Angelic Wisdom about Divine Providence Part 7

122. But it should be rightly known that in repenting a man ought to look to the Lord alone. He cannot be purified if he looks to G.o.d the Father alone, or to the Father for the sake of the Son, or to the Son as a man only. For there is one G.o.d and the Lord is He, for His Divine and Human is one Person, as we have shown in _Doctrine of the New Jerusalem about the Lord._ In order that the intending penitent may look to Him alone, the Lord inst.i.tuted the Holy Supper, which confirms the remission of sins in those who repent, and does so because everyone is kept looking to the Lord alone in it.

123. (vii) _The perpetual effort of the Lord in His divine providence is to conjoin man with Himself and Himself with man, in order to be able to bestow the felicities of eternal life on him, which can be done only so far as evils with their l.u.s.ts have been removed._ It was shown above (nn. 27-45) that it is the unceasing effort of the Lord in His divine providence to conjoin man to Himself and Himself to man; that this conjunction is what is called reformation and regeneration; and that by it man has salvation. Who does not see that conjunction with G.o.d is life eternal and salvation? Everyone sees this who believes that men by creation are images and likenesses of G.o.d (Ge 1:26, 27) and who knows what an image and likeness of G.o.d is. [2] What man of sound reason, thinking from his rationality and wanting to think in freedom, can believe that there are three G.o.ds equal in essence and that divine being or essence can be divided? One can conceive and comprehend a Trine in the one G.o.d, however, just as soul, body and outgoing life in angel and man are comprehensible. As this Trine in One exists only in the Lord, conjunction must be with Him. Use your power of reason together with your liberty of thought, and you will see this truth in its own light; but admit first that G.o.d is, and heaven, and eternal life.

[3] As, then, G.o.d is one, and the human being was made by creation an image and likeness of Him, and inasmuch as by infernal love and its l.u.s.ts and enjoyments man has come into a love of all evils and thus destroyed the image and likeness of G.o.d in him, it follows that it is the continuous effort of the Lord's divine providence to conjoin man to Himself and Himself to man and thus make him an image of Himself. It also follows that this is to the end that the Lord may be able to bestow on him the felicities of eternal life, for such is divine love.

[4] He cannot bestow them, however, nor make man an image of Himself, unless man removes sins in the external man as of himself, because the Lord is not only divine love but also divine wisdom, and divine love does nothing except by its divine wisdom and in consonance with it. It is according to divine wisdom that man cannot be conjoined to the Lord and thus reformed, regenerated and saved unless he is allowed to act in freedom according to reason, for so man is man. Whatever is according to the Lord's divine wisdom is also of His divine providence.

124. To this let me append two arcana of angelic wisdom showing further what divine providence is like. One is that the Lord never acts on one thing by itself in man, but on all things at the same time, and the other is that He acts at once from inmosts and outmosts. He never acts on some one thing by itself but on all things together because all things in man are in such connection and from this in such form that they act not as a number but as one. We know that there is such connectedness and by it such organization in man's body. The human mind is in similar form as a result of the connection of all things, for the mind is the spiritual man and truly the man. Hence man's spirit or the mind in the body in its entire form is man. Consequently man is man after death equally as he was in the world with the sole difference that he has thrown off the clothing which made up his body in the world.

[2] As the human form, then, is such that all its parts form a community which acts as a whole, some one thing cannot be moved out of place or altered in state except with adaptation of the rest, for if it were, the form which acts as a whole would suffer. Hence it is plain that the Lord never acts on any one thing without acting on all. So He acts on the total angelic heaven since in His view it is like one man; so He acts on each angel, for each angel is heaven in least form; so He acts also on each man, most nearly on all things of man's mind and by these on all things of his body; for man's mind is his spirit and in the measure of conjunction with the Lord is an angel, and the body is obedience.

[3] It is to be well noted, however, that the Lord does act on each particular thing in man singly, singularly so, when acting on all things in man's organization; even so He does not alter the state of any part or of any one thing except suitably to the whole form. But more will be said of this in following numbers where we shall show that divine providence is general because it extends to particulars, and particular because it is general.

[4] The Lord acts from inmosts and outmosts at the same time because only in this way are all things held in connection, for the intermediate things depend one upon another from inmosts to outmosts and are a.s.sembled in outmosts (it was shown in Part III of the treatise _Divine Love and Wisdom_ that all things from the inmost onward are present simultaneously in what is outmost ). For this reason the Lord from eternity or Jehovah came into the world and a.s.sumed and bore human nature in outmosts. He could thus be at once from firsts in lasts, and from firsts by lasts govern the whole world and so save whom He could save according to the laws of His divine providence, which are also the laws of His divine wisdom. For it is true, as Christendom knows, that no mortal could have been saved had the Lord not come into the world (see _Doctrine for the New Jerusalem on Faith,_ n. 35). For the same reason the Lord is called "The First and the Last."

125. These angelic arcana have been premised in order that it may be comprehended how the Lord's divine providence operates to unite man to Him and Himself to man. It does not act upon a particular thing by itself in man, but on all things together and from man's inmost and outmosts simultaneously. Man's inmost is his life's love; the outmosts are in the external of thought; what is intermediate is in the internal of thought (what external and internal are like with the wicked was shown earlier); from which it is plain again that the Lord cannot act by inmosts and outmosts simultaneously except together with man, for in the outmosts man and the Lord are together. Wherefore, as the man acts in outmosts, which are in his determination, being within the range of his freedom, so the Lord acts from man's inmosts and in what follows from them to the outmosts. Man does not know at all what is in the inmosts and in what follows to the outmosts, therefore is unaware of how the Lord acts there or what He effects there. But as all these things cohere as one with the outmosts, man does not need to know more than that he should shun evils as sins and look to the Lord. Only so can his life's love, which by birth is infernal, be removed by the Lord and a heavenly life's love be implanted in its place.

126. When a heavenly life's love has been implanted by the Lord in place of an infernal life's love, affections of good and truth are implanted in place of l.u.s.ts of evil and falsity; enjoyments of affections of good are implanted instead of enjoyments of l.u.s.ts of evil and falsity, and goods of heavenly love in place of evils of infernal love; prudence is implanted in place of cunning, wise thinking in place of malevolent. So a man is born again and becomes a new man. What goods replace evils you may see in _Doctrine of Life for the New Jerusalem,_ nn. 67-73, 74-79, 80-86, 87-91; likewise that so far as man shuns and is averse to evils as sins so far he loves truths of wisdom, nn. 32-41, and has faith and is spiritual, nn. 42-52.

127. From the exhortations read aloud in all Christian churches before Holy Communion we showed that it is the common religion of all Christendom that a man should examine himself, see his sins, avow them, confess them before G.o.d, and desist from them; and that this is repentance, remission of sins and hence salvation. This is also evident from the Creed named after Athanasius and received throughout Christendom which concludes with the words:

The Lord will come to judge the living and the dead; at whose coming those who have done good will enter into life eternal, and those who have done evil, into everlasting fire.

128. Who does not know from the Word that everyone is allotted a life after death according to his deeds? Open the Word, read it, and you will see this clearly, but the while remove the thoughts from faith and justification by faith alone. The few pa.s.sages following are testimony that the Lord teaches so everywhere in His Word:

Every tree which does not yield good fruit shall be cut down and cast into the fire. By their fruits therefore shall you know them (Mt 7:19, 20).

Many will say to Me in that day, Lord . . . have we not prophesied in your name, . . . and in your name done many mighty things? But I shall confess to them then, I know you not, depart from Me, you who work iniquity (Mt 7:22, 23).

Everyone who hears my words and does them I shall liken to a prudent man who built a house on a rock: . . . but everyone who hears my words but does not do them shall be likened to a foolish man who built his house on the ground without a foundation (Mt 7:24, 26; Lu 6:46-49).

[2] The Son of man will come in the glory of His Father .. . and render then to everyone according to his deeds (Mt 16:27).

The kingdom of G.o.d shall be taken away from you, and given to a people bringing forth its fruits (Mt 21:43).

Jesus said, These are My mother and brothers who hear the Word of G.o.d and do it (Lu 8:21).

Then shall you begin to stand . . . and knock at the door, saying, Lord, . . . open to us, but replying He will say to them, I know not whence you are; depart from Me, all you workers of iniquity (Lu 13:25-27).

Those who have done good shall go out into the resurrection of life, but those who have done evil into the resurrection of judgment (Jn 5:29).

[3] We know . . . that G.o.d does not hear sinners, but if a man worships G.o.d and does His will, him He hears (Jn 9:31).

If you know these things, blessed are you if you do them (13:17).

He who has My commandments and does them, he it is who loves Me, ... and I will love him, . . . and I will come to him, and make an abode with him (14:15, 21-24).

You are My friends, if you do whatsoever I command you... . I have chosen you . . . that you may bear fruit and that your fruit may remain (15:14, 16).

[4] The Lord said to John, Write to the angel of the Ephesian church, I know your works: . . . I have against you that you have left an earlier charity; . . . repent, and do the former works; else . . . I shall remove your candlestick from its place (Apoc 2:1, 2, 4, 5).

To the angel of the church of the Smyrneans write, I know your works (2:8, 9).

To the angel of the church in Pergamos write, . . . I know your works, repent (2:12, 13, 16).

To the angel of the church in Thyatira write, . . . I know your works and charity, . . . and your later works are more than the first (2:18, 19).

To the angel of the church in Sardis write, . . . I know your works, that you have a name that you are alive, but you are dead; . . . I have not found your works perfect before G.o.d; . . . repent (3:1-3).

To the angel of the church in Philadelphia write, I know your works (3:7, 8).

To the angel of the church of the Laodiceans write, I know your works; . . . repent (3:14, 15, 19).

I heard a voice from heaven saying, Write, blessed are the dead who die in the Lord from now on; ... their works follow them (14:13).

A book was opened, which is the book of life, and the dead were judged, ... all according to their works (20:12, 13).

Lo, I come quickly, and My reward is with Me, to give to everyone according to his work (22:12).

These are pa.s.sages in the New Testament;

[5] there are still more in the Old, from which I shall quote only this one:

Stand in the gate . . . of Jehovah, and proclaim this word there: Thus says Jehovah Zebaoth the G.o.d of Israel, Make your ways good, and your works; . . . put not your trust in lying words, saying, The temple, the temple, the temple of Jehovah is this. . . . Thieving and killing and committing adultery and swearing falsely . . . will you then come to stand before Me in this house which is called by My name and say, We are delivered? When you do those abominable things? Has not this house been made a den of robbers? Even I, lo, I have seen it, is the word of Jehovah (Je 7:2-4, 9-11).

VII. IT IS A LAW OF DIVINE PROVIDENCE THAT MAN SHALL NOT BE COMPELLED BY EXTERNAL MEANS TO THINK AND WILL, THUS TO BELIEVE AND LOVE WHAT PERTAINS TO RELIGION, BUT BRING HIMSELF AND AT TIMES COMPEL HIMSELF TO DO SO

129. This law of divine providence follows from the preceding two, namely: man is to act in freedom according to reason (nn. 71-99); and is to do this of himself and yet from the Lord, thus as of himself (nn.

100-128). Inasmuch as being compelled is not to act in freedom according to reason and also not to act of oneself, but to act from what is not freedom and from someone else, this law of divine providence follows in due order on the first two. Everyone knows that no one can be forced to think what he is unwilling to think or to will what he decides not to will, thus to believe what he does not believe, least of all what he wills not to believe, or to love what he does not love and still less what he wills not to love. For the spirit or mind of man enjoys complete freedom in thinking, willing, believing and loving. It does so by influx which is not coercive from the spiritual world (for the human spirit or mind is in that world); and not by influx from the natural world, received only when the two agree.

[2] A man can be driven to say that he thinks and wills, believes and loves what is religious, but if this is not a matter of his affection and reasoning or does not become so, he does not think, will, believe or love it. A man may also be compelled to speak in favor of religion and to act according to it, but he cannot be compelled to think in its favor from any faith or to will in its favor out of love for it. In countries in which justice and judgment are guarded, one is indeed compelled not to speak or act against religion, but still no one can be compelled to think and will in its favor. For everyone has freedom to think and to will along with, and in favor of, h.e.l.l or along with, and in favor of, heaven.

Reason, however, teaches what either course is like and what lot awaits it, and by reason the will has the choice and decision.

[3] Plainly, then, what is external cannot coerce what is internal; nevertheless it happens sometimes, but that it works harm will be shown in this order:

i. No one is reformed by miracles and signs, for they coerce.

ii. No one is reformed by visions and communication with the dead, for they coerce.

iii. No one is reformed by threats and penalties, as these coerce.

iv. No one is reformed in states of no rationality or no freedom.

v. Self-compulsion is not contrary to rationality and freedom.

vi. The external man is to be reformed through the internal, and not the other way about.

130. (i) _No one is reformed by miracles and signs, for they coerce._ We have shown above that man has an internal and an external of thought, and that the Lord acts into the external by the internal in man and so teaches and leads him; also that it is of the Lord's divine providence that man is to act in freedom according to reason. Either action would perish in man if miracles were done and he were driven by them to believe. That this is so can be seen rationally in this way: undeniably miracles induce belief and powerfully persuade a person that what the miracle-doer says and teaches is true, and at first this engages man's external of thought, virtually holding it spellbound. But one is deprived by this of the two faculties called rationality and liberty, thus cannot act in freedom according to reason, nor can the Lord then inflow into the external of man's thought through the internal save only to leave man to confirm from his rationality what has been made a matter of his belief by the miracle.

[2] The state of man's thought is such that from the internal of thought he can see a piece in the external of his thought as in a mirror--for as was said above, one can behold one's own thought, which is possible only from more interior thought. Beholding the item as in a mirror he can turn it this way and that and shape it to look attractive to him. If there is truth in it, it may be likened to an attractive and animated maiden or youth. But if a man cannot turn it this way and that and shape it, but only believe it persuaded of it by a miracle, then if there is truth in it, it may be likened to a maiden or youth carved in stone or wood, in which is nothing alive. It may also be compared to an object which is constantly in view and looked at alone, keeps one from seeing what is to either side and behind it. It can also be compared to a continual sound in the ear, which does away with perceiving the harmony of many sounds.

Such are the blindness and deafness induced on the mind by miracles. It is the same with anything confirmed but not regarded from rationality before it is confirmed.

131. Plain it is from this that a faith induced by miracles is not faith, but persuasion. For it has nothing rational in it, still less anything spiritual, as it is only external without an internal. This is true of everything a man does from such persuasive faith, whether he is acknowledging G.o.d, worshiping Him at home or in church, or doing good deeds. When only a miracle leads a person to acknowledgment of G.o.d and to adoration and piety, he acts from the natural and not the spiritual man.