37); and it did not abide with them, because they did not acknowledge Him (John v. 38, 39). In the Apocalypse, also, by the Son of Man is meant the Lord as to the Word: In the midst of the seven candlesticks, I saw One like to THE SON OF MAN, clothed with a garment down to the foot, and girded about the paps with a golden girdle (i. 13, and the following verses). There, by various things, the Lord is represented as the Word: wherefore also He is called the Son of Man. In David: Let Thy hand be upon the Man of Thy right hand, upon THE SON OF MAN Whom Thou hast strengthened for Thyself; then we will not go back from Thee: quicken Thou us (Ps. lxxx. 17, 18). The Man of the right hand here also is the Lord as to the Word; so, too, is the Son of Man. The Lord is called the Man of the right hand, because He has power from Divine Truth, which also is the Word; and when He had fulfilled the whole Word, He had Divine Power. Hence also He said that they should see THE SON OF MAN sitting at the right hand of the Father with power (Mark xiv. 62).

28. THE SON OF MAN SIGNIFIES THE LORD AS TO THE WORD, BECAUSE THE PROPHETS ALSO WERE CALLED SONS OF MAN. The prophets were called sons of man, because they represented the Lord as to the Word, and thence signified the doctrine of the church from the Word. Nothing else is understood in heaven by prophets, where they are named in the Word for the spiritual signification of prophet, as also of a son of man, is the Doctrine of the Church from the Word; and, when spoken of the Lord, it is the Word itself. That the Prophet Daniel was called son of man, may be seen in Dan. viii. 17; and that the Prophet Ezekiel was called son of man, may be seen in Ezek. ii. 1, 3, 6, 8; iii. 1, 3, 4, 10, 17, 25; iv. 1, 16; v. I; vi. 2; vii. 2; viii. 5, 6, 8, 12, 15; xi. 2, 4, 15; xii. 2, 3, 9, 18, 22, 27; xiii. 2, 17; xiv. 3, 13; Xxv. 2; xvi. 2; xvii. 2; XX. 3, 4, 27, 46; xxi. 2, 6, 9, 12, 14, 19, 28; xxii. 18, 24; xxiii. 2, 36; xxiv. 2, 16, 25; xxv. 2; xxvi. 2; xxvii. 2 ; xxviii. 2, 12,

21;

xxix.

2, 18; xxx. 2, 21; xxxi. 2; xxxii. 2, 18; xxxiii. 2, 7, 10, 12, 24, 30; xxxiv. 2; XXXV. 2; Xxxvi. 1, 17; xxxvii. 3, 9, 11, 16; xxxviii. 2, 14; xxxix. 1, 17; xl. 4; xliii. 7, 10, 18; xliv. 5. From these things, it is now manifest that the Lord is called the Son of God, as to the Divine Human; and the Son of Man, as to the Word.

VII.

THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN HIMSELF, AND HE THUS BECAME ONE WITH THE FATHER.

29. It is according to the DOCTRINE OF THE CHURCH received throughout the Christian world, That our Lord Jesus Christ, the Son of God, is both God and Man; and although He is God and Man, still there are not two, but there is one Christ. He is one, because the Divine took to itself the Human; yea, He-is altogether one, for He is one Person: since as the soul and the body make one man, so God and Man is one Christ. These words are taken from the Athanasian Creed, which is accepted throughout the Christian world. These are the essential things therein concerning the union of the Divine and the Human in the Lord. The rest that is said in the same creed concerning the Lord will be explained in the proper chapter. From this passage it is clearly manifest that it is according to THE FAITH OF THE CHRISTIAN CHURCH that the Divine and the Human in the Lord are not two, but one, as the soul and the body are one man; and that the Divine in Him took on the Human. From this it follows, that the Divine cannot be separated from the Human, and that the Human cannot be separated from the Divine; for to separate them would be like separating soul and body. That it is so, every one will also acknowledge who reads what is cited above (n. 19 and 21) from two of the Evangelists (Luke i. 26-35, and Matt. i. 18-25), concerning the Lord's birth; from which it is plain that Jesus was conceived of Jehovah God, and born of the Virgin Mary: so that the

Divine was in Him, and it was His Soul. Now, as His Soul was the Divine itself of the Father, it follows that His Body or Human was also made Divine; for where the one is, the other must be also. Thus and not otherwise are the Father and the Son one; the Father in the Son, and the Son in the Father. Also 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 effected will be told in this order. I. The Lord from eternity is Jehovah. II. The Lord from eternity, or Jehovah, took on the Human to save men. III. He made the Human Divine from the Divine in Himself. IV. He made the Human Divine by temptations admitted into Himself. V. The full union of the Divine and the Human was effected in Him by the passion of the cross, which was the last of the temptations. VI. He suc

cessively put off the human taken on from the mother, and put on the Human from the Divine in Him; and this is the Divine Human and the Son of God. VII. Thus God became Man, as in first principles so also in ultimates.

30. I. THAT The Lord from ETERNITY IS JEHOVAH, is known from the Word: for the Lord said to the Jews, Verily, verily, I say unto you, Before Abraham was, I am (John viii. 58); and elsewhere, And now, O Father, glorify Thou Me with the glory which I had with Thee before the world was (John xvii. 5). And here is meant the Lord from eternity, and not a Son from eternity; for the Son is His Human conceived 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 evident from many passages in the Word, of which only these few will be adduced at present: It shall be said in that day, THIS IS OUR GOD; we have waited for Him, that He may save us; this is JEHOVAH, we have waited for Him; let us be glad, and rejoice in His salvation (Isa. xxv. 9): from which it is manifest that God Jehovah Himself was expected. The voice

of one crying in the wilderness, Prepare ye a way for JEHOVAH, make straight in the desert a highway for OUR GOD. The glory of JEHOVAH shall be revealed, and all flesh shall see it together. Behold, THE LORD JEHOVIH cometh in strength (Isa. xl. 3, 5, 10; Matt. 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 light of the nations. I am JEHOVAh, this is My name; and My GLORY WILL I NOT GIVE TO ANOTHER (Isa. xlii. 6, 8). The Lord is a covenant to the people, and a light of the nations, as to the Human. Because this is from Jehovah, and was made one with Jehovah, it is said, I am Jehovah, this is My name; and My glory will I not give to another, that is, not to any other than Himself: to give glory is to glorify, or to unite to Himself. THE LORD Whom ye seek will suddenly come to His temple (Mal. iii. 1). By the temple is meant the temple of His body (as in John ii. 19, 21). THE Day-spring FROM ON HIGH hath visited us (Luke i. 78). The Day-spring from on high is also Jehovah, or the Lord from eternity. From these words it is manifest that by the Lord from eternity is meant His Divine from which all things are; which, in a word, is Jehovah. But, from the passages which will be adduced below, it will be manifest that by the Lord and also by Jehovah, after His Human was glorified, is meant the Divine and the Human together as one; and that by the Son alone is meant the Divine Human.

31. II. THAT The Lord from ETERNITY, OR Jehovah, TOOK ON THE HUMAN TO SAVE MEN, was confirmed from the Word in the preceding chapters: that man could not otherwise have been saved, will be made known elsewhere. That He took on the Human is evident also from the passages in the Word where it is said that He came forth from God, came down from heaven, and that He was sent into the world; as from these: I CAME FORTH from the Father, and I HAVE COME into the world (John xvi. 28). I CAME FORTH