feature of Swedenborg's thought is the unities he perceives. Of love and wisdom he says that they can only be perceived as one (4(5)). So good and truth do not exist apart, nor charity and faith, nor affection and thought. These and other pairs of terms are therefore entered in the index; after references on the two together, references follow on each term alone.

The index, it is hoped, will do more than introduce the reader to statements made in the book, but will carry him into its stream of thought.

WM. F. WUNSCH

Angelic Wisdom about DIVINE PROVIDENCE

DIVINE PROVIDENCE

I. DIVINE PROVIDENCE IS GOVERNMENT BY THE LORD'S DIVINE LOVE AND WISDOM

1. To understand what divine providence is—namely, government by the Lord's divine love and wisdom—one needs to know what was said and shown earlier about divine love and wisdom in the treatise about them: "In the Lord divine love is of divine wisdom, and divine wisdom of divine love" (nn. 34-39); "Divine love and wisdom cannot but be in, and be manifested in, all else, created by them" (nn. 47-51); "All things in the universe were created by them" (nn. 52, 53, 151-156); "All are recipients of that love and wisdom" (nn. 55-60); "The Lord appears before the angels as a sun, the heat proceeding from it being love, and the light wisdom" (nn. 83-88, 89-92, 93-98, 296-301); "Divine love and wisdom, proceeding from the Lord, make one" (nn. 99-102); "The Lord from eternity, who is Jehovah, created the universe and everything in it from Himself, and not from nothing" (nn. 282-284, 290-295). This is to be found in the treatise entitled Angelic Wisdom about Divine Love and Wisdom.

2. Putting with these propositions the description of creation in that treatise, one may indeed see that what is called divine providence is government by the Lord's divine love and wisdom. In that treatise, however, creation was the subject, and not the preservation of the state of things after creation—yet this is the Lord's government. We now treat of this, therefore, and in the present chapter, of the preservation of the union of divine love and wisdom or of divine good and truth in what was created, which will be done in the following order:

i. The universe, with each and all things in it, was created from divine love by divine wisdom. ii Divine love and wisdom proceed as one from the Lord. iii. This one is in some image in every created thing. iv. It is of the divine providence that every created thing, as a whole and in part, should be such a one, and if it is not, should become such a one. v. Good of love is good only so far as it is united to truth of wisdom, and truth of wisdom truth only so far as it is united to good of love. vi. Good of love not united to truth of wisdom is not good in itself but seeming good, and truth of wisdom not united to good of love is not truth in itself but seeming truth. vii. The Lord does not suffer anything to be divided; therefore it must be either in good and at the same time in truth, or in evil and at the same time in falsity. viii. That which is in good and at the same time in truth is something; that which is in evil and at the same time in falsity is not anything. ix. The Lord's divine providence causes evil and the attendant falsity to serve for equilibrium, contrast, and purification, and so for the conjunction of good and truth in others.

3. (i) The universe, with each and all things in it, was created from divine love by divine wisdom. In the work Divine Love and Wisdom we showed that the Lord from eternity, who is Jehovah, is in essence divine love and wisdom, and that He created the universe and all things in it from Himself. It follows that the universe, with each and all things in it, was created from divine love by means of divine wisdom. We also showed in that treatise that love can do nothing without wisdom, and wisdom nothing without love. For love apart from wisdom, or the will apart from understanding, cannot think anything, indeed cannot see, feel or say anything, so cannot do anything. Likewise, wisdom apart from love, or understanding apart from will, cannot think, see, feel, or speak, therefore cannot do, anything. For if love is removed from wisdom or understanding, there is no willing and thus no doing. If this is true of man, for him to do anything, it was much more true of God—who is love itself and wisdom itself—when He created and made the world and all that it contains.

[2] That the universe, with each and all things in it, was created from divine love by divine wisdom may also be established from objects to be seen in the world. Take a particular object, examine it with some wisdom, and you will be convinced. Take the seed, fruit, flower or leaf of a tree, muster your wisdom, examine the object with a strong microscope, and you will see marvels. Even more wonderful are the more interior things which you do not see. Note the unfolding order in the growth of a tree from seed to new seed; reflect on the continuous effort in all stages after self-propagation—the end to which it moves is seed in which its reproductive power arises anew. If then you will think spiritually, as you can if you will, will you not see wisdom in all this? Furthermore, if you can think spiritually enough, you will see that this energy does not come from the seed, nor from the sun of the world, which is only fire, but is in the seed from God the Creator whose wisdom is infinite, and is from Him not only at the moment of creation but ever after, too. For maintenance is perpetual creation, as continuance is perpetual coming to be. Else it is quite as work ceases when you withdraw will from action, or as utterance fails when you remove thought from speech, or as motion ceases when you remove impetus; in a word, as an effect perishes when you remove the cause.

[3] Every created thing is endowed with energy, indeed, but this does nothing of itself but from Him who implanted it. Examine any other earthly object, like a silkworm, bee or other small creature. View it first naturally, then rationally, and at length spiritually, and if you can think deeply, you will be astounded at all you see. Let wisdom speak in you, and you will exclaim in astonishment, "Who does not see the divine in such things? They are all of divine wisdom." Still more will you exclaim, if you note the uses of all created things, how they mount in regular order even to the human being, and from man to the Creator whence they are, and that the connection, and if you will acknowledge it, the preservation also of them all, depend on the conjunction of the Creator with man. That divine love created all things, but nothing apart from the divine wisdom, will be seen in what follows.

4. (ii) Divine love and wisdom proceed as one from the Lord. This, too, is plain from what was shown in the work Divine Love and Wisdom, especially in the propositions: "Esse and existere are distinguishably one in the Lord" (nn. 14-17); "Infinite things are distinguishably one in Him" (nn. 17-22); "Divine love is of divine wisdom, and divine wisdom of divine love" (nn. 34-39); "Love not married to wisdom cannot effect anything" (nn. 401-403); "Love does nothing except in union with wisdom" (nn. 409, 410); "Spiritual heat and light, proceeding from the Lord as a sun, make one as divine love and wisdom make one in Him" (nn. 99-102). The truth of the present proposition is plain from these propositions, demonstrated in that treatise. But as it is not known how two distinct things can act as one, I wish now to show that there is no "one" apart from form, and that the form itself makes it a unit; then, that a form makes a "one" the more perfectly as the elements entering into it are distinctly different and yet united.

[2] There is no "one" apart from form, and the form itself makes it a unit. Everyone who brings his mind to