in man's organization; even so He does not alter the state of any part or
of any one thing except suitably to the whole form. But more will be said
of this in following numbers where we shall show that divine providence
is general because it extends to particulars, and particular because it
is general.

[4] The Lord acts from inmosts and outmosts at the same time because only
in this way are all things held in connection, for the intermediate
things depend one upon another from inmosts to outmosts and are assembled
in outmosts (it was shown in Part III of the treatise _Divine Love and
Wisdom_ that all things from the inmost onward are present simultaneously
in what is outmost ). For this reason the Lord from eternity or Jehovah
came into the world and assumed and bore human nature in outmosts. He
could thus be at once from firsts in lasts, and from firsts by lasts
govern the whole world and so save whom He could save according to the
laws of His divine providence, which are also the laws of His divine
wisdom. For it is true, as Christendom knows, that no mortal could have
been saved had the Lord not come into the world (see _Doctrine for the
New Jerusalem on Faith,_ n. 35). For the same reason the Lord is called
"The First and the Last."

125. These angelic arcana have been premised in order that it may be
comprehended how the Lord's divine providence operates to unite man to
Him and Himself to man. It does not act upon a particular thing by itself
in man, but on all things together and from man's inmost and outmosts
simultaneously. Man's inmost is his life's love; the outmosts are in the
external of thought; what is intermediate is in the internal of thought
(what external and internal are like with the wicked was shown earlier);
from which it is plain again that the Lord cannot act by inmosts and
outmosts simultaneously except together with man, for in the outmosts man