fhunning Evils of himself by Virtue of the Lord's Power, if he implores it, and the Good which he afterwards doeth is Good from the Lord.

That fo far as any one fhuns Evils as Sins, fo far he loves Truths.

32. T1 THE

HERE are two Univerfals which proceed from the Lord, Divine Good and Divine Truth, Divine Good is of his Divine Love, and Divine Truth is of his Divine Wifdom; thofe Two in the Lord are One, and thence proceed as One from Him; but they are not received as One by Angels in the Heavens and by Men on the Earths; there are Angels and Men who receive more of Divine Truth than of Divine Good, and there are who receive more of Divine Good than of Divine Truth; hence it is that the Heavens are diftinguished into two Kingdoms, one of which is called the Celestial Kingdom,

the

the other the Spiritual Kingdom; the Heavens, which receive more of the Divine Good, conftitute the celestial Kingdom, but thofe, which receive more of the Divine Truth, conftitute the fpiritual Kingdom; concerning thefe two Kingdoms, into which the Heavens are distinguifhed, fee the Treatife on HEAVEN and HELL, n. 20 to 28. But ftill the Angels of all the Heavens are fo far in Wisdom. and Intelligence, as Good with them makes One with Truth; the Good which doth not make One with Truth, is to them not Good; and the Truth, which doth not make One with Good, is to them not Truth: Hence it appears, that Good joined

*This may be exemplified by confidering the Operations and Relations of Love, Motive, or Inclination, in the human Mind. Strength of Affection or Inclination, without the Concomitancy of true Wisdom to bound or direct it, is actually the Cause of much Evil in the World, and confequently fo far not Good; and on the other Hand,

clear:

joined with Truth, conftitutes Love and Wisdom with Angel and with Man; and whereas an Angel is an Angel by Virtue of Love and Wisdom appertaining to him, and in like manner Man is Man, it is evident, that Good joined

with

clear Views of what is right and fit to be done, if there is a Want of Inclination, or Strength of Motive, to put a Man onward to do it, are so far fhort of real Wisdom, which confifts not merely in knowing, but in doing what is right. Thus this Author in other Places of his Works obferves, that Love without Wisdom is Nothing, for it wants Quality or Form, and Wisdom without Love is Nothing, for it wants Effence or Energy, but Love and Wisdom joined are every Thing.

As to what is faid about the Angels of the diffe. rent Kingdoms, his Sense is very clear to any one who hath read his other Works; which is, that Love or Affection is the diftinguishing Character of the celeftial Angels, and Judgment or Intelligence the diftinguishing Character of the Angels of the spiritual Kingdom; not that the Angels of the celeftial Kingdom want Wisdom, for they are the wifeft Angels, or that the Angels of the fpiri

tual

with Truth caufeth an Angel to be an Angel of Heaven, and causeth a Man to be a Man of the Church.

33. Inafmuch as Good and Truth are One in the Lord, and proceed as One from Him, it follows, that Good loves Truth, and Truth loves Good, and that they defire to be One. The like is true of their Oppofites, Evil loves the False, and the Falfe loves Evil, and they are defirous to be One. The Conjunction of Good

tual Kingdom are without Love; the Difference of the Male and Female Character may elucidate this; the Male Character is that of Judgment, the Female that of Love and Affection; not that Men are void of Affection, or Women without Judgment: It is eafy to conceive Strength of Affection, Sweetness of Difpofition, and Benevolence, may be the distinguishing Character of a Woman, of a Judgment fuperior to a Man, who for Want of an equal Share of those excellent Qualities of the Heart, may be diftinguished only for his Under ftanding and good Senfe.

Good and Truth, in the following Pages, will be called the Celestial Marriage, and the Conjunction of Evil and the Falfe will be called the Infernal Marriage.

34. It is a Confequence of what has been faid, that fo far as any one fhuns Evils as Sins, fo far he loves Truths, for fo far he is principled in Good, according to what was fhewn in the foregoing Article. And on the other Hand, fo far as any one doth not fhun Evils as Sins, fo far he doth not love Truths, because fo far he is not principled in Good.

35. A Man, who doth not fhun Evils as Sins, may indeed love Truths, but then he doth not love them because they are Truths, but because they serve to extend his Reputation, whence he derives Honour or Gain; wherefore, when they