TllVINE PROVIDENCE 3. That man -without these two faculties could not have immortality and eternal life (n. 96). (viii.) Therefore it is [a law] of theD ivine providence that man should aft from freedom in accordance with reason (n. 97). VI. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD AS IF FROM HIMSELF PUT AWAY EVILS AS SINS IN THE EXTERNAL MAN ;AND THE LORD IS ABLE IN THIS WAV AND IN NO OTHER TO PUT AWAY EVILS IN THE INTERNAL MAN, AND SIMULTANEOUSLY IN THE EXTERNAL (n. 100-128). Every man has an external and an internal of thought (n. 103). The external of mans thought is in itself of the same character as its internal (n. 106). The internal cannot be cleansed from the lusts of evil so long as the evils in the external man are not put away, since these obstruct (n. in), (iv.) The evils in the externat man can be put away by theL ord only through mans instrumentality (n. 114). (v.) Therefore man ought as if of himself to put away evils from the external man (n. 118). (vi.) Then theL ord cleanses man from the lusts of evil~ in the internal man, and from the evils themselves in the external (n. 119). (vii.) is the unceasing effort of theL ords Divine providence to conjoin man with Himself and Himself with man, that He may be able to bestow upon man the happinesses of eternal life ;and this can be done only so far as evils with their lusts are put away (n. 123). 1. The Lord in no wise acts upon any particular thing in man singly without acting simultaneously upon all things of man (n. 124). 2. The Lord acts from inmosts and from outmosts simultaneously (n. I24). VII. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD NOT BE COMPELLED BY EXTERNAL MEANS TO THINK AND WILL, AND THUS TO BELIEVE AND LOVE, THE THINGS OF RELIGION, BUT SHOULD GUIDE HIM- SELF, AND SOMETIMES COMPEL HIMSELF (n. 129-153).
(Typographical errors above are due to OCR software and don't occur in the book.)
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