285、每个人，无论善恶，里面都有两种官能，一种构成理解力，一种构成意愿。构成理解力的官能是一种理解和思考的能力，因而被称为理性。构成意愿的官能是一种自由地做这些事（即思考，因而说话和行动）的能力，只要它们不违反理性或理智。自由行动是指随心所欲地去做任何事。由于这两种官能从不停止，并且在人所思所行的一切事上，无论总体还是细节，都从开始到结束，或从首先到末后持续不断。它们不是人所固有的，而是从主与他同在。由此可知，当主的同在在它们里面时，这种同在就在人的理解力和思维，以及意愿和情感的细节中，甚至在最小细节中，进而在他言行的最小细节中。从任何一个最小细节中拿走这些官能，你将不能像一个人那样思考或谈论它。
前面大量说明，人正是凭这两种官能而为一个人，他能思考、谈论并感知良善，理解真理，不仅包括文明道德问题上的，还包括属灵问题上的，也能被改造和重生；简言之，他能与主结合，由此活到永远。此外，还说明，恶人和善人一样拥有这两种官能。既然这两种官能由主赐给人，没有被归给他当作他自己的，因为神性之物不可能被归给人当作他自己的，只能附着于他，由此看似他自己的，既然与人同在的这种神性恩赐就在他生命的最小细节中，那么可推知，主掌管或治理每一个最小细节，无论恶人里面的，还是善人里面的；主的掌管或治理就是我们所说的圣治。
285. Divine Providence Operates Equally With Evil People as with Good
Every person, good or evil, has in him two faculties, one of which forms the intellect, and the other the will. The faculty that forms the intellect is his ability to understand and think, called therefore rationality; and the faculty that forms the will is his ability to do this freely, namely to think and so also to speak and act, provided that it is not contrary to his reason or rationality. For to act freely is to act whenever one pleases and as one pleases
Since these two faculties are constant and are present continuously from the first to last elements in each and all things that a person thinks and does, and do not exist in the person of himself, but are in the person from the Lord, it follows that when the Lord is present in them He is present also in the particulars, indeed in the least particulars of a person's intellect and thought and of his will and affection, and so in the least particulars of his speech and action. Remove these faculties from any least particular and you will not be able to think it or express it as a human being.
[2] We have shown with many demonstrations before that it is by virtue of these two faculties that a person is human, that he can think and speak, that he can perceive goods and understand truths, not only civil and moral goods and truths, but also spiritual ones, and can be reformed and regenerated - in a word, that he can be conjoined with the Lord and in consequence live to eternity. And we have shown as well that these two faculties are possessed not only by good people but also by evil ones.
Now because these faculties are in a person from the Lord and are not incorporated into the person as his - inasmuch as something Divine cannot be incorporated into a person as his, but can be attached to him and made to appear therefore as his - and because this Divine element in a person is present in his least particulars, it follows that the Lord governs the least particulars, both in an evil person and in a good person. And the Lord's government is what we call Divine providence.
285. Divine Providence Is for Evil People and Good People Alike
Within each of us, good and evil alike, there are two abilities. One of them makes up our discernment and the other our volition. The ability that makes up our discernment is our ability to differentiate and think, so we call it "rationality." The ability that makes up our volition is our ability freely to do these things--think, and therefore speak and act as well--as long as they do not violate our reason or rationality. Acting freely is doing whatever we want to whenever we want to do it.
These two abilities are constant. They are unbroken from beginnings to endings overall and in detail in everything we think and do. They are not intrinsic to us but are in us from the Lord. It therefore follows that when the Lord's presence is in these abilities it is a presence in details as well, even in the very smallest details of our discernment and thought, of our volition and desire, and therefore of our speech and action. Take these abilities out of any least detail and you could not think it or speak of it like a human being.
[2] I have already offered abundant evidence that it is by virtue of these two abilities that we are human, that we can think and talk, that we can sense what is good and discern what is true not only in civic and moral issues but in spiritual ones as well, and that we can be reformed and regenerated--in short, it is by virtue of these two abilities that we can be united to the Lord and therefore live forever. I have also explained that not only good people but evil ones as well have these two abilities. Since these abilities are given us by the Lord and we are not to claim them as our own, we are not to claim anything divine as our own either, though something divine can be attached to us so that it seems to be ours. Since this divine gift to us is in the smallest details of our nature, it follows that the Lord is in control of these smallest details in evil people as well as in good people; and the Lord's control is what we call divine providence.
285. THE DIVINE PROVIDENCE IS EQUALLY WITH THE WICKED AND WITH THE GOOD
In every man, whether good or evil, there are two faculties, one of which constitutes the understanding, and the other the will. The faculty which constitutes the understanding is the ability to understand and to think, and is therefore called rationality. The faculty which constitutes the will is the ability to do these things freely, namely, to think and consequently to speak and to act, provided only it is not contrary to reason or rationality; for to act freely is to act as often as one wills and according as one wills. Since these two faculties are unceasing, and are continual from first things to last things in all things, in general and in particular, which man thinks and does, and since they are not in man from himself but are present with him from the Lord, it follows that the Lord's presence in these faculties is also in the individual, indeed in the most individual, things of man's understanding and thought and also of his will and affection, and consequently in the most individual things of his speech and action. If you remove these faculties from even the most individual thing, you will not be able to think or say it as a man.
[2] It has been abundantly shown above that man is man by virtue of these two faculties, that he is able to think and speak, to perceive what is good and understand truths, not only those that are civil and moral but also those that are spiritual, and also to be reformed and regenerated; in a word, that he can be conjoined to the Lord and thereby live for ever; and it was also shown that not only good men but also the wicked possess these two faculties. Now since these faculties are in man from the Lord, and are not appropriated to man as his own, for what is Divine cannot be appropriated to man as his own but can only be adjoined to him and thus appear as his; and as this Divine with man is in the most individual things pertaining to him, it follows that the Lord governs the most individual things in a wicked man as well as in a good man; and the government of the Lord is what is called the Divine Providence.
285. THE DIVINE PROVIDENCE IS EQUALLY WITH THE EVIL AND WITH THE GOOD.
In every man, both good and evil, there are two faculties, one of which constitutes the understanding, and the other the will. The faculty that constitutes the understanding is an ability to understand and think; this faculty is therefore called rationality. The faculty that constitutes the will is an ability to do these things freely, that is, to think and consequently to speak and to act in any way not contrary to reason or rationality; for to act freely is to act whenever one pleases and as he pleases. Since these two faculties never cease, and are continuous from firsts to lasts in all things and in each thing that man thinks and does, and as they are not in man from himself but are present with him from the Lord, it follows that the Lord's presence, when in them, is in the particulars and even in the least particulars of man's understanding and thought, and also of his will and affection, and therefore in the least particulars of his speech and action. Remove these faculties from any least particular and you will not be able to think or speak of it as a man.
[2] It has been abundantly shown already that it is through these two faculties that man is a man, that he is able to think and speak, to perceive what is good and to understand truths, not only civil and moral but also spiritual, also to be reformed and regenerated-in a word, that he is able to be conjoined with the Lord and thereby live for ever; and furthermore, that evil men as well as good men possess these two faculties. Since, then, these faculties are in man from the Lord, and are not appropriated to man as his (for what is Divine cannot be appropriated to man as his, but can be adjoined to him and thereby appear as his), and since this Divine with man is in the least particulars of his life, it follows that the Lord governs every least particular, in an evil man as well as in a good man, and the Lord's government is what is called the Divine providence.
285. Quod Divina Providentia aeque sit
Apud malos quam apud bonos
Apud unumquemvis hominem tam bonum quam malum sunt binae facultates, quarum una facit intellectum, et altera voluntatem; facultas quae facit intellectum, est quod possit intelligere et cogitare; haec inde vocatur Rationalitas; et facultas quae facit voluntatem, est quod libere illa possit, nempe cogitare, et inde quoque loqui et facere, modo non sit contra rationem seu rationalitatem; libere enim agere, est [agere] quoties vult, et sicut vult. Quoniam hae binae facultates perpetuae sunt, et continuae a primis ad ultima in omnibus et singulis, quae homo cogitat et agit, et illae non insunt homini a se, sed sunt apud hominem a Domino, sequitur quod praesentia Domini cum in illis etiam sit in singulis, imo in singularissimis hominis intellectus et cogitationis, tum voluntatis et affectionis, et inde in singularissimis loquelae et actionis; remove illas facultates ab aliquo singularissimo, et non poteris id cogitare nec loqui sicut homo.
[2] Quod homo per binas illas facultates sit homo, possit cogitare et loqui, percipere bona ac intelligere vera, non modo civilia et moralia, sed etiam spiritualia, ac reformari et regenerari, verbo, quod possit conjungi Domino, et per id vivere in aeternum, prius per multa ostensum est: tum etiam, quod binae illae facultates sint non modo hominibus bonis, sed etiam malis. Nunc quia illae facultates apud hominem a Domino sunt, et non homini appropriatae ut ejus, Divinum enim non potest appropriari homini ut ejus, sed potest adjungi illi, et per id apparere sicut ejus, 1et quia id Divinum apud hominem est in singularissimis ejus, sequitur quod Dominus regat singularissima, tam apud hominem malum, quam apud hominem bonum; ac regimen Domini est quod vocatur Divina Providentia.
Footnotes:
1 Prima editio: ejus;