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m hos rationa principi is sol mod rom truth or the assuetionos truth, rom th Lord hicli assuetion is iis good si omWhieliae auis. The natur os multiplication and fructificationin an 's rationa principio anno b undet stood, utiles then itur an circumstances os influx erat si linown concerning Whiuli hos genera observations may at present Sus sic : There appertain t every an an interna man in rationa o mi dii loman uni an X terna man, as a state Dabove. Tho internalman is that hiel sortiis his inmost principio by virtuoms,hielili is a man, and by hieli hesis distinguished rom bruto animais, Whieli have no uel in mos principi ; and it is ascit ore thegate Or enti ance to an os the Lord that is os the 0rd 's celestia aud spiritua iussuencos. What is done and transacted here annot e comprehended by man, oculis it is bove his rationa principio, rom hicha thiniis Boueath his inmost Or interna mancis placed the rationa principie, Whicli appearsa man 's WD. Into his through that interna man the celestia things os love and uitli sto si om the Lord, and throughthis rationa principio in to the scientis es apporta in in to the externa manci ut the things,hicli floW-in are received by uehaucordin t iis state. Unies the rationa principio submitit sol to th influences of the Lord ' goodnos and truth, it
1941. Atid it hali noti numbered sor multitude. -That these Woriis signis multiplication to an immense degree, appeal SWithout explication. y the things multiplied is signifiei truth Which ill thus gro into a multitude by virtve o good. 8with the Lord, hocis hero rea ted os in the interna SenSe allthings aro divine and in sinito the also a re in expressi ble here fore in Orde t conceive Some de of the natur Os the multiplication os truth by virtu O good, e muS huVe recollΓSet a man, an observe o sueti multiplication has place in him.
With man who is principiet in good, that is in love and chari ty seed rom the Lor is o fructifi0d ani multiplied that it cannot be numbered sor multitude notis uiuoli durin his lis in thebody, ut incredibi in tho the liso. For o long a man lives
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begin to thinii that it is villani salsit appertaining to im
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deration. In nolent times, ames ere iven to Son and
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timi et horsuis is to submit to the poW0r os the interna man. Respuet in this submission it a thoro h 0wn that it consistsin a person ' soruin or compelliti hi insuls also that in his compelling himself there is a principi os Doedom, that is, api inui plo os spontanei ty and Willi rigness, hereb his compelling imself is distingui Ahod rom his ping compelled. t a SheWnsul thur, that without his principi os si oedom, O Os Spontaneit anil illi ligness, an anno possibi be res Ormed, and receive an celestia proprium. Also that in temptations hereis more os fre0dom than ut os temptations although it appears Othoi Wi se ouaus in temptations the principio os si oedom beeomes Stronger in proportion to the assauit arising roin viis and salsitios and is streng thened by the Lord in ordo that man uia be istud With a colestia proprium, Wheres ore also in statos os temptation the Lor is more present than in therstates It Was)hewn like Nise that the Lord neve compei any one beenus he hocis compellet to thin k,hat is true, and todo lint i good is no reformed, ut thon thirilis halcis salse and Wills liat is vii stili more than at ther times. his is the consequenue Os ali compulsion as may appen also romdail experiene and Observation, hieli Serve O vine theseis trullis os t. That the conseiencos os mei do not susserthomsolve to e compullod d. That ali manlii nil have anatura propensit to lint i sorbitiden Every onu, utSO, Sdesirous to come ut os a state hieli is no Deo into ne hichis, his uin agr00abluo his life Hene it is evident thac nothin is pleusing and necoptabi to the Lord Whicli procoed f om a principio that is not reo that is si omin principi Voluos spontaneit Or illinguess. For hen any one Orship the Lord rom a principi vo id os fr00dom he worships him si omno principi os his own but is movet theret otii by oui deXterna motive that is by What parta ke os compulsion, hil si ali interna principi is ei thur totali Nanting, O is Contradietory. During the oui se Os regeneration, si oui the principie
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the signis things intellectuat, rational, and scientis butthat sueti is thei signification, ill be abundanti proved by the divine mere os the Lord in iis proper plau0. The eas is the samo illi respuet to the Wild-as so the wild-as is a muleos the illi orness, or an Ss of the oros and it signifi0s therationa principi os man, not the rationa principi collectively butini rationa truth. The rationa principio consist os goodandis truth, that is os hos things hieli apportu in to chari ty, and of thos things hieli app0rtu in to aith rationa truth is that hieli is signi sed by the wild-ass. his thon is liat is represented by Ishmaol and is deserit,ed in his verso . omne ean bellove that rationa truth separate spolii rationa good is os Such a nature, nor hould I have linown it myseis to e sueti utiles I ad been convinced by livet experiunce It is thesam thin Whether e speali os rationat truth or os a manu hos rationa principi is os th natur horo describod uel aman, hos rationa principi is uel that he is ni in truth although in the truth os suilli and nolint the sam time in theg00d os chari ty is os his haracter he i morose impatient opposite o allisthers, VieWing very one a in a salso principie inStanti rebulling, hastising, and punishing is Without pity, et ther 008 he appl him sol or niloavor o boni themiud ani affections os other foris regariis very thinis roma principi os truth, and nothing roui a principi o good. Henc it is that shmael a dri ven ut, an rester Ward dWelt
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is signi sed that salsitio Nould resista appear si Om thi circumstance that by IS limae is signi liud rationa truth separat si omg Od a state Dabo and when it is predica ted os uel truth, that iis haud hould 0 agaius ali, and th haud os nil againsthim, it is evident that situli musti the Significationis the words. It a Shewn bove, that by Abram is represented the Lord 'sinterna man or What is the Sum thing, his Divine Colestia lanii Spiritual Prinei plo Isau the Lorii' interior muri, Orhis Diviti Rational Principieri und b Jacob the Lorii' exterior
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284 GENESIS. CHAI'. vi. man or his Divin Natura Principio Her the rationa principi is troa ted os in to lint iis quali ty ould e utiles it Were uni ted illi the internat o divino celestia an spiritualprincipi 0. 8 his rationa principi derive iis natur si omlh lis os the assuetion os sciences that is, si otii Hagar the Egypti an Sarai s liand-maid and this lis bolonge to the externa man, Which had Do in the Lord' mollier an hereditar nature Whieli, a tora combate against anil expelled, heres ore halthis rationa principio ould 0, is illi ut rationa good, is describsed But astur the Lord by temptation combat audVictori es, umbled or afflict0d and subdued that hereditarynature, an impar ted lis to iis prope rationa principi DomDivino ood, then iti0comes Isaac, oris represente by Isaac Istim uel uin cast ut os the liouse, togethor illi Hagar his mollier . very genuine rationa principi consist os good and truth, that is os What is celestia and of What is Spiritual good, O the celestia principie, is it ver soli or liseri truth, o the Spiritua principio is What thene receivos iis lise. The rationalprincipie Without lis 1 rom celestia good is ascis here described, vig. it gliis against all, and allight against it Rational good neve fghis, hoN800vercit is assa ulteil eualis it is mee and geulle, patient an pliable iis attributus ein thos os lovound mere : and although it does not fght yet it conquer ali, neve thini in os combat, o boas tingis victory Itinet thus, becaus it is divine and is ase os iiseis sorio evit an a8Sauligood nor even Subsist in the Sphere here good is cis it tityseel iis approximation it recedes of itself and reti res 0r e vilis infernat, uni good is colestiat. The caSe is early the Same With the culestial-spiritual principio that is With truth rom celestia origin or illi truth Whicli is derived rom good sor Such truth is truth sol med by good, o that it a b calle thesoria o good But truth separate rom good, hielicis hererepresented by Ishmael and 8 describo in his verse, is alto-gether disserent vig. it is ille a Wild-a88, and fght againstali, and ut against tu ea, it thiniis and reathes careel any thing ut combuis, iis genera delight O reignin assection,