[4] Third: _Temporal things separate eternal things from themselves, while eternal things join temporal things to themselves._ That temporal things separate eternal things from themselves means that man, who is temporal, does so from the temporal in himself; and that eternal things join temporal things to themselves means that the Lord, who is eternal, does so from what is eternal in Himself, as was said above. In what precedes we showed that there is a conjunction of the Lord with man and a conjunction in turn of man with the Lord, but the reciprocal conjunction of man with the Lord is not man's doing but the Lord's; also that man's will goes counter to the Lord's will or, what is the same, man's own prudence goes counter to divine providence. From these circumstances it follows that man puts the eternal things of the Lord aside by force of the temporal things in him, but the Lord joins His eternal things to man's temporal, that is, Himself to man and man to Him. As these points have been treated many times in what precedes, there is no need to confirm them further. [5] Fourth: _The Lord joins man to Himself by means of appearances._ For it is an appearance that of himself man loves the neighbor, does good, and speaks truth. Unless this appeared to man to be so, he would not love the neighbor, do good, or speak truth, and therefore would not be conjoined with the Lord. Since love, good and truth are from the Lord, plainly the Lord joins man to Himself by means of the appearance. This appearance, and the Lord's conjunction with man and man's with the Lord, have been treated above at length. [6] Fifth: _The Lord unites man to Himself by means of correspondences._ He does this by means of the Word, the sense of the letter of which consists wholly of correspondences. In _Doctrine of the New Jerusalem about Sacred Scripture,_ from beginning to end, it was shown that by means of that sense there is a conjunction of the Lord with man and a reciprocal conjunction of man with the Lord. 220. (iv) _The conjunction of the temporal and the eternal in man is the Lord's divine providence._ As this cannot come at once to the perception of the understanding or before being reduced to order and then unfolded and demonstrated according to that order, let this be the order in considering it: 1. It is by divine providence that man puts off the natural and temporal through death and puts on the spiritual and eternal. 2. Through His divine providence the Lord joins Himself with natural things by means of spiritual and to temporal by means of eternal in accordance with uses. 3. The Lord joins Himself to uses by means of correspondences, and so by means of appearances according as man confirms these. 4. This conjunction of temporal and eternal is divine providence. All this will be placed in clearer light by explanation.