276、关于圣治。圣治是主在天堂和尘世的治理（10773节）。主出于圣治按照神性秩序治理一切，因此，圣治是祂按照神性秩序的治理（1755，2447节）。祂要么出于祂的意愿，要么出于接纳或听其自便，要么出于许可，因而照着人的性质而在各个方面治理一切（1755，2447，9010，9940节）。圣治无形中作工（5508节）。由于圣治而发生的大多数事在人看来似乎是巧合（5508节）。圣治无形中作工，是为了不强迫人凭可见事物相信，从而避免他的自由意志受到损害；因为没有自由，人不可能被改造，从而得救（1937，1947，2876，2881，3854，5508，5982，6477，8209，8987，9588，10409，10777节）。圣治不关注很快消失的短暂事物，而是关注永恒事物（5264，8717，10776；对此的说明6491节）。那些不明白这一点的人以为世上的财富和显赫是圣治唯一关心的事物，并称这类事物为“神的祝福”；而事实上，主并不视它们为祝福，仅视之为有助于人在世上生活的手段；主关注的是那些有助于人的永恒幸福的事物（10409，10776节）。那些信靠主的圣治之人每时每刻，在一切事上都被引向永恒的幸福（8478，8480节）。那些将一切事物都归于自然和人自己的谨慎，丝毫不归于神性的人不会想到这是真的，甚至不明白这一点（6484，10409，10775节）。
主的圣治不像世人所想的那样仅是普遍的，单一事物和细节则依靠人的谨慎（8717，10775节）。普遍并不存在，除非它由单一事物或细节构成并包括它们，因为合在一起的单一事物就被称为普遍，正如合在一起的细节被称为总体一样（1919，6159，6338，6482，6483，6484节）。一切普遍的性质都取决于构成它并且它所包括的细节的性质（917，1040，6483，8858节）。主的治理是普遍的，因为它存在于最小细节或最单一的事物中（1919，2694，4329，5122，5949，6058，6481-6486，6490，7004，7007，8717，10774节）。来自天堂的确认（6486节）。如果主的圣治不是因在最小细节中并建立于其上而是普遍的，无物能继续存在（6338节）。它将一切事物都纳入秩序，并保持在秩序中，无论总体还是细节（6338节）。其中的情形好比世上国王的情形（6482，10800节）。人自己的谨慎就像宇宙中的一粒微尘，而相比之下，圣治就像宇宙本身（6485节）。世人很难明白这一点（8717，10775，10780节），因为许多谬论反对它，使世人变瞎（6481节）。在来世有一个人出于世上的确认相信一切事都取决于人自己的谨慎，丝毫不取决于圣治；属于他的事物显示为属地狱的（6484节）。
对恶人来说，主的圣治的性质（6481，6495，6574，10777，10779节）。主通过许可法治理邪恶，邪恶被许可是为了作为一个整体的神性秩序（8700，10778节）。主许可邪恶，不是因为祂想让它发生；祂并不想让它发生，但祂无法彻底纠正它，因为祂的总体目标，也就是救赎，是优先的（7887节）。许可是指神允许人自由地思考和意愿邪恶，并且只要法律不禁止，甚至自由地行恶（10778节）。没有自由，因而没有这种许可，人无法被改造，因而无法得救，可参看前面关于自由的教义（NJHD141-149节）。主既有提供，也有预见，一个没有另一个就不存在（5195，6489节）。主提供良善，预见邪恶（5155，5195，6489，10781节）。没有预定论或宿命这回事（6487节）。所有人都预定上天堂，无人预定下地狱（6488节）。圣治不将绝对必要性强加给人，相反，人拥有完全的自由；通过对比说明（6487节）。在圣言中，“选民”是指那些过着良善与真理的生活之人（3755，3900，5057，5058节）。当如何理解这句话（出埃及记21:13）：神将一个人交在另一个人手里（9010节）。许多情况下在世人看来很神奇的“运气”，其实是圣治照着人自己的状态的性质在神性秩序的最低层的运作；这证明圣治在一切事物的最小细节中（5049，5179，6493，6494节）。这种运作及其变化来自灵界，或说运气来自灵界，这说明了它变化的方式，包括亲眼见证的证据（5179，6493，6494节）。
276、关于天命。天命是主在天堂和尘世的治理 （10773）。主按照秩序通过天命统治所有事物，因此天命是按秩序来治理 （1755，2447）。祂通过意志、接受、或许可来统治万物。并差别因人而异 （1755，2447，3704，9940）。天命执行并非肉眼可见 （5508）。因天命下所发生之事似乎都是偶然的（注：即巧合的、非预谋的事件） （5508）。天命隐秘地行动，目的在于使人不会因可见事物而被迫相信，这样他的自由意志就不会受到损害。因为除非人拥有自由，否则他无法被改造，也因而就无法被拯救 （1937，1947，2876，2881，3854，5508，5982，6477，8209，8987，9588，10409，10777）。天命不关心即逝的短暂事物，而是关心永恒事物（5264，8717，10776; 这里有例子 6491）。对此无知者相信，只有尘世的富裕和显赫才是天命彰显，并称这些为神的祝福。 然而主不视这些为赐福，而仅仅视为人在尘世生活所必须。主所关瞩的是人的永恒福祉 （10409，10776）。
信靠主的天命之人无时无刻不被引向永恒福祉 （8478，8480）。只相信物质和人自己的深谋远虑，而不归荣耀于神的人，既不这样想也无法如此理解 （6484，10409，10775）。主的天命并非如世人以为的那样，仅仅在整体上彰显，而在具体细节和每个事物上要靠人的精打细算 （8717，10775）。没有全部个体的集合就没有整体，全部个体整合起来就组成了整体，正如每一个细节合起来就形成了一个个体 （1919，6159，6338，6482-6484）。在大尺度上每一个整体的特征，取决于它所包含的各个细部构成的特征 （917，1040，6483，8857）。主的天命涵盖总体，因为它存于万事万物的细部 （1919，2694，4329，5122，5904，6058，6481-6486，6490，7004，7007，8717，10774）。参见来自天堂的证据 （6486）。除非主的天命遍及万事万物的细微末节，从而涵盖全宇宙，否则没有任何事物能存在 （6338）。主临在万有，按秩序规划万有，在整体和细节上设立并维持万物的秩序 （6338）。这点似乎可以和地上的政权相比 （6482，10800）。相形之下，人自己的聪明才智就像是宇宙中的微尘，而天命之宏伟就如宇宙本身 （6485）。尘世之人几乎无法理解这一点 （8717，10775，10780）。因为很多谬误的困扰，致人失明 （6481）。将尘世上所有结局都归因于人自己的作为，而不相信天命昭彰的人，他身后的光景显为地狱 （6484）。相对于邪恶而言，主天命的特性讲述在这里 （6481，6495，6574，10777，10779）。
主按应许的法则统驭邪恶，按照神性设计，邪恶在整体上是被容忍的 （8700，10778）。主容忍邪恶，并不是祂愿望邪恶发生；相反，祂不愿邪恶产生，但是祂的最高旨意是拯救世人，这是第一位的，而邪恶无法完全根除 （7887）。应许意味着神允许人自由的思考和计划，甚至在法律允许的范围内作恶 （10778）。如果没有自由，也就是没有对邪恶的容忍，人就不能更新，也就不能得拯救，可参阅前文 141-149节有关自由的讲述。主有天命和预见，两者缺一不可 （5195，6489）。主赐下良善，却也预见邪恶 （5155，5195，6489，10781）。命运并非前定 （6487）。所有人都是为天堂预备的，无人注定要下地狱 （6488）。天命并不强加绝对的必然于人，但却给人完全的自由。这里有举例比较 （6487）。圣言中的“选民”是那些生活在真理中，过着良善生活的人 （3755，3900，5057，5058）。怎么理解出埃及记 （出埃及记21:13）中 “上帝把一人交在另一人手里”，相关解释见这里 （9010）。人世上许多幸运看来都是奇妙的，这是天命因人而异，在神性设计的终极层面上的运作。 可以证明天命昭彰，疏而不漏 （5049，5179，6493，6494）。 个人经历证明，幸运的运作和变化来自灵界 （5179，6493，6494）。
276. Providence. Providence is the Lord's governance in the heavens and on earth: 10773. As part of his providence, the Lord governs everything in accord with the divine design, so providence is his governance in keeping with the divine design: 1755, 2447. All things that occur under his governance are things that he wills or things that he can accept or things that he has to allow; the differences depend on the nature of the individual involved: 1755, 2447, 9010, 9940. Providence works invisibly: 5508. Many things that happen because of providence seem to us to be coincidental: 5508. The reason providence works invisibly is so that we will not be compelled to believe by visible signs of providence's handiwork; so this is done to avoid harming our freedom, since without freedom we could not be reformed, which would mean that we could not be saved: 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777. Divine providence's aim is to supply not temporary blessings that will soon fade away but eternal ones: 5264, 8717, 10776. An illustration of this: 6491. People who do not grasp this think that wealth and eminence in the world are the only concerns of providence, so they call them "blessings from God"; yet the Lord does not see these as blessings but solely as means for our lives in this world. The Lord focuses instead on what will contribute to our eternal happiness: 10409, 10776. People who trust in the Lord's divine providence are at every moment moving forward toward a state of eternal happiness: 8478, 8480. People who give all the credit to material things and their own prudence and none to the Divine do not think this is true and do not even comprehend it: 6484, 10409, 10775.
[2] The Lord's divine providence does not deal solely with issues on a large scale, as people in the world think it does; 1that is, it does not leave all the small matters and details up to our own prudence: 8717, 10775. Nothing exists on a large scale unless it is composed of details and includes them, since it is the details taken all together that constitute the large scale, just as specifics taken all together constitute what is generally the case: 1919, 6159, 6338, 6482, 6483, 6484. The nature of anything on a large scale depends on the nature of the details that constitute it and that it includes: 917, 1040, 6483, 8858. The Lord's providence exists on the largest scale because it is in the smallest details: 1919, 2694, 4329, 5122, 5949, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774. Some support for this from heaven: 6486. If the Lord's divine providence were not made universal by being in the smallest details and building on them, nothing could continue to exist: 6338. This presence at the smallest level is what allows everything in the divine design to be set in order and kept in order, both generally and specifically: 6338. How this compares with a monarch on earth: 6482, 10800. Our own prudence is like a dust mote in the universe, while divine providence is like the universe itself in comparison: 6485. It is hard for us in this world to grasp this (8717, 10775, 10780) because many fallacies oppose it and blind us (6481). A man in the other life who had convinced himself during his life in this world to believe that everything that happened to him was a result of his own prudence and nothing was a result of divine providence; the qualities within him were revealed to be hellish: 6484.
The nature of the Lord's providence in regard to evils: 6481, 6495, 6574, 10777, 10779. The Lord governs evils through his laws of permission; evils are tolerated for the sake of the divine design as a whole: 8700, 10778. The Lord tolerates evil, but not because he wants it to happen; he does not want it to happen, but he cannot remedy it completely, because his overall goal, which is salvation, takes precedence: 7877. "Permission" means that God allows us the freedom to think, intend, and (as far as the law does not stop us) even do what is evil: 10778. Without freedom-and therefore without the permission of evil-we could not be reformed and therefore could not be saved; see 141-149 above in this volume, in the teachings on freedom.
The Lord has providence and also has foresight, and the one does not exist without the other: 5195, 6489. The Lord provides what is good and foresees what is evil: 5155, 5195, 6489, 10781.
There is no predestination in the form of fate: 6487. All of us are predestined to heaven and none to hell: 6488. Providence does not impose absolute necessity on us, but instead we have full freedom: 6487 (which includes a comparison by way of illustration). "The chosen" in the Word means all people who lead a life devoted to goodness and truth: 3755, 3900, 5057, 5058. How to understand the statement in Exodus 21:13 that "God brought it unexpectedly to that person's hand": 9010.
"Luck," which in many instances in this world seems amazing, is the workings of divine providence on the lowest level of the divine design in accordance with the nature of our own states; this can serve to assure us that divine providence is involved in the very least details of everything: 5049, 5179, 6493, 6494. Luck comes from the spiritual world, and this accounts for the way that it changes: 5179, 6493, 6494 (which include evidence from personal experience).
Footnotes:
1. Philosophical discussion of the topic of general as opposed to particular providence (see note 1 in New Jerusalem 268) in the 1600s and 1700s tended toward a rejection of particular providence. One of the most influential analyses of the question was that of the French priest Nicolas Malebranche (1638-1715); in his Treatise on Nature and Grace (1680), Malebranche argued that only general providence could truly be consonant with divine wisdom:
God executes his plans by general laws. . . . Certainly it requires a greater breadth of mind to create a watch which, according to the laws of mechanism, goes by itself and [keeps time] regularly-whether one carries it on oneself, whether one holds it suspended, whether one shakes it as one pleases-than to make one which cannot run correctly if he who has made it does not change something in it at every moment according to the situations it is placed in. . . . Thus to establish general laws, and to choose the simplest ones, which are at the same time the most fruitful, is a way of acting worthy of him whose wisdom has no bounds. (Malebranche [1680] 1992, 210-211)
Rational arguments of this type in favor of general providence, seconded by satirical attacks on the concept of particular providence by such figures as Voltaire, proved highly persuasive to the Enlightenment mind. For a selective discussion of Western philosophy's gradual loss of interest in the entire concept of providence, see Lloyd 2008. [SS]
276. Not translated.
276. Providence. Providence is the Lord's government in the heavens and on earth, Arcana Coelestia 10773. By Providence Lord governs all things according to order; wherefore, government according to order, is Providence, Arcana Coelestia 1755, 2447. He governs all things either from will, from leave, or from permission; and thus in a different way according to a man's quality, Arcana Coelestia 1755, 2447, 3704, 9940. Providence acts invisibly, Arcana Coelestia 5508. Most things which happen under Providence, appear to a man as if they took place by chance, Arcana Coelestia 5508. Providence acts invisibly for this reason, that a man be not compelled to believe from things visible, and that thus his freedom be not violated; for unless a man is in a state of freedom he cannot be reformed, and thus cannot be saved, Arcana Coelestia 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777. Divine Providence has no respect to temporal things, which pass away shortly, but to eternal things, Arcana Coelestia 5264, 8717, 10776; illustrated, Arcana Coelestia 6491. Those who do not comprehend this, believe that wealth and rank in the world are the only things which are provided, which therefore they call blessings from the Divine; when yet they are not regarded by the Lord as blessings, but only as means for a man's life in the world; but the Lord has respect to those things which contribute to a man's eternal happiness, Arcana Coelestia 10409, 10776. Those who are in the [stream of the] Lord's Divine Providence, are led to eternity, in each and all things, to the things of blessedness, Arcana Coelestia 8478, 8480. Those who ascribe all things to nature and to their own prudence, and nothing to the Divine, neither think nor comprehend this, Arcana Coelestia 6484, 10409, 10775.
The Lord's Divine Providence is not, as is believed in world, universal only; and the particulars, that is, the singulars do not belong to a man's own prudence, Arcana Coelestia 8717, 10775. No universal is possible except from singulars, and together with them: for the singulars taken together are called a universal just as the particulars taken together are called a general, Arcana Coelestia 1919, 6159, 6338, 6482-6484. The universal is such as are the singulars from which, and together with which, it exists, Arcana Coelestia 917, 1040, 6483, 8857. The Lord's Providence is universal, because it is in the minutest singulars, Arcana Coelestia 1919, 2694, 4329, 5122, 5949, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774; confirmed from heaven, Arcana Coelestia 6486. Unless the Lord's Divine Providence were, universal from, and in, the minutest singulars, nothing could subsist, Arcana Coelestia 6338. All things are thereby arranged in order, and kept in order, in general and in particular, Arcana Coelestia 6338. The case herein is comparatively as with a king on earth, Arcana Coelestia 6482, 10800. A man's own prudence is like a small speck in the universe, while the Divine Providence is respectively like the universe itself, Arcana Coelestia 6485. That this is so, men in the world comprehend with difficulty, Arcana Coelestia 8717, 10775, 10780: because many fallacies oppose themselves, and induce blindness, Arcana Coelestia 6481. Concerning a certain person in the other life, who by dint of confirmation had believed in the world, that all things belonged to his own prudence, and nothing to the Divine Providence; the things which were with him appeared to be infernal, Arcana Coelestia 6484.
The quality of the Lord's Providence with respect to evils, Arcana Coelestia 6481, 6495, 6574, 10777, 10779. Evils are governed by the Lord by the laws of permission, and they are permitted for the sake of order, Arcana Coelestia 8700, 10778. The permission of evil by the Lord is not the permission of one who wills, but of one who does not will, yet who, under the urgency of the end which is salvation, cannot bring assistance, Arcana Coelestia 7877. The leaving a man from his own freedom to think, and will evil, and, so far as the laws do not forbid, to do it, is permitting, Arcana Coelestia 10778. Apart from freedom, and thus apart from permission, a man cannot be reformed, and thus cannot be saved, as may be seen above in the Doctrine concerning Freedom, nos. 141-149.
To the Lord belong Providence and Foresight, and the one does not exist without the other, Arcana Coelestia 5195, 6489. Good is provided for by the Lord, and evil foreseen, Arcana Coelestia 5155, 5195, 6489, 10781.
There is no such thing as predestination or fate, Arcana Coelestia 6487. All are predestined to heaven and none to hell, Arcana Coelestia 6488. Under Providence there is no absolute necessity with a man, but he is in perfect freedom - illustrated by comparison, Arcana Coelestia 6487. By the "Elect" in the Word are meant those who lead a life of good, and consequently of truth, Arcana Coelestia 3755, 3900, 5057, 5058. How "God causeth one to meet another's hand" (Exodus 21:13) is to be understood, Arcana Coelestia 9010.
Fortune, which in many things in the world appears wonderful, is the operation of the Divine Providence in the ultimate of order, according to the quality of a man's state; and this may serve as a confirmation that the Divine Providence is in the most minute singulars of all things, Arcana Coelestia 5049, 5179, 6493, 6494. Fortune comes from the spiritual world, and consequently its variations; also from experience, Arcana Coelestia 5179, 6493, 6494.
276. Of Providence.
Providence is the government of the Lord in the heavens and on the earth (n. 10773). The Lord, from providence, rules all things according to order, and thus providence is government according to order (n. 1755, 2447). And He rules all things either from will or from leave, or from permission; thus in various respects according to man's quality (n. 1755, 2447, 3704, 9940). Providence acts invisibly (n. 5508). Most things which are done from providence appeal to man as contingencies (n. 5508). Providence acts invisibly, in order that man may not be compelled to believe from visible things, and thus that his free-will may not be injured; for unless man has freedom he cannot be reformed, thus he cannot be saved (n. 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777). The Divine providence does not regard temporary things which soon pass away, but eternal things (n. 5264, 8717, 10776; illustrated n. 6491).
They who do not comprehend this, believe that opulence and eminence in the world are the only things to be provided, and call such things blessings from the Divine, when nevertheless they are not regarded as blessings by the Lord, but only as means conducive to the life of man in the world; but that those things are regarded by the Lord which conduce to man's eternal happiness (n. 10409, 10776). They who are in the Divine providence of the Lord, are led in each and all things to eternal happiness (n. 8478, 8480). They who ascribe all things to nature and man's own prudence, and nothing to the Divine, do not think or comprehend this (n. 6481, 10409, 10775).
The Divine providence of the Lord is not, as believed in the world, universal only, and the particulars and single things 1dependent on man's prudence (n. 8717, 10775). No universal exists but from and with single things, because single things taken together are called a universal, as particulars taken together are called a general (n. 1919, 6159, 6338, 6482-6484). Every universal is such as the single things of which it is formed, and with which it is (n. 917, 1040, 6483, 8857). The providence of the Lord is universal, because existing in the most single things (n. 1919, 2694, 4329, 5122, 5904, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774); confirmed from heaven (n. 6486). Unless the Divine providence of the Lord were universal, from and in the most single things, nothing could subsist (n. 6338). All things are disposed by it into order, and kept in order both in general and in particular (n. 6338). How the case herein is comparatively with that of a king on earth (n. 6482, 10800). Man's own proper prudence is like a small speck of dirt in the universe, whilst the Divine providence is respectively as the universe itself (n. 6485). This can hardly be comprehended by men in the world (n. 8717, 10775, 10780). Because many fallacies assail them, and induce blindness (n. 6481). Of a certain person in the other life, who believed from confirmation in the world, that all things were dependent on man's own prudence, and nothing on the Divine providence; the things belonging to him appeared infernal (n. 6484).
The quality of the Lord's providence with respect to evils (n. 6481, 6495, 6574, 10777, 10779). Evils are ruled by the Lord by the laws of permission, and they are permitted for the sake of order (n. 8700, 10778). The permission of evil by the Lord is not that of one who wills, but of one who does not will, but who cannot bring aid on account of the urgency of the end, which is salvation (n. 7887). To leave man from his own freedom to think and will evil, and so far as the laws do not forbid, to do evil, is to permit (n. 10778). Without freedom, thus without this permission, man could not be reformed, thus could not be saved, may be seen above in the doctrine of Freedom (n. 141-149).
The Lord has providence and foresight, and the one does not exist without the other (n. 5195, 6489). Good is provided by the Lord, and evil foreseen (n. 5155, 5195, 6489, 10781).
There is no such thing as predestination or fate (n. 6487). All are predestined to heaven, and none to hell (n. 6488). Man is under no absolute necessity from providence but has full liberty, illustrated by comparison (n. 6487). The "elect" in the Word are they who are in the life of good, and thence of truth (n. 3755, 3900, 50 57, 5058). How it is to be understood that "God would deliver one man into another's hand" (Exod. 21:13) (n. 9010).
Fortune, which appears in the world wonderful in many circumstances, is an operation of the Divine providence in the ultimate of order, according to the quality of man's state; and this may afford proof, that the Divine providence is in the most single of all things (n. 5049, 5179, 6493, 6494). This operation and its variations are from the spiritual world, proved from experience (n. 5179, 6493, 6494).
Footnotes:
1. The word "things" is plural in the Latin and appears to be singular due to a printing error.
276. De Providentia.
Quod providentia sit regimen Domini in caelis et in terris (Arcana Coelestia 10773).
Quod Dominus ex providentia regat omnia secundum ordinem, et sic quod regimen secundum ordinem sit providentia (Arcana Coelestia 1755, 2447).
Et quod regat omnia vel ex voluntate, vel ex venia, vel ex permissione, ita in vario respectu secundum quale apud hominem (Arcana Coelestia 1755, 2447, 3704, 9940).
Quod providentia invisibiliter agat (Arcana Coelestia 5580, [5508?],.
Quod pleraque quae ex providentia fiunt, appareant homini sicut contingentia (Arcana Coelestia 5508).
Quod providentia invisibiliter agat, est causa ne cogatur homo ex visibilibus credere, et sic ne liberum ejus laedatur; nam nisi homini liberum sit, non potest reformari, ita non salvari (Arcana Coelestia 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8907 [8987?], 9588, 10409, 10777).
Quod providentia Divina non spectet temporaria, quae brevi transeunt, sed aeterna (Arcana Coelestia 5264, 8717, 10776; illustratum, Arcana Coelestia 6491).
Qui hoc non capiunt, quod credant opulentiam et eminentiam in mundo esse unicas quae providentur, quas ideo vocant benedictiones a Divino; cum tamen illae non spectantur a Domino ut benedictiones, sed solum ut media ad vitam hominis in mundo, sed quod spectentur a Domino quae ad felicitatem aeternam hominis conducunt (Arcana Coelestia 10409, 10776).
Quod qui in Divina Domini providentia sunt, in omnibus et singulis ferantur ad felicia in aeternum (Arcana Coelestia 8478, 8480).
Quod hoc non cogitent nec capiant illi, qui omnia tribuunt Naturae et propriae prudentiae, et non aliquid Divino (Arcana Coelestia 6484, 10409, 10775).
Quod Divina providentia Domini non sit sicut in mundo creditur, solum universalis, et quod particularia seu singularia sint prudentiae apud hominem (Arcana Coelestia 8717, 10775).
Quod non detur universale nisi ex singularibus et cum illis, quoniam singularia simul sumpta dicuntur universale prout particularia simul sumpta dicuntur commune (Arcana Coelestia 1919, 6159, 6338, 6482-6484).
Quod tale sit universale, qualia sunt singularia ex quibus et una cum quibus (918, [917?], 1040, 6483, 8858, [8857?]).
Quod Domini providentia sit universalis quia in singularissimis (Arcana Coelestia 1919, 2694, 4329, 5122, 5904, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10074 (1077); confirmatum e caelo, Arcana Coelestia 6486).
Nisi providentia Divina Domini foret universalis ex singularissimis et in singularissimis, quod nihil subsistere posset (Arcana Coelestia 6338).
Quod per id omnia disposita sint in ordinem, et teneantur in ordine, in communi et in parte (Arcana Coelestia 6338).
Quomodo comparative se habet cum rege in terra (Arcana Coelestia 6482, 10800).
Quod propria prudentia hominis sit sicut paucus grumus in universo, at providentia Divina sicut ipsum universum respective (Arcana Coelestia 6485).
Quod ita sit quod homines aegre capiant in mundo (Arcana Coelestia 8717, 10775, 10780).
Quoniam plures fallaciae impugnant, et caecitatem inducunt (Arcana Coelestia 6481).
De quodam in altera vita, qui crediderat ex confirmatione in mundo omnia propriae prudentiae esse, et nihil providentiae Divinae, quod illa quae apud eum apparuerint infernalia (Arcana Coelestia 6484).
Providentia Domini circa mala, qualis (Arcana Coelestia 6481, 6495, 6574, 10777, 10779).
Quod mala per leges permissionis regantur a Domino, et quod permittantur propter ordinem (Arcana Coelestia 8700, 10778).
Permissio mali a Domino, quod non sit ut volentis; sed ut non volentis, at qui auxilium ferre non potest, urgente fine, qui est salvatio (Arcana Coelestia 7877).
Relinquere homini ex suo libero cogitare et velle malum, et quantum non leges vetant, facere, quod sit permittere (Arcana Coelestia 10778).
(Quod absque libero, ita absque illa permissione, homo non reformari, ita non salvari possit, videatur supra in Doctrina De Libero, 141-149.)
Quod Domino sit providentia et praevidentia, et quod una non sit absque altera (Arcana Coelestia 5195, 6489).
Quod a Domino provideatur bonum et praevideatur malum (Arcana Coelestia 5155, 5195, 6489, 10781).
Quod non sit praedestinatio seu fatum (Arcana Coelestia 6487).
Quod omnes praedestinati sint ad caelum, et nullus ad infernumArcana Coelestia 6488).
Quod non sit aliqua necessitas absoluta apud hominem ex providentia, sed quod sit plena libertas (illustratum per comparationem, Arcana Coelestia 6487).
Quod per "electos" in Verbo intelligantur qui in vita boni et inde veri sunt (Arcana Coelestia 3755, 3900, 5057, 5058).
Quomodo intelligendum est quod "Deus occurrere fecerit ad manum," Exodus 21:13 (Arcana Coelestia 9010).
Quod fortuna, quae in multis in mundo apparet mirabilis, sit operatio Divinae providentiae in ultimo ordinis, secundum quale status hominis; et quod illa possit esse confirmationi quod Divina providentia sit in omnium singularissimis (Arcana Coelestia 5049, 5179, 6493, 6494).
Quod sit ex mundo spirituali, et quod inde ejus variationes (etiam ab experientia, Arcana Coelestia 5179, 6493, 6494).