Imágenes de páginas
PDF
EPUB

" And when they wanted Wine, the Mother of Jesus faith unto him, They " have no Wine. Jesus faith unto her, Woman, what have I to do with thee?" ii. 3, 4. In Matthew, "One said unto him, Behold thy Mother and thy Bre"thren stand without, defiring to speak with thee. But he answered and " said unto him that told him, Who is my Mother? and who are my Brethren? "And he stretched forth his Hand toward his Disciples, and faid, Behold my "Mother, and my Brethren. For whosoever shall do the Will of my Father "which is in Heaven, the fame is my Brother, and Sifter, and Mother," xii. 47, 48, 49, 50. Mark iii. 32, 33, 34, 35. Luke viii. 20, 21. In Luke, "A " certain Woman of the Company lift up her Voice, and faid unto him, " Blessed is the Womb that bare thee, and the Paps which thou hast fucked. " But he said, yea, rather blessed are they that hear the Word of God and "keep it," xi. 27, 28. where when the Woman spoke of his Mother, the Lord referr'd to those above, namely, that whosoever should do the Will of my Father, he is my Brother, Sister, and Mother, which is the same Thing with these Words, Blessed are they who hear the Word of God, and keep it. In John.

"When Jesus therefore saw his Mother, and the Disciple standing by, " whom he loved, he faith unto his Mother, Woman, behold thy Son. " Then faith he unto the Disciple, Behold thy Mother. And from that Hour " that Disciple took her to his own Home," xix. 26, 27. From which Words it is plain, that the Lord spoke to her in the Manner he thought when she saw him on the Cross, but yet he does not call her Mother but Woman, and that he transfers the Name of Mother to those who are signified by Disciples, wherefore he said to the Disciple, behold thy Mother. This is yet more evident from the Words of our Lord in Matthew, "While the " Pharisees were gathered together, Jesus asked them, saying, What think

66

ye of Christ? whose Son is he? they say unto him, the Son of David. He " faith unto them, How then doth David in Spirit call him Lord, saying the " Lord said unto my Lord, fit thou on my right Hand till I make thine "Enemies thy Footstool? If David then call him Lord, how is be his Son? " And no Man was able to answer him a Word, neither durst any Man (from " that Day forth) ask him any more Questions," xxii. 41 to the End. Mark xii. 35, 36, 37. Luke xx. 42, 43, 44. so that he was no longer the Son of David as to the Flesh. Moreover, with respect to the Seperation and Exuition of the human Maternal, this they do not apprehend, who entertain merely corporeal Ideas of the Human of the Lord, and think of that, as of the Human of any other Man, hence such take their Scandals; they do not know, that such as is the Life, such is the Man, and that the Divine Being of Life, or Jehovah, was in the Lord from his Conception, and that the like Being of Life in his Human remained by the Union.

2650. Ver. 9. And Sarah saw the Son of Hagar the Egyptian, which she had borne unto Abraham, mocking. Sarah saw, signifies the Intuition of the Lord from the Divine spiritual. The Son of Hagar the Egyptian, signifies into the Rational, namely, human. Hagar the Egyptian, is the Affection of Science,

C2

from

from whence that Rational proceeds as from the Mother. Which she had borne unto Abraham, signifies that it should be from the Divine celestial as the Father. Mocking, signifies not congruous to and favouring the Divine Rational.

2651. And Sarah faw, that it signifies the Intuition of the Lord from the Divine Spiritual, appears from the Signification of, to fee, which is to understand, of which, N. 897. 2150.2325, which is the same Thing as to behold from the Sight of the Mind; and from the Representation of Sarah, which is the Divine spiritual, or the Divine Truth, of which, N. 2622. Sarah saw, is, that the Divine spiritual should behold, which is the fame Thing, as the Lord's beholding from the Divine spiritual.

2652. The Son of Hagar the Egyptian, that it signifies into the Rational merely human, and that Hagar the Egyptian is the Affection of Sciences of which that Rational was born as of the Mother, appears from the Signification of the Son, namely, Ismael, which is the first Rational in the Lord, of which in Chap. xvi. Gen. where Hagar and Ismael are treated of; and from the Representation of him, and Hagar the Egyptian his Mother, of whom also there. That the first or merely human Rational in the Lord, was conceived of the Divine celestial as of the Father, and born of the Affection of Sciences as of the Mother, may be seen N. 1895. 1896. 1902. 1910.

2653. Which she had borne unto Abraham, that it signifies that it should be from the Divine Celestial as from the Father, appears from the Signification of, to bear Children, which is, to exist, of which N. 2621. 2629; and from the Representation of Abraham, which is the Divine Celestial, of which N. 1989. 2011. 2172. 2198. 2501. That that Rational proceeds from the Divine celestial of the Lord, as if it were from the Father, may be seen N. 1895. 1896. 1902. 1910.

1654. Mocking, that it signifies not congruous and favouring the Divine Rational, may appear from the Signification of, to mock, which is of the Affection against that, which does not agree with and favour itself. In the preceding Verse it is said, the Child grew and was weaned, and that Abraham made a great Feast when he weaned Ifaac, by which is signified, that when the Rational of the Lord should become Divine, the Rational which was before, should be separated; therefore now immediately follows concerning the Son of Hagar the Egyptian, by whom that that Rational is understood, was shewn in the Explanation of Chapter xvi. of Gen. where Ifmael and Hagar were treated of; hence also it is plain that those Things which are in an internal Sense, follow in a continued Series. But with respect to the first Rational of the Lord, this because it was born as in another Man, namely, by Sciences and Knowledge, it could not otherwise be but in the Appearances of Truth, which are not Truths in themselves, as may appear from those Things which were alledged N. 1911. 1996. 2196. 2203. 2209. 2519; and because they were in the Appearances of Truth, they could not agree to it, nor favour Truths without Appearances, such are the Divine, as well because it does not defire them, as because they are against it. But let Examples be for an Illustration: stration: The Rational human, namely, that which Nature has from mundane Things by Senfuals, and afterwards of Things analogous of Mundane by Scientifics and Knowledge, almost derides this or mocks, if it should be faid to it that it could not live of itself, but that it appears to it as if it did live of itself; and that he would live more, that is, more wisely and understandingly, more happily and agreeably, who believes less, that he lives of himself, and that this is the Life of Angels, principally of those who are celestial, and are intimate or nearest to the Lord; for they know that none lives of himself, but Jehovah alone, that is, the Lord. That Rational would likewife mock, if it should be faid, that it has no Ability of its own, but that Fallacy or Appearance is that which it has; and yet more if it shou'd be faid to it, that the more that which is its own Ability is in Fallacy, so much the less he has, and on the contrary; in like Manner, that whatever he thinks and acts from his own Ability, is Evil, altho' it should be good; and that he cannot be wife, before he believes and perceives, that all Evil is from Hell, and all Good is from the Lord; in that Faith, nay, in that Perception are all the Angels, who have yet a more abundant Ability than all Men, but they know and perceive that they have it from the Lord, but that it appears as if it were wholly their own. Moreover, that Rational would mock, if it should be said, that they are the greatest in Heaven who are the least; that they are the wisest who believe and perceive that they are the least wife; that they are the happiest, who would have others to be the most happy, but themselves the least; that it is Heaven to defire to be below all, but Hell to be above all; consequently, that in the Glory of Heaven, there is absolutely nothing which is in the Glory of the World. In like Manner, that Rational would mock, if it should be said, that in the other Life there is nothing of Space or Time, but that they are States according to which are Appearances; and that Life is so much the more heavenly the farther it is removed from those Things which are of Space and Time, and by how much nearer it is to those Things which are to Eternity, in which, namely, Eternity, there is absolutely nothing from the Idea of Time, nor from any Thing analagous of it; so in innumerable other Things. That there should be such Things in the Rational merely human, and therefore that this Rational should mock at Divine Things, the Lord saw, and indeed from the Divine spiritual which is signified by, that Sarah saw the Son of Hagar the Egyptian, N. 2651. 2652. That Man can from the Interior behold those Things which are in himself, which are below, is known by Experience to those who are in Perception, also to those who are in Conscience, for they fee fo far, that they can correct their own Thoughts. Hence they may be regenerated, by feeing what their Rational was which was in them before Regeneration; but fuch Perception in Man is from the Lord, but that of the Lord was from Himself.

2655. Ver. 10. Wherefore she said unto Abraham, Caft out this Bond-woman and ber Son; for the Son of this Bond-woman shall not be Heir with my Son, even with Ifaac. She said to Abraham, signifies Perception from the Divine. Cast

out

4

out this Bond-woman and her Son, signifies that those Things which are of the Rational merely human should be exterminated. For the Son of this Bond-woman shall not be Heir with my Son, even with Ifaac, signifies that the Rational merely human cannot have a Life in common with the Rational Divine itself, neither with respect to Truth nor with respect to Good.

2656. She said unto Abraham, that it signifies Perception from the Divine, appears from the Signification of, to say, in the Historicals of the Word, which is to perceive, of which often before; and from the Representation of Abraham which is the Divine celestial or Divine Good, of which, N. 2622.

2657. That, caft out this Bond-woman and her Son, signifies that those Things which are of the Rational merely human should be exterminated; appears from the Signification of, to cast out, which is to exterminate; and from the Signification of Bond-woman, which is the Affection of Rationals and Scientifics, so the Good of them, of which, N. 2567; and from the Signification of Son, which is the Truth of that Rational, of which, N. 264. 489.533. 1147; but it is Good and Truth apparent, which are predicated of this first Rational or merely human, hence it is, that, cast out this Bondwoman and her Son, signifies that those Things which are of the Rational merely human should be exterminated. How this is, namely, that the first Rational was exterminated when the Divine succeeded, has before been occasionally faid and shewn, but as it is here particularly treated of, it shall be farther explained in a few Words. There are in every Man, who is regenerated, two Rationals, one before Regeneration, the other after Regeneration. The first, which is before Regeneration, is acquired by the Experiences of the Senfes, by Reflections on those Things which are in civil Life, and in the moral Life, by Sciences, and by Reasonings from thence and by them, also by the Knowledge of Spirituals from the Doctrine of Faith or from the Word; but these then go no farther than a little above the Ideas of the corporeal Memory, which respectively are altogether material; therefore whatever he then thinks, is from such Things, or that they may be comprehended by the interior or intellectual Sight, the like of such Things appear comparatively or analogically; of this Sort is the first Rational, or that which is before Regeneration. But the Rational after Regeneration is formed by the Lord by the Affections of Truth and Good Spiritual; which Affections are wonderfully implanted by the Lord in the Truths of the former Rational, and so those Things there which are congruous and favour, are enlivened, but the rest, as being of no Ufe, are separated from thence, so that at length Virtues and Truths spiritual are collected as it were into Bundles, the incongruous being thrown away, which cannot be enlivened, as it were to a Periphery, and this successively as Virtues and Truths spiritual increase with the Life of their Affections; hence it is plain, what the other Rational is. How these Things are, may be illustrated by a Comparison with the Fruit of Trees; the First Rational is in the Beginning like Green Fruit, which gradually ripens, till at length it plants the Seeds within itself; when it is of an Age, that it begins to separate itself from the Tree, then is its State full, of which above, N. 2636. But the other Rational, with which he is endowed by the Lord, when he is regenerated, is as the same Fruit in good Ground, in which those Seeds which are strewed about, rot, and these push themselves out from their secret Vitals, shoot out the Root, then a Slip above the Ground, which grows into a new Tree, and unfolds itself, till at length it produces new Fruits, afterwards grows into Gardens and Paradises, according to the Affections of Good and Truth, which it receives, as may be seen, Matt. xiii. 31, 32. John xii. 24. But as Examples are more convincing, let the Ability which a Man has before Regeneration, and the Ability which he has after Regeneration, stand for an Example. From the first Rational, which he acquires to himself by Mediates, of which above, Man believes that of himself, so of his own Ability, he thinks Truth and does Good, this the first Rational cannot otherwise apprehend, altho' it be instructed, that all the Good of Love, and all the Truth of Faith, is from the Lord: But when he is regenerated, which is in his adult Age, from the other Rational, with which he is endowed from the Lord, he begins to think, that Good and Truth is not from himself or his own Ability, but from the Lord, but yet that he does Good and thinks Truth as if it were from himself, as may be seen N. 1937. 1947; then the more he is confirmed in this, so much the more is he brought into the Light of Truth concerning those Things, till at length he believes that every Good and every Truth is from the Lord; now the Ability of the former Rational is gradually separated, and Man is endowed with a celestial Ability from the Lord which becomes a new Rational. One Example more : The First Rational in the Beginning knows no other Love but that of Self and the World, and altho' he hears that Love celestial is quite another Thing, yet he does not apprehend that; but afterwards when he does fome Good, he perceives no other Pleasure from thence, than that he seems to himself to merit the Favour of another, or that a Christian may hear, or that he may obtain from thence the Joy of eternal Life; but the other Rational, with which a Man is endowed by the Lord by Regeneration, begins to feel fome Pleasure in Good and Truth itself; and to be affected with this Pleasure, not for the Sake of any Thing of his own, but for the Sake of Good and Truth; with which Pleasure when he is elated, he then rejects Merit, till at length he contemns it as something enormous; this Pleasure in him gradually increases, and becomes Happiness, and in the other Life he becomes happy, and the very Heaven of it. Hence it may now appear, how it is with both Rationals in a Man who is regenerated. But it must be known, that in Man, altho' he is regenerated, that all and fingular the Things, which are of the first Rational, remain, and are only separated from the other Rational, and this miraculously by the Lord. But the Lord wholly exterminated the first Rational, that nothing of it remained, for the mere Human and Divine could not be together at the fame Time; hence it is, that he was no longer the Son of Mary, but Jehovah with respect to either Effence.

2658.

« AnteriorContinuar »