109.主来之前，所有教会都是代表性的教会，他们只能在阴暗处看见神圣真理。主降世后所建立的教会就在光中看见，确切地说，能够看见神圣真理。二者之别犹如晚上和早晨之别。同样，在圣言中，主来之前教会的状态被称为晚上，主来之后其状态被称为早晨。主降世之前与教会成员同在，不过，仅通过代表祂的天使间接同在。但祂自到来后，便与教会之人直接同在，因为祂在世时也披上神性属世层，祂在这神性属世层中与人同在。主的荣耀是其人性的荣耀，也就是祂在世时所披戴之物；主所荣耀的人性就是这神性属世层。这一真理从以下事实明显看出来，即主带着在世时所具有的整个躯体从坟墓中复活，并未在坟墓中留下什么，故祂从坟墓中自初至末带走了这神性属世层本身。所以，复活后，当祂的门徒以为他们看见的是鬼魂时，祂对他们说：
你们看我的手，我的脚，实在是我；摸我看看，魂无肉无骨，你们看，我是有的。（路加福音24:37，39）
由此清楚可知，祂的属世身体已藉着祂的荣耀而变成神性了。故保罗说：
神性一切的丰盛，都有形有体地居住在基督里面。（歌罗西书2:9）
约翰一书：
耶稣基督，神的儿子是真神。（约翰一书5:20）
天使由上述经文清楚知道，在整个灵界，唯独主是完全的人。
在教会，众所周知，以色列和犹太民族当中的一切敬拜纯粹是外在的，预示了主所揭开的内在敬拜。因此，主来之前的敬拜仅仅是以适当模式代表真敬拜的象征和轮廓。古人的确看见过主本人，因为祂曾对犹太人说：
你们的祖宗亚伯拉罕欢欢喜喜地仰望我的日子，既看见了，就快乐。我实实在在地告诉你们，还没有亚伯拉罕，就有了我。（约翰福音8:56，58）
但由于那时主只是通过天使被代表，故犹太人教会中的一切都变成代表物；但主降世之后，那些代表就不存在了。其深层次的原因是，主在世时也披上一个神性属世层，藉此不仅照亮内在人，即属灵人，还照亮外在人，即属世人。若非这二者同时被照亮，人可以说就处在阴暗中。而当这二者皆被照亮时，他可以说处在白昼之光中。因为唯独内在人被照亮，而外在人未被照亮，或唯独外在人被照亮，而内在人未被照亮，就如同一个人睡觉作梦，一醒来仍记得他的梦，并由此得出各种结论，但这些结论全都是虚幻。或他就象一个人在梦游，自以为所看见的物体是在大白天看到的。
主来前后教会状态的区别，还好比在夜里就着星月之光看书的人和在阳光下看书的人。显而易见，在仅仅发白的星月之光下看书容易出错，而在火焰般的阳光下看书则很清晰。故，关于主，我们读到：
以色列的神说，以色列的磐石告诉我说。祂必像日出的晨光，如无云的清晨。（撒母耳记下23:3，4）
以色列的神和以色列的磐石表主。别处说到：
当耶和华缠裹祂百姓的损处的日子，月光必像日光，日光必加七倍，像七日的光一样。（以赛亚书30:26）
这是对主来后教会状态的描述。简言之，主来之前教会的状态好比老妪，脸上涂脂抹粉，并因粉底的光泽而自认为很漂亮。而主来之后教会的状态则好比少妇，因肤色天然的亮泽而美丽动人。再者，主来之前教会的状态好比橙子、苹果、梨子或葡萄等的果皮，以及皮的味道。而主来之后教会的状态则好比这些果肉及其味道等等。这皆因主也披上了神性属世层后，既照亮内在人，即属灵人，也照亮外在人，即属世人。若仅内在人被照亮，而外在人未被照亮，就会有阴影。仅外在人被照亮，而内在人未被照亮，同样如此。
109. 補充
主降世之前的所有教會都是象徵性的教會。他們只能在暗處朦朧地看見聖理。在主降世之後, 祂建立的教會就在白日之下看見, 確切地說, 是有能力看見聖理。二者的分別如同夜晚和早晨的分別。事實上, 主來之前的教會光景, 在聖言中被稱為"夜晚", 祂來以後的光景被稱為"早晨"。
在祂降臨世間之前, 主自然也向教會百姓們顯現, 只不過是以天人作為媒介來代表祂,非直接地顯現。自從祂降世後, 就是直接地向教會顯現了,無需任何媒介。因為在世時, 祂穿上神性的自然之物,令祂能夠向教會中的百姓顯現。
主榮耀的過程是祂在世所取之人的轉化, 這已轉化的人是神性的自然之物。主從墳墓復活, 是在世所取的整個身體復活, 沒什麼留在那裡, 可以證明這點。從而可知, 祂從那裡所帶走的, 是祂所取之人的全部。這就是為何在復活後, 門徒們以為看見的是個靈, 祂這樣說:"你們看我的手, 我的腳, 實在是我; 摸我看看, 靈無肉無骨, 你們看, 我是有的"(路加福音24:37, 39)。由此可明顯看出, 祂的物質之身已藉著榮耀的過程而成為神性了。因此保羅說:"神性一切的豐富有形體地住在基督之中"(歌羅西書2:9)。約翰說, 上帝之子, 耶穌基督, 是真上帝(約翰一書5:20)。由此, 眾天人知道, 在整個心靈世界, 唯獨主是完全的人。
[2]眾所周知, 教會都認同, 古代以色列和猶太民族的一切敬拜只是外在的, 是主後來揭開的內在敬拜之預表。於是, 在主降世之前的敬拜只是以適當的形式來預表真敬拜的象徵和代表。
主的確在古時被見過, 因為祂曾對猶太人說:"你們的祖宗亞伯拉罕歡歡喜喜的仰望我的日子, 既看見了, 就快樂。我實實在在的告訴你們, 還沒有亞伯拉罕, 就有了我"(約翰福音8:56, 58)。但那時, 主只是藉著天人來代表, 猶太人教會中的一切都用來作代表與象徵。不過, 在祂降世之後, 那些象徵性的代表就不存在了。發生此事的內在原因是:主在世所取的人身顯現, 藉此祂既可光照人的內在,就是屬靈之人; 也可光照人的外在,就是屬世之人。若非這二者同時被光照, 人就在陰暗裡; 若這二者同時被光照, 人就在白天裡了。因為, 如果只是內在之人被光照, 外在之人未同時被光照; 或者只有外在之人被光照, 內在之人未同時被光照, 那就像某人睡著了做夢, 後來從夢中醒來, 他記得夢的內容, 並以此為基礎做出各樣想當然的錯誤論斷。也像某人在夢遊, 認為所見之物是在光天化日之下。
[3]主來之前的教會光景與祂來之後的教會光景, 就如同某人在月光和星光下看書, 相比他在陽光下看書。很明顯, 在前者的光下看書, 容易出錯, 這光只是白色。而後者之光下看書, 就不會看錯, 這光含有火焰之色。
因此, 主這樣說:"以色列的上帝, 以色列的磐石, 曉諭我說:'祂必像日出的晨光, 如無雲的清晨"(撒母耳記下23:3-4)"以色列的上帝"和"以色列的磐石"指的是主。別處說到:"當耶和華纏裹祂百姓的損處, 醫治祂民鞭傷的日子, 月光必像日光, 日光必加七倍, 像七日的光一樣"(以賽亞書30:26); 這些話表達出主降世後教會的狀態。
簡言之, 主降世前的教會光景可比作一位年邁的婦女, 臉上用胭脂塗抹, 自認為看起來漂亮。主降世後的教會光景則如同一位年青的少婦, 皮膚的天然紅潤, 令她美麗動人。
主降世前的教會光景好比柳丁,蘋果,梨子,葡萄等水果的皮,以及皮之味道。而主降世後的教會光景則如同這些水果的果肉,以及果肉之味道。
這一切的發生, 都是因為主穿上祂所取的人身(神性的自然之物)之後, 同時照亮了人的內在屬靈之人和外在屬世之人。只照內不照外, 則有陰影; 只照外不照內, 也是有陰影; 內是屬靈之人, 外是屬世之人。
109. A Supplement
All the churches that existed before the Lord's coming were symbolic churches. They could see divine truths only in shadow. After the Lord's coming into the world a church was instituted by him that saw divine truths - or rather was able to see divine truths - in full light. The difference between these churches is like the difference between evening and morning. In fact, in the Word the state of the church before the Lord's coming is called "evening" and the state of the church after his coming is called "morning. "
Before his coming into the world the Lord was of course present with people in the church, but only indirectly through angels who represented him. Since his coming he is now directly present with people in the church. In the world he added on a divine physical form that enables him to be present with people in the church.
The Lord's process of glorification was a transformation of the human nature that he took on in the world. The transformed human nature of the Lord is the divine physical form. A proof of this is that the Lord rose from the tomb with the whole body he had had in the world. Nothing was left in the tomb. Therefore he took with him from the tomb every aspect of his earthly human form. This is why after the resurrection he said to disciples who thought they were seeing a spirit, "See my hands and my feet, that it is I myself. Feel me and see; for a spirit does not have flesh and bones as you see I have" (Luke 24:37, 39). From these words it is clear that through the process of glorification his physical body became divine. Therefore Paul says, "All the fullness of divinity dwells physically in Christ" (Colossians 2:9); and John says that the Son of God, Jesus Christ, is the true God (1 John 5:20). From these teachings angels know that in all the spiritual world, only the Lord is a complete human being.
[2] The church recognizes that all the worship among the ancient Israelite and Jewish people was purely external and that it foreshadowed the inner worship the Lord initiated later on. It is recognized, then, that before the Lord's coming, worship was based on emblems and allegories that represented true worship in its proper form.
Now, the Lord was indeed seen among the ancients, for he says to the Jews, "Your father Abraham rejoiced that he would see my day, and he did see it and was glad. I tell you, I existed before Abraham did" (John 8:56, 58). But that was only a representation of the Lord, which involved angels, and therefore everything having to do with the church among the ancients became symbolic. After the Lord came into the world those symbolic representations disappeared. The inner reason for this is that through the divine physical form the Lord added on in the world, he enlightens not only our inner spiritual self but also our outer physical self. If both of these are not enlightened at the same time, we are in shadow, but when they are both enlightened at once we are in daylight.
If just our inner self is enlightened but not our outer self, or if just our outer self is enlightened but not our inner self, we are like people who are asleep and dreaming; soon after they wake up they remember their dream and make various false inferences based on it. We are also like sleepwalkers who think the things they see are in broad daylight.
[3] The difference between the state of the church before the Lord's coming and after it is like one person reading in moonlight and starlight and another person reading in sunlight. Obviously, the eye makes mistakes in that first type of light, a mere white light, but it does not make mistakes in the other type of light, which includes the colors of flame.
For this reason it is said of the Lord, "The God of Israel spoke, the Rock of Israel said to me, He was like a morning light when the sun arises, a morning without clouds" (2 Samuel 23:3-4). "The God of Israel" and "the Rock of Israel" are the Lord. Elsewhere it says, "The light of the moon will be like the light of the sun, and the light of the sun will be seven times as strong, like the light of seven days, on the day when Jehovah will bind up the brokenness of his people" (Isaiah 30:26). These words refer to the state of the church after the Lord's coming.
In brief, the state of the church before the Lord's coming was like an old woman with makeup on her face, who looks beautiful to herself because of the warm color of the makeup. The state of the church after the Lord's coming is like a young woman who is beautiful because of the blush of her own natural complexion.
The state of the church before the Lord's coming is like the skin from a piece of fruitlike an orange, an apple, a pear, or a grape - and like the taste of that skin. The state of the church after his coming is like the flesh of those types of fruit and like the taste of that flesh. And so on.
This is because ever since the Lord added on a divine physical form, he enlightens our inner spiritual self and our outer earthly self at the same time. When just our inner self is enlightened but not our outer self, a shadow is cast. The same is true when our outer self is enlightened but not our inner self.
109. ADDITIONAL NOTE
All churches which existed before the Lord's coming were representative, unable to see Divine truths except in shadow. But since the Lord's coming into the world, a church has been founded by Him which has seen, or rather has been able to see, Divine truths in broad daylight. It is the same difference as between evening and morning. In fact the state of the church before the Lord's coming is called in the Word evening; and its state after His coming is called morning. Before He came into the world, the Lord was certainly present with the people of the church, but through the mediation of angels as His representatives; however, since His coming He is present with the people of the church without any intermediary. For in the world He put on the Divine Natural too, in which He is present with human beings. The Lord's glorification is the glorification of His Human, which He took upon Himself in the world; and the glorified Human of the Lord is the Divine Natural. The truth of this is clear from the fact that the Lord rose from the tomb with His whole body which He had in the world, and left nothing of it behind there. It follows that He took with Him from there the Human Natural itself from first to last. That is why He said to His disciples after the resurrection, when they thought they saw a spirit:
Look at my hands and my feet to confirm that it is I; touch me and see, for a spirit does not have flesh and bones, as you see me have, Luke 24:37, 39.
It is plain from this that His natural body was made Divine by glorification. Paul therefore says that in Christ all the fulness of the Godhead dwells bodily (Colossians 2:9); and John says that the Son of God Jesus Christ is the true God (1 John 5:20). By this the angels know that the Lord alone in all the spiritual world is fully man.
[2] It is well known in the church that all worship among the Israelite and Jewish nation was only external, and it was only a sketch of the internal worship which the Lord revealed. Thus worship before the Lord's coming consisted of symbols and figures, which stood as a fair model of true worship. Among the ancients the Lord Himself was actually seen, for He said to the Jews:
Your father Abraham rejoiced to see my day, and see it he did and was glad. I say to you, before Abraham was, I was, John 8:56, 58.
But because at that time the Lord was only represented, which was done by means of angels, everything in the Jewish church was made representative. But after His coming into the world, those representations vanished. The inward cause of this was that the Lord in the world put on the Divine Natural too, and by means of this He enlightens not only the internal, spiritual man, but also the external, natural man. Unless these two are simultaneously enlightened, a person is, so to speak, in shadow; but when both are simultaneously enlightened, he is, so to speak, in daylight. For when only the internal man is enlightened, and not the external at the same time, or when only the external man is enlightened, and not the internal at the same time, it is like someone asleep and dreaming, and then when he wakes remembering his dream, which leads him to various quite imaginary conclusions. It is also like someone walking in his sleep, when he thinks he sees what he sees in broad daylight.
[3] The difference between the state of the church before and after the Lord's coming can also be compared to a person who reads a book at night by the light of the moon and stars, and one who does so in sunlight. It is crystal clear that in the former light, which is only white, the eye strays; but it does not in the latter light, which is flamelike. Therefore we read of the Lord:
The God of Israel spoke, the Rock of Israel talked to me. He is like the light of morning, when the sun rises, a morning without clouds. 2 Samuel 23:3-4.
The God of Israel and the Rock of Israel mean the Lord. Elsewhere:
The light of the moon shall be as the light of the sun, and the light of the sun will be sevenfold, like the light of seven days, on the day when Jehovah binds up His people's broken limb, Isaiah 30:26.
This is a description of the state of the church after the Lord's coming. In short, the state of the church before the Lord's coming can be compared to an old woman, whose face is made up and who thinks the rouge makes her look lovely. But the state of the church after the Lord's coming can be compared to a young woman whose natural high colour makes her beautiful. Again, the state of the church before the Lord's coming can be compared to the rind of a fruit, such as an orange, apple, pear, or grape, and its taste; but its state after His coming to the interior of those fruits and their taste; and many other similes. This is all because the Lord, after putting on the Divine Natural too, enlightens the internal, spiritual man and the external, natural man at the same time. For when only the internal man is enlightened, and not the external at the same time, there is shadow; and likewise when only the external is enlightened, and not the internal at the same time.
109. A COROLLARY.
All the churches that existed before the Lord's coming were representative churches; and only in shadow could Divine truths be seen by them. But after the Lord's coming into the world a church was established by Him which saw, or rather was able to see, Divine truths in light. The difference is like that between evening and morning; likewise in the Word the state of the church before the Lord's coming is called evening, and the state after His coming is called morning. Before the Lord came into the world He was present with men of the church, but only mediately, through angels who represented Him; but since His coming He is present with men of the church immediately; and this for the reason that in the world He put on also a Divine Natural in which He is present with men. The glorification of the Lord is the glorification of His Human, which He assumed in the world; and the Lord's glorified Human is the Divine Natural. The truth of this is evident from the fact that the Lord rose from the tomb with the whole of the body that He had in the world, leaving nothing in the tomb, and therefore took with Him from the tomb the Natural Human itself from the firsts to the lasts of it. So after the resurrection when His disciples thought that what they saw was a ghost, He said to them:
See My hands and My feet, that it is I Myself; handle Me and see; for a ghost hath not flesh and bones as ye see Me have (Luke 24:37, 39).
This makes it clear that by means of His glorification His natural body was made Divine. Therefore Paul says:
That in Christ dwelleth all the fullness of Divinity bodily (Colossians 2:9);
and John:
That Jesus Christ the Son of God is the true God (1 John 5:20).
From all this the angels are aware that in the whole spiritual world the Lord alone is complete Man.
[2] In the church it is well known that with the Israelitish and Jewish nation all worship was merely external, and shadowed forth an internal worship which the Lord opened up; thus before the Lord's coming worship consisted in types and figures which represented true worship in its faithful imagery. The Lord Himself was indeed seen by the ancients; for He said to the Jews:
Your father Abraham rejoiced to see My day; and he saw and was glad. I say unto you, Before Abraham was, I am (John 8:56, 58).
But as the Lord in those times was merely represented (which was done by means of angels), so all things of the church with them were made representative; but after the Lord had come into the world those representations vanished. The interior reason of this was that in the world the Lord put on also a Divine Natural, and from this not only is the internal spiritual man enlightened, but also the external natural; and unless these two are simultaneously enlightened, man is, as it were, in shadow; but when both are enlightened, he is, as it were, in the light of day. For when the internal man alone is enlightened, and not the external also, or when the external man alone is enlightened and not the internal also, it is as when one sleeps and dreams, and as soon as he wakes remembers his dream, and from it draws various conclusions, but all imaginary. Or he is like one walking in his sleep, and fancying that the objects he sees are seen by daylight.
[3] Again, the difference between the state of the church before the Lord's coming, and after it, is like the difference between reading at night by the light of the moon and stars, and reading by the light of the sun. Evidently, in the former light, which is a purely white light, the eye sees amiss, while in the latter, which is also flame-like, it does not. So we read respecting the Lord:
The God of Israel said, the Rock of Israel spoke to Me, He shall be as the light of the morning, when the sun riseth, a morning without clouds (2 Samuel 23:3, 4);
"the God of Israel" and "the Rock of Israel" meaning the Lord. And again:
The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day when Jehovah shall bind up the breach of His people (Isaiah 30:26).
All this is said of the state of the church after the Lord's coming. In a word, the state of the church before the Lord's coming may be compared to an old woman whose face has been painted and who because of the glow of the paint seems to herself to be beautiful; while the state of the church after the Lord's coming may be likened to a maiden who is beautiful from the native glow of her complexion. Again, the state of the church before the Lord's coming may be likened to the skin of any fruit (as an orange, an apple, a pear, or a grape) and the taste of the skin; while its state after His coming may be likened to the insides of these fruits and their taste; with other like things; and this for the reason that the Lord having now put on also the Divine natural, enlightens both the internal spiritual man and the external natural man; for when only the internal man is enlightened, and not the external as well, there is shadow; and the same is true when the external man is enlightened and not the internal.
109. A COROLLARY.
All the Churches before the Coming of the Lord were representative Churches, which could see Divine truths only in the shadow of darkness; but after the Coming of the Lord into the world a Church was established by Him which saw Divine truths, or rather, which could see them, in light. The difference between those Churches is all the difference between evening and morning; the state of the Church before the Coming of the Lord is also called in the Word evening, and its state after His Coming, morning. The Lord, before His Advent into the world, was indeed present with the men of the Church, but mediately, through angels who represented Him; whereas, since His Advent, He is present with the members of the Church immediately; for in the world He put on the Divine Natural, in which He is present with men. The glorification of the Lord is the glorification of His Human, which He assumed in the world, and the glorified Human of the Lord is the Divine Natural. That this is the case is evident from the fact that the Lord rose from the tomb with His whole body which He had in the world, leaving nothing behind; consequently He took with Him from the tomb the Natural Human itself, complete from first things to last. Therefore after His resurrection He said to the disciples who believed that they saw a spirit:
"Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as yea see me have" Luke 24:37, 39.
From this it is clear that His natural body by glorification was made Divine. Therefore Paul says:
in Christ "dwelleth all the fulness of the Godhead bodily" Colossians 2:9;
and John says that Jesus Christ, the Son of God, "is the true God" 1 John 5:20.
Hence the angels know that the Lord alone, in the whole spiritual world, is fully Man.
[2] It is well known in the Church that all worship with the Israelitish and the Jewish race was merely external, and that it shadowed forth the internal worship which the Lord revealed. Thus worship before the Coming of the Lord consisted in types and figures, which represented true worship in appropriate imagery. Indeed the Lord Himself appeared among the people of old, for He said to the Jews:
"Your father Abraham rejoiced to see my day; and he saw it, and was glad... I say unto you, Before Abraham was, I am" John 8:56, 58.
As the Lord, however, was only represented at that time, which representation was effected by angels, so all things relating to the Church with the Jews were made representative; but after He came into the world, those representations came to an end. The interior reason for this was that the Lord, while in the world, put on the Divine Natural, from which He enlightens not only the internal spiritual man, but also the external natural man. If both of these are not enlightened at the same time, the man remains as it were in the shadow of darkness; but if both are so enlightened he is, as it were, in the light of day. When only the internal man is enlightened, and not at the same time the external, or when only the external and not the internal, it is as when one sleeps and dreams. When he awakens, he remembers his dream, and from it fashions various conclusions, which nevertheless are imaginary. He may be likened also to one walking in his sleep, who supposes the objects he sees are seen in the light of day.
[3] The difference between the state of the Church before the Lord's Coming and after it is like the difference seen in reading a paper by one who reads it at night by the light of the moon and stars, and by one who reads it in the sunlight. In the pale light of the moon the eye is liable to error, but not in the brilliant light of the sun. Thus it is written concerning the Lord:
"The God of Israel said, the Rock of Israel spake to me... He shall be as the light of the morning when the sun riseth, even a morning without clouds" 2 Samuel 23:3-4.
The God of Israel, and the Rock of Israel, is the Lord. In another place it is written:
"The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that JEHOVAH bindeth up the breach of His people" Isaiah 30:26.
These words are spoken of the state of the Church after the Coming of the Lord. Briefly, the state of the Church before the Coming of the Lord may be compared to an old woman, whose face was painted, and who thought herself beautiful because of the bright colour of the paint; whereas the state of the Church after the Coming of the Lord may be compared to a maiden, comely in her native beauty. Again, the state of the Church before the Coming of the Lord may be compared to the rind of any fruit, as the orange, apple, pear, or grape, and its flavour; whereas the state of the Church after His Coming may be compared to the inner parts of these fruits and their flavour; and other similar comparisons may be made. There is this difference in the state of the Church because the Lord, after He put on the Divine Natural, enlightens the internal spiritual man and the external natural man at the same time. For while the internal man only is enlightened, without the external, or the external only without the internal, the shadow of darkness persists.
109. COROLLARIUM.
Omnes Ecclesiae, quae ante Adventum Domini fuerant, Ecclesiae Repraesentativae fuerunt, quae Divina Vera non videre potuerunt nisi quam in Umbra; at post adventum Domini in Mundum, Ecclesia ab Ipso instituta est, quae Divina Vera vidit, aut potius, videre potuit in Luce; differentia est, qualis inter Vesperam et Mane; Status Ecclesiae ante Adventum Domini in Verbo etiam vocatur Vespera, et Status Ecclesiae post adventum Ipsius, vocatur Mane. Dominus ante adventum suum in Mundum, quidem praesens fuit apud homines Ecclesiae, sed mediate per Angelos qui repraesentabant Ipsum, at post adventum suum praesens est apud homines Ecclesiae immediate, nam in Mundo induit quoque DIVINUM NATURALE, in quo apud homines praesens est: Glorificatio Domini est glorificatio Humani Ipsius, quod assumsit in Mundo, ac Humanum Domini glorificatum est DIVINUM NATURALE: Quod ita sit, evidens est ex eo, quod Dominus cum toto suo Corpore, quod in Mundo habuit, e sepulchro resurrexerit, nec quicquam in illo reliquerit, proinde quod ipsum Humanum Naturale a primis ad ultima ejus inde secum tulerit: quapropter dixit Discipulis post resurrectionem credentibus videre Spiritum, Videte Manus meas et Pedes meos, quod Ipse Ego sim, palpate Me et videte, nam Spiritus carnem et ossa non habet, sicut Me videtis habere, Luca 24:37, 39. Ex quibus patet, quod Naturale Ipsius Corpus per Glorificationem Divinum factum sit; quare dicit Paulus, Quod in Christo habitet omnis plenitudo Divinitatis corporaliter, Colossenses 2:9, et Johannes, Quod Filius Dei Jesus Christus sit Verus Deus, 1 Johannes 5:20. 1 Ex his sciunt Angeli, quod solus Dominus in Universo Mundo Spirituali sit plenus Homo.
[2] Notum est in Ecclesia, quod omnis Cultus apud Gentem Israeliticam et Judaicam fuerit mere Externus, et quod adumbraverit Cultum Internum, quem Dominus aperuit; et quod sic Cultus ante adventum Domini constiterit in typis et figuris, quae repraesentabant Cultum verum in sua justa effigie. Ipse Dominus apud Antiquos quidem visus est, nam dixit ad Judaeos, Abraham Pater vester exultavit ut videret diem meum, et vidit, et gavisus est: dico vobis, priusquam Abraham fuit, Ego fui, Johannes 8:56, 58. Sed quia tunc solum repraesentabatur Dominus, quod factum est per Angelos, ideo omnia Ecclesiae apud illos repraesentativa facta sunt; at postquam in Mundum venit, repraesentationes illae evanuerunt; hujus rei interior causa fuit, quia Dominus in Mundo etiam induit Divinum Naturale, et ex hoc non modo illustrat Internum spiritualem hominem, sed etiam Externum naturalem, quae duo nisi simul illustrantur, homo est sicut in umbra, at dum uterque simul illustratur, est sicut in die; dum enim solus Internus homo illustratur et non simul Externus, aut dum solum Externus et non simul Internus, est sicut quis dormit et somniat, et mox dum expergiscitur, recolligit somnium, et ex illo concludit varia, quae tamen imaginaria sunt; et est quoque sicut ambulans in somno, et objecta quae videt, putat videri in luce diurna.
[3] Discrimen inter statum Ecclesiae ante adventum Domini, et post adventum Ipsius, est quoque sicut qui noctu in luce Lunae et Stellarum legit scripturam, et sicut qui in luce solis; quod oculus in priore luce, quae modo est candida, erret, et in posteriore, quae etiam est flammea, non erret, liquet: quare de Domino legitur, Dixit Deus Israelis, mihi loquuta est Petra Israelis, ille sicut Lux matutae, dum oritur Sol, matutae sine nubibus, 2 Samuel 23:3-4, Deus Israelis, et Petra Israelis est Dominus: et alibi, Erit lux lunae sicut lux solis, et lux solis erit septupla, sicut lux septem dierum, in die quo obligabit Jehovah fracturam populi sui, Esaias 30:26: 2 haec dicuntur de Statu Ecclesiae post adventum Domini. Verbo, Status Ecclesiae ante adventum Domini comparari potest Vetulae, cujus facies fucata fuit, et ex purpura fuci apparuit sibi pulchra; at Status Ecclesiae post adventum Domini comparari potest Virgini ex purpura nativa formosae: Et quoque Status Ecclesiae ante adventum Domini comparari potest crustae alicujus fructus, ut aurantii, pomi, pyri, uvae, et ejus sapori, at status Ecclesiae post adventum Ipsius comparari potest Interioribus illorum fructuum, et horum sapori; praeter cum similibus aliis: et haec propter illam causam, quia Dominus, postquam induit etiam Divinum Naturale, illustrat Internum spiritualem hominem et Externum naturalem simul, nam dum modo Internus homo illustratur et non simul Externus, fit umbra, similiter dummodo Externus et non simul Internus.
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