That the conjunction of the Lord with man is effected through the Word, by means of the internal sense, n. 10375. That conjunction is effected by all and singular the things of the Word, and that the Word is therefore to be admired above all other writings, n. 10632, 10633, 10634. That since the Word has been written, the Lord thereby speaks with men, n. 10290.

264. Of those who are against the Word. Of those who despise, mock at, blaspheme, and profane the Word, n. 1878. Their quality in the other life, n. 1761, 9222. That they may be compared to the viscous parts of the blood, n. 5719. What danger arises from profaning the Word, n. 571 to 582. How hurtful it is, if principles of the false, particularly those which favour the love of self and of the world, are confirmed by the Word, n. 589. That they who are in no affection of truth for the sake of truth, utterly reject the internal sense of the Word, and nauseate it, from experience, n. 5702. Of some in the other life, who have rejected the interior things of the Word, that they are deprived of rationality, n. 1879.

265. Further particulars concerning the Word. That the term WORD in the Hebrew tongue signifies various things, as speech, thought of the mind, every thing that has a real existence, and also any thing, n. 9987. That Word signifies Divine Truth and the Lord, n. 4692, 5075, 9987. That words signify truths, n. 4692, 5075; that they signify doctrinals, n. 1288. That the ten words signify all Divine Truths, n. 10688. That they signify things which really exist, n. 1785, 5075, 5272.

That in the Word, particularly in the prophetical parts, there are two expressions to signify one thing, and that the one has relation to good and the other to truth, which are thus conjoined, n. 683, 707, 5516, 8339. That it cannot be known what expression has relation to good, and what to truth, but from the internal sense of the Word, for there are proper words by which the things relating to good are expressed, and proper words by which the things relating to truth are expressed, n. 793, 801. And this so deter

E e 2

minately

minately that it may be known merely from the words predicated, whether the subject treated of be good, or whether it be truth, n. 2722. That frequently also one expression implies a universal, and the other expression implies a certain specific particular of that universal, n. 2212. That there is a species of reciprocation in the Word, concerning which see n. 2240. That many things in the Word have also an opposite sense, n. 4816. That the internal sense proceeds regularly according to the subject predicated, n. 4502.

That they, who have been delighted with the Word, in the other life receive the heat of heaven, wherein is celestial love, according to the quality and quantity of their delight from love, n. 1773.

266. Which are the books of the Word. That the books of the Word are all those which have the internal sense; but that those books, which have not the internal sense, are not the Word. That the books of the Word in the Old Testament are, the five books of Moses, the book of Joshua, the book of Judges, the two books of Samuel, the two books of Kings, the Psalms of David, the prophets Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malaebi; and in the New Testament, the four_evangelists, Matthew, Mark, Luke, John, and the Revelation. The rest have not the internal sense, n. 10325.

267. THE

Of PROVIDENCE.

HE government of the Lord in the heavens and in the earths is called Providence; and forasmuch as all the good of love and all the truth of faith, which give salvation, are from him, and nothing at all from man, it is hence evident that

the

the Divine Providence of the Lord is in all and singular the things which conduce to the salvation of the human race: this the Lord thus teaches in John, "I am the way, the truth, and the life," xiv. 6; and in another place, "As the branch "cannot bear fruit of itself, unless it shall abide "in the vine, so neither can ye unless ye shall "abide in me; except from me ye cannot do any thing," xv. 4, 5.

268. The Divine Providence of the Lord extends to the most singular things of the life of man; for there is only one fountain of life, which is the Lord, from whom we are, live, and act.

269. They who think from worldly things concerning the Divine Providence, conclude from them that it is only universal, and that singulars appertain to man; but they do not know the arcana of heaven, for they form their conclusions from the loves of self and of the world, and their pleasures; wherefore when they see the evil exalted to honours, and acquire wealth, more than the good, and that success attends them according to their artifices, they say in their heart, that this would not be the case, if the Divine Providence were in all things and singulars; but they do not consider that the Divine Providence does not regard that which briefly passes away, and ends with the life of man in the world, but that it regards that which remains to eternity, thus which has no end: what has no end, that Is; but what has an end, that respectively Is not: let him who is capable consider, whether a hundred thousand years be any thing to eternity, and he will perceive that it is not; what then are some years of life in the world?

270. Every

270. Every one who rightly considers it may know, that eminence and opulence in the world are not real divine blessings, notwithstanding man, from the pleasure he finds in them, calls them so; for they pass away, and also seduce many, and turn them away from heaven; but that eternal life, and its happiness, are real blessings which are from the Divine: this the Lord also teaches in Luke, "Make to yourselves a treasure that faileth "not in the heavens, where the thief cometh not, "nor the moth corrupteth; for where your trea"sure is, there will your heart be also."

271. The reason why success attends the evil according to their arts is, becausé it is according to divine order that every one should act what he acts from reason, and also from liberty, wherefore unless man were left to act from liberty according to his reason, and thus unless the arts which are thence derived were to succeed, man could by no means be disposed to receive eternal life, for this is insinuated when man is in liberty, and his reason is enlightened: for no one can be forced to good, forasmuch as nothing that is forced inheres with him, for it is not his own; that becomes a man's own, which is done from liberty according to his reason, and that is done from liberty which is done from the will or love, and the will or love is the man himself: if a man were forced to that which he does not will, his mind would continually incline to that which he does will: and besides, every one strives after what is forbidden, and this from a latent cause, because every one strives to be at liberty: whence it is plain, that unless man were kept in liberty, good could not be provided for him.

272. To

272. To leave man from his own liberty also to think, to will, and, so far as the laws do not restrain him, to do, evil, is called permission.

273. To be led to felicities in the world by means of arts, appears to man as if it were from his own proper prudence, but still the Divine Providence incessantly accompanies by permitting and continually withdrawing from evil; but to be led to felicities in heaven is known and perceived to be not from man's own proper prudence, because it is from the Lord, and is effected of his Divine Providence by disposing and continually leading to good.

274. That this is the case, man cannot comprehend from the light of nature, for from that light he does not know the laws of divine order.

275. It is to be noted that there is providence, and prævidence [or foresight]; good is what is provided by the Lord, but evil is what is prævided or foreseen; the one must accompany the other, for what comes from man is nothing but evil, but what comes from the Lord is nothing but good.

EXTRACTS from the ARCANA COELESTIA.

FORASMUCH as all the good which is provided for man by the Lord flows-in by influx, therefore in the following Extracts those particulars which are contained in the Arcana Coelestia concerning INFLUX shall be adduced: and forasmuch as the Lord provides all things according to divine order, therefore also those particulars shall be adduced which are contained in that work concerning Order.

276. Of