ON THE DIVINE INTUITION 167 low he reveals himself in the heart of man, and reproves wrong in the conscience, and draws that which surfers wrong by suffering to himself. And low the life of Reason, viz. the natural life, must In suffering get a desire to return again into that 3ut of which it proceeded; and how it must iesire to hate itself, and to die to the natural will, in order that it may attain the supernatural. 7. Reason says : Why has God created a painful, suffering life ? Might it not be in a better state without suffering or pain, seeing he is the ground and beginning of all things ? Why does he permit the contrary will ? Why does he not destroy evil, that only a good may be in all things ? 8. Answer. Nothing without contrariety can become manifest to itself; for if it has nothing to resist it, it goes continually of itself outwards, and returns not again into itself. But if it return not again into itself, as into that out of which it origi- nally went, it knows nothing of its primal being.1 9. If the natural life had no contrariety, and .were without a limit, it would never inquire after its ground from which it arose; and hence the hidden God would remain unknown to the natural life. Moreover, were there no contrariety in life, there would be no sensibility, nor will, nor efficacy therein, also neither understanding nor science. For a thing that has only one will has no divisibility. If if find not a contrary will, which gives occasion to it exercising motion, it stands still. A single thing can know nothing more than a one; and even though it is in itself good, yet it knows neither 1 Dr. Stirling's rendering of Urstand.