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8. Concerning the Essence and Existence of God; concerning the immensity and eternity of God; or concerning chiefly such things.
9. That theological things, which are innumerable, should occupy the supreme region of the human mind.'
10. That in the midst of them is God.
11. That there is an influx from Him into all and every thing around and below, as from a sun.
12. That thus speech (oratio) and knowledge concerning Hiin pervade and fill all things.
13. That conjunction with Him makes nan His image. 14. That conjunction is effected by love and wisdom.
CHAPTER III.—Concerning the Infinity of God. 1. That God, since he was before the world, thus before there were spaces and times, is infinite.
2. That God, since he is and exists in Himself, and since all things in the world are and exist from Him, is infinite.
3. That God, since, after the world was made, he is in space without space, and in time without time, is infinite.
4. That God, since he is the all in all things of the world, and, in particular, the all in all of heaven and the church, is infinite.
5. That the infinity of God correspondently to spaces is called immensity, and that His infinity correspondently to times is called eternity.
6. That although the immensity of God is correspondently to spaces, and the eternity of God correspondently to times; still there is nothing of space in his immensity, and nothing of time in his eternity.
7. That by the immensity of God is understood his divinity as to Esse; and by eternity his divinity as to Existere ; both in Himself.
8. That every created thing is finite; and that the infinite is in finite things as in its receptacles.
9. That angels and men, because they are created and hence finite, cannot comprehend the infinity of God, and his immensity and eternity, such as they are in themselves.
10. Nevertheless, when illustrated by God, they can see, as through a glass, that God is infinite.
11. That also an image of the infinite is impressed on the varieties and propagations of things in the world; on the varieties that there is not one thing precisely like another; and on the propagations both animate and inanimate, that the multiplication of one seed may be carried on to infinity, and prolification to eternity, besides many other things.
12. That in the degree, and according to the manner, in which men and angels acknowledge the usity and infinity of God, in the same degree, and in the same manner, if they live well, they become receptacles and images of God.
13. That it is vain to think what was before the world, also what is without, or beyond, the world; since before the world there was no time, and beyond the world there is no space.
14. That a man from thinking concerning these things may fall into delirium, unless he is, to a certain extent, withdrawn by God from the idea of space and time, which inheres in all and every particular of human thought, and adheres to angelic thought. CHAPTER IV.-Concerning the Creation of the Universe by the One
Infinite God. 1. That no one can conceive in idea, and perceive that God created the universe, unless he knows something concerning the spiritual world and its sun, and also concerning the correspondence, and thence conjunction of spiritual things with natural.
2. That there are two worlds, a spiritual world, where spirits and angels are; and a natural world, where men are.
3. That there is a sun in the spiritual world and another in the natural world, and that the spiritual world exists and subsists from its sun, and the natural world by its sun.
4. That the sud of the spiritual world is pure love from Jehovah God, who is in the midst of it, and that the sun of the natural world is pure fire.
5. That every thing which proceeds from the sun of the spiritual world is alive, and that every thing which proceeds from the sun of the natural world is dead.
6. That hence every thing which proeeeds from the sun of the spiritual world is spiritual; and every thing which proceeds from the sun of the natural world is natural.
7. That Jehovah God, by the sun ir. the midst of which he is, created the spiritual world; and by this, as a means, or mediately, the natural worlá.
8. 7 hat spiritual things are substantial, and that nataral things are material; and that these hare existed and subsist from those as what is posterior from what is prior, or what is exterior from what is interior.
9. That hence all things which are in the spiritual world are also in the natural world, and vice versá, with a difference of perfection.
10. That what is natural, since it has originated from what is spi
ritual, as what is material from what is substantial, is every where together with the spiritual ; and that thus what is spiritual exercises its activities and performs its functions by what is natural.
11. That an idea of creation perpetually exists in the spiritual world; since all things which there exist and happen are created in a moment by Jehovah God.
12. From these things it is evident, that the creation of the universe from the one and infinite God, without a previous knowledge concerning the spiritual world and its sun, and concerning correspondence, can never be conceived ; and that in consequence hypotheses have been entertained, founded upon naturalism, concerning the creation of the universe, which hypotheses are foolish.
13. That in the spiritual world creation can be presented to the eye, where all things are created by the Lord, so that a house is created in a moment; the utensils of a house, food, garments, lands, gardens, and fields, are created; cattle and herds are created; these and innumerable other things are created according to the affections and thence perceptions of the angels, and appear around them, and continue so long as they are in that affection, and are removed as soon as that affection ceases. In hell, also, serpents and noxious beasts and birds are created ; not that they are created by the Lord, but that goods are there changed into evils. Hence it is evident, that all things in the world are created by the Lord, and are fixed by natural things which surround, or enclose them.
CHAPTER V.–Concerning the Divine Love and Divine Wisdom in God.
1. That love and wisdom are the two essential and universal prin. ciples of life; love, the Esse of life, and wisdom, the Existere of life from that Esse.
2. That God is love itself and wisdom itself, because he is Esse itself, and Existere itself in Himself.
3. That unless God was love itself and wisdom itself, there would be nothing of love and wisdom with the angels in heaven, and with men in the world.
4. That as much as angels and men are united to God by love and wisdom, so much they are in true love and true wisdom.
5. That two principles proceed from Jehovah God by the sun in the midst of which he is, heat and light, and that the heat thence proceeding is love and the light wisdom.
6. That the light thence proceeding is the splendour of love, which in the Word is understood by glory.
7. That that light is life itself.
8. That angels and men are so much alive as they are in wisdom originating in love from God.
9. That it is similar if it is said, that God is good itself and truth itself, or love itself and wisdom itself; since all good is of love and all truth is of wisdom.
10. That love and wisdom are inseparable and indivisible : likewise good and truth; wherefore such as the love is with angels and men, such is the wisdom with them; or, what is the same, such as the goodness is, such is the truth, but not contrariwise.
CHAPTER VI.- Concering the Creation of the Universe from the One
and Infinite God, from Divine Love by Divine Wisdom. 1. That illustrated reason may see, that the first origin of all things of the world is love, and that the world is created from that by wisdom; hence it is, and from no other ground, that the world, from its first principles to its ultimates, is a coherent work to eternity.
2. That the world is created from love by wisdom, thus by the sun which is pure love, in the midst of which is Jehovah God, can be seen from the correspondence of love with heat and of wisdom with light. That by these two, namely, heat and light, the world subsists, and every year all things are created upon its surface, and that if these two were withdrawn, the world would fall into a chaos and thus into nothing.
3. That there are three things which follow in order, and which proceed in inseparable consort, namely, love, wisdom, and use.
4. That love by wisdom exists and subsists in use.
6. That the created universe consists of innumerable receptacles of these three principles.
7. That love and wisdom exist and subsist in use; that the created universe is the receptacle of uses, which, from their origin, are infinite.
8. Since all good is from God, and good and use are one, and since the created universe is full of uses in forms, it follows that the created universe is full of God.
9. That creation was effected from divine love by divine wisdom, is understood by these words in John: “In the beginning was the Word, and the Word was with God, and the Word was God; all things were made by him, and the world was made by him.” (chap. 1, ver. 3, 10.) By God is understood the divine good of love; and by the Word, which also was God, the divine truth of wisdom.
10. That evils, or evil uses, did not exist until after creation.
CHAPTER VII.—Concerning the very Enit of Creation, which is an
Angelic Heaven from the Human Race. 1. That in the created world there are perpetual progressions of ends; from first ends, by mediate ends to ultimate ends.
2. That the first ends are of love, or relations to love; that mediate ends are of wisdom, or relations to wisdom ; that ultimate ends are of uses, or relations to use: that these things are so, because all things which are infinite in God and from God, are of love, wisdom, and use.
3. That these progressions of ends proceed from first principles to ultimates, and return from ultimates to first principles; and that they proceed and return by periods which are called the circles of things.
4. That these progressions of ends are more or less universal, and that these are the complex of particular ends.
5. That the most universal end, which is the end of ends, is in God; and that it proceeds from God, from the first principles of the spiritual world to the ultimate principles of the natural world ; and that from these ultimate principles it returns to those first principles, and thus to God.
6. That that most universal end, or that end of ends contemplated by God, is an angelic heaven from the human race.
7. That that most universal end is the complex of all ends, and of their progressions in both worlds, the spiritual and the natural.
8.* That that most universal end is the inmost, and, as it were, the life and soul, the force and endeavour in every created thing.
9.* That thence there is a continued connection of all things in the created universe, from first principles to ultimates, and from ultimates to first principles.
10.* That from this end implanted in created things, in general and in particular, is the preservation of the universe.
Again (or the same proposition viewed in another manner) :1. That love is spiritual conjunction.
2. That true love cannot be quiescent in itself, and be restrained within its own limits, but that it wishes to go forth and embrace others with love.
3. That true love wishes to be conjoined to others, and to communicate with them, and to give them of its own.
* Over these three paragraphs, Nos. 8, 9, and 10, chap. 7, in the author's MS., a line is drawn with a pen.