123. VII. IT IS THE CONTINUAL ENDEAVOUR OF THE DIVINE PROVIDENCE OF THE LORD TO UNITE MAN TO HIMSELF AND HIMSELF TO MAN IN ORDER THAT HE MAY BE ABLE TO BESTOW UPON MAN THE FELICITIES OF ETERNAL LIFE; AND THIS CAN BE DONE ONLY SO FAR AS EVILS WITH THEIR LUSTS ARE REMOVED. It has been shown above (n. 27-45), that it is the continual endeavour of the Divine Providence of the Lord to unite man to Himself and Himself to man, and that this union is what is called reformation and regeneration, and that man has salvation from it. Who does not see that conjunction with God is life eternal and salvation? Everyone sees it who believes that men are from creation images and likenesses of God (Gen. 1:26-27), and who knows what an image and likeness of God is.

[2] Can anyone of sound reason, when he thinks from his own rationality, and is willing to think from his own liberty, believe that there are three Gods, equal in essence, and that the Divine Being (Esse) or Divine Essence can be divided? That there is a Trine in the one God can be thought and comprehended, just as one can comprehend that there is a soul, a body and an out-going life from these in an angel and in a man; and as this Trine in One is in the Lord alone, it follows that conjunction must be with Him. If you make use of your rationality and at the same time of your liberty of thought you will see this truth in its own light; but you must first grant that there is a God and a heaven and that there is eternal life.

[3] Now since God is One, and man from creation was made an image and likeness of Him, and since through infernal love and its lusts and their delights he has come into the love of all evils; and has thereby destroyed in himself the image and likeness of God, it follows that it is the continual endeavour of the Divine Providence of the Lord to unite man to Himself and Himself to man, and thus make man to be His image. It also follows that this is to the end that the Lord may be able to bestow upon man the felicities of eternal life, for such is the nature of Divine Love.

[4] However, the Lord cannot bestow these upon man, nor make him an image of Himself unless man as of himself removes sins in the external man; because the Lord is not only Divine Love but also Divine Wisdom, and Divine Love does nothing but from its own Divine Wisdom and according to it. Moreover, it is according to His Divine Wisdom that man cannot be united to the Lord and thus reformed, regenerated and saved unless he is permitted to act from freedom according to reason, for by this man is man; and whatever is according to the Divine Wisdom of the Lord pertains also to His Divine Providence.

27. THE DIVINE PROVIDENCE OF THE LORD HAS FOR ITS END A HEAVEN FROM THE HUMAN RACE

By long-continued intercourse with angels and spirits it has been made known to me and proved that heaven is not from any angels created such from the beginning, and that hell is not from any devil created an angel of light and cast down from heaven, but that both heaven and hell are from the human race - heaven from those who are in the love of good and thence in the understanding of truth, and hell from those who are in the love of evil and thence in the understanding of falsity. On this subject see also what has been shown in the work HEAVEN AND HELL (n. 311-316); and in the little work, THE LAST JUDGMENT (n. 14-27); and in THE CONTINUATION CONCERNING THE LAST JUDGMENT AND THE SPIRITUAL WORLD, from beginning to end.

[2] Now since heaven is from the human race, and heaven is an abiding with the Lord to eternity, it follows that this was the Lord's end in creation; and since this was the end in creation, it is also the end of His Divine Providence. The Lord did not create the universe for His own sake, but for the sake of those with whom He will be in heaven; for spiritual love is such that it wishes to give what is its own to another; and so far as it can do this, it is in its being (esse), in its peace, and in its blessedness. Spiritual love derives this property from the Divine Love of the Lord, which is such in an infinite degree. From this it follows that the Divine Love, and consequently the Divine Providence, has for its end a heaven which should consist of men who have become, and who are becoming angels, upon whom the Lord can bestow all the blessings and felicities that belong to love and wisdom, and bestow these from Himself in them. Nor can He do otherwise, for there is in them from creation the image and likeness of Himself; the image in them is wisdom, and the likeness in them is love; and the Lord in them is love united to wisdom and wisdom united to love; or what is the same, is good united to truth and truth united to good. This union was treated of in the preceding article.

[3] Since, however, it is not known what heaven is in general, that is, in a community of persons, and what it is in particular, that is, in the individual; and what heaven is in the spiritual world and what it is in the natural world; and yet it is important to know this, because heaven is the end of the Divine Providence, I will present this subject with some clearness in the following order:

I. Heaven is conjunction with the Lord.

II. Man by creation is such that he can be more and more nearly conjoined to the Lord.

III. The more nearly a man is conjoined to the Lord the wiser he becomes.

IV. The more nearly a man is conjoined to the Lord the happier he becomes.

V. The more nearly a man is conjoined to the Lord the more distinctly does he appear to himself to be master of himself (suus), and yet the more evidently does he recognise that he is the Lord's.