6.⑴在整个基督教界，整本圣经和教会从中提取的一切教义都教导：存在一位神，祂是一。整本圣经都在教导神的存在，其原因在于，它的至内层只涉及神，即从神发出的神性。因为圣经由神口授，所以除了何为神外，没有什么东西从神发出，我们称之为神性。这一点（即何为神）居于圣经的至内层。不过，就其衍生物，即来自这些至内层并在其下之物而言，圣经适合天使和世人的理解。神性同样存在于这些衍生物中，只是换了一种形式；在这种情况下，神性被称为属天的、属灵的和属世的。这些不过是神的面纱而已，因为诸如存在于圣言至内层的神自己无法被任何造物看到。所以，当摩西祈求能看见耶和华的荣耀时，祂对摩西说：人见我的面不能存活。圣言的至内层也一样，神在那里就居于祂的存在和本质中。
形成至内层的神性尽管披上了诸如适合天使和世人理解的面纱，但仍象亮光透过晶体结构那样闪耀出来。不过，这光因着人要么通过神，要么通过自己所形成的心智状态而各不相同。在通过神形成其心智状态的每个人面前，圣经就象一面镜子，他在其中看到神，不过，各自有各自的方式。这面镜子是由那些他从圣言所学，并通过照之生活所吸收的真理构成。由此得出第一个结论：圣经是神的丰满。
圣经教导，神不仅存在，而且还是一。这从构成那面镜子的真理可以看出来，因为它们形成一个连贯的整体，防止人思想一位以外的神。由于这个缘故，凡理性通过圣言充满某种圣洁之人，都仿佛凭自己知道，神是一，并视谈论数位神为疯狂。天使甚至无法张嘴说出“诸神”这个词，因为他们所在的天堂氛围会予以阻止。圣经教导，神是一，该教导不仅是普遍的，如我所说，而且还体现在许多具体经文中，如：
以色列啊，你要听！耶和华我们的神是独一的耶和华。（申命记6:4；马可福音12:29）
神确实在你们之中，除我以外，再没有神。（以赛亚书45:14）
我不是耶和华吗？除我以外，别无其他神。（以赛亚书45:21）
我是耶和华你们的神，除我以外，不可接受别的神。（何西阿书13:4）耶和华以色列的王如此说，我是首先的，是末后的，除我以外，再没有神。（以赛亚书44:6）
在那日，耶和华必为王掌管全地；在那日，耶和华必为一，祂的名必为一。（撒迦利亚书14:9）
6. 以上觀點將會被逐一展開。
(1)全部聖言, 以及基督徒世界中的教會從聖言得出的教義, 都教導有一位上帝。
全部聖言都教導上帝的存在, 因為聖言的最深層意義, 除了上帝和從上帝發出的神性, 沒有別的。因為聖言是由上帝口授的, 出自上帝的, 除了上帝及其神性, 沒有別的。這是聖言的最深層意義, 不過還包括由此派生的, 也就是由最深層意義而來的較外在的意義, 於是聖言也能適合天人和世人來理解。神性也是如此, 由神性派生出屬天,屬靈和屬地三個層級。這些只不過是上帝的外在展現; 因為上帝自己處於聖言的最深處, 不能被任何受造物所見。因此, 當摩西祈求能看見耶和華的榮耀時, 祂對摩西說:無人能看見上帝而存活。聖言的最深層意義同樣如此, 上帝以祂的根本居於聖言的最深層。
[2]神性構成聖言最深層, 外面被適於天人與世人能感知的事物環繞, 如同光通過透明體向外散發。人按照自己思想所處的狀態來接收, 產生不同的效果。在每個人通過上帝來形成他思想狀態之前, 聖言如同一面鏡子在面前; 人通過這面鏡子來看上帝, 只是每個人以各自不同的方式。這面鏡子由他從聖言所學的真理構成, 按著他對真理活出的程度來使用這面鏡子。由此可知, 聖言是上帝的充分體現。
[3]聖言不僅教導上帝的存在, 而且還教導只有一位上帝。這可從組成該鏡子的真理看出; 這些真理形成一個連貫的整體, 讓人思想上帝只有一位, 不可能有多位。因為如此, 每個人的理性若含有絲毫從聖言而來的神聖性, 都當知道:上帝只有一位。並能覺察到:倘若上帝有多位, 會引起混亂。天人們甚至無法張嘴說"上帝們"或"幾位上帝", 因為他們所生活的天國氣氛阻止這樣事情的發生。聖言教導上帝只是一位, 不僅總體上如此教導, 在許多具體的章節也是這樣, 請看:以色列啊, 你要聽！耶和華我們的上帝是獨一的耶和華(申命記6:4;馬可福音12:29)。上帝確實在你們之中, 除我以外, 再沒有上帝(以賽亞書45:14)。我不是耶和華嗎？除我以外, 別無其他上帝(以賽亞書45:21)。我是耶和華你們的上帝, 除我以外, 不可接受別的上帝(何西阿書13:4)。耶和華以色列的王如此說:"我是首先的, 是末後的, 除我以外, 再沒有上帝"(以賽亞書44:6)。在那日, 耶和華必為王掌管全地; 在那日, 耶和華必為一, 祂的名必為一(撒迦利亞書14:9)。
6. 1. The whole of Sacred Scripture teaches that God exists and that there is one God, and therefore so do all the theologies of the churches in the Christian world. The whole of Sacred Scripture teaches that God exists, because at the core of Sacred Scripture there is nothing but God, or the divine quality that comes from God. Scripture was dictated by God and nothing else can come from God except what is God and is called divine. This is what lies at the heart of Scripture. In the derivative layers of Scripture that come from that heart and lie below it, however, Sacred Scripture has been adapted to the comprehension of both angels and people in the world. In these layers too there is divineness, but in different forms that are called heavenly, spiritual, and earthly divine qualities. They are in fact the layered clothes of God. What God himself is like at the heart of the Word is something that cannot be seen by any created person or thing. When Moses prayed to see the glory of Jehovah, Jehovah replied that no one can see God and live [Exodus 33:20]. The situation at the heart of the Word is similar, where God exists in his own underlying reality and his own essence.
[2] Although that inmost divine quality is covered over with elements adapted to the comprehension of both angels and people in the world, it nevertheless shines through like light through crystalline forms. Its radiance varies depending on the condition of mind that we have formed for ourselves either from God or on our own. For all those who have formed the state of their mind from God, Sacred Scripture is like a mirror in which they see God, although each in a different way. The mirror is made of truths that they learn from the Word and become steeped in through living a life according to them. A first conclusion from this is that Sacred Scripture is the fullness of God.
[3] Sacred Scripture teaches not only that God exists, but also that there is one God. This can be established from the truths that form a mirror, as I just indicated. These truths are connected to each other and have the effect that we cannot think of God except as one entity. As a result, everyone whose reason has been at all steeped in holiness from the Word knows almost intuitively that there is one God, and senses that it would be insane to say there are many gods. Angels cannot even open their mouths to say "gods," because the heavenly atmosphere in which they live resists it. Sacred Scripture teaches the oneness of God not only in the universal way just described but also specifically in many passages such as the following:
Israel, hear this: Jehovah our God is one Jehovah. (Deuteronomy 6:4; Mark 12:29)
The only God is among you, and there is no God except me. (Isaiah 45:14-15)
Am not I Jehovah? There is no other God except me. (Isaiah 45:20-21)
I am Jehovah your God, and you are not to acknowledge a God except me. (Hosea 13:4)
Thus said Jehovah, the King of Israel: I am the First and the Last, and there is no God except me. (Isaiah 44:6)
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)
6. (i) THE WHOLE OF THE SACRED SCRIPTURE AND ALL THE DOCTRINES EXTRACTED FROM IT BY CHURCHES THROUGHOUT CHRISTENDOM TEACH THAT THERE IS A GOD AND HE IS ONE.
The reason why the whole of the Sacred Scripture teaches the existence of God is that its inmost meaning is concerned with nothing but God, that is, the Divine proceeding from God. For Scripture was dictated by God, and nothing can proceed from God except what He Himself is, and this we call the Divine. This resides in the inmost meaning of Scripture. However, in its lower forms which are derived from the Divine, the Holy Scripture is adapted to the grasp of angels and men. In these forms it is likewise Divine, but in a different guise; in this case the Divine is called Celestial, Spiritual and Natural. These are merely the veils of God, since God Himself, as He exists in the inmost meaning of the Word, cannot be looked on by any created being. For when Moses begged to see the glory of Jehovah, God told him that no one can see God and live. It is the same with the inmost meaning of the Word, in which God is in His Being and Essence.
[2] Still the Divine, which is inmostly contained in it and is protected by such veils as adapt it to the grasp of angels and men, shines out like light passing through crystalline structures, but the light appears to differ according to the state of mind which a person has acquired from God or from himself. For everyone who has acquired his state of mind from God, the Sacred Scripture is like a mirror, in which he sees God, everyone in his own fashion. This mirror is composed of the truths which he learns from the Word and absorbs by living his life in accordance with them. A first conclusion from this is that the Sacred Scripture is the fulness of God.
[3] This teaches not only the existence of God, but also that He is one. This is evident from the fact that the truths, which, as I have said, compose that mirror, are held together in a single bond and prevent a person from thinking about God except as one. That is why every person, whose reason has absorbed some holiness from the Word, knows, as if of himself, that God is one, and regards talking about several gods as a kind of madness. Angels cannot open their mouths to say 'Gods', because the aura of heaven in which they live offers resistance. The Sacred Scripture teaches that God is one not only universally, as I asserted, but in many particular passages, such as the following.
Hear, O Israel, Jehovah our God is one Jehovah, Deuteronomy 6:4; similarly Mark 12:29.
Surely God is among you, and there is no God beside Me, Isaiah 45:14-15. Am I not Jehovah, and there is no other God beside me? Isaiah 45:21.
I am Jehovah your God, and you are not to acknowledge any God beside Me, Hosea 13:4.
Thus spoke Jehovah, the King of Israel, I am the First and the Last, and there is no God beside Me, Isaiah 44:6. 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.
6. (1) The entire Holy Scripture, and all the doctrines therefrom of the churches in the Christian world, teach that there is a God and that He is one. The entire Holy Scripture teaches that there is a God, because in its inmosts it is nothing but God, that is, it is nothing but the Divine that goes forth from God; for it was dictated by God; and from God nothing can go forth except what is God and is called Divine. This the Holy Scripture is in its inmosts. But in its derivatives, which are below and from these inmosts, the Holy Scripture is adapted to the perception of angels and men. The Divine is likewise in these derivatives, but in another form, in which it is called the celestial, spiritual, and natural Divine. These are simply the draperies of God; for God Himself, such as He is in the inmosts of the Word, cannot be seen by any creature. For He said to Moses, when Moses prayed that he might see the glory of Jehovah, that no one can see God and live. This is equally true of the inmosts of the Word, where God is in His very Being and Essence.
[2] Nevertheless, the Divine, which forms the inmost and is draped by things adapted to the perceptions of angels and men, beams forth like light through crystalline forms, although variously in accordance with the state of mind that man has formed for himself; either from God or from himself. Before everyone who has formed the state of his mind from God the Holy Scripture stands like a mirror wherein he sees God; but everyone in his own way. This mirror is made up of those truths that man learns from the Word, and that he appropriates by living in accordance with them. From all this it is evident, in the first place, that the Holy Scripture is the fullness of God.
[3] That the Holy Scripture teaches not only that there is a God, but also that God is one, can be seen from the truths which, as before stated, compose that mirror, in that they form a coherent whole and make it impossible for man to think of God except as one. In consequence of this, every person whose reason is imbued with any sanctity from the Word knows, as if from himself, that God is one, and feels it to be a sort of insanity to say that there are more. The angels are unable to open their lips to utter the word "gods," for the heavenly aura in which they live resists it. That God is one the Holy Scripture teaches, not only thus universally, as has been said, but also in many particular passages, as in the following:
Hear, O Israel, Jehovah our God is one Jehovah (Deuteronomy 6:4; also Mark 12:29).
Surely God is in thee, and beside Me there is no god (Isaiah 45:14).
Am not I Jehovah? and there is no god besides me? (Isaiah 45:21).
I am Jehovah thy God and thou shalt acknowledge no god beside Me (Hosea 13:4).
Thus saith Jehovah, the king of Israel, I am the First and the Last, and beside Me there is no god (Isaiah 44:6).
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).
6. (1) THE WHOLE OF THE SACRED SCRIPTURE, AND ALL THE DOCTRINES THENCE DERIVED OF THE CHURCHES IN THE CHRISTIAN WORLD, TEACH THAT THERE IS A GOD, AND THAT HE IS ONE.
The whole of the Sacred Scripture teaches that there is a God, because its inmost content is no other than God, that is, the Divine which proceeds from Him; for it was dictated by God, and nothing can proceed from God but what is Himself, and therefore Divine; this the Scripture is in its inmost content. In its outer forms, however, derived from the inmost but on a lower plane, the Sacred Scripture has been accommodated to the perception of angels and men. In these forms, likewise Divine, it is called the Divine Celestial, the Divine Spiritual, and the Divine Natural. These are none other than veils of the Deity; since God Himself, as He is in the inmost of the Word, cannot be seen by any creature. For He said to Moses, when he prayed that he might see the glory of Jehovah, 1 that no one can see God and live. It is similar with the inmost of the Word, where God is in His Being (Esse) and in His Essence.
[2] Still the Divine, which is the inmost and is covered by such things as are accommodated to the perceptions of angels and; men, shines forth like light through crystals, but varied according to the state of mind which a man has formed for himself, either from God or from himself. With every one who has framed his mind according to the Divine Will, the Sacred Scripture is like a mirror in which he sees God, but each in his own way. That mirror is composed of truths which a man learns from the Word and according to which he fashions his life.
[3] It is thus evident that the Sacred Scripture is the fulness of God. That it teaches not only that there is a God, but also that He is one, can be seen from the truths which, as has been said, form that mirror, for they combine in a coherent series, and render it impossible for a man to think of God but as one. Hence every one whose reason has acquired some sanctity from the Word, knows as from himself that God is one, and he sees that it is like madness to say that there are more. The angels cannot open their lips to pronounce the word for "gods," for the heavenly atmosphere in which they live opposes it.
The Sacred Scripture teaches that God is one not only in its general tenor but also particularly in many places, as in the following:
"Hear, O Israel; JEHOVAH OUR GOD is one JEHOVAH" Deuteronomy 6:4, and also in Mark 12:29.
"Surely God is in thee; and there is none else" Isaiah 45:14.
"Have not I JEHOVAH (declared this)? and there is no God else beside Me" Isaiah 45:21.
"I am JEHOVAH thy GOD... and thou shalt know no God but Me" Hosea 13:4.
"Thus saith JEHOVAH the King of Israel,... I am the first and I am the last; and besides Me there is no God" Isaiah 44:6.
"In that day... JEHOVAH shall be king over all the earth: in that day shall there be one JEHOVAH, and His name one" Zechariah 14:8-9.
Footnotes:
1. Such reverence was attached to this name by the Jews that they refrained from using it except in special circumstances. For this reason the term LORD has been employed in versions of the Old Testament where the word for Jehovah appears in the original. Where Jehovah is printed herein in small capitals the A.V. has "the LORD." Similarly with Zebaoth, of hosts.
6. I. QUOD TOTA SCRIPTURA SACRA, ET INDE OMNES DOCTRINAE ECCLESIARUM IN CHRISTIANO ORBE, DOCEANT, QUOD DEUS SIT, ET QUOD UNUS SIT. Quod tota Scriptura sacra doceat, quod Deus sit, est quia in intimis ejus non aliud est, quam Deus, hoc est, Divinum quod procedit a Deo, est enim illa dictata a Deo, et non potest aliud procedere a Deo, quam quod Ipse est, et vocatur Divinum; hoc in intimis ejus est. In derivatis autem, quae infra sunt, et inde sunt, est Sancta illa Scriptura accommodata perceptioni Angelorum et Hominum; in his est similiter Divinum, sed in alia forma, et in hac vocatur id Divinum Coeleste, Spirituale et Naturale, quae non aliud sunt, quam integumenta Dei; quoniam Ipse Deus, qualis est in intimis Verbi, non potest ab ullo Creato videri; nam dixit ad Mosen, dum supplicavit ut videret gloriam Jehovae, quod nemo possit videre Deum et vivere; simile est cum intimis Verbi, ubi Deus in suo Esse et in sua Essentia est:
[2] sed usque Divinum, quod intime est, ac integitur per talia, quae accommodata sunt perceptionibus Angelorum et Hominum, elucet sicut Lux per formas 1 Crystallinas, sed varie secundum statum mentis, quem sibi homo a Deo vel a semet formavit; coram omni illo, qui statum mentis suae formavit a Deo, est Scriptura sacra sicut Speculum, in quo videt Deum, sed quisque suo modo; Veritates, quas ex Verbo discit, et per vitam secundum illas imbuit, illud 2 Speculum componunt: ex his primum constat, quod Scriptura sacra sit plenitudo Dei.
[3] Quod illa non modo doceat, quod Deus sit, sed etiam quod Deus unus 3 sit, constare potest ex Veritatibus, quae, ut dictum est, Speculum illud conformant, quod in uno nexu cohaereant, et faciant, quod homo non possit cogitare de Deo nisi unum; inde est, quod unusquisque, cujus ratio aliqua sanctitate ex Verbo imbuta est, sciat sicut ex se, quod Deus unus sit, et percipiat sicut insaniam dicere, quod plures sint; angeli non possunt aperire os ad enuntiandum 4 deos, aura enim coelestis, in qua vivunt, contranititur. Quod Deus unus sit, Scriptura sacra non modo universaliter ita, ut dictum est, docet, sed etiam particulariter 5 multis in locis, ut in his, "Audi Israel, Jehovah Deus noster, Jehovah unus est," Deuteronomius 6:4, pariter Marcus 12:29. Tantummodo inter te Deus, et praeter Me non est Deus, Esaias 45:14. 6 Nonne Ego Jehovah, et non amplius Deus praeter Me, Esaias 45:21. 7 Ego Jehovah Deus tuus, et Deum praeter Me non agnosces, Hoschea 13:4. 8 Sic dixit Jehovah Rex Israelis, Ego Primus et Ultimus, et praeter Me non Deus, Esaias 44:6. In die illo erit Jehovah in Regem super totam Terram, in die illo erit Jehovah unus, et Nomen Ipsius unum, Sacharia 14:9.
Footnotes:
1. Prima editio: formes.
2. Prima editio: illad.
3. Sic Errores Typographici.
4. Prima editio: enantiandum.
5. Prima editio: particulatiter.
6. Prima editio: Esaias 45:14, 15.
7. Prima editio: Esaias 45:20, 21.
8. Prima editio: Hoseh.