'^■€'. r. I ' *<',*' V / V Columbia ®nibers!itp intljcCitpofi^etofork LIBRARY LIBRARY OF THE REKpRM CLUB, NE^YORK. This book H A S"\B E E tyo O N A T E D By..A.-.}J.-..~Cy.Mj.^.: '.C'rr?^..y^.. S^i 90 ^ i 'ALCOVE... J,.. ./r^Y.../Xr.. Angelic Wisdom concerning the Divine Providence BY EMANUEL SWEDENBORG FIRST PUBLISHED IN LATIN AT AMSTERDAM, MDCCLXIV NEW YORK AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 3 WEST TWENTY-NINTH STREET MDCCCXCIX :)4- 5 W 3^0,1 TRANSLAIOR'S NOTE. The same aims and methods have been followed in this translation as in the translation of the Apocalypsis Explicata. The defedls in previous trans- lations of Swedenborg have arisen mainly from too close an adherance to cog- nate words and to the Latin order of words and phrases. This is a formal rather than an essential faithfulness to the original. To convey to the English reader the meaning of the original with the utmost attainable accuracy and fulness and clearness has been the aim and effort in this translation. The very full index to this edition is the work of Mr. George W. Colton. John C. Acer. March 2S, l8gg. CONTENTS. The Divine providence is the government of the Lord's Divine LOVE AND Divine wisdom (n. 1-26). (i.) The jiniverse, -with each thing and all things therein, was created from Divine love by means of Divine wisdom (n. 3). (ii.) Divine love and Divine U'isdofn go forth from the Lord as a one (n^^). 1. A one is impossible apart from a form, the form itself making the one (n. 4[2]). 2. The form makes a one the more perfedly as the things entering into the form are distin£lly different and yet united (n. 4[4]). (iii.) In a certain semblance this one is in every created thing (n. 5). (iv.) The end of the Divine providence is that every created thing, in gen- eral and in particular, shall be such a one ; and if it is not, that it shall become such (n. 7). (v.) Good of love is good only so far as it has become one with truth of wis- dom ; and truth of wisdom is truth only so far as it has become one with good of love (x\. 10). (vi.) Good of love that has not become one with truth of wisdom is not good in itself, but is apparent good ; and truth of wisdom that has not become one with good of love is not truth in itself, but is apparent truth (n. 14). (vii.) The Lord does not suffer any thing to be divided ; consequently it must be both in good and in truth, or it must be both in evil and in fals- ity (n. t6). (viii.) TTiat which is both in good and in. truth is sotnething ; but that which is both in evil and in falsity is not any thing (n. 19). (ix.) The Lord's Divine providence causes the evil and the falsity that are together to be serviceable in the way of equilibrium, of relation, and of purificatioti, and thus in the conjunction of good and truth in others (n. 21). The Lord's Divine providence has as its end a heaven from the HUMAN race (n. 27-45). (i.) Heaven is conjundion with the Lord (n. 28). (ii.) From creation man has an ability to be more and more nearly conjoined with the Lord (n. 32). 1. How man is more and more nearly conjoined with the Lord (n- 33[i])- 2. How that conjundion appears more and more near (n. 33U]). (iii.) The more nearly a man is conjoined with the Lord the wiser he becomes (n. 34). (iv.) The more nearly a man is conjoined with the Lord the happier he be- comes (n. 37). (v.) The more nearly a man is conjoined with the Lord the more distindly does he appear to himself to be his own, and the more clearly does he recognize that he is the Lord's (n. 42). The Lord's Divine providence looks in every thing that it does TO WHAT is infinite AND ETERNAL (n. 46-69). (i.) The Infinite in itself and the Eternal in itself is the same as the Divine (n. 48). (ii.) The Infinite and Eternal in itself must needs look to what is infinite and eternal from itself in things finite (n. 52). VI ANGELIC WISDOM (iii.) The Divine providence , in all that it does, looks to what is infinite and eternal from itself, especially in saving the human race (n. 55). [2]). An image of the Infinite and Eternal in the variety of all things (n. 56). [3]). An image of the Infinite and Eternalin the fruilification and multiplication of all things (n. 56). (iv.) An image of the Infinite and Eternal is presented in an angelic heaven (n. 60). (v.) Looking to what is infinite and eternal in the formation of the angelic heaven, that it may be before the Lord as one man which is an im' age of Himself , is the inmost of the Divine providence (n. 64). There are laws of Divine providence that are unknown to men (n. 70). It is a law of the Divine providence that man should act from freedom in accordance with reason (n. 71-99). (i.) Man possesses reason and freedom, or rationality and liberty; and these two faculties are in man from the Lord (n. 73). (ii.) Whatever a man does from freedom, n'hether it be of reason or not, provided it is in accordance with his reason, appears to him to be his (n. 74). (iii.) Whatever a man does from freedom in accordance with his thought is appropriated to him as his, and remains (n. 78). (iv.) It is by means of these two faculties that man is reformed and regener- ated by the Lord ; and without them he cannot be reformed and regenerated (n. 82). 1. Man' s first state, which is a state of damnation (n. 83[2]). 2. Man s second state, which is the state of reformation (n. 83[4]). 3. Man's third state, which is a state of regeneration (n. 83[6]). (v.) By means of these two faculties man can be so far reformed and regen- erated as he can be led by means of them to acknowledge that every thing good and true that he thinks and does is from the Lord, and not from himself yn. 87). (vi.) By means of these two faculties the conjun^ion of the Lord with man and the reciprocal conjunction of man with the Lord are efi^efled (n. 92). (vii.) The Lord preserves these two faculties in man unharmed and as sacred in the whole course of His Divine providence in. 96). 1. Without these two faculties man would not possess will and understanding, and would not be man (n. 96[2]). 2. Without these two faculties man could not be conjoined with the Lord, and thus could tiot be reformed and regenerated (n. 96[5]). 3. Without these two faculties man could not have immortality and eternal life (n. 96[7]). (viii.) Therefore it is [a law] of the Divine providence that man should a£l from freedom in accordance with reason (n. 97). It is a law of the Divine providence that man should as if from himself put away evils as sins in the external man ; AND THE Lord is able in this way and in no other to put away evils in the internal man, AND SIMULTANEOUSLY IN THE EXTERNAL (n. 100-128). (i.) Every man has an external and an internal of thought (n. 103). (ii.) The external of man' s thought is in itself of the same chara£ler as its internal (n. 106). (iii.) The internal cannot be cleansed from the lusts of evil so long as the evils in the external man are not put away, since these obstruct (n. iii). (iv.) The evils in the external man can be put away by the Lord only through man's instrumentality (n. 114). (v.) Therefore man ought as tf of himself to put away evils from the exter- nal man (n. 118). CONCERNING THE DIVINE PROVIDENCE. — CONTENTS. VII (vi.) Then the Lord cleanses m,in from the lusts [o/ev:l] in the internal man, and from the evils themselves in the external (n. 119). (vii.) // is the unceasiyig effort of the Lord' s Divine providence to conjoin man with Himself and Himself with man, that He may he able to bestow upon man the happinesses of eternal life ; and this can be done only so far as evils with their lusts are put away (n. 123). 1. The Lord in no wise ads upon any particular thing in man singly without ading simultaneously upon all things of man (n. 124). 2. The Lord ads from inmosts and from outmosts simultane- ously (n. I24[4]). It is a law of the Divine providence that man should not be com- pelled BY external means TO THINK AND WILL, AND THUS TO BE- LIEVE AND LOVE, THE THINGS OK RELIGION, BUT SHOULD GUIDE HIM- SELF, AND SOMETI.MES COMPEL HIMSELF (n. I29-I53). (i.) No one is reformed by miracles and signs, because they compel (n. 130). (ii.) No one is reformed by visions or by conversations with the dead, be- cause they compel (n. 134). (iii.) No one is reformed by threats and punishments, because they compel (n. 136). 1. The external cannot compel the internal, but the internal can compel the external fn. I36[2]). 2. The internal is so averse to compulsion by the external that it turns itself away (n. I36[3]). 3. External enjoyments allure the internal to consent, and also to love (n. I36[5]j. 4. A compelled internal and a free internal are possible (n I36[9])- (iv.) No one is reformed in states that do not sprittg from rationality and liberty (n. 138). 1. In a state of fear (n. 139). 2. In a state of misfortune (n. 140). 3. In unhealthy mental states (n. 141). 4. /// a state of bodily disease (n. 142). 5. In a state of ignorance (n. 143). 6. In a state of blindness of the understanding fn. 144). (v.) To compel oneself is not contrary to rationality and liberty (n. 145). (vi.) The external man tnust be reformed by means of the internal, and not the reverse (n. 150). It is a law OF THE DlVINE PROVIDENCE THAT MAN SHOULD BE LED AND TAUGHT BY THE LORD FROM HEAVEN BY MEANS OF THE WORD AND BY MEANS OF DOC TRINE AND PREACHINGS FROM THE WORD, AND THIS TO ALL APPEARANCE AS IF BY HIMSELF (n. I54-174). (i.) Man is led and taught by the Lord alone (n. 155). 1. There is an only essence, an only substance, and an only form, from which have come all the essences, substances, and forms that have been created (n. I57[2]). 2. That only essence, substance, and form is the Divine love and the Divine wisdom, from which all things that have relation to love and ruisdom in man are derived (n. I57[5]). 3. It is likewise the Good itself and the Truth itself to which all things have relation (n. I57[6J). 4. These are the life, which is the source of the life of all things and of all things of life (n. I37[7]). 5. This Only and I/self is omnipresent, omniscient, and omni- potent In. I57[8]). 6. This Only and Itself is the Lord from eternity, or jfehovah (n. I57[9])- VIU ANGELIC WISDOM , (ii.) Man is led and taught by the Lord alone through the angelic heaveit- and from it (n. 162). (iii.) Man is led by the Lord by means of influx, and taught by means of enlightenment (n. 165). (iv.) Man is taught by the Lord by means of the Word, and by means of dodrine and preaching from the Word, and thus immediately by the Lord alone (n. 171). 1. The Lord is the Word because the Word is from Him and treats of Him (n. I72[2]). 2. The Lord is the Word because it is the Divine truth of the Di- vine good {Vi. I72[3]). 3. Th7is to be taught from the Word is to be taught by the Lord' Himself {n. I72[5]). 4. That this is done mediately through preaching does not take away the immediateness (n. i72[6]). (v.) In externals man is led and taught by the Lord in all appearance as if by himself {w. 174). It is a law of the Divine providence that nothing of the opera- tion OF the Divine providence should be evident to man's perceptions or senses, but that he should, nevertheless, knov/ about it and acknowledge it (n. 175-190). (i.) If the operation of the Divine providence were made evident to man's perceptions and senses he would not ail from freedom in accord- ance with reason ; nor would any thing seem to him to be his. It would be the same if he foreknew events (n. 176). (ii.) If man clearly saw the Divine providence he would set himself against the order and tenor of its course, and would pervert and destroy if (n. 180). 1. Externals are so conneded with internals as to tnake one in every operation (n. i8o[2]). 2. If man should be at the same time in the internals he would' pervert and destroy the 2vhole order and tenor of the Divine providence (n. i8o[6]). (iii.) If man clearly saw the Divine providence, either he would deny God or he would make himself to be God (n. 182). (iv.) // is granted man to see the Divine providence in the back and not in the face ; and to see it in a spiritual state and not in his natural state (n. 187). Man's own prudence is nothing ; it merely appears to be something, and should so appear ; but the Divine providence, because of its minute particulars, is universal (n. 191-213). (i.) All of fnan's thoughts are from the affe£lions of his life's love ; and' apart from these there are and can be no thoughts whatever (n. 193). (ii.) The affeftions of a man s life's love are known to the Lord alone (n. 197). (iii.) By means of His Divine providence the Lord leads the affeftions of a man's life's love, and at the same time leads his thoughts, from which human prudence is derived (n. 200). (iv.) By means of His Divine providence the Lord combines the affections [of the whole human race'] into one form, which is the human form (n. 201). (v.) Heaven and hell are in such a form (n. 204). (vi.) Those that have acknowledged nature alone and human prudence alone constitute hell ; while those that have acknowledged God and His Divine providence constitute heaven (n. 205). 1. Whence man' s prudence is and rvhat it is (n. 206). 2. Whetice the Divine providence is and what it is (n. 207). 3. Who and what those of each class are (n. 208). CON'CERNIXG THE DIVINE PROVIDENCE. — CONTENTS. ix (vii.) Xone of these things could be done except from the appearance to man that he thinks from himself and directs all things from himself (n. 210). The Divine providence looks to eternal things, and to temporal THINGS only so FAR AS THEY AGREE WITH ETERNAL THINGS (n. 214-320). (i.) Temporal things relate to dignities and riches, thus to honors and ac- quisitions in the world (n. 215). 1. What dignities and riches are, and whence they are (n. 2I5[2]). 2. What the love of riches and dignities for their own sake is, and what the love of riches and dignities for the sake of uses is (n. 2i5[6j). 3. These two loves are distinct from each other as heaven and hell are (n. 2i5[io]). 4. The difference between these loves can scarcely be made known to man (11. 2i5[i2]). (ii.) Eternal things relate to spiritual honors and possessions tuhich pertain to love and wisdom in heaven (n. 216). 1. Honors and possessions are blessings and they are curses (n. 217L1]). 2. When dignities and possessions are blessings they are spiritual and eternal, and when they are curses they are temporal and perishable (n. 2I7[3]). 3. Dignities and possessions that are curses, compared with dig- nities and possessions that are blessings, are as nothing to ev- erything, or as that which in itself is not to that which iii itself is (n. 2I7[6]). (iii.) Temporal things and eternal things are separated by tnan, bjit are con- joined by the Lord (n. 218). 1. What temporal things are and what eternal things are (n. 2I9[l]). 2. Alan is in himself temporal, and the Lord is in Himself eter- nal ; and therefore only what is temporal can proceed from man, and only what is eternal from the Lord (n. 2I9[2]). 3. Temporal things separate eternal things from themselves, and eternal things conjoin temporal things to themselves (n. 2I9[4]). 4. The Lord conjoins man with Himself by means of appearances (n. 2I9[5]). 5. The Lord conjoins man with Himself by means of correspond- ences (n. 2I9[6J). (iv.) TTie conjunction of temporal things and eternal things in tnan is the Lord's Divine providence (n. 220). 1. // is from the Divine providence that by death man puts off what is natural and temporal, and puts on what is spiritual and eternal (n. 22c[2]). 2. Through His Divine providence the Lord conjoins Himself with natural things by means of spiritual things, and with temporal things by means of eternal things, according to uses (n. 22o[4]). 3. The Lord conjoins Himself with tises by means of correspond- ences, and thus by means of appearances in accordance with the confirmations of these by man (n. 22o[6]). 4. This conj unci ion of temporal and eternal things is the Divine providence (n. 22o[8]). Man is ADMITTED INTERIORLY INTO TRUTHS OF FAITH AND INTO GOODS OF CHARITY ONLY SO FAR AS HE CAN BE KEPT IN THEM UNTIL THE END OF HIS LIFE (n. 22I-233). (i.) A man may be admitted into the wisdom of spiritual things, and also into a love for them, and yet not be reformed (u. 222). ANGELIC WISDOM (ii.) If a man afterwards recedes from these spiritual things and passes over into the opposite he profanes holy things (n. 226). 1. Whatever a man thinks, says, and does from his will, whether good or evil, is appropriated to him, and remains (n. 227[i]). 2. But the Lord by means of His Divine providence continually foresees and directs, in order that evil may be by itself and good by itself and thus the two may be separated (n. 2I7[2]). 3. But this cannot be done if man acknowledges the truths of faith and lives according to them, and afterwards withdraws from and denies them (n. 227[3]). 4. Afan then mixes together good and evil to such an extent that they cannot be separated (n. 227[4]). 5. Since good and evil must be separated i?i every human being, and cannot be separated in such a one, he is therefore destroyed in respect to everything truly human (n. 227[5]]. (iii.) There are many kinds of profanation of what is holy, but this is the worst kind of all (n. 229). 1. The first kind of profanation is committed by those who make Jests from the Word and about the Word, or from the Divine things of the church and about them (n. 23i[i]). 2. The second kind of profanation is committed by those who un- derstand and acknowledge Divine truths, and still live con- trary to thetn (n. 23i[2]). 3. The third kind of profanation is committed by those who adapt the sense of the letter of the Word to the confirmation of evil loves and false principles {vi.. 23i[3]). 4. The fourth kind of profanation is committed by those who say with the lips pious and holy things, and counterfeit the affec- tions of love for these in tone and in gesture, and yet in heart do not believe them or love them (n. 23i[4]). 5. The fifth kind of profanation is committed by those who attri- bute to themselves what is Divine (n. 231 [5]). 6. The sixth kind of profanation is committed by those who acknow- ledge the Word and yet deny the Divinity of the Z.()ri;/(n.23l[6]). 7. The seventh kind of profanation is committed by those who first acknowledge Divine truths and live according to them, but afterwards recede and deny them (n. 23i[7]). (iv.) Therefore the Lord adtnits man interiorly into the truths of wisdom and at the same time into the goods of love only so far as he can be kept in them even to the etid of his life (n. 232). 1. Good and evil cannot be in man s interiors together, neither, thei'efore, the falsity of evil and the truth of good together (n. 233[i])- 2. Good and the truth of good can be brought into a man' s interi- ors by the Lord only so far as evil and the falsity of evil there have been j-emoved (n. 233[3]). 3. If good with its truth were to be brought in before or to a greater extent than evil loith its falsity is removed, man would recede from good and return to his evil (n. 233[4]). 4. When man is in evil many truths may be brought into his un- derstanding, and these jnay be stored up in the memory, and yet not be profaned {n. 233[7]). 5. But the Lord by His Divine providence takes especial care that the will shall receive from the understanding only so fast as, and to the extent that, man as if of himself removes evils in the external man (n. 233[9]). 6. If it should receive faster or more, the will would adulterate good and the tinderstanding would falsify truth by mixing them zvith evils and with falsities therefrom (n. 233[io]). 7. Therefore the Lord admits man interiorly into the truths of wisdom and into the goods of love only so far as he can be kept in them to the end of his life (n. 233[i3]). CONCERNING THE DIVINE PROVIDEN'CE. — CONTENTS. xi The laws of permission are also laws of the Divine providence (n. 234-274)- Some things enumerated that belong to permission, and yet are in accord with the laws of Divine providence, by which a merely natural man confirms himself in favor of nature against God, and and in favor of human prudence against Divine providence (see n. 236-240). First, Some things from the Word (see n. 236). (i.) The wisest 0/ mankind, Adam and his wife, suffered themselves to be seduced by a serpent, and God did not avert this by His Divine providence (n. 241). Their first son Cain killed his brother Abel, and God did not withhold (ii.) him at the time by speaking with him, but only after the deed, by cursing him (n. 242). (iii.) The Israelitish nation rvorshippcd a golden calf in the wilderness and acknowledged it as God who led them out of the land of Egypt ; and yet jfehovah saw this from Mount Sinai near by, and did not seek to prevent it (n. 243). (iv.) David numbered the people, and in consequence a plague was sent upon them, by which so many thousands of men perished ; and God, not before but after the deed, sent Gad the prophet to David, and denounced punishment upon him{n. 244). (v.) Solomon was permitte I to establish idolatrous worship (n. 245). (vi.) Many kings after Solomon were permitted to profane the temple and the holy things of the church (n. 246). (vii.) That nation was permitted to crucify the Lord (n. 247). Second, Some things seen in the world (see n. 237). (i.) Every worshipper of himself and of nature confirms himself against the Divine providence when he sees in the world so tnany impious people, and so many of their impieties, and at the same time the glorying of some in these impieties, and yet no punishment of such by God (n. 249). (ii.) The worshipper of himself and of nature confirms himself against the Divine providence when he sees the impious exalted to honors and to high offices in church and state, also abounding in tvealth and living in luxury and inagnificence, while he sees the wor- shippers of God despised and poor [ n. 250). (iii.) The worshipper of himself and of nature confirms himself against Divine providence when he refledls that wars are permitted, and the consequent slaughter of so many men, and the plundering of their wealth (n. 251). (iv.) The worshipper of himself and of nature confirms himself against Divine providence when he refietfis according to his perception that victories are on the side of prudence, and sometimes not on the side of justice ; and that it makes no difference whether the com- mander is an upright man or not (n. 252). Third, Things relating to the religious conditions of various people (see n. 238). (i.) The merely natural man confirms himself against the Divine provid- ence zuhen he considers the religious condition of various peoples — that there are some who are totally ignorant of God, and some who worship the sun and moon, and some who worship idols and graven images (n. 254). (ii.) The merely natural man confirms himself against the Divine providence when he sees the Mohammedan religion accepted by so many em- pires and kingdoms (n. 255). (iii.) The merely natural man confirms himself against the Divine provid- ence when he sees that the Christian religion is accepted only in the smaller division of the habitable globe called Europe, and is there divided (n. 256). (iv.) The merely natural man confirms himself against the Divine provid- ence by the fail that in many of the kingdoms where the Christian religion is accepted there are some who claim for themselves Di- XU ANGELIC WISDOM vine power, and wish to be worshipped as gods, and invoke the dead (n. 257). (v.) The merely natural man confirms himself against the Divine provid- ence by the fa£l that among those who profess the Christian relig- ion there are some who place salvation in certain phrases which they must think and talk about, making no account of the good works they must do (n. 258). (vi.) The merely natural ?nan confirms himself against the Divine provid- ence by the fail that there have been and still are so many heresies in the Christian world, such as Quakerism, Moravianism, Ana- baptism, and others (n. 259). (vii.) The merely natural man confirms himself against the Divine providence by the fact that Judaism still continues (n. 260). Fourth, Things relating to Christian dotflrine (see n. 239). (i.) A doubt may arise in opposition to the Divine providence from the fa£l that the whole Christian world worships one God under three persons, which is to worship three Gods, not knowing hitherto that God is one in person and essence, in whom is a trinity, and that the Lord is that God (n. 262). (ii.) A doubt may arise in opposition to Divine providence from the fa£l that hitherto men have not known that there is a spiritual sense in all the particulars of the Word, and that its holiness is therefrom (n. 264). 1. 77^1? spiritual sense of the Word has not been revealed before, because if it had been the church would have profaned it, and thereby have profaned the essential holiness of the Word (n. 264[2]). 2. The genuine truths in "which the spiritual sense of the Word resides were not revealed by the Lord until the last judgment had been accomplished, and the new church that is meant by "the Holy jferjisalem " was about to be established by the Lord (n. 264M). (iii.) A doubt may arise in opposition to Divine providence from the fa£t that hitherto men have not known that to shun evils as sins is the Christian religion itself in. 265). (iv.) A doubt may arise in opposition to Divine providence from the faft that it has not hitherto been known that man lives as a man after death ; also that this has not been disclosed before (n. 274). Evils are permitted for the sake of the end, which is salvation (n. 275-284). (i.) Every man is in evil, and must be led azvay from evil in order to be reformed (n. 277a). (ii.) Evils cannot be removed unless they appear (n. 278^:). 1. Of those who confess themselves giiilty of all sins, and do not search out any sin in themselves (n. 2,'jZb\i\). 2. Of those tuho negleCl the search from religious reasons (n. 278^^2]). 3. Of those who for worldly reasons think nothing about sins and are therefore ignorant of them (n. 268<^f3]). 4. Of those that favor sins, and in consequence are ignorant of them ( n. 278iJ[4]). 5. To all such sins are not apparent, and therefore cannot be re- moved (n. 278i^f5]). 6. The reason hitherto hidden why evils cannot be removed unless they are sought out, discovered, acknowledged, confessed, and resisted fn. 278i^[6]). (iii.) So far as evils are removed they are remitted (n. 279). I. // IS an error of the age to believe thai evils have been separat- ed, and even cast out. xuhen they have been remitted (n. 279[2]). CONCERNING THE DIVINE PROVIDENCE. — CONTENTS. XIU 2. // is art error of the a(^e to believe that the state of mans life can be changed instantly, and thus from bein^ evil man can become ^ood, and in consequence can be led out of hell and transferred straii^htioav into heaven, and this by the Lord' s mercy apart from means (n. 279[4]). 3. Those who so believe kno~,o nothing whatever about what evil is or what good is (n. 27c,[5]). 4. Those who beliez>e in instant salvation and mercy apart from means do not knotv that affections, which belong to the will, are nothing but changes of the state of the purely organic sub- stances of the mind ; and that thoughts, which belong to the understanding, are nothing but changes and variations in the form of the substances ; and that memory is the state of these changes and variations that remains permanent (n. 279[6].) (iv.) TTius the permission of evil is for the sake of the end, that there may be salvation (n. 281I. The Divine providence is equally with the evil and with the GOOD (n. 285-307). (i.) The Divine providence, not only with the good but with the evil as well, is universal in every least particular ; and yet it is not in their evils (n. 287). 1. They could not then be blamed for doing evTl (n. 294[2]). 2. This makes evil to scan to be from the Lord {n. 294[5]). 3. They do not comprehend how the Lord alone can cause all to think so diversely (n. 294[6]). (ii.) The evil are continually leading themselves into evils, but the Lord is continually leading them away from evils (n. 295). 1. In every evil there are things innumerable (n. 296[i]). 2. An evil man from himself continually leads himself more deeply into his evils (n. 296[3]). 3. The Divine providence zuith the evil is a continual permission of evil, to the end that there may be a continual withdrawal from it (n. 296[7]). 4. The rvithdrawal from evil is effefled by the Lord in a thous- and ways, and even in most secret ways (n. 296[io] . (iii.) The evil cannot be wholly led by the Lord away from evil and into good so lon:^ as they believe their own intelligence to be everything and the Divine providence nothing (n. 297). 1. One's oion intelligence, when the will is in evil, sees nothing but falsity, and has no desire or ability to see anything else (n. 2q8[i]t. ' 2. If one's own intelligence then sees truth it either turns itself away or it falsifies the truth \n. 298[3]). 3. The Divine providence continually causes man to sec truth, and also gives an affeflion for perceiving it and receiving it (n. 298U]). 4. By this means man is withdrawn from evil, not by himself but by the Lord (n. 298[5]). (iv.) The Lord governs hell by opposites ; and He governs in hell the evil who are in the world in respeCl to their interiors, but not in re- spect to their exteriors (n. 299). 1. That the Lord governs hell by means of opposites (n. 307[i]). 2. The evil who are in the world the Lord governs in hell (n. 307[2]>. 3. The Lord in this way governs the evil in the world in respedl to their interiors, but otherwise in respect to their exteriors (n. 307b])- xiv ANGELIC WISDOM The Divine providence appropriates neither evil nor good to any one ; but man's own prudence appropriates both (n. 308-321). (i.) ]Vkai one's own prudence is, and what prudence not one' s own is (n. 310). (ii.) Man from his own prudence persuades himself and corroborates in him- self that all good and truth are from himself and in himself; like- wise all evil and falsity (n. 312). (iii.) Every thing that a man has adopted by persuasion and confirmation remains in him as his own (n. 317). 1. There is nothing that cannot be confirmed, and falsity is con- firmed more readily than the truth (n. 3i8[2]). 2. IVlien falsity has been confirmed the truth is not seen, but from confirmed truth falsity is seen (n. 3i8[5]). 3. An ability to confirm whatever ofie pleases is not intelligence, but only ingenuity, which may exist even in the worst of men (n.siSis]). 4. There is confirmation that is intelledual and not at the same time voluntary ; but all voluntary confirmation is also intel- ledual (n. SiS'lg]). 5. The confirmation of evil that is both voluntary and intelledual causes man to believe that his own prudence is everything and the Divine providence nothing ; but this is not true of inielleft' ■ual confirmation alone (n. 3i8[io]). 6. Every thing confirmed by both the will and the understanding remains to eternity, but not what has been confirmed by the understanding only (n. 3i8[ii]). (iv.) If man believed, as is the truth, that all good and truth are from the Lord and all evil and falsity from hell, he would not appropriate good to himself and make it meritorious , nor appropriate evil to himself and make himself guilty of it (n. 320). 1. To one who confirms in himself the appearance that wisdom, and prudence are from man and are in man as his, it must needs seem that otherwise he would not be a matt, but a beast or a statue ; and yet the contrary is the truth (n. 32i[i]). 2. To believe and think, as is the truth, that every good and truth is from the Lord and every evil and falsity from hell appears like an impossibility ; and yet it is the truly human principle, and therefore the angelic (n. 32i[4]). 3. To believe and think thus is impossible to those who do not ac- knowledge the Divinity of the Lord and who do not acknow- ledge that evils are sins ; but it is possible to those who do acknowledge these two things (n. 32i[6]). 4. Those that are in these two acknowledgments , so far as they shun and turn away from evils as sins, need only to refieft upon the evils within them, and to cast them away to the hell from whence they are (n. 32i[7]). 5. Thus the Divine providence does not appropriate evil to any one nor good to any one, but his own prudence appropriates both (n. 32i[8]). Every man may be reformed, and there is no such thing as pre- destination (n. 322-330). (i.) 77ie end of creation is a heaven from the human race (n. 323). 1. Every man was created to live forever (n. 324[i]). 2. Every man was created to live to eternity in a state of blessed- ness (n. 324[6]). 3. Thus every man was created to come into heaven (n. 324[7]). 4. The Divine love must needs will this, and the Divine wisdom must needs provide for it (n. 324[ii]). CON'CERNING THE DIVINE PROVIDENCE. — CONTENTS. XV (ii.) Therefore it is of the Divine providence that every man can be saved, and that those are saved who acknowledge God and live well (n. 325)- 1. The acknowledgement of God causes a conjundion of God with man and of man with God ; and the denial of God causes sev- erance (n. 326[i]). 2. Every one acknowledges God and is conjoined with Him so far as his life is good (n. 326[6]). 3. Good of life, or living rightly, ts shunning evils because they are against religion, thus against God (n. 326[8]). 4. These are the general principles of all religions, whereby every one can be saved (n. 326[9]). (iii.) Man himself is to blame if he is not saved {n. 327). 1. In process of time every religion declines and is consummated (n. 328[i]). 2. Every religion declines and is consummated by the inversion of God' s image in man (n. 328[5]). 3. This comes from the continual increase of hereditary evil from generation to generation (n. 328[7]). 4. Nevertheless the Lord provides that evvry one may be saved (n. 328[8]). 5. // is provided also that a new church should take the place of a former devastated church (n. 328[io]). (iv.) Thus all men were predestined to heaven, and no one to hell (n. 329). 1. Any predestination except to heaven is contrary to the Divine love, which is infinite (n. 33o[i]). 2. Any predestination except to heaven is contrary to the Divine wisdom, which is infinite (n. 33o[3]). 3. That only those born within the church are saved is an insane heresy (n. 33o[5]). 4. That any of the human race are damned by predestination is a cruel heresy (n. 33o[8]). The Lord cannot act contrary to the laws of the Divine provid- ence, BECAUSE acting CONTRARY TO THEM WOULD BE ACTING CON- TRARY TO His Divine love and contrary to His Divine wis- dom, THUS contrary TO HIMSELF (n. 331-340). (i.) 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 eternily (n. 332). (ii.) The operation of the Divine providence goes on unceasingly, through means, out of pure mercy (n. 335). (iii.) Instantaneous salvation from mercy apart from means is impossible (n. 338). 1. The belief in instantaneous salvation out oftnercy apart from means has been adopted from the natural state of man (n. 338W). 2. This belief comes from an ignorance of the spiritual state, which is wholly different from the natural state (n. 338[4]). 3. The doflrines of the churches in the Christian world, viewed interiorly, are opposed to instantaneous salvation out of mercy apart from means ; but it is upheld, nevertheless, by the ex- ternal men of the church (n. 338[8]). (iv.) Instantaneous salvation out of mercy apart from means is the "fiery flying serpent" in the church (n. 340J. 1. Religion is abolished thereby (n. 340[2]). 2. A belief in instantaneous salvation out of pure mercy alone induces a security of life (n. 340[4]). 3. By that belief damnation is attributed to the Lord ( n. 34o[5]). ANGELIC WISDOM CONCERNING THE DIVINE PROVIDENCE. The Divine providence is the government of the Lord's Divine love and Divine wisdom. I. TO understand what the Divine providence is, and that it is the government of the Lord's Divine love and Divine wisdom, it is im{)ortant to know what has al- ready been said and shown respecting- the Divine love and the Divine wisdom in the work on that subjeci:, which is as follows : In the Lord Divine love is of Di\ine wisdom, and Di- vine wisdom is of Divine love (n. 34-39). Divine love and Divine wisdom must necessarily have being and existence in other things created by them (n. 47-51). All things of the universe are creations from Divine love and Divine wisdom (n. 52, 53, 1 51-156). All things of the universe are recipients of Divine love and Divine wisdom (n. 55-60). Before the angels the Lord appears as a sun ; and the heat that goes forth there- from is love, and the light that goes forth theretrom is wisdom (n. 83-88, 89-92, 93-98, 296-301). The Divine love and the Di- vine wisdom that go forth from the Lord make one (n. 99-102). The Lord from eternity, who is Jehovah, created the universe and all things thereof from Himself, and not from nothing (n. 282-284, 290-295). These things are treated of in the work entitled An^e//c JV/s(/om concerning the Divine Love and the Divine Wisdom. 2. From these things, in conne6lion with what is set forth in the same work respecting creation, it can be clearly seen that what is called Divine providence is the government of the Lord's Divine love and Divine wisdom. But as creation was the subje6l there treated of, and not the conservation of the state of things after creation, which is the Lord's government, the latter shall now be considered. The subje6l of this chapter will be the 2 ANGELIC WISDOM conservation of the union of Divine love and Divine wisdom or of Divine good and Divine truth in things created ; and this shall be set forth in the following order : (i.) The universe, tvith each thhig and all things therein, was created from Divine love by means of Divine wisdom. (ii.) Divi7ie love and Dizn'ne wisdom go forth from the Lord as a one. (iii.) In a certaifi semblance this one is in every created thing. (iv.) The end of the Divitie providence is that every cre- ated thing, i7i general and ifi particular, shall be such a one ; and if it is not, that it shall becotne such. (v.) Good of love is good only so far as it has becotne one with truth of wisdom; and truth of wisdotn is truth only so far as it has become one with good of love. (vi.) Good of love that has not become one with trttth of wisdom is not good in itself, but is apparetit good; and truth of wisdom that has not become one with good of love is not truth iti itself, but is appare7it truth. (vii.) The Lord does not suffer atty thing to be divided ; coti- seqtiently it must be both in good and in truth, or it must be both in evil and in falsity. (viii.) That which is both in good and in truth is some- thing ; bid thai which is both in evil and in fals- ity is not any thing. (ix.) The Lord's Divine providence causes the evil and falsity that are togetJier to be serviceable in the way of equilibrium, of relation, and of purifica- tion, and thus in the conjundiofi of good and truth in others, 3« (i.) The jmiverse, with each thing and all things therein, was created from Divine love by mea?is of Divine wisdom. — In the work on The Divine Love and the Divine Wisdom, it has been shown that the Lord from eternity, who is Jehovah, is, in His essence, Divine love and Divine wisdom, and that He has created the universe and all things of it from Himself; and from this it follows that the universe, with each thing and all things of it, was created from the Divine love by means of the Divine wis- dom. In the same work it has also been shown that love can do nothing apart from wisdom, and that wisdom can do nothing apart from love. For love apart from wisdom, or will apart from understanding, cannot think anything, or see or feel anything, or even say anything ; so neither can love apart from wisdom, or will apart from understanding, do anything. In like manner CONCERNING THE DIVINE PROVIDENCE. — N. 3. 3 wisdom apart from love, or understanding apart from will, cannot think anything, or see or feel anything, or even say anything ; so neither can wisdom apart from love, or understanding apart from will, do anything. For when, in such instances, love is taken awav, there is no longer any willing and thus no doing. As this is true of man's doing anything, much more was it true of God, when He who is love itself and wisdom itself created and made the universe and all things thereof. [2.] That the universe, with each thing and all things of it, was created from the Divine love by means of the Divine wisdom can be proved by all things sub- mitted to sight in the world. Se]e6l any particular obje6t and examine it with some wisdom, and you will be convinced. Take a tree, or its seed, its fruit, its flower, or its leaf, gather up the wisdom that is in you, examine the object with a good micro- scope, and you will see wonderful things ; while the interiors that you do not see are still more wonderful. Observe the order in its development, how- the tree grows from seed even to new seed, and consider whether there is not at every successive step a con- tinual endeavor to propagate itself further ; for the final thing to which it aims is seed, in which its reprodu6five power exists anew. And if you are willing to think spiritually, which you can do if you wish, will you not now see wisdom here ? And if you are willing to go far enough in spiritual thought, will you not see also that this power is not from the seed, nor from the sun of the world, which is pure fire, but is in the seed from God the Creator, whose wisdom is infinite ; and in it not only at the moment it was created, but continually afterwards? For maintenance in- volves perpetual creation, as permanence involves a perpetual springing forth. It is the same as if you should withdraw willing from doing, for then work would stop ; or as if you should with- draw thought from speech, for then speech would stop, or as if you should withdraw eftbrt from movement, for then movement would stop ; in a word, if you should withdraw the cause from the effect the efie6l would perish ; and so on. [3.] Every such created thing is endowed with power ; but power adls not from itself, but from him who bestowed the power. Examine any other obje6l on the earth, as a silkworm, a bee, or any other little crea- ture ; look at it first naturally, afterwards rationally, and at length spiritually, and if you are able to think deeply, you will be as- tonished at it all ; and if you will let wisdom speak within you, you will say in amazement, "Who can fail to see the Divine in these things? All things are of the Divine wisdom." Still 4 ANGELIC WISDOM more will you wonder if you examine into the uses of all created things, how in their order they follow on even to man, and from man to the Creator from whom they are ; and how upon the conjuncflion of the Creator with man both the connection of all things, and if you are willing to acknowledge it, the conserv- ation of all things, depend. In what follows it will be seen that Divine love created all things, but nothing apart from Divine wisdom. 4.* (ii.) Diviyie love mid Divine wisdom go forth from the Lord as a one. — This, too, is clear from what has been shown in the work on The Divine Love and the Divine Wisdom, especi- ally from the following : In the Lord Esse and Existere are one distindlly (n. 14-16). In the Lord infinite things are one dis- tinctly (n. 17-22). Divine love is of Divine wisdom, and Divine wisdom is of Divine love (n. 34-39). Without a marriage with wisdom love is unable to effect any thing (n. 401-403). Love does nothing except in conjunction with wisdom (n. 409, 410). Spiritual heat and spiritual light in their going forth from the Lord as a Sun, make one, just as Divine love and Divine wisdom in the Lord are one (n. 99-102). From what has been shown in these places, the truth of this proposition is evident. But as it is not known how two things distinct from each other can act as a one, I wish to show here that a one is impossible apart from a form, the form itself making the one ; and next, that the form makes a one the more perfectly as the things entering into the form are distinctly different and yet united. [2.] A 07ie is im- possible apari froyn a form, the form itself making the one : — Any one who thinks intently can see clearly that a one is impossible apart from a form, and if it exists it is a form ; for whatever has existence derives from form that which is called quality, and that which is called predicate, also that which is called change of state, also that which is called relativity, and the like ; conse- quently that which is not in a form has no power to efife6t ; and what has no power to effe6t has no reality. It is the form that gives all these things ; and as all the things that are in a form, when the form is perfe6t, have a mutual regard for each other, as link has to link in a chain, therefore it follows that it is the form that makes the one, and thus the subje(5t, of which quality, state, power to affe6t, and anything that accords with the perfection of the form, can be predicated. [3.] Every objeCt seen by the eyes in the world is such a one ; also every objeCt not seen by the CONCERNING THE DIVINE PROVIDENCE. — N. 4, 5 eyes, whether in interior nature or in the spiritual world. Man is such a one, human society is such a one, the church is such a one, also the whole angelic heaven before the Lord ; in a word, the created universe, not only in general but also in every par- ticular, is such a one. But in order that each thing and all things may be forms, it is necessary that He who created all things should be Form itself, and tliat all things that are created in forms should be from Form itself This, therefore, is what has been shown in the work on The Divitie Love and the Divine Wis- dom, as follows : Divine love and Divine wisdom are substance and are form (n. 40-43). Divine love and Divine wisdom are form in itself, thus the Very and the Only (n. 44-46). In the Lord Divine love and Divine wisdom are one (n. 14-22). They go forth from the Lord as a one (n. 99-102, and elsewhere). [4.] The foryn makes a one the more pcrfeHly as the things e?iteri7ig into the form are distinHly different and yet jinited. — Unless the understanding is raised up it can scarcely comprehend this, since the appearance is that a form can make a one only through like- nesses of uniformity in the things that make up the form. On this subjed I have often talked with angels, who said that this is an arcanum their wiser ones perceive clearly, and the less wise obscurely ; yet it is a truth that a form is the more perfed; as the things that constitute it are distincStly different, and yet have become one each in its own way. This they showed by the societies in the heavens, which taken together constitute the form of heaven ; also by the angels of each society, in that the form of the society is more perfe6l in proportion as each angel is more distinctly his own, and therefore free, and thus loves his com- panions as if from himself and from his own affe6iion. They illustrated it also by the marriage of good and truth, in that the more distinctly these are two, the more perfeCdy they can make a one ; and the same is true of love and wisdom ; while what is not distinct is mixed up, giving rise to every imperfection of form. [5.] Furthermore, how perfectly distinct things are united and thus make a one, they showed by many things, especially by the things that are in the human body, where innumerable parts are thus distinct and yet united, distinCt by their coverings and united Ity their ligaments, showing that it is the s-ame with love and all things of it, and with wisdom and all things of it, which are per- ceived only as a one. More respecting this can be seen in the work on The Divine Love a?id the Divine Wisdom (n. 14-22), 6 ANGELIC WISDOM and in the work on Heaven and Hell (n. 56, 489). This has been adduced because it is of angelic wisdom. 5. (iii.) Li a certain semblance this one is in every created thing. — That the Divine love and the Divine wisdom, which are a one in the Lord and go forth from Him as a one, are in every cre- ated thing in a certain semblance can be seen from what is shown throughout the work on The Divine Love and the Divine Wis- dom, and especially from what is said in n. 47-51, 55-60, 282-284, 290-295, 313-318, 319-326, 349-357, where it is shown that the Divine is in every created thing, because God the Creator, who is the Lord from eternity, produced from himself the sun of the spiritual world, and through that sun all things of the universe, consequently that that sun, which is from the Lord, and in which the Lord is, is not only the first substance but is also the only substance from which all things are ; and since this is the only substance, it follows that it is in every created thing, but with infinite variety according to uses. [2.] Now since Divine love and Divine wisdom are in the Lord, and since Divine fire and brightness are in that sun from Him, and spiritual heat and spir- itual light are from that sun, and these two make a one, it follows that in a certain semblance this one is in every created thing. Because of this all things in the universe have relation to good and truth, and, in fa6l, to their conjunction, or what is the same, all things in the universe have relation to love and wisdom and to their conjun6lion, since good belongs to love and truth to wis- dom ; for love calls all that pertains to it good, and wisdom calls all that pertains to it truth. That there is a conjun6lion oi these in CA-ery created thing will be seen in what follows. 6# Many admit that there is an only substance which is the first substance and the source of all things, but what kind of a substance it is they do not know. They believe it to be so sim- ple that nothing is simpler ; that it may be compared to a point with no dimension ; and that from an infinite number of such the forms of dimension came into existence. This, however, is a fallacy originating in the idea of space ; for the idea of space seems to make such a least necessary. But the truth is that the simpler and purer any thing is, the more and the fuller it is. It is for this reason that the more deeply any obje6l is examined, the more wonderful, perfe6t, and beautiful are the things seen in it ; and thus that the most wonderful, perfe61:, and beautiful of all are in the first substance. This is true, because the first sub- CONCERNING THE DIVINE PROVIDENCE. — N. S. 7 Stance is from the spiritual sun, which, as has been said, is from the Lord, and in which the Lord is, therefore that sun is itself the only substance ; and as this substance is not in space it is the all in all, and is in the greatest and the least things of the created universe. [2.] Since that sun is the first and only substance, from w^hich all things are, it follows that infinitely more things are in that substance than can appear in the substances that spring irom it, which are called substantiate [or composite], and at length material. These things cannot appear in those substances, be- cause they descend from that sun by degrees of a twofold kind, in accordance with which all perfe6tions decrease. For this reason, as said above, the more deeply any thing is examined, the more wonderful, perfect, and beautiful are the things that are seen. This has been said to show that in a certain semblance the Divine is in every created thing, but becomes less and less apparent in its descent through the degrees, and still less apparent when a lower degree has become separated from a higher by the closing up of the higher, and by becoming itself choked up with earthy matters. This, however, must needs seem obscure, unless one has read and understood what has been presented in the work on The Divine Love and the Divine Wisdom, respe6ling the spirit- ual sun (n. 83-172), respe6ling degrees (n. 173-281), and respe6l- ing the creation of the universe (n. 282-357). 7» (i^^) The end of the Divine provideyice is that every cre- ated thing, in general and in partintlar, shall be such a one ; and if it is not, that it shall become such; that is, that in every created thing there shall be something both from the Divine love and from the Divine wisdom ; or, what is the same, that in every created thing there shall be good and truth, that is, a conjunction of good and truth. Since good is of love and truth is of wisdom, (as has been said above, n. 5,) in the following pages the terms good and truth will be used throughout instead of love and wis- dom, and the marriage of good and truth, instead of the union of love and wisdom. 8. From a preceding article it is evident that the Divine love and the Divine wisdom, which in the Lord are one, and which go forth as one from the Lord, in a certain semblance are in every thing created by Him. And now something shall be said specif- ically about that oneness or union that is called the marriage of good and truth. That marriage is (i.) In the Lord Himself; for Divine love and Divine wisdom, as has been said, are a one in Him. (2.) It is from the Lord ; for in every thing that goes a ANGELIC WISDOM forth Irom Him love and wisdom are fully united, these two go- ing forth from the Lord as a sun, the Divine love as the heat, and the Divine wisdom as the light. (3.) These are, indeed, received by the angels as two, but are made one in them by the Lord ; and the same is true of men of the church. (4.) Because of this influx of love and wisdom from the Lord as a one into angels of heaven and men of the church, and because of the reception of these by angels and men, the Lord is called in the Word the "Bridegroom" and the "Husband," and heaven and the church are called the "bride" and the "wife." (5.) Therefore, so far as heaven and the church in general or an angel of heaven and a man of the church individually are in that union, that is, in the marriage of good and truth, they are an image and likeness of the Lord, because good and truth are a one in the Lord, and even are the Lord. (6.) In heaven and in the church in general, or in an angel of heaven or a man of the church, love and wisdom are a one when the will and the understanding, and thus good and truth, make a one, or what is the same, when charity and faith make a one, or what is still the same, when dodlrine from the Word and a life according to it make a one. (7.) How these two make a one in man and in all things belonging to him has been shown in the work on T/ze Divine Love and the Divine Wis- dom, in Part Five, where the creation of man and especially the correspondence of the will and understanding with the heart and lungs are treated of (n. 358-432). 9* How these make a one in things below man or outside of him, both those in the animal kingdom and those in the vegeta- ble kingdom, will be told further on. Here three things must be premised : First, In the universe and in each thing and all things of it, which the Lord created, there was a marriage of good and truth. Second, After creation, this marriage was severed in man. Third, It is the end of Divine providence that what is severed shall become one, and thus the marriage of good and truth be restored. As these three things are fully shown in the work on The Divine Love and the Divine Wisdom, further proof is un- necessary. Moreover, any one can see from reason that as there was by creation a marriage of good and truth in every created thing, and as this marriage was afterwards severed, the Lord must be continually working to restore it, and therefore its restoration, and the consequent conjunction of the created universe with the Lord through man, must be the end of Divine providence. CONXERNING THE DIVINE PROVIDENCE. — N. II. 9 10. (v.) Good of love is good only so far as it has become one with inith of wisdom ; and truth of wisdom is truth only so Jar as it has become 07ie with good of love. — Good and truth de- rive this from their origin. Good has its origin in the Lord, and hkewise truth, for the Lord is good itseh' and truth itself; and in Him the two are one. For this reason in angels of heaven and in men on earth good is good in itself only so far as it has become one with truth ; and truth is truth in itself only so far as it has be- come one with good. It is acknowledged that every good and every truth is from the Lord ; since, therefore, good makes one with truth, and truth with good, it follows that for good to be good in itself, and for truth to be truth in itself, they must make one in the recipient, that is, in an angel of heaven or a man on the earth. 11. It is acknowledged that all things in the universe have relation to good and truth, for by good is meant that which uni- versally embraces and involves all things of love, and by truth that which universally embraces and involves all things of wis- dom. But it is not yet acknowledged that good is not any thing until it has become one with truth, and that truth is not any thing until it has become one with good. There is an appearance that good is something apart from truth, and that truth is something apart from good, and yet they are not ; since love (all things of which are called goods) is the being {esse) of a thing, and wisdom (all things of which are called truths) is the coming forth {existere) of a thing from that esse, as has been shown in the work on The Divine Love and the Divine Wisdom (n. 14-16) ; and since esse is nothing apart from existere^ and existere is nothing apart from esse, so good is nothing apart from truth, and truth is nothing apart from good. So again, what is good apart from any thing? Can it be called good, since no affection or perception can be predicated of it? [2.] The thing in connedlion with good that afte61:s and causes itself to be perceived and felt has relation to truth, since it has relation to what is in the understanding. Say to any one, not that this or that is good, but simply "the good," is "the good" anything? Good is something because of this or that which is perceived as one with good. This is united with good nowhere but in the understanding ; and every thing of the understanding has relation to truth. It is the same with willing. To will, apart from knowing, perceiving, and thinking what one wills, is not anything ; but together with these it be- comes something. All willing is of love, and has relation to good ; and all knowing, perceiving, or thinking is of the under- lO ANGELIC WISDOM Standing, and has relation to truth. From this it is clear that to will is nothing, but to will this or that is something. [3.] It is the same with every use, because a use is a good. Unless a use is determined to something with which it may be a one it is not a use, and thus it is not any thing. It is from the understanding that use derives its something to which it may be determined ; and that from the understanding which is conjoined or adjoined to the use has relation to truth ; and it is from that that the use derives its quality. [4.] From these few things it is clear that good apart from truth is not any thing ; and that truth apart from good is not any thing. When it is said that good with truth and truth with good are something, it follows from this that evil with falsity and falsity with evil are not any thing ; for the latter are opposite to the former, and opposition destroys, and in this case destroys that something. But more about this in what follows. 12. There may be a marriage, ho\ve\-er, of good and truth in the cause, and there may be a marriage of good and truth from the cause in the effeft. A marriage of good and truth in the cause is a marriage of will and understanding, that is, of love and wisdom. There is such a marriage in every thing that a man wills and thinks, and in all his conclusions and intentions therefrom. This marriage enters into and produces the effe6t. But in producing the effe6l the good and the truth appear dis- tin6l, because the simultaneous then produces what is successive. For instance, when a man is willing and thinking about his food and clothing and dwelling place, about his business, or employ- ment, or his relations with others, at first he wills and thinks, or forms his conclusions and purposes, about these at the same time; but when these have been determined into eftetts, one fol- lows the other ; nevertheless, in will and thought they continue to make one. In these effe6ls uses pertain to love or to good, while means to the uses pertain to the understanding or to truth. Any one can confirm these general truths by particulars, pro- vided he clearly perceives what has relation to good of love and what has relation to truth of wisdom, and also how these are re- lated in the cause and how in the efieft. 13. It has often been said that love makes the life of man ; but this does not mean love separate from wisdom or good sep- rate from truth in the cause, since love separate, or good separate, is not anything ; therefore the love that makes man's inmost life, the life that is from the Lord, is love and wisdom together ; and the love that makes the life of man as being a recipient is also CONCERNING THE DIVINE PROVIDENCE. — N. I4. II love, not separate in the cause, but only in the effecl. For love can be understood only from its quality, and its quality is wis- dom ; and its quality or wisdom can exist only from its being (esse), which is love, and it is from this that they are one. It is the same with good and truth. And since truth is from good, as wisdom is from love, the two taken together are called love or good ; for love in its form is wisdom, and good in its form is truth, and form is the source and the only source of quality. From all this it is now evident that good is not in the least good except so far as it has become one with its truth, and that truth is not in the least truth except so far as it has become one with its good. 14. (vi.) Good of love that has not become one with tfuth of wisdom is not good in itself, but is apparent good ; and truth of wis- dom that has not become one with good of love is not truth in itself, but is apparent truth. — The truth is that no good that is good in itself can exist unless it has become one with its truth ; nor can truth that is truth in itself exist unless it has become one with its good. Nevertheless, there is good separated from truth, and truth separated from good. This is found in hypocrites and flat- terers, in evil persons of every kind, and in such as are in natural good and in no spiritual good. All these are able to do what is good to the church, to the country, to society, to fellow -citizens, to the needy, the poor, the widow, and the orphan ; they can also understand truths, and from their understanding can think about them, and from their thoughts can talk about them and teach them ; nevertheless these goods and truths in them are not inter- iorly, that is, not in themselves, goods and truths, but they are outwardly and thus only apparently goods and truths, for they look only to self and the world, and not to good itself and truth itself, consequently they are not from good and truth, but are of the mouth and the body only, and not of the heart. [2.1 They may be likened to gold and silver spread over dross or rot- ten wood or dung ; and such truths when uttered may be likened to a breath that passes away, or to a delusive light that vanishes, though outwardly they appear like genuine truths. These truths so appear in those that utter them, while to those who hear and accept them, not knowing what they are, they may seem to be quite different. For every one is afifetled by what is external according to his own internal ; and a truth, by whatever mouth it is uttered, enters into another's hearing and is taken up by the mind according to the state and quality of the mind. Nearly the same is true of those that are in natural good by inheritance, and 12 ANGELIC WISDOM in no spiritual good. For the internal of every good and of every truth is spiritual, and the spiritual dispels falsities and evils, while the natural by itself favors them ; and favoring evils and falsities is not in accord with doing good. 15. Good can be separated from truth, and truth from good, and when separated appear to be good and truth, for the reason that man has the ability to act that is called liberty, and the abil- ity to understand that is called rationality. It is by the abuse of these powers that man can seem in externals to be different from what he is in internals ; and in consequence, that a bad man can do what is good and speak what is true, or a devil feign himself an angel of light. But on this see what has been said in the work on T/ie Divine Love and the Diviyie Wisdom, as follows : The origin of evil is from the abuse of the capacities peculiar to man that are called rationality and liberty (n. 264-270). These two capacities are in the evil as well as in the good (n. 425). Love without a marriage with wisdom, or good without a marriage with truth, is unable to eftedl any thing (n. 401). Love does nothing except in conjunflion with wisdom or the understanding (n. 409). Love makes wisdom or the understanding to be recip- rocally conjoined to it (n. 410-412). Wisdom or the understand- ing, from the potency given it by love, can be raised up, and can perceive and receive such things as belong to light out of heaven (n. 413). Love can in like manner be raised up, and can receive such things as belong to heat out of heaven, provided it loves wisdom, its marriage partner, in that degree (n. 414, 415). Oth- erwise love draws down wisdom or the understanding from its elevation, that it may a6l as one with itself (n. 416-418). Lo^•e is purified in the understanding when they are raised up together (n. 419-421). When love has been purified by wisdom in the understanding it becomes spiritual and celestial ; but when love has been defiled in the understanding it becomes sensual and corporeal (n. 422-424). It is the same with charity and faith and their conjundion as with love and wisdom and their coniunction (n. 427-430). What charity is in the heavens (n. 431). 16. (vii.) The Lord does not suffer ayiy thing to be divided; consequently it mnst be both in good mid in truth, or it must be both in evil and in falsity. — The Lord's Divine providence chiefly has for its end that man should be both in good and in truth, and for this it works ; for thereby man is his own good and his own love, and also his own truth and his own wisdom ; for thereby man is man, since he is then an image of the Lord. But inasmuch as man can be, while he is living in the world, in good CONCERNIXG THE DIVINE PROVIDENXE. — N. 17. I3 and in falsity at the same time, also in evil and in truth at the same time, and even in evil and in good at the same time, and thus be as it were a double man, and inasmuch as this division destroys that image, and thereby destroys the man, the Lord's Divine providence, in each and every particular of it, has as its end that this division shall not be. And since it is better for a man to be in evil and in falsity at the same time than to be in good and in evil at the same time, the Lord permits this, not as what he wills, but as if, in view of the end which is salvation, He were unable to prevent it. That it is possible for a man to be in evil and in truth at the same time, and that the Lord is unable to prevent this in view of the end, which is salvation, comes from man's ability to have his understanding raised up into the light of wisdom, and to see truths or apprehend them when he hears them, while his love remains below. For man is thus able to be in heaven with the understanding, while with the love he is in hell ; and this cannot be denied to man, because the two capaci- ties, rationality and liberty, cannot be taken from him ; for these are what make him to be a man, and differentiate him from the beasts, and only by means of these can he be regenerated and saved. For by means of these a man is able to a6l according to wisdom, and is also able to acl according to a love that is not ot wisdom ; by means of these he is able also from wisdom abo\'e to view the love below, and thus to view his thoughts, intentions, aifeclions, and in consequence the evils and falsities and the goods and truths of his life and do6lrine ; and without a know- ledge and recognition of these in himself he cannot be reformed. These two capacities have been treated of above, and more will be said about them in what follows. This is why man can be both in good and in truth, and both in evil and in falsity, and in alternations of these. 17. In this world a man can hardly enter into either conjunc- tion or union, that is, of good and truth, or ot evil and falsity ; for so long as he is living in the world, he is held in a state of reformation or of regeneration ; but after death every man comes into one or the other, because then he can no longer be reformed and regenerated ; he then remains such as his life, that is, such as his ruling love, has been in this world. If, therefore, his life has been a life of the love of evil, every truth that he has ac- quired in the world from a teacher, from preaching, or from the Word, is taken away, and when truth has been taken away, he imbil:)es such falsity as agrees with his evil, as a sponge imbibes water. On the other hand, if his life has been a life of the love of 14 ANGELIC WISDOM good, all the falsity that he has gathered in the world from hear- ing and from reading, but has not confirmed in himself, is re- moved ; and in its place truth agreeing with his good is given him. This is meant by these words of the Lord : " Take the talent from him, and give it to him that hath the ten talents ; for unto every one that hath shall be given, that he may have abundance ; but from him that hath not shall be taken away even that which he hath" {Matt. xxv. 28, 29 ; xiii. 12 ; Mark iv. 25 ; Ltike viii. 18 ; xix. 24-26). 18. After death every one must be both in good and in truth, or must be both in evil and in falsity, for the reason that good cannot be conjoined with evil, nor can good be conjoined with the falsity of evil, nor evil with the truth of good ; for these are opposites, and opposites fight each other until one destroys the other. Those who are both in evil and in good are meant by these words ol the Lord to the church of the Laodiceans in the Apocalypse : " I know thy works, that thou art neither cold nor hot ; would that thou wert cold or hot. So because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth " (iii. 15, 16) : and also by these words of the Lord : " No man can serve two masters ; for he will either hate the one and love the other, or he will cling to the one and negle