2. From these propositions, taken together with those set forth in the same work concerning Creation, it may indeed appear that what is called the Divine Providence is the government of the Divine Love and Wisdom of the Lord. However, as in that work Creation itself was treated of and not the preservation of the state of things after Creation, which is the government of the Lord, we shall now treat of this subject. We shall consider in this section the preservation of the union of the Divine Love and the Divine Wisdom, or of the Divine Good and the Divine Truth, in the things which were created; and we shall speak of these in the following order:
I. The universe, with all things in general and in particular therein, was created from the Divine Love by means of the Divine Wisdom. II. The Divine Love and the Divine Wisdom proceed from the Lord as one. III. This one is in a certain manner imaged in every created thing. IV. It is of the Divine Providence that every created thing, both as a whole and in part, should be such a one; and if it is not, that it should be made so. V. The good of love is not good except so far as it is united to the truth of wisdom; and the truth of wisdom is not truth except so far as it is united to the good of love. VI. The good of love not united to the truth of wisdom is not good in itself, but only apparent good; and the truth of wisdom not united to the good of love is not truth in itself, but only apparent truth. VII. The Lord does not suffer that anything should be divided; therefore it must be either in good and at the same time in truth, or in evil and at the same time in falsity. VIII. That which is in good and at the same time in truth has reality; and that which is in evil and at the same time in falsity has no reality. IX. The Divine Providence of the Lord causes what is evil and at the same time false to serve for equilibrium, relation and purification, and so for the union of good and truth in others.
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