not call her Mother, but Woman. We read only three times in the Evangelists that He spake with His own mouth to the Mother and of her, and then twice that He called her Woman, and once that He did not acknowledge her as Mother. We read in John, twice, that He called her Woman: The Mother of Jesus said to Him, They have no wine. Jesus said to her, WOMAN, what have I to do with thee? My hour is not yet come (ii. 4); and again: Jesus from the cross, seeing His Mother and the disciple standing by whom He loved, saith to His Mother, WOMAN, Behold thy son! Then saith He to the disciple, Behold thy Mother! (xix. 26, 27.) Once that He did not acknowledge her; in Luke: It was told Jesus by some, who said, Thy Mother and Thy brethren stand without, and wish to see Thee. Jesus answered and said to them, My Mother and My brethren are these who hear the Word of God and do it (viii. 20, 21; Matt. xii. 46-49; Mark iii. 31–35). In other places Mary is called His Mother, but not by His own mouth. This is also confirmed by His not acknowledging Himself to be the son of David; for we read in the Evangelists, Jesus asked the Pharisees, saying, What think ye of Christ? Whose son is He? They say to Him, David's. He saith to them, How, then, doth David in spirit call Him his Lord, saying, The Lord said to my Lord, Sit Thou at My right hand, till I make Thy enemies Thy footstool. If, then, David calleth Him Lord, how is He his son? swer Him a word (Matt. xxii. Luke xx. 41-44; Ps. cx. 1). evident that the Lord, as to the the son of Mary nor of David. man was, He showed to Peter, James, and John, when He was transfigured before them, in that His face shone as the sun, and His garments were white as the light; and then a voice out of the cloud said, This is my beloved Son, in Whom I am well pleased: hear ye Him (Matt. xvii. 1–8; Mark ix. 2-8; Luke ix. 28-36). The Lord was also seen by John as the sun shining in his strength (Apoc. i. 16).

And no one was able to an41-46; Mark xii. 35-37; From these passages it is glorified Human, was not What His glorified Hu

That the Human of the Lord was glorified, is evident from the things which are said concerning His glorification in the Evangelists, as from these; in John: The hour is come that the Son of Man should be glorified. He said, Father, glorify Thy name. There came a voice from heaven, I have both glorified it, and will glorify it again (xii. 23, 28). Because the Lord was glorified by successive steps, it is therefore said, I have both glorified, and will glorify again. In the same: After Judas had gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him. God will also glorify Him in Himself, and will straightway glorify Him (xiii. 31, 32). Again: Jesus said, Father, the hour is come: glorify Thy Son, that Thy Son also may glorify Thee (xvii. 1, 5). And in Luke: Ought not Christ to have suffered this, and to enter into His glory? (xxiv. 26.) These things are said concerning His Human. The Lord said, God is glorified in Him; God will also glorify Him in Himself: and, Glorify Thy Son, that Thy Son also may glorify Thee. The Lord said these things, because the union was reciprocal, of the Divine with the Human, and of the Human with the Divine: wherefore He had also said, I am in the Father, and the Father in Me (John xiv. 10, 11); also, All Mine are Thine, and all Thine are Mine (xvii. 10). Thence the union was full. It is the same with all union: unless it be reciprocal, it is not full. Such, also, there must be, of the Lord with man, and of man with the Lord; as He teaches in John: At that day ye shall know that ye are in Me, and I in you (xiv. 20); and elsewhere: Abide in Me, and I in you: he that abideth in Me, and I in him, the same beareth much fruit (xv. 4, 5).

Whereas the Lord's Human was glorified, that is, was made Divine, therefore after death He rose again on the third day with the whole Body; which is not the case with any man; for a man rises again only as to the spirit, but not as to the body. That man might know, and no one doubt, that the Lord rose again with the whole Body, He

not only said it by the angels who were in the sepulchre, but also showed Himself in His Human Body before the disciples; saying to them, when they believed that they saw a spirit, See My hands and My feet, that it is I Myself; feel of Me, and see: for a spirit hath not flesh and bones, as ye see Me have. And, when He had said this, He showed them His hands and His feet (Luke xxiv. 39, 40; John xx. 20). And further: Jesus said to Thomas, Reach hither thy finger, and see My hands; and reach thy hand, and thrust it into My side; and be not faithless, but believing. Then said Thomas, My Lord and my God! (John xx. 27, 28.) That the Lord might still further prove that He was not a spirit, but Man, He said to the disciples, Have ye here any food? And they gave Him a piece of broiled fish, and of a honeycomb; which He took, and ate before them (Luke xxiv. 41-43). Since His Body was not now material, but Divinesubstantial, He therefore came in to the disciples while the doors were shut (John xx. 19, 26); and, after He had been seen, He became invisible (Luke xxiv. 31). The Lord, being now such, was taken up, and sat at the right hand of God; for it is said in Luke, It came to pass, when Jesus was blessing the disciples, He separated from them, and was taken up into heaven (xxiv. 51). And in Mark: After He had spoken to them, He was taken up into heaven, and sat at the right hand of God (xvi. 19). To sit at the right hand of God, signifies Divine Omnipotence.

Since the Lord, with the Divine and Human united in one, ascended into heaven, and sat at the right hand of God, by which Divine Omnipotence is signified, it follows that His Human substance or essence is as His Divine. To think otherwise, would be like thinking that His Divine was taken up into heaven, and sat at the right hand of God, and not the Human at the same time: which is contrary to Scripture, and also contrary to the Christian doctrine, which is, That God and Man in Christ are as the soul and the body; to separate which would be contrary to

sound reason. This union of the Father with the Son, or of the Divine with the Human, is meant also in the following passages: I came forth from the Father, and have come into the world: again, I leave the world, and go to the Father (John xvi. 28). I go away, and come to Him Who sent Me. (vii. 33; xvi. 5, 16; xvii. 11, 13). If, then, ye shall see the Son of Man ascend up where He was before? (vi. 62.) No one hath ascended up to heaven, but He That came down from heaven (iii. 13). Every man who is saved ascends into heaven; yet not of himself, but of the Lord. The Lord alone ascended of Himself.

36. VII. THUS GOD BECAME MAN, AS IN FIRST PRINCIPLES SO ALSO IN ULTIMATES. That God is Man, and that every angel and spirit is a man from God, is shown in several places in the treatise concerning "Heaven and Hell," and will be more fully shown in the treatises concerning "Angelic Wisdom." But God from the beginning was Man in first principles, though not in ultimates; yet, after He took on the Human in the world, He also became Man in ultimates. This follows from the things proved above, — that the Lord united His Human to His Divine, and thus made His Human also Divine. It is from this that the Lord is called the Beginning and the End, the First and the Last, the Alpha and the Omega; as in the Apocalypse: I am THE ALPHA and THE OMEGA, THE BEGINNING and THE END, saith the Lord; He Who is, and Who was, and Who is to come; the Almighty (i. 8, 11). John, when he saw the Son of Man in the midst of the seven candlesticks, fell at His fet as dead. But He laid His right hand upon him, saying, I am THE FIRST and THE LAST (i. 13, 17; ii. 8; xxi. 6). Behold, I come quickly, that I may give to every one according to his work. I am THE ALPHA and THE Omega, the BEGINNING and The End, the FIRST and THE LAST (xxii. 12, 13). And in Isaiah: Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah Zebaoth: I am THE FIRST and THE LAST (xliv. 6; xlviii. 12).

VIII.

THE LORD IS GOD HIMSELF, FROM WHOM AND CONCERNING WHOM THE WORD IS.

37. In the first chapter, we began to show that the whole Sacred Scripture is concerning the Lord, and that the Lord is the Word. Here it will be further shown from the passages out of the Word, where the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, Lord and God; as also King, the Anointed of Jehovah, and David. It may be well to remark in advance, that it has been given me to go through all the Prophets and the Psalms of David, and to examine each verse, and see what is there treated of; and it has been seen that no other subjects are treated of than the Church which was established by the Lord and which is to be established, the Lord's Coming, His combats, glorification, redemption, and salvation, and heaven from Him; and, at the same time, their opposites. As these all are the Lord's works, it has been manifest that the entire Sacred Scripture is concerning the Lord, and thence that the Lord is the Word. But this cannot be seen, except by those who are in enlightenment from the Lord, and who are also acquainted with the spiritual sense of the Word. All the angels of heaven are in this sense: wherefore, when the Word is read by man, they comprehend this sense only. For spirits and angels are with man continually; and, as they are spiritual, they understand all things spiritually which man understands naturally. That the whole Sacred Scripture is concerning the Lord, can be seen but obscurely and as through a