goods as gifts received, and ascribe them to the Lord; that they wish to be led by Him, and not by themselves; that they love everything which is good, and are delighted with everything which is true, because they know and perceive that to love what is good, thus to will and to do it, is to love the Lord; and to love what is true, is to love their neighbor; that they live contented with their own, whether it be little or much, because they know that they receive as much as is profitable for them; little, if little be profitable, and much, if much be profitable; and that they do not themselves know what is best for them, this being known only to the Lord, whose providence in all things contemplates eternal ends. Hence they are not anxious about the future. They call solicitude about the future, care for the morrow, which they say is grief for the loss or non-reception of things which are not necessary for the uses of life. In their intercourse with others they never act from an evil end, but from what is good, just and sincere. To act from an evil end, they call cunning, which they shun as the poison of a serpent, since it is altogether contrary to innocence. Because they love nothing more than to be led of the Lord, and acknowledge their indebtedness to Him for everything they receive, therefore they are removed from their proprium; and in the degree that they are removed from their proprium, in the same degree the Lord flows-in. . . . Such is the innocence which is called the innocence of wisdom."—H. H, n. 278.
We further learn from this new revelation, that the angels love even the worst of men, and constantly endeavor to do them all the good they can. They feel only tenderest love and compassion for us, even in our states of deepest guilt and sin. However we may resist their hallowing influences, and close our hearts
