157、以下理性观点会证明，人唯独靠主，而不是凭他自己活着：
①独一的本质，独一的物质和独一的形式是存在的，被造的一切本质、物质和形式皆来自于此。
②这独一的本质、物质和形式，就是神性之爱和神性智慧，与人里面的爱和智慧有关的一切皆来自这个源头。
③这也是与一切事物有关的良善本身和真理本身。
④这些就是生命，这生命是一切事物的生命和生命的一切事物的源头。
⑤此外，这绝对的独一无二者就是全在、全知和全能。
⑥这绝对的独一无二者就是永恒之主，或耶和华。
①独一的本质，独一的物质和独一的形式是存在的，被造的一切本质、物质和形式皆来自于此。这在《圣爱与圣智》（44-46节）已经说明；该书的第二部分说明：来自主且主在其中的天使天堂的太阳就是那一切受造物所来自的独一物质和形式，再没有什么东西，也不可能有什么东西来自那太阳。第三部分说明，一切事物都照着层级通过衍生或发展来自那太阳。
基于理性，谁不明白并承认，独一的本质是存在的，它是一切本质的源头，或独一的存在是存在的，它是一切存在的源头？若不通过某种存在，有什么东西能够显现？若不是存在本身，一切存在所来自的存在算什么呢？凡是存在本身者，也都是独一的存在和存在本身。既然这是真的（并且出于理性，每个人都明白并承认，或能明白并承认这是真的），那么除了这为神性本身和耶和华的存在，是拥有存在和显现的一切事物的全部之外，还能得出什么结论呢？
当说一切事物所来自的独一物质是存在的时，情况也是这样。由于没有形式的物质什么也不是，所以还可推知，一切事物所来自的独一形式是存在的。我在本书已经解释，天使天堂的太阳就是这独一物质和形式，还解释了这本质、物质和形式如何在受造物中呈现多样性。
②这独一的本质、物质和形式，就是神性之爱和神性智慧，与人里面的爱和智慧有关的一切皆来自这个源头。这在《圣爱与圣智》一书也已充分说明。凡在人里面看似活着的东西都与他的意愿和理解力有关；基于理性，谁都明白并承认，这二者构成人的生命。除了“这是我的意愿，这是我的理解”，也就是说“这是我所爱的，这是我所思考的”以外，生命里面还有其它东西吗？由于被爱的，就被意愿，被理解的，就被思考，所以意愿的一切都与爱有关，理解力的一切都与智慧有关。既然爱和智慧无法从人自己，只能从那为爱本身和智慧本身者存在于人里面，那么可推知，这一切来自永恒之主，也就是耶和华。否则，人就会是爱本身和智慧本身，因而是永恒之神；人类理性本身对这种想法会感到不寒而栗。若不从某个在先的源头，有什么东西能够存在呢？而这在先的源头，若不从某个更在先的源头，因而最终从本身就存在的一个首先者，能够存在吗？
③同样，这也是与一切事物有关的良善本身和真理本身。凡拥有理性的人都接受并承认，神是良善本身和真理本身，一切良善和真理都来自祂。事实上，良善和真理不可能来自其它任何源头，只能来自良善本身和真理本身。凡理性之人一听到这一点就会承认。如果继续说，当人正被主引导时，与他的意愿和理解力，或爱和智慧，或情感和思维有关的一切都与良善和真理有关，那么可推知，这样一个人所意愿和理解的一切，或他的爱和智慧的一切，或他的情感和思维的一切都来自主。这就是为何在教会，人人都知道，凡来自人的良善和真理都不是良善和真理本身，唯独来自主的东西才是。由于这是真理，所以可推知，这样一个人所意愿和思考的一切皆来自主。后面（285-294节）我们会看到，就连恶人也不能从其它任何源头意愿和思考。
④这些就是生命，这生命是一切事物的生命和生命的一切事物的源头。这在《圣爱与圣智》已充分说明。此外，人类理性一听到下面的话，就会接受并承认，即：人的整个生命属于他的意愿和理解力，因为如果这些被拿走，他就不再存活；或也说，人的整个生命属于他的爱和思维，因为如果这些被拿走，他就不再存活。既然人里面的意愿和理解力的一切事物，或爱和思维的一切事物都来自主，那么可推知，他生命的一切事物都来自主。
⑤此外，这绝对的独一无二者就是全在、全知和全能。每个基督徒基于他的教义，以及每个外邦人基于他的理性都承认这一点。这也是为何每个人，无论他在哪里，都会认为主在他所在的地方，向神祷告如同神与他同在一样。由于每个人都如此认为和如此祷告，所以可推知，人唯一能想到的是，神无处不在，因而是全在的。这同样适用于祂的全知和全能。因此，凡从心里向神祷告的人都祈求祂引导自己，因为祂能引导。所以，在这种时候，每个人都承认神性全在，全知和全能；如此承认是因为他将脸转向主，于是这真理就从主流入。
⑥这绝对的独一无二者就是永恒之主，或耶和华。在《新耶路撒冷教义之主篇》，我解释了，神在本质和位格上都为一，这神就是主；还解释了，被称为耶和华父的神性本身就是永恒之主；神性人身就是从祂的永恒神性成孕并生在世界上的圣子，神性发出则是圣灵。之所以采用绝对的独一无二者这种表述，是因为如前所述，永恒之主，或耶和华，是生命本身，祂是一切事物所来自的爱本身和智慧本身，或良善本身和真理本身。主从祂自己，而非从无创造了一切事物，这一点可见于《圣爱与圣智》一书（282-284，349-357节）。由此可以通过理性证实这一真理：人唯独被主引领和教导。
157. The following rational considerations will serve to establish that a person lives from the Lord alone and not of himself:
There is one single essence, one single substance, and one single form from which spring all other essences, substances and forms that have been created.
That one single essence, substance and form is the Divine love and Divine wisdom, from which springs everything relating to love and wisdom in the human being.
It is also the absolute good and absolute truth to which everything else bears some relation.
These also are the life from which springs the life of everything else and all the constituents of life.
So, too, the one and only absolute is omnipresent, omniscient and omnipotent.
And this one and only absolute is the Lord from eternity, or Jehovah.
[2] FIRST, that there is one single essence, one single substance, and one single form from which spring all other essences, substances and forms that have been created: This we showed in our treatise Divine Love and Wisdom 44-46. We also showed, in Part Two there, that the sun of the angelic heaven, which is from the Lord and in which is the Lord, is that one single substance and form, from which originates everything else that has been created, and that nothing exists or can exist that does not originate from it. And in Part Three there we demonstrated that all things originate from it by derivations in accordance with degrees.
[3] Who does not perceive and acknowledge in accord with reason that there is one single essence from which springs every other essence, or one single being from which springs every other being? What can exist without being, and what is the being from which springs every other being but absolute being? And that which is absolute being is also the one and only being, and being in itself.
Since this is the case, and since everyone perceives and acknowledges it in accord with reason, and whoever does not is capable of so perceiving and acknowledging it, what else then follows than that this being, which is the Divine itself or Jehovah, is the all in all things that have being and exist?
[4] The case is the same if one says that there is one single substance from which springs everything else. And because substance has no reality apart from form, it follows, too, that there is one single form from which springs everything else.
The fact that the sun of the angelic heaven is that one single substance and form, and the way that essence, substance and form is varied in created things, are points we demonstrated in the aforementioned treatise.
[5] SECOND, that that one single essence, substance and form is the Divine love and Divine wisdom, from which springs everything relating to love and wisdom in the human being: This, too, we showed in full in the treatise Divine Love and Wisdom. Whatever appears to have life in a person has some relation to the will and intellect in him, and everyone perceives and acknowledges in accord with reason that these two constitute his life. What else is there besides "This I will" or "This I understand," or "This I love" or "This is what I think"? And because a person wills what he loves, and thinks what he understands, therefore all the constituents of the will have some relation to love, and all the constituents of the intellect to wisdom. Moreover, because the latter two cannot exist in anyone of themselves except from Him who is love itself and wisdom itself, it follows that their existence is from the Lord from eternity or Jehovah. If their existence were not from Him, the person would be love itself and wisdom itself, thus God from eternity, an idea at which human reason itself shudders with horror.
Can anything exist except from something prior to itself? And can this prior something exist except from something still more prior than itself, and so finally from a first which exists in itself?
[6] THIRD, that it is likewise the absolute good and absolute truth to which everything else bears some relation: Everyone in possession of his reason accepts and acknowledges that God is goodness itself and truth itself, and that all good and truth come from Him. It is accordingly accepted and acknowledged also that everything good and true can come only from absolute good and truth. These points are ones every rational person acknowledges as soon as he hears them. When he is then told that in a person who is led by the Lord every constituent of his will and intellect, or every element of his love and wisdom, or every bit of his affection and thought, bears some relation to good and truth, it follows that everything such a person wills and understands, or that he loves and perceives, or that he is affected by and thinks, is from the Lord.
So it is that everyone in the church knows that any good or any truth issuing from mankind is in itself not good or true, but only that which comes from the Lord.
Since this is the reality, it follows that everything such a person wills and thinks is from the Lord.
We will see in subsequent discussions that every evil person, too, is able to will and think only from this origin.
[7] FOURTH, that these are the life from which springs the life of everything else and all the constituents of life: This we showed in many places in our treatise Divine Love and Wisdom. Human reason also accepts and acknowledges on first hearing it that a person's life is wholly that of his will and intellect, for if his will and intellect were taken away, he would cease to live. Or to say the same thing, human reason accepts and acknowledges that a person's life is wholly that of his love and thought, for if his love and thought were taken away, he would cease to live.
Now because every constituent of the will and intellect in a person, or every element of his love and thought, is from the Lord, as just said above, it follows that every bit of his life is from the Lord.
[8] FIFTH, that this one and only absolute is omnipresent, omniscient and omnipotent: This, too, every Christian acknowledges in conformity with his doctrine, and every gentile in conformity with his religion. Everyone also thinks, therefore, wherever he is, that God is there with him, and he prays to God as to someone present. So, since everyone thinks and prays in this way, it follows that people cannot but think that God is everywhere, thus omnipresent. Likewise that He is omniscient and omnipotent. Consequently everyone who prays to God from his heart beseeches Him to lead him, because He has the power to. Thus at those times everyone acknowledges the Divine omnipresence, omniscience and omnipotence. He does so because he then turns his face to the Lord, and the truth of it then flows in from the Lord.
[9] SIXTH, that this one and only absolute is the Lord from eternity, or Jehovah: In The Doctrine of the New Jerusalem Regarding the Lord we showed that God is one in essence and person, and that that God is the Lord; that the Divine itself called Jehovah the Father is the Lord from eternity; that the Divine Human is the Son conceived by the Divine from eternity in Him and born in the world; and that the Divinity emanating from Him is the Holy Spirit.
We call Him the one and only absolute because we previously said that the Lord from eternity or Jehovah is life itself, inasmuch as He is love itself and wisdom itself or the absolute good and absolute truth from which springs everything else.
That the Lord created everything from Himself and not from nothing may be seen in our treatise Divine Love and Wisdom 282-284, 349-357.
These observations serve to confirm by rational considerations the truth that a person is led and taught by the Lord alone.
157. The following rational propositions will prove that our life comes from the Lord alone and not from us. (a) There is only one essence, only one substance, and only one form from which have come all the essences, substances, and forms that have been created. (b) The only essence, substance, and form is divine love and divine wisdom, and everything in us that has to do with love and wisdom comes from that source. (c) This is also the goodness itself and the truth itself that underlie everything. (d) These are the life that is the source of the life of everything and of every aspect of life. (e) This single, essential reality is omnipresent, omniscient, and omnipotent. (f) This single, essential reality is the Lord from eternity, or Jehovah.
[2] (a) There is only one essence, only one substance, and only one form from which have come all the essences, substances, and forms that have been created. I explained in Divine Love and Wisdom 44-46 and in its part 2 that the sun of the angelic heaven, which comes from the Lord and in which the Lord is present, is the single substance and form that is the source of everything that has been created, and that there neither is nor can be anything that does not come from that source. I explained in part 3 of that work that everything comes from that source by development according to different levels.
[3] Can anyone fail to see and admit on rational grounds that there is only one essence that is the source of all essence, one reality that is the source of all reality? What could become manifest except from some reality, and what is the reality behind all reality except reality itself? And whatever is reality itself is also the only reality, reality in its own right. Since this is the case--and everyone sees and admits it on rational grounds and could see and recognize it if it were not the case--what other conclusion is there than that this reality that is Deity itself, that is Jehovah, is all there is to everything that exists and happens?
[4] This is the same as saying that there is only one substance that underlies everything; and since substance is nothing apart from form, it follows that there is only one form that underlies everything. I have explained in the book just mentioned that the sun of the angelic heaven is that one substance and form, and have explained how that essence, substance, and form come out variously in things created.
[5] (b) The only essence, substance, and form is divine love and divine wisdom, and everything in us that has to do with love and wisdom comes from that source. I have given ample evidence of this in Divine Love and Wisdom as well. Everything about us that seems to be alive involves our volition and our discernment, and everyone sees and admits on rational grounds that these two abilities constitute our life. This is simply saying, "This is what I intend," "This is what I discern," "This is what I love," or "This is what I think"; and since we intend what we love and think about what we discern, all our volition has to do with love and all our discernment has to do with wisdom. Further, since these two abilities cannot occur in any of us from ourselves, only from the one who is love itself and wisdom itself, it follows that this comes from the Lord from eternity or Jehovah. Otherwise, we would be love itself and wisdom itself, we would be God from eternity, and human reason itself recoils from this thought in horror.
Can anything exist except from some prior source, and can this prior source exist except from some source still prior, and so on finally back to a First that simply exists in its own right?
[6] (c) By the same token, this is also the goodness itself and the truth itself that underlie everything. Everyone possessed of reason accepts and admits the fact that God is goodness itself and truth itself and that everything good and true comes from him. In fact, nothing that is good and true can come from any other source than from the one who is goodness itself and truth itself. Every rational individual admits this on first hearing it. If we go on to say that when we are being led by the Lord everything that has to do with our volition and discernment, with our love and wisdom, with our feelings and thoughts, rests in what is good and true, it follows that everything we then intend and think, every exercise of our love and wisdom, everything that moves us or occupies our thoughts, comes from the Lord. This is why everyone in the church knows that everything good and true within us that originates in us is not really good or true, only what comes from the Lord.
Since this is the case, everything that we intend and think under this leading comes from the Lord. We will see later [285-294] that even evil people cannot intend and think from any other source.
[7] (d) These are the life that is the source of the life of everything and of every aspect of life. I have given ample evidence of this in Divine Love and Wisdom. On first hearing, human reason accepts and admits the fact that our whole life is a matter of our intending and its discerning, because if we were deprived of our ability to intend and discern, we would not be alive. This is the same as saying that our whole life is a matter of our love and its thinking, because if we were deprived of our ability to love and to think we would not be alive. Since the Lord is the only source of everything in us that has to do with intent and discernment, or with love and thought, as just noted, it follows that all our life comes from him.
[8] (e) This single, essential reality is omnipresent, omniscient, and omnipotent. All Christians know this on the basis of their theology and all non-Christians on the basis of their religions. This is also why all of us think that God is present wherever we happen to be, why we pray to God as present with us; and since we all do think this way while we are praying, it follows that the only way we can think is that God is everywhere, that God is therefore omnipresent. The same holds true for God's omniscience and omnipotence. This is why everyone who prays to God is asking at heart for guidance--because God is able to guide; and this means that we all recognize divine omnipresence, omniscience, and omnipotence. We recognize it because then we are turning our faces toward the Lord, and this truth flows into us from him.
[9] (f) This single, essential reality is the Lord from eternity, or Jehovah. In Teachings for the New Jerusalem on the Lord, I explained that God is one in essence and in person and that this God is the Lord. I also explained that the essential Deity called Jehovah the Father is the Lord from eternity, that the Son conceived by Deity from eternity and born into the world is the Divine-Human One, and that the Holy Spirit is the Deity emanating.
This reality is called "single" and "essential" because it has already been stated that the Lord from eternity or Jehovah is life itself because he is love itself and wisdom itself, or goodness itself and truth itself, the source of everything. I have shown in Divine Love and Wisdom 282-284, 349-357 that the Lord created everything from his own self and not from nothing.
These propositions may serve as rational evidence of the truth that we are led and taught by the Lord alone.
157. That man lives from the Lord alone, and not of himself is established by the following reasons: There is one sole essence, one sole substance, and one sole form, from which are all the essences, substances and forms that have been created. This one sole essence, substance and form, is the Divine Love and the Divine Wisdom, from which are all things relating to love and wisdom in man. It is also Good itself and Truth itself to which all things have relation; and these are life, which is the source of the life of all and of all things pertaining to life. Moreover, the One Only and the Self is Omnipresent, Omniscient and Omnipotent; and this One Only and the Self is the Lord from eternity, or Jehovah.
[2] First: There is one sole essence, one sole substance, and one sole form, from which are all the essences, substances and forms that have been created. This is shown in the treatise THE DIVINE LOVE AND WISDOM (n. 44-46); and in the Second Part of the work it is shown that the Sun of the angelic heaven, which is from the Lord and in which the Lord is, is that one sole substance and form from which are all things that have been created, and that there is nothing and can be nothing which is not from that Sun; and it is shown there in the Third Part that all things are from that Sun by derivations according to degrees.
[3] Everyone perceives and acknowledges from reason that there is one sole essence from which is all essence, or one sole Being (Esse) from which is all being. What can exist without being? and what is the being from which is all being but Being itself? And that which is Being itself is also the one sole Being and Being in itself. As this is the case, and everyone perceives and acknowledges it from reason, or if not, he can perceive and acknowledge it, what else then follows but that this Being, which is the Divine itself, and is Jehovah, is the All of all things that have being and existence?
[4] The same is true if we say that there is one sole substance from which are all things; and as substance without form has no existence, it follows also that there is one sole form from which are all things. It has been shown in the treatise mentioned above that the Sun of the angelic heaven is this sole substance and form, and also how this essence, substance and form, is varied 1in created things.
[5] Second: This one sole essence, substance and form is the Divine Love and the Divine Wisdom, from which are all things relating to love and wisdom in man. This also has been fully shown in the treatise THE DIVINE LOVE AND WISDOM. In man the things which appear to live have relation to his will 2and his understanding; and that these two constitute the life of man everyone perceives and acknowledges from his reason. What else is there in life except "I will this, and I understand this," or in other words, "I love this, and I think this?" As a man wills what he loves, and thinks what he understands, so all things of the will relate to love, and all things of the understanding to wisdom; and since love and wisdom cannot exist in anyone from himself, but only from Him who is Love itself and Wisdom itself it follows that they exist from the Lord who is from eternity, that is, Jehovah. If they did not exist from this source man would be love itself and wisdom itself, thus God from eternity; but from this human reason itself recoils. Nothing can exist except from what is prior to itself; and this prior thing can exist only from what is still prior to it, and thus finally only from the First which is in its Self.
[6] Third: In like manner it is Good itself and Truth itself to which all things have relation. It is received and acknowledged by every rational being that God is Good itself and Truth itself, and also that all good and truth are from Him; and therefore that all good and truth can come from no other source than Good itself and Truth itself. These things are acknowledged by every rational man as soon as they are heard. When it is afterwards stated that everything of the will and the understanding, or everything of love and wisdom, or everything of affection and thought in a man who is led by the Lord, has relation to good and truth, it follows that all that such a man wills and understands, or every activity of his love and wisdom, or of his affection and thought, is from the Lord. Hence it is that everyone in the Church knows that everything good and true from man is not good and true in itself, but only that which is from the Lord. As this is the truth it follows that everything that such a man wills and thinks is from the Lord. Moreover, it will be seen in what follows that every wicked man can will and think from no other source.
[7] Fourth: These are life, which is the source of the life of all and of all things pertaining to life. This has been shown in many places in the treatise THE DIVINE LOVE AND WISDOM. Human reason also accepts and acknowledges, as soon as it is heard, that the whole life of man belongs to his will and his understanding, for if these are taken away he ceases to live; or, what is the same, that the whole life of man belongs to his love and his thought, for if these are taken away he ceases to live. Now since everything of the will and the understanding, or of love and thought, in man is from the Lord, as has just been said, it follows that everything of his life is from the Lord.
[8] Fifth: This One Only and the Self is Omnipresent, Omniscient and Omnipotent. This also every Christian acknowledges from his doctrine, and every Gentile from his religion. Hence it is also that everyone, wherever he may be, thinks that God is where he is, and prays to God as present. As everyone so thinks and so prays, it follows that he cannot think otherwise than that God is everywhere, and thus omnipresent. In like manner he thinks that He is omniscient and omnipotent. Therefore, everyone who prays in his heart to God implores Him to lead him because He is able to do so. Thus at such a time everyone acknowledges the Divine Omnipresence, Omniscience and Omnipotence: this he does because he then turns his face to the Lord, and this truth then flows in from the Lord.
[9] Sixth: This One Only and the Self is the Lord from eternity, or Jehovah. It was shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD that God is One in essence and in person, and that this God is the Lord; and that the Divine itself, which is called Jehovah the Father, is the Lord from eternity; that the Divine Human is the Son conceived from His Divine from eternity and born in the world, and that the Divine Proceeding is the Holy Spirit. The expressions the Self and the One Only are used because it was said above that the Lord from eternity, or Jehovah, is Life itself, since He is Love itself and Wisdom itself, or Good itself and Truth itself, from which are all things. That the Lord created all things from Himself and not from nothing, may be seen in the treatise THE DIVINE LOVE AND WISDOM (n. 282-284, 349-357). From these considerations this truth, that man is led and taught by the Lord alone, has been established on rational grounds.
Footnotes:
1. Original Edition has "variatur." Tafel Latin edition (1855) unnecessarily changed to "varietur." And indirect question in the indicative is usual in Swedenborg.
2. Original Edition repeats "se" before "ad voluntatem" unnecessarily.
157. That man lives from the Lord alone, and not from himself, is established by these reasons: There is an only essence, an only substance, and an only form, from which are all the essences, substances, and forms that have been created. That only essence, substance, and form is the Divine love and the Divine wisdom, from which all things that have relation to love and wisdom in man are derived. It is also the Good itself and the Truth itself to which all things have relation. These are the life, which is the source of the life of all things and of all things of life. The Only and the Itself is the omnipresent, omniscient, and omnipotent. This Only and Itself is the Lord from eternity, or Jehovah.
[2] First: There is an only essence, an only substance, and an only form, from which have come all the essences, substances, and forms, that have been created. This is shown in Divine Love and Wisdom 44-46; and in Part Second of that work it has been shown that the sun of the angelic heaven, which is from the Lord and in which the Lord is, is that only substance and form from which are all things that have been created, and that there is nothing and can be nothing that is not from that sun. And in Part Third it has been shown that all things are from that sun by derivations according to degrees.
[3] Who does not perceive and acknowledge from his reason that there is an only essence from which is all essence, or an only Being (Esse) from which is all being (esse)? Can any thing have existence apart from being? And what is the being from which is all being, unless it is Being itself? And that which is Being itself is also the only Being and Being in itself. This being true (and every one perceives and acknowledges, or can perceive and acknowledge from his reason that it is true), what else follows than that this Being, which is the Divine Itself, and is Jehovah, is the all of all things that have being and existence?
[4] The same is true when it is said that there is an only substance from which are all things. And as substance without form is not anything, it follows also that there is an only form from which are all things That the sun of the angelic heaven is this only substance and form, and how this essence, substance and form is varied in created things, has been shown in the work mentioned above.
[5] Secondly: That only essence, substance and form is the Divine love and the Divine wisdom, from which are all things that have relation to love and wisdom in man. This, too, has been fully shown in the work on The Divine Love and the Divine Wisdom. Whatever things in man appear to live have relation to the will and the understanding in him; and that these two are what constitute man's life is perceived and acknowledged by every one from his reason. What more is there in life than, This I will, or this I understand, that is, This I love, or this I think? And as that which is loved is willed, and that which is understood is thought, so all things of the will have relation to love, and all things of the understanding to wisdom. And since love and wisdom cannot exist in any one from himself, but only from Him who is Love itself and Wisdom itself, it follows that all this is from the Lord from eternity, that is, Jehovah; if it were not so, man would be Love itself and Wisdom itself, thus God from eternity; and at this human reason itself shudders. Can any thing exist except from what is prior to itself? And can this prior exist except from what is prior to it, and thus finally, except from the First which is in itself?
[6] Thirdly: It is likewise the Good itself and the Truth itself to which all things have relation. It is accepted and acknowledged by every rational being that God is Good itself and Truth itself, and that every good and truth is from Him; and therefore, that no good or truth can come from any other source than Good itself and Truth itself. This is acknowledged by every rational man as soon as he hears it. When after this it is said that everything of the will and the understanding, or everything of love and wisdom, or everything of affection and thought in a man who is led by the Lord, has relation to good and truth, it follows that every thing that such a man wills and understands, or everything of his love and wisdom, or of his affection and thought, is from the Lord. And from this every one in the church knows that any good or any truth that is from man is not truth and good in itself, but only that which is from the Lord. As this is the truth, it follows that everything that such a man wills and thinks is from the Lord. That no evil man is able to will and to think from any other source will be shown hereafter.
[7] Fourthly: These are the life, which is the source of the life of all things and of all things of life. This has been fully shown in the work on The Divine Love and the Divine Wisdom. Moreover, human reason accepts and acknowledges, as soon as it is heard, that the whole life of man belongs to his will and understanding, for if these were to be taken away he would cease to live; or, what is the same, that the whole life of man belongs to his love and thought, for if these were to be taken away he would cease to live. Since, then, everything of the will and understanding, or everything of love and thought in man, is from the Lord, as has just been said, it follows that every thing of his life is from the Lord.
[8] Fifthly: This Only and Itself is omnipresent, omniscient and omnipotent. This, too, every Christian acknowledges from his doctrine, and every Gentile from his religion. And for this reason also every one, wherever he may be, thinks that God is where he is, and prays to God as present. And as every one so thinks and so prays, it follows that there can be no other thought than that God is everywhere, thus omnipresent. The same is true of His omniscience and omnipotence. Consequently, whoever prays in his heart to God implores Him to lead him, because He is able. Thus at such a time every one acknowledges the Divine omnipresence, omniscience, and omnipotence; this he does because he turns his face to the Lord, and this truth then flows in from the Lord.
[9] Sixthly: This Only and Itself is the Lord from eternity, or Jehovah. It has been shown in The Doctrine of the New Jerusalem concerning the Lord, that God is one in essence and in person, and that this God is the Lord; also that the Divine Itself, which is called Jehovah the Father, is the Lord from eternity; that the Divine Human is the Son conceived from His Divine from eternity and born in the world, and that the Divine going forth is the Holy Spirit. The expressions, the Itself and the Only are used, because it has been said above that the Lord from eternity, or Jehovah, is Life itself, since He is Love itself and Wisdom itself, or Good itself and Truth itself, from which all things are. That the Lord created all things from Himself, and not from nothing, may be seen in Divine Love and Wisdom 282-284, 349-357). From all this the truth that man is led and taught by the Lord alone is established by reasons.
157. Quod homo vivat a solo Domino, et non a se, per has rationes evincetur; quod unica sit essentia, unica substantia, et unica forma, ex quibus omnes essentiae, substantiae et formae sunt, quae creatae sunt. Quod unica illa essentia, substantia et forma, sit Divinus Amor et Divina Sapientia, ex quibus sunt omnia, quae ad amorem et sapientiam apud hominem se referunt: Quod etiam sit ipsum Bonum et ipsum Verum, ad quae omnia se referunt: Et quod illa sint vita, ex qua omnium vita, et omnia vitae sunt: Tum quod Unicum et Ipsum sit Omnipraesens, Omnisciens et Omnipotens. Et quod hoc unicum et ipsum sit Dominus ab aeterno seu Jehovah.
[2] PRIMO, Quod unica essentia, unica substantia et unica forma sit, ex quibus omnes essentiae, substantiae et formae, quae creatae, sunt; ostensum est in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA 44-46, 1et in Parte secunda ibi, quod Sol coeli angelici, qui est a Domino, et in quo Dominus, sit illa unica substantia et forma, ex qua omnia sunt quae creata, et quod nihil detur ac dari possit, quod non ex illo sit: quod ex illo sint omnia per derivationes secundum gradus, in Parte Tertia ibi demonstratum est.
[3] Quis non ex ratione percipit et agnoscit, quod unica essentia sit, ex qua omnis essentia, seu unicum Esse a quo omne esse; quid potest existere absque esse, et quid esse ex quo omne esse, nisi sit ipsum Esse, et quod est ipsum Esse, est quoque unicum Esse, et in se Esse: cum ita est, et quisque hoc ex ratione percipit et agnoscit, et si non, potest percipere et agnoscere, quid tunc aliud sequitur, quam quod hoc Esse, quod est ipsum Divinum, quod Jehovah, sit omne omnium quae sunt et existunt.
[4] Simile est, si dicitur quod unica Substantia sit, ex qua omnia; et quia substantia absque forma non est aliquid, sequitur etiam quod unica forma sit, ex qua omnia. Quod Sol coeli Angelici sit unica illa substantia et forma, 2tum quomodo variatur illa essentia, substantia et forma in creatis, in supradicta Transactione demonstratum est.
[5] SECUNDO, Quod unica illa essentia, substantia et forma sit Divinus Amor et Divina Sapientia, 3ex quibus omnia sunt, quae ad amorem et sapientiam apud hominem se referunt, etiam in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, ad plenum ostensum est: quaecunque apud hominem apparent vivere, ad 4voluntatem et intellectum apud illum se referunt, et quod haec duo faciant vitam ejus, quisque ex ratione percipit et agnoscit; quid aliud est quam hoc volo aut hoc intelligo, seu hoc amo aut hoc cogito, et quia homo vult quod amat, et cogitat quod intelligit, ideo omnia voluntatis se referunt ad amorem, et omnia intellectus ad sapientiam: et quia haec duo non dari possunt apud aliquem a se, nisi ab Ipso qui est Ipse Amor et Ipsa Sapientia, sequitur quod a Domino ab aeterno seu Jehovah id sit; si non inde foret, esset homo ipse amor et ipsa sapientia, ita Deus ab aeterno, ad quod ipsa ratio humana horret. Num aliquid dari potest, nisi a priori se, et num hoc prius dari potest nisi ab adhuc priori se, et sic demum nisi a primo, quod in Se est.
[6] TERTIO: Similiter, quod sit ipsum Bonum et ipsum Verum, ad quae omnia se referunt. Ab omni, cui est ratio, recipitur et agnoscitur, quod Deus sit ipsum Bonum et ipsum Verum, tum quod omne bonum et verum sit ab Ipso; proinde etiam quod omne bonum et verum non aliunde venire possit, quam ab Ipso Bono et Vero; haec agnoscuntur ab omni homine rationali, ut primum audiuntur: cum dein dicitur, quod omne voluntatis et intellectus, seu omne amoris et sapientiae, seu omne affectionis et cogitationis, apud hominem, qui a Domino ducitur, se referat ad bonum et verum, sequitur quod omnia quae homo ille vult et intelligit, seu quod amat et sapit, seu quo afficitur et quod cogitat, sint 5a Domino: inde est, quod quisque in Ecclesia sciat, quod omne bonum et omne verum ab homine in se non bonum et verum sit, sed solum id quod a Domino. Quoniam haec veritas sunt, sequitur quod omne id quod talis homo vult et cogitat, sit a Domino. Quod omnis homo malus nec ex alia origine possit velle et cogitare, in sequentibus videbitur.
[7] QUARTO, Quod illa sint vita, ex qua omnium vita et omnia vitae sunt, in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, multis ostensum est. Ratio humana ad primum auditum etiam recipit et agnoscit, quod omnis vita hominis sit voluntatis et intellectus ejus, nam si aufertur voluntas et intellectus, non vivit; seu quod idem est, quod omnis vita hominis sit amoris et cogitationis ejus, nam si aufertur amor et cogitatio, non vivit: nunc quia omne voluntatis et intellectus, seu omne amoris et cogitationis apud hominem, est a Domino, ut nunc supra dictum est, sequitur quod omne vitae ab Ipso sit.
[8] QUINTO: Quod hoc Unicum et Ipsum sit Omnipraesens, Omnisciens et Omnipotens, hoc quoque quisque Christianus ex sua doctrina, et quisque 6Gentilis ex sua religione, agnoscit: inde etiam, quisque, ubicunque est, cogitat quod Deus sit ubi ille, et quod oret ad Deum praesentem, et cum quisque ita cogitat ac ita orat, sequitur quod non aliter possint cogitare, quam quod Deus ubivis sit, ita Omnipraesens: similiter quod sit Omnisciens et Omnipotens; quare omnis orans ad Deum corde suo supplicat, ut ducat illum, quia Ipse potest: ita quisque agnoscit tunc Divinam Omnipraesentiam, Omniscientiam et Omnipotentiam: agnoscit, quia tunc vertit faciem ad Dominum, et tunc ab Ipso influit illa veritas.
[9] SEXTO, Quod hoc Unicum et Ipsum sit Dominus ab aeterno seu Jehovah. 7In DOCTRINA NOVAE HIEROSOLYMAE DE DOMINO, ostensum est, quod Deus unus sit essentia et persona, et quod ille Deus sit Dominus, et quod Ipsum Divinum, quod Jehovah Pater vocatur, sit Dominus ab aeterno, quod Divinum Humanum sit Filius a Divino suo ab aeterno conceptus, et natus in mundo; et quod Divinum procedens sit Spiritus sanctus. Dicitur Ipsum et Unicum, quia prius dictum est, quod Dominus ab aeterno seu Jehovah sit ipsa Vita, quia est Ipse Amor et Ipsa Sapientia, seu Ipsum Bonum et ipsum Verum, ex quibus omnia. Quod Dominus ex Se Ipso 8creaverit omnia, et non ex nihilo, videatur in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA 282-284, 349-357. Ex his illa Veritas, quod homo a solo Domino ducatur et doceatur, per rationes confirmata est.
Footnotes:
1 Prima editio: 46;
2 Prima editio: forma;
3 Prima editio: Sapientia;
4 ad ubi in prima editione se ad
5 Prima editio: sit
6 Prima editio: quisqne
7 Prima editio: Jehovah,
8 Se Ipso ubi in prima editione se ipso