nothing of itself but from Him who implanted it. Examine any other
earthly object, like a silkworm, bee or other small creature. View it
first naturally, then rationally, and at length spiritually, and if you
can think deeply, you will be astounded at all you see. Let wisdom speak
in you, and you will exclaim in astonishment, "Who does not see the
divine in such things? They are all of divine wisdom." Still more will
you exclaim, if you note the uses of all created things, how they mount
in regular order even to the human being, and from man to the Creator
whence they are, and that the connection, and if you will acknowledge it,
the preservation also of them all, depend on the conjunction of the
Creator with man. That divine love created all things, but nothing apart
from the divine wisdom, will be seen in what follows.

4. (ii) _Divine love and wisdom proceed as one from the Lord._ This, too,
is plain from what was shown in the work _Divine Love and Wisdom,_
especially in the propositions: "Esse and existere are distinguishably
one in the Lord" (nn. 14-17); "Infinite things are distinguishably one in
Him" (nn. 17-22); "Divine love is of divine wisdom, and divine wisdom of
divine love" (nn. 34-39); "Love not married to wisdom cannot effect
anything" (nn. 401-403); "Love does nothing except in union with wisdom"
(nn. 409, 410); "Spiritual heat and light, proceeding from the Lord as a
sun, make one as divine love and wisdom make one in Him" (nn. 99-102).
The truth of the present proposition is plain from these propositions,
demonstrated in that treatise. But as it is not known how two distinct
things can act as one, I wish now to show that there is no "one" apart
from form, and that the form itself makes it a unit; then, that a form
makes a "one" the more perfectly as the elements entering into it are
distinctly different and yet united.

[2] _There is no "one" apart from form, and the form itself makes it a