77. For Adam went forth from the only God into self; into ignorance, and led us all with him into that same ignorance. But grace came again from that same only God, and offers itself to all ignorant unknowing persons, heathen as well as Jews.
1 Or, out of him. 2 Note how salvation is not of ourselves, but of grace in us.
78. Among the Jews stood the image or type of grace in the figure, signifying how grace would receive man again. But now the fathers of the figure, viz. the Jews, had no more part in the grace, viz. those among whom the image or type had not manifested itself: for the prefiguration and type pointed at Christ. The Jews pressed with their faith and prayer through the prefiguration into the only grace, which was in God, which God bestowed upon Adam and his children. But the heathen, which had not the Law, and yet believed, without circumcision, in the only promised grace of God, they pressed without the type or prefiguration into the grace.
79. For the ability was given to the one people as well as to the other, no people could of themselves; but the grace took the will for the ability, and gave them ability and power alike, the Jews and the faithful heathen. But infidelity and not willing was both with the Jews and heathen their damnation, in that they withheld their wills in self and in hardening, and went awhoring after other gods. Thus the circumcision and the sacrifices were not the Jews' salvation; but grace, which they represented in such figures pointing at the humanity of Christ, when the grace would fulfil the future: the future fulfilling was their salvation.
80. Thus also at present the Christians have the figure of grace under the Gospel in the fulfilling: not that they can receive the fulfilling in self-power and ability, but the fulfilling of the grace tenders it to them; if they will give up themselves thereinto, then will the mouth be given to them in the grace.
81. But the others bend their wills towards the grace of God, which is even the same grace with the Christians, and no more; but the substantial grace in the image of the fulfilling they know not. But the grace takes their willing with the desire into it, and gives the desire in the grace a mouth: which is hidden to the creature, till the day of the revelation of Jesus Christ.
82. Therefore there is no other difference between them but the substantial stirring in the Paradisical image, the Paradisical image not having yet put on Christ in substance, as it is with the true Christians. And yet their faith in the grace of God in Christ is substantial, yet not in the human own possession of self, but in God who fulfils all things, and is and dwells through all things. Thus the substantial grace is near the faithful or believing Jews and Turks, and in them, but as to the creature not apprehended.
83. They have Christ in them, but they apprehend him not, unless their will enter into the substantial grace of Christ, and then Christ manifests himself in their creature, as well as in Christians. But the grace in Christ is laid by the faithful believing Jews and other people, for it moves through them, and their will to God is in it, and walks therein.
84. A titulary Christian without the divine will is further from it than a believing Jew, Turk, and heathen, or whosoever he be that puts his trust in God, and gives up his will to God. Such a one is nearer, and will condemn the titulary Christian, in that he boasts of knowing, and comforts himself with the grace, but continues in his evil will and desire without grace, and will set the wicked man up in the grace of God.
77. For Adam went forth from the only God into self; into ignorance, and led us all with him into that same ignorance. But grace came again from that same only God, and offers itself to all ignorant unknowing persons, heathen as well as Jews.
1 Or, out of him. 2 Note how salvation is not of ourselves, but of grace in us.
78. Among the Jews stood the image or type of grace in the figure, signifying how grace would receive man again. But now the fathers of the figure, viz. the Jews, had no more part in the grace, viz. those among whom the image or type had not manifested itself: for the prefiguration and type pointed at Christ. The Jews pressed with their faith and prayer through the prefiguration into the only grace, which was in God, which God bestowed upon Adam and his children. But the heathen, which had not the Law, and yet believed, without circumcision, in the only promised grace of God, they pressed without the type or prefiguration into the grace.
79. For the ability was given to the one people as well as to the other, no people could of themselves; but the grace took the will for the ability, and gave them ability and power alike, the Jews and the faithful heathen. But infidelity and not willing was both with the Jews and heathen their damnation, in that they withheld their wills in self and in hardening, and went awhoring after other gods. Thus the circumcision and the sacrifices were not the Jews' salvation; but grace, which they represented in such figures pointing at the humanity of Christ, when the grace would fulfil the future: the future fulfilling was their salvation.
80. Thus also at present the Christians have the figure of grace under the Gospel in the fulfilling: not that they can receive the fulfilling in self-power and ability, but the fulfilling of the grace tenders it to them; if they will give up themselves thereinto, then will the mouth be given to them in the grace.
81. But the others bend their wills towards the grace of God, which is even the same grace with the Christians, and no more; but the substantial grace in the image of the fulfilling they know not. But the grace takes their willing with the desire into it, and gives the desire in the grace a mouth: which is hidden to the creature, till the day of the revelation of Jesus Christ.
82. Therefore there is no other difference between them but the substantial stirring in the Paradisical image, the Paradisical image not having yet put on Christ in substance, as it is with the true Christians. And yet their faith in the grace of God in Christ is substantial, yet not in the human own possession of self, but in God who fulfils all things, and is and dwells through all things. Thus the substantial grace is near the faithful or believing Jews and Turks, and in them, but as to the creature not apprehended.
83. They have Christ in them, but they apprehend him not, unless their will enter into the substantial grace of Christ, and then Christ manifests himself in their creature, as well as in Christians. But the grace in Christ is laid by the faithful believing Jews and other people, for it moves through them, and their will to God is in it, and walks therein.
84. A titulary Christian without the divine will is further from it than a believing Jew, Turk, and heathen, or whosoever he be that puts his trust in God, and gives up his will to God. Such a one is nearer, and will condemn the titulary Christian, in that he boasts of knowing, and comforts himself with the grace, but continues in his evil will and desire without grace, and will set the wicked man up in the grace of God.
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