1124. For this, in one day shall her plagues come.- That this signifies because they are of such a quality that their last state is at hand, and then destruction, is evident from the signification of for this, as denoting because they are of such a quality, namely, that they pride themselves upon and take delight in ruling over heaven and over the church, and trust in their own and not in the Divine power and protection; from the signification of in that day, as denoting their last state, day signifying state, and here the last state, because it follows that then are death, mourning, and famine; and from the signification of plagues, as denoting those things that destroy spiritual life, thus destruction; concerning this see above (n. 584). By the last state, signified here by the day in which their plagues shall come, is meant the state when there is no longer any good and truth remaining with them. And because in regard to spiritual life they are then utterly destroyed, destruction, that is, the Last Judgment, comes upon them. The reason why this does not previously happen is, that then the connexion or conjunction of heaven no longer exists with them; and when there is no connexion or conjunction, then separation takes place, separation being the Last Judgment; and when this arrives, then the evil are cast into hell, and the good are removed from them, and taken up into heaven. For as soon as anyone's connexion with heaven is dissolved, he immediately falls into hell. It is connexion alone with heaven, thus with the Lord, that withholds from hell.
 Continuation concerning the Athanasian Creed, and concerning the Lord-If it is said and thought that life itself is God, or that God is life itself, and there is at the same time no idea of what life is, then beyond those terms there is no comprehension of what God is. In man's thought there are two ideas, the one abstract, which is spiritual, and the other non-abstract, which is natural. The abstract spiritual idea, concerning the life which is God, is, that it is love itself, and that it is wisdom itself; and that love is from wisdom, and that wisdom is from love. But the non-abstract natural idea, concerning the life which is God, is, that His love is like fire, and His wisdom like light, the two together being like a brilliant radiance. This natural idea is derived from correspondence, for fire corresponds to love, and light corresponds to wisdom, fire therefore in the Word signifies love, and light signifies wisdom. When again a sermon is preached from the Word, prayer is also offered up that heavenly fire may enkindle all hearts, in which case Divine Love is meant, and that heavenly light may enlighten all minds, and this means the Divine Wisdom.
 The Divine Love, which in the Divine Wisdom is life itself, which is God, cannot be thought of in its essence, for it is infinite, and therefore transcends human apprehension; but it may be thought of in its appearance. The Lord appears before the eyes of the angels as a Sun, and from that Sun proceed heat and light; the Sun is Divine Love, the heat is proceeding Divine Love, which is called Divine Good, and the light is proceeding Divine Wisdom, which is called Divine Truth. But still one is not permitted to have an idea of the life which is God, as of fire, or heat, or light, unless there is in it at the same time an idea of love and wisdom; that is, that the Divine Love is like fire, and that the Divine Wisdom is like light, and that the Divine Love together with Divine Wisdom is brilliant radiance. For God is perfect Man, in face as Man, and in body as Man, there being no difference as to form, but as to essence. His essence is, that He is love itself, and wisdom itself, thus life itself.