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sed tho reo stat of thoir deliberation is evident nun the ense of the woriis. Froni at that precedes, it is manis St, that liat in the litora sens of this hapter reat Os the botroth in and marriage of Roboeea illi Isaac, in the interna Sense reuis sine initiation and conjunctioni good and of truth sor the initiation and conjunetiotiis truth aud good is spiritua be troth ingant spiritual marriago in euel eas is requiret a re State Osdeliboration that this is requirod in botrothing and mari iuge, is Wol known but that it is sequii sed in tho initiation an conjunction o good and of truth, is notis mellanown, o cause i does no appear to the natura man, and oestus it is ne of thosothings hieli are offected without man s reflectili vpon it Stili, however, it has place ver moment during man s reformationand regeneration, vig. that he is in a re state hilsi truth is conjoining With good. very one ma know, iste Only eighstho mattor illi himsols that nothin eve beeome man' OWn,
propertyJ, et ore it is received by the wili, that is, bosor it is initiato an conjoinod o good thoro, and that this anno be
hoi ob is signised reciprocul resedom ma appear Without X-plication. The cas heroin is his: good rom the Lorythroughtho intemat man is continuali flowing into the externat, and intho si si age in the externa mari it appear under a Species tasseetionis truth in proportiori a man has respectrio celestialand spiritual good as an iid in the fame proportion inith sinitiato Mand conjoine sto good or, hat is the Samo thing the assuetion os truth to tho affection o good; ut in proportionis manias respecto his o vn sol good thus to himself and thoWOrid, a an end in the Same proportion celestia and spiritual
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n. 1343, 1736, 1815, 2156, 2329 3023, 3035. Tliat these ords
who a tho ather, ut o tho ather an mollier, and thattho virgin id not answor ill asterward the reason is, ecauset, Laban asarother is sepresento in assectioni good in thonatura man, Se n. 3129 3130, and by Bothuse tho origin sthe affectioni good tho Metioni good and tho affectionis truth in the natura man armas brother and sister; and the affectioni truth callod sortii ut of the natura man into the rational, and there conjoinod with good is as a marriod Woman. The arcanum involve in his circumstaneo stat Laban and Bethuolans ered that is tho brotho sint, an astorward the ather, isthi : good rom the rationat man whils it soWs in to the naturat, doses notiuo into truth thoro immediately, ut into good here, and through good into truth unlos thisi tho influx the affectio of truth anno exist tho affection o good in the naturalman at achnowl0dges, and thus halirs consentis, O animmediat communication is i venietweon rationa good and natura good, ut not an immediate ne etween rationa goodani natura truth; concerning thei parallelisin se n. 1831, 1832. Thos two ancient formula os pent in Osten C Ur, ViZ.,
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bocuus tho brothser signi sed good in the naturai man, and be- causo hi good is illustrat0d whon truth is initiato in good iuthe rationa principi e formit illustrationis good and of truth in tho natura manci thone derived. 3167. An to tho mollior '-that horob is signis sed alsoto natura truth vig. Spirituat thing thetice communicat edthereio, as O natural OOd appear froni the igniscation ofmOther, a denotin tho Chureli, hicli 3 virtuo of truth is called mother,' se n. 289, 2717. O the botter understandinglio this eas is that spiritual hings are communieatexto natura good an to natura truth, in consequene Os 1 uthaeinginitiatod in good in tho rationa principio, it a be Xpedient briossyno explaincit; ver man has an interna an an Xternal partir principie , his intortia is calle the interna man, and his externa the Xterna man : ut ha the interna man is, and what the externat is nown to sow; the interna mancistho Samo a the spiritualisan, and tho externa is the fame a thenatura mam; the spirituat man is that whiel undet stantis an is Wis by virtve of thos things hiet ar of the light of heaven, but the natura man, by virtve of thos things hiet ar of thelight of the world consterning uel light se n. 3138 sor in heaven there Xist ni things spirituat, heroas in the worid there exist ni ining naturat man is S created that things spiritual and things natura in him, that is his spirituat an natura man Should agro or mali ono, ut in his eas the spiritua man, ought to dispos ali hings in the naturat, and thonatura ought to Obey, as a servant his lord ut by th sallthe natura man egan to exuli himself above the spiritual, and thus inverto essentia Diviti order liene the naturat an se arated himself roin the spirituat, an spiritual hings could nolongerinter into him, ut a through chinlis oraelosis) and givotho lacuit of thini in and sp0aking. To tho intent that spirituat things may o again into the natura man, he must borogonorated by the Lord that is tiruttimulis the naturat man musibo initiate an conj0ino with good in the rationa principio: When his is the case spirituat things have acees to the naturalman sor thon the light of hoavon sows in and illustrates thosethings hicli are in the natura man, and causes them O re
ituat things are communicate to natura good and naturaluuinci natura good in his eas is ver delight an piseasant-nes arising roui the enixos sorvin the spiritua prinoi pie con- Sequently Os et Ving our eighbor, an Stili more the publicweal, an stili more the Lorii' hingilom, an abovo ali he
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3169. II and the moli ho ore illi hi uir that horobyaro signissit hos things hieli are in the natura mala, appeat Asrom the representation O the servant, holere is he, a d noling the natura mari se n. 30 19 3020 and rom tho signification of the moli ho ore illi tui in denotin ali hingswhicli aro in the natura mala, Se n. 3148.
sed theseae thereos, appears rom the signification o passing the night a denotinito est, an in the interna sons to havo peace. The eas herein is his : hon Spirituat things are at propriato to tho natura man, then hos thing rouode hiel, apportain to tho iustis ovi and tho persuasionis halcis salso, consequently thos things hieli indue restiessnes and thosothings have aecos Whiel, apportain to the allection O good and of truth, consequently thos things hieli causo eae sor ulli restiesstios arisos si Om ha is vi and salso, and ali tenue fronti What i good and truo. What eae is, and what is the naturo an qualit os iis stato may bo Seeu n. 92 93, 1726, 2780.317 l. 'nil aros in tho mornino V that horob is signis oda degro O elevati in al)pears rom tho signification o arising, a implying elevation, Se n. 2έ01, 2785, 2912, 29 27 and romthe signification os orning as donotin the Lord also Iishingd, in and like viso a state fieace thene deri Ved se n. 2έ05, 2780 tho natura principio is suid o be elevated, honSpirituat things aro approprialedo it sor ali levation is si omthings spiritual and colostiat inasmueli as by these hing mar is elevato esto variis heaven tinis noni et to the Loi d. 3172. Andae a id seni in to myclord that herob is signissed stoetion os conjunction, appear si Om the eo nil non sense hiel rosulis rom tho inturnal solis of the wor is sor
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ιοι GENESIS. CHAI' iv aud o bo levated into the rational, and to ut on a state Osgood sor in his eas it edomos the truth of good, and hasliso. For the et ter conceivin os his, et iis alio tho sol-lowing Xamples it is a spiritual truth that ali good is si omino ord, and allis vi from heli; his truth musti consi modand illustrat sed by many considerationes, et ore it an e levatod ut of the naturat an into the rationa principio, non can it in nywiso se thithor levated besor man is principio in tho ovo o God sor 0foro his, it is no achnowledged consequently it is no belloved the casse is similar in regarii to ther trullis, a sor instane in regar to this thattho Divino Providene is in hing the most particular and singular, and utiles ille so that it cannotio in universalsa and furthor in rogari to this truth, that man then si si segitis olivo whon that purishos, hicli in tho mori ho belloves to botho allis lisse, and that tho liso, hieli in his caseae receives, is ineffabis and indosinit rospectively, and that he is altogother ignorant of thisis longis heri inivit: hos and simila trullis cannot in an Wisei belloved, utiles a mari e prineipled in