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The True Messiah; or, The Old and New Testaments, Examined According to the Principles of the Language of Nature

Boston: E.P. Peabody, 1842

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world refused to receive, as it proved by the fact, and by a material emblem, by shedding, upon Calvary, the blood of the Redeemer. And the same is to be said of wine; for wine itself is only an emblem of blood. I will drink no more of this juice of the vine until I drink it new in my Father's kingdom, must signify, as will be fully proved in the body of our work, the complete union of divine truth and divine love in the person of Jesus Christ; in other words, the glorification of the Word in the heavens. When we know thus the real signification of the words eat and drink (inasmuch as these actions are moral emblems,) we can easily find the reason for the choice of those words, cup and platter, which Jesus Christ uses in this reproach to the Pharisees Blind Pharisee; cleanse first the inside of the cup and platter, that the outside may be clean also. Man, as the receptacle of God's goodness, is represented by the platter; and, as the receptacle of His truth, by the cup. In a material vessel, the purity of the exterior, as is well known, does not necessarily follow from the purity of the interior. We perceive also that these words, happy are they who hunger and thirst after righteousness, are not chosen without reason, but that they are entirely in the genius of the language of nature. And, finally, we clearly understand that obscure text of Saint John : There are three in heaven who bear witness, the Father, the Word, and the Spirit; and these three are but one same thing: there are also three who bear witness upon earth; spirit, water, and blood, and these three relate to the same thing; in which water signifies the natural truths which announce God; blood, the evangelical truths which reveal him ;and spirit, the invisible action of Him who alone can make us perceive any truth whatever, even if announced to us by a prophet. These three relate to the same thing, because reason and the Gospel, and extatic persons, speaking by the spirit, agree in declaring that the true God is no other than the Christ manifested in the flesh. We shall see, elsewhere, that Father is God in his essence, or as to his love and his power: Word, God in his form, or truth, divine wisdom, which has been called Speech or Son; and Spirit, God in his immediate action upon the soul, or the interior of all spiritual beings.

The knowledge of natural emblems, or of the universal language, has thrown, upon the whole word of God such a light, that even the mystery of the holy supper is fully revealed. Is it possible, indeed, after observing all the correspondences, which we have here pointed out to our readers, and after recollecting that Jesus Christ had said that his body was bread, before he said that bread was his body; and that before saying that wine was his blood, he had said that blood was truth —is it possible for any one to misunderstand it? Is it not clear as day-light that, in all this, he spoke only of the appropriation of the divine love and divine truth. And is not that dogma of the transubstantiation; which has had the effect of keeping men away from the holiest and most touching practice upon earth or in the heavens; is it not as absurd as it would be to attempt to maintain that the word of God is really corn, that Jesus Christ is a real vine, or that evangelical truths are in-deed water and blood?*

+I conjure those of my Roman Catholic brethren who still believe in a literal trahsmutation of substances, not to regard the word absurd as an insulting at.

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