39. And not the property of the Deity, which has neither beginning nor end, also does not possess either time or place, but is through all, and in all, from eternity to eternity, and has only manifested itself in the humanity as the fire doth through-heat and iron, and changes it wholly into fire; and yet the iron remains iron still.
So also the man or the humanity which Mary brought forth out of her essence, and out of God's essence, in one only essence, is to be understood.
40. She brought forth the humanity, and God the Father has from eternity brought forth the Word which did manifest itself in the humanity, and filled the humanity, as the fire doth through-heat an iron, and the sun does illustrate or through-shine the water or glass.
41. She indeed has brought forth the heavenly body, but not from the power of her ens or seed, but from the power and ability of that ens which did manifest itself in her seed; as the essence or being of eternity manifested itself through time, and yet the time was not able or capable to receive the essence of eternity into its own might; but the essence of eternity assumed or took on it the essence of time; as the inward heaven and world has brought forth and assumed the outward heaven and world: so likewise the eternity assumed the essence, that it breathed into Adam, which died or disappeared in the seed of Mary, understand in her own human seed.
42. And this is the great name of Abraham in Christ, and the blessing of Abraham, wherewith God blessed Abraham and his children, and not a strange person, as some erroneously conceive, who understand not the three Principles.
43. The person was strange, but it is become an indweller in us. The heaven took on it the world, and made the world in it to heaven, and yet each remained dwelling in itself; viz. the formed word of the body, a creature, in itself; and the unformed Word in itself; God over all, and in all, and through all. Thus also we are to understand and consider of the heavenly living essence, which gave itself into Adam's and Abraham's ens, as filling all, in the person formatively, and without the person at once through all, and with the Word of power as a habitation or mansion of the power also through all, or everywhere, but not to be comprehended of anything; as the sun's power and influence, and the air, do penetrate through all things, and give life to every being: the like is here to be understood.
44. We must by no means abolish the creature in Christ's person, for that which he assumed, both from the soul and body of man, the same is creature; but that which he introduced out of the Deity into the humanity, that is neither nature nor creature, yet in our humanity formatively, but immense, uncircumscribed, not particular: like as the air and sunshine is whole or entire, so likewise it is here. And we are in like manner to understand it, as if the sunshine did introduce itself in something, into a form, and yet were wholly one thing with the shine or light without the form: thus likewise Christ's heavenly divine ens, which he introduced into our humanity, is to be understood.
45. God did of ten appear to Abraham, and spoke with him as one man speaks with another. Therefore reason says, How was it done? did God assume the form of a body? God appeared to Abraham in the ens and essence, wherewith he would manifest himself in his seed, viz. in Christ's person, and spoke from the Word of the Covenant in the limit, in Abraham's seed, even unto the mental tongue of Abraham, which moved itself in the Covenant, and this the sensual spirit in Abraham did understand.
46. For otherwise Abraham was not able to see God; but in the formed ens of the heavenly essence Abraham was able to see in the spirit of the Covenant, viz. in the same spirit which would manifest the represented type and essence in the human essence.
39. And not the property of the Deity, which has neither beginning nor end, also does not possess either time or place, but is through all, and in all, from eternity to eternity, and has only manifested itself in the humanity as the fire does through-heat and iron, and changes it wholly into fire; and yet the iron remains iron still.
So also the man or the humanity which Mary brought forth out of her essence, and out of God's essence, in one only essence, is to be understood.
40. She brought forth the humanity, and God the Father has from eternity brought forth the Word which did manifest itself in the humanity, and filled the humanity, as the fire does through-heat an iron, and the sun does illustrate or through-shine the water or glass.
41. She indeed has brought forth the heavenly body, but not from the power of her ens or seed, but from the power and ability of that ens which did manifest itself in her seed; as the essence or being of eternity manifested itself through time, and yet the time was not able or capable to receive the essence of eternity into its own might; but the essence of eternity assumed or took on it the essence of time; as the inward heaven and world has brought forth and assumed the outward heaven and world: so likewise the eternity assumed the essence, that it breathed into Adam, which died or disappeared in the seed of Mary, understand in her own human seed.
42. And this is the great name of Abraham in Christ, and the blessing of Abraham, wherewith God blessed Abraham and his children, and not a strange person, as some erroneously conceive, who understand not the three Principles.
43. The person was strange, but it is become an indweller in us. The heaven took on it the world, and made the world in it to heaven, and yet each remained dwelling in itself; viz. the formed word of the body, a creature, in itself; and the unformed Word in itself; God over all, and in all, and through all. Thus also we are to understand and consider of the heavenly living essence, which gave itself into Adam's and Abraham's ens, as filling all, in the person formatively, and without the person at once through all, and with the Word of power as a habitation or mansion of the power also through all, or everywhere, but not to be comprehended of anything; as the sun's power and influence, and the air, do penetrate through all things, and give life to every being: the like is here to be understood.
44. We must by no means abolish the creature in Christ's person, for that which he assumed, both from the soul and body of man, the same is creature; but that which he introduced out of the Deity into the humanity, that is neither nature nor creature, yet in our humanity formatively, but immense, uncircumscribed, not particular: like as the air and sunshine is whole or entire, so likewise it is here. And we are in like manner to understand it, as if the sunshine did introduce itself in something, into a form, and yet were wholly one thing with the shine or light without the form: thus likewise Christ's heavenly divine ens, which he introduced into our humanity, is to be understood.
45. God did of ten appear to Abraham, and spoke with him as one man speaks with another. Therefore reason says, How was it done? did God assume the form of a body? God appeared to Abraham in the ens and essence, wherewith he would manifest himself in his seed, viz. in Christ's person, and spoke from the Word of the Covenant in the limit, in Abraham's seed, even unto the mental tongue of Abraham, which moved itself in the Covenant, and this the sensual spirit in Abraham did understand.
46. For otherwise Abraham was not able to see God; but in the formed ens of the heavenly essence Abraham was able to see in the spirit of the Covenant, viz. in the same spirit which would manifest the represented type and essence in the human essence.
No commentary for this page.
There is commentary on page 1.