第二十五章：论述启示，描述其性质并加以区分。
Chapter XXV: Which treats of revelations, describing their nature and making a distinction between them.
按照我们在此所遵循的次序，接下来必须论述第二种属灵领受；我们在上文称之为启示，它严格说属于预言之灵。关于这一点，首先必须知道：启示无非是某个隐藏真理的揭露，或某个秘密或奥秘的显明。因此，神可以通过向悟性阐明关于某事的真理，使灵魂理解某事；或者，他可以向灵魂启示他正在做或计划要做的某些事。
According to the order which we are here following, we have next to treat of the second kind of spiritual apprehension, which we have described above as revelations, and which properly belongs to the spirit of prophecy. With respect to this, it must first be known that revelation is naught else than the discovery of some hidden truth or the manifestation of some secret or mystery. Thus God may cause the soul to understand something by making clear to the understanding the truth concerning it, or He may reveal to the soul certain things which He is doing or proposes to do.
2. 因此，我们可以说，启示有两种。第一种，是向悟性揭示一些严格称为理智知识或认识的真理；第二种，是显明秘密，后者比前者更恰当地称为启示。因为第一种严格来说不能称为启示，因为它们在于：神使灵魂理解赤裸的真理，不仅关于暂时事物，也同样关于属灵事物，并且清楚而公开地把它们启示给灵魂。我愿意在启示这一标题下论述这些事：第一，因为它们与启示有亲近关系和相似性；第二，为了不使区分过于繁多。
2. Accordingly, we may say that there are two kinds of revelation. The first is the disclosure to the understanding of truths which are properly called intellectual knowledge or intelligence; the second is the manifestation of secrets, which are called revelations with more propriety than the others. For the first kind cannot strictly be called revelations, since they consist in this, that God causes the soul to understand naked truths, not only with respect to temporal things, but likewise with respect to spiritual things, revealing them to the soul clearly and openly. These I have desired to treat under the heading of revelations: first, because they have close kinship and similarity with them: secondly, in order not to multiply distinctions.
3. 因此，按照这种方法，我们现在可以很好地把启示分为两种领受。一种我们称为理智知识，另一种称为神的秘密和隐藏奥秘的显明。关于这些，我们将尽可能简短地在两章中作结；在下一章中，我们将论述第一种。
3. According to this method, then, we shall now be well able to divide revelations into two kinds of apprehension. The one kind we shall call intellectual knowledge, and the other, the manifestation of secrets and hidden mysteries of God. With these we shall conclude in two chapters as briefly as we may, and in this chapter following we shall treat of the first.