122. Maar men moet terdege weten dat de mens die boete wil doen, tot de Heer alleen moet schouwen. Indien hij schouwt tot God de Vader alleen, kan hij niet gezuiverd worden; noch indien hij ziet tot de Vader ter wille van de Zoon, noch indien tot de Zoon als alleen een mens. Immers, er is één God en de Heer is Hij, want het Goddelijke en het Menselijke van Hemzelf is één Persoon, zoals in de ‘Leer van Nova Hierosolyma over de Heer’ is getoond. Opdat ieder die boete wil doen tot de Heer alleen zal schouwen, is het Heilig Avondmaal door Hem ingesteld, hetwelk de vergeving van de zonden bevestigt bij hen die boete doen. Het bevestigt omdat in dat Avondmaal of die Communie ieder gehouden is tot de Heer alleen te schouwen.

130. 1. No one is reformed by miracles and signs, because they compel. I have already explained [103, 119] that we have inner and outer processes of thought and that the Lord flows through our inner thought processes into the outer, this being the way he teaches and guides us. I have also explained [71-99] that it is the intent of the Lord's divine providence that we act in freedom and in accord with reason. Both of these abilities in us would be destroyed if miracles happened and we were forced into belief by them.

We can see the truth of this rationally as follows. We cannot deny that miracles induce faith and that they persuade us convincingly that what the miracle-worker says and teaches is true. To begin with, this conviction takes over the outer processes of our thought so completely that it virtually constrains and bewitches them. However, this deprives us of the two abilities called freedom and rationality and therefore of our ability to act in freedom and in accord with reason. Then the Lord cannot flow in through our inner thought processes into the outer ones; all he can do is leave us to convince ourselves by rational means of the truth of anything that has become a matter of faith for us because of the miracle.

[2] The basic state of our thought is that we look from our inner thinking and see things in our outer thinking in a kind of mirror, because as already noted [104] we can look at our own thinking, which can be done only by a deeper level of thinking. When we look at something in this mirrorlike way, we can turn it this way and that and shape it so that it seems attractive to us. If what we are looking at is something true, we could compare it to a good-looking, vibrant young woman or young man. However, if we cannot turn it this way and that and shape it but only believe it at second hand, influenced by a miracle, then even if it is true it is like a young woman or young man carved of stone or wood, with no life in it. We might also compare it to something that is constantly before our eyes, something that is all we look at, hiding whatever is on either side of it and behind it. Or we could compare it to a sound that is constantly in our ears, robbing us of any perception of the harmony of multiple sounds. This kind of blindness and deafness is imposed on our minds by miracles.

The same holds true for any conviction that is not looked at rationally before it becomes a conviction.