Arcana caelestia; the heavenly arcana contained in the Holy Scriptures, or Word of the Lord, unfolded, beginning with the book of Genesis: together with wonderful things seen in the world of spirits and in the heaven of angels

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evident, that it Was an auget ho appeare to Moses asin flamo in the busti, and that he spako as ehovah, beenus the Lord, or eliovali, Spake by him. For, in ordo that an may bespoken O by vocat X pressions, hieli are articulate Sotand8, in the ultimates O nature, the Lord usos tho minis tr os angel S,

asleel What S O their Wn proprium, O that the lino noother ut that tho are dolio vatici thus the divine spiri or inqu-0nc Osraelio vult, hiuli is in the Supremem invios principieS, descend in to the OKest Or uterinos principies os nature in whieli an is a to Sight an hearing. The case a Similar

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lectua truth, as unituit to divine good. his thought is What is meant by the interior thought whieli as Dona th interna ostii Lord, and whicli is horo ro presented an signifie pro perly by the angelis Johovah.

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t interrogate man, and Or man to reply although ehovalikne besore, no Ont What a come t pass, ut also the cause an end thereos, consequently at the minutes undi rimos things relatin to ita butos an is ignorant os his, and buli eves that o ne noW What he do e in Secret, hentio eye is pon him, an stilicies What he hiulis, thorosor it suo expressed in the orii. everthel ess the rua truth is that common Spirit pereeive the thought os man et ter than an himself oeso angeli spirit perceive the more interior hingsos his thought and angel S, hos more interior Stili Vig. thecause and nils, With Whicli an is litti aequat illud. his ithas been iveri me o no by uel and continua experion ceos Severat ear continuance an is spirit anil anguis have Sueli perception, o much more has the Lord, o deho vah.

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that they are capabie os observin the evi and salsit Whicli ar in thei externa man, and whieli are opposite to the good an diruth in the interior man : ut his thought is uel inferior o an no in an respecto b compared illi, the thought hiuli the Lord ad Whicli asor laudod in the assection Os truth

1936. ' Re turn unt thymis tress. V That these Ord Siguis that he observed that he ought noto trus to his sirstrationa principie, ut o interior truth an iis assection, appears rom the signification os agar ' misti ess, a denotingili assectio os interior truth. ut What in particular is Sig-uisiud by Sarai, ha by Sarai as a lim, and whati Sarai asa mistreSS, anno b deserit,ed sor it cannoti comprehendedi, an idea, eing, a Wa besore observeti, bove the under-Standin even Os angeis It is horum ni hin ted ho the ordthought concerning the appearauces hicli captivat ed his restrationa principie, vi g. that he ought notrio rus to them butio essentia divine trullis, ho Soever incredibi sueti trullis might

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appear to ilia rational irincipio. bis solio casu ith alidivino truth is tho rationa principio e consultui restiue sinu them, the cui neve be belleved in asinucho the surpus allthe comprehension os that principie. AS sor example in thecas os this truth that ii man, spirit, or angel, live os im- solit ut the Lor alone, and that tho lis os a mari, O a spirit an os an anget, is an apponi ance os lis abi diu Willi ho in this is repugnant to tho rationa principie, Whicli judges si omsallacies ; neverthel ess, it ought to e belle v0d. 00aus it struth. Agatu it is a divine truth, that ther aro indo finito things contained in ea ei voca expressionis the ord whieli appear So Simple and rude to manci ea, that there is contained heroin more than the universa heaven and that iis arcana a be presented besore the anguis by th Lord illi perpetua variet to ternit : his appear to ili rationa principi socinero libi e that it is altogother unWillincto boli 0 v it: neverthel ess, it is true Again it is a divine truth that noone is ver 0Warded in the other is sor his good actions isti has made a meritis them, or is he has done thum sor tho Raheis his OKn gain honor, uni reputation and that no nois ver punishod sor his vi actions is he has aet0d rom anen truly good eniis eiu the thing rogarded, and nutions in reserene to thei enil this also suem incredibi to the rationalprincipio; ut ascit ne vertheles is true, the rationa prinoi pio ought noto b trusted o. Whioli round it conelusion onexterna vi eius, and Ot On internat. Again it is a divino truth, that hoso ever in his oWnciden ullo is to hi in suis a verys mali portiori os o in the other i se receives rom the ordthe rentes portion, and WhOSOeve allois to im seis a very large portion, receive the east anil sui ther, that in h0avon lyjo ther is no the eas idea os pre-eminen est bove thers and that in proportiori a the dea Os re eminence revuil S, hel prevatis an sui ther, that in heavent glor there is notthe malles portion os orldi glor these things also rorepugnant to the rationa principio, ut stili ho ar to obelie veli, eunus the are trullis. gain it is a divitio truth that everyone is WiSer in proportionissa belloves that nothingos his isdom is si om hi in soli , and that everyone is moremn i Seas u et iuves his isdom to e rom himself, eon Sequently in proportion a he attributes prudene to im suis: this also thoe rationa principi dentes, ecause linteuor i Silo in is no si omitself it supposes to e nothing. Innumerable similar cases might 0 montioned, ut rom thus se it ma appear, that the rationa principi is noto be relied on, ecauserit is immerSed in sulluuies and apponi anuus in conseque liue os, hiuli iuro jecis trullis that are trippe of sallacies uni appearances

an it dou so the more in proportion a it is the more immersed in eliselove uni it lusis and in reaSon ingS, S utSO, in

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Freedom thia consei rei is the very plane ut Whiel the iussuxo good an truth roin the ori descentis Hunc it is that the who domo resi S in temptations Dom suci a principi os Willi ligness, or reedom, sal therein The lis os man consis is in Deedom, oculis this is his loveri or linteueri man Oessi om a principi os love appears to hi in to bo si ueri ut in thesreedom abOVe polien f, hei man compei himsel scio resistevi an salsi ty, and o do good, there is ea veni love. Whichtho ordis that time insinuatos and by hich e creates his proprium: heresore the Lord Wilis that that proprium liould appen t man a his, ut though it is no his This proprium, Whichiun thu receives by an apparent compulsion in the lis e

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io communiente to Very one lint is his, OnSequently t communicate a celestia principio, o a sor it to appear O man A

these oriis signis the fructificationis the rationa man, heuli submits himself unde the poweris the interior an aloinedio good appear si Om the Signification os seed a denotin love an suilli, concerning Whicli See bove n. 1025, 1447, 1610 but here by multipl) in Sue is signised the fructi sentio ostii celestia things os love in the rationa principio, heu herationa principi submits itSelso interior o divine truth. Multiplication is predicate os trullis, ut fructificatior is pie- dicatui os principies O goodne88, as appear si Om What Wassai an Shewn bove n. 43, 5, 13, 13 ut a the ordis the subjectoreate os by multiplicatio is signi sed fructification beeauSe Ver truth in his rationa principie a madegood conSequenti divine. The casu is therWis Wit man.