The Doctrines of the New Church Briefly Explained/Chapter23
XXIII.—Divine Providence.
Among all the interesting and sublime disclosures which the Lord has been pleased to make for the use of his New Church, few are more important in a practical point of view, than the doctrine concerning the Divine Providence. Within the whole compass of theological literature, we know of nothing to be compared with Swedenborg's treatise on this subject, either in depth of wisdom, breadth of thought, conclusiveness of reasoning, or capability of satisfying the cravings of both head and heart.
Agreeable to these disclosures, the New Church believes and teaches that there is no such thing as blind chance; that the universe in general, and in all its minutest particulars, is governed by infinite Love which is guided in all its operations by an infinite Wisdom; that the great end of creation was a heaven of angels from the human race—an end which Divine Providence is perpetually seeking; that this end is pursued not blindly, nor in any arbitrary manner, but in conformity to the eternal laws of Divine order, which Providence is ever striving to make men understand and obey; that, among the many and beautiful laws of Divine Providence, are included also the laws of permission, under which physical and moral evils fall, all of which are permitted for the sake of a wise and beneficent end.
This doctrine of the Divine Providence assures us of the Lord's infinite wisdom and mercy in all that He permits us to suffer, as well as in all that his love provides. It teaches that He has supreme regard, not merely to our present and temporal, but to our future and eternal, welfare; that, if He permits us to be crucified outwardly, it is that we may thereby be purified inwardly; and if He suffers us to be afflicted in time, it is that we may thereby be made happier through eternity. It teaches that Infinite Love never forsakes one human soul,—no, not even in that soul's darkest and guiltiest hour; that this Love pursues every individual through all his devious wanderings,— sometimes with warning and entreaty, sometimes with rebuke and chastisement,—always yearning to save and bless; that it orders or permits each smallest circumstance of our lives, and overrules all our outward ills—all sicknesses, disappointments, losses and sorrows, for our highest ultimate good.
Only those who have experienced the cheering and strengthening influence of this doctrine in dark hours and amid the stern trials and rough conflicts of life, can know how replete it is with encouragement, comfort and inward support. Addressing itself to the intellect not less than to the heart, it leads the receiver to a joyful recognition of the Divine Wisdom and Love in every event, and so holds the creature in perpetual and blissful communion with his Creator.
"The Divine Providence of the Lord," says Swedenborg, "extends to the most particular things of a man's life; for there is only one Fountain of life which is the Lord, from whom we are, live, and act.
"They who think from worldly things about the Divine Providence, conclude from them that it is only universal, and that particulars appertain to man. But such persons do not know the arcana of heaven; for they form their conclusions only from the loves of self and the world, and their pleasures. Therefore, when they see the evil exalted to honors, and acquiring wealth more than the good, and that success attends them according to their artifices, they say in their hearts that this would not be the case if the Divine Providence were in all and singular things; not considering that the Divine Providence does not regard that which shortly passes away, and ends with man's life in the world, but that it regards what remains to eternity."[1] (N. J. D. 268, '69.)
"The Divine Providence is universal, that is, in the smallest particulars; and they who are in the stream of Providence are continually conveyed to happiness, whatever be the appearance of the means; and they are in the stream of Providence who put their trust in the Divine and attribute all things to Him; and they are not in the stream of Providence who trust to themselves alone and attribute all things to themselves; for they are in the opposite principle, since they refuse to allow a providence to the Divine, and claim it to themselves. It is to be observed, also, that so far as any one is in the stream of Providence, he is in a state of peace; and so far as one is in a state of peace grounded in the good of faith, he is in the Divine Providence. These alone know and believe that the Divine Providence of the Lord is in all and singular things, yea, in the most singular of all; and that it regards what is eternal. But they who are in the opposite principle are scarcely willing to hear Providence mentioned, but refer all and singular things to prudence; and what they do not refer to prudence, they refer to fortune or chance; some to fate, which they do not educe from the Divine but from nature,—calling those simple who do not attribute all things to themselves or to nature." (A. C. 8478.)
- ↑ For an extended and exhaustive treatment of this subject, the reader is referred to Vol. IV. of the "Swedenborg Library," which treats throughout of the "Divine Providence and its Laws."