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of accomplishing the work of redemption. Who of the Divine Good, there it is said Jehovalı, cannot see this, as in the morning light, while he and where of the Divine Truth, there God, and attends to those very divine declarations, which where of both, there Jehovah God. That Jehovah have been adduced ? But those who are in the God descended as the Divine Truth, which is the shade of night, from confirmation in favor of the Word, is evident in John, where are these words : birth of another God from eternity, and concern-" In the beginning was the Word, and the Word ing his descent and redemption, close their eyelids was with God, and the Word was God. All at those divine declarations, and in that state think things were made by Him, and without Him
was how they may apply them to their falses, and per- nothing made that was made. And the Word vert them. – T.C. R., 82, 83.
became flesh, and dwelt amongst us," i. 1, 3, 14. 78. I am aware it will be thought, How can Je- - T. C. R. 85. hovah the Father, who is the Creator of the Uni- 81. The Lord in the Word is called Jehovah verse, come down and assume Humanity? But as to Divine Good, for Divine Good is the very let them think also, How can the Son from eter- Divine; and the Lord is called the Son of God nity, who is equal to the Father, and also the Cre- as to Divine Truth, for Divine Truth proceeds ator of the Universe, do this? Does it not amount from Divine Good, as a son from a father, and also to the same thing? It is said the Father and the is said to be born. — A. C. 7499. Son from eternity, but there is no Son from eternity; it is the Divine Humanity, called the Son,
Yet did not separate the Divine Good. that was sent into the world. - Å. R. 713.
82. That God, although He descended as ihe
Divine Truth, still did not separate the Divine In human Generation, the Soul is from the Good, is evident from the conception, concerning Father, and the Body from the Mother, which which it is read, that The virtue of the Most High is analogous to the Incarnation of the Lord.
overshadowed Mary, (Luke i. 35;) and by the vir79. To the above I shall add this arcanuin, that tue of the Most High is meant the Divine Good. the soul, which is from the father, is the very man, The same is evident from the passages where He and that the body, which is from the mother, is not says, that the Father is in Him, and He in the man in itself, but from the soul ; the body is only Father; that all things of the Father are his; and
l a covering of the soul, composed of such things that the Father and He are one; besides many as are of the natural world. Since the soul of other things. By the Father is meant the Divine man is the very man, and is spiritual from its ori- Good. — T. C. Ř. 88. gin, it is manifest whence it is that the mind, soul, (Note. - To assist the reader to the rationality of the above disposition, inclination, and affection of the love of conception, it may be briefly stated that, as the Divine Good and the father dwells in his offspring, and returns and not soparated, so in ihe Lord Jesus Christ; although he descend
Truth from eternity, which were the Father and the Son, were renders itself conspicuous from generation to gen-ed, or came out from infinity and eternity, as Divine Truth, yes eration. Thence it is, that many families, yea, the Son of God in reference to his Divine Humanity, which only
this is spoken of in reference to manifestution, as lle is also called nations, are known from their first father; there is can be seen. Good, when it is formed, or brought forth so that a general image in the face of each descendant, it can be intellectually perceived, is called Truth, for there is which minifests itself; and this image is not dom, or Truth, is the b dily form.
but one Divine Essence, which is Love, or Gond, of which Wis. changed, except by the spiritual things of the Divine Good, because He was Jehovah Himself, yet that whole church. The reason that a general image of Ja- Good and Truth appearing, is called Divine Truth. Hence may
be comprehended the rationality of the explanation, that, al. cob and Judah still remains in their posterity, by though He descended as to tho Divine Truih, yet He did not which they may be distinguished from others, is, separate the Divine Good. — Compiler.] because they have hitherto adhered firmly to their
Reasons for the Incarnation. religious principles; for there is in the seed of ev- 83. When the celestial church began to fall ery one from which he is conceived, a graft or off- away, they foresaw that that infinite existing could set of the father's soul, in its fulness, within a cer- not any longer have influx into the minds of men, tain covering from the elements of nature, by and that so the human race would perish ; therewhich the body is formed in the womb of the fore they had revelation, that one should be born mother; which may be made according to the like who should make the human in Himself Divine, ness of the father, or according to the likeness of land thus should become the very intinite existing the mother, the image of the father still remaining such as had been before, and at length should within it, which continually endeavors to bring it become one with the infinite esse as also had been self forth, and if it cannot do it in the first gener-before; hence their prophetical concerning the ation, it effects it in the following. The reason Lord, Gen. iii. 15. This is thus described in that the image of the father is in its fulness in the John: “In the beginning was the Word, and the seed, is because, as was said; the soul is spiritual Word was with God, and God was the Word. from its origin, and what is spiritual has nothing This was in the beginning with God. All things in common with space; wherefore it is similar to were made by Him, and without Him was not any itself in a small, as well as in a large compass. thing made which was made. In Him was the T. C. R. 103.
life; and the life was the light of men. And the
Word was made flesh, and dwelt in us, (and we Jehovah God descended as to Divine Truth, saw his glory, as of the only begotten of the and was also said to be born.
Father,) full of grace and truth," i. 1-4, 14. 80. There are two things which make the es- The Word is divine truth, which in its essence is sence of God, the Divine Love and the Divine the infinite existing from the infinite esse, and is Wisdom; or, what is the same, the Divine Good the Lord Himself as to his Human. This Itself it and the Divine Truth. These two in the Word is from which truth divine now proceeds and flows are meant also by Jehovah God; by Jehovah, the into heaven, and through heaven into human ininds, Divine Love or the Divine Good, and by God, the consequently which rules and governs the universe, Divine Wisdom or the Divine Truth. Thence it as It has ruled and governed from eternity; for It is that, in the Word, they are distinguished in va- is the same and one with the infinite esse, for It rious ways, and sometimes only Jehovah is named, conjoined the Human to the Divine, which was and sometimes only God; for where it is treated effected by this, that It made the Human in Itself
But although the Lord was
also Divine. Hence now it may appear that the with men. The glorification of the Lord is the supreme of truth divine is the Lord's Divine Hu- glorification of his humanity, which He took in the man, and hence that it is a supreme (tenet) among world; and the humanity of the Lord glorified is the doctrinals of the church, that his Human is the Divine Natural. — S. S. 99. Divine. – A. C. 4687.
88. It is to be fully known that all the corre81. When men had so far removed themselves spondence that there is with heaven is with the from the Divine Human Essence, that Jehovah Divine Human of the Lord, since heaven is from was not able to inflow into man with that Divine Him and He is heaven, as has been shown in the Essence, He assumed humanity, and made that a foregoing articles; for unless the Divine Human Divine Essence; and in this way was able, by an flowed into all things of heaven, and according to influx into heaven thus produced, to reach those correspondences into all things of the world, neiof the human race who should receive the good-ther angel nor man would exist. Thence again it ness of charity and the truth of faith from the is manifest why the Lord became Man, and clothed Divine Human Essence, which so became visible. his Divine with the Human, from first to last ; that - A. C. 6280.
it was because the Divine Human, from which 85. Before the coming of the Lord into the heaven existed before the coming of the Lord, world, there was influx of life with men and with was no longer sufficient to sustain all things, bespirits, from Jehovah or the Lord, through the cause man, who is the basis of the heavens, subcelestial kingdom, that is, through the angels who verted and destroyed order. — H. H. 101. were in that kingdom; hence they then had power; 89. Man is so natural and sensual that he is but when the Lord came into the world, and there- utterly incapable of having an idea of thought conby made the human in Himself Divine, He put on cerning abstract (principles), unless he adjoins that itself, which was with the angels of the celes- something natural which had entered from the tial kingdom, thus He put on that power: for the world through sensuals, for without such a (natural Divine transflux through that heaven had been something] his thought perishes as in an abyss, heretofore the Human Divine; it was also the and is dissipated; therefore lest the Divine should Divine Man which was presented when Jehovah perish with man altogether immersed in corporeal so appeared ; but this Human Divine ceased when and earthly things, and in cases where it remained, the Lord Himself made the Human in Himself should be defiled by an unclean idea, and together Divine. — A. C. 6371.
with it every thing celestial and spiritual from the 86. “Until Shiloh come.”
.” That it signifies the Divine should suffer in like manner, it pleased coming of the Lord, and the tranquillity of peace Jehovah to present Himself actually such as He is, then, appears from the signification of Shiloh, as and such as He appears in heaven, namely, as a being the Lord, who is called Shiloh from this, divine Man; for all of heaven conspires to the that He pacified and made all things tranquil; for human form, as may be manifest from what has in the original tongue Shiloh is derived from an been shown at the close of the chapters concernexpression which signifies tranquillity. Why the ing the correspondence of all things of man with Lord is here called Shiloh, is evident from what the grand man, which is heaven. This Divine, or was said just above, concerning the celestial king- this of Jehovah in heaven, is the Lord from eterdoin and its power; for when the Divine was pre- nity ; the same also the Lord took upon Him when sented through that kingdom, then there was in- He glorified or made the human in Himself Divine; tranquillity; for those things which are in heaven, which is also manifest from the form in which he and those which are in hell, could not thereby be appeared before Peter, James, and John, when he reduced into order, inasmuch as the Divine which was transformed, Matt. xvii. 1, 2; and also in flowed through that kingdom could not be pure, which he occasionally appeared to the prophets. because heaven is not pure; thus neither is that Hence now it is, that every one is able to think of kingdom so strong that by it all things might be the Divine Itself as of a Man, and then of the Lord, kept in order; wherefore also then infernal and in whom is all the Divine, and a perfect trine ; for in diabolical spirits issued forth from the hells, and the Lord the Divine Itself is the Father, that divine gained dominion over the souls which came from in heaven is the Son, and the divine thence proceedthe world; whence it came to pass that no others ing is the Holy Spirit; and that these are one, as He then could be saved than the celestial, and at himself teaches, is hence manifest. — A. C. 5110. length scarcely they, unless the Lord had assumed 90. Inasmuch as the Lord operates all things the human, and made it in Himself Divine. By from first principles by ultimates, and in ultimates this the Lord reduced all things into order, first is in His power and in His fulness, therefore it the things which are in heaven, next those which pleased the Lord to take upon Him the Human are in the hells; hence the tranquillity of peace. (principle), and to be made divine truth, that is, A. C. 6373.
the Word, and thereby from Himself to reduce 87. All the churches which were before his into order all things of heaven, and all things of advent were representative churches, which could hell, that is, to execute a last judgment: this the not see divine truth but as it were in the shade; Lord could accomplish from the Divine (principle] but after the advent of the Lord into the world, a in Himself, which is in first (principles), by His church was instituted by Him which saw divine Human, which was in ultimates, and not from his truth in the light. The difference between the presence or abode in the men of the church, as churches is similar to evening and morning. The formerly, for these had altogether fallen away from state of the church previous to the Lord's coming the truths and goods of the Word, in which the is also called evening, and the state of the church Lord had before His habitation with man. This after his coming is called morning. The Lord, was the primary cause of the Lord's advent into previous to his coming into the world, was indeed the world, and also that He might make His present with the men of the church, but it was Human (principle] Divine ; for thereby he put mediately through heaven; but since his advent himself into the power of keeping all things of in the world, He is immediately present with the heaven, and all things of hell, forever in order. — men of the church. For in the world He put on A. E. 1087. also the Divine Natural, in which He is present 91. It must be observed, that the Lord is present with men in his divine natural principle; but with words taught, that he was no longer Jehovah under the angels of his spiritual kingdom, in his divine the form of an angel, but that He was Jehovah spiritual principle; and with the angels of his Man; which also is meant by these words of the celestial kingdom, in his divine celestial principle; Lord, “I came forth from the Father, and am come still he is not divided, but appears to every one into the world; again I leave the world, and go to according to his quality. – A. R. 466.
the Father." John xvi. 28. —A, C. 9315. 92. The Divine itself in heaven, or in the great- 94. It has been told me from heaven, that in the est Min, was the Divine Human, and was Jehovah Lord, from eternity, who is Jehovah, before the asHimself, thus clothed with the human. But when sumption of the Human in the world, there were mankind became such, that the Divine itself, the two prior degrees actually, and the third degree clothed as the divine human, could no longer affect in potency, such as they are with the angels ; but them, that is, when Jehovah could no longer come that after His assumption of the Human in the to man, because he had so far removed himself, world, He put on also the third or natural degree, then Jehovah, who is the Lord as to the Divine and thereby became a man, like a man in the world, Essence, descended and took upon him the human, except that in Him, this degree, like the prior, is by conception divine, and by birth from a virgin infinite and uncreate, while in angels and men, like another man; but this he expelled, and by these degrees are finite and created. For the divine menns made divine the human that was born, Divine, which filled all space without space, penefrom which proceeds all the Holy ; thus the divine trated also to the ultimates of nature; but before human existed an Essence by itself, which fills the the assumption of the Human, the divine influx universal heaven, and effects that those should be into the natural degree, was mediate through the saved who before could not be saved; this now is the angelic heavens; but after the assumption, imme Lord, who as to the divine human alone is man, and diate, from Himself: which is the reason, why all from whom man has that he is man. — A. C.3061. the churches in the world, before His coming.
93. The reason why it pleased the Lord to be were representative of spiritual and celestial things, born a man was, that He might actually put on but after His coming, became spiritual and celes the human, and might make this Divine, to save tial-natural, and representative worship was abolthe human race. Know therefore, that the Lord is ished: also why the sun of the angelic heaven, Jehovah himself or the Father in a human form; which, as was said above, is the proximate prowhich also the Lord Himself teaches in John, ceeding of His divine love and divine wisdom, after "I and the Father are one,” x. 30: again, “ Jesus His assumption of the Human, shone with more said, Henceforth ye have known and seen the eminent effulgence and splendor than before the Father: He who hath seen Me hath seen the assumption. This is meant by the words of Isaiah: Father: Believe Me that I am in the Father and “In that day, the light of the moon shall be as the the Father in Me,” xiv. 7, 9, 11: and again, “ All light of the sun, and the light of the sun shall be mine are thine, and all thine mine,” xvii. 10. This sevenfold, as the light of seven days,” xxx. 26; great mystery is described in John in these words : which is spoken of the state of heaven and the * In the beginning was the Word, and the Word church, after the Lord's coming into the world. And was with God, and God was the Word; the same in the Apocalypse: “ The countenance of the Son was in the beginning with God: all things were of Man was as the sun shineth in his strength,” i. made by Him, and without Him was not any thing 16; and elsewhere, as in Isaiah Ix. 20; 2 Sam. xxiii. made which was made. And the Word was made 3, 4; Matt. xvii. 1, 2. The mediate illustration of flesh, and dwelt amongst us, and we have seen his men, through the angelic heaven, which existed beglory, the glory as of the only begotten of the Father. fore the Lord's coming, may be compared to the No one hath seen God at any time; the only be- light of the moon, which is the mediate light of the gotten Son, who is in the bosom of the Father, He sun; and as this was made immediate, after llis hath brought him forth to view," i. 1-3, 14, 18. coming, it is said in Isaiah, “ That the light of the The Word is the divine truth, which has been re-moon shall be as the light of the sun;" and in the vealed to men, and since this could not be revealed Psalms, “In His days shall the righteous flourish, except from Jehovah as a Man, that is, except from and abundance of peace, until there is no longer any Jehovah in the human form, thus from the Lord, moon,” lxxii. 7; this also is spoken of the Lord. therefore it is said, “In the beginning was the 95. The Lord from eternity, or Jehovah, put on Word, and the Word was with God, and God was this third degree, by the assunption of the Human the Word :" it is known in the church, that by the in the world, because he could not enter into this Word is meant the Lord; wherefore this is openly degree, but by a nature similar to the human nasaid, " The Word was made fesh, and dwelt ture; therefore only by conception, from His Divine, amongst us, and we have seen his glory, the glory and by nativity from a virgin. — D. L. W.233, 231. as of the only begotten of the Father.” That the divine truth could not be revealed to men, except Why it is said that Jesus proceeded forth and from Jehovah in the human form, is also clearly
came from God, and was sent. said: “No one hath seen God at any time; the 96. That to go forth is to be of it, or its own, is only-begotten Son, who is in the bosom of the evident from what goes before and from what folFather, He hath brought him forth to view.” From lows, and also from the spiritual sense of that exthis it is evident, that the Lord from eternity was pression, for to go forth or to proceed, in that sense, Jehovah or the Father in a human form, but not is to present one's self before another in a form acyet in the flesh, for an angel has not flesh: and commodated to him, thas to present one's self the whereas Jehovah or the Father willed to put on all same only in another form; in this sense, going the human, for the sake of the salvation of the forth is said of the Lord in John : "Jesus said of human race, therefore also He assumed fesh; Himself, I proceeded forth and came from God,” viii. wherefore it is said, “God was the Word, and the 42. “The Father loveth you, because ye have Word was made flesh:” and in Luke, “See ye loved me, and have believed that I came forth from my hands and my feet, that it is I Myself; handle God: I came forth from the Father, and came Me and see, for å spirit hath not flesh and bones, into the world ; again I leave the world, and go to as ye see Me have,” xxiv. 39. The Lord by these the Father. The disciples said, We believe that
thou camest forth from God,” xvi. 27, 28, 30. Lord's coming into the world, is an arcanum “ They have known truly that I came forth from respecting which many are inquisitive in their own God,” xxvii. 8. For illustrating what is meant by minds, and because they do not comprehend it, going forth or proceeding, the following cases may they do not believe it; and as they do not believe serve. It is said of truth, that it goes forth or pro- it, by reason of their not comprehending it, it beceeds from good, when truth is the form of good, comes a stumbling block to them. That this is or when truth is good in a form which the under the case has been given me to know by much exstanding can apprehend. It may also be said of perience concerning those who come into the the understanding, that it goes forth or proceeds other life. There are very many, including almost from the will, when the understanding is the will the greatest part of those who passed for men of formed, or when it is the will in a form apperceiv- ingenuity in this world, who, when they think that able to the internal sight. In like manner con- the Lord was made Man, and was as another man cerning the thought which is of the understanding, in his external form, and that He suffered, and it may be said to go forth or proceed when it be- that, notwithstanding, He governs the universe, comes speech, and concerning the will when it instantly filled the sphere with scandals, by reason becomes action. Thought clothes itself in another that this was a scandal, or stumbling block, to form when it becomes speech, but still it is the them in their life of the body, although they then thought which so goes forth or proceeds, for the kept their thoughts secret, and adored Him with words and sounds, which are put on, are nothing external sanctity. For, in the other life, the intebut adjuncts, which make the thought to be ac- riors are laid open, and are manifested by the commodately apperceived : in like manner the will sphere that is thence diffused: hence it is manibecomes another form when it becomes action, but festly perceived what had been their faith, and still it is the will which is presented in such a what they had thought concerning the Lord. This form; the gestures and motions, which are put on, being the case, it may be expedient briefly to exare nothing but adjuncts, which make the will to plain how the matter really is. After all the appear and affect accommodately. It may also be celestial principle in man was lost, that is, all love said of the external man, that it goes forth or pro- to God, so that there remained no longer any will ceeds from the internal, yea, substantially, be- to what was good, the human race was separated canse the external man is nothing else than the from the Divinity, since nothing joins them tointernal so formed, that it may act suitably in gether but love, and when there was no love, disthe world wherein it is. From these things it junction took place, the consequence of which is may be manifest, what going forth or proceed- destruction and extirpation. A promise was ing is in the spiritual sense, namely, that when therefore then made concerning the Lord's coming it is predicated of the Lord, it is the Divine into the world, who should unite the Humanity to formed as a man, thus accommodated to the per- the Divinity, and, through this union, should effect ception of the believing; nevertheless each is conjunction of the human race in himself by a - A. C. 5337.
faith grounded in love and charity. From the time 97. It is frequently said in the Word concerning of the first promise, (concerning which see Gen. the Lord, that he was sent by the Father, as also iii. 25,) faith, grounded in love to the Lord who it is said here. “ Jehovah hath sent us ;” but by was to come, was effective of conjunction : but being sent is every where signified in an internal when there was no longer any such faith remainsense to go forth, as in John: "They have received ing throughout the earth, then the Lord came, and and have known truly, that I went forth from Thee, united the Human Essence to the Divine, so that and have believed that Thou hast sent Me,” xvii. 8. they became altogether a one, as he himself exIn like manner in other places, as in the same Evan- pressly declares. He at the same time taught the gelist : “God sent not his Son into the world, to way of truth, showing that every one who should judge the world, but that the world may be saved believe on him, that is, should love him and the by Him," iii. 17. Again: “He who honoreth not things appertaining to him, and who should be the Son, honoreth not the Father, who sent Him," principled in his love, which is extended towards v. 23; besides many other passages. In like man- the whole human race, should be conjoined with ner it is said of the holy of the spirit, that it was him, and be saved. When the Humanity was sent, that is, that it goeth forth from the Divine made Divine, and the Divinity Human, in the of the Lord, as in John: “ Jesus said, When the Lord, then the influx of the Infinite or Supreme Comforter shall come, whom I am about to send Divinity had place with man, which could never to you from the Father, the Spirit of Truth, which otherwise have existed. Hence, also, there was a goeth forth from the Father, He shall testify of dispersion of the direful persuasions of falsity, and Me," xv. 26. Again: “If I go away, I will send of the direful lusts of evil, with which the world of the Comforter to you,” xvi. 5, 7. Hence the Proph- spirits was overcharged, and was continually overets were called the sent, because the words which charging more and more, in consequence of the they spake went forth from the holy of the spirit of souls that were continually collecting in it from the Lord. And whereas all divine Truth goes this world; and they who were in those evils and forth from Divine Good, the expression to be sent falsities were cast into the hells, and thus were is properly predicated of Divine Truth. Hence separated. Unless such a dispersion had been also it is evident what it is to go forth, viz., that he effected, mankind must have totally perished, they who goes forth, or that which goes forth, is of him being governed by spirits from the Lord; nor was from whom it goes forth. - A. C. 2397.
there any other method of effecting such dispersion, as no operation of the Divinity upon man's
internal sensual principles was practicable through The Supreme Reason for the Incarnation of the rational principle, this principle being far bethe Lord.
neath the Supreme Divinity not united with the 98. That a conjunction of the Infinite and Humanity. Not to mention other arcana of a Supreme Divinity with the human race was still deeper nature, which cannot possibly be exeffected by the Humanity of the Lord made Divine, plained to the apprehension of any man. – A. C. and that this conjunction was the cause of the | 2034.
themselves, or from proprium, this being a neces. The Glorification.
sary consequence of submission to its influence. 99. Inasmuch as it now follows concerning the
The internal man is as distinct from the separation of the former human, which the Lord external as heaven from earth. Both the learned had from the mother, and at length concerning its and the unlearned, when reflecting on the subfull rejection, it is to be known that the Lord suc-ject, entertain no other conception respecting the cessively and continually, even to the last of his internal man but as consisting of thought, because life, when He was glorified, separated from Him- it is within; and believe that the external man is self and put off that which was merely human, the body, with its sensual and voluptuous princiviz., what He derived from the mother, till at ple, because they are without. Thought, however, length He was no longer her Son, but the Son of which is thus ascribed to the internal man, does God, as well with respect to nativity as concep- not, in fact, belong thereto; for in the internal tion, and thus one with the Father, and Himself man there are nothing but goods and truths derived Jehovah. -- A. C. 2619.
from the Lord, conscience being implanted in the 100. The external man is nothing else but an interior man by the Lord. Thus the wicked, yea, instrumental or organical something, having no the very worst of men, and even those who are life in itself, but receiving life from the internal destitute of conscience, have a principle of man, by which it appears as if the external man thought ; hence it is evident that the faculty of had life from itself. With the Lord, however, thought does not belong to the internal, but to the after lle had expelled hereditary evil, and thus had external man. That the material body, with its purified the organical substances or vessels of the sensual and voluptuous principle, does not constihuman essence, these also received life ; so that tute the external man, is manifest from this conthe Lord, as He was life with respect to the inter- sideration, that spirits, who have no material nal man, became life also with respect to the bodies, have an external man as well as men on external man. This is what is signified by glori- earth.
The internal man is formed of fication, as mentioned in John: “ Jesus said, Now what is celestial and spiritual; and the external is the Son of Man glorified, and God is glorified in man of sensual things, not belonging to the body, Him. If God be glorified in Him, God shall also but derived from bodily things; and this is the glorify Him in Himself, and shall straightway case not only with man, but also with spirits. — glorify Him,” xiii. 31, 32. And again : “ Father, A. C. 978. the hour is come; glorify thy Son, that thy Son 104. They who have only a general idea concernalso may glorify Thee. And now, O.Father, glorify ing the internal and external man, believe that it is thou Me with thine own self, with the glory which the internal man which thinks and which wills, and I had with thee before the world was,” xvii. 1, 5. the external which speaks and acts, since to think And again: Jesus said, “ Father, glorify thy and to will is somewhat internal, and thence to
Then came there a voice from heaven, speak and to act is external. But it is to be saying, I both have glorified it, and will glorify it noticed that not only the internal man thinks and again," xii, 28. — A. C. 1603.
wills, but also the external. — A. C. 9702, 9703. 101. The Lord, by the most grievous temptation 105. It is scarcely known at this day what the combats, reduced all things in Himself into divine external man is; for it is supposed that the things order, insomuch that there remained nothing at appertaining to the body alone constitute the exall of the human which He had derived from the ternal man, as his sensuals, namely, the touch, the mother; so that He was not made new as another taste, the smell, the hearing, and the sight'; as man, but altogether divine ; for man, who is made also the appetites and pleasures. But these only new by regeneration, still retains in himself an constitute the outermost man, which is merely cora inclination to evil, yea, evil itself, but is withheld poreal. The external man properly is constituted from evil by an influx of the life of the Lord's by scientifics appertaining to the memory, and love, and this by exceedingly strong power; affections appertaining to the love with which man whereas the Lord' entirely cast out every evil is imbued ; also by the sensuals which are proper which was hereditary to Him from the mother, to spirits, with the pleasures which likewise apperand made Himself divine, even as to the vessels, tain to spirits. That these properly constitute the that is, as to truths ; this is what in the Word is external or exterior man, may appear from men in called glorification. — A. C. 3318.
another life, or from spirits who, in like manner, 102. The union of the Lord's Human Essence have an external man, and an interior, and consewith his Divine Essence was not affected at once, quently an internal inan. This body is only as an but successively through the whole course of his integument or shell, which is dissolved, in order life, from infancy to the last period of his life in that man may truly live, and that all things apperthe world : thus He ascended continually, to glori- taining to him may become more excellent. fication, that is, union ; which is what we read in A. C. 1718. John: “Jesus said, Father, glorify thy name. Then came there a voice from heaven, saying, I
The Lord's Hereditary Evil. both have glorified it, and will Glorify it again.” 106. It may be a matter of surprise to many, to xii. 28. -A. C. 2033.
hear it said that hereditary evil from the mother was with the Lord ; but
it cannot be doubted What the Internal and External Man properly that it was so. It is altogether impossible for any
is, as further explanatory of the Lord's Glo- man to be born of a human parent, but he must rification.
thence derive evil. But there is a difference be. 103. What the internal man is, and what the tween hereditary evil which is derived from the external, is known to few, if any, in the present father, and that which is derived from the mother. day. It is generally supposed that they are one Hereditary evil from the father is inore interior, and the same ; and the reason of this supposition and remains to eternity, for it can never be eradi. is, because the generality of persons believe that cated: the Lord had no such evil, since He was they do what is good, and think what is true of born of Jehovah as his Father, and thus, as to in