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word is signifi0d th lis os theixterior an and th assectionos sciences appears rom the Signifieation Os Hagar concerniti gwhieli se above n. 1895, 1896 and Dona the significationis an Egyptian, and ais os a haud maid, spolien os in the ame
has been state and sho n bove n. 468, 530, 560, 561 660 661 798, 1050 vig. that humare ut the states os assectionsor good nos and truth, With Whicli mancis istud by the ord om his earli est insaney even to the olos oscii se hicli statesar storei sor his se in the lis usto duath sor at the statusos his lis re turn successivel in the ther i se, an are thentem pered by the status o good and os truth, illi, hieli h hadbeen istud by the Lor in proportion, heres Ore, as he has received more os emaius in the lis os the ody o more os good an os truth, the est os his States, hon the return, appos more delight sui and 0auti sui. That this soli casu may be pia in to Ver considerate person Man at his bii thlias no the malles portion o good os o si om himself, eing
good that he has uter l, influx a love toWard hi parenis, uui Ses, and litti companion and this by virtu Os innocence. Thes are ille graces hicli sto in rom th Lord through thuheaven os innocene and of peuce, hicli is the in mos heaven and thus an durin hi insaney is imbued illi Such graeos. Aster Wariis, ache ro S up this infantile in noeent, and penuesulgood by degree recede ; aud in proportion ast is introitu redint the ortii, hocis introducet also in to the ros plensuros therein originaling, aud into lusis thus into eviis, and in the Same proportion the celestia o good hings os his infantile state egin o di 8appear. The nevertholos rem ain, nil by them the state are temperuit,hicli mali aster Wariis ut On undaequi res to himself . Nithout hos rem aliis of things celestiat. it Ouid o be possibi sor an to buco me a mali sor his States os lust, or Os evit, it ho ut temperaturo b states os thuassectior o good Would e seruer aud more savage than thoseos an Other animal. hos States os good are What are callud remuiris, hicli are iven him by the Lord, and implanted in his disposition without his no in anyth in os the muttur In the subsequent period of his lis hecis also istud illi ne States, ut these are uot o much state os goodis os truth sor in the age sueueed in insane hecis imbuod illi trullis, and thes like is are storeii up ith him in his interior an BQ
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llim sor a Woman. -That by these ord is signis e conjunction through the inei temerit os the assectionis truth appeat SDom hat a suid above concerti in Sarai the is os Abram, a denotin the astution os truth in a genuine Seu Se and romWhat was alii concerning the conjunctio os the interna manwith th lis and affectionis the exterior, henue the rationalprincipi is derived. Hagar a notui ven to Abram sor a Wise, but O a Woman the reason os hieli is rounded in his circumstance, that by the la Os divine orde there an nomarriage subsis excepi etWeen ne hvsbani and ne is e.
Conjuga love is incapable os division sor is it si divided
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pertaining to the assectionis sciences apponi S roin the Signiscationis Hagar, a denotin the lis of the exterior o naturalman consterning hieli See above at vors L and that this lisuis the lis os the assectionis elences appears rona the Signis dation os an Egyptia handuis id, coneserning Whicli se also above There are Severa assections os the exterior an allallotted to thei respective uses ut th assectionis knowledges an seiunces excels them ait, euaus iis en is that an may buco me trul rationa so thus goodnes and truth are iis nil.
thes are innumerable being S many in number a are his intentions and early a many a the judgments and conclusion os his thought these howeve are intermediate eniis,
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ceived by me in thema se os spirit Who abi de in the allacies os the en Sos. It is again, an intellectua truth that ali goodani truth are rom the Lord; ut ei thur oes the rationalprinci plurars conceived comprehend this beenus it appear to sensu a is400d an truth, ere rom man's Wn eis, and e Supposes that, is it ere not so he hould e in ea pubi osthin king and uel more os do ing anything good and triae, and that is the w0r derived rom another he ought then to ceu Se Domini exertion, and e continuat ly attin in that statu sor influx. Aguin i is an intellectus truth, that nothingcomes rom the Lord ut good anti no the malles portion Iovi ; ut uel thor is this bellevsed by the ration ut principio si si conceived for it supposes that inde the Lor rules ver allthings in the universe both genera aud particular, evil also mustra froni him and since heris Omnipotent and omni preSent, an is good iiseis und et oes no tali a Nay the puni Stiments of the wiel et in holi that he must destre the vi os punishment When evertheles the truth is that he neve does Vilto any one nor is illinit punish any one Again it is an intellectua truth that the celestia man has a perception os good an os truth roin the Lord ut the rationa principieiti si conceived ei ther ultogether dente perception, O SUPPOSes
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that is an had perception rom another, and no Dona himself, he ould e a Some hat inanimate, or Without lis : ea iuproportion a the rationa principio hiulis rom scientisius ori. ginatin in hings os ense, o si om philo8ophical nowledges and conclusions it is S mueli 088 capable os comprehendingilies an dither intellectual truth so the lallacies thunc arisingare involved in the Same proportion, in thicher halle and hone it is that the learia et have es os tria belles than others. Sine tho rationa principi fir8t Onceived is os Such a nature, it is evident that it despises it mistross. that is thiniis lightlyor truth inisellectual Truth intellectual does no appear, thatis, is no achnowledged, es re allacie an appearaneos are
cern in pure trullis roni hings os sens and science ut it the nrars appears, When an belleves in simplicit os heari thatth truth is o bucause the Lor has spoken it then, he hadesos allacies are dispersed, and it is no offencerio hi in that hedo es no clearly conceive an comprehen it. With the Lord
abo ve n. 1661. Henoe also his rationa principio, at iis first conception lightly esteomed intellectua truth ut in proportion a tho rationa principi e bucam divine the cloud of
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truth intelleo tuat, a Was suid bove n. 1904 hich. einga bove the rationa principio, a capable os perceiving and 80eing the natur an qualit os the rationa principio, vig. that itlightly st00med intolle tua truth. That the Lord Was capableos perceivin and 800ing 1 rom an interior prinoi pie, What Wasthe natur an ii qualit of the ne rationa principie appertaining to im ma appear rom his consideration that an interior
principi cari perceive hat exist in an exterior r. What is the Same hin g, a Superior principi ean se What exist in an inserior ut o vice versa. Even the Who have conscienco
are capable of this, and frequently practis it sor heu nythin contrary to the truthis conscienc floWs in to the thought o in to th tendeno of the wili, tho not ut apperceive it but also reprove it a criminal, ea, the Sine patia a thothought os belli sueti as are ea pable os seel in Such excitement. Stili more is his the casu illi hos Cho have perception, Orperception is an interior principi in ui rational. o thenmus it avo 00n illi th Lord, ho h ad divino celestia perception, and hos thought was rom the affectiori os truthintellectuat, hicli is a bove the rationa principi l heres reli eould not ut be indignant an Wing that nothingis ovi and salsit Was Dom hi in suis and that, rom the assection os truth, he a m Ostia resuli Solici totis that the rationa principio hould
meant by thin king roui truth intellectual, cannot be explainedi common apprehension, especiali as omne ut the Lord everthought rom that assection and rom that truth. WhoAoeverthiniis thene is above the angeli heaven so the anget os hothir heaven domo thini si ori truth intellectual, ut rom the interior trulli os the rationa principi ; hureas the Lord, in proportion us e unite the Humuit Essene to the Divine, thought rom th Divine ood isseis that is, rom 30hOVah. The patriarch of the most ancient chureli, ho had perception, thought rom th interior rationa principi the patriarch orthe ancient hurch Who ad not perception, ut On Science, thought rom the exterior o natura rationa principio : ut all
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in to the status os evi and salsit Whicli are excited by teliud genii and spiriis against Whom the conabat is Waged Diaboliculspirit destre nothin more ardenti than orandio muthin salse,
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unt VerSal Only, as S commoni SuppoSed, ut in the Ost minute particular sor particular ure hat constitute a univerSal, an to tali os a universui, nil to separate particular frona ii,
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Cons0quently it is mos salso, and a more creation os the minit,to a that the Lord 's provide ne is universat uni noto thesum timem ver the minutes particular sorvo provide and rule in the universal, and nolint the sume timo in the minitatos particulars, is not' provide and rulo atrii l. his is philosophi dat lytrue and et it is Sur pris in that philosophors them solves, eventhe more sublime os them, convolvo und thinii ther Wiso.
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whielicis the properi os indignation. In his verse is described the indignation os this rationa principi against intellectualtruth, ecause intellectua truth, o the Lord, a desii Ous tolium bie or subdiae that principie. When the rationa principieri Se ut again St the intellectuat, there commenees an intestino combat, aut indignation ii the partis that principio hicli is Subdued a i the caSe in temptations, hieli are no ther haui utestine combuis, diSputes, an contentions reSpecting OWerari dominio uri evit contendin Ou ne Side, and principie os