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contain areana Os heaven, and that by lioni P0 deserti,sed thustates os those, ho by reaSoning gi Ounded in Scienti sies, undeavor o enter into the mysterius os salth, aeli nam dinscribitio is me partieularis that state and that the conclusiotais that 'thos reasoning are vortui nod ani disper Sed by the colestia thing os love, and the Spirituat things os salth, romtho Lordet iliati Ashur, or Assyria, is signi lied ea Soning Pratiocination, hieli is the subjeci here reatui os may appear
whieli ho reade ma consul and Xamine and then determiti sortinis is,hether ob notiso. The casu is tho Sume in reSpectio allisther ames hi et oecur in the ori and likeWi Se in
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15. An Hagur baro Abram a son and Abram culle thenam os his Son homi agar bare HShmael. 16. An Abram us a son os ight an Si yearS, When Hagar bare Isti irae to Abram.
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rationa principio reppertaining to the Lord, and iis conceptioni, an influx os tho interna man in to tho assection os sciundos bolongin to the X ternat. The interna mancis Abram thea clion os sciences elongin to the X terna is th Egypti an haud-muid Hagar the rationa principi thene derived scishmael oli natur os hielicis here described, and aster Ward inelia p. XXi., b iis ling X pellei tho ouse aster tho ordis Divine Rationat, represented by Isaae, a born. 189 1 That tho Lord 'srars rationa principie a conceived, accordin to ordor, by the instu O conjunction os the internalman illi thuriis of the assuetion os sciences bolongin to the externat, Verse 1 2 3. Butis it a Os the X terna man, theres ore it nature a Such, that it despised intellectua truth verso . heroso re thetorii thought abolit Subduin it, verses 5 9. And when subdued that it ould eco me spirituat an deelestiat, vel Se 10 11 Iis qualit is described, a suo hat twould b is no subduod vers 12. The Lord 's intuitio si omliis intorior an in to the cause thereos, vel Se 13 14. Thus
thes vord is signi sed that as et there a no rationat mala, Will appen si Om ha sollOWS, When e come O spealiis Isaac. For, a ObServet above, there appertain t every an an inturnalman, a rationa man, hicli is intermediate, an an externalman Whicli is properi callod the natura man these in thos Ord' case, ere represented by braham, ISanc, and Jacob,
tho intuenat an by Abraham the rationa by Isaac, and thonaturali Jacob. With the Lord the interna man was Julio valihimaeis sorae a conuoluod os Jelio vult, heres Ore te o osten
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begoti ei os God, and the ni Son os God. The rationa man
illatine person is more a man han unother, a be Saen abnve
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io mali it Divino; hereb also e is the ni Man. Mor0OVer, the universu heaven present bosor the Lord th imaguos a man, ecauserit present an image Os him 'one heaveri scaliud the Graii Man in his account specialty bocause thel ori is ut in ut therein. 1895. nil he hadis an d-maid, an Egyptia D. V Thatherub is signi sed the assuetion os ciencos appears rom thesignificationis aiund-muid, and si oria the significationis Egypt. Sarai, Wh Wn the miStreSS, represent an signis es truth ad-joinei to good, as has been stated bove. Truth stilo in sed togood is intellectua truth in a genuine sense, ut trulli rationalis beneuth it, consequently inferior This is ori os sciences an knowl0dges vivi sed by an assection correspondin to them :
terna lise and the colestia uni spiritua principio iseis, in theus ection, is tho paterna lis : liene in proportion to the quantity and qualit os the assection, is the quantity and quali tyis
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t Abram, anno Signi sy, in the interna Sen Se any on Vec: po
1815 1819, 1822.1899. B0holii noW, ehovali ath rostra Laud me rombearing. V That these ord signis the state bus ore the interioror Divino Rationali an asioru appear si Om hat, a State labove concerning the conception uni nativit os ille rationalman vig. that the Lord ' Divine Rationat an is represented by Isaac, ut the si si rationa man, Whicli a to e made Divino by Ishmael. In orde that these thing might be repre-8ented Sarai re maine so long time arren even ilicishmael
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a nil amnities, or like Societie and sumilius in the Same dogrue the correspondenue Os the X terna man with th internat 3 persed ted and stili belleri means os things rational, hi char intermediat bulbet not in sui congruity, utiles the knowledges by hiel the are formed ure trullis. For the colestialani spirituat things os the interna mali findis corresponden co
in the organi ea forin os eaeli memory stted to receive thocolostia things os love and tho spirituat things os satilici sol then the are arrange by the Lord accordiu to the ducandi mage of the societies of heaven or os his ingdom, o that man euo me a heaven or hingilom os the Lord in miniaturo: ugi 00able to the appellation gi ven in tho ori to th miniis os Iliose horare principiet in the colestia things os love and the spirituat things os aith. ut thes observations are so those Wh love to thiuli on Sullaeet more prosound ly. 1901. I may bo I shali 0 bulli up by hor. V That these Woriis signi sy that thus the rationa principio might 0 oria uia appea froni the Signification os bolia bulli up huncit is predicatsed os tritici thus it nouit no X plication. B Sarai, asstate Dabove is signifi0d intellectua truth; hi elicis stilo in ei usa ise O good Intellectua truth; hieli apporta in to the
inmost an is altogether barren or a a chil illes mollier, henas et there is no rationa principio into hiel aud by hieli tmay go sor Without the rationa principio as a medium it canno sto in t the exterior an and conve an truth. Thisma appear rom the eaSe os insanis, ho annot kno the leastos truth 01 re tho are initiated into lino ut 0dges ut in proportion a situli initiation is persee ted intellectua truth; hi rhappertains O the inmoSi man, oro tho principi Os good, is
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in to th order os influx, a may be conclude si oui the saei, that ait thor animal Whatsoeve are orii into at the scientiscsacuit Whicli is necessar an conduetve to thei SuStenanee, thei protection, heir habitation, and thei procreation, ecauSethei natur is aecordin to Ordor ho much more ould hisbe the aso illi man, had not orde been destroyed in him sorae alon is orn into no sciencel The cause of his boin soborn is, the hereditur ovi derived rom atho an mollier in consequencaeos, hieli ali his saeuities ure in a contrar directionii respectri What is true and good, and cannotio reduce intos Orm correspondin to them by an immediat iussu os colestialan spirituat things rom the Lord This is the reason that the rationa principi os man must necessarii be Orme aster amanner, O in a Way, altogether disserent, Vig. by scientiscsan knowledgus insinuato by the senses, thus 1lowin in by an eXterna Way, and consequently in inverte Order Maii thusi miracul usi rendered rationa by the Lord. his is meani by go in in unio a liand-maid by hicli is signised the conjunctionis the interna man with the exterior Pandi Abram,
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hearhoning to the volo os Sarai, by hieli is signifi0d that it
could not thoi Wis bo essected A the Lord a borri sanothur man, and ad an hereditar nature rom die mollier he a like another man in his respout also to illo end that by temptation-combat alid victoriosis might redue at thingst ordei . Thores ore, algo his rationa principio a conoeived an bori sis it is in an ordinar man, ut illi his dissereneo. that th Divini ty, or elio vah. Was intimatot present in allthings even to the mos particular, elongin t hium consequently thoro a in him the lis os love towariis tho holerace of manlii nil sor hom and whos salvationi 1 ought in ullhis temptatio S.
a denotin assection, concerning Whicli, See ubOVO n. 915, 1468. There are two affections distinet rom acti ther theassection Os good, and the assectiori os truth. In the Oui se smari' regeneration the assuetion os truth has precedonee sor
become regenerate, the assection o good has the precede nee,
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leo tua principi hor desii et to have a rationa principi a iis ossSprin and a What he spualis is the dictato os suci destreor assection heres ore it is expressi salii in his verse Sarai Abram's is gavo o Abram her hiisbanit: '' hieli repetitionWould have been needless, a bella superfluouS, utiles Suelithings ero involvet in the intorii a sensu. Truth intellectualis distinguished rom trulli rational, and truth rationa frona truth solenti fio, a the internat the id illo, and the X ternat ar distinguished si ominet, ther truth intelleo tua is internat, trulli rationat is id ille, and truth scienti sic is externa each smos persecti distinc si oui the thor, ecause ne is more interior than another. illi ver individua mari truth intellectuat, hiuli is internat, or resides in his in mos part is notthe properi os the an himself, ut os th Lord illi hi in and hono the ori flows in to th rationa prinei ple, heretruth sit si apponi Sin man 's, and through th rationa principiein to the solentis e. rom hos circumstances it 8 evident, that man is totalty in ea pabie of thin Lingos os himself roin truthin tollo tuat, ut ni froni trulli rationa an scienti se, si nee these nione apponi to b his. The Lord alone dui in his ab dein the orld thought rom truth in tolluctuat eualis that Washis divin truth in conjunction illi good o his divin0-spiritualprincipi in conjunction illi his divine-eelestiat anil heroin the Lord a distinguished rom very ther man To thinii romtho divine principio as rom himself, is a prerogative no belong-