16.对此，我补充以下记事：
我曾看见一些刚从尘世进入灵界的灵人一起谈论永恒的三个神性位格。他们曾是教会的显要人物，其中一位还是主教。他们来到我跟前，我们谈了一会儿有关灵界的事，他们以前对此一无所知。然后我说：“我听见你们在谈论永恒的三个神性位格，请你们根据在世时所形成的概念向我揭示这个大奥秘。”于是那个主教看着我说：“我发现你是一个平信徒，所以，我会阐述对这个奥秘的看法，以便教导你。我对这个问题的观点以前是，现在仍是这样：父神、子神、圣灵神坐在天天堂当中巍峨雄壮的宝座上。其中父神在纯金宝座上，手持权杖；子神坐在父神右手边的纯银宝座上，头上戴着冠冕；圣灵神坐在他们旁边的闪耀水晶宝座上，手里托着一只鸽子。闪闪发光的宝石灯以三盏为一组悬挂在他们周围；距离这个光环很远的地方是侍立着无数天使，他们都在敬拜并唱着赞美诗；此外，父神还不时与祂的儿子讨论哪些人当被称义，他们一起判断并决定地上哪些人配得被他们接纳到天使之列，得着永生的冠冕；而圣灵神一听到这些名字，便奔赴全世界找到他们，随身携带功义的恩赐，作为每个要称义之人得救的标志。祂一到就向他们呼气，吹去他们的罪孽，就好象人拿着扇子扇净火炉冒出的煤烟，并将它粉饰一新。祂还会除去他们刚硬的石心，赐给他们柔软的肉心，同时刷新他们的灵或心灵，给他们带来新生，赋予他们婴孩般的面容。最后，祂会在他们额上留下十字架的印记，称其为神的选民，神的儿女。”一番讲论过后，主教说：“在世时，我就是这样阐明这个伟大奥秘的；因为我的很多牧师都在那里为我的演讲鼓掌喝彩，所以我肯定你也会，作为一个平信徒，你会因它而信服的。”
主教讲完这番话，我仔细打量他并与他一起的牧师，发现他们一致赞同他的观点。于是，我开始回答说：“我仔细思考了你所阐述的信仰，从中推断出，你所形成并持守的三位一体神的观念纯粹是属世的、感把父神想象为坐在宝座上，手持权杖，或圣子头戴冠冕坐在宝座上，或圣灵手托鸽子奔赴世界各地执行祂的命令，这一切难道不是感官化的思维吗？根据你的陈述，脑海中就会浮现出这种想法，我不同意你所说的话。我从小就不能接受一位神以外的其它观念；我不能接受并持守其它观点，所以你所说的话对我没有任何影响。不久以后我就明白，圣经上说的耶和华所坐的“宝座” 是指祂的国度，“权杖”和“冠冕”是指管理和统治；“坐在右手边”是指神通过祂的人性所行使的全能；而关于圣灵的陈述是指神性无处不在的作为。请接受我的主，一位神的观念，并给予理性思考，你终究会明白事实就是这样。
“另外，你承认神是一位，因为你让这三个位格的本质成为一个不可分割的一体。然而，你不让人说这一位神是一个位格，却又坚持说有三个位格，以免失去你所信奉的三位神的观念。你又赋予每个位格不同于其他位格的属性。你所做的这一切不是在分割你的神性本质吗？既如此，你又怎能声称并思想神是一位呢？若你说有一位神性，我还能原谅你。人若听说‘父是神，子是神，圣灵也是神，每一位都单独为神’，又怎么可能认为神是一位呢？这岂不是一个无法让人相信的悖论？他们无法被说成一位神，只能说有一样的神性，这一点可这样来说明：很多人组成一个参议院、议会或委员会，但不能说他们是一个人；他们各自持有相同的观点，只可说他们有一个观点，换句话说，他们在观点上是一位。单一成分的三颗钻石不可说成是一颗钻石，尽管它们在成分上可以说是一颗。而且，每颗钻石因其重量而在价值上不同于其它钻石。若说它们是一颗而不是三颗，这是不可能的。
“不过，我明白你们为何称每个位格自身单独为神的三个位格为一位神，又要求教会的每个信徒都这样说。因为世上凡理性健全的开明人士都承认神只有一位。你若不这样说，就会蒙羞。然而，当你嘴上说‘一位神’，脑子里想三位时，那羞耻无法阻止你说出这两种想法。”说完这番话，主教和他的牧师离开了，他边走边转身，试图叫喊“只有一位神”；却做不到，因为他的思维阻住了他的舌头，结果他张嘴喘着气说“三位神！”旁观者看到这古怪的一幕不禁放声大笑，随后也离开了。
16. 關於這點, 有以下親身經歷:
我曾看見一些剛從人間進入靈界的人們, 邊走邊談論從永遠就有的三個神性位格。他們曾是教會的翹楚, 其中一位還曾是主教。他們向著我走上前來, 於是我跟他們聊起靈界的一些事情, 之前他們對此毫無所知。然後我說:"我聽到你們正在談論從永遠就有的三個神性位格, 請按你們在世時所領受的概念向我揭示這個大奧秘。"於是那個主教, 看了看我, 說:"我看你應該是個平信徒, 所以我就表達一下對此大奧秘的看法, 或許對你有所幫助。對此, 我的想法是:父上帝,子上帝,聖靈上帝坐在天國當中,高高在上又壯觀華麗的寶座上。其中父上帝在純金寶座上, 手中持杖。子上帝在父上帝的右手邊, 坐在純銀寶座上, 頭上戴著一頂王冠。聖靈上帝在他們附近, 坐在耀眼的水晶寶座上, 手上托著一隻鴿子。圍繞他們的是如同寶石閃耀的燈盞, 每三盞一組,有序排列。無數天人侍立在他們周圍, 在敬拜唱詩讚美。此外, 父上帝還不時與子上帝討論哪些人當被稱義, 一起商議並決定地上哪些人值得並被他們接受進入天人行列, 得賞賜永生。同時, 當聖靈上帝一聽到這些人的名字時, 便奔赴世界各個角落, 將稱義的恩典作為得救的證據賜給他們。他找到這些人, 向他們呼一口氣, 便除去他們的罪孽, 如同人用風扇吹散火爐的煙。然後將它粉飾一新。又除去他們剛硬的石心, 換以柔軟的肉心。使他們的精神和心靈煥然一新, 如同再生, 重現孩童般的面容。最後在他們額上蓋上十字架的印記, 稱他們為上帝的選民, 上帝的兒女。"講解完畢, 主教對我說:"在人間時, 我就是這樣理解這個大奧秘的。很多神職人員贊同這種觀點, 所以我相信, 作為一個平信徒, 你也應當表示認同。"
[2]主教說完這話, 我留心觀察包括這位主教在內的幾位神職人員, 發現他們都完全贊同這種觀點。作為答覆, 我說:"我思考了你剛才提出的觀點, 並由此推斷, 你持有的是一個完全物質化,感官化的三個位格的三位一體上帝觀, 甚至可以稱之為自然主義的上帝觀。三位上帝的觀念不可避免地從你描繪的圖畫中流現出來。把父上帝想像為端坐寶座, 手握權杖, 這難道不是感官化的觀念嗎？把子上帝想像為端坐寶座, 頭戴冠冕, 把聖靈上帝想像為端坐寶座, 手托鴿子, 又奔赴世界各地, 執行所聽到的命令, 不也如此嗎？你所描繪的是一幅物質化的圖像, 所以我不能苟同。打小開始, 我就不允許一位上帝之外的任何觀念進入我的意識。這是我所持的唯一觀點, 所以你所說的對我沒有任何影響。長大以後我開始明白, 按照聖言, 耶和華的寶座是指祂的國度, 祂的權杖和冠冕表示祂的權柄和權能, 坐在右邊表示上帝通過道成肉身獲得全能, 而聖靈剛表示上帝無處不在的作為。所以閣下, 請思考一位上帝的觀點, 並用你的理性仔細斟酌, 到時你會明白, 這是真的。
[3]"如今, 你們確實是說只有一位上帝, 因為你們在給每個位格獨立特性的同時又賦予他們同一本質(三個位格有同一本質), 並不許任何人將一位上帝認知為一個位格。你們堅持有三個位格, 因為你們不想放棄三位上帝的觀念。你們又賦予每個位格不同於其它位格的特性, 這難道不是割裂上帝的本質嗎？既是如此, 你們怎能想,怎能說是一位上帝？你若口頭上說一位上帝, 我能理解。但是, 你若向人說'父是上帝, 子是上帝, 聖靈是上帝, 每一位各自是上帝', 人們怎能認為是一位上帝？這顯然矛盾, 為信仰所不容。所以, 即便你賦予三個位格相同的神性, 也不能證明是一位上帝。譬如, 有多人組成一個議會或委員會, 你不能說他們是一個人。當他們懷有相同的想法, 你可以說他們共認一個觀點。又如, 三顆鑽石由相同的本質構成, 你不能說它們是一顆鑽石, 但是你可以說它們屬於同樣的本質。按照不同的份量, 你還可以說三顆鑽石的價值不同。倘若只是一顆鑽石而非三顆, 你就不能這樣說了。
[4]"我明白你們為何稱每個位格自身是上帝的三個位格為一位上帝, 又吩咐教會的信徒這樣行。因為世間凡是理性健全的開明人士都認定只有一位上帝。若不照此而行, 你們怕要蒙羞。只是當你口稱一位上帝心想三位上帝時, 羞惡之心卻沒能封住你的口, 反讓你既認三位上帝, 又稱一位上帝。"
這番對話之後, 主教與神職人員一同離開了。離開時, 他轉過身來, 試圖叫喊"一位上帝", 卻未能成功, 因為他的思想阻止了他的舌頭。相反, 卻張大嘴巴, 吼道:"三位上帝！"周圍站著的人看到這古怪的一幕, 不禁放聲大笑, 隨後也離開了。
16. To these points I will add a memorable occurrence. I saw some people who had recently left the physical world and arrived in the spiritual world talking among themselves about three divine persons from eternity. They were ministers; one of them was a bishop.
They came over to me. After I talked to them about the spiritual world - something they had known nothing about before - I said to them, "I heard your conversation about three divine persons from eternity. Could I ask you to explain this great mystery by telling me your view of it? I'm interested in the mental images you had of it when you were in the physical world that you recently left behind. "
The leader looked me up and down. He said, "I see that you are a layperson, so I shall disclose the view I have had of this great mystery and instruct you.
"My view has been and still is that God the Father, God the Son, and God the Holy Spirit sit in the middle of heaven on exalted and majestic chairs or thrones. God the Father sits on a throne made of pure gold and has a scepter in his hand. God the Son sits to his right on a throne of pure silver and has a crown on his head. And God the Holy Spirit sits next to both of them on a throne of dazzling crystal and holds a dove in his hand. Surrounding them are three tiers of hanging lamps glittering with precious stones. At quite a distance from this inner circle stand countless angels, all adoring and glorifying them.
"Furthermore, God the Father is continually discussing with his Son which people should be granted justification. Between the two they arrive at a decision and they decree which people on earth are worthy to be accepted by them among the angels and crowned with eternal life. God the Holy Spirit hears the names and immediately rushes across the world to those people, bringing gifts of justice as proof of salvation for those granted justification. As soon as he arrives and breathes on them, he blows away their sins like someone with a fan blowing the smoke out of a furnace and then whitewashing it. He also takes from their hearts the hardness of stone and gives them instead the softness of flesh. At the same time he renews their spirits or minds and makes them born again, giving them the face of a child. Finally, he marks their foreheads with the sign of the cross and calls them the chosen ones and children of God. "
When his lecture came to an end, the leader said to me, "When I was in the world that is how I untangled this great mystery. And because many of our priests there applauded the views I have expressed to you, I am convinced that you as a layman will likewise put your faith in them. "
[2] After the leader said this I observed him and the ministers with him, and I perceived that they were all in complete agreement. So, launching into a reply, I said, "I have considered the beliefs you just uttered, and from them I gather that you are attached to, and you cherish, an utterly physical and sensory picture of the triune God; in fact I would even call your view materialistic. The idea of three gods inevitably flows from your picture. Isn't it a sensory idea of God the Father to think of him sitting on a throne with a scepter in his hand? And to think of the Son as sitting on his own throne with a crown on his head? And to think of the Holy Spirit sitting on his own throne with a dove in his hand and then rushing all over the world following the orders he has heard? Since your depiction leads to a physical picture of God, I cannot put my faith in what you said. Ever since I was a little child I have not been able to allow any other idea of God into my mind except the idea of one God. And because I have allowed this idea and it is the only one I hold, nothing you have said has any effect on me.
"Later I came to see that the throne on which Jehovah sits, according to Scripture, means his kingdom. His scepter and his crown mean his governing and his power. Sitting at the right hand means the omnipotence God has through his human manifestation. And the things said about the Holy Spirit refer to the actions of the divine omnipresence.
"Please, my lord, give consideration to the idea of one God, and use your reason to ponder the idea appropriately. In time you will come to see clearly that it is true.
[3] "Now, all of you do indeed say there is one God, because you give the three persons one essence, as well as giving each person an individual essence; but you do not allow anyone to say that that one God is one person. You maintain that there are three persons, because you do not want to lose your idea of three gods. You give each person different characteristics from the others. Yet doesn't that divide this divine essence of yours?
"Given all that, how could you think and say that there is one God? I would understand if you had said there is one divineness; but when someone hears that 'The Father is God, the Son is God, the Holy Spirit is God, and each person is individually God,' how can that person think there is one God? It is a contradiction to which faith could never adhere.
"Therefore you cannot say 'one God' though you could have said 'the same divineness. ' For example, many people go together to make one senate, one committee, or one council. You cannot call them one person; but when each and every one of them has the same opinion, you can say that they share one point of view. Three diamonds are made of the same substance; you cannot call them one diamond, but you can say they are of one substance. Yet you can also say that the diamonds differ in value according to each one's weight, which you couldn't say if there was one diamond rather than three.
[4] "I gather, however, that you call three divine persons, each of whom is God by himself or individually, one God. You order each person in the church to speak in this way, because sound and enlightened reason across the globe recognizes that there is one God; so you would blush with shame if you did not do the same. And yet, while you are pronouncing 'one God,' even though you are thinking 'three,' somehow that sense of shame does not keep the two sets of words stuck in your throat, but instead you utter them both. "
After this exchange the bishop and his ministers left. While he was walking away, he turned back and wanted to shout, "There is one God," but he could not do it, since his thought stopped his tongue. Instead he opened his mouth wide and thundered, "There are three gods!" When the people who had been standing nearby saw this bizarre occurrence they burst out laughing and went elsewhere.
16. At this point I shall insert an account of an experience.
I saw some newcomers to the spiritual world from the natural world talking among themselves about the three Persons of the Divinity from eternity. They were in holy orders and one of them was a bishop.
They came up to me, and after we had talked for a while about the spiritual world, about which they had previously known nothing, I said: 'I heard you talking about the three Persons of the Divinity from eternity. Would you please reveal to me this great mystery in accordance with the views which you formed in the natural world from which you have just come?'
Then the bishop looked at me and said: 'I see that you are a layman, so I will reveal the views I hold about this great mystery and instruct you. My views were, and still are, that God the Father, God the Son and God the Holy Spirit sit in the midst of heaven on magnificent, high seats or thrones; God the Father on a throne of pure gold, with a sceptre in His hand; God the Son on His right hand on a throne of the finest silver, with a crown on His head; and God the Holy Spirit next to them on a throne of glistening crystal, holding a dove in His hand. Around them are three glittering rows of hanging lamps made of precious stones; and at a distance from this ring stand countless angels all worshipping and glorifying God. In addition, God the Father discusses constantly with His Son the souls who are to be justified; they decide between them and decree who on earth are worthy to be received among the angels and crowned with everlasting life. As soon as God the Holy Spirit hears the names they give, He flies through the world to them, bringing with Him the gifts of righteousness, a token of salvation for each person who is to be justified. Immediately on His arrival He breathes on them and blows away their sins, like a man with a fan who clears the smoke from a furnace, and whitewashes it. He removes too the stony hardness of their hearts and imparts the softness of flesh; and at the same time He renews their spirits or minds, brings them to a new birth, and gives them babyish faces. Finally He marks their foreheads with the sign of the cross, and calls them the Chosen and the Sons of God.' At the conclusion of this lecture the bishop said to me: 'That is how I unravelled that great mystery in the world; and because many of my clergy there applauded my speech, I am sure that you too, being a layman, will be persuaded by it.'
[2] On the conclusion of this speech by the bishop, I looked hard at him and the clergy with him, and noted that they were all fully in favour of his views. So I embarked upon a reply, and said: 'I have weighed up your profession of belief, and have inferred from it that you have formed and hold an entirely natural and sensual, I might say, material idea about the Triune God. This must inevitably lead to the idea of three Gods. Is it not thinking according to the senses to imagine God the Father seated upon a throne with a sceptre in His hand? Or about the Son on His throne with a crown on His head? Or the Holy Spirit on His with a dove in His hand, and flying throughout the world to carry out His orders? Since that is the sort of idea that emerges, I cannot accept the truth of your words. From my earliest years I have not been able to admit into my mind any idea of God except as One; and since this has been what I have admitted and is what I still hold, everything you have said makes no impression on me. In due course I saw that by the 'throne' on which the Scriptures say that Jehovah sits is meant His kingdom, by 'sceptre' and 'crown' His rule and dominion, by 'sitting at the right hand' the omnipotence of God exercised by means of His humanity; and by what is said of the Holy Spirit the workings of the Divine Omnipresence. Please take up, my lord, the idea of One God and give it reasonable consideration, and you will at length clearly grasp that this is so.
[3] 'You certainly say that God is one, and this is because you make the three Persons share one, undivided essence. Yet you do not allow anyone to say that the one God is one Person, but insist that there are three Persons, a belief necessary to preserve an idea of three Gods such as you have. You also attribute to each Person a character differing from the others'; do you not by this divide that Divine essence of yours? In these circumstances how can you say and at the same time think that God is one? I would forgive you if you said that there is one Divine. How can anyone who is told that 'the Father is God, the Son is God, and the Holy Spirit is God, and that each person by Himself is God' possibly think that God is one? Surely this is a contradiction which cannot be believed. This illustration will show that one cannot speak of one God but only a like Divinity: one cannot call a group of people, who make up a single senate, assembly or council, one man, but so long as they all individually hold the same opinion, they can be said to have one view. Nor can three diamonds of a single composition be called one diamond, only one in respect of their composition; and each diamond differs from another in value according to its weight. This would be impossible if they were one, and not three.
[4] 'However, I perceive that you call the three Divine Persons, each of whom is by Himself or singly God, one God, and have commanded every member of the church to speak in these terms, because enlightened and sound reason throughout the world acknowledges that God is one. You would therefore blush with shame, if you too did not speak in these terms. Yet all the time that you are uttering the words 'One God', although you are thinking of three, still that shame does not trap the two words in your mouth, but you say it aloud.'
After these speeches the bishop and his clergy withdrew, and as he went he turned round and wanted to shout 'There is one God'; but he could not, because his thought hampered his tongue; and then, forcing his lips apart, he gasped 'Three Gods'. The bystanders on seeing this monstrous happening burst into laughter and went away.
16. To this I will add the following Memorable Relation: I saw some who had recently come from the natural world into the spiritual world talking together about three Divine persons from eternity. They were dignitaries of the church, and one of them was a bishop.
They came up to me; and after some talk about the spiritual world, respecting which they had before known nothing, I said, "I heard you speaking of three Divine persons from eternity; I beseech you to disclose to me this great mystery according to the conception you had formed of it in the natural world from which you have lately come."
Then the bishop, looking at me, said, "I see that you are a layman, therefore I will set forth my ideas on this great mystery, and will instruct you. My conception of the matter was, and still is, that God the Father, God the Son, and God the Holy Spirit sit in the center of heaven upon magnificent and lofty seats or thrones-God the Father on a throne of pure gold, with a scepter in His hand; God the Son at His right hand on a throne of the purest silver, with a crown on His head; and God the Holy Spirit near them, on a throne of dazzling crystal, holding a dove in His hand; and that round about them in triple order are hanging lamps glittering with precious stones; while at a distance from this circle stand innumerable angels, all worshiping and singing praises; and furthermore, that God the Father is continually talking with His Son about those who are to be justified, and they together judge and determine who on earth are worthy to be received by them among the angels, and crowned with eternal life; while God the Holy Spirit, on hearing the names of such, hastens to them throughout the earth, carrying with Him gifts of righteousness as so many tokens of salvation for the justified; and the instant He approaches and breathes upon them He disperses their sins, as a ventilator drives the smoke from a furnace and makes it white. He also takes away the stony hardness of their hearts, and imparts the tenderness of flesh, and at the same time renews their spirits or minds, and regenerates them, giving them infantile faces; and finally He seals them in the forehead with the sign of the cross, and calls them 'the elect' and 'sons of God.'" Having finished this speech the bishop said, "Thus did I in the world elucidate this great mystery; and as most of our order there applauded my utterances, I am persuaded that you also, who are a layman, will assent to them."
[2] When the bishop had ceased speaking I looked at him, and also at the dignitaries with him, and I noticed that they all gave full assent to what he had said. I therefore began to reply, and said, "I have given close attention to the statement of your belief, and from it I gather that you have conceived and cherish an idea of the triune God that is wholly natural, sensual, and even material, and that there inevitably follows from it the idea of three Gods. Is it not thinking sensually of God the Father to conceive of Him as seated on a throne with a scepter in His hand; and of the Son on His throne with a crown on His head; and of the Holy Spirit on His with a dove in His hand, and as hastening over the world in accordance with what He hears? And as such an idea results from your statements, I cannot assent to them; for from my childhood I have not been able to admit into my mind any other idea than that of one God; and since I have accepted and hold no other idea, all that you have said has no weight with me. I also saw that 'the throne' on which Jehovah is said in Scripture to sit means His kingdom, the 'scepter' and 'crown,' government and dominion; the 'sitting at the right hand,' God's omnipotence through His Humanity; also that by what is attributed to the Holy Spirit the operations of the Divine omnipresence are meant. Assume, sir, if you please, the idea of one God, and rightly dwell upon that in your reasonings, and you will at length clearly apprehend that this is so.
[3] Furthermore, you admit that God is one, in that you make the essence of these three persons one and indivisible; while yet you do not allow anyone to say that this one God is one person, but he must say that there are three persons and this you do lest the idea of three Gods, such as you entertain, should be lost; also you ascribe to each person a property different from those of the others. In all this do you not divide your Divine essence? And this being so, how can you say and also think that God is one? I could excuse you if you had said that the Divine is one. How can anyone on hearing that 'The Father is God, the Son is God, and the Holy Spirit is God, and singly each person is God, ' possibly think of God as one? Is it not a contradiction, to which assent is utterly impossible? That they cannot be said to be one God, but only to have a like Divinity, may be thus illustrated. A number of men forming one senate, assembly, or council, cannot be called one man; although when each and all have the same opinion they may be said to be one in thought. Neither can three diamonds of the same substance be called one diamond; although they may be called one in substance. Moreover, each diamond would differ from the others in value according to its weight, which would not be true if they were one instead of three.
[4] But I perceive the reason why three persons, each one of whom is by Himself singly God, are called by you one God, and why you enjoin upon everyone in the church so to speak, namely, because all sound and enlightened reason in the world acknowledges God to be one, and in consequence you would be covered with shame if you too did not speak in like manner. And yet when you utter the words 'one God' while in your thoughts there are three, that shame does not prevent your giving utterance to both of these ideas."
After this conversation the bishop with his clerical companions withdrew, and as he departed he turned and tried to say, "There is one God;" but he could not say it, because this thought restrained his tongue, and with open mouth he gasped out, "Three Gods!" At this strange sight the bystanders laughed derisively and departed.
16. MEMORABILIA.
I will add here an illustrative experience.
I saw some persons, who had lately come from the natural world into the spiritual world, conversing about three Divine Persons from eternity. They were dignitaries of the Church, and one of them was a bishop. They approached me, and after some talk about the spiritual world, of which they had known nothing before, I said, "I heard you speaking about three Divine Persons from eternity. I beg you to explain this great mystery according to the ideas you acquired in the natural world from which you have just come." Then the Primate, regarding me, said: "I see that you are a layman, so I will expound for your instruction the ideas in my mind concerning this great mystery. These ideas were, and still are, that 'God the Father, God the Son, and God the Holy Ghost sit in the midst of heaven on lofty, magnificent seats or thrones. God the Father sits on a throne of pure gold, with a sceptre in His hand. God the Son sits at His right hand on a throne of pure silver, with a crown on His head, and God the Holy Ghost sits beside them on a throne of brilliant crystal, holding a dove in His hand. Round them in triple row are hanging lamps, glittering with precious stones; and some distance away from this circle stand countless angels, all worshipping and singing praises. Further, God the Father holds continuous converse with His Son concerning those who were to be justified, and together they decree and determine who on earth are worthy to be received among the angels and to be crowned with eternal life. On hearing their names, God the Holy Ghost forthwith hurries to them over the length and breadth of the earth, bearing with Him the gifts of righteousness, as so many tokens of salvation, for those who are to be justified; and as soon as He arrives and breathes upon them, He disperses their sins as a fan disperses smoke from a furnace and clears it away. He also removes the stony hardness from their hearts and imparts to them the softness of flesh. At the same time He renews their spirits or minds and regenerates them, endowing them with the countenances of little children. Finally He marks their foreheads with the sign of the cross, calling them the elect and the children of God.'"
Having finished this discourse the Primate said to me: "Thus I explained this great mystery in the world; and because most members of our Order there applauded my opinions I am persuaded that you, a layman, will also approve of them."
[2] When the Primate had said this I looked at him, and at the dignitaries who were with him, and I noticed that his words met with their full approval. So in reply I said: "I have well considered the exposition of your faith, and have gathered from it that you have conceived and still hold a merely natural, sensual and indeed material idea of the triune God, from which inevitably flows the idea of three Gods. Is it not sensual to think of God the Father seated upon a throne with a sceptre in His hand, and of the Son, seated upon His throne with a crown on His head, and of the Holy Ghost, seated upon His throne with a dove in His hand, and then running over the length and breadth of the earth to give effect to what He hears? Since such a result follows from your teaching I cannot approve of what you have said. For from my earliest years I could not admit into my mind any other idea than that of one God; and because I entertained this idea and still hold it, all that you have said has no weight with me. In due course I understood that by the throne upon which the Scripture says Jehovah sits is meant His kingdom; by the sceptre and crown, His government and dominion; by sitting at the right hand, the omnipotence of God by the agency of His Human; and by those things which are related of the Holy Ghost, the operations of the Divine omnipresence. Admit, my lord bishop, the idea of one God, give it reasonable consideration, and you will at length see clearly the truth of it.
[3] You indeed say that God is one, for you make the Essence of those three Persons one and indivisible; yet you do not allow any one to say that the one God is one Person, but three, lest the idea of three Gods which you entertain should be lost. You also ascribe to each Person a property distinct from that of another; and do you not in this way divide the Divine Essence? Since this is so, how can you say, and at the same time think, that God is one? I could excuse you if you said that the Divine is one; but when any one hears it stated that "the Father is God, the Son is God, and the Holy Ghost is God; and that each Person singly is God," how can he think that God is one? Is it not a contradiction which cannot possibly be believed? They cannot be called one God: they can be called alike Divine, as may be shown from the following illustrations. When several men form a Senate, or a Sanhedrin, or a Council, they cannot be called one God; but when they are all in complete agreement, it can be said that they are of one mind. It cannot be said of three diamonds of the same substance that they are one diamond, but that they are of one substance. Each diamond moreover differs from the others in value, according to its weight; but this would not be so if they were one, and not three.
[4] However, I perceive that you call one God three Divine Persons, each of whom by Himself and singly is God, and insist that every member of the Church should say so, because every one of sound and enlightened reason throughout the whole world acknowledges that God is one and therefore you would be ashamed to say otherwise. Yet while you are saying 'one God,' but with three in your thoughts, shame does not check the words on your lips: you give them utterance." On hearing this the bishop retired with his clerics; and as he departed he turned and tried to call out, "There is one God," but could not, for his thoughts checked his tongue. Then his lips parted and he called out, "Three Gods." At this strange sight the bystanders laughed loudly and went their way.
16. Hic adjiciam unum MEMORABILE: Vidi aliquos novos Advenas e Mundo naturali in Mundum Spiritualem, inter se loquentes de Tribus Personis Divinis ab aeterno; fuerunt Canonici, et unus ex illis Episcopus; hi ad me accesserunt, et post aliquem sermonem de Mundo Spirituali, de quo antea non quicquam sciverant, dixi, audivi vos loquentes de tribus Personis Divinis ab aeterno; et quaeso, ut magnum hoc Mysterium secundum ideas vestras, quas cepistis in Mundo naturali, e quo nuper venistis, aperiatis: et tunc Primas me intuens, dixit, video quod sis Laicus, quare ideas cogitationis meae de magno hoc Mysterio aperiam, et docebo; ideae meae fuerunt, et adhuc sunt, quod Deus Pater, Deus Filius et Deus Spiritus Sanctus, in Medio Coelo super magnificis et altis Soliis seu Thronis sedeant; Deus Pater super throno ex obryzo auro cum Sceptro in manu; Deus Filius ad dextram Ipsius super Throno ex purissimo argento cum Corona super capite; et Deus Spiritus Sanctus juxta illos super Throno ex splendido Chrystallo, tenens Columbam in manu; et quod circum circa illos in triplici ordine pensiles lampades ex lapidibus pretiosis coruscarent; et quod e longinquo ab hoc Circo starent innumerabiles Angeli, omnes adorantes et glorificantes: et insuper, quod Deus Pater cum suo Filio jugiter de Justificandis colloquatur, et quod inter se decernant et sanciant, quinam in terris digni essent, quos inter Angelos recepturi, ac vita aeterna coronaturi sint: et quod Deus Spiritus Sanctus ex auditis illis quoad nomina, illico percurrat terrarum Orbem ad illos, secum ferens dona justitiae, totidem auctoramenta salutis pro justificandis, et actutum ut advenit et afflat, dissipet peccata, sicut ventilator fumum e fornace, et hanc dealbat; et quoque aufert e cordibus durities lapidis, et infert mollities carnis, et simul innovat Spiritus seu mentes eorum, et generat e novo, ac facies infantiles illis inducit; et denique obsignat frontes eorum signo crucis, et vocat electos et filios Dei. Hoc sermone finito Primas ille ad me dixit, ita illud magnum mysterium in Mundo enodavi; et quia plerique ex nostro Ordine ibi illis meis effatis adplauserunt, persuasus sum, quod etiam tu, qui laicus es, illis fidem adjungas.
[2] Postquam illa a Primate dicta sunt, inspexi illum et simul canonicos cum illo, et animadverti, quod omnes pleno assensu faverent, quare exorsus sum respondere, et dixi; expendi tuae fidei enuntiata, et ex illis collegi, quod de Deo Triuno prorsus naturalem et sensualem, imo materialem ideam, captaveris et foveas, ex qua inevitabiliter fluit idea trium Deorum; estne sensualiter cogitare de Deo Patre, quod sedeat super Throno cum Sceptro in manu, et de Filio, quod super suo Throno cum Corona super capite, et de Spiritu Sancto, quod super suo cum Columba in manu, et quod secundum auscultata percurrat terrarum Orbem; et quia talis idea inde resultat, non possum dictis tuis adjungere fidem: ego enim ab infantia mea non potui in mentem meam aliam ideam quam UNIUS DEI admittere, et cum hanc solum admisi et retineo, cadunt apud me omnia illa quae dixisti; et tunc vidi, quod per Thronum, super quo Jehovah secundum Scripturam dicitur sedere, intelligatur Regnum, per Sceptrum et Coronam Regimen et Dominium, per sedere ad dextram Omnipotentia Dei per Humanum suum; et quod per illa, quae de Spiritu Sancto perhibentur, Operationes Divinae Omnipraesentiae: assume Domine, si placet, ideam UNIUS DEI, et illam rite volve in Ratiocinio tuo, et tandem perspicue deprehendes, quod ita sit.
[3] Vos quidem etiam dicitis, quod Deus unus sit, et hoc quia Essentiam facitis unam et quoque individuam trium illarum Personarum, atqui non permittitis ut aliquis dicat, quod unus ille Deus sit una Persona, sed quod usque sint tres, et hoc facitis, ne idea trium deorum, qualis vestra est, pereat; et quoque addicatis cuivis proprietatem separatam ab alterius, annon sic Essentiam vestram Divinam dividitis; quando ita est, quomodo dicere potestis et simul cogitare quod Unus Deus sit; ignoscerem, si dixeritis quod unum Divinum sit: quomodo quis, dum audit, quod Pater sit Deus, Filius sit Deus, Spiritus Sanctus sit Deus, et quod unaquaevis Persona singulatim sit Deus, potest cogitare quod unus Deus sit; estne contradictio, cui fides nusquam adjungi potest; quod non dici possit unus Deus sed simile Divinum, illustrari potest per haec; de pluribus hominibus, qui simul unum Senatum, Synedrium, aut Concilium conformant, non potest dici quod unus homo sint, sed dum omnibus et singulis una sententia est, potest dici quod unum sentiant: nec potest de tribus adamantibus unius substantiae dici, quod unus Adamas sint, sed quod unum quoad substantiam sint, et quoque quisque Adamas ab altero differat pretio secundum proprium pondus; sed non ita si unus sit, et non tres.
[4] Ast percipio, quod tres Divinas Personas, quarum unaquaevis per se seu singulatim Deus est, dicatis unum Deum, et injunxeritis, ut quisque in Ecclesia ita loquatur, propter causam, quia Ratio illustrata et sana in Universo terrarum Orbe agnoscit, quod Unus Deus sit, et ideo pudore suffunderemini, si non etiam vos loqueremini similiter; at usque dum unum Deum pronuntiatis, tametsi cogitatis tres, non tamen pudor ille intrahit binas illas voces in os, sed eloquimini. His dictis et auditis recessit Episcopus cum suis Canonicis, et in recedendo convertit se, et voluit exclamare, est unus Deus, sed non potuit, quia cogitatio ejus retraxit linguam ejus, et tunc diducto ore efflavit tres Deos. Adstantes, hoc portento viso riserunt cum cachinno, et abiverunt.