219、有必要逐一说明并证实这些要点。①何为短暂事物，何为永恒事物。短暂事物是指适合自然界，因而适合人的一切事物。适合自然界的事物，尤指空间和时间，两者都有极限和边界；由此而来的适合人的事物是指那些属于他自己的意愿和自己的理解力，因而属于他的情感和思维，尤其属于他的谨慎的事物；众所周知，这些是有限的，并且是受限的。但永恒事物是指适合主的一切事物，以及来自祂、似乎适合人的事物。适合主的一切事物都是无限和永恒的，因而没有时间，进而没有极限，永无止境。由此而来、似乎适合人的事物同样是无限和永恒的；然而，这些事物没有一样是人的，它们唯独属于人里面的主。
②人本身是短暂的，主本身是永恒的；所以从人发出的，只有短暂事物，从主发出的，只有永恒事物。前面说明，人本身是短暂的，主本身是永恒的。由于除了人里面的事物外，没有什么东西从人发出，所以可推知除了短暂事物外，没有什么东西从人发出，除了永恒事物外，也没有什么东西从主发出。因为无限不可能从有限发出，说它能是一个悖论。然而，无限能从有限发出，但不是从有限，而是经由有限从无限发出。另一方面，有限不可能从无限发出，说它能也是一个悖论。然而，有限能由无限产生，但这是创造，而非发出。关于这个主题，可参看《圣爱与圣智》全文。因此，当有限之物从主发出时，如人里面的许多事物所发生的那种情形，它不是从主发出，而是从人发出；但仍可以说它从主经由人发出，因为它看上去就是这样。
这一点可通过主的这些话来说明：
你们的话，是，就说是；不是，就说不是；若再多说，就是出于那恶者。（马太福音5:37）
在第三层天堂，所有人都是这样谈论的；因为那里的人从不试图争论神性事物是否真实，而是从主在自己里面看到它们是否真实。这意味着推理者会试图争论神性事物是否真实，因为他不从主看见它们，却想要从自己看见；人从自己所看见的，都是邪恶。尽管如此，主仍愿意人不仅要思考并谈论神性事物，还要推理它们，以便看到它们是否真实。只要这种思维、言谈和推理的目的是为了看见真理，就可以说它来自人里面的主；尽管在人看见并承认真理之前，它来自人。同时，人思考、谈论和推理的能力唯独来自主，因为他从被称为自由和理性的两种官能中获得这种能力，而人唯独从主拥有这些官能。
③短暂事物将永恒事物与自身分离，永恒事物将短暂事物与自身结合。短暂事物将永恒事物与自身分离，是短暂之人出于自己里面的短暂事物所行的事。永恒事物将短暂事物与自身结合，是永恒之主出于自己里面的永恒事物所行的事，如前所述（218节）。我在前面（92节）已说明，主与人的结合，并人与主的相互结合是存在的；但人与主的这种相互结合并非来自人，而是来自主；还说明（183节），人的意愿与主的意愿相抵触，或也可说，人自己的谨慎与主的圣治相抵触。由此可推知，当人出于他的短暂事物行动时，他就将主的永恒事物与自己分离；而主将祂的永恒事物与人的短暂事物结合起来，也就是说，将祂自己与人，并人与祂自己结合起来。这些要点早已充分论述过，故没有必要进一步证实。
④主藉着表象与人结合。因为表象是，人从自己爱邻、行善并谈论真理；如果没有这种表象，人不会爱邻、行善并谈论真理，因而不会与主结合。然而，既然爱、良善和真理皆来自主，那么显而易见，主正是藉着表象与人结合。前面（100-128节）已充分说明这种表象，以及藉着它主与人，并人与主的相互结合。
⑤主藉着对应与人结合。这一点通过圣言成就，圣言的字义纯由对应构成。在《新耶路撒冷教义之圣经篇》全文，我已说明，通过字义而有主与人的一个结合，并人与主的一个相互结合。
219. But we need to illustrate and confirm these points individually in turn.
FIRST, what temporal things are and what eternal things are: Temporal things are all those that are proper to nature and proper, therefore, to mankind. The attributes proper to nature are chiefly ones of space and time, both of which have a limit or termination. The attributes proper to mankind arising from them are ones of his inherent will and inherent intellect, and so of his affection and thought, especially those of his prudence, and these, as people know, are finite and limited.
Eternal things in contrast are all those that are proper to the Lord, and that from Him are as though proper to mankind. The attributes proper to the Lord are all infinite and eternal, thus independent of time, and consequently without limit and without end. Those which are subsequently seemingly proper to mankind are likewise infinite and eternal. However, none of these are attributes proper to mankind, but are the Lord's alone in mankind.
[2] SECOND, that a person in himself is temporal, and the Lord in Himself eternal; and that from a person therefore nothing can issue but what is temporal, and from the Lord nothing but what is eternal: We already said above that the human being in himself is temporal, and the Lord in Himself eternal. Since only what is in someone can emanate from him, it follows that only something temporal can emanate from a person, and only something eternal from the Lord. For it is impossible for something infinite to emanate from something finite. To think that it can is contradictory. And yet something infinite may emanate from something finite, only not from the finite but from the infinite through the finite. Conversely, moreover, it is impossible for something finite to emanate from something infinite. To think that it can is also contradictory. Yet something finite may be produced from something infinite, only this is not to emanate but to create (on which subject see Angelic Wisdom Regarding Divine Love and Wisdom from beginning to end).
If, then, something finite emanates from the Lord, as it does in many instances in the human being, it does not emanate from the Lord but from the person, and can be said to emanate from the Lord through the person, because that is the appearance.
[3] These words of the Lord may serve to illustrate this:
Your conversation shall be "Yes, yes," "No, no." Anything more than this springs from evil. (Matthew 5:37)
Such is the conversation of all in the third heaven. For they never reason about Divine matters as to whether something is so or not so, but they see in themselves from the Lord whether it is so or not. Consequently, reasoning about Divine matters as to whether they are so or not is occasioned by the reasoner's not seeing them from the Lord but endeavoring to see them from self, and what a person sees from self is evil.
Still, however, the Lord wills not only that a person think and speak about Divine matters, but also that he reason about them in order to see that something is so or not so. And this thinking, speaking and reasoning, provided it has as its end to see the truth, may be said to be from the Lord in the person, though it is from the person until he sees the truth and acknowledges it. In the meantime it is only owing to the Lord that he can think, speak and reason; for he has this ability from the two faculties called freedom and rationality - faculties that a person has from the Lord alone.
[4] THIRD, that temporal ends separate eternal ones from themselves, while eternal ends conjoin temporal ones with themselves: By temporal ends separating eternal ones from themselves we mean that a person, being temporal, does so from the temporal ends in him. And by eternal ends conjoining temporal ones with themselves we mean that the Lord, being eternal, does so from the eternal ends in Him, as we said above.
In previous discussions we showed the possibility of a conjunction of the Lord with a person, and of a reciprocal one of the person with the Lord, but with the reciprocal one of a person with the Lord being brought about not by the person but by the Lord. We showed, too, that a person's will goes contrary to the Lord's will, or in other words, that a person's own prudence goes contrary to the Lord's Divine providence. It follows from this that because of his temporal ends a person separates the Lord's eternal ones from himself, but that the Lord conjoins His eternal ends with the person's temporal ones, which is to say that He conjoins Himself with the person and the person with Himself.
Because we have dealt with this subject many times in previous discussions, we need not support it with further arguments.
[5] FOURTH, that the Lord conjoins a person with Himself through appearances: It is the appearance, indeed, that a person loves the neighbor, does good, and speaks truth of himself. If these did not appear to a person to emanate from him, he would not love the neighbor, do good or speak the truth, thus would not be conjoined with the Lord. But because love, good and truth come from the Lord, it is apparent that the Lord conjoins a person with Himself through appearances. However, we have already discussed this appearance, and the conjunction of the Lord with a person, and by that appearance the reciprocal conjunction of a person with the Lord, in many places above.
[6] FIFTH, that the Lord conjoins a person with Himself through correspondences: This He does by means of the Word, whose literal sense consists solely of things that correspond. That by this sense there is a conjunction of the Lord with a person and a reciprocal one of a person with the Lord - this we have shown from beginning to end in The Doctrine of the New Jerusalem Regarding the Sacred Scripture.
219. These items need to be brought to light and defended one at a time.
(a) What "time-bound" and "eternal" things are. Time-bound things are all the properties of the physical world and therefore all of our own properties. The primary properties of the physical world are space and time, both of which have limits and boundaries. Our own properties, derived from them, involve the properties of our volition and of our discernment, and of the feelings and thoughts that they generate, and especially of our prudence. It is widely recognized that these are finite and limited.
In contrast, eternal things are all the properties of the Lord and the things from the Lord that seem to be ours. The properties of the Lord are all infinite and eternal, beyond time therefore, and consequently without limit and without end. Their derivatives that seem to be ours are likewise infinite and eternal, but nothing of them really belongs to us. They simply belong to the Lord, within us.
[2] (b) We are essentially time-bound, and the Lord is essentially eternal. Therefore, nothing comes from us that is not time-bound and nothing comes from the Lord that is not eternal. I have just stated that we are essentially time-bound and that the Lord is essentially eternal. Since nothing can come from anything that is not within it, it follows that nothing that is not time-bound can come from us and nothing that is not eternal can come from the Lord. The infinite cannot come from the finite: that would be a contradiction. Actually, something infinite can come from something finite, but it is not from the finite entity but through it, from the infinite. Conversely, too, the finite cannot come from the infinite: that too would be a contradiction. The finite can be produced by the infinite, but that is not "coming from," it is creating. On this subject see Angelic Wisdom about Divine Love and Wisdom from beginning to end.
If something finite does come from the Lord (as happens with us in many respects), then it does not come from the Lord but from us. We can still say that it comes from the Lord through us, because that is how it seems.
[3] We can illustrate this by the Lord's words, "Let your speech be 'Yes, yes; no, no.' Anything beyond this comes from evil" (Matthew 5:37). This is how everyone talks in the third heaven. The people there never try to figure out whether divine things are true or not; they see within themselves, from the Lord, whether they are true or not. This means that the reason people try to figure out whether divine things are true or not is that such thinkers are not seeing them from the Lord. They are trying to see them on their own, and whatever we see on our own is evil.
All the same, the Lord wants us not only to think and talk about divine matters but also to try to figure them out so that we ourselves come to see whether they are true or not. As long as the purpose of this thought, speech, and reasoning is to see the truth, we can say that it is from the Lord within us. Still, it is from us as long as we are seeing the truth and acknowledging it. All the while, our ability to think, talk, and reason is from the Lord alone. We can do all this because of the two abilities called freedom and rationality; and we have these abilities solely from the Lord.
[4] (c) The time-bound separates the eternal from itself, while the eternal unites the time-bound to itself. "The time-bound separates the eternal from itself" refers to what we (who are time-bound) do because of all that is time-bound within us. "The eternal unites the time-bound to itself" refers to what the Lord (who is eternal) does because of all that is eternal within him, as already noted [218].
I explained earlier [92] that there is a union of the Lord with us and a mutual union of us with the Lord, but that our mutual union with the Lord is not from us but from the Lord. I noted also [183] that our own volition is at odds with the Lord's volition, or in other words, that our prudence is at odds with the Lord's divine providence. It then follows that because of all that is time-bound within us, we separate the Lord's eternal things from ourselves, while the Lord unites his eternal things with our time-bound ones--that is, himself with us and us with him. Since I have already said so much about this, there is no need for further support.
[5] (d) The Lord unites us to himself by means of appearances. It does seem as though we ourselves loved our neighbor and did good and spoke the truth; and if it did not seem as though we were doing these things on our own, we would not love our neighbor, do good, or speak the truth, so we would not be united to the Lord. However, since love, goodness, and truth come from the Lord, we can see that it is through appearances that the Lord is uniting us to himself. There has been a great deal of material already [100-128] about this appearance and about the Lord's union with us and our responding union with the Lord by means of it.
[6] (e) The Lord unites us to himself by means of correspondences. This happens through the Word, whose literal meaning is made up entirely of correspondences. In Teachings for the New Jerusalem on Sacred Scripture, from beginning to end, I have explained that there is a union of the Lord with us and a responding union of us with the Lord through this meaning..
219. These points, however, shall be illustrated and established one by one. First: What temporal things are, and what eternal things are. Temporal things are all things which are proper to nature, and things which are derived from these proper to man. Things proper to nature are especially spaces and times, both having limit and termination; and things derived from them proper to man are those that belong to his own will and his own understanding, and consequently to his affection and thought, and especially to his prudence. It is well known that these are finite and limited. Eternal things, on the other hand, are all things which are proper to the Lord, and, while from Him, are as it were proper to man. Things proper to the Lord are all infinite and eternal, thus without time, and consequently without limit and without end. Things derived from these and as it were proper to man, are likewise infinite and eternal; yet nothing of these is man's, but they belong to the Lord alone in man.
[2] Second: Man is in himself temporal and the Lord is in Himself eternal, and therefore nothing can proceed from man but what is temporal, and nothing from the Lord but what is eternal. It was stated above that man in himself is temporal, and the Lord in Himself eternal. Since nothing can proceed from anyone but that which is in him, it follows that nothing can proceed from man but what is temporal, and nothing from the Lord but what is eternal. For the infinite cannot proceed from the finite: it is a contradiction to say that it can. Still the infinite can proceed from the finite-not from the finite but from the infinite through the finite. On the other hand, the finite cannot proceed from the infinite; and to say that it can is also a contradiction. The finite, however, can be produced from the infinite, but this is a creating, not a proceeding. On this subject see THE ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM from beginning to end. Therefore, if the finite proceeds from the Lord, as happens in the case of many things in man, it does not proceed from the Lord but from man; and it can be said to proceed from the Lord through man, because it so appears.
[3] This may be illustrated by these words of the Lord:
Let your communication be: Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil. Matthew 5:37.
Such is the speech of all in the third heaven; for they never reason about Divine things, discussing whether a thing is so or not so, but they see in themselves from the Lord whether it is so or not. Thus it is that one reasons about Divine things whether they are so or not, because he does not see them from the Lord, but desires to see them from himself; and what man sees from himself is evil. Still the Lord desires that man should not only think and speak about Divine things, but that he should also reason about them to the end that he may see that a thing is or is not so; and this thought, speech and reasoning, provided the end is to see the truth, may be said to be from the Lord in man; although it is from the man until he sees the truth and acknowledges it. Meanwhile it is only from the Lord that he can think, speak and reason; for he has this power from the two faculties, liberty and rationality, and these faculties man has from the Lord alone.
[4] Third: Temporal things separate eternal things from themselves, and eternal things conjoin temporal things to themselves. That temporal things separate eternal things from themselves means that man who is temporal does this by acting from the temporal things in himself; and that eternal things conjoin temporal things to themselves means that the Lord who is eternal does this by acting from the eternal things in Himself as was said above. In what has gone before it was shown that there is a conjunction of the Lord with man and a reciprocal conjunction of man with the Lord; but that the reciprocal conjunction of man with the Lord is not from man, but from the Lord; moreover, that man's will is in opposition to the Lord's will; or, what is the same thing, that man's own prudence is in opposition to the Divine Providence of the Lord. From these considerations it follows that man by acting from his temporal things separates from himself the eternal things of the Lord, but that the Lord conjoins His eternal things to the temporal things of man, that is, He conjoins Himself to man and man to Himself. As these matters have already been fully treated it is not necessary to add further confirmation.
[5] Fourth: The Lord conjoins man to Himself by means of appearances. For it is an appearance that man from himself loves the neighbour, does good and speaks truth; and unless these things appeared to man as from himself he would not love the neighbour, do good and speak truth, and therefore would not be conjoined to the Lord. Since then love, good and truth are from the Lord, it is clear that the Lord by means of appearances conjoins man to Himself. But this appearance, and the conjunction of the Lord with man and man's reciprocal conjunction with the Lord by means of it, have been fully treated above.
[6] Fifth: The Lord conjoins man to Himself by means of correspondences. This is done by means of the Word (medio Verbo), the sense of the Letter of which consists of pure correspondences. That by means of this sense there is a conjunction of the Lord with man and a reciprocal conjunction of man with the Lord has been shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, from beginning to end.
219. But these points must be illustrated and established one by one. First: What temporal things are and what eternal things are. Temporal things are all things which are proper to nature, and which are therefore proper to man. The things proper to nature are especially spaces and times, both having limit and termination; the things therefrom proper to man are those that belong to his own will and his own understanding, and consequently to his affection and thought, and especially to his prudence; these, it is admitted, are finite and limited. But eternal things are all such as are proper to the Lord, and from Him are seemingly proper to man. All things proper to the Lord are infinite and eternal, thus without time, consequently without limit and without end. Things therefrom seemingly proper to man are likewise infinite and eternal, yet nothing of them is man's, but they belong to the Lord alone in man.
[2] Secondly: Man is in himself temporal, and the Lord is in Himself eternal; and therefore only what is temporal can proceed from man, and only what is eternal from the Lord. It has been said above that man in himself is temporal, and the Lord in Himself eternal. As nothing can proceed from any one except what is in him, it follows that nothing but what is temporal can proceed from man, and nothing but what is eternal from the Lord. For the infinite cannot proceed from the finite; to say that it can is a contradiction. And yet the infinite can proceed from the finite, although not from the finite but from the infinite through the finite. Neither, on the other hand, can the finite proceed from the infinite; to say that it can is also a contradiction; yet the finite can be produced by the infinite, but this is creating, not proceeding. On this subject see Angelic Wisdom concerning the Divine Love and the Divine Wisdom, from beginning to end. Consequently, when what is finite proceeds from the Lord, as is the case in many things in man, it does not proceed from the Lord, but from man; and it can be said to proceed from the Lord through man, because it so appears.
[3] This may be illustrated by these words of the Lord:-
Let your speech be, Yea, yea; Nay, nay; whatever is beyond these is from evil (Matthew 5:37).
Such is the speech of all in the third heaven; for they never reason about Divine things whether a thing is so or not so, but they see in themselves from the Lord whether it is so or is not so. Therefore a reasoner reasons about Divine things whether they are so or not, because he does not see them from the Lord, but wishes to see from himself; and what man sees from himself is evil. Nevertheless, the Lord is willing that a man should think and talk about Divine things, and also reason about them for the purpose of seeing a thing to be so or not so; and such thought, speech, or reasoning, provided the end is to see the truth, can be said to be from the Lord in man, although it is from man until he sees the truth and acknowledges it. Meanwhile it is only from the Lord that man has the ability to think, to talk, and to reason; for he has this ability from the two faculties called liberty and rationality, and man has these faculties from the Lord alone.
[4] Thirdly: Temporal things separate eternal things from themselves, and eternal things conjoin temporal things to themselves. That temporal things separate eternal things from themselves means that this is done by man, who is temporal, from the temporal things in himself; and that eternal things conjoin temporal things to themselves means that this is done by the Lord, who is eternal, from the eternal things in Himself, as has been said above. It has been shown in the foregoing pages that there is a conjunction of the Lord with man and a reciprocal conjunction of man with the Lord; but that this reciprocal conjunction of man with the Lord is not from man but from the Lord; also that man's will runs counter to the Lord's will; or, what is the same thing, man's own prudence runs counter to the Lord's Divine providence. From all this it follows that man [when acting] from his temporal things separates from himself the Lord's eternal things, but that the Lord conjoins His eternal things with man's temporal things, that is, Himself with man and man with Himself. As these points have been fully treated heretofore, further confirmation is not necessary.
[5] Fourthly: The Lord conjoins man with Himself by means of appearances. For the appearance is that it is from himself that man loves the neighbor, does good, and speaks the truth; and except for this appearance man would not love the neighbor, do good, and speak truth, thus would not be conjoined with the Lord. But love, good, and truth are from the Lord; evidently, then, it is by means of appearances that the Lord conjoins man with Himself. But this appearance, and the Lord's conjunction with man, and man's reciprocal conjunction with the Lord by means of it, have been fully treated of above.
[6] Fifthly: The Lord conjoins man with Himself by means of correspondences. This is done by means of the Word, the literal sense of which consists of pure correspondences. That by means of this sense there is a conjunction of the Lord with man and a reciprocal conjunction of man with the Lord has been shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture, from beginning to end.
219. Sed haec momenta singillatim per se illustranda et confirmanda sunt. PRIMO: quid temporaria, et quid aeterna: temporaria sunt omnia illa quae propria naturae sunt, et quae inde sunt propria homini: propria naturae sunt imprimis spatia et tempora, utraque cum limite et termino; propria hominis inde sunt quae ejus propriae voluntatis et proprii intellectus sunt, et quae inde ejus affectionis et cogitationis, imprimis quae ejus prudentiae, 1quae quod finita et limitata sint, notum est. Aeterna autem sunt omnia quae propria Domini sunt, et ex Ipso sunt sicut propria homini: propria Domini sunt omnia infinita ac aeterna, ita absque tempore, consequenter absque limite et absque fine: illa quae sunt inde sicut propria homini, similiter infinita ac aeterna sunt; verum nihil horum est hominis, sed sunt solius Domini apud illum.
[2] SECUNDO. Quod homo sit temporarius in se, et quod Dominus sit aeternus in se; et quod inde ab homine non possit procedere nisi quam temporarium, et quod a Domino non nisi quam aeternum. Quod homo in se temporarius sit, et quod Dominus in se aeternus, supra dictum est; quoniam non aliud ab aliquo potest procedere quam quod in ipso est, sequitur quod ab homine non possit aliud procedere quam temporarium, et a Domino non aliud quam aeternum; non enim potest a finito procedere infinitum; quod possit procedere est contradictorium; 2verum usque potest a finito procedere infinitum, at non a finito sed ab infinito per illud; vicissim etiam, non potest ab infinito procedere finitum; quod possit procedere, est etiam contradictorium; at ab infinito potest produci finitum, at hoc non est procedere, sed est creare; de qua re videatur SAPIENTIA ANGELICA DE DIVINO AMORE ET DIVINA SAPIENTIA, a principio ad finem: quare si a Domino procedit finitum, ut fit in multis apud hominem, 3non procedit a Domino, sed ab homine; et potest dici a Domino per hominem, quia ita apparet.
[3] Hoc potest illustrari per haec Domini verba, "Sermo vester erit imo imo, non non; quod ultra haec est, ex malo est," Matthaeus 5:37; talis sermo est omnibus in Tertio Coelo; illi enim nusquam ratiocinantur de rebus Divinis, num ita sit vel non ita sit, sed in se a Domino vident, quod ita sit vel non ita; quare ratiocinari de rebus Divinis num ita sint vel non, est quia ratiocinator non videt illa a Domino, sed vult videre a semet, et quod homo a semet videt, est malum. Sed usque vult Dominus non modo ut homo cogitet et loquatur de rebus Divinis, sed etiam ratiocinetur de illis, ob finem ut videat quod ita sit vel non ita; ac illa cogitatio, loquela aut ratiocinatio, modo pro fine habeat ut videat veritatem, dici potest esse a Domino apud hominem, sed est ab homine, usque dum veritatem videt et illam agnoscit: interea est solum a Domino, quod possit cogitare, loqui et ratiocinari; hoc enim potest ex binis facultatibus, quae vocantur Libertas et Rationalitas, quae facultates sunt homini a Solo Domino.
[4] TERTIO: quod temporaria separent aeterna a se, et quod aeterna conjungant temporaria sibi: per quod temporaria separent aeterna a se, intelligitur quod homo qui temporarius est ex temporariis in se; et per quod aeterna conjungant temporaria sibi, intelligitur quod Dominus qui aeternus est ex aeternis in Se, 4ut supra dictum 5est. In praecedentibus ostensum est, quod sit conjunctio Domini cum homine, et reciproca hominis cum Domino; sed quod reciproca hominis cum Domino non sit ab homine, sed a Domino; tum quod voluntas hominis in adversum eat cum voluntate Domini, seu quod idem, propria prudentia hominis cum Divina Providentia Domini; ex illis hoc sequitur, quod homo ex temporariis suis separet aeterna Domini a se, sed quod Dominus conjungat aeterna sua temporariis hominis, hoc est, Se homini et hominem Sibi: de his quia multis actum est in praecedentibus, non opus est illa pluribus confirmare.
[5] QUARTO. Quod Dominus conjungat hominem Sibi 6per apparentias: apparentia enim est, quod homo ex se amet proximum, faciat bonum, et loquatur verum; haec nisi apparerent homini sicut ab illo, non amaret proximum, faceret bonum et loqueretur verum, ita non conjungeretur Domino: sed quia a Domino est Amor, Bonum et Verum, patet quod Dominus per apparentias 7conjungat hominem Sibi. Sed de hac apparentia, et de conjunctione Domini cum homine, et de reciproca hominis cum Domino per illam, multis supra actum est.
[6] QUINTO. Quod Dominus conjungat hominem Sibi per correspondentias; hoc fit medio Verbo, cujus sensus literae ex meris correspondentiis consistit; quod per illum sensum sit conjunctio Domini cum homine, et reciproca hominis cum Domino, in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA, a principio ad finem, ostensum est.
Footnotes:
1 Prima editio: prudentiae;
2 Prima editio: contradictiorium;
3 Prima editio: bominem,
4 Prima editio: se,
5 supra dictum ubi in prima editione supradictum
6 Prima editio: sibi
7 Prima editio: pparentias