109# 推论。
主降临之前兴起的一切教会，皆是预表性教会；这类教会无从直观得见神性真理，只能于阴影之中模糊领会。及至主降世之后，由祂建立的教会方能得见神性真理，更准确而言，可在光明之中清晰领受。二者之别，恰似黄昏与清晨之分。圣言之中，主降世前教会所处的光景称作黄昏，主降世后教会所处的光景则称作清晨。主未曾降世之时，固然也临在古时信徒当中，却是借着代为彰显祂的天使间接同在；而主道成肉身之后，便直接与教会中人同在，因祂在世间取了神性的属世层面，并借着这一层面与人相近。
主得荣耀，便是祂在世所取人性得荣耀；这已然得荣耀的人性，便是神性的属世层面。此事可由主复活的经过显明：主从坟墓复活之时，带着在世完整的身体一同起身，没有分毫肉身留在墓中；由此可见，祂将那属世人性从头到尾全然携起。是以复活之后，门徒误以为所见乃是灵体，主便对他们说：“你们看我的手，我的脚，就知道实在是我了。摸我看看；魂无骨无肉，你们看，我是有的。”（路 24:39）足见祂属世的肉身，借着得荣耀全然化为神性。保罗亦作见证：“因为上帝本性一切的丰盛，都有形有体地居住在基督里面。”（西 2:9）约翰也说：“耶稣基督，上帝的儿子，是真神，也是永生。”（约壹 5:20）天使由此深知，整个灵界之内，唯独主是完整完满的人。
【2】教会中人皆知，以色列与犹太人一切礼仪敬拜尽属外在，预表主将要带来的内在敬拜；主降临之前的敬拜，皆由预表与表象构筑，这些预表表象各依本相，象征真实无伪的内在敬拜。古时主也曾向列祖显现，祂对犹太人说：“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 8:56，58）只是彼时主仅借表象彰显自身，由天使代为显现，是以当时教会一切事物都沦为表象。及至主降世，所有表象便尽数消散。内在根由在于，主在世间取了神性的属世层面，借此既光照内里属灵之人，也光照外在属世之人；内在、外在若不能同时蒙光照，人便如同身处阴影；二者一同得光照，人方能置身白昼。倘若仅有内在人蒙光照、外在人未曾同步得光，或是仅有外在人蒙光照、内在人未一同得光，其人便如同沉睡作梦；梦醒之后追忆梦境，从中推究诸多道理，终究不过虚幻臆想。这般人亦如梦游之人，错将梦中幻象当作日光之下真实所见。
【3】主降临前后教会的分野，亦可比作人夜间借着星月微光阅读书卷，与白日迎着日光阅读书卷的差别。星月之光仅为惨白淡光，肉眼极易混淆物象；日光兼具炽热光辉，万物分明，不致看错。是以经文论及主如此记载：“以色列的上帝、以色列的磐石晓谕我说：他必像日出的晨光，如无云的清晨。”（撒下 23:3，4）此处所言 “以色列的上帝” 与 “以色列的磐石”，指的便是主。另有经文记载：“当雅威缠裹祂百姓的损处、医治祂民鞭伤的日子，月光必像日光，日光必加七倍，像七日的光一样。”（赛 30:26）这两段经文，皆是述说主降临之后教会的美好光景。总而言之，主降临之前的教会，好比年老妇人涂抹脂粉，依靠胭脂红粉自以为美貌；主降临之后的教会，则如青春少女，自有天生红润的容色。前者又可比作各类果实的外皮，如橙子、苹果、梨、葡萄的果皮与表层滋味；后者则对应果实内里果肉与本真甘甜，尚有诸多同类譬喻可作参照。一切分野根源，皆在于主既已披上神性的属世层面，便能同时光照内在属灵之人与外在属世之人；若只光照内在人、不同时光照外在人，便生出阴影；同理，单单光照外在人而忽略内在人，亦会陷于阴影之中。
109# 主降临之前的所有教会都是代表性教会，它们只能在阴影中看到神性真理。主降世之后建立的教会在光中看到，确切地说，能看到神性真理。这种区别就像晚上和早晨的区别；在圣言中，主在降临之前的教会状态也被称为晚上，主降临之后的教会状态被称为早晨。主降世之前的确与教会之人同在，但仅通过代表祂的天使与他们间接同在；而自祂降临以来，祂就直接与教会之人同在；因为祂在世上也披上了神性属世层，祂在这神性属世层中与人同在。主的荣耀是祂人身的荣耀，祂在世上取了这人身；主荣耀的人身就是神性属世层。情况就是这样，这一点从以下事实明显看出来：主带着祂在世上所拥有的整个身体从坟墓中复活，没有在坟墓里留下任何东西，因而从坟墓中带走了属世人身本身，而且从头到尾完整地带走了。因此，祂复活后，当祂的门徒以为他们看到的是鬼魂或灵时，祂对他们说：
看我的手、我的脚，是我自己；摸我看看；灵无肉无骨，你们看，我是有的。（路加福音24:37，39）
这清楚表明，祂的属世身体通过荣耀变成了神性。因此，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：
神的儿子耶稣基督是真神。（约翰一书5:20）
天使由此意识到，在整个灵界，唯独主是完全或完整的人。
在教会，众所周知，在以色列和犹太民族中间，一切敬拜都只是外在的，预示了主所揭开的内在敬拜。因此，在主降临之前，敬拜在于以适当形象或形式代表真敬拜的预表和象征。古人的确见过主自己，因为祂对犹太人说：
你们的祖宗亚伯拉罕欢欢喜喜地看见我的日子，既看见了，就快乐。我告诉你们，在亚伯拉罕存在之前，我就存在了。（约翰福音8:56，58）
但由于在那些时代，主只是被代表（这是通过天使们实现的），所以在犹太人当中，与教会有关的一切都具有代表性；但主降世之后，这些代表就消失了。其内在原因是，在世时，主披上了神性属世层，从这神性属世层中不仅光照内在属灵人，还光照外在属世人。除非这两者同时被光照，否则人可以说仍处于阴影；但当这两者都被光照时，他可以说在日光中。因为当只有内在人被光照，外在人没有被光照，或只有外在人被光照，内在人没有被当照时，这就像一个人睡觉作梦一样；他醒来时记得自己的梦，并从中得出各种结论，但这些结论都是想象的。或者，他就像一个人在睡梦中行走，却以为他看到的物体是在白天看到的。
主降临前后教会状态之间的区别，就像夜里在月光和星光下看书，与在阳光下看书之间的区别。显然，在苍白的月光下，眼睛容易看错，但在灿烂的阳光下，眼睛就不会看错。因此，关于主，我们读到：
以色列的神说，以色列的磐石对我说，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”是指主。以赛亚书：
当耶和华包扎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）
这些话论及主降临之后的教会状态。简言之，主降临之前的教会状态可以比作一个老妇人，她脸上化了妆，因粉底的光泽而觉得自己很漂亮；而主降临之后的教会状态可以比作一个少女，她的美是因天生的红润肤色。再者，主降临之前的教会状态可以比作任何水果的果皮，如橙子、苹果、梨或葡萄，以及果皮的味道；而主降临之后的教会状态可以比作这些水果的内部或果肉及其味道；以及其它类似对比。教会的状态之所以有这种区别，是因为主现在也披上了神性属世层，故既光照内在属灵人，也光照外在属世人。事实上，当只有内在人被光照，外在人没有被光照，或只有外在人被光照，内在人没有被光照时，阴影就会存在。
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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