----中文待译----
1136. For in one hour is thy judgment come.- That this signifies their total destruction by the Last Judgment, is evident from the signification of in one hour, which denotes suddenly, here also, all; consequently, when destruction is meant, it denotes total destruction; for hour, like day, year, and in general, all times, signifies state, as may be seen above (n. 194, 488, 673, 875). Here, therefore, hour signifies the state of destruction through the Last Judgment. And the number used by which the successive duration of time is meant, signifies the quality of the state; thus when it is said in one hour, it signifies all things suddenly. This is evident from what follows, where all things pertaining to Babylon are enumerated under the head of her merchandize which perished. That thy judgment is come, signifies destruction by the Last Judgment, is evident without explanation.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The laws of order, called the laws of Divine Providence, are the following.
1. Man should have no other sensation, perception, or knowledge than that life is in himself in such a way that he thinks and wills, and consequently speaks and acts from himself; but nevertheless, he should acknowledge and believe that the truths which he thinks and speaks, and the goods which he wills and does, are from God, and thus as it were from himself.
2. Man should act in whatever he does from freedom according to reason, but should nevertheless acknowledge and believe that the very freedom which he has is from God; the same is the case with reason, regarded in itself - which is called rationality.
[3] 3. To think and speak truth, and to will and to do good, from freedom according to reason, are not from man himself, but from God; and to think and speak falsity, and to will and do evil, from freedom, are not from man himself, but from hell, yet in such a way that falsity and evil are from thence; but freedom itself, regarded in itself, and the very faculty of thinking, willing, speaking, and doing, regarded in themselves, are from God.
[4] 4. The understanding and will of man ought not to be in the least compelled by another, since all compulsion by another takes away freedom, but man ought to compel himself; for to compel oneself is to act from freedom.
[5] 5. Man does not know, from feeling and perception in himself, how good and truth enter by influx from God, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge these things from the Word and from the doctrine of the Church.
[6] 6. Man must not be reformed by external, but by internal, means; by external means are meant miracles and visions, fears and punishments; by internal means are meant truths and goods from the Word, and from the doctrine of the Church, and also looking to the Lord. For these means enter by an internal way, and remove the evils and falsities which reside within; but external means enter by an external way, and do not remove evils and falsities, but shut them in. But nevertheless, he is further reformed by external means, provided he has been previously reformed by internal means; but a man who is not reformed is only withheld by external means - which are fears and punishments - from speaking and doing the evils and falsities which he thinks and wills.
[7] 7. Man is admitted into the truths of faith and the goods of love by God, only so far as he can be kept in them to the end of life; for it is better that he should be constantly evil, than that he should be good and afterwards evil, since he thus becomes profane. The permission of evil is chiefly from this ground.
[8] 8. God is continually withdrawing man from evils, so far as man, from freedom, is willing to be withdrawn. So far as man can be withdrawn from evils, so far God leads him to good, thus to heaven; but so far as he cannot be withdrawn from evils, so far God cannot lead him to good, thus to heaven. For so far as he is withdrawn from evils, so far he does good from God, which in itself is good; but so far as he is not withdrawn from evils, so far he does good from himself, and this has evil in itself.
[9] 9. God does not, without the use of means, teach man truths, either from Himself or by angels, but He teaches by means of the Word; by means of preaching, reading, and conversation and intercourse with others, and thus from thought with himself about those things; and man is then enlightened according to his affection for truth grounded in use; otherwise he would not act as if from himself.
[10] 10. When eminence and opulence lead astray, it is man who from his own prudence has led himself to them; for he is led of the Divine Providence to such things as do not lead astray, and that are serviceable with regard to eternal life; for all the operations of the Divine Providence with man look to what is eternal, because the life which is God, and from which man is man, is eternal.
1136. For in one hour thy judgment is come, signifies their total destruction through the Last Judgment. This is evident from the signification of "in one hour," as being suddenly, and here entirely, and thus in reference to destruction, total; for hour, the same as day, year, and all times in general, signifies state (See n. 194, 488, 673, 875). Here "hour" signifies a state of destruction by means of the Last Judgment; and the number used to designate the successive duration of time signifies the quality of the state; so when it is said "in one hour" it signifies all things suddenly. That it signifies all things suddenly is evident from what follows, where all things belonging to Babylon are enumerated as "her merchandise" that had perished. That "thy judgment is come" signifies destruction through the Last Judgment is evident without explanation.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] The laws of order which are called the laws of Divine Providence are the following: 1. Man does not feel and perceive and thus know otherwise than that life is in him, that is, that he thinks and wills from himself, and thus speaks and acts from himself; and yet he may acknowledge and believe that the truths that he thinks and speaks and the goods that he wills and does are from God, thus as if they were from himself; 2. Man does what he does from freedom according to reason, and yet he may acknowledge and believe that the very freedom that he has is from God; and the same is true of his very reason, viewed in itself, which is called rationality.
[3] 3. To think and speak truth and to will and do good from freedom according to reason is not from oneself but from God; and to think and to speak falsity and to will and do evil from freedom is not from oneself but from hell; and yet in such a way that while the falsity and evil are from hell, the freedom itself, regarded in itself, and the ability itself to think, will, speak, and do, regarded in itself, are from God.
[4] 4. Man's understanding and will must not be compelled by another in the least, since all compulsion by another takes away freedom, but man himself should compel himself, for to compel oneself is to act from freedom.
[5] 5. From sense and perception man does not know in himself how good and truth flow in from God and how evil and falsity flow in from hell; nor does he see how the Divine Providence operates in favor of good against evil; if he did he could not act from freedom according to reason as if from himself; it is sufficient for him to know and acknowledge this from the Word and from the doctrine of the church.
[6] 6. Man is not reformed by external means but by internal means; by external means miracles and visions, also fears and punishments are meant; by internal means truths and goods from the Word and from the doctrine of the church and looking to the Lord are meant; for these means enter by an internal way, and remove the evils and falsities that have their seat within, while external means enter by an external way and do not remove evils and falsities but shut them in. Nevertheless, man may be further reformed by external means when he has previously been reformed by internal means; but a man that has not been reformed is merely withheld by external means, which are fears and punishments, from speaking and doing the evils and falsities that he thinks and that he wills.
[7] 7. Man is let into truths of faith and goods of love by God only so far as he can be kept in them until the end of life; for it is better that he should continue to be evil than that he should be good and afterwards evil, for he thus becomes profane. This is the chief reason why evil is permitted.
[8] 8. God continually withdraws man from evils so far as man is willing from freedom to be withdrawn. So far as man can be withdrawn from evil God leads him to good and thus to heaven. But so far as man cannot be withdrawn from evils God cannot lead him to good and thus to heaven; for so far as man has been withdrawn from evils so far he from God does good that is in itself good, but so far as he has not been withdrawn from evils so far he from himself does good that has evil within it.
[9] 9. God does not teach man truths either from Himself or through angels immediately; but He teaches by means of the Word, preaching, reading, and conversation and communication with others, and thus by thoughts with himself about these things. Man is then enlightened in the measure of his affection of truth from use. Otherwise man could not act as from himself.
[10] 10. Man from his own prudence has led himself to eminence and opulence, when these lead him astray; for by the Divine providence man is led only to such things as do not lead astray and as are serviceable to eternal life; for all things of the Divine providence with man look to what is eternal, since the life which is God, from which man is man, is eternal life.
1136. "Quia in una hora venit judicium tuum." - Quod significet exitium eorum totale per ultimum judicium, constat ex significatione "in una hora", quod sit subito, hic etiam omne; ita cum intelligitur exitium, quod sit totale: "hora" enim, sicut "dies", "anni" et in communi omnia "tempora", significat statum (videatur [supra,] n. 194, 488, 673, 875); hic "hora", statum exitii per ultimum judicium; ac numerus appositus, per quem significatur duratio successiva temporis, significat quale status; ita cum dicitur "in una hora", significantur subito omnia; quod subito omnia significentur, patet a sequentibus, ubi omnia ejus, per "merces" quae perierant, enumerantur: quod per "venit judicium tuum" significetur exitium per ultimum judicium, patet absque explicatione.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Leges Ordinis, quae Leges Divinae Providentiae vocantur, sunt sequentes: –
(1) Ut homo non sentiat et percipiat, et inde sciat, aliter quam quod vita in illo sit, ita quod cogitet et velit ex se, et inde loquatur et faciat ex se; sed tamen ut agnoscat et credat quod vera quae cogitat et loquitur, ac bona quae vult et facit, sint ex Deo; ita sicut ex se.
(ii) Ut homo ex libero secundum rationem agat quod agit, sed ut usque agnoscat et credat quod ipsum liberum ei sit a Deo; similiter ipsa ratio in se spectata, quae vocatur rationalitas.
[3] (iii) Quod ex libero secundum rationem cogitare et loqui verum, ac velle et facere bonum, non sit a se sed a Deo; et quod ex libero cogitare et loqui falsum, ac velle et facere malum, nec sit a se, sed ab inferno; ita tamen quod falsum et malum sint inde, sed ipsum liberum in se spectatum, et ipsa facultas cogitandi, volendi, loquendi et faciendi in se spectata, sint a Deo.
[4] (4) Ut intellectus et voluntas hominis ne hilum cogantur ab alio, quoniam omne coactum ab alio tollit liberum, sed ut ipse homo se cogat; nam se ipsum cogere est ex libero.
[5] (5) Ut homo ex sensu et perceptione in se non sciat quomodo influit bonum et verum ex Deo, et quomodo influit malum et falsum ex inferno; nec ut videat quomodo Divina providentia operatur pro bono contra malum; sic enim homo non ex libero secundum rationem ageret sicut ex se: satis est ut sciat et agnoscat illa ex Verbo et ex doctrina ecclesiae.
[6] (6) Ut homo non reformetur per media externa, sed per media interna: per media externa est per miracula et visiones, tum per timores et poenas; per media interna est per vera ac bona ex Verbo, et ex doctrina ecclesiae, ac per visum ad Dominum; haec enim media intrant per viam internam, ac removent mala et falsa quae intus resident; media autem externa intrant per viam externam, et non removent mala et falsa, sed includunt illa: at usque homo ulterius reformatur per media externa, dum prius reformatus est per media interna; sed homo non reformatus, per media externa, quae sunt timores et poenae, solum detinetur a loquendo et faciendo mala et falsa, quae cogitat et quae vult.
[7] (7) Quod homo non immittatur in vera fidei et in bona amoris a Deo, nisi quantum in illis potest teneri usque ad finem vitae; praestat enim ut homo constanter malus sit, quam ut bonus et postea malus, sic enim fit profanus: permissio mali inde est praecipue.
[8] 8. Quod Deus continue abducat hominem a malis, quantum homo ex libero vult abduci. Quod quantum homo a malo potest abduci, tantum a Deo ducatur ad bonum, ita ad caelum; at quantum homo a malis non potest abduci; tantum a Deo non possit duci ad bonum, ita ad caelum: nam homo quantum a malis abductus est, tantum a Deo facit bonum quod in se bonum est; at quantum a malis non abductus est, tantum a se facit bonum quod in se habet malum.
[9] (9) Quod Deus non immediate doceat hominem vera, neque ex Se neque per angelos; sed quod doceat per Verbum, per praedicationes, per lectiones, perque loquelas et commercia cum aliis, et sic per cogitationes secum ex illis; et quod homo tunc illustretur secundum affectionem veri ex usu; aliter homo non ageret sicut ex se.
[10] (10) Quod homo ex propria prudentia ad eminentiam et ad opulentiam se duxerit, dum illae seducunt: homo enim ex Divina providentia ducitur ad talia quae non seducunt, et quae serviunt ad vitam aeternam: omnia enim providentiae Divinae apud hominem spectant aeternum, quia vita quae Deus, e qua homo est homo, est aeterna.