371.⑶与主的结合是相互的，因此主在人里面，人在主里面。圣经教导，理性也能明白，结合是相互的。主教导说，祂与父的结合是相互的，因为祂对腓力说：
我在父里面，父在我里面，你不信吗？你们当相信我，我在父里面，父在我里面。（约翰福音14:10，11）
叫你们又知道又明白，父在我里面，我也在父里面。（约翰福音10:38）
耶稣说，父啊，时候到了。愿祢荣耀祢的儿子，使儿子也荣耀祢。（约翰福音17:1）
父啊，凡是我的都是祢的，祢的也是我的。（约翰福音17:10）
主描述祂与人的结合时也说了同样的话，即结合是相互的，因为祂说：
你们要常在我里面，我也常在你们里面。常在我里面的，我也常在他里面，这人就多结果子。（约翰福音15:4，5）
吃我肉、喝我血的人常在我里面，我也常在他里面。（约翰福音6:56）
到那日你们就知道我在父里面，你们在我里面，我也在你们里面。（约翰福音14:20）
遵守神命令的，就住在神里面，神也住在他里面。（约翰一书3:24；4:13）
凡认耶稣为神儿子的，神就住在他里面，他也住在神里面。（约翰一书4:15）
若有听见我声音就开门的，我要进到他那里去；我与他，他与我一同坐席。（启示录3:20）
这些经文清楚声明，主与人的结合是相互的；由此必然可知，人当与主结合，以便主能与他结合。还可知，结果若不是结合，必是退出和分离，然而，退出和分离的，不是主这一方，而是人这一方。为了使结合成为相互的，人已被赐予自由选择，使他踏上通往天堂之路，或通向地狱之路。这自由的天赋就是人能回应的根源，以便他能与主结合，或与魔鬼结合。等到后面论述自由选择（463－508）、悔改（509－570）、改造和重生（571－625），以及报应（626－666）的章节时，再详细说明这自由，以及它的性质和它被赐予人的原因。
令人悲哀的是，尽管圣言清清楚楚地声明主与人的结合是相互的，但基督教会仍浑然不知。导致这种无知的原因就是有关信和自由选择的学说。关于信的学说是，信会被赐予人，他无需为获得信作出任何贡献，或调整自己，使自己变得适合，只需象一块木头那样接受它。关于自由选择的学说是，人在属灵事务上没有一丁点自由选择可言。但是，人类的救赎就取决于主与人的相互结合，为了使这相互结合不再继续隐藏在无知中，有必要将其披露出来，最好的办法莫过于通过例子来说明。
实现结合的互动有两种类型：一种是交替型，另一种是相互型。实现结合的交替互动可通过肺呼吸来说明。人吸入气体，用其扩张胸腔，然后排出气体，从而收缩胸腔。吸气，从而扩胸是通过大气压所施加的力量实现的；而排气，从而缩胸则是通过肌肉努力作用于肋骨而实现的。这就是空气与肺之间的相互结合，全身的感觉和运动功能端赖于此；当呼吸停止时，这些功能都无法履行。
交替运动所产生的相互结合还可通过心与肺、肺与心的结合来说明。
心脏从右心室向肺供血，肺又将血从左心室运回心脏。这就产生了相互结合，全身的生命完全取决于该结合。血液与心脏，心脏与血液也有类似结合。全身的血液经由静脉流入心脏，又从心脏经由动脉流入全身；作用与反作用构成一种结合。胚胎与母亲的子宫之间也有一种类似的不断保持结合的作用与反作用。
然而，主与人之间相互结合却不属这类。它是一种相互结合，不是通过作用与反作用，而是通过合作实现的。主作用，人通过主接受作用，并仿佛凭自己作工，确切地说，通过主凭自己作工。人通过主所作的工被归于他，仿佛是他自己的，因为他不断被主保持在自由选择的状态中。由此产生的选择自由就是能通过主，即圣言意愿和思维，也能通过魔鬼，即违背主和圣言意愿和思维。主赋予人这种自由是为了使他能与主相互结合，他凭结合被赐予永生和祝福，因为若没有相互结合，这是不可能的。
这种相互结合也可用人和这个世界的各种事物来说明。每个人的灵魂和肉体之间的结合就是这样。意愿和行为，或思维和言语之间的结合也是这样。两眼、两耳和两鼻孔之间的结合同样是这样。两眼以自己的方式相互结合，这一点从视神经清楚可知；其中来自大脑两个半球的纤维交织起来，就这样缠绕着延伸到两眼中。耳与鼻也是如此。
光与眼、声与耳、气与鼻、味与舌、触与体之间都有类似的相互结合。因为眼在光中，光在眼中；声在耳中，耳在声中；气在鼻中，鼻在气中；味在舌中，舌在味中；触在体中，体在触中。这类相互结合还好比马与车、牛与梨、轮子与机器、帆与风、笛子与空气之间的相互结合。概括地说，这就是目的与原因，或原因与结果之间的相互结合。不过，没有时间逐一解释所有这些了，否则这会花费大量精力。
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371. (3)與主的聯合是相互的, 因此主在人裡面, 人在主裡面。
這樣的聯合是相互的, 聖言如此教導, 理性也能看出。主教導, 祂與父的聯合是相互的, 因為祂對腓力說:"我在父裡面, 父在我裡面, 你不信嗎？相信我, 我在父裡面, 父在我裡面"(約翰福音14:10-11)。為了讓你們知道並相信, 父在我裡面, 我在父裡面(約翰福音10:38)。耶穌說:"父啊, 時候到了。願禰榮耀禰的兒子, 使兒子也榮耀禰"(約翰福音17:1)。父啊, 凡是我的都是禰的, 禰的也是我的(約翰福音17:10)。
關於祂與人之間的聯合也就是相互的, 因為祂是這樣說的:
你們要常在我裡面,我也常在你們裡面。常在我裡面的,我也常在他裡面,這人就多結果子(約翰福音15:4-5)。吃我肉喝我血的人,常在我裡面,我也常在他裡面(約翰福音6:56)。到那日你們就知道我在父裡面, 你們在我裡面, 我也在你們裡面(約翰福音14:20)。遵守上帝命令的, 就住在上帝裡面, 上帝也住在他裡面(約翰一書3:24; 4:13)。凡認耶穌為上帝兒子的, 上帝就住在他裡面, 他也住在上帝裡面(約翰福音4:15)。若有聽見我聲音就開門的, 我要進到他那裡去; 我與他, 他與我一同坐席(啟示錄3:20)。
[2]以上聲明可以說明, 主與人之間的聯合是相互的; 因此人應當自己與主連接, 以致於主自己與他連接, 否則就沒有聯合的關係, 而是分裂與割離。這樣的分裂與割離並非發生在主這邊, 而是人這邊。
為了如此相互的關係可以達成, 人被賜予自由選擇, 允許他踏上通往天國之路, 或者通向地獄之路。這所賜的自由, 是人有能力去互動的原因, 讓他能自行選擇與主或者與魔發生聯合。關於這個自由的更多說明, 還有它的屬性以及賜給人的理性等等, 會在下幾章詳述:自由選擇(463-508),悔改(509-570),改造與更新(571-625)與歸算(626-666)。
[3]令人悲哀的是, 儘管聖言中明明聲明了主與人之間相互的聯合關係, 基督徒教會卻混然不知。是關於信與自由選擇方面的神學導致這樣的無知。他們關於信的神學堅定認為, 無需人這一方的任何付出, 便可獲得信; 不用調整自己以適於接收信, 只需像根木頭那樣不用付出任何努力。關於自由選擇的神學則認為, 人在屬靈事務上沒有一丁點自由選擇可言。
人類得救與否, 取決於主與人之間相互的聯合。因此, 為了不讓這個資訊被埋藏在無知當中, 有必要將其揭示。最有效的方式就是通過舉例說明, 它們能說明問題。
[4]有兩種類型的相互結合:一種是交替型, 另一種是共同型。交替型的關係可用肺的呼吸來說明。人吸入氣體, 用以擴張胸腔, 然後排出氣體, 於是縮小胸腔。吸氣與擴胸是因著大氣壓力引起的力量來起作用; 而排氣與縮胸是因著肌肉的努力作用於肋骨而引起的效果。這是空氣與肺之間的相互聯合關係, 全身上下的感覺與運動功能都依賴於此; 當呼吸停止時, 這些功能將全部停止。
[5]這種交替運動的相互聯合關係還可用心與肺,肺與心的相互關係來形容。心臟從右心室向肺供血, 肺又將血從左心房運回心臟。於是形成了相互的聯合關係, 全身的生命全然依賴於此。
血與心臟, 心臟與血, 二者之間也有類似的關係。全身的血液經過靜脈流入心臟, 又通過動脈從心臟輸送到全身。作用與反作用形成這樣的關係。胚胎與其母親的子宮也存在類似的關係。
[6]不過, 主與人之間相互聯合的關係並不是這樣。這是一種共同的聯合關係, 並非作用與反作用, 而是協同合作。主作工, 人從主接收祂的作為, 然後人作工(好像是自己所為, 準確地說, 是人從主而來的作為)。人所作的(從主而來的)這些作為, 算作人自己的作為, 好像是他自己所作的, 因為這樣他就一直被主保守在自由選擇的狀態中。這樣的自由讓人有能力出自主(也就是出自聖言)來意志和思考; 也有能力出自魔鬼(也就是逆著主與聖言)去意志和思考。主賜人這樣的自由, 是為了人能進入一種相互聯合的關係, 藉此獲得永生與祝福; 若無相互聯合的關係, 則無法得到。
[7]這種相互聯合的關係還可用人身上及世上的各樣事物來說明。每個人的靈魂與身體之間的關係就是這樣的聯合關係。人的意志與行動也是如此, 思想與言語之間也是。還有人的雙眼,雙耳和兩個鼻孔之間的關係。
視覺神經能說明兩隻眼睛之間存在這種相互聯合的關係。從大腦兩個半球而來的神經纖維相互纏繞編織, 交錯地進入兩隻眼睛。人的耳朵與鼻孔也是如此。
[8]光與眼的關係也是如此, 還有聲音與耳朵,氣味與鼻子,味道與舌頭,觸覺與身體之間。因為眼在光之中,光在眼之中; 聲音在耳朵裡,耳朵在聲音裡; 氣味在鼻子中,鼻在氣味中; 味道在舌頭上,舌頭在味道裡; 觸覺在身體中,身體中觸覺中。
這種相互的聯合關係, 還好比馬與車,牛與梨,車輪與引擎,帆與風,笛與氣之間的關係。概括地說, 就是目的與方法, 或者方法與結果之間的關係。沒有機會逐一解釋以上所舉的例子, 否則就要費許多紙張了。
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371. (c) Our partnership with the Lord is reciprocal: the Lord is in us and we are in the Lord. The partnership is reciprocal. Scripture teaches this and reason sees it. The Lord teaches that his partnership with his Father is reciprocal. He said to Philip, "Do you not believe that I am in the Father and the Father is in me? Believe me that I am in the Father and the Father is in me" (John 14:10-11).
So that you know and believe that the Father is in me and I am in the Father. (John 10:38)
Jesus said, "Father, the hour has come. Glorify your Son, so that your Son will also glorify you. " (John 17:1)
Father, all that is mine is yours and all that is yours is mine. (John 17:10)
The Lord says something similar about his partnership with us, specifying that it is reciprocal. He says,
Live in me and I [shall live] in you. Those who live in me and I in them bear much fruit. (John 15:4-5)
Those who eat my flesh and drink my blood live in me and I in them. (John 6:56)
On that day you will know that I am in my Father, and you are in me and I am in you. (John 14:20)
Those who do the commandments of Christ live in him, and he lives in them. (1 John 3:24; 4:13)
If any confess that Christ is the Son of God, God lives in them, and they live in God. (1 John 4:15)
If any hear my voice and open the door, I will come in and will dine with them and they with me. (Revelation 3:20)
[2] The very clear passages just quoted make it evident that the partnership between the Lord and us is reciprocal. Because the partnership is reciprocal, it obviously follows that we have to unite ourselves to the Lord so that the Lord will unite himself to us. Otherwise there will be a parting and a separation rather than a partnership - not on the Lord's initiative but on our own.
To allow the partnership to be reciprocal, we have been given free choice. With it we can travel the road to heaven or the road to hell. Our ability to act reciprocally is a result of the freedom we have been given to unite ourselves to the Lord or unite ourselves to the Devil. (The nature of this freedom and the reasons we possess it will be illustrated later on in the text when we come to free choice [463-508], repentance [509-570], reformation and regeneration [571-625], and the assignment of spiritual credit or blame [626-666].)
[3] It is a lamentable thing that the reciprocal partnership between the Lord and us, even though it stands out so clearly in the Word, is still unknown to the Christian church. It is unknown because of theories about faith and free choice. The theory about faith holds that faith is granted without our contributing anything to acquiring it - we do not adjust ourselves to receive it or work on receiving it any more than would a log. The theory about free choice holds that we do not have even a speck of free choice about spiritual things.
The salvation of the human race depends on the reciprocal partnership between the Lord and the individual. Therefore, to prevent this partnership from remaining unknown any longer, it is a necessity that it be disclosed. The most effective way to accomplish this is through examples, because they illustrate the partnership.
[4] There are two types of reciprocal partnership: one is alternating; the other is mutual. An alternating reciprocal cycle that results in a partnership can be illustrated by the lungs filling with air. We take in air, which expands our chest. Soon afterward we release the air we inhaled, which contracts our chest. This inhalation and consequent expansion are rendered possible by the air pressure in this column of air. The releasing and contracting is accomplished by our own ribs as driven by our muscles. This shows the reciprocal partnership of the air and the lungs. The life of all our physical sensations and movements depends on this partnership, as we can tell from the fact that we lose both sensation and movement when we stop breathing.
[5] A reciprocal partnership that comes about through alternating cycles can also be illustrated by the partnership of the heart with the lungs and of the lungs with the heart. The heart moves blood from its right chamber into the lungs. The lungs return the blood to the left chamber of the heart. This is how the partnership on which the life of the whole body depends becomes reciprocal.
There is a similar partnership between the blood and the heart, and the reverse. Blood from the whole body flows through the veins into the heart, and flows out of the heart through the arteries to the whole body. Action and reaction forge this partnership.
A similar action and reaction between an embryo and its mother's womb allow their partnership to continue.
[6] The reciprocal partnership between the Lord and us, however, is not like this. It is a mutual partnership that is brought about by cooperation rather than action and reaction. The Lord acts. We receive the Lord's action. We then function as if we were on our own. In fact, we function on our own from the Lord. The things we do that are inspired by the Lord are credited to us as our own, since the Lord continually keeps us in free choice. The free choice we receive is an ability to will and think from the Lord, that is, from the Word, and also an ability to will and think from the Devil, that is, against the Lord and the Word. The Lord gives us this freedom so that we can forge a reciprocal partnership and be granted life and eternal blessedness as a result - something that would be impossible without a reciprocal partnership.
[7] A reciprocal partnership that is mutual can be illustrated by various things in us and in the world. The partnership between the soul and the body in everyone is this type of partnership. The partnership of our will and our action is of this type, as is the partnership of our thought and our speech. Other partnerships that work like this are the partnership of two eyes working together, and two ears, and two nostrils.
The optic nerve shows that our two eyes have this type of reciprocal partnership between them. In the optic nerve, fibers from both brains are intertwined, and they travel intertwined to each eye. The same is true for our two ears and our two nostrils.
[8] There is a similar mutual reciprocal partnership between light and the eyes, sound and the ears, odors and the nose, tastes and the tongue, and tactile sensations and the body. The eye is in light and light is in the eye. Sound is in the ear and the ear is in sound. Smells are in the nose, and the nose is in smells. Tastes are in the tongue and the tongue is in tastes. Tactile sensation is in the body and the body is in tactile sensation.
This kind of reciprocal partnership can also be compared to the partnership between a horse and a carriage; between an ox and a plow; between wheels and an engine; between sails and the wind; between a flute and the air. To sum up, the purpose and the means have this type of reciprocal partnership, as do the means and the result. But there is no room to explain the above examples one by one, because the explanation would fill many volumes.
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371. (iii) The link with the Lord is reciprocal, so that the Lord is in the person, and he is in the Lord.
Scripture teaches, and the reason too can see, that the link is reciprocal. The Lord teaches that His link with the Father is reciprocal, for He says to Philip:
Do you not believe that I am in the Father and the Father is in me? Believe me, I am in the Father, and the Father is in me, John 14:10-11. So that you may know and believe that the Father is in me and I am in the Father, John 10:38.
Jesus said, Father, the time has come. Glorify your Son, so that your Son too may glorify you, John 17:1.
Father, all that is mine is yours, and all that is yours is mine, John 17:10.
The Lord's description of His link with man is similar, that is, as being reciprocal; for He says:
Remain in me and I in you. He who remains in me, and I in him, bears much fruit, John 15:4-5.
He who eats my flesh and drinks my blood remains in me and I in him, John 6:56.
On that day you will know that I am in my Father, and you are in me, and I am in you, John 14:20.
If anyone performs Christ's commands, he remains in Christ and Christ in him. 1 John 3:24; 4:13.
If anyone shall confess that Jesus 1 is the Son of God, God remains in him, and he in God. 1 John 4:15.
If anyone hears my voice and opens the door, I shall come in to him, and dine with him, and he with me, Revelation 3:20.
[2] These plain statements make it obvious that the link between the Lord and man is reciprocal; and it follows inevitably from this that a person ought to link himself with the Lord, so that the Lord may link Himself with him. It also follows that the consequence would otherwise be not linking, but removal and separation, though this is not on the Lord's part, but on man's. In order to make the link reciprocal, man has been given free choice, allowing him to set foot on the road to heaven, or the road to hell. This gift of freedom is the source of man's ability to reciprocate, so that he can link himself with the Lord or with the devil. But more illustrations will be offered of that freedom, its nature and the reason it has been given to man, in the following chapters dealing with free will, repentance, reformation and regeneration, and imputation.
[3] It is to be deplored that the reciprocal linking of the Lord and man, despite the clarity of its statement in the Word, is still unknown to the Christian church. The reason for this ignorance is the theories held about faith and free will. The theories about faith are that faith is conferred without man contributing anything to its acquisition, or adapting himself to receive it or making any more effort than a block of wood. The theories about free will are that man has not so much as a grain of free will in spiritual matters. But to prevent the reciprocal linking of the Lord and man, on which the salvation of the human race depends, from remaining any longer hidden in ignorance, I am compelled to make it known; and there is no better way of doing this than through illustrative examples.
[4] There are two kinds of reciprocation leading to linking: one is alternate, the other mutual. Alternate reciprocation leading to linking can be illustrated by the breathing of the lungs. A person inhales air, using it to expand the chest, and then expels the inhaled air, so contracting the chest. The act of inhaling and the consequent expansion is effected by means of the force exerted by the atmospheric pressure; but the expulsion of air and consequent contraction is effected by means of the muscular effort operating on the ribs. Such is the reciprocal link between the air and the lungs, and on it depends the functioning of the senses and movement throughout the body; for if respiration ceases, both of these fail.
[5] Reciprocal linking by alternate action can also be illustrated by the heart's link with the lungs and the lungs' link with the heart. The heart supplies blood from its right chamber to the lungs, and the lungs return it to the left chamber of the heart. This produces a reciprocal link, and on it the life of the whole body is totally dependent. There is a similar link of the blood with the heart, and of the heart with the blood; the blood from the whole of the body flows through the veins into the heart, and flows out of the heart through the arteries to the whole of the body, so that its action and reaction constitute a link. There is a similar action and reaction, which keeps a link in being, between the embryo and the mother's womb.
[6] However, the reciprocal link between the Lord and man is not of this sort; it is a mutual link, achieved not by actions and reactions, but by co-operation. For the Lord acts, and the man receives the action from the Lord, and works as if of himself, to be precise, of himself from the Lord. This working on the man's part coming from the Lord is imputed to him as if it were his, since he is perpetually kept by the Lord in a state of free will. The freedom which he has in consequence is the ability to will and think from the Lord, that is, from the Word, and also the ability to will and think from the devil, that is, contrary to the Lord and the Word. The Lord gives man this freedom so that he can enter into a reciprocal link, and by its means be granted everlasting life and blessedness; for this is unattainable without a reciprocal link.
[7] This kind of mutual reciprocal link too can be illustrated by various features of man and the world. Such is the link between the soul and the body in each individual. Such is the link between the will and action or between the thought and speech. Such is the link between the two eyes, the two ears and the two nostrils. The linking of the two eyes being, in its own fashion, reciprocal, is clear from the optic nerve; in this fibres from either hemisphere of the brain are twined round one another, and thus entwined proceed towards either eye. The case with the ears and nostrils is similar.
[8] There is a similar mutual reciprocal link between light and the eye, sound and the ear, smell and the nose, taste and the tongue, and touch and the body. For the eye is in light and light is in the eye, sound is in the ear and the ear is in sound, smell is in the nose and the nose is in smell, taste is in the tongue and the tongue is in taste, and touch is in the body and the body is in touch. This sort of reciprocal linking can also be compared with that of a horse with a carriage, that of an ox with a plough, that of a wheel with a machine, that of a sail with the wind, that of a flute with the air. To sum up, such is the reciprocal link between end and cause, or between cause and effect. There is, however, no room to explain all these one by one, since it would take a great many pages.
Footnotes:
1. The Latin has 'Christ'.
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371. (3) Conjunction with the Lord is a reciprocal conjunction, that is, that the Lord is in man and man in the Lord. That conjunction is reciprocal, Scripture teaches and reason also sees. As to His conjunction with His Father, the Lord teaches that it is reciprocal, for He says to Philip:
Believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:10, 11).
That ye may know and believe that the Father is in Me, and I in the Father (John 10:38).
Jesus said, Father, the hour is come glorify Thy Son, that Thy Son also may glorify Thee (John 17:1).
Father, all things that are Mine are Thine, and Thine are Mine (John 17:10).
The same is said by the Lord respecting His conjunction with man, namely, that it is reciprocal; for He says:
Abide in Me and I in you; he that abideth in Me and I in him, the same beareth much fruit (John 15:4, 6).
He that eateth My flesh and drinketh My blood, abideth in Me and I in him (John 6:66).
In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).
He that keepeth the commandments of Christ abideth in Him, and He in him (1John 3:24; 4:13).
Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God (1 John 4:15).
If anyone hear My voice and open the door, I will come in to him, and will sup with him, and he with Me (Revelation 3:20).
[2] From these plain statements it is clear that the conjunction of the Lord and man is reciprocal; and because it is reciprocal it necessarily follows, that man ought to conjoin himself to the Lord, in order that the Lord may conjoin himself to man; and that otherwise conjunction is not effected, but withdrawal and a consequent separation, yet not on the Lord's part, but on man's part. In order that such reciprocal conjunction may exist, there is granted to man freedom of choice, giving him the ability to walk in the way to heaven or in the way to hell. From this freedom that is given to man flows his ability to reciprocate, which enables him to conjoin himself with the Lord, and also with the devil. But this liberty, what it is and why it was given to man, will be illustrated hereafter, when Freedom of Choice, Repentance, Reformation and Regeneration, and Imputation are treated of.
[3] It is to be lamented that the reciprocal conjunction of the Lord and man, although it stands out so clearly in the Word, is unknown in the Christian church. It is unknown because of certain hypotheses respecting faith and freedom of choice. The hypothesis respecting faith is that it is bestowed upon man without his contributing anything toward the acquisition of it, or adapting and applying himself, any more than a stock, to the reception of it. The hypothesis respecting freedom of choice is that man does not possess a single grain of freedom of choice in spiritual things. But that the reciprocal conjunction of the Lord and man, on which depends the salvation of the human race, may not remain longer unknown, necessity itself enjoins its disclosure, which may be best effected by examples, because they illustrate.
[4] There are two kinds of reciprocation by which conjunction is effected: one is alternate and the other mutual. The alternate reciprocation by which conjunction is effected, may be illustrated by the action of the lungs in breathing. Man draws in the air and thereby expands the chest; then he expels the inhaled air and thereby contracts the chest. This inhalation and the consequent expansion is effected by means of the pressure of the air proportionate to its column; while the expulsion and the consequent contraction are effected by means of the ribs by the power of the muscles. Such is the reciprocal conjunction of the air and the lungs, and on it depends the life of all bodily sense and motion, for these swoon when respiration ceases.
[5] Reciprocal conjunction, which is effected by alteration, may also be illustrated by the conjunction of the heart with the lungs and of the lungs with the heart. The heart from its right chamber pours the blood into the lungs, and the lungs pour it back again into the left chamber of the heart; thus is that reciprocal conjunction effected on which the life of the whole body is altogether dependent. There is a like conjunction of the blood with the heart, and vice versa. The blood of the whole body flows through the veins into the heart, and from the heart it flows out through the arteries into the whole body; action and reaction effect this conjunction. There is a like action and reaction (by which there is a constant conjunction) between the embryo and the mother's womb.
[6] But there is no such reciprocal conjunction of the Lord and man. That is a mutual conjunction, which is effected not by action and reaction, but by cooperation. For the Lord acts, and from Him man receives action, and operates as if of himself, even by the Lord from himself. This operation of man from the Lord is imputed to him as his own, because he is held constantly by the Lord in freedom of choice. The freedom of choice resulting from this is the ability to will and to think from the Lord, that is, from the Word, and also the ability to will and to think from the devil, that is, contrary to the Lord and the Word. This freedom the Lord gives to man to enable him to conjoin himself reciprocally with the Lord, and by conjunction be gifted with eternal life and blessedness, since this, without reciprocal conjunction, would not be possible.
[7] This reciprocal conjunction, which is mutual, may also be illustrated by various things in man and in the world. Such is the conjunction of soul and body in every man; such is the conjunction of will and action, also of thought and speech; such is the mutual conjunction of the two eyes, the two ears, and the two nostrils. That the mutual conjunction of the two eyes is in a manner reciprocal, is evident from the optic nerve, in which fibers from both hemispheres of the cerebrum are folded together, and thus folded together they extend to both eyes. It is the same with the ears and nostrils.
[8] There exists a like reciprocal and mutual conjunction between light and the eye, between sound and the ear, odor and the nose, taste and the tongue, touch and the body; for the eye is in the light and the light in the eye, sound is in the ear and the ear in the sound, odor is in the nose and the nose in odor, taste is in the tongue and the tongue in taste, and touch is in the body and the body in touch. This reciprocal conjunction may also be compared to the conjunction of a horse and a carriage, an ox and a plough, a wheel and machinery, a sail and the wind, a musical pipe and the air; in short, such is the reciprocal conjunction of the end and the cause, and such also is that of the cause and the effect. But there is not time to explain all these examples one by one, for it would be a work of many pages.
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371. (3) Conjunction with the Lord is reciprocal, that is, the Lord is in man, and man in the Lord. That conjunction is reciprocal, Scripture teaches and reason sees. Concerning His conjunction with His Father, the Lord teaches that it is reciprocal; for He says to Philip,
"Believest thou not that I am in the Father, and the Father in me?... Believe me that I am in the Father, and the Father in me" John 14:10-11.
"That ye may know and believe that the Father is in me, and I in the Father (A.V., Him). John 10:38.
Jesus said, "Father, the hour is come; glorify thy Son, that thy Son also may glorify thee" John 17:1.
Father, "All mine are Thine, and thine are mine" John 17:10.
The Lord says the same concerning His conjunction with man, namely, that it is reciprocal; for He says,
"Abide in me, and I in you... He that abideth in me, and I in him, the same bringeth forth much fruit" John 15:4-5.
"He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him" John 6:56.
"At that day ye shall know that I am in my Father, and ye in me, and I in you" John 14:20.
"He that keepeth the commandments of Christ (A.V., His) dwelleth in Him, and He in him" 1 John 3:24; 4:13.
"Whosoever shall confess that Christ (A.V., Jesus) is the Son of God, God dwelleth in him, and he in God" 1 John 4:15.
"If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" Revelation 3:20.
[2] These plain statements prove that the conjunction of the Lord and man is reciprocal; and therefore it surely follows that a man ought to conjoin himself with the Lord, so that the Lord may conjoin Himself with him. Otherwise, there cannot be conjunction, but withdrawal and separation, not on the part of God, but on the part of man. In order that this reciprocal conjunction may be possible, man is endowed with freedom of choice, by which he may take the road to heaven or the road to hell. From this freedom, with which he is endowed, he derives the power of reciprocation, so that he can conjoin himself with the Lord, or with the devil. However, the nature of man's liberty of action and the reason why it is granted to him, will be explained in the following chapters which treat of Free Will, Repentance, Reformation and Regeneration, and Imputation.
[3] It is a deplorable circumstance that the reciprocal conjunction of the Lord and man, although standing out so clearly in the Word, is unknown in the Christian Church. It remains unknown because of the prevalent hypotheses concerning Faith and Free Will. These are, that faith is bestowed on man without his contributing anything to acquire it, or preparing and applying himself to receive it any more than a stock or stone; and that he does not possess even a grain of Free Will in spiritual matters. However, that the reciprocal conjunction of the Lord and man, on which the salvation of the human race depends, may no longer remain unknown, it is imperative that it should be explained; and this can best be done by illustrative examples.
[4] There are two kinds of reciprocation by which conjunction is effected; one is alternate, and the other is mutual. Alternate reciprocation by which conjunction is effected may be illustrated by the action of the lungs. The air is inhaled, and the chest is thus expanded; presently the inhaled air is sent out, and the chest is thus contracted. This inhalation and consequent expansion is the result of atmospheric pressure, depending upon the barometric height; but the emission of the air, with consequent contraction, is caused by the pressure of the muscles upon the ribs. Such is the reciprocal conjunction of the air and the lungs, on which depends the life of all bodily sense and motion; for when respiration ceases, these also cease.
[5] Reciprocal conjunction, which is effected by alternation, may also be illustrated by the conjunction of the heart with the lungs, and of the lungs with the heart. The heart, from its right ventricle, pours the blood into the lungs, and the lungs send it back into the left ventricle of the heart; and thus is effected that reciprocal conjunction on which the life of the whole body depends. Similar to this is the reciprocal conjunction of the blood with the heart. The blood of the whole body flows through the veins into the heart, and from the heart through the arteries into every part of the body. Action and reaction effect this conjunction. There is similar action and reaction between the embryo and the womb of the mother, by which constant conjunction is maintained.
[6] The reciprocal conjunction of the Lord and man, however, is not alternate, but mutual, and is effected not by action and reaction, but by co-operation; for the Lord acts, and man receives action from the Lord, operating as if from himself, but in reality of himself from the Lord. This action of man from the Lord is imputed to him as his own, for he is continually kept in Free Will by the Lord. The freedom resulting whence is that he has power to will and think from the Lord, that is, from the Word, and also has power to will and think from the devil, that is, contrary to the Lord and the Word. The Lord gives a man this freedom in order that he may be able to effect reciprocal conjunction with Him, and thereby attain eternal life and blessedness; for otherwise this is not possible.
[7] This reciprocal conjunction, which is mutual, may also be illustrated by comparison with various things in man and in the world around. It is like the conjunction existing between the soul and body in every man, between the will and action, and between thought and speech; between the two eyes, the two ears and the two nostrils. That the conjunction of the two eyes with one another is in its own way reciprocal, may be evident from the fact that fibres from both hemispheres of the brain are interwoven in the optic nerve, and thus extend to both eyes. It is the same with the ears and nostrils. There is a similar reciprocal conjunction that is mutual between light and the eye, sound and the ear, smell and the nose, taste and the tongue, touch and the body. For the eye is in the light, and the light is in the eye; sound is in the ear, and the ear is in sound; smell is in the nose, and the nose is in smell; taste is in the tongue, and the tongue is in taste; and touch is in the body, and the body is in touch. This reciprocal conjunction may also be compared to that between a horse and a carriage, an ox and a plough, a wheel and a machine, a sail and the wind, a musical pipe and the breath; in short, reciprocal conjunction is that which exists between end and cause, and between cause and effect. There is not time, however, to explain all such cases in detail, for this would require a volume of many pages.
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371. 1 III. QUOD CONJUNCTIO CUM DOMINO SIT RECIPROCA, QUAE 2 EST QUOD DOMINUS SIT IN HOMINE ET HOMO IN DOMINO. Quod Conjunctio sit reciproca, Scriptura docet, et quoque Ratio videt: Dominus de sua Conjunctione cum suo Patre, docet quod sit reciproca, nam dicit ad Philippum, Nonne credis, quod Ego in Patre et Pater in Me sit; credite Mihi quod Ego in Patre, et Pater in Me sit, Johannes 14:10-11. Ut cognoscatis et credatis, quod Pater in Me sit et Ego in Patre, Johannes 10:38. Jesus dixit, Pater venit hora; glorifica Filium tuum, ut etiam Filius tuus glorificet Te, Johannes 17:1. 3 Pater omnia Mea Tua sunt, et omnia Tua Mea, Johannes 17:10. Simile dicit Dominus de Conjunctione sua cum 4 homine, videlicet quod sit reciproca; dicit enim, Manete in Me et Ego in vobis; qui MANET IN ME ET EGO IN ILLO, is fert fructum multum, Johannes 15:4-5. Qui manducat meam Carnem et bibit meum Sanguinem, IN ME MANET ET EGO IN ILLO, Johannes 6:56. In die illo cognoscetis, quod Ego in Patre meo, ET VOS IN ME ET EGO IN VOBIS, Johannes 14:20. Qui mandata Christi facit, in IPSO MANET ET IPSE IN ILLO, 1 Johannes 3:24; 4:13. Quisquis confessus fuerit, quod Jesus 5 sit Filius Dei, DEUS IN ILLO MANET ET ILLE IN DEO, 1 Johannes 4:15. Qui audit vocem meam, et aperit januam, ad illum ingrediar, et COENABO CUM ILLO, ET ILLE MECUM, Apocalypsis 3:20.
[2] Ex perspicuis his effatis evidens est, quod Conjunctio Domini et hominis sit reciproca, et quia est reciproca, sequitur omnino, quod homo se conjungere debeat cum Domino, ut Dominus se conjungat cum illo; et quod alioquin non fiat conjunctio, sed recessio et inde separatio, verum haec non a parte Domini, sed a parte hominis. Ut reciproca haec conjunctio sit, data est homini Libera Electio, ex qua potest ingredi viam ad Coelum, aut viam ad Infernum; ex hoc Libero dato homini profluit ejus reciprocum, quod possit se conjungere cum Domino, et quod possit se conjungere cum diabolo; sed Libertas illa, qualis est, et propter quam causam data est homini, in sequentibus, ubi de Libero Arbitrio, 6 de Poenitentia, de Reformatione et Regeneratione, deque Imputatione, transigendum est, illustrabitur.
[3] Dolendum est, quod Conjunctio reciproca Domini et hominis, tametsi in Verbo tam clare exstat, usque in Ecclesia Christiana ignota sit; quod ignota sit, 7 est propter Hypothetica de Fide et de Libero Arbitrio; Hypothetica de Fide sunt, Quod Fides donetur praeter quod homo ad illam capessendam quicquam 8 conferat, neque ad illam recipiendam se accommodet et applicet plus quam truncus: Hypothetica de Libero Arbitrio sunt, quod homini ne quidem granum Liberi arbitrii in spiritualibus sit. Sed ne Conjunctio reciproca Domini et hominis, ex qua salus generis humani pendet, diutius lateat ignota, ipsa necessitas injungit, ut detegatur, quod non melius fieri potest, quam per Exempla, quia haec illustrant.
[4] Sunt duae Reciprocationes, per quas fit 9 Conjunctio; una est ALTERNA, et altera est MUTUA; ALTERNA reciprocatio, per quam conjunctio fit, illustrari potest per animationes pulmonis; homo attrahit aerem, et per id dilatat Thoracem, et mox attractum aerem remittit, et per id comprimit Thoracem; attractio illa et inde dilatatio fit media incumbentia aeris secundum columnam suam, at remissio illa et inde compressio, fit mediis costis ex vi musculorum; talis reciproca conjunctio est aeris et pulmonis, ex qua pendet vita sensuum et motuum totius corporis; nam cessante respiratione fit duorum illorum deliquium.
[5] Conjunctio reciproca, quae fit per alterna, illustrari etiam potest per conjunctionem cordis cum pulmone et pulmonis cum corde; cor e dextro suo thalamo infundit sanguinem in pulmonem, et pulmo refundit illum in sinistrum thalamum cordis, ita fit haec conjunctio reciproca, ex qua vita totius corporis prorsus pendet. Similis Conjunctio est sanguinis cum corde, et vicissim, sanguis totius corporis per venas influit in cor, et e corde per arterias effluit in totum corpus, actio et reactio faciunt hanc conjunctionem. Similis actio et reactio, per quam perstat conjunctio, est inter embryonem et uterum matris.
[6] Sed talis conjunctio reciproca non est Domini et hominis, sed est conjunctio mutua, quae non fit per actus et reactus, sed per cooperationes, Dominus enim agit, et homo recipit actionem a Domino, et operatur sicut a se, imo ex se a Domino; haec operatio hominis a Domino imputatur ei ut ejus, quoniam a Domino in Libero arbitrio jugiter tenetur; Liberum arbitrium inde resultans est, quod possit velle et quod possit cogitare a Domino, hoc est, ex Verbo, et quoque quod possit velle et cogitare ex diabolo, hoc est, contra Dominum et Verbum; hoc Liberum dat Dominus homini, ut possit reciproce se conjungere, et per conjunctionem vita et beatitudine aeterna donari, nam haec absque reciproca conjunctione non dabilis est.
[7] Reciproca haec Conjunctio, quae est mutua, etiam illustrari potest per varia in homine et in Mundo; talis conjunctio est animae et corporis apud unumquemvis hominem; talis conjunctio est voluntatis et actionis, et talis est cogitationis et loquelae; et talis est duorum oculorum inter se, et duarum aurium inter se, et duarum narium inter se; quod conjunctio duorum oculorum inter se sit suo modo reciproca, patet a Nervo optico, in quo fibrae ex utroque Cerebro complicantur inter se, et sic complicatae tendunt ad utrumque oculum; simile est cum auribus et naribus.
[8] Similis conjunctio reciproca 10 mutua est Lucis et Oculi, Soni et Auris, Odoris et Naris, Gustus et Linguae, ac Tactus et Corporis, oculus enim est in luce et lux in oculo, sonus est in aure et auris in sono, odor est in nare et naris est in odore, gustus est in lingua 11 et lingua in gustu, ac tactus est in corpore et corpus in tactu. Conjunctio haec reciproca comparari etiam potest cum conjunctione Equi et Currus, Bovis et Aratri, Rotae et Machinae, Veli et Venti, Tibiae et Aeris; in summa, talis conjunctio reciproca est Finis et Causae, et talis est Causae et Effectus; sed haec et illa singulatim exponere, 12 non vacat, quia est plurium membranarum opus.
Footnotes:
1. Prima editio: 371.
2. Prima editio: quae.
3. Prima editio: 16.
4. Prima editio: um.
5. Sic Vera Christiana Religio 342, 368, 379. Prima editio: Christus.
6. Prima editio: Adbitrio.
7. Prima editio: fit.
8. Prima editio: quisquam.
9. Prima editio: sit.
10. Prima editio: reeiproca.
11. Prima editio: linqua.
12. Prima editio: exponerc.