332、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。我在前面（323节）说明，来自人类的一个天堂是创造宇宙的根本目的，在其运作和进程中的这个目的就是为了拯救人的圣治；还说明，在人之外的一切事物，就是对他有用的一切事物是创造的次要目的。总的来说，这些事物涉及三个王国中的一切事物，即：动物、植物和矿物。当这些事物照着创造之初所建立的神性秩序的律法而不断运行时，首要目的，也就是人类的救赎，怎么可能不照着它的秩序律法，也就是圣治的律法而不断运行呢？
观察一棵果树。看看它如何先从一粒小小的种子生发为娇嫩的幼芽，然后如何逐渐长出开枝散叶的树干，之后开花结果，把新种子存放在果实里面，以为它无限的未来做准备。一切灌木和田野的一切草本也是这样。这个过程中所包含的每一件事，哪怕是最小的事，都照着它的秩序律法不断且奇妙地从一个目的行进到下一个目的。首要目的，也就是来自人类的一个天堂，为何不该这样呢？在它的进程中会有不时时刻刻照着圣治的律法行进的任何东西吗？
由于人的生命与树的生长之间存在一种对应关系，所以我们可以在它们之间作一个对比。人的幼年时期好比一棵树从种子破土而出的嫩芽；他的青少年时期好比正在生长为带有小树枝的树干的幼苗；每个人首先所吸收的属世真理好比覆盖枝条的叶子（在圣言中，“叶子”并非表示别的）；人首先步入良善与真理的婚姻，也就是属灵的婚姻，这好比树在春天开出的花朵；属灵真理则是这些花的花瓣；属灵婚姻的最初活动好比果实的初始；属灵良善，也就是仁之良善，好比果实，并且就是圣言中的“果实”所表示的；智慧从爱的繁殖，或说智慧从爱所得的后代，好比种子，人通过这些繁殖或后代变得像一个园子或一个乐园。此外，在圣言中，人被描述为一棵“树”；由爱所生的他的智慧被描述为一个“园子”；“伊甸园”并非表示别的。
事实上，人就是一棵从种子就开始败坏的树；然而，用取自生命树的嫩枝来嫁接或移植是有可能的，从老根汲取上来的汁液通过嫁接转化为结好果子的汁液。作这种对比是为了说明，既然圣治的进程在树的生长和再生中都是如此地经久不衰，始终如一，那么它在人们的改造和重生中必然也是经久不衰，始终如一的。毕竟，人们远远比树木贵重得多；正如主所说的：
五个麻雀不是卖两分钱吗？但在神面前，一个也不忘记。就是你们的头发也都被数过了。所以，不要惧怕，你们比许多麻雀贵重得多。你们哪一个能用思虑使身量多加一肘呢？这最小的事，你们尚且不能作，为什么还忧虑其余的事呢？你想百合花，怎么长起来。你们这小信的人哪，田野里的草，今天还在，明天就丢在炉里，神还给它这样的穿戴，祂又会给你们多少穿戴呢。（路加福音12:6-7，25-28）
332. (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. We showed above that a heaven from the human race is the fundamental end in the creation of the universe, that this end in its operation and progress is Divine providence working to save humankind, and that all else surrounding a person and serving to benefit him are secondary ends in creation, ends which relate, in sum, to everything found in the three kingdoms, animal, plant and mineral. As the things found there proceed constantly according to laws of Divine order established at the beginning of creation, how then can the primary end, namely, the salvation of the human race, fail to proceed constantly according to the laws of its order, namely, the laws of Divine providence?
[2] Simply consider a fruit tree. It is first born from a tiny seed as a tender sprout, is it not, and gradually grows after that into a sapling and spreads its branches, and these become covered with leaves, until it puts forth flowers and bears fruit, and in them places new seeds by which it provides for its perpetuation.
The same is the case with every bush and with every herb of the field. Do not each and all of the constituents in them proceed from first end to last end constantly and marvelously according to the laws of their order? Why not the primary end likewise, which is a heaven from the human race? Can there be anything in its progress which does not proceed constantly according to the laws of Divine providence?
[3] Since a person's life has a correspondence with the growth of a tree, let us draw a parallel or comparison. A person's early childhood is comparatively like the tender sprout of a tree shooting up from its seed out of the earth. A person's later childhood and adolescence are like the same sprout growing into a sapling and its little branches. The natural truths with which every person is first equipped are like the leaves which cover the sapling's branches (leaves have just this symbolic meaning in the Word). A person's initial introductions into the marriage of goodness and truth, or spiritual marriage, are like the flowers which the tree produces in the spring. Spiritual truths are the petals of those flowers. The first stages of the spiritual marriage are like the beginnings of the fruit. Spiritual goods - the goods of charity - are like the fruits themselves (they are also symbolized by fruits in the Word). The propagations of wisdom from love are like the seeds, as a result of which propagations a person becomes like a garden or paradise. A person is also described by a tree in the Word, and his wisdom from love by a garden. Nothing else is symbolically meant by the Garden of Eden.
[4] A person is, indeed, owing to his seed a bad tree, but still possible is an engrafting or insertion of shoots taken from the tree of life, which turn the sap drawn from the old root into a sap producing good fruits.
We draw this comparison to make it known that, since the progress of Divine providence is so constant in the growth and rebirth of trees, it must be utterly constant in the reformation and rebirth or regeneration of people, who are of much more value than trees, in keeping with these words of the Lord,
Are not five sparrows sold for two small coins? And not one of them is forgotten before God. But even the hairs of your head are all numbered. Do not fear therefore; you are of more value than... sparrows... .
Moreover, which of you by worrying can add one cubit to his stature? If you then are not able to do the least, why are you anxious for the rest? Consider the lilies, how they grow?. (That) if ... God so clothes the grass in the field, which today is and tomorrow is thrown into the oven, how much more will He clothe you, O you people of little faith? (Luke 12:6-7, 25-28)
332. 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. I have already explained [323] that a heaven from the human race is the purpose of the creation of the universe and that in its working and progress this purpose is the divine provision for our salvation. I have also explained that all the things outside us, all the things that are useful to us, are secondary purposes of creation. In summary, these are all the members of the three kingdoms: animal, plant, and mineral. If these all constantly function according to the laws of the divine design established at the very beginning of creation, then surely the primary purpose of creation, the salvation of the human race, must constantly function according to its laws, which are the laws of divine providence.
[2] Just look at a fruit tree. See how it is first born from a tiny seed as a delicate sprout, how this gradually develops into a trunk that sends out branches, how these are covered with leaves, and how it then produces flowers, bears fruit, and sets new seeds in the fruit that provide for its endless future. It is the same for all shrubs and all the meadow grasses. Every least thing involved in this process is constantly and wonderfully moving from its purpose to its goal according to the laws of its design. Why should the primary purpose, a heaven from the human race, be any different? Can there be anything in its process that is not going on at every instant in accord with the laws of divine providence?
[3] Since there is this relationship between our life and the growth of a tree, we may draw a parallel or comparison. Our early childhood is like the delicate sprout of the tree emerging out of the ground from its seed. Our youth and young adulthood are like that sprout growing into a trunk with slender branches. The earthly truths that we all take in at first are like the leaves that cover the branches--this is exactly what "leaves" mean in the Word. Our first steps into the marriage of what is good and what is true, the spiritual marriage, are like the flowers that a tree brings forth in spring, and the spiritual truths are the petals of the flowers. The beginnings of the spiritual marriage are the fruit in its early stages. The spiritual benefits--good deeds done from a caring spirit--are like the fruit, and are what "fruit" means in the Word. The propagation of wisdom from love is like the seeds whose fertility makes us like a garden and paradise. In the Word, we are in fact described as trees, and our wisdom, which arises from love, is described as a garden. This is exactly what the Garden of Eden means.
[4] Actually, we are bad trees right from our seed, but we are granted a scion or graft from shoots taken from the tree of life, through which the sap rising from our old roots is changed into a sap that brings forth good fruit.
I offer this comparison to show that if the process of divine providence is so unfailing in the growth and reproduction of trees, it must by all means be unfailing in our own reformation and regeneration. We are far more important than trees, as the Lord said: "Are not five sparrows sold for two little coins? Yet not one of them is left forgotten in the presence of God. No, even the hairs of your head are all numbered. Therefore do not be afraid; you are much more important than sparrows. Then too, who of you can with care add a cubit to his or her stature? So if you cannot do the least, why are you anxious about the rest? Look at the way the lilies grow. If God so clothes the grass in the field that is there today but is thrown into the oven tomorrow, how much more [will he clothe] you, O people of little faith?" (Luke 12:6-7, 25, 26, 27, 28).
332. 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. It was shown above that a heaven from the human race is the essential end of the creation of the universe, and that this end in its operation and progress is the Divine Providence for the salvation of men; and also that all things which are external to man and which are serviceable for his use are secondary ends of creation; and these in short have relation to all things that exist in the three kingdoms, the animal, the vegetable and the mineral. When the things in these kingdoms constantly proceed according to the laws of Divine order established at their first creation, how can the primary end, which is the salvation of the human race, fail to proceed constantly according to the laws of its order, which are the laws of the Divine Providence?
[2] Just observe a fruit tree. It first springs from a tiny seed as a slender shoot, and afterwards gradually grows to a stem and spreads forth branches which are then covered with leaves. It later puts forth flowers and bears fruit, depositing therein new seeds by which it provides for its perpetuity; and it is the same with every shrub and herb of the field. Do not all things therein, in general and in particular, proceed constantly and wonderfully from one end in view to another according to the laws of their own order? Why then should not the primary end, which is a heaven from the human race, proceed in a similar manner? Can there be anything in the course of its progress which does not proceed with unfailing constancy according to the laws of the Divine Providence?
[3] As there is a correspondence between the life of man and the growth of a tree, draw a parallel or comparison between them. In the language of comparison man's infancy is like the tender shoot of a tree springing out of the earth from the seed; and his childhood and youth are like the shoot growing up to a stem with its little branches. Natural truths which everyone first acquires are like the leaves with which the branches are covered, for leaves in the Word signify these truths. Man's first steps in the marriage of good and truth, that is, the spiritual marriage, are like the flowers which the tree puts forth in the spring-time, and spiritual truths are the petals of these flowers. The earliest results of the spiritual marriage are like the beginnings of the fruit, while spiritual goods, which are the goods of charity, are like the fruit; and these are signified by fruit in the Word. Wisdom's offspring from love resembles the seed, and by such offspring man becomes as a garden and a paradise. Moreover, man is described in the Word by a tree, and his wisdom from love by a garden. This is what is signified by the Garden of Eden.
[4] Man, indeed, is a corrupt tree from the seed; but, nevertheless, there is possible a grafting or budding with shoots taken from the Tree of Life, by which the sap drawn up from the old root is turned into sap forming good fruit. This comparison is made in order that it may be known that when there is so constant a progression of the Divine Providence in the development and regeneration of trees there must be a constant progression in the reformation and regeneration of men, who are of much more value than trees, as we read in these words of the Lord:
Are not five sparrows sold for two farthings? and not one of them is forgotten before God:
But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows....
Which of you with taking thought can add to his stature one cubit?
If ye then be not able to do that thing which is least, why take ye thought for the rest?
Consider the lilies how they grow....
If then God so clothe the grass, which is today in the field, and tomorrow is cast into the oven; how much more will He clothe you, O ye of little faith? Luke 12:6-7,25-28.
332. (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. It has been shown above that a heaven from the human race is the essential end of the creation of the universe, and that this end in its operation and progress is the Divine providence for the salvation of men; also that all things exterior to man, and that are serviceable to him in the way of use, are secondary ends of creation, which in brief have relation to all things in the three kingdoms, the animal, the vegetable, and the mineral. When these things go forth regularly in accordance with the laws of Divine order established in their first creation, how is it possible for the primary end, which is the salvation of the human race, not to go forth regularly in accordance with the laws of its order, which are the laws of the Divine providence?
[2] Watch a fruit tree. Does it not first have birth as a slender shoot from a small seed, and does it not afterwards gradually grow to a trunk and spread forth branches, which are covered with leaves, and then put forth blossoms, and bring forth fruit, depositing therein new seeds by which it provides for its perpetuity? The same thing occurs with every shrub, and with every herb of the field. In these do not each thing and all things go forth regularly and wonderfully from end to end in accordance with the laws of its order? Why not likewise the primary end, which is a heaven from the human race? Can there be any thing in its progress that does not go on most regularly in accordance with the laws of the Divine providence?
[3] As there is a correspondence between man's life and the growth of a tree, let a parallel or comparison be drawn between them. Man's infancy is comparatively like the tender shoot of a tree sprouting up out of the ground from the seed; his childhood and youth are like that shoot growing into a trunk with its little branches; the natural truths that every one first imbibes are like the leaves with which the branches are covered ("leaves" in the Word signifying nothing else); the man's initiation into the marriage of good and truth, that is, the spiritual marriage, is like the blossoms that the tree brings forth in the spring time; spiritual truths are the petals of these flowers; the primary activities of the spiritual marriage are like the beginnings of the fruit; spiritual goods, which are the goods of charity, are like the fruit (and these are signified by "fruit" in the Word); the procreations of wisdom from love are like the seeds, and by these procreations man becomes like a garden or a paradise. Moreover, man is depicted in the Word by a "tree;" and his wisdom originating in love by a "garden" ("the garden of Eden" signifies nothing else).
[4] In fact, man is a corrupt tree from the seed; nevertheless, a grafting or budding with shoots taken from the tree of life is possible, whereby the sap drawn from the old root is turned into sap forming good fruit. This comparison has been made to show that when there is so regular a progression of the Divine providence in the growth and regeneration of trees, there must needs be a regular progression in the reformation and regeneration of men, who are of much more value than trees, according to these words of the Lord:-
Are not five sparrows sold for two farthings, and not one of them is forgotten in the sight of God? But the very hairs of your head are all numbered. Fear not, therefore; ye are of more value than many sparrows. And which of you by being anxious can add to his stature one cubit? If ye, then, be not able to do that which is least, why are ye anxious concerning the rest? Consider the lilies how they grow. If, then, God so clothe the grass, which is today in the field and tomorrow is cast into the oven, how much more will He clothe you, O ye men of little faith? (Luke 12:6-7, 25-28).
332. I. Quod operatio Divinae Providentiae ad salvandum hominem inchoet ab ejus nativitate, ac perstet usque ad finem vitae ejus, et postea in aeternum. Supra ostensum est, quod 1Coelum ex Humano Genere sit ipse finis creationis universi, et quod finis ille in sua operatione et progressione sit Divina Providentia ad salvandum homines, et quod omnia quae extra hominem sunt, et inserviunt illi pro usu, sunt fines creationis secundarii, quae in summa, se referunt ad omnia quae in tribus Regnis Animali, Vegetabili et Minerali, sunt; cum illa quae ibi sunt, secundum leges Ordinis Divini in prima Creatione constabilitas constanter procedunt, quomodo tunc non potest finis primarius, qui est salvatio Generis humani, secundum sui Ordinis leges, quae sunt leges Divinae Providentiae, constanter procedure.
[2] Specta modo arborem fructus; annon illa ab exiguo semine primum nascitur ut tenue germen, et postea successive crescit in caulem, et expandit ramos, et hi operiuntur foliis, et dein extrudit flores, et parit fructus, et in illis ponit nova semina, per quae perpetuitati suae prospicit: simile fit cum omni virgulto, et cum omni herba agri: annon in his omnia et singula constanter et mirabiliter secundum leges sui ordinis a fine ad finem procedunt; quid non similiter finis primarius, qui est Coelum ex humano genere; num aliquid in ejus progressione dari potest, quod non secundum leges Divinae Providentiae constantissime procedat.
[3] Quoniam est correspondentia vitae hominis cum vegetatione arboris, fiat paralelismus 2seu comparatio; infantia hominis est comparative sicut tenerum germen arboris pullulans e terra ex semine; pueritia et adolescentia hominis est sicut germen illud crescens in caulem et ramusculos; vera naturalia, quibus omnis homo primum imbuitur, sunt sicut folia quibus rami operiuntur; folia non aliud in Verbo significant; initiamenta hominis in conjugium boni et veri, seu conjugium spirituale, sunt sicut flores quos arbor illa tempore veris producit; vera spiritualia sunt foliola istorum florum; primitiva conjugii spiritualis, sunt sicut inchoamenta fructus; bona spiritualia quae sunt bona charitatis, sunt sicut fructus; significantur etiam per fructus in Verbo; procreationes sapientiae ex amore, sunt sicut semina, per quas procreationes homo fit sicut hortus et paradisus: homo etiam in Verbo describitur per arborem, ac ejus sapientia ex amore per hortum; per hortum Edenis non aliud significatur.
[4] Homo quidem est arbor mala ex semine, sed usque datur insitio seu inoculatio ex ramulis desumptis ex Arbore vitae, per quos succus ex veteri radice exantlatus vertitur in succum facientem fructus bonos. Haec comparatio facta est, ut sciatur, quod cum tam constans progressio Divinae Providentiae est in vegetatione et regeneratione arborum, constans omnino 3erit in reformatione et regeneratione hominum, qui arboribus multum praestantiores sunt, secundum haec Domini verba, "Nonne quinque passers 4venduntur assariis duobus, unus tamen ex illis non est oblivioni datus coram Deo; jam vero etiam pili capitis vestri omnes numerati sunt; ideo ne timete; multum passeribus praestatis. Quis praeterea ex vobis sollicitus potest apponere ad staturam suam cubitum; si ergo ne minimum potestis, cur de reliquis solliciti estis; attendite ad lilia quomodo crescunt: quod si gramen in agro quod hodie est, cras autem in clibanum injicitur, Deus ita vestit, quanto magis vos, o parvae fidei homines," Lucas 12:6-7, 25-28.
Footnotes:
1 est, quod ubi in prima editione est, qquod
2 Prima editio: pararelismus
3 Prima editio: omnimo
4 Prima editio: asseres