The Divine Providence looks to the infinite and eternal in everything it does. Specifically: 1) The Infinite and Eternal in itself is the same as the Divine. 2) The Infinite and Eternal in itself can only look to the infinite and eternal from itself in finite things. 3) In saving humanity, the Divine Providence especially looks to manifesting the image of the infinite and eternal in the variety and fruitfulness of all things.

1. SAPIENTIA ANGELICA
DE
DIVINA PROVIDENTIA
ANGELIC WISDOM CONCERNING THE DIVINE PROVIDENCE
BY
EMANUEL SWEDENBORG
-rHIl LATIN IlDITIlD l'ROM THil Au-rHOR'S ORIGINAL 1l00TION PUBLISHIlD AT AMSTBRDAilIIII764
NEW YORK
AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY
3 WEST TWENTY-NINTH STREET
MDCCCXCIX

4. In tMs edition, tke keavy-faced figures (Ua.l, [3.], etc.)
inserled in tke tex! indicate lke divisions tlzat are emp/Qyed
zn Potls' Swed~borg Concordance.
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5. 1. '"
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PRAEFATIUNCULA EDITORIS.
Errores typothetae, qui poterant nulla temeritatis nota emendari, in nostra
editione silentio correximus; ubi gravius quid latebat, rem diligenter significavi­
mus. Modum scribendi, ad verba nonnulla, usui horum temporum optimo ac­
'Commodavimus. Grandes litteras, oeulis et eonsuetudini nostrae aetatis obse:
quentes, parcius usurpavimus. Verborum quidem interpunétiones ad eertam
normam redigere eonati, non mutavimus ubi perieulum ne sententiae mutaren­
tur. Commutationes, quas enumeravimus, faélae sunt ut auxilio sint studioso.
SAMUEL H. WORCESTER.
BRIDGBWATaR, MASS., Ajrilis. d. l, 1ll89­

6. TRANSLA10R'S NOTE.
The same aims and methods have been fol1owed in tbis translation as in
the translation of the Apocalypsis Explica/a. The defeds 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. AGER.
Ma..clt. JI/l, 1899.

7. 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 Divinl1
Amore per Divinam Sapientiam (n. 3).
(H.) Quod Divinus Amor et Divina Sapientia ut unum procedant a Domino
(n·4)·
1. Qu,od unum absque forma non detur, sed quod ipsa forma
faciat 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 quod'sil 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 conjunélione 60ni el veri apud alios (n. 21).
QUODDIVINA PROVIDENTIA DOMINI PRO FINE HABEAT CAELUM EX Hu ­
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 conjunélio 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 dislinélius appareat
siDi sicul sil suus, ac evidentius animadverlal quod sil Domin;
(n. 42).
(-QUOD--D-I-V-IN-A-P-R'OVIDENTIA 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 speélare
injinitum et aelcrnum a se in jinilis (n. 52).
* Ab Editore colleda.

8. ,
CON TEN T S.
THE DIVINE PROVIDENCE IS THE GOVERNMENT OF THE LoRD'S DIVINE
LOVE AND DIVINE WISDOM (n. 1-26).
~IY-1jë·;;;iverse. with each tking and ail tkings therein, was c"eated'from
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,ting
the one {no 4[2]).
2. The formmakes a one the more perftlUy as tire tkings entering
into theform are distinélly differmt and yet united (n. 4[4D.
(m.) In a certain semblance this one is in every created·tking (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 Lord's 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 conjunélion ofgood 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 conjunélion witk tke Lord (n. 28).
(ii.) Fram creation man kas an ability to 6e mqre and more nearly conjoined
witk tke Lord (n. 32).
1. How man is more and more nearly conjoinedwith the Lord
(n. 33[1]).
2. How tkat conjunélion aHears more and more near (n. 33[4]).
(iü.) 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 distinélly
does Ite appear to kimselfto 6e his own. and the more elearly does
Ite recognize thatlte is tke Lord's (n. 42).
THE LORD'S DIVINE PROVIDENCE LOOKS IN EVERY THING THAT IT DORS
TO 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).

9. vi SAPIENTIA ANGELICA
(iii.) Quod Divina Providentia in omni /juod facit, speétet injinitum QÇ
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 fruétiflcatione et mulfi,.
plicatione (n. 56[3]).
(iv.) Quod imago lnjiniti ac Aeterni exstet in caelo angelico 'n.
60).
(v.) Quod speétare lnjinitu,. et Aelemu". in formando caelum angelicum,
ut sit coram Domino ut unus Homo. gui Imago lpsius. sit intimum.
Divinae Providentiae (n. 64).
,..------­
QUOD LEGES DIVINAE PROVIDENTIAE SINT. QUAE IGNOTAE 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 regene­
rari possit, /juantum potest per illas adduci ad agnoscendum, /juod'
omne verum et 60num, /juod cogitat etfaciJ, sit a Domino, et non a
semet (n. 87).
(vi.) Quod conjunétio Domini cum komine, et reciproca kominis cum Do··
mino, per lJinas il/as facultates jiat (n. 92).
(vü.) Quod Dominus 6inas illas facultates apud kominem il/ilJatas ac uJ'
sanétas in omni Divinae suae Providentiae progressione custodiat
(n·96)·
1. Quod komini a6s/jue Unis Ulis lacultatiIJus non forent volun­
tas et intelleétus, et sic ille non foret homo (n. 96[2]).
2. Quod komo a6sgue Unis i/lis facultatilJus non potuisset con­
jungi Domino, et sic non reformari et regenerari (n. 96(5]).
3. Quod komini a6s/jue Unis i/lis facultatifJus non foret immor­
talitas et vita aeterna (n. 96[7]).
(vüi.) 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 ALITER
DOMINUS REMOVERE POSSIT MALA IN INTER NO HOMINE, ET SIMUL
TUNC 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, /juamdiu
mala in externo komine non remota sunt, /juia 06stipant (n. III).
(iv.) Quod mala in externo komine a Domino non possint ,.emoveri nisi
medio homine (n. II4).
(v.) Quod ideo komo mala alJ extemo nomine removere de6eat sicut a se:
(n. lIS).

10. vi ANGEL1C WISDOM
(iü.) 1le Divine provù!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 'l'HAT ARE UNKNOWN '1'0 MEN·
(n. 70).
1'1' IS A LAW OF THE DIVINE PROVIDENCE 'l'HAT MAN SHOULD ACT FROM.
FREEDOM IN ACCORDANCE WITH REASON (n. 7X"'"99).
(L) Man possesses reason and freedom, or rationality and lwerty .. antf
these 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 is
appropriated 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 antl
regenerated (n. 82).
x. Man's jirst state, w/tich is a state ofdamnation (n. 83[2]).
2. Man's second state, which is.tlze state of reformation (n. 83[4]).
3. Man's 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 conjunélion of man with the Lord are ejfeélea
(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).
1'1' IS A LAW OF THE DIVINE PROVIDENCE 'l'HAT MAN SHOULD_A~.M'
HIMSELF PUT AWAV EVILS AS SINS IN THE EXTERNAL MAN; AND THE.
Lè'RÎ:J-IS ABLE IN THIS WAY AND IN NO OTHER '1'0 PUT AWAV EVILS
IN 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 man's tlzought is in itseif of tlze same charaéler as its-
internai (n. 106).
(üL) The internaI cannot oe cleansedfrom tlze lusts ofevil so long as tlzeevils-
in the external man are not put away, since these oostruél (n. xu).
(iv.) The evils in the external man CQl, oe put away 6y the Lord only thrt>Ugk
man's instrumentality (n. 114).
(v.) Tkerefore man oUl[ht as if of himseif 10 put away evils from tlte exter-
nal man (n. 118).

11. DE DIVINA PROVIDENTIA.-CONTENTA. vii
(vi.) Quod Dominus tune purifiut komint:m a eoneupisu"tiis in interno
homine, et a6 ipsis malis i" externo (n. 119).
(vii.) Quod eOlltù,uum Div;"ae Providentiae Domi"i sit, ut eonjungat ho­
minem Si6i ae Se illi, ut dare possit ~ fehcia vitae aeiernae,. quod
"on .lien potest, nisi quantum mala eum il/orum eoncupisuntiis
remota 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 ET
AMANDUM ILLA QUAE RELIGIONIS SUNT; SED UT HOMO SEMETIPSUM
ADDUCAT, 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, quia
eogunt (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 jôrmae, 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).

12. CONCERNING THE DIVINE PROVIDENCE.-CONTENTS. VIl
(vi.) Tlzm tlze Lord cleanses man from tlze huts [<if evil] in tlze internai
man, and from tlze evi!s tlzemselves in tlze external (n. 119).
(VÜ.) lt is tlze u"ceasi"/{ e./lort of tlze Lord's Divine provide"ce to conjoin
man witl. Himself a"d Himself witlz ma". tlzat He may !Je aMe to
oestow upon man tlze Izappinesses of etemal life,. and tlzis can oe
done only so far as evils witlz tlzeir huts are put away (n. 123).
I. TIze Lord in "0 wise aéls upon any particular tMn/{ in man
sin/{Iy witlzout aéli"/{ simultaneously upon ail tlzin/{s of man
(n. 124). .
2. Tlze Lord aéls from inmosts and from outmosts simultane.
ously (n. 124[4]).
IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD NOT BE COM ­
PELLED IlY F.XTERNAL MEANS 1'0 THINK AND WILL, AND THUS Ta BE­
LIEVE AND LOVE, THE THINGS OF RELIGION, BUT SHOULD GUIDE HlM·
SELF. AND SOME'l'IMES COMPEL HIMSELF (n. 129-153).
(i.) No one is reformed !Jy miracles and silf"s, !Jecause tlzey compel (n. 130).
(ii.) No one is reformed by visions or by conversations witlz tlze dead, be·
cause tlzey compet (n. 134).
(iü.) No one is re.formed by tlzreats and punislzments, oecause tlzey compel (n.
136 ).
1. TIze extemal cannot compel tlze internai. but tlze internai can
compel tlze external (n. 136[2]).
2. Tlze interna! is so averse to compulsion oy tlze external tlzat it
furns itself away (n. 13613]).
3. External enjoyments allure tlze internai to consent, and also
to love (n. 136[5]).
4. A compelled internai and a fret internai are possiIJle (n
136 [9]).
(iv.) No one is rejôrmed in states tlzat do not sprin/{ from ra/ionality and
iilJerty (n. 138).
1. ln astate <iffear (n. 139).
2. ln a state of misfortune (n. 140).
3. ln u..lzealtlzy mental states (n. 141).
4. ln a state ofoodily disease (n. 142).
5. Ina state of ilf"orance (n. 143).
6. b. a state of !Jlindness of tlze understandin/{ (n. 144).
(v.) To compel oneselfis not contrary to rationality and lioerty (n. X45).
(vi.) TIze external man must be riformed !Jy means <if tlze internai, and nqt
tlze reverse (n. ISO).
IT IS A LAW OF THE DIVINE PROVIDENCE TH AT MAN SHOULD BE LED AND
TAUGHT BY THE LORD FROM HEAVEN BY MEANS OF THE WORD AND
BY MEANS OF DOCTRINE~AND PREACHINGS FROM THE WaRD, AND THIS
Ta ALL APPEARANCE AS IF BY HIMSELF (n. 154-174):
(i.) Man is led and tau/{Izt oy tlze Lord alone (n. 155).
I. Tlzere is an only essenu. an only suostance. and an only form.
from wkick kave come ail tke essences, substances, and forms
tkat kave oeen created (n. 157[']),
2. TIza/ only essence, su!Jstance, and form is IIze Divine love and
tke Divine wisdom,from wkick ail tkin/{s tkat kave relation
to love and wisdom in man are derived (n. 157[5]).
3. lt is likewise tlze Good itself and tlze Trutlz itself to wnicn ail
tnin/{s nave relation (n. 157[6]).
4. Tkese are tlu life. wkick is tke souru of tke life of ail tkin/{s
and of ail tkings of life (n. 157[7]).
5. Tkis Only and ltself is omnipresent, omniscient, and omni­
potent (n. 157[8]).
6. Tkis Only and Itself is tlze Lord from eterni/y, or jenovah
(n. 157[9]).

13. viii SAPIENTIA ANGELICA
(ii.) Quod /zomo a solo Domino ducatur et doceatur per caelum angelicu11t
et ex il/o (n. 16~).
(iii.) Quod /zomo a Domino ducatur per inj/uxum, et doceatur per il/ustra­
tionem (n. 165).
(iv.) Quod /zomo a Domino douatur per Ver6um, doftrinam et praedicalio-­
nes ex il/o, et sic immediate ex Ipso solo (n. 171).
1. Quod Dominus sit Ver6um, quia est a6 Ipso et tU Ipso (n.
172[2]).
2. Quod Dominus sit Ver6um, quia est Divinum Verum Divin.
Boni (n. 172[3]).
3. Quod sic ex Ver60 doceri sit a6 Ipso Domino (n. 172[5]).
4. Quod I.ocjiat mediate per praedicationes, non tollit immedia­
tum (n. 172[6]).
(v.) Quod /zomo a Do,nino in externis ducatur et doceaturin omni appa­
rentia sieut a semet (n. 174).
QUOD LEX DIVINAE PROVIDENTIAE SI1', UT HOMO NON PERCIPIA1' ET SENTIAT'
ALIQUID DE DIVINAE PROVIDENTIAE OPERATIONE, SED UT USQUE SCIAT'
ET AGNOSCAT ILLAM (n. 175-190).
(i.) Quod si /zomo perciperet et sentiret Divinae Providentiae operationem.
non ex libero secundum rationem ageret, nec aliquid appareret d'
sicut ejus. Similiter si /zomo praesciret eventus (n. 176).
(ü.) Quod si /zomo manifeste videret Divinam Providentiam, inftrret s~
ordini et te'LOri progressionis ejus, ac perverteret et tUstrueret
il/um (n. 180).
1. Quod externa talem nexum cum internis /za/Jeant, ut in omni
operatione unum /aciant (n, 180[2]).
2. Quod si /zomo simul in internis esset, perverteret et destrueret
omnem ordinem et tenorem Divinae Providentiae (n. 180[6]).
(iii.) Quod si homo manifeste videret Divinam Providentiam. ve/ negaret­
Deum, velfauret se Deum (n. 182).
(iv.) Quod detur homini vitkre Divinam Providentiam a te'go et non a­
/acie, tum in statu spirituali, et non in statu SUD na/urali (n.
187).
QuOD PROPRIA PRUDENTIA NULLA 511', ET SOLUM APPAREAT QUOO SIT, ET
QUOQUE APPARERE DEBEAT SICUT SIT; SEO QUOD DIVINA PROVIOEN­
TIA EX SINGULARIS5IMI5 UNIVER5ALI5 511' (n. 191-213).
(i.) Quod omnes cogitationes /zominis sint ex affeftionibus amoris vitae ejus.
et quod nul/ae cogitaliones sint, nec dari possint, a6slJUe illis (n.
193).
(ii.) Quod affeftioncs amoris vitae hominis sint soli Domino notae (n. 197).
(iii.) Quod affeftiones amoris vitae hominis a Domino per Divinam Ipsius'
Providentiam ducantur, et simul tune cogitationes, ex lJUibus pru­
dentia humana (n. 200).
(iv.) Quod Dominus per Divinam suam Providentiam componat affeftiones'
in unum formam, quae est humana (n. 201).
(v.) Quod Caelum et In/ernum in tali/orma sit (n. 204).
(vi.) Quod il/i 'lui solam naturam et solam prudentiam humanam agnove­
runt, /aciant in/ernum,. et 'lui Deum et Divinam Ipsius Provi­
tUntiam agnoverunt,/aciunt caelum (n. 205).
1. Unde et quid propria prudentia (n. 206).
2. Unde et 'luid Divùza Providentia (n. 207).
3. Quùzam et quales sunt, qui Deum et Divinam Ipsius Pravi-·
dentiam agnoscunt,. tum quinam et quales sunt, 'lui naturam,
et propriam prudentiam agnoscunt (n. 208).

14. Vlll ANGELIC WISDOM
(iL) Man is Ied and taug-ht by the Lord alone throug-h the ang-elic heaven
and!fl!J!l it (n, 162).
(iii.) iVan is /iilby the Lord by means 0/ it!Jlur, and taug-IU by means 0/
m/ig-Iltmment (Il. 165).
(iv.) Man is taught by tl,e Lord by means 0/ the Ward, and by means 0/
doélrine and preaching- /rom the Word, and thus immediatdy by
the Lord a/one (n. 171).
1. The Lord is the Word because the Ward is /rom Him and
treats 0/ Him (n. 172[2]).
2. The Lord is the Word because it is the Divine truth of the Di­
vine g-ood (n. 172[3).
3. Thus ta be taug-ht /ro,n the Ward il ta be taug-ht by the Lord
Himseif(n. 172[5]).
4. That this is done mediatdy throug-h preacking- does not take
away the ù,.,nediateness (n. 172[6)).
(v.) ln externals man is /ed and taug-kt by the Lord in ail appearance as'
ifby himseif (n. 174). .
liT IS A LAW OF THE DIVINE PROVIDENCE l'HAT NOTHING OF THE OPERA­
TION OF THE DIVINE PROVIDENCE SHOULD BE EVIDENT 1'0 MAN'S
PERCEPTIONS OR SENSES, BUT l'HAT HE SHOULD, NEVERTHELESS, KNOW
(
ABOUT Il' AND ACKNOWL<:DGE 11' (n. 175-190). ­
(L) If the operation 0/ the
Divine providence Wel"e made evident to man's
perceptions and senses he would not aél /rom /rudom in accord­
ance witl, reason.. nor would any tking- uem ta him ta be his.
It would be the same if he /oreknew events (n. 176).
(iL) If man c/early saw the Divine providence he wou/d set himseifagainst
the arder and tenor 0/ ils couru, a"d would pervert and destroy it
(n. 180).
1. Externals are so conneéled with internais as to make one in
ivery operation (n. 180[2]).
2. If man sAould be at the same time in the internais he wou/d
pervert and destroy the whole order and tenor of the Divine
providence (n. 180[6]).
(iii.) If man c/early saw the Divine providence, either he would deny God
or he would make himuif to be God (n. 182).
(iv.) It is g-ranted man to see the Divine providence in the back and not in
the /ace.. and to su il in a spiritual state and not in his naturiû
state (n. 187).
MAN'S OWN PRUDENCE IS NOTHING; 11' MERELY APPEARS TO BE SO~THING,
AND SHOULD sa APPEAR; BUT THE DIVINE PROVIDENCE, BECAUSE OF
ITS MINUTE PAIl.T1CULARS, IS UNIVERSAL (n. 191-IU3).
(i.) Ali of man's thoug-hts are /rom the ajfeélions of his life's love .. and
apart /rom theu there are and can be no thoug-hts whatever (n.
193)·
(ii.) T1uajfetlions ota man's life'sloveare/mown to the LordalolU (n. 197).
(ili.) Dy means 0/ His Divine providence the Lord leads the ajfetlions of a
man's lift's love, and at the same time leads his thoug-hts, from
which human prudence is derived (n. 200).
(iv.) Dy means of His Divine providence the Lord combines the ajfetlions
[0/ the whale human race] into DIU /orm, which is the human/orm
(n. 201).
(v.) Heaven and hell are in such a/orm (n. 204).
.(vi.) Thou that have acknowled,l{ed nature a/one m,d huma,. prudence atolU
co"stitute he".. white thou Ihal have acknowledged Gad and His
Divine providence constilule heaven (n. 205).
1. Whence man's prudence is and what il is (n. 206).
2. Whence the Divine providence is and what il is (n. 207).
3. W'ko and what thase of each c/ass are (n. 208).

15. DE DIVINA PROVIDENTIA.-CONTENTA. ix
(vii.) Quod omllia naec "0" .lieri jJossillt, llisi ajJjJareat nomini fjuod ex se­
cogitet et ex se disjJonat (n. 210).
QIJOD DIVINA PROVIDENTIA SPECTET AETERNA, ET NON ALITER TEMPORA­
RIA, QUAM QUANTUM CONCORDANT CUM AETERNIS (n.214-22O).
(i.)
(ii.)
(iii.)
(iv.)
QUOD HOMO NON INTERIUS IMMITTATUR IN VERA FIDEl, ET IN 'ilONA CHARI­
TATIS, NISI QUANTUM IN ILLIS POTEST TENERI USQUE AD F1NEM VITAE
(n.221-233)·
(i.) Quod komo immitti jJossit in sajJientiam rerum sjJiritualium, et fjUOfj'"
_in amorem i1larum, et uSfjue no,. reformari (Il. 222).

16. CONCERNING THE DIVINE PROVIDENCE.-CONTENTS. ix
(vii.) None ofthese tl.ings could oe done exceptfrom the appearance to man
tkat he thinks from himselfand direéls ail things from kimself (n.
'aIo).
THE DIVINE PROVIDENCE LOOKS TO ETERNAL THINGS. AND TO TEMPORAL
THINGS ONLY SO FAR AS THEY AGREE WITH
ETERNAL THINGS (n.
214--220).
(i.) Temporal·tlzings relate to dignities and ric!les•. tkus to konors and ac·
quisitions in tlze W()rld (n•. 215).
1. Wl.at dignities and riches are, and ummce tluy are (n. 215[2]).
2. W/.'" the love ofric/us and dignilies for l!leir own salle is. and
wkat tke love of ric1us and dignilies for tke sake of uses is (n.
215[6]).
Tkese Iwo loves are distinél from each· ot1zer as !leavm and Izell
.3.
are (n. 215[10]).
4. The differmce oelween tkese loves. can scarce/y.6e made knowlt
to man (n. 215[12]).
(ü,) Etemal tlzings relate to spiritua/'honors and possessions wkich pertai,•
.to love and wistJom in !leaven (n. 216).
1. Honors and possessions are 6lessings and tkey are curses (n.
2I7LI]).
2.Wken dignities and possessions are 6lessings they are spiritual
and eternal, and wken tltey are curses thl!)' at;! temporal a1Jd
periska6le (n. 217[3]).
3. Dignities and possessùms tkat are curses, compared with dig-
1lities a1ld possessions that areolessi1lgs, are as notking to ev-
erytking, or as tkat wlziclz in itself is no! to t!tat_wkiclz i!!i!!!lf
is (n. 217[6]).
(iii.) Temporal tlzings and etemal things are separated 6)' man, 6ut are con-
joined oy the Lord (n. 218).
1. What temporal tkings are and what eternal things are (n.
219[1]).
2.Ma1l is in himselftemporal, and tlle Lord is in Himself eter-
nal,. and therifore on/y what· is temporal can proceed from
man, and only what is etemalfrol1' t!le Lord (n. 219[2]).
3. Temporal things separate etemal things from themselves, and
eternal thÙlgS conjoin temporal tkings to t1zemselves (n. 219[4]).
4. T!le Lord conjoins man with Himself lIy-means of appearances
(n. 219[5]).
5. TIte Lord conjoins man with Himself Il)' means of correspond-
mces (n. 219[6]).
(iv.) TIu C21'.È!!if1fpn of temporal tltings and etemal things in man is the
Lord's Divine providence (n. 220).
I. It is from the Divine providmce that Il)' death man puts off
what is natural a1ld temporal, and puts on what is spiritual
and etemal (n. 220[2]).
2. Tltrough His Divine providence the Lord conjoins Himselfwitlz
natural tkings lIy means ofspiritual things, and with temporal
things lIy meam of etemal tki1lgs, according to uses (n. 220[4]).
3. T!le Lord conjoi1ls Himselfwitk uses lIy meam of correspo1ld-
mces, and thus lIy meam of appearances in accordance with
t!le conjirmatiom oft!lese lIy mail (n. 220[6]1.
4. This conjulléliott of temporal and etemal things is t!le Divine
providence (n. 220[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. 221-233).
(i.) A maJt may oe admitted illto the wisdom of spiritual things, and also
into a love for t!lem, and yet not oc reformed (n. 222).

17. x SAPIENTIA ANGELICA
(ii.) Quod ri homo postea alJ illis recedit, et in c01ftrarium abit, profand
sanfla (n. 226).
1. Quod quicquid homo ex voluntate cogitat, loquitur et agit,
approprietur ei et remaneat, tam bonum quam malum (n.
227[1]).
2. Sed quod Dominus per Divinam suam Providentiam continue
prospiciat et disponat, ut malum sit per se, et bonum per se,
et sic quod separari possin/ (n. 227[2]).
3. &d quod hocnonjieri possit, si homo primum agnosdt vera
jidei, et vivit secundum illa, ac postea recedit ac mgat il/a,
(n. 227[3]).
4. Quod tunc commisceat bonum et malum, usque adeo, ut non
separari possint (n. 227[4]).
S. Quia bonum et malum apud unumquemvis hominem separanda
sunt, et apud talem separari nequeunt, quod irieo quoad omm
vere humanum destruatur (n. 227[5]).
fJiL) Quod piura gemra profanationum sanfli sint, et quod hoc genus sit
omnium pessimum (n. 229).
1. Primum profanationis genus alJ illis est, qui joculantur eX
Verbo et de Verbo, aut ex Divinis ecclesiae et de illis (n.
231[1]).
2. Alterum genus profanationis alJ illis est, qui intelligunt et
agnoscunt Divina vera, et tamen vivunt contra il/a (n.
231[2]).
3. Terlium genus pro/anationis est ab illis, qui applicant sl!nSUm
lit/erae Verbi ad conjirmandos malos amons et falsa princi.
pia (n. 231(J]).
4. Quartum genus profa1lationis alJ illis esl, qui pia el sanfla ore
loquuntur, et quoque simulant sono et gestu ajfefliones amoris
il/orum, et tamen corde non credunt el amant illa (n. 231[4]).
S. Quintum profanationis genus alJ illis esl, qui Divina siM at­
tribuunt (n. 231[5]).
6. &xtum profanationis genus ab illis esl, qui Verbum agnos­
C'Ùnt, et usque Divinum Domini neganl (n. 231[6]).
7. Septimum profanationis genus ab illis est, qui primum agnos­
cunt Divina vera, ac vivunt secundum il/a, ac postea rece­
dunl el mgant il/a (n. 231[7]).
(iv.) Quod ideo Dominus non interius immittat homi7ll!17l in vera sapimtiae
el simul in bona amoris, nisi quantum homo in illis potesl teneri
adjinem vitae (n. 232).
1. Quod in interioribus apud hominem non possit malum et si­
mul bonum esse, It indl nlc falsum mali It simul verum boni
(n. 233[1]).
2. Quod a Domino in in/lriora hominis non possit inferri bonum
tU ve7"Jlm boni, niSi quantum ibi remotum ISt malum It falsum
mali (n. 233(J]).
3. Si bonum cum suo vero inferretur prius aut plus quam remo.
tum est malum cum suo falso, homo reuderet a bono, ae rldi­
ret ad suum malum (n. 233[4]).
4- Quod cum homo in malo est, intilleflui ejus possint inftrri
multa vera, It hale in memoria rleondi, el tamen non pro/a­
nari (n. 233[7]).
S. Sed quod Dominus per Divinam suam Providentiam quam
maximl prospiciat, ne prius et plus inde redpiatur a volun­
tate, quam quantum homo sicut a se removet malum in ex­
terno hom;ne (n. 233[9]).
6. Quod si prius et plus, tune voluntas adulteraret b01lum, ac
intel/eflus falsific"ret verum, eommiscendo illa cum malis et
inde falsis (n. 233[10]).
7. Quod ideo Dominus non in/mus immitttJI IuImi7ll!17l ;" vera
sapilntial! It in bona amoris, nisi qu41lhlm homo in illis pol.
est tenm usqul adjinem vitae (n. 233[13]).

18. x ANGELIC WISDOM
(ii.) If a man afürwaràs rl!udes from Ihesl! spiritual Ihings and pasSI!S
ovl!r into Ihl! opposile hl! profanes ko/y Ihings (n. 226).
J. Wkall!Vl!r a man Ihinks, says, and does from his will, whl!lhI!r
good or /!Vil, is approprialed 10 him, and remains (n. 227[1]).
2. But IhI! Lord IJy ml!ans of His Divine providence conlinually
foresees and direéls, in order Ihat /!Vil may IJe IJy itself and
good IJy ilself. and Ihus IhI! Iwo may IJe separaled (n. 217[2]).
3. Bul Ihis Cal1nol IJe done if man admowledges IhI! lrulks of
faith and lives according 10 Ihem, and aflerwaràs wilkdraws
from and denùs IhI!m (n. 227[3]).
4. Man lken mires logether good and /!Vil 10 such an ertent tkat
tluy cannol IJe separated (n. 227[4]).
S. Since good and /!Vil must IJe separated in l!Very human IJnng,
and cannol IJe separated in such a one, he is tlunfore deslroyed
in respeél 10 /!Verylhing lruly human (n. 227[5]).
(iii.) Tllere are many kinàs of profanation of wkat is ko/y, IJut- Ihis is Ihe
worst Ilind of ail (n. 229).
J. The jirst kind of profanation is committed IJy those who malle
jests from Ihe Word and aboul IhI! Word, or from thl! Divine
Ihit'gs of tlu church and aIJoul Ihem (n. 231[1]).
2. ThI! second kind of profanation is committed IJy Ikose who un­
tierstand and acknowli!dge Divine trulks, and slil/live con­
Irary 10 IhI!m (n. 231[2]).
3. The Ihird kind ofprofanation is commitled !Jy Ilzose who allapl
IhI! sense of IhI! li!tter of IhI! Word 10 IhI! conjirmation of
/!Vil loves and false princip/es (n. 231[3]). ­
4. T!le fourllz kind of profanation is committed IJy lhose wlzo say
wilk Ihe lips pious and holy Ihit'gs, a1ld counleifeit Ihe affec­
lions of lovefor thl!se in tone and in gesture, and yet in hl!arl
do nol IJelÏl!VI! thl!m or love thl!m (n.231[4]).
S. Tlu jifllz kind of profanation is commitüd IJy those wlzo atlri­
!Jule to tllI!mselves whal is Divine (n. 23 1 Cs]).
6. The sirllz kind ofprofanation is committed IJy those who acknow­
ledge IhI! Word andyet deny thl! Divinity of IhI! Lord (n.23J[6].
7. Tlze sl!Venlk kind ofprofanalion is committed !Jy lhose who jirsl
acknowledge Divine tn,lks and live according 10 thl!m, !Jut
aflerwaràs ruede and deny IhI!m (n. 231[7].
(iv.) Tllerifore IhI! Lord admits man inlerior/y into thl! trulks of wisdom
and at thl! same lime inlo thl! goods of love on/y so far as hl! can
IJe !lept in Ihem l!Ven to IhI! end of Izis life (n. 232).
1. Good and /!Vil cannol IJe in man's inleriors logethl!r, neithl!r,
therifore, thl! falsily of /!Vil and thl! lrulk ofgood togethl!r (n.
233[1]).
2. Good and IhI! lrulk ofgood can IJe IJrougkl into a man's interi­
ors IJy IhI! Lord only so far as /!Vil and IhI! faisily of /!Vil IhI!r,
kave IJeen removed (n. 233l3]).
3. .(f good wilk ils lruth were 10 IJe IJrougkl in IJefore or to a
greaür extenl Ikan /!Vil willz ils falsity is removetl, man would
reude from good and remm 10 kis /!Vil (n. 233[4]).
4. Wlzen man is in /!Vil many lrulks may IJe IJrougkl inlo kis un­
ders/anding, and Ilzese may IJe s/ored up in IhI! memory, an!!
yet nol IJe profaned (n. 233[7]).
S. Bul tlll! Lord IJy His Divine providence lakes especial carl!
Ikal thl! will skal/ recnve from Ilze underslanding only so fasl
as, and 10 tke ertenl lkat, man as if ofkimself removes /!Vils
in IhI! erlernal man (n. 23319]).
6 . .(f it skould recnve faster or more, tlze will would adulterale
good and Ihe underslanding wouldfalsify lrulh IJy miring IkI!m
witl, /!Vils and will, falmies tkerifrom (n. 233[10]).
7. Therefore l!le Lord admils man inüriorly into Ihe trulks of
wisdom and inlo IhI! gooàs o/Iove only so far as he can IJe
Ilepl in them 10 Ihl! end of his life (n. 233[13]).

19. DE DIVINA PROVIDENTIA.-CONTENTA. xi
QUOD LEGES PERMISSIONIS ETiAM SINT LEGES DIVINAE PROVIDENTIAE
(n. 234-274).
- Enumerantur aIiqua quae Permissionis sunt, el usque secu.ndum leges Divinae
Providentiae, per quae mere naturalis homo se pro natura contra Deum, et pro hu­
mana prudentia contra Divinam Providentiam, confirmat (vide n. 236-240);­
(i.) Quod sapimmsimi Itominum, Adamus el ejus Uxor, se passi sint a Sel'­
pente seduci, et quod Deus Itoc per Divinam suam Providentiam,
non averterit (n. 241).
(ii.) Quod primus eorumjilius, Cainus, occiderit fratrem suum Abeiem, et
Deus non tunc alJduxerit loquendo cum illo, sed modo postfaélum
maledicendo (n. 242).
(ID.) Quodgens Israelitica in deserto coluerit vitulum aureum, et agttoverït
ilium pro Deo, qui illos e terra Aegypti edurit: cum tamen ye­
Itovalt Itoc vidit e monte Si,!ai prope, et non praecavit (n. 243).
(iv.) Quod David numeraverit populum, et propterea immissa sit pesm, e$
qua tot millia Itominum perierunt.. et quod Deus non ante set!
postfaBum ad ilium miserlt Gadem propltetam, et ei denuntiavem
poenam (n. 244).
(v.) Quod Salomoni permissum fuerie instaurare cultus idololatricos (n.
245).
(vi.) Quod permissum sit multis regious post Salomonem,profanare T_
plum et san&la ecclesiae (n. 246).
(vii.) Quodgenti isti fuerit permissum crucijigere Dominum (n. 247).
.:!I - Explicatio aliquorum quae coram oculis exstant (vide n. 237) ; ­
(i.) Quod omnis cultor sui et cultor naturae contra Divinam Providentiam
se conjirmet, cum in mundo videt tot impios, et tot illorum impu­
tates, et simul quorundam gloriationes in illis, et usque non al;"
quam illorum punitionem a Deo (n. 249).
(ü.) Quod cultor -sui et cultor naturae se contra Divinam Providentiam
conjirmet, cum videt impios ad Itonores evelti, ac jieri magttates et
primates .. tum etiam alJundare opious, ac vivere in lautis et mag­
nijicis.. et cultores Dei in contemptu et paupertate (n. 250).
(iii.) Quod cultor sui et cultor naturae contra Divinam Providentiam se
confirmet, cum cogitat quod permittantur bella, et tunc tot Itom;"
num neces, ac opum illorum depraedationes (n. 251).
(iv.) Quod cultor sui et cultor naturae se conjirmet contra Divina;" PrO'lli­
dentiam, cum seeundum suam perceptionem cogitat; quod vifloriae
stent a parte prudentiae, et quandoque non a parte justitiae: tune
quod non aliquid facial, sive praefeflus sit probus, sive sil im­
probus (n. 252).
Explicantur quae concemunt religiosa plurium gentium, quae etiam homini
mere naturali inservire possunt pro argumentis contra Divinam Providentiam (vide
n.238);­
(L) Quod mere naturalis Itomo contra Divinam Providentiam se confir­
met, cum speflat ad religiosa variorum gentium, quod dentur qui
prorsuJ ignorant Deum, quodque dentur qui adorant solem et lu­
nam, tum qui idola et sculptilia (n. 254).
(ü.) Quod mere naturalis Itomo contra Divinam Providentiam se conjirmet,
cum speflat religiosum Makumedanum, quod a tot imperiis et reg­
nis receptum sit (n. 255).
(ili.) Quod mere naturalis Itomo contra Divinam Providentiam se conjirmet,
cum videt, q1tod religio CltristialIa sit modo in orbis ltaIJitaIJilis
parte minore, quae vocatur Europa, et quodibi sit divisa (n. 256).
('IV.) Quod mere naturalis Itomo contra Divinam Providentiam se conjirmet
ex eo, quod in pluribus regnis, ubi religio Cltristiana reeepta est,
sint qui Divinam potestatem silJi vindicant, et volunt coli ncut dii.­
et quod invount Itomines mortuos (n. 257).

20. CONCERNING THE DIVINE PROVIDENCE.-cONTENTS. xi
THE LAWS OF PERMISSION ARE ALSO LAWS OF THE DIVINE PROVIDENCE (n.
~ 234-274). ­
:r: Sorne 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 Gad, and and in favor of human prudence against Divine
providence (see n. 236-240). First, Sorne things from the Word (see n. 236).
(i.) The wisest ojmankind, Adam and his wife, su./fered themselves ta oe
seduced oy a serpent, and Gad dU not avert this oy His Divine
providence (n. 241).
TMir jirst son Cain kil/ed his orother Aoel, and Gad did not witkkold
(ii.) him. at the time oy speaking with kim, out only ajter the deed, DY
cursing him (n. 242).
(iii.) TIu Israelitish nation worshipped a golden caif in the wilderness and:
acknowledged it as Gad who led them out oj the land oj Egypt .'
and yet Je/lOVait saw this jrom Mount Sinai near oy, and did not
seek ta prevmt it (n. 243).
(iv.) David numlJered the people, and in consequence a plag1le was sent
upon them, oy which sa many thousands oj men perislud,. a/ld
Gad, not oejore out ajter the deed, sent Gad the prophet ta David.
and dmounced punishmetlt upon him(n. 244).
(v.) Salomon was permit/ed to estaIJlish idolatrous worship (n. 245).
(vi.) Many kings ajter Salomon werc permit/cd ta projane the temple ana
the ho!y tllings oj the church (n. 246).
(viL) That nation was permit/ed ta cyucify the Lord (n. 247).
Ti" Second, Sorne things seen in the world (see n. 237).
(L) Every worskipper oj himseif and oj nature conjirms himseif against
tl,e Divine providence when Ile sees in the world sa many impious
people, and sa many oj tlleir impie/ies, and at tlu same time the
glorying oj some in these impieties, and yet no punishment oj
such oy Gad (n. 249).
(ii,) TIu worshipper oj himseif and oj nature conjirms kimseif against the
Divine providence wken ke sees the impious exalted ta konors
and ta high offices in church and state, also alJounding in weal/k
and living in luxury and magnijicence, while he sees the wor­
skippers of Gad despised and poor (n. 250).
(üi.) TIu worshipper oj himseif and oj nature conjirms himseif against
Divine providence when he relleéls tkat warS are permit/ed, and
the consequent slaughter oj sa many men, and the plundering of
tMir wealth (n. 251).
(iv.) TIu worshipper of kimseif and oj nature conjirms kimseif against
Divine providence when ke rejteéls according ta kis perception tkat
viélories are on the side oj prudence, and sometimes not on the
side ojjustice,. and tkat it makes no difference whetker the com­
mander is an uprigkt ma" or IlOt (n. 252).
!!f: Third, Things relating to the religious conditions ofvarious people (see n. 238).
(i.) The merely natural man conjirms kimseif against the Divine provid­
ence wken ke ctmsiders tke religious co"dition oj various peoAles
-that tkere are sorne who are totally ignora"t oj Gad, and some
who worskip the SU" and moon, and some wka worskip idols and
graven in,ages (n. 254).
(ii.) Tke merely natural man conftrms himseifagainst the Divine providence
whm he sees the Mokammedan religion accepted oy so ma/'y em­
pires and kingdoms (n. 255).
(iii.) The merely nattlral man conjirms himseif against the Divine provid­
eIlCC whcn Ile sees that tlu Ckristian religion is accepted o"ly i" the
smaller division oj the kalJitaIJle glooe called Europe, and is there
1 divided (n. 256). ­
(iv.) The mcrely uattlral ma" conjirms himseif against the Divine provid­
"
ence oy the jaél that in many oj the kingdoms where the Christian
religion is accepted tken are SOme who claim jar thems~/,,!es 0-'

21. xii SAPIENTIA ANGELICA
(v.) Quod mere natura/is homo contra Div;"am Providentiam se confirme!
ex eo, quod inter illos 'lui religionem Christianam profitentur, sint
'lui sa/vationem ponunt in quibusdam vocibus quas cogitent et /0­
quantur, et non a/iquid in bonis quae faciant (n. 2$8).
(vi.) Quod mere natura/is homo contra Divinam Providentiam se confirmet
ex eo, quod in Christiano orbe tot haereses fuerint, et adhuc sint,
ut Quaquerismus, Moravianismus, AnaIJaptismus, et p/ures (n.
2$9)·
(vii.) Quod mere natura/is homo contra Divinam Providentiam se confirmet
ex eo, quod J'udaismus adhuc perstet (n. 260) •
.:!!l Nunc sequuntur adhuc aliqua, (vide supra, n. 239,) quae etiam naturali homini
possunt pro argumentis inservire contra Divinam Providentiam : ­
(i.) Quod contra Divinam Providentiam dubium pouit inferri ex eo, quod
totus Christianus orbir co/at Deum unum sub tribus Personis,
quod eSt, tres Deos,. et quod huc usque nesciverit, quod Deus sit
unus persolla et essentia, in quo Trinitas, et quod ille Deus sit
Dom;"us (n. 262).
(ii.) Quod cOlltra Divinam Providentiam dubium possit inferri ex eo, quod
huc usque nereiverillt, quod in singu/is Verbi sensus spiritua/is
sit, et quod sanllitas ejus inde sit (n. 264).
I. Quod sensus spiritua/is Verbi non prius revelatus sit, quia si
prius, ecdesia profanavisset ilium, et per id ipsam sanllita­
tem Verbi (n. 264[2]).
:1. Quod nec prius genuina vera a Domino revelata sint, in qui­
6us sensus spiritua/is Ver6i est, quam postquam u/timum judi­
.cium perallum est, et nova ecdesia, quae per .. Sanllam Hie­
roso/ymam" intelligitur, a Domino instauranda erat (n.
264[4]).
(ill.) Quod contra Divinam Providentiam dubium pouit inferri ex eo, quod
huc usque nesciverint, quodfugere ma/a ut peccata sit ipsa religio
Christiana (n. 265).
(iv.) Quod contra Divinam Providentiam du6ium possit inferri ex eo, quod
Aue usque nesciverint, ,/uod homo vivat homo post mortem; et hoc
non prius detellum sit tn. 274).
QUOD PERMITTANTUR MALA PROPTER FINEM, QUI EST SALVATIO (n.
:375-284).
(i.) Quod omnis h011lQ in ma/o sit, et quod a6ducendus a malo ut riformetur
(n. :377a).
(U.) Quod mala non possint removeri, niri appareant (n. 278a).
I. De illis qui confitentur se reos omnium peccatorum esse, et non
i"quirunt aliquod in se (n. 2786[1]).
2. De illis qui ex religione omittunt it'quirere (n. 2786[2]).
3. De illis qui propter mundana non cogitant de peccatis, et inde
illa non seiunt (n. 2786[3]).
4. De illis 'lui favent peccatis. et ideo non possunt scire illa (n.
2786[4]).
5. Quod peccata apud illos non appareant, et quod ideo non re­
moveri possint (n. :3786{S]).
6. Causa hallenus occulta cur mala "on removeri possint alJsque
illorum exploratione, apparentia, agnitiqne, co"fessia"e. et
resistenlia (n. 2786(6).
(iü.) Quod quantum mala removentur tantum remittantur (n. 279).
J. Quod error saeculi sit, quod credatur quod mala separa/a.
immo ejella sint, quando sunt remissa (n. 2791)]).

22. xii ANGELIC WISDOM
vin~ power, and wisl, to be worskipped as gods, and invoke tke­
deaa(n. 257).
(v,) The merely nataral man conjirms kimseif against tke Divine provid­
ence by tke fatl that among tkose who profess the Ckristian relig­
ion there are some wl,o place salvalion in certain pkrases wkick
tkey must tkillk and talk about, maRing "0 account of the good
works tkey must do (n. "58).
(vi.) The merely nataral man conjirms kimseif aga;nst tke Divine provid­
ence by the fatl tkat there kave becn and still are so many keresies
in tke Ckristian world, JUck as Quakerism, Moravianism, Alla­
baptism, and others (n. 259).
(vii.) The merely natural man conjirms kimselfagainst tke Divine providence
by thefatl tl,at :fudaism still contil,ues (n. 260).
Fourtlz, Things relating to Christian doél:rine (see n. 239)'
(i.) A doubt may arise in opposition to tl,e Divine providence from tlze
fatl that tke whole Christian world worships one God under tlzree
persons, wkic!l is to worskip threc Gotis, not knowing kit!lerto
t!lat God is one in person and essence, ill whom is a trillity, alld
tkat t!le Lord il that God (n. 262). .
(ii.) A doubt may arile in opposition to Divine providencefrom tkefatl tkat
kitkerto men !lave not k1lown tkat there is a spiritual se1lSe i1l ail
t!le particulars of the Word, and that its !loliness is tkerifrom (n.
264).
1. The spiritual sense of tke Word kas not been revealed biftn:e,
because ifit Izad been the churc!l would kave profaned it, and
tkereby !lave profaned tke esselltial holiness of the Word (n.
264[2]).
2. Tlze genuine trut!ls in whick tke spiritual sense of tke Word
resides were not revea.led by tlze Lord unlil the last judgmmt
!lad bem accomplilked, and the nI!W ckurc!l tkat·is meant by
"the Holy :ferusalem" was about to be established by the Lord
(n. 264[4]).
(iii.) A douM may arise in opposilion to Divine providence from the faét
tkat hitkerto men b.ave not known tkat to s!lun evils as sins is tke
C1z.rjslian ryljgionitself (n. 265).
(iv.) A doubt may'arise in opposition to Divine providence from the faét
. tkat it has not Izitherto becn known t!lat ma1l lives as a man afte,
deatk .. also tkat tkis kas not been disclosed bejôre (no 274).
EV1LS ARE PERMITTED FOR THE SAKE OF THE END, WHICH 1S SALVATION
(n. 275-284).
(i.) Every man is in evil, and must be led awa)' from evilin order to be
riformed (no 277a).
(ii.) Evils cannot be removed unless tke)' appear (n. 278a).
1. Of t!lose wlzo confess tkemselves guilty of ail sins. and do not
searc!l out any sin in themselves (n. 278b[1]).
2. Of t!lou w!lo negletl the searclz from religious reasons (no
278b [2]) •.
3. Of tlzose w!lo for worldly reasons t!link not!ling about sins
and are t!lerifore ignorant ofthem (no 268b[3]).
4. Of t!lose t!lat favor sins, and in consequence are ignorant of
them (n. 278b[4]).
S, To ail JUc!l sins are not apparent, and t!lerifore cannot be re­
moved (n. 278b[5]).
6. The reason !lit!lerto hidden why evils cannot be removed unless
tlzey are soug!lt out, discovered, acknowledged, confessed, and
resisted (no 278b[6]).
(iii.) Sofar as evils are removed tkey are remit/ed (n. 279).
J. It is an error of t!le age to believe t!lat evils have becn separat­
cd, alld even cast out, whm they have been remit/ed (n. 279[2])'

23. DE DIVINA PROVIDENTIA.-CONTENTA. xiii
2. Quod error saeculi sil, quod credalur quod slalus vilae !tomi­
nis possil momenlo immulari, et sic homo a malo jieri 6onus.
consequellter ao ùiferno educi, el illico in cae/um transferri,
el !toc ex immediala Domini misericordia (n. 279[4]).
3. Quod illi q,,; it" credunt, ni!til quicquam sciant quid malum
et quid oonum (n. 279[s]).
4. Quod illi qui credunl momenlaneam sah,ationem et immedia­
tam misericordiam, non sciant quod affeéliones, quae sunt
voluntatis, sint merae mutationes status su6stantiarum purI!.
orga1Licarum mentis.. et quod cogitationes, quae sunt in/el/ec­
tus, sint merae mutationes et variationes formae il/arum: et
quod memoria sit status istarum mutationum et variationum
permanens (n. 279[6]).
(iv,) Quod sic permissio mali sit proplerjinem ut salvalio (n. 281).
QUOD DIVINA PROVIDENTIA AEQUE SIT APUD MALOS QUAM APUD BONOS
(D. 285-307).
(i.) Quod Divina Providentia non solum sit apud 60nos, sed etiam apud
malos, in singularissimis universalis .. et quod usque non sit in
il/orum malis (n, 287).
eum quidam convidi sunt quod nullus cogitet ex se, sed ex influxu per caelum
a Domino, dixerunt,­
1. Quod sic non in culpaforenl, quod malumfaciant (n. 2941:2]) •
.2. Quod sic videatur, quod malum sil a Domino (n. 294l5]).
3. Quod non comprekendant, quod Dominus solus possit facerl!,
ut omnes tam diversimolÙ cogitent (n. 2941:6]).
(ii.) Quod mali se ipsos continue inducant in mala, sed quod Dominus illos
continue a6ducat a malis (n. 295). .
1. Quod innumerabi/ia sint in unoquovis malo (ri. 296[1]).
2. Quod malus in sua mata se ex se continue profundius inducat
(n. 296[3]),
3. Quod Divina. Providentia cum malis sit conlinua mali permis­
sio, 06 jinem ut sit continua abduélio (n. 296[7]).
4. Quod a6duélio a malo jiat mille modis, etiqm arcanissimis, a
Domino (n. 296[10]).
(iü.) Quod mali non possint a Domino prorsus a6duci a malis, et duci in
bonis, quamdiu credunt propriam intel/igentiam esse omne, et Di­
vinam Providenliam non aliquid (n. 297).
1. Quod propria intelligenlia, cum vo/untas in malo est, non vi ­
deat nisi falsum, et quod non videre velit nec possit aliud (n.
298[1]).
2. Quod si propria inlelligentia tunc videt verum, ve/ avertat se,
ve/falsiftcel illud (n. 298[3]).
3. Quod Divina Providentia continue faciat hominem videre ve­
rum, el quod etiam det ajfeélionem percipiendi il/ud et recipi­
endi illud (n. 298[4]).
4. Quod !tomo per id abducatur a malo, non a se sed a Domino
(n. 298[s]).
(iv.) Quod Dominus regat infeYn*m per opposila, el quod ma/os qui in
mundo sunt, regat in inftrno quoad inleriora et non quoad exteri­
ora (n. 299).
1. Quod Dominus regat inftrnum per opposita (n. 307[1]).
2. Quod Dominus ma/os, qui·';n mundo sunt, regat in inferno (n.
307[2]).
3. Quod Dominus malos in mundo ita regat fuoad interiora, ali­
1er quoad exteriora (n. 307[3]).

24. CONCERNING THE DIVINE PROVIDENCE.-CONTENTS. xüi
2. lt is an e....or of the age to believe that the state of man's life
cm. be changed instant/y, and thus from being evil man can
become good, and in consequenu can be led out tif lull and
trallsferred stra~'{htwa)' into heaven, and tkir by llu Lord's
men)' apart fro", means (n. 279[4]).
3. Those who so be/ieve Imow notking wkatever about wkat ml
ir or whal good ir (n. 279[s])'
4. Those wko be/ieve in imtant salvation and mercy apart from
means do nol know that affeélions, which be/ong ta llu will,
arc nothù1g but chatlges of the state of the purely organic mb­
stances tif the mind.. and tkal thoughts, which be/ong ta the
understanding, arc nothing /ml cka7tges and variations in the
form of the substances.. and tl.at memory is the state of these
changes and variations lkat remains permanent (n. 279[6].)
(iv.) TItus the permission of ml ir for tlu sake of the end, that tlure may be
sa/vation (n. 28ù
THE DIVINE PROVIDENCE IS EQ!1AL!,L ~!TH~ 'l:1cI~_mL AND WITH THE
GOOD (n. 285-307).
(i.) Tke Divine providenu, not only with tkt! good but with the evi/ as weil,
ir universal in every least particular.. and yet it is not in thei,.
mis (n. 287).
I. Tluy could not tken be blamed for doing evil (n. 294[2]).
2. Thir makes evi/ to seem to be from the Lord (n. 294[s]).
3. Tltey do not comprehend how the Lord alone can cause all ta
Ihink so diversely (n. 294[6]).
(ü.) TIte ml arc contbmally leading thm,selves into evi/s, but tkt! Lord ir
continually leading them away from mis (n. 295).
I. In every ml tkere are tltings innumerable (n. 296[1]).
2. An cvil man from himsel( continua/ly leatis hitnsel( more
duply into hir cvi/s (n. 296[3]).
3. The Divine providence with the evil is a continuaI permission
of evil, to tlu md that tltcre may be a continuai withdrawal
from it (n. 296[7]).
4. TIte withdrawal from ml is effeéled Dy llu Lord in a thous­
and ways, and even in most secret ways (n. 296[10]).
(iii.) The cvil cannot be wholly led !Jy the Lord away from cvil and into
good so long as tltcy be/ieve their OW1l ù.te/ligmce to !Je everytking
and the Divine providence notking (n. 297).
I. Ones mon intelligence, wlun tke will ir in ml. secs nothing
but falsity, and has 110 desire or ability ta see anytking cise (n.
29 8[1]).
2. If ones own intelligence then sees truth it citkt!r tums itse/f
away or it falsifies the truth (n. 298[3]).
3. The Divine providence c011tinually causes man to sec trut/t. and
also gives an affeélion for perccivitlg it and receiving it (n.
29 8[4]).
40 By tkir means man ir wilkdrawn from ml, not !Jy lumselj !Jul
Dy tlu Lord (n. 298[s]).
(iv.) TIte Lord gOVcrt1S hell !Jy opposites .. and He govcrns in kt!ll the cvil
who arc in the wor/d if. respeél ta thcir inleriors, but not in re­
spea to Iheir ertcriors (n. 299).
1. That the Lord goveY1ts hell !Jy means of opposites (n. 3°7['])'
2. Thc cvil who arc in tke world the Lord govcrns in lull (n.
3°7[2]1­
3. The Lord if. this way governs the evil in Ike world i.. respea
to their i..leriors, !Jut othcrwise in respeél 10 Ihcir ertmors (n.
30 7[J]).

25. xiv SAPIENTIA ANGELICA
QUOD D-IVINA PROVIDENTIA NON APPROPRIET ALieUI MALUM NEe ALieUI
BONUM, SED QUOD PROPRIA PRUDENTIA UTRUMQUE APPROPRIET (n.
3°8-3 21 ).
(i.) Quid Prudentia propria, It quid Prudentia non propria (n. 310).
(ii.) Quod homo IX prudentia propria plrsuadlat sibi, It confirmlt apud SI.
quod omm oonum It vlrum sit a se et in se .. similiter omm malum­
et/alsum (n. 312).
(iü.) Quod omne persuasum It confirmalum permtrlUat sicut proprium apuà
hominem (n. 317).
1. Quod nihil non confirmari possif, et quod /alsum prae vero­
(n. 318[2]).
2. Quod confirmato /also non apparlat verum, sed quod ex con­
firmato vero appareat/alsum (n. 318[5])'
3. Quod pOSSI confirmare quicquid luo.t, non sit intelligentia, seà
solum ingeniositas, dabilis etiam apud pusimos (n. 318[8]).
4. Quod dltur confirmatio intelleélualis et no," simul voluntaria,
et quod omnis confirmatio voluntaria, eliam sit intûleélualis­
(n. 318[9]).
S. Quod confirmatio mali voluntaria It simul intelleélualis /aci­
at, ut homo credat propriam prudentiam esse omn., et Divi­
nam Providentiam non aliquid.. non autem sola confirmatio­
intell.élualis (n. 318[10]).
6. Quod omm confirmatum voluntatl d simul ab intûl.élu per.
maneat in aetemum.. non autem id quod modo confirmatum­
est ab intelleélu (n. 3I8[u]).
(iv.) Quod si homo cr.deret sicut veritas est, quod omne oonum et vlrum sit
a Domino, It omnl malum .t /alsum ab in/.mo, non appropriaret
silJi oonum, .t id m.ritorium /aurlt, nec appr.priarlt sibi maltlm.
ac se rlUm .jus/acerlt (n. 320).
1. Quod qui confirmat apud s. apparentiam, quod sapUnlia It'
prudentia sint ab komin. et in komine ut ejus, non videre pos­
sit aliter, quam quod alioqui non/orlt homo. sed vel oestia, ver
sculptile .. cum tamen contrarium est (n. 321[1]).
2. Quod credere It cogitare sicut veritas est, quod omne oonum "
verum sit a Domino, ac omne malum It /alsum ab in/emo.
apparlat sicut impossibill" cum tamln id ISt vere humanum­
It indl angelicum (n. 321[4]).
3. Quod ita crldere et cogitare sit impossiOile illis qui non ag­
noscunt Divinum Domini, It qui non agnoscunt mala Isse'
peccata .. et quod possibile sif illis qui duo illa agnoscunt (n.
321[6]).
4. Quod qui in dua6us illis agnitionious sunt. solum rljleélant
super mala apud se, ac illa ad in/ernum. u"dl sunt, rljiciant.,
quantum illa ut peccata/ugi,mt It aVlrsantur (n. 321[7]).
S. Quod sic Divina Providentia non appropriet alicui malum nlc
alicui oOllum, sed quod propria prudentia approprid u/rum­
qUI (n. 321[8]).
QUOD OMNIS HOMO REFORMARI POSSIT, ET QUOD PRAEDESTINATIO NON,
DETUR (n. 322-33°).
(i.) Quodfinis crlationis sit Caelum IX humano generl (n. 323).
1. Quod omnis homo creatus sit ut vivat in altlrnum (n. 324[1]).
2. Quod om"i.' homo crlatus sit ut vivat in alternum in statu oe­
ato (n. 324[6]).
3. Quod sic ollmis komocrlatussif. utin caûum veniat(n. 324[7]).
4. Quod Divinus Amor non possit aliter quam id velle, " quoà
Divina Sapientia non possit aliter quam id providere (n.
3 2 4[n]).

26. XIV ANGELIC WISDOM
THE DIVINE PROVIDENCE APPROPRIATES NEITHER EVIL NOR G06D TO ANY
ONE; BUT MAN'S OWN PRUDENCE APPROPRIATES BOTH (n. 308-321).
(i.) What one's own prudence is, alut wl,at prudence not 01le'S own is (n.
310).
(ii.) Man /rom his 01J11l prudence persuades kimseif and corroborates il. kim­
seif that ail good and Iruth are /rom kimseif and in himseif; like­
wise ail evil and/alsity (n. 312).
(iii.) Every thing that a man l,as adopted by persuasion and conjirmatiol1
remains in him as his own (n. 317).
1. There is notlting that cannot be co11Jirmed, aI,d /alnty is con­
jirmcd more readily than the truth (n. 318(2).
2. When /alsity has becn cOlljirmcd the truth is not secn, but
from cOllfirmed truth /alnty is seen (n. 318[s]).
3. An Mility to cOllfirm whatever one pleascs is not intdligmce,
but only ingenuity, .which may exist even in the worst 0/ men·
(n·3 1 8[8]).
4. There is conjirmation that is intdleflual and llOt at the sam..
time voltlntary: but ail voluntary conjirmation is also intd­
leflual (n. 318[9]).
5. The cOlljirmation 0/ evil that is 60th voluntary and intellefluaf
causes man to bdievc that his own prudence is everything ana
tlle Divine providence nothing; but this is not true of intellefl­
ual conjirmation alone (n. 318[10]).
6. Every tking conjirmcd by both the will and the understandil1g
remains to eternity, but not wkat kas been conjirmed by the
understanding only (n. 318[u]).
(iv.) If man hlieved, as is tl.. truth, that ail good and truth are/rom Ihe
Lord and ail evil and /alsity /rom hell, he would not appropriat..
good 10 himseif alm tnake it meritorious, n'or appropriale ... il t~
v
kimseif and make himseifguilty 0/ it (n. 320).
1. To one who conjirms in himseif the appearance thal wisdom
and prudence are /rom man and are in man as his, it must
necds seem Ihat ollterwise he would not be a man, but a beasl or
a slatue: and yet the contrary is the truth (n. 321[1]).
2. To bdieve and think, as is the trulh, Ikat every good and trutft
is /rom Ihe Lord and every evil and/alsity /rom llell appears
like an impossibility: and yet it is Ihe Iruly I,uman principte,
and therifore the angelic (n. 321[4]).
3. To be/ieve and tkink thus is impossible to those who do not ac­
knowledge Ihe Divinity of the Lord and who do not acknow­
ledge that evils are sins: bul it is possible to tkose who do
acknowledge these Iwo things (no 321[6]).
4. Those that are in tllese Iwo acknowledgments, so far as they
shun and turn away from evils as sins, need only to rejleét
upon the &vils witkin them, and 10 cast them away 10 the hell
/rom whence they are (n. 321[7]).
5. Thus Ihe Divine providence does not appropriate &vil to any
one nor good to any one, but his own prudence appropriates
60lh (n. 321[8]).
EVERY MAN MAY BE REFORMED, AND THERE 15 NO 5UCH THING AS PRE­
DESTINATION (n. 322-33°).
(i.) Tke end 0/ creation is a keavenfrom tlte kuman race (n. 323).
1. Every man was created to live /orever (n. 324[1]).
2. Every man was created to live to eternily in astate 0/ blessed­
ness (n. 324[6]).
3. Thus every man was created to come into heaven (n. 324[7]).
4. The Divine love must "eeds will thit, and the Divi"e wisdom
must necds provide for il (n. 324[uJ).

27. DE DIVINA PROVIDENTIA.-CONTEtd"A. xv
(ii.) Quod inde ex Divina Providentia sit, quod unusquisque !zrmo possit
sa/vari, et quod sa/ventur qui Deum agnoscunl el /Jene vivunl (n.
3 2 5).
J. Quod agnitio Dei facial conjuntlionem Dei cum !tomine, el
!tominis cum Deo, et quod 1ugatio Dei facial sejuntlionem (n.
3 26 [1]). "
~. Quod quisque agnoscal Deum, el conjungatur!psi secundum
!Jonum vilae suae (n. 326[6]).
3. Quod /Jonum vitae seu /Jene vivere, sit fugere mala quia sunt
conlra religionem, ita conlra Deum (n. 326[8]).
40 Quod !zaec sint communia omnia religio1,um, per quae unus­
quisque polesl salvari (n. 326[9]).
(ili.) Quod ipse !zomo in cu/pa sit, si non salvatur (n. 327).
J. Quod omnis religio successu lemporis decrescat el consumme­
tur (n. 328[1]).
2. Quod omnis religio decrescal et cons_metur per inversionnn
imaginis Dei ajJud !tominem (n. 328[5]).
3. Quod !toc existat ex conlinuis incremenlis mali 1teredilarii in
generationilJus (n. 328[7]).
4. Quod usque a Domino jJrovidealur, ul quisque sa/vari possil
(n. 328[8]).
5. Quod etiam providealur, ul nova ecclesia loco devastatae pri­
oris succedat (n. 328[10)).
(iv.) Quod sic omnes praedeslinati sinl ad caclum, el nullus ad injirmtlm
(n.3 2 9)·
J. Quod praedestinatio aUa quam ad caelum sil conlra Divinum
Amorem, qui infinitus ln. 330[1]).
2. Quod praedeslinatio alia quam ad caelum sil conlra Divinam
Sapientiam, quae infinita (n. 330(3]).
3. Quod sa/ventur illi soli, qui inlra ecelesiam nati sune, sil!tac­
resis insana (n. 330(5])'
4. Quod aliqui ex !tumano gmere ex praedestinato damnati sint,
si/ 1taeresis crudelis (n. 330[8]).
QuOD DOMINUS NON POSSIT AGERE CONTRA LEGES DIVINAE PROVIDENTIAE,
QUIA AGERE CONTRA ILLAS FORET AGE RE CONTRA DIVINUM AMOREM
SUUM ET CONTRA DIVINAM SAPIENTIAM SUAM, ITA CONTRA SE IpsUM
1 (n. 33J-340).
---~-'---
(i.) Quod opera/io Divinae Providentiae ad salvandum !tominem inc!toel
a/J ejus nativitale, ac pers/el usque adfinem vilae ejus, el poslea in
ae!ernum (n. 332).
(ii.) Quod operatio Divinae Providentiae continue fiat per 1nedia ex pura
misericordia (n. 335).
(ili.) Quod momentanea salvatio ex immedia/a misericordia non da!Jilis sil
(n·338).
J. Quod fides de momentanea salvatione ex immediala misericor­
dia, capta sil ex stalu naturali !tominis (n. 338[2]).
2. Sed quod !zaec fides sil ex ignorantia status spiritualis, qui
~rorsus diversus est a slatu na/urali (n. 338[4]).
3. Quod dotlrinae ecelesiarum in Christiano or/Je, interius sjJec­
latae, sint contra momentaneam salvationem ex immediala
misericordia.. sed 1uque quod externi ecelesiae !tom.nes illam
sla!Jiliant (n. 338[8]).
(iv.) Quod momentanea salvatio ex immediata misericordia sit prester vo­
lans in ecelesia (n. 340).
J. Quod per id a/Jolea/ur religio ln. 340[2]).
2. Qrod perfidem momentaneae sa/valionis ex pura et sola mÎS6­
"cordia inducatur securitas vitae (n. 340[4]).
3. Quod per .lIam fidem damnatio imputetur Domino (n. 34o[s]).

28. CONCERNING THE DIVINE PROVIDENCE.-CONTENTS. xv
(ii.) Tkerefore it is 0/ the Divine providmce that every man can 6e StZved,
and that those are saved who acknowledge God and live welt (n.
3 2 5).
1. Tlze acknowledgment 0/ God canses a co,tjunétion 0/ God with
ma,' and 0/ man wilh God: and the denial 0/ God causes sev­
erance (n. 326[1]).
2. Every one acknowledges God and is conjoined with Him so
far as his life is good (n. 326[6]).
3. Good o/life, or living righlly, is sllUn11ing evils 6ecause they
are against religion, thus againsl God (n. 326[8]).
4. These are the general principles 0/ail religions, wkere6y every
one can 6e saved (n. 326[9]).
(iii.) Man himseif is to 6lame if ke is not saved (n. 327).
1. ln process 0/ rime every religion d.clines and iS:consummated
(n. 328[1]).
2. Every religion declines and is consummated 6y Ihe inversion
0/ God's image in man (n. 328[5])'
3. This comes /rom tke continuai ù,crease 0/ heredilary evil/rom
generation 10 generalion (n. 328[7]).
4. Nevertheless tke Lord provides Ihat evvry one may 6e saved
(n. 328[8]).
5. It is provided also Ih"t a new church should lake Ihe place 0/
a/ormer devastated church (n. 328[10]).
(iv.) Tlzus alt men Were predestined to Izeaven, and no one fo Izell (n. 329).
1. Any predestination except to heaven is contrary to the Divine
love, wlzich is it!ftnite (n. 330[1]).
2. Any predestination except to heaven is contrary to tke Divine
wisdom, wh;ch is inJinite (n. 330lJ]).
3. That only those 60rn withitl tlze churclz are saved is an insane
Izeresy (n. 330Cs]).
4. That any 0/ tlze human race are damned 6y predestination is
a cruelheresy (n. 330[8]).
THE LORD CANNOT ACT CONTRARY TO THE LAWS OF THE DIVINE PROVID­
ENCE, BECAUSE ACTING CONTRARY TO THEM WOULD BE ACTING CON ­
TRARY 'CO HIS DIVINE LOVE AND CONTRARY TO HIS DIVINE WIS­
DOM, THUS CONTRARY TO HIMSELF (n. 331-340).
(i.) The operation 0/ the Divine providence /01' the salvation ofman 6egins
at his 6irllz and conlinues until tlze end of his life and ajterwa,ds
to eternily (n. 332).
(ii.) Tlze operation of tlze Divine providence goes on unceasingly, througlt
means, out of pure mercy (n. 335).
(iii.) Instantaneous salvation from mercy apart from means is impossi6le
(n·33 8).
1. Tlze 6elief in installtaneous salvation out oftnercy apartfrom
means has 6een adopted from tlze natural state of man (n.
338[2]).
2. This belief comes from att ignorance of tlze spiritual state,
wl..clz is wltolly different from tlze natural state (n. 338[4]).
3. The doétrines of tlte chure/zes in tlze Christian world, viewed
interiorly, are opposed to instantaneotls salvation out of mercy
apart from means .. 6ut it is uphe/d, nevertkeless, by the ex­
ternal men of tlze churd (n. 338[8]).
(iv.) Instantaneons salvation out of mercy apart from means is tke "Jiery
flying serpent" in the church (n. 340).
1. Re/igiott is a60lislzed tkere6y (n. 34°[']),
2. A 6elie/ in il/stmltaneous salvation out of pure mercy a/one
induces a security of life (n. 340[4D.
3. By Ihat belie/ damnation iJ attri6uted to tlte Lord (n. 340[5]).

29. SAPIENTIA ANGELICA DE DIVINA
PROVIDENTIA.
QUOD DIVINA PROVIDENTIA SIT REGIMEN DIVINI AMO­
RIS ET DIVINAE SAPIENTIAE DOMINI.
I.
T intelligatur quid Divina Providentia, et quod sit
U regimen Divini Amoris et Divinae Sapientiae
Domini, interest ut sciantur quae de Divine>
Amore et de Divina Sapientia in transaétione
de illis prius diéta et ostensa sunt, quae sunt sequentia:­
Quod in Domino Divinus Amor sit Divinae Sapientiae.
ac Divina Sapientia Divini Amoris (n. 34-39). Quod
Divinus Amor et Divina Sapientia non possint aliter
quam esse et existere in aliis a se creatis (n. 47-51).
Quod omnia universi a Divino Amore et Divina Sapientia
creata sint (n. 52, 53, 151-156). Quod omnia universi
sint 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 pro­
cedens sit sapientia (n. 83-88, 89-92, 93-98, 2g6-301)~
Quod Divinus Amor et Divina Sapientia, quae procedunt
a Domino, unum faciant (n. 99-102). Quod Dominus ab­
aeterno, qui est Jehovah, creaverit universum et omnia
ejus a Se Ipso, et non a nihilo (n. 282-284, 290-295).
Haec in transaétione, quae vocatur Sapientt"a Ange/t'ca de­
Divi1zo Amoye et Dz'vina Sapz'entz·a.
2. Ex his collatis cum illis quae de Creatione in trans­
aétione illa descripta sunt, constare quidem potest, quod
regimen Divini Amoris et Divinae Sapientiae Domini sit
quod vocatur Divina Providentia; sed quia ibi de crea­
tione aétum est, et non de conservatione status rerum
post creationem, et haec est regimen Domini, ideo hic:
nunc de eo agendum est: sed in hoc articulo de conscrva­

30. ANGELIC WISDOM CONCERNING THE
DIVINE PROVIDENCE.
THE DIVINE PROVIDENCE 15 THE GOVERNMENT OF THE LORO'S
DIVINE LOVE AND DIVINE WISDOM.
'T'O
"I.
understand what the Divine providence is, and that
it is the government of the Lord's Divine love and
Divine wisdom, it is important to know what has al-
ready been said and shown respeéting the Divine love
and the Divine wisdom in the work on that subjeét, which is as
iollows: In the Lord Divine love is of Divine wisdom, and Di-
vine wisdom is of Divine love (n.34-39). Divine love and
Divine wisdom must necessarily have heing and existence in
-other things created by them (n. 47-51). AlI things of the
universe 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 angels
the 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, 8<)-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 aIl things thereof from Himself, and not from nothing (n.
282-284, 290-295)' These things are treated of in the work
entitled Angelic Wz:rdom concerning tlte Dt'vt'ne Love and the
Divine Wz:rdom.
2. From these things, in conneétion with what is set forth
in the same work respeéting creation, ,it can he dearly seen
that what is calIed Divine providence is the government of the
Lord's Divine love and Divine wisdom. But as creation was the
subjeét there treated of, and not the conservation of the state of
things after creation, which is the Lord's government, the latter
.shalI now he considered. The subjeét of this chapter will he the

31. 2. SAPIENTIA ANGELICA
tione unionis Divini Amoris et Divinae Sapientiae, seu Di­
vini Boni et Divini Veri, in illis quae creata sunt; de qui­
bus in hoc ordine dicendum est:­
(i.) Quod universum cum omnibus et sing1llis ejus creatum
sit ex Divino Amore per Divinam SapienHam.
(ii.) Quod Divinus Amor et Divina Sapientia ut unum
procedant a Domino.
(iii.) Quod hoc unum sit in quadam imagine in omni creato.
(iv.) Quod Divinae Providentiae sit, ut omne creatum in
communi et in parte sit tale unum,. et si non est,
utjiat.
(v.) Qttod bOflum amoris non sit bonum plus quam quantum
est unt'!um vero sapientiae,. et quod verum safncn-·
tiae non sit verum plus quam quantum est unitum
bono amoris.
(vi.) Quod bonum amoris non unitum vero sapienHae non
st'! bonum in se, sed quod sit apparens bonum, et
quod verum sajJientia non tmitum bono amortS non
sit verum in se. sed quod sit apparens verum.
(vii.) Quod Domùzus nox jJatiatur ut aliquid divtSum sit,·
quant ve/ en"! in bono et simul vero, ve/ en"! in
maloet simulfalso.
(viii.) Quod id quod est in bono et simul vero. sit aliquid,. el'
quod id quod est in malo et simul falso non si!
aliquid.
(ix.) Quod Divina Providentia Dominifaciat, ut malum. el'
simul falsum inserviat pro aequilibrio. pro re/a­
Hone, et pro purijicatione. et sic pro conjunllion~
boni et veri apud alios.
3- (i.) Quod um'versum cum omnibus et sz'ngulis t!jus
creatum sit ex Divino Amore per Divz'nam Sapt'entz"am.­
Quod Dominus ab aeteI;no, qui est Jehovah, sit quoad es­
sentiam Divinus Amor et Divina Sapientia: et quod Ipse
ex Se creaverit universum et omnia ejus, in transaétione
De Divz'no Amore et Divina Sapt'entia, demonstratum est.
Exinde sequitur hoc, quod univerrsum cum omnibus et
singulis ejus creatum sit ex Divino AQ10re per Divinam
Sapientiam. In praediéta transaétione etiam demonstra­
tum est, quod amor absque sapientia non possit aliquid
facere, nec sapientia aliquid absque amore : non enim
potest amor absque sapientia, seu voluntas absque intel­
leétu, aliquid cogitare, immo non potest aliquid videre et
sentire, nec aliquid loqui; quare nec amor absque sapi­
entia, seu voluntas absque intelleétu potest aliquid facere;
pariter Sapientia absque amore seu intelleétus absque vo­
luntate. non potest aliquid cogitare, nec potest aliquid

32. 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, with each thing and aIl things therein.
was crea/ed (rom Divine love by means of Divine
wisdom.
(ii.) Divine love and Divine wisdom go lortn Iram the
Lord as a one.
(iii.) In a certain semblance this one is in ever)' created
thing.
(iv.) The end of the Divine providence is that ever)' cre­
ated thing, in general and in particular, shall be
such a one; and if it is not, that il shall become
such.
(v.) Good of love is good only so far as tÏ has become one
with tru/h Of wisdom,o and truth of wisdom is
truth only so far as it has become one with good of
10'lIe.
(vi.) Good of love that nas not become 01te with truth 01
wisdom is 110t good in itself, but is apparent good;
and truth of wisdom that has not become one with
good of love is 1Z0t truth in itself, but is apparent
trutll.
(vii.) The Lord does 110t su.JJer ml)' thing to be dzvided,o con·
sequently it must be both in good and itz truth, or
it must be both in roi! and itl falsity.
(viii.) That which is both in good and in truth is some­
thz"ng,o but that wltich is both in evi! and in fals­
ity is not an)' thing.
(ix.) The Lord's Dzvine providence causes the evil and
falsity that are together to be serviceable in the
way of equiHbrùlm, of relation, and of purifica­
tion, and thus in the conjunflion ofgood and truth
z'n others.
3. (i.) The universe, with each thing and aIl things therein,
was created .trom Divz'ne love by means of Divine wz"sdom.-In
the work on T~ Divine Love and the Dz'vine W-isdom it has
been shown that the Lord from eternity, who is ]ehovah, 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 aIl things of
it, was created from the Divine love by means of the Divine wis­
dom. In the same work it has a!so been shawn 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 fee! anything, or
even say anything-; sa neither can love apart from wisdom, or
will apart from understanding, do anything. In like manner