200、既然人的情感的快乐源于至内层，并通过内层进入外层，最后进入身体中的最外层元素，它们载着人，如同风浪载着船只；既然除了发生在心智的最外层功能和身体的最外层功能中的事之外，这些事无一向人显明，那么人怎能仅仅因为少数似乎在他控制之下的表面事务，就宣称自己拥有神性之物呢？当他从圣言知道，若不是从天上赐的，人就不能得什么；从理性明白，这种表象被赐予他，是为了他能作为一个人活着，明白何为善恶，选择这个或那个，并将他所选择的东西归给他自己，因而能与主相互结合，被改造、重生和得救，从而活到永远时，更不应该宣称神性之物是自己的。我在前面已经解释：这种表象被赐予人，是为了他可以出于自由照着理性行动，因而貌似凭自己行动，而不是让他垂下双手，等候流注。这给前面所论证的第三个要点提供了支持，即：主通过祂的圣治引导一个人的生命之爱的情感，并同时引导产生人类谨慎的思维（192节）。
200. Now because the delights of a person's affections, from the inmost of them through intermediate ones to outer ones, and finally to the outmost ones in the body, carry a person along as the tide or atmosphere does a ship, with none of them apparent to the person except those which occur in the outmost constituents of the mind or in the outmost constituents of the body, how then can a person claim for himself what is Divine simply from the fact that those few outmost ones appear to him as his? Still less, then, ought he to claim for himself what is Divine when he knows from the Word that a person cannot of himself obtain anything unless it has been given to him from heaven, 1and when he knows from reason that this appearance has been granted him in order that he may live as a human being, see what is good and what is evil, choose one or the other, and adopt as his own what he chooses, so as to be capable of being reciprocally conjoined with the Lord, of being reformed, regenerated, and saved, and of living to eternity.
The fact that this appearance has been granted to a person in order that he may act in freedom in accordance with his reason, thus as though of himself, and not relax his hand and await influx, is something we stated and showed above.
It follows from this as already confirmed, what we were going to demonstrate in number (3), that the Lord by His Divine providence leads the affections of a person's life's love, and at the same time then the thoughts of which human prudence consists.
Footnotes:
1. John 3:27.
200. Since it is the pleasures of our feelings, working from the center through our depths out into the more outward elements and eventually into those outermost elements that are in our bodies, that carry us along the way wave and wind carry a boat, and since nothing of this comes to our awareness except what is happening in the outermost functions of our minds and the outermost functions of our bodies, how can we claim anything divine for ourselves simply because a few superficial matters seem to be under our control? How much less warrant do we have for claiming divinity for ourselves when we know from the Word that we can acquire nothing unless it is given us from heaven and from reason that this appearance is granted us so that we can live human lives, see what is good and what is evil, choose one or the other, incorporate what we have chosen, and in this way be mutually united to the Lord, reformed, regenerated, and saved, and live forever?
I have already explained that we are granted this appearance so that we may act freely and rationally and therefore in apparent autonomy, and not slacken our hands and wait for inflow. This provides support for principle 3 proposed above, namely, that the Lord guides the impulses of our life's love by his divine providence, and with them guides the thoughts that give rise to our prudence.
200. Now, since the delights of man's affections, springing from inmost things through interiors to exteriors and finally to outermost things in the body, bear him along as the waves and winds bear a ship; and since none of these things is apparent to man except what goes on in the outermost things of the mind and of the body, how can man claim what is Divine for himself from the single circumstance that those few outermost things appear to him to be his own? Still less ought man to claim what is Divine for himself when he knows from the Word that a man can receive nothing of himself unless it be given him from heaven; and from Reason that this appearance has been granted him that he may live as a man, see what is good and evil, choose one or the other and appropriate to himself that which he chooses, that he may be reciprocally conjoined to the Lord, be reformed, regenerated and saved, and that he may live for ever. It has been stated and shown above that this appearance has been granted to man in order that he may act from freedom according to reason, thus as of himself and not let his hands hang down and wait for influx. Hence it follows that the proposition has been confirmed which was set out to be proved under the third heading, III:
The Lord leads the affections of a man's life's love by means of His Divine Providence, and at the same time also the thoughts from which human prudence is derived (n. 192).
200. Since, then, the delights of man's affections, from inmosts through interiors to exteriors, and finally to the outermosts which are in the body, bear man along as a current or breeze bears a ship, and nothing of these is evident to man except what goes on in the outermosts of the mind and of the body, how can man claim as his own what is Divine merely because these few outermosts appear to him to be his? Still less ought he to claim what is Divine as his own, when he knows from the Word that a man can of himself "receive nothing except it have been given him from heaven;" and from Reason, that this appearance has been granted him in order that he may live as a man, may see what is good and what is evil, may choose one or the other, may appropriate to himself that which he chooses, and may thus be conjoined reciprocally with the Lord, be reformed, regenerated, saved, and may live for ever. That this appearance has been granted to man in order that he may act from freedom in accordance with reason, thus as if from himself, and may not let his hands hang down and wait for influx, has been stated and shown above. From this follows, as already proved, the next proposition to be demonstrated: (3) By means of His Divine providence the Lord leads the affections of a man's life's love, and at the same time leads his thoughts, from which human prudence is derived.
200. Nunc quia jucunda affectionum hominis ab intimis per interiora ad exteriora, et tandem ad extrema, quae sunt in corpore, ferunt hominem sicut unda et athmosphaera navem, et nihil eorum apparet homini, nisi quod in extremis mentis et in extremis corporis fit, quomodo tunc potest homo vindicare sibi Divinum ex eo solum, quod pauca illa extrema appareant illi sicut sua; et adhuc minus debet sibi Divinum vindicare, dum scit ex VERBO, quod homo non possit sumere aliquid ex se, nisi id ei sit datum e Coelo, 1et ex RATIONE, quod apparentia illa ei data sit, ut vivat homo, videat quid bonum et malum, eligat unum aut alterum, appropriet sibi id quod eligit, ut possit reciproce conjungi Domino, reformari, regenerari, salvari, et vivere in aeternum. Quod apparentia illa data sit homini, ut ex libero secundum rationem agat, ita sicut ex se, et non remittere manum, et exspectare influxum, supra dictum et ostensum est. Ex his sequitur confirmatum id quod demonstrandum erat IIItio, Quod affectiones amoris vitae hominis a Domino per Divinam Ipsius Providentiam ducantur, et simul tunc cogitationes, ex quibus prudentia humana.
Footnotes:
1 Prima editio: Coelo;