DedicatioIL  This book is dedicated affectionately to aIl those who havedone anything toward the production from the time ...
THE PURPOSE OF THIS REPRINT  Merry Christma(i966)                    --­  My dear reader:     This book is especially writ...
ln order that you might know for yourself something of the  great value of these writings, 1 have selected sixty-five page...
J  out from the presence of the Lord and there he knew his  wife. (Gen 4: 16, 17). According to its singular sense there  ...
China, Persia and Greece tell us of a Golden Age of speaking  men who ate fruits and vegetables.      So the peopie had be...
the y knew that this world came from the spiritual world andtn:attFilS world corresponded to the spiritual world. Theyknew...
pent or the "appearance of truth" beguiled me and 1 did eat.This was the helpless cry of the mind, the beginning of evil.T...
attributed to the Lord in the scriptures as weil as in the world   of nature are only appearances or sense impressions whi...
The great truth is that the Father was the Divine Spirit ofFirst Cause on the one hand, taking conceptive effect andform i...
.J                      Father Creator, Himself, glvmg Himself, and a bringing forth              ,                      o...
If any are still disposed ta view man ~s Gods highest in­          1~  carnation, we would remind them that this is ta ack...
Omnipresence; thus the human mind can form no idea of Him. 1)       The thought of limiting Gad ta the human form is highl...
It..    The Lord in His Infinity is wholly present at every manifesta­     tion, but the amount revealed depends upon each...
1Nature of Jehovas the Father cannot be divided or imparted asin the case of an earthly father and son, for the vital reas...
,1     Excerpts        ofEmanuel Swedenborg
THE DOCTRINE OF THE LORD.l                  THE DIVINE HUMAN FROM ETERNITY.   IN~avetrftî:e     Divine Huma~ ~he          ...
"                            THE DOCTilINE OF THE LORD.            in succeeding times to Abraham and the prophets, was ma...
THE DOCTRINE OF THE LORD.   people,. . . . l am Jehovah,. that ù lIfy name, and .My glory   will l not give to another" (I...
THE DOCTRINE OF THE LORD.      xix. 1-:1:). "Thus saith Je7wvah, thy Redce7lwr, the IIoly One      of Israel, l am Jehovah...
THE DOCTRINE OF THE LORD.Divine Good, there it says Jehovah, and where of the DivineTruth, God, and where of both, Jehovah...
THE DOCTRINE OF THE LORD.    them but love, and when there was no love disjunction took    place, the consequence of which...
THE DOCTRL..VE OF THE LORD.                                                                                ~J   only begot...
THE DOOTRINE OF THE LORD.transfigured (Matt. xvii. 1, 2) ; and in "vhich He aIso occasionaUyappeared ta the prophets. Henc...
THE DOCTRINE OF THE LORD. which fil1s the uuiversal heaven, and effeets that those should be saved who before couId not be...
THE DOOTRINE OF THE LORD.                                                                       2 1this was made imrnediat...
THE DOCTRINE OF THE LORD.coming into the worla, but mediately through angels who repre­sented Him; but since His advent in...
THE DOCTRINE OF THE LORD.                                                                             2      is the form o...
THE DOOTRINE OF THE LORD.                                                                     z~than any man can ever sust...
THE DOCTRIXE OF THE LORD.                                                                         UtLe Divine, by transfiu...
THE DOCTRINE OF THE LORD.us?         And Jehovah looked at him and said, Go in this thy might         And Jehovah said unt...
]0                 THE DOCTRINE OF THE LORD.from the mother, like itself. Since this is so with man, it is evi­dent that i...
THE DOOTRINE OF THE LORD.                                                                          ) f man, but altogether...
THE DOCTRINE OF THE LORD.glorified in Him, and God will glorify Him in Himself." That this is to be united is plain. " Fat...
THE DOCTRINE OF THE LORD.        Father.~Hence it is that the Ruman of the Lord is Divine, and     -uïatan--HiIJÎX}od is M...
THE DOCTRINE OF THE LORD.                                                                              JI   12, 13). And i...
THE DOCTRINE OF THE LORD.             art of the hells. That these things were sa 1 know of a    cer ,am y. ( . . n. 1690....
Samuel weems-the-virgin-birth-swedenborg-foundation-1966
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Samuel weems-the-virgin-birth-swedenborg-foundation-1966
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Samuel weems-the-virgin-birth-swedenborg-foundation-1966

  1. 1. DedicatioIL This book is dedicated affectionately to aIl those who havedone anything toward the production from the time the authorwas born to the present. ~."-~ d- r; ""- ~t.. r,6b (/" 13)
  2. 2. THE PURPOSE OF THIS REPRINT Merry Christma(i966) --­ My dear reader: This book is especially written for you. 1 want you to know how Jehovah God became the Lord God, Saviour Jesus Christ nsen and glorified, the only God of Heaven and Earth, our Heavenly Father. 1 want you to know the truth about the first and greatest tlung on earth because nothing bULthe trüth can make you free. There are many millions in this world at this day who do not know who the God of Heaven and Earth is. There are those who believe in Jehovah God as the Father who is good and evil, wrathful and angry, and who is capable of bringing us into heaven or hel!. There are those who think of Jesus Christ as the Son of God, born of a Vir~in or as a good man. And there are sorne who believe in the 1:roly Spirit. There is no necessity for these millions to live in this state of confusion about the most important thing in their lives for "The earth is full of the knowledge of the Lord as the waters cover the sea." ThIs 1 know to be true after sorne seventy-fivL):ear~ of li~ing. (f5è>~"" 7,3) Since graduating from the New Church Theological School, 1 have spent more than fifty years teaching and reading the voluminous works of Swedenborg and comparing them with the religious writings published during that time. 1 had in­ tended to send you a book written in my own words, but this proved too much for my eyesiK.ht and was abandoned threc quarters finished. Rather than give up altogether this idea which 1 cherished so long and which 1 had promised the Lord 1 would do if He would give me the wisdom, 1 decided to make use orRev. Samuel ffirrens Compendium which was published sorne years ago. By the hand of Divine Providence( you are getting a better book than 1 ~ould have possibly pro­ duced in my own words. Here you have the writings of Swedenborg on the incarl§tion in his own words. You will find that he s h ~ t not only on this subject, but t also on l he seeming contradicti~ns, inaccuracies, historical1 erro~s, absurdities, obscenitles, etc., in the scripture.
  3. 3. ln order that you might know for yourself something of the great value of these writings, 1 have selected sixty-five pages from a compendium from which is .tl).~reprint. These writings can be had at most book stores, but it may interest you to know that they have been given away for more than one hun­l dred years by the Swedenborg Foundation in New York City, to ministers and theologlcaJ students. It is nope triat through these writings every reader will become a fisher of m..!;n and a{ keder of sheep. The theological writings of Emanuel Swedenborg have for more than two hundred years been telling us who the trueIl God is, and how J ehovah -God through the <vil in birth be­ came 0 ] VI esus nst, our Heavenly Father. After more than two centuries it seems a pit Y that so few people know who Jesus Christ is. Is it any wonder that so much crime and confusion exists in the world to;!ay? 1 c r;: If only the truth were known that God is Love 1tself and that He punishes no one or casts any into hell, nor is he wrathful, revengeful and unforgiving as he is pictured. He could never be such that he could not forgive Adam and Eve for their sins nor their posterity who must suffer eternal tor­ ment. Who would or cou Id worship such a God who is worse than the worst of men? The true nature of God is to love others outside of himself and to be loved by others. Therefore, he has only one desire and that is to have a heaven of men and wowe.n from the human race who are physically and spiritually perfecto ~ What the Bible really does is to invite us to take part in the making of men. "Let us make man ..." At first it is difficult to teU whether the subject is the making of man or the making of earth, but this is c1arified in the twenty-sixth verse (Gen. 1: 26) "Let us make man in our image after our lilœness ...", and in the twenty-seventh verse (Gen. 1: 27) "So God created man in His own image, in the image of God created He mm,;.. . . ." Tt is said in his image and likeness because God does everything. He furnishes life and pc weI for a whole universe. l t is said in our image and likeness because man takes an active part in the making of aIl mankind. The word man is used in two ways, singularly and col­ lectively, and inc1udes male and female. Almost aIl people read it as singular and become confused at the very beginning. This is a most ancient allegory and the proof is in the fourth chapter of Genesis. Tt states that Cain after killing Abel went
  4. 4. J out from the presence of the Lord and there he knew his wife. (Gen 4: 16, 17). According to its singular sense there were only four people in the world, Adam and Eve, and Cain and Abel, but there he knew his wife and there he found people to build a city. And in the fifth chapter of Genesis (Gen 5: 1, 2) we read, "These are the generations of the book of Adam in the day which God created them and called their name Adam." Here we are taught to think of mankind both( singularly and collectively in the creation. We are also taught to think of God as loving and the most loveable being in the universe, and man as His most loving and most loveable masterpiece in creation. There is no creature in the universe that can love like man. H.is-.range is infinite like that of Gods. This is why it is said man is created in the lmage and likeness of God and the highest love is love to God with aIl thy heart and with ail thy mind and ail thy strength and thy neighbor as thyself. (Matt. 22: 37-39). from the ~­ ginning man was endowed with this love which is why he occupies the highest position in the universe. In the eighth psalm it is written that he was created a little lower than God, not a little lower than the angels as sorne have thought. It is said also that he is crowned with glory and honor and made to have dominion over ail the works of thy hands. "Thou has put aIl things under his feet, ail sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea, and all things that ~seth througb the sea." 0!h.... Lfhd, our Lord how excellent is th name in 11 t earth. is ?;lVeS us sorne i ea 0 the Lords love for man. "A mother can forget her sucking child, but l can never forget. l have graven thee upon the palms of my hands and l have loved thee withl an everlasting love." "If l ascend up into heaven, thou art there if l make my bed in heU, behold, thou art there." (Ps. 139~8th verse) Be ye therefore perfect, even as your Father which is ln Heaven is perfect. Matt. 5: 48. It is He that hath made us and not we ourselves. We areHis people and the sheep of His pasture 100th Ps. 3rd verse. As in Heaven so upon earth Matt. 6. We are in the habit of thinking of God creating single man(Adam) but we would do well to think of man singularly andcollectively. Our early sacred records teach us of collectiveman. Our most ancient world, Canaan, Babylon, Egypt, India,
  5. 5. China, Persia and Greece tell us of a Golden Age of speaking men who ate fruits and vegetables. So the peopie had become quickly accustomed to.looking in each others faces and become acquainted with each othersIN infinity of faces - precious faces which only Divine love andYP Divine wisdom can create. Then ail joy and aIl delight were there. Then it was eternal spring. Then aH beauty, use and strength were there. Then nectar, milk and honey were fiowing. Friendly faces fresh from the hand of God often vied with each other, to see who could offer the Father-Creator each morning the prettiest face. So they ate for perfection, they bathed for perfection. They married, walked, talked and prayed for perfection, and they achieved perfection. Thjs is why the most ancjent people were the kindest an ost beautiful of aIl eo le. They were the acme of perfection. This is ow we come by our parental allegories: A Garden Eastward in Eden, the Hesperides or the Garden of Golden AppIés, and the Garden more beautiful than aIl the world besides. The Garden on the summit of the moun- tain Kounlon, near the Gate of Heaven, The Holy Meroo, a fair and stately mountain, a most exalted mass of glory; not to be encompassed by sinful man, blameless Ethiopia and many others. They were innocent men endowed with the love of God in their hearts, minds, souls and strengths, and they loved their neighbors as themselves and they gladly reaped the labor of their own hand. They were wont to live a life free from care out of the reach of ail ills. "Nor was wretched old age at aD impending, but, ever the same in hands and feet, did they delight them- selves in festivals out of the reach of aIl ills;. "( Hesiod, Works and Days) THEY died or passed into the spiritual world as if oyercome bv sleep. Their Bible was nature. Ail nature was alive and full of information. The whole world spake ta them, birds, beasts, fish of the sei; fiowers, trees, vines, moutrtîlns, sunsets and nvers. Ail had messages of love and wisdom for them and
  6. 6. the y knew that this world came from the spiritual world andtn:attFilS world corresponded to the spiritual world. Theyknew that everything in the natural world was emblematic ofthe spiritual world. Therefore, everything had deep lessons ofspiritual life of love and wisdom. They could read from thebook of nature heavenly lessons from the Lord more freelythan we can read our daily newspapers. Hence arose thosebeautiful parables, allegories, myths and fables, also hiero­glyphics or nature writing and representative architecture. Such an age was the Golden Age or the first church ofAdam. These people knew no evil as they were endowed withthe highest type of love, and they enjoyed "Christmas" not oneday but three hundred and sixty-five days of the year. Theylived in their Fathers house intuitively. For how many centuries this lasted no one knows. In our Bible it is called the Garden of Eden. We know that thisbeautiful age did not last. After a time it gradually dec1inedthrough a number of churches or communities over a periodof time under the name of various representative leaders. (SeeGenesis: 5). Finally it was destroyed by a spiritual catac1ysmknown as the flood, not of waters, but of inequity and sin. Inthis oldest allegory of Adam the Lord saw that "1t was notgood that man should be alone." (Gen 2: 18) "To be alonemeans to be with God." Until this time peace and contentmenthad reigned in the hearts of men, but now the Lord discovered that man was discontented and wanted more freedom. He,therefore, helped by giving man a helpmate. So he caused adeep sleep to fall upon Adam and took out of his side a riband c10sed up the place with flesh. (Gen. 2:21) With this hemade an allegoric1e wife for Adam. This was a spiritual con­dition brought upon the first church on earth to pacify man.He was given a spiritual wife to make him happy while hesought independence. Though man was created to love Godintuitively or voluntarily, he wanted to do it independently.He had reached the age of maturity. In this allegory the wife­ly independence was not satisfactory because it gave both par­ties an appetite for "truth as it appears." The serpent or"truth as it appears" is a bonified resident of the garden ofEden and is not a devil as sorne people misinterpret. He is themost subtle beast of the field which the Lord God had made.(Gen. 3: 1) The occupants might eat of the tree of life freely,that is to say, they may eat of the tree of genuine knowledgefreely, but of the tree of truth of good and evil "as it ap­pears" they must not eat at all. The woman, on the love sideof the mind, was most easily deceived and the man, on theunderstanding side of the mind, was most easily led. The ser­
  7. 7. pent or the "appearance of truth" beguiled me and 1 did eat.This was the helpless cry of the mind, the beginning of evil.That genuine or actual truth, Divine Truth or the Lordstruth may be eaten freely. This was the Foundation of theGolden Age. The "appearance of truth" is the only deceptionthat can destroy man. Man is deceived through ignorance. That there shaH be no confusion or misunderstanding con­cerning the true Ruler of Heaven and earth, the Lord througha dream of a repentant King, Nebuchadnezzar and a stone cutout of the mountain without hand, showed to mankind whois the Absolute Ruler of Heaven and earth. This stone was capable of doing many things. 1t was capa­ble of grinding to powder a mighty moulten image, whose headwas gold, breast of silver, body or brass and legs of copper,feet mixed with iron and clay; it was capable of crushing andgrinding to powder 5 ages of wicked desires, and fiHing thewhole earth with good. But more than this it was capable of taking ones own king­dom and of removing ones reason, of returning one to animalexistence and of driving one from men. But most of al!, itshowed that He alone was the one who set men up and setmen down. Daniel 4: 35, And all the inhabitants of the earth are re­puted as nothing; and He doeth according to His will in theArmy of Heaven, and among the inhabitants of the earth:and none can stay his hand, or say unto Him, What doestthou? The living stone is none other than the constant presenceand irresistable love of the Lord .Jesus Christ. A few hundred years ago man thought the world was flatand lived in fear of coming to the end and faHing off. Today,man knows the earth to be globular. The horizon appears tomeet the sky a few miles away. A storm seems to coyer thewhole earth. A railroad track appears to be narrower at adistance, but we know it is just as broad there as it is wherewe stand. The sun appears to rise and set, but we know itneither rises nor sets. We seem to be at rest from any givenpoint, but in reality we are being whirled through space atthe rate of thousands of miles per second. These things help us to see that the anger and evil deeds
  8. 8. attributed to the Lord in the scriptures as weil as in the world of nature are only appearances or sense impressions which de­ ceive us, and make us think that both good and evil come from the Lord. The scripture passages which express the Lords love, state the attual or genuine truth concerning the Lords true nature. In reality the Lord never was, is, nor can be angry or evil in an) manner or degree. He never did, does, nor will punish His children. Ali the punishment that man endures is the boomerang result of his misconduct, or of others like himself. "For with what measure ye mete, it shall be measured to you again." "For whatsoever a man soweth, that shall he also reap. (Gal. 6, 7). Although mans sufferings and punishments seem or appear to come from the Lord, the actual truth re­ mains that the rational mind cannot conceive of tVO opposing natures existing in the Lord God the Perfect Creator. Nothing but perfect harmony can dwell within Him. If anger or evil could be expected of Him, it must be of an Infinite Nature. If both anger and love existed in the Lord, each in. an In­ finite degree, the opposing influences would counteract each other. His infinite evil wou Id counter3,ct His Infinite Good and His Infinite Good would counteract his infinite evil and would produce equilibrium or neutrality and the Lord could accomplish nothing. From this we must conclude that the Lord according to the Holy Scriptures is the Perfect Creator, the Fountain Source of Inexhaustible Love, wisdom, power and mercy. He is forever working to save mankind from wars, famines, pestilences and other consequential punishments which man ·brings upon himself through wilful disobedience to the Divine Love and Wisdom, which were ordained to thrill him with endless happiness here and hereafter. The Lord wants man to. live a life of en joying Christmas ~he year bu t man cannot do this unless he understands)1 every in the Virgin Birth. The miraculous conception wom e v1rgm lS stn c r ws and analogies" of Nature~ Ali creation was produced by a series of virgin births, and every one of them confirmed by the full strength of Divine analogy of the declared birth of Jesus Christ. That is to say that none of the four kingdoms of Nature: minerai, vegetable, animal, human has been produced by a parentage like itself, because that parentage did not pre­ viously exist. None of the kingdoms had a natural parentage except on one side, which makes the case still more analogous to the birth of Christ.
  9. 9. The great truth is that the Father was the Divine Spirit ofFirst Cause on the one hand, taking conceptive effect andform in sorne medium of nature as a womb or mother and onthe other hand, producing the various kingdoms of Naturebefore our eyes in the world about us. 1t must be initiallyunderstood that al! things in creation exist first in their yetunmanifested and uncreated state and substance in the FatherCreator of al! things, who exists in himself, not from another. Here is the orderly process of impregnation by which thesevarious kingdoms of Nature came into existence. That degreeof the Divine Life or Spirit, "hi,h may be callcd thc Divineyct unmanifested-italizing-mineral-essen,c cmanated from theLord and took con,epti ve effeet and fon 11 in the previouslyexisting subtil gasses, clcetrical formations and magnetic vibra­tions, These composee! the Illost subtIl terlllinations and ulti­mations of the Divine Emanations on the natural or 100estplane, This lowest and most lifeless plane then brought forththe first mineraI kingdolll. This may be illustrated by the factthat ith heat enough the whole mineraI kingclom can betransformed back into the subtIl gases, ele,tri,a! forces andmagnetic vibrations which togcther makc up the natural parent­age from yhich the mineral kingdom was formed. Tt is an undeniable fact that thcre is nothing of power,Spirit or influence in mineraI, egctablc, animal, or humannature, which alone was capable of producing the kingdomabove it. Next, the Divine Life or Spirit, whieh may be calledthe Divine-yet-unmanifested-vitalizing Vegetable-Essence, tookconceptive effective and form in the matrixes of the mineraikingdom, and the first vegetables came into existence. Again,after sufficient continuity and progress of the vegetable king­dom, the same discrete operation was repeated. The nexthigher degree of Divine Life or Spirit, which may be cailedthe Divine-yet-unmanifested-vitalizing-Animal-Essence, camedown or out to meet and to take conceptive effect and formin the prepared receptacles of the vegetable kingdom, withanimal existence as the birth product and thus, with theFather Creator or First Cause on the one hand, and somereceptacle in Nature as mother on the other hand, new anddiscrete creations came into being from parentage unlike them­selves. Before we come to the ongm of man, we must invite yourattention to another peculiarity of this creating process. Thesexual process is everywhere manifested in the great discreteddivisions, showing creation to be a sexual process throughout,a begetting by the Divinity, and an unfolding of the Divine
  10. 10. .J Father Creator, Himself, glvmg Himself, and a bringing forth , of Nature for the benefit and welfare of all His children. In aH these generative procedures of creation; philosophy and science are obliged to recognize a sexual operation in aH ani ­ mate and inanimate Nature, though it cannot always easily be discerned. Now, if we consider the first human pair, we should find precisely a similar process. The truth of the general principle of the analogy remains. That degree of the Divine Life or Spirit, which may be caHed the yet unmanifested-vitalizing ­ -, human-Essence of Nature, after sufficient advancement of the animaIfkingdoITl} took conceptive effect and form in the animal kingdhm and broug -t- ort t e first human life on this planet. The animal must have been the basis of ground for the next degree existing above it, as in ail previous creations. Therc ­ fore, the first human beings must have depended ~o~!~~_a~al KingcIOiTlfor their Jv1aternity, but not their Paternity. Ail must see t e truth with regard to God being the Father, and Nature the mother, of these respective kingdoms of Nature. Now then, what more was ever daimed for Jesus Christ? It is written, He had no earthly father. If this be an objection, it lies equally against every kingdom of Nature. Although He had no human father, it is an interesting truth that b9_th male and female principles actually conculTed in His, production. The fact is, a mitfing Christs birth as such, it is exceptional only in its individuality, not at aH in its principle. It is not ­ . :::ontrary to aH law~ ·...d analmôes of Nature." - ~........:..- -=-.: ---~ ­ .-/ - rhe~asked ~f t~he ang-e-l; "How shaH this be, seeing J. that I have no 1iUSband?" The angel answered and said unto her, "The Holy S irit shaH come upon thee, and the Power of the HIg est s a l over-shadow thee; therefore also that Holy Thing which shaH be born of thee shaH be caHed the Son of God." (Luke 1: 34-35) Here is in fact the next ascension ~!he-DivinLprinciple. (Naturally spea mg, it IS an ascen ­ sion; spiritually speaking, it is a descension.) When conditions arose making it necessary for the Divine Itself, as yet un­ manifested in Nature except in man, to take conceptive effect and form in the human kingdom, an m t e ema e depart ­ ment Olt, as in aIl prevlOUS creation, a~in God was the Father and Mary was the mother of the Divine Man, Cfïnst JJ ,,Jesus. The SImple truth 1S, there fias been <l:_wl10le succession )JJI QLJ::!2irM:_ulC}!.!-s 12irths ~vhic~ .ar~ s:~able of beingJationalized, and this he order which they stand; mineraI, vegetable, anima huma an Div~ Each was conceived of God the Father, m t e womb(of Nlture, and born into the world.l
  11. 11. If any are still disposed ta view man ~s Gods highest in­ 1~ carnation, we would remind them that this is ta acknowledge1 !!9 fuUx-incarnated 1?i~Î!ty at aU, but only humanity. For( man himself is not Divine, not even in his inmost, where Gad is resident or dweUswith him. Mans nature is human nature only, whereas Gods natu~e_is bath hu_man and Divine. Ta speak of the Divinity of human Nature i5 thëfëforeanabsurd­ ity. Rather, Gad is resident in man; man himself is not a little Divinity. But the Lord Jesus Christ was Gad HiITIself humanized in Nature as He had been from etermty In Himse f. e who had always existed as Gad-Man in first princip les now became Gad-Man in last principle-s-.­ The Bo]! SGriptures teach nothing_ conçerning _the_Virgin 13i th, the watest and most profouDe! of aIl miraç~, but wnat is simply supportee! by ail laws and analogies of Nature, and therefore the Ward of Gad and the vvorks of nature are seen fully ta harmonize. Here is the strongest proof, apart from the direct testimony of the Holy Scriptures, of the Divinity of Christ. "AU Thy vvorks shall praise Thee, 0 Lord." (Ps. 145) For as sure as the discrete degree of life above the mineral wodd is vegetable, and the next <Ïbove the vegetable wodd is the animal, and the next above the animal wodd is the human, and sa surely the next degree of Life above the human wodd is the Divine. F00here is nothing~bove the human but the J( Divine,~ll anels bei!!g_ formed aL hu~aE ~ture and even r now but full re enerated and glorified men and women. The î miraculous 0 12tion an --birffltn~en being grantea~he Di­~ vinity of Christ follows nèces~arily.- :rhus --;;:.esüS Christ· when risen and completely glorifiedcould say of Himself, "1 am1 Alpha and Omega, the Beginning and Ending, the First and the Last." (Rev. 1: 8, 18.) Do not the Holy Scriptures declare that "No man has seen Gad at any time?" "That no man can see his face and live?" Why then s eak of Him in the human for!D when the church catechism teaches that Oô - is an invisible Divine Being with­ out body, parts or passion? The Holy Scriptures in many places teach us that Gad is above ail human understanding. In Exodus, Moses was in­ forrriee! that no man cou Id behold the naked Divinity of the Lord. "Thou canst not see My Face, for there shall no man see Me and live." A similar declaration is made in John, "No man hath seen Gad at any time, nor seen his shape." These~ and similar scriptures teach us about Gad as He exists in the) Infinite depths Qf His Deity, Omnipotence, Ominscience and
  12. 12. Omnipresence; thus the human mind can form no idea of Him. 1) The thought of limiting Gad ta the human form is highly ob­ jectionable ta persans who attempt ta conceive of Gad without form in terms of abstract Love, Wisdom, Power, Law, Order, etc., but honest thinking will show that these Divine attributes do not e.xist separately from a Divine Personality. The truth} of the matter is that the human mind is sa constructed that it cannat conceive of anything without form or shape. Try it! (This helps us ta see that the idea of an invisible Gad without 1body, parts or passion as the church catechism suggests, pre­ "sents nothing tangible ta the human mind, anel finall~ leads (ta a belief in no Gad at al!. That which possesses no form, possesses no substance nor quality, and does not fall within the cons(iousness of the human mind. Man is a finite being, who at his best (an only acquire a finite ielea of the Lord. No matter how lofty, intellectual, rational or angelic his idea of Gael may be, it is still a finite, limited and imperfect idea of ) Gad. Only Gad a~He exiSJ in the Infinite. D~pths of His ) Inexhaustible Deity can possess an a equate dea -0 _Iiimself. Tt follows that the finite mind (an never grasp the Infinite. The saille Hall Scriptures also teach us that man can know Gad only as He accommodates Himself ta the finite com­ prehension of man. Thus in ail ages Gad has revealed Himself ta man in the human form. Ta men in Old Testament days, He revealed and spiritualized Himself in the Personality of the "Angel of the Lord" always in the hUlllan form; and ta men in Gospel elays and in modern times, He revealed himself in the Divine Personality of Jesus Christ in the flesh. Under these varied accommodated forms, the Hall Scriptures speak of men and vomen seeing "Gad face ta face" and talking with Him. Anel throughout the Scriptures, His hands, His feet, His eyes, His cars, His arms, His face, etc., are frequently men­ tioned in arder that our finite mincls might get a permanent gras]) of His Divine Personality and live constantly under His Divine Presence and influence. There exists in the Lord an infinite capacity of self adapta­ tion, by which He accommodates Himself ta the reception of every grade of human intelligence from the highest ta the low­ est. This quality in the Lord is His Divine Human Principle, through vvhich He humanizes Himself, and makes Himself known ta lvery thought, feeling and perception. It is in the Divine Human form that lvery true believer thinks and prays ta the Lord as the Father of Us in heaven. And this is the on1) form in dlÏch we can have any definite or correct con ­ ception of Him. The Lord cannat reveal the whole of Himself ta man; the finite is forever incapable of grasping the Infinite. Therefore He reveals as much of Himse1f as man can receive.h
  13. 13. It.. The Lord in His Infinity is wholly present at every manifesta­ tion, but the amount revealed depends upon each mans capa­ cities and pOvers of reception. From the very beginning aIl creation has been involved in a continuai eff()Et to put forth the hurnan~m because the highest revelation we have tells us that od is in that form. This effort is manifested even in the fins of the fish, where the five fingers of man are rudimentally shadowed forth. In the higher animais, we see more distinctly the approaches to the hlllnan form. Finally man appears, and at last God has un­ folded Himself to the senses of man, or rather ultimates Him ­ sdJ in Nature at the summit of aIl crcatcd existence, altho~~h the soul of the Man Jesus Christ Vas the pure Divine Essence) Itsllf. It is to be remembered, hOienr, that Jesus Christ had inllnited from his Judaen mother an infirm human nature,} and so vvas subject to temptation. This last unprecedented birth, "Emanuel, God vith us," compkted the circ1e of crea­ tion. just as a seed stops not until it reproduces itself. 1t is often asked, if God is a11 powcrful, and can do any ­ thing-, why was it necessary for Him to come to earth to ac­ colilplish His purpose? It is true that the Lord is Ali Powerful brcause He is Love Itself, Wisdom l tself, and Order Itself in t1Hir uncreatefulness and perfection. Therefore His Infinite L~c, Power and Order works only through and in comp ete harmony and cooperation with His Infinite Visdom, which s(cs aIl things from beginning to enel so perrectTytnat l t can male no mistake. This is why perfect orcier is rnanifested in all His vorks and activity. His WiscloTll never works contrary to l ~ve nor His Love contrary to His Visdom. Therefore a11 things are possible to Him according to the order of His 1.Oc and Wisdom. This is why the Lord can do nothing dis­ Olr!lr1y or evil. The fact that He chosc to make Himself visi­ ble to redeem degenerate mankind through the instrumentality~ of ClIl infirm human nature born of a irgin, shows that there las no other way in which the work of redemption couId be ;)c(,olllplishecl with lasting success. If Jesus is God, wh y is He spoken of as the Son of God? The Scriptural term "Son of God" has led man y persons who fOlln opinions and draw conc1usions so]ely from false sense im­ pressions to think of Jesus as an entirely distinct person from Jchovah, as though He were the son of an earthly father. Whcn we give the subject our most profound consideration, we can see that Jehovah God, the Creator, who is infinitely above the comprehension, could not possibly have a separate son in the same manner as an earthly father. The Divine Essence and
  14. 14. 1Nature of Jehovas the Father cannot be divided or imparted asin the case of an earthly father and son, for the vital reasonthat only one Divine Being can have existence. Lift every voice and sing Till earth and heaven ring Ring Vith the harmonies of liberty Let our rejoicing rise High as the listening skies Let it resound loud as the rolling sea. MERRY CHRISTMAS 1966 REV. SAMUEL O. WEEMS, Pastor Emeritus (;.•. 1. ;/iCf! t NORTH CAMBRIDGE COMMUNITY CHURCH
  15. 15. ,1 Excerpts ofEmanuel Swedenborg
  16. 16. THE DOCTRINE OF THE LORD.l THE DIVINE HUMAN FROM ETERNITY. IN~avetrftî:e Divine Huma~ ~he of Lor&:1§J all; the reason is, because no one there, not even an angel of the inmost or third heaven, can have any conception of the Divine itself; according ta the Lords words in J ohu, "No man hath seen Gad at any tùne" Ci. 18). "Ye have neither heard the voice of the Pather at any time, nor seen His shape" Cv. 37). For the angels are finite, and what is finite can have no conception of the infinite. In heaven therefore, if they had not an idea of Gad in the l:!~n shape, th~y would have no idea, or an unbecoming one; and Unis they could not be conjoined with the Divine either by faith or love. This being sa, therefore in heaven they perceive the Divine in the human form. Hence it is tha -in the hea:veDs( tie Divine Human is the aU ln their intui-tions concerning the /~ivine; and is thus the all in their faith and love; whence cames conjunction, and by conjunction sahation. CA. C. n. 7211.) That· J ehovah appearing means the appealing of the Lords Divine in His Human, is evident from this, that His Divine cannat appear fO any man, nor even ta any angel, except b)l: the D,i20-ne Human; and the Divine Human cannat appear butDY tne Dlvme Truth which proceeds from Him. Cib. n. 6945.) When J ehovah appeared before the coming of the Lord into the world He appeared in the form of an angel ; for when He passed through heaven He clothed HimseU _with that form, which was the human for!p. For -tb8Universal eaven";-- by virtue of the Divine there,js as one man, called the Greatest Man. Hence then is the D~Humani.. an as 8lfôvall ap- ( peared in the human form as an angel, it is evident that it was __~till J ehovah himself; and that very form was also His, because it was I!is :qiviue in heaven. This was the Lord from eternity. Cib. n. 10,579.) When the Lord made His Human Divine He did this from l By the Lord, in the Writings of Swedenborg, the Lord Jesus Christ i8 always meant, or Gad incarnate, afterwards glorified. (A. C. n. 14.)
  17. 17. " THE DOCTilINE OF THE LORD. in succeeding times to Abraham and the prophets, was mani­ fested to them as a man. Rence it mayappear that the Infini~e ~ Es§.e never could have been manifested to man except by the 1.. Ruman E~ce, consequently by the Lord. (A. C. 1990.) What proceeds immediately from t~e very Divine, not even1 _ j the angels in the inmost heaven can comprehen ~ The reason is, because it is infinite and thus transcends ail, even angelic eomprehension. But what proceeds from the LOJ,-ds Divine2- j Ruman, this they can comprehend, for it exhibits God as a Div~an, of whom sorne conception can be formed from the Ruman. (A. C. n. 5321.) THE INCARNATION. In the Christian churches at this day, it is believed that God, the Creator of the universe, begat l,t Son from eternity; and that this Son descended and assumed the Ruman, to redeem and save men. But this is erroneous, and faUs of itself to the ground, when it is considered that God is one, and that it is more than fabulous in the eye of reason, that the one God should have be­ gotten a Son from eternity, and also that Gad the Father, together with the Son and the Holy Ghost, each of whom singly is Gad, should be one God. This fabulons representation is entirely dissipated when it is shewn from t e Wor, at Je­ hovah God Rimself descended and became MAN, and became r also the Redeemer. As, regards the first- Th~ J ehovah God ) Himself descended and became Man, is evident from t ese passages:" eMld, a virgin shall conceive and bring forth a Son, l who shall be called God with us" (Isaiah vii. 14; Matt. i. 22, 23). l " Unto us a Ghild is born, unto us a Son is given, and the govern­ ment shall be upon His sMulder, and His name shall be called Wonderful, God, Hero, the Father of Eternity, the Prince of Peace" (Isaiah ix. 6). "It shall be said in that day, Lo, this is our God, wMm we have waited for to deliver us; this is Jehovah, whom we have waited for: let us be glad and reJoice in His salvation" (xxv. 9). "The voice of one crying in the wilderness, Prepare a way for JeMvah; make smooth in the desert a way J01 our God; . . . and all flesh shall see together" (xl. 3, 5). "BeMld, the Lord JeMvah is coming in the mighty One, and His arm shall rule for Him; beMld, His reward is with Him, . . . and He shall feed His jlock like a shepherd" (xi 10, Il). CI Jehovah said, Sing and reJoice, 0 daughter of Zion" behold, I am coming to dwell in the midst of thee; then many nations shall cleave to JeMvah in that day" (Zech. ii. 10, Il). <, I JeMvah have called thee in righteousness, . . and I will give thee for a covenant of the
  18. 18. THE DOCTRINE OF THE LORD. people,. . . . l am Jehovah,. that ù lIfy name, and .My glory will l not give to another" (Isaiah xlii. 6, 8). "Behold, the days come, v)hen l will1aise unto David a 1ighteous bJanch, w7w shall 1eign king, ... and execute judgment and justice in the earth,. and this is His name, . . . Jehovah OUT Righteousness" (Jerem. xxiii. 5, 6; xxxiii. 15, 16): besides other passages, where the coming of the Lord is called the day of J ehovah, as Isaiah xiii. 6,9,13,22; Ezek. xxxi. 15; Joel i. 15; ii. 1,2,11; iii. 2,4; iv. 1,4, 18; Amos v. 1;), 18,20; Zeph. i. 7-18; Zech. xiv. 1, 4-21; and other places. Th2-t J ehovah Rimself descended and assumed the Ruman, is very evident in Luke, where are lese words: « l{P;2-y7ë?;, to the ----angël;-How s faU-(1i}Χ!je, 8i~_ l know not a nwn? 0 wliom le anae replie, "The oly) Spin shall COiiie ?tpon tlwe, and the poweT orthe lirOii:7Iigh sli"alz- ovërshaëlow thee ;therifo?e t ~at IIOly l7ting that is bOTn of t e, s a be called the Son of God" (i. 34, 35). And in Matthew: The angel said to Joseph, the briçlegroom of Mary, in a dream, "That which is conceived in he? is of the Holy SpiTit,. . . . and Joseph knew her not, until she b?ought forth a Son, and he called His name Jes~ts J, (i. 20, 25). That by the Roly Spirit is meant the Divine which proceeds from J ehovah, will be seen in the third chapter of this work. vTho does not know that the child has its soul and life from the father, and that the body is from the soul? Vhat therefore is said more plainly, than that the Lord had his soul and life from J ehovah God? And since the Divine cannat be divided, that the Divine itself was Ris soul and life? Therefore the Lord so often called J ehovah Gad Ris Father, and J ehovah Gad called him His Son. Vlhat then can be heard more preposterous, tllan that the soul of our Lord was from the mother Mary, as bath the TIoman Catholics and the Reformed at this day dream, .Got having as yet been awaked by the "Ward. That a Son barn from eternity descended and assnmec1 the Ruman, evidently falls and is dissipated as an error, by the passages in the Ward in vl"hich J ehovah Rimself says that II-L is the Saviour a!1~ RedeerrLer; w llch are the fol­ lowing:" m not 1 Je7wvcdt? and the?e is no Goel else besicles flle; a just Goel anel a Scwio7J.,r; t7wre is none besides lIJe" (Isaiah xlv. 21, 22). " l am Jehovah, and besieles lIfe there is no Savi01tr" (xliii. 11). , l ant Jehomh thy God, and tltou shalt acknowledge no God b~d lIIe: the1-e is no Saviour besides }Ie" (Hosea xiii. 4). « That aU flesh m{l.IJ kn010 that l Jehovah am thy Saviour and thy Reelemwr" (Isaüh xlix. 26; lx. 1G). "As for OU? Redeemer, Jehovah of Hasts is His name" (xlvii. 4). " Their Redeemer is might,1j; Je7wvah of ~fIosts is His name" (Jerem. 1. 34). "0 Jehovah, my 1ock:. ancl1Jl,1j Redce1ncJ" (Psulm
  19. 19. THE DOCTRINE OF THE LORD. xix. 1-:1:). "Thus saith Je7wvah, thy Redce7lwr, the IIoly One of Israel, l am Jehovah thy Gad" (Isaiah xlviii. 17; xliii. 14; xlix. 7). "Thus saith JehoIJah thy Recleemer, . . . l am Jehovah, that maketh all things . . . euen alone by JrIyseif" (xliv. 24). "Th1ls saith Jehovah the King of Israel, and His Redeeme1, JelW1XI,h of Hasts, l am the First and the Last, and beside Me theTe is no God" (xliv. 6). "Thou, 0 Jehovah, our Father, OlM Rerleem,e/ fTom etenlity is Thy name" (Ixiii. 16). "With the 111e1CY of eternity l will have merey, th1lS saith Jehovah thy RerlccrneT" (liv. 8). Thou hast redeemed Me, 0 Jehovah, God of tndh" (Psalm xxxi. 5). "Let Israel hope in Jehovah, beccmse in Jehovah is meny, and with Hi?n is plenteous Redemption, and He 1vill /edeem Israel f1om all his iniquities" (cxxx. 7, 8). "Jehovah Gad, and thy Reeleeme1 the Holy One of Israel, the Gael of the whole earth shall He be called" (Isaiah liv. 5). From these passages and very many others, every man who has eyes and a mind opened by means of them, may r see that Q2d,. who is one, descended and becamEtJ)1an, for the purpose of accomp lS 1ing the work of redemption.. WhoA~ 1 cannot see this as in the morning light, when he gives ) at.tention t·o these the very Divine declarations which have been (adduced ~ ut those who are in the shade of night, by being confirmed in favour of the birth of another God from eternity, ) a~d. of His des~ent and re?emption, close .their eyes at these5- () DIvme declarahons; and III that state thmk how they may apply them to their falsitics, and pervert them. (1. C. R n. 82,83.) -­ . ~. 7. ~G" 3 S" -~ ~ JEHOVAH GOD DESCENDED ASro DIVINE TRUTH.,;/AND WAS SAID TO B~)ORN. AlI truth is from good, for it is the form of it, and aIl good is the esse (or inmost being;) of truth. Good when it is formed, so as to appear to the mind, and through the mind, in speech, is caned truth. (A. E. n. 136.) Truth is the form of good; that is, when good is forIged SQ { that it can e intel1e tually perceiv:ed, then it 1. c.alkd truth. (A. C. n. 3049.) . There are two things which make the essence of God, the Divine Love and the Divine Wisdom; or what is the same the Divine Good and the Divine Truth. These two in the Nord are meant also by Jehovah God; by Jehovah, the Divine Love or Divine Good, and by God, the Divine Wisdom or Divine Truth. Tbence it is that in the Word tlley are dis­ tinauished in various ways, and sometimes only J ehovan ls na::red, and sometimes only God. For where it treats of the
  20. 20. THE DOCTRINE OF THE LORD.Divine Good, there it says Jehovah, and where of the DivineTruth, God, and where of both, Jehovah God.. That JehovahGoel descended as the Divine Truth, which is the Vord, isevident in John, where are these words: "In the beginning wasthe Word, and the Word was with God, and the Ward was God.AU things were made by Him, and without Him Was not any thingmade that was made. . . . And the Word became flesh, anddwelt among us" (i. 1, 3, 14). (T. C. R. n. 85.) In the W ord the Lord is called J ehovah as to Divine Good;for Divine Good is the very Divine. And the Lord is calledthe Son of God as to Divine Truth; for Divine Truth proceedsfrom Divine Good, as a son from a father, and also is said to beborn. (A. C. n. 7499.) YET DID NOT SEPAHATE THE DIVINE GOOD. Divine Good can in nowise be and exist without DivineTruth, nor Divine Truth without Divine Good, but one in theother, mutually and reciprocally. . . . The Divine Good is theFather, and the Divine Truth the Son. CA. C. n. 2803.) That God, although He descended as the Divine Truth, stilldid not separate the Divine Good, is evident from the conception,concerning which we read, that The virtue of the JrIost High over­shadowed Mary (Luke i. 35); and by the virtue of the MostHigh is meant the Divine Good. The same is evident from thepassages where Hè says, that the :Father is in Him, and He inthe Father; that aU things of the Father are His; and that theFather and He are one; besides many other things. By theFather is meant the Divine Good. CT. C. R. n. 88.) [NOTE.-To assist the reaùer to the rationality of the aboye conception, it mayhe briefly stated that, as the Divine Good and Truth from eternity were not sepa.rated, so in the Lord Jesus Christ; although He descended, or came ont frominfinity and eternity as Divine Truth, yet this is spoken of in reference to mani·festation, as He is also called the Son of Goù in reference to His Divine Rumanity,which only can be seen. Good, when it is jormcd. or brought forth so that it can beintel1ectual1y perceived, is cal1ed Truth; for there is but one Divine Essence,which is J"ove or Good, of which Wisdom or Truth is the bodily form. Butalthough the Lord was Divine Good, bemuse He v:as Jehovah Himself, yet thatwhole Good and Truth appearing, is called Divine Truth. Hence may be corn·prehellded the rationality of the explanation, that, although He descended as tothe Divine Truth, yet he did not separate the Divine Good.-Compiler.] REASO~S FOR THE INCARNATION. After ail the celestial in man, that is, ail love to God was lost,so that there remained no longer any will to what was good, thehuman race was separated from the Divine, for nothing conjoins
  21. 21. THE DOCTRINE OF THE LORD. them but love, and when there was no love disjunction took place, the consequence of which is destruction and extirpation. A promise, therefure, was then made concerning the coming of the Lord into the world, who should unite the Ruman ta the Divine, and through this union should effect conjunction of the human race in Rimself, by a faith grounded in love and charity. From the time of the first promise (concerning which see Gen. iii. 25), faith grounded in love to the Lord who was to come was effect.ive of conjunction; but when there was no longer any such faith remaining throughout the earth, then the Lord came, and united the Ruman Essence ta the Divine, sa that they became entirely one, as Re Rimself expressly declares. Re at the sa_me ) ti..!!!,ê tauaht the way of truth, sho~.=ing that every_one who should believe on Rim-that is, ~h9uld love Himand the things apper ­ } tainillg to Him, and who should-oe in His love, which is extended towards the whole human race-should be co_njoined Vith Him, and be saved. hen the Human was made Divine, an the Divine Ruman, in the Lord, then e infiu:l0 of the Infinite or SU.Rreme Divine took place with man, w lC could never othêT­ wise have come to pass. Hene.e, a180, there was a dispersion of 1 the direful :Qersuasio1l8 of fal~ity, and of the direful lusts of evil, Vith which the world of spirits was filled and was-contlIïuaIly being fiHed, by souls continually fiowing in from the world; and they who were in those evils and falsities were cast into the f he118, and thus were separated. Unless such a dispQsion had bee11 effected, mankind must have tQ.tally perished, for they are ( governed of the Lord by means of spirits. Nor was there any other method of effecting such dispersion; since there could be 5no oyeration of the Divi~e upon mans, intèrnal sensual [prin­l cip~] throJ..!gh t~. ational, this be~ng-fàr15eneatllllie Supreme( Divine not thus united with the Human. (A. C. n. 2034.) The reason why it pleased the Lord ta be born a m-an was, th~e might actua11y"pnt on the JI uman, and might make this1 Divine, ta save the human race. Know, therefore, that the Lord ! is ehovah Himself or the Father in a human form. This also the Lord Himself teaches in John. " I and the Pather are one" (x. 30); again, "Jesus said, Henceforth ye have known and seen the Pather. . . . He that hath se~n Me hath seen the Pather. . . . Be­ lieve Me that I am in the Pather and the Pather in Me" (xiv. 7,9, 11); and again, "Al! ~!lfine are thine, and aU thine a·re Mine" (xvii. 10). This great mystery is described in John in these words: "In the beginning was the V;-ord, and the Ward was with Gad, and Gad was the Word; the same was in the beginning with Gad; al! things were made by Him, ([nd without Him was not any thin.c; rnade that was 1nade. ... And the Ward was made flesh, and dVJelt among us, and we beheld His gliJry, the glory as of the
  22. 22. THE DOCTRL..VE OF THE LORD. ~J only begotten of the FatheT. . . . No man hath SGen God at an/! time; the only begotten Son, 1-dw is in the bosom of the FatheT, He hath brought Him jOTth to 1-,iew" Ci. 1-3, 14, 18). The "Vord is the Divine truth which has been revealed to men; and because this could not he revealed except from J ehovah as Man, that is, except from J ehovah in the human form, thus from the Lord, therefore it is said, "In the beginning was the Wonl, and the WOTd was with God, and God was the WOTd." Tt is known in the church that by the W ord the Lord is meant. It is therefore open] y said, 1/ The W ord was made flesh, a1",d dwelt among 1-&S, and lOI, beheld His glory, the glory as of the only begotten of the FatheT." That the Divine truLh eould not be revealed to men except from J ehovah i.n the human form, is also clearly stated: "No one hath seen God at any time; the only begotten Son, who is in the bosom of . the Fatlter, He hath bronght Hirn fOTth to view." From this it is evident that the Lord from eternity was J ehovah or the Father in a llUman form, but not yet in the flesh; for an angel has not flesh. And as J ehovah, or the Father, willed to put on aIl the human, for the sake of the salvation of the human race, therefore He a,lso assumed flesh; wherefole it is said, " God WClS the Wonl, . . . and the Wo?d 11as made jlesh;" and in Luke, "Be7wld fi!.) !Lands and jlfy jeet, that it is l Myself; handle Me and sec, f01 ([ spirit hath not flesh and bones, as YI, sec fife h(xve" (xxiv. 39). By these words the Lord taught that He was no longer J ehovall nnder the form of an angel, but that He "vas J ehovah Man; which also is meant by these words of the Lord, " l came fOTth fTom the Fathe?, and am corne into the world; again l leave the world, and ,go to the FatheT " (John xvi. 28). CA. C. n. 9315.)( Man is so natural and sensual that he is quite )~ca,,12abLe~y) idea of thought concerning things abstract, unless he adjoins some­ thing natural which had entered from the world through the sensnals, for without such his thought perishes as in an abyss, and is dissipated. Therefore, lest the Divine should perish with( man, entirely immersed in corporeal and earthly things, and in ) those with whom it remained should be c1efiled by an impure ic1ea, and "vith it everything celesti.al and spiritual from the Divine, it pleased J ehovah to present Himself actuaUy as He is,) and as e app~rs in heaven,-nam.§ly, as a Divine Man. Fol every part of heaven conspires to the human form; as may be seen from what has been shawn at the close of the chapters, con­ cerning the correspondence of aU things of man with the Greatest lfan, which is heaven. This Divine, or this [presence] of Je­ JlOvah in heaven is the LOTd from eternity. The same also the Lord took upon Him when He glorified or made Divine the Imman Ï11 Himse1f; which aIso is verymanifest from the form in which He appeared before Peter, James, and John, when He ,vas
  23. 23. THE DOOTRINE OF THE LORD.transfigured (Matt. xvii. 1, 2) ; and in "vhich He aIso occasionaUyappeared ta the prophets. Hence it i8 that now every oneisable ta think of the very Divine as of a Man, and then of theLord, in whom i8 aU the Divine, and the perfect Trine. :For inthe Lord the very Divine is the :Father; that Divine in heavenis the Son; and the Divine thence proceeding is tlle Roly Spirit.And that they are one, as He Himself teaches, is therefore mani-fest. (A. C. n. 5110.) Inasmneh as the Lord operates aU things from the filst bymeans of the last, and in the last or the ultimates is in Hispower and in His fulness, therefore it pleased the Lord ta takeupon Him the Human, and ta become Divine truth, that i8, theWard; and thereby from Himself ta reduee ta arder aU thingsof heaveu, and all things of hell, that is, ta execute a last jndg-ment. This the Lord could accomplish from the Divine in Him-self, which is in first [principlesJ, by means of His Human, whichwas in ultimates; and not from His presence or abode in thelllen of the Chnrch, as formerly; for these had entirely fallenaway from the truths and goods of the Ward, in which beforewas the habitation of the Lord with men. This, and also that Hemight make His Human Divine, was the primary cause of theLords advent into the world; for thereby He put Him8elf inpossession of the power ta keep all things of heaven and aU thingsof hell in arder ta eternity. (A. E. n. 1087.) Before the coming of the Lord into the world, there was withmen and with spirits rinH~ of--.life from J ehovah or the Lordthrough the celestial king Q...m, that is, through the angels whowerein that lüng am; llimce they then had power. But whenthe Lord came into the world, and thereby made the human inHimself Divine, He put on that itself which was with the angelsof the celestial kingdom, thus that power; for the DiviIlli..trans--flux through that heaven had before been the Human Divine;it also was the Divine Man which was presented when J ehovahsa appeared. But this Human Divine eeased when the LordHimself made the Human in Himself Divine. (A. O. n. 6371.) The very Divine in heaven, or in the Greatest Man, was theDivine Human, and was J ehovah Himself thus clothed with theImman. But when mankind became such that the very Divineclothed as the Divine Human could no longer affect them,-thatis, whenJehovah could no longer come ta man, because he hadsa ·far removed himself,-then J ehovah, who is the Lord as tathe Divine Essence, descended and took upon Him a human byconception Divine, and by birth from a virgin like that ofanother man. But this He expelled, and by Divine means Hemade Divine the Human that was barn, from which all the Holyproceeds. Thus the Divine Human exists, an Essence l)y itself,
  24. 24. THE DOCTRINE OF THE LORD. which fil1s the uuiversal heaven, and effeets that those should be saved who before couId not be saved. This now is the Lord, who, as to the Divine Ruman, alone is Man, and from whom man derives that he is man. (A. C. n. 3061.) Let it be weIl understood that aIl the correspondence there is with heaven is with the Divine H uman of the Lord; since heaven is from Rim and He is heaven. Fot unless the Divine Ruman flowed into aIl things of heaven, and according to col­ respondences into aIl things of the world, neither angel nor man would exist. From this again it is manifest why the Lord became Man, and clotJ1ed His Divine with the Ruman from first to last; that it "vas because the Divine Ruman from which heaven existed before the coming of the Lord, was no longer sufficient to sustain aIl things; because man, who is the basiE; of the heavens, subverted and destroyed order. (H. R. n. 101.) It has been toJd me from heaven, that in t.he Lord from cternity, who is J ehovah, before the assumption of the R uman in the world, there were the two prior deglees actuaIly, and the third degree in potency, as they are al~o with the angels; but that aftel Ris assumption of the Ruman in the world Re put on alsothe third or natural degree, and thereby became Man, similar to a man in the world,-save that in Rim this degree,like thetwo priur, is infil1ite and uncreate, while in angeIs and menthese deglees are finite and created. For the Divine, whichfilled aIl space without space; penetrated also to the ultimatesof nature. TIut before the assumption of the R uman, theDivine influx into the natural degree was mediate through the angelie heavel1s; but after the assumption it was immediate from HimseH. This is the reason why aIl the chmches in the world before His advent were representative of spiritual and celestialthings, but after His eoming became spiritual and celestial­natural, and representative worship was abolished; also why the sun of the angelic heaven-which is the proximate proceeding of Ris Divine love and Divine wisdom-after His assumption ofthe Human shone with more eminent effulgence and splendourthan before the assumption. This is meant by the words ofIsa{ah: "In that day, the light of the moon shall be as the lightof the sun, and the li.qht of the sun shall be sevenfold, as the lightof seVen clays" (xxx. 26); which is spoken of the state of beavenand the church, after the Lords coming iuto the world. Andin the Apocalypse: « The conntenance of the Son of Man was asthe sun shineth in his stTength" (i. 16); and elsewhere, as inIsaiah lx. 20; 2 Sam. xxiii. 3,4; Matt. xvii. 1, 2. The mediateenlightenment of men through the angelic heaven, which therewas before the Lords coming, may be compared to the light ofthe rooon, w hich is the mediate light of the sun; and because
  25. 25. THE DOOTRINE OF THE LORD. 2 1this was made imrnediate after His corning it is said in lsaiah," That the light of the moon shall be as the light of the sun;" andin David, " In His days shall the righteousflourish, and ab~tndanceof pr;ace, until there is no longer any moon" (lxxii. 7). This alsois spoken of the Lord. The Lord from eternity or J ehovah put on this third degree,by the assumption of the Human in the world, because He couldnot enter into this degree except by a nature similar to· thehurnan nature; therefore only EY conc~tion from _His Djtine,and b~ nativity from a virgiJl: . D~T. n. 33, 234.) It S ouIa be known tIiat theLord is present with men in HisDivine natural; with the angels of His spiritual kingdom in HisDivine spiritual; and with the angels of His celestial kingdomin His Divine celestial; yet He is not divided, but appears toevery one according to his quality. (A. R.p. 466.) " Until Shiloh come." That this signifies the corning of theLord, and the tranquillity of peace then, appears from the signi­fication of Shiloh, which is the Lord,-·who is called Shiloh fromthe fact that He calmed and tranquillized ail things; for in theoriginal tongue Shiloh is derived from a word which signifiestranquillity. Why the Lord is here called Shiloh is evidentfrom what was said just above concerning the celestial kingdom and its power; for when the Divine was manifested through that kingdom there was intranquillity; because the things which are in heaven, and those which are in hell, could not be reduced by it to order-inasmuch as the Divine which flowed through that kingdom could not be pure, because heaven is not pure. That kingdom therefore was not so strong that by it aIl things might be kept in order; on which account infernal and dia­ bolical spirit::; even issued forth from the heils, and dornineered over the souIs which came from the world. From which it carne to pass that no others than the celestial could thus be saved; and at length scarcely they, jf the Lord had not assurned the human, and thereby made it in Himself Divine. By this the Lord reduced ail things to order; first the things which are in heaven, next those that are in the he11s. From this is thetranquiIlity of peace. (A. C. n. 6373.) AU the churches that existed before His advent were repre­ sentative churchos, which could not see Divine truth, save as it were in the shade; but after the advent of the Lord into the world a church was instituted by Him which saw Divine truth, or rather which could see it, in the light. The difference is as that between evening and morning. The state of the church before the Lords advent is also caHed evening; and the state of the church after His advent is called rnorning. The Lord was indeed present with the men of the church before His
  26. 26. THE DOCTRINE OF THE LORD.coming into the worla, but mediately through angels who repre­sented Him; but since His advent in the world, He is immedi­ately present with the men of the chnrch. For in the world Heput on also the Divine Natural, in which He is present withmen. (T. C. R. n. 109.) It is frequently said in the Vord concerning the Lord, thatHe was sent by the Father, as also it is saicl here (Gen. xix.13), "Jelwvah hath sent us;" and everywhere, to be sent, signi­fies in the internaI sense, to go forth; as in John: "They havereceived and have known, snrely, that l came forth from Thee, andhave believecZ tltat Thou hast sent Me" (xvii. 8). So in otherplaces; as in the same Evangelist: « God sent not His Son intothe 11,0rld, to i~ldge the wortel, b~d that the world thro~lgh Hifn1night be saverl" (iii. 17). Again: « Ile that honmlreth not the Son,honou,reth not the Father who sent Him" (v. 23); besides manyother passages. In Eke manner it i:=; said of the Roly of the Spirit,that it is sent; that i8, that it goeth forth from the Divine of theLord; as in John: « Jesus said, When the Comforte? shall come,whom l will send ~tnto you from the Father, the SpiJ-it of Tndh,which goeth forth from the Father, He shall testify of Me" (xv. 26).Again: "If 1 go away l will send the CO?nforter unto you" (xvi. 7).Hence the Prophets were called the Sent, because the words whichthey spake went forth from the Holy of the Spirit of the Lord.And because aIl Divine Truth goes forth from Divine Good, theexpression, to be sent, is properly predicated of Divine Tluth.And what it is to go forth is also evident, namely, that he whogoes forth, or that which goes forth, is of him from whom it goestortho (A. C. n. 2397.) WHY IT lB SAID TIIAT JESUB PROCEEDED FORTH AND CAM~; FROM GOD, AND WAS SENT. In the spiritual sense to go forth or to proceed is to present ones self before another in a form accommodated to him, thus to present ones self the same only in another form. In this sense going forth is predicated of the Lord in John: "Jesus said of Himselj, l proceeded forth and came from Goel" (viii. 42)." The Pather loveth you, bccause ye have loved Me, and have believed that 1 came forth from God: l came forth from the Father, and am cO?ne into the worlel; again l leave the wOTld, and go to theFather. The disciples said, . . . We believe that thml CCl1nest forthf?om Gorl" (xvi. 27, 28, 30). "They have known t?uly that lCa1JM forth f1om Gad" (xvii. 8). To illustrate what is meant bygoing forth or proceeding, take the following examples :-It issaid of truth, that it goes forth or proceeds from good when truth
  27. 27. THE DOCTRINE OF THE LORD. 2 is the form of good, or when truth is good in a form which the understanding can apprehend. It may also be said of the under ­ standing that it goes forth or proceeds from the will, when the understanding is the will formed, or when it is the will in a form apperceivable to the internaI sight. In like mannerof thought which is of the understanding, it may be said to go forth or pro­ ceed when it becomes speech; and of the will, when it becomes action. Thought clothes itself in another form when it becomes speech, but it is still the thought which so goes forth or proceeds, for the words and sounds which are put on are nothing but"" adjuncts, which by accommodation cause the thought 1,0 be apperceived. So the will assumes another form when it becomes action, but it is still the will which is presented in such form;"f the gestures and motions that are put on are nothing but adjul1cts, which by accommodation make the will appear and affect the external man. Also it may be said that it goes forth or proceeds from the internaI, yea, substantially, because the external man is nothing else than the inülrnal so formed that it mayact suitably in the wo1ld wherein it is. From ail this it may be seen what, to go forth, or proceed, is in the spiritual sense; name]y, when predicated of the Lord, that it is the Divine formed as Man, thus accommodated to the perception of the believing; yet both are one. (A. C. n. 5237.) THE LORDS HEllEDlTARY EVJL. One may be surprised that it is said there was hereditary evil from the mother with the Lord; but as it is here (Gen. xiii. 7) sa manifestly declared, and the internaI sense is concerning the Lord, it cannot be doubted that it was so. It is quiLe impos­ sible for any man to be born of a human parent and not thence derive evil. But there is a difference between hereditary evil which is derived from the father, and that which is derivecl from the mother. Hereditary evil from the father is more interior, and remains to eternity, for it can never be eradicated. The Lord had no such evil, since He was born of J ehovah as His.. Father, and thus as to internaIs was Divine, or J ehovah. Dut hereditary evil from the mother pertains to the external man: this was with the Lord. Thus the Lord was born as another man, and had infirmities as another man. That He derived hereditary evil from the mother evidently appears from the fact that He suffered temptations; for it is impossible that any one should be tempted who has no evil, evil being that in man which tempts and by wlüch he js tempted. That the Lord was tempted. and that He suffered temptations a thousanè. times more gricvous
  28. 28. THE DOOTRINE OF THE LORD. z~than any man can ever sustain, and that He endmed them alone,and by His ùwn power overcame evil, or the devil and all bell,is also evident. . . ; An angel can never be tempted of the devil,because, being in the Lord, evil spirits cannot approach him evendistantly. They would instantly be seized with terror and fright.Much less could hen approach to the Lord if He had been bornDivine, tbat is, without an adberence of evil from the mother.That the Lord bore theiniquities and evils of mankind, is a formof speaking common with preachers; but for Him to take uponHimself iniquities and evils otherwise than in the hereditaryway, was impossible. The Divine Nature is not susceptible ofevil. Wherefore, that He rnight overcome evil by His ownstrength, which no man ever could or can do, and might thl1salone becorne righteousness, He was willing to be born as anotherman. Otherwise tbere would have been no need that He shouldbe born; for He might have assumed the H uman Essence with­out nativity, as sometimes He had formerly done, when Heappeared to those of the Most Ancient Churcb, and likewise tothe prophets. But in order that He might also put on evil, tofight against and conquer it, and might thus at the same timejoin together in Himself the Divine Essence and the HumanEssence, He came into the world. The Lord, however, had noactual evil, or evil that was His own, as He Himself declares inJohn: " Which of you convicteth Me of sin t (viii. 46.) (A. C.n. 1573.) . THE LORD MADE HIS HUMAN DIVINE BY HIS OWN MIGHT. It is known that the Lord was born as another man, that whenan infant He learned to talk as another infant, and that then Hegrew in knowledge, and in intelligence, and in wisdom. It is,evident from this that His human was not Divine from uativity,but that He made it Divine by His own power. It was by Hisown power, because He was conceived of J ehovah; and hencethe inmost of His life was J ehovah Himself. For the inmost ofthe life of every man, which is called the soul, is from thefather; and what that inmost puts on, which is called the body,is from the mother. That the inmost of life, which is from thefather, is continually fiowing in and operating upon the externalwhich is from the mother, and endeavouring to make this likeitself, even in the womb, can be seen from chilùren, in that theyare born into the natural qualities of the fatber; and sometimesgrandsons and great-grandsons into the natural qualities of thegrandfatber and great-gral1dfather, because the soul, which isfrom the father, contil1ually wills to make the external, which is
  29. 29. THE DOCTRIXE OF THE LORD. UtLe Divine, by transfiux through heaven. Not that heavencontributed anything of itself, Lut that the very Divine mightfiow into the human it flowed in through heaven. This trans­flux was the Divine Human before the coming of the Lord, and,vas J ehovah Himself in the heavens, or the Lord. (ib. n. 6720.)THE LORDS ApPEARANCE 0:-< EARTH BEFORE TrIE INCARNATION, AS AN A(GEL. The angel of Jehovah is often mentioned in the Yord, andeverywhere, when in a good sense, he represents and signifiessorne essential appertaining to the Lord, and proceeding fromHim. But what is particularly represented and signified mayLe seen from the series of things treated of. There were angelswho were sent to men, and also who spake by the prophets;lmt what they spake was not from the angels, but by them; forthe state they were~ then in was such that tbey did not know butthey were J ehovah, that is, the Lord. Yet when they had donespeaking, they presently returned into their former state, andspake as from themselves. This was the case with the angels whospake the Lords Vord; which it has been given me to know byllluch similar experience at this day, in the other life. This isthe reason why the angels were sometimes called J ehovah, as isvery evident from the angel who appeared to Moses in the bush,of .",hom it is thus written: " lhe angel of Jehovah appeared untohim in a flame of fire out of the lIddst of the bush. . . . And whenJehova h saw that he turned aside to see, God called unto him outof the midst of the bush. . . . God said ~tnto Moses, I am that Iam . . . . And God said moreove? ~mto ~!r1oses, Thus shalt t7wu say~tnto the child?en of Israel: Jehovah God of YOU? fathers, hath sentme unto you" (Exod. iii. 2, 4, 14, 15). From these words it isevident that it was an angel who appeared to Moses as afiame in the bush; and that he spake as J ehovah becausethe Lord, or J ehovah, spake by him. For in order that manmay be addressed by vocal expressions, which are articu­late sounds in the ultimates of nature, the Lord uses theministry of angels, by filling them with the Divine spirit orinfluence, and laying asleep what is of tbeir proprium, so thatthey do not know but that they are J ehovah. Thus the Divinespirit or influence of Jehovah, which is in the highest or inmost"descends into the lowest or outerrnost things of nature, in whichman is as to sight and hearing. It was so with the angel whospake with Gideon, of whom it is, thus written in the book of,J nclges: " The angel of Jehovah appeared unto him, and saiel untohim, Jehovah is 1J.Jith thee, thou 11Lighty man of valour. AndGideon saiel unt!) him, 0 my Lmdl Uhy hath aU this beJalltn
  30. 30. THE DOCTRINE OF THE LORD.us? And Jehovah looked at him and said, Go in this thy might And Jehovah said unto hùn, S1trely l will be with thee" (vi 12,13,16); and afterwards, "When Gideon perceived thathe was an angel of Jehovah, Gideon said, Alas, 0 Lord Jehovih! for because l have seen an angel of Jehovah face to face. AndJehovah said unto him, Peace be unto thee; fear not" (ver. 22,23).Here, in like manner, it was an angel who appeared ta Gideon,but in such astate that he knew not but that he was J ehovah,or the Lord. So again in the book of J udges: "The angel ofJehovah came up from Gilgal to Bochim, and said, 1 made Vou togo up out of Egypt, and have brought Vou, into the land which lsware unto your fathers; and l said l will never break rny cove­nant with you" (ii. 1); where, in like manner, the angel spakein the name of J ehovah, saying, that he had brought them upout of the land of Egypt; when yet the angel did not bringthem up, but J ehovah, as it is frequently said in other places.From this it may be seen how the angels spake by the prophets,viz., that the Lord Himself spake, though by angels, and thatthe angels did not speak at aH from themselves. That theW ord is from the Lord appears from many passages; as fromthis in Matthew: "That it might be fulfilled which VJas spokenof the Lord by the prophet, saying, Beholcl, a virgin shall be withchild, and shall bTing forth a Son" (i. 22, 2:3); not ta mentionother passages. It is because the Lord spake hy angels whenHe spake with man, that throughout the Ward He is called anangel; and in such cases, as observed above, sorne essential issignified appertaining ta the Lord, and proceeding from theLord. (A. C. n. 1925.) The Israelitish church worshipped J ehovah, who in Himselfis the invisible Gad, but under a human form, which JehovahGad put on by means of an angel; and in this form He was seenby Abraham, Sarah, Moses, Hagar, Gideon, J oshua, and some­times by the prophets; which human form was representativeof the Lord who was ta come. (T. C. R. n. 786.) THE VERY INFINITE CANNOT BE MANIFESTED OTHERWISE THAN DY THE DIVINE HU.MAN. The very Infinite, whi(;h is above aU the heavens and abovethe inmost things iu man, cannat be manifested except by theDivine Human, which exists with the Lord alone. The com­munication of the Infinite with the finite is in no other wayrossible; which is also the reason w hy J ehovah, w hen Heappeared ta the men of the Most Ancient Church, and after­wards ta those of the Anciint church after the Flood, and also
  31. 31. ]0 THE DOCTRINE OF THE LORD.from the mother, like itself. Since this is so with man, it is evi­dent that it must have been especially the case with the Lord.His inmost was the very Divine, for it was J ehovah Himself; forHe was His only begotten Son. And as the inmost was thevery Divine, could not this, more than in the case of any man,make the external which was from the mother an image of itseU,that is, like to itself, thus make Divine the human whichwas external and from the mother? And this by His ownpower, because the Divine, which was inmost, from which Heoperated into the human, was His; as the soul of man, whichis the inmost, is his. And as the Lord advanced accorcling toDivine order, His Human when He was in the worlcl He madeDivine Truth, and afterwards when He was fully glorified Hemade it Divine Good, thus one with J ehovah. (A. C. Il.6716.) THE GLORIFICATION. The Lord successivelyand continually, even to the last of Hislife when He was glorified, separatec1 from Himself and put offwhat was merely human, namely, that which He derived fromthe mother; until at length He was no longer her Son, but theSon of Gad, as well in respect to nativityas conception, and w~sone with the Father, and was Himself J ehovah. (A. C. n. 2649.) The externa] man is nothing else than a something instru­mental or organic, having no lite in itself, but receiving life fromthe internaI man; from which the external man appears to havelife of itself. With the Lord, however, after He had expelledthe hereditary evil, and thus had purified the organic substancesor vessels of the human essence, these also received life; so thatas the Lord was life with respect to the internaI man, He becamelife also as to the external man. This is what is signified byglorification in John: "Jes1f,S said, Now is the Son of Man glori­fied, and God is glorified in Him. If God be glorified in Him, God shall also glorify Him if!: Himself, and shall stmightwayglorify Him" (xiii. 31, 32). And again: "Father, the Mur iscome; glorify Thy Son, that Thy Son also 1nay glorify Thee. . . .And now, 0 Father, glorify Thou Me with Thine own self, with theglory which I had with Thee be/ore the world was" (xvii. 1, 5).And again: Jesus said, "Father, glorify Thy name. Then camethere a voice from heaven, saying, I both have glorijied it, and willglorify it again" (xii. 28). (ib. n. 1603.) The Lord, by the most grievous temptation combats, reducedaU things in Himself into Divine order; insomuch that thereremained nothing at aU of the human which He had derivedfrom the mother. So that He was not made new as another
  32. 32. THE DOOTRINE OF THE LORD. ) f man, but altogether Divine. For the man who is made new by regeneration still retains within him an inclination to evil, yea, eyil itself, but is withheld from evil by an inftowing of the life of the Lords love,-and this by exceedingly strong power; butthe Lord entirely cast out every evil wllich was hereditary 1.0 Hirnfrom the mother, and made Himself Divine elen as to the vessels,that is, as 1.0 truths. This is ",hat in the Word is called glorifi­cation. (ib. n. 3318.) The union of the LordR Human Essence with His Divine wasnot effected at once, but successively through the whole courseof His life, from infancy 1.0 the end of His life in the world. Hethus ascended continuàlly 1.0 glorification, tllat is, to union. Thisis what is said in John; "Jesus said, Father, glorify Thy name.Then came there a voice from heaven, saying, I both hœce glorificdit, and will glori/y it again" (xii. 28). (iù. n. 2033.) THE GLOnIFICATIOK WAS FULLY CO:MPLETED BY THE PASSION OF THE CROSS. The reason why the union itseIf was fully effected by the pas­.sion of the cross, is because that was the last temptation vhich the Lord suffered in the world, and conJUIl ction is effected by temptations. For in temptations man, 1.0 appearance, is left 1.0 himself alone; and yet he is not left, for God is then most pre­ sent in His inmost parts, and supports him. Vhen therefore any one conquers in temptation, he is in inmost conjunction with God; and the Lord was then in inmost union with God His }ather. That in the passion of the cross the Lord was left 1.0 Himself, is evident from ihis His exclamation upon the cross; " 0 Gael, why hast ThOLt jonC/ken flIe?" and also from these words of the Lord: "No man taketh life jrorn Me, but I lay it down of JrIysclf; I have power to lay it clown, and I have power to take it again; this commandment have I receivcd jro?n My Father" (John x. 18). :From these passages, now, it is evident that the Loru ùid not suffer as to the Divine, but as 1.0 the Human; and thatthen an inmost and thus a complete union ,"vas cffected. (T. C. R. n. 12G.) Of the GLORIFICATION, Ly which is meant the unition of theDivine Human of the Lord ,"vith the Divine of the Father, vhichwas fully completed by the passion of the cross, the Lord thusspeaks: "Ajter J~/das went out, Jesus saùl, Now the Son of Manif; glor~fieel, and God is .qlor~ficd in Him,. if God be glorifierl in·Jhm, (Joel will also glorl/Y Hùn in Himselj, anel will stmightwaygloTify Him" (Jolm xiii. 31,32). Here glorification is predicateclùoth of God the FatIler and of the Son; fol it is said, " God is
  33. 33. THE DOCTRINE OF THE LORD.glorified in Him, and God will glorify Him in Himself." That this is to be united is plain. " Father, the hour is come, glmify Thy Son, that Thy Son also may glorify Thee" (xvii. 1, 5). It isthus said because the unition was reciprocal; and so it is said," The Father was in Him and He in the Father." "Now My soul istrmtbled; . . . and He said, Father, glorify Thy name; ami avoice came md of heaven, I both have glorified, and will glorifyagain" (xii. 27, 28). This was said because the unition "aseffected successively. "Ought not Christ to harve s1ljfered theseihings, and to enter into His glmY?" (Luke xxiv. 26.) Glory, inthe W ord, when it is predicated of the Lord, signifies DivineTruth united to Divine Good. From these passages it is verymanifest that tbe Ruman of the Lord is Divine. (ib. n. 128.)THE LORD, IN GLORIFICATION, DID :KOT TRANSMUTE OR CHANGE HIS HUMAN NATURE INTO DIVINE, BUT PUT OFF THE HUMAN AND PUT ON THE DIVINE. That the Lord had a Divine and a Ruman, the Divine from.Jehovah as the Father, and the Ruman from the Virgin Mary, is known. Renee it is that He was God and Man, and so had the very Divine essence and a Ruman nature, the Divine essence from the Fatller, and the Ruman nature from the mother; and therefore Re "vas equal to the Fatber as to the Divine, and less than the Father as to the Ruman. But then Re did not transmuteihis Rurnan nature from the mother into the Divine essence, Ilor commix it therewith, as the doctrine of faith called the Athanasian Creed teaches; for the Ruman nature cannot be transmuted into the Divine essence, nor can it. be commixed with it. And yet it is from the same doctrine, that the Divine assumed the Ruman, that ig united itself to it as a soul to its body, so that they were not two but one person. From this it follows, that He put off the Ruman taken from the mother,-which in itself was like the hurnan of another man, and thus material, ­ and put on a Ruman from the Father; which in itself was like Ris Divine, and. thus substantial, by which means the Ruman also was made Divine. (L. n. 35.)THE LORD DID NOT ACKNOWLEDGE ltfARY AS HIS MOTHER, BECAUSE HE PUT OFF THE Hm.IAN DERIVED FROM HER. It is believed. that the Lord, as to the Ruman, not only wasout also is the Son of Mary; but in this tbe Christian world isunder a delusion. That He was the Son of Mary is true; butthat Re is so still is not true; for by acts of redemption He putoff tbe Ruman from the mother, and put on ~Ruman from the
  34. 34. THE DOCTRINE OF THE LORD. Father.~Hence it is that the Ruman of the Lord is Divine, and -uïatan--HiIJÎX}od is Man and Man God. That He put off the­ HUUl~m the mother, and put on a Ruman from the Father, which is, the Divine Ruman, may be seen .from the fact that Re­ never called Mary ,His mother, as appears from these passages: " The mother""DTJesus saith unto Him, They have no wine. Jes~(,8: saith ~lnto her, Wyman, what have l to do with thee ? Mine hour is not yet corne" (John ii. 3, 4); and in another place: From the cross "Jesus saw His mother and the disciple standing by whom l He loved, and saith to His mother Woman behol h son 1 Then }J Jsaith He to the disci le, Behold thy mother 1" (xix. 26, 27): And from the fact that once Re l not ac nowledge her: "It was told Jesus by some, saying, Thy mother and Thy brethren are stand­ ing Without, and desire to see Thee. Jesus ansUering, said, lIfy mother and My b?ethren are these who hear the Word of God, and do it" (Luke viii. 20, 21; Matt. xii. 46-49; Mark iii. 31-35).Iftl Thus the Lord did not calI Œèf)" mother," but "woman," amlJIJij/ gave her as a mother to J Qhn:-in other places sh~lled Ris mother, but noTl5Y His own mouth. This also is confirmed by the fact that He did not acknowledge Himself to be the Son of David; for it is said in the Evangelists, "Jesus as7ced the Phari­ Stes, sayin.rJ, What thin7c ye of ChrÙ,t? Whose Son is He? They say unto IIim, Davùls. He saith unto them, HoVJ then doth David, in spirit, call1Iirn his Lord, saying, The Lord saùl unto my Lord, Sit lhml on lrfY ri.r;ht hand, until l mal(e Thine enemies lhy foot­ stool. If, thcn, David calleth Him Lmd, how is .lIe his Son? And no man was aùle to answer .lJi?n a word" (Matt. xxii. 41-4G; Mark xii. 35-:~7; Luke xx. 41-44; lsalm ex. 1), To the above l shaH aùd this new thiTlg: Tt was Ollec granteù me to speak with Mary the mother. SIle passcù hy at one time, and appearecl. in heavcn allove rny heaù, in wl.itc miment, as of silk; and thflll, pausillg a litUc, sltc sai<1 that SlliL11U<L 1J(~cn the l1l?ther ofJbe l,orù, wllo was h)rn of her; but that IlUving becomc o( He put off all the lImnan derived from her, anù she therefore W()]­ ships lIirn as 11er Cod, and diù not wish any one tu aclmowleugc 11 im as 11er SOli, hecuusc an jn H~m Ü, Di vine. From aH thesc tllings thel<~ s11ines forOl tllis trnth: 1 lat t I11S Jchovah is Man, as ill first things, sn also in the last, accor<ling ta tllcse worùs: "1 (1.)1/, I/u; 71lpha (xnr1 -the-Onw!Ja, thc lJe!Jù~nù~:; and the Enrhn!J, J{:ldl.ll ":", ((nd who ?1)f.lS, anrlwho is to come, the Al?ni,r;ht:;" (n(~V, i. R, ] 1). WII.f~n John salO the Son of Man in the midst of th", .W?;(;n (;fl?ullr:s!ù1es, lw fdl at Iris fect as dead; and Ile laid IIis /wnr1 ufJon hi?n, sr,y?:n:l, . . . "1 am, the Fùst and the Last" (Rev. i. 1:~, 17; xxi. G). "Jjf1wld, J come qnir:lcly, . . . tlud l maV !Ji?:e lo tLCiy O?W ar:r:orr1,:n:J to lâs uJmle. l Cl?n the Alpha and the Omega, thc Bcginning and tlU; End, the }~rst and the Last" (xxii.
  35. 35. THE DOCTRINE OF THE LORD. JI 12, 13). And in Isaiah: " Thus said Jehovah, the King of Israel, and His Redeemer, Jehovah of Hasts, l aln the Fint and the Last t, (xliv. 6; xlviii. 12). (1. C. R. n. 102.) THE LORDS WHOLE LI FE WAS A CONTINUAL TEMPTATION AND VICTORY. That the life of the Lord, from His earliest childhood even to the last hoUT of His life in the world, was a continuaI tempta ­ tion and continuaI victory, appears from many passages in the Word of the Old! Testament., And that it did not cease with the temptation in the wilderness is evident from these words in Luke, " When the Devil had encled aU the temptation, he departed Jlom Him Jar a season" Civ. 13); also from the fact that He was tempted even tü the death of the cross, thus to the last hoUT of His life in the world. Henee it appears that the Lords whole life in the world, from His earliest childhood, was a continuaI temptation and continuaI victory. The last was when on the cross He prayed for His enemies, thus for a11 on the face of.-t..he whole earth. In the Word of the life of the Lord by the Evan­ gelists, there is no mention of any but His temptation in the wilderness, except the last. Others were not disclosed to the disciples. Those which were disclosed appear, according to the literaI sense, so light as scarcely to he any temptation; for so to speak and so to answer is no ternptation. Ayd y~t iLw s ~ Il g4eyOUs than any human_min can ever CDJl.cei e or be ·eve. r No one can know_what_temp~on is unless he has been in it. 1 The temptation whieh is related in Matt. iv. 1-11, Mark i. 12, 13, Luke iv. 1-13, contains the ternptations in a surnrnary; J namely, that out of love towards the whole hurnan race, the Lord fought against the loves lf n -t -L, with r~hich the he11s were fi11ed. ---.A-11 temptation is agains he love ÛP which a man is; and 1he de ree of em ta lOn lS accor mg to ) that of too ove. If not against the love it is no temptation. 10 destro ones l e r i v rx life, ov i life. The Lor s fe was love towards the whole human race; and it .-.. ( was so reat, and of such a nature, as to be nothina but ure love. -:Against this, IS l e, con mua emp a Ions were a ­ m"ltted, as was said, from His earliest childhood to His last hour in the worM. . . . In brief, from His earliest childhood ta the last hoUT of His life in the world the Lord was assa"Q-lted by ail thel he11s, which were continua11y overcome, su ~uga e ,an con­ quered by Him; an iS-.SQ1ely.: t loy..eJ:.a ams the human race. And because this love was not human, but Divine, and temptatilllLis.-gr a i :pLQp---QI:.tioD..-as-.t.h.ùoY! is areat, it is evi­ dent how grievous were His combats, and how reat the ferocit
  36. 36. THE DOCTRINE OF THE LORD. art of the hells. That these things were sa 1 know of a cer ,am y. ( . . n. 1690.) That the Lord suffered and sustained the most grievous temp­ tations, or more grievous than all in the universe, is not so fully known from t e Ietter of the] Ward; where it is only mentioned that He was in the wilderness forty days, and was tempted of the DeVil. The temptations themselves which He then had are not described except in a few words; yet these few involve all. As )for exampIe it is mentioned in Mark (i. 12, 13), that He was with the ~,b which are siOnified the worst of the infernal crew; and elsewhere it is related that He was led by the Devil upon a pinnacle of the Temple, and upon a high mountain, which are) nothing else than re resentatives of most Orievous tem t tians which He suffi e.d.irL.tM wilderness. (ib. n. 1663.) THE LORD WAS TEMPTED EVEN BY ANGELS. That the Lord at the last fought in temptations with the angels themselves, yea, with the whole angelic heaven, is an arcanum which has not until now been revealed. But the case is this:­ The angels are indeed in the highest wisdom and intelligence, but all their wisdom and intelligence is from the Lords Divine. ortliemselves, or rom w a lS leu own, t ley lave nothing of wisdom and intelligence; sa far therefore as they are in truths and goods from the Lords Divine they are wise and intelligent. The angels themselves ,Openly confess that they have nothing of wisdom and intelligence from themselves; yea, are even indig­ nant if one attributes ta tbem anytbing of wisdom and intel­ ligence. For they know and perceive that this would be ta deroOate from the Divine that which is Divine, and tu claim for themselves what is not their own, thus ta ineur the crime of SPiritual theft. The angels also say, that all their proprium isj evil and false, bath from what is hereditary and from actual life in the world when they were men; and that what is evil and false is not separated or wiped away from them, and they thusl justified, but that it aU remains with them; and that they are withheld from what is evil and false, and kept in good and truth by the Lord. These thiu 0 s all angels c.on~ess; nor is any one admitted into heaven unless he knows and believes them; for otherwise they cannat be in the light of wisdom and intelligence which is from the Lord, and therefore not in good and truth. Hence also it may be known how it is ta be understood, that heaven is not pure in the eyes of Gad, as in Job xv.(15.. Because it is sa, in arder that the Lord might r.estore. the~ umversal heaven ta heavenl arder, He even admltted mtaL ItIïûself temI?tations from th.e angels; who in sa far as t Oey

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