331、我在《圣爱与圣智》一书已说明，主是神性之爱和神性智慧，这两者是存在（本质）本身和生命本身，一切事物都从它们获得存在和生命。我还说明，凡从祂发出之物，都具有同样的性质，例如发出的神性就是祂自己。在从祂发出的一切事物当中，圣治是首要的，因为它不断专注于它的目的，宇宙就是为这个目的而被造的。这个目的通过它的方法所进行的运作和进程就是我们所说的圣治。
既然神性发出就是祂自己，圣治是发出的首要之事，那么可推知，违反祂的圣治律法就是违反祂自己。我们也可以说，主是圣治，正如我们可以说神是秩序，因为圣治就是主要关注人类救赎的神性秩序。此外，没有律法，就不可能有秩序，因为构成秩序的，是律法；一切律法都是秩序，因为律法的源头就是秩序；由此可知，正如神是秩序，祂也是其秩序的律法。这话同样可以论及圣治，即：正如主是祂的圣治，祂也是其圣治的律法。由此明显可知，主不可能违反祂的圣治律法，因为违反它们就是违反祂自己。此外，若不影响一个对象，并且通过方法来影响它，就不可能有什么运作。运作若不影响一个对象，并通过方法来影响它，是不可能的。圣治的对象就是人；它的方法是给人提供智慧的神性真理和给人提供爱的神性良善。圣治正是通过这些方法来实现它的目的，也就是人的救赎，因为意愿目的的人也会意愿方法；因此，他在意愿实现一个目的时，就通过方法实现它。若按下列顺序来检查，这些问题会变得更清楚：
⑴为了拯救人，圣治的运作自他出生时就开始了，并持续到他生命的结束，然后直到永远。
⑵出于纯粹的怜悯，圣治的运作不断通过方法进行。
⑶出于直接怜悯、无需方法的瞬间得救是不可能的。
⑷出于直接怜悯、无需方法的瞬间得救就是教会中“会飞的大火蛇”。
331. The Lord Cannot Go Against the Laws of Divine Providence, Because to Do So Would Be to Go Against His Divine Love and Against His Divine Wisdom, Thus Against Himself
In Angelic Wisdom Regarding Divine Love and Wisdom we showed that the Lord is Divine love and Divine wisdom, and that these two are being itself and life itself, from which everything else has being and life. We also showed, too, that the same Divinity emanates from Him, and moreover that the Divine emanation is the Lord.
Of the things emanating from Him, Divine providence is the primary one, for this is continually intent on the end for which the universe was created. The operation and progress of the end through the means is what we call Divine providence.
[2] Now because the Divine emanation is the Lord, and Divine providence is the primary thing that emanates, it follows that to go against the laws of His Divine providence would be to go against Himself.
One can also say that the Lord is providence, as we say that God is order. For Divine providence is the Divine order primarily concerned with the salvation of humankind, and as order is impossible without laws, since laws constitute it, and since every law takes its origin from order, so that it also is order, therefore it follows that as God is order, so He is the law of His order. The same may be said of Divine providence, that as the Lord is His providence, He is also the law of His providence.
It is apparent from this that the Lord cannot go against the laws of His Divine providence, because to go against them would be to go against Himself.
[3] Furthermore, no operation is possible apart from the subject of the operation and the means that make it possible. An operation apart from its subject and the means to it is impossible. The subject of Divine providence is mankind. The means are Divine truths, by which a person gains wisdom, and Divine goods, by which he gains love. Divine providence operates through these means to accomplish its end, which is the salvation of mankind, for he who wills the end wills also the means. When someone willing an end works to accomplish it, therefore, he does so through means.
But this will become clearer after we examine it according to the following outline:
(1) The operation of Divine providence to save a person begins at the person's birth and continues to the end of his life, and afterward to eternity.
(2) The operation of Divine providence takes place unceasingly, through means, out of pure mercy.
(3) Instantaneous salvation out of mercy apart from means is not possible.
(4) Instantaneous salvation out of mercy apart from means is the "fiery flying serpent" 1in the church.
Footnotes:
1. Isaiah 14:29, 30:6.
331. The Lord Cannot Act Contrary to the Laws of Divine Providence, Because to Do So Would Be to Act Contrary to His Own Divine Love and His Own Divine Wisdom, and Therefore Contrary to Himself
I explained in Angelic Wisdom about Divine Love and Wisdom that the Lord is divine love and divine wisdom and that these two are reality itself and life itself, the source of the reality and life of everything. I also explained that what emanates from him is of the same nature, that, for example, the emanating divine nature is actually himself. Divine providence is first and foremost among the things that emanate from him. It is constantly focused on its goal, the purpose for which the universe was created. The working and progress of this purpose, through its means, is what we mean by "divine providence."
[2] Since divine providence is the Lord, then, and since it is the first and foremost thing that emanates, it follows that for the Lord to act contrary to the laws of his divine providence would be to act contrary to himself.
We can also say that the Lord is providence just as we can say that the Lord is the design, since divine providence is the divine design as it relates specifically to our salvation. Further, just as there is no design without its laws (the laws actually define it) and every law is a design because its source is the design, it follows that just as God is the design, he is also the law of his design. We must then say the same of his divine providence, that just as the Lord is his providence, he is also the law of his providence. We can see from this that the Lord cannot act contrary to the laws of his divine providence, because to do so would be to act contrary to himself.
[3] Further, there is no such thing as doing something unless it affects some subject and does so through some means. Unless a deed affects some subject and does so through some means, it does not happen. We are the subject of divine providence; its means are the divine truths that provide us with wisdom and the divine generosity that provides us with love. It is through these means that divine providence accomplishes its purpose, which is our salvation, since anyone who intends to accomplish a purpose intends the means as well. So when the "intender" does accomplish the purpose, it is through means.
These matters will become clearer, though, when we go through them in the following sequence.
1. The working of divine providence for our salvation starts with our birth and lasts to the end of our life and then on to eternity.
2. The working of divine providence is constantly done through means, out of pure mercy.
3. Instant salvation by direct mercy is impossible.
4. Instant salvation by direct mercy is the flying fiery serpent in the church.
331. CHAPTER XIII. THE LORD CANNOT ACT CONTRARY TO THE LAWS OF THE DIVINE PROVIDENCE, BECAUSE TO ACT CONTRARY TO THEM WOULD BE TO ACT CONTRARY TO HIS DIVINE LOVE AND HIS DIVINE WISDOM, THUS CONTRARY TO HIMSELF
It has been shown in THE ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM that the Lord is Divine Love and Divine Wisdom, and that these two are Being (Esse) itself and Life itself, from which everything is and lives. It is shown also that there is a like proceeding from Him, and that the Divine proceeding is Himself. Among the things which proceed the Divine Providence is primary, for this is continually in the end for which the universe was created. The operation and the progression of the end through means is what is called the Divine Providence.
[2] Now since the Divine proceeding is Himself and the Divine Providence is the primary thing that proceeds, it follows that to act contrary to the laws of His Divine Providence is to act contrary to Himself. It may also be said that the Lord is Providence, as it is said that God is Order, for the Divine Providence is the Divine Order primarily with regard to the salvation of men; and as there is no order without laws, for laws constitute order and every law derives from order that it also is order, it follows that as God is Order He is also the law of His own Order. Similarly, it may be said of the Divine Providence that as the Lord is His own Providence He is also the law of His own Providence. Hence it is clear that the Lord cannot act contrary to the laws of His Divine Providence, because to act contrary to them would be to act contrary to Himself.
[3] Further, there can be no operation except upon a subject and upon it through means; for operation is impossible except upon a subject and upon it through means. The subject of the Divine Providence is man; the means are Divine truths by which man acquires wisdom, and Divine goods by which he acquires love. The Divine Providence through these means works out its end, which is man's salvation; for he who wills an end wills also the means; and therefore when he, who thus wills, works out an end he works it out through means. These things, however, will become more evident when they are examined in the following order:
I. The operation of the Divine Providence for the salvation of man begins at his birth and continues right on to the end of his life, and afterwards to eternity.
II. The operation of the Divine Providence is effected unceasingly through means out of pure mercy.
III. Instantaneous salvation from immediate mercy is impossible.
IV. Instantaneous salvation from immediate mercy is the fiery flying serpent in the Church.
331. THE LORD CANNOT ACT CONTRARY TO THE LAWS OF THE DIVINE PROVIDENCE, BECAUSE ACTING CONTRARY TO THEM WOULD BE ACTING CONTRARY TO HIS DIVINE LOVE AND CONTRARY TO HIS DIVINE WISDOM, THUS CONTRARY TO HIMSELF.
It has been shown in the Angelic Wisdom concerning the Divine Love and the Divine Wisdom that the Lord is Divine love and Divine Wisdom, and that these two are Being (Esse) itself and life itself, from which every thing has being and life. It is also there shown that this same goes forth from Him, also that the Divine that goes forth is Himself. Of all that goes forth the Divine providence is primary, for this is continually in the end for the sake of which the universe was created. The operation and progress of the end through means is what is called the Divine providence. Since, then, the Divine that goes forth is Himself, and the Divine providence is the primary thing that goes forth, it follows that to act contrary to the laws of His Divine providence is to act contrary to Himself.
[2] It may be said furthermore, that the Lord is Providence, as it is said that God is Order, for the Divine providence is Divine order with primary regard to the salvation of men; and as there is no order possible without laws, for laws are what constitute order, and every law derives from order that it is order, it follows that as God is order so is He the Law of His order. The same is to be said of the Divine providence, that as the Lord is His providence He is also the law of His providence. From this it is evident that the Lord cannot act contrary to the laws of His providence, for to act contrary to them would be to act contrary to Himself.
[3] Again, there can be no operation except upon a subject and upon it through means; operation except upon a subject and upon it through means is impossible. The subject of the Divine providence is man; the means are the Divine truths whereby man gains wisdom and the Divine good whereby he gains love. The Divine providence through these means works out its end, which is man's salvation; for he that wills an end wills the means also, consequently in willing to accomplish an end he accomplishes it through means. But all this will become more evident when examined in the following order:-
(1) The operation of the Divine providence for the salvation of man begins at his birth and continues until the end of his life and afterwards to eternity.
(2) The operation of the Divine providence goes on unceasingly through means, out of pure mercy.
(3) Instantaneous salvation from mercy apart from means is impossible.
(4) Instantaneous salvation from mercy apart from means is "the fiery flying serpent" in the church.
331. Quod Dominus non possit agere contra leges Divinae
Providentiae, quia agere contra illas, foret agree
Contra Divinum Amorem suum et contra
Divinam Sapientiam suam,
Ita contra Seipsum
In SAPIENTIA ANGELICA DE DIVINO AMORE ET DIVINA SAPIENTIA ostensum est, quod Dominus sit Divinus Amor et Divina Sapientia, et quod haec duo sint ipsum Esse et ipsa vita, ex quibus omne Est et Vivit; tum etiam ostensum est, quod simile procedat ab Ipso, ut et quod Divinum Procedens sit Ipse: inter illa quae procedunt, est Divina Providentia primarium; haec enim continue est in fine, propter quem creatum est Universum: operatio et progressio finis per media est quae vocatur Divina Providentia.
[2] Nunc quia Divinum Procedens est Ipse, ac Divina Providentia est primarium quod procedit, sequitur quod agere contra leges Divinae suae Providentiae foret 1agere contra Seipsum. Potest etiam dici, quod Dominus 2sit Providentia, sicut dicitur quod Deus sit Ordo; nam Divina Providentia est Divinus Ordo primario circa salvationem hominum, et sicut non datur Ordo 3absque legibus, leges enim faciunt illum, et unaquaevis lex ab ordine trahit, ut quoque sit ordo, 4inde sequitur, quod sicut Deus est Ordo, etiam sit Lex sui ordinis: simile dicen dum est de Divina Providentia, quod sicut Dominus est sua Providentia, etiam sit Lex suae Providentiae: inde patet, quod Dominus non possit agere contra leges Divinae suae Providentiae, quia agree contra illas, foret agere contra Seipsum.
[3] Porro, non datur aliqua operatio nisi in subjectum et per media in illud; operatio nisi in subjectum et per media in illud, non datur; subjectum Divinae Providentiae est homo; media sunt Divina Vera per quae illi sapientia, et Divina Bona per quae illi amor; Divina Providentia per illa media operatur finem suum, qui est salvatio hominis, nam qui vult finem etiam vult media, quare cum volens operatur finem, operatur illum per media. Sed haec evidentiora fient, dum perlustrantur in hoc ordine. 1. Quod operatio Divinae Providentiae ad salvandum hominem inchoet ab ejus nativitate, ac perstet usque ad finem vitae ejus, et postea in aeternum. 2. Quod operatio Divinae Providentiae continue fiat per media ex pura misericordia. 3. Quod momentanea salvatio ex immediata misericordia non dabilis sit. 4. Quod momentanea salvatio ex immediata misericordia sit praester volans in Ecclesia.
Footnotes:
1 Prima editio: sit
2 Prima editio: Dominus
3 Prima editio: Otdo
4 Prima editio: ordo;