339.我们之所以必须相信或信仰神，救主耶稣基督，其原因在于，这是信一位可见的神，祂里面有一位不可见的神；对一位既是人，同时也是神的可见之神的信会深入人心。因为信本质上是属灵的，但形式上是属世的。因此，对人而言，这样的信能变得属灵－属世，因为一切属灵之物必须在属世之物中被接受，以便对人有价值。纯粹属灵之物确实能进入人内，但不被接受。这好比以太流入流出，却不产生任何效果。若要产生效果，它必须被被感知并接受，这两个过程（即感知和接受）是在人的心智中进行的，并且除非在属世层面，否则这样的过程无法在人内发生。另一方面，纯属世之信，也就是缺乏属灵实质的信，并非信，只不过是坚定的信念或确信的知识而已。坚定的信念表面上酷似信，但缺乏内在的灵性，故无助于救恩。这就是所有否认主之人身的神性之人的信；这也是阿里乌派和苏西尼派的信，这两派信徒拒绝主的神性。信若不指向一个目标算什么呢？它岂不象是凝望整个宇宙，而视线却仿佛落入虚空，因而化为乌有？它还好比鸟儿越过大气层飞入太空，在那里仿佛在真空中那样死亡。这信停留在人心智内的时间就象风停留在风神过堂里的时间，或光停留在流星里的时间。它出现时就象拖着长尾巴的慧星，但也象慧星一样划过和消失。
总之，信一位不可见的神事实上是盲信，因为人的心智无法见到它的神；这信之光由于不是属灵－属世的，故是虚假的光。这光类似萤火虫的光，或夜间在沼泽或硫磺地所看到的光，或朽木发出的光。无物从这光所出，除了纯粹的幻想，这幻想使表象看似真实，其实它们不是真的。信一位不可见的神只会发出这种光；尤其当人思想神是一个灵，并认为灵就象以太时，更是如此。除了使人象看以太那样看待神外，这信还能有什么后果？所以，他在宇宙中寻找神，由于在那里找不到祂，故相信自然就是神。这就是当今盛行的自然崇拜的源头。主说过：
从来没有人听见过父的声音，也没有见过祂的形像。（约翰福音5:37）
并且，从来没有人看见神，除了父怀里的独生子将祂显明出来。（约翰福音1:18）
从来没有人看见过父，除了与父同在的那位，祂见过父。（约翰福音14:6）
还有：
若非借着祂，没有人能到父那里去。（约翰福音14:6）
还进一步说：
人若看见并认识祂，也就看见并认识父。（约翰福音14:7等）
然而，信主神，救主就不同了。由于祂既是神，也是人，能被靠近，也能用心灵的眼睛被看到，所以这信不是没有目标，而是有一个目标，它从这目标发出，并朝向这一目标；一旦被接受，它就会存留。这就好比一个人见过皇帝或国王后，每当他回想起他们的时候，脑海中就会浮现出他们的音容相貌。信所赋予的视野就象看见一朵闪光的云，其中有一位天使召唤这人到他那里去，以便他能被提升到天堂。这就是主向那些信祂之人显现的方式，祂靠近每个个体，直到他认识并承认祂。只要他知道并遵守祂的诫命，即避开邪恶，行出善行，这一切就会发生；最后，祂会来到他的家，连同祂里面的父一起与他同居住，如约翰福音的这段经文所应许的：
耶稣说：“有了我的命令又遵守的，这人就是爱我的；爱我的必蒙我父爱他，我也要爱他，并且要向他显现，并且我们要到他那里去，与他同住。”（约翰福音14:21，23）
上述内容是当着主的十二个门徒的面写的，我在写这一切的时候，主差遣他们到我这里来。
339. 我們當相信或信仰上帝我們的拯救者耶穌基督, 其原因在於這是信一位可見的上帝, 祂裡面是不可見的上帝。對一位可見上帝(祂是人,同時是上帝)的信, 能深入人心。因為信的本質是屬靈的, 但其形式是屬世的。因此信在人裡面, 就成了屬靈與屬世的結合, 因為凡屬靈之事物必當被接受在屬世之中, 對人而言, 才有所意義(方能被人接收)。純粹屬靈之物確實能進入人內, 但不被接收。如同乙太進出, 不造成任何效果。若產生效果, 就當被感知並接收, 這樣的過程在人的思想中進行。除非影響到人的屬世層面, 這些過程就不能發生在人的思想中。
另一方面, 純粹屬世之信(也就是缺乏屬靈實質)並非信, 只不過是確證或知識而已。外表看起來與信相似, 但是缺乏內在的屬靈成份, 因而無法助於拯救。這就是一切否定主降世所取之人為神性的信, 正如亞流主義者和索齊尼派教徒所信的, 他們都拒絕主的神性。
沒有對準某個目標, 信會是什麼呢？不就如同我們的視線投向某個深淵, 墮入虛空, 直至消失？不就如同一隻鳥往高空飛翔, 越過大氣層進入太空, 在那裡因無法呼吸而死, 如同在真空泵中？這樣的信, 存於人的思想之中, 就好比在流星中的光:亮起時, 如同拖著長尾巴的慧星, 也像慧星那樣飛逝。
[2]簡單地說, 信一位不可見的上帝實際上是盲信, 因為如此信之人的思想無法見其上帝。此信所發之光, 並非既屬靈又屬世之光, 而是昏暗,虛假之光。如同螢火蟲所發之光, 或是沼澤地及含硫磺之濕地在晚間所顯之光, 又或腐木發出之光。在這樣的光中, 除了臆想之物, 人以為能看得見, 其實並不存在。
對一位不可見的上帝的信, 無光可言, 特別是人們視上帝為一個靈, 視此靈如同乙太。他們看待上帝, 與看待乙太一回事。他們在宇宙間找尋這位上帝, 當他們找不到上帝時, 便相信大自然便是上帝。這就是當今自然崇拜觀念盛行的原因了。
主不是說過, 從來沒有人聽見過父的聲音, 也沒有見過祂的形像嗎(約翰福音5:37)？並且, 從來沒有人看見上帝, 除了父懷裡的獨生子將祂顯明出來嗎(約翰福音1:18)。從來沒有人看見過父, 除了與父同在的那位, 祂見過父(約翰福音14:6)。還有, 若非藉著祂, 沒有人能到父那裡去(約翰福音14:6)。還進一步說, 人看見和認識祂, 就是看見並認識父(約翰福音14:7及之後內容)。
[3]然而, 信主上帝我們的拯救者就不同了。因為祂是上帝,是人, 於是能夠接近祂,並以思想之"眼"看見祂。這並非無目標之信; 我們藉此,並在此目標中而有信。並且, 一旦接受, 會持守此信, 好比我們曾見過某君王或皇帝, 當何時回憶起他時, 其形像會進入我們的腦海。
定睛如此之信, 好比看向一朵光亮的白雲, 有位天人在當中, 招喚我們上那雲朵, 可以升至天國。這就是主向那些信祂之人顯現的情形。當我們認識和接受祂時, 祂會接近我們每一個人。只要我們來認識祂並遵行祂的誡命時——也就是離惡行善, 就會如此。最終, 祂會來到我們家中, 與祂裡面的父一道在我們裡面居住; 正如『約翰福音』在這些話所表達:
耶穌說:"有了我的命令又遵守的, 這人就是愛我的; 愛我的必蒙我父愛他, 我也要愛他, 並且要向他顯現, 並且我們要到他那裡去, 與他同住"(約翰福音14:21, 23)。
上面的話是當著主的十二個門徒面前寫的, 在我正寫的時候, 主差遣他們到我這裡。
339. We are to believe or have faith in God our Savior Jesus Christ because this is believing in a God who can be seen, in whom is what cannot be seen. Faith in a God who can be seen - who is both human and divine at the same time - goes deep within us. Although faith is earthly in its form, it is spiritual in its essence. Within us faith becomes both spiritual and earthly, in that everything spiritual has to be received in what is earthly to become anything to us. Something purely spiritual does indeed enter us but we do not accept it. It is like the ether that flows in and out of us without having any effect. For something to have an effect, we have to be mentally aware of it and open to it. We have no such awareness or openness unless something affects our earthly self.
On the other hand, faith that is entirely earthly, meaning faith that is deprived of its spiritual essence, is a mere persuasion or knowledge, not faith. A persuasion outwardly imitates faith, but because there is nothing spiritual inside it, there is nothing in it that saves. This is the type of faith possessed by all people who deny that the Lord's human manifestation is divine. This is what the Arian faith was like and what the Socinian faith is like. Both of these faiths rejected the Lord's divinity.
What is a faith that is not directed toward some object? It is like our eyesight directed into deep space, which falls into a void and perishes. It is like a bird flying beyond the atmosphere into space, where it dies for lack of breath as if it were in a vacuum pump.
This type of faith lives in the human mind the way the winds live in the halls of Aeolus, or the way light lives in a shooting star: it rises into view like a comet with a long tail, but it also goes by like a comet and disappears.
[2] To put it briefly, faith in a God who cannot be seen is actually blind faith, because the human mind that has this type of faith does not see its God. Because the light of this faith is not both spiritual and earthly, it is a faint, deceptive light. Its light is like the light of a firefly, the light at night over swamps and marshes that contain sulfur, or the light in rotting wood. Nothing stands out in this light except imaginary things that you think you see, but they do not exist.
Faith in a God who cannot be seen gives no light, especially when people think of God as a spirit, and think of a spirit as being like the ether. People then view God the way they view the ether. They look for him in the universe, and when they do not find him there, they believe that nature is the god of the universe. This is the origin of the materialist philosophy that is prevalent these days.
Yet the Lord said that no one has ever heard the voice of the Father or seen what he looks like (John 5:37). He also said, "No one has ever seen God; the only begotten Son, who is close to the Father's heart, has revealed him" (John 1:18). "No one has seen the Father except the One who is with the Father. He has seen the Father" (John 6:46). Also, no one comes to the Father except through him (John 14:6). And furthermore, if we see and recognize him, we see and recognize the Father (John 14:7 and following).
[3] Faith in the Lord God our Savior is a different kind of faith. Because he is both divine and human, we can turn to him and see him in our thoughts. This is not a faith with no object. It has an object from whom and in whom we have faith. If we have seen an emperor or a monarch, every time we remember that person an image of him or her comes to mind; in the same way, once we accept this faith it remains.
The gaze of this faith can be compared to looking at a shining white cloud with an angel in its midst who is inviting us to enter it and be raised into heaven. This is how the Lord looks to people who have faith in him. The Lord comes closer to us all as we recognize and acknowledge him. This occurs as we come to know and follow his principles, which are to abstain from evil things and do good things. At last he comes into our house and makes a home in us along with the Father who is in him, as the following words in John indicate:
Jesus said, "The people who love me are those who have my commandments and follow them. Those who love me will be loved by my Father, and I will love them and manifest myself to them. We will come to them and make a home with them. " (John 14:21, 23)
These sentences were written in the presence of the Lord's twelve apostles. While I was writing them, the Lord sent the apostles to me.
339. The reason why we must believe, that is, have faith in God the Saviour Jesus Christ is that it is faith in a visible God, in whom there is an invisible God; and faith in a visible God, who is man and at the same time God, enters into a person. For faith is in its essence spiritual, but in its form natural. With a person therefore faith becomes spiritual-natural, for everything spiritual must be accepted in the natural, in order to be of any value to a person. The bare spiritual does in fact enter into a person, but is not accepted. It is like the ether which flows in and out again without producing any effect; for an effect to be produced, it must be perceived and so accepted, both of these being processes in the human mind, and this cannot happen in a person except at the natural level.
On the other hand a purely natural faith, one, that is, devoid of spiritual essence, is no faith, merely a firm conviction or knowledge. A firm conviction mimics faith externally, but, lacking any inward spirituality, cannot therefore contribute anything to salvation. Such is faith in the case of all who deny the divinity of the Lord's Human; such too was the faith of the Arians and also the Socinians 1 , both of whom rejected the Lord's divinity. What is faith without a goal towards which it is directed? Is it not like a look directed towards the universe, a look which falls as if on empty space and thus comes to naught? It is also like a bird soaring above the atmosphere into the ether, where it dies, as if in a vacuum. The time this faith resides in the human mind can be compared with that of the winds in the halls of Aeolus 2 , or that of light in a shooting star. It arises like a comet with a long tail, but, like a comet, it passes and disappears.
[2] In brief, faith in an invisible God is in fact blind faith, since the human mind cannot see its God; and the light of this faith, not being spiritual-natural, is a false light. This light resembles that of a glowworm, or the light seen at night on marshes or sulphurous ground, or that from rotting wood. Nothing can come of such light but pure imagination, which make appearances seem real when they are not. Faith in an invisible God sheds only this kind of light; especially so, when one reflects that God is a spirit, and thinks of spirit as the ether. What result can this have except to make a person look on God as he does the ether? So he looks for God in the universe, and not finding Him there, believes that Nature is God. This is the source of the nature-worship which is prevalent at the present time. Did not the Lord say that no one has ever heard the Father's voice or seen His appearance (John 5:37)? And also that no one has ever seen God, and that the only-begotten Son, who is in the Father's bosom, has revealed Him (John 1:18)? No one has seen the Father except Him who is with the Father; He has seen the Father (John 6:46). And that no one comes to the Father except through Him (John 14:6). Further we read that a person who sees and knows Him sees and knows the Father (John 14:7ff).
[3] It is, however, different with faith in the Lord God the Saviour. Since He is God and man, and can be approached and seen in the mind's eye, this faith is not without a goal, but has a goal from which it proceeds and to which it is directed; and once accepted, it remains. It is as when one has seen an emperor or king; whenever one recalls them, their likeness recurs to the mind. The vision that faith gives is like looking at a shining cloud, with an angel in its midst, calling the person to himself so that he can be raised to heaven. That is how the Lord appears to those who have faith in Him, and He comes near to each individual, to the extent that he knows and acknowledges Him. This happens in so far as he knows and does His commandments, that is, to shun evils and do good deeds; and finally He comes to his house and makes His dwelling with him together with the Father, who is in Him, as this passage of John promises:
Jesus said, He who has my commandments and does them, he it is who loves me; and he who loves me will be loved by my Father, and I shall love him and show myself to him. And we shall come to him and make our dwelling with him, John 14:21, 23.
This was written in the presence of the Lord's twelve Apostles, who were sent to me by the Lord while I was writing this.
Footnotes:
1. Arians were heretics of the early 4th century, Socinians of the 16th century.
2. Aeolus in Greek mythology controlled the winds: the Latin reads 'wings (alis) of Aeolus', but 'halls' (aulis) is clearly intended.
339. Men ought to believe, that is, have faith, in God the Savior Jesus Christ, because that is a faith in a visible God within whom is the invisible; and faith in a visible God, who is at once Man and God, enters into a man; for faith in its essence is spiritual but in its form is natural; consequently with man such a faith becomes spiritual-natural. For anything spiritual, in order to be anything with man, must have a recipient in the natural. The naked spiritual does indeed enter into man, but it is not received; it is like the ether, which flows in and out producing no effect, for to produce an effect there must be perception and consequent reception, both of these in his mind; and no such reception is possible with man except in his natural. But on the other hand merely natural faith, or faith destitute of a spiritual essence, is not faith, but only persuasion or knowledge. In externals persuasion emulates faith; but since there is in its internals no spirituality, neither is there anything saving in it. Such is the faith of all who deny the Divinity of the Lord's Human; such was the Arian faith, and such also is the Socinian faith, because both reject the Lord's Divinity. What is faith without an object toward which it is determined? Is it not like gazing into the universe, where the sight falls, as it were, into vacuity and is lost? It is like a bird flying beyond the atmosphere into the ether, where, as in a vacuum, it ceases to breathe. The abiding of this faith in man's mind may be compared to that of the winds in the wings [halls?] of Aeolus, or of light in a falling star. It rises like a comet with a long tail, and like it passes over and disappears.
[2] In a word, faith in an invisible God is actually blind, since the human mind fails to see its God; and the light of that faith, not being a spiritual-natural faith, is a fatuous light; which light is like that of the glow-worm, or like that seen above marshes or sulphurous glebes at night, or like the phosphorescence of rotten wood. From that light nothing comes except what pertains to fantasy, which creates a belief that the apparent is the real, when yet it is not. Faith in an invisible God shines with no other light than this, especially when God is thought to be a Spirit, and spirit is thought to be like ether. What follows but that man regards God as he does the ether? Consequently he seeks God in the universe; and when he does not find Him there, he believes the nature of the universe to be God. This is the origin of the prevailing naturalism of the day. Did not the Lord say,
That no one ever heard the Father's voice or saw His shape? (John 5:37);
and also,
That no man hath seen God at any time, but that the only begotten Son who is in the bosom of the Father hath revealed Him (John 1:18).
No man hath seen the Father, save He who is with the Father, He hath seen the Father (John 6:46).
Also that no one cometh unto the Father, but through Him (John 14:8).
Furthermore,
That He who sees and knows Him sees and knows the Father (John 14:7-12).
[3] But faith in the Lord God the Savior is different; He, being God and Man, can be approached and be seen in thought. Faith in Him is not indeterminate, but has an object from which and to which it proceeds and when once received is permanent, as when anyone has seen an emperor or king, as often as the fact is recalled the image returns. That faith's sight is like one's seeing a bright cloud, and in the midst of it an angel who invites the man to him, so that he may be raised up into heaven. Thus does the Lord appear to those who have faith in Him; He draws near to every man so far as man recognizes and acknowledges Him, which he does, so far as he knows and keeps the Lord's commandments, which are, to shun evils and do good; and at length the Lord comes into man's house, and together with the Father who is in Him, makes His abode with man, according to these words in John:
Jesus said, He that hath My commandments and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him and will manifest Myself to him and We will come unto him and make Our abode with him (14:21, 23).
The foregoing was written in the presence of the Lord's twelve apostles, who were sent to me by the Lord while I was writing it.
339. We ought to believe, that is, have faith, in God the Savior Jesus Christ, because that is a faith in a visible God in whom is the invisible, and faith in a visible God, who is Man and at the same time God, enters into man. As faith is spiritual in its essence, but natural in its form, therefore in man it becomes spiritual natural, for whatever is spiritual is received into what is natural, that it may be a reality with man. The unveiled spiritual does indeed enter into man, but it is not received by him; it is like the ether, flowing in and out without affecting him; since in order that it may affect him it must be perceived in his mind, and following perception it must be received; and this is possible only in the natural degree of his mind. On the other hand, a faith that is merely natural, that is, destitute of spiritual essence, is not faith, but only persuasion, or knowledge. Persuasion resembles faith externally; but as the spiritual is not present internally, there is nothing saving in it. Such is the faith of all those who deny the Divinity of the Lord's Human; such was the Arian faith, and such also is the Socinian faith, 1 because both reject the Divinity of the Lord. What is faith without an object toward which it is directed? It is like the sight of one looking into space, which loses itself in an empty void; or like a bird flying beyond the atmosphere into the ether, where it expires as in a vacuum. Such a faith remains in the mind of man no longer than the wind in the wings of Aeolus, or the light in a falling star; it rises like a comet with a long tail, and like it, passes and disappears.
[2] In short, faith in an invisible God is actually blind, because the human mind does not see its God; and the light of this faith, not being spiritual natural, is a false light. It is like the light of the glow-worm, or that seen in marshes, or over sulphurous ground in the night-time, or in decaying wood. Whatever is seen by this light is delusive, the apparent being mistaken for the real. Faith in an invisible God glows in such a light, particularly when God is thought to be a spirit, and spirit is thought of as ether. Hence it follows that man regards God as he does the ether, and therefore seeks for Him in the universe; and not finding Him there, he believes nature to be the God of the universe. This is the source of the materialism that prevails to-day. The Lord has declared:
no one hath ever heard the voice of the Father, or seen His shape, John 5:37;
and also:
"no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him" John 1:18;
that no one hath seen the Father, save He who is with the Father, He hath seen the Father, John 6:46;
also that no man cometh unto the Father, but by Him, John 14:6;
and further:
he sees and knows the Father, who sees and knows Him, John 14:7 and following verses.
[3] Faith, however, in the Lord God the Savior is different, because He is God and Man, and can be approached and beheld in thought. This faith is not indeterminate, but has an object from which it is derived and toward which it is directed. Once it has been received, it remains; as when any one has once seen an emperor or a king, as often as he recalls him to mind, his image appears. A man sees that faith as it were a bright cloud and an angel in the midst of it, inviting him to approach and be raised up to heaven. So the Lord appears to those who have faith in him; and He draws near to every man so far as man knows and acknowledges Him, that is, so far as he knows and obeys His commandments, by shunning evil and doing good. At length He enters his house, and makes His abode with him together with the Father, who is in Him, according to these words in John:
Jesus said, "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him... and we will come unto him, and make our abode with him" 14:21, 23.
These things were written in the presence of the Lord's twelve Apostles, who were sent to me by the Lord while I was writing them.
Footnotes:
1. Socinians, members of a religious sect taking their name from Faustus Socinus, A.D. 1539-1604, and his uncle Laelius Socinus. They are antitrinitarians, denying the personality of the Holy Ghost and the Divinity of Christ. Early Socians believed in the miraculous conception and that Christ was entitled to Divine worship; but modern Socinians, chiefly Unitarians, deny both.
339. Quod credendum, hoc est, fides habenda sit in Deum Salvatorem Jesum Christum, est causa, quia est in Deum visibilem in quo invisibilis, ac fides in Deum visibilem, qui est Homo et simul Deus, intrat hominem; Fides enim in sua essentia est spiritualis, sed in sua forma naturalis, quare apud hominem fit illa spiritualis naturalis, omne enim spirituale recipitur in naturali, ut sit aliquid apud hominem; nudum Spirituale quidem intrat in hominem, sed non recipitur; est sicut aether qui influit et effluit praeter quod afficiat; ut enim afficiat, erit perceptio et sic receptio, utraque in Mente hominis; et hoc non datur apud hominem quam in ejus naturali. Vicissim autem Fides mere naturalis, seu Fides orba essentia Spirituali, non est fides, sed modo persuasio aut scientia; persuasio aemulatur fidem in externis, sed quia in internis ejus non est Spirituale, ideo nec est aliquod Salvificum; talis est fides apud omnes illos, qui negant Divinitatem Humani Domini; talis fuit fides Ariana, et quoque est fides Sociniana, quia uterque rejecit Divinitatem Domini: Quid fides absque termino ad quem; estne sicut visus in universum, qui cadit sicut in inane, et perit; et est sicut avis volans supra athmosphaeram in aetherem, ubi tanquam in vacuo, exspirat: habitatio hujus fidei in mente hominis comparari potest habitationi ventorum in aulis 1 Aeoli, tum habitationi lucis in stella caduca; exoritur sicut cometa cum longa cauda, sed transit sicut illa, et disparatur;
[2] verbo, Fides in Deum invisibilem actualiter est caeca, quia Mens humana non videt suum Deum, et hujus fidei lux, quia non est Spiritualis naturalis, est Lux fatua; et haec Lux est instar lucis in verme noctiluco, et instar lucis in paludibus aut super glebis sulphuratis tempore noctis, et instar lucis in ligno putrescente; ex hac luce nihil aliud existit quam quod phantasiae est, in qua creditur apparens sicut sit, et tamen non est; Fides in Deum invisibilem non lucet alia luce, et maxime, cum cogitatur quod Deus sit Spiritus, et de Spiritu cogitatur sicut de aethere, quid inde sequitur aliud, quam quod homo aspiciat Deum sicut aspicit aetherem, et sic quaerit Illum in Universo, et dum non invenit illum ibi, credit Naturam Universi esse Deum; ex hac origine est Naturalismus hodie regnans; dixitne Dominus, Quod nemo unquam vocem Patris audiverit, neque speciem Ipsius viderit, Johannes 5:37, et quoque, Quod Deum nemo viderit unquam, et quod Unigenitus Filius, qui in sinu Patris est, Ille revelaverit, Johannes 1:18. Non Patrem vidit quis, nisi qui est apud Patrem, Hic vidit Patrem, Johannes 6:46. 2 Tum Quod nemo veniat ad Patrem quam per Ipsum, Johannes 14:6: et porro, Quod homo videat et cognoscat Patrem, qui videt et cognoscit Ipsum, Johannes 14:7, seq.
[3] Alia autem est Fides in Dominum Deum Salvatorem, quae 3 quia est Deus et Homo, et adiri potest, et videri in cogitatione, non est Fides interminata, sed habet terminum a quo et ad quem, et semel recepta manet; sicut quis dum vidit Imperatorem aut Regem, quoties ejus recordatur, imago illorum redit. Visus illius fidei, est sicut quis videt Nubem candidam, et in ejus medio Angelum, qui invitat hominem ad se, ut elevetur in Coelum: ita Dominus apparet illis qui fidem in Ipsum habent, et appropinquat ad unumquemvis, sicut is cognoscit et agnoscit Ipsum, quod fit sicut novit et facit praecepta Ipsius, quae sunt, fugere mala et facere bona, et tandem in domum ejus venit, et mansionem una cum Patre, qui in Ipso est, apud illum facit, secundum haec apud Johannem, Jesus dixit, qui habet praecepta mea, et facit illa, ille est qui amat Me; et qui amat Me, amabitur a Patre meo, et Ego amabo illum, et manifestabo illi Meipsum, et ad illum veniemus, et mansionem apud illum faciemus, 14:21, 23. Haec scripta sunt in praesentia duodecim Apostolorum Domini, qui dum haec scriberem, a Domino ad me missi sunt.
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