THE HOLY ONE OF ISRAEL to cease from before us: therefore thus saith THE HOLY ONE OF ISRAEL (XXX. 11, 12). They say, Let Him hasten His work, that we may see it; and let the counsel of THE HOLY ONE OF ISRAEL draw near and come (v. 19). In that day they shall stay upon Fehovah, THE HOLY ONE OF ISRAEL, in truth (x. 20). Cry out, and shout, thou daughter of Zion; for great is THE HOLY One of IsPAEL in the midst of thee (xii. 6). Thus saith Jehovah, the God of Israel: In that day shall a man look to his Maker, and his eyes shall have respect to THE HOLY ONE OF ISRAEL (xvii. 6, 7). The meek shall increase their joy in Fehovah, and the needy among men shall rejoice in THE HOLY ONE OF ISRAEL (xxix. 19; xli. 16). Nations shall run unto thee, for the sake of Jehovah thy God, and for THE HOLY ONE OF ISRAEL (lv. 5). The isles shall wait for Me, to bring thy sons from far, to the name of Jehovah thy God, and to THE HOLY ONE OF ISRAEL (lx. 9). Babylon hath been proud against Jehovah, against THE HOLY ONE OF ISRAEL (Jer. 1. 29). Besides many other passages. By the Holy One of Israel is meant the Lord as to the Divine Human; for the Angel Gabriel said to Mary, THE HOLY THING that shall be born of thee shall be called the Son of God (Luke i. 35). That Jehovah and the Holy One of Israel are one, although they are named distinctively, may be evident also from the places here cited, in which it is said that Jehovah is the Holy One of Israel.

41. (4.) THAT THE LORD IS CALLED LORD AND God is manifest from so many passages that, if they were adduced, they would fill pages: these few may suffice. In John: When Thomas, by the command of the Lord, had seen His hands, and touched His side, he said, My Lord and my GOD! (xx. 27, 28.) In David: They remembered that GOD was their Rock, and THE HIGH God their REDEEMER (Ps. lxxviii. 35). And in Isaiah Jehovah Zebaoth is His name ; and THY REDEEMER, the Holy One of Israel; THE GOD OF THE WHOLE EArth shall He BE CALLED (liv. 5). This is

also manifest from the fact that they worshipped Him, and fell upon their faces before Him (Matt. ix. 18; xiv. 33; xv. 25; xxviii. 9; Mark i. 40; V. 22; vii. 25; x. 17; Luke xvii. 15, 16). And in David: We heard of Him at Ephratah: let us go into His tabernacles, LET US BOW OURSELVES DOWN AT HIS FOOTSTOOL (Ps. cxxxii. 6, 7). So also in heaven, concerning which it is said in the Apocalypse: I was in the spirit; and, lo, a throne was set in heaven; and upon the throne One sat That was like to a jasper and a sardine-stone; and a rainbow was around the throne, in appearance like to an emerald. And the twenty-four elders FELL DOWN BEFORE HIM WHO SAT UPON THE THRONE AND ADORED HIM THAT LIVETH FOR EVER AND EVER, AND CAST THEIR CROWNS BEFORE THE THRONE (iv. 2, 3, 10). And in another place: I saw, in the right hand of Him That sat upon the throne, a book written within and on the back side, sealed with seven seals; and no one could open it. Then one of the elders said, Behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals. And I saw in the midst of the throne a Lamb standing: He came and took the book; AND THEY FELL DOWN before the LAMB, AND ADORED HIM THAT LIVETH FOR EVER AND EVER (v. 1, 5–8, 14).

42. (5.) THAT THE LORD IS CALLED KING AND THE ANOINTED is because He was the Messiah, or Christ; and Messiah, or Christ, signifies King and Anointed. Hence it is that the Lord is also meant in the Word by king, and also by David, who was king over Judah and Israel. That the Lord is called King, and the Anointed of Jehovah, is evident from many passages of the Word: it is therefore said in the Apocalypse, The Lamb shall overcome them; for He is LORD OF LORDS, AND King of kinGS (Xvii. 14). And in another place: And He that sat upon the white horse had on His garment a name written, KING of kings, AND LORD OF LORDS (xix. 16). It is from the Lord's being called a King that heaven and the church are called His

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