2、将这些论点与那本书关于创造的说明综合在一起，的确可以明显看出，主的神性之爱和神性智慧的管理就是我们所说的圣治。然而，那本书只是论述了创造本身，没有论述创造之后万物状态的维护，也就是主的管理，所以现在有必要论述这个主题。在这一部分，我将论述神性之爱与神性智慧，或神性良善与神性真理的一体性在受造物中如何得以维护；这一点将按下列顺序来阐述：
⑴宇宙无论作为一个整体，还是在每个细节上，都是由神性之爱通过神性智慧创造的。
⑵神性之爱与神性智慧作为一体从主发出。
⑶一切受造物里面都有这一体的某种形像。
⑷按照圣治，每一个受造物，无论整体还是部分，都应是这样的一体；它若不是这样，就应变成这样。
⑸爱之良善若不与智慧之真理结合，就不是良善；智慧之真理若不与爱之良善结合，就不是真理。
⑹不与智慧之真理结合的爱之良善不是真正的良善，只是貌似良善；不与爱之良善结合的智慧之真理不是真正的真理，只是貌似真理。
⑺主不让任何事物分裂。这意味着事物必须要么专注于良善和真理，要么专注于邪恶和虚假。
⑻某种事物若专注于良善和真理，就是某种事物；但它若专注于邪恶和虚假，就什么都不是。
⑼主的圣治使邪恶和虚假服务于平衡、对照和洁净，从而服务于其他人里面良善和真理的结合。
2. If one puts together these points with our description of creation in that same treatise, one can indeed see that the government of the Lord's Divine love and wisdom is what we call Divine providence. But because we discussed creation there, and not the preservation of the state of things subsequent to creation, which is what the Lord's government is, therefore we are now going to take this up here.
In this chapter, however, we will discuss the preservation of the union of Divine love and Divine wisdom, or of Divine good and Divine truth, in subjects that have been created, and this in accordance with the following outline:
(1) The universe with each and all of its constituents was created out of Divine love by means of Divine wisdom.
(2) Divine love and Divine wisdom emanate from the Lord as one.
(3) Some image of this union exists in every created thing.
(4) It is a goal of Divine providence that everything created be such a unity, as a whole and in every part; and if it is not, that it become so.
(5) The goodness of love is good only to the extent that it is united with the truth of wisdom; and the truth of wisdom is true only to the extent that it is united with the goodness of love.
(6) Any goodness of love not united with the truth of wisdom is not good in itself, but only seemingly good, and any truth of wisdom not united with the goodness of love is not true in itself, but only seemingly true.
(7) The Lord does not allow anything to be divided. Consequently either something must be impelled by good and at the same time by truth, or it must be impelled by evil and at the same time by falsity.
(8) Whatever is impelled by good and at the same time by truth is real, and whatever is impelled by evil and at the same time by falsity is not real.
(9) The Lord's Divine providence causes evil and its accompanying falsity to be of service in providing an equilibrium, contrast, and means of purification, and thus in promoting the union of goodness and truth in others.
2. Further, if we put these propositions together with what I said about creation in that work, it shows that the way the Lord's divine love and wisdom look after us is what we call divine providence. However, since that book was about creation and not about how the state of things was maintained after creation (which is the way the Lord is looking after us), I need to deal with that now. In this section, though, I will be dealing with the way the oneness of divine love and wisdom (or of what is good and true in divinity) is maintained in what has been created; and I will do so in the following sequence:
1. The universe as a whole and in every detail was created out of divine love, by means of divine wisdom.
2. Divine love and wisdom radiate from the Lord as a single whole.
3. There is some image of this whole in everything that has been created.
4. It is the intent of divine providence that everything created, collectively and in every detail, should be this kind of whole, and that if it is not, it should become one.
5. The good that love does is actually good only to the extent that it is united to the truth that wisdom perceives, and the truth that wisdom perceives is actually true only to the extent that it is united to the good that love does.
6. If the good that love does is not united to the truth that wisdom perceives, it is not really good, but it may seem to be; and if the truth that wisdom perceives is not united to the good that love does, it is not really true, but it may seem to be.
7. The Lord does not let anything remain divided. This means that things must be focused either on what is both good and true or on what is both evil and false.
8. If something is focused on what is both good and true, then it is something; but if it is focused on what is both evil and false, it is not anything at all.
9. The Lord's divine providence works things out so that what is both evil and false promotes balance, evaluation, and purification, which means that it promotes the union of what is good and true in others.
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.
2. From these things, in connection with what is set forth in the same work respecting creation, it can be clearly seen that what is called Divine providence is the government of the Lord's Divine love and Divine wisdom. But as creation was the subject there treated of, and not the conservation of the state of things after creation, which is the Lord's government, the latter shall now be considered. The subject of this chapter will be the conservation of the union of Divine love and Divine wisdom or of Divine good and Divine truth in things created; and this shall be set forth in the following order:
(1) The universe, with each thing and all things therein, was created from Divine love by means of Divine wisdom.
(2) Divine love and Divine wisdom go forth from the Lord as a one.
(3) In a certain image this one is in every created thing
(4) The end of the Divine providence is that every created thing, in general and in particular shall be such a one; and if it is not, that it shall become such.
(5) Good of love is good only so far as it has become joined with truth of wisdom; and truth of wisdom is truth only so far as it has become joined with good of love.
(6) Good of love that has not become joined with truth of wisdom is not good in itself, but is apparent good; and truth of wisdom that has not become joined with good of love is not truth in itself, but is apparent truth.
(7) The Lord does not suffer any thing to be divided; consequently it must be in good and also in truth, or it must be in evil and also in falsity.
(8) That which is in good and also in truth is something; but that which is in evil and also in falsity is not any thing.
(9) The Lord's Divine providence causes both the evil and the falsity to be serviceable in the way of equilibrium, of relation, and of purification, and thus in the conjunction of good and truth in others.
2. Ex his collatis cum illis quae de Creatione in Transactione illa descripta sunt, constare quidem potest, quod Regimen Divini Amoris et Divinae Sapientiae Domini sit quod vocatur Divina Providentia, sed quia ibi de Creatione actum est, et non de conservatione status rerum post creationem, et haec est regimen Domini, ideo hic nunc de eo agendum est: sed in hoc Articulo de conservatione unionis Divini Amoris et Divinae Sapientiae, seu Divini Boni et Divini Veri, in illis quae creata sunt; de quibus in hoc ordine dicendum est.
I. Quod universum cum omnibus et singulis ejus creatum sit ex Divino Amore per Divinam Sapientiam.
II. Quod Divinus Amor et Divina Sapientia ut unum procedant a Domino.
III. Quod hoc unum sit in quadam imagine in omni creato.
IV. Quod Divinae Providentiae sit, ut omne creatum in communi et in parte sit tale unum; et si non est, ut fiat.
V. Quod bonum amoris non sit bonum plus quam quantum est unitum vero sapientiae; et quod verum sapientiae non sit verum plus quam quantum est unitum bono amoris.
VI. Quod bonum amoris non unitum vero sapientiae non sit bonum in se, sed quod sit apparens bonum, et quod verum sapientiae non unitum bono amoris non sit verum in se, sed quod sit apparens verum.
VII. Quod Dominus non patiatur ut aliquid divisum sit, quare vel erit in bono et simul vero, vel erit in malo et simul falso.
VIII. Quod id quod est in bono et simul vero, sit aliquid, et quod id quod est in malo et simul falso non sit aliquid.
IX. Quod Divina Providentia Domini faciat, ut malum et simul falsum inserviat pro aequilibrio, pro relatione, et pro purificatione, et sic pro conjunctione boni et veri apud alios.