190、许多恒定物被造是为了变化可以存在。这些恒定物包括日月星辰升起落下的固定规律；它们互相遮掩时被称为日食的时刻；它们所提供的热和光；被称为春、夏、秋、冬的一年四季；被称为早、午、晚、夜的一日四时；以及就本身而言的大气、水和陆地；植物界的萌发能力；动物界的萌发能力和生殖能力；还包括当这些能力付诸行动时，由它们不断产生的一切事物。这些和其它许多事物通过创造存在，并被提供，是为了无限的变化可以存在；因为这些变化只有在恒定、稳固和可靠之物的背景下才能发生。
举例说明。除非日升日落，以及由此产生的热和光是恒定的，否则植物的多样性是不可能存在的。和声具有无限多样性，但除非空气在原理上是恒定的，耳朵在形态上是恒定的，否则这是不可能的。除非以太在法则上是恒定的，眼睛在形态上是恒定的，否则视觉的无限多样性也是不可能的。除非光是恒定的，否则色彩不可能存在。同样具有无限多样性的思维、话语和行为也是如此。除非身体的有机形式是恒定的，否则这些都是不可能的。一座房子不恒定，人们怎能在里面做各种事呢？一座教堂不恒定，怎能在里面举行各种敬拜、讲道、教导和虔诚默想等活动呢？在其它事上也是如此。
至于在恒定、稳固和可靠之物的背景下发生的变化本身，它们无限延伸，永无止境；然而，在整个宇宙及其每个细节中，从来没有哪两样东西是完全相同的，以后直到永远都不可能有。除了创造恒定物，好叫这些变化可以在它们里面发生的那一位外，谁能将这些变化继续引向无限和永恒，好使它们能井然有序呢？除了为生命本身，爱本身和智慧本身的那一位外，谁能管理人里面生命的无限变化呢？没有祂那就像一个不断创造一样的圣治，人们的无限情感和随之的思维，因而人们本身，能被如此排列以至于构成一体吗？也就是说，邪恶的情感和由此而来的思维形成一个魔鬼，也就是地狱；良善的情感和由此而来的思维形成天堂里的一位主。我已多次阐述并说明，整个天使天堂在主眼里如同一个人，是祂的形像和样式；而整个地狱与之对立，如同一个畸形怪状的人。现在之所以说这些事，是因为一些属世人，或唯物主义者，甚至从为了变化可以在其中存在所必需的恒定不变的法则中寻找证据，用来疯狂支持自然界和人自己的精明。
190. There are many constants which have been created to make possible the existence of variables. Constants include the regular cycles in the rising and setting of the sun and moon, and also of stars; the obscurings of these by intervening bodies, called eclipses; the emanations of heat and light from them; the seasons of the year, called spring, summer, autumn, and winter; and the times of day, namely morning, afternoon, evening, and night. They include as well the atmospheres, bodies of water, and lands regarded in themselves. They include the faculty of growth in the plant kingdom, and the same faculty and also reproductive faculty in the animal kingdom, with the effects that constantly flow from them when produced in accordance with laws of order.
These and many other constants exist from creation, having been provided to make possible the existence of endless variations. For variations can exist only in the context of constants, regularities, and certainties.
[2] But let examples serve to illustrate: Variations in plant growth would not occur if the rising and setting of the sun and the emanations of heat and light from it were not constant. Harmonies of sound are of infinite variety, but they would not be possible if the atmospheres were not constant in respect to their laws and the ear constant in respect to its form. Variations in objects of sight would not be possible if the ether were not constant in respect to its laws and the eye constant in respect to its form. So, too, variations in colors if light were not constant. The case is the same with thoughts, words and actions, which are also of infinite variety, which would not be possible either if the organic constituents of the body were not constant.
Must not a house be constant for a person to accomplish the variety of activities carried on in it? A temple likewise for the various services, sermons, classes, and pious meditations to take place in it? And so with everything else.
[3] As regards variations themselves, which occur in the context of constants, regularities, and certainties, they continue on to infinity and have no end, and yet in each and all constituents of the universe, never is one variation exactly the same as another, nor can there be among the succeeding variations to eternity.
Who directs these variations continuing on to infinity and eternity to keep them in order but the one who created the constants in order that variations might occur in their context? And who can direct the infinite variations of life in people but one who is life itself, that is, who is love itself and wisdom itself?
Without His Divine providence, which is like a continual creation, could people's infinite affections and consequent thoughts, and thus the people themselves, be so directed as to form a single whole - their evil affections and consequent thoughts to form a single devil, namely hell, and their good affections and consequent thoughts to form a single Lord in heaven? We have already said and shown a number of times before that in the Lord's sight the entire angelic heaven is like a single person who is an image and likeness of Him, and that the whole of hell is in contrast like a single human monster.
This much we have said because from the constants and regularities which are necessary for variations to exist in their context, some natural people in their madness seize on arguments on the side of nature and their own prudence.
190. There are many constants that have been created so that varying things can happen. The fixed regularities of the rising and setting of sun, moon, and stars are constants. There are the times called eclipses when they obscure and block out each other. There are the warmth and light they provide. There are the times of the year that we call spring, summer, fall, and winter and the times of the day called morning, noon, evening, and night. There are also atmospheres, liquids, and solids in their own right; there is the power of germination in the plant kingdom; there is this power as well as the power of reproduction in the animal kingdom; and there are all the events that consistently result from these powers when they are put into action according to the principles of the design.
These and many other constants have been provided from creation itself in order that an infinite variety of events may happen. These various events could not happen except in the context of things that are constant, fixed, and reliable.
[2] Some examples may serve to illustrate. The various kinds of vegetation could not exist if it were not for the constant rising and setting of the sun and the constancy of heat and light. There is an infinite variety of harmony, but this would be impossible if the atmosphere were not constant in its principles and the ears were not constant in their form. The things we see are of infinite variety as well, which would not happen unless the ether were constant in its laws and the eye in its form. Colors would not be possible if light were not constant. The same holds true for our thoughts, our words, and our actions. These are of infinite variety, which would not happen unless the organization of our bodies were constant. Does not a house have to be constant so that people can do different things in it; a church, too, so that various acts of worship, sermons, teaching, and devout thoughts can happen in it? The same holds true in other matters.
[3] As for the variations themselves that happen in the context of things that are constant, fixed, and reliable, they extend to infinity and have no limit, yet there will never be one exactly like another in all the universe or any of its smallest parts. There cannot be in the march of time to eternity. Given these variations marching on to infinity and eternity, who is arranging them so that they are orderly except the one who has created the constants so that these changes can take place within them? And who is able to manage the infinite varieties of life in humans except one who is life itself, that is, love itself and wisdom itself? If it were not for his divine providence, which is like a constant creation, could the infinitely varied desires and consequent thoughts of humanity, and therefore the individual people themselves, be so arranged that they form a single whole, with the evil desires and their thoughts forming a single demon who is hell and the good desires and thoughts a single Lord in heaven? (I have already explained a number of times that in the Lord's sight, the whole angelic heaven looks like a single person who is his image and likeness, while the whole hell, conversely, looks like one grotesque person.)
I present this because some materialistic people have used the existence of constant and reliable laws, which are essential as the context for the variety of events, as a basis for senseless arguments in favor of the material world and human prudence.
190. There are many constant things created in order that there may exist things that are not constant. Such constants are the appointed changes in the rising and setting of the sun, moon, and stars; their obscurations by interpositions called eclipses; the heat and light from them; the seasons of the year called spring, summer, autumn and winter; the times of the day, which are morning, noon, evening and night; also atmospheres, waters and lands, viewed in themselves; the vegetative faculty in the vegetable kingdom, and not only this but also the reproductive faculty in the animal kingdom, and further the things which constantly result from these when they are moved to action according to the laws of order. These things and many more have been provided from creation in order that things may exist in infinite variety, for variety can only exist in what is constant, fixed and certain.
[2] Examples, however, will illustrate this. Variety in vegetation is not possible unless the rising and setting of the sun, and the consequent heat and light, were constant. Harmonious sounds are of infinite variety, but they would not exist unless the atmospheres were constant in their laws and the ear in its form. The varieties of sight, which also are infinite, would not exist unless the ether in its laws and the eye in its form were constant; nor would colours exist unless the light were constant. It is the same with thoughts, words and actions, which also are in infinite variety, but which would not exist unless the organic forms of the body were constant. Must not a house be constant in order that a variety of things may be done in it by man? In like manner a temple must be constant in order that the various acts of worship, sermons, instruction and pious meditations may be possible in it. So it is in other things.
[3] As for the varieties themselves which are produced from what is constant, fixed and certain, they go on to infinity, and have no end; and yet there is not one thing precisely the same as another in all the things of the universe in general and in particular, nor can there be in the succession of things to eternity. Who so disposes these varieties, which go on to infinity and to eternity, that they may be in order but He who created the constant things to the end that the varieties might exist in them? And who can dispose the infinite varieties of life in men but He who is Life itself, that is, Love itself and Wisdom itself? Without His Divine Providence, which is, as it were, a continual creation, could the infinite affections of men and their consequent thoughts, and thus the men themselves, be so disposed as to make one - evil affections and their consequent thoughts to make one devil, which is hell, and good affections and their consequent thoughts to make one Lord in heaven? It has been frequently stated and shown above that the universal angelic heaven is in the sight of the Lord as one man who is His image and likeness, and that the universal hell is in opposition to it as one monstrous man. These things have been stated because some natural men, even from the constant and the fixed things which are necessary to the end that varieties may exist in them, eagerly seize upon arguments in support of their own spiritual insanity in favour of nature and their own prudence.
190. There are many constant things created in order that things not constant may have existence. The constants are the stated changes in the rising and setting of the sun and moon and of the stars; their obscuration by interpositions called eclipses; the heat and light from them; the seasons of the year called spring, summer, autumn, and winter; the times of the day which are morning, noon, evening, and night; also the atmospheres, waters, and lands, viewed in themselves; the vegetative power in the vegetable kingdom; both the vegetative and the prolific in the animal kingdom; also the things that are constantly effected by these when brought into act according to the laws of order. These and many other things exist by creation; and are provided in order that infinitely varied things may have existence; for the varied can have existence only in the constant, the fixed, and the sure.
[2] But let examples illustrate. Varieties of vegetation would not be possible unless the rising and setting of the sun, and the resultant heat and light were constant. Harmonies of sound are of infinite variety, but they would be impossible unless the atmospheres were constant in their laws and the ears in their form. Varieties in sight, which are also infinite, would be impossible unless the ether in its laws and the eye in its form were constant. The same is true of color, unless the light were constant. It is the same with thoughts, words, and actions, which are also of infinite variety; these would be impossible unless the organic forms of the body were constant. Must not a house be constant that various things may be done in it by man; or a temple, that in it there may be the varying services, sermons, instruction, and pious meditation? So in other things.
[3] As to the changes themselves that go on in the constant, the fixed, and the sure, they progress to infinity and have no end; and yet there is never one exactly the same as another among all the things of the universe or in any one of them, nor can there be in those that are to follow to eternity. Who so directs these changes going on to infinity and eternity that they may be in order but He who created the constant things to the end that the changes might have existence in them? And who can direct the infinite changes of life in men but He who is Life itself, that is, Love itself and Wisdom itself? Without His Divine providence, which is like a continual creation, could men's infinite affections and consequent thoughts, and thus the men themselves, be so arranged as to make a one,-evil affections and thoughts therefrom one devil which is hell, and good affections and thoughts therefrom one Lord in heaven? That the entire angelic heaven is in the Lord's sight as one man, His image and likeness, and that all hell is opposed to it as a monstrous man, has been frequently stated and shown before. These things have now been said because some natural men, even from the constant and fixed things that are necessary to the end that changeable things may have existence in them, find arguments for their madness in favor of nature and of one's own prudence.
190. Sunt plura constantia, quae creata sunt, ut inconstantia possint existere; constantia sunt statae vices ortus et occasus solis et lunae, et quoque stellarum; sunt obscurationes illorum ex interpositionibus, quae vocantur Ecclipses; sunt calores et luces ex illis; sunt tempora anni, quae vocantur ver, aestas, autumnus ac hyems; et tempora diei, quae sunt mane, meridies, vespera et nox; sunt quoque athmosphaerae, aquae, terrae in se spectatae; est facultas vegetativa in Regno vegetabili, et est illa et quoque prolifica in Regno animali, tum quae ex his constanter fiunt, dum secundum leges ordinis in actum mittuntur. Haec et plura alia a creatione sunt, provisa ut infinita varia existere possint: varia enim non possunt existere nisi in constantibus, statis et certis.
[2] Sed haec illustrent exempla; vegetationis varia non darentur 1nisi ortus et occasus solis et inde calores et luces essent constantes: harmoniae sunt infinitae varietatis, sed non darentur nisi athmosphaerae in suis legibus, et aures in sua forma, essent constantes: varietates visus, quae etiam sunt infinitae, non darentur, nisi aether in suis legibus, et oculus in sua forma, constantes essent; pariter colores, nisi lux esset constans: simile est cum cogitationibus, loquelis et actionibus, quae etiam infinitae varietatis sunt, quae nec darentur nisi organica corporis essent constantia: nonne domus erit constans, ut varia inibi ab homine fieri possint, similiter Templum, ut inibi varii cultus, sermones, instructiones, et pietatis meditationes, existere possint; ita in reliquis. 2
[3] Quod ipsas varietates attinet, quae in constantibus, statis et certis fiunt, illae vadunt in infinitum, et non finem habent, et tamen nusquam datur una prorsus eadem cum altera in Universi omnibus et singulis, nec dari potest in successivis in aeternum: quis varietates 3illas in infinitum ac in aeternum progredientes disponit ut in ordine sint, nisi qui creavit constantia, ob finem ut in illis existerent; et quis potest disponere infinitas varietates vitae apud homines, quam qui est ipsa vita, hoc est, ipse Amor et ipsa Sapientia: num absque Divina Ipsius Providentia, quae sit sicut continua creatio, infinitae affectiones et inde cogitationes hominum, et sic ipsi homines, possint disponi ut unum faciant, affectiones et inde cogitationes malae unum Diabolum qui est infernum, ac affectiones et inde cogitationes bonae unum Dominum in Coelo; quod universum coelum angelicum sit in conspectu Domini sicut unus Homo, qui imago et similitudo Ipsius, et quod universum infernum sit in opposito sicut unus homo monstrum, aliquoties prius dictum et ostensum est. Haec dicta sunt, quia aliqui naturales homines etiam ex constantibus et statis, quae sunt necessitates propter finem ut varia in illis existant, argumenta delirii sui pro natura et pro propria prudentia captant.
Footnotes:
1 Prima editio: dantur
2 Prima editio: reliquis (absque interpuncto)
3 Prima editio: varitates