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THE THEOLOGICAL AND SPIRITUAL WRITINGS
OF EMANUEL SWEDENBORG.
in the spirit and at the same tim the body, and
only several times out of the body. That Ezekiel, Swedenborg's Own State and Professions. Zechariah, Daniel, and John when he wrote the
1. WHATEVER of worldly honor and advantage Revelation, were in that state, is evident. — T. C. may appear to be in the things before mentioned, R. 157. (family descent, connections, worldly offices, 4. Instead of miracles, there has taken place at honors, travels, scientific and philosophical at the present day an open manifestation of the tainments, &c.,) I hold them but as matters of Lord Himself, an intromission into the spiritual low estimation, when compared to the honor of world, and with it illumination by immediate light that holy office to which the Lord Himself hath from the Lord in whatever relates to the interior called me, who has graciously pleased to manifest things of the church, but principally an opening himself to me, his unworthy servant, in a per- of the spiritual sense of the Word, in which the sonal appearance in the year 1743, to open in me Lord is present in his own divine light. These a sight of the spiritual world, and to enable me revelations are not miracles, because every man to converse with spirits and angels. From that as to his spirit is in the spiritual world, without time I began to print and publish various un- separation from his body in the natural world. known arcana, that have either been seen by me As to myself, indeed, my presence in the spiritual or revealed to me, concerning heaven and hell, world is attended with a certain separation, but the state of men after death, the true worship of only as to the intellectual part of my mind, not as God, the spiritual sense of the Scriptures, and to the will part. This manifestation of the Lord, many other important truths tending to salvation and intromission into the spiritual world, is more and true wisdom. — Letter to Rev. Thomas Hart- excellent than all miracles; but it has not been ley, London, 1769.
granted to any one since the creation of the 2. Since the Lord cannot manifest Himself in world as it has been to me. The men of the person, as has been shown just above, and yet he golden age indeed conversed with angels; but it has foretold that He would come and establish a was not granted to them to be in any other light New Church, which is the New Jerusalem, it fol- than what is natural. To me, however, it has lows, that He is to do it by means of a man, who been granted to be in both spiritual and natural is able not only to receive the doctrines of this light at the same time; and hereby I have been church with his understanding, but also to pub- privileged to see the wonderful things of heaven, lish them by the press. That the Lord has to be in company with angels, just as I am with manifested Himself before me, his servant, and men, and at the same time to pursue truths in the sent me on this office, and that, after this, He light of truth, and thus to perceive and be gifted opened the sight of my spirit, and thus let me with them, consequently to be led by the Lord. — into the spiritual world, and gave me to see the Spir. Diary. heavens and the hells, and also to speak with an- 5. I foresee that many, who read the Relations gels and spirits, and this now continually for after the chapters, will believe that they are inmany years, I testify in truth; and also that, ventions of the imagination; but I assert'in truth, from the first day of that call, I have not received that they are not inventions, but were truly seen any thing which pertains to the doctrines of that and heard ; not seen and heard in any state of church from any angel, but from the Lord alone, the mind buried in sleep, but in a state of full while I read the Word. — T. C. R. 779. wakefulness. For it has pleased the Lord to
3. Since by the spirit of man is meant his manifest Himself to me, and to send me to teach mind, therefore, BY BEING IN THE SPIRIT, which those things which will be of his New Churcn, is sometimes said in the Word, is meant a state of which is meant by the New Jerusalem in the the mind separate from the body: and because, in Revelation ; for which end He has opened the that state, the prophets saw such things as exist interiors of my mind or spirit, by which it has been in the spiritual world, therefore that is called the given me to be in the spiritual world with angels, vision of God. Their state, then, was such as and at the same time in the natural world with that of spirits themselves is, and angels in that nien, and this now for twenty-seven years. Who world. In that state, the spirit of man, like his in the Christian world would have known any inind as to sight, may be transported from place thing concerning HEAVEN AND HELL, unless it to place, the body remaining in its own. This is had pleased the Lord to open in some one the the state in which I have now been for twenty- sight of his spirit, and to show and teach? -- T. six years, with this difference, that I have been C. R. 851.
6. That the things which I learned in representa- upon these two, and without these two, they are tions, visions, and from discourses with spirits and nothing. Similar is the case with all things of angels, are from the Lord alone. Whenever there the life of man, in his compound state, which is, was any representation, vision, and discourse, I as was before said, a greater or less society, a was kept interiorly and most interiorly in reflec- kingdom or empire, the church, and also the antion upon it, as to what thence was useful and gelic heaven. Take away from them love and wisgood, thus what I might learn therefrom; which dom, and think whether they are any thing, and you reflection was not thus attended to by those who will discover, that without these, as grounds of presented the representations and visions, and their existence, they are nothing. — D. L. W. 28. who were speaking; yea, sometimes they were 11. In consequence of the Divine Essence Itself indignant, when they perceived that I was reflect- being love and wisdom, all things in the universe ing. Thng have I been instructed; consequently have relation to good and truth ; for all that proby no spirit, nor by any angel, but by the Lord ceeds from love is called good, and all that proalone, from whom is all truth and good: yea, ceeds frorn wisdom is called truth. — D. L. W.31. when they wished to instruct me concerning various things, there was scarcely any thing but The Divine Love and the Divine Wisdom are what was false : wherefore I was prohibited from
a Substance and a Form. believing any thing that they spake; nor was I 12. The cominon idea of men, concerning love permitted to infer any such thing as was proper and wisdom, is that of something volatile and to them. Besides, when they wished to persuade floating in subtile air or ether; or of an exhalame, I perceived an interior or most interior per- tion from something of the kind ; scarcely any suasion that the thing was such, and not as they one thinks that they are really and actually a wished; which also they wondered at: the per- substance and a form. Those, who see that they ception was manifest, but cannot be easily de- are a substance and a form, nevertheless perceive scribed to the apprehension of men. S. D. love and wisdom out of their subject, as issuing 1647.
from it; and what they perceive out of the sub
ject, as issuing from it, although it be perceived PART I.
as something volatile and floating, they also call GENERAL TRUTHS OF CHRISTIANITY.
a substance and a form ; not knowing that love
and wisdom are the subject itself, and that what Sect. 1. - CONCERNING God.
is perceived without it, as something volatile and Importance of a correct Idea of God.
floating, is only an appearance of the state of the 7. The idea of God enters into every thing be- subject within itself. The causes, why this has longing to the church, religion, and worship; and not heretofore been seen, are several: one is, that theological matters have their residence above all appearances are the first things, from which the others in the human mind, and among these the human mind forms its understanding, and that it idea of God is the principal or supreme ; where- cannot shake them off, but by an investigation fore, if this be false, all beneath it, in consequence
of the cause, and if the cause lies very deep, it of the principle from whence they flow, must like- cannot investigate it, without keeping the underwise be false or falsified; for that which is su- it cannot keep it long, by reason of the natural
standing, for some time, in spiritual light, in which preme, being also the inmost, constitutes the very light, which continually draws it down, essence of all that is derived from it; and the es
Neversence, like a soul, forms them into a body, after theless, the truth is, that love and wisdom are, a its own image ; and when in its descent it lights real and actual substance and form, and conupon truths, it even infects them with its own
stitute the subject itself. blemish and error. – D. J. 40.
13. But as this is contrary to appearance, it 8. Upon a just idea of God, the universal heav- may seem not to merit belief, unless it be demonen, and the church universal on earth, are founded, strated, and it cannot be demonstrated, except by and in general the whole of religion; for by that such things as a man can perceive by his bodily idea there is conjunction, and by conjunction, senses; wherefore, by them, it shall be demonlight, wisdom, and eternal happiness. — Preface feeling, taste, smell, hearing, and sight. The
strated. A man has five senses, which are called to A. R.
9. All who come into heaven have their place subject of feeling is the skin, with which a man allotted them there, and hence everlasting joy, skin causing it to feel what is applied; the sense
is encompassed, the substance and form of the according to their idea of God, because this idea reigns universally in every particular of worship. of feeling is not in the things which are applied, And inasmuch as God is universally and particu- but in the substance and form of the skin, which larly in all things of religion and worship, there is the subject; the sense is only an affection fore, unless it be a just idea of God, no commu- thereof, from things applied. It is the same with nication can be given with the heavens. Hence
the taste; this sense is only an affection of the it is that in the spiritual world every nation has substance and form of the tongue; the tongue is its place according to its idea of God as a man, the subject. It is the same with the smell; that for in this and in no other is the idea of the odors affect the nose, and are in the nose, and that Lord. - H. D.
there is an affection thercof, from odoriferous
substances touching it, is well known. It is the The Divine Essence itself is Love and Wisdom. same with the hearing ; it appears as if the hear.
10. If you collect together all the things that ing were in the place where the sound begins ; you know, and place them under the intuition of but the hearing is in the ear, and is an affection your mind, and inquire, in some elevation of spir- of its substance and form ; that the hearing is at it, what is the universal of them all, you cannot a distance from the ear, is an appearance. It is conclude otherwise than that it is love and wis- the same with the sight; it appears, when a man dom; for these two principles are the essentials sees objects at a distance, as if the sight were of all things of the life of man: all things civil, there, but nevertheless, it is in the eye, which is moral, and spiritual, belonging to him, depend the subject, and is, in like manner, an affection thereof; the distance is only from the judgment, | father, whose minds, manners, and faces are simiconcluding concerning space from intermediate lar, so that they mutually recognize each otjer. objects, or from the diminution and consequent The angelic heaven is arranged into societies acobscuration of the object, whose image is pro- cording to all the varieties of the love of gocd ; duced within the eye, according to the angle of which varieties aim at one most universal love, incidence. Hence it appears, that the sight does which is love to God; from this love are propanot go from the eye to the object, but that the im- gated all those who in faith acknowledge, and in age of the object enters the eye, and affects its heart worship, one God, the Creator of the unisubstance and form; for it is the same with the verse, and at the same time the Redeemer and sight, as it is with the hearing; the hearing does Regenerator. But the case is altogether different not go out of the ear to catch the sound, but the with those who do not approach and worship one sound enters the ear and affects it. Hence it God, but several; and also with those who proinny appear, that the affection of a substance and fess one with their lips, and at the same time form, which constitutes the sense, is not a thing think of three, as do those in the church at this separate from the subject, but only causes a day, who distinguish God into three persons, and chinge in it, the subject remaining the subject declare that each person by himself is God, and then, as before, and after. Hence it follows, that attribute to each separate qualities or properties, the sight, hearing, smell, taste, and feeling, are which do not belong to either of the others. not any thing volatile flowing from those organs, Hence it comes to pass, that not only the unity of but that they are the organs themselves, consid- God is actually divided, but also theology itself, ered in their substance and form, and that whilst and likewise the human mind, in which it should they are affected, the sense is produced.
reside; what thence can result but perplexity 14. It is the same with love and wisdom, with and incoherency in the things of the church? this only difference, that the substances and forms The truth is, that the division of God, or of the which are love and wisdom, are not extant before Divine Essence, into three persons, each of which the eyes, like the organs of the external senses ; by himself, or singly, is God, leads to the denial but still no one can deny, that those things of wis- of God. – T. C. R. 15. dom and love, which are called thoughts, percep- 18. Awaking on a time out of sleep, I fell into tions, and affections, are substances and forms, a profound meditation about God; and when I and that they are not volatile entities, flowing looked upwards, I saw in the heaven above me a from nothing, or abstracted from that real and ac- very bright light of an oval form; as I fixed my tual substance and form, which is the subject. eyes attentively upon that light, it receded graduFor there are in the brain, innumerable substances ally from the centre towards the circumference, and forms, in which every interior sense, which and lo! then heaven was opened before me, and has relation to the understanding and the will, I beheld magnificent scenes, and saw angels resides. All the affections, perceptions, and standing in the form of a circle on the southern thoughts there, are not exhalations from the sub- side of the opening, and in conversation with each stances, but they are actually and really the sub- other; and because I earnestly desired to know jects, which do not emit any thing from them- what they conversed about, it was permitted me selves, but only undergo changes, according to first to hear the sound of their voices, which was the influences which affect thein, as may evidently full of celestial love, and afterwards to distinguish appear from what has been said above concerning their speech, which was full of wisdom flowing the senses.
from that love ; they conversed together concern15. Hence it may first be seen, that the divine ing the one God, of conjunction with him, and love and the divine wisdom in themselves, are salvation thereby. The matter of their discourse substance and form, for they are Esse itself and was for the inost part ineffable, there being no Existere itself; and if they were not such an Esse words in any natural language adapted to convey and Existere as they are substance and form, its meaning ; but I had sometimes been in consort they would only be an imaginary entity, which, with angels in their heaven, and being at such in itself, is nothing. – D. L. W. 40-43.
times in a similar state with them, was also in the
use and understanding of their language; thereGod is One.
fore I was now able to comprehend what they 16. That there is an influx from God into the said, and to collect some particulars from their souls of men, that God is one, is because all the Di- conversation, which may be intelligibly expressed vine, taken universally as well as particularly, is in the words of natural language. They said God'; and because all the Divine coheres as one, it that the Divine Esse is the One, the Same, the cannot but inspire into man the idea of one God; Itself, and the Indivisible, in like manner also and this idea is corroborated daily, as man is ele- the Divine Essence, because the Divine Esse is vated by God into the light of heaven; for the the Divine Essence, and in like manner also God, angels, in their light, cannot force themselves because the Divine Essence, which is also the to utter the word Gods ; wherefore, also, their Divine Esse, is God. This they illustrated by speech, at the close of every sentence, terminates spiritual ideas ; saying, that the Divine Esse canas to accent in unity, which is from no other cause not possibly belong to several so as to be a Divine than from the influx into their souls, that God is Esse in each of them, and yet remain one, immuone. - T. C. R. 8.
tably the Same, the Itself, and the Indivisible, for 17. He who in faith acknowledges, and in each of them would think from his own particular heart worships, one God, is in the communion of esse, and by himself; if he then also thought at saints on earth, and the communion of angels the same time from the others, and by the others in heaven; they are called communions, and they unanimously, they would be several unanimous are so, because they are in one God, and one Gods, and not one God; for unanimity, being a God is in them. The saine are also in conjunc- consent of several, and, at the same time, of each tion with the whole angelic heaven, and I might from himself and by himself, does not accord venture to say, with all and every one there, for with the unity of God, but implies plurality: they are all as the children and posterity of one they did not say of Gods, because they could
not, for the light of heaven, which gave birth to Father, thus divine life, which is life in itself; but their thought, and in which their discourse pro- the case is otherwise with every man; in him ceeded, resisted; they said also that when they the soul is not life, but a recipient of life; the Lord attempted to pronounce the word Gods, and each also taught this, by saying, “ I am the Way, the as a distinct person by himself, the effort of utter- Truth, and the Life ;” and in another place: “ As ance fell of itself into the expression of one, yea, the Father hath life, in himself, so hath he given of one only God. Again: they proved that the the Son also to have life in himself ;” life in itself Divine Esse is the Divine Esse in itself, not from is God. To this they added, that he who is in any itself, because from itself supposes an esse in itself spiritual light, may perceive from what has been from which it is derived ; thus it supposes a God said, that the Divine Esse, which also is the Divine from a God, which is impossible; that which is Essence, being the One, the Same, the Itself, and, from God is not called God, but is called divine, of consequence, the Indivisible, cannot possibly for what is a God from a God, thus what is a God exist in more than one ; and that if it should be born from eternity from a God, and what is a God supposed to exist, manifest contradictions would proceeding from a God through a God born from follow such a supposition. eternity, but words in which there is no light what- As I listened to this discourse, the angels perever from heaven. It is otherwise, however, with ceived in my thought the common ideas entertained the Lord Jesus Christ; in him is the Divine Esse in the Christian church of a trinity of persons in itself from which all things are to which the soul unity, and their unity in trinity with respect to God, in man corresponds; the Divine Humanity, to as also of the birth of the Son of God from eterwhich the body in man corresponds, and the pro- nity; whereupon they said to me, “What notions ceeding divine to which activity in man corre are these which thou entertainest ? are they not sponds ; this trine is one, because from the divine the offspring of natural light, wherewith our spiritfrom which all things are, is the Divine Humanity, ual light hath no agreement ? Unless, therefore, and thence from the divine, from which all things you remove these ideas from your mind, we must are through the Divine Humanity, is the proceed- shut heaven against you and take our leave;" but ing divine. Therefore also in every angel and in I replied, “ Enter, I beseech you, more deeply into every man, inasmuch as they are images, there is my thought, and possibly you will discover it to be a soul, a body, and activity which make a one ; in agreement with your own." And they did so, because the body is derived from the soul, and and perceived that by three persons I understood activity is from the soul through the body. They three proceeding divine attributes, which are creasaid, moreover, that the Divine Esse, which in tion, salvation, and reformation, and that these atitself is God, is the same, not simply the same, tributes belong to the one God; and that by the but infinitely the same, that is, the same from birth of the Son of God from eternity, I understood eternity to eternity ; it is the same every where, his birth foreseen from eternity, and provided for and the same with every one and in every one, in time: and then I told them, that my natural idea whilst all variableness and changeableness is in concerning the trinity and unity of persons, and the recipient, and arises from the state of the concerning the birth of the Son of God from eterrecipient. That the Divine Esse, which in itself nity, had been contracted from the doctrine of faith is God, is the Itself, or the very essential Self, they of the church, which has its name from Athanathus explained; God is the very essential Self or sius, and that that doctrine is just and right, pro the Itself, because he is love itself, wisdom itself, vided, instead of a trinity of persons you there good itself, truth itself, life itself; which, unless understand a trinity of person, which exists only they each were the Itself in God, there would not in the Lord Jesus Christ, and instead of the birth be any thing of the kind in heaven and in the of the Son of God, you understand his birth foreworld, because there would not be any thing of seen from eternity and provided for in time, bethem having relation to the Itself or Him; all cause with respect to the humanity, which he took quality derives its quality from this condition of its upon him in time, he is expressly called the Son existence, that there be an essential self from of God. Then said the angels, " It is well;" and whence it is derived, and to which it has relation they desired me to declare upon their testimony, as the cause of its peculiar quality. This essen- that whosoever does not approach the true God tial Self or this Itself, which is the Divine Esse, is of heaven and earth cannot have entrance into not in place, but with those and in those who are heaven, inasmuch as heaven is heaven from that in place, according to reception of love and wis one God, and that that God is Jesus Christ, who is dom; and seeing that of goodness and truth, which Jehovah the Lord, from eternity Creator, in time are the Itself in God, yea, God himself, place can- Savior, and to eternity Regenerator, who is therenot be predicated, or progression from place to fore at once the Father, Son, and Holy Spirit. place, but progression without place, whence there After this the heavenly light, which I had before is omnipresence : wherefore the Lord says, that he seen, returned over the aperture, and by degrees is in the midst of them ; also that he is in them and descended thence and filled the interiors of my they in him. But since he cannot be received by mind, and illuminated my natural ideas concerning any one such as he is in himself, he appears such the unity and trinity of God; and then I perceived as he is in himself as a sun above the angelic that the ideas which I had originally entertained heavens, from which that which proceeds as light on this subject, and which were merely natural, is himself as to wisdom, and that which proceeds as were separated as chaff is separated from the heat is himself as to love. He himself is not that wheat by winnowing, and carried away as by a sun; but the divine love and divine wisdom in wind to the northern part of heaven, and there distheir proximate emanation from him, and round appeared. — A. R. 961. about him, appear as a sun before the angels: himself in the sun is man, being our Lord Jesus
Infinity and Eternity of God. Christ both with respect to the all-begetting divin- 19. Men cannot but confound the Divine Infinity ity, (divinum a quo,) and with respect to the Divine with infinity of space; and as they cannot conceive Humanity, inasmuch as the Itself, which is love of the infinity of space as being other than a mere itself and wisdom itself, was his soul from the nothing, as it really is, they disbelieve the Divine
Infinity. The case is similar in respect to eter- the same time of infinite power. That the divine nity, which men cannot conceive of otherwise than power is infinite, or that it is omnipotent, is very as eternity of time, it being presented to the mind manifest from this circumstance in the other world under the idea of time with those who are in time. that neither the angels of heaven nor the devils of The real idea of the Divine Infinity is insinuated hell have the least portion of power from them. into the angels by this: that in an instant they are selves: if they had the least portion heaven would present under the Lord's view, without any inter- fall to pieces, hell would become a chaos, and vention of space or time, even from the farthest every man would perish with them. — A. E. 1133. extremity of the universe. The real idea of the 21. That the Lord has infinite power, may apDivine Éternity is insinuated into them by this : pear from these considerations; that he is the God that thousands of years do not appear to them as of heaven and the God of earth ; that he created time, but scarce otherwise than as if they had only the universe, full of so many innumerable stars, lived a minute. Both ideas are insinuated into which are suns, consequently so many worlds them by this: that in their now they have together therein, and earths in the worlds ; that they exceed things past and future: hence they have no solici- several hundred thousand in number; and that He tude about things to come, nor have they ever any. alone continually preserves and sustains the same, idea of death, but only an idea of life : thus in all inasmuch as He created them; likewise, that as their now there is the Eternity and Infinity of the he created the natural worlds, so also he created Lord. - . C. 1382.
the spiritual worlds above them, and perpetually
fills these with angels and spirits to the number of Omnipotence of God.
myriads of myriads; and that he has hid the hells 20. The omnipotence of God shines forth from under them, which are also as many in number as the universe, which is the visible heaven and the heavens; moreover, that he alone gives life to habitable orb, which are the great works of an all and singular the things which are in the worlds omnipotent Creator: in like manner, the creation of nature and in the worlds above nature ; and and support of all things in the visiblo heaven and whereas he alone gives life, that no angel, spirit, on the habitable orb, testify that they are from or man, can move a hand or foot, except from divine omnipotence, whilst their order and mutual Him; the quality of the infinite power of the Lord respect to ends, from first to last, testify that they is especially evident from this consideration, that are from divine wisdom. The omnipotence of He alone receives all who come from so many God shines forth, also, from the heaven which is earths into the spiritual worlds, who are some myrabove or within our visible heaven, and from the iads from our earth every week, and consequently orb there, which is inhabited by angels, as ours is so many myriads from so many thousand earths in by men; in that orb are stupendous testimonies the universe, and not only receives, but also leads of the divine omnipotence, which, as having been by a thousand arcana of divine wisdom, every one seen by me, and revealed to me, it is allowed to to the place of his life, the faithful to their places mention; in that orb are all the men, who from in the heavens, and the unfaithful to their places the first creation of the world have departed out in the hells, and that He every where rules the of it, who, after their decease, are also men as to thoughts, intentions, and wills, of all, singularly form, and are spirits as to essence. Spirits are as well as universally, and causes all and every affections which are of love, and, thus, also, one in the heavens to enjoy their felicity, and all thoughts ; spirits of heaven affections of the love and every one in the hells to be held in their of good, and spirits of hell affections of the love bonds, insomuch that not one of them can lift up a of evil : the good affections, which are angels, hand, much less rise out, to the injury of any an. dwell on an orb which is called heaven, and the gel; also that all are thus held in order, and in evil affections, which are spirits of hell, dwell at a bonds, howsoever the heavens and the hells may depth beneath them: the orb is one, but divided as be multiplied, to eternity: these and several other into expanses, one below another: the expanses things, which by reason of their abundance cannot are six: in the highest dwell the angels of the be enumerated, would not be possible unless the third heaven, and beneath them the angels of the Lord had infinite power. – A. Ė. 726. second heaven, and beneath these the angels of the first : below these latter dwell the spirits of the
Omnipotence according to Order. first hell, beneath them the spirits of the second 22. God is omnipotent, because He has all hell, and beneath these the spirits of the third ; all power from Himself, and all others from Him. His things are so arranged in order, that the evil affec- power and will are one; and because he wills tions, which are spirits of hell, are held in bonds nothing but what is good, therefore He can do by the good affections, which are angels of heaven; nothing but what is good. In the spiritual world, the spirits of the lowest hell by the angels of the no one can do any thing contrary to his own will; highest heaven, the spirits of the middle hell by this they derive there from God, whose power and the angels of the middle heaven, and the spirits will are one. God also is Good itself; wherefore, of the first hell by the angels of the first heaven; whilst he does good, He is in Flimself, and he from such opposition the affections are held in cannot go out of himself. Thence it appears, that equilibrium, as in the scale of a balance. Such his omnipotence proceeds and operates within the heavens and such hells are innumerable, distin- sphere of the extension of good, which is infinite; guished into companies and societies according to for this sphere, from the inmost, fills the universe the genera and species of all affections, and these and all and every thing there ; and from the inlatter are in order and in connection according to most, governs those things which are without, 19 their affinities nearer and more remote: as it is in far as they conjoin themselves according to their the heavens, so in the hells. This order and this orders; and if they do not conjoin themselves, still connection of affections is known to the Lord it sustains them, and with all effort labors to bring alone, and the orderly arrangement of so many them into order, according to the universal order various affections, answering to the number of in which God is in his omnipotence; and if this is men who have been from the first creation, and not effected, they are cast out from Him, where who shall be hereafter, is of infinite wisdom, and at nevertheless, He sustains them from the inmost