154.这些要点可通过大量理性论据来说明。如，众所周知，使徒们受主赐的圣灵后，走遍世界大部分地区传讲福音，或口传，或通过书信传播福音的消息。他们凭自己通过主这样做；因为彼得教导和书写的方式是这一种，雅各是那一种，而约翰和保罗则又是一种，各自照自己的悟性。主将自己的灵充满他们，但各人从这源头领受多少则取决于他们的悟性，他们履行自己职责的方式取决于各自能力的性质。在天堂，众天使充满主，因为他们在主里面，主在他们里面；但各自的言行依然取决于各自的心理状态；有些天使比较简单，有些则比较智慧，因而种类无限多样；然而，每位天使都凭自己通过主来说话。
教会的所有牧师也一样，传讲真理的也好，传讲虚假的也好，每个牧师用的是自己的嘴，凭的是自己的悟性；各自都照着自己内心的引领，也就是照着他拥有的灵的引领说话。所有新教徒，无论是奉福音派之名，还是奉改革宗之名，一旦接受从路德、墨兰顿或加尔文传下来的教义，那么就不是这些领袖或他们的教义凭自己通过其追随者说话，而是其追随者凭自己通过领袖或教义说话。此外，每个教义都有上千种解读方式，因为每个教义都像一个聚宝盆，人人都根据自己的天资从中汲取适合并匹配自己性情的东西，然后凭自己的才能解读它。
这一点可通过心在肺中运行并作用于肺，同时肺通过心自主反应来说明。这二者完全不同，却又相互联结。肺通过心自主呼吸，而不是心通过肺呼吸。若出现这种情况，这二者都会停止运作。心在全身内脏中运行并作用于它们也是如此。心将血液循环到各个部位，而内脏则汲取这血液，每个部位所汲取的份量，正好能使它履行适当功能，并照着这功能发挥作用，因而各自都有不同方式。
这一真理还可通过源于父母的邪恶，也就是所谓的遗传之恶来说明。这恶在人内运行并作用于人，出自主的良善同样如此。不过，良善从上或从内作用，而这恶从下或从外作用。如果这恶通过此人运行，他就无法被改造，当然也不用负什么责任。同样，如果出自主的良善通过此人运行，这种情况下，他也无法被改造。但由于良善与邪恶皆取决于人的自由选择，故人若凭自己通过邪恶行事，就会招来罪责；若凭自己通过良善行事，则仍是清白无罪的。由于邪恶是魔鬼，良善是主，所以人若通过魔鬼行事，就有罪了，若通过主行事，就无罪了。正是人人所享有的自由选择使得人能得以改造。
这和人的内在和外在一样。内在与外在是不同的，但又相互结合在一起。内在在外在里面起作用，并作用于外在，但不是通过外在行动。内在有上千种打算，但外在仅从中选择那些有用的。人的内在，是指他的自发而又有洞察力的心智（voluntary and perceptive mind）；那里有一大堆的观念，这些观念若脱口而出，就会象风箱鼓出的大风。由于内在涉及共性，所以它好比海洋、花坛或花园，外在只从中拣选够它用的东西。主的圣言就像海洋、花坛或花园。当圣言丰丰满满地存在于人的内在时，他凭自己通过圣言说话、行动，而不是圣言通过他行动。主也一样，因为祂就是圣言，即圣言所包含的神圣真理和神圣良善。主凭自己，或通过圣言在人内运行，并作用于人，而不是通过人。因为人通过圣言行动和说话，就是通过主自由地行动和说话。
这一点通过灵魂与身体的相互作用来说明更贴切。灵魂与身体是不同的，然而又相互结合在一起。灵魂不是通过身体，而是在身体里面运行，并作用于身体。身体凭自己通过灵魂行动。灵魂并非通过身体行动，因为它们不会彼此商讨和争论，灵魂也不会命令或请求身体做这做那，或要求它用自己的嘴说话。身体也不会要求灵魂给它什么或提供什么，因为凡属灵魂的，也属身体，反之亦然。主的神性和人性也是这样，因为父的神性就是祂人性的灵魂，人性则是祂的身体。这人性不会要求它的神性去说什么或做什么。所以，主说：
到那日，你们要奉我的名祈求；我并不对你们说，我要为你们求父。父自己爱你们，因为你们已经爱我。（约翰福音16:26，27）
“到那日”表祂得荣耀之后，即祂与父完全绝对地合一之后。这是主自己所揭开的秘密，是为了那些将要属于祂的新教会之人。
154. 還可以用一些比方來描述這些觀點。例如, 眾所周知, 在使徒們受了聖靈之後, 他們走遍大部分世界傳福音, 用口傳和書信的方式傳播好消息。他們代表主,自己在做。因為彼得用某種方式教導和書寫, 雅各用另一種, 約翰是這樣, 保羅又是那樣的方式, 每個人按照自己的認知而行。主對所有使徒都以聖靈澆灌, 但每個人按自己感知的程度取了自己那份, 並按自己的能力將所領受的實踐出來。
天國裡所有的天人都被主以聖靈澆灌, 他們在主裡面, 主在他們裡面。但每個天人都是按自己的精神狀態去說去做, 有的行為言語較為簡單, 有的更為明達, 區別無限。他們全都是代表主,自己主動去說去做。
[2]教會中所有的聖職人員也是如此, 不論正信和迷信者, 他們每人都發出自己的聲音,有自己的見解。每個人都是以自己的思想為基礎, 思想就是他們裡面的靈。
所有的更正教徒, 無論稱他們的名為福音派也好, 改革宗也好。
一旦他們接受了由路德,墨蘭頓或加爾文傳承下來的系統神學, 並不是路德,墨蘭頓或加爾文主動通過更正教徒的口來說什麼, 而是更正教徒自己主動代表這些教會創建者們說話。
每一條教理能夠以千百種不同的方式來解釋, 就像哺養宙斯的羊角之多。每一位傳道者取出適合及匹配自己屬性的解釋, 按各自的才能來發揚傳授。
[3]這一點還可用心肺的相互作用來描述:心作用於肺, 肺的相應作用——主動代表心。二者是完全不同的動作,不過相互關聯。肺主動代表心呼吸, 而不是心通過肺來呼吸——倘若如此, 它們都會停止活動。這同樣適用于心作用於身體各個內臟,或在它們裡面的作用。心向各個方向輸血, 內臟從血中吸收所需。每個器官按各自發揮的作用各取所需, 並按此來活動, 只是以各自不同的方式。
[4]還可用其它比方來描述這點。某人從父母所取的惡, 稱為"遺傳之惡", 在這人身上及裡面運行。從主而來的善也在人身上及裡面運行, 只不過善源自上面或裡面, 惡源自下面或外面。如果惡通過人來運行, 那麼人就不能被改造, 這人也無需對此負責任。同樣, 如果來自主的善是通過人來運行的, 他也無法被改造。惡行也好, 善行也罷, 都是人的自由選擇造成的。人因主動代表惡而行動時, 會成為罪過; 因主動代表善而行動, 於是成為清白。因為惡是魔鬼的,善是主的, 他由魔鬼而行引發罪過, 由主而行保持清白。正是人們擁有自由選擇這一恩賜, 令到一個人被改造成為可能。
[5]同樣的情形也適用於人的內在人與外在人。二者各不相同, 然而他們相互聯結。內在人作用於外在人, 但並非通過外在人去行動。內在人包含內容數以千計, 外在人僅僅從中選擇適用之物。內在人之中包含有無數概念, 使人能有意志與認知, 倘或從口中流出, 將如同從工業風箱鼓出的大風。內在人包涵廣泛, 好比大海或大花園, 外在人按其目的從中提取所用。
當聖言全然在人的內在顯現, 亦如同大海或大花園; 人代表聖言主動說話與行動, 而非聖言通過人來行動。因為主就是聖言, 包含聖理與聖善, 所以祂也是一樣, 祂自己(或由聖言)作工在我們身上或裡面, 而非通過我們去作工。因為當人由聖言來說話與行動時, 就是代表主而自由地說話和行動了。
[6]靈魂與身體的相互關係也可以來作為一個貼切的比方。靈魂與身體是兩回事, 然而它們相互聯合。靈魂作用於身體之上或之中, 但並非通過身體來運行, 而是身體代表靈魂而自己主動去行。
靈魂並非通過身體去行動, 因為靈魂與身體並不彼此商量與約定並決定什麼。靈魂不會命令或要求身體去做這樣或做那樣, 又或用嘴說這樣或說那樣。身體也不會要求或請求靈魂去給予或提供什麼, 因為靈魂的一切都屬於身體的, 反之亦然。
在主裡的神性和人性也是如此。父的神性是祂人性的靈魂, 人性是祂的身體。祂的人性不會要求神性去告知說什麼或做什麼。這就是為何主這樣說:"到那日, 你們要奉我的名祈求。我並不對你們說, 我要為你們求父, 是父自己愛你們, 因為你們已經愛我"(約翰福音16:26-27)。"那日"表示榮耀之後, 就是與父完全和絕對的聯合之後。這是主自己向那些將成為祂的新教會成員所揭示的奧秘。
154. This point can also be illustrated by a number of parallels.
We all know that after the Lord bestowed the Holy Spirit on the apostles, they preached the good news across much of the world and publicized it through speaking and writing. They did this on their own initiative on behalf of the Lord. Peter wrote and taught one way, James another way, John a third, and Paul a fourth. Each of them used their own intelligence. The Lord filled them all with his spirit, but they each took a portion of it that depended on the quality of their perception, and they each exercised that portion depending on the quality of their own ability.
All the angels in the heavens are filled with the Lord - they are in the Lord and the Lord is in them. Yet for each of them, the speech and action depends on the quality of the mind. Some speak and act simply, and some wisely, with infinite variety. They all speak on their own initiative on behalf of the Lord.
[2] The same goes for all ministers in the church - those with false beliefs as well as those with true beliefs. They each have their own voice and their own intelligence. They each speak on the basis of their own mind, meaning the spirit inside them.
Consider the situation of all Protestants, whether they happen to be called Evangelical or Reformed. Once they have been taught the theological system handed down by Luther, Melanchthon, or Calvin, it is not that Luther, Melanchthon, and Calvin, or the theologies themselves, speak on their own initiative through the Protestants' mouths. Instead, the Protestants speak on their own initiative on behalf of their church founders.
Every dogma can be explained in a thousand different ways. It is like a horn of plenty. People take out of the dogma whatever is matched and suited to their character, and use their particular gifts to explain it.
[3] This point can also be illustrated by the action of the heart on and in the lungs, and the lungs' reaction on their own initiative on behalf of the heart. These are two distinct things, yet they are reciprocally united. The lungs breathe on their own initiative on behalf of the heart. The heart, however, does not breathe through the lungs. If it did they would both stop functioning.
The same applies to the heart's action on and in every internal organ in the body. The heart sends blood out in all directions. The internal organs draw on that blood. Each organ takes whatever it needs depending on how vital a service it provides. Its level of service also determines how it functions; different organs function in different ways.
[4] The same point can be illustrated by the following parallels as well. The evil we get from our parents, called hereditary evil, acts on us and in us. So does goodness from the Lord. Goodness comes from above or within; evil from below or outside. If evil were to act through us we could not be reformed, but we would not be responsible either. By the same token, if goodness from the Lord acted through us we could not be reformed. Because good and evil are a matter of our free choice we become guilty when we act on our own initiative on behalf of evil, and innocent when we act on our own initiative on behalf of goodness. Because evil is the Devil and goodness is the Lord, we become guilty if we act on behalf of the Devil, and innocent if we act on behalf of the Lord. The free choice that we all have makes it possible for us to be reformed.
[5] The same situation exists for all of us with our inner and outer selves. These selves are two distinct things, yet they are reciprocally united. Our inner self acts on and in our outer self, but not through it. Our inner self contains thousands of things. Our outer self takes from our inner self only what is suited for some useful purpose. In our inner self, the part of our mind that enables us to have volition and perception, there are arrays of concepts in enormous quantities. If these concepts flowed out through our mouths they would be like a blast of air from an industrial bellows. Our inner self, with its universe of contents, is comparable to an ocean, a large flower garden, or a park. The outer self takes from it just as much as it needs to get something done.
When the Lord's Word is quite thoroughly present in our inner self it too is comparable to an ocean, a large flower garden, or a park. In that case we speak and act on our own initiative on behalf of the Word. The Word does not act through us. The same is true in regard to the Lord, because he is the Word, that is, the divine truth and the divine goodness in it. The Lord acts on his own (or from the Word) on us and in us, but not through us, because we act and speak freely on the Lord's behalf when we act and speak from the Word.
[6] The point here can be more accurately illustrated by the mutual interaction between soul and body. The soul and the body are two distinct things, yet they are reciprocally united. The soul acts on and in the body but not through it. Instead, the body acts on its own initiative on behalf of the soul.
The soul does not act through the body in that the soul and the body do not consult and engage in decision making with each other. The soul does not command or request the body to do this or that, or say this or that with its mouth. The body does not call for or petition the soul to give it, or supply it with, something. Everything belonging to the soul belongs to the body, mutually and reciprocally.
The same is true for the divine and the human natures in the Lord. The Father's divine nature is the soul of his human nature, and the human nature is his body. The human nature does not ask its divine nature to tell it what to say or do. This is why the Lord says, "In that day you will ask in my name. And I will not tell you that I am going to petition the Father on your behalf, for the Father himself loves you, because you have loved me" (John 16:26-27). "In that day" means after glorification, that is, after complete and absolute union with the Father.
The Lord himself is divulging this secret for those who will be part of his new church.
154. These points may be illustrated by a number of reasoned arguments. For instance, it is well known that, after the Apostles had been given the Holy Spirit by the Lord, they preached the Gospel throughout much of the world, and spread the news of it by word of mouth and by their writings. They did this of themselves from the Lord; for Peter taught and wrote in one way, James in another, John in another and Paul in another, each according to his own intelligence. The Lord filled them all with His Spirit, but each drew a contribution from that source which was determined by the nature of his perception, and they carried out their duty in a way determined by the nature of the ability of each. All the angels in the heavens are full of the Lord, for they are in the Lord and the Lord is in them; but still each speaks and acts in accordance with his own mental state, some simply, some wisely, and so with infinite variety, yet each one speaks of himself from the Lord.
[2] It is the same with every minister of the church, the one who preaches truths as much as the one who preaches falsities; each has his own mouth and his own intelligence, and each speaks as he is guided by his own mind, that is, the spirit which he possesses. All Protestants, whether they go by the name of Evangelical or Reformed, once they have been taught the dogmas handed down from Luther, Melanchthon or Calvin, do not have these three or their dogmas speaking of themselves through their mouths, but they themselves speak of themselves from the leaders. Moreover, each separate dogma can be expounded in a thousand ways, for each is like a cornucopia, from which each preacher chooses what suits and matches his own character, and expounds it according to the talents he possesses.
[3] This can be illustrated by the action of the heart in and on the lungs, and by the spontaneous reaction of the lungs from the heart. These are two distinct actions, but still reciprocally connected. The lungs breathe spontaneously from the heart, but the heart does not breathe by means of the lungs. If this happened, both of them would cease working. It is the same with the heart's action in and on the viscera throughout the body. The heart circulates blood to all parts, but the viscera draw on this blood, each part taking its proper ration to enable it to perform its proper use, and acting in accordance with this, but in different ways.
[4] A further illustration of the same point is this. The evil which comes from one's parents, what is called hereditary evil, works in and on a person; and likewise the good which comes from the Lord, but this is above or within, the evil is below and outside. If the evil worked by means of the person, he could not be reformed, nor would he be liable to blame; and likewise if the good coming from the Lord worked by means of the person, he could not be reformed in that case either. But because either action depends upon a person's free choice, he incurs guilt when he acts of himself from evil, and remains innocent when he acts of himself from good. Now since evil is the devil and good is the Lord, he incurs guilt if he acts from the devil, and is innocent if he acts from the Lord. It is that free choice, which is open to every individual, that makes it possible for a person to be reformed.
[5] It is the same with everything internal and external in a person's character; internal and external are two different things, but still joined in a reciprocal bond. The internal acts in and on the external, not by means of it. For the internal has thousands of plans, from which the external selects only those which can be of use. In a person's internal, by which is meant the voluntary and perceptive mind, there is a vast heap of ideas, which if they escaped through a person's mouth would be like wind from a bellows. Since the internal is concerned with universals, it can be compared with an ocean, a flower-bed or a garden, from which the external helps itself to sufficient for its purposes. The Lord's Word is like an ocean, a flower-bed and a garden. When the Word is present in considerable fulness in a person's internal, then he speaks and acts of himself from the Word, but the Word does not act by his means. It is the same with the Lord, since He is the Word, that is, the Divine truth and Divine good it contains. The Lord of Himself or from the Word acts in and on people, but not by their means, since everyone freely acts and speaks from the Lord when he does so from the Word.
[6] A closer parallel to this might be the mutual relationship between the soul and the body, which are two separate things, but linked in a reciprocal bond. The soul acts in and on the body, but not by means of the body; and the body acts of itself from the soul. The soul does not act by means of the body, because they do not consult and deliberate together; nor does the soul order or beg the body to do this or that, or to speak by its own mouth. Nor does the body demand or request the soul to give it or supply something, for everything of the soul's belongs to the body, and vice versa. It is the same with the Lord's Divine and His Human; for the Divine of the Father is the soul of His Human, and the Human is His body. The Human does not ask its Divine what it is to say or do. Therefore, the Lord says:
On that day you will ask in my name; and I do not tell you that I shall ask the Father for you, for the Father Himself loves you, because you have loved me, John 16:26-27.
'On that day' means after His glorification, that is, after His union with the Father was accomplished and completed. This is a secret revealed by the Lord Himself for the benefit of those who are going to belong to His new church.
154. All this may be made clear by various rational considerations; as for example, it is known that when the Apostles had received from the Lord the gift of the Holy Spirit they preached the gospel through a great part of the world, promulgating it both by speech and by writing; and this they did of themselves from the Lord. For Peter taught and wrote in one manner, James in another, John in another, and Paul in another, each according to his own intelligence. The Lord filled them all with His Spirit; but the measure in which each partook of it was in accordance with the character of his perceptions; and this was made use of in accordance with the character of his ability. The Lord fills all the angels in the heavens, for they are in the Lord and the Lord is in them; and yet each one speaks and acts in accordance with the state of his own mind, some with simplicity and some with wisdom, thus with infinite variety; nevertheless everyone speaks of himself from the Lord.
[2] It is the same with every minister of the church, whether he be in truths or in falsities; each one has his own utterance and his own intelligence, and each one speaks from his own mind, that is, from the spirit he possesses. So with all Protestants, whether called Evangelical or Reformed, after they have been instructed in the dogmas taught by Luther, Melancthon, or Calvin. It is not these leaders or their dogmas that speak of themselves through their followers; but their followers speak of themselves from the leaders or the dogmas. Furthermore, each dogma may be explained in a thousand ways, for each is like a cornucopia from which everyone draws what favors and is suited to his genius, and explains it according to his talent.
[3] This may be illustrated by the action of the heart in and upon the lungs, and by the reaction of the lungs of themselves from the heart, the two being distinct, and yet reciprocally united. The lungs breathe of themselves from the heart; but the heart does not breathe through the lungs; if this should take place they would both cease to act. It is the same again with the action of the heart in and into the viscera of the whole body. The heart sends out the blood in all directions, and the viscera draw from it each one its portion in accordance with the nature of the use it performs, and in accordance with that use it acts, thus each in its own way.
[4] The same truth may be illustrated also by the evil derived from parents, which is called hereditary evil; this acts in and into man; in like manner good from the Lord acts, the good acting above or within, and the evil acting below or without. If the evil acted through man he would neither be capable of reformation nor be culpable; or if the good from the Lord acted through man he would be incapable of reformation; but as both good and evil depend on man's free choice he becomes guilty when he acts of himself from evil, and is blameless when he acts of himself from good. And since evil is the devil, and good is the Lord, man becomes guilty when he acts from the devil, and is blameless when he acts from the Lord. It is from this free choice, which every man has, that man is capable of reformation.
[5] It is the same with the entire internal and the entire external in man. These two are distinct, and yet are reciprocally united. The internal acts in and into the external, but not through it; for the internal meditates a thousand things, and from these the external chooses only such as are suited to its use. For in man's internal (by which is meant his voluntary and perceptive mind) there are voluminous heaps of ideas, and if these were to flow forth through man's mouth it would be like a blast from a bellows. As the internal deals with universals it may be compared to an ocean or flower bed or garden, from which the external selects just what is sufficient for its use. Again, the Word of the Lord is like an ocean or a flower bed or a garden, in that when it has place in man's internal in any degree of fullness it does not act through man, but man speaks and acts of himself from the Word. The same is true of the Lord, because He is the Word, that is, the Divine truth and Divine good that are in it. The Lord acts from Himself or from the Word in and into man, and not through him, since man acts and speaks from the Lord freely when he acts and speaks from the Word.
[6] But this may be illustrated more closely by the mutual interaction of the soul and body, which are two distinct things, and yet are reciprocally united. The soul acts in and into the body, not through it; the body acts of itself from the soul. The soul does not act through the body, for the two do not consult and deliberate each with the other, nor does the soul command or ask the body to do this or that, or to speak from its mouth; neither does the body demand or beg the soul to give or supply anything; for every thing that belongs to the soul belongs also to the body, mutually and interchangeably. It is the same with the Divine and the Human of the Lord, for the soul of His Human is the Divine of the Father, and the Human is His body; and the Human does not ask its own Divine to tell it what to say or do. Therefore the Lord says:
In that day ye shall ask in My name; and I say not unto you that I will pray the Father for you, for the Father Himself loveth you because ye have loved Me (John 16:26, 27).
"In that day" means after His glorification, that is, after His perfect and absolute union with the Father. This arcanum is from the Lord Himself, given for those who will be of His new church.
154. This may be further illustrated by the following rational considerations. It is well known that the Apostles, after they had received the gift of the Holy Spirit from the Lord, preached the Gospel throughout a large part of the world, and published it both orally and by writing; and this they did of themselves from the Lord. Peter taught and wrote in one manner, James in another, John in another, and Paul in yet another, each according to his own particular intelligence. The Lord filled them all with His spirit, of which each took a portion according to the character of his own perception, and exercised it according to his ability. All the angels in heaven are filled with the Lord, for they are in the Lord and the Lord in them; but nevertheless each speaks and acts according to the state of his own mind, some simply, some wisely, thus with infinite variety, and yet every one speaks (and acts) of himself from the Lord.
[2] It is the same with every minister in the Church, whether he is in truth or in falsity. Each has his own manner of expression and his own intelligence, and each speaks from his own mind, that is, from the spirit which he possesses as his own. Take for example the case of the Protestants, whether Evangelical or Reformed. After they have been instructed in the dogmas taught by Luther, 1 Melanchthon, 2 or Calvin, 3 these leaders or their dogmas do not speak, of themselves, through their disciples, but the disciples speak, of themselves, from their leaders and their dogmas. Every dogma, moreover, may be explained in a thousand different ways; for each is like a horn of plenty, from which every one takes what favors and suits his own genius, and then explains it according to his own peculiar talent.
[3] This may be illustrated also by the action of the heart in and upon the lungs, and by the reaction of the lungs themselves from the heart. These are two distinct actions, yet reciprocally united, for the lungs respire of themselves from the heart, but not the heart through the lungs; for if this were to happen, the action of both would cease. It is the same with the action of the heart in and upon the internal organs of the whole body; the heart propels the blood in every direction, but the organs draw from it, each one its share according to the use which it performs, and according to which it functions, thus the action of each is different.
[4] The same may also be illustrated by the following considerations. Evil derived from parents, called hereditary evil, acts in and upon man; so also does good from the Lord, the latter from above or from within, the former from beneath or from without. If evil were to act through man, he would not be capable of reformation, nor would he be subject to blame; and likewise, if good from the Lord were to act through man, he would not be capable of reformation; but as each depends on man's free choice, he becomes guilty when he acts of himself from evil, and guiltless when he acts of himself from good. Now since evil is the devil, and good is the Lord, he becomes guilty if he acts from the devil, and guiltless if he acts from the Lord. It is from this free choice, which every man has, that the possibility of his reformation arises.
[5] It is the same with the whole internal and external in man. These are perfectly distinct, but yet reciprocally united; the internal acts in and upon the external, but not through it, as the internal includes innumerable things from which the external chooses only such as are suited to its purposes. For in the internal man, by which is meant his voluntary and perceptive mind, there are vast collections of ideas, and if they were to flow out in speech, it would be like the rush of wind from a pair of bellows. The internal, from the comprehensive nature of what it includes, may be compared to an ocean, or to a bed of flowers, or to a garden, from which the external selects what is adequate for its use. The Word of the Lord is like an ocean, a bed of flowers and a garden: and when it is present in any degree of fulness in the internal of a man, he then speaks and acts of himself from the Word, and not the Word through Him. It is the same with the Lord, because He Himself is the Word; that is, the Divine Truth and the Divine Good therein. The Lord acts of Himself, or from the Word, in and upon man, but not through him, because a man, in freedom, acts and speaks from the Lord when he does so from the Word.
[6] This, however, may be better illustrated by the mutual intercourse between the soul and the body. These two are perfectly distinct, but are reciprocally united; the soul acts in and upon the body, but not through it, while the body acts of itself from the soul. The soul does not act through the body, because they do not consult and deliberate with each other. The soul does not command or request the body to do or to say this or that; nor does the body demand or beg the soul to give or supply anything, for all that belongs to the soul belongs also to the body, mutually and reciprocally. This is the case with the Divine and the Human of the Lord; for the Divine of the Father is the soul of His Human, and the Human is His body; and the Human does not ask His Divine to say what it shall say or do. Therefore the Lord says:
"At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you; for the Father Himself loveth you, because ye have loved me" John 16:26-27.
"At that day" is after the glorification, that is, after perfect and complete union with the Father. This is an interior truth revealed from the Lord Himself for those who will form His New Church.
Footnotes:
1. Luther, Martin, A.D. 1483-1646, the leader of the Protestant Reformation in Germany, was born at Eisleben, Saxony. He was a student at Erfurt in law and divinity, and was ordained priest in A.D. 1507. He left Erfurt for a chair in the university of Wittenberg, where his preaching attracted great attention. Here he made his first public protest against the Romish Church by condemning the sale of indulgences. The Lutheran Church dates its origin from the year A.D. 1520 when Luther was expelled from the Romish Church. It assumed a more definite shape on the publication in A.D. 1530 of the Augsburg Confession. This was drawn up by Melanchthon and Luther as the principal standard of the Church. The final establishment of the Lutheran Church was made possible by the friendly offices of Maurice, Elector of Saxony.
2. Melanchthon, the foremost scholar among the early Protestants, A.D. 1497-1560. He met Luther at Wittenberg where he was professor of Greek. He exercised a powerful influence over Luther, and was mainly responsible for drawing up the Augsburg Confession. On Luther's death he became the leader of the Lutherans.
3. Calvin, John, A.D. 1509-1564, was called by Melanchthon "The theologian of the sixteenth century." He studied law as well as theology, became a Protestant and induced the authorities of Geneva to renounce Popery. The friend of John Knox, he exercised a powerful influence on Scottish Protestantism. His views may be summarized thus: particular election; particular redemption; moral inability in a fallen state; free grace; and ultimate salvation for the elect, notwithstanding many failings and aberrations on the part of the believer. In its leading features his theology is that of Augustine.
154. Haec per plura, quae rationis sunt, illustrari possunt; ut per haec: notum est, quod Apostoli, postquam donati sunt Spiritu Sancto a Domino, praedicaverint Evangelium per multum orbis, et quod hoc promulgaverint ore et scriptis, et hoc fecerunt ex se ipsis a Domino; aliter enim docuit et scripsit Petrus, aliter Jacobus, aliter Johannes, et aliter Paulus, quisque secundum suam intelligentiam; Dominus implevit omnes suo spiritu, sed quisque desumpsit inde spartam 1 secundum qualitatem suae perceptionis, et exsequuti sunt secundum qualitatem suae potentiae. Omnes Angeli in coelis impleti sunt Domino, sunt enim in Domino et Dominus in illis, sed usque quisque loquitur et agit secundum statum suae mentis, quidam simpliciter, quidam sapienter, ita cum infinita varietate, et tamen unusquisque loquitur ex se a Domino.
[2] Simile est cum omni Ministro Ecclesiae, tam illo qui in veris quam qui in falsis est, cuique est suum os et sua intelligentia, et quisque loquitur ex sua mente, hoc est, ex suo spiritu quem possidet. Omnes Protestantes, sive dicantur Evangelici sive Reformati, postquam instructi sunt dogmaticis a Luthero, Melanctone vel Calvino traditis, hi seu dogmatica eorum non loquuntur ex se per illos, sed ipsi ex se ab illis; unumquodvis dogma etiam potest mille modis exponi, est enim quodvis sicut cornucopiae, 2 ex quo quisque depromit quod suo genio favet et adaequatur, et exponit secundum suam dotem. 3
[3] Hoc illustrari potest per cordis actionem in pulmone et in illum, et per pulmonis reactionem ex se a corde; haec sunt duo distincta, at usque reciproce unita; pulmo respirat ex se a corde, non autem cor per pulmonem, si hoc fieret subsisteret utrumque; simile etiam est cum cordis actione in visceribus et in viscera totius corporis; cor emittit sanguinem undequaque, sed viscera inde hauriunt, quodlibet suum pensum secundum quale usus quod praestat, et quoque secundum hoc agit, ita diversimode.
[4] Idem hoc potest illustrari per haec; malum a parentibus, quod vocatur haereditarium, agit in homine et in hominem; similiter bonum a Domino, hoc supra aut intra, illud infra vel extra, si malum ageret per hominem, homo non foret reformabilis, neque foret culpabilis, similiter si bonum a Domino ageret per hominem, nec foret reformabilis, sed quia utrumque pendet a libera electione hominis, fit reus dum ex se a malo agit, et insons dum ex se a bono: nunc quia malum est diabolus, et bonum est Dominus, fit reus si agit a diabolo, ac insons si a Domino; ex libera illa electione, quae cuivis homini est, est quod homo reformari possit.
[5] Simile est cum omni Interno et Externo apud hominem; haec sunt duo distincta, sed usque reciproce unita; Internum agit in Externo et in illud, sed non agit per Externum, Internum enim millia volvit, ex quibus Externum modo desumit accommodata usui; in Interno enim hominis, per quod intelligitur Mens ejus voluntaria et perceptiva, sunt congeries idearum in volumine, quae si effluerent per os hominis, foret sicut ventosum ex folle; Internum, quia universalia volvit, comparari potest Oceano, aut Floreto, aut Horto, ex quibus Externum depromit quantum satis est pro usu: Verbum Domini est sicut Oceanus, Floretum et Hortus, quando Verbum est in aliqua plenitudine in Interno hominis, tunc homo loquitur et agit ex se a Verbo, et non Verbum per illum: simile est cum Domino, quia Ipse est Verbum, hoc est Divinum Verum et Divinum Bonum ibi, Dominus ex se seu ex Verbo agit in homine et in illum, non autem per illum, quia homo libere agit et loquitur a Domino dum a Verbo.
[6] Sed hoc propius illustrari potest per mutuum commercium animae et corporis, quae duo distincta sunt, sed reciproce unita; Anima agit in corpore et in corpus, sed non per corpus, at corpus agit ex se ab anima; quod anima non agat per corpus, est quia non consultant et deliberant inter se, nec anima mandat aut rogat, ut corpus hoc aut illud agat, vel ex ore suo loquatur, neque corpus poscit aut petit, ut anima aliquid det et suppeditet, omne enim animae est corporis, mutuo et vicissim: simile est cum Divino et Humano Domini, est enim Divinum Patris Anima Humani Ipsius, et Humanum est Corpus Ipsius, et Humanum non petit a Divino suo ut dicat quid loquuturum et operaturum est, quare dicit Dominus, In illo die in Nomine meo petetis et non dico vobis, quod Ego petiturus sim Patrem pro vobis, Ipse namque Pater amat vos, quia Me amastis, Johannes 16:26-27: in illo die est post glorificationem, hoc est, post perfectam et absolutam unionem cum Patre. Hoc Arcanum est ab Ipso Domino pro illis qui e nova Ipsius Ecclesia erunt.
Footnotes: