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was sibi mori callod a Shoote and archer, and that doctrino ascallod a bow and a quiver, and that the trullis Os doctrine, ora ather oeta iustis, ore calle dari and arrows uppear si omDavid, Tho sons O Elphraim ere armeli, hooter of the bow,
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27 10 Ili his verso is deserit,ed illo state of the spiritualChureli, in that it is obscure in respuet to the State of the celestia Chureli, and that it is militant or in a state os combat , by reas in that the an of the spiritual Churchonows trullisi Omino ollier ourco linii that os doctrine, aud not a groundediti essentia good like the olestia man. 2711. V orso 21. An the wel in the wildernes of Par an '
d vel in the wildernes of Paran, signisses the lis of the spiritualman a io good the wildernes is here, as bove, hat Arespectivel Obscure Paran is illumination rom tho Lord sDivine-human principio and his mollior took o him, signis esthe assectioni truth a is Doni tho land of gypt signis es me ast ectionis sciences appertaining to thema of the spiritual
ailectioni truth, appoars hom sevora passage of the ord aere eities are spolien os by hieli aro signis ei trullis that
there are trullis Withou good, as a cit in hieli here is no inhabitant, accordin to thos Word in ephantali, have made aste the Street thereos, o that non passeth by theircitie are desolato, o that there is no inhabitant,' ' iii. an inderemiali, dehovali ha brought iis ut of the laudis Egypt, that sed iis through ho militernoss, through a land thati mari paSSed through, and wher no man weli; they ad his lanii a desert his citie aro burnod, ithout an inhabitant,' ii. 6, 15 again, in the Samo Prophot Evor citHis 1 realion, and thereis no Ono Mellin thoroin, V v. 29 again, In the desolatu
Streeta fuerusalem there is no man, o inhabitant, and ObeaSt, ' XXXiii. 10; here stropis denoto trullis Se n. 2336
man denotes no elestia good, no inhabitant donotes no spiritualg00d, O beas denotes no natura good again, alio itie cis Moab, halla sor a dosolation, horo hali 0 no one to uelitherein, 'Τ xlviii. . In euor partieular expression sed by the Propheis iliore is a mari iugo of truth and of good, heros oro When a cit is aid o b desolato it is also addod that thoro is non to dwel therein by reason that cit signis es trullis, and the dwollor th rein signi se good, thermis it ould e Super fluous to a there a no inhabitant, here it a atroad Suid that the cit Was os late. In liho mannei there re constant
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expression Whieli have a determinod signiscation, si me relatingio colostia good, oin t Spiritual good, uni Somerio truth, as in Isaiah Thy 00d hali posses the nations and they hallinhabit in dosolato cities, 'liv. 3 horon posses is prodicatsed
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2715. There are two arcana horo uel apud the si si is that
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these arcana that the good O the spirituat an is respectivelyObScure, it ab appea from ha ha been aid above n. 708, concerning the state of the spirituat man in respectu the state of tho celestia man froni a comparisonis the State of eaeli, this is ver evident; illi ho celestiat, good is implanted in their Will-pari, and lieneo the roeeivo light in thoi intelloetua pari; but illi the spirituat, at tho ill-principi is in a ruinous State, so that the receive no good theneo, and there re good Aimplante by the Lord in thoi intellectua part se n. 863 875, 895, 27, 28, 1023, 1013, 1014, 21 24, 256. It is tho ill- par in man whicli principali lives, tho intellectua part derives
othei M; ut tho celestiat ovo thoi n ighbor more than them-Selves, and neve inin about recompense, net theri the preser themselves to thors in an respout Moreover, illi the Spiritual, good is obscured by persuasions rounde in various principies, and originatin algo in sol lovo and the love of the Worissi concerning the natur and qualit of the persuasive principi of aith, se n. 2682, 2689; his also is Domini influxis evi ou the parti tho will Bosidos that good with the spiritual
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doctri uouo ultieli ho is boni Daud in caselo superadd, an ili ingos himself and of his own thought tho sensual principio illi ita fallacios and the rationa principio illi ita appearaneos for the
but good euomes herob obscure deri vingi qualit si Om thetruth with whieli it is conjoinees; tho case in his respectris lilio stat of th sun clight ascit ilows into various objecis, the quali tyof the recipioni objecis ausiniit to appea in eaeli unde a Speetes 1 Olor, a beautila color, i the qualit of the formandi reception e uitable an correspondent, butio beauti- fui, i tho qualit of the forin and of reception emo Sui tablis and notis eorrespondent thus good itsol is qualised accor lingi truth. The Same appears also rom his consideration that the spirituat man does notano What is evit, he carce belleves an thinito bo ovi but What is contrar to the commandmenta of tho decalogue, oin ignorant of the viis of assection and thought whiel, aro innumserabie, and Deither reflecting on them,nor calling them eviis moroovorae regariis the delight o lusis and O pleasiares no ther vis than a good, and tho deligitis iseislove e both indulges, an approveS, and XCUSeS, Othn0win stat uel things ait et his spirit, an determine iis qualit in anotho liso uoue in like manne it appears that the spiritua man, although in the Nor throughout carce anγthin eis is reatui os ut tho good, love to the Lord, and inei ib0rly love, et oes no know that good is the essentialprincipiem salsi noriose ho know ha love and charit is init essenee Pandiotwithstanding what ho knows concerninisatthwhicha mahes an essentia principio, stillis disputes hetherit bera Ormot, utiles consi med by much X periene in regardio liso, hieli ho colestia novo do so the know and perceive that it is so, huneo tho Lord doelaros in Matthew, Tot ourdi SeOurS be ea ea, a nay, for hamoeve is beyonii his, isos evit,' v. 37 so tho colostia aro principiet in essentia truth, concerning hiel the spiritua disputo, and liene the celestialcari se indefinito things apportaining to that truth, and thus by virtve of the light thoreo the ean eo a it ere the wholeheaven; ut the spiritual by reason of thoi disputin abolit truth, annot approaeli aster ali to thoirs boundar of tho light of the celestiat, much ess an the vie any thingi virtue 1
2716. As O What concertis tho Ostor arcanum, ViZ. that his
Obscure principio illi ho spirituat is illuminatod Doni tho Lord 'sDivino-humari principio , it is an areanum hieli cannoti sowel explainei to the apprehension, nasmuch ascit is an influxos,h, i Divino, hiuli in uel eas musti deserit,ed me ver
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the affectioni truth, appears rom the Signification O mollier, as denotin the Churuli se n. 289 and nasmuel a the spiritual Chureli, hi elicis here represented is in the assection Ostruth, and is a Churelii virtuo of the affectionis truth, there- soro by mollier is here signifiei that affection.
the assectioni seloneos apportaining to the mani the spiritual Lurch, appear froin the signification of ise, as denoting affection O good, Se n. 9 15 2517 and rom the signification ofEgypt a denotin Selenee, Se n. 116έ, 1 165 1186, 1462. In this verso is deserit,ed the mani tho spiritual Chureli, a to his qualit respecting good that is, a to the essene of his lise, Vig., that good withaim is obscure aut that it is illuminatedar in the Lord's Divino human principio , b virtuo of whiel illuminationthere exist in his rationa prinoipio an assectionis truth, and in his natura principio an affection of Selenee the reaSOn hy, with the spirituat man the asseetion o good anno exist, uehas it is illi ho celestia man, ut instoad thoreo tho affectiono truth, is, ecauso Mili ho spirituat man good is implantsed in his intolloetua pari, and that uel good is respectiVel ObScure,
lueod ani doria sed into his rationa principi but the assection Oftruth, and by this into his natura prinoi plo tho asseetion Offetendes by truth is meant no the truth than sueti as heboliove toto truth although in itsol it ma notio truth and by Seiotices are o meant the sciences aught by thoclearneli, but ver scientis derivod rom civi life from doctrino, and froin the Word, and imbibod experimoniali and by hearing in horastoctioni suci solentisc tho mani tho spiritual Chureliis prinois led. In ordor tib ho more learly hat is meant byboing in tho amotioni truth, and what by boing in tho assectionos g00d it a b expedient to e more particular On the Sub-
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srom good the udi aro in tho assectioni truth, de bat abo utit,hother itio so, hether it e possibie, and What it means, and socion a thoy aro thus in do ubi abolit it the are inea-pable of boinito in but the who are in tho affection Os Ood, domo thus debate, o rema in in dolabi, ut say that it S So, and therei ore the are et in for tho wh are in the assection Osgood that is cilio colostiat, sol ut horo the who are in thoasseetion O truth, that is, tho spiritual, ait so that the astidi in or limitis the latior is the si sti tho formor therei re tolli sortiter Dis given to noW acknowledge, and pereeiVe, that the affections o good aro innumerabie, like the societie in heaven, and that the are ali Oinei logothor of tho ori int a
celestia forna, o acto constitute scit ore ne an it is also gi ven them to distinguisti tho genus and species of Very aisee
tation, and lor thene derivoli, no confirmi nihimself in his, that sueti hings aro fio adcount, ut otii tho affecti in f Ovo whieli is in thom and tho qualit of that ovo herest thoeolestia man does no stiel in hos proliminaries, ut asserta itto e SO, and in consequone thoreo is in the ver etii undisse, that is in the affections themsolvos apportaining O Ove, hi eliare innumerabie, and in eaeli of hieli are things mei labie, and this illi a variation os delight bl osse ineSS, and appineSS, Oeternit . O also illi respout to this truth, hac an hos d
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so lastly in 1 egar to this truth, that he who lo*es his neighbor for thelood hioma Nertainito him, loves the oris the wlicare in the assectionis truth, inquire Whether ita so, an is theyare old that ho h loves his uiglibor sor tho good hieli apportain to him, love good it seli, an ina sinuehis ali goodis fr0m th Lord, and the Lor is in ali good, theres Ore heu any one love good, he also oves Him heneo good is, an in whichmo is the inquiro also liother it e so an further What good is, and whethor tho Lord bo in good more hau in truth and so longis the abide in uel disquisitions the are incapable even of the mos distant vise of isdom; ut theywho ars in the affection o good, have a perceptive nora tedgethat Dis so, and mimediatet se an oponiold of wisdom lead- in oven to the Loi d. Hene it ma appear, hene come theobscurit in hicli the are ho are in the affection O trum, stat is, the spirituat, in respectu those ho are in the assectiono good that is, the celestiat neveriheles the Orme ma comost om obscurit into light is tho aromni disposse to e in thoasta halive that ali good is os love to tho Lord, and of charibtoward their Uighbor, and that ovo an charit is spiritualconjunction, and that hence comes allatessediles and happiness, consequently that in the good os lovo D in tho Lor thoro ish0avenlyclito, ut no in the truth os salth separato rom suci,
2719. Tho subjec si si troated os in his chapter is concern in tho Lord' rationa principie, in that it a made Divine, Whieli rationa principi is Isaac; and concerning the rationalprincipi meret human, in that it a separated, hi elicis thusoni Hagar the gyptiam: the subject extis eate os is con- ceming the spiritual Chureli, hicli as avo by the Lord sDivino-human principio , hicli Church is Hagar an herboy the subjectis Mireato os is concerning the doctrine ossaim, hiet was to serve stat Chureli, Vig. that humati rationalggrounde in seientis es ore aloine thereio, hieli humanrationals aro Abimoloch and Phicol conjunction is signised by