182、⑶人若清楚看见圣治，就要么否认神，要么把自己当成神。纯属世人，或纯唯物主义者会对自己说：“什么叫神意？它不就是普通民众从牧师那里听来的一个词吗？谁见过它的踪影？人的精明、聪明、城府和狡诈，不就是发生在这个世界上的一切事的真正原由吗？剩下的，除了必需品，结果和大量意外事件外，还有什么呢？难道神意会藏在这些东西中吗？它怎么可能在欺诈和诡计中呢？然而，这些人又说，神意掌控一切。让我看看它，我就会相信。在看到它之前，谁会相信它吗？
纯属世人或严格的唯物主义者是这么说的，但属灵人却不这么说。他承认神，故也承认神意或圣治，而且还看见它。但他无法将它显明给仅在自然界并基于自然界思考的人；因为这样一个人不能将他的心智提升到自然界之上，并在它的表象中看到圣治的迹象，或从自然法则，也就是神性智慧的律法中得出关于它的结论。因此，他若清楚看见圣治，就会把它与自然界混在一起，从而不仅会以谬见掩盖它，还会亵渎它。他不会承认它，反而会否认它；从心里否认圣治的人，也会否认神。
要么认为神掌管一切，要么认为自然掌管一切。凡认为神掌管一切的人，都认为一切都被爱本身和智慧本身，因而被生命本身掌管。但是，凡认为自然掌管一切的人，都认为一切都被属世之热和光掌管；然而，这些东西本身是死的，因为它们来自死的太阳。本身活着的东西不是掌管死物吗？死物能掌管任何东西吗？你若认为死物能赋予你生命，那一定是疯了。生命必须来自生命。
182. (3) If a person were to clearly see Divine providence, either he would deny God or he would make himself God. The merely natural person says to himself, "What is Divine providence? Has it any reality, or is it any more than a term used by the common people, having heard it from a priest? Who sees anything of it? Is it not prudence, wisdom, cunning and malice that accomplish everything in the world? All other happenings, then, are they not inevitabilities and consequences? And are not many of them also chance occurrences? Does Divine providence lie hidden within them? How can it be present in scams and swindles? And yet people say that Divine providence is responsible for everything.
"Cause me to see it, therefore, and I will believe it. Can anyone believe in it prior to that?"
[2] So speaks the merely natural person. But the spiritual person speaks otherwise. Because the spiritual person acknowledges God, he also acknowledges Divine providence, and moreover sees it. However, he cannot show it to anyone who thinks only within the realm of nature in terms of nature. For such a one cannot elevate his mind above nature and see in its appearances anything of Divine providence, or form conclusions about it from its laws, which also are laws of Divine wisdom. If he were to clearly see it, therefore, he would introduce nature into it and so not only envelop it in misconceptions but also profane it; and instead of acknowledging it, he would deny it. And one who at heart denies Divine providence, also denies God.
[3] One must judge either that God governs all things, or that nature does. One who judges that God governs all things thinks that they are governed by love itself and wisdom itself, thus by life itself, while one who judges that nature governs all things thinks that they are governed by natural heat and natural light, even though these are in themselves lifeless, being from a lifeless sun. Does not that which is itself alive govern that which is lifeless? Can something that is lifeless govern anything? If you suppose that something lifeless can endow itself with life, you are demented. Life must come from life.
182. 3. If we saw divine providence clearly, we would either deny God or make ourselves God. People who are completely materialistic say to themselves, "What is divine providence? Is it anything but a word that the masses hear from the clergy? Has anyone ever seen a trace of it? Aren't our planning and wisdom and deceit and malice the real causes of everything that happens in this world? Is the rest anything but needs and deductions and a lot of accidents? Is divine providence hidden away somewhere in all this? How can it be present in trickery and deceit? Yet these people say that divine providence is in control of everything. Show it to me, and I'll believe it. Can anyone believe in it otherwise?"
[2] This is the voice of the strict materialist, but spiritually-minded people speak differently. Since they acknowledge God, they acknowledge divine providence too. They see it as well, but they cannot show it to anyone who thinks only in physical terms, on the basis of physical events. These people cannot raise their minds above the material world and see the signs of divine providence in its outward appearances. They cannot figure out anything about it on the basis of its laws, which are laws of divine wisdom. So if they were to see it with any clarity, they would make it material and thereby not only becloud it with distortions but also profane it. Instead of recognizing it, they would deny it; and anyone who at heart denies divine providence is denying the Lord as well.
[3] We either think that God is governing everything or that the material world is governing everything. If we think that God is governing everything, then we think that this is love itself and wisdom itself and therefore life itself. If we think that the material world is governing everything, though, we think of physical warmth and physical light, which in and of themselves are dead because they come from a lifeless sun. Does what is essentially living not govern what is dead? Can what is dead govern anything? If you think that what is dead can give you life, you are out of your mind. Life must come from life.
182. III. IF A MAN SAW CLEARLY THE DIVINE PROVIDENCE HE WOULD EITHER DENY GOD OR MAKE HIMSELF GOD. The merely natural man says to himself, "What is Divine Providence? Is it anything else or more than a phrase that the common people have picked up from the clergy? Who sees anything of it? Are there not prudence, wisdom, cunning and malice, and are not all things in the world done from these? Are not the other things that result from these necessities and consequences, and are there not many more things that happen by chance? Does the Divine Providence lie concealed in these? How can it be in deeds of treachery and cunning? Yet it is maintained that the Divine Providence does all things. Well, then, make it visible to me and I will believe in it. Can anyone believe in it before he sees it?"
[2] So says the merely natural man; but the spiritual man speaks differently. Because he acknowledges God, he also acknowledges the Divine Providence, and moreover he sees it. However, he cannot make it manifest to anyone whose thoughts are only in nature and from nature; for such a one cannot raise his mind above nature and see in its phenomena anything of the Divine Providence, or draw conclusions concerning it from the laws of nature, which are also laws of Divine Wisdom. If, therefore, he saw clearly the Divine Providence he would mingle it with nature, and so would not only enshroud it with fallacies but would also profane it; and instead of acknowledging it he would deny it; and he who in his heart denies the Divine Providence also denies God.
[3] It must be thought that either God or nature governs all things. He who thinks that God governs all things thinks that they are governed by Love itself and Wisdom itself, thus by Life itself. But he who thinks that nature governs all things thinks that they are governed by natural heat and natural light; and yet these in themselves are dead, because they are derived from a dead sun. Does not what is itself living govern what is dead? Can what is dead govern anything? If you think that what is dead can impart life to itself you are spiritually insane, for life must come from Life.
182. (3) If man clearly saw the Divine providence either he would deny God or he would make himself to be God. The merely natural man says to himself, "What is Divine providence? Is it any thing else or more than a phrase that the common people have learned from the priest? Who sees anything of it? Are not all things in the world done from prudence, wisdom, shrewdness, and cunning? And are not all other things necessities and consequences? And besides there are many happenings. Does the Divine providence lie concealed in these? How can it be in frauds and craft? Yet it is said that the Divine providence does everything. Then make me see it, and I will believe it. Can any one believe it before he sees it?"
[2] So says the merely natural man; but the spiritual man speaks otherwise. Because he acknowledges God he also acknowledges the Divine providence, and moreover, he sees it. But he cannot make it manifest to any one who thinks only in nature and from nature; for such a one is unable to lift his mind above nature and to see in its appearances anything of Divine providence, or to draw conclusions respecting it from the laws of nature, which also are laws of the Divine wisdom. If, therefore, he should clearly see the Divine providence he would mix it up with nature, and thus would not only enshroud it in fallacies but would also profane it; and instead of acknowledging it he would deny it; and he who in heart denies the Divine providence denies God also.
[3] It must be thought either that God or that nature governs all things. He who thinks that God governs all things thinks that they are governed by Love itself and Wisdom itself, thus by Life itself. But he who thinks that nature governs all things thinks that they are governed by natural heat and light, and yet these in themselves are dead, because they are from a sun that is dead. Does not what is itself living govern what is dead? Can that which is dead govern anything? If you think that what is dead can give life to itself you are insane. Life must be from Life.
182. III. Quod si homo manifeste videret Divinam Providentiam, vel negaret Deum, vel faceret se Deum: homo mere naturalis secum dicit, 1quid Divina Providentia; num aliud aut plus quam vox apud vulgus ex sacerdote; quis vidit aliquid ejus; suntne prudentia, sapientia, astutia et malitia, ex quibus omnia in mundo fiunt; reliqua inde, nonne sunt necessitates et consequentiae; et quoque plura contingentia; num Divina Providentia in his latet abdita; quomodo potest in dolis et astibus; et tamen dicitur, quod Divina Providentia operetur omnia: fac itaque mihi videre illam, et credam illam; num quisquam potest credere illam prius.
[2] Ita loquitur homo mere naturalis; aliter vero loquitur homo spiritualis; hic quia agnoscit Deum, etiam agnoscit Divinam Providentiam, et quoque illam videt: sed is non potest manifestare eam alicui qui non cogitat nisi in natura ex natura; hic enim non potest supra illam elevare mentem, ac videre in apparentiis ejus aliquid Divinae Providentiae, aut de illa ex legibus ejus, quae etiam sunt leges Divinae Sapientiae, concludere; quare si illam manifeste videret, infunderet illam naturae, et sic illam non modo fallaciis obvelaret, sed etiam prophanaret; et loco quod agnosceret illam, negaret illam, et qui Divinam Providentiam corde negat, etiam Deum negat.
[3] Sive cogitabitur, quod Deus regat omnia, sive quod natura; qui cogitat quod Deus regat omnia, cogitat quod Ipse Amor et Ipsa Sapientia, ita Ipsa Vita; qui vero cogitat quod natura regat omnia, cogitat quod naturalis calor et naturalis lux, quae tamen in se mortua sunt, quia a Sole mortuo; annon ipsum vivum regit mortuum; num mortuum potest regere aliquid: si cogitas quod mortuum possit dare sibi vitam, insanis; vita erit a Vita.
Footnotes:
1 Prima editio: dicit;