26# 启1:5. “耶稣基督的”表示来自神性人身方面的主。这从以下事实清楚可知：这是主在世上的名，因而是祂人身的名；但就神性而言，祂的名字是“耶和华”和“神”。它被称为神性人身，是因为主在世时将祂的人身变成神性；事实上，主将它与其神性合一，主的神性自成孕时就在祂里面，对祂来说是来自父的灵魂，因而对祂来说是祂的生命。因为每个人的灵魂是他的生命，而身体，也就是人身，靠它存活；因此，当神性在主里面与人身合一，如同灵魂与身体合一时，它被称为神性人身。根据教会的教义，如灵与身成为一人，神与人成为一基督，祂的神性与人性为一位格(参看AE10节)。因此，那些思想主的人身，同时却不思想祂的神性之人绝不承认“神性人身”这个说法，因为他们分开思想人身和神性，因而可以说思想一个与其灵魂或生命分离的人；然而，这根本不是在思想这个人，更不是思想主。
由于这样一种分离的观念在他们的思维中，所以他们祷告父为了儿子的缘故发怜悯；然而，应当向主自己祷告，求祂发怜悯，根据教会的普遍教义，祂里面的神性就是父所拥有的那种；因为该教义教导：如父一样，子也不受造、无限、永恒、全能，是神和主；无分先后，无别尊卑(摘自《亚他那修信经》)。这也符合主自己所赐下的教义，即：祂与父为一(约翰福音10:30)；看见祂的，就看见父(约翰福音12:45)，因为祂在父里面，父在祂里面(约翰福音14:11)；祂就是道路，真理，生命，若不藉着祂，没有人能到父那里去(约翰福音14:6)。由此清楚可知那些越过主，直接接近父的人多么偏离道路和真理。但由于我已经与天使和灵人就这个问题进行了大量交谈，这些灵人活在世上时属于归正会，有些属于天主教，所以我想在下文讲述这些事；从中可以看出，如果主的神性人身不被承认和相信，那么教会将在神性，也就是教会的首要原则方面拥有哪种光。
26. (Verse 10.) They therefore, who think of the Lord's Human and not at the same time of His Divine, will on no account admit the expression "Divine Human;" for they think separately of His Human and of His Divine, which is like thinking of a man separately from his soul or life, which, however, would not be to think of the man at all; still less of the Lord. Because such a separate idea is in their thought, they pray the Father to have compassion for the sake of the Son; when, nevertheless, the Lord Himself should be prayed to have compassion, in whom, according to the universal doctrine of the church, the Divine is such as that of the Father; for that doctrine teaches, that as the Father, so also the Son, is uncreate, infinite, eternal, almighty, God, and Lord; and neither is before or after the other, nor greater or less than the other (from the Athanasian Creed). This is also in accordance with the doctrine taught by the Lord Himself, which is; That He and the Father are one; and that he who seeth Him seeth the Father, because He is in the Father and the Father in Him; that He is the way, the truth, and the life; and that no one cometh to the Father but by Him. It is therefore evident how much they turn aside from the way and from the truth, who pass by the Lord, and approach the Father directly. But as I have conversed a good deal upon this subject with angels, and also with spirits, who, when they lived in the world, belonged to the Reformed Church, and some to the Papal religion, I wish to relate these things in the following pages; from which it will be seen what kind of light the church would have concerning the Divine, which is its first and primary, if the Divine Human of the Lord were acknowledged and believed.
26. Verse 5. And from Jesus Christ, signifies from the Lord as to the Divine Human. This is evident from the fact that such was the Lord's name in the world; thus the name of His Human; but in respect to the Divine, His name was "Jehovah" and "God." It is called the Divine Human because the Lord made His Human Divine when He was in the world; for He united it to His Divine which was in Him from conception, and which was to Him a soul from the Father, thus which was to Him His life; for the soul of everyone is his life, and the body, which is the human, lives therefrom; when, therefore, the Divine was united to the Human in the Lord, as soul to body, it is called the Divine Human. (That it is according to the doctrine of the church that as soul and body make one man, so the Divine and the Human make one Christ, as also that His Divine and His Human make one person, see above, n. 10.) They, therefore, who think of the Lord's Human and not at the same time of His Divine, will on no account admit the expression Divine Human, for they think of the Human separately and of the Divine separately, thus, as it were, of a man separately from his soul or his life; this, however, is not to think of the man at all, still less of the Lord.
[2] Because such a separate idea is in their thought, they pray to the Father to have compassion for the sake of the Son; when, nevertheless, the Lord Himself ought to be prayed to that He may have compassion, in whom, according to the universal doctrine of the church, the Divine is such as the Father has; for that doctrine teaches, that as the Father, so also the Son, is uncreate, infinite, eternal, almighty, God, and Lord; and neither is before or after the other, nor greater or less than the other (from the Athanasian Creed). This also is in accordance with the doctrine given by the Lord Himself, which is: That He and the Father are one; and that he who seeth Him seeth the Father, because He is in the Father and the Father in Him; that He is the way, the truth, and the life; and that no one cometh to the Father but by Him. From this it is clear how much they turn aside from the way and the truth who pass by the Lord and approach the Father. But as I have conversed much on this subject with angels, and also with spirits, who, when they lived as men in the world, were of the Reformed Church and of the Papal religion, I shall be pleased to relate these conversations in the following pages; from which it will appear in what light the church would be respecting the Divine, which is the first and primary principle of the church, if it would acknowledge and believe in the Divine Human of the Lord.
26. (Vers. 5.) "Et a Jesu Christo." - Quod significet a Domino quoad Divinum Humanum, constat ex eo, quod id nomen Domini in mundo fuerit, ita nomen Humani Ipsius; quoad Divinum autem fuit nomen Ipsius "Jehovah" et "Deus." Divinum Humanum dicitur, quia Dominus Humanum suum fecit Divinum cum fuit in mundo, univit enim id suo Divino quod fuit in Ipso a conceptione, et quod fuit Ipsi anima ex Patre, ita quod fuit Ipsi vita sua: nam anima cujusvis est vita ejus; et corpus, quod est humanum, inde vivit; quapropter cum Divinum fuit unitum Humano in Domino, sicut anima corpori, Divinum Humanum dicitur. (Quod domina ecclesiae sit, quod sicut anima et corpus faciunt unum hominem, ita Divinum et Humanum fuerit unus Christus, ut et quod Divinum et Humanum Ipsius Fuerit una Persona, videatur supra, n. 10.) Qui itaque cogitant de Humano Domini, et non simul de Divino Ipsius, illi prorsus non admittunt vocem Divini Humani, cogitant enim separatim de Humano et separatim de Divino, ita quasi de homine separatim ab anima seu vita ejus; quod tamen non est cogitare de homine, minus de Domino:
[2] et quia talis idea separata inest cogitationi eorum, ideo rogant Patrem ut misereatur propter Filium; cum tamen rogandus est Ipse Dominus ut misereatur, in quo, secundum doctrinam universalem ecclesiae, Divinum est quale est Patris; nam illa docet,
Quod sicut Pater, etiam Filius, est increatus, infinitus, aeternus, omnipotens, Deus, Dominus; et nemo Eorum primus et ultimus, nec maximus aut minimus; (ex Athanasii Symbolo;)
et quoque est secundum doctrinam ab Ipso Domino datam, quae est,
Quod Ipse et Pater unum sint; et quod qui Videt Ipsum videat Patrem, quia Ipse in Patre et Pater in Ipso: et quod Ipse sit via, veritas et Via; et quod nemo veniat ad Patrem, nisi per Ipsum.
Inde patet quantum deflectunt a via et a veritate, qui transeunt Dominum et adeunt Patrem. Sed quia plura de hac re locutus Sum cum angelis, et quoque cum spiritibus, qui fuerunt, cum vixerunt homines in mundo, ab Ecclesia Reformata, et ex Religione Pontificia, velim in sequentibus illa memorare; ex quibus apparebit in quali luce esset ecclesia de Divino, quod est primum et primarium ejus, si Divinum Humanum Domini agnosceret et crederet.