Good, nor any Truth, which manifestly appears from this, that then no Man knew that there was any Internal in Man, nor that there was any Internal in the Word; neither that the Messias or Christ should come to save them to Eternity. Hence it is plain what is signified by that, that John should be in the Wilderness till the Day of his Appearance to Ifrael, Luke i. 80. and that he preached in the Wilderness of Judea, Matt. iii. I and following; and that he baptized in the Desart, Mark i. 4. for by that he also represented the State of the Church. From the Signification of Desart it may also appear, why the Lord so often retired into the Wilderness, Matt. iv. 1. Chap. xv. 32 to the End; Mark i. 12, 13, 35 to 40, 45. Chap. vi. 31 to 36. Luke iv. 1. Chap. v. 16. Chap. ix. to and following; John xi. 54; as likewise from the Signification of Mountain, why the Lord retired to Mountains, as Matt. xiv. 23. Chap. xv. 29, 30, 31. Chap. xvii. 1. and following; Chap. xxviii. 16, 17. Mark iii. 13, 14. Chap. vi. 46. Chap. ix. 2 to 9. Luke vi. 12, 13. Chap. ix. 28. John vi. 15. 2709. And he became an Archer, that it signifies the Man of the Spiritual Church, appears from the Signification of Dart, Shaft, or Arrow, which is Truth, and from the Signification of Bow, which is Doctrine, of which above, N. 2686. The Man of the Church spiritual was formerly called an Archer, because he defends himself by Truths, and disputes about Truths, as may be seen above N. 2708; the Truths by which the Man of the spiritual Church defends himself, and about which he disputes, are from the Doctrine which he acknowledges. That the Man of the spiritual Church was formerly called an Archer or Darter, and that Doctrine was called Bow and Quiver, and the Truths of Doctrine, or rather Doctrinals, were called Darts, Shafts, and Arrows, may appear moreover in David, "The Children of Ephraim being " armed and carrying Bows, turned back in the Day of Battle," Pf. lviii. 9. Ephraim stands for the Intellectual of the Church; and in the Book of Judges, 66 Speak ye that ride upon white Asses, ye that fit in Judgment, and " walk by the Way. They that are deliver'd from the Noise of Archers in the "Places of drawing Water; there they shall rehearse the righteous Acts of Jehovah, even the righteous Acts towards the Inhabitants of his Villages in " Ifrael," v. 10, 11. In Ifaiab, "Jehovah hath called me from the Womb, " from the Bowels of my Mother hath he made mention of my Name. And " he hath made my Mouth like a sharp Sword, in the Shadow of his Hand " hath he hid me, and made me a polished Shaft, in his Quiver hath he hid 66 me. And he said unto me, Thou art my Servant, O Israel, in whom I " will be glorified," xlix. 1, 2, 3. Ifrael stands for the Church spiritual. In David, “As Arrows are in the Hand of a mighty Man, so are the Children " of Youth; happy is the Man that hath his Quiver full of them," Pf. cxxvii. 4, 5. Quiver stands for the Doctrine of Good and Truth. In Habakuk, * The Sun and Moon stood still in their Habitation; at the Light of thine "Arrows they went, at the Shining of thy glittering Spear," iii. 11. That Joash the King of Ifrael by the Command of Elisha shot an Arrow of a Bow thro' thro' a Window, Elisha saying at the same Time, The Arrow of Jehovah's Deliverance, the Arrow of Jehovah's Deliverance from Syria, 2 Kings xiii. 16, 17, 18. signifies the Secrets concerning the Doctrine of Good and Truth. Thus also many Things in the Word have an opposite Sense, thus alfo Darts, Shafts, Arrows, Bows, Archers, and they fignify Falsities, and the Doctrine of Falsity, and those who are in Falsity; as in Mofes, "Joseph is a fruitful 65 Bough, even a fruitful Bough by the Well; whose Branches run over the "Wall. The Archers have forely grieved him, and shot at him, and hated " him," Gen. xlix. 22, 23. In Jeremiah, "They bend their Tongues like " their Bow for Lies; but they are not valiant for the Truth upon the Earth. "Their Tongue is as an Arrow shot out, it speaketh Deceit," ix. 3, 8. In David, "Who whet their Tongues like a Sword, and bend their Bows to "shoot their Arrows, even bitter Words. That they may shoot in secret at "the Perfect; fuddenly do they shoot at him, and fear not. They encourage " themselves in an evil Manner; they commune in laying Snares privately," Ixiv. 3, 4, 5. In the same, "For, lo, the Wicked bend their Bow, they " make ready their Arrow upon the String, that they may privily shoot at the " upright in Heart," Ps. xi. 2. In the fame, "His Truth shall be thy " Shield and Buckler. Thou shalt not be afraid of the Terror by Night; nor for the Arrow that flieth by Day," xci. 4, 5. 2710. In this Verse is described the State of the Church spiritual, namely, that it is obfcure respectively to the State of the Church celestial, and that it is militant, for this Reason, because the Man of the spiritual Church knows Truth no otherwise than from Doctrine, not from Good itself as the celestial Man does. 2711. Ver. 21. And he dwelt in the Wilderness of Paran, and his Mother took him a Wife out of the Land of Egypt. He dwelt in the Wilderness of Paran, signifies the Life of the spiritual Man with respect to Good; Wilderness is here as before, and Obscurity respectively; Paran, is Illumination from the Divine Human of the Lord. And his Mother took him, signifies the Affection of Truth. A Wife out of the Land of Egypt, signifies the Affection of Sciences, which the Man of the spiritual Church has. 2712. He dwelt in the Wilderness of Paran, that it signifies the Life of the Spiritual Man with respect to Good, appears from the Signification of, to dwell, which is predicated of the Good of Truth, or of Good spiritual, that is, of the Good of the spiritual Man; which what it is, is described by that, that he should dwell in the Wilderness of Paran. That, to dwell, is predicated of the Good or Affection of Truth appears from many Places in the Word, where Cities are treated of, by which are signified Truths, that they shall be without an Inhabitant, by whom is signified Good, N. 2268. 2450. 2451, for Truths are inhabited by Good; and Truths are without Good, as a City in which there is no Inhabitant; as in Zephaniah, "I made their Streets waste, " that none passeth by; their Cities are destroyed, so that there is no Man, " that there is none Inhabitant," iii. 6. In Jeremiah, "Jehovah that led us thro' : "thro' the Wilderness, that no Man passed thro', where no Man dwelt; his "Cities are burnt without Inhabitant," ii. 6, 15. In the same, "Every City hall be forfaken, and not a Man shall dwell therein," iv. 29. In the same, " In the Streets of Jerufalem that are defolate, and without Inhabitant, and " without Beast," xxxiii. 10. Streets are put for Truths, N. 2336, no Man for no Good celestial, no Inhabitant for no Good spiritual, no Beast for Good natural. In the fame, "Give Wings unto Moab that it may flee away, for "the Cities thereof shall be desolate without any to dwell therein," xlviii. 9. In all the Expressions of the Prophets there is the Marriage of Truth and Good, wherefore where a City desolated is spoken of, it is also added there was no Inhabitant therein, for this Reason, because City signifies Truths, and an Inhabitant Good, otherwise it would be superfluous to say, no Inhabitant, where it is said a City is desolated. In like Manner are the Words constant, which signify those Things which are of Good celestial, which are of Good spiritual, as likewise those Things which are of Truth, as in Ifaiah, “Thy "Seed shall possess the Gentiles, and make the desolate Cities to be inha"bited," liv. 3. where to possess is predicated of Good celestial, to inhabit of Good spiritual, " Mine Elect shall inherit it, and my Servants shall dwell therein," lxv. 9. in the same Manner. In David, "God shall save Zion, " and will build the Cities of Judah, that they may dwell there and have it in "Possession. The Seed also of his Servants shall inherit it; and they that love "his Name shall dwell therein," Ps. lxix. 35, 36. To inhabit and at the same Time to possess, is predicated of Good celestial, to inhabit, of Good fpiritual. In Ifaiab, "Saying to Jerufalem thou shalt be inhabited, and to the Cities of 66 66 Judah, ye shall be built," xliv. 26. where to inhabit is predicated of the Good spiritual of the Church, which is Jerusalem. Of fuch Importance are the Words predicated in the Word of their Good and Truths, that only from noting the Predication of such Words, it may be known, what in general is treated of. 2713. That Wilderness signifies Obscurity respectively, appears from the Signification of Wilderness, which is Obscurity, when it is predicated of the spiritual Man, respectively to the celestial, of which above, N. 2708. 66 66 2714. That Paran is Illumination from the Divine Human of the Lord, appears from the Signification of Paran, which is the Divine Human of the Lord, as is plain from those Places in the Word, where it is named; as in the Prophet Habakuk, Jehovah, I heard thy Speech and was afraid; Jehovah, revive thy Work in the Midst of the Years, in the Midst of "the Years make known; in Wrath remember Mercy. God came from Teman, and the Holy One from Mount Paran. Selah. His Glory "covered the Heavens, and the Earth was full of his Praise; and his Bright"ness was as the Light, he had Horns coming out of his Hand, and there 66 66 was the hiding of his Power," iii. 2, 3, 4. where the Prophet manifestly speaks of the Coming of the Lord, who, by reviving the Work in the Midst of the Years, and making known in the Midst of the Years, is signified; his his Divine Human is described by God's coming from Teman, and the Holy One from Mount Paran; it is faid from Teman with respect to Love celestial, and from Mount Paran with respect to Love spiritual, and that from thence is Illumination and Power, is signified by this, that there was Brightness and Light, he had Horns in his Hands, Brightness and Light are Illumination, Horns are Power. In Mofes, "Jehovah came from Sinai, and rose up from " Seir upon them, he shined forth from Mount Paran, and he came with 66 ten thousands of his Saints; from his right Hand went a fiery Law for "them. Yea, he loved the People; all his Saints are in thy Hand; and "they fat down at thy Feet; every one shall receive of thy Words," Deut. xxxiii. 2, 3. Here also he speaks of the Lord, whose Divine Human is described by this, that he rose up from Seir, and shone forth from Mount Paran; it is said from Seir with respect to Love celestial, from Paran with respect to Love spiritual; spiritual Men are signified by the People whom he loves, and fitting together at his Feet; Foot signifies something inferior, so obfcure, in the Kingdom of the Lord. In the fame, "Chedorlaomer and "the Kings that were with him, fmote the Horites in their Mount Seir, unto 66 66 El-paran, which is by the Wilderness," Gen. xiv. 5, 6. That the Divine Human of the Lord is there signified by Mount Seir, and El-paran, may be seen N. 1675. 1676. In the same, It came to pass in "the twenty-fecond Day of the second Month, in the second Year, that "the Cloud was taken off from the Tabernacle of the Testimony. And "the Children of Ifrael took their Journeys out of the Wilderness of Sinai; " and the Cloud rested in the Wilderness of Paran," Numb. x. 11, 12. That all the Journeyings of the People in the Wilderness, signified the State of the Church militant, and its Trials, under which Man succumbs, but the Lord conquers for him, consequently, that those Trials and Victories are the Lord's, shall, by the Divine Mercy of the Lord, be shewn elsewhere. And in as much as the Lord sustain'd Temptations from his own Divine, by the Wilderness of Paran here in like Manner is signified the Human Divine of the Lord. Thus by what follows in the fame, "Afterward the People moved " from Hazeroth, and pitched in the Wilderness of Paran. And Jehovah 66 spake unto Moses saying, Send thou Men that they may search the Land " of Canaan, which I give unto the Children of Israel. And Moses sent " them from the Wilderness of Paran according to the Commandment of 66 Jehovah. And they went and came to Mofes and to Aaron, and to all "the Congregation of the Children of Ifrael unto the Wilderness of Paran, 66 to Kadesh, and brought back Word unto them, and shewed them the "Fruit of the Land," Numb. xxii. 26. Chap. xxiii. 1, 2, 3, 4, 26. By their going from the Wilderness of Paran to search out the Land of Canaan, is fignified, that by the Divine Human of the Lord, they, namely, the Children of Ifrael, that is, spiritual Men, should have the heavenly Kingdom, which the Land of Canaan signifies; but that they also failed, signifies their Weakness, and therefore that the Lord should fulfil all Things which were in the Law, and sustain Temptations and overcome, that so to those who No. VI. are in the Faith of Charity, as likewise to those who are in Temptations, in which the Lord overcame, there should be Salvation from his Divine Human; therefore also when the Lord was tempted, he was in the Wilderness, Matt. iv. 1. Marki. 12, 13. Luke. iv. 1. as may be seen above N. 2708. 2715. Here are two Secrets, the one, that the Good of the spiritual Man is obicure respectively; the other, that that Obscure may be illuminated from the Divine Human of the Lord. With respect to the first, that Good in the fpiritual Man is obfcure respectively, may appear from those Things which were faid above N. 2708, of the State of the spiritual Man; by a Comparifon of both States it is demonftrably evident; in celestial Men Good itself is implanted in their voluntary Part, and from thence Light comes into their intellectual Part; but in spiritual Men all the Voluntary is lost, so that there is nothing of Good from thence, and therefore Good is implanted in their intellectual Part by the Lord, as may be seen N. 863.875.895.927. 928. 1023. 1043. 1044. 2124.2256. The voluntary Part is that which principally lives in Man, but the intellectual lives from thence; when therefore the Voluntary is so loft in the spiritual Man, that it is nothing but Evil, and yet Evil always and continually flows into his intellectual Part or Thought, it appears that Good there is obscure respectively. Hence it is, that in fpiritual Men there is not Love to the Lord as there is in Celestials, and so there is not the Humiliation which is essential in all Worship, and by which Good may flow in from the Lord; for a Heart elated never receives it, but the humble Heart. Neither is there in spiritual Men Love to their Neighbour, as there is in the Celestials, for the Love of Self and the World continually flows in from their voluntary Part, and obscures the Good of that Love; which may appear to any one, if he reflects, also from this, that when he does Good to any one, it is for fome End in the World, so that tho' not apparently, yet still he thinks of a Reward, either from those who receive his Kindness, or from the Lord in the other Life; so that his Good is still stained with Merit; as likewife from this, that when he does any Good, if he can report it, and fo prefer himself to others, it is the Pleasure of his Life; but celestial Men love their Neighbour more than themselves, neither do they ever think of a Retribution, neither do they prefer themselves to others in any Manner. Moreover, Good in spiritual Men is obscured from Persuasives and various Principles, also from fuch Things as are deriv'd from the Love of Self and the World; what is also the Perfuafive of Faith, may be seen N. 2682. 2689 at the End. This also comes from the Influx of Evil from their voluntary Part. Farther, it may appear from this, that Good in the spiritual Man is obfcure respectively, because he knows not Truth from any Perception, as do the Celestials, but from Instruction by Parents and Masters, as likewise from the Doctrine into which he was born, and when he adds any Thing of himself and from his own Invention, then the Senfual and its Fallacies, and the Rational and its Appearance exceedingly prevail, and operate so that he scarce can acknowledge any pure Truth, such as Celestials acknowledge; but yet the Lord implants Good in those seeming Truths, altho' they are fallacious Truths, or the Appearance of |