20. (ii) THE ONE GOD IS SUBSTANCE ITSELF AND FORM ITSELF, AND ANGELS AND MEN ARE SUBSTANCES AND FORMS DERIVED FROM HIM; TO THE EXTENT THAT THEY ARE IN HIM AND HE IN THEM, SO FAR ARE THEY IMAGES AND LIKENESSES OF HIM.

Since God is Being, He is also substance, for unless being is substance, it is an imaginary entity, for substance is a subsisting entity. One who is substance must also be form, for substance without form is an imaginary entity. Both can therefore be predicated of God, but on condition that He is the sole, very and prime substance and form. It was proved in THE WISDOM OF THE ANGELS ON THE DIVINE LOVE AND THE DIVINE WISDOM (published at Amsterdam in 1763) that this form is the very form of man, that is, God is very man, and all of his attributes are infinite; and likewise that angels and men are substances and forms created and ordered so as to receive the Divine influences reaching them through heaven. In the Book of Creation they are therefore called images and likenesses of God (Genesis 1:26-27); elsewhere they are called His sons and begotten of Him. It will be proved at length in the course of this book that in so far as a man lives under Divine guidance, that is, allows himself to be led by God, so far does he become, more and more inwardly, an image of God.

[2] If the minds of men did not form the idea that God is prime substance and form, and that His form is the very form of man, they would easily fall into fantastic, ghost-like, ideas about God Himself, the origin of man and the creation of the world. They could not avoid thinking of God as the primeval nature of the universe, and consequently as its expanse, or as it were a void or nothingness. They would think of the origin of man as if it were a fortuitous concourse of atoms to make such a form; of the creation of the world as owing its substances and forms to geometric points and lines, which since they lack attributes are in themselves non-existent. In the case of such people everything relating to the church is like the river Styx or the thick darkness of Tartarus.

8234. 'And the children of Israel went on dry ground into the middle of the sea' means that those governed by the good of truth and guided by the truth of good passed through that hell in safety without suffering molestation. This is clear from the explanation above in 8185, where similar words occur. The expression 'those governed by the good of truth and guided by the truth of good' is used to mean the spiritual Church; for members of that Church are first governed by the good of truth, then later on are guided by the truth of good. At first they do good because truth lays down that it should be done; therefore they act out of obedience to it. But subsequently they do good out of affection for it, at which time truth is seen and also practiced by them from the standpoint of good. From this it is evident that before a member of the spiritual Church receives a new will from the Lord, that is, before he has been regenerated, he practices truth out of obedience to it. But after he has been regenerated he practices it out of affection for it, at which time truth comes for him to be good since it now resides in his will. For to act out of obedience is to act from the understanding, but to act out of affection is to act from the will. This also is the reason why those who practice truth out of obedience to it are members of the external Church, whereas those who practice it out of affection for it are members of the internal Church. From all this it is evident that those who belong to the spiritual Church are meant when the expression 'those governed by the good of truth and guided by the truth of good' is used.