[5] You will see below that what occurs in natural forms and their processes, which relate to motion and actions, occurs similarly in spiritual forms and in the changes and variations of their state, which relate to activities of the will and the understanding. Inasmuch as man joins the Lord in certain external activities and no one is deprived of the liberty of acting according to reason, the Lord can act in internals only as, together with man, He does in externals. If man does not shun and turn away from evils as sins, therefore, the external and at the same time the internal of his thought and will are infected and destroyed, comparatively as the pleura is by the disease in it called pleurisy, of which the body dies. [6] Second: _If man were in internals at the same time he would pervert and destroy the whole order and tenor of divine providence._ Examples from the human body will illustrate this also. If man knew all the workings of the two brains into the fibres, of the fibres into the muscles and of the muscles into actions, and by this knowledge were to have the disposition of them as he disposes his deeds, would he not pervert and destroy all? [7] If man knew how the stomach digests, and how the surrounding organs take their portion, work the blood and distribute it where needed for life, and if he had the disposing of these as he has of external activities, such as eating and drinking, would he not pervert and destroy all? When he cannot handle the external, seemingly a single thing, without destroying it by luxury and intemperance, what would he do if he had the disposal of the internals, infinite in number? Lest man enter into them by any volition and have control of them, things internal are therefore taken entirely away from the will except for the muscles, which are a covering; moreover, how these act is not known, only that they do. [8] The same can be said of other organs. To give examples: if man had the disposing of the interiors of the eye for seeing, those of the ear for hearing, or the tongue for tasting, those of the skin for feeling, those of the heart for systolic action, of the lungs for breathing, of the mesentery to distribute the chyle, or of the kidneys for secretion, the interiors of the organs of generation for propagation, or those of the womb for perfecting an embryo, and so on, would he not pervert and destroy the ordered course of the divine providence in them in innumerable ways? As we know, man is in externals, for example sees with the eye, hears with the ear, tastes with the tongue, feels with the skin, breathes with the lungs, impregnates a wife, and so on. Is it not enough for him to know the externals and dispose them for health of body and mind? When he cannot do this, what would happen if he disposed internals also? It may be plain from this that if man saw divine providence plainly, he would inject himself into the order and tenor of its course and pervert and destroy them.