37.  The Divine Providence in the reforming, regenerating and saving of men, partakes equally of Divine Love and of Divine Wisdom.  From more of Divine Love than of Divine Wisdom or from more of Divine Wisdom than of Divine Love, man cannot be reformed, regenerated and saved.  Divine Love wills to save all, but it cam save only by means of Divine Wisdom; to Divine Wisdom belong all the laws through which salvation is effected; and these laws Love cannot transcend, because Divine Love and Divine Wisdom are one and act in unison.

38.  In the Word, Divine Love and Divine Wisdom are meant by “righteousness” and “judgment,” Divine Love by “righteousness,” and Divine Wisdom by “judgment;” for this reason “righteousness” and “judgment” are predicated in the Word of God; as in David: 

     Righteousness and judgment are the support of Thy Throne (Ps. 89:14). 
     Jehovah shall bring forth righteousness as the light, and judgment as
     the noonday (Ps. 37:6).

In Hosea: 

     I will betroth thee unto Me for ever, in righteousness, and in
     judgment (2:18).

In Jeremiah: 

     I will raise unto David a righteous Branch, who shall reign as King
     and shall execute judgment and righteousness in the earth (23:5).

In Isaiah: 

He shall sit upon the throne of David, and upon his kingdom, to establish it in judgment and in righteousness (9:7).  Jehovah shall be exalted, because He hath filled the earth with judgment and righteousness (33:5).

In David: 

     When I shall have learned the judgments of Thy righteousness.  Seven
     times a day do I praise Thee, because of the judgments of Thy
     righteousness (Ps. 119:7, 164).

The same is meant by “life” and “light” in John: 

     In Him was life, and the life was the light of men (1:4).

By “life” in this passage is meant the Lord’s Divine Love, and by “light” His Divine Wisdom.  The same also is meant by “life” and “spirit” in John: 

     Jesus said, The words which I speak unto you, they are spirit, and
     they are life (6:63).

39.  In man love and wisdom appear as two separate things, yet in themselves they are one distinctly, because with man wisdom is such as the love is, and love is such as the wisdom is.  The wisdom that does not make one with its love appears to be wisdom, but it is not; and the love that does not make one with its wisdom appears to be the love of wisdom, but it is not; for the one must derive its essence and its life reciprocally from the other.  With man love and wisdom appear as two separate things, because with him the capacity for understanding may be elevated into the light of heaven, but not the capacity for loving, except so far as he acts according to his understanding.  Any apparent wisdom, therefore, which does not make one with the love of wisdom, sinks back into the love which does make one with it; and this may be a love of unwisdom, yea, of insanity.  Thus a man may know from wisdom that he ought to do this or that, and yet he does not do it, because he does not love it.  But so far as a man does from love what wisdom teaches, he is an image of God.