mm '^\t mj^. ±h k • ■ ■;' '■ Jh cd c «/5 Q c o CO ! i •^ . ^, \ 1 ; 1 Ph'^ [S : W -2 ■ H ^ E 1 H — ' 0. 0) 1 > •> 1 h o 25 /077J ^x \% THE DOCTRINE mmw smm^uA^mm CONCERNING THE LORD. Translated from the original Latin of EMANUEL SWEDENBORG. Ill that day there shall bs One Jehovah, and liis nsmf One. Zech. xir. 9. CAMBRIDGE : PRINTED BY IIILLIARD AXD METCALF. I82I. CONTENTS. Page. Preface -.-.--. v That the whole Sacred Scripture treats of the Lord, and that the Lord is the Word - 19 That by the Lord's fulfilling all the Contents of the Law, is meant that he fulfilled all the contents « f the Word - . - - 49 That the Lord came into the World, in order that he might subdue the Hells, and glorify his Humanit) ; and that the Passion of the Cross was the ultimate Combat, by which he fully overcame and conquered the Hells, and also fully glorified his Humanity - - 60 That the Lord by the passion of tlie Cross, did not take away sins, but that he bore them 73 That the imputation of the Lord's Merit is nothnig else tiian a Remission of Sins after Repentance 86 That tlie Lord, with respect to his Divine Hu- manity, is called tlie Son of God, and the Son of M.in with respect to the Word - 91 That the Lord made his Humanity Divine by virtue of the Divinity in himself, and that he thus became One with the Father - 110 That tlie Lord is very God, from whom the Word is derived, and of whom it treats 141 IV CONTENTS. That there is One God, and that the Lord is that God ...-.- 159 That the Holy Spirit is the Divine Proceeding from the Lord, and that it is the Lord him- self - - 163 That the Doctrine of the Athanasian Faith agrees with the Truth, if only by a Trinity of Persons is understood a Trinity of Person, which is in the Lord - - - -187' That by the New Jerusalem in the Apocalypse is understood a New Church - - 204 PREFACE. The subject inculcated in the following pa- ges respects the direct worship of, and living faith in, the Lord, the Redeemer. It is cal- culated to subvert the weak and dangerous opinions of the Atheist, Deist, Socinian and Arian, concerning the christian Lord, so pre- valent at this day : and to point out what that living christian faith is, against which the gates of hell cannot prevail. Herein is shown from the clearest texts of holy writ, as well as from rational arguments thence deduced, that the Lord Jesus Christ is the one glorified divine person, in Avhom dwells the fulness of the god- head bodily ; who having all power in heaven and in eartU, is the alpha, or only giver of eternal life, as well as the omega, or finisher of salvation in the soul of man, and to whom all christians ought to look in steadfast faith for assistance, defence and strength, in all the va- rious stages of their regeneration. The true nature of christian redemption is here pointed out, in a brief and intelligible manner : where- h VI PREFACE. in is clearly shown, that unless the Lord had come into the world, and assumed a humanity for the accomplishment thereof, and as a mean whereby the infirmities and corruptions of hu- man nature might be further approached and wrought upon, no mortal could have been sav- ed ; the enlightened reader will hence also be enabled to see, that the effects of the grand work of redemp'tion, are not confined merely to the people called Christians, or to this earth only, but extended to all human beings, in all the universe of worlds, saving and blessing all who are faithful to their respective dispen- sations, and who thereby acquire a capacity, hereafter to receive and acknowledge him, who is " The true light enlightening every man that Cometh into the world ;" " The way, the truth, and the life.^^ John i. 9. xiv. 6. It is much to be lamented, that the general- ity of men know not whom they worship. They are distracted with variety, and clouded with ignorance. Some know not whether they should worship the Father, the Son, or the Holy Spirit, sometimes addressing one, and sometimes another, as distinct beings or persons. In general, prayer is addressed to PREFACE. VU an unknown God. It was not thus, in the first times of the christian church, before the inun- dation of wealth and a worldly spirit extin- guished the light ; when haughty and imperi- ous prelates, of bitter tempers and ambitious views, began to lord it over God's heritage, charity became neglected and disesteemed, and what they called faith, a contention for mere opinions, was the principal thing regard- ed. Thick darkness then began to overspread the earth, metaphysical subtlety was exerted to reconcile impossibilities, and ignorance wa» contented to acquiesce in v/hat it could never understand. It was about the fourth century that the abomination of desolation began t» stand in the holy place ; until which time christians seem in general to have worshipped the one true and living and manifested God, in the name of the Father, Son and Holy Spirit, as one. This is indeed denied by some, but a few quotations from the writings of those who immediately succeeded the Apos- tles, may put the matter out of all doubt. Clemens Romanus, who is mentioned by St. Paul, says, " we ought to think of Je- sus Christ as of God," and urging his exam- c Vm PREFACE. pie as an instance of great humility, he says, " Our Lord Jesus Christ, who is the sceptre of the majesty of God, came not in the pomp of vain glory and splendor, although he could have assumed them, but he came in lowliness of mind." " Jesus is the defender and helper of our weakness ; by him the eyes of the heart are opened : through him our barren and dark- ened understanding is invigorated and glad-' dened with his marvellous light." Pastor Hermas says, " The name of the Son of God is great and immense, and the whole world is supported by him." St. Ignatius, the disciple of St. John, says, "I glorify Jesus Christ, the God who thus hath made us wise. He is God clothed in flesh. Consider the times, and expect him who is above all time ; eternal, invisible, jet for our sakes made visible." Polycarp says, " Jesus Christ suffered for us, that we might live in him; let us therefore imitate his patience, and if we suf- fer for his name, let us glorify him." When he was urged by the Roman proconsul to deny Christ, and thus save his own life, he returned this memorable answer ; " Eighty and six 1 PREFACE. years have I now served Christ, and he hath never done me the least injury; how then shall I blaspheme my King, my Saviour r*' Athenagoras, the christian philosopher at Athens, says, '* By the Son of God, and through him, were all things made, the Father and the Son being one ; the Son being in the Fa- ther, and the Father in the Son, in the unity and power of the spirit." " Justin Martyr says, " He is both Christ and the adorable God." Ignatius says of Christ, that " being invisi- ble, he took manhood upon him and became visible ; being incomprehensible, he became comprehensible, being the Word he became man f " taking on him the perfection of the paternal character, to the end that as we all die in the animal breath, which we derive from Adam, so we shall all be made alive by the spiritual life." Clemens Alexandrinus, says, " Now has ap- peared to men this Word, w!io alone is both God and man, the cause of all good to us, by whom being instructed to live well, we are conducted to eternal life." " The Lord him- self it was who spake by Isaiah, Elijah and d X PREFACE. the prophets ; the tenderly merciful God, de- siruos of man's salvation, made himself of no reputation." " man, believe on him, who is man and God ; put jouv trust in him who liv- eth, the God of your worship." On Gen. xxxii. 19, he says, that God refus- ed to tell his name, for, " he reserved his new name for a new and an infant people ; and the Lord God was then nameless, not having yet been made a man." On quoting Isaiah ix. 6, he says, " the great God ! the perfect child ! The Son in the Father, and the Father in the Son." He makes this solemn address. " We will im- plore the Word, be merciful to thy children, O guiding Father, O Lord, the Son and Fa- ther both one." Clemens also calls Christ by several appel- lations ; among others he says, " Gather to- gether thy simple children, O King of saints, and Shepherd of rational sheep, that being a choir of peace, the children of Christ, a tem- perate people, we may with simplicity sing to him who is alike the mighty Child, who is alike the God of peace." TertuUian says, " The kingdom and the name of Christ are extended without limits ; PREFACE. XI he is every where believed in ; he is worship- pod in all nations; he reigns every where; he is adored every where ; he is every where oifered to the acceptance of all ; with him is not respect of persons ; he is King and Judge, God and Lord to all." " There is one God the Father, and besides him there is none other, which he who infers, denies not the Son, but another God ; for the Son is not another God from the Father." The learned and the amiable Origen says, ** Love the Father in the Son, and the Son m the Father, with all your heart, and with all your soul, and with all your strength." " The Word, which was in the form of God, de- scended to man, that he might be compre- hended by man, and yet without inducing any change of good into evil. He who became the physician of souls, received no infection from the ills he remedied. The Word, the ijnraortai God condescended to man, who is Tinable to look upon the light and splendor of the Godhead ; he became flesh, speaking in a body, till he who received or heard l.im thus, being by little and little sublimed by the Word, should be enabled to behold him in his Xll PREFACE. original form." "All things are subject to him, in the right of his Majesty and the neces- sity of power ; in this view he is the Almighty and the universal King, but the second spe- cies of his sovereignty is not by coercion, but by invitation and persuasion ; not by exerted power, but by compassion and lenity." Doxologies are frequently ascribed to Jesus Christ, and he is made the object of adoration, because he indeed is the God who heareth prayer. Thus, ** Come, I beseech thee, O Lord Jesus, and wash the feet of thy servants and purge away the filth of thy sons and thy daughters ; wash the feet of our minds, that casting off our old garments, we may imitate and follow thee." Orig. Hom. 8. in Jud. Tom. i. p. 219. " Let us acknowledge our own in- sufficiency, and with prostrate supplications implore the Word, that pouring himself by his grace into our understandings, he will conde- scend to illumine what is dark, to lay open the things which are closed up, and to reveal his secrets." Peri. Archon. 1. 2. c. 9. Arnobius, in his treatise to the Gentiles, ar- gues from Christ's miraculous works in proof of his divinity ; " He is the God of the inter- PREFACE. Xlll nal powers, he effected these wonders by the mere power of his own name." 1. 1. Hjppolytus says, that " Jesus Christ com- ing into the world, was both God and man ; his manhood may be easily comprehended from the several imbecilities which charac- terized the several sufferings that afflicted him. But his Godhead may be easily discern- ed from the adoration of angels, the numerous miracles which he performed, and the powers which he imparted to his disciples. Constantine, in his oration to the church, published by Eusebius, has quoted an acrostic from theErythrean Sibyl, which asserts, "that believers and unbelievers shall behold the most hij:;h God clothed in flesh ; who is our God the Saviour, the immortal King. Dionysius in a letter writes thus : " It i<^ necessary that the divine Word should be one with the God of the universe ; and that the Holy Ghost should adhere and reside in God ; it is likewise necessary that the holy trinity should converge into unity ; and, as it were, draw to a point or summit, wliich is the Al- mighty God of the universe." The above passages, selected from many others, and mostly within the three first cen- XI V I'KEFACE. turies, exhibit a different picture of Christian- ity from what we see it in the inventions of the succeeding ages of the church, when men be- gan to divide the divine nature, and to make gross and unscriptural distinctions. Here is no arbitrary mercy extended only to a few, no fancied imputation, or partial election ; but views clear and simple. God condescending to become man, that man thereby redeemed and restored, might be a partaker of a divine nature. They likewise plainly evince the fallibility of those, who not only explain away the plain declarations of the Lord himself and his Apostles, but also take upon them to as- sert that adoration was not offered to Jesus Christ as God, in the first ages of the church. It is to be feared that such persons are those of whom the Apostle predicts, " who being de- ceived by a vain philosophy, would bring heresies into the church, denying the Lord that bought them." But it may be useful to observe further in this place, that the testimony of the first Christians, may also be adduced in favour of the internal or spiritual sense of the Sacred Scripture, which is occasionally introduced in PK£PAC£. XV the following tract concerning the Lord. Thus the Apostle Paul, speaking of Abrahasn's sons by a bond maid and a free woman, says. These things are an allegory, &c. Gal. iv. 24. And Peter, in the 2d chapter of the Acts, ex- pressly declares, that Joel's prophecy con- cerning the sun being turned into darkness and the moon into blood, &c. was fulfilled at the time of the descent of the Holy Ghost; by which it is plain that he understood the prophecy spiritually and not naturally. It is evident also from many parts of the writings of those who were called the fathers of the christian church, that they conceived the lite- ral sense of the scriptures to be representative of a certain spiritual sense, with which they were not fully acquainted, but which, at the time of the Lord's second advent, they ex- pected would be clearly revealed. Origen particularly says, that the first advent of Jesus was but a type and shadow of his second or spiritual advent ; and that his works and miracles in the flesh were but types of his mysterious operations in the spirit. Hilary repeatedly says, that Jesus's works were sig- nificative and predictive of future mysterious XVI PRKFACE. operations.* Origen also says, that the per- fection of Christianity consists in the mystical interpretation of the Old and New Testament, of the historical as well as other parts of it ;t and that the literal interpreters of the law run into infidelity and vain superstitions.^ And Augustine speaks of a great spiritual gen- ius who was to come into the world, and who, by his spiritual interpretation of the law, was to turn the hearts of the fathers to the child- ren. § Other testimony upon tiiis subject might be adduced from Barnabas and others. Many examples of their spiritual interpretations of scripture, particularly of the miracles of Christ might likewise be cited ; but what has been said is sufficient to show, that the primitive Christians did not rest merely in the * H(cc licet in prxsens §-csta sunt, quid tamen infxi» turiim significenti contuendnm est. In Matt. c. x. 1. 1. Christi gesta aliud poytendunt. C. xii. 1. 1. Per- agiint formam fiituri gesta prasentia^ C. 21. f Contra Celsiim. Lib. 1. + Liter am legis sequentes in injidelitateni et vanas siiperstitiones incurrunt. In Matt. Tract. 26. § Citm venerit ergo Elias eccponendo legem spiritu- aliter, convertet cor da. patrum ad JiUos, De Civit. Dei. Lib. xxii. C. 39. - PREFACE. XVII letter of the Word, but that their views were elevated to something higher or more interior. From the above observations it is evident, that the doctrine of the Lord and the spiritu- ality of the Sacred Scripture, has been taught in a measure, from the earliest ages of Chris- tianity, by the best and most pious men ; and that it is built upon the foundations of the Pro- phets and Apostles. Yet it may justly be maintained, that the light and pow6r of divine truth in the present new dispensation is far superior to all that preceded, just as the light of the noon-day sun is to the faint glimmering of the moon and stars. For as it is with the gra- dual increase of natural light, from the shad- ows of the evening to the full brightness of day ; so it is with the spiritual light of reve- lation, which in one period is clouded with the shades and uncertainty arising from types and figures, and in a succeeding period shines with all the splendor of truth. That such a gradation of divine light and power has actu- ally taken place, is evident even from the case of the Apostles themselves ; who on the day of Pentecost received a greater portion of the Holy Ghost, than had already been breathed XVUl PREFACE, on them by our Lord, when he said, " Receive ye the Holy Ghost." John xx. 22. And that a still greater measure of divine illumination was to succeed in the church, than was expe- rienced by either prophets or Apostles, is plain from the whole tenor of Scripture ; but particularly from the Lord's words in the gos- pels, when speaking of his second advent ; and in the Revelation of John, which treats of the New Jerusalem, DOCTRINE KEVV JERUSALEM CONCERNING THE LORD. That the whole Sacred Scripture treats of the Lordf and that the Lord is the Word,'' 1. VVe read in John, "In the begin- ning was the Word, and the Word was * The reason wliy the worn Lord, is made use of, and not Jehovah, is, because Jehovah in the Old Testament is called the Lord in the New Testament ; v/hich is evident from the following passages : ** Hear, O Israel, Jehovah, your God is one Jehovah, and thou shalt love JEnovAa God with all thy heart and all thy soul." It is thus written in the book of Moses ; but it is ■expressed in the following manner in the gospel of Mark, '' The Lord your God is one Lord, and thou shalt love the Lord thy God with all thy heart, and all tfiy soul." Chap. xii. 29, 30. Again, Isaiah saith, " Prepare ye the way of Jehovah, make straight in the desart a highway for our God:" Which is thus expressed in Luke, " Thou shalt go before the face of the Lord to prepare his way." The same distincticn is also made in other places. 1 30 DOCTRINE OF THE NEW JERUSALEM with God, and God was the Word : the same was in the beginning with God : All things were made by him; and with- out him was not any thing made that was made : In him was hfe, and the hfe was the light of men ; and the light shineth in darkness ; but the darkness compre- hended it not." Moieover, "The Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth." Chap. i. ], 2, 3, 4, 5, 14. The same evangelist further adds, " Light is come into the world, but men loved darkness rather than light, because their deeds were evil." Chap. iii. 19. And in another place, " While ye have the light, believe in the light, that ye may be the children of the light. I am come a light into the world, that whoso- eve^- believeth on me should not abide in darkness." Chap. xii. 36, 40. Hence it is evident, that the Lord is God from eternity, and he himself. is that Lordy who was born in the world ; for it is said,, the Word was with God, and God was the Word; as also, that without him was. not any thing made that was made : And iigain, that the Word was made flesh. CONCERNING THE LORD. :£! and they saw him. Why the Lord is said to be the Word, is httle understood in the church ; but he is so called, be- cause the Word signifies divine truth, or divine wisdom ; and the Lord is divine truth itself, or divine wisdom itself; for which reason he is also called the light, that came into the world. Forasmuch as divine wisdom and divine love con- stitute but one, and were from eternity as one in the Lord, it is therefore further said, " In him was life, and the life was the light of men :" Life is divine love, and light is divine wisdom. Thus unity [hoc 1(7110)1] is what is signified b}-, " In the beginning the Word was with God and God was the Word :" being w4th God means in him, for wisdom is in love, and love in wisdom ; this is also spoken of in another place in John, " Glorify thou me. Father, with thine own self, with the glory which I had with thee before the world was." Chap. xvii. 5. With thine own self, means in thyself: Hence it is also said, that God was the Word. It is likewise declared in other places, that the Lord is in the Father, and the Father in him ; as also, that the Father and he are one. Now as the 22 DOCTRINE OF THE NEW JERUSALEM Word is divine wisdom originating from divine love, it follows, that it is Jehovah himself, consequently the Lord, by whom all things were made that are made ; for all things were created by the divine wisdom that originates from divine love. 2. That the same Word is here meant, that was manifested by Moses, the proph- ets, and the evangelists, may evidently ap- pear from this consideration, that it is he divine truth itself, from which is derived all the wisdom that exists with angels, and all spiritual intelligence with men ; for angels have in the heavens the very same Word or Scripture that men have in the world, save only, that with men the Word is natural, whereas in the heavens it is spiritual : And inasmuch as the Word is the divine truth, it is also the divine proceeding, and this is not only from the Lord, but it is also the Lord himself. As the Word is thus the Lord himself, all the Word in general, and each part in particular, is written concerning Him alone ; for from the prophet Isaiah unto Malachi, there is not a single thing that does not relate to the Lord, or that, being in the opposite sense, is not contrary to the Lord. That this' COXCERNING THE LORD. 2j is the case, hath hitherto been seen by no person ; but nevertheless every one has a capacity to see this, provided he knows it, and thinks thereof whilst he is read- ing ; and farther knows, that there is not only a natural sense of the Word, but also a spiritual sense contained in it ; and that in that sense, by the names of per- sons and of places is signified something of or belonging to the Lord, and conse- quently something from him relative to heaven and the church, or something opposite thereto. Now, whereas all and singular the things of the Word are written concerning the Lord, and since the Word is the Lord, as being the di- vine truth, hence it will appear why it is said, that " The Word was made flesh, and dwelt among us, and we saw his glory ;" and also why it is said, " While ye have the light, believe in the light, that ye may be the children of light. I am come a light into the world : He that believeth in me, shall not abide in dark- ness." The light here spoken of is divine truth, consequently the Word. Hence also it is, that every man, who at this day worships the Lord only, and prays unto him for a rigiit comprehen- 1^ £4 DOCTRINE OF THE NEW JERUSALEM sion of the Word, whilst he is reading it, is enlightened in the same. 3. We shall show here in a few words, what has been said concerning the Lord in all the Prophets of the Old Testament, from Isaiah unto Malachi. I. That the Lord was to come in the fulness of time, which was, when he should no lon- ger be known by the Jews, and when consequently there was nothing of a real church remaining with them ; and that unless he should then come into the world and reveal himself, mankind would perish in eternal death ; as the Lord also said in John, " Unless ye believe that I am, ye shall die in your sins." viii. 24. H. That the Lord was to come into the world, to accomplish a complete or final judgment, and thereby subjugate the then prevailing power of the hells, which was effected by spiritual combats, or temptations admitted to assault the humanity derived from the mother, and by continual victories then obtained; and that unless those hells should be so subjugated, no mortal could possibly be saved. III. That the Lord should come into the world, in order that he might glorify his humanity, that is, unite it to CONCERNING THE LORD. 25 the divinity which was in him by virtue of conception. IV. That the Lord should come into the world, in order that he might establish a new church, which should acknowledge him as its Redeemer and Saviour, and by love and faith towards him, be redeemed and saved. V. That he would then establish order in heaven, so that it should make one with the church. VI. That the passion of the cross would be the ultimate conflict or temptation, by which he would fully conquer the hells, and perfectly glorify his humanity. That the Word treats of nothing else, may be seen in the small treatise concerning the sa- cred SCRIPTURE. 4. In confirmation of the above, I shall in this first article adduce such passages only from the Word, as make mention of that day^ in that day and in that time; in which, by day and time, is signified the coming of the Lord. Thus in Isaiah : " And it shall come to pass in the last days, that the mountain of the house of Jehovah shall be established in the top of the mountains. Jehovah alone shall be exalted in that day. The day of Jehovah of Hosts shall be upon ^6 DOCTRINE OF THE NEW JERUSALEM every one that is proud and lofty. In that day a man shall cast away his idols of silver and of gold. Chap. ii. 2, 11, 12, 20. In that day the Lord Jehovah will take away the bravery of their tinkling ornaments. Chap. iii. 18. In that day shall the branch of Jehovah be beautiful and glorious. Chap. iv. 2. They shall roar against them in that day ; and shall look down upon the earth, where behold darkness and sorrow ; and the light shall be darkened in the ruins thereof. Chap. V. 30. And it shall come to pass in that day, that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt. In the same day the Lord shall shave in the passages of the river. In that day he shall vivify. In that day there shall be briars and thorns in every place. Chap. vii. 18, 20, 21, 23. And what will ye do in the day of visitation, which shall come ^ In that day the rem- nant of Israel shall stay upon Jehovah, the Holy One of Israel in truth. Chap. x. 3, 20. In that day there shall be a root of Jesse, which shall stand for an ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious. Particular- ly, in that day the Lord shall again recov- CONCERNING THE LORD. S7 er the remnant of his people. Chap. xi. 10, 11. In that day thou shalt say, O Jehovah, I will praise thee. In that day shall ye say, Praise Jehovah, and call upon his name. Chap. xii. 1, 4. The day of Jehovah is at hand, it shall come as devastation from Schaddai ; behold the day of Jehovah cometh, cruel both with wrath and fierce anger. I will shake the heavens, and the earth shall remove out of her place in the day of his fierce anger. Her time is near to come, and her days shall not be prolonged. Chap. xiii. 6, 9, 13, 22. And in that day it shaU come to pass, that the glory of Jacob shall be made thin. At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. In that day shall the cities of refuge become like the desarts of a wood. Chap. xvii. 4, 7, 9. And the inhabitant of this isle shall say in that day, Behold our expectation. Chap. XX. 6. In that day shall five cities in the land of Egypt speak the language of Canaan. In that day there shall be an altar to Jehovah in the midst of the land of Egypt. In that day there shall be an highway out of Egypt to Assyria ; and fsrael shall be in the midst of the land. 28 DOCTRINE OF THE NEW JERUSALEM Chap. xix. 18, 21, 24. For it is a day of trouble, and of treading down, and of perplexity, by Jehovah of hosts. Chap, xxii. 5. In that day the Lord shall pun- ish the host of the high ones that are on high, and the kings of the earth. And after many days shall they be visited ; then the moon shall be confounded, and the sun ashamed. Chap. xxiv. 21^ 22, 23. Jehovah shall say in that day, Lo, this is our God, whom we have waited for, that he may deliver us. Chap, xxv, 9. In that day shall this song be sung in the land of Judah, We have a stjrong city. Chap, xxxvi. 1. In thai day Jehovah shall punish with his sword. In that day sing ye unto her, a vineyard of red wine. And it shall come to pass in that day, that the great trumpet shall be blown. Chap, xxvii. 1, 2, 13. In that day shall Jehovah of Hosts be for a crown of glory, and for a diadem of beauty. Chap, xxviii. 6. And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity. Chap, xxix. 18. There shall be rivers and streams of waters in the day of the great slaughter, when the towers fall ; moreover the light of the moon shall be as the light CONCEllNIXG THE LORD. 29 of the sun. In the day that Jehovah bindeth up the breach of his people. Chap. XXX. 25, 26. For in that day shall every man cast away his idols of silver, and his idols of gold. Chap. xxxi. 7. The day of Jehovah's vengeance, the year of his recompenses. Chap, xxxiv. 8. These two things shall come to thee in one day, the loss of children, and widowhood. Chap, xlvii. 9. My people shall know my name ; and in that day, that I am He that doth speak, behold it is I. Chap. hi. 6. Jehovah hath anointed me to pro- claim the acceptable year of Jehovah, and the day of vengeance of our God, and to comfort ah that moyrn. Chap. Ixi. 1, 2. The day of vengeance is in my heart, and the year of my redeemed is come." Chap. Ixiii. 4. So in Jeremiah. " In those days they shall say no more. The ark of the cove- nant of Jehovah. At that time they shall call Jerusalem the throne of Jehovah. In those days the house of Judah shall walk with the house of Israel, Chap. iii. 16, 17, 18. At that day the heart of the king shall perish, and the heart of the princes and the priests shall be astonished, and the prophets shall wonder. Chap. iv. 9. 30 DOCTRINE OF THE NEW JERUSALEM Behold, the days come, saith Jehovah, when the earth shall be vastated. Chap, vii. 32. They shall fall among them that fall in the day of their visitation. Chap, viii. 12. Behold the days come, saith Jehovah, that I will punish all them which are circumcised, with the uncircumcised. Chap. ix. 24. In the time of their visita- tion they shall perish. Chap. x. 15. There shall be no remains among them ; for I will bring evil upon them, in the year of their visitation. Chap. xi. 23. Behold, the days come, saith Jehovah, when it shall no more be said, &ic. Chap. xvi. 14. I will shew them the back, and not the face, in the day of their oalamity. Chap, xviii. 17. Behold, the days come, when this place shall be devastated. Chap. xix. 6. Behold, the days come, that I will raise to David a righteous branch, and a king shall reign. In those days Judah shall be saved, and Israel dwell safely. There- fore, behold, the days come, when they shall no more say, &:c. I will bring evil upon them in the year of their visitation. In the latter days ye shall understand it perfectly. Chap. xxii. 5, 6, 7, 12, 20. Lo, the days come that I will cause them to return. Alas ! for that day is great, so CONCERiaNG THE LORD. 31 that none is like it. In that day I will treak his yoke from off thy neck, and will burst thy bonds. Chap. xxx. 3, 7, 8. There shall be a day, that the watchmen upon mount Ephraim shall cry, Arise ye, and let us go up to Zion, unto Jehovah our God ! — Behold, the days come, saith Jehovah, that the city shall be built to Je- hovah. Behold, the days come, saith Jeho- vah, that I will make a new^ covenant with them. Chap. xxxi. 6, 31, 38. The days come that I will perform the good thing. In those days, and at that time, will I cause the branch of righteousness to grow up unto David. In those days shall Judah be saved. Chap, xxxiii. 14, 15, 16. I will bring my words upon this city for evil in that day. But I will deliver thee in that day. Chap, xxxix. 16, 17. That day of the Lord Jehovah of Hosts is a day of vengeance, that he may avenge him of his enemies. The day of their calamity is come upon them, and the time of their visitation. Chap. xlvi. 10, 21. Because of the day that cometh to spoil. Chap, xlvii. 4. I will bring upon it the year of their visitation. I will bring again the captivity of Moab in the latter days. Chap, xlviii. 44, 47. I will bring 9 S£ DOCTRINE OF THE NEW JERUSALEM calamity upon him, in the time that I wiH visit him. Her young men shall fall in the streets, and all the men of war shall be cut off in that day. In the latter days I will bring again the captivity. Chap, xlix. 8, 26, 39. In those days, and in that time, the children of Israel shall come, they and the children of Judah together, and seek Jehovah their God. In those days, and in that time, the iniquity of Israel shall be sought for, and there shall be none. Wo unto them, for their day is come, the time of their visitation. Chap. 1. 4, 20, 27, 31. They are vanity, the work of errors ; in the time of their vis- itation they shall perish." Chap. li. 18. So in EzEKiEL. " The end is come, the end is come ; the morning is come upon thee ; the time is come, it is a day of trouble. Behold, the day, behold, it is come. The morning is gone forth; the rod hath blossomed, violence hath budded. The time is come, the day draweth near upon all the multitude thereof. Their silver and their gold shall not be able to deliver them in the day of the wrath of Jehovah. Chap. vii. 6, 7, 10, 12, 19. They say, the vision that he seeth is far many days to come, and he prophesieth of C ONCERXIXG THE LORD. 3^ ihe times that are afar off. Chap. xii. 27. They shall not stand in the battle in the day of Jehovah. Chap. xiii. 5. And thou profane, wicked prince of Israe* whose day is come in the time that iniquity shall have an end. Chap. xxi. 25. The city sheddeth blood in the midst of it, that her time may come. Thou art come even unto thy years. Chap. xxii. 3, 4. Shall it not be in the day when I take from them their strength.'^ In that day shall thy mouth be opened to him that is escap- ed. He that escapeth in that day, shall come unto thee, to cause thee to hear it with thine ears. Chap, xxi v. 25, 26, 27. In that day I will cause the horn of the house of Israel to bud forth. Chap. xxix. 21. Howl ye ! Wo, wo the day, for the day is near, even the day^ of Jehovah is near ; a cloudy day, it shall be the time of the hejithen. In that day messengers shall go forth from me. Chap. xxx. 3, 9. In the day w^hen thou shalt descend into hell. Chap, xxxi.- 15. I will seek out my sheep, in the day that thou art in the midst of thy sheep ; and will deliver them out of all places w^here they have been scattered in the cloudy and dark day. Chap, xxxiv. 12. In the day that I shall 34 DOCTRINE OF THE KEW JERUSALEM have cleansed you from all your iniquities. Chap, xxxvi. 33. Prophesy and say, In that day when my people Israel shall dwell safely, ^alt thou not know it ? In the lat- ter days I will bring thee against my land. In the day that Gog shall come against the land. In my jealousy, and in the day of my wrath have I spoken, surely in that day there shall be a terrible shaking in the land of Israel. Chap, xxxviii. 14, 16, 18, 19. Behold it is come, this is the day whereof I have spoken, and it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel. So the house of Israel shall know that 1 am Jehovah their God, from that day forward." Chap, xxxix. 8, 11, 21. So in Daniel. " But there is a God in heaven that revealeth secrets, and mak- eth known what* shall be in the latter days. Chap. ii. 28. And th^ time came that the saints possessed the kingdom. Chap, vii. 22. Understand, for at the time of the end shall be the vision. And he said, Behold, I will make thee know what shall be in the last end of the indignation ; for at the time appointed shall be the consum- mation. And the vision of the evening and of the morning, which was told, is true ; wherefore shut up the vision, for it CONCEHNING THE LORD. bO shall be iovmany days. Chap. viii. 17, 10, 26. I am come to make thee understand T^'hat shall befal thy people in the lattc7' days ; for yet the vision is for many days. Chap. X. 14. And some of them of mi- derstanding shall be proved and tried, to purge and make them white even unto the time of the end, because it is yet for a time appointed. Chap. xi. 35. And at that time shall Michael stand up, the great prince which standeth for the chil- dren of thy people ; and there shall be a time of trouble, such as never was since tliere was a nation. And at that time thy people shall be delivered, every one that shall be found written in the book. Chap, xii. 1. But thou, O Daniel, shut up the v/ords, and seal the book, even unto the time of the consummation. From the time that the daily sacrifice shall be taken away, «and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Thou shalt stand in thy lot at tJie end of the days.^^ Chap. xii. 4, 11, 13. So in Ho SEA. " I will make an r.nd of the kingdom of the house of Israel. In that day I will break the bovvr of Israel. Great shall be the day of Jezreel. Chap. 2* ^6 DOCTRINE OF THE NEW JERUSALEM i. 4, 5, 11. In that day thou shall say. My husband. In thai day 1 will make a covenant for them. In that day I will hear. Chap. ii. 16, 18, 21. The children of Israel shall retm*n and seek Jehovah God, and David their king, in the latter days. Chap. iii. 5. Come, and let us return unto Jehovah ; after two days he will vivify us 5 in the third day he will raise us up, and we shall live in his sight» Chap. vi. 1, 2. The days of visitation are come, the days of recompense are come." Chap. ix. 7. So in Joel. " Alas for the day ! for the day of Jehovah is at hand, and as a destruction from the Almighty is it come. Chap, i. 15. The day of Jehovah com- eth ; a day of darkness and gloominess ; a day of clouds and of thick darkness. The day o/" Jehovah is great and very ter- rible ; and who can abide it .^ Chap. ii. 1, 2^ 1 1 . In those days I will pour out my spirit upon the servants, and upon the handmaids. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah come. Chap. ii. 28, 29, 31. In those days, and in that time, I will also gather together ail nations. For ilie day o/Jeho- CONCERNING THE LORD. 57 vah is near. In that day the mountains shall drop down new wine." Chap. iii. 1, 14, 18. So in Obadiah. *' Shall I not in that day, saith Jehovah, destroy the wise men out of Edom ^ Thou shouldst not have rejoiced in the day of their destruction, nor in the day of their distress. For the day of Jehovah is near upon all the Hea- then." Verses 8, 12, 15. So in Amos. *' He that is courageous among the mighty, shall flee away naked in that day. Chap. ii. 16. In the day that I shall visit the transgression of Israel upon him. Chap. iii. 14. Wo unto you that desire the day of Jehovah ; to what end is it for you ? the day of Jehovah is darkness and not light. Shall not the day of Jehovah be darkness and not light .^ even very dark, and no brightness in it.'^ Chap. V. 18, 20. The songs of the tem- ple shall be bowlings in that day. In that day, saith the Lord God, I will cause the sun to go down at noon ; and I will dark- en the earth in a clear day. In that day shall the young men and fair virgins faint for thirst. Chap. viii. 3, 9, 13. In thai day I will raise up the tabernacle of Da- vid that is fallen. Behold, the days come 38 DOCTRINE OF THE NEW JERUSALEM that the mountains shall drop sweet wine." Chap. ix. 11, 13. So in MiCAH. " In that day shall one lament and say, we be utterly spoiled ! Chap. ii. 4. In the last days the moun- tain of the house of Jehovah shall be es- tablished in the top of the mountains. In that day will I assemble her that halteth. Chap. iv. 1,6. In that day I will cut off thy horses and destroy thy chariots. Chap. V. 9. The visitation cometh ; the day that thy walls are to be built. In that day he shall come even to thee." Chap. vii. 4, 11, 12. So in Habakkuk. " The vision is yet for an appointed time ; but at the end it shall speak and not lie : though it tarry, wait for it, because it will surely come, it will not tarry. Chap. ii. 3. O Jehovah, revive thy work in the midst of the years, make it known." Chap iii. 2. So in Zephaniah. " The day of Je- hovah is at hand. In the day of Jehovah's sacrifice I will punish the princes and the king's children. In that day there shall be the noise of a cry. At that time I v.-ill search Jerusalem with candles. The great day of Jehovah is near. That day is «^ day of WTath. A day of trouble and dis- CONCEKMNG THE LORD. tress. A day of wasteness and desolation. A day of darkness and gloominess. A day of clouds and thick darkness. A day of the trumpet and alarm. In the day of the wrath of Jehovah the whole land shall be devoured ; for he shall make even a speedy riddance of all them that dwell in the land. Chap. i. 7, 8, 10, 12, 14, 15, 16, 18. Be- fore the day of Jehovah's anger come up- on you. It may be ye shall be hid in the day of the anger of Jehovah. Chap. ii. 2, 3. Wait upon me until the day that I arise up to the prey, for my determination is to gather the nations, to pour upon them mine indignation. In that day shalt thou not be ashamed for all thy doings ? In that day it shall be said to Jerusalem, Feai not. At that time I will undo all that afflict thee. At that time 1 will bring you again. In thai time that I gather you, 1 will make you a name and a praise." Chap. iii. 8, 11, 16, 19,20. So in Zechariah. " I will remove the iniquity of that land in one day. In that day shall ye call every man his neigh- bour under the vine, and under the fig- tree. Chap. iii. 9, 10. And many nations shall be joined to Jehovah in that day. Chap. ii. 11. In those days shall ten men 40 DOCTRINE OF THE NEW JERUSALEM take hold of the skhtof him that is a Jew. Chap. viii. 23. And Jehovah their God shall save them in that day, as the flock of his people. Chap. ix. 16. My cove- nant was broken in that day. Chap. xi. 11. In that day will I make Jerusalem a burdensome stone for all people. In that day, saith the Lord, I will smite every horse with astonishment. In that day will I make the governors of Judah like a hearth of fire among the wood. In that day shall Jehovah defend the inhabitants of Jerusalem. In that day I will seek to destroy all the nations that come against Jerusalem. In that day shall there be a great mourning in Jerusalem. Chap, xii. 3, 4, 6, 8, 9, 11. In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem. In that day I will cut off the names of the idols out of the land. In that day the prophets shall be ashamed. Chap, xiii. 1, 2, 4. Behold the day of Jehovah Cometh. His feet shall stand in that day upon the mount of Olives. In that day the light shall not be clear nor dark. But it shall be one day that shall be known Unto Jehovah, not day nor night ; but it CONCERNING THE LORD. 41 shall come to pass that at evening time it shall be light. In iJiat day living waters shall go out from Jerusalem. In that day there shall be one Jehovah and his name one. In that day there shall be a great tumult from Jehovah. In that day there shall be upon the bells of the horses, Holi- ness unto Jehovah. In that day there shall be no more the Canaanite in the house of Jehovah." Chap. xiv. 1, 4, 6, 7, 8, 9, 13, 20, 21. So in Malachi. " But who may abide the day of his coming, and who shall stand when he appeareth ? And they shall be mine, saith Jehovah, in that day when I make up my jewels. Be- hold, the day cometh that shall burn as an oven. Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of Jehovah.''^ Chap, iii. 2, 7 ; and iv. 1, 5. And in the Psalms of David. " In his days shall the righteous flourish, and abundance of peace ; he shall have domin- ion also from sea to sea, and from the river unto the ends of the earth !" Psalm Ixxvii. 7, 8 ; besides other places. 5. In these places, by day and time is signified the coming of the Lord ; by a 42 DOCTKIXE OF THE NEW JERUSALEM day or time of clouds, darkness, obscurity, of no light, of desolation, an end of ini- quity, and of destruction, is signified the coming of the Lord, when he shall no longer be known, and consequently when nothing of a genuine church shall remain. By a cruel and terrible day^ a day of an- ger, wrath, trouble, distress, of sacrifice, retribution, perplexity, war, and of a cry, is signified the coming of the Lord unto judgment. By the day in which Jehovah only should be exalted, that he should be one, and his name one, in which the branch of Jehovah would be beautiful and glorious ; in which righteousness should flourish ; in which he would vivify, seek his sheep, and make a new covenant ; in which the mountains should distil new wine, and living waters go out from Jeru- salem ; in which they should look unto the God of Israel ; and several other things to the same purport, is signified the coming of the Lord to establish a new church, that should acknowledge him as its Redeemer and Saviour. 6. To these passages I shall add some others that are more expressly declarative of the coming of the Lord, as these : " The Lord himself shall give you a sign : CONCERNING THE LORD. 4o behold, a virgin shall conceive and bear a son, and shall call his name God with us. Isaiah vii. 14. Math. i. 22, 23. Unto us a child is born, unto us a son is given ; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, God, Hero, the Father of eternity^ the Prince of peace : of the increase of his government and peace there shall be no end : upon the throne of David, and upon his kingdom, to establish it with judgment, and with justice, from henceforth, even forever. Isaiah ix. 6, 7. And there shall corae a rod out of the stem of Jesse, and a branch shall grow out of his roots : and the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might. And righteousness shall be the girdle of his loins, and faith- fulness the girdle of his reins. And in that day there shall be a root of Jesse which shall stand for an ensign of the peo- ple ; to it shall the Gentiles seek, and his rest shall be glorious. Isaiah xi. 1,2, 5, 10. Send ye the lamb to the Ruler of the land, from the rock towards the de- sart, to the mount of the daughter of Zion. And in mercy shall tlie throne be estab- 3 44 DOCTRINE OF THE NEW JERUSALEM lished, and he shall sit upon it in truth, in the tabernacle of David, judging and seek- ing judgment, and hastening righteousness. Isaiah xvi. 1, 5. And it shall be said in that day, Lo ! this is our God, we have waited for him, and he will save us. This is Jehovah, we have waited for him, we will be glad, and rejoice in his salvation. Isaiah xxv. 9. The voice of him that crieth in the wilderness, prepare the way of Jehovah, make straight in the desart a highway for our God. The glory of Je- hovah shall be revealed, and all flesh shall see it together. Behold, the Lord Jeho- vah will come with a strong hand, and his arm shall rule for him ; behold, his reward is with him ; he shall feed his flock like a shepherd. Isaiah xl. 3, 5, 10, 11. Be- hold my elect, in whom my soul delight- eth. I Jehovah have called thee in right- eousness, and wnll give thee for a cove- nant of the people, for a light of the Gen- tiles, to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. I am Jehovah, that is my name, and my glory will I not give to another, Isaiah xhi. 1, 6, 7, 8. Who hath beheved our report, and to whom is the arm of CONCERNING THE LORD. 45 Jehovah revealed ? He hath no form or comehness, and when we shall see him, there is no beauty that we should desire him. He hath borne our griefs, and car- ried our sorrows. Isaiah hii. 1, 2, 3, 4. Who is this that cometh from Edom, with dyed garments from Bozra, travelling in the greatness of his strength f 1 that speak in righteousness, mighty to save. For the day of vengeance is in mine heart, and the year of my redeemed is come. So he was their Saviour. Isaiah Ixiii. 1 to 8. Behold, the days come, saith Jehovah, that 1 will raise to David a righteous branch, and a king shall reign and pros- per, and shall execute judgment and jus- tice in the earth ; and this is the name by which he shall be called, Jekoijdh our righteousness. Jer. xxiii. 5, 6 ; and Chap, xxxiii. 15, 16. Rejoice, greatly, O daugh- ter of Zion ; shout, O daughter of Jerusa- lem, behold, thy king cometh unto thee ; he is just, and having salvation. He shall speak peace unto the heathen, and his dominion shall be from sea to sea. and from the river, even unto the ends of the earth. Zech. ix. 9, 10. Sing and rejoice, O daughter of Zion, for lo ! I come, and will dwell in the midst of thee. And 46 DOCTRINE OF THE NEW JERUSALEM many nations shall be joined to Jehovah in that day and shall be my people. Chap. ii. 10, 11. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, out of thee shall come forth unto me, he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting. He shall stand and feed in the strength of Jehovah. Mi- cah V. 2, 3. Behold, I will send my mes- senger, and he shall prepare the way be- fore me ; and the Lord, whom ye seek, shall suddenly come to his temple ; even the messenger of the covenant, whom ye de- light in, behold, he shall come. But who may abide the day of his coming f Be- nold, I will send unto you Elijah the pro- het, before the coming of the great and dreadful day of Jehovah. Milachi, chap, iii. 1, 2; and iv. 5. I saw, and behold, one like the Son of man came with the clouds of heaven ; and there was given him dominion and glory and a kingdom, that all people and nations and languages should serve him. His kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Daniel vii. 13, 14, 27. Seventy weeks are determined upon the people, and upon the holy city, CONCfERNING THE LORD. 47 to finish the transgression, and to seal up the vision and the prophecy, and to anoint the most holy. Know therefore, and un- derstand, that from the going forth of the word to restore and to build Jerusalem, unto the Messiah the prince, shall be seven weeks. Daniel ix. 24, 25. I will set his hand also in the sea, and his right hand in the rivers ; He shall{cry unto me, Thou art my Father, my God, and the Rock of my salvation. Also I will make him my first-born, higher than the kings of the earth. His seed also will I make to endure forever, and his throne as the days of heaven. Psalm Ixxxix. 25, 26, 27, 29. Jehovah said unto my Lord, Sit thou at my right hand, till I make thy enemies thy footstool. Jehovah shall send the rod of thy strength out of Zion ; rule thou in the midst of thy enemies. Thou art a priest forever after the order of Mel- chizedek. Psalms ex. 1, 2, 4. See Mat- thew xxii. 44. Luke xx. 40. Yet have I set my king upon my holy hill of Zion. I will declare the decree, Jehovah hath said unto me. Thou art my Son, this day have I begotten thee. I will give thee the heathen for thine inheritance, and the ut- termost parts of the earth for thy posses- 3* 48 DOCTRINE OF THE NEW JERUSALEM sion. Kiss the Son lest he be angry, and ye perish by the way ; blessed are all they that put their trust in him. Psalm ii. 6, 7, 8, 12. Thou hast made him a little lower than the angels ; but with glory and honour hast thou crowned him. Thou madest him to have dominion over the works of thy hands ; thou hast put all things under his feet. Psalm viii. 5, 6. Jehovah, remember David, how he sware unto Jehovah, and vowed unto the mighty one of Jacob, Surely I will not come into the tabernacle of my house, nor go up into my bed : I will not give sleep to my eyes, until 1 find out a place for Jehovah, an habitation for the mighty one of Jacob. Lo, we heard of it at Ephratah, we found it in the fields of the wood. We will go into his tabernacle, we will bow down at his footstool. Let thy priests be clothed with righteousness, and let thy saints shout for joy." Psalm cxxxii. 1 to 9. But the passages here adduced are but few in com- parison to what occur in the Word to the same purport. 7. That the whole sacred scripture treats solely concerning the Lord, will be more fully shown from what follows, and may be more particularly seen from what CONCERNING THE LORD. 49 is contained in the treatise concerning THE SACRED SCRIPTURE : In this circuni- stance alone the sanctity of the Word is grounded ; and this is also signified by those words in the Apocalypse, where it is said, that " the testimony of Jesus is the spirit of prophecy." Chap. xix. 10. That by the Lordh fulfilling all the con- tents of the Law, is meant, that he ful- filled all the contents of the IVord. 8. It is believed by many at this day, that when it is said of the Lord, that he fulfilled the law, the meaning of this ex- pression is, that he fullilled all the com- mandments of the decalogue, and that thus he became righteousness, and justifi- ed mankind by that faith. Nevertheless this is not the meaning of that expression, but its real signification is, that he fulfilled all tilings which are written concerning him in the law and the prophets, that is, in the whole Sacred Scripture ; inasmuch as the Sacred Scripture treats solely con- cerning hira, according to what was said 50 DOCTRINE OF THE NEW JERUSALEM in the foregoing article.* The reason why many have entertained a different behef is, because they have not searched the * A few observations may here be useful to assist the reader, who is unacquainted with the other works of the author, in the understanding of this particular. It appears from the internal sense of the word, that the men of the most ancient church, who existed before the flood, whilst they remain- ed in their integrity, had an intuitive perception of truth, by virtue of the divine light or word flowing into the understanding; and that the state of their wisdom was such, that the visible objects of this world suggested not only natural but also spiritual ideas, whereby they enjoyed conjunction with the angels of heaven. Thus they had the divine word, or law, written in their hearts. But in process of lime, this intuitive perception was lost, through the perversion of the will and affec- tions, whereby the understanding also became perverted, and interiorly closed against the admis- sion of the divine light or Avord, so that man could no longer be instructed intuitively, or in the way of perception, as heretofore. It was there- fore provided, that Enoch and others connected v/itii him, should collect the correspondencies of natural things with spiritual into writing, and so transmit the science thereof to posterity, in order that the loss of the perceptive faculty, might be in some degree remedied, the ancients attaining sci- entifically, wliat the most ancient people under- stood intuitively. Thus an external reception of truth was provided, as a means of correcting the depravities of the will, imd thereby preserving man in a state of salvation. A written word, CONCERNING THE LORD. 51 scriptures, and seen what is there under- stood by the law. Now by the law is therein signified, in a strict sense, the ten therefore, was given by inspiration, containing the history of the successive declination of the church, and prophecies concernina: tlie future restoration thereof by the Advent of Jehovah, conveyed in the language of correspondency, wliich was then un- derstood, and constituted the wisdom of the age. This word is sometimes referred to and quoted, in the word now extant with us, as mav be seen. Num. xxi. 14, 15, 27, 30 ; 2. Sam. i. 17, is ; Joshua X. 12 ; as also in the prophets. The first chapters of Genesis were also taken from it by Moses. This word, written .according to tlie science of correspondencies, whereby outward things become the repositories of divine, celestial, and spiritual things, to be opened according to the require- ments of the church, and which was so understood by the ancients, may therefore be considered as a descent of the divine truth, or word, or light, into a lower grade or sphere of existence, accommo- dated to an external state of reception, and as a means of man's salvation, so far as he suffered himself, by obedience to its heavenly dictates, to be brought back into conjunction with God and heaven. In a further decline of the church this means of salvation, this descent of the word, be- came also abused and perverted, the divine sci- ence of correspondency being turned into fable, and applied to idolatrous and magical purposes, wherefore, by divine providence, it was succes- sively darkened, and amongst the Israelitish and Jewish people entirely obliterated. A still more external means was then provided, whereby some 5£ DOCTRINE OF THE NEW JERUSALEM commandments of the decalogue ; in a more extensive sense, all things that are written in the five books of Moses : and communication between heaven and earth might be maintained, and thereby a possibility of salva^ tion might remain ; and this was, by institutmg- a representative church, tlie laws whereof should in an outward manner represent and signify the holy things of heaven and the church, together with the process and accomplishment of redemption by the coming of the Lord. For this purpose a peo- ple were chosen, who were of such a nature and genius, as that they could represent holy things without entering into the spirit of them, and so could be preserved from profanation, and were led by providence into such states and circum- stances, as being recorded, should represent and signify internal things appertaining to heaven and the church, and the coming of the Lord, so that not only their statutes and rituals, and the Word given by their prophets, but also the history re- corded of them, were significative and representa- tive, and by virtue of such signification and rep- resentation, grounded in the correspondency of natural things with spiritual, a communication with heaven was kept open. This then may be considered as a still lower descent of the divine truth, or the Word, into a still lower grade of ex- istence, accommodated to the further declination of man from the internal laws of the divine order, and to be a means of calling him back into that order. Thus we see the eternal Word, the Crea- tor of all things, in infinite mercy, following his creatures in all the successive stages of their degradations and at length, when the fulness of CONCERNING THE LOUD. OO ill the most extensive sense, all things that are contained in the word. That by the laiv, in a strict sense, are understood the ten commandments of the decalogue, is gen- erally acknowledged. 9. That by the law are signified, in a more extensive sense all (kings that are written in the five books of Moses, will ap- pear from the following passages in Luke : " Abraham said unto Dives in hell, They have Moses and the prophets, let them time came, when evil ha, By the Son of Man is signified the Lord with respect to the Word also in the Revelation, where it is said, " In the midst of the seven candlesticks, I saw one like unto the Son oj Man^ clothed with a garment down to the foot, and girt about tlie pups with a golden girdle. Chap. r. 13 ; and in tlie following verses, where the Lord is represented as the Word by va- rious representatives, wherefore also he is called the Son of Man. So in David, " Let thy hand be upon the man of thy right hand, upon the Son of Man, whom thou madest strong for thyself, so w^ill noS we go back from thee ; quicken us."^ Psalm Ixxx. 17, 18. By the man of the right hand, is here meant the Lord with respect to the Word, and the same also is signified by the Son of Man. He i§ called the man of the right hand,, be^ CONCERNING THE LORD. lOS cause the Lord has power by virtue of divine truth, which also is the Word ; and he had the divine power itself, when he fulfilled the whole Word : hence also he 'Said that '• they should see the Son of J\lan sitting in power on the right hand of the Father." Mark xiv. 62. 28. The reason why the Son of Man signifies the Lord with respect to the iVord^ is because the prophets were called the sons of men : the prophets were called the •Sons of men, because they represented the Lord with respect to the Word, and thence signified the doctrine of the church derived from the Word : no other thing is understood in heaven by prophets, wherc- €ver they are named in the Word ; for the spiritual signification of a prophet, as also of the Son of Man, is the doctrine of the thurch derived from the Word, and when applied to the Lord, is the Word itself. That the prophet Daniel is called the Son of man, may be seen in the book of Dan- iel, chap. viii. 17. And that the prophet Ezekie4 was so called, may be seen in Ezek. chap. ii. 1, 3, 6, 8. Chap. iii. 1, S, 4, 10, 17, 25. Chap. iv. 1, 16. Chap. F. 1. Chap. vi. 2. Chap. vii. 2. Chap, ^iii. 5, €, 8, 1^, 15, Chap. xi. 2, 4, 15. 110 DOCTRIKE OF THE NEW JERUSALEAf Chap. xii. 2, 3, 9, IS, 22,27. Chap, xiii.2, 17. Chap, xiv.3, 13. Chap. xv. 2. Chap. xvi.2. Chap.xvii. 2. Chap. xx. 3,4,27,46. Chap. xxi. 2, 6, 9, 12, 14, 19, 28. Chap, xxii. 18, 24. Chap, xxiii. 2, 36. Chap. xxiv. 2, 16, 25. Chap. xxv. 2. Chap. xxvi. 2. Chap, xxvii. 2. Chap, xxviii. 2, 12, 21. Chap. xxix. 2, 18. Chap. XXX. 2, 21. Chap. xxxi. 2. Chap, xxxii, 2, 18. Chap, xxxiii. 2, 7, 10, 12, 24, 30. Chap, xxxiv. 2. Chap. xxxv. 2. Chap, xxxvi. 1, 17. Chap, xxxvii. 3, 9, 11, 16. Chap, xxxviii. 2, 14. Chap, xxxix. 1. 17. Chap. xl. 4. Chap. xHii. 7, 10, 18. Chap. xhv. 5. From whence it is evident, that the Lord is called the Son of God with respect to the divine hu- manity, and the Son of Man witli respect to the Word. That the Lord jnade his hvmaniiy divine by virtue of the diviriiiy in himself and that he thus became one ivith the Father. 29. In the doctrine of the church re- ceived throughout the Christian world, it is maintained, " That our Lord Je^a GONCERNINa THE LOR». Ill Christ, the Son of God, is God and man, and ahhough he be God and man, yet they are not two, but one Christ ; one, by reason that the divinity took to itself the humanity ; so that he is one altogether, being one person : since as the soul and body make one man, so God and man is one Christ." These words are taken from the Athanasian doctrine of faith, which is received throughout the Chris- tian world : these are the essential things contained therein concerning the union of the divinity and humanity in the Lord : What is further said in the same creed concerning the Lord, will be explained in its proper article. From the above quo- tation it clearly appears, that it is agree- able to the faith of the Christian church, that the divinity and humanity in the Lord are not two, but one, even as the soul and body are one man ; and that the divinity in him assumed, or took to itself the humanity. Hence it follows, that the divinity cannot possibly be separated from the humanity, nor the humanity from the xlivinity ; for to separate them would be like separating the soul from the body. That this is the case will also be acknowl- edged by every one who reads what ife 112 DOCTRINE OF THE NEW JERUSALEM cited above at n. 19 and 21, from two of the evangelists, namely, Luke i. 26 to 35 ; and from Matthew i. 18 to 25, concerning the nativity of the Lord ; from which pas- sages it is manifest, that Jesus was con- ceived of Jehovah God, and born of the virgin Mary ; so that the divinity was in him, and was his soul. Now whereas his soul was the essential divinity of the Fa- ther, it follows, that the body, or his hu- manity, was also made divine ; for where the one is, there also must be the other. In this manner, and in no other, the Father and the Son are one, the Father in the Son, and the Son in the Father ; and fur- ther, all things of the Son are the Father's, and all things of the Father are the Son's, as the Lord himself teaches in his Word. But how the union was accomphshed shall be explained in the following order : I. That the Lord from eternity is Jehovah. JL That the Lord from eternity, or Jeho- vah, assumed a humanity to save man- kind. [IL That he made the humanity divine, by virtue of tiie divinity in himself. IV. That he made the humanity divine, . by temptations admitted therein. V. That the complete union of the divinity with the humanity was effected and accom- CONCERNING THE LORD. 113 piished in him by the passion of the cross, which was the final temptation. VI. That he successively put off the humanity that was taken from the mother, and put on the humanity derived from the divinity in him, which is the divine humanity and the Son of God. VII. That thus God became man, as well in ultimates as in first principles \ut in primis etiam in ulti- mis.^ 30. That the Lord from eternity is Je- hovah, is known from the Word, for the Lord said unto the Jews, " Verily, verily, I say unto you, before Abraham was, I am." John viii. 58. And elsewhere, " Glorifv thou me, Father, with the dorv which I had with thee before the world was." John xvii. 5 ; by which is meant the Lord from eternity, and not a Son from eternity ; for the Son is his humanity con- ceived of Jehovah the Father, and born of the virgin Mary in time, as was shown above. That the Lord from eternity is Jehovah himself, is manifest from many passages in the Word, of which we shall here only adduce the following : " It shall be said in that day, Lo, this is oitr God, we have waited for him, and he will save us ; this is Jehovah, we have waited for 114 DOCTRINE OF THE NEW JERUSAL^tSi him, we will be glad and rejoice in his salvation," Isaiah xxv. 9 ; from which- it appears, that God Jehovah himself was expected. " The voice of him that crieth in the wilderness. Prepare ye the way of Jehovah^ make straight in the desert a highway /or our God. The glory of Je- hovah shall be revealed, and all flesh shall see it together. Behold, the Lord Jehovah will come in strength." Isaiah xl. 3, 6, 10. Matthew iii. 3. Mark i. 3. Luke iii. 4. Here also the Lord, who was to come, is called Jehovah : " I Jehovah will give thee for a covenant of the people, for a Hght of the Gentiles : I am Jehovah, that is mif name, and my glory will I not give to an- other.^^ Isaiah xlii. 6, 8. The covenant of the people, and the light of the Gentiles, is the Lord with respect to the humanity ; and because this was from Jehovah, and was made one with him, it is said, " I am Jehovah, that is my name, and my glorj wdll I not give unto another ;" that is, to no other than to himself; to give glory, is to glorify, or to unite unto himself. " The Lo7'd whom ye seek shall suddenly come to his temple." Malachi iii. 1. By the temple is signified the temple of his body^ as in John ii. 19, 21. " The day-spring CONCERNING THE LORD. 115 from on high has visited us." Luke i. 78, Where the day-spring from on high means Jehovah, or the Lord from eternity. Hence it appears, that by the Lord from eternity is understood his all begetting divinity, [divinum a quo^ which in the Word is Jehovah : but from the passages which will be adduced presently, it will appear, that by the Lord, as also by Jehovah, after his humanity was glori- fied, is understood the divinity and hu- manity in unity ; and that by the Son alone is understood the divine humanity. 31. That the Lord from eternity, or Jehovah, assumed the humanity to save mankind, was confirmed from the Word in the preceding articles : that mankind could not have been saved in any other manner, will be shown elsewhere. That he assumed the humanity, appears also from those passages in the W^ord, where it is said, that he came forth from God, descended out of heaven, and that he was sent into the world ; as from the foilovv- ing, ^^ I came forth from the Father, and I came into the world." John xvi.28. '•^ I pro- ceeded forth and came from God : neither came I of myself, but he sent me." John viii. 42. " The Father loveth you, be- 9 116 DOCTRINE OF THE NEW JERUSALEM cause ye have believed that / came out from God," John xvi. 27. "No man hath ascended up to heaven, but he that came down from heaven." John iii. 13, " The bread of God is he which coraeih down from heaven; and giveth Hfe unto the world." John vi. 33, 35, 41, 50, 51. " He that cometh from above, is above all ; he that cometh from heaven, is above all." John iii. 31. "I know the Father, for I am sent from him, and he hath sent me" John vii. 29. That by being sent from the Father into the world, is understood the assuming the humanity, see n. 20, above. 32. That the Lord made his hiimaniiy divine, by virtue of the divinity in himself, may appear in many passages in the Word, of which those shall be here adduced which prove, I. That it was successively done ; which are these ; " Jesus grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon- him." Luke ii. 40. "Jesus increased in wis- dom and in stature, and in favour whh God and man." Verse 52. II. That the divinity operated by the humanity, as the soul does by the body ; this appears from these passages ; " The Son can do noth- eONCERNING THE LORD. 117 ing of himself, but what he seeth the Fa- ther do." John V. 19. " Of myself I do nothing, but as my Father hath taught me, so I speak : he that sent me is with me ; he hath not left me alone." John viii. 28, 29. Chap. V. 30. " I have not spoken of myself but the Father which sent me : he gave me the commandment, what I should say and what I should speak." John xii. 49, 50. " The words that I speak unto you, I speak not of myself, the Father that dwelleth in me, he doeth the works." John xiv. 10. *'I am not alone, because the Father is with me." John xvi. 32. III. That the divinity and hu- manity operated unanimously ; this appears from these passages ; " What things soever the Father doth, these also doth the Son likewise." John v. 19. " For as the Fa- ther raiseth up the dead, even so the Son quickeneth whom he will." John v. 21. " For as the Father hath Hfe in himself, so hath he given to the Son to have life in himself." John v. 26. " Now they know that all things v/hatsoever thou hast given me are of thee." John xvii. 7. IV. That the divinity is united to the humanity, and the humanity to the divinity ; this ap- pears from these passages ; " If ye had 118 DOCTRINE OF THE NEW JERUSALEM known me, ye would have known my Fa- ther also, and from henceforth ye have seen him. He said unto Philip (who de- sired to see the Father,) have I been so long with you, and yet hast thou not known me, Phillip? he that hath seen me hath seen the Father; believest thou not that I am in the Father, and the Father in me ?" John xiv. 6 to 11. "If I do not the works of my Father, believe me not ; but if I do, believe the works ; that ye may know and believe that the Father is in me, and I in the Father." John x. 36, 38. " That they all may be one, as thou. Father, art in me, and I in thee." John xvii 22. " In that day ye shall know that I am in my Father." John xiv. 20. " None is able to pluck my sheep out of my Father's hand. I and the Father are one." John X. 29, 30. " The Father loveth the Son, and hath given all things into his hand." John iii. 15. " All things that the Father hath are mine." John xvi. 15. " All mine are thine, and all thine are mine." John xvii. 10. '^ Thou hast given the Son power over all flesh." John xvii. 2. " All power is given unto me in heaven and on earth." Matthew xxviii. 18. V. That the divine humanity is to be ivor- CONCERNING THE LORD. 119 shipped ; this appears from the following passages ; " That all men should honour the Son, even as they honour the Father." John V.23. " If ye had known me, ye would have known my Father also." Johnviii. 19. " He, that seeth me, seeth him that sent me." John xii. 45. " If ye had known me, ye would have known my Father also, and from henceforth ye know him, and have seen him." John xiv. 7. " He that re- ceiveth me, receiveth him that sent me." John xiii. 20. The reason of which is, because no one can see the essential divin- ity, which is called the Father, but only the divine humanity ; for the Lord says, " No man hath seen God at any time, the only begotten Son, w^iich is in the bosom of the Father, he hath declared him." John i. IS. " Not that any man hath seen the Father, save he which is with the Fa- ther, he hath seen the Father." John vi. 46. " Ye have not heard the voice of the Father at any lime, nor seen his shape." John V. 37. VI. Inasmuch as the Lord made his humanity divine, hy virtue of the divinity in himself, and whereas the human- ity is to be approached, as being the Son of God, therefore the Lord is to be believed on, who is both Father and Son ; this ap- ISO DOCTRINE OF THE NEW JERUSALEM pears from the following passages ; " As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." John i. 12. " That whosoever believeth on him should not perish, but have eternal life." John iii. 15. " For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii. 16, " He who believeth on the Son is not condemned; but he that believeth not, is -condemned already, because he hath not believed in the name of the only begotten Son of God:' John iii. 18. "He that believeth not the Son, shall not see life, but the wrath of God abideth on him." John iii. 36. " The bread of God is he that Cometh down from heaven, and giveth life unto the world. He that cometh to me shall never hunger, and he that believ- eth on me shall never thirst." John vi. 33, 35. " This is the will of him that sent me, that every one which seeth the Son and believeth on him, may have ever- lasting life, and I will raise him up at the last day." John vi. 40. " Then said they unto Jesus, What shall we do that we may work the works of God f Jesus answered, OOXCERNING THE LORD. 1^1 This is the work of God, that ye believe on him ivhom he hath sent." John vi. 28, 29. " Verily, verily I say unto you, he that believeth on me hath everlasting life." John vi. 47. " Jesus cried, saying. If any man thirst, let him come unto me and drink ; he that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." John vii. 37, 38. " Ify^ believe not that I am, ye shall die in your sins." John viii. 24. " Jesus said, I am the resurrection and the life, he that believeth on me, though he were dead, yet shall he live ; and whosoever liveth and believeth on me, shall never die." John xi. 25, 26. " Jesus said, I am come a light into the world, that whosoever be- lieveth on me shall not abide in darkness." .John xii. 46. Chap. viii. 12. " While ye have light, believe in the light, that ye may be the children of light." John xii. 36. " Verily, verily I say unto you, the dead shall hear the voice of the Son of God, and they that hear shall live." John V. 25. " Abide in me, and I in you ; I am the vine, ye are the branches ; he that abideth in me, and I in him, the same bringeth forth much fruit ; for without me ye can do nothing." John xv. 4, 5. " That thev should abide in the Lord; 122 DOCTRINE OF THE NEW JERUSALEM and the Lord in them." John xiv. 20. Chap. xvii. 23. " I am the way, the truth, and the hfe ; no man cometh to the Father, but by me." John xiv. 6. In these passages, and in all others, where the Father is named, is meant the divinity that was in the Lord by virtue of concep- tion, and which, according to the Athana- sian creed received throughout the Chris- tian world, existed in the L6rd as the soul does in the body witlr man ; the essential humanity derived from this divinity is the Son of God. Now forasmuch as this hu- manity was made divine, therefore, in order to prevent man's approaching the Father alone, and thereby separating the Father from the Lord in thought, in faiih,^ and of consequence in worship, the Lord^ after teaching that the Father and he are one, that the Father is in him, and he in the Fatlier, and that all should abide in him, and that no one cometh unto the Father but by him, taught also that he was to be believed in, and that man is saved by a direct faith in him. That the humanity of the Lord was made divine, cannot be conceived of by many in Chris- tendom after a just manner, and that prin- cipally for this reason, because in thinking concerning man, they take their ideas CONCERNING THE LORP. 123 from his material body, and not from his spiritual part ; when nevertheless all an- gels, who are purely spiritual beings, are also in a perfect human form ; and Hke- wise every thing divine, which proceeds from Jehovah God, from its first princi- j)les of existence in heaven, unto its last in the world, tends to a human form. That angels are human forms, and that every thing divine tends to such a form, may be seen in the treatise concerning Heaven and Hell, n. 73 to 77, and n. 453 to 460 ; and may also more fully be seen in a work treating of Angelic Wisdom con- cerning the Lord. 33. That the Lord made his humanity divine by temptations admitted therein, and by continual victories at the same time, has been already spoken of above, n. 12, 13, 14 : to which it may be expedient to add the following observations. Temptations are nothing else but spiritual combats against evils and falses ; whereas evils and falses are from hell, temptations, strictly speaking, are spiritual combats against hell. Even with men, who undergo spiritual temptations, there are evil spirits from hell, who occasion them : man is ignorant of this origin of temptations ; but it has been given me to know, by much experience, 1^4 DOCTRINE OF THE NEW JERUSALEM that the thing is really so. Hence also it is, that when a man conquers in tempta- tions by the divine assistance of the Lord, he is drawn out of hell, and elevated into heaven ; so that by temptations or com- bats against evils he is made spiritual, and thus an angel. But the Lord fought by virtue of his own proper power against all the hells, and wholly overcame and sub- dued them ; and whereas he at the same time glorified his humanity, thereby he holds them to eternity under his power and authority : for before the coming of the Lord, the hells had risen to such a height, that they began to infest the very angels of heaven themselves, and also every man coming into and going out of the world. The reason why the hells had risen unto such a height, was, because the church was wholly in a ruined state, and men in the world were principled in mere falses and evils by reason of their idola- tries, and of such are the hells composed : hence it was, that unless the Lord had come into the world, no man could have been saved. Concerning these combats of the Lord, much is said in the Psalms of David, and in the prophets, but little in the evangelists. These combats are what CtXNCERlflNG THE LORT>. 135 sre meant by the temptations which the Lord endured, and of which the last was the passion of the cross ; and it is by vir- tue thereof that the Lord is called a Sa- viour and Redeemer. This is also so far known in the church, as to give occasion to the genera] confession, that the Lord conquered d^ath, or the devil, that is, hell, and arose victorious ; as also, that with- out the Lord there is no salvation. That the Lord also glorified his humanity, and that thereby he became a Saviour, Re- deemer, Reformer, Regenerator unto eter- nity, will be shown hereafter. That the Lord became a Saviour by his spiritual temptations or combats, is evident from ma- ny passages adduced above from the Word, at n. 12, 13, 14, and from the following in Isaiah ; " The day of vengeance is in my heart, and the year of my redeemed is come ; I have trodden them down in my anger, I iiave brought down their strength to the earth, so he was their Saviour," Chap. Ixiii. 4, 6, 8 ; in which chapter, the sub- ject treated of is concerning the Lord's combats. And in the Psalms, " Lift up your heads, O ye gates, and be ye hfted up, ye everlasting doors, and the King of glory shall come in : Who is the King of 126 DOCTRINE OF THE NEW JERUSALEM glory ? Jehovah strong and mighty^ Je- hovah mighty in baitle.^^ Psalm xxiv. 7, 8 ; which things are also spoken concern- ing the Lord. 34. That the complete union of the divinity and humanity was effected in the Lord by the passion of the cross, which was the final temptation, was confirmed in its proper article above, where it was shown, that the Lord came into the world, in order that he might subdue the hells, and glorify his humanity; and that the passion of the cross was the final combat, whereby he fully conquered the hells, and fully glorified his humanity. Now as the Lord, by the passion of the cross, fully glorified his humanity, that is, united it to his divinity, and so of consequence also \ made his humanity divine, it follows, that he is Jehovah and God with respect to both. It is on this account that in many passages of the Word he is called Jeho- vah, God, and the Holy One of Israel, the Redeemer, Saviour, and Former, as in the following : Mary said, " My soul doth magnify the Loi'd, and my spirit hath rejoiced in God my SavourJ^ Luke i. 46, 47. " And the angel said unto the shepherds, Behold, I -bring you tidings of COXGERXING THE LORD. ISJ" .great joy, which shall be unto all people, because there is born this day, in the city of David, a Saviour, which is Christ the Lord.'' Luke ii. 10, 11. "And they said. He is indeed the Christ, ihe Saviour of the world." John iv. 42. " I will help thee, saith Jehovah thy God, and thy Re- deemer the Holy One of Israel,'' Isaiah xli. 14. " Thus saith Jehovah that created thee, O Jacob, and he that formed thee, O Israel, for I have redeemed thee : I am Jehovah thy God, the Holy One of Israel, thy Saviour." Isaiah xliii. 1, 3. "Thus saith Jehovah your Redeemer, the Holy One of Israel: I am Jehovah your Holy One, the Creator of Israel, your king." Isaiah xhii. 14, 15. " Thus saith Jeho- "vah, the Holy One of Israel, and his Ma- ker." Isaiah xlv. 11. " Thus saith Jeho- vah thy Redeemer, the Holy One of Israel." Isaiah xlviii. IT. " That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob." Isaiah xlix. 26. " Then the Redeemer shall come to Zion." Isaiah lix. 20. " And thou shalt know that I Jehovah am thy Saviour and thy Redeemer, the Mighty- One of Jacob." Ix. 16. "And now saith Jehovah ihdit formed thee from the womb.' 10 128 DOCTRINE OF THE NEW JERUSALEM Isaiah xlix. 5. '^ Jehovah is my rock and my Redeemer.''^ Psalm xviii. 2. "And they remembered that God was their rock, and the High God their Redeemer.''^ Psahn Ixxxviii. 35. " Thus saith Jeho- vah thy Redeemer, and he that formed thee from the womb." Isaiah xhv. 24. " As for our Redeemer, Jehovah of Hosts is his name, the Holy One of IsraelJ^ Isaiah xlvii. 4. " With everlasting kind- ness will I have mercy on thee, saith Je- hovah thy Redeemer, ^^ Isaiah liv. 8. " Their Redeemer is strong, Jehovah of Hosts is his name." Jeremiah 1. 34. " Let Israel hope in Jehovah, for with Jehovah there is mercy, and with him plenteous redemption. He shall redeem Israel from all his iniquities." Psalm cxxx. 7, 8. '' Jehovah is my rock, my fortress, and the horn of my salvation, my Saviour.^^ 2 Samuel xxii. 2, 3. " Thus saith Jeho- vah ike Redeemer of Israel, his Holy One, kings shall see and arise because of the Lord, that is faithful, the Holy One of Israel, and he shall choose thee." Isaiah xlix. 7. Surely God is in thee, and there is no other God. Verily thou art a God that hidest thyself, O God of Israel the Saviour.-^ Isaiah xlv. 14, 15. " Thus CONCERNING THE LORD. 129 saith Jehovah the King of Israel, and his Redeemer the Lord of Hosts, Besides me there is no God." Isaiah xhv. 6. " I am Jehovah, and besides me there is no Sav- iour.''^ Isaiah xhii. 11. " Am not I ./e- hovah, and there is none other besides me, and a Saviour, there is none besides me." Isaiah xlv. 21. " I am Jehovah thy God, thou shalt know no God but me, for there is no Saviour besides me." Hosea xiii. 4. " Look unto me that ye may be saved, all ye ends of the earth, for I am God, and there is none else." Isaiah xlv. 22. " Jehovah of Hosts is his name, thy Re- deemer is the Holy One of Israel, the God of the whole earth shall he be called." Isaiah liv. 5. Hence it may be seen, that the divinity of the Lord, which is called the Father, and in the above passages is call- ed Jehovah and God, and the divine humanity which is called the Son, and in the above passages a Redeemer and Sav- iour, as also a Former, that is, a Re- former and Regenerator, are not two but one ; for it is not only said, in the pas- sages quoted above, that Jehovah God, and the Holy One of Israel, is a Redeemer and Saviour ; but it is also said that Jeho- vah is the Redeemer and Saviour ; and 130 DOCTRIKE OF THE NEW JERUSALEM also farther, *' I am Jehovah, and besides me there is no Saviour." Whence it manifestly appears, that the divinity and humanity of the Lord are one person, and that the humanity is also divine ; for the Redeemer and Saviour of the world is no other than the Lord with respect to the divine humanity, which is called the Son : for redemption and salvation is the proper attribute of his humanity, which is called merit and righteousness, inasmuch as it was his humanity that endured temp- tations and the passion of the cross, and of consequence by the humanity he saved and redeemed mankind. Now whereas, after the union of the humanity with the divinity in himself, which was respectively like the union of the soul and body in man, there were no longer two but one person, (agreeably to the doctrine receiv- ed throughout the Christian world,) there- fore the Lord is Jehovah and God with respect to each : and in that view is some- times called Jehovah, and the Holy One of Israel, the Redeemer and Saviour, and at other times, Jehovah the Redeemer and Saviour, as may be seen in the passages above quoted. He is called a Saviour which is Christ, Luke ii. 10, 11. John iv. CONCERNING THE LOUD. 131 42. God and the God of Israel, the Sa- viour and Redeemer, Luke i. 47. Isaiah xlv. 14, 15. Chap. Hv. 5. Psalm Ixxviii. 35. Jehovah the Holy One of Israel, the Saviour and Redeemer. Isaiah xh. 14. Chap. xhii. 3, 11, 14, 15. Chap, xlviii. 17. Chap. xlix. 7. Chap. liv. 5. Jeho- vah, the Saviour, Redeemer, and Maker, Isaiah xliv. 6. Chap, xlvii. 4. Chap, xhx. 26. Chap. Hv. 8. Chap. Ixiii. 16. Jeremiah 1. 34. Psalm Ixxviii. 35. Psalm cxxx. 7, 8. 2 Samuel xxii. 2, 3. The God Jehovah, the Redeemer and Saviour, and besides whom there is no other. Isaiah xhii. 11. Chap. xliv. 6. Chap. xlv. 14, 15, 21, 22. Hosea xiii. 4. 35. That the Lord successively put off the humanity which ivas taken from the mother, and put on the humanity from the divinity in himself ivhich is the divine hu- manity and the Son of Q^d. That tjiere was a divinity and humanity in the Lord, the divinity from Jehovah the Father, and the humanity from the virgin Mary, is generally acknowledged ; hence it is that he was God and man, and that he had a divine essence and a human nature, the divine essence from the Father, and the human nature from the mother; and hence 10^ 152 DOCTPJNE OF THE NEW JERUSALEM he was ecpal to the Father with respect to the divinity, and less than the Father with respect to the humanity : and further, this human nature from the mother was was not transmuted into the divine es- sence, neither commixed with it, as the doctrine of faith, which is called the Atha- iiasian creed, teaches; for the human nature cannot be transmuted into the divine es- sence, neither commixed therewith. Nev- ertheless, by our doctrine we maintain, that the divinity assumed a humanity, that is, united it to itself, just as a soul is unit- ed to its body, so that they were not two, but one person, from which circumstance it follows, that he put off the humanity taken from the mother, which in itself was like unto the humanity of another man, consequently material, and put on the hu- manity from the Father, which in itself was like unto* ^ts divinity, and conse- quently substantial, by virtue whereof the humanity was also made divine. Hence it is, that in the prophetical part of the Word, the Lord is also, with respect to the humanity, called Jehovah, and God ; and in the Word of the evangelists, the Lord, God, the Messiah, or Christ, and the Son of God, who is to be believed in, CONCERNING THE LORD. 133 and by whom men are to be saved. Now whereas the Lord had from the beginnmg a humanity from the mother, and succes- sively put off the same ; therefore during his abode in the world, he passed through two states, one a state of humiliation, or emptying himself, and the other a state of glorification, or union with the divinity which is called the Father : the state of humihation was at the time and in the de- gree that he was in the humanity from the mother ; and the state of glorification at the time and in the degree that he was in the humanity from the Father. In the state of humiliation be prayed unto the Father, as to one different from himself; but in the state of glorification he spoke with the Father as with himself: in this latter state he said, that the Father was in him, and he iin the Father, and that the Father and he were one ; but in the state of humiliation he underwent temptations, and suffered the cross, and prayed unto the Father not to forsake him ; for the divinity could not be tempted, much less could it suffer the cross. Hence then it appears, that by temptations, and contin- ual victories therein, and by the passion of the cross, which was the last of those 134 DOCTRINE OF THE NEW JERUSALEM temptations, he entirely conquered the hells, and fully glorified the humanity, as was shown above. That the Lord put off the humanity from the mother, and put on the humanity from the divinity in him- self, which is called the Father, appears also from this consideration, that so often as the Lord spoke by his own mouth unto the mother, he did not call her mother, but woman : we read only three times in the evangelists, that the Lord spoke by his own mouth unto the mother, and con- cerning her, and that those times he twice called her woman, and once, he did not acknowledge her as his mother. That he twice called her woman, we read in John : " The mother of Jesus said unto him, They have no wine ; Jesus said unto her, Woman, what have I to do with thee f mine hour is not yet com^" ii. 4. And again, " When Jesus from the cross saw his mother and the disciple standing by, whom he loved, he said unto his mother, Woman behold thy son ; then saith he to the disciple, Behold thy mother." xix. 26, 27. That he once did not acknowl- edge her, we read in Luke ; " It was told Jesus by certain, which said, Thy niother and thy brethren stand without, desiring CONCERNING THE LORD. 135 to see thee : Jesus answered and said unto them, My mother and my brethren are these which hear the Word of God and do it." viii. 20, 21. Matthew xii. 46, to 49 Mark iii. 31 to 35. In other places Mary is called his mother, but not from his own mouth. This is also con- firmed by this consideration, that he did not acknowledge himself to be the Son of David ; for we read in the evangehsts. *' Jesus asked the Pharisees, saying. What think ye of Christ f whose Son is he ? They say unto him. The Son of David. He saith unto them. How then doth Da- vid in spirit call him Lord, saying, The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool : if David then call him Lord, how is he his Son ? And no man was able to answer him a word." Matthew xxii. 41 to 45. Mark xii. 35, 36, 37. Luke xx, 41 to 44. Psalm ex. 1. Whence it is evident, that the Lord, with respect to his glorified humanity, was neither the Son of Mary nor of David. What was the na- ture and quality of his glorified humanity, he showed unto Peter, James, and John, w^hen he was transfigured before them, " That his face did shine as the sun, and 13b DOCTRINE OF THE NEW JERUSALEM his raiment was white as hght ; and a voice came out of the cloud, saying, This is my beloved Son, in whom I am well pleased, hear ye him." Matthew xvii. 1 to 8. Mark ix. 2 to 8. Luke ix. 28 to 36. The Lord was also seen by John, " As the sun shining in his strength." Apoca- lypse i. 16. That the humanity of the Lord was glorified, is evident from what is said con- cerning his glorification in the evangelists, as in John, " The hour is come that the Son of man shall be glorified ; Father glo- rify thy name : Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." xii. 23, 28. Because the Lord was successively glori- fied, therefore it is said, I have glorified it, and will glorify it again. Again, " After Judas was gone out, Jesus said, Now is the Son of man glorified, and God is glo- rified in him." xiii. 31, 32. Again, "Jesus said. Father, the hour is come, glorify thy Son, that thy Son also may glorify thee." xvii. 1, 5. And in Luke, " Ought not Christ to have suffered these things, and to enter into his glory ?" xxiv. 26. These things are spoken concerning his human- ity. The Lord said, God is glorified in CONCERNING THE LORD. 13T him, and also, God will glorify him in himself; and further, glorify thy Son, that thy Son may also glorify thee ; because the union was reciprocal, of the divinity with the humanity, and of the humanity with the divinity ; wherefore it was also said, " I am in the Father, and the Fa- ther in me." John xiv. 10, 11. Also, " All mine are thine, and all thine are mine." John xvii. 10 ; hence the unio» was full and perfect. The same is true with respect to all union, that unless it be reciprocal, it is not full and perfect ; the union therefore of the Lord with man, and of man with the Lord, ought to be of this character and quality, as he teaches in John ; " At that day ye shall know that ye are in me, and I in you." xiv. 20. And in another place, " Abide in me, and I in you,; he that abideth in me and I in him, the same bringeth forth much fruit." XV. 4, 5. Inasmuch as the humanity of the Lord was glorified, that is, was made divine, therefore, after his death, he arose on the third day with his whole body, which never happens unto any man, for man is raised only as to the spirit, and not as to the body ; and that mankind might know» 138 DOCTRINE OF THE NEW JERUSALEM and no one doubt, but that the Lord arose with his whole body, he not only declared it by the angels who were in the sepul- chre, but also showed himself in his hu- manity before his disciples, saying unto them, when they believed 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 ye see |ne have. And when he had thus spoken, he showed them his hands and his feet." Luke xxiv. 39, 40. John xx. 20. And farther, "Jesus said to Thomas, Reach hither thy finger, and behold my hands ; and reach hither thy hand, and thrust it into my side, and be not faithless but be- lieving : then answered Thomas and said unto him, My Lord and my God." John XX. 27, 28. And that the Lord might farther confirm it unto them, that he was not a spirit, but a man, he said unto the disciples, " Have ye here any meat, and they gave him a piece of broiled fish, and of an honey-comb, and he took it and did eat before them." Luke xxiv. 41, 42, 43. Because his body was not now ma- terial, but substantial and divine, there- fore, he " came in amongst the disciples whilst tlie doors were shut." John xx. CONCERNING THE LORD. 139 19, 26. And after that he had been seen, " he became invisible." Luke xxiv. 31. The Lord being such, he was taken up, and seated on the right hand of God, ac- cording to what is declared in Luke, " And it came to pass, while Jesus blessed the disciples, he was parted from them, and carried up into heaven." xxiv. 51. And in Mark, " After he had spoken unto them, he was received up into heaven, and sat on the right hand of God." xvi. 19. To sit on the right hand of God, sig- nifies divine omnipotence. Forasmuch as the Lord ascended into heaven with the divinity and humanity united together in one person, and sits on the right hand of God, by which is signi- fied divine omnipotence, it follows, that his human substance or essence is as his divine. To think otherwise, would be like supposing that his divinity was taken up into heaven, and seated on the right hand of God, and not the humanity with it, which is contradictory to Scripture, and also to the received christian doctrine, which teaches, " that God and man in Christ are as soul and body ;" to separate which would be contrary to sound reason. This union of the Father with the Son, or of the divinity with the humanity, is also 11 140 DOCTRINE OF THE NEW JERUSALEM meant in the following passages ; " I came forth from the Father, and am come into the world ; again I leave the world, -and go to the Father." John xvi. 28. " I go unto him that sent me." John vii, o3. Chap. xvi. 5, 16. Chap. xvii. 11, 13. '*What if ye shall see the Son of Man ascend up where he was before .'"' John vi. 62. " No man hath ascended up to heaven, but he that came down from heaven." John iii. 13. Every man that is saved, ascends into heaven, yet not of himself, but by the Lord. The Lord only ascended thereto of himself, (or by his own proper power.) 36. That thus God became man, as in first principles so also in ultimates. That God is a man, and that every angel and spirit is a man from God, is shown in sev- eral places in the treatise concerning iieay- en and Hell ; and more fully in two treatises concerning Angelic Wisdom. God, however, was from the beginning a man in first principles, but not in ultimates; but after that he assumed a humanity in the world, he also became a man in the ultimates : this follows from what was proved above ; namely, that the Lord united his humanity to his divinity, and thus made his humanity also divine. Hence CONCERNING THE LORD. 141 it is, that the Lord is said to be the hegin- ning and end, the first and last, and the alpha and omega, the beginning and the ending, who is, who was, and who is to come, the Ahnighty. Rev. i. 8, 11. John, when he saw the Son of Man in the midst of the seven candlesticks, " fell at his feet as dead : but he laid his right hand upon him, saying, I am the first and the last." i. 13, 17. Chap. ii. 8. Chap. xxi. 6. " Behold I come quickly, to give every man according as his work shall be. I am alpha and omega, the he- gining and the end, the first and the last." xxii. 12, 13. And in Isaiah, " Thus saith Jehovah the King of Israel, and his Re- deemer Jehovah of Hosts, I am the first and the last." xliv. 6. Chap, xlviii. 12. That the Lord is very God, from whom the Word is derived, and of whom it treats. 37. In the first article of this treatise, it was shown, in part, that the whole Sacred Scripture treats concerning the Lord, and that the Lord is the Word. This shall here be farther demonstrated, from those 142 DOCTRINE OF THE NEW JERUSALEM passages of the Word, where the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, the Lord and God ; as also the King, the Anointed of Jehovah, and David. Previous hereto, it may be expedient to remark, that it was granted me to read over all the prophets, and the Psalms of David, and to examine every verse of the same, and clearly per- ceive what was treated of therein ; when it plainly appeared, that the Vvhoie and every part of the same did not treat of any other things, than of the church establish- ed by the Lord; of his coming, of his combats, glorification, redemption, and salvation, and of heaven as derived from him, and at the same time of things oppo- site to these : and whereas all things are the works of the Lord, it plainly appeared, that the whole Sacred Scripture relates io the Lord, and that consequently the Lord is the Word. This however cannot be seen, but by those who are endowed with heavenly hght from the Lord, and who have also some knowledge of the spiritual sense of the Word. All the angels of heaven are gifted with this knowledge ; and therefore when the Word is read by man, they do not comprehend it ini any CONCERNING THE LORD. 143 mlier sense ; for there are constantly both spirits and angels attendant on man ; and as they are spiritual, so do they under- stand all those things spiiitually which man understands naturally. That the whole Sacred Scripture relates to the Lord, can be seen only in an obscure and transient manner from those passages that are cited from the Word in the first arti- cle, from n. 1 to 6 : but shall now be far- ther elucidated by those passages which shall be produced from the Word concern- ing the Lord, where he is so often called Lord and God ; from which it may be evidently seen, that it was he who spake by the prophets, by whom it is every where said, Jehovah spake, Jehovah said, and the saying of Jehovah. That the Lord existed before his coming into the world, appears from the following pas- sages ; " He it is, who cometh after me, that was before me, the latchet of whose shoes I am not worthy to loose. This is he of whom I said. He who cometh after me, is preferred before me, and who was before me." John i. 27, 30. In the Apoc- alypse, " And the four and twenty elders fell before the throne, on which was the Lord,* saying, We^ give thee thanks, O 11* 144 DOCTRINE OF THE NEW JERUSALEM Lord God Almighty, who art, ivho wast, and who art to come." xi. 16, 17. Also in Micah, " Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee ^hall come forth one that is to be ruler in Israel, whose goings forth have been from old, from ever- lasting.^^ V. 2. Also from the words of the Lord, that he was before Abraham ; that he was in glory with the Father be- fore the foundation of the world ; that he came forth from the Father ; and the declaration of John, that the Word was from the beginning with God, and that God was the Word, and that the same w^as made flesh. That the Lord is called Je- hovah, the God of Israel and of Jacob, the Holy One of Israel, God, and Lord ; also a King, the Anointed of Jehovah, and David, may appear from what follows. 38. That the Lord is called Jehovah, appears from hence, "Thus saith Jehovah that created thee, O Jacob, and he thai formed thee, O Israel, fear not, for I have redeemed thee, I am Jehovah, thy God, the Holy One of Israel, thy Saviour^ Isaiah xhii. 1,3. "I am Jehovah your Holy One^ the Creator of Israel, your King." Verse 15. " And all flesh shall know, that I OONCEIIXIXG THE LORD. 145 Jehovah am thy Saviour, and thy Re- deemer the Mighty One of Jacob." Isaiah xhx. 26. " Thou shah know that I Jeho- vah am thy Saviour , and thy Redeemer the Mighty One of Jacob." Isaiah Ix. 16. " Jehovah that formed thee from the womb." Isaiah xHx. 5. " Jehovah is my rock and my Redeemer. ^^ Psalm xix. 14. " Thus saith Jehovah that made thee and formed thee from the womb. Thus saith Jehovah the King of Israel, and his Re- deemer Jehovah of Hosts. ^^ Isaiah xliv. 2, 6. " As for our Redeemer, Jehovah of Hosts Js his name, the Holy One of Israel." xlvii. 4. ''With everlasting kindness will I h^ve mercy on thee, saith Jehovah thy Redeemer.'''' Isaiah liv. 8. " Their Redeemer is strong, Jehovah of Hosts is his name.^^ Jeremiah 1. 34. " Jehovah is my rock, my fortress, the horn of my salvation, my Saviour.'''' 2 Samuel xxii. 3, 3. " Thus saith Jehovah your Redeemer, the Holy One of Israel." Isaiah xliii. 14. Chap, xlviii. 17. " Thus saith Jehovah the Re- deemer of Israel, his Holy One, kings shall see and arise." Isaiah xlix. 7. " I am Jehovah, and besides me there is no Sav- iour.''^ Isaiah xhii. 11. "Am not I Jehovah, and there is no God else beside me, a Saviour, and th*^^" is, none beside 146 DOCTRINE OF THE NEW JERUSALEM me ; look unto me, and be ye saved, all the ends of the earth." Isaiah xlv. 21, 22. "1 am Jehovah thy God, there is no Saviour beside me." Hosea xiii. 4. " Thou hast redeemed me, O Jehovah, God of truth." Psalm xxxi. 5. " Let Israel hope in Jeho- vah, for with Jehovah there is mercy, and with him is plenteous redemption ; he shall redeem Israel from all his iniquities." Psalm cxxx. 7, 8. " Jehovah of Hosts is his name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called." Isaiah liv. 5. In these passages Jehovah is called the Redeemer and Saviour ; and whereas the Lord is the only Redeemer and Saviour, it is he that is there meant by Jehovah. That the Lord is Jehovah, that is, that Jehovah is the Lord, does also appear from the fol- lowing passages ; " There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, and the Spirit of Jehovah shall rest upon him." Isaiah xi. 1,2. " And it shall be said in that day, Lo, this is our God, we have waited for him, and he shall save us ; this is Jehovah, we have waited for him, we will be glad and rejoice in his salvation." Isaiah xxv. 9. " The voice of him that CONCERNING THE LORD. 14/ crieth in the wilderness, Prepare ye the way of Jehovah, make straight in the de- sert a high way for our God : for the glory of Jehovah shall be revealed, and all flesh shall see it together. Behold, the Lord Jehovah will come with a strong hand, and his arm shall rule for him." Isaiah xl. 3, 5, 10, "I Jehovah will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah, that is my name, and my glory will I not give unto another,''^ Isaiah xlii. 6, 8. " Behold, the days come, that I will raise up to Da- vid a righteous branch, and a King shall reign and prosper, and shall execute judg- ment and justice in the earth ; and this is his name whereby he shall be called, Je- hovah OTlr Righteousness J^ . Jeremiah xxiii. 5, 6. Chap, xxxiii. 15, 16. *'But thou Bethlehem Ephratah, out of thee shall come forth to me he that is to be ruler in Israel; he shall stand and feed in the strength of Jehovah." Micah v. 1, 3. " Unto us a child is born, unto us a son is given, on whose shoulder shall be the gov- ernment ; and his name shall be called, the mighty God, the everlasting Father : of the increase of his government there ^hall be no end, upon the throne of David, 148 DOCTRINE OF THE NEW JERUSALEM to order and to establish it with judgment and with justice, from henceforth even for ever." Isaiah ix. 6, 7. " Jehovah shall go forth and fight against those nations ; and his feet shall stand in that day upon the Mount of Olives, which is before Jerusa- lem." Zechariah xiii. 3, 4. "Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in. Who is the King of glory ^ Jehovah strong and mighty, Jehovah^ mighty in battle." Psalm xxiv. 7 to 10. " In that day Jehovah of Hosts shall be for a crown of glory for a diadem of beau- ty unto the residue of his people." Isaiah xxviii. 5. " I will send you Elijah, the prophet, before the coming of the great and dreadful day of Jehovah." 'Malachi iv. 5 ; besides other passages, where it is said, the day of Jehovah is great or near, as Ezekiel xxx. 3. Joel ii. 11. Amos v. 18. 20. Zephaniah i. 14, 16, 18. 39. That the Lord is called the God of Israel, and the God of Jacob, appears from the following passages : " Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which Jehovah hath made with you ; and they saw the God of Israel, and there was '50NCERNIXG THE LORD. 149 under his feet as it were a paved work of sapphire stone, and as it were the body of heaven." Exodus xxiv. S, 9, 10. " Tiie mukitude wondered when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see ; and they glorified the God of Israel.'''* Matthew xv. 8. " Blessed be the Lord God of Israel, for he hath visited and re- deemed his people, and hath raised up an horn of salvation for us in the house of David." Luke i. 68, 69. " I will give the treasures of darkness, and hidden riches of secret places, that thou mayest know that I Jehovah, which call thee by name, am the God of Israeli Isaiah xlv 3. " The house of Jacob which swear by the name of Jehovah, and make men- tion of the God of Israel : for they call themselves of the holy city, and stay them- selves upon the God of Israel, Jehovah of Hosts is his name. "Isaiah xlviii. 1, 2. *' Jacob shall see his children in the midst of him ; then they shall sanctify my name, and they shall sanctify the Holy One of Jacob, and fear ^Ae God of Israel.'^ Isaiah xxix. 23. " In the last days many people shall go and say. Come ye, and let us go up 'to the mountain of Jehovah, to the 150 DOCTRINE OF THE NEW JERUSALEI^ house of the God of Jacob, and he will teach us his ways, and we will walk in his paths." Isaiah ii. 3. Micah iv. 2. " And all flesh shall know that I Jehovah am thy Saviour, and thy Redeemer the Mighty One of Jacob.'''' Isaiah xlix. 26. "I Je- hovah am thy Saviour, and thy Redeemer the Mighty One of Jacob. ''^ Isaiah Ix. 16» " Tremble thou earth, at the presence of Jehovah, at the presence of the God of Jacob.'''' Psalm cxiv. 7. " David sware unto Jehovah, and vowed unto the Mighty God of Jacob, surely I will not enter into the tabernacle of my house, until I find out a place for Jehovah, an habitation for the mighty God of Jacob : Lo, we heard of this in Epratah (Bethlehem)." Psalm cxxxii. 2, 3, 5, 6. " Blessed be the God of Israel, the whole earth shall be filled with his glory." Psalm Ixxii. 18, 19. Besides those passages where the Lord is called God the Redeemer and Saviour of Israel, as Luke i. 47. Isaiah xlv. 15. Chap. liv. 5. Psalm Ixxviii. 35. And in many other places, where he is only called the God of Israel, as Isaiah xvii. 6. Chap, xxi. 10, 17. Chap. xxiv. 15. Chap, xxix, 23. Jer. vii. 3. Chap. ix. 15. Chap, xi. 3. Chap. xiii. 12. Chap. xvi. 9. CONCEKNING THE LORD. 151 Chap. xix. 3, 15. Chap, xxiii. 2. Chap. xxiv. 5. Chap. xxv. 15, 27. Chap. xxix. 4, 8, 21, 25. Chap. xxx. 2. Chap. xxxi. 23. Chap, xxxii. 14, 15, 36. Chap, xxxiii. 4. Chap, xxxiv. 2, 13. Chap. XXXV. 13, 17, 18, 19. Chap, xxxvii. 7. Chap, xxxviii. 17. Chap, xxxix. 16. Chap. xhi. 9, 15, 18. Chap. xhii. 10. Chap. xUv. 2, 7, 11, 25. Chap, xlviii. 1. Chap. 1. 18. Chap. H. 33. Ezekiel viii. 4. Chap. ix. 3. Chap. x. 19, 20. Chap, xhii. 2. Chap. xHv. 2. Zephaniah ii. 9. Psahn xH. 13. Psalm hx. 5. Psalm Ixiii. 8. 40. That the Lord is called the Holy One of Israel, appears from hence ; " The angel said unto Mary, The Holy Thing that shall be born of thee shall be called the Son of God." Luke i. 35. " I saw in the night visions, and behold, a watcher, and an Holy One came down from heav- en." Daniel iv. 13. "God came from Teman, and the Holy One from Mount Paran." Hab. iii. 3. " I am Jehovah your Holy One, and his Former." Isaiah xliii. 15. "Thus saith Jehovah the Re- deemer of Israel, and his Holy One.'''* Isaiah xlix. 7. " I am Jehovah thy God, the Holy One of Israel thy Saviour." Isaiah xliii. 3. "As for our Redeemer,- 12 152 DOCTRINE OF THE NEW JERUSALEM Jehovah of Hosts is his name, the Holy One of Israel y Isaiah xlvii. 4. "Thus saith Jehovah your Redeemer, the Holy One of Israel, ^^ Isaiah xliii. 14. Chap.xlviii. 17. "Jehovah of Hosts is his name, and thy Redeemer, the Holy One of Israeli Isaiah hv. 5. " They tempted God, and limited the Holy One of Israel.^^ Psalm Ixxviii. 41. " They have forsaken Jeho- vah, and provoked the Holy One of Israel.'''' Isaiah i. 4. " They say. Cause the Holy One of Israel to cease from be- fore us ; wherefore thus saith the Holy One of Israel.'''' Isaiah xxx. 11, 12. " They say. Let him make speed and hasten his work, that w^e may see it, and let the coun- sel of the Holy One of Israel draw nigh and come." Isaiah v. 1 9. " In that day every one shall stay upon Jehovah, the Holy One of Israel^ in truth." Isaiah x. 20. " Cry out, and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee." Isaiah, xii. 6. " Thus saith Jehovah the God of Israel, At that day shall a man look to his Maker, and his eyes shall have respect unto the Holy One of Israel.'''' Isaiah xvii. 6, 7. " The meek also shall increase their joy in Jehovah, and the poor among men shall CONCERNING THE LORD. 153 rejoice in the Holy One of Israel.^^ Isaiah xxix. 9. Chap. xh. 26. " Nations that knew thee not shall run unto thee, because of Jehovah thy God, and for the Holy One of Israel.'^ Isaiah Iv. 5. " The isles shall wait for me, and the ships of Tar- shish first, to bring thy sons from far, un- to the name of Jehovah thy God, and to the Holy One of Israel.'''' Isaiah Ix. 9. " Babylon hath been proud against Jeho- vah, against the Holy One of Israel.'''' Jeremiah 1. 29 ; not to mention many other passages. By the Holy One of Israel is signified the Lord with respect to the divine humanity ; for the angel Ga- briel said unto Mary, " The Holy One that shall be born of thee shall be called the Son of God." Luke i. 35. That Je- hovah and the Holy One of Israel are but one, although they are distinctly named, is evident from the places above cited, in which also it is said, that Jehovah is him- self the Holy One of Israel. 4L That the Lord is called Lord and God, appears from many passages, which, if quoted, would fill several pages ; let these few therefore suffice : in John, *' When Thomas, by the command of the jUord, had seen his hands and touched his 154 DOCTRINE OF THE NEW JERUSALEM side, he said, My Lord and my GodJ*^ XX. 27, 28. In the Psalms,*" They re- iT»embered that God was their rock, and the high God their Redeemer." Ixxviii. 35. In Isaiah, " Jehovah of Hosts is his name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be call- ed," liv. 5. It also appears from the cir- cumstance of their adoring him, and falling down on their faces before him, Matthew ix. 18. Chap. xiv. 33. Chap. xv. 25. Chap, xxviii. 9. Mark i. 40. Chap. v. 22. Chap. vii. 25. Chap. x. 17. Luke xvii. 15, 16. And by David, "We heard of him in Ephratah [Bethlehem,] we will go into his tabernacles, we will worship at his Jootstool." Psalm cxxxii. 15, 16. That the Lord is worshipped in heaven, is de- clared in the Apocalypse. " I was in the spirit, and behold, a throne was set in heaven, and on the throne one sat that was like a jasper and a sardine stone to look upon ; and there was a rainbow round about the throne in sight like unto an emerald ; and the four and twenty elders fell down before him that sat on the throne, and worshipped him that livethfor ever and ever, and cast their crowns before the throne" iv. 2, 3, 10. And in another CONCERNING THE LORD. 155 place of the same, " I saw in the right hand of him that sat on the throne, a book, written within, and on the back-side, seal- ed with seven seals, and no one could open it. And one of the elders said. Be- hold, the Lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof; and I saw in the midst of the throne, a Lamb standing, who came and took the book, and they fell doivn before the Lamb, and worshipped him that liveth for ever and et;er." v. 1, 5, 6, 7, 8, 14. 42. That the Lord is called a King, and the Anointed, is because he was the Messiah or Christ, and the Messiah or Christ signifies the King and the Anoint- ed ; hence it is that the Lord is also un- derstood in the Word by King, and %lso by David^ who was King over Judah and Israel. That the Lord is called a King, and the Anointed of Jehovah, is evident from many passages of the Word ; there- fore it is said in the Apocalypse, " The Lamb shall overcome them, for he is Lord of lords, and King of kings. ^^ xvii. 14. And in another place, " And he that sat on the white horse had on his vesture a name written, King of kings, and Lord 12* 156 DOCTRINE OF THE NEW JERt SALEM x)f Lords. ''^ xix. 16. It is from this cir- cumstance of the Lord's being called a King, that heaven and the church are said to be his kingdom, and that his coming into the world is called the gospel of the kingdom. Now that heaven and the churck are called his kingdom, may be seen in Matthew xii. 28. Chap. xvi. 28. Mark i. 14, 15. Chap. ix. 1. Chap. xv. 43. Luke i. 33. Chap. iv. 43. Chap. viii. 1, 10. Chap. ix. 2, 11, 60. Chap, x, 11. Chap. xix. 11. Chap. xxi. 31. Chap, xxii. 18. Chap, xxiii. 51. And in Dan- iel, " God shall set up a kingdom, which shall never be destroyed : it shall break in pieces and consume all these kingdoms, and it shall stand forever." ii. 44. In the same, " I saw in the night visions, and be- hortl, one like the Son of man came, and to him was given dominion, and glory; and a kingdom, that all people, nations, and languages should serve him ; his do- minion is an everlasting dominion, and his kingdom that which shall not be destroy- ed." vii. 13, 14, 27. That his coming is called the gospel of the kingdom, may be seen in Matthew iv. 23. Chap. ix. 35. Chap. xxiv. 14. 43. That the Lord is called David, ap-. CONCERNING THE LORD. 157 jpears from the following passages : " In that day they shall serve Jehovah their God, and David their king, whom I will raise up to them." Jeremiah xxx. 9. " Af- terwards the children of Israel shall return and seek Jehovah their God, and David their king, and shall fear Jehovah and his goodness in the latter days." Hosea iii. 5. "And I will set up one shepherd over them, and he siiall feed them, even my servant David, he shall feed them, and he shall be their shepherd : and I Jeho- vah will be their God, and David a prince in the midst of them." Ezekiel xxiv. 23, 24. " They shall be my people, and I will be their God ; and David my servant shall be king over them ; and they all shall have one shepherd ; and they shall dwell in the land, even they and their children, and their children's children for ever ; and David shall be their prince for ever ; and I will make a covenant of peace with them, it shall be an everlasting cove- nant with them." Ezekiel xxvii. 23 to 26. " I will make an everlasting covenant with you, even the sure mercies of David. Be- hold I have given him for a witness to the people, and a prince and lawgiver to the gentiles." Isaiah Iv. 3, 4. " In that day 158 DOCTRINE OF THE NEW JERUSALEM I will raise up the tabernacle of David that is fallen, tnd close up the breaches thereof, and I will raise up his ruins, and I w^ill build it as in the days of old." Amos ix. 11. '* The house of David shall be as God, as the angel of Jehovah before them." Zechariah xii. 8. '' In that day there shall be a fountain open to the house of David. ^^ Zechariah iii. 1. 44. He who knows that by David is understood the Lord, may from thence know why David in his Psalms wrote so often concerning the Lord, whilst he wrote concerning himself, as in Psalm Ixxxix. where is the following passage ; " I have made a covenant with my chosen, 1 have sworn unto David my servant; thy seed will I establish for ever, and build up thy throne unto all generations ; and the heav- ens shall praise thy wonders, O Lord, thy faithfulness also in the congregation of the saints. Thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty, I have exalted one chosen out of the people : I have found David my servant, with my holy oil have I anointed him : with him my hand shall be established : mine arm also shall strengthen him : my faithfulness and my CONCERNING THE LORD. 159 mercy shall be with him, and in my name shall his horn be exalted : I will set his hand in the sea, and his ri2;ht hand in the rivers. He shall cry unto me, Thou art my Father, my God, and the rock of my^ salvation : also I will make him my first born, higher than the kings of the earth : my covenant shall stand fast with him : his seed also I will make to endure for- ever ; and his throne as the days of heav- en. Once have I sworn by my holiness, that I will not lie unto David : his seed shall endure forever, and his throne as the sun before me : it shall be established forever as the moon, and as a faithful wit- ness in heaven." Verses 3, 4, 5, 19, 20, 21, 24, 25, 26, 27, 28, 29, 35, 36, 37; so also in other Psalms, as Psalm xlv. 2 to 17. Psalm cxxii. 4, 5. Psalm cxxxii. 8 to 18. That there is one God, and that the Lord is that God, 45. From the numerous passages ad- duced from the Word in the preceding article, it may be evidently seen, that the 160 DOCTRINE OF THE NEW JERUSALEM Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, the Lord and God, as also a King, the Anoint- ed, and David ; whereby it may be seen, ^though as yet through a glass darkly, that the Lord is himself the God from whom the Word is derived, and concerning whom it treats. It is generally acknowl- edged throughout the world, that there is one God, neither does any man of sound reason deny this truth ; it remains there- fore now to show, that this is also the doc- trine of the Word, and moreover, that the Lord is that God. I. That God is one, is confirmed from the following places of the Word ; "Jesus said. The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord, and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." Mark xii. 29, 30. "Hear, O Israel, Jehovah our God is one Jehovah, And thou shalt love Jehovah thy God with all thine heart, and with all thy might." Deuteronomy vi. 4, 5. " One came unto Jesus and said. Good master, Avhat good thing shall I do that I may have eternal life ^ Jesus said unto him. Why callest thou me good, there is no cne good^ CONCERXIXG THE LORJb. l6l hit the one GodJ^ Matthew xix. 16, 17. *' That all the kingdoms of the earth may know that thou art Jehovah, even thou only.^^ Isaiah xxxvii. 20. ^' I am Jehovah and there is none else, there is no God be- sides me : that they may know from the rising of the sun, that there is no God he^ sides me, I am Jehovah, and there is none elsey Isaiah xlv. 5, 6. " O Jehovah of Hosts, God of Israel, that dwellest be- tween the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth." Isaiah xxxvii. 16. " Is there a God besides me, yea, there is no God ; I know not any." Isaiah xliv. 8. *' Who is God save Jehovah, or who is a rock save om-God?" Psalm xviii. 31. II. That the Lord is that God, is confirmed from the following passages of the Word ; " Surely God is in thee, and there is none else, there is no God else : Verily thou art a God that hidest thyself, O God of Israel the Saviour.^^ Isaiah xlv. 14, 15. "Am not I Jehovah, and there is no God else besides me, a just God and a Saviour, there is none besides me. Look unto me, and be ye saved, all the ends of the earth ; for / am God, and there is none else,^^ Isaiah xlv. 21, 22. '-I am Jehovah, and besides 162 DOCTRINE OF THE NEW JERUSALEM me there is no Saviour. ^^ Isaiah xliii. 11. " I am Jehovah thy God, and thou shalt know no God but me, for there is no Sav- iour besides me." Hosea xiii. 4. " Thus saith Jehovah the King of Israel, and his Redeemer Jehovah of Hosts, I am the first, and I am the last, and besides me there is no GodJ^ Isaiah xliv. 6. " Jehovah of Hosts is his name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called." Isaiah liv. 5. " In that day Jehovah shall be King over all the eardi, and in that day there shall be One Jehovah, and his name One." Zech- ariah xiv. 9. Inasmuch now as the Lord alone is the Saviour and Redeemer, and it is said, that Jehovah is that Saviour and Redeemer, and that there is none be- sides him, it follows that the One God is no other than the Lord. CONCERNING THE LOUD. That the Holy Spirit is tJie divine pro- ceeding from the Lord, and that it is the Lord himself. 46. Jesus says in JMatthew, " All pow- er is given unto me in heaven and on earth ; go ye therefore and teach all na- tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ; teaching them to observe all things whatsoever I have commanded you, and lo I am with you always, even unto the consummation of the age." xxviii. 18, 19, 20. It has already been shown, that the divinity which is called the Father, aiid that which is called the Son, are one in the Lord ; it shall therefore now be shown that the Holy Spirit is the same with the Lord. The reason why the Lord enjoin- ed the disciples to bapl>e in the name of the Father, of the Son, and of the Holy Spirit, was, because there is a threefold nature or trinity in the Lord, consisting of the divinity that is called the Father, the divine humanity that is called the Son, and the divine proceeding that is called the Holy Spirit. The divinity called the Father and the Son, is the all-begetting 13 164 DOCTRINE OF THE NEW JERUSALEIVl divinity [divinum ex quo'], and the divine proceeding, which is the Holy Spirit, is the divine medium of operation [diviimm pel' quod]. That there is no other divin- ity proceeding from the Lord, than the divinity that is himself, may be seen in the works on Divine Providence, Omnipo- tence, Omnipresence, and Omniscience, for it is a subject that requires deep inves- tigation. That there is a threefold [na- ture] or trinity in the Lord, may be well illustrated by a comparison with an angel, who has a soul and body, and also a spi- ritual sphere proceeding from thence, which is as it were another self without him : concerning this proceeding sphere it has been given me to know many ex- traordinary particulars, which it is need- less to relate in this place. Every man, w^ho has a regard to the will of God, is, after death, first instructed by angels, that the Holy Spirit is not a person separate from the Lord, and that to go forth and proceed, has no other meaning than to enlighten and teach by the presence of the Lord, which is ever done according to the reception of him : hence many, after death, put off the idea conceived in the world concerning the Holy Spirit, and UOXCERXING THE LORD. IbO receive this idea, that it is the presence of the Lord with men by angels and spirits, by and according to which a man is en- lightened and taught. Moreover, it is customary in the Word to name two di- vinities, and sometimes three, which, not- withstanding, are but one, as Jehovah and God, Jehovah and the Holy One of Israel, Jehovah, and the Mighty One of Jacob, also God and the Lamb ; but inasmuch as these are but one, it is also said in other places, Jehovah is God alone, Jehovah only is holy, and he is the Holy One of Israel, and there is none besides him : fur- ther, the word Lamb is sometimes used to express God, and the word God to ex- press Lamb. The latter case occurs in the Apocalypse, the former in the pro- phets. That it is the Lord alone wdio is understood by the Father, Son, and Holy Spirit, in Matthew, chap, xxviii. 19, ap- pears both from the preceding and subse- quent passages in that chapter. In the preceding verse the Lord says, " All pow- er is given to me in heaven and in earth ;" and in the subsequent verse, " Lo I am w4th you always, even unto the consum- mation of the age :" thus he speaks of himself alone ; and therefore he enjoined 166 DOCTRINE OF THE NEW JERUSALEM his disciples to baptize in the name of the Father, Son, and Holy Spirit, in order to instruct them that the trinity was in him. In order to point out more clearly that the Holy Spirit is no other divinity than the Lord himself, it may be expedient to show what is signified by the word spirit. Now by spirit is signified, I. The life of man in general. H. Inasmuch as the life of man is various, according to his state, therefore by spirit is signified the various affection of life with man. III. Also the life of the regenerate, which is called spi- ritual life. IV. But where spirit is spo- ken of, as relative to the Lord, it signifies his divine life, consequently the Lord himself. V. And in particular the life of his wisdom, which is called divine truth. VI. That Jehovah himself, that is, the Lord, spoke the Word by the prophets. 47. That by the spirit is understood the life of man, is evident from common dis- course, in which it is usual to say, when a man dies, that he has given up the ghost, that is, the spirit ; and therefore by spirit, in this sense, is signified the life of respi- ration : the word spixnt is also derived from respiration : hence also it is, that in the Hebrew language both spirit and wind CONCERNING THE LOUD. 167 are expressed by the same word. There are two fountains of hfe with man ; one is the motion of the heart, the other is the respiration of the lungs ; now the life ori- ginating in the respiration of the lungs is what is projjerly meant by the spirit, and also by the soul. That this acts in unity with the thought of man grounded in the understanding, whilst the life originating in the motion of the heart acts in unity with the love appertaining to man's will, shall be shown in its proper place. That the life of man is understood by the spirit in some parts of the Word, appears from the following passages : " Thou takest away their spirit^ they die, and return to their dust." Psalm civ. 29. " He remembered that they were but flesh, a spirit tliat pass- eth away, and cometh not again." Psalm Ixxviii. 39. " His spirit [breath] goeth forth, he returneth to his earth." Psalm cxlvi. 4. " Hezekiah lamented that the life of his spirit should go out." Isaiah xxxviii. 16. " The spirit of Jacob reviv- ed." Genesis xlv. 28. " A molten image is' a falsehood, and there is not a spirit in them." Jeremiah xH. 17. "Thus saith the Lord Jehovah unto the dry bones, I will cause a spirit to enter into you, and 13-^ iU8 DOCTRINE OF THE NEW JERUSALEM ye shall live. Come from the four winds, O spirit, and breathe upon the slain, that they may live ; and the spirit came into them, and they lived." Ezekiel xxxvii. 5, 6, 9, 10. '^' Jesus took the maiden by the hand, and her spirit came again, and she arose straightway." Luke viii. 54, 55. 48. Inasmvxh as the life of man is vari- ous according to his state, therefore by the spirit is signified, in other parts of the Word, the various affection of life with man : as I. A life of ivisdom ; " Bezaleel was filled vv^ith the spirit of wisdom, and of understanding, and knowledge." Exo- dus xxxi. o. " Thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom.'''' Exodus xxviii. 3. " Joshua was full of the spirit of wis- dom.^^ Deut. xxxi v. 9. Nebuchadnezzar said concerning Daniel, that the spirit cf the holy gods was in him." Daniel iv. 8, 9. " They also that erred in spirit shall come to understanding." Isaiah xxix. 24. IL t^n excitation [stirring up~\ of life ; " The Lord hath raised up the spirit of the kings oftheMedes." Jeremiah li. 11. " And the Lord stirred up the spirit ofZe- rubbabel, and the spirit of all the remnant of the people," Haggai i. 14. *' Behold, CONCEKNING THE LORD. 169 1 will send a spirit upon the king of Assy- ria, and he shall hear a rumour, and re- turn to his own land." Isaiah xxxvii. 7. " Jehovah hardened the spirit of Sihon the king." Deut. ii. 30. " And that which Cometh upon your spirit shall not be at all." Ezekiel xx. 32. III. A liberty of life ; " Whithersoever the spirit was to go, the four animals, which were cherubims, went, that were seen by the prophet." Ezekiel i. 20. 21. IV. A life in fear, pain, and wrath ; " Every heart shall melt, and all hands shall be feeble, and every spirit shall faint.^^ Ezekiel xxi. 7. " Therefore is my spirit overwhelmed with- in me, my heart within me is desolate." Psalm cxliii. 4. Psalm cxlvi. 4. " My spirit faileth.^"^ Psalm cxliii. 7. " I Dan- iel was grieved in my spiritj^^ Daniel vii. 15. "The spirit of Pharaoh was trou- bled.'''' Genesis xli. 8. Nebuchadnezzar said. My spirit was troubled to know the dream.' Daniel ii. 3. " I went in bitter- ness, in the heat of my spirit." Ezekiel iii. 14. Y. A life of various evil affections ; " Blessed is the man in whose spirit is no guile.'''' Psalm xxxii. 2. " The Lord hath mingled a perverse spirit in the midst thereof." Isaiah xix. 14. " Wo unto the 170 DOCTRINE OF THE NEW JERUSALEM foolish prophets that follow their own spirit.'''' Ezekiel xiii. 14. " The prophet is a fool, the spiritual man is mad.'''' Ho- sea ix. 7. " Take heed to your spirit, that ye deal not treacherously." Malachi ii. 16. " The spirit of whoredoms hath caused them to err." Hosea iv. 12. " The spirit of whoredoms is in the midst of them." Hosea v. 4. " If the spirit of jealousy come upon him." Numbers v. 14. " If a man walking in the spirit and false- hood do lie.'''' Micah ii. 11. "A genera- tion whose spirit was not steadfast with God." Psalm Ixxviii. 8. "The Lord hath poured out upon you the spirit of deep sleep.''"' Isaiah xxix. 10. "Ye shall conceive chaff, ye shall bring forth stub- ble ; your spirit as fire shall devour you." Isaiah xxxiii. 11. VI. An infernal life ; " I will cause the unclean spirit to pass out of the land." Zechariah xiii. 2. "When an unclean spirit is gone out of a man, he walketh through dry places, and after- wards taketh seven other spirits more wick- ed than himself, and they enter in and dwell there." Matthew xii. 43, 44, 45. " Babylon is become the hold of every foul spirit.'" Apocalypse xviii. 2. VII. It fur- ther signifies the infernal spirits themselves. CONCERNING THE LORD. 171 by whom mankind are troubled; see Mat- thew viii. 16. Chap. x. 1. Chap. xii. 43, 44, 45. Mark i. 23 to 29. Chap. ix. 17 to 29. Luke iv. 33, 36. Chap. vi. 17, 18. Chap. vii. 21. Chap. viii. 2, 29. Chap, ix. 39, 42, 55. Chap. xi. 24, 25, 26. Chap. xiii. 11. Apocalypse xvi. 13, 14. Chap. viii. 2 49. That by the spirit is also signified the life of the regenerate, which is also call- ed the spiritual lije. " Jesus said. Except a man be born of water, and of the spirit, he cannot enter into the kingdom of God." John iii. 5. " A new heart will I also give you, and a new spirit will 1 put with- in you. And I will put my spirit within you, and cause you to walk in my statutes." Ezekiel xxxvi. 26, 27. " 1 will give them a new heart, and put a new spirit within you." Ezekiel xi. 19. "Create in me a clean heart, O God, and renew a right spirit within me. Restore unto me the joy of thy salvation, and uphold me with thy free spirit^ Psalm li. 10, 12. " Make to yourselves a new heart and a new spirit, for why will ye die, O house of Israel ?" Ezekiel xviii. 31. "Thou sendest forth thy spirit, they are created, and thou re- newest the face of the earth." Psalm civ. 172 DOCTRINE OF THE NEW JERUSALEM 30. " The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth." John iv. 23. " Thus saith the God Jehovah, he that giveth breath untQ the people, and spirit to them that walk in the earth." Isaiah xlii. 5. " Jehovah that formeth the spirit of man within him." Zechariah xii 1. " With my soul have 1 desired thee in the night, yea with my spirit within me will 1 seek thee early." Isaiah xxvi. 9. " In that day shall Jehovah be for a spirit of judgment to him that sittetli in judg- ment." Isaiah xxxviii. 6. " My spirit hath rejoiced in God my Saviour." Luke i. 47. " They that go into the north country have quieted my spirit in the north country." Zechariah vi. 8. " Into thy hand I commit my spirit ; thou hast re- deemed me." Psalm xxxi. 5. " Did not he make one, yet had he the residue of the 5pm^." Malachi ii. 15. "And after three days and a half, the spirit of life from God entered into the two witnesses that were slain by the beast. Apocalypse xi. 11. " He that formeth the mountains, and createth the spirit, is Jehovah." Amos iv. 1 3. " And they fell upon their faces, and said, O God, the God of the spirits of CONCERNING THE LORD. ITS all flesh." Numbers xvi. 22. " Take thee Joshua, the son of Nun, a man in whom is the spirit y Numbers xxvii. 18. " And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit ofgrace.^^ Zechariah xii. 10. " Un- til the spirit be poured upon us fj'om on high.^^ Isaiah xxxii. 15. "I will pour water upon him that is thirsty, and floods upon the dry ground ; 1 ivill pour my spirit upon thy seed." Isaiah xliv. 3. " I will pour out my spirit upon all flesh, also upon the servants, and upon the hand- maids ; in those days will I pour out my spirit.'''' Joel ii. 28, 29. By pouring out the spirit is signified to regenerate ; the same is signified by giving a new heart and a neio spirit. That by the spirit is also signified spiri- tual life communicated to those who are in humiliation. " I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isaiah Ivii. 15. The sacrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not despise." Psalm li. 17. " To give the oil of joy for mourning, the gar- ment of praise for the spirit of heaviness." 174 DOCTRINE OF THE NEW JERUSALEM Isaiah Ixiii. 3. " The Lord hath called thee as a woman forsaken, and grieved in spiriiJ^ Isaiah liv. 6. " Blessed are the poor in spirit, for theirs is the kingdom of heaven." Matthew v. 3. 50. That where the spirit is spoken of as relative to the Lord, it signifies his di- vine lije, consequently the Lord himself, appears from the following passages : " He whom God hath sent speaketh the words of God, for God giveth not the spirit by- measure unto him ; the Father loveth the Son, and hath given all things into his hand." John iii. 34, 35. " There shall come forth a rod out of the stem of Jesse, and the spirit of Jehovah shall rest upon him, the spirit of wisdom and understand- ing, the spirit of counsel and might." Isai- ah xi. 12. "I have put my spirit upon him, he shall bring forth judgment to the Gentiles." Isaiah xlii. 1. "When the enemy shall come in like a flood, the spirit of Jehovah shall lift up a standard against him ; and then the Redeemer shall come to Zion." Isaiah lix. 19, 20. " The spirit of the Lord Jehovah is upon me, Jehovah hath anointed me to speak good tidings to the meek." Isaiah Ixi. 1. Luke iv. 18. " Jesus perceived in his spirit that they CONCERNING THE LORD. ^73 SO reasoned within themselves." Mark ii. 8. " Jesus rejoiced in spirit, and said." Luke X. 21. "Jesus was troubled in spirit.''^ John xiii. 21. " Jesus sighed deeply in his spirit.'*'* Mark viii. 12. That the spirit is put for Jehovah him- self, or the Lord. " God is a spirit.'*'* John iv. 24. *' Who hath directed the spirit of Jehovah, or being his counsellor, hath taught him?" Isaiah xl. 13. " The spirit of Jehovah led them by the hand of Moses." Isaiah Ixiii. 12, 14. "Whither shall I ^ofrom thy spirit, or whither shall I flee from thy presence ?" Psalm cxxxix. 7. " Not by might, but by my spirit, saith Jehovah of Hosts." Zechariah iv. 6. " They provoked his spirit, therefore he became their enemy." Psalm cvi. 33, 40. " j\Iy spirit shall not always strive with man, because he is flesh." Genesis vi. 3. " I will not contend forever, for the spirit should fail before me." Isaiah Ivii. 16. " The blasphemy against the Holy Spirit shall not be forgiv^en ; but whosoever speakelh a word against the Son of ]J|an, it shall be forgiven him." Matthew xii. 31, 32. Mark iii. 28, 29, 30. Luke xii. 10. Blasphemy against the Holy Spirit, is blasphemy against the divinitv of the 14 176 DOCTRINE OF THE NEW JERUSALEM Lord ; but that against the Son of Man is to contradict the Word by interpreting the sense thereof contrary to truth ; for the Son of Man is the Lord with respect to the Word, as was shown above. 5L That hy the spirit, where it is spo- ken concerning the Lord, is signified, in particular, the life of his ivisdom,, which is divine truth, as in the following passages : " Nevertheless I tell you the truth, it is expedient for you that I go away ; for if I go not away, the comforter will not come unto you ; but if I depart, I will send him unto you." John xvi. 7. " And when he, the spirit of truth is come, he will guide you into all truth ; he shall not speak of himself, but whatsoever he shall hear, that shall he speak." John xvi. 13. " He shall glorify me, for he shall receive of mine, and shall shew it unto you : all things that the Father hath are mine ; therefore said I that he shall take of mine, and shall show it unto you." John xvi. 14, 15. "I will pray the Father, and he shatl give you another comforter, even the spirit of truth, whom the world cannot receive, because it seeth it not, neither knoweth it ; but ye know it, for it dwelleth with you, and shall be in you ; 1 will not CONCERNING THE LORD. 177 leave you comfortless ; I will come to you ; yt shall see me." John xiv. 16, 17, 18, 19. When the comforter Is come, whopi I will send unto you from the Father, even the spirit of truth, he shall testify of me." John xv. 26. " Jesus cried, saying, If any man thirst, let him come unto me and drink ; he that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water : this spake he of the spirit, which they that believe on him should receive. For the Holy Spirit was not yet, because that Jesus was not yet glorified." John vii. 37, 38, 39. " Jesus breathed on the disciples, and said unto them. Receive ye the Holy Spirit:' John xx. 22. That the Lord, by the Comforter, the Spirit of Truth, and the Holy Spirit meant himself, appears from his own words, " that the world did not as then know him," for they did not as then know the Lord ; and when he said that he would send the Holy Spir- it, he added, " I will not leave you comfortless, I will come unto you, and ye shall see me." John xiv. 16 to 19, 26, 28. And again, " Lo, I am with you always, even unto the end of the world." Matthew xxviii. 20. And when Thomas 178 DOCTRINE OF THE NEW JERUSALEM said, We know not whither thou goest, Jesus said, " I am the way and the truth." John xiv. 5, 6. And because the spirit of truth, or the Holy Spirit, is the same with the Lord, who is truth itself, it is therefore also said, " The Holy Spirit was not yet, because Jesus was not yet glorified," vii. 39 ; for after his glorifica- tion, or full union with the Father, which was effected by the passion of the cross, then the Lord was the divine wisdom and the divine truth itself, consequently the Holy Spirit. The reason why the Lord breathed on the disciples and said, Re- ceive the Holy Spirit, was because all the respiration of heaven is from the Lord; for angels as well as men have a respira- tion and pulsation of the heart : their res- piration is ever according to their recep- tion of divine wisdom from the Lord, and their pulsation of heart according to their reception of the divine love proceeding from him ; but more of this in its proper place. That the Holy Spirit is the divine truth proceeding from the Lord, further appears from the following passages : " When they bring you unto their synagogues, take no thought what ye shall say, for the Holi^ CONCEllNING THE LORD. 179 Spirit shall teach you in the same hour what ye ought to say." Luke xii. 12. Mark xiii. 11. "Thus saith Jehovah, my spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth." Isaiah lix. 21. "There shall come forth a rod out of the stem of Jesse ; and he shall smite the earth with the rod of his mouth, and with the spirit of his lips shall he slay the wicked ; and truth shall be the girdle of his reins." Isaiah xi. 1, 4, 5. " Now with the mouth he hath commanded, and his spirit it hath gathered them." Isaiah xxxiv. 16. "They who worship God, must w^orship him in spirit and in truth.'''' John iv. 25. " It is the spirit that quickeneth, the flesh pro- fiteth nothing : the words that I speak imto you, they are spirit and they are lifey John vi.63. John said, I indeed baptize you with water unto repentance ; but he that cometh after me shall baptize you with the Holy Spirit and withjire.''^ Matthew iii. 11. Mark i. 8. Luke iii. 16. To baptize with ihe Holy Spirit and with fire, is to regene- rate by the divine truth, which has rela- tion to faith, and the divine good which has relation to love. " When Jesus was baptized, the heavens were opened unto 14^ 180 DOCTRINE OF THE NEW JERUSALEM him, and he saw the Holy Spirit descend- ing hke a dove." Matthew iii. 16. Mark i. 10. Luke iii. 22. John i. 32, 33. A dove is a representative of purification and regeneration by divine truth. Inasmuch as by the Holy Spirit, where it hath relation to the Lord, is signified his divine life, consequently himself, and in particular the life of his w^isdom, which is called the divine truth, therefore by the spirit of the prophets, which is also called the Holy Spirit, is signified the divine truth proceeding from the Lord ; as in the following passages ; " The spirit saith un- to the churches." Apocalypse ii. 7, 11, 29. Chap. iii. 1, 6, 13, 22. "There were seven lamps of fire burning before the throne, which are the seven spirits of God.'''' Apoc. iv. 5. "In the midst of the elders stood a lamb, having seven eyes, which are the seven spirits of God sent forth into all the earth." Apoc. v. 6. Lamps of fire, and the eyes of the Lord, signify divine truths, and seven signifies what is holy. " Yea, saith the spirit, that they may rest from their labours." Apoc. xiv. 13. " The spirit and the bride say. Come." Apoc. xxii. 17. " They made their hearts as an adamant stone, lest they CONCERNING THE LORD. 181 sliould hear the law, and the words which the Lord of Hosts hath sent in his spirit by the former prophets." Zechariah vii. 12. " The spirit of Ehjah doth rest on Ehsha." 2 Kings ii. 15. "John shall go before him in the spiiit and power of Elias." Luke i. 17. " Elizabeth was filled with the Holy Spirit, and she pro- phesied." Luke i. 41. " Zacharias was filled with the Holy Sjmit, and prophe- sied." Luke i. 67. " David said, By the Holy Sjnrit, the Lord said unto my Lord, _Sit thou on my right hand." Mark xii. 36. " The testimony of Jesus is the spiiit of prophecy. ^^ Apoc. xix. 10. Inasmuch now as by the Holy Spirit is in particular signified the Lord as to divine wisdom, and thereby as to divine truth, it hence appears why it is said concerning the Ho- ly Spirit, that it illustrates or enlightens, teaches, and inspires. 52. That Jehovah himself, that is, the Lord, spoke the Word by the prophets. We read concerning the prophets, that they were in vision, and that Jehovah spoke with them ; now whilst they were in vision they were not in the body, but in the spirit, in which state they saw such tilings as are in heaven ; but when Jeho- 182 DOCTRINE OF THE NEW JERUSALEM vah Spoke with them, they were then in the body, and heard him speaking. These two states of the prophets are to be rightly distinguished ; for in the state of vision the eyes of their spirits were open, and the eyes of their bodies shut, at which time they also appeared to them=;elves to be carried from place to place, the body all the while remaining in its own place. In this state, at times, were Ezekiel, Ze- chariah, Daniel, and John, when he wrote the Apocalypse ; and it is then said, that they were in a vision or in the spirit. Ezekiel said, " The spirit lifted me up, and brought me in a vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me." Chap. xi. 1, 24. "He said that the spirit took him up, and he heard be- hind him a voice of a great rushing [or earthquake] with other things." Chap. iii. 12, 14. " Also, that the spirit lifted him up between the earth and heaven, and brought him in the visions of God to Jeru- salem, where he saw their abominations." Chap. viii. 3. In like manner also it was in the vision of God, or in the spirit, that he saw the four animals, which were the cherubims, chap. i. and chap. x. also the CONCERNING THE LORD. 183 new earth and the new temple, and the angel measuring it, which is related from chap. xl. to chap, xlviii. that he was then in the visions of God he says himself, chap. xl. 2 ; and that the spirit took him up, chap, xliii. 5. The like happened luito Zechariah, in whom was an angel, when he saw the man riding upon the myrtle trees, Zechariah i. 8 ; when he saw the four horns, and afterwards the man who had a measuring line in his hand, chap. ii. 1 ; also, when he saw Joshua the high priest, chap. iii. 1, he. also, when he saw the candlestick, and the two olive trees, chap. iv. 2, 3 ; when he saw the flying roll and Epaph, chap. v. 1, 6 ; and when he saw the four chariots coming out from between two mountains, and the horses. Chap. vi. 1. In the same state also was Daniel, when he saw the four beasts ascend out of the sea, Daniel vii. 3 ; and when he saw the battle between the ram and the he-goat, chap. viii. 1, &;c. That he saw these things in visions is declared in chap. vii. 1, 2, 7, 13. Chap, viii. 2. Chap. x. 7, 8 ; that the angel Gabriel was seen by him in a vision, and spoke with him, chap. ix. 21, 22. The like happened also unto John, when he 184 DOCTRINE OF THE NEW JERUSALEM wrote the Apocalypse, who says he was in the spirit on the Lord's day, Apoc. i. 10. That he was carried away in the spirit into the wilderness, chap. xvii. 3. That he was carried in the spirit to a great and high mountain. Chap. xxi. 10. That he saw horses in a vision, chap. ix. 17 ; and elsewhere, where he relates that he saw those things he describes, conse- quently was in the spirit or in a vision at the time, chap. i. 12. chap. iv. 1. chap. V. 1. chap. vi. 1 ; and in each of the sub- sequent chapters. 53. But as to what concerns the Word, it is not said by the prophets, that they spoke it from the Holy Spirit, but that they spoke it from Jehovah, Jehovah of Hosts, and the Lord Jehovah ; for we read, that the Word came from Jehovah to me ; that Jehovah spake to me ; also, very often, thus saith Jehovah ; and the saying of Jehovah : and as the Lord is Jehovah, as was shown above, therefore the whole Word was spoken by him. Now, that no one may remain in doubt on this head, I will only point out those passages in Jere- miah, where it is said, "The Word of Je- hovah came unto me ; Jehovah said unto me ; thus saith Jehovah 5 and the sayings CONCERNING THE LORD. 185 of Jehovah ;" which are as follow : Chap. i. 4, 7, 11, 12, 13, 14, 19. Chap. ii. 1. 2, 3, 4, 5, 9, 19, 22, 29, 31. Chap, iii, 1, 6, 10, 12, 14, 16. Chap. iv. 1. 3, 9, 17, 27. Chap. v. 11, 14, 18, 22, 29, Chap. vi. 6, 9, 12, 15, 16, 21, 22. Chap, vii. 1, 3, 11, 13, 19, 20, 21. Chap. viii. 1, 3, 12, 13. Chap. ix. 3, 6, 9, 12, 15, 17, 20, 23, 24. Chap. x. 1, 2, IS. Chap, xi. 1, 6, 9, 11, 17, 21, 22. Chap. xii. 14, 17. Chap. xiii. 1, 6, 9, 11, 12, 13, 14, 15,25. Chap. xiv. 1, 10, 14, 15. Chap. XV. 1, 2, 3, 6, 11, 19, 20. Chap, xvi. 1, 3, 5, 9, 14, 16. Chap. xvii. 5, 19, 20, 21, 24. Chap, xviii. 1, 5, 6, 11, 13. Chap. xix. 1, 3, 6, 12, 15. Chap. xx. 4. Chap. xxi. 1, 4, 7, 8, 11, 12. Chap. xxii. 2, 5, 6, 11, 16, 18, 24, 29, 30. Chap. xxiii. 2, 5, 7, 12, 15, 24, 29, 30, 31, 38. Chap. xxiv. 3, 5, 8. Chap. xxv. 1, 3, 7, 8, 9, 15, 27, 28, 29, 32. Chap. xxvi. 1, 2, 18. Chap, xxvii. 1, 2, 4, 8, 11, 16, 19, 21, 22. Chap, xxviii. 2, 12, 14, 16. Chap. xxix. 4, 8, 9, 16, 19, 20, 21, 25, 30, 31, 32. Chap. xxx. 1,2, 3, 4, 5, 8, 10, 11, 12, 17, IS. Chap. xxxi. 1, 2, 7, 10, 15, 16, 17, 23, 27, 28, 31, 32, 33, 34, 35, 36, 37, 38. Chap, xxxii. 1, 6, 14, 15, 25, 26, 28, 30, 36, 42. Chap. 186 DOCTRINE OF THE NEW JERirSALEM xxxiii. 1, 2, 4, 10, 11, 12, 13, 17, 19, 20, 23, 25. Chap, xxxiv. 1, 2, 4, 8, 12, 13,, 17, 22. Chap. xxxv. 1, 13, 17, 18, 19., Chap, xxxvi. 1, 6, 27, 29, 30. Chap., xxxvii. 6, 7, 9. Chap, xxxviii. 2, 3, 17. Chap, xxxix. 15, 16, 17, 18. Chap. xl. 1. Chap. xhi. 7, 9, 18, 19. Chap. xHii. 8, 10. Chap. xUv. 1, 2, 7, 11, 24, 25, 26, 30. Chap. xlv. 1, 2, 5. Chap. xlvi.. 1, 23, 25, 28. Chap, xlvii. 1. Chap, xlviii. 1, 8, 12, 30, 35, 38, 40, 43, 44, 47. Chap, xhx.2, 5, 6, 7, 12, 13, 16, 18, 26, 28, 30, 32, 35, 37, 38, 39. Chap. 1. 1, 4, 10, 18, 20, 21, 30, 31, 33, 35, 40. Chap, li. 25, 33, 36, 39, 52, 58. These are to be found in Jeremiah only ; the Uke is said in all the other prophets, and not that the Holy Spirit spake, neither that Jeho- vah spake unto them by the Holy Spirit. 54. From hence then it appears, that Jehovah^ who is the Lord from eternity, spoke by the prophets ; and that where the Holy Spirit is spoken of, it means and is himself: consequently, that God is one in person and essence, and that that God is the Lord, CONCERNING THE LORD. 187 That the doctrine of the Athanasian Jaith agrees with the truth, if only by a trini- ty of persons is understood a trinity of person, which is in the Lord, 55. The reason why christians have acknowledged three divine persons, and thus as it were three Gods, is because there is in the Lord a threefold principle [TnnwTw], and one is called the Father, another the Son, and a third the Holy Spirit; and in the Word this threefold principle is mentioned under distinct names, as the soul and body, and w^hat proceeds from them, are mentioned under distinct names, although at the same time they be one. The Word also in its literal sense is such, that it distinguishes the things which are one, as if they were not one ; hence it is that Jehovah, who is the Lord from eternity, is at one time named Jehovah, at another Jehovah of Hosts, at another time God, at another the Lord, and at the same time the Creator, Saviour, Redeemer, and Former, or Maker, also Shaddai ; and his humanity, which he assumed in the world, is named Jesus, Christ, tlie Messiah, the Son of God, the 15 188 DOCTRINE OF THE NEW JERUSALEM Son of Man ; and in the Word of the Old Testament, God, the Holy One of Israel, the anointed of Jehovah, King, Prince, Counsellor, the Angel, and David. Now, since the Word is such in the sense of the letter, that it distinguishes by several names those who nevertheless are one, therefore the christians of the first ages, who were plain, simple men, and under- stood all parts of the Word according to the sense of the letter, distinguished, the divinity into three persons ; which, on account of their simplicity, was permitted ; but yet with this restriction, that they should believe concerning the Son, that he was infinite, uncreate, omnipotent, God, and Lord, and altogether equal to the Fa- ther ; and should further believe, that Father, Son, and Holy Ghost, are not two or three, but one in essence, majesty, and glory, consequently in divinity. They who thus believe in simplicity, according to doctrine and do not confirm them- selves in there being three Gods, but con- sider the trinity as consisting in unity, are, after their decease, instructed by angels, from the Lord that he himself is that one, and that trine ; which faith is also receiv- ed by all who enter into heaven, for no CONCERNING THE LORD. 189 one can be admitted into heaven, who thinks of there being three Gods, howso- ever with his hps he may say there is but one : for the hfe of the whole heaven, and all the wisdom of angels, is founded on the acknowledgment and consequent confes- sion of one God, and on the faith that this one God is also man, and that he is the Lord, w^ho is at once both God and man. Hence it appears, that it was of divine permission that the christians at first re- ceived the doctrine concerning three per- sons, but with this restriction, that they received at the same time this faith, that the Lord was the infinite God, Almighty, and Jehovah ; for had they not received this faith, the church must needs have perished, inasmuch as a church exists as such only from the Lord, and all things pertaining to eternal life are derived only from him, and not from any other. That a church exists as such from the Lord, may appear from this single consideration, that the whole Word, from its beginning to its end, treats only of him, as is shown above, and that he is to be believed in, and that those who do not believe in him have not eternal life ; nay, that " the wrath of God abideth on them." John iii. 190 DOCTRINE OF THE NEW JERUSALEM 36. Now whereas every one may see intuitively, that if God is One, he is One both as to person and essence, (for no ra- tional person does or can think otlierwise, whilst he thinks that God is One). 1 shall now cite the whole of the Athanasian doc- trine or creed, and afterwards show that all things which are mentioned therein are truths, if only instead of a trinity of per- sons is understood a trinity of person. b6. The doctrine [or creed] is as fol- lows : " Whosoever will be saved, before all things, it is necessary that he hold the catholic faith (otherwise the christian) ; which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the catho- lic faith (otherwise the christian) is this, that we worship one God in trinity, and the trinity in unity, neither confounding the persons, nor dividing the substance ; for there is one person of the Father, another of the Son, and another of the Holy Ghost ; but the godhead of the Father, of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty co-eter- nal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and CONCERNING THE LORD. 191 the Holy Ghost uncreate. The Father incomprehensible [infinite], the Son in- comprehensible, and the Holy Ghost in- comprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal ; and yet there are not three eternals, but one eternal : as also there are not three incomprehensibles [infinhes] nor three im- creates, but one uncreate, and one incom- prehensible [infinite]. So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty ; and yet there are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Ghost is God ; and yet there are not three Gods, but one God. So hkewise the Father is Lord, the Son Lord, and the Holy Ghost Lord ; and yet there are not three Lords, but one Lord. For likq as we are compelled by the christian verity to acknowledge every per- son by himself to be God and Lord, so we are forbidden by the catholic religion to say there be three Gods or three Lords. The Father is made of none, neither cre- ated, nor born ; the Son is of the Father alone, not made, nor created, but born ; the Holy Ghost is of the Father and of the Son, neither made, nor created, nor 15* 192 DOCTRINE OF THE NEW JERUSALEM born, but proceeding. So there is one Father, not three Fathers ; one Son, not three Sons ; one Holy Ghost, not three Holy Ghosts ; and in this trinity none is before or after the other ; none is greater or less than another ; but the whole three persons are co-eternal together, and co- equal. So that in all things, as is afore- said, the unity in trinity, and the trinity in unity, is to be worshipped. He there- fore that will be saved, must thus think of the trinity." " Furthermore it is necessary to ever- lasting salvation, that he also believe right- ly the incarnation of our Lord Jesus Christ ; (otherwise, that he constantly be- lieve that our Lord is very man ;) for the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man ; God of the sub- stance of the Father, begotten before the worlds ; and man of the substance of his mother, born in the world ; perfect God and perfect man of a reasonable soul and human body subsisting ; equal to the Fa- ther as touching his godhead, and inferior to the Father as touching his manhood. V>^ho although he be God and man, yet they are not two but one Christ ; one, not CONCERNING THE LORD. lUi? by conversion of the godhead or divine essence into flesh, but by taking of the manhood into God, but that the godhead took to itself, or assumed ; one altogether, not by commixtion of substance, but by unity of person ; for as the reasonable soul and body is one man, so God and man is one Christ ; who suffered for our salva- tion, descended into hell, rose again the third day from the dead. He ascended into heaven, and sits on the right hand of the Father God Almighty, from whence he shall come to judge the quick and the dead ; at whose coming all men shall rise again with their bodies, and shall give ac- count for their own works ; and they that have done good shall go into life everlast- ing, and they that have done evil into everlasting fire." 57. That all the parts of this doctrine are truths, if only instead of a trinity of persons is understood a trinity of person, may be seen from the same again trans- cribed, with this trinity therein substituted. A trinity of person is this. That the divin- ity of the Lord is the Father, the divine humanity the Son, and the divine pro- ceeding the Holy Spirit. When this trinity is understood, a man may then conceive 11)4 BCMJTRIXE OF THE NEW JERUSALEM one God in his tlionghts, and also profess one God witi] his hps ; otherwise he must needs conceive three Gods in his thoughts, as must be obvious to every one, and as was obvious to Athanasius himself, where- fore he inserted in his doctrine the fol- lowing words : ^^ As we are compelled by the christian verity to acknowledge every person by himself to be God and Lord: so are we forbidden by the catholic reli- gion (or by the christian faith) to say, or name, three Gods or three Lords :" Which is as much as to say, " Although by the christian verity it is lawful to acknowledge or to think there are three Gods and Lords, yet nevertheless it is not law^ful by the christian fsfith to say or to name more than one God and one Lord." And yet it is by acknowledgment and thought that man is conjoined with the Lord and with heaven, and not merely by speech. Be- sides, no one can comprehend how the godhead, which is one, can be divided into three persons, every one of which is God, inasmuch as the godhead is not di- visible ; and to make three one by essence or substance, does not take away the idea of three Gods, but only gives an idea of their unanimity. CONCERNING THE LORD. 195 58. That all the parts of that doctrine are truths, if only instead of a trinity of persons, be understood a trinity of per- son, may appear from the same again transcribed as follows : " Whosoever will be saved, it is necessary that he hold the christian faith ; and the christian faith is, that we worship one God in trinity, and trinity in unity, not confounding the three- fold principle [trinuni] of a person, nor separating the essence. The threefold principle [trinum~\ of one person is what is called the Father, the Son, and the Holy Spirit. The godhead of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory and the majesty equal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreate, the Son uncreate, the Holy Spirit uncreate ; the Father infinite, the Son infinite, and the Holy Spirit infi- nite ; and yet there are not three infinites, nor three uncreates, but one uncreate, and one infinite. Likewise as the Father is almighty, so is the Son almighty, and the Holy Spirit almighty ; and yet there are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Spirit is God ; and yet there 196 BOCTRI\"E OF THE NEW JERUSALEM are not three Gods, but one God. So likewise the Father is Lord, the Son is Lord, and the Holy Spirit is Lord ; and yet there are not three Lords, but one Lord. Now, as by christian verity we acknowledge a threefold principle [tri- num] in one person, who is God and Lord ; so by christian faith we can pro- fess one God and one Lord. The Father is made of none, neither created nor born ; the Son is of the Father alone, not made, nor created, but born ; the Holy Spirit is of the Father and of the Son, not made, nor created, nor born, but proceeding : so there is one Father, not three Fathers ; one Son, not three Sons ; one Holy Spirit, not three Holy Spirits. And in this trin- ity none is greater or less than another, but they are altogether equal. So that in all things, as is aforesaid, the unity in trinity and trinity in unity is to be worshipped." 59. So far with respect to the doctrine concerning the trinity and the unity of God : after this follows what relates to the assumption of the humanity by the Lord in the world, which is called the incarna- tion, the doctrine whereof is true in all and every part of it, if so be we distin- 'guish aright between the humanity from CONCERNING THE LORD. 19T the mother (in which the Lord was when in a state of hiunihation or exinanition, and when he suffered temptations and the passion of the cross) and the humanity from the Father, in which he was in a state of glorification or union : for the Lord assumed in the world a humanity- conceived of Jehovah, who is the Lord from eternity, which humanity was born of the virgin Mary ; hence he had both a divinity and humanity, a divinity from his godhead that was from eternity, and a hu- rifianity from the virgin Mary, born in tnne ; but he put off the latter humanity, and put on or assumed a divine humanity : this humanity is what is called the divine humanity, and what is meant in the Word by the Son of God. When, therefore, the preceding passages in the doctrine con- cerning the incarnation are understood of the material humanity, in which the Lord was when in the state of humiliation ; and the subsequent passages therein are un- derstood as spoken concerning the divine humanity, in which he was when in the state of glorification, then all things there- in do agree therewith. With the material humanity, in ivhich he was ivhen in the fitate of hvmiliation, these preceding pas- 198 DOCIRINE OF THE NEW JERUSALEM sages in thai doctrine do agree ; " That Jesus Christ was God and man, God of the substance of the Father, and man of the substance of the mother, born in the world ; perfect God and perfect man, of a reasonable soul and human body subsist- ing ; equal to the Father as to the god- head, but less than the Father as to the manhood." Also, " That this manhood was not converted into the godhead, nor commixed therewith, but put off, and the divine humanity assumed in its place." With the divine humanity, in which he ivas in the state of glorification, and is now to eternity, these subsequent passages in that doctrine agree ; " Although our Lord Je- sus Christ, the Son of God, be God and man, yet he is not two, but one Christ ; yea, he is altogether one, for he is one person ; for as the reasonable soul and body form one man, so God and man is one Christ." 60. That God and man in the Lord are according to the doctrine not two, but one person, and altogether one, even as the soul and body are one, appears clearly from many things which the Lord said himself, as. That the Father and himself are one ; that all things of the Father are CONCERNING THE LORD. 199 his, and all things of his the Father's ; that he is in the Father, and the Father in him ; that all things are given into his hand ; that he has all power ; that he is the God of heaven and earth ; that who- soever believes in him has eternal life ; and moreover, that he ascended into heav- en, both as to his divinity and humanity, and that, w^ith respect to each, he sits on the right hand of God, which means that he is almighty ; besides many passages, which are copiously quoted in the former part of this work, from the Word, con- cerning his divine humanity, all of which testify that God is one, as well in person as in essence ; that in him is a trinity, and that that God is the Lord. 61. The reason why these things rela- tive to the Lord are now for the first time made publicly known is, because it is foretold in the Apocalypse, chap. xxi. and xxii. that a new church should be estab- lished by the Lord, when the former church should come to an end, which new church was to be founded on this acknowl- edgment of the Lord, as a first and princi- pal truth. This church is what is meant by the New Jerusalem there mentioned, into which none can enter but such as 16 200 DOCTRINE OF THE NEW JERUSALEM acknowledge the Lord alone as the God of heaven and earth. And this 1 can aver, that the universal heaven does thus ac- knowledge the Lord ; and that whosoever does not so acknowledge him is not ad- mitted therein ; for heaven exists as such solely from the Lord. It is this acknowl- edgment, grounded in love and faith, which causes all the inhabitants of heaven to be in the Lord, and the Lord in them, ac- cording to what he himself teaches in John, " In that day ye shall know that I am in my Father, and ye in me, and I in you." xiv. 20. And again, " Abide in me, and I in you : I am the vine, ye are the branches ; he that abideih in me and I in him, the same bringeth forth much fruit ; for without me ye can do nothing : if a man abide not in me, he is cast out." Chap. XV. 4, 5, 6. Chap. xvii. 22, 23. The reason why this doctrine concerning the Lord was not before discovered from the Word, is, because had it been before discovered and seen, still it would not have been received : for heretofore the last judgment was not accomplished,"^ and * It has been generally understood, that by the last judgment is signified a judgrnent to be passed upon all the people, that have from the^begiiming OONCERNING THE LOUD. i201 previous to that judgment, the power of hell prevailed over the power of heaven, and man is in the. midst between heaven and hell; vWierefore had this doctrine been of time existed upon the face of the earth ; who should then rise again, to appear at the bar of judgrnent ; and that the visible heaven and earth should then be destroyed, and a new heaven and new earth be created, according to the mere let- ter of those expressions. But it is fully shown from the internal sense of the word,, that by the last judgment is meant the last time of ihe church ; by the former heaven and former earth, which were to perish, the internal and external of the church, whicii do perish when there is no longer any genuine faitJi and charity, and by the new heaven and new earth to be created, is meant a new church internal and external. In order to give the reader some sort of idea upon this sub- ject, it may be expedient to observe, that there is a last judgment, both particular and general, as it relates to an individual of the church, or to the church itself collectively considcr^'d. The last judgment, as it relates to an individual, takes place with every one when he dies, for then he passeth into another state of existence, in which, when he cometh mlD the full exercise of the life, which he had procured to himself in the body, he is judged either to death or to life, i. e. to hell or to heaven. The last judgment, as it relates to tlic church collectively considered, takes place when there is no longer any genuine love and faith in it, whereby it ceaseth to be a church. Thus it was the last judgment of the represent-^tive church, whicli existed with the Jews, when the Lord came 202 DOCTRINE OF THE NEW JERUSALEM understood before, the devil, that is, hell, would have taken it out of his heart, and he would moreover have profaned it. This into the world ; wherefore the Lord said, " JVoio is /Ae JUDGMENT nf this tvorld ; noxv is the prince of this ivorhl cast out.'* Ar>d again, " I saw Satdn like lightning fall from heaven.** And the npostle Peii.r, preiuhmg on the day of penlecost, applies the prophecy of Jo-^l to those times and to the circumstances then existing, in which similar things are declared to take place, as at the end of tlie christian church, viz. *' Wondera in heaven above y and sigJin in tlis earth beneath; blood cind fire avd vapour and smoke, the sun turned into dark- ness, and the moon i?ito bloody' Sic. I'he last judg- ment ot the ci-nstian church established by the Lord, is the accomplishment of what was foretold by the Lord in the Evangelists, and by John in the Revelations, which accomplishment has now taken place. This accomplishment, however, is not so munifest in the church on earth, where appear. mes are for a long time kept up, as it is in the world of spirits, the intermediate state be- tween heaven and hell ; for it is proved to be a scriptural doctrine, that there is such a state into which all spirits are received immediately after their departure from the body, whence they are allotu-d to their find abodes, in happiness or mis- ery, according to their rulmg love, whether di- rected to the Lord and heaven, or to self and the world ; some immediately finding their home, acco'ding to then- full confirmation in good or evil, and their correspondent truth or false, and oths.-rs requiring more or less of preparation, in order to complete their state. When, therefore» CONCERNING THE LORD. 203 State of the power of hell was altogether destroyed by the last judgment, which is now accompHshed ; since which time, it the church on earth, declining- from true love and charity, falls into the love of self and the world, and assumes consequent false principles of reli- gion, still retaininfj the semblance of a church, the wo rld'of spirits becomes crowded with such as are inwardly wicked as to their ends of life, whilst they assume appearances of good ; and such, for various reasons, cannot be immediately consigned to their final abodes : hence they continue increas- ing in number, infesting the good in that state, and intercepting thereby the influx of divine good and truth, in its descent to men on earth, until the end of the church, when evil begins to pre- ponderate, and to threaten a total destruction. For the mind of man is in connexion with that world, and the freedom of his mind depends upon the equilibrium of good and evil in it. To pre- serve this equilibrium, therefore, and thus the freedom of the human mind, when through the prevalence of evil, it is in danger of being des- troyed, a last judgment is effected by the descent of ttie Lord as the Son of man, i. e. by a more pow- erful manifestation and descent of divine truth, whereby the evil are explored, separated and cast down, the good perfected and elevated, the hu- man mind preserved in a state of liberty and ra- tionality, and a way thus prepared for the instau- rationofa new church, through a reception of new orders of heavenly good and truth from the Lord. To this judgment, as performed in the spiritual world, our author declares himself to have been called by the Lord, to be an eye wit- 17 204 DOCTRINE OF THE NEW JERUSALEM is in every one's power, who desires it, to be enlightened, and gifted with genuine wisdom : but on this subject more may be seen in the work concerning Heaven and Hell, n. 589 to 596, and n. 597 to 603 ; also in a small treatise concerning the Last Judgment, n. 65 to 72, and n. 73, 74. That by the JVew Jerusalem in the Apoc- alypse is understood a new church» 62. After the state of the christian church is described in the Apocalypse, what it would be at its end or consummation, and what it now is ; and after those of the church, who are meant by the false pro- phet, the dragon, the whore, and the beasts, were cast into hell ; and thus after the last judgment was accomphshed, it is said therein, " I saw a new heaven ness, and has described the same in a work, en- titled, De Ultimo Judicio, or Cobtcerning the Last Judgment, the reality of which he there proves abundantly from scripture, and confirms by rational arguments ; the same is also daily con- firmed by correspondent effects taking place in the natural world, which the compass of a note will not admit to be adduced. CONCERNING THE LORD. 205 and a new earth ; for the first heaven and the first earth were passed away. Then 1 John saw the holy city the New Jerusa- lem, descending from God out of heaven ; tind I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God : and he that sat upon the throne (said. Behold, I make all things new : and he said unto me, write, for these words are true and faithful." Apoc. xxi. 1, 2, 3, 5. Now, by the new heaven and the new earth which John saw, after the first heav- en and the first earth had passed away, is not meant a new starry and atmospherical heaven, or such as appears before the bodily eyes, neither a new earth on which men are to dwell ; but thereby is meant a new church both in the spiritual and in the natural world. As a new church was established both in the spiritual and natu- ral world by the Lord, whilst he was in the world, the same was also foretold by the prophets, viz. That a new heaven and a new earth were then to exist, as in Isaiah, Chap. Ixv. 17. Chap. Ixvi. 22; and elsewhere ; which therefore cannot be 18 206 DOCTRINE OF THE NEW JERUSALEM understood, as spoken of an heaven, such as is visible to the bodily eyes, or of an earth habitable by men. By the spiritual world is here meant that world which is the abode of angels and spirits, and by the natural world that which is the abode of men. That a new church has been lately established in the spiritual world, and that a new one will be established in the natural world, is shown in several pas- sages of the treatise concerning the Last Judgment, and more fully in the Continu- ation thereof. 63. By the holy city, the New Jerusa- lem, is understood this new church as to its doctrine ; wherefore it was seen de- scending out of heaven from God ; for the doctrine of genuine truth is derived from no other origin than from the Lord through heaven. And whereas that church, as to its doctrine, is signified by the city the New Jerusalem, it is therefore said, " prepared as a bride adorned for her hus- band." Ver. 2 ; and afterwards, " There came unto me one of the seven angels, and talked with me, saying, Come hither, and I will shew thee the bride the lamb's wife ; and he carried me away in the spirit, to a great and high mountain, and «OXCERNING THE LORD. 207 he showed me the great city, the holy Jerusalem, descending out of heaven from God." V^erse 9, 10, in the same chapter. That by a bride and wife is understood a church, when the Lord is understood as the bridegroom and husband, is a thing well known. The church is a bride, when she is desirous to receive the Lord, and a wife, when she actually does re- ceive him. That the Lord is here under- stood by husband, is evident from its be- ing said, the bride is the Lamb^s wife. 64. The reason why by Jerusalem in the Word is understood the church as to doctrine, is, because at Jerusalem, in the land of Canaan, and in no other place, there was the temple and the altar, and the offering of sacrifices, consequently the celebration of divine worship : wherefore also three yearly festivals were there cele- brated, at which every male of the whole land was required to be present; from this circumstance it is, that by Jerusalem is signified the church as to worship, and consequently also as to doctrine ; for wor- ship is prescribed in doctrine, and per- formed according thereto ; another reason was, because the Lord was in Jerusalem, and taught in his temple, and afterwards 19 208 THE DOCTEIXE OF NEW JERUSALEM glorified his humanity therein. Moreover, by a city, when mentioned in the Word in its spiriti:al sense, is signified doctrine. Hence by the holy city is signified the doc- trine of divine truth from the Lord. That by Jerusalem is understood the church as to doctrine, is also evident from other passages in the Word ; as for example, from these in Isaiah ; " For Zion's sake will I not hold my peace, and for Jerusa- lem's sake I will not rest, until the right- eousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Then \/^& Gentiles shall see thy righteousness, and all kings thy glory ; and thou shalt be called by a new name, which the mouth of Jehovah shall name ; thou shalt also be a crown of glory in the hand of Jehovah, and a royal diadem in the hand of thy God : the Lord delighteth in thee, and thy land shall be married. Behold, thy salvation cometh, his reward is with him : and they call them the holy people, the redeemed of Jehovah : and thou shalt be called, sought out, a city not forsaken." Ixii. 1, 2, 3, 4, 11, 12. The w^hole chapter treats concerning the com- ing of the Lord, and the new church that is to be established by him : this new rONCERNINCr THE LORD. 209 church is that which is signified by the Jerusalem that shall be called by a new- name, which the mouth of Jehovah shall name, and that shall be a crown of glory- in the hand of Jehovah, and a royal dia- dem in the hand of God ; in which Jeho- vah shall delight, and that shall be called a city sought out, and not forsaken : by these things cannot be understood that Jerusalem inhabited by the Jews, when the Lord came into the world, for it w^as wholly contrary to this character, and ought rather to have 1" ^en called Sodom, as it also is called. Ajjocalypse xi. 8. See Isaiah iii. 9. Jeremiah xxiii. 14. Eze- kiel xvi. 46, 48. So in another place m Isaiah, " Behold, I create a new heaven and a new earth, the former shall not be remembered : be ye glad and rejoice for- ever in that which 1 create. Behold, I create Jerusalem a rejoicing, and her peo- ple a joy, and I will rejoice in Jerusalem, and joy in my people. Then shall the wolf and the lamb feed together : they shall not hurt nor destroy in all my holy mountain." Ixv. 17, 18, 19, 25. This chapter also treats concerning the coming of the Lord, and the church that was to be established by him, which was not es- 210 DOCTRINE OF THE NEW JERUSALEM tablished with those who dwelt in the natural Jerusalem, but with those without it. It is this church that is signified by the Jerusalem that should be a rejoicing to the Lord, and whose people shall be to him a joy; also where the wolf and the lamb shall feed together, and where they shall do no evil. Here also it is said, as it is in the Apocalypse, that the Lord wa^ to create a new heaven and a new earth, by which also the like things are signified,^ it is also said, that Jerusalem was to be created. So again in Isaiah, " Awake, awake, put on thy strength, O Zion, put on thy beautiful garments, O Jerusalem, the holy city ; for there shall no more come into thee the uncircumcised, and the unclean; shake thyself from the dust; arise and sit down, G Jerusalem : my people shall know my name in that day, I am he that doth speak, behold it is L Jehovah hath comforted his people, he hath redeemed Jerusalem." lii. 1, 2, 6, 9. This chapter also treats concerning the coming of the Lord, and the church to be established by him : wherefore, by that Jerusalem into which the uncircumcised and unclean should no more enter, and which the Lord should redeem is signified CONCERNING THE LORD. 211 a church ; and by Jerusalem the holy city, a church with respect to doctrine from the Lord. So in Zephaniah, " Sing, O daugh- ter of Zion ; rejoice with all thy heart, O daughter of Israel, the king of Israel is in the midst of thee : thou shalt not fear evil any more : the Lord will rejoice over thee with joy : he will rest on thy love, he will joy over thee with singing. I will make you a name and a praise among all the people of the earth." iii. 14, 15, 16, 17, 20. Here in like manner the subject treated of is concerning the Lord and the church derived from him ; over which the king of Israel, who is the Lord, will re- joice with joy, exult with singing, and in w^hose love he will rest, and whom he will make a name and a praise among all the people of the earth. So in Isaiah, " Thus saith Jehovah thy Redeemer and thy Former [or Maker] to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, ye shall be built." xliv. 24, 26. And in Daniel, know therefore and un- derstand, from the going forth of the word until the restoring and building Jerusalem, even to Messiah the prince, shall be seven weeks." ix. 25. That by Jerusalem is here also understood and meant the church 212 DOCTRINE OF THE NEW JERUSALEM is evident, because this was restored and established by the Lord, which was not the case with Jerusalem the seat of the Jews. By Jerusalem is signified a church from the Lord also in the following pas- sages : In Zechariah, " Thus saith Jeho- vah, I am returned unto Zion, and will dwell in the midst of Jerusalem ; from whence it shall be called a city of truth ; and the mountain of the Lord of Hosts, the holy mountain." viii. 3, and 20 to 23. In Joel, " Then shall ye know that I am Jehovah your God, dwelling in Zion my holy mountain : then shall Jerusalem be holy : and it shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk : and Jerusalem shall dwell from generation to generation." iii. 17 to 20. In Isaiah, " In that day shall the branch of Jehovah be beautiful and glorious: and it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy ; even every one that is written among the living in Jerusalem." iv. 2, 3. In Micah, " In the last days it shall come to pass, that the mountain of the house of Jehovah shall be established in the top of the mountains : for the law CONCERNING THE LORD. 213 shall go out of Zion, and the Word of Jehovah from Jerusalem ; unto thee shall the first dominion [former kingdom] come, the kingdom shall come to the daughter of Jerusalem." iv. 1, 2, 8. In Jeremiah, " At that time they shall call Jerusalem the throne of Jehovah, and all nations shall be gathered to the name of Jehovah to Jerusalem ; neither shall they walk any more after the imagination of their evil heart." iii. 17. In Isaiah, " Look upon Zion the city of our solemnities, thine eyes shall see Jerusalem a quiet habita- tion, a tabernacle that shall not be taken down ; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken," xxxiii. 20 ; besides many other places ; as in Isaiah xxiv. 23. Chap, xxxvii. 32. Chap. Ixvi. 10 to 14. In Zechariah vii. 3, 6, 8, 9, 10. Chap. xiv. 8, 11, 12, 21. In Malachi iii. 1, 4. In David, Psalm cxxii. 1, to 7. Psalm cxxxvii. 4, 5, 6. That by Jerusa- lem, in these places is understood a church, which was to be established and was es- tablished by the Lord, and not the Jeru- salem inhabited by the Jews in the land of Canaan, may also appear from those passages in the Word, where it is said of 214 DOCTRINE OF THE NEW/ JERUSALEM the latter, that it is wholly ruined or lost, and that it was to be destroyed 5 as Jere- miah V. 1. Chap. vi. 6, 7. Chap. vii. 19, 20. Chap. viii. 16, 17. Chap. ix. 10, 11, 13, and following. Chap. xiii. 9, 10, 14. Chap. xiv. 16. Lamentations i. 8, 9, 15, 17. Ezekiel iv. 1 to the end. Chap. V. 9 to the end. Chap. xii. 18, 19. Chap. XV. 6, 7, 8. Chap. xvi. 1 to the end. Chap, xxiii. 1 to 49. Matthew xxiii. 33, 37, 39. Luke xix. 41 to 44. Chap. xxi. 20, 21, 22. Chap, xxiii. 28, 29, 30 ; and in many other places. 65. It is said in the Apocalypse, " I saw a new heaven and a new earth ;" and afterwards, " Behold I make all things new;'*'* by which nothing else is meant, than that in the church now to be estab- lished by the Lord, there will he new doc- trine, which did not exist in the former church. The reason why this doctrine was not manifested before is, because, had it been manifested, it would not have been received, for the lastjudgmenthad notyet been accomplished, prior to which the power of hell prevailed over the power of heaven, as was observed before : where- fore, if the doctrine had been before de- livered, even from the mouth of the Lord, CONCERNING THE LORD. 215 It would not have remained with man, neither will it at this day remain with any, except with those who worship the Lord alone, and acknowledge him as the God of heaven and earth ; see n. 61, above. This same doctrine was indeed delivered before in the Word; but inasmuch as the church, not long after its first estab- lishment was turned into Babylon,"'^ and then in succeeding times by others in Philesthea, therefore that doctrine could not be seen from the Word ; for a church sees the Word agreeably to the principles of its own religion, and the doctrine there- of. Now the things that are new in this treatise, are in general these : " I. That God is one in person and essence, and that he is the Lord. II. That the whole Sacred Scripture relates solely to the Lord. m. That he came into the world to subdue the hells, and glorify his human- ity ; and that he accomphshed each of * By Babylon, or Babel, as the author has shown in other parts of his works, is spiritually signified corrupt worship, in which self-love and the love of the world have dominion. Such is the worship of the church of Rome Hy Philisthea, or the Philistbines, is signified the doctrine of faith separate from charity, such as prevails in the Protestant churches. 216 DOCTRINE OP THE NEW JERUSALEM* these purposes by temptations admitted in himself ; and fully by the final temptation, which was the passion of the cross ; that hereby he became a Saviour and Re- deemer ; and hereby he alone has merit and righteousness. IV. That by his ful- filling all things of the law is meant that he fulfilled all things of the Word. V. That he did not take away the sins of mankind by the passion of the cross, but that he bore them as a prophet ; that is, that he suffered the church to be repre- sented in himself, thereby showing in what manner it had treated the Word. VI. That an imputation of merit has no meaning, unless thereby is understood a remission of sins, after real penitence." These are the general contents of this treatise : in the subsequent treatises con^ cerning the Sacred Scripture, the Doctrine of Life, Faith, and concerning the Divine Love and Divine Wisdom, are further manifested other things, which hitherto have, in like manner, been unknown. THE END.