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303l Whore t was explaino what is signi siod in the in tornat sense by bringi nibael the Son to tho laudarom,hieli Abi alia in eam sortii That an asseetion no agroseing illi truth annotb eonjoinod to Ood hi elicis of the rationa principio, may appear rom lint a Suid above concerning the conjunctionisgood an truth, Or, What is the Samo hing, eoneorning the colestia mari iuge n. 217 3 2507, 2727 0 2759 that Lorosoroth ancient instituted arriago etwoon tho affectioni goodani Os truth may be Seen n. 901 also that hut is falso eam in no ise e conjoine With good nor hat is truo illi erit, oestus the are os contrar qualitie and haraeterS, D. 2388, 2429, 2531 and that good is insinuatod into the lino vl-edges of truth, as it recipient esseis, and therei, conjunctionis offected D. 1469, 1496, 1832, 1903, 1950, 2063, 189, 2261, 2269, 2428 2Α31, 2697. ha there an e no conjunetion Ofwhat is falso illi good nor of hat is truo illi vit, ut onlyo what is salse illi evit, and of What is truo illi good hasbeeu giveu me to perceive O thecli se anxit a pereeived that the eas is thus: hen an has tho affection of good that is,
tho nowledges hieli are therein s to iis recipient VesSeis, and by that conjunctio impel him so to thirili, ill and uet; it is, ascit ero, an ingrastingi good in trullis, or in the knowl-0dges of truth; ut hen an has no tho assection o good butuli affectionis evit, that is, heu he wilis ovit, as heu hebeti oves ali 0 e good hieli avors himsolf that ho may bo- come si ea and ricli, and thus ei oy honor and wealth, and this istis end in his case honon thiniis to bo thought of vhieli hould bo ille and bo dono, his it in like mann erilows into his thought, and there excitos the lino ledges hi chappea liho truth, and thus impel him to thini vili, and toaei and thi by a ron application o knowledgos, and by considering certain genera principies, whichi has di a vi fronath litora sense of tho ord, or froni Some ther Selenee, Sapplicabie in ever Sensea thus it is evit,hieli is copulat0d withwhat is salse, sor in his caseolio truth hicli a thoro in is deprive of ali ho essene os trulli Sueli in another i se, howsoevor in the lis of the od ilio ma appear bellor in-ntructe than othel S, are in realit more Stupid, and introi Ortiouas the Dare in the persuasionis bella in tho truth, socia they
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is undet stood, nasmuch as ali an singula the things Ontaine therein, in an interna sense, reat concerning Him, undat and singula in rites of the Chureli represente Him, Se n. 1736, 2921 and more ver tho most anetent eople ho ere filio Chureli colestiat, undet stoo by Johovati no ther than hol Ord, Se n. 13Α3. In tho literat ense, it appear in his and in ther passages, as i anothor lio is superior is meant bydehovali, ut sueti is tho solis of tho letter, that it distinguishos What tho intortia sense unitos, and this by reaSOn that uti. Who suo bo instruetod romuli sons of tho letter, anno have an de of ono utiles he has si si an dea Os sevorat for ne With an is formo o favorat, or, hat is the fame hing that whieli visis togother is sortiis of thin s successiVe there are Severat thing or principies in tho Lord, and ali are Job 'ali:
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land of nativity by the ous os in fastor is signi sed ho
n. 1616 1813 1921, 2025, 2026, 2083 2523.
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successivel Substituted in the place os forme trullis, hichwere Ot trullis in thomsolves, ut only means eudin togenuino trullis; rom his bries explication it ma appear halis meant lien it is suid that tho affection os truth is indeod
natura man has appears rom me signification os servant, os Whom these Ord are polien, a denotin the natura man,
se n. 30 19; and Doui the signification of 0ing ro is howoman was uot illinito sollOw, a denotin in a proximate senso that he ould bo in no in ling, is tho affoetionis truthshould Do b separato I that hos things impi the resedom si reo prinei ple whicli the natura man has is evident, or thetisthetionis truth hicli is horo troated os, and ais the separation is predicated in tho interna senso, of the natura man; in tho historica sons indesed the cohorseuco is therwise, ut in the interna sense, it is as here deserit,ed. Concerning man s 00dom or re principio se What was sat an ShOWu above, se n. 892 905, 1937, 1947, 274ό, 2870 0 2893, liene itis evident ho the casu is in respecto si eodom: reedom Or a Deo principio is predicate of the natura man, ut notis of the rationat, or through tho rationa into tho natura man stowsin good froni the Lord in colestia fre edom tho natura man lawhat receives that good, and in Ordor that he ma receive, and
therob be conjoine esto the colostia si 00dom o si e principioJwhioli flows in through the rationiit, tho natura mancis est iu
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formed of tho Lord by D00domior a re principio , Se n. 1937. 1947, 2876, 2877, 2878, 288 l. In respectu the Lord, He alsolostoli natura principi in re edom, hen He ad His rationa principio Divino as to truth, that is, honine adjoinsed Divino Truth to Dii in Goodi tho rationa principio, sor Howas illin t mahe His Human partir principio Divino by
Whieli, se n. 3023 thus denotin a Sacrament, Or a Sacramentis nothing olso ut a binding. 3047. Vers 10. An the ervant Do ten amel from the camel of his ord, and went, and very good thingis his torminhi harid, and heirose, and wen to Ara n Naharaim, to the cityos Nahor. The servant to0k en camois frona tho camel of his lord, and went, signifies common Divino scientisos in the natui'at man and very good thingis his lor in his hanii, signi- se the gooduosses and trullis of thos scientis es ithaim and urOSe, Signifes olevation and wentrio Aram Naharaim, signi sestheanowledg0s of mith thoneo: to thoi tym Nahor, signis doctrinals relatei thereio. 3048. An tho servant Oo ten amet Dona the camel or
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his ord, anil ont ' that horoby aro signi sed common Divino scienti fies in the natui a man, allear si O in the Si r ni sicuti ii iis servant here, as denotin the natura man, concerning hieli, se above n. 30 19 3020 and rom the signiscation Os ton, as denotin remains, hicli, that theb are goodnesse and trullis Nith man, storei ut si Oin the Lord, a b Seen n. 468, 530, 560, 56l. 660 66l, 050, 1906, 2284 und When ten, Or re mains,
are predicatsed of the Ord, tho aro the Divino hing whichtho Lor aequirod olimself, as may be eon, 1738, 1906 and Domuli signifieation os earneis, a denotin common Scientis es, hicli are ait to e ten, as otia Divine or acquired by the Lord; also rom tho camel I,0ingiameis of his ord by hisgoiniis signifi0d initiation hereby whichris the subjectati eatello in his chaptor the proces of the conjunctionis truth with good in tho Lord sit vino rationa principio is here troated os, and si stulte proces of initiation is describod n. 3012, 3013, in series accordinit iis quality in the present ei Se is hown. that tho Lord in the natura man separated hos things hichmore Domini insuls that is, hicli ero Divine, rom thosothings hieli ero rom the materna principieri hos thingsWhicli ore rommimself, or hicli,sere Divine are the hinεs Whoreb initiation as effected, and are here calle ton amets romuli camuis of his ord hone it is that in tho followingverses uel mention is made fiameis, a Where it is aid thatho ad the camois sal domu on thoi knees, Without the city, vers 11 that Rebecca also gave di in to the camels, Verses 14, 19, 20 that tho wero brought into the ouso, and that
whieli suo b initiatod in tho afflaetior o good in the rationalprincipio, and this accordin to a Common Way, RS RS ShOWnabove so tho rationa principio a to truth an in no is bobori and persected ithout scientisos and knowledgos That camel signis common scientis es, appear si Om ther PaSSages
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abundano os camel denotes the abundanee o common Scien
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whieli are of tho natura man. Ommon solenti se are thos Whieli comprehen in them severa particulars, and these particular comprehend singulars, and Orm in common the naturalman a tomis intellectua pari.