and lastly on their faces. They then began to deliberate; and first concerning the Lord the Savior, as they were commanded.
[2] The first proposition and subject of inquiry was, Who assumed the Human in the Virgin Mary? An angel standing at the table on which the Word lay, read to them these words in Luke:
The angel said to Mary, "Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest... Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" 1:31-32, 34, 36.
He also read these words in Matthew:
The angel said to Joseph in a dream, "Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is begotten in her is of the Holy Spirit... And Joseph... knew her not till she had brought forth her first-born Son: and he called His name Jesus" 1:20, 25;
And besides these passages, he read many more from the Evangelists,
as Matthew 3:17; 17:6; John 1:18; 3:18; 20:31,
and many others where the Lord, as to His Human, is called the Son of God, and where He, from His Human, calls Jehovah His Father. He also read passages from the Prophets, where it is foretold that Jehovah Himself would come into the world; among them these two passages in Isaiah:
"It shall be said in that day, Lo, this is our God; we have waited for Him to save us (A.V., and He will save us): This is Jehovah; we have waited for Him, we will be glad and rejoice in His salvation" 25:9.
"The voice of him that crieth in the wilderness, Prepare ye the way of JEHOVAH, make straight in the desert a highway for our God... And the glory of JEHOVAH shall be revealed, and all flesh shall see it together... Behold the Lord JEHOVIH comes in strength (A. V., will come with strong hand)... He shall feed His flock like a shepherd" 40:3, 5, 10-11.
[3] The angel continued: "Since Jehovah Himself came into the world, and assumed the Human, therefore He is called in the Prophets the Savior and the Redeemer." Then he read to them the following passages:
"Surely God is in thee; and there is no God else. Verily thou art a God that hidest thyself, O God of Israel, the Savior" 45:14-15.
"Am not I JEHOVAH? and there is no God else besides me a just God, and a Savior: there is (A.V., none) besides me 45:21.
"I, even I, am JEHOVAH, and besides me there in no Savior" 43:11.
"I am JEHOVAH thy God... and thou shalt know no God but me; for there is no Savior besides me" Hosea 13:4.
"That all flesh shall know that I JEHOVAH am thy Savior and thy Redeemer" Isaiah 49:26; 60:16.
"As for our Redeemer, JEHOVAH ZEBAOTH is His name" Isaiah 47:4.
"Their Redeemer is strong: JEHOVAH ZEBAOTH is His name" Jeremiah 50:34.
"JEHOVAH, my Rock and my Redeemer" Psalms 19:14.
"Thus saith JEHOVAH thy Redeemer, the Holy One of Israel; I am JEHOVAH thy God" Isaiah 48:17; 43:3; 49:7; 54:8;
"Thou, JEHOVAH, art our Father, our Redeemer from everlasting is thy name" Isaiah 63:16.
"Thus saith JEHOVAH, thy Redeemer I am JEHOVAH that maketh all things, and alone by myself (A.V., that stretcheth forth the heavens alone: that spreadeth abroad the earth by myself) Isaiah 44:24.
"Thus saith JEHOVAH the King of Israel, and His Redeemer JEHOVAH ZEBAOTH; I am the first and I am the last: and besides me there is no God" Isaiah 44:6.
"JEHOVAH ZEBAOTH is His name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall He be called" Isaiah 54:5.
"Behold the days come... that I will raise onto David a righteous Branch, who shall reign as King (A.V., and a King shall reign and prosper) and this is His name JEHOVAH our Righteousness" Jeremiah 23:5-6; 33:15-16.
In that day "JEHOVAH shall be king over all the earth; In that day shall there be one JEHOVAH, and His name one" Zechariah 14:9.
[4] Convinced by all these passages, those who sat on the seats unanimously declared that Jehovah Himself assumed the Human for the purpose of redeeming and saving mankind. But then a voice was heard from some Roman Catholics, who had hid themselves behind the altar, saying, "How could Jehovah God become Man? Is He not the Creator of the universe?" One of those on the second row of seats turned and said, "Who was it then?" and he who was behind the altar, now standing close to it, said, "The Son from eternity." But he was answered: "Is not the Son from eternity, according to your confession, also Creator of the universe? And what is a Son and a God born from eternity? And how is it possible for the Divine Essence, which is one and indivisible, to be separated, and for one part of it to descend, and not the whole of it at the same time?"
[5] The second subject of inquiry concerning the Lord was, Whether, according to this reasoning, the Father and He are one, as the soul and the body are one? They said that this question followed, because the soul is from the father. Then one of those who sat on the third row of seats read from the confession of faith, called the Athanasian Creed, 1 the following passage:
"Although our Lord Jesus Christ, the Son of God, is God and Man, yet there are not two, but one Christ: yea, He is absolutely one. He is one Person; for as the soul and body make one man, so God and Man is one Christ."
He added that the Creed containing these words is accepted throughout the whole Christian world, even by the Roman Catholics. Then they said: "What need have we of further proof? God the Father and He are one, as the soul and body are one; and since this is the case, we perceive that the Human of the Lord is Divine, because it is the Human of Jehovah. We also perceive that the Lord ought to be approached as to His Divine Human, and that this is the only possible way to approach the Divine called the Father."
This conclusion the angel confirmed by further quotations from the Word, among which were the following:
"Unto us a child is born, unto us a son is given... and His name shall be called Wonderful, Counselor, The Mighty God, the everlasting Father, The Prince of Peace" Isaiah 9:8,
and in the same Prophet:
"Though Abraham be ignorant of us, and Israel acknowledge us not: thou, JEHOVAH, art our Father, our Redeemer thy name is from everlasting" Isaiah 63:16,
and in John:
"Jesus... said, He that believeth on me... believeth on Him that sent me. And he that seeth me seeth Him that sent me" 12:44, 46.
"Philip saith unto Him... show us the Father... Jesus saith unto him he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me?... Believe me that I am in the Father, and the Father in me" 14:8-11.
Jesus said, "I and the Father are one" 10:30.
Further there is this passage:
"All things that the Father hath are mine"... and all mine are the Father's," 16:15; 17:10.
And finally,
"Jesus saith I am the way, and the truth, and the life: no man cometh unto the Father, but by me," John 14:8.
[6] To this the reader added that the same things that are here said by the Lord concerning Himself and His Father may also be said by a man concerning himself and his soul. Having heard these things they all declared with one heart and voice that "the Human of the Lord Divine, and that one must come to this Human in order to come to the Father; since Jehovah God, by means of it, sent Himself into the world, and made Himself visible to the eyes of men, and thus accessible. In like manner He made Himself visible, and thus accessible in a human form, to the ancients: but then it was by means of an angel: and as this form was representative of the Lord who was to come, all things of the Church with the ancients were representative.
[7] After this there followed a deliberation concerning the Holy Spirit; but first there stated the idea held by most persons concerning God the Father, the Son and the Holy Spirit, namely that God the Father sat on high, and the Son at His right hand; and that they sent forth from themselves the Holy Spirit to enlighten, instruct, justify and sanctify men. But a voice was then heard from heaven saying, "We do not uphold that idea. Who does not know that Jehovah God is omnipresent? He who knows and acknowledges this will also acknowledge that it is He who enlightens, instructs, justifies and sanctifies, and not a mediating God distinct from Him, much less one distinct from these two, as one person is distinct from another. Therefore let the former idea, which is foolish, be removed, and let the latter, which is correct, be received, and then you will have a clear perception of this subject."
[8] A voice was then heard from the Roman Catholics, who stood near the altar of the temple, saying, "What then is the Holy Spirit, mentioned in the Word in the writings of the Evangelists and Paul, by which so many learned men among the clergy, especially our clergy, declare that they are guided? What person in the Christian world to-day denies the Holy Spirit and His operations?" At this one of those who were seated on the second row turned round and said: "You say that the Holy Spirit is a Person by Himself and a God by Himself. But what is a person going out and proceeding from a person but an outgoing and proceeding operation? One person cannot go out and proceed from another, but operation can. Or what is a God going out and proceeding from a God but the outgoing and proceeding Divine? One God cannot go out and proceed from another, but the Divine can from one God."
[9] On hearing this, those occupying the seats unanimously agreed to this conclusion: "The Holy Spirit is not a Person by Himself, and thus not a God by Himself; but it is the Holy Divine going out and proceeding from the one only omnipresent God, who is the Lord." To this the angels, standing at the golden table upon which was the Word, said: "It is well determined. We nowhere read in the Old Testament that the prophets spoke the Word from the Holy Spirit, but from Jehovah: and whenever the Holy Spirit is mentioned in the New Testament it signifies the proceeding Divine, which enlightens, instructs, quickens, reforms and regenerates."
[10] After this there followed another subject of inquiry concerning the Holy Spirit, namely, From whom proceeds the Divine meant by the Holy Spirit; from the Father, or from the Lord? While they were considering this, there shone a light from heaven, and by it they perceived that the Holy Divine, which is meant by the Holy Spirit, does not proceed out of the Father through the Lord, but out of the Lord from the Father, just as in the case of a man; his activity does not proceed from his soul through the body, but out of the body from the soul. This the angel who stood at the table confirmed by the following passages from the Word:
"He whom the Father (A. V., God) hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him. The Father loveth the Son, and hath given all things into His hand" John 3:34-35.
"There shall come forth a rod out of the stem of Jesse... and the Spirit of JEHOVAH shall rest upon Him, the spirit of wisdom and understanding, the Spirit of counsel and might" Isaiah 11:1-2.
The Spirit of JEHOVAH was put upon Him, and was in Him, Isaiah 42:1; 59:19-20; 61:1. Luke 4:18.
"When the Holy Spirit (A. V., the Comforter) is come, whom I will send unto you from the Father" John 15:26;
"He shall glorify me; for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that He shall take of mine, and shall show it unto you" John 16:14-15;
"If I depart, I will send the Comforter to you" John 16:7;
"The Comforter is the Holy Spirit" John 14:26;
"The Holy Spirit was not yet, because that Jesus was not yet glorified" John 7:39;
After His glorification, however.
Jesus breathed on the disciples and said unto them, "Receive ye the Holy Spirit" John 20:22.
And in the Revelation:
"Who shall not glorify thy name, O Lord? for thou only art holy" Revelation 15:4.
[11] Since the Divine operation of the Lord, from His Divine omnipresence, is meant by the Holy Spirit, therefore when the Lord spoke to His disciples concerning the Holy Spirit whom He would send from the Father, He also said:
"I will not leave you comfortless... I go away and come to you... At that day ye shall know that I am in my Father, and ye in me, and I in you" John 14:18, 20, 28;
and just before He departed out of the world, He said:
"Lo, I am with you always, even unto the consummation of the age. (A. V., the end of the world)" Matthew 28:20.
Having read these passages to them, the angel said: "From these and many other passages from the Word, it is evident that the Divine, which is called the Holy Spirit, proceeds out of the Lord from the Father." Whereupon those on the seats declared: "This is Divine Truth."
[12] Finally this resolution was drawn up: "From the deliberations in this council, we clearly see, and therefore acknowledge as holy truth, that in the Lord God the Savior Jesus Christ there is the Divine Trinity consisting of the originating Divine, which is called the Father, the Divine Human, which is called the Son, and the proceeding Divine, which is called the Holy Spirit; and we declare that in Christ 'dwelleth all the fulness of the Godhead bodily.' Colossians 2:9. Thus there is one God in the Church."
After reaching these conclusions the grand council rose; and the angel, who was the keeper of the treasury, came and brought each of those who sat upon the seats splendid robes, interwoven here and there with threads of gold, saying, "Receive ye the wedding garments." They were then conducted in glory to the new Christian heaven, with which the Church of the Lord on earth, which is the New Jerusalem, will be united.
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.
188. QUARTUM MEMORABILE.
Quoniam a Domino datum est mihi videre Mirabilia, quae in Coelis et sub Coelis sunt, ex mandato me oportet memorare quod visum est. Visum est Palatium magnificum, et in ejus intimo Templum; in medio ejus erat Mensa ex auro, super qua erat Verbum, cui adstabant bini Angeli. Circum illam erant Solia in triplici ordine; Solia primi ordinis erant obtecta panno holoserico purpurei coloris; Solia secundi ordinis panno holoserico caerulei coloris; et Solia tertii ordinis panno albo. Sub tecto alte supra Mensam apparuit Aulaeum expansum, fulgens ex lapidibus pretiosis, e quorum 1 splendore effulsit sicut Iris cum serenatur Coelum post pluviam. Subito tunc visi sunt totidem ex Clero sedentes super soliis, omnes induti vestibus Ministerii sacerdotalis. Ad unum latus erat Cimeliarchium, ubi stetit Angelus custos, et inibi in pulchro ordine jacebant Vestes splendidae.
[2] Erat CONCILIUM CONVOCATUM A DOMINO, et audivi vocem e Coelo dicentem, DELIBERATE; sed dicebant, de qua re; dictum est, de DOMINO SALVATORE, et de SPIRITU SANCTO; at cum de illis cogitabant, non erant in illustratione, quare supplicabant, et tunc Lux defluxit e Coelo, quae primum illuminabat Occipitia illorum, et postea Tempora, et demum Facies illorum; et tunc inchoabant, ac ut mandatum est, PRIMUM, DE DOMINO SALVATORE; ac Propositio et Ventilatio Prima fuit, QUIS ASSUMSIT HUMANUM IN MARIA VIRGINE; et Angelus stans ad Mensam, super qua erat Verbum, legit coram illis haec apud Lucam, "Angelus dixit ad Mariam, ecce concipies in utero, et paries Filium, et vocabis Nomen ejus JESUM; Hic erit Magnus, et FILIUS ALTISSIMI vocabitur. Et Maria dixit ad Angelum, quomodo hoc fiet, quoniam virum non cognosco, et respondens Angelus dixit, SPIRITUS SANCTUS VENIET SUPER TE, ET VIRTUS ALTISSIMI OBUMBRABIT TE, unde quod nascitur ex te SANCTUM, vocabitur FILIUS DEI," 1:31-32, 34-35. Tum etiam legit haec apud Matthaeum, "Angelus dixit Josepho in somnio, Joseph, fili Davidis, ne timeas accipere Mariam sponsam tuam, NAM QUOD IN ILLA NATUM EST, EX SPIRITU SANCTO EST. Et JOSEPH NON COGNOVIT ILLAM, usque dum peperit Filium suum Primogenitum; et vocavit nomen Ejus JESUM," 1:20, 25; et praeter haec legit plura ex Evangelistis, ut Matthaeus 3:17; 17:5; Johannes 1:18; 3:16; 20:31, et multoties alibi, ubi Dominus quoad Humanum suum vocatur FILIUS DEI, et ubi Ipse ex Humano suo Jehovam vocat PATREM SUUM; ut et ex Prophetis, ubi praedicitur, 2 quod Ipse Jehovah in Mundum venturus esset; inter quae etiam haec duo, apud Esajam, "Dicetur in die illo, ECCE DEUS NOSTER HIC, quem exspectavimus ut liberet nos; Hic JEHOVAH, QUEM EXSPECTAVIMUS, exultemus et laetemur in Salute Ipsius, 25:9. Vox clamantis in deserto, parate viam JEHOVAE, complanate in solitudine semitam DEO NOSTRO, revelabitur enim GLORIA JEHOVAE; et videbunt omnis caro simul: ECCE DOMINUS JEHOVIH IN FORTI VENIT, sicut PASTOR gregem suum pascet," Esaias 40:3, 5, 10-11.
[3] Et Angelus dixit, quoniam Ipse Jehovah in Mundum venit, et assumsit Humanum [et per id Salvavit et Redemit homines], 3 ideo Ipse apud Prophetas vocatur SALVATOR et REDEMPTOR; et tunc coram illis legit haec sequentia, "Tantummodo inter te DEUS, et praeterea non Deus, profecto Tu DEUS occultus, DEUS ISRAELIS SALVATOR, Esaias 45:14-15. Nonne Ego JEHOVAH, et non amplius Deus praeter Me, DEUS JUSTUS ET SALVATOR [NON] 4 PRAETER ME, Esaias 45:21-22. EGO JEHOVAH, ET NON PRAETER ME SALVATOR, Esaias 43:11. Ego Jehovah Deus tuus, et Deum praeter Me non agnosces, ET SALVATOR NON PRAETER ME, Hoschea 13:4. Ut sciat omnis caro, quod EGO JEHOVAH SALVATOR TUUS ET REDEMPTOR TUUS, Esaias 49:26, 60:16. QUOAD REDEMPTOREM NOSTRUM, JEHOVAH ZEBAOTH NOMEN IPSIUS, Esaias 47:4. REDEMPTOR EORUM, FORTIS JEHOVAH ZEBAOTH NOMEN IPSIUS, Jeremias 50:34. 5 JEHOVAH Petra mea et REDEMPTOR MEUS, Psalm 19:15. 6 Sic dixit JEHOVAH REDEMPTOR TUUS, Sanctus Israelis, Ego Jehovah Deus tuus, Esaias 48:17; 43:14, 7 49:7; 54:8. Tu JEHOVAH Pater noster, REDEMPTOR NOSTER a saeculo nomen tuum, Esaias 63:16. Sic dixit JEHOVAH, REDEMPTOR TUUS, Ego Jehovah faciens omnia, et Solus a Me Ipso, Esaias 44:24. Sic dixit Jehovah Rex Israelis, et REDEMPTOR EJUS JEHOVAH ZEBAOTH, Ego Primus et Ultimus, et PRAETER ME NON DEUS, 8 Esaias 44:6. JEHOVAH ZEBAOTH nomen Ipsius, et REDEMPTOR TUUS Sanctus Israelis, DEUS TOTIUS TERRAE VOCABITUR, Esaias 54:5. Ecce dies venient, cum suscitabo Davidi Germen justum, qui regnabit Rex, et hoc Nomen Ipsius, JEHOVAH JUSTITIA NOSTRA, Jeremias 23:5-6; 33:15-16, In die illo erit Jehovah in Regem super totam Terram; IN DIE ILLO ERIT JEHOVAH UNUS, ET NOMEN IPSIUS UNUM," Sacharia 14:9.
[4] Ex his et illis Sedentes super soliis confirmati unanimiter dixerunt, quod Ipse Jehovah assumserit Humanum, ad redimendum et salvandum homines. Sed tunc audita est vox ex Romano-Catholicis, qui occultaverant se post Altare, dicens, quomodo potest Jehovah Deus Homo fieri, estne Creator Universi; et convertit se unus ex Sedentibus super soliis secundi ordinis, et dixit, Quis tunc, et ille post Altare tunc stans juxta Altare respondit, FILIUS AB AETERNO; sed responsum tulit, estne Filius ab aeterno secundum vestram Confessionem etiam Creator universi; et quid Filius ac Deus natus ab aeterno; et quomodo potest Divina Essentia, quae est una et individua, separari, ac unum ejus descendere, et non simul totum.
[5] ALTERA VENTILATIO DE DOMINO ERAT, Annon sic Pater et Ipse unum sunt, sicut Anima et Corpus unum sunt; dixerunt, quod hoc consequens sit, quia a Patre est Anima. Tunc unus ex illis qui sedebant super soliis in tertio ordine, legebat ex Symbolica Fide, quae Athanasiana vocatur, haec: Tametsi noster Dominus Jesus Christus Filius Dei est Deus et Homo, usque non sunt duo, sed unus Christus, imo est prorsus Unus, EST UNA PERSONA, QUONIAM SICUT ANIMA ET CORPUS FACIUNT UNUM HOMINEM, ITA DEUS ET HOMO EST UNUS CHRISTUS; dixit Legens, quod Symbolum illud, ubi illa verba sunt, receptum sit in Universo Christiano 9 orbe, etiam a Romano Catholicis; et dixerunt, quid pluribus opus est; sunt Deus Pater et Ipse unum, sicut 10 Anima et Corpus unum sunt: et dixerunt, quia ita est, videmus, quod Humanum Domini sit Divinum, quia est Humanum Jehovae; tum quod Dominus quoad Divinum Humanum adeundus sit, et quod sic et non aliter adiri possit Divinum quod Pater vocatur.
[6] Hoc illorum conclusum confirmavit Angelus per plura ex Verbo, inter quae fuerunt haec, Puer natus est nobis, Filius datus est nobis, Cujus Nomen, Mirabilis, Consiliarius, DEUS, Heros, PATER AETERNITATIS, Princeps pacis, Esajas 9:5, 11 apud Eundem, Abraham non cognoscit nos, et Israel non agnoscit nos, Tu JEHOVAH PATER NOSTER, REDEMPTOR NOSTER A SAECULO NOMEN TUUM, 63:16. Et apud Johannem, Jesus dixit qui credit in Me, credit in Ipsum qui misit Me, 12 et qui videt Me, VIDET IPSUM QUI MISIT ME, 12:44-45. Dixit Philippus ad Jesum, monstra nobis Patrem; dicit illi Jesus, QUI VIDET ME, 13 VIDET PATREM, quomodo ergo tu dicis, monstra nobis Patrem; nonne credis, quod EGO IN PATRE ET PATER IN ME; 14 credite Mihi, QUOD EGO 15 IN PATRE ET PATER IN ME, Johannes 14:8-11. 16 Jesus dixit, EGO ET PATER UNUM SUMUS, Johannes 10:30. Tum, omnia quae Pater habet Mea sunt, 17 et omnia Mea Patris, Johannes 16:15; 17:10. Demum, Jesus dixit, Ego sum Via, Veritas et Vita, nemo venit ad Patrem, nisi per Me, Johannes 14:6 his Legens addidit, quod similia quae a Domino de Se et Suo Patre hic dicta sunt, etiam ab homine de se et sua anima dici possint. His auditis dixerunt omnes uno ore et corde, quod Humanum Domini sit Divinum, et quod hoc adeundum sit ut adeatur Pater; quoniam Jehovah Deus, per illud se misit in Mundum, et se fecit visibilem oculis hominum, et sic accessibilem: pariter fecit se visibilem, et sic accessibilem in Forma Humana Antiquis, sed tunc per Angelum; sed quia Haec Forma fuit repraesentativa Domini Venturi, ideo omnia Ecclesiae apud Antiquos fuerunt repraesentativa.
[7] Post haec sequebatur Deliberatio de SPIRITU SANCTO, et primum detecta est plurium Idea de DEO PATRE, FILIO, et SPIRITU SANCTO, quae erat, quod Deus Pater sederet in alto, et Filius ad dextram Ipsius, et a Se emitterent Spiritum Sanctum, ad illustrandum, docendum, justificandum et sanctificandum homines. At tunc audita est vox e Coelo, dicens, non sustinemus illam cogitationis ideam; quis non scit, quod Jehovah Deus sit Omnipraesens; qui hoc scit et agnoscit, etiam agnoscet, quod Ipse illustret, doceat, justificet et sanctificet, et quod non sit Deus medians, distinctus ab Ipso, minus a duobus, ut persona a persona, quare removeatur prior idea, quae est vana, et recipiatur haec, quae est justa, et videbitis hoc clare.
[8] Sed tunc audita est vox a Romano-Catholicis, qui juxta Altare Templi stabant, dicens, quid tunc est SPIRITUS SANCTUS, qui in Verbo nominatur apud Evangelistas, et apud Paulum, a Quo tot docti e Clero, imprimis a nostro, se dicunt duci; quis hodie in Christiano Orbe Spiritum Sanctum, et ejus operationes, negat; ad haec convertit se unus ex illis, qui super soliis secundi ordinis sedebant; et dixit, vos dicitis, quod Spiritus Sanctus sit Persona per se, et Deus per se, sed quid est Persona exiens et procedens a Persona, nisi Operatio exiens et procedens; non potest una persona ex altera 18 exire et procedere, sed operatio potest; aut quid est Deus exiens et procedens a Deo, nisi Divinum exiens et procedens; non potest Deus unus ab altero per alterum exire et procedere, sed Divinum potest ex Deo Uno.
[9] His auditis Sedentes super soliis unanimiter concluserunt, quod Spiritus Sanctus non sit Persona per se, ita nec Deus per se, sed quod sit Sanctum Divinum exiens et procedens ex Unico Deo Omnipraesente, qui est Dominus. Ad haec dixerunt Angeli stantes ad Mensam auream, super qua erat Verbum, BENE, non legitur ullibi in Vetere Foedere, quod Prophetae loquuti sint Verbum ex Spiritu Sancto, sed ex Jehovah; et ubi in Novo Foedere dicitur Spiritus Sanctus, intelligitur Divinum procedens, quod est Divinum illustrans, docens, 19 vivificans, reformans et regenerans.
[10] Post haec successit altera Ventilatio de Spiritu Sancto, quae erat, a Quo procedit Divinum, quod intelligitur per Spiritum Sanctum, num ex Patre vel num ex Domino; et cum hoc ventilabant, affulsit lux e Coelo, ex qua viderunt, quod Sanctum Divinum, quod intelligitur per Spiritum Sanctum, non procedat ex Patre per Dominum, sed ex Domino a Patre, comparative sicut apud hominem, ejus activum non procedit ab anima per corpus, sed ex corpore ab anima. Hoc Angelus stans ad Mensam confirmavit per haec e Verbo, Ille, quem misit Pater, verba Dei loquitur; non ex mensura dedit Illi Spiritum; Pater amat Filium, et omnia dedit in manum Ipsius, Johannes 3:34-35. Exibit Virga de trunco Jischaji; 20 quiescet super Ipso Spiritus Jehovae, Spiritus sapientiae et intelligentiae, spiritus consilii et virtutis, Esaias 11:1-2. 21 Quod Spiritus Jehovae datus sit super Illum, et quod esset in Illo, Esaias 42:1; 59:19, 21, 22 61:1; Luca 4:18. Quando venerit Spiritus Sanctus, QUEM EGO MISSURUS SUM VOBIS A PATRE, Johannes 15:26. Ille Me glorificabit, QUIA EX MEO ACCIPIET, et annuntiabit vobis; OMNIA, QUAECUNQUE PATER HABET, MEA SUNT, PROPTER HOC DIXI, QUOD EX MEO ACCEPTURUS SIT, ET ANNUNTIATURUS VOBIS, Johannes 16:14-15. Si abivero, MITTAM PARACLETUM 23 AD VOS, Johannes 16:7. Quod Paracletus sit SPIRITUS SANCTUS, Johannes 14:26. NONDUM ERAT SPIRITUS SANCTUS, QUIA JESUS NONDUM GLORIFICATUS ERAT, Johannes 7:39. Post Glorificationem autem, JESUS INSPIRAVIT ET DIXIT DISCIPULIS, ACCIPITE SPIRITUM SANCTUM, Johannes 20:22. Et in Apocalypsi, "Quis non glorificet Nomen tuum, Domine, quia Solus Sanctus es," 15:4.
[11] Quoniam Divina Operatio Domini ex Divina Omnipraesentia Ipsius per Spiritum Sanctum intelligitur, ideo cum ad Discipulos loquutus est de Spiritu Sancto, Quem Ipse a Patre missurus est, etiam dixit, Non relinquam vos orphanos; ABEO ET VENIO AD VOS; et in die illo cognoscetis, quod EGO IN PATRE MEO, ET VOS IN ME, ET EGO IN VOBIS, Johannes 14:18, 20, 28. Et mox antequam abivit e Mundo, dixit, Ecce Ego vobiscum sum omnibus diebus usque ad Consummationem saeculi, Matthaeus 28:20. His coram illis lectis, dixit Angelus, ex illis et pluribus aliis ex Verbo patet quod Divinum, quod vocatur Spiritus Sanctus, procedat ex Domino a Patre. Ad haec Sedentes super soliis, dicebant, HOC EST DIVINA VERITAS.
[12] Demum factum est decretum, hoc, Quod ex deliberatis in hoc Concilio clare viderimus, et inde pro Sancta Veritate agnoscamus, quod in Domino Deo Salvatore Jesu Christo, sit Divina Trinitas, quae est, Divinum a Quo Quod vocatur Pater, Divinum Humanum quod vocatur Filius, et Divinum procedens quod vocatur Spiritus Sanctus; conclamantes, QUOD IN CHRISTO OMNIS PLENITUDO DIVINITATIS HABITET CORPORALITER, Colossenses 2:9. Ita est unus Deus in Ecclesia.
[13] Postquam haec in magnifico illo Concilio conclusa sunt, surrexerunt; et venit Angelus custos ex Cimeliarchio, et apportabat cuivis ex illis, qui super Soliis consederunt, Vestes splendidas, hic et ibi intertextas filis aureis, et dixit, accipite VESTES NUPTIALES. Et deducti sunt in gloria in Novum Coelum Christianum, cum quo Ecclesia Domini in Terris, quae est Nova Hierosolyma, conjuncta erit.
Footnotes:
1. Prima editio: quoram.
2. Prima editio: praedieitur.
3. Sic Apocalypsis Revelata 962[3], SED 120.
4. Sic Apocalypsis Revelata 962; Vera Christiana Religio 83. Cf. Schmidt Esaias 45:21. et Biblia Hebraica 45:21.
5. Prima editio: 24.
6. Sic Schmidt et Biblia Hebraica, sed 19:14 apud Biblia Anglica.
7. Prima editio: 24.
8. PRAETER ME NON DEUS ubi in prima editione praeter Me non Deus.
9. Prima editio: Ghristiano.
10. Prima editio: sieut.
11. Sic Schmidt et Biblia Hebraica, sed apud Biblia Anglica 9:6.
12. Prima editio: misit, Me.
13. Prima editio: MB.
14. Prima editio: in Me (cum italicis).
15. Prima editio: ECO.
16. Sic Apocalypsis Revelata 962. Prima editio: Johannes 14:8-10, 11.
17. Prima editio: suae. Errores Typographici: sum.
18. Prima editio: aitera.
19. Prima editio: doGens.
20. Prima editio: Jischasi.
21. Sic Apocalypsis Revelata 962. Prima editio: Esaias 11:1.
22. Prima editio: Cap. 59:19, 20.
23. Prima editio: PARACTETUM.