1.SAPIENTIA ANGELICADEDIVINA PROVIDENTIAANGELIC WISDOM CONCERNING THE DIVINE PROVIDENCEBY EMANUEL SWEDENBORG-rHIl LATIN IlDITIlD lROM THil Au-rHORS ORIGINAL 1l00TION PUBLISHIlD AT AMSTBRDAilIIII764 NEWYORKAMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 3 WEST TWENTY-NINTH STREETMDCCCXCIX

2. In tMs edition, tke keavy-faced figures (Ua.l, [3.], etc.)inserled in tke tex! indicate lke divisions tlzat are emp/Qyedzn Potls Swed~borg Concordance.",.. . " 3. 1. ". PRAEFATIUNCULA EDITORIS. Errores typothetae, qui poterant nulla temeritatis nota emendari, in nostraeditione silentio correximus; ubi gravius quid latebat, rem diligenter significavimus.Modum scribendi, ad verba nonnulla, usui horum temporum optimo acCommodavimus.Grandes litteras, oeulis et eonsuetudini nostrae aetatis obse:quentes, parcius usurpavimus. Verborum quidem interpuntiones ad eertamnormam redigere eonati, non mutavimus ubi perieulum ne sententiae mutarentur. Commutationes, quas enumeravimus, falae sunt ut auxilio sint studioso.SAMUEL H. WORCESTER. BRIDGBWATaR,MASS., Ajrilis. d. l, 1ll89 4. TRANSLA10RS NOTE.The same aims and methods have been fol1owed in tbis translation as inthe translation of the Apocalypsis Explica/a. The defeds in previous trans-lations of Swedenborg have arisen mainly from too close an adherance to cognate words and to the Latin order of words and phrases. This is a formalrather than an essential faithfulness to the original. To convey to the Englishreader the meaning- of the original with the utmost attainable accuracy andfulness 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. AGER. Ma..clt. JI/l, 1899. 5. CONTENTA.* QUOD DIVINA PROVIDENTIA SIT REGIMEN DIVINI AMORIS ET DIVINAE SAPIENTIAE DOMINI (n. 1-26).(i.) Quod universum cum omnibus et singulis ejus creatum sit er Divinl1Amore per Divinam Sapientiam (n. 3). (H.) Quod Divinus Amor et Divina Sapientia ut unum procedant a Domino (n4)1.Qu,od unum absque forma non detur, sed quod ipsa formafaciat unum (n. 4[2]).2.Qtlodforma eo perjeflius unum faciat, quo illa quae ingredi unturformam, distinfle alia sunt, et lamen unila (n. 4[4D.(iii.)Quod I.oc unum sil in quadam imagine in omni creato (n. 5).(iv.) Quod Divinae Providentiae sit, ul omne crealum in communi el in parle, sil tale unum,. el si non esl, ul jial (n. 7). (v.) Quod bonum amoris non sil bonum plus quam quantum unilum est vero sapienliac, el quod verum sapienliae non sit verum plus quam quantum csl unilm" !Iono amoris (n. la). (vi.) Quod 60nttfl. amorn non .mitum vero sapienliae non sil 60num in se, sed quodsil apparens 60num,. el quod verum sapienliae non uni lum 60no amoris non sil verum in se, sed quod sit apparens verum (n.14) (vii.) Quod Dominus no" patialur ul aliquid divisum sit,. quare vel eril in 60no et simul vero, vel eril in malo et simulfalso (n. 16).(viii.) Quod id quod est in 60no el simul vero sit aliquid,. et quod id quod est in malo et simul falso non sit aliquid (n. 19). (ix.) Quod Divi"a Providenlia Domini faciat. ut malum et simul falsum inservial pro aequili6rio, prl> rela/ione, el pro purijicatione, el sic pro conjunlione 60ni el veri apud alios (n. 21).QUODDIVINA PROVIDENTIA DOMINI PRO FINE HABEAT CAELUM EXHu MANO GENERE (n. 27-45).(L) Quod Caelum sil conjunflio cum Domino (n. 28). (ii.) Quod homo er crealione talis sil, ul propius et propitlS conjungi pos sil Domino (n. 32).1. Quom"do homo propius et propius conjungilur Domino (n.33[1]).2. Quomodo conjunlio il/a propior et propior apparet (n. 33[4]).(iii.) Quod homo quo propius conjung-itur Domino, eo sapientiorjial (n. 34). (iv.) Quod homo quo propius conjungilur Domino, eo felicior jial (n. 37).(v.) Quod homo quo propius conjungitur Domino. eo dislinlius appareatsiDi sicul sil suus, ac evidentius animadverlal quod sil Domin; (n. 42).(-QUOD--D-I-V-IN-A-P-ROVIDENTIA DOMINI IN OMNI QUOD FACIT, SPECTET INFI NITUM ET AETERNUM (n. 46--69). (L) Quod lnjinitum in se ac Aelernum in se, sit idem cum Divino (n. 48). (iL) Quod l!ftnitum ac Aeternum in se non possit aliter quam spelareinjinitum et aelcrnum a se in jinilis (n. 52). * Ab Editore colleda. 6. ,CON TEN T S.THE DIVINE PROVIDENCE IS THE GOVERNMENT OF THE LoRDS DIVINELOVE AND DIVINE WISDOM (n. 1-26). ~IY-1j;;;iverse. with each tking and ail tkings therein, was c"eatedfrom Divine love Dy means of Divine wisdom (n. 3).(ii) Divine love and. Divine wisdom go forth/rom the Lord as a one (n. 4). 1. A one is impossible apart from a form, the form itself ma,tingthe one {no 4[2]). 2. The formmakes a one the more perftlUy as tire tkings enteringinto theform are distinlly differmt and yet united (n. 4[4D.(m.) In a certain semblance this one is in every createdtking (n. 5). (iv.) The end of tk, Divin, Irovidence is tkat every created tking, in gen- eral and in particular, shall De such a one: and if it is not, that it shall6ecome mch (n. 7).(v.) Good of love is good on/y so far as if kas6ecome one with trulh ofwis- dom.. and trutk ofwisdom is /ruth only $0 far as it kas 6ecome one withgood of love (n. la). (vi.) Good of love tkat kas not Decome one with trutk ofwisdom is not good in itsd./. 6ut is apparent good.. and trutk of wisdom tkat kas not 6ecome ()ne witk good of love is not trutk in #Self, 6ut is apparent truth (n. 14)(vii.) The Lord does not suffer any tking to 6e divided .. consefUently it must 6e 60th in good and in trutk, orit must 6e 60tk in evil and in fals- ity (n. 16). (viii.) Tkat which is 60tk in good and in truth is sometking .. 6ut tkat which is 60th in evil and infalsity is not any tking (n. 19). (ix.) Tke Lords Divine providence causes the evil and tke falsity tkat are togetker to 6e serviceable in the way of equili6rium, of rdation, and ofpurification. and tkus in the conjunlion ofgood and truth in others (n. 21).THE LORDS DIVINE PROVIDENCE HAS AS ITS END A HEAVEN FROM THEHUMAN RACE (n. 27-45). (i.) Heaven is conjunlion witk tke Lord (n. 28).(ii.) Fram creation man kas an ability to 6e mqre and more nearly conjoinedwitk tke Lord (n. 32). 1. How man is more and more nearly conjoinedwith the Lord (n. 33[1]).2. How tkat conjunlion aHears more and more near (n. 33[4]).(i.) Tke mqre nearly a man is conjoined witk the Lord the wise" Ire 6ecomes (n.34).(iv.) The more nearly a man is conjoined witk the Lord the hapfter he 6e- cames (n. 37). (v.) Tite more nearly a man is conjoined witk tke Lord the more distinlly does Ite appear to kimselfto 6e his own. and the more elearly does Ite recognize thatlte is tke Lords (n. 42).THE LORDS DIVINE PROVIDENCE LOOKS IN EVERY THING THAT IT DORSTO WHAT IS INFINITE AND ETRRNAL (n. 41H)9). (i.) TIte Infinite in itselfand tlte Eternalin itself is the same as tlu Divine (n.48).(ii.) TIte Infinite and Eternal in itself must nuds look to wkat is infinite and etirnal from itselfin tltingsfinite (n. 52). 7. vi SAPIENTIA ANGELICA (iii.) Quod Divina Providentia in omni /juod facit, spetet injinitum Q aeternum a se, imprimis in salvando genere numano (n. 55).1. Imago injiniti ac aeterni in omnium varietate (n. 56[2]).2. Imago injiniti ac aeterni in ()tnIIium frutiflcatione et mulfi,.plicatione (n. 56[3]). (iv.) Quod imago lnjiniti ac Aeterni exstet in caelo angelico n.60).(v.) Quod spetare lnjinitu,. et Aelemu". in formando caelum angelicum, ut sit coram Domino ut unus Homo. gui Imago lpsius. sit intimum. Divinae Providentiae (n. 64).,..------ QUODLEGES DIVINAEPROVIDENTIAE SINT. QUAEIGNOTAE HOMINIBUS:SUNT (n.70). QUOD LEX DIVINAE PROVIDENTIAE SIT, UT HOMO EX LlBERO SECUNDU)! RATIONEM AGAT (n.71"""99) (i.) Quod homini Ratio et Lwerum sit, seu Rationalitas et Lwertas .. et/juod lJinae il/ae facultates sint a Domino apud hominem (n. 73).(ri.) Quod guicquid homo ex lwero fadt, sive sil rationis sive nonrationis~modo sit secundum ejus rationem, illi appareat ut ejus (n. 74) (ili.) Quod luic/juid homo ex lilJero secundum suam cogitationem facit.approprietur ei sicut ejus, et yemaneat (n. 78).(iv.) Quod komo per lJinas il/as facultates a Domino relormetur et regene-retur.. et guod alJs/jue illis non possit reformari et regenerari.(n. 82).1. Status kominis primus. lUi est status damnationis (n. 83[2]).2. Status hominis secundus./jui est status reformationis (n. 83[4]).3. Status kominis tertius, lUi est status regenerationis (n. 83[6]). (v.) Quod komo mediis i/lis 6inis lacultatilJus tantum reformari et regenerari possit, /juantum potest per illas adduci ad agnoscendum, /juodomne verum et 60num, /juod cogitat etfaciJ, sit a Domino, et non asemet (n. 87). (vi.) Quod conjuntio Domini cum komine, et reciproca kominis cum Domino, per lJinas il/as facultates jiat (n. 92).(v.) Quod Dominus 6inas illas facultates apud kominem il/ilJatas ac uJsantas in omni Divinae suae Providentiae progressione custodiat (n96)1. Quod komini a6s/jue Unis Ulis lacultatiIJus non forent voluntas et intelletus, et sic ille non foret homo (n. 96[2]).2. Quod komo a6sgue Unis i/lis facultatilJus non potuisset conjungi Domino, et sic non reformari et regenerari (n. 96(5]).3. Quod komini a6s/jue Unis i/lis facultatifJus non foret immortalitas et vita aeterna (n. 96[7]).(vi.) Quod ideo Divinae Providentiae sit, ut homo ex lwero secundum ratio nem agat (n. 97).QuOD LEX DIVINAE PROVIDENTIAE SIT. UT HOMO SICUT EX SE REMOVEAT"MALA UT PECCATA IN EXTERNO HOMINE, ET QUOD SIC NON ALITERDOMINUS REMOVERE POSSIT MALA IN INTER NO HOMINE, ET SIMULTUNC IN EXTERNO (n. lOO-I2S).(i.) Quod cui/ilJet komini externum et internum cogitationis sit (n. 103). (H.) Quod u:ternum cogitationis hominis in se sil /juale ejus internufll(n. 106).(iii.) Quod internum non possit purijicari a concupiscentiis mali, /juamdiumala in externo komine non remota sunt, /juia 06stipant (n. III).(iv.) Quod mala in externo komine a Domino non possint ,.emoveri nisimedio homine (n. II4).(v.) Quod ideo komo mala alJ extemo nomine removere de6eat sicut a se:(n. lIS). 8. vi ANGEL1C WISDOM (i.) 1le Divine prov!ence, in al! that it does, looks to wltat is injinite antf etemalfrom itself, especially in saving the Ituman race (n. 55). [2]). An image of the Infinite and Eternal in the variety of aIl t/tinl[s (n. 56). l:3D. An image of the Injinite and Elemal in the fruLlijication ana multiplication of al! thinl[s (n. 56). (iv.) An image of the Injinite and Eternal is presented in an angeliclteaven. (n.60).(v.) Lookinl[ to wltat is injinite and eternal in tlte formation oftlte anl[elic Iteaven, that it may 6e 6ifore the Lord as one man wltult is an im- al[e of Hitnself, is tlte inmost of the Divine providen&e (n. 64). THERE ARE LAWS OF DIVINE PROVIDENCE lHAT ARE UNKNOWN 10 MEN(n. 70). 11 IS A LAW OF THE DIVINE PROVIDENCE lHAT MAN SHOULD ACT FROM. FREEDOM IN ACCORDANCE WITH REASON (n. 7X""99).(L) Man possesses reason and freedom, or rationality and lwerty .. antfthese twofacutties are in manfrom tl.. Lord (n. 73). (iL)W/zatever a man does from freedom, whether it 6e of reason or not, provided it is in accordance witlt Itis reason, appears to Itim to 6e-his (n. 74).(iii.) W/zatever a man does from freedom in accordance witlt his thougltt isappropriated to him as his, and remains (n. 78).(iv.) It is 6y means of these two faculties that man is riformed and regene,.ated oy the Lord.. and without them he cannot oe riformed antlregenerated (n. 82).x. Mans jirst state, w/tich is a state ofdamnation (n. 83[2]).2. Mans second state, which is.tlze state of reformation (n. 83[4]).3. Mans t/tird state, wltich is astate ofregeneration {no ~3[6]).(v.) Dy means of tluse Iwo faculties man can 6e so far riformed and regell- erated as he can oe led oy means of them to acknowledl[e that every thinl[ I[ood and true that he thinks and does is from the Lord, ana notfrom himseif(n. 87). (vi.) Dy means of these Iwo faculties the conjuntlion of the Lord with man and the reciprocal conjunlion of man with the Lord are ejfelea (n.9 2 ).(viL) 1le Lord preserves these two faculties in man 1111harmed and as sacred in the whole course of His Divine providellce (n. 96),1. Without these two faculties man would not possess will ana und.rstallding, and would not oemall (n. 96[2]).2. Without these twofaculties man cou/d not oe conjoinedwith the Lord, alld thus could not oe reformed and regenerated (n. 96C5]).3. Without these two faculties man could not have immortality and eternal life (n. 96[7J). (viii) 1lerifore it is [a law] of the Divine providence that man skould aD;fromfreedom in accordance with reason (n. 97).11 IS A LAW OF THE DIVINE PROVIDENCE lHAT MAN SHOULD_A~.MHIMSELF PUT AWAV EVILS AS SINS IN THE EXTERNAL MAN; AND THE.LR:J-IS ABLE IN THIS WAY AND IN NO OTHER 10 PUT AWAV EVILSIN THE INTERNAL MAN, AND SIMULTANEOUSLi IN THE EXTERNAL (n. XOO-128).(L) Every man has an erternal and an internaI ofthoul[kt (n. 103). (ii.) The external of mans tlzought is in itseif of tlze same charaler as its- internai (n. 106).(L) The internaI cannot oe cleansedfrom tlze lusts ofevil so long as tlzeevils- in the external man are not put away, since these oostrul (n. xu).(iv.) The evils in the external man CQl, oe put away 6y the Lord only thrt>Ugk mans instrumentality (n. 114). (v.) Tkerefore man oUl[ht as if of himseif 10 put away evils from tlte exter- nal man (n. 118). 9. DE DIVINA PROVIDENTIA.-CONTENTA.vii (vi.) Quod Dominus tune purifiut komint:m a eoneupisu"tiis in internohomine, et a6 ipsis malis i" externo (n. 119).(vii.) Quod eOllt,uum Div;"ae Providentiae Domi"i sit, ut eonjungat hominem Si6i ae Se illi, ut dare possit ~ fehcia vitae aeiernae,. quod"on .lien potest, nisi quantum mala eum il/orum eoncupisuntiisremota sunt (n. 123). 1. Quod Dominus nusquam agat in aliquod partieulare apud hominem singil/atim, nisi in omnia ejus simul (n. 124). 2. Quod Daminus agat ab intimis et ab ultimis simul (n. 124[4]).QUOD LEX DIVINAE PROVIDENTIAE SIT, UT HOMO NON PER MEDIA EXTER_NA COGATUR AD COGITANDUM ET VOLENDUM, ITA AD CREDENDUM ETAMANDUM ILLA QUAE RELIGIONIS SUNT; SED UT HOMO SEMETIPSUMADDUCAT, ET QUANDOQUE COGAT (n. 129-153). (i.) Quod nemo reformetur per miraeula et signa, quia eogunt (n. 130). (ii.) Quod nemo reformetur per visio1les et per loquelas eum defuntlis, quiaeogunt (n. 134).(iii.) Quod nemo reformetur per minas et poenas, quia eogunt (n. 136). 1. Quod externum non possit eogere interllum, sed quod internum possit eogere externum (n. 136[2]). 2. Quod internum ita renuat eoatlum a6 externo, ut avertat se (n. 136(JJ). 3. Quod jueu1lda externa alletlent internum ad eonsensum, et quoque ad amorem (n. 136[5]). 4. Quod de/ur internum eoatlum ae illternum lilJerum (n. 136l9]).(iv.) Quod nemo reformetur in stati6us non rationalitatis et non libertatis (n. 138).1. In statu timoris (n. 139).2. In statu infortunii (n. 140).3. 1" statu aegritudinis animi (n. 141).4. In statu mor6i eorporis (n. 142).5. /1, stat1l ip,orantiae (n. 143).6. 1" statu oeeaeeatiollis intelletlus (n. 144).(v.) Quod contra ratio"alitatem et li6ertatem nonsit semetipsum eogere (n.145).(vi.) Quod externus homo reformandus sit per internum, et nOn vieissim (n.ISO).QUOD LEX DIVINAE PROVIDENTIAE SIT, UT HOMO A DOMINO E CAELO DU CATUR ET DOCEATUR, PER VERBUM, DOCTRINAM ET PRAEDICATIONES EX ILLO, ET HOC IN OMNI APPARENTIA 5ICUT A SEMET (n. 154-174). (i.) Quod homo a solo Domino dueatur et douatur (n. 155)..1. Quod uniea essentia, uniea su6stantia et uniea forma sit, ex quibus om"es essentiae, su6stantiae et jrmae, quae ereatae, mnt (n. 157[2]). 2. Quod uniea illa essentia, su6stantia et forma sit Divinus Amor et Divina Sapientia,. ex quibus amnia sunt, quae ad amorem et sapimtiam apud hominem se referunt (n. 157[5]). 3. Similiter, quod sit ipsum B01lum et ipsum Verum, ad quae omnia se referunt (n. 157[6]). 4. Quod illa sint vita, ex qua omnium vita et om"ia vitae sunt(n. 157bJ). 5. Quod hoc Ullieum et Ipsum sit omnipraesens, omnisciens, et omnipotens (n. 157[8]). 6. Quod hoc Unicum et Ipsum sit Dominus a6 utemo seu :leko vah (n. 157[9J). 10. CONCERNING THE DIVINE PROVIDENCE.-CONTENTS. VIl (vi.) Tlzm tlze Lord cleanses man from tlze huts [Amore et de Divina Sapientia in transationede illis prius dita et ostensa sunt, quae sunt sequentia:Quod in Domino Divinus Amor sit Divinae Sapientiae.ac Divina Sapientia Divini Amoris (n. 34-39). QuodDivinus Amor et Divina Sapientia non possint aliterquam esse et existere in aliis a se creatis (n. 47-51).Quod omnia universi a Divino Amore et Divina Sapientiacreata sint (n. 52, 53, 151-156). Quod omnia universisint Divini Amoris et Divinae Sapientiae recipientia (n.11155-60). Quod Dominus coram ange lis appareat ut Sol..et quo"d calor inde procedens sit amor, et lux inde procedens sit sapientia (n. 83-88, 89-92, 93-98, 2g6-301)~Quod Divinus Amor et Divina Sapientia, quae procedunta Domino, unum faciant (n. 99-102). Quod Dominus abaeterno, qui est Jehovah, creaverit universum et omniaejus a Se Ipso, et non a nihilo (n. 282-284, 290-295).Haec in transatione, quae vocatur Sapientt"a Ange/tca deDivi1zo Amoye et Dzvina Sapzentza.2. Ex his collatis cum illis quae de Creatione in transatione illa descripta sunt, constare quidem potest, quodregimen Divini Amoris et Divinae Sapientiae Domini sitquod vocatur Divina Providentia; sed quia ibi de creatione atum est, et non de conservatione status rerumpost creationem, et haec est regimen Domini, ideo hic:nunc de eo agendum est: sed in hoc articulo de conscrva 28. ANGELIC WISDOM CONCERNING THEDIVINE PROVIDENCE.THE DIVINE PROVIDENCE 15 THE GOVERNMENT OF THE LOROS DIVINE LOVE AND DIVINE WISDOM.TO"I. understand what the Divine providence is, and that it is the government of the Lords Divine love and Divine wisdom, it is important to know what has al- ready been said and shown respeting the Divine love and the Divine wisdom in the work on that subjet, which is asiollows: In the Lord Divine love is of Divine wisdom, and Di-vine wisdom is of Divine love (n.34-39). Divine love andDivine wisdom must necessarily have heing and existence in-other things created by them (n. 47-51). AlI things of theuniverse are creations from Divine love and Divine wisdom (n.52, 53, 151-156). AIl things of the universe are recipients of Divine love and Divine wisdom (n.55-60). Before the angelsthe Lord appears as a sun; and the heat that goes forth there-{rom is love, and the light that goes forth therefrom is wisdom(n. 83-88, 8rudence are in hell.206. Whence mans prudence is and what it is.-It is frommans own (proprium) which is his nature, and is called his soul from his parent. This own is the love of self and the love of.the world therefrom, or is the love of the world and the love of.self therefrom. It is the nature of the love of self to regard self -only, and to regard others as of little or no account; if it gives .3ny consideration to some, it is only so long as they honor and .pay court to it. Inmostly in that love, like the endeavor in seedto bring forth fruit or offspring, there lies hidden a desire to become great, and if possible to become a ruler, and still further if possible to become a god. A devil is such, for he is self-love .itself; he is such that he adores himself, and favors no one who, et quod z"nde ab homine non possit procedere msz"quam temporarz"um, et quod a Domz"no non nisz" quam aeternum. Quod homo in se temporarius sit, et quod Dominusin se aeternus, supra diCtum est. Quoniam non aliudabaliquo potest procedere quam quod in ipso est, sequiturquod ab homine non possit aliud procedere quam temporarium, et a Domino non aliud quam aeternum: non enimpotest a finito procedere infinitum; quod possit procedereest contradiCtorium: verum usque potest a finito procedere infinitum, at non a finito sed ab infinito per illud.Vicissim etiam, non potest ab infinito procedere finitum,quod possit procedere, est etiam contradiCtorium; at abinfinito potest produci finitum, at hoc non est procedere,sed est creare: de qua re videatur Sapz"entz"a AngeHca deDzvino Amore et Dz"vz"na Sapz"entz"a, a principio ad finem:quare si a Domino procedit finitum, ut fit in multis apudhominem, non proceclit a Domino, sed ab homine j et potest dici a Domino per hominem, quia ita apparet. [3.]Hoc potest illustrari per haec Domini verba,.. Sermo vester erit Immo immo, Non non, quod ultra haec est, ex maloest" (Mat/h. v. 37) ; 340. CONCERNING THE DIVINE PROVIDENCE.-N. 219. 157from man, and only what is eternal from the Lord. (3.) Temporal things separate eternal things from themselves, and eternalthings conjoin temporal things to themselves. (4.) The Lordconjoins man with Himself by means of appearances. (5.)Also by means of correspondences.2I9. But these points must be illustrated and establishedone by one. First: What temporal things are and what eternalthings are. Temporal things are all things that are proper tonature, and all things therefiom that are proper to man. Thethings proper to nature are especially spaces and times, bothhavi,ng limit and termination; the things therefrom proper toman are those that belong to his own will and his own understanding, and consequently to his affection and thought, andespecially to his prudence; these, it is admitted, are finite andlimited. But eternal things are all such as are proper to theLord, and from Him are seemingly proper to man. All thingsproper to the Lord are infinite and eternal, thus without time,consequently without limit and without end. Things therefromseemingly proper to man are likewise infinite and eternal, yetnothing of them is mans, but they belong to the Lord alone inman. [2.] Secondly: Man is in himself temporal, and the Lorais in Himself etenzal/ and therefore only what is temporal canproceed.from man, and only wlwt is eternal.from the Lord. Ithas been said above that man in himself is temporal, and theLord in Himself eternal. As nothing can proceed from anyoneexcept what is in him, it follows that nothing but what is temporal can proceed from man, and nothing but what is eternalfrom the Lord. For the infinite cannot proceed from the finite;to say that it can is a contradiction. And yet the infinite canproceed from the finite, although not from the finite but fromthe infinite through the finite. Neither, on the other hand, canthe finite proceed from the infinite; to say that it can is also acontradiction; yet the finite can be produced by the infinite, butthis is creating, not proceeding. On this subject see Angelic Wisdom concenzing the Divine Love and the Divine Wisdom,from beginning to end. Consequently, when what is finite proceeds from the Lord, as is the case in many things in man, itdoes not proceed from the Lord but from man; and it can besaid to proceed from the Lord through man, because it so appears. [3.] This may be illustrated by these words of theLord: Let your speech be, Yea, yea; Nay, nay; for whatever is beyond theseis from evil" (ilIatt. v. 37).. 341. SAPIENTIA ANGELICAtalis sermo est omnibus in tertio caelo; illi enim nusquamratiocinantur de rebus Divinis, num ita sit vel non itasit, sed in se a Domino vident, quod ita sit vel non ita;quare ratiocinari de rebus Divinis num ita sint vel non,est quia ratiocinator non videt illa a Domino, sed vultvidere a semet; et quod homo a semet videt, est malum.Sed usque vult Dominus non modo ut homo cogitet etloquatur de rebus Divinis, sed etiam ratiocinetur de illis,ob finem ut videat quod ita sit vel non ita; ac illa cogitatio, loquela aut ratiocinatio, modo pro fine habeat utvideat veritatem, dici potest esse a Domino apud hominem, sed est ab homine, usque dum veritatem videt etillam agnoscit. Interea est solum a Domino, quod possit cogitare, loqui et ratiocinari; hoc enim potest ex binisfacultatibus, quae vocantur libertas et rationalitas, quaefacultas sunt homini a solo Domino. [4.] Tertio: QuodtemjJorarza sejJarent aeterna a se, et quod aeterna conjunganttemjJorarta stbt. Per quod temporaria separent aeterna ase, intelligitur quod homo qui temporarius est ex temporariis in se: et per quod aeterna conjungant temporaria sibi,intelligitur quod Dominus qui aeternus est ex aeternis inSe, ut supra diCl:um est. In praecedentibus ostensum estquod sit conjunCl:io Domini cum homine, et reciproca hominis cum Domino; sed quod reciproca hominis cum Domino non sit ab homine, sed a Domino; tum quod voluntas hominis in adversum eat cum voluntate Domini; seuquod idem, propria prudentia hominis cum Divina Providentia Domini. Ex illis hoc sequitur, quod homo extemporariis suis separet aeterna Domini a se, sed quodDominus conjungat aeterna sua temporariis hominis, hocest, Se homini et hominem Sibi. De his quia multisaCl:um est in praecedentibus, non opus est illa pluribusconfirmare. [5.] Quarto: Quod Domtnus conjungat homtnem Sbi jJer ajJjJarmttas. Apparentia enim est, quodhomo ex se amet proximum, faciat bonum, et loquaturverum. Haec. nisi apparerent homini sicut ab illo, nonamaret proximum, faceret bonum et loqueretur verum, itanon conjungeretur Domino. Sed quia a Domino estamor, bonum et verum, patet quod Dominus per apparentias conjungat hominem Sibi. Sed de hac apparentia,et de conjunCl:ione Domini cum homine, et de reciproca. 342. ANGELIC WISDOMSuch is the speech of all in the third heaven; for they neverreason about Divine things whether a thing is so or not so,but they see in themselves from the Lord whether it is so oris not so. Therefore a reasoner reasons about Divine things whether they are so or not, because he does not see them from the Lord, but wishes to see from himself; and what man sees from himself is evil. Nevertheless, the Lord is willing that a man should think and talk about Divine things, and also reason about them for the purpose of seeing a thing to be so or not so; .and such thought, speech, or reasoning, provided the end is to.see the truth, can be said to be from the Lord in man, althoughit is from man until he sees the truth and acknowledges it. Meanwhile it is only from the Lord that man has the ability tothink, to talk, and to reason; for he has this ability from thetwo faculties called liberty and rationality, and man has these faculties from the Lord alone. [4.] Thirdly: Temporal thzngs.separate eternal things from themselves, and eternal things con-join temporal flzings to themselves. That temporal things sep- arate eternal things from themselves means that this is done by man, who is temporal, from the temporal things in himself; and that eternal things conjoin temporal things to themselves meansthat this is done by the Lord, who is eternal, from the eternalthings in Himself, as has been said above. It has been shown in the foregoing pages that there is a conjunction of the Lordwith man and a reciprocal conjunction of man with the Lord; but that this reciprocal conjunction of man with the Lord is notfrom man but from the Lord; also that mans will runs counterto the Lords will; or, what is the same thing, mans own pru--dence runs counter to the Lords Divine providence. From allthis it folIows that man [when acting] from his temporal things:separates from himself the Lords eternal things, but that the Lord conjoins His eternal things with mans temporal things,that is, Himself with man and man with Himself. As these points have been fully treated heretofore, further confirmationis not necessary. [Is.] Fourthly: The Lord conjoins man with Himself by means of appearances. For the appearance is that it is from himself that man loves the neighbor, does good, and:speaks the truth; and except for this appearance man would not love the neighbor, do good, and speak truth, thus would not be conjoined with the Lord. But love, good, and truth are from the Lord; evidently, then, it is by means of appearancesthat the Lord conjoins man with Himself. But this appearance, 343. DE DlVINA PROVIDENTIA.-N. 220. 159hominis cum Domino per illam, multis supra aaum est.[6.J Quinto: Quod Dominus conjungat hominem Sibi percorrespondentzas; hoc fit medio Verbo, cujus sensus litterae ex meris correspondentiis consistit; quod per illumsensum sit conjuncHo Domini cum homine, et reciprocahominis cum Domino, in Doflrina Novae Hierosolymae deScriptura Sacra, a principio ad finem, ostensum est.220. (iv.) Quod temporariorum ac aeternorum conjunflio apud hominem sit Divina Domini Providentz"a.Sed haec quia non in primam intellectus perceptionempossunt cadere, nisi prius redigantur in ordinem, ac secundum illum evolvantur et demonstrentur, quare hic eritillorum ordo: (i.) Quod ex Divina Providentia sit, quod homo per mortem exuat naturalia ac temporaria, ac induatspiritualia ac aeterna. (ii.) Quod Dominus per Divinum suam Providentiam conjungat Se naturalibus per spiritualia, ac tempo rarits per aeterna, secundum usus.(iii.) Quod Dominus conjugat Se usibus per correspondentias. et sic per apparentias secundum conjirmatzones ab homine. ~v.) Quod talis conjunflzo temporariorum ac aeternorum sit Divina ProvidentiaSed haec mittentur in c1ariorem lucem per explicationes.[2.J Primum: Quod e% Divina Providenta sit quod homoper mortem exuat naturala et temporaria, ac induat spirituala ac aeterna. Naturalia et temporaria sunt extremaac ultima, in quae homo primum intrat, quod fit cum nascitur, ob causam ut dein possit introduci in interiora etsuperiora; extrema enim ac ultima sunt continentia; ethaec sunt in naturali mundo. Inde est quod nullus angelus et spiritus immediate creatus sit, sed quod omnes illiprimum nati sint homines, et sic introducti; inde illissunt extrema ac ultima, quae in se sunt fixa et stata;intra quae et a quibus interiora in nexu possunt contineri.[3.1 Sed homo primum induit crassiora naturae; ejus corpus ex illis est; sed haec per mortem exuit, ac retinetpuriora naturae, quae proxima spiritualibus sunt, et haecsunt tunc ejus continentia. Praeterea in extremis seuultimis sunt omnia interioria seu superiora simul, ut priusin suis lods ostensum est; quare omnis operatio Domini 344. CONCERNING THE DIVINE PROVIDENCE.-N. 220.159and the Lords conjunction with man, and mans reciprocal conjunction with the Lord by means of it, have been fully considered above. [6.] Fifthly: The Lord conjoins man with Himself by means of correspondences. This is done by means of theWord, the literal sense of which consists of pure correspondences. That by means of this sense there is a conjunction ofthe Lord with man and a reciprocal conjunction of man withthe Lord has been shown in the Doctrine of the New Jerusalemconcerning the Sacred Scripture, from beginning to end. 220. (iv.) The conjunction of temporal things and eternaltltings in man is the Lords Divine providence.-But as thesethings cannot enter into the first perception, even, of the understanding until they have been arranged in order, and unfoldedand made clear according to that order, let them be set forth asfollows: (1.) It is from the Divine providence that by deathman puts off what is natural and temporal, and puts on what isspiritual and eternal. (2.) Through His Divine providence the Lord conjoins Himself with natural things by means of spiritualthings, and with temporal things by means of eternal things,according to uses. (3.) The Lord conjoins Himself with uses bymeans of correspondences, and thus by means of appearances, inaccordance with the confirmations of these by man. (4.) Thisconjunction of temporal and eternal things is the Divine providence. But let these things be made clear by explanations. [2.]First: It is.from the Divine providence that by death man puts offwhat is natural and temporal, and puts on what is spiritual andeternal. Natural and temporal things are the extremes and outmosts into which man first enters; and this he does at birth, tothe end that" he may be able afterwards to be introduced intothings more interrial and higher. For extremes and outmostsare cohtainants; and these are in the natural world. And thisis why no angel or spirit was created such immediately, but were all born first as men, and were thus brought into higher things. From this they have extremes and outmosts which in themselvesare fixed and permanent, within which and by which interiorscan be held together in connection. [3.] But at first man putson the grosser things of nature; these constitute his body; butby death he puts these oR, and retains the purer things ofnature which are nearest to spiritual things; and these then be come his containants. Furthermore, all interior things are sim ultaneously in extremes or outmosts, as has already been shown; and consequently the entire working ot the Lord is from first 345. 160 SAPIENTIA ANGELICAest a primis et ultimis simul, ita in pleno. Sed quia extrema ac ultima naturae non possunt recipere spiritualiaac aeterna, ad quae mens humana for!:l2.ta est, sicut illain se sunt, et tamen homo natus est ut fiat spiritualis acvivat in aeternum, ideo homo illa exuit, et retinet modonaturalia interiora, quae spiritualibus et caelestibus conveniunt et concordant, ac illis inserviunt pro continentibus;hoc fit per rejettionem temporariorum et naturalium ultimorum, quae est mors corporis. [4.] Secundum: Quod Dominus per Divinam suam ProliidelZtiam Se conjlmgat naturalz"bus per spiritualz"a, ac temporariis per aeterna, secundumusus. Naturalia et temporaria non sunt solum illa quaepropria naturae sunt, sed etiam illa quae propria hominumsunt in mundo naturali. Haec et illa exuit homo permortem, ac induit spiritualia ac aeterna illis correspondentia. Quod induat haec secundum usus, multis in antecedentibus ostensum est. Naturalia quae propria naturaesunt, se referunt in genere ad tempora et spatia, et inspecie ad ilia quae super tellure conspiciuntur, haec homoper mortem relinquit, ac loco illorum accipit spirituafia,quae quoad faciem externam seu apparentiam similia sunt,sed non quoad faciem internam et ipsam essentiam; dequa re etiam supra a8:um est. [5.] Temporaria, quaepropria hominum in mundo naturali sunt, in genere sereferunt ad dignitates et opes, et in specie ad cujusvishominis necessitates, quae sunt vi8:us, ami8:us et habitatio. Haec quoque exuuntur et relinquuntur per mortem,ac induuntur et accipiuntur talia, quae quoad externamfaciem seu apparentiam similia sunt, non autem quoadinternam faciem et quoad essentiam. Omnia haec suaminternam faciem et essentiam habent ex usibus temporariorum in mundo. Usus sunt bona quae vocantur bona charitatis. Ex his constare potest, quod Dominus per Divinam suam Providentiam conjungat naturalibus ettemporariis spiritualia ac aeterna secundum usus. [6.]Tertium: Quod Dominus conjulZgat Se usibus per conespondentias, et sic per apparentias secundum conjirmationesillarum ab homine. Sed quia haec non possunt non vid~ri obscura illis qui nondum cIaram notionem ceperunt, quid correspondentia et quid apparentia, quare ilia per exem plum illustranda et sic explicanda sunt. Omnia Verbi 346. 160ANGELIC WISDOM principles and from outmosts simultaneously, thus in fulness.But inasmuch as the extremes or outmosts of nature are notreceptive of the spiritual and eternal things in conformity to which the human mind was formed, as these are in themselves, and yet man was born to become spiritual and to live for ever,therefore these are put off by man, and he retains only the in terior natural things that agree and harmonize with the spiritual and celestial, and senr~ them as containants. This is accom plished by the rejection of temporal and natural outmosts, which is the death of the body. [4.] Secondly: 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. Natural and temporal things are not only such as are proper to nature, but also such as:are proper to men in the natural world. Both of these man puts off by death, and puts on the spiritual and eternal things that correspond to them. That these are put on in accordance with uses has been abundantly shown heretofore. The natural things that are proper to nature have relation in general to times and spaces, and in particular to the things that are seen