"And when they wanted Wine, the Mother of Jefus faith unto him, They "have no Wine. Jefus faith unto her, Woman, what have I to do with thee?" ii. 3, 4. In Matthew, "One faid unto him, Behold thy Mother and thy Bre"thren ftand without, defiring to speak with thee. But he answered and "faid unto him that told him, Who is my Mother? and who are my Brethren? "And he stretched forth his Hand toward his Difciples, and faid, Behold my "Mother, and my Brethren. For whofoever fhall do the Will of my Father "which is in Heaven, the fame is my Brother, and Sifter, and Mother,” xii. 47, 48, 49, 50. Mark iii. 32, 33, 34, 35. Luke viii. 20, 21. In Luke," A "certain Woman of the Company lift up her Voice, and faid unto him, "Bleffed is the Womb that bare thee, and the Paps which thou haft fucked. "But he said, yea, rather blessed are they that hear the Word of God and "keep it," xi. 27, 28. where when the Woman spoke of his Mother, the Lord referr'd to thofe above, namely, that whofoever fhould do the Will of my Father, he is my Brother, Sifter, and Mother, which is the fame Thing with thefe Words, Bleffed are they who hear the Word of God, and keep it. In John. "When Jefus therefore faw his Mother, and the Difciple ftanding by, "whom he loved, he faith unto his Mother, Woman, behold thy Son. “Then faith he unto the Disciple, Behold thy Mother. And from that Hour "that Difciple took her to his own Home," xix. 26, 27. From which Words it is plain, that the Lord fpoke to her in the Manner he thought when the faw him on the Crofs, but yet he does not call her Mother but Woman, and that he transfers the Name of Mother to those who are fignified by Difciples, wherefore he faid to the Disciple, behold thy Mother. This is yet more evident from the Words of our Lord in Matthew, "While the "Pharifees were gathered together, Jefus afked them, faying, What think

ye of Chrift? whofe Son is he? they fay unto him, the Son of David. He "faith unto them, How then doth David in Spirit call him Lord, faying the "Lord faid unto my Lord, fit thou on my right Hand till I make thine "Enemies thy Footstool? If David then call him Lord, how is be his Son? "And no Man was able to answer him a Word, neither durft any Man (from "that Day forth) ask him any more Questions," xxii. 41 to the End. Mark xii. 35, 36, 37. Luke xx. 42, 43, 44. so that he was no longer the Son of David as to the Flesh. Moreover, with refpect to the Seperation and Exuition of the human Maternal, this they do not apprehend, who entertain merely corporeal Ideas of the Human of the Lord, and think of that, as of the Human of any other Man, hence fuch take their Scandals; they do not know, that fuch as is the Life, fuch is the Man, and that the Divine Being of Life, or Jehovah, was in the Lord from his Conception, and that the like Being of Life in his Human remained by the Union.

2650. Ver. 9. And Sarah faw the Son of Hagar the Egyptian, which she had borne unto Abraham, mocking. Sarah faw, fignifies the Intuition of the Lord from the Divine fpiritual. The Son of Hagar the Egyptian, fignifies into the Rational, namely, human. Hagar the Egyptian, is the Affection of Science, C 2

from

from whence that Rational proceeds as from the Mother. Which she had borne unto Abraham, fignifies that it fhould be from the Divine celestial as the Father. Mocking, fignifies not congruous to and favouring the Divine Rational.

2651. And Sarah faw, that it fignifies the Intuition of the Lord from the Divine Spiritual, appears from the Signification of, to fee, which is to underftand, of which, N. 897. 2150. 2325, which is the fame Thing as to behold from the Sight of the Mind; and from the Representation of Sarab, which is the Divine fpiritual, or the Divine Truth, of which, N. 2622. Sarah faw, is, that the Divine fpiritual fhould behold, which is the fame Thing, as the Lord's beholding from the Divine fpiritual.

2652. The Son of Hagar the Egyptian, that it fignifies into the Rational merely human, and that Hagar the Egyptian is the Affection of Sciences of which that Rational was born as of the Mother, appears from the Signification of the Son, namely, Ifmael, which is the first Rational in the Lord, of which in Chap. xvi. Gen, where Hagar and Ifmael are treated of; and from the Representation of him, and Hagar the Egyptian his Mother, of whom alfo there. That the firft or merely human Rational in the Lord, was conceived of the Divine celeftial as of the Father, and born of the Affection of Sciences as of the Mother, may be feen N. 1895. 1896. 1902. 1910.

2653. Which he had borne unto Abraham, that it fignifies that it should be from the Divine Celestial as from the Father, appears from the Signification of, to bear Children, which is, to exift, of which N. 2621. 2629; and from the Representation of Abraham, which is the Divine Celestial, of which N. 1989. 2011. 2172. 2198. 2501. That that Rational proceeds from the Divine celeftial of the Lord, as if it were from the Father, may be feen N. 1895. 1896. 1902. 1910.

1654. Mocking, that it fignifies not congruous and favouring the Divine Rational, may appear from the Signification of, to mock, which is of the Affection against that, which does not agree with and favour itself. In the preceding Verse it is faid, the Child grew and was weaned, and that Abraham made a great Feaft when he weaned Ifaac, by which is fignified, that when the Rational of the Lord fhould become Divine, the Rational which was before, fhould be feparated; therefore now immediately follows concerning the Son of Hagar the Egyptian, by whom that that Rational is understood, was fhewn in the Explanation of Chapter xvi. of Gen. where Ifmael and Hagar were treated of; hence alfo it is plain that thofe Things which are in an internal Senfe, follow in a continued Series. But with refpect to the first Rational of the Lord, this because it was born as in another Man, namely, by Sciences and Knowledge, it could not otherwise be but in the Appearances of Truth, which are not Truths in themselves, as may appear from thofe Things which were alledged N. 1911. 1996. 2196. 2203. 2209. 2519; and because they were in the Appearances of Truth, they could not agree to it, nor favour Truths without Appearances, fuch are the Divine, as well because it does not defire them, as because they are against it. But let Examples be for an Hu

ftration:

ftration: The Rational human, namely, that which Nature has from mundane Things by Senfuals, and afterwards of Things analogous of Mundane by Scientifics and Knowledge, almoft derides this or mocks, if it fhould be faid to it that it could not live of itself, but that it appears to it as if it did live of itself, and that he would live more, that is, more wifely and underftandingly, more happily and agreeably, who believes lefs, that he lives of himself, and that this is the Life of Angels, principally of thofe who are celeftial, and are intimate or neareft to the Lord; for they know that none lives. of himself, but Jehovah alone, that is, the Lord. That Rational would like. wife mock, if it fhould be faid, that it has no Ability of its own, but that Fallacy or Appearance is that which it has; and yet more if it fhou'd be faid to it, that the more that which is its own Ability is in Fallacy, fo much the lefs he has, and on the contrary; in like Manner, that whatever he thinks and acts from his own Ability, is Evil, altho' it fhould be good, and that he cannot be wife, before he believes and perceives, that all Evil is from Hell, and all Good is from the Lord; in that Faith, nay, in that Perception are all the Angels, who have yet a more abundant Ability than all Men, but they know and perceive that they have it from the Lord, but that it appears as if it were wholly their own. Moreover, that Rational would mock, if it fhould be faid, that they are the greatest in Heaven who are the leaft; that they are the wifeft who believe and perceive that they are the least wise; that they are the happieft, who would have others to be the moft happy, but themfelves the leaft; that it is Heaven to defire to be below all, but Hell to be above all; confequently, that in the Glory of Heaven, there is abfolutely nothing which is in the Glory of the World. In like Manner, that Rational would mock, if it fhould be faid, that in the other Life there is nothing of Space or Time, but that they are States according to which are Appearances; and that Life is so much the more heavenly the farther it is removed from those Things which are of Space and Time, and by how much nearer it is to thofe Things. which are to Eternity, in which, namely, Eternity, there is abfolutely no thing from the Idea of Time, nor from any Thing analagous of it; so in innumerable other Things. That there fhould be fuch Things in the Rational merely human, and therefore that this Rational fhould mock at Divine Things, the Lord faw, and indeed from the Divine spiritual which is fignified by, that Sarah faw the Son of Hagar the Egyptian, N. 2651. 2652. That Man can from the Interior behold thofe Things which are in himself, which are below, is known by Experience to those who are in Perception, alfo to those who are in Confcience, for they fee fo far, that they can correct their own Thoughts. Hence they may be regenerated, by feeing what their Rational was which was in them before Regeneration; but fuch Perception in Man is from the Lord, but that of the Lord was from Himself.

2655. Ver. 10. Wherefore be faid unto Abraham, Caft out this Bond woman and her Son; for the Son of this Bond-woman fhall not be Heir with my Son, even with Ifaac. She said to Abraham, signifies Perception from the Divine. Cast

out

out this Bond-woman and her Son, fignifies that thofe Things which are of the Rational merely human fhould be exterminated. For the Son of this Bond-woman shall not be Heir with my Son, even with Ifaac, fignifies that the Rational merely human cannot have a Life in common with the Rational Divine itself, neither with refpect to Truth nor with refpect to Good.

2656. She said unto Abraham, that it fignifies Perception from the Divine, appears from the Signification of, to fay, in the Hiftoricals of the Word, which is to perceive, of which often before; and from the Representation of Abraham which is the Divine celestial or Divine Good, of which, N. 2622. 2657. That, caft out this Bond-woman and her Son, fignifies that those Things which are of the Rational merely human fhould be exterminated; appears from the Signification of, to caft out, which is to exterminate; and from the Signification of Bond-woman, which is the Affection of Rationals and Scientifics, fo the Good of them, of which, N. 2567; and from the Signification of Son, which is the Truth of that Rational, of which, N. 264. 489. 533. 1147; but it is Good and Truth apparent, which are predicated of this first Rational or merely human, hence it is, that, caft out this Bondwoman and her Son, fignifies that thofe Things which are of the Rational merely human should be exterminated. How this is, namely, that the first Rational was exterminated when the Divine fucceeded, has before been occafionally faid and fhewn, but as it is here particularly treated of, it fhall be farther explained in a few Words. There are in every Man, who is regenerated, two Rationals, one before Regeneration, the other after Regeneration. The firft, which is before Regeneration, is acquired by the Experiences of the Senfes, by Reflections on those Things which are in civil Life, and in the moral Life, by Sciences, and by Reasonings from thence and by them, alfo by the Knowledge of Spirituals from the Doctrine of Faith or from the Word; but these then go no farther than a little above the Ideas of the corporeal Memory, which refpectively are altogether material; therefore whatever he then thinks, is from fuch Things, or that they may be comprehended by the interior or intellectual Sight, the like of fuch Things appear comparatively or analogically; of this Sort is the firft Rational, or that which is before Regeneration. But the Rational after Regeneration is formed by the Lord by the Affections of Truth and Good Spiritual; which Affections are wonderfully implanted by the Lord in the Truths of the former Rational, and fo thofe Things there which are congruous and favour, are enlivened, but the reft, as being of no Use, are separated from thence, fo that at length Virtues and Truths fpiritual are collected as it were into Bundles, the incongruous being thrown away, which cannot be enlivened, as it were to a Periphery, and this fucceffively as Virtues and Truths fpiritual increase with the Life of their Affections; hence it is plain, what the other Rational is. How thefe Things are, may be illuftrated by a Comparison with the Fruit of Trees; the First Rational is in the Beginning like Green Fruit, which gradually ripens, till at length it plants the Seeds within itfelf; when it is of an Age, that it begins to feparate itself from the Tree, then is its State full, of which above, N. 2636. But the other Rational,

with which he is endowed by the Lord, when he is regenerated, is as the fame Fruit in good Ground, in which thofe Seeds which are strewed about, rot, and these push themselves out from their fecret Vitals, fhoot out the Root, then a Slip above the Ground, which grows into a new Tree, and unfolds itself, till at length it produces new Fruits, afterwards grows into Gardens and Paradifes, according to the Affections of Good and Truth, which it receives, as may be seen, Matt. xiii. 31, 32. John xii. 24. But as Examples are more convincing, let the Ability which a Man has before Regeneration, and the Ability which he has after Regeneration, ftand for an Example. From the first Rational, which he acquires to himself by Mediates, of which above, Man believes that of himself, fo of his own Ability, he thinks Truth and does Good, this the first Rational cannot otherwife apprehend, altho' it be inftructed, that all the Good of Love, and all the Truth of Faith, is from the Lord: But when he is regenerated, which is in his adult Age, from the other Rational, with which he is endowed from the Lord, he begins to think, that Good and Truth is not from himself or his own Ability, but from the Lord, but yet that he does Good and thinks Truth as if it were from himself, as may be feen N. 1937. 1947; then the more he is confirmed in this, fo much the more is he brought into the Light of Truth concerning thofe Things, till at length he believes that every Good and every Truth is from the Lord; now the Ability of the former Rational is gradually feparated, and Man is endowed with a celeftial Ability from the Lord which becomes a new Rational. One Example more: The First Rational in the Beginning knows no other Love but that of Self and the World, and altho' he hears that Love celeftial is quite another Thing, yet he does not apprehend that; but afterwards when he does fome Good, he perceives no other Pleasure from thence, than that he seems to himself to merit the Favour of another, or that a Christian may hear, or that he may obtain from thence the Joy of eternal Life; but the other Rational, with which a Man is endowed by the Lord by Regeneration, begins to feel fome Pleasure in Good and Truth itself; and to be affected with this Pleafure, not for the Sake of any Thing of his own, but for the Sake of Good and Truth; with which Pleasure when he is elated, he then rejects Merit, till at length he contemns it as fomething enormous; this Pleasure in him gradually increases, and becomes Happinefs, and in the other Life he becomes happy, and the very Heaven of it. Hence it may now appear, how it is with both Rationals in a Man who is regenerated. But it must be known, that in Man, altho' he is regenerated, that all and fingular the Things, which are of the first Rational, remain, and are only separated from the other Rational, and this miraculously by the Lord. But the Lord wholly exterminated the first Rational, that nothing of it remained, for the mere Human and Divine could not be together at the fame Time; hence it is, that he was no longer the Son of Mary, but Jehovah with refpect to either Effence.

2658.