21. He that once getteth the body of Christ, it departeth not from him, unless he spoil it as Adam did; it is only covered with the old Adam, and moreover passeth into the Mystery; and it is very possible for the soul to go out from it, therefore the soul should not be secure or careless, but watchful.
22. Therefore know, that Christ gave his disciples his true all-present eternal divine body to eat, and his blood to drink, out of which the Holy Ghost proceedeth; and the inward mouth which received it was the desirous willing of their souls; for the soul of man hungereth and thirsteth continually since the heavy fall, after such flesh and blood, and putteth the same on as the garment of God; for the soul in itself is a spirit, and hath need of a body, and there it attaineth a body, a new eternal incorruptible body into the old Adamical body.
23. Thus, you are to know, the bread which Christ gave to his disciples, was that which the outward mouth took, and gave to the belly; but the word, whereof Christ said Eat, this is my body, that same word was the eternal body of Christ, and had heavenly flesh and blood in it, and that the soul received, as a new body; and thus there was at once, in the hand of Christ, two kingdoms, viz. a heavenly and an earthly.
24. But you must know, that the heavenly cannot be comprehended or carried forth by the earthly; for the heavenly man, viz. the heavenly body of Christ, which was in the outward Christ, that all at once, and in eternity, also filled the angelical world, viz. the second Principle of God; so that without that same bodily substance God is not known at all, for the power of the Deity hath manifested itself therein, and yet the outward image remaineth standing; so that in heaven men see the human nature palpably and apprehensively standing in that form it was in here upon earth: Thou seest nothing else in it but the Majesty of the clarity of the brightness, which filleth the angelical world;
and wheresoever now the Majesty is, there is the substantiality of Christ; for the Heart and
Word of God hath united it in the substantiality:
As we consider that the Word is every where, so is the substantiality (the body of the Word) [every where], though indeed without image; for the creature hath only the [formation or] image.
25. Behold, I give you a similitude: Consider, all things are created out of the water, and in the water was all power and virtue; for you find that all things have water, though it be a very stone, or flesh, or whatsoever it is; but the sulphur is therein with the power of nature, which formeth the substantiality.
26. Now, behold, in the whole deep, there is nothing but water, air, and fire, out of which there is the substance, viz. the body or the earth [come to be].
27. Now, you see very well, that the sun (being but one) causeth that, and is also the virtue and majesty in this elementary substance: It all belongeth to the sun, and all desireth the sun, and the sun with its virtue affordeth the dominion [or government of everything in the universe].
28. See, and consider this in a similitude: God is the eternal sun in the second Principle: understand the Heart, splendour, virtue, and Majesty; and the elements, fire, water, and earth, are (spoken by way of similitude) [as it were] God the Father: Now the sun standeth there as a body, as indeed it is, which resembleth the creature Christ; and the whole substance of the four elements resembleth the substantiality of the creature, wherein the splendour of the sun shineth: the sun resembleth the Word and the Majesty; and the four elements resemble the virtue of the body, and the Father, out of which the Son shineth.
29. Therefore know, that in heaven, every where all over, is the Father's virtue or power, and in the virtue the Word; and the Word hath the substantiality, which belongeth all to the person of
Christ; for Christ standeth in the Father [as] an image, as the sun in the elements.
21. He that once getts the body of Christ, it departs not from him, unless he spoil it as Adam did; it is only covered with the old Adam, and moreover passes into the Mystery; and it is very possible for the soul to go out from it, therefore the soul should not be secure or careless, but watchful.
22. Therefore know, that Christ gave his disciples his true all-present eternal divine body to eat, and his blood to drink, out of which the Holy Ghost proceeds; and the inward mouth which received it was the desirous willing of their souls; for the soul of man hungers and thirsts continually since the heavy fall, after such flesh and blood, and putts the same on as the garment of God; for the soul in itself is a spirit, and has need of a body, and there it attains a body, a new eternal incorruptible body into the old Adamical body.
23. Thus, you are to know, the bread which Christ gave to his disciples, was that which the outward mouth took, and gave to the belly; but the word, whereof Christ said Eat, this is my body, that same word was the eternal body of Christ, and had heavenly flesh and blood in it, and that the soul received, as a new body; and thus there was at once, in the hand of Christ, two kingdoms, viz. a heavenly and an earthly.
24. But you must know, that the heavenly cannot be comprehended or carried forth by the earthly; for the heavenly man, viz. the heavenly body of Christ, which was in the outward Christ, that all at once, and in eternity, also filled the angelical world, viz. the second Principle of God; so that without that same bodily substance God is not known at all, for the power of the Deity has manifested itself therein, and yet the outward image remains standing; so that in heaven men see the human nature palpably and apprehensively standing in that form it was in here upon earth: You seest nothing else in it but the Majesty of the clarity of the brightness, which fills the angelical world;
and wheresoever now the Majesty is, there is the substantiality of Christ; for the Heart and
Word of God has united it in the substantiality:
As we consider that the Word is every where, so is the substantiality (the body of the Word) [every where], though indeed without image; for the creature has only the [formation or] image.
25. Behold, I give you a similitude: Consider, all things are created out of the water, and in the water was all power and virtue; for you find that all things have water, though it be a very stone, or flesh, or whatsoever it is; but the sulphur is therein with the power of nature, which forms the substantiality.
26. Now, behold, in the whole deep, there is nothing but water, air, and fire, out of which there is the substance, viz. the body or the earth [come to be].
27. Now, you see very well, that the sun (being but one) causes that, and is also the virtue and majesty in this elementary substance: It all belongs to the sun, and all desires the sun, and the sun with its virtue affords the dominion [or government of everything in the universe].
28. See, and consider this in a similitude: God is the eternal sun in the second Principle: understand the Heart, splendour, virtue, and Majesty; and the elements, fire, water, and earth, are (spoken by way of similitude) [as it were] God the Father: Now the sun stands there as a body, as indeed it is, which resembls the creature Christ; and the whole substance of the four elements resembls the substantiality of the creature, wherein the splendour of the sun shines: the sun resembls the Word and the Majesty; and the four elements resemble the virtue of the body, and the Father, out of which the Son shines.
29. Therefore know, that in heaven, every where all over, is the Father's virtue or power, and in the virtue the Word; and the Word has the substantiality, which belongs all to the person of
Christ; for Christ stands in the Father [as] an image, as the sun in the elements.
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