49. And now, when these nuptials are celebrated, then Abraham's servant, with all his servants, sits down with his obtained bride, and with father and mother at the table, and eat together the marriage feast (Gen. xxiv. 54). That is, when man, understand the inward virginlike spiritual man, is married to Christ, then God eats of man's will and words; and again man eats of God's will and words. There they sit at one feast, and then 'tis truly said and applied, Whosoever hears you, he hears me. Whosoever hears these men to teach and speak of God, he hears God speak, for they speak in the power of the Holy Spirit's spices, and eat together of the great Supper of Christ.
50. O, what a very glorious and sumptuous feast is there kept, where this wedding day is celebrated in manl which no Canaanitish serpent-man is worthy to know, or taste of; yes, he does not experimentally taste of it to all eternity; neither knows he what meat or food is there eaten; also what internal joy is there, where Christ and virgin
Sophia are bride and bridegroom; and the inward and outward soul sit by the bride, and eat with her of this feast; which we leave to the consideration of the children of Christ, who have been at this wedding feast: No man else in this world understands it: none knows anything thereof, but the right Laban and Bethuel.
51. But this bridal does not last continually, but when Abraham's servant had obtained the virgin, and celebrated this feast and wedding day with the father and mother, and Laban; and had continued there all night, he arose up early in the morning, and said, Let me go unto my master.
The inward figure stands thus:
52. When Christ has married himself with virgin Sophia, viz. with the inward humanity, soon after, the voice of God sounds in the soul, and says, I will go away from you with the virgin, and it is continually as if he would force away and depart from man. Then the poor soul must make continual prayers and supplications, that he would be pleased to tarry still longer with it; but the voice oftentimes sounds, Hinder me not, I must go, or make my journey, to my master, you are vain, evil and sinful, I may not tarry with you any longer.
53. And then the poor soul calls virgin Rebecca, viz. Christ with his bride, and puts him in mind of his precious word and promise, in that He has promised to remain with us even to the end of the world, and to make his abode in us (Matt, xxviii. 20). And thus one day upon another it is delayed, and yet Christ goes with his bride into his native country, viz. into the second Principle, but the marriage is celebrated in all the three Principles.
54. A very excellent figure we have in this also: That when Rebecca went home with Abraham's servant, and Isaac met her in the field, and she asked Abraham's servant what man that was, and he told her that it was his master, Isaac, how she lighted off the camel, and put a veil before her eyes, and was ashamed; and how Isaac took her and carried her into his mother's tent (Gen. xxiv. 61 et seq.).
The inward figure is this:
55. When the inward disappeared humanity does again obtain the precious jewel, and is quickened in the spirit of Christ, and discovers its beloved Christ in itself, then it falls down into the deepest humility before the holiness of God, and is ashamed that it has lain so long captive in the bestial man, and that it was a queen, but has lost its kingdom in Adam; then it veils its own face before God's glorious clarity, and humbles itself. But Christ takes her into his arms, and leads her into his mother's tent, viz. into the heavenly world's essence, from whence he is come with his heavenly essence, and there she becomes his wife; and thus Isaac is truly comforted for his mother, viz. for the disappeared matrix in the tincture of Venus which died in Adam, and which he again does now obtain in virginlike chastity for his spouse: as here the history concerning Isaac sounds.
49. And now, when these nuptials are celebrated, then Abraham's servant, with all his servants, sits down with his obtained bride, and with father and mother at the table, and eat together the marriage feast (Gen. xxiv. 54). That is, when man, understand the inward virginlike spiritual man, is married to Christ, then God eats of man's will and words; and again man eats of God's will and words. There they sit at one feast, and then 'tis truly said and applied, Whosoever hears you, he hears me. Whosoever hears these men to teach and speak of God, he hears God speak, for they speak in the power of the Holy Spirit's spices, and eat together of the great Supper of Christ.
50. O, what a very glorious and sumptuous feast is there kept, where this wedding day is celebrated in manl which no Canaanitish serpent-man is worthy to know, or taste of; yes, he does not experimentally taste of it to all eternity; neither knows he what meat or food is there eaten; also what internal joy is there, where Christ and virgin
Sophia are bride and bridegroom; and the inward and outward soul sit by the bride, and eat with her of this feast; which we leave to the consideration of the children of Christ, who have been at this wedding feast: No man else in this world understands it: none knows anything thereof, but the right Laban and Bethuel.
51. But this bridal does not last continually, but when Abraham's servant had obtained the virgin, and celebrated this feast and wedding day with the father and mother, and Laban; and had continued there all night, he arose up early in the morning, and said, Let me go unto my master.
The inward figure stands thus:
52. When Christ has married himself with virgin Sophia, viz. with the inward humanity, soon after, the voice of God sounds in the soul, and says, I will go away from you with the virgin, and it is continually as if he would force away and depart from man. Then the poor soul must make continual prayers and supplications, that he would be pleased to tarry still longer with it; but the voice oftentimes sounds, Hinder me not, I must go, or make my journey, to my master, you are vain, evil and sinful, I may not tarry with you any longer.
53. And then the poor soul calls virgin Rebecca, viz. Christ with his bride, and puts him in mind of his precious word and promise, in that He has promised to remain with us even to the end of the world, and to make his abode in us (Matt, xxviii. 20). And thus one day upon another it is delayed, and yet Christ goes with his bride into his native country, viz. into the second Principle, but the marriage is celebrated in all the three Principles.
54. A very excellent figure we have in this also: That when Rebecca went home with Abraham's servant, and Isaac met her in the field, and she asked Abraham's servant what man that was, and he told her that it was his master, Isaac, how she lighted off the camel, and put a veil before her eyes, and was ashamed; and how Isaac took her and carried her into his mother's tent (Gen. xxiv. 61 et seq.).
The inward figure is this:
55. When the inward disappeared humanity does again obtain the precious jewel, and is quickened in the spirit of Christ, and discovers its beloved Christ in itself, then it falls down into the deepest humility before the holiness of God, and is ashamed that it has lain so long captive in the bestial man, and that it was a queen, but has lost its kingdom in Adam; then it veils its own face before God's glorious clarity, and humbles itself. But Christ takes her into his arms, and leads her into his mother's tent, viz. into the heavenly world's essence, from whence he is come with his heavenly essence, and there she becomes his wife; and thus Isaac is truly comforted for his mother, viz. for the disappeared matrix in the tincture of Venus which died in Adam, and which he again does now obtain in virginlike chastity for his spouse: as here the history concerning Isaac sounds.
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