ither moth nor rust corrupts and where
thieves do not break through and steal; for where your treasure is . . .
your heart also is (Mt 6:19-21).

[7] Third: _The distinction and wealth which are curses, compared with
those which are blessings, are as nothing compared with everything or as
that which has no existence in itself compared with that which has._
Everything that perishes and comes to nothing is inwardly nothing in
itself. Outwardly, indeed, it is something and appears to be much and to
some everything while it lasts; but inwardly in itself it is not. It is
like a surface with nothing beneath or like an actor in kingly robes when
the play is over. But what remains to eternity is something in itself
perpetually, thus everything, and it truly is, for it does not cease to
be.

218. (iii) _The temporal and the eternal are separated by man, but are
united by the Lord._ For all that is man's is temporal, and he may
therefore be called temporal, but all things that are the Lord's are
eternal, and so the Lord is called eternal. Temporal things are such as
come to an end and perish, eternal things are such as do not. Anyone can
see that the two can be united only by the infinite wisdom of the Lord,
thus by Him and not by man. To make it known, however, that the two are
separated by man and united by the Lord, this is to be demonstrated in
the following order:

1. What temporal things are and what eternal are.
2. The human being is in himself temporal and the Lord in Himself
eternal, and only the temporal can proceed from man, and only the eternal
from the Lord.
3. Temporal things separate eternal things from themselves, while eternal
things join temporal things to themselves.
4. The Lord joins man to Himself by means of appearances.
5. He does so by correspondences also.

219. These points will be clarified and established one by one. First:
_What temporal things are and what eternal are._ The temporal are all
things that are proper to nature and from nature proper to man. Space and
time especially are proper to nature, both of them having a limit or
termination. Things thence derived and proper to man are all things of
his own will and understanding, thus of his affection and thought and
especially of his prudence; it is well known that these are finite and
limited. Eternal things, however, are all that are proper to the Lord and
from Him seemingly proper to man. What is proper to the Lord is all of it
infinite a