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DOCTRINE

THE NEW JERUSALEM

CONCERNING

THE LORD.

THE
DOCTRINE OF
THE NEW JERUSALEM
RESPECTING
THE LORD:
TO WHICH ARE ADDED
NINE QUESTIONS,
CHIEFLY RELATING TO THE SAME'SUBJECT,
Proposed to the Author by the Rev. T. Hartley, A.M. late
Rector op Winwick in Northamptonshire ;
WITH THEIR ANSWERS.

translated from the latin op
EMANUEL SWEDENBORG.

THE EIGHTH EDITION.

LONDON:
PUBLISHED BY J.S. HODSON, CROSS STREET, HATTON GARDEN;
SOLD ALSO BY W. SIMPKIN AND R. MARSHALL, STATIONERS' HALL COURT,
LUDGATE STREET 5 AND W. CLARKE, MANCHESTER,
1831.

This work is printed at the expense of, and published for, " The
Society for Printing and Publishing the Writings of Emanuel
Swedenborg, instituted in London in the Year 1810."

PREFACE.

Among the appearances which the state of the Christian world at the
present day exhibits to the serious observer, there is none more strik
ing than the ardour with which the controversy is carried on between
those who deny all idea of » Trinity in the Divine Nature, and who
regard the Lord Jesus Christ as a mere man, and those who admit His
divinity and that of the Holy Spirit, but consider them as distinct Per
sons from the Father. The former are usually called Unitarians, and
the latter, Trinitarians; although these terms are not exclusively ap
propriate to the parties who assume them ; since, as will be seen in
the following Work, we may hold the doctrine of the Divine Unity as
strictly as is done by Unitarians, without rejecting that of the Divine
Trinity, or denying Divinity to the Lord Jesus Christ ; and we may
maintain the doctrine of the Divine Trinity as fully as is done by
Trinitarians, without violating that of the Divine Unity, or embracing
the notion of a Trinity of Persons.
An impartial observer of the controversy between these two parties
must certainly admit that when the Trinitarians maintain from Scrip
ture the Divinity of the Lord Jesus Christ, their arguments are de
cidedly more substantial than those of their opponents, who, to evade
the force of them, are obliged to erase many important texts from their
bibles ; yet, owing to the dead weight with which the Trinitarians
clog their system, by advocating a Tripersonality instead of a simple
Trinity, it is an unquestionable fact that the ranks of Unitarianism
receive accessions every day. Since the middle ofthe last century the
converts to this persuasion have prodigiously encreased; especially
since the time that the Rev. Mr. Lindsey called the attention of the
public to the question, by publishing his reasons for resigning his
living in the Established Church. He declared that he felt a con
scientious repugnance to worship the Trinity acknowledged in that

VI PREFACE.
church, which appeared to him not to differ from a trinity of absolutely
separate Gods, to worship all .of whom must be idolatry. Numbers
have viewed the subject in the same light ; and too hastily adopting
Mr. Lindsey's. method, of cutting, not untying, (as is done in the fol
lowing Work,) the Gordian knot which the framers of such creeds as
that of Athanasius'have tied, they have renounced the worship of the
Lord Jesus Christ ; although Paul declares that " in Him dwelleth all
the fulness of the Godhead bodily," and John the Revelator heard all
the angelic hosts saying, "Blessing, and honour, and glory, and power,
be unto Him that sitteth on the throne, and unto the Lamb, for ever
and ever !"
Nor are these sentiments confined to those who openly avow them.
It is well known that many of those who continue in the communion
of the Church of England and the other Trinitarian sects, do not in
wardly admit the Lord's Divinity. Some of these, indeed, allow Him
to be something more than an ordinary man, considering Him, with
Arius, as the first of created beings, and the delegated instrument by
whom God made the world. Still this is but a slight palliation of the
apostacy. Between Infinite and Finite there can be no intervening
degrees; they therefore who deny Jesus Christ to be God, in the
proper sense of the word, all belong to one class, whether they sup
pose Him to have first come into being when Fie appeared on earth,
or whether they allow Him a few centuries of previous existence.
All this is sufficiently painful in contemplation to the humble mind
which sincerely acknowledges the Divinity of its Saviour, and feels
that if he were any thing less than God in His own nature, it- would
be vain for the sinner to entertain any hopes of salvation. But exten
sive as these mischiefs, arising out of the division of the Godhead into
three separate Persons, are, there is still another inconvenience from
the same cause, which extends to the most pious advocates of the
Lord's divinity themselves, so long as they endeavour to combine it
with the tripersonal hypothesis, and is productive to most of them
of severe anxiety and anguish : and that is, the distraction which is
thus introduced when they reflect upon the supposed three Divine
Persons as Objects of Worship. Many persons of sincere piety have
avowed, that they had often been greatly distressed, when desirous to
approach their God in prayer, in determining to which of the Divine

PREFACE. VII
Persons they should address their supplications. Believing the Father
and Son to be of equal Divinity, tiiey thought it must be right to pray
to either : yet while addressing one, they have been annoyed with a
secret apprehension that the other might feel himself neglected. So
frequently does this feeling occur, that probably every reader of these
pages may be appealed to as a witness to its existence ; for perhaps
few of them will be able to say, that they have not sometimes been
tormented with anxieties of this nature. Certain it is that perplexities
of a similar kind have distressed some of the most excellent characters
that ever adorned the Christian profession. No man ever obtained a
higher reputation for genuine religious feeling and sincere devotional
piety than the celebrated Dr. Watts : and no man has left a stronger
testimony of the anxieties which the idea of a tripersonal God is cal
culated to generate in the breast of the humble believer ; a testimony
which is the more valuable, as it is known that his doubts about the
tripersonality never led him to waver in his assurance of the Divinity
of his Saviour. At the end of his pieces entitled, Remnants of Time
employed in Prose and Verse, printed with his well-known work on
The Improvement of the Mind, there is, in most of the editions,
(though in some it is suppressed,) a prayer on this subject, in which
he supplicates for illumination respecting the doctrine of the Trinity :
and the terms in which he expresses his feelings shew a deep and
most painful sense of the utter unsatisfactoriness of the views com
monly entertained. The prayer is well worth the perusal of every
inquiring Christian : he will find in it a strong picture of the anguish
of soul, which a dark and contradictory persuasion respecting one of
the very first of the articles of the Christian faith must necessarily
occasion in the devout and contemplative mind.
On the whole then it is most certain, that the doctrine of the Trin
ity, as generally understood, is calculated to generate doubt and
perplexity, but can never afford satisfaction and assurance. It is con
tinually driving multitudes to Socinianism and infidelity : and to the
sincerest of those who would fain compel themselves to believe it, it
yields nothing but distraction and anxiety.
Now let every one who believes that the Divine Providence takes
an interest in the welfare of mankind, and especially in things of eter
nal moment, ask his own mind, whether such a state of things can be

VIII PREFACE.
intended to continue for ever r Are we never to hope that some man's
understanding will be so enlightened as to comprehend what is said in
Scripture on the subject, and to give such an elucidation of it as shall
harmonize in one beautiful system all the testimony of the Holy
Word, shewing that all the seemingly conflicting texts are in reality
in the most perfect agreement, and deducing from this agreement a
clear and simple view, capable of affording the most decided conviction
to the satisfied and delighted understanding of man ? Every candid
reader, it is confidently anticipated, will acknowledge, that in the
following little Work this is accomplished. To it, therefore, he is
referred for the information desired : and may He who is the Light
enable him by its means to discover, that the command " Thou shalt
worship the Lord thy God, and Him only shalt thou serve" (Matt.
iv. 10), is perfectly reconcileable with the declaration of Jesus Christ,
that enjoyment of eternal life depends upon coming unto Him(J6hn
v. 40).
The Editors.

CONTENTS.

No. Page
That the whole Sacred Scripture treats of the
Lord, and that the Lord is the Word  I 1
That by the Lord's fulfilling all the contents of
the Law, is meant, that He fulfilled all the con
tents of the Word  8 21
I. That by the Law, in a strict sense, are meant the Ten Com
mandments of the Decalogue  21
II. That by the Law, iu a more extensive sense, are meant all
things that are written in the five books of Moses  9 21
III. That by the Law, in the most extensive sense, are meant
all things that are contained in the Word..  10 23
That the Lord came into the World to subjugatf, the
Hells and to glorify his Humanity; and that the
Passion of the Cross was the last combat by which
He FDLir conquered the Hells, and fully glori
fied his Human ity  12 20
That the Loud, by the Passion of the Cross, did not
take away Sins, but that he bore them  16 38
That the Imputation of the Lord's Merit properly
means nothing else, than the remission of slns
after Repentance  18 40
That the Lord is called the Son of God in respect to
his Divine Humanity, and the Son of Man in re
spect to the Word  19 43
I. That the Lord is called the Son of Man, when the Passion
is treated of  ?4 49
II. That the Lord is called the Son of Man, when Judgment is
treated of  25 49
III. That the Lord is called the Son of Man, where His
coming is t reated of  26 50
IV. That the Lord is called the Son of Man, where Redemp
tion, Salvation, Reformation, and Regeneration, are
treated of   27 62
That because the Son of Man signifies the Lord with
respect to the Word, the same Title teas also given to
the Prophets  28 63

X CONTENTS. No. Page
That the Lord made his Humanity Divine from the
Divinity which was in Him, and that He thus be
came One with the Father  29 54
I. That the Lord from Eternity is Jehovah  30 56
II. That the Lord from Eternity, or Jehovah, assumed the
Humanity to save Mankind  31 57
III. That the Lord made his Humanity Divine from the
Divinity in Himself  32 5S
IV. That the Lord made his Humanity Divine by Temptations
admitted therein, and by continual Victories in those
Conflicts  33 62
V. That the full Union of Divinity and Humanity in the Lord,
was effected by the Passion of the Cross, which was
his last Temptation  34 63
VI. That the Lord put off, by successive steps, the Humanity
from the Mother, and put on a Humanity from the Di
vinity in Himself, which is the Divine Humanity and
the Son of God  35 66
VII. That thus God became Man, as in primaries so also in
ultimate;  36 71
That the Lord is the very God, from whom the Word
is, and of whom it treats  37 72
That the Lord existed before his coming into the World.... 73
I. That the Lord is called Jehovah  38 74
II. That the Lord is called the God of Israel and the God of
Jacob  39 76
III. That the Lord is called the Holy One of Israel  40 78
IV. That the Lord is called Lord, and God  41 79
V. That the Lord is called a King, and the Anointed  42 80
VI. That the Lord is called David  43 81
That God is one, and that the Lord is that God  45 83
I. That God is One  83
II. That the Lord is that God  84
Thatthe Holy Spirit is the Divine Proceeding from
the Lord, and that this is the Lord Himself  ..46 84
I. That by the term " Spirit" is meant the Life of Man  47 86
II. Since the Life of Man varies according to his state, that
therefore by the term " Spirit" is also signified the pecu
liar Affection of his Life  48 87
III. That by the term " Spirit" is also signified the Life of Ihe
Regenerate, which is called Spiritual Life  49 go,
That by the Spirit is also signified Spiritual Life, com
municated to those who are in humiliation  90

contents. xi
No: Page
IV. Thai where the term "Spirit" is mentioned in reference
to the Lord, it signifies his Divine Life, consequently
the Lord Himself  50 91
That the term " Spirif is used to denote Jehovah
Himself, or the Lord  91
V. That by the term "Spirit," when mentioned in reference
to the Lord, is signified, in particular, the Life of His
Wisdom, which is the Divine Truth  51 92
VI. That Jehovah Himself, that is, the Lord, spake the Word
by the Prophets  52 95
That the Doctrine op the Athanasian Creed agrees
with the Truth, provided the Trinity of Persons
of which it speaks, be understood to mean a Trinity
of Person and that this Trinity is in the Lord .... 55 98
That by the New Jerusalem, mentioned in the Re
velation, is meant a New Church  62 107

TH E

&ortttnr

THE NEW JERUSALEM

CONCERNING

THE LORD.

That the whole Sacred Scripture treats of the
Lord, and that the Lord is the, Word.*
I. We read in John, " In the beginning was the Word, and
the Word was with God, and the Word was God. The same
was in the beginning with God. All things were made by
him ; and without him was not any thing made that was
* " The reason why the word Lord is made use of, and not Jehovah, is, because
Jehovah in the Old Testament is called the Lord in the New Testament ; which
is evident from the following passages : ' Hear, O Israel, Jehovah our God is
one Jehovah, and thou shalt love Jehovah thy God with all thy heart and all
•thy soul.' It is thus written in the Book of Moses ; but it is expressed in the
following manner in the Gospel of Mark: 'The Lord our God is One Lord,
-and thou shalt love the Lord thy God with all thy heart and all thy souP
(chap. xii. 29, 30). .Again, Isaiah saitb, 'Prepare ye the way of Jehovah, make
straight in the desart a highway for our God:' which is thus expressed in Luke;
' Thou shalt go before the face of the Lord to prepare his ways.' The same
distinction is also made in other places. The reason of this was, because they to
whom the Lord and his disciples spake, durst not name the word Jehovah
on account of its sanctity ; and a further reason was, because by Jehovah is
meant the Divine Esse, which was from eternity, and the Humanity, which he
assumed in time, was not that Esse," Thus " by the name Lord, (in the New
Testament,) is meant Jehovah in the Humanity."— Universal Theology, n.8i.
B

2 DOCTRINE OF THE NEW JERUSALEM
made. In him was life, and the life was the light of men :
and the light shineth in darkness ; but the darkness compre«
hended it not." Moreover, " The Word was made flesh, and
dwelt among us, and we beheld his glory, the glory as ofthe
Only-begotten of the Father, full of grace and truth"(chap.
i. 1 — 5, 14). The same Evangelist further adds, " Light is
come into the world, but men loved darkness rather than
light, because their deeds were evil"(chap. iii. 19). And in
another place, " While ye have light, believe in the light, that
ye may be the children of light. I am come a light into the
world, that whosoever believeth on me should not abide in
darkness"(chap. xii. 36, 46). From these passages it is evi
dent, that the Lord is God from eternity, and that this God
is himself the Lord who was born in the world : for it is said,
that the Word was with God, and God was the Word : as,
also, that without him was not any thing made that was
made : and again, that the Word was made flesh, and they
saw him. Why the Lord is said to be "the Word," is but
little understood in the church : but he is so called, because
" the Word" signifies Divine Truth, or Divine Wisdom ; and
the Lord is Divine Truth itself, or Divine Wisdom itself;
for which reason he is likewise called the Light, which also
is said to have come into the world. Divine Wisdom and
Divine Love, constitute a one, and were from eternity a one
in the Lord: wherefore it is said, "In him was life, and the
life was the light of men :" Life is Divine Love, and Light is
Divine Wisdom. This oneness is what is meant by these
words: " In the beginning the Word was with God, and the
Word was God:" fo be with God, means to be in him; for
wisdom is in love, and love in wisdom. So also in another
place in John: "And now, O Father, glorify thou me with
thine own self, with the glory which I had with thee, before
the world was"(chap. xvii. 5). With thine own self, means,
in thy self: wherefore it is also said, that God was the Word.
It is likewise declared in other places, that the Lord is in the

CONCERNING THE LORD. 3
Father, and the Father in him : as, also, that the Father and
he are one. Since then the Word is the Divine Wisdom of
Divine Love, it follows, that it is Jehovah himself, conse
quently the Lord, by whom all things were made that are
made: for all things were created from Divine Love by
means of Divine Wisdom.
2. That the Word which is here specifically meant is the
same that was manifested by the instrumentality of Moses,
the Prophets, and the Evangelists, may evidently appear
from this consideration; that this is Divine Truth Itself, from
which is derived all the wisdom that exists with angels, and
all spiritual intelligence with men. For angels have in the
heavens the very same Word that men have in the world,
save bnly that with men it is natural, whereas in the
heavens it is spiritual. And since the Word is Divine
Truth, it is also the Divine Proceeding; and this is not only
from the Lord but is also the Lord Himself. As this Word
is thus the Lord Himself, the whole of it in general, and
each part in particular, is written in reference to him alone:
from the prophet Isaiah unto Malachi, there is not a single
thing that does not relate to the Lord, or that, being in the
opposite sense, does not relate to something contrary to the
Lord. That this is the case, has not heretofore been seen
by any one ; but nevertheless every one has a capacity to see
it, provided he is apprised of it, and thinks of it whilst he is
reading; and is apprised further, that there is not only a
natural sense in the Word, but also a spiritual sense ; and
that in this sense, by the names of persons and of places, is
signified something of or belonging to the Lord, and by de
rivation from him, something belonging to heaven and the
church, or something opposite thereto. Now since the whole
of the Word in general, with each part in particular, is
written with reference to the Lord ; and since the Word, as
being Divine Truth, is the Lord ; it clearly appears why it
is said, that "the Word was made flesh, and dwelt among
b2

4 DOCTRINE OF THE NEW JERUSALEM
us, and we beheld his glory;" and also why it is said,
"While ye have light, believe in the light, that ye may be
the children of light. I am come a light into the world, that
whosoever believeth on me should not abide in darkness."
Light means Divine Truth, consequently the Word. This
being the case, every one, even at this day, who, when read
ing the Word, approaches the Lord alone, and prays to him,
is enlightened as to its meaning.
3. We will here state, in a few words, what is declared
concerning the Lord, both in general and in particular, in
all the Prophets of the Old Testament, from Isaiah unto
J\falachi. I. That the Lord would come into the world in
the fulness of time, which was, when he was no longer known
by the Jews, and when, consequently, there was nothing
which constitutes a church remaining ; and that unless he
should then come into the world and reveal himself, man
kind would perish in eternal death : as he himself says in
John : " Unless ye believe that I am [he], ye shall die in
your sins"(viii. 24). II. That the Lord would come into
the world to accomplish a last judgment, and thereby to
subjugate the then prevailing power of the hells ; which
was to be effected by combats or by temptations admitted
to assault the Humanity derived from the mother, and by
continual victories then obtained ; and that unless the bells
should be so subjugated, no man could possibly be saved.
III. That the Lord would come into the world to glorify his
Humanity, that is, to unite it to the Divinity which was in him
by conception. IV. That the Lord would come into the
world to establish a New Church, which should acknow
ledge him as the Redeemer and Saviour, and by love and
faith towards him be redeemed and saved. V. That he
would then also arrange heaven in order, so that it, with
the church, should constitute a one. VI. That the passion
of the cross would be the last combat or temptation, by
which he would fully conquer the hells, and fully glorify

CONCERNING THE LORD. 5
his Humanity. — That the Word treats of no other subjects,
may be seen in the small treatise concerning the Sacred
Scriptures. 4. In confirmation that the above are the subjects treated
of throughout the Word, I shall merely, in this first article,
adduce such passages as make mention of that day, in that
day, and in that time ; in which the terms day and time
refer to the coining of the Lord.* Thus in Isaiah : " And it
shall come to pass in the last days that the mountain of the
house of Jehovah shall be established in the top of the
mountains." "Jehovah alone shall be exalted in that day."
" The day of Jehovah of hosts shall be upon every one that
is proud and lofty." " In that day a man shall cast his
idols of silver and his idols of gold"(chap. ii. 2, 11, 12,
20). " In that day Jehovah will take away the bravery
of their tinkling ornaments"(chap. iii. 18). " In that day
shall the Branch of Jehovah be beautiful and glorious"(chap.
iv. 2). " In that day they shall roar against them like the
roaring of the sea, and if one look unto the land behold
darkness and sorrow, and the light is darkened in the
heavens thereof "(chap. v. 30). "And it shall come to pass
in that day that Jehovah shall hiss for the fly that is in the
uttermost part of the rivers of Egypt." " In the same day
shall Jehovah shave with a razor that is hired." "It shall
come to pass in that day that a man shall nourish a young
cowv and two sheep." " In that day it shall even be for
briers and thorns"(chap. vii. 18, 20, 21,23). "And what
will ye do in the day of visitation, and in the desolation
* The great number of passages from the Word which here follow, being only
designed to corroborate the position that the Scriptures treat of the Lord through.
out, hy shewing how numerous are the places in which the single subject of
his coming, is treated of; but being likely to be found hy many readers tedious
from their abundance; the object for which they are cited may be sufficiently
answered by merely noting their copiousness ; and such readers as would not
feel an interest in the perusal of so many pages of unconnected extracts, can pass
on to n. 5. p. 15; or even to the beginning ofthe next section, p. 20.

6 DOCTRINE OF THE NEW JERUSALEM
which shall come from far?" "In that day the remnant of
Israel, and such as are escaped of the house of Jacob, shall
no more again stay upon him that smote them, but shall stay
upon Jehovah"(chap. x. 3, 20). "In that day there shall
be a root of Jesse which shall stand for an ensign of the
people ; to it shall the gentiles seek, and his rest shall be
glorious." "In that day Jehovah shall set his hand the
second time to recover the remnant of his people"(chap. xi.
10, 11). "In that day thou shalt say, O Jehovah, 1 will
praise thee." " In that day shall ye say, Praise Jehovah,
call upon his name"(chap. xii. 1, 4). " Howl ye, for the day
of Jehovah is at hand, it shall come as a destruction from the
Almighty." "Behold, the day of Jehovah cometh, cruel
both with wrath and fierce anger." " I will shake the
heavens, and the earth shall remove out of her place, in the
wrath of Jehovah of hosts, and in the day of his fierce anger."
" Her time is near to come, and her days shall not be pro-
longed"(chap. xiii. 6, 9, 13, 22). " In that day it shall come
to pass that the glory of Jacob shall be made thin." " Jit
that day shall a man look to his Maker, and his eyes shall
have respect to the Holy One of Israel." " In that day shall
his strong cities be as a forsaken bough"(chap. xvii. 4, 7, 9).
" And the inhabitant of this isle shall say in that day, Be
hold, such is our expectation"(chap. xx. 6). " In that day
shall five cities in the {and of Egypt speak the language of
Canaan." " In that day shall there be an altar to Jehovah
in the midst of the land of Egypt." " In that day shall
there be a highway out of Egypt to Assyria." " In that
day shall Israel be the third with Egypt and with Assyria,
even a blessing in the midst of the land"(chap. xix. 18, 19,
23, 24). " For it is a day of trouble, and of treading down,
and of perplexity by the Lord Jehovah of hosts"(chap. xxii.
5). ¦_" In that day Jehovah shall punish the host of the high
ones that are on high, and the kings of the earth on the
earth." " And they shall be gathered together as prisoners

CONCERNING THE LORD. 7
are gathered in the pit, and shall be shut up in prison, and
after many days shall they he visited ; then the moon shall
be confounded, and the sun ashamed"(chap. xxiv. 21 — 23).
" It shall be said in that day, Lo, this is our God, we have
waited for him, and he will save us"(chap. xxv. 9). " In that
day shall this song be sung in the land of Judah, We have
a strong city"(chap. xxvi. 1). "In that day Jehovah, with
his sore, and great, and strong sword, shall punish." " In
that day sing ye unto her, A vineyard of red wine." "And
it shall come to pass in that day that the great trumpet shall
be blown"(chap. xxvii. 1, 2, 13). "In that day shall Jeho
vah of hosts be for a crown of glory, and for a diadem of
beauty"(chap. xxviii. 5). " In that day shall the deaf bear
the words of the book, and the eyes of the blind shall see
out of obscurity, and out of darkness"(chap. xxix. 18).
"And there shall be upon every high mountain and upon
every high bill, rivers, and streams of waters, in the day of
the great slaughter, when the towers fall : moreover, the
light ofthe moon shall be as the light of the sun,&c, in the
day that Jehovah bindeth up the breach of his people"(chap.
xxx. 25, 26). " In that day every man shall cast away his
idols of silver, and his idols of gold"(chap. xxxi. 7). "For
it is the day of Jehovah's vengeance, the year of his recom-
pences"(chap. xxxiv. 8). " These two things shall come to
thee in a moment, in one day ; the loss of children and
widowhood"(chap. xlvii. 9). "Therefore, my people shall
know my name ; therefore they shall know in that day, that
I am he that doth speak, behold it is l"(chap. Iii. 6). "Je
hovah hath anointed me to preach good tidings unto the
meek; — to proclaim the acceptable year of Jehovah, to com
fort all 'that mourn "(chap. Ixi. 1, 2). "For the day of
vengeance is in my heart, and the year of my redeemed is
come"(chap. lxiii. 4).
So in Jeremiah. " In those days, saith Jehovah, they
shall say no more, The» ark of the covenant of Jehovah."

8 DOCTRINE OF THE NEW JERUSALEM
" At that time they shall call Jerusalem the throne of Je
hovah." " In those days the house of Judah shall be with
the house of Israel"(chap. iii. 16—18). " Jit that day, saith
Jehovah, the heart of the kings shall perish, and the Heart of
the princes; and the priests shall be astonished, and the
prophets shall wonder"(chap. iv. 9). " Therefore, behold
the days come, saith Jehovah, that it shall no more be called
Tophet :— for the land shall be desolate"(chap. vii. 32, 34).
" Therefore shall tbey fall among them that fall, in the time
of their visitation"(chap. viii. 12). '• Behold, the days come,
saith Jehovah, that I will punish all them which are circum
cised with the uncircumcised"(chap. ix. 25). "In the time
of their visitation they shall perish"(chap. x. 15). " And
there shall be no remnant of them, for Lwill bring evil upon
the men of Anathoth, even the year of their visitation"(chap.
xi. 23). " Behold, the days come, saith Jehovah, that it shall
no more be said,"&c.(chap. xvi. 14). "I will shew them
the back and not the face in the day of their calamity"(chap.
xviii. 17). " Behold, the days come, saith Jehovah, that this
place shall no more be called Tophet, nor the valley of the
son of Hinnon, but the valley of slaughter"(chap. xix. 6).
"Behold, the days come, saith Jehovah, that I will raise
unto David a righteous branch, and a king shall reign and
prosper." " In his days Judah shall be saved, and Israel
shall dwell safely." "Therefore, behold, the days come,
saith Jehovah, that they shall no more say,"&c. "I will
bring evil upon them, even the year of their visitation, saith
Jehovah." "In the latter days ye shall consider it per-
fectly"(chap. xxiii. 5—7, 12, 20). "For lo, the days come,
saith Jehovah, that I will bring again the captivity of my
people Israel and Judah." " Alas, for that day is great, so
that none is like it." " For it shall come to pass in that day,
saith Jehovah of hosts, that I will break his yoke from ofFthy
neck, and will burst thy bonds"(chap. xxx. 3, 7, 8). "For
there shall be a day that the watchmen upon- the mount

CONCERNING THE LORD. 9
Ephraim shall cry, Arise ye, and let us go up to Zion, unto
Jehovah our God." " Behold, the days come, saith Jehovah,
that I will make a new covenant." «" Behold, th&days come,
saith Jehovah, that the city shall be built to Jehovah"(chap.
xxxi. 6, 31, 38). "Behold, the days come, saith Jehovah,
that I will perform that good thing." " In those days, and
at that time, will I cause the branch of righteousness to
grow up unto David." "In those days shall Judah be saved"
(chap, xxxiii. 14 — 16). "1 will bring my words upon this
city for evil, and not for good, and they shall be accom
plished in that day before thee. But I will deliver thee
in that rfa»/"(ehap. xxxix. 16, 17). " For this is the day of
the Lord Jehovah of hosts, a day of vengeance, that he may
avenge him ofhis adversaries." " The day of their calamity
was come upon them, and the time of their visitation"(chap.
xlvi. 10,21). "Because of the day that cometh to spoil," &c.
(chap, xlvii. 4). " I will bring upon it, even upon Moab,
the year of their visitation, saith Jehovah. Yet will I
bring again the captivity of Moab in the latter days, saith
Jehovah"(chap. xlviii. 47). "I will bring the calamity of
Esau upon him, the time that I will visit him." " Her young
men shall fall in her streets, and all the men of war shall be
cut off in that day." " In the latter days, I will bring again
the captivity of Elam"(chap. xlix. 8, 26, 39). " In those days,
and in that time, saith Jehovah, the children of Israel shall
come, they and the children of Judah together, going and
weeping: they shall go, and seek Jehovah their God." "In
those days, and in that time, saith Jehovah, the iniquity of
Israel shall be sought for, and there shall be none." "Woe
unto them, for their day is come, the time of their visitation."
•• Thy day is come, the time that 1 will visit thee"(chap. 1.
4, 20, 27, 31). " They are vanity, the work of errors; in the
time of their visitation they shall perish"(chap. Ii. 18).
So in Ezekiel. --An end is come, the end is come." " The
morning is come upon thee, O thou that dweljest in the landj
C

10 DOCTRINE OF THE NEW JERUSALEM
the time is come, the day of trouble is near." " Behold the
day, behold, it is come : the morning is gone forth ; the rod
hath blossomed ; pride hath budded." " The time is come,
the day draweth near; — wrath is upon the multitude thereof."
" Their silver and their gold shall not be able to deliver them
in the day of the wrath of Jehovah"(chap. vii. 6, 7, 10, 12,
19). " They of the house of Israel say, The vision that he
seeth is for many days to come, and he prophesieth of the
times that are Jar off"(chap. xii. 27). "Ye have not gone
up into the gaps, neither made up the hedge for the house of
Israel, to stand in the battle in the day of Jehovah"(chap. xiii.
5). " And thou profane wicked prince of Israel, whose day
is come when iniquity shall have an end "(chap. xxi. 25).
" Then say thou, Thus saith the Lord Jehovah : The city
sheddeth blood in the midst of it, that her time may come."
" Thou hast caused thy days to draw near, and art come
even unto thy years" {chap. xxii. 3, 4). " Shall it not be in
the day when I take from them their strength ?" " He that
escapeth in that day shall come unto thee, to cause thee to
hear it with thine ears." " In that day shall thy mouth be
opened to him which is escaped"(chap. xxiv. 25 — 27). " In
that day will I cause the horn of the house of Israel to bud
forth"(chap. xxix. 21). " Howl ye, Woe worth the day !
For the day is near, even the day of Jehovah is near, a cloudy
day, it shall be the time of the heathen." " In that day
shall messengers go forth from me"(chap. xxx. 2, 3, 9)> "In
the day when he went down to the grave"(chap. xxxi. 15).
" As a shepherd seeketh out his flock in the day that he is
among his sheep that are scattered ; so will I seek out my
sheep, and will deliver them out of all places, where they
have been scattered in the cloudy and dark day" (chap.
xxxiv. 12). --In the day that I shall have cleansed you
from all your iniquities"(chap. xxxvi. 33). " Prophecy
and say, In that day, when my people of Israel dwelleth
safely, shalt thou not know it?" « It shall be in the latter

CONCERNING THE LORD. 11
days, and I will bring thee against my land." "And it shall
come to pass at the same time, when Gog shall come against
the land of Israel, fury shall come up in my face." "For in my
jealousy, and in the tire of my wrath, have I spoken : Surely
in that day there shall be a great shaking in the land of
Israel"(chap. xxxviii. 14, 16, 18, 19). " Behold, it is come :
— this is the day whereof I have spoken." " And it shall
come to pass in that day, that I will give unto Gog a place
there of graves in Israel." " So the house of Israel shall
know that I am Jehovah their God, from that day and
forward"(chap. xxxix. 8, 11, 22).
So in Daniel. " There is a God in heaven that revealeth
secrets, and maketh known what shall be in the latter days"
(chap. ii. 28). " Until — the time came that the saints pos
sessed the kingdom"(chap. vii. 22). " Understand, O Son
of man ; for at the time of the end shall be the vision." "And
he said, Behold, I will make thee know what shall be in the
last end of the indignation ; for at the time appointed the end
shall be." " And the vision of the evening and the morn
ing, which was told, is true ; wherefore shut thou up the
vision, for it shall be for many days" (chap. viii. 17, 19, 26).
" I am come to make thee understand what shall befall thy
people in the latter days ; for yet the vision is for many
days"(chap. x. 14). " And some of them of understanding
shall fall, to try them, and to purge, and to make them white,
even to the time of the end ; because it is yet for a time ap-
pointed"(chap. xi. 35). " At that time shall Michael stand
up, the great prince which standeth for the children of thy
people ; and there shall be a time of trouble, such as never
was since there was a nation, even to that same lime ; and
at that time thy people shall be delivered, every one that
shall be found written in the book"(chap. xii. 1). "But thou,
O Daniel, shut up the words, and seal the book, even to the
time of the end." " From the time that the daily sacrifice
shall be taken away, and the abomination that maketh deso-
c2

12 DOCTRINE OF THE NEW JERUSALEM
late set up, there shall be a thousand two hundred and ninety
days." " Thou shalt rest and stand in thy lot at the end of
the days"(cbap. xii. 4, 11, 13).
So in Hosea. " Yet a little while, and I will avenge the
blood of Jezreel upon the house of Jehu, and will cause to
cease the kingdom of the house of Israel." "Jit that day
I will break the bow of Israel." " Great shall be the day of
Jezreel"(chap. i. 4, 5, 11). ?' And it shall be at that day,
saith Jehovah, that thou shalt call me Ishi." " In that day
will I make a covenant for them." "In that day I will
hear"(chap. ii. 16,18,21). "Afterwards shall the children
of Israel return, and seek Jehovah their God, and David
their king, and shall fear Jehovah and his goodness in the
latter days"(chap. iii. 5). " Come, and let us return unto
Jehovah; for he hath torn, and he will heal us; after two
days will he revive us ; in the third day he will raise us up,
and we shall live in his sight"(chap. vi. 1, 2). " The days
of visitation are come ; the days of recompence are come"
(cbap . ix. 7).
So in Joel. "Alas, for the day, for the day of Jehovah is
at hand, and as a destruction from the Almighty shall it
come"(chap. i. 15). " The day of Jehovah cometh, for it is
nigh at hand ; a day of darkness and of gloominess ; a day
of clouds and of thick darkness." " The day of Jehovah is
great and very terrible; and who can abide it?"(chap. ii. 1, 2,
11). " And it shall come to pass afterwards, that 1 will pour
out my spirit upon all flesh: — and also upon the servants and
upon the handmaids in those days will 1 pour out my spirit."
" The sun shall be turned into darkness, and the moon into
blood, before the great and the terrible day of Jehovah come"
(chap. ii. 28, 29, 31). "In those days, and in that time,
when I shall bring again the captivity of Judah and Jeru
salem, I will also gather all nations." " For the. day of
Jehovah is near." " In that day the mountains shall drop
down new wine"(chap. iii. 1, 2, 14, 18).

CONCERNING THE LOUD. 13
So in Obadiah. " Shall I not in that day, saith Jehovah,
even destroy the wise men out of Edom ?" " Neither
shouldst thou have rejoiced over the children of Judah in
the day of their destruction; neither shouldst thou have
spoken proudly in the day of distress." "For the day of
Jehovah is near upon all the heathen"(verses 8, 12, 15).
So in Amos. "He that is courageous among the mighty,
shall flee away naked in that day"(cbap. ii. 16). " In the
day that 1 shall visit the transgressions of Israel Open him"
(chap. iii. 14). " Wo unto you that desire the day of Jeho
vah : to what end is it for you ? the day of Jehovah is dark
ness and not light." " Shall not the day of Jehovah be
darkness and not light? even very dark and no brightness
in it"(chap. v. 18, 20). "The songs of the temple shall be
bowlings in that day." "In that day, saith Jehovah God,
I will cause the sun to go down at noon, and I will darken
the earth in the clear day." " In that day shall the fair
virgins and young men faint for thirst"(chap. viii. 3, 9, 13).
" In that day I will raise up the tabernacle of David that is
fallen." " Behold, the days come that the mountains shall
drop sweet wine"(chap. ix. 11, 13).
So in Micah. " In that day shall one take up a parable
against you, and lament with a doleful lamentation, and say,
We be utterly spoiled"(chap. ii. 4). "In the last days the
mountain ofthe bouse of Jehovah shall be established in the
top of the mountains." " In that day, saith Jehovah, will I
assemble her that halteth"(chap. iv. 1, 6). "In that day
I will cut otF thy horses out of the midst of thee, and I will
destroy thy chariots"(chap. v. 10). " The day of thy watch
men and thy visitation cometh." " In the day that thy walls
are to be- built, in that day shall the decree be far removed."
"In that day also, he shall come even to thee"(chap. vii. 4,
11, 12).
So in Habakkuk. " The vision is yet for an appointed
time, but at the end it shall speak and not lie : though it

14 DOCTRINE OF THE NEW JERUSALEM
tarry, wait for it; because it will surely come, it will not
tarry"(chap. ii. 3). "O Jehovah, revive thy work in the
midst ofthe years, in the midst of the years make known ;
in wrath remember mercy "(chap. iii. 2).
So in Zephaniah. " The day of Jehovah is at hand."
"In the day of Jehovah's sacrifice, I will punish the princes,
and the king's children." "In that day there shall be the
noise of a cry." " At that time I will search Jerusalem for
candles." " The great day of Jehovah is near." " That
day is a day of wrath, a day of trouble and distress, a day
of wasteness and desolation, a day of darkness and gloomi
ness, a day of clouds and thick darkness, a day of the
trumpet and alarm against the fenced cities and against the
high towers." " In the day of Jehovah's wrath, the whole
land shall be devoured by the fire of his jealousy ; for he
shall make even a speedy riddance of all them that dwell in
the land"(chap. i. 7, 8, 10, 12, 14—16, 18). " Before the day
of Jehovah's anger come upon you." " It may be ye shall
be hid in the day of Jehovah's anger" (chap. ii. 2,3). " Wait
ye upon me until the day that I rise up to the prey." " In
that day shalt thou not be ashamed for all thy doings?"
"In that day it shall be said to Jerusalem, Fear thou not."
"At that time I will undo all that afflict thee." " At that
time I will bring you again, even in the time that I gather
you; for I will make you a name"(chap. iii. 8, 11, 16, 19,
20). So in Zechariah. " I will remove the iniquity of that
land in one day." " In that day shall ye call every man
his neighbour under the vine and under the fig-tree"(chap.
iii. 9, 10). " And many nations shall be joined to Jehovah
in that day" (chap. \\. 11). " In those [days ten men shall
take hold of the skirt of him that is a Jew"(chap. viii. 23).
" And Jehovah their God shall save them in that day, as the
flock of his people"(chap. ix. 16). " My covenant was
broken in that day"(chap. xi. 11). "In that day will I

CONCERNING THE LORD. 15
make Jerusalem a burdensome stone for all people." " In
that day, saith Jehovah, I will smite every horse with astonish
ment." " In that day will I make the governors of Judah
like a hearth of fire among the wood." "In that day shall
Jehovah defend the inhabitants of Jerusalem." "In that
day I will seek to destroy all the nations that come against
Jerusalem." " In that day shall there be a great mourning
in Jerusalem"(chap. xii. 3, 4, 6, 8, 9, 1 1). " In that day there
shall be a fountain opened to the house of David, and to the
inhabitants of Jerusalem." "In that day I will cut off" the
names of the idols out of the land." " In that day the pro
phets shall be ashamed"(chap. xiii. 1, 2, 4). " Behold, the
day of Jehovah cometh." "His feet shall stand in that day
upon the mount of Olives." " In that day the light shall not
be clear nor dark; but it shall be one day which shall be
known to Jehovah, not day nor night; but it shall come to
pass that at evening-time it shall be light." " In that day
living waters shall go out from Jerusalem." " In that day
there shall be one Jehovah, and his name one." "In that
day a great tumult from Jehovah shall be among them."
" In that day shall there be upon the bells of the horses,
Holiness unto Jehovah." " In that day there shall be no
more the Canaanite in the house of Jehovah "(chap. xiv. 1, 4,
6—9,13,20,21). So in Malachi. "But who may abide the day of his
coming, and who shall stand when he appeareth ?" " And
they shall be mine, saith Jehovah of hosts, in that day when
I make up my jewels." " Behold, the day cometh that shall
burn as an oven." " Behold, I will send you Elijah the
prophet before the coming of the great and dreadful day of
Jehovah"(chap. iii. 2, 17, and iv. 1, 5).
And in the Psalms of David. --In his days shall the
righteous flourish, and abundance of peace ; — he shall have
dominion also from sea to sea, and from the river to the ends
of the earth"(Psa!m lxxii. 7, 8) ; besides other places.

16 DOCTRINE OF THE NEW JERUSALEM
5; By day and time, in these places, is meant the coming
of the Lord. By a day or time of darkness, of thick dark
ness, of gloominess, of no light, of desolation, of the end
of iniquity, and of destruction, is meant the coming of the
Lord when he is no longer known, and consequently when
there is nothing which constitutes a church remaining. By
a day cruel and terrible, a day of wrath, of anger, of tumult,
of visitation, of sacrifice, of recompense, of trouble, of battle,
and of mourning, is meant the coming of the Lord to judg
ment. His coming for the purpose of establishing a new
church, which should acknowledge him as the Redeemer
and Saviour, is meant by the day in which Jehovah alone
should be exalted ; in which he should be one, and his name
one ; in which the branch of Jehovah should be beautiful
and glorious; in which the righteous should flourish; in
which he should revive, seek his sheep, and make a new
covenant; in which the mountains shall drop new wine,
and living waters go out from Jerusalem; in which they
should look unto the God of Israel ; beside many similar
expressions.* * The following remarks on the meaning of the phrase " the end or extremity of
the days,'* or " the latter or last days," so often occurring in the prophets, are
translated from Gussetiufs Commentaries on ihe Hebrew Language ; and they
are here subjoined because many readers may be pleased to see how strongly
the explanation of these words, as given above, is corroborated by the most learned
of the writers, both Jewish and Christian, who have made the Old Testament, in
its original language, their particular study.
" If it be now asked, What is meant hy the phrase 'the end or extremity ofthe
days,' or 'the latter or last days?' (o'DVT JTinfr*) we answer, The time ofthe
Messiah. This was clearly seen by the Rabbins. David Kimchi, on Isaiah ii. 2,
says, rVU?On Nin D'DVI nnnN bo [That is, 'Theendorextremity of days
means those of the Messiah.'] The same is affirmed by Moses Gerundensis, and
after him by Manasseh ben Israel in his work De Resurrectione, L. 3. c. 3.
More early authors, and such as are more to be relied on, even the apostles them
selves, had come to the same conclusion. Thus John (1 Epist. ii. 18,) says
'Little children, it is the last time;1 evidently supposing that phrase-to denote a
peculiar epoch, and that this epoch had then arrived. Paul speaks in the same

CONCERNING THE LORD. 17
6. To the above passages, shall here be added some others
which speak more openly of the coming of the Lord ; as
these : "The Lord himself shall give you a sign : Behold, a
virgin shall conceive and bear a Son, and shall call his name
God toith us"(\sa\ah vii. 14; Matt. i. 22,23). "Unto us a
Child is born, unto us a Son is given ; and the government
shall be upon his shoulder : and liis name shall be called
Wonderful, Counsellor, the mighty God, the everlasting
Father, the Prince of Peace. Of the increase of his go
vernment and peace there shall be no end, upon the throne
of David, and upon his kingdom, — to establish it with judg
ment and with justice, from henceforth, even for ever"(Isaiah
ix. 6, 7) " There shall come forth a rod out of the stem of
Jesse, and a branch shall grow out of his roots : and the spirit
of Jehovah shall rest upon him, the spirit of wisdom and un
derstanding, the spirit of counsel and might." " Righteous
ness shall be the girdle ofhis loins, and truth the girdle of
his reins." " And in that day there shall be a root of Jesse
which shall stand for an ensign of the people : to it shall the
Gentiles seek: and his rest shall be glorious"(Isaiah xi. 1,
2, 5, 10). " Send ye the lamb to the ruler of the land, from
Sela to the wilderness, unto the mount of the daughter of
Zion." "And in mercy shall the throne be established : and
he shall sit upon it in truth, in the tabernacle of David, judg
ing, and seeking judgment, and hasting righteousness"
manner: see 2 Tim. iii. 1; 1 Cor. x. 11; Heb. ix.26. So does Peter (1 Epist.
i.20): and Jude (Epist. 18). They speak of a certain time, or days, to which
¦they give appellations of the same import with the phrase D'D'H ri'irWj and
they call this their rpint* [the extremity or end], although it was then present,
and was not supposed by them to be still to come. They would never have
adopted this mode of speaking, had not this denomination, as applied to the
•days of the Messiah, been already in use : thus they must have drawn it from
this prophetic phrase, D'DVT lmnN [the end or extremity of days]. And certain
it is that wherever this phrase occurs in the prophets, it applies most exactly
to the days of the Messiah:" in other words, to the period of the coming of the
Lord. See Gussettii Qomim. L. Ebr. under the rootiriN.
D

18 DOCTRINE OF THE NEW JERUSALEM
(Isaiah xvi. 1,5). "It shall be said in that day, Lo ! This
is our God; we have waited for him, and he will save us:
this is Jehovah ; we have waited for him, we will be glad
and rejoice in his salvation"(Isaiah xxv. 9). " The voice of
him that crieth in the wilderness, Prepare ye the way of
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 Jehovah will
come with a strpng hand, and his arm shall rule for him."
"He shall feed his flock like a shepherd"(Isaiah xl. 3, 5, 10,
11). ''Behold — my elect in whom my soul delighteth."
" I Jehovah have called thee in righteousness, — and will
give thee for a covenant of the people, for a light to the
Gentiles; to open the blind eyes, to bring out the prisoners
from the prison, and them that sit in darkness out of the
prison-house. I am Jehovah, that is my name, and my
glory will I not give to another"(Isaiah xiii. 1,6 — 8). "Who
hath believed our report, and to whom is the arm of Jehovah
revealed?" "He hath no form nor comeliness ; and when
we shall see him there is no beauty — ." " He hath borne
our griefs, and carried our sorrows"(Isaiah liii. 1, 2, 4).
"Who is this that cometh from Edom, with dyed garments
from Bozrah — travelling in the greatness of his strength?
I that speak in righteousness, mighty to save." "For the
day of vengeance is in my heart, and the year of my re
deemed is come." "So he was their Saviour"(Isaiah lxiii.
1, 4, 8). " Behold, the days come, saith Jehovah, that I will
raise unto David a righteous branch, and a king shall reign
and prosper, and shall execute judgment and justice in the
earth; and this is his name whereby he shall be called:
Jehovah our righteousness" (Jer. xxiii. 5, 6, and xxxiii.
15, 16). " Rejoice greatly, O daughter of Zion ; shout, 0
daughter of Jerusalem: behold, thy king cometh unto thee :
he is just, and having salvation." " He shall speak peace
unto the heathen : and his dominion shall be from sea even

CONCERNING THE LORD. 19
to sea, and from the river even to the ends of the earth"
(Zechariah ix. 9, 10). " Sing and rejoice, 0 daughter of
Zion, for lo ! I come, and I will dwell in the midst of thee.
— And many nations shall be joined to Jehovah in that day,
and shall be my people"(ii. 10, 11). "But thou, Beth
lehem Ephratah, though thou be little among the thousands
of Judah ; yet out of thee shall he come forth unto me, that
is to be Ruler in Israel, whose goings-forth have been from
of old, from everlasting." " He shall stand and feed in the
strength of ./eZt0t;aA"(Micah v. 2, 4). "Behold, 1 will send
my messenger, and he shall prepare the way before me : and
Jehovah whom ye seek shall suddenly come to his templey
even ihe messenger of the covenant, whom ye delight in :
behold, he shall come. — But who may abide the day of his
coming ?" " Behold, I will send unto you Elijah the prophet,
before the coming ofthe great and dreadful day of Jehovah"
(Malachi iii. 1, 2, and iv. 5). "I saw, — and behold, one like
the Son of Man came with the clouds of heaven; — and there
was given him dominion, and glory, and a kingdom, that all
people, and nations, and languages, should serve him. His
dominion is an everlasting dominion, which shall not pass
away, and his kingdom that which shall not be destroyed."
" And all dominions shall serve and obey him"(Dan. vii. 13,
14,27). " Seventy weeks are determined upon thy people,
and upon thy holy city, to finish transgression,— and to seal
up the vision and prophecy, and to anoint the most Holy.
Know, therefore, and understand, that from the going-forth
of the commandment to restore and to build Jerusalem, unto
the Messiah the prince, shall be seven weeks"(Dan. ix. 24,
25). " I will set his hand also in the sea, and his right hand
in the rivers. He shall cry unto me, Thou art my Father,
my God, and the rock of my salvation. Also I will make
him my First-born, higher than the kings of the earth."
" His seed also will I make to endure for ever, and his throne
as the days of heaven "(Psalm Ixxxix. 25 — 27,29). "Jehovah
d2

20 DOCTRINE OF THE NEW JERUSALEM
said unto my Lord, Sit thou at my right hand, until I make
thine enemies thy footstool. Jehovah shall send the rod of
thy strength out of Zion ; rule thou in the midst of thy
enemies." " Thou art a priest for ever after the order of
Melchizedek"(Psalm ex. 1,2, 4; see Matt. xxii. 44, Luke xx.
40). " I have set my king upon my holy hill of Zion. I will
declare the decree : Jehovah hath said unto me, Thou art my
Son ; this day have I begotten thee. — I shall give thee the
heathen for thine inheritance, and the uttermost parts of the
earth for thy possession." " Kiss the Son, lest he be angry,
and ye perish from the way. — Blessed are all they that put
their trust in him"(Psalm ii. 6 — 8, 12). " Thou hast made him
a little lower than the angels ; and hast crowned him with
glory and honour. Thou madest him to have dominion over
the works of thy hands: thou hast put all things under his
feet"(Psalm viii. 5, 6). "Jehovah, remember David : — how
he sware unto Jehovah, and vowed unto the Mighty One of
Jacob : Surely I will not come into the tabernacle of my house,
nor go up into my bed ; I will not give sleep to mine eyes,
— until I find out a place for Jehovah, a habitation for the
mighty God of Jacob. Lo, we heard of it at Ephratah, we
found it in the fields ofthe wood. We will go into his taber
nacles : we will worship at his footstool. — Let thy priests be
clothed with righteousness, and let thy saints shout for joy"
(Psalm exxxii. 1 — 9). But these passages are but few com
pared to what might be adduced.
7. That the whole Sacred Scripture treats solely concern
ing the Lord, will more fully appear from what follows, and
is more particularly shewn in The Treatise on the Sacred
Scripture. In this circumstance alone the sanctity of the
Word is grounded. This is also signified by these words in
the Apocalypse : " The testimony of Jesus is the spirit of
prophecy" (xxx. 10).

concerning the lord. 21
That by the Lord's fulfilling all the contents of
the Law, is meant, that he fulfilled all the Con
tents of the Word.
8. at is supposed by many at this day, that when it is said
of the Lord, that he fulfilled the Law, the meaning- of this
expression is, that he fulfilled all the commandments of the
Decalogue, and that thus he became righteousness ; and it
is further supposed, that by the belief of this on the part of
mankind, he justifies them, that is, makes them righteous
also. Nevertheless, this is not the meaning of that ex
pression ; but its real signification is, that he fulfilled all
things which are written concerning him iti the law and the
prophets, that is, in the whole Sacred Scripture ; because
this treats of him alone ; as was observed in the foregoing
section. The reason why many have entertained a different
belief is, because they have not searched the Scriptures and
seen what is there meant by the law. By the law are therein
signified, in a strict sense, the ten commandments of the
decalogue ; in a more extensive sense, all things that are
written in the five books of Moses; and in the most extensive
sense, all things that are contained in the Word.
I. That by the Law, in a strict sense, are meant the Ten
Commandments of the Decalogue, is a thing generally ac
knowledged. 9. II. That by the Law, in a more extensive sense, are
meant all things that are written in the five books of Moses,
will appear from the following passages: In Luke: "Abra
ham said unto him, [the rich man in hell,] They have Moses
and the prophets, let them hear them. — If they hear not Moses
and the prophets, neither will they be persuaded, though one
rose from the dead"(xvi. 29, 31). In John: "Philip said
unto Nathanael, We have found him of whom Moses in
the law and the prophets did write"(i. 45). In Matthew :

22 DOCTRINE OF THE NEW JERUSALEM
" Think not that I am come to destroy the law and the pro
phets: I am not come to destroy, but to fulfil "(v. 17). In
the same : "For all the prophets and the laio prophesied
until John"(xi. 13). In Luke : " The law and the prophets
were until John ; since that time the kingdom of God is
preached"(xvi. 16). In Matthew: "All things whatsoever
ye would that men should do unto you, do ye even so to
them ; for this is the law and the prophets' '(vii. 12). In the
same: "Thou shalt love the Lord thy God with all thy
heart, and with all thy soul." — And— "Thou shalt love thy
neighbour as thyself. On these two commandments hang-
all the law and the prophets"(xx\i. 37, 39, 40). In these
places, by Moses and the prophets, as also by the law and
the prophets, are signified all things that are written in the
books of Moses and in those of the prophets. That by the
law are in particular signified ail things that were written
by Moses, will further appear from the following passages :
In Luke: "And when the days of her purification, according
to the law of Moses, were accomplished, they brought him to
Jerusalem, to present him to the Lord : (as it is written in
the law of the Lord, Every male that openeth the womb shall
be called holy to the Lord ;) and to offer a sacrifice, accord
ing to that which is said in the law of the Lord, a pair of
turtle doves, or two young pigeons." "And the parents
brought in the child Jesus, to do for him after the custom of
the law." " And when they had performed all things ac
cording to the law of the Lord'\\\. 22—24, 27, 39). In
John: "Moses in the law commanded us that such should
be stoned"(viii. 5). In the same : " The law was given by
Moses"(i. 17). From whence it appears, that sometimes the
law is named, and sometimes Moses, where such things are
treated of as are contained in the books written by him ; as
is also done in Matthew viii. 4; Mark x. 2 — 4; xii. 19;
Luke xx. 28, 37; John iii. 14 ; vii. 18, 51 ; viii. 17 ; xix.
7. Many things commanded to be performed, are also

CONCERNING. THE LORD. 23
called, by Moses himself, the laic; as in relation to the
burnt offerings, Levit. vi. 9; vii. 1,11; to the meat offer
ing, Levit. vi. 14; to the leprosy, Levit. xiv. 2; to jealousy,
Numb. v. 29 ; and to the Nazariteship, Numb. vi. 13,
21. Moses himself also called his books the law: "Moses
wrote this law, and delivered it unto the priests, the sons
of Levi, which bare the ark of the covenant of Jehovah."
And he said unto them, "Take this book of the law, and
put it in the side of the ark of the covenant of Jehovah"
(Deut. xxxi. 9, 26). It was put in the side of the ark,
because within the ark were the tables of stone, which,
in a strict sense, are called the law. The books of Moses
are afterwards, also, called the law : " And Hilkiah the
high priest said unto Shaphan the scribe, 1 have found
the book ofthe law in the house of Jehovah." "And when
the king heard the words of the book of the law, he rent his
clothes"(2 Kings xxii. 8, 11).
10. III. That by the Law, in the most extensive sense, are
meant all things that are contained in the Word, may appear
from the following passages. "Jesus answered them, Is it
not written in your law, I said ye are gods"(John x. 34)?
This is written in Psalm lxxxii. 6. " The people answered
him, We have heard out of the law, that Christ abideth for
ever"(John xii. 34). This is written in Psalm Ixxxix. 29;
ex. 4; and in Daniel vii. 14. "That the Word might be
fulfilled that is written in their law, They hated me without
a cause"(John xv. 25). This is written in Psalm xxxv. 19.
"The Pharisees answered, Have any of the rulers— believed
on him? but this people who knoweth not the law are
cursed"(John vii. 48, 49). " It is easier for heaven and
earth to pass, than one tittle of the law to fail"(Luke xvi.
17) ; where, by the law, is signified the whole of the Sacred
Scripture. II. That by the Lord's fulfilling all the contents of the
law, is meant, that he fulfilled all the contents of the Word,

24 DOCTRINE OF THE NEW JERUSALEM
will farther appear from those passages where it is said, that
the Scripture was fulfilled by him, and that all things were
finished ; as from the following: Jesus "went into the
synagogue, — and stood up for to read. And there was de
livered unto him the book of the prophet Esaias. And when
he had opened the book, he found the place where it was
written, The spirit of the Lord is upon me,_because he hath
anointed me to preach the gospel to the poor ; he hath sent
me to heal the broken-hearted, to preach deliverance to the
captives, and recovering of sight to the blind ; — to preach
the acceptable year ofthe Lord. And he closed the book, —
and said, This day is this Scripture fulfilled in your ears"
(Luke iv. 16, 21). "Search the Scriptures for they testify
of me"(John v. 39). " That the Scripture may be fulfilled,
He that eateth bread with me hath lift up bis heel against
me"(John xiii. 18). " None of them is lost, but the son of
perdition, that the Scripture might be fulfilled" '(John xvii.
12). " That the saying might be fulfille rfwhich he spake ;
Of them which thou gavest me have I lost none"(John xviii.
9). "Then said Jesus unto Peter, Put up again thy sword
into his place ; — how then shall the Scriptures be fulfilled,
that thus it must be." " But all this was done, that the
Scriptures of the prophets might be fulfilled" (Matt. xxvi.
52, 54, 56). " The Son of Man indeed goetb, as it is written
of him." " But the Scriptures must be fulfilled" (Mark xiv.
21,49). " And the Scripture was fulfilled which saith, He
was numbered with the transgressors"(Mark xv. 28 ; Luke
xxii. 37). --That the Scripture might be fulfilled which
saith, They parted my raiment amongst them, and for my
vesture they did cast lots"(John xix. 24). " After this, Jesus,
knowing that all things were now accomplished, that the
Scripture might be fulfilled, saith, I thirst"(John xix. 28).
" When Jesus received the vinegar, he said, It is finished"
that is, It is fulfilled (John xix. 30). "These things were
done that the Scripture should be fulfilled, A bone of him

CONCERNING THE LORD. 25
shall not be broken : And again, another. Scripture saith,
They shall look on him whom they pierced"(John xix. 36,
37) : beside other places, where passages are adduced from
the prophets, and it is* said on the occasion, that the law,
or the Scripture, was fulfilled. That the whole ofthe Word
treats of the Lord, and that he came into the world to fulfil
it, he also taught his disciples before his departure, in these
words : "Jesus said unto them, O fools, and slow of heart to
believe all that the prophets have spoken ! Ought not Christ
to have suffered these things, and to enter into his glory ?
And beginning at Moses and all the prophets, he expounded
unto them in all the Scriptures the things concerning him
self '"(Luke xxiv. 25 — 27). And further: Jesus said unto
his disciples, "These are the words which I spake unto you
whilst I was yet with you, that all things must be fulfilled
which were written in the law of Moses, and in the prophets,
and in the Psalms, concerning wie"(Luke xxiv. 44). That
the Lord, whilst in the world, fulfilled all the contents of
the Word, even to its minutest particulars, is evident from
these his own words: "Verily I say unto you, till heaven
and earth pass, one jot, or one tittle, shall in no wise pass from
the law, till all be fulfilled" (Matt. v. 18).
Hence then may be clearly seen, that when it is said that
the Lord fulfilled all the contents ofthe law, the meaning is,
not merely that he fulfilled all the commandments of the
Decalogue, but all the contents ofthe Word.
* In, the original, the word non (not) is here inserted, but is evidently an error
ofthe press.

E

26 doctrine of' the new jerusalem
That the Lord came into' the World to subjugate
the Hells and to glorify his Humanity; and that
the Passion of the Cross was the last Combat, by
which he f-ully conquered the hells, and fully
glorified his humanity.
12. It is known in the church, that the Lord conquered
death, by which is meant hell, and that he afterwards
ascended in glory into heaven ; but it is not yet known
that the Lord conquered death or hell by spiritual combats,
which are temptations, and at the same time, by these means,
glorified his Humanity ; and that the passion of the cross
was the last combat or temptation, by which he fully con
quered the one and glorified the other. Concerning these
spiritual combats or temptations ofthe Lord, much is spoken
in the prophets and in the Psalms of David, but not so much
in the Evangelists ; for by these the temptations which he
sustained from his childhood are briefly described by his
temptations in the wilderness, and afterwards, by the devil,
and finally by his sufferings in Gethsemane and on the
cross. His temptations in the wilderness, and afterwards by
the devil, are related in Matthew iv. 1 — 11 ; in Mark i. 12,
13; and in Luke iv. 1 — 13: But by these are signified all
the temptations that he suffered even unto the last. He did
not reveal any more concerning them to his disciples; for it
is said in Isaiah, " He was oppressed, and he was afflicted,
yet he opened not his mouth : he is brought as a lamb to the
slaughter, and as a sheep before her shearers is dumb, so he
openeth not his mouth"(liii. 7). His temptations in Geth
semane are related in Matthew xxvi.36 — 44; in Mark xiv.
32 — 42; and in Luke xxii. 39 — 46 : and those on the cross,
in Matthew xxvii. 33— 50; in Mark x v. 22— 37 ; in Luke
xxiii. 33—39; and in John xxix. 17—34. Temptations are
nothing else than combats against the hells.*
* Concerning the temptations or spiritual conflicts of the Lord, see the treatise

CONCERNING THE LORD. 27
13. That the Lord, by the passion of the cross, fully con
quered the hells, he himself teaches in John : " Now is the
judgment of this world ; now shall the prince of this world
be cast out"(xii. 31). This the Lord spoke, when the passion
of the cross was about to take place. So again : "The prince
of this world is judged "(xvi. 11). Also: "Be of good cheer,
/ have overcome the world"(xvi. 33). And in Luke : "Jesus
said, I beheld Satan as lightning fall from heaven"(x. 18).
In these passages, by the world, the prince of the world,
Satan, and the devil, is meant hell.
That the Lord, also, by the passion ofthe cross, fully glo
rified his Humanity, be teaches in John : " After Judas was
gone out, Jesus said, Now is the Son of Man glorified, and
God is glorified in him : if God be glorified in him, God will
also glorify him in himself, and will straitway glorify him"
(xiii. 31,32). In the same: " Father, the hour is come : glo
rify thy Son, that thy Son also may glorify thee"(xvii. 1).
And again : " Now is my soul troubled." And he said,
" Father, glorify thy name. Then came there a voice from
heaven, saying, / have both glorified it, and will glorify it
again"(xii. 27, 28). In Luke : " Ought not Christ to have
suffered these things, and to enter into his glory ?"(xxiv.
26). All this is said in reference to his passion. The glori
fying here spoken of, is the uniting of the Divinity and the
Humanity; wherefore it is said, " and God will glorify him
in himself."
14. That the Lord came into the world to reduce to order
all things in heaven and thence on earth; that this was
effected by combats against the hells, which at that time in
fested every man on his entrance into the world and de
parture out of it ; and that hereby he became righteous
ness and saved mankind, who could not have been saved
without such a process; is evident from many predictions
on the Ifea Jerusalem and its Heavenly Doctrine, n. 201 and 302 ; and con
cerning temptations in general, n. 189?- 200 ofthe same work.
E2

28 DOCTRINE OF THE NEW JERUSALEM
of the prophets, of which only a few shall be here adduced.
In Isaiah : " Who is this that cometh from Edom, with dyed
garments from Bozrah ? this that is glorious in bis apparel,
travelling in the greatness of his strength? I that speak in
righteousness, mighty to save. Wherefore art thou red in
thine apparel, and thy garments like him that treadeth in the
wine-fat? I have trodden the wine-press alone, and of the
people there was none with me; for I will tread them in
mine anger, and trample them in my fury ; and their blood
shall be sprinkled upon my garments; — for the day of ven
geance is in my heart, and the year of my redeemed is come.
— Mine own arm brought salvation unto me. — I will bring
down their strength to the earth. — He said, Surely they are
my people, children that will not lie: so he was their Sa
viour. — In his love and in his pity he redeemed them"(lxiii.
1 — 9). These words are spoken of the Lord's combats against
the hells. By the apparel in which he was glorious, and
which was red, is signified the Word, which suffered violence
from the Jewish people. His combats against the hells, and
his victories over them, are described by his treading them in
his anger, and trampling them in his wrath. His combating
alone, and by his own proper power, is described by these
words: "Ofthe people there was none with me; — therefore
mine own arm brought salvation unto me ; I will bring down
their strength to the earth." That he thereby became a Sa
viour aud a Redeemer, is described by these words : " So he
was their Saviour; — in his love and in his pity he redeemed
them." And that this was the cause of his coming is de
scribed by these words: "The day of vengeance is in my
heart, and the year of my Redeemed is come." Again, in
Isaiah : " He saw that there was no man, and wondered that
there was no intercessor : therefore his own arm brought sal
vation unto him, and his righteousness it sustained him. For
he put on righteousness as a breast-plate, and a helmet of
salvation upon his head; and he put on the garments of ven-

CONCERNING THE LORD. 29
geance for clothing, and was clad with zeal as a cloak." " And
the Redeemer shall come to Zion"(lix. 16, 17, 20). These
words are also spoken in reference to the combats of the Lord
against the hells during his abode in the world. That he
fought against them from his own proper power, is signified
by this : " He saw that there was no man ; — therefore his own
arm brought salvation unto him." That thereby he became
righteousness itself, is thus described : " His righteousness
it sustained him : for he put on righteousness as a breast
plate." And that thus he redeemed mankind, by this : " And
the Redeemer shall come to Zion." So in Jeremiah :
" Wherefore have I seen them dismayed? — and their mighty
ones are beaten down, and are fled apace, and look not back."
" For this is the day of the Lord Jehovah of hosts, a day of
vengeance, that he may avenge him of his adversaries : and
the sword shall devour and it shall be satiate"(xlvi. 5, 10).
Here, also, the combats of the Lord with the hells, and his
victories over them, are described when it is said, " Where
fore have I seen them dismayed ? and their mighty ones are
beaten down ; and are fled apace, and look not back :"
by (heir mighty ones, and the Lord's enemies, are here
meant the hells, for all therein entertain hatred against the
Lord. His coming into the world for this purpose, is signi
fied by these words: " It is the day of the Lord Jehovah of
hosts, a day of vengeance, that he may avenge him of his
adversaries." Again, in the same prophet: "Her young
men shall fall in her streets, and all the men of war shall be
cut off' in that day"(xlix. 26). So in Joel: "Jehovah shall
utter his voice before his army : — the day of Jehovah is great
and very terrible; and who can abide it ?"(ii. 11.) In
Zephaniah : " In the day of the sacrifice of Jehovah, 1 will
pUnish the princes, and the king's children, and all such as
are clothed with strange apparel." " That day is a day of
trouble, — a day of the trumpet and alarm against the fenced
cities"(i. 8, 15, 16), In Zechariah : " Then shall Jehovah go

30 DOCTRINE OF THE NEW JERUSALEM
forth and fight against those nations, as when he fought in
the day of battle: and his feet shall stand in that day upon
the mount of Olives which is before Jerusalem. — A.nd ye shall
flee to the valley of the mountains. — In that day the light
shall not be clear nor dark." " And Jehovah shall be king
over all the earth ; in that day there shall be one Jehovah,
and his name one"(xiv. 3 — 6, 9). In these places, also, the
Lord's combats are the subject treated of: By " that day,"
is meant his coming. The mount of Olives, which was before
Jerusalem, was also the place where the Lord was wont to
abide; see Mark xiii. 3; xxii. 39; John viii. 1; besides other
places. So in David : " The sorrows of hell compassed me
about, the snares of death prevented me." " He sent out his
arrows and scattered them, and he shot lightnings and dis
comfited them." " I have pursued my enemies and over
taken them, neither did I turn again till they were con
sumed. I have wounded them that they were not able to
rise.-^-Thou hast girded me with strength unto the battle :
thou hast subdued under me those that rose up against me.
Thou hast also given me the necks of mine enemies. — Then
did I beat them as small as the dust before the wind, 1 did
cast them out as the dirt in the streets"(Psalm xviii. 5, 14,
37 — 40, 42). The cords and snares of death that compassed
and prevented, signify temptations, which, being from hell,
are also called the cords of hell. These verses, with the
whole of this Psalm, treat of the combats and victories of the
Lord ; it is therefore said, "Thou hast made me the head of
the heathen ; a people whom I have not known shall serve
me"(verse 43). Again : " Gird thy sword upon thy thigh,
O most mighty. — Thine arrows are sharp in the heart of the
king's enemies ; whereby the people fall under thee. Thy
throne, O God, is for ever and ever. — -Thou lovest righteous
ness, — therefore God, thy God, hath anointed thee"(Psa!m
xiv. 3, 5 — 7). These words also relate to the combats with
the hells, and their subjugation; the whole Psalm treals of

CONCERNING THE LORD. 31
the Lord, of his combats, his glorification, and of the salvation
of the faithful by him. Again, in David : " A fire goeth be
fore him, and burneth up his enemies round about. The
earth saw and trembled: the hills melted like wax — at the
presence of the Lord of the whole earth. The heavens de
clare his righteousness, and all the people see his glory"
(Psalm xcvii. 3 — 6). This Psalm likewise treats of the Lord,
and of the same things as the former. So again : " Jehovah
said unto my Lord, Sit thou at my right hand until I make
thine enemies thy footstool. — Rule thou in the midst of thine
enemies." " The Lord at thy right hand shall strike through
kings in the day of his wrath ; — he shall fill the places with
the dead bodies; he shall wound the heads over many
countries"(Psalm ex. 1, 2, 5, 6). That this relates to the
Lord, appears from his own words in Matthew xxii. 44 ; in
Mark xii. 36; and in Luke xx. 42. By sitting on the right
hand is signified omnipotence; by his enemies are signified
the hells ; by kings, those who are principled in falsities
grounded in evil ; to make them a footstool, to strike them
through in the day of his wrath, and to fill the places with
dead bodies, is to destroy their power ; and to wound the
head over many countries, is to destroy the whole. Since the
Lord conquered the hells alone, without the aid of any angel,
he is therefore called a mighty man and a man of war
(Isaiah xiii. 13): the king of glory, Jehovah strong and
mighty, Jehovah mighty in battle (Psalm xxiv. 8, 10): the
mighty God of Jacob (Psalm exxxii. 2) ; and, in many places-,
Jehovah Zebaoth, that is, Jehovah of the hosts or armies of
war. His coming also, which is meant by the day of Jeho
vah, is called a terrible day, a cruel day, a day of indigna
tion, of anger, of wrath, of vengeance, of destruction, of war,
ofthe trumpet and alarm, and of tumult; as may be seen in
the places adduced at n. 4 above. And because by means
of such combats with the hells, and their subjugation, a last
judgment was accomplished by the Lord whilst he was in the

32 DOCTRINE OF THE NEW JERUSALEM
world, therefore this also is spoken of in many places : as in
David : Jehovah "cometh to judge the earth : he shall judge
the world with righteousness, and the people with his truth"
(Psalm xcvi. 13). So likewise in many other places. These
quotations have been taken from the prophetical parts of the
Word ; but, in the historical parts, the same things are repre
sented by the wars of the children of Israel with various na
tions: for whatever is written in the Word, either in its pro
phetical or historical parts, has reference to the Lord ; and
hence the Word is divine. Many arcana relating to the
Lord's glorification are contained in the rituals of the Israelit-
ish Church ; as in its burnt offerings and sacrifices, in its
sabbaths and feasts, and in the priesthood of Aaron and the
Levites : so also in the other ordinances of Moses, which are
called laws, judgments, and statutes : and this is meant by
the Lord's words when he said to the disciples, " All things
must be fulfilled which were written in the law of Moses —
concerning me"(Luke xxiv. 44); — and when he said of Mo
ses to the Jews, "He wrote of me"(John v. 46).
From all this then it is evident, that the Lord came into
the world to subjugate the hells, and to glorify his humanity;
and that the passion of the cross was the final conflict, by
which he fully conquered the hells, and fully glorified his
humanity. The passages in the prophetical part of the
Word which treat of the Lord's combats with the hells and
victories over them ; or, what is the same thing, which treat
of the last judgment executed by him when in the world ;
as also concerning his passion, and the glorification of his
humanity ; are so numerous, that were they all adduced, they
would fill many pages.
That the Lord, by the Passion op the Cross, did not
take away slns, but that he bore them.
15. J. here are some within the church, who believe that the
Lord by the passion of the cross took away sins, and made

CONCERNING THE LORD. 33
satisfaction to the Father, and thus redeemed mankind : some
also imagine that he transferred to himself the sins of those
who have faith in him, bore them, and cast them into the
depth of the sea, that is, into hell : in which opinion they
confirm themselves by the words of John concerning Jesus:
" Behold, the Lamb of God, which taketh away the sins of
the world"(John i. 29): and by these words of the Lord in
Isaiah : " He hath borne our griefs, and carried our sorrows.
— He was wounded for our transgressions, he was bruised
for our iniquities; the chastisement of our peace was upon
him ; and with his stripes we are healed. — Jehovah hath laid
on him the iniquity of us all. He was oppressed, and he was
afflicted, yet he opened not his mouth : he is brought as a
lamb to the slaughter. — He was cut off out ofthe land of the
living : for the transgression of my people was he stricken :
and he made his grave with the wicked, and with the rich in
his death. — He shall see of the travail of his soul, and shall
be satisfied : by his knowledge shall my righteous servant
justify many; for he shall bear their iniquities. — He hath
poured out his soul unto death ; and he was numbered with
the transgressors : and he bare the sin of many, and made in
tercession for the transgressors"(liii. 4, to the end). Both
these passages relate to the temptations and passion of the
Lord ; and by his taking away sins, and by the iniquities of
us all being laid on him, the same is meant as by carrying
sorrows and iniquities. It shall therefore be shewn, in the
first place, what is implied by bearing iniquities, and after
wards, what by taking them away.
By the Lord's bearing iniquities, nothing else is meant than
his sustaining dire temptations ; also, his suffering the Jews
to treat him as they had treated the Word ; which they
did, because he was the Word. For the church, which
at that time existed with the Jewish nation, was then in
a state of utter devastation, in consequence of having per
verted every thing contained in the Word, so that there was
F

34 DOCTRINE OF THE NEW JERUSALEM
not a single truth left; which also was the reason that they
did not acknowledge the Lord. This is meant, and was sig
nified, by all the circumstances that attended the Lord's pas
sion. The prophets were also treated in a similar manner,
because they represented the Lord with respect to the Word,
and thence with respect to the church ; and the Lord was
pre-eminently THE Prophet.
That the Lord was THE Prophet, may appear from these
passages : Jesus said, " aprophet is not without honour, save
in his own country, and in his own house"(Matt. xiii. 57;
Mark vi. 4 ; Luke iv. 24). Jesus said, " it cannot be that a
prophet perish out of Jerusalem"(Luke xiii. 33). " And the
multitude said, This is Jesus the prophet of Nazareth"(Matr.
xxi. 11 ; John vii. 40). "And there came a fear on all ; and
they glorified God, saying that a great prophet is risen up
among us"(Luke vii. 16). So it is declared by Moses, that
a prophet should be raised out of the midst of their brethren,
whose words they shall obey (Deut. xviii. 15 — 19).
That the prophets also represented the state ofthe church,
and were commanded to do certain things with that view,
may appear from the following instances : The prophet
Isaiah was for that purpose enjoined to loose the sackcloth
from off his loins, and to put off the shoe from his foot, and to
walk naked and bare-foot three years, for a sign and a wonder
(Isaiah xx. 2, 3). The prophet Jeremiah, in order that he
might represent the state of the church, was commanded to
get for himself a linen girdle, and put it upon his loins, and
not put it in water, and that he should hide it in the hole of a
rock near the river Euphrates : and after many days he
found it rotten (Jerem. xiii. I — 7). The same prophet was
commanded, for the same purpose, not to take a wife in that
place, nor to enter into the house of mourning, neither go to
lament, nor enter into the house of feasting (Jerem. xvi. 2, 5,
8). The prophet Ezekiel, that he might represent the state
of the church, was commanded to take unto him a barber's

CONCERNING THE LORD. 35
razor, and cause it to pass upon his head, and upon his beard;
and afterwards to divide it, and to burn with fire the third
part of it in the midst of the city, to smite a third part of it
with a knife, and to scatter a third part in the wind ; and
that he should take a few in number and bind them in his
skirts, then take of them again, and cast them into the midst
of the fire, and burn them (Ezek. V. 1 — 4). He was also
commanded, for the same purpose, to prepare for himself stuff
for removing, and to remove into another place in the sight of
the children of Israel ; and that he should bring forth his
stuff by day, and should go forth in the evening through a
hole made in the wall, covering his face so that he might not
see the ground ; and that so he should be a sign unto the
house of Israel, and should say, / am your sign : like as I
have done, so shall it be done unto you (Ezek, xii. 3 — 7, 1 1).
The prophet Hosea, that he might represent the state of the
church, was commanded to take to himself a harlot for a
wife : and it is written that he did so, and that she bare him
three children, one of which was called Jezreel, the second,
She that hath not obtained mercy, and the third, Not my
people (see Hosea i. 2 — 9). And, again, he was commanded
to go and love a woman beloved of her friend, yet an adul-
tress ; whom also he bought for fifteen pieces of silver (Hosea
iii. 1, 2). The prophet Ezekiel, that he might represent the
state of the church, was also commanded to take a tile, and to
portray upon it the city Jerusalem, and to lay siege against
it, and build a fort against it, and cast a mount against it, and
to put an iron pan between him and the city, and to lie on his
left side three hundred and ninety days, and afterwards on
his right side forty days : Also to take wheat, barley, beans,
lentiles, millet, and fitches, and make bread thereof, which
he should then eat by measure ; and also, that he should eat
it as barley cakes, and bake it with the dung of man : and
because he prayed that it might not be so, he was allowed to
bake it with cows' dung (Ezek. iv. 1t-15). Other prophets
f 2

36 DOCTRINE OF THE NEW JERUSALEM
also represented other things ; as Zedekiah, by the horns of
iron that he made(l Kings xxii. 11): And another prophet,
by causing himself to be smitten and wounded, and putting
ashes on his face (1 Kings xx. 35 — 38). In general, the pro
phets represented the Word in its ultimate sense, which is
that of the letter, by wearing a garment of hair (see Zech.
xiii. 4) : thus Elijah was clothed with such a coat, and was
girt about his loins with a leathern girdle (2 Kings i. 8) : so
also John the Baptist had his raiment of camels' hair, a
leathern girdle about his loins, and ate locusts and wild
honey (Matt. iii. 4). From all these circumstances it appears,
that the prophets represented the state of the church, and the
Ward ; for whosoever represents the one, represents also the
other, because the chutch has its existence from the Word,
and its quality is according to its reception of the Word in
life and faith. Hence by prophets, wherever they are men
tioned in both Testaments, is signified the doctrine of the
church derived from the Word : but by the Lord, considered
as the chief of prophets, are siguified the church itself, and
the Word itself.
16. The state of the church from the Word, thus repre
sented in the Prophets, is what is meant when mention is
made of their bearing the iniquities and sins of the people.
This is evident from its being related of the prophet Isaiah,
That he went naked and bare-foot three years, for a sign
and wonder (Isaiah xx. 2,3): and of Ezekiel the prophet,
That he carried out stuff for removing through the hole he
had dug in the wall, covering his face, so as not to see the
earth : and that thus he was for a sign unto the house of
Israel; and also said, / am your sign (Ezek. x\\. 2 — 11).
That this was to bear iniquities, manifestly appears from
what is said, when Ezekiel was commanded to lie three hun
dred and ninety days on his left side, and forty days on his
right side, against Jerusalem, and to eat barley cakes made
with cows' dung; where we read thus: " Lie thou also upon

CONCERNING THE LORD. 37
thy left side, and lay the iniquity ofthe house of Israel upon
it : according to the number of the days that thou shalt lie
upon it, thou shalt bear their iniquity . For 1 have laid upon
thee the years of their iniquity, according to the number of
the days, three hundred and ninety days : so shalt thou bear
the iniquity ofthe house of Israel. And wlien thou hast ac
complished them, lie again on thy right side, and thou shalt
bear the iniquity ofthe house of Judah forty days"(Ezek. iv.
4 — 6). .Now that although the prophet did thus bear the ini
quities of the house of Israel and house of Judah, he did not
thereby take them away, and so make an atonement for them,
but only represented and pointed them out, is evident from
what presently follows in the same chapter : "And Jehovah
said, Even thus shall the children of Israel eat their defiled
bread among the gentiles, whither I will drive them."
" Behold, I will break the staff of bread in Jerusalem, — that
they may want bread and water, and be astonished one with
another, and consume away for their iniquity"(verse 13, 16,
17). So when the same prophet shewed himself, and said,
"Behold, I am your sign," it is also added, "as I have done,
so shall it be done unto them"(Ezek. xii. 6, 1 1). The mean
ing is similar when it is said ofthe Lord, "He hath borne our
griefs, and carried our sorrows; — Jehovah hath laid on him
the iniquity of us all ; — by his knowledge shall my righteous
servant justify many, for he shall bear their iniquities"
^Isaiah liii.) ; the whole of which chapter treats concerning
the passion of the Lord. That the Lord himself, as the Great
Prophet, represented the state ofthe church in its relation to
the Word, appears from the circumstances attending his pas
sion : as, that he was betrayed by Judas; that he was taken
and condemned by the chief priests and elders; that they
buffeted him; that they smote him on the head with a reed ;
that they put a crown of thorns on his head ; that they divided
his garments, and cast lots for his vesture ; that they crucified
him; that they gave him vinegar to drink; that they pierced
his side ; that he was buried, and rose again on the third

38 DOCTRINE OF THE NEW JERUSALEM
day. His being betrayed by Judas, signified that he was
betrayed by the Jewish nation, who at that time were the
depositaries of the Word ; for Judas represented that na
tion : his being taken and condemned by the chief priests and
elders, signified that he was taken and condemned by the
whole Jewish Church : their scourging him, spitting in his
face, buffeting him, and smiting him on the head with a reed,
signified that they treated in a similar manner the Word,
with respect to its divine truths, all which relate to the Lord :
their putting a crown of thorns on his head, signified that
they had falsified and adulterated those truths : their di
viding his garments and casting lots for his vesture, signified
that they had divided and dispersed all the truths of the
Word, but not its spiritual, sense, which his vesture or inner
garment represented : their crucifying him, signified that
they bad destroyed and profaned the whole Word : their
giving him vinegar lo drink, signified that all was falsified
and false ; and therefore he did not drink it, but said, It is
finished : their piercing his side, signified That they bad en
tirely extinguished every truth and every good of the Word :
his being buried, signified the rejection of the residue ofthe
Humanity taken from the mother ; and his rising again on the
third day, signified his glorification. Where these circum
stances are predicted in the Prophets and Psalms, their sig
nification is similar. On this account also, after he had been
scourged, when he was led out bearing the crown of thorns,
and arrayed in a purple robe put on him by the soldiers, he
said, " Behold the man"*(John xix. 1, 5). This he said, be
cause by the term man is signified the church ; for by the
Son of Man is meant the truth of the church, consequently
the Word. Hence then it appears, that by bearing iniquities
is meant to represent, and to display in effigy, sins against
the divine truths of the Word. That the Lord underwent
* In our English version these words are put into the mouth of Pilate, but ac
cording to the most strict grammatical construction of the original, it would ap
pear that they were spoken by Jesus.

CONCERNING THE LORD. 39
and suffered such treatment as the Son of Man, and not as
the Son of God, will be shewn in the following pages ; for
the phrase, Son of Man, signifies the Lord with respect to
the Word.
17. A few remarks shall now be offered respecting the
meaning of the phrase, " to take away sins." To take away
sins is much the same as to redeem man, and save him. For
the Lord came into the world to render salvation possible to
man. Had he not come, no one could have been reformed
and regenerated, nor, of course, saved : but this became
possible after the Lord had deprived the devil, that is, hell,
of all his power, and had glorified his Humanity, that is,
united it to the Divinity ofthe Father. Had not these works
been wrought, no man woald have been capable of receiving
any divine truth in a permanent manner, still less any divine
good ; for the devil, whose power before was the stronger,
would have plucked it out of his heart.
From all then that has been said, it appears, that the Lord
did not take away sins by the passion of the cross, but that
he takes them away, that is, removes them, in such as believe
in him, and live according to his commandments; as the
Lord also teaches in Matthew : " Think not that 1 am come
to destroy the law and the prophets." " Whosoever — shall
break one of these least commandments, and shall teach men
so, he shall be called the least in the kingdom of heaven;
but whosoever shall do and teach them, the same shall
be called great in the kingdom of beaven" (v. 17, 19).
Reason alone may teach every one, if he be at all enlightened,
that sins cannot be taken away from man, except by actual
repentance ; which consists in man's seeing his sins, im
ploring help of the Lord, and desisting from them. To see,
believe, and teach otherwise, does not originate in the Word,
nor in sound reason, but in evil lust, and a depraved will,
which constitutes man's proprium, or selfhood, by which his
intelligence is debased into folly.

40 doctrine of the neav jerusalem
That the Imputation of the Lord's Merit properly
means nothing else than the remission of slns after
Repentance.
18. It is believed in the church, that the Lord was sent by
the Father to make an atonement for the human race, and
that this was effected by his fulfilling the law, and suffering
the passion of the cross ; by which it is conceived that he
took away the damnation incurred by man, and made satis
faction for his sins. It is further believed, that without such
atonement, satisfaction, and propitiation, the human race
would have perished in eternal death ; and this because
justice, or vindictive justice, as it is styled by some, de
manded such a penalty. It is certainly true, that if the
Lord had not come into the world all mankind would have
perished : but how it is to be understood that the Lord
fulfilled the whole of the law ; and also why he suffered the
death of the cross, may be seen above in their respective
chapters: from which also it may appear, that he did not
fulfil the law, and suffer the cross, on account of any vin
dictive justice in God, since there can be no such divine
attribute as this. The divine attributes are justice or righ
teousness, love, mercy, and goodness; and God is justice
or righteousness itself, love itself, mercy itself, and goodness
itself; and where these are, there can be nothing of ven
geance, consequently, no vindictive justice. The Lord's
fulfilling of the law, and his passion on the cross, have
however been heretofore understood by many, only as a
satisfaction made by him for the human race, whereby he
delivered them from the damnation otherwise foreseen or
appointed : and from viewing these two things (commonly
called his active and passive obedience), in which the Lord's
merit is believed to consist, in the light of a satisfaction,
and combining therewith the principle that man is saved
solely by the faith that it is so, has followed by natural con-

CONCERNING THE LORD. 41
nexion, the received tenet of the imputation of the Lord's
merit. But this tenet falls to the ground when the Lord's
fulfilling of the law, and his passion on the cross, as ex
plained above, are rightly understood. It may then be seen,
that imputation of merit are words without meaning, unless
they imply the remission of sins after repentance: for no act
or attribute of the Lord can possibly be imputed to man ;
but salvation may be awarded him by the Lord when he has
done the work of repentance, that is, when, after he has seen
and acknowledged his sins, he desists from them by virtue
of a power given him from the Lord. Then is salvation
awarded to him: not that he is saved by his own merit or
righteousness, but by the Lord, who alone fought and con
quered the hells [in his work of general redemption], and
who alone still fights for every individual, and conquers the
hells for his salvation. These combats and conquests are
what properly constitute the merit and righteousness of the
Lord; and these cannot possibly be imputed to man : if
they could, the merit and righteousness of the Lord must be
appropriated to man as his own ; which they never were,
nor ever can be. Supposing such imputation possible, any
impenitent and wicked person might impute to himself the
merit of the Lord, and so imagine himself justified ; whereas
this would be to defile what is holy by what is profane, and
to profane the name of the Lord ; since in so doing he would
keep his thoughts fixed on the Lord, whilst his will remained
in hell; although it is the will that constitutes the man.
There is a faith which is of God, and a faith which is of
man : they have the faith which is of God, who do the work
of repentance ; but they who neglect repentance, and yet
think of imputation, have only the faith which is of man :
and the faith which is of God, is a living faith, but the faith
which is of man is a dead one. That the Lord himself, and
liis disciples, preached repentance for the remission of sins,
is evident from the following passages : " Jesus began to
G

42 DOCTRINE OF THE NEW JERUSALEM
pi-each, atid to say, Repent, for the kingdom of heaven is at
hand"(Matt. iv. 17). John said, " Bring forth fruits worthy
of repentance." "And now also the axe is laid unto the root
of the trees ; every tree therefore which bringeth not forth
good fruit, is hewn down and cast into the fire"(Luke iii.
8, 9). Jesus said, " Except ye repent, ye shall all likewise
perish"(Luke xiii. 5). " Jesus came— -preaching the gospel
of the kingdom of God, and saying, The time is fulfilled,
and the kingdom of God is at hand ; repent ye, and believe
the gospel"(Mark i. 14, 15). Jesus sent the disciples, who
" went out, and preached that men should repent"(Mark
vi. 12). Jesus said to the apostles, "that repentance and
remission of sins should be preached in his name among all
dations, beginning at Jerusalem"(Luke xxiv. 47). John
preached " the baptism of repentance for ihe remission of
si»s"(Luke iii. 3 ; Mark i. 4). By baptism is signified spi
ritual washing, which is a washing from sins, and is called
regeneration. Repentance and the remission of sins are thus
described by the Lord in John : " He came unto his own,
and his own received him not ; but as many as received him,
to them gave he power lo become the sons of God, even to
them that believed on his name; which were born, not of
blood, nor of the will of the flesh, nor ofthe will of man, but
of God"(i. 11 — 13). By his own are here signified the mem
bers ofthe church which was in possession of the Word ; by
the children of God, and them that believe in his name, are
meant they who believe in the Lord, and who believe the
Word : by blood are signified falsifications of the Word,
and confirmations by means of it of what is false : the will of
the flesh is man's will proprium or selfhood, which in itself
is nothing but evil : the will of man is man's intellectual
proprium or selfhood, which in itself is mere falsity: they
who are born of God are they who are regenerated by the
Lord. The whole passage demonstrates, that they are saved
who are principled in the good of love and in the truths of

CONCERNING THE LORD. 43
faith from the Lord ; but not they wfyo abjde in their own
proprium or selfhood.

That the Lord is called the Son of God in respect
to his Divine Humanity, and the Son of Man in
respect to the Word.
19. jVo other idea is at present entertained in the church,
than that the Son of God is a second person of the Godhead,
distinct from the person of the Father; whence has arisen
the belief, that the Son of God was born from eternity. In
consequence of the general prevalence of this notion, and of
its relating to God, no liberty is allowed, in thinking about
it, to make any use of the understanding, not even so far as
to ask, What can be meant by being born from eternity ?
For whosoever, when he thinks of it, at all exercises his
understanding, must be led to say within himself, It is quite
above my comprehension ; but still I say it because others
say it, and I believe it because others believe it. Be it known,
then, that there is no Son from eternity ; and yet that the
Lord is from eternity. But when it is known what is implied
by the term Lord, and what by the term Son, it will then be
possible, and not before, to think with understanding of a
Triune God.
That the Humanity of the Lord, conceived of Jehovah as
a Father, and born of the Virgin Mary, is what is called the
Son of God, manifestly appears from the following passages:
" The angel Gabriel was sent from God unto a city of Galilee
named Nazareth, to a virgin espoused to a man whose name
was Joseph, of the house of David ; and the virgin's name
was Mary. A.nd the angel came in unto her, and said, Hail,
thou that art highly favoured! the Lord is with thee: blessed
art thou among women. And when she saw him, she was
troubled at his saying, and cast in her mind what manner of
o2

44 DOCTRINE OF THE NEW JERUSALEM
salutation this should be. And the angel said unto her, Fear
not, Mary ; for thou hast found favour with God. And be--
hold, thou shalt conceive in thy womb, and bring forth a
Son, and shalt call his name Jesus. He shall be great, and
shall be called the Son of the Highest." " Then said
Mary unto the angel, How shall this be, seeing I know hot a
man ? And the angel answered and said unto her, The Holy
Spirit shall come upon thee, and the Power of the Highest
shall overshadow thee ; therefore also that Holy Thing
which shall be born of thee shall be called the Son of God'1
(Luke i. 26 — 35). It is here said, " Thou shalt conceive and
bring forth a Son ; he shall be great, and shall be called the
Son of the Highest:" and again, " That Holy Thing which
shall be born of thee shall be called the Son of God :"
whence it is evident, that the Humanity conceived of God,
and born of the Virgin Mary, is what is called the Son of
God. So in Isaiah: " Jehovah himself shall give you a sign:
Behold, a virgin shall conceive aud bear a Son, and shall call
his name lMMANUEL"(that is, God with us — vii. 14): where
also it clearly appears, that the Son conceived of God, and
born of the virgin, is what was to be called God with us,
consequently what is termed the Son of God ; as is again
further confirmed by Matthew (i. 22, 23). Again, in Isaiah:
" Unto us a child is born, unto us a Son is given : and the
government shall be upon his shoulder: and his name shall
be called Wonderful", Counsellor, the Mighty God, the ever
lasting Father, the Prince of Peace"(ix. 6). Here the
same doctrine is taught ; for it is said, " Unto us a child is
born, unto us a Son is given," who of consequence is not
a Son from eternity, but the Son born in the world ; as also
appears from the words of the prophet in the next verse,
which are similar to those of the angel Gabriel to Mary
(Luke i. 32, 33.)* So in the Psalms : " 1 will declare the
* The next verse in Isaiah is as follows : " Of the increase of his government
and peace there shall be no end, upon the throne of David, and upon his kingdom,

CONCERNING THE LORD. 45
decree: Jehovah hath said unto me, Tnou art my Son, this
day have I begotten thee. Kiss the Son, lest he be angry,
and ye perish from the way"(Psalm ii. 7, 12). Here no Son
from eternity is meant, but a Son that was to be born in the
world ; for the passage contains a prophecy concerning the
coming of the Lord, and therefore it is called a decree,
which Jehovah declared unto David : this day, denoting in
time, cannot mean from eternity. Agaiu, in the Psalms : " I
will set his hand also in the sea. — He shall cry unto me,
Thou art my father. — I will make him my First-Born"
(Psalm Ixxxix. 25,26, 27). The whole of this Psalm treats
ofthe coming of the Lord ; of course, it is he that should call
Jehovah his father, and that should be the first-born, conse
quently who is the Son of God. So, also, in other passages;
as where he is said to be " A rod out of the stem of Jesse"
(Isaiah xi. 1) : A branch of David (Jerem. xxiii. 5) : The seed
of the woman (Gen. iii. 15): "The Only-Begotten"(John
i. 18) : " A Priest for ever" and " The Lord,"(Psalm ex. 4, 5).
The Jewish Church understood, by the Son of God, their
expected Messiah, of whom they knew that he should be
born in Bethlehem. That, by the Son of God, they under
stood the Messiah, appears from these passages : in John :
Peter said, " We believe and are sure, that thou art the
Christ, the Son of the living Goo"(vi. 69). In the
same : " Thou art the Christ, the Son of God, which
should come into the world"(xi. 27). In Matthew : The high
priest asked Jesiis, whether he was "the Christ, the Son
of God ?" Jesus said, " I am"(xxvi. 63). In John : " These
are written, that ye might believe that Jesus is the Christ,
the Son of God"(xx. 31). So also Mark i. I. Christ is a
Greek word which signifies Anointed, the same as Messiah
to order it, and to establish it with judgment and with justice, from henceforth
even for ever :" which agrees in substance with the words of Gabriel : "And the
Lord God shall give unto him the throne of his father David: and he shall reign
over the house of Jacob for ever ; and of his kingdom there shall be no end."

46 DOCTRINE OF THE NEW JERUSALEM
does in Hebrew : wherefore it is said in John : " We have
found the Messias, which is, being Interpreted, the Christ"
(i. 41). And in another place : " The woman said, I know
that Messias cometh, which is called CHRisT"(iv. 25). It has
been shewn in the first section, that the Law and the Pro
phets, or the whole Word of the Old Testament, treat of the
Lord ; consequently by the Son of God, whose future advent
was predicted, nothing can be meant but the Humanity which
the Lord assumed in the world. Hence, too, it follows, that
the Humanity was what was meant, when Jesus, at his bap
tism, was called by Jehovah, in a voice from heaven, his Son:
" This is my beloved Son, in whom I am well pleased"
(Matt. iii. 17; Mark i. 11; Luke iii. 22); for it was his
Humanity that was baptized. The same appellation was
given him when he was transfigured ; " This is my beloved
Son, in whom 1 am well pleased : hear ye him"(Matt. xvii.
5; Mark ix. 7; Luke ix. 35). And so in other passages, as
Matt. viii. 29; xiv, 33; Mark iii. 11 ; xv. 39; John i. 34,
49 ; iii. 18; v. 25; x. 36 ; xi. 4.
20. Since by the phrase, Son of God, is signified the Lord
in respect to the Humanity which he assumed in the world,
which is :the Divine Humanity, we may discover what the
Lord means by saying repeatedly, " That he was sent by the
Father into the world" and that "He came forth from the
Father ;" namely, that he was conceived of Jehovah as a
Father. That no other meaning belongs to the expression,
sent of the Father, appears from all those passages where it
is said, that he came to do the will and works of his Father.
These works consisted in conquering the hells, glorifying
his Humanity, teaching the Word, and instituting a new
church ; and these could not possibly be accomplished but
by a Humanity conceived of Jehovah and born of a virgin ;
thus, they never could have been effected had not God be
come man. Examine the passages where the term sent is
used in reference to the Lord, and you will see the truth of

concerning the lord. 47
what is here asserted : as Matt. x. 40; xv. 24? Mark ix. 37 ;
Luke iv. 43; ix.48; x. 16; John iii. 17,34; iv. 34 ; v. 23,
24, 36-38 ; vi. 29, 39, 40, 44, 57 ; vii. 16, 18, 28, 29 ; viii.
16,18,29,42; ix. 4; xi. 42; xii. 44,45,49; xiii. 20 ; xiv.
24; xv. 21; xvi. 5 ; xvii. 3, 8,21,23,25; xx. 21. Examine,
also, the passages where the Lord calls Jehovah, Father.
21. Many at this day think of the Lord only as of an
ordinary man, like themselves ; the reason is, because they
only think of his Humanity, and not at the same time of his
Divinity; although his Divinity and his Humanity cannot
be separated : "For the Lord is God and man, and God and
man in the Lord are not two but one person, yea, altogether
one, even as the reasonable soul and flesh are one man ;" as
is taught in the doctrine received throughout the whole
Christian world, called the Athanasian Creed, which has
been confirmed by several councils. Let me, therefore, en
treat the reader, that he may not henceforward separate in
his thoughts the Humanity of the Lord from his Divinity, to
read the passages quoted above from Luke, as also the fol
lowing from Matthew : "The birth of Jesus Christ was on
this wise. When as his mother Mary was espoused to Joseph,
before they came together, she was found of child of the
Holy Spirit. Then Joseph her husband, being a just man,
and not willing to make her a public example, was minded
to put her away privily. But while he thought on these
things, behold, the angel of the Lord appeared unto him in
a dream, saying, Joseph, thou son of David, fear not to take
unto thee Mary thy wife ; for that which is conceived in her
is of the Holy Spirit : and she shall bring forth a son, and
thou shalt call his name Jesus : for he shall save his people
from their sins. Then Joseph, being raised from sleep, did
as the anoel of the Lord had bidden him, and took unto him
his wife. And he knew her not till she had brought forth
her first-born son ; and he called his name Jesus"(i. 18—25).
From these words, as well as from the relation of the nativity

48 DOCTRINE OF THE NEW JERUSALEM
given in Luke, and from the other passages adduced above,
it is evident, that Jesus, who was conceived of Jehovah as a
Father, and born of the Virgin Mary, is the Son of God, of
whom all "the prophets and the law prophesied until John."
22. He who knows in what respect the Lord is called the
Son of God, and in what the Son of Man, possesses a key to
many arcana of the Word : for the Lord at one time calls
himself the Son, at another, the Son of God, and again,
at another, the Son of Man; always using the epithet which
is appropriate to the subject of his discourse. When his
Divinity, his unity with the Father, his divine power, faith
in him, and life from him, are treated of, he then calls himself
the Son, and the Son of God; as in John v. 17 — 26, and else
where : but where his passion, the judgment, iis coming,
and, in general, redemption, salvation, reformation, and re
generation, are treated of, he calls himself the Son of Man;
the reason is, because he is then spoken of as the Word.
The Lord is designated by various names in the Word ofthe
Old Testament, being there named Jehovah, Jah, the Lord,
God, the Lord Jehoyih, Zebaoth, the God of Israel, the Holy
One of Israel, the Mighty One of Jacob, Shaddai*, the Rock ;
as also the Creator, Former, Saviour, and Redeemer; that
name being always applied which is appropriate to the occa
sions on which it is used. Similar distinctions are made in the
Word ofthe New Testament, where the Lord is called Jesus,
Christ, the Lord, God, the Son of God, the Son of Man,
the Prophet, and the Lamb, with other names: which are
never applied indiscriminately, but that is adopted which is
suitable to the subject.
23. Having shewn in what respect the Lord is called the
Son of God, we are next to explain in what respect he is
called the Son of Man.
* This name does not occur in the English Bible, being there always trans
lated the Almighty ; though the learned are much divided about its exact
meaning.

concerning the lord. 49
This appellation is applied to him, as already stated, when
the subject relates to his passion, the judgment, or his com
ing; and, iu general, where it relates to redemption, salva
tion, reformation, or regeneration : the reason is, because the
Lord is called the Son of Man iu respect to the Word ; and
it is in respect to the Word that he suffers, judges, comes
into the world, redeems, saves, reforms, and regenerates.
This shall be more particularly shewn.
24. I. That the Lord is called the Son of Man when
the Passion is treated of, is evident from the following
passages: Jesus said unto the disciples, "Behold, we go up
to Jerusalem, and the Son of Man shall be delivered unto
the chief priests and unto the scribes, and they shall condemn
him to death, and shall deliver him to the Gentiles, and they
shall mock him, and shall scourge him, and shall spit upon
him, and shall kill him ; and the third day he shall rise
again"(Mark x. 33, 34). So, likewise, in other places where
he foretells his passion, as Matthew xx. 18, 19 ; Mark viii. 31 ;
Luke ix. 22. Jesus said, " Behold, the hour is at hand, and
the Son of Man is betrayed into the hands of sinners"(Matt.
xxvi. 45). The angel said unto the women that came unto
the sepulchre, " Remember how he spake unto you, — saying,
the Son of Man must be delivered into the hands of sinful
men, and be crucified, and the third day rise again"(Luke
xxiv. 6, 7). The reason why the Lord then called himself
the Son of Man, is, because he suffered himself to be treated
after the same manner as they had treated the Word ; as has
been shewn at large above.
25. II. That the Lord is called the Son of Man
when Judgment is treated of, is clear from these pas
sages : " When the Son of Man shall come in his glory, —
then shall he sit upon the throne of his glory ;— and he shall
set the sheep on his right hand, but the goats on the left"
(Matt. xxv. 31, 33). " When the Son of Man shall sit on the
throne of his glory, ye also shall sit upon .twelve, thrones,
H

50 DOCTRINE OF THE NEW JERUSALEM
judging the twelve tribes of Israel" (Matt. xix. 28). " The
Son of Man shall come in the glory of his Father,— and he
shall reward every man according to his works"(Matt. xvi.
27). "Watch ye, therefore, — that ye may be accounted
worthy, — to stand before the Son of Man" (Luke xxi. 36).
" In such an hour as ye think not, the Son of Man cometh"
(Matt. xxiv. 44 ; Luke xii. 40). " For the Father judgeth no
man, but hath committed all judgment unto the Son,— be
cause he is the Son of Man"( John v. 22, 27). The reason
why the Lord thus calls himself the Son of Man when judg
ment is treated of, is, because all judgment is executed ac
cording to Divine Truth, which is in the Word. That it is
this which judges every one, the Lord himself declares in
John : " If any man hear my words, and believe not, I judge
him not ; for I came not to judge the world : — the Word that
I have spoken, the same shall judge him in the last day"(xii.
47, 48). And in another place : " God sent not his son into
the world to condemn the world ; but that the world through
him might be saved : be that believeth on him is not con
demned ; but he that believeth not is condemned already, be
cause be hath not believed in the name of the only-begotten
Son of God"*(iii. 17, 1-8). That the Lord does not sentence
any one to hell, nor cast any one down to hell, but that evil
spirits do it themselves, may be seen in the treatise concern
ing Heaven and Hell, n. 545 — 550, 574. By the name of
Jehovah, of the Lord, and of the Son of God, is also meant
the Divine Truth, consequently, the Word, which is from the
Lord, treats of him, and thus is himself.
26. HI. That the Lord is called the Son of Man
where his coming is treated of, is plain from the fol
lowing passages : The disciples said unto Jesus, " What shall
* The change of terms is here very remarkable. The Lord had just before
(verse 13, 14,) twice called himself the Son of Man; but as it would be contrary
to the import of this term to use it in connexion with a declaration, that he did
not come to judge the world, the Lord immediately calls himself the Son of God.

CONCERNING the LORD. 61
be the sign of thy coming, and of the consummation of the
age?" in answer to which inquiry, the Lord foretold the suc
cessive states of the church down to the period of its end ;
of which he saith, " Then shall appear the sign of the Son ov
Man. — And they shall see the Son of Man coming in the
clouds of heaven, with power and great glory"(Matt. xxiv. 3,
80 ; Mark xiii. 26 ; Luke xxi. 27). By the consummation of
the age, is meant the last time of the church ; by the coming
ofthe Son of Man in the clouds of heaven with glory, is sig
nified the opening of the Word, with a manifestation that it
treats of the Lord alone. So in Daniel : " I saw-^arid be»
hold, one like the Son of Man came with the clouds of
heaven"(vii. 13). And in the Revelation : "Behold, he conv
eth with clouds, and every eye shall see him"(i. 7) : This is
spoken concerning the Son of Man, as appears from verse 13
of the same chapter. It is also said in another part of the
same book, " 1 looked, and behold, a white cloud, and upop
the cloud one sat like unto the Son of MAN"(xiv. 14). That
the Lord himself understood one thing by the Son of God!,
and another by the Son of Man, but both in himself, appears
from his answer to the high priest : The high priest tsajd unto
lesus, ** I adjure thee by the living God, that thou tell us
whether thou be the Christ, the Son of God : Jesus sajth
unto him, Thou hast said : nevertheless, 1 say unto you,
Hereafter shall ye see the Son of Man sitting on the right
hand of power, and coming in the clouds of beaven"(Matt.
xxvi. 63, 64). Here he first confessed that he was the
Son of God, and afterwards said that they should see
the Son op Man sitting on the right hand of power, and
coming in the clouds of heaven : by which is signified, that,
after the passion of the cross, he should possess the divine
power of opening the Word, and establishing his church ;
which could not be effected before, because he had not be
fore completed the conquest of hell, and the glorification of
his Humanity. What is signified by sitting pn tie clouds of
h 2

52 DOCTRINE OF THE NEW JERUSALEM
heaven, and coming in glory, is explained in the treatise on
Heaven and Hell, n. I.
27. IV. That the Lord is called the Son of Man
where Redemption, Salvation, Reformation, and Rege
neration are treated of, appears from the following pas
sages : " The Son of Man came — to give his life a ransom
for many"(Matt. xx. 28; Mark x. 45). "The Son of Man
is not come to destroy men's lives, but to save them"(Luke ix.
56). " The Son of Man is come to seek and to save that which
was lost"(Luke xix. 10). " He that soweth the good seed is
the Son of MAN"(Matt. xiii. 37). The subjects here treated
of are salvation and redemption; and, as the Lord effects
these by means of the Word, therefore he here calls himself
the Son of Man. The Lord saith, that "The Son of Man
hath power to forgive sins"(Mark ii. 10; Luke v. 24) ; — that
is, to save. Also, that "The Son of Man is Lord even of
the Sabbath" (Matt. xii. 8; Mark ii. 28; Lukevi.5): because
he is the Word, which is what he there teaches. He also
says in John, " Labour not for the meat which perisheth, but
for that meat which endureth unto everlasting life, which the
Son of Man shall give unto you"(vi. 27). By meat is here
signified every good and truth of doctrine from the Word,
consequent!)7, from the Lord : this is also signified by the
manna and bread that came down from heaven, mentioned on
the. same occasion; and likewise by the following words in
the subsequent part of the chapter : " Except ye eat the flesh
of the Son of Man, and drink his blood, ye have no life in
you"(verse 53).. Flesh or bread is the good of love from the
Word ; blood or wine, the good of faith from the same ; and
both from the Lord.
The same is meant by the Son of Man, when the term is
used on other occasions; as in the following passages: "The
foxes have holes, and the birds ofthe air have nests, but the
Son of Man hath not where to lay his head"(Matt. viii. 20 ;
Luke ix. 58) ; by which is signified, that the Word had no

CONCERNING THE LORD. 53
place with the Jews ; as the Lord also expressly says, John
viii. 37 ; as also, that they had it not abiding in them, because
they did not believe in him (v. 38). In the Revelation, like
wise, by the Son of Man is signified the Lord with respect
to the Word : " In the midst of the seven candlesticks" I
saw " one like unto the Son of Man,, clothed with a gar
ment down to the foot, and girt about the paps with a golden
girdle"(i. 13, and following verses); where the Lord is
described as the Word by various representatives, which is
the reason that he is called the Son of Man. So in David :
" Let thy hand be upon the man of thy right hand, upon the
Son of Man whom thou madest strong for thyself. So will
not we go back from thee : quicken us"(Psalm Ixxx. 17,
18). By the man of the right hand is here meant the Lord
with respect to the Word : and the same also is signified by
the Son of Man. He is called "the man of the right hand,"
because the Lord has power by virtue of his Divine Truth,
which, likewise, is the Word ; thus also, when he had ful
filled the whole Word, he had Divine Power*; hence he
said, that " they should see the Son of Man sitting on the
right hand of power"(Mark xiv. 62).
28. That because the Son of Man signifies the Lord
with respect to the word, the same title was also
given to the Prophets. The title, Son of Man, was
given to the prophets, because they represented the Lord
with respect to the Word, and thence signified the doctrine
of the church derived from the Word. This is what is
constantly understood in heaven, wherever prophets are
named in the Word ; for the spiritual signification of the
term Prophet, as also of the term Son of Man, is, the Doc-
* The latter part of this sentence is to be understood of the Lord as to his Hu
manity. The Lord exercises Divine Power or Omnipotence by means of his
¦ Divine Truth ; when his Humanity had fulfilled the whole Word, and thus was
> become Divine Truth in ultimates, then it possessed Divine Power or Omnipo
tence.

54 doctrine of the new Jerusalem
*riwe of the Church derived from the Word, and, when ap.
plied to the Lord, the Word itself. That the prophet Daniel
is called the Son of Man, may be seen in the book of Daniel,
viii. 17. And that the prophet Ezekiel was so called,
may be seen in Ezek. ii. 1, 3, 6, 8; iii. 1, 3, 4, 10, 17, 25; iv.
1 , 16; v. 1 ; 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; xv. 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 all that has been advanced, then, it is evident, that
the Lord is called the Son of God with respect to the Divine
Humanity, and the Son of Man with respect to the Word.

That the Lord made his Humanity Divine from the
Divinity which was in him, and that he thus be
came one* with the Father.
29. It is affirmed in that Doctrine of the Church which is
received throughout the Christian world, that "our Lord
Jesus Christ, the Son of God, is God and Man, who, although
he be God and Man, yet be is not two, but one Christ; one,
by the taking of the manhood into God; one altogether, by
* In the Latin original, as in the Greek of John x. 30, the term for one is put
in the neuter gender, and might be properly translated a one. The reason of
this is, to guard against the error of understanding one in the sense of the same :
for, though it is most certainly true that the Father and the Son are together
a ene, it would be a mistake to suppose that they are the same Divine Principle.
The soul and body in man are not the same thing, though tbey arc so united as to
form « one, or one human person : so the Father and Son, or Essential Brvinity
and Divine Humanity, are not lire same thing, though they are so united as to
form a one, or one Divine Person.

CONCERNING THE LORD. 55
unity of person : for as the reasonable soul and flesh is one
man, so God and man is one Christ." These words are taken
from the Athanasian Creed, and they contain what it delivers,
as the essential articles of faith, on the subject of the union
of the Divinity and Humanity in the Lord : what is further
said in the same creed concerning the Lord, will be explained
in its proper article below. From this quotation it clearly
appears, that it is an article of faith in the Christian Church,
that the Divinity and Humanity, in the Lord, are not two,
but a one, as the soul and body are one man ; and that the Di
vinity in him assumed, or took to itself, the Humanity,
Hence it follows, that the Divinity cannot possibly be sepa-
ated from the Humanity, nor the Humanity from the Di
vinity; for this would be like separating the soul from the
body. The truth of this must also be acknowledged by every
one who reads what is cited above, at n. 19 and 21, from two
of the evangelists, (Luke i. 26—35, and Matt. i. 18—25,) con
cerning the nativity of the Lord ; from which passages it is
manifest, that Jesus was conceived of Jehovah God, and born
ofthe virgin Mary; so that the Divinity was in him, and was
his soul. Since, then, his soul was the very Divinity of the
Father, it follows, that bis body, or Humanity, must have
been made Divine also ; for where the one is divine, the
other must necessarily be so too : thus, and no otherwise, can
the passages be true which say, that the Father and the Son
are one; that the Father is in the Son, and the Son in the
Father; that all things belonging to the Son are the Fa
ther's, and all things belonging to the Father are the Son's;
as the Lord himself teaches. But how the union was accom
plished shall be explained in the following order: I. That the
Lord from eternity is Jehovah. II. That the Lord from eter
nity, or Jehovah, assumed Humanity, to save mankind. III.
That he made the Humanity Divine, from the Divinity in
himself, IV. That he made the Humanity Divine, by tempt
ations admitted therein. V. That the complete union of

56 DOCTRINE OF THE NEW JERUSALEM
Divinity and Humanity in him was effected by the passion of
the cross, which was the last temptation. VI. That he suc
cessively put off the Humanity taken from the mother, and
put on a Humanity from the Divinity within him, which is a
Divine Humanity, and is the Son of God. VII. That thus
God became Man, as in primaries, or first principles, so also
in ultimates, or last.
30. I. That the Lord from eternity is Jehovah, is
known from the Word ; for the Lord said unto the Jews,
" Verily, verily, I say unto you, before Abraham was, I am"
(John viii. 58): and elsewhere: " O Father, glorify thou me,
— with the glory which I had with thee before the world
was"(John xvii. 5): by which is meant, the Lord from
eternity, and not a Son from eternity : for it has already
been demonstrated, that what is called the Son, is his Hu
manity, conceived of Jehovah the Father, and born of the
Virgin Mary in time. That the Lord from eternity is Jehovah
himself, appears from many passages in the Word, of which
we will here only adduce these few: "It shall be said in
that day, Lo, this is our God; we have waited for him, and
he will save us: this is Jehovah; we have waited for him,
we will be glad and rejoice in his salvation"(lsaiah xxv. 9);
from which words it is evident, that he who was to be waited
for was God himself, even Jehovah. " The voice of him
that crieth in the wilderness, Prepare ye the way of 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 Jehoyih will come with a
strong hand"(Isaiah 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 cove
nant of the people, for a light of the Gentiles : — I am Jeho
vah, that is my name, and my glory will I not give to an-
other"(lsaiah xiii. 6, 8). The covenant of the people, and
the light of the gentiles, is the Lord with respect to the Hu-

CONCERNING THE LORD. 57
manity; and because this was from Jehovah, and was made
a one with him, it is said, " I am Jehovah ; that is my name,
and my glory will I not give unto another;" that is, to no
other than himself: to give glory is to glorify, or to unite to
liimself. " Jehovah, whom ye seek, shall suddenly come to
his temple"(Malachi iii. 1); where the temple is the temple
ofhis 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, also, is Jehovah, or the Lord from eternity. Hence it
appears, that, by the Lord from eternity, we are to under
stand his all -originating Divinity, \Dvoinum a quo,] which,
in the Word, is Jehovah : but from the passages which will
be adduced presently, it will appear, that by the term Lord,
as also by Jehovah, after his Humanity was glorified, we
are to understand the Divinity and Humanity together, as*
¦a one; and by the Son alone, the Divine Humanity.
31. II. That the Lord from Eternity, or Jehovah,
assumed the Humanity to save Mankind, has been con
firmed from the Word in the preceding sections ; that man
kind could not have been saved in any other manner, will be
sliewn elsewhere. That the Lord from eternity, or Jehovah,
•assumed the Humanity, appears, also, from those passages in
the Word, where it is said of Jesus, that he came forth from
¦God, that he came down from heaven, and that he was sent into
the world; as from tlie following: " I came forth from the
•Father, and am come into the world"(John xvi. 28): " I pro
ceeded forth and came from God ; neither came I of myself,
but he sent me"(John viii. 42). " The Father himself loveth
you, because — ye have believed that I came out from God"
(John xvi. 27). " No man hath ascended up to heaven, but
he that came down from heaven"(3ohn iii. 13). " The
"bread of God is he which cometh down from heaven, and
giveth life unto the world"(John vi. 33, 35, 41, 50, 51).
"He that cometh from above, is above all"(John iii. 31).
"I know him, [the Father,] for / am from him, and he hath
1

58 DOCTRINE OF THE NEW JERUSALEM
sent »ie"(John vii. 29). That by being sent from the Father
into the world is understood the assuming of Humanity, may
be seen above, n. 20.
32. III. That the Lord made his Humanity Divine
from the Divinity in himself, may appear from many
passages in the Word, of which those shall be here adduced
which prove, I. That it teas done by successive steps; which
are these: "The child [Jesus] grew and waxed strong in
spirit, filled with wisdom : and the grace of God was upon
him"(Luke ii. 40). "Jesus increased in wisdom and stature,
and in favour with God and man"(verse 52). 2. That the
Divinity operated by the Humanity, as the soul does by the
body. This appears from these passages : " The Son can do
nothing of himself, but what he seeth the Father do"(John v.
19). " I do nothing of myself, but as my Father hath taught
me, I speak these things : and he that sent me is with me ;
the Father hath not left me alone" (John viii. 28, 29 ;
v. 30). " I have not spoken of myself, but the Father which
sent me, be gave me a commandment, what I should say, and
what I should speak"(xii. 49). "The words that [ speak
unto you, I speak not of myself: but the Father that dwelleth
in me, he doeth the works"( John xiv. 10). " I am not alone,
because the Father is with me"(John xvi. 32). 3. That the
Divinity and Humanity operated unanimously. This ap
pears from these passages : " What things soever the Father
doeth, these, also, doeth the Son likewise"(John v. 19). "For,
as the Father raiseth up the dead and quickeneth them,
even so the Son quickeneth *whom he will"(John v. 21).
" As the Father hath life in himself, so hath he o-iven
to the Son to have life in himself "(John v. 26). "Now
they have known that all things whatsoever thou hast given
me, are of thee"(John xvii. 7). 4. That the Divinity is
united to the Humanity, and the Humanity to the Divinity.
This appears from these passages : " If ye had known me, ye
would have known my Father also; and from henceforth

CONCERNING THE LORD. 59
ye know him, and have seen him." " He said unto Philip,
(who desired to see the Father,) Have 1 been so long time
with you, and yet hast thou not known me, Philip? He
that hath seen me, hath seen the Father: — Believest thou
not that I am in the Father, and the Father in me?"(John
xiv. 7, 9, 10). " If 1 do not the works of my Father, believe
me not ; but if I do, — believe the works ; that ye may know
and believe that the Father is in me, and I in him"(John x.
37, 38). " That they all may be one, as thou, Father, art in
me, and I in thee"(Johu xvii. 21). "At that day ye shall
know that I am in my Father"(Johu xiv. 20). " None is
able to pluck them [my sheep] out of my Father's hand.
I and my Father are one"(x. 29, 30). "The Father loveth
the Son, and hath given all things into his hand"(John iii.
35). "All things that the Father hath are mine"(John xvi.
15). "All mine are thine, and thine are mine"(John xvii.
10). " Thou hast giveu him [the Son] power over all flesh"
(John xvii. 2). " All power '..i given unto me in heaven and
in earth"(Matt. xxviii. 18). 5. That the Divine Humanity
is to be worshiped. This appears from the following pas
sages : "That all men should honour the Son, even as they
honour the Father"(John v. 23). " If ye had known me, ye
should have known my Father also"(John viii. 19). " He
that seeth me, seeth him that sent ine"(John xii. 45). " If
ye bad known me, ye should have known my Father also,
and from henceforth ye know him, and have seen him"(John
xiv. 7). " He that receiveth me, receiveth him that sent
me" (John xiii. 20). The reason of this, is, because no one
can see the Essential Divinity, which is called the Father,
but he may see the Divine Humanity ; for the Lord says,
"No man hath seen God at any time; the Only-begotten
Son, which is in the bosom of the Father, he hath declared
bim"(John i. 18). "Not that any man hath seen the Father,
save he which is of God; he hath seen the Father" (John vi.
46)- " Ye have neither heard his [the Father's] voice at
i 2

60 DOCTRINE OF THE NEW JERUSALEM
any time, nor seen his shape" (John v. 37). 6. That since
the Lord made his Humanity Divine from the Divinity in
Himself; and since the Humanity is to be approached in
worship, and is the Son of God ; it therefore is necessary
to believe in the Lord, who is both the Father and the Son.
This appears from the following passages:' "As many as
received him, to them gave he power to become the sons of
God, even to them that believe on his wame"(John i. 12).
" That whosoever believeth in him should not perish, but
have eternal life"(John iii. 15). "God so loved the world,
that he gave his only-begotten Son, that whosoever believeth
in him should not perish, but have everlasting life"(John iii.
16). "He that believeth on him \_the Son] is not condemned ;
but he that believeth not, is condemned already, because
he hath not believed in the name of the only-begotten Son of
God"(John iii. 18). "He that believeth on the Son, hath
everlasting life ; and he that believeth not the Son, shall not
see life, but the wrath of God ariideth on bim"(John iii. 36.)
" The bread of God is he that cometh down from, heaveu, and
giveth life unto the world." " He that cometh to me shaH
never hunger, and he that believeth on me, shall never thirst"
(John vi. 33,35). "This is the will of him that sent mer
that every one who seeth the Son, and believeth on him, may
have everlasting life; and I will raise him up at the last
day"(John vi. 40). "Then said they unto Jesus, What shall
we do that we might work the works of God ? Jesus an
swered, — This is the work of God, that ye believe on him
whom he hath sent"(John vi. 28, 29). " Verily, verily, I say
unto you, he that believeth on me hath everlasting life"(John
vi. 47). "Jesus cried, saying, If any man thirst, let him
come unto me and drink ; he that believeth on me, as the
Scripture hath said, out of his belly shall flow rivers of living
water"(John vii. 37, 38). "If ye believe not that I am he,
ye shall die in your sins"(John viii. 24). "Jesus said, I am
the resurrection and the life; he that believelhin me. thouo-h.

CONCERNING THE LOUD. 61
he were dead, yet shall he live; and whosoever liveth and
believeth in me, shall never die"(John xi. 25, 26). Jesus
said, " I am come a light into the world, that whosoever be
lieveth on me should not abide in darkness"(John xii. 46 ;
viii. J2). " While ye have light, believe in the light, that ye
may be the children of light"(John xii. 36). " Verily, verily,
I say unto you, — the dead shall hear the voice of the Son of
God, and they that hear shall live"(John v. 25). " Abide in
me, and I in you ;• — 1 am the vine, ye are the branches ; he
that abideth in me, and I in him, the same bringeth forth
much fruit; for without me ye can do nothing"(John xv.
4, 5). I am in my Father, and ye in me, and I in you (John
xiv. 20; see also xvii. 23). "lam the way, and the truth,.
and the life ; no man cometh unto the Father, but by me"
(John xiv. 6). In these passages, and in all others, where
the Father is mentioned, is meant the Divinity that was in the
Lord by virtue ofhis conception, and which, according to the
Athanasian Creed, which forms the standard of faith for the
Christian world, was to him what the soul of man is to his
body: the Humanity from this Divinity is the Son of God.
Now since this also was made Divine, therefore, lest man
should approach the Father alone, and so in thought, faith,
and thence in worship, should separate the Father from the
Lord, in whom he exists; after teaching that the Father and
he are one ; that the Father is in him, and he in the Father;
that all should abide in him ; and that no one cometh to the
Father but by him ; the Lord instructs us further, that we
must believe in him, and that man is saved by a faith directed
to him. That the Humanity was made Divine in the Lord,
is a truth of which many in Christendom can form no concep
tion ; the chief reason is, because, in thinking concerning
man, they take their ideas from his material body, and not
from his spiritual ; when, nevertheless, all angels, who are
spiritual beings, are also men in perfect human form ; nay,
further, every thing divine proceeding from Jehovah God,

62 DOCTRINE OF THE NEW JERUSALEM
from its first beginnings in heaven to its last termination in
the world, has a tendency tothe human form.*
33. IV. That the Lord made his Humanity Divine
by Temptations admitted therein, and by continual
Victories in those conflicts, has been already shewn
above, n. 12 — 14; on which subject, therefore, we will only
add the following observations. Temptations are nothing
else but spiritual combats against evils and falsities; and as
these are from hell, temptations are also combats against
hell. Evil spirits from hell are also present with persons who
undeTgo spiritual temptations, which are occasioned by their
agency; aqd, although man is not aware of this, it is a cer
tain fact, which has been discovered to me by much ex
perience. Such being the nature and origin of temptations,
when a man, by the divine assistance of the Lord, conquers in
them, he is drawn out of hell, and elevated into heaven ;
which is the reason that by temptations, or combats against
evils, he is made spiritual, and becomes an angel. But the
Lord fought, by his own power, against all (he hells, and
wholly quelled and subdued them; and as he, at the same
time, glorified his Humanity, he holds them in a state of
subjection to eternity. For, before the coming of the Lord,
the hells had risen to such a height, that they began to infest
the very angels of heaven themselves; and, in like manner,
every man that came into the world, and every man that went
out of it. The cause of the hells having risen to such a
height, was, because the church was in a state of utter devas
tation, and the inhabitants of the world, being devoted to
idolatry, were in mere falsities and evils ; and it is from
men that the hells are filled with inhabitants: hence it had
come to pass, that unless the Lord had come into the world,
no man could have been saved. Of these combats of the
* That angels are in the human form, and that every thing divine tends to that
form; may be seen in the treatise on Heaven and Hell, n. 73—77, and n. 453—
460 ; it is further illustrated in The Angelic Wisdom concerning the Divine Love.

concerning the lord. 63
Lord much is said in the Psalms of David, and in the Pro
phets, but little in the Evangelists. These combats are what
are meant by the temptations which the Lord endured, the
last of which was the passion of the cross; and it is on ac
count ofhis victories in them that he is called a Saviour and
Redeemer. This is so far known in the church as to have
given occasion to the general confession, that the Lord con
quered death or the devil, that is, hell, and arose victorious;
as, also, that without the Lord there is no salvation. That
the Lord also glorified his Humanity, and that thereby he
became a Saviour, Redeemer, Reformer, and Regenerator,
unto eternity, will be shewn as we proceed. That the Lord
became a Saviour by his combats or temptations, is evident
from the numerous passages adduced from the Word, above,
n. 12, 13, 14; and from the following, iu Isaiah : " The day of
vengeance is in my heart, and the year of my redeemed is
come." "And I will tread down the people in my anger, —
I will bring down their strength to the earth : — so he vjas
their Saviour" (\x\ii. 4, 6, 8) ; in which chapter, the subject
treated of is the Lord's combats. And in the Psalms :
" Lift up your' heads, O ye gates, and be ye lift up, ye ever
lasting doors, and the King of glory shall come in. Who
is the King of glory ? Jehovah strong and mighty, Jehovah
mighty in battle" {Vsa\m xxiv. 7, 8) ; which words are also
spoken in reference to the Lord.
34. V. That the full Union of Divinity and Humanity
in the Lord, was effected by the Passion of the Cross,
which was his last Temptation. This was confirmed
above, in its proper section, where it was shewn that the
Lord came into the world to subdue the hells, and glorify his
Humanity; and that the passion of the cross was the last
combat, by which he fully conquered the hells, and fully
glorified his Humanity. Since, then, the Lord, by the pas
sion of the cross, fully glorified his Humanity, that is, united
it to his Divinity, and thus made his Humanity also Divine,

64 doctrine of the new JERUSALEM
it follows that he is Jehovah and God with respect to both.
Hence, in many passages of the Word, he is called Jehovah,
God, and the Holy One of Israel, the Redeemer, Saviour, and
Former; as in the following: "Mary said, My soul doth
magnify the Lord, and my spirit hath rejoiced in God my
SAViouR"(Luke i. 46, 47). And the angel said unto the
shepherds, "Behold, I bring you good tidings of great joy,
which shall be to all people, for unto you is born this day, in
the city of David, a Saviour, which is Christ the LonD"
(Luke ii. 10, 11). And they said, "This is indeed the
Christ, the Saviour of the world"(John iv. 42). " I will
help thee, saith Jehovah, and thy Redeemer, the Holy One
of lsRAEL"(Isaiah xii. 14). "Thus saith Jehovah that cre
ated thee, 0 Jacob, and He that formed thee, O Israel : —
I have redeemed thee : — 1 am Jehovah thy God, the Holy
One of Israel, thy SAviouR"(Isaiah xliii. 1, 3). " Thus saith
Jehovah your Redeemer, the Holy One of Israel. — I
am Jehovah your Holy One, the Creator of Israel, your
KiNG"(Isaiah xliii. 14, 15). " Thus saith Jehovah the Holy
One of Israel, and his MAKER"(Isaiah xiv. 11). "Thus saith
Jehovah thy Redeemer, the Holy One of Is rael"( Isaiah
xlviii. 17). "All flesh shall know that I Jehovah am thy
Saviour and thy Redeemer, the Mighty One of Jacob"
(Isaiah xlix. 26). " And the Redeemer shall come to Zion"
(Isaiah lix. 20). "And thou shalt know that I Jehovah am
thy Saviour and thy Redeemer, the Mighty One of Ja-
coB"(Isaiah Ix. 16). " And now saith Jehovah that formed
me from the womb"(Isaiah xlix. 5). " Jehovah, my strength
and my REOEEMEit"(Psalm xix. 14). "And they remem
bered that God was their rock, and the High God their Re-
DEEMER"(Psa]m Ixxviii. 35). " Thus saith Jehovah thy
Redeemer, and he that formed thee from the womb"(Isaiah
xliv. 24). " As for our Redeemer, Jehovah of Hosts is his
name, the Holy One of IsRAEL"(lsaiah xlvii. 4). " With
everlasting kindness will I have mercy on thee, saith Jeho-

CONCERNING THE LORD. 65
vah thy REDEEMER"(Isaiah liv. 8). "Their Redeemer is
strong, Jehovah of Hosts is his name%Ierem. i. 34). " Let
Israel hope in Jehovah, for with Jehovah there is mercy,
and with him is plenteous redemption. He shall redeem
Israel from all his iniquities"(Psalm cxxx. 7, 8). "Jehovah
is my rock, and my fortress, — and the horn of my salvation,
— my Saviour"(2 Sam. xxii. 2, 3). "Thus saith Jehovah
the Redeemer of Israel, his Holy One: — Kings shall see
and arise — because ofthe Lord that is faithful, and the Holy
One of Israel: and he shall choose thee"(Isaiah xlix. 7).
" Surely God is in thee, and there is none else. — Verily thou
art a God that hidest thyself, O GOd of Israel, the Saviour"
(Isaiah xiv. 14, 15). "Thus saith Jehovah the King of Is
rael, and his Redeemer, Jehovah of Hosts : — Beside me
there is no Goo"(Isaiah xliv. 6). " I am Jehovah, and be
side me there is no SAViouR"(Isaiab xliii. 11). "Am not I
Jehovah, and there is no God else besides me, — and a Sa
viour, there is none besides ME"(Isaiah xiv. 21). " I am Je
hovah thy God, — and thou shalt know no God but me, for
there is no Saviour besides ME"(Hosea xiii. 4). " Look unto
me and be ye saved, all the ends of the earth, for I am God,
and there is none e/se"(Isaiah xiv. 22). " Jehovah of Hosts
is his name, and thy Redeemer the Holy One of Israel:
the God of the whole earth shall he be called"(lsaiah liv. 5).
From these passages it may be seen, that the Divinity ofthe
Lord, which is called the Father, and, in the above passages,
Jehovah and God ; and the Divine Humanity, which is called
the Son, and, in the above passages, the Redeemer and Sa
viour, as also the Former, that is, the Reformer and Regene
rator; are not two, but one ; for not only is mention made
of Jehovah, God, and the Holy One of Israel, and of a
' Redeemer and Saviour, but it is said, that Jehovah is the
Redeemer and Saviour; nay farther, that Jehovah is the
Saviour, and there is none beside. Hence, it manifestly ap
pears, that the Divinity and Humanity in the Lord are One
K

66 DOCTRINE OF THE NEW JERUSALEM
Person, and that the Humanity also is Divine ; for there is no
other Redeemer and Saviour of the world than the Lord with
respect to the Divine Humanity, which is what is called the
Son. Redemption and salvation also constitute the attribute
proper to his Humanity, which is called merit and righteous
ness ; for it was his Humanity that endured temptations and
the passion of the cross; of consequence, it was by his Hu
manity that he saved and redeemed mankind. Now whereas,
after the union of the Humanity with the Divinity within it,
which was like the union of the soul and body in man, they
were no longer two but one person, (agreeably to the doc
trine received throughout the Christian world,) it follows that
the Lord is Jehovah and God in respect to both ; wherefore
we sometimes read of Jehovah and the Holy One of Israel,
the Redeemer and Saviour, and, at other times, of Jehovah
the Redeemer and Saviour; as may be seen in the passages
above quoted. Thus Christ is called the Saviour (Luke ii.
10, 11; John iv. 42). God, and the God of Israel, are called
the Saviour and Kedeemer(Luke i. 47 ; Isaiah xiv. 14, 15;
liv. 5 ; Psalm lxxviii. 35). Jehovah, the Holy One of Israel,
is called the Saviour and Redeemer (Isaiah xii. 14; xliii. 3,
11,14,15; xlviii. 17; xlix. 7; liv. 5). Jehovah is called the
Saviour, Redeemer, and Former (Isaiah xliv. 6 ; xlvii. 4 ;
xlix. 26; liv. 8; Ixiii. 16; Jerem. i. 34; Psalm lxxviii. 35;
Psalm cxxx. 7, 8; 2 Sam. xxii. 2, 3). Jehovah God is call
ed the Redeemer and Saviour, and it is said that beside him
there is no other (Isaiah xliii. 11 ; xliv. 6 ; xiv. 14, 15, 21,22;
Hosea xiii. 4).
35. VI. That the Lord put off, by successive steps,
the Humanity from the Mother, and put on a Humanity
from the Divinity in himself, which is the Divine Hu
manity and the Son of God. That the Lord possessed
both Divinity and Humanity, Divinity from his Father Jeho
vah, and Humanity from the virgin Mary, is well known.
Hence he was both God and man, having a Divine Essence

CONCERNING THE LORD. 67
and a human nature, a Divine Essence from the Father, and
a human nature from the mother; whence he was equal to
the Father, as touching his Divinity, and inferior to the Fa
ttier, as touching his Humanity : and further, this human na
ture from the mother was not transmuted into the Divine Es
sence, neither commixed with it: all which is taught by the
doctrine of faith, called the Athanasian Creed. Indeed, such
transmutation of the human nature into the Divine Essence,
or commixtion therewith, is impossible. Still the same creed
teaches, that the Divinity or Godhead took, that is, united, to
itself the Humanity or Manhood, just as the soul is united to
its body, so that they were not two, but one person. From
these two positions, then, must follow this conclusion, that the
Lord put off the Humanity taken from the mother, which, in
itself, was like unto the humanity of another man, and conse
quently material, and put on a Humanity from the Father,
which, in itself, was like his Divinity, and consequently sub
stantial : so that the Humanity also was made Divine. Hence
it is, that in the prophets, the Lord is called, even with re
spect to the Humanity, Jehovah and God ; and in the Evan
gelists, the Lord, God, the Messiah or Christ, and the Son of
God, in whom we must believe, and by whom we are to ba
saved. In consequence of his having from the first a Humanity
from the mother, which he put off by successive steps, the
Lord, during his abode in the world, was alternately in two
states; the one a state of humiliation, or exinanition, and the
other a state of glorification, or union with the Divinity,
which is called the Father: he was in the state of humiliation
at the time, and in the degree, that he was in the humanity
from the mother ; and he was in the state of glorification, at
the time, and in the degree, that he was in the Humanity
from the Father. In the state of humiliation he prayed to the
Father, as to a being distinct from himself; but in the state
of glorification he spoke with the Father as with himself. In

68 DOCTRINE OF THE NEW JERUSALEM
this latter state he said, that the Father was in him, and he in
the Father, and that the Father and he were One ; but in the
other state he underwent temptations, and suffered the cross,
and prayed to the Father not to forsake him ; for the Divinity
could not be tempted, much less could it suffer the cross.
Hence it further appears, that, by temptations followed by
continual victories, and by the passion of the cross, which
was the last of those temptations, he fully conquered the hells,
and fully glorified the Humanity, as was shewn above.
That the Lord put off the humanity from the mother, and
put on a Humanity from the Divinity in himself, which is
called the Father, may also be concluded from this circum
stance, that whenever he spoke to or of her, he did not give
her the title of mother. There are but three occasions re
corded in the Evangelists, on which the Lord addressed her
or mentioned her; and on two of these he called her woman,
and the third time he declined to acknowledge her as his
mother. That he twice called her woman, we read in John :
" The mother of Jesus saith unto him, They have no wine :
Jesus said unto her, Woman, what have I to do with thee?
Mine hour is not yet come"(ii. 3, 4). And again : "When
Jesus therefore saw his mother, and the disciple standing by
whom he loved, he said unto his mother, Woman, behold thy
son ; then saith he to the disciple, Behold thy mother"(xix.
26, 27). That he once declined to acknowledge her, we
read in Luke : " It was told Jesus by certain which said,
Thy mother and thy brethren stand without, desiring to see
thee : And he answered and said unto them, My mother
and my brethren are they which here 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 from his
own mouth. The same truth is also confirmed by this cir
cumstance, that he would not acknowledge 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

CONCERNING THE LORT>. 69
is he ? They say unto him, The son of David. He saith unto
them, How then doth David in spirit call him Lord, saying,
The Lord said unto my Lord, Sit thou on my right hand till 1
make thine enemies thy footstool? If David then call him
Lord, how is he his son ? And no man was able to answer
him a word"(Matt. xxii. 41—45; Mark xii. 35—37; Luke
xx. 41 — 44; Psalm ex. 1). Thus it is evident, that the Lord,
in respect to his Glorified Humanity, was neither the son of
Mary nor of David. What was the nature of his Glorified
Humanity, he shewed to Peter, James, and John, when he
was transfigured before them ; when his face shone as the
sun, and his raiment was white as the light ; and a voice came
out of the cloud, saying, This is my beloved Son, in whom I
am well pleased: hear ye him"(Matt. xvii. 1 — 8; Mark ix.
2 — 8; Luke ix. 21 — 36). The Lord was also seen by John,
"as the sun shining in his strength" (Rev. i. 16).
That the Humanity of the Lord was glorified, is evident
from what is said of his glorification in the Evangelists.
Thus in John : " The hour is come that the Son of Man should
be glorified." " Father, glorify thy name : Then came there
a voice from heaven, saying, I have both glorified it, and will
glorify it again"(xii. 23, 28). It is said, " I have both glori
fied it, and will glorify it again," because the Lord's glorifica
tion was accomplished by successive steps. Again : " There
fore, when he [Judas] was gone out, Jesus said, Now is the
Son of Man glorified, and God is glorified in him, — God shall
also glorify him in himself, and shall 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 suf
fered these things, and to enter into bis glory ?"(xxiv. 26.)
These words are spoken in reference to his Humanity. The
reason why the Lord said, " God is glorified in him;" and
also, " God shall glorify him in himself," and further,
" Glorify thy Son, that thy Son may also glorify thee ;" was,

70 DOCTRINE OF THE NEW JERUSALEM
because the union was reciprocal, being a union of the Di
vinity with the Humanity, and ofthe Humanity with the Di
vinity ; which also occasioned him to say, " I am in the Father
and the Father in me"(John xiv. 10, II): and, "All mine are
thine, and thine are mine"(John xvii. 10). Thus the union
was absolutely full or perfect. It is indeed true of all union,
that it is not full and perfect unless it be reciprocal : such,
therefore, must be the union of the Lord with man, and of
man with the Lord, as he teaches in John: "At that day
ye shall know that I am in my Father, and you in me, and I
in you"(xiv. 20) : And in another place: "Abide in me,
and I in you ;— he that abideth in me, and I in him, the same
bringeth forth much fruit"(xv. 4, 5).
Since the Humanity of the Lord was glorified, that is, was
made Divine, therefore he arose after death on the third day
with his whole body; which never happens to any man, for
he only rises as to his spirit, and not as to his body. That
mankind might be assured, and that no doubt might be en
tertained, that the Lord arose with his whole body, he not
only declared it by the angels who were in the sepulchre,
but he also shewed himself in his human body to his disci
ples : and when they imagined that they saw a spirit, he said
to them, " Behold my hands and my feet, that it is I myself:
handle me and see; for a spirit hath not flesh and bones, as
ye see me have. And when he had thus spoken, he shewed
them his hands and his feet"(Lnke xxiv. 39, 40; John xx.
20). And farther, he. said to Thomas, " Reach hither thy
finger, and behold my hands; and reach hither thy hand,
and thrust it into my side ; and be not faithless but believ
ing : And Thomas answered and said unto him, My Lord and
my God"(John xx. 27, 28). And still farther, to evince that
he was not a spirit but a man, be said to the disciples, "Have
ye here any meat? And they gave him a piece of a broiled
fish, and of a honey-comb: and he took it and did eat before
them"(Luke xxiv. 41, 42, 43). As, however, his body was

CONCERNING THE LORD. 71
now no longer a material, but a divine substantial body, he
came in amongst the disciples whilst the doors were shut
(John xx. 19, 26). And after he had been seen " he vanish
ed out of their sight"(Luke xxiv. 31). Being thus wholly
Divine, he was taken up, and sat on the right hand of God :
for we read in Luke : " And it came to pass while Jesus
blessed the disciples, he was parted from them, and carried
up into heaven"(xxiv. 51). And in Mark: "After he had
spoken unto them, he was received up into heaven, and sat
on the right hand of God'\xvi. 19). To sit on the right
hand of God, means, to possess Divine Omnipotence.
Now since the Lord ascended into heaven, and sat on the
right hand of God, or entered on the exercise of Divine Om
nipotence, with his Divinity and Humanity united in one, it
follows, that his Human Substance or Essence is as his Di
vine. To suppose otherwise, is to imagine that his Divinity
ascended up into heaven, and sat on the right hand of God,
but that his Humanity did not; a supposition which is con
trary to Scripture, and also to the received Christian doctrine,
which teaches, " That God and man in Christ are as soul and
body;" and to separate these is repugnant to sound reason.
This union of the Father with the Son, or of the Divinity with
the Humanity, is also meant in the following passages : " I
came forth from the Father, and am come into the world :
again, I leave the world, and go to the Father"(John xvi. 28).
" I go away unto him that sent me"(John vii. 33 ; xvi. 5, 16 ;
xvii. 11, 13; xx. 17). " What and if ye shall see the Son of
Man ascend up where he was before ?"(John vi. 62.) "No
man hath ascended up to heaven, but he that came down from
heaven"(John iii. 13). Every man that is saved, does indeed
ascend into heaven, yet not of himself, but from the Lord ;
only the Lord ascended of himself.
36. VII. That thus God became Man, as in Primaries
so also in Ultimates. That God is a man, and that every
angel and spirit is a man from God, is shewn in the treatise

72 doctrine of the new Jerusalem
on Heaven and Hell; and more fully in the two treatises en
titled Angelic Wisdom. God, however, was from the begin
ning a man in primaries or first principles, but not in ulti
mates or last; but after he assumed humanity in the world,
he also became a man in ultimates. This follows from what
has just been proved, namely, that the Lord united his Hu
manity to his Divinity, and thus made his Humanity Divine
also. Hence it is, that the Lord is said to be the Beginning
and the Ending, the First and the Last, and the Alpha and
the Omega ; as in the Revelation : "lam Alpha and Omega,
the Beginning and the Ending, saith the Lord, who is, and
who was, and who is to come, the AImighty"(i. 8, 1 1). So
when John saw the Son of Man in the midst of the seven can
dlesticks, he fell at his feet as dead; but he laid his right
hand upon him, saying, " I am the First and the Last"(i. 17 ;
ii. 8; xxi. 6). Again: "Behold, I come quickly, — to give
to every man according as his work shall be. I am Alpha
and 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 of Hosts: I
am the First and I am the Last"(xliv. 6 ; xlviii. 12).

That the Lord is the very God, from whom the Word
is, and of whom it treats.
37. In the first section of this work we undertook to shew,
that the whole Sacred Scripture treats of the Lord, and that
the Lord is the Word. This shall now be further demon
strated from those passages 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 Je
hovah, and David. It may first be expedient to remark, that
it has been granted me to read over all the Prophets, and the
Psalms of David, examining every single verse, with a per-

concerning the lord. 73
ception of the subject treated of; when I found that the
contents relate to nothing else, than the church established,
and to be established, by the Lord ;— his coming, his combats,
glorification, redemption, and salvation ; and of heaven, as
existing from him ; with, at the same time, their opposites.
Now, since all these are the works of the Lord.it was evident
to me, that the whole of the Sacred Scripture relates to him,
and hence that the Lord is the Word. This, however, cannot
be seen, but by those who are inwardly enlightened by the
Lord, and who have also a knowledge of the spiritual sense of
the Word. All the angels of heaven enjoy this knowledge;
and therefore when the Word is read by man, this is the only
sense in which they comprehend it: for spirits and ano-els
are present with man continually, and they, being spiritual,
understand spiritually what man understands naturally.
That the whole Sacred Scripture treats of the Lord, may be
seen, but only as through a glass, darkly, from these pas
sages cited from the Word in the first section above, n. 1 — 6;
as also from those which shall now be produced from the
Word, to shew how continually he is there called Lord and
God ; from which, however, this may appear clearly, that it
was he who spake by the Prophets, and whom they mean
when they say, Jehovah spake, Jehovah said, and the saying
of Jehovah.
That the Lord existed before his coming into the
world, appears from these passages : John the Baptist said
ofthe Lord, " He it is who, coming after me, is preferred 6e-
fore me, whose shoes' latchet 1 am not worthy to loose. —
This is he of whom I said, After me cometh a man which is
preferred before me, for he was before me"(John i. 27, 30).
In the Revelation: "And the four-and-twenty elders fell
upon their faces, and worshiped God, saying, We give thee
thanks, Q Lord God Almighty, which art, and wast, and art
to come"(xi. 16, 17). Also in Micah: " Thou, Bethlehem
Ephratah, though thou be little among the thousands of
L

74 doctrine ok the new Jerusalem
Judah, yet out of thee shall He come forth unto me that is to
be ruler in Israel, whose goings forth have been from of old,
from everlasting" (v. 2). The Lord himself likewise declares
in the Evangelists, that he was before Abraham; that he was
in glory with the Father before the foundation of the world ;
that he came forth from the Father : and John affirms that the
Word was from the beginning with God, and that the Word
was God, and that it was this which was made flesh.
We will ^ow proceed to shew that the Lord is called Jeho
vah, the God of Israel and of Jacob, the Holy One of Israel,
God, and Lord ; also King, the Anointed of Jehovah, and
David. 38. I. That the Lord is called Jehovah, appears from
these passages: " Thus saith Jehovah that created thee, O
Jacob, and he that formed thee, O Israel : Fear not ; for I
have redeemed thee. — I am Jehovah thy God, the Holy One
of Israel, thy Saviour" (Isaiah xliii. 1, 3). " I am Jehovah
your Holy One, the Creator of Israel, your King"(verse 15).
"And all flesh shall know, that 1 Jehovah am thy Saviour
and thy Redeemer, the Mighty One of Jacob"(Isaiah xlix. 26).
" Thou shalt know that I Jehovah am thy Saviour and thy
Redeemer, the Mighty One of Jacob"(Isaiah lx. 16). "Jeho
vah that formed thee from the womb"(Isaiah xlix. 5). " Je
hovah is "my strength and my Redeemer" (Psalm xix. 14).
" Thus saith Jehovah, that made thee and formed thee from
the womb. — Thus saith Jehovah, the King of Israel, and his
Redeemer, Jehovah of HosTs"(Isaiah xliv. 2, 6). " As for
our Redeemer, Jehovah of Hosts is his name, the Holy One
of Israel"(xlvii. 4). " With everlasting kindness will I have
mercy on thee, saith. Jehovah thy i?eefeewier"(Isaiah liv. 8).
" Their Redeemer is strong, Jehovah of Hosts is his name"
(Jerem. i. 34). "Jehovah is my rock, and my fortress, and
the horn of my salvation,— my Saviour"(2 Sam. xxii. 2, 3).
" Thus saith Jehovah your Redeemer, the Holy One of Is-
raeP'(Isaiah xliii. 14; xlviii. 17). " Thus saith Jehovah the

concerning the lord. 75
Redeemer of Israel, and his Holy One: — kings shall see and
arise"(Isaiah xlix, 7). " I am Jehovah, and besides me there
is no Saw?OMr"(lsaiah xliii. 11). "Who hath declared this
from ancient time? Have not I Jehovah ? and there is no
God else beside me :— look unto me, and be ye saved, all the
ends of the earth"(Isaiah xiv. 21, 22). " 1 am Jehovah thy
God, — there is no Saviour besides me"(Hosea xiii. 4), " Thou
hast redeemed nie, O Jehovah, God of truth" (Psalm xxxi. 5).
"Let Israel hope in Jehovah; for with Jehovah there is
mercy, and with him is plenteous redemption; — he shall
redeem Israel from all his iniquities" (Psalm cxxx. 7, 8).
" Jehovah of Hosts is his name, and thy Redeemer, the Holy
One of Israel ; the God of the whole earth shall he be called"
(Isaiah liv. 5). In these passages, Jehovah is called the Re
deemer and Saviour; but as the Lord is the only Redeemer
and Saviour, it follows, that it is he who is there meant by
Jehovah. That the Lord is Jehovah, or that Jehovah is the Lord, also
appears from the following passages: "There shall come
forth a rod out of the stem of Jesse, and a branch shall grow
out of his roots, and the spirit of Jehovah shall rest upon
him"(Isaiah xi. 1, 2). " And it shall be said in that day, Lo,
this is our God, we have waited for him, and he will save us ;
this is Jehovah : we have waited for him, wc will be glad,
and rejoice in his salvation"(Isaiah xxv. 9). " The voice of
him that crieth in the wilderness, Prepare ye the way of Je
hovah, make straight in the desert a highway for our God. —
And the glory of Jehovah shall be revealed, and all flesh
shall see it too-ether.— Behold, the Lord Jehovah will come
with a strong hand, and his arm shall rule for him"(lsaiah xi.
3, 5, 10). " I, Jehovah,— will give thee for a covenant of
the people, for a light of the Gentiles— I am Jehovah, that
is my name, and my glory will I not give to another" (Isaiah
xiii. 6, 8). "Behold, the days come, saith Jehovah, that I
will' raise unto David a righteous branch, and a king shall
l 2

76 doctrine of the new Jerusalem
reign and prosper, and shall execute judgment and justice
in the earth ; — and this is his name whereby he shall be call
ed, — Jehovah our righteousness" (Jerem. xxiii. 5, 6). "But
thou Bethlehem Ephratah,— out of thee shall He come forth
unto me, that is to be ruler in Israel. — He shall stand and
feed in the strength of 3 ehowh" (Micah v. 2, 4). " Unto us
a child is born, unto us a son is given, and the government
shall be upon his shoulder: and his name shall be called,—
the Mighty God, the Everlasting Father.— Of the increase
of his government there shall be no end, upon the throne of
David, to order it, and to establish it with judgment and with
justice, from henceforth even for ever''(Isaiah ix. 6, 7). " Je
hovah shall go forth and fight against those nations.—- And
his feet shall stand in that day upon the Mount of Olives,
which is before Jerusalem" (Lech. xiv. 3, 4). " Lift up your
heads, O ye gates, and be ye lift up, ye everlasting doors,
and the King of Glory shall come in. Who is the King of
Glory ? Jehovah strong and mighty, Jehovah mighty in
battle''(Psalm xxiv. 7 — 10). "In that day shall Jehovah of
Hosts be for a crown of glory, and for a diadem of beauty,
unto the residue of his people"(Isaiah xxviii. 5). "I will
send you Elijah the prophet, before the coming of the great
and dreadful day of JEHOVAH"(MaIachi iv. 5). Not to men
tion other passages, where mention is made of the day of
Jehovah, and it is said to be great or near ; as Ezek. xxx.
3; Joel ii. 11 ; Amos v. 18,20; Zeph. i. 14, 15, 18.
39. II. That the Lord is called the God of Israel, and
the God of Jacob, appears from the following passages^:
"Moses took the blood, and sprinkled it on the people,and said,
Behold the blood of the covenant which Jehovah hath made
with you : — and they saw the God of Israel; and there was
under his feet as it were a paved work of sapphire stone, and as
it were the body of heaven"(Exod. xxiv. 8, 10). " The mul
titude wondered when they saw the dumb to speak, the maim
ed to be whole, the lame to walk, and the blind to see ; and

concerning the lord. 77
they glorified the God Of IsRAEL"(Matt. xv. 31). " Blessed
be the Lord God of Israel, for he hath visited and redeem
ed his people, and hath raised up a horn of salvation for us
in the house of bis servant David"(Luke i. 68, 69). " I will
give thee the treasures of darkness and hidden riches of secret
places, that thou mayest know that I Jehovah, which call thee
by thy name, am the God of Israel"( Isaiah xiv. 3). " Hear
ye this, 0 house of Jacob, — which swear by the name of Je
hovah, and make mention of the God of Israel: — for they
call themselves of the holy city, and stay themselves upon
the God of Israel; Jehovah of Hosts is his name"(lsaiah
xlviii. 1, 2). " When he [Jacob] seeth his children — in the
midst of him, they shall sanctify my name, and they shall
sanctify the Holy One of Jacob, and shall fear the God of
IsRAEL"(Isaiah xxix. 23). " In the last days — many people
shall go and say, Come ye, and let us go up to the mountain
of Jehovah, to the house of the God of Jacob; and he will
teach us his ways, and we will walk in his paths"(lsaiah ii.
2, 3). " And all flesh shall know that I Jehovah am thy Sa
viour and thy Redeemer, the Mighty One of JACOB"(Isaiah
xlix. 26). "I Jetiovah am thy Saviour and thy Redeemer, the
Mighty One of jAC0B"(Isaiah lx. 16). "Tremble, thou
earth, at the presence of Jehovah, at the presence of the God
of jACOB"(Psalm cxiv. 7). "David sware unto Jehovah,
and vowed unto the Mighty One of Jacob; Surely I will
not enter into the tabernacle of iny house, — until I find out a
place for Jehovah, a habitation for the Mighty One of
Jacob. Lo, we heard of it in Ephratah (Bethlehem)"(Psalm
cxxxii. 2, 3, 5, 6). "Blessed be Jehovah God, the God of
Israel;— the whole earth shall be filled with his glory"
(Psalm Ixxii. 18, 19). Not to mention those passages where
the Lord is called the God of Israel, the Redeemer and Sa
viour; as Luke i. 47; Isaiah xiv. 15 ; Psalm lxxviii. 35 ; be
sides many other places, where he is only called the God of
Israel; as Isaiah xvii. 6; xxi. 10, 17; xxiv. 15; xxix. 23;

78 doctrine of the new jfrusalem
Jerem. vii. 3; ix. 15; xi. 3; xiii. 12; xvi. 9; xix. 3, 15;
xxiii. 2; xxiv. 5; xxv. 15, 27; xxix. 4, 8, 21, 25; xxx. 2;
xxxi. 23; xxxii. 14,15,36; xxxiii. 4 ; xxxiv. 2, 13; xxxv.
13, 17, 18, 19; xxxvii. 7; xxxviii. 17; xxxix. 16; xiii. 9,
15,18; xliv. 2, 7, 11,25; xlviii. 1 ; 1.18; li. 33; Ezek. viii.
4; ix. 3; x. 19, 20; xi. 22; xliii. 2; xliv. 2; Zeph. ii. 9;
Psalm xii. 13; lix. 5; lxviii. 8.
40. III. That the Lord is called the Holy One of
Israel appears from these passages: The angel said unto
Mary, "That Holy Thing which shall be born of thee shall
be called the Son of God"(Luke i. 35). " I saw in the visions
of my head upon my bed, and behold, a watcher, and a Holy
One came down from heaven"(Dan. iv. 13). " God came
from Teman, and the Holy One from Mount Paran"(Habak.
iii. 3). " I am Jehovah your Holy One, the Creator of Is
rael, your king'(Isaiah xliii. 15). "Thus saith Jehovah the
Redeemer of Israel, and his Holy ONE"(lsaiah xlix. 7). " I
am Jehovah thy God, the Holy One of Israel, thy Saviour"
(Isaiah xliii. 3). " As for our Redeemer, Jehovah of Hosts is
his name, the Holy One of IsRAEL"(Isaiah xlvii. 4). " Thus
saith Jehovah your Kedeemer, the Holy One of Israel"
(Isaiah xliii. 14 ; xlviii. 17). " Jehovah of Hosts is his name,
and thy Redeemer the Holy One of IsRAEL"(Isaiah liv. 5).
" They tempted God, and limited the Holy One of Israel"
(Psalm lxxviii. 41). "They have forsaken Jehovah, they
have provoked the Holy One of lsRAEL"(lsaiah i. 4). They
say, " Cause the Holy One of Israel to cease from before
us: wherefore thus saith the Holy One of IsRAEL"(Isaiah
xxx. II, 12). " They say, Let him make speed and hasten his
work, that we may see it, and let the counsel of the Holy
One of Israel draw nigh and come"(Isaiah v. 19). "In
that day the remnant of Israel, and such as are escaped of
the house of Jacob shall stay upon Jehovah, the Holy One
of Israel, in truth"(Isaiah x. 20). " Cry out, and shout,
thou inhabitant of Zion, for great is the Holy One of

CONCERNING THE LORD. 79
Israel in the midst of thee"(lsaiah xii. 6). " Thus saith Jeho
vah the God of Israel : At that day shall a man look to his
Maker, and his eyes shall have respect unto the Holy One
of lsRAEL"(Isaiah xvii. (), 7). " The meek shall increase
their joy in Jehovah, and the poor among men shall rejoice
in the Holy One of IsRAEL"(lsaiah xxix. 10; xii. 16).
" Nations that knew thee not shall run unto thee, because of
Jehovah thy God, and for thee the Holy One of Israel"
(Isaiah Iv. 5). " The isles shall wait for me, and the ships of
Tarshish first, to bring thy sons from far,— unto the name of
Jehovah thy God, and to the Holy One of TsRAEL"(Isaiah
Ix. 9). "Babylon hath been proud against Jehovah, against
the Holy One of IsRAEL"(Jerem. I. 29). Not to mention
many other passages. By the Holy One of Israel, is signified
the Lord with respect to the Divine Humanity ; as is evi
dent from the declaration of the angel Gabriel to Mary :
" That Holy Thing which shall be born of thee, shall be
called the Son of God"(Luke i 35). That Jehovah and the
Holy One of Israel, although they are distinctly named, are
but One, is also evident from the places above cited, in which
it is said, that Jehovah is himself the Holy One of Israel.
41. IV. That the Lord is called Loud, and God, ap
pears from so many passages, that, if quoted, they would fill
several pages; let these therefore suffice: In John, when
Thomas had been desired by, the Lord to behold his hands
and feel his side, he said, " My Lord, and my God"(xx.28).
In the Psalms : " They remembered that God was their rock,
and the high God their Redeemer" (lxxviii. 35). In Isaiah :
"Jehovah of hosts is his name, and thy Redeemer is the Holy
One of Israel, the God ofthe whole earth shall he be called"
(liv. 5). It also appears from the circumstance of their
worshiping him, and falling down on their faces before him;
as in Matthew ix. 18; xiv. 33; xv. 25 ; xxviii. 9; Mark i.
40; v.22; xii. 25; x.17; Luke xvii. 15, 16. So in David:
" We heard of it in Ephratah [Bethlehem,] —we will

80 doctrine of the new jercsai.em
go into his tabernaeles, we will worship at his footstool"
(Psalm cxxxii. 6, 7). The same worship is paid him in
heaven ; as is declared in the Revelation : " I was in the
spirit, and behold, a throne was set in heaven, and One sat
on the throne — that was to look upon like a jasper and a sar
dine stone ; and there was a rainbow round about the throne?
iu sight like unto an emerald : — And the four-and-twenty
elders fall doicn before him that sat on the throne, and wor
ship him that liveth for ever and ever, and.cast their crowns
before the throne" (w. 2, 3, 10). And again : " I saw in the
right hand of him that sat on the, throne, a book written with
in and on the back side, sealed with se'ven seals :" and no
one could open it. " And one ofthe elders said, Behold the
lion of the tribe of Judah, the root of David, hath prevailed to
open the book and to loose the seven seals thereof. And I
beheld in the midst of the throne, a Lamb, — and he came and
took the book. And they fell down before the Lamb, — and
worshiped him that liveth for ever and ever" '(v. 1,5 — 8, 14).
42. V. That the Lord is called a King, and the
Anointed. He is so called because he was the Messiah or
Christ, and the word Messiah, or Christ, signifies king and
the Anointed; hence it is that the name of king is applied to
the Lord, as also that of David, who was king over Judah and
Israel. That the name of king is applied to the Lord, and
that he is also called the Anointed of Jehovah, is evident from
many passages of the Word ; thus it is said in the Revela
tion : " 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 vesture a
name written, King of kings and Lord of lords" (xix. 11,16).
It is on account of the Lord's being called a king that
heaven and the church are said to be his kingdom, and that
the annunciation of bis coining into the world is called the
gospel (or good news) ofthe kingdom. That heaven and the
church are called his kingdom, may be seen in Matthew xii.

CONCERNING THE LORD. 81
28; xvi. 28; Mark i. 14, 15; ix. 1 ; xv. 43; Luke i. 33; iv.
43; viii. 1,10; ix.2,11,60; x. 11; xix. II; xxi. 31 ; xxii.
18; xxiii. 51. So in Daniel : "God shall set up a kingdom,
which shall never be destroyed : It shall break in pieces and
consume all these kingdoms, and it shall stand for ever"(ii.
44). Again : " I saw iu the night-visions, and behold, one
like the Son of Man came, and there was given him dominion,
and glory, and a kingdom, that all people, nations, and lan
guages, should serve him ; his dominion is an everlasting do
minion, — and his kingdom that which shall not be destroyed"
(vii. 13, 14, 27). That his coming is called the gospel of the
kingdom, may be seen iu Matthew iv. 23; ix. 35; xxiv. 14.
43. VI. That the Lord is called David, appears from
the following passages: "They shall serve Jehovah their
God, and David their king, whom I will raise up to them"
(Jerem. xxx. 9). "Afterward the children of Israel shall
return, and seek Jehovah their God, and David their king,
and shall fear Jehovah and his goodness in the latter days"
(Hosea iii. 5). "And I will setup one shepherd over them,
and he shall feed them, even my servant David ; he shall feed
them and he shall be their shepherd: And I Jehovah will be
their God, and my servant David a prince among them"
(Ezek. xxiv. 23, 24) . " They shall be my people, and I will
be their God: and David my servant shall be king over
them ; and they all shall have one shepherd ; — and they shall
dwell in the land, even they, and their children, and their
children's children, for ever, and my servant David shall be
their prince for ever ; I will make a covenant of peace with
them, it shall be an everlasting covenant with them"(Ezek.
xxxvii. 23 — 26). " 1 will make an everlasting covenant
with you, even the suremer cies of David. Behold, I have
given him for a witness to the people, a leader and com
mander to the people"(Isaiah Iv. 3, 4). "In that day I will
raise up the tabernacle of David that is fallen, and close up
the breaches thereof, and I will raise up his ruins, and I
M

82 doctrine of the new Jerusalem
will build it as in the days of old"(Amos ix. II). "The
house of David shall be as God, as the angel of Jehovah be
fore them"(Zech. xii. 8). " In that day there shall be a
fountain open to the house of DAViD"(Zech. xiii. 1).
44. He who knows that by David is meant the Lord, is
enabled to comprehend how David in his Psalms so ofteo
wrote concerning the Lord, whilst he seems to speak only of
himself; as in Psalm Ixxxix., where is the following pas
sage: "1 have made a covenant with my chosen, I have
sworn unto David my servant; thy seed will I establish for
ever, and build up thy throne to all generations; and the
heavens shall praise thy wonders, O Jehovah ; thy faithful
ness also in the congregation of the saints. Thou spakest
in vision to thy Holy One, and saidst, I have laid help upon
one that is mighty, I have exalted one chosen out ofthe peo
ple: I have found David my servant; with my holy oil have
I anointed him: with whom my hand shall be established:
mine arm also shall strengthen him : my faithfulness and my
mercy shall be with him, and in my name shall his horn be
exalted : I will set his hand also in the sea, and his right
hand in the rivers. He shall cry unto me, Thou art my Fa
ther, my God, and the Rock of my Salvation : Also I will
make him my First-born, higher than the kings of the earth :
— my covenant shall stand fast with him : his seed also will I
make to endure for ever, and his throne as the days of heaven.
Once have I sworn by my holiness, that I will not lie unto
David ; his seed shall endure for ever, and his throne as the
sun before me: It shall be established for ever as the moon,
and as a faithful witness in heaven"(verses 3, 4, 5, 19, 20, 21,
24 — 29,35,36,37). So, also, in other Psalms ; as Psalm xiv.
2 — 17; cxxii. 4, 5; cxxxii. 8 — 18.

CONCERNING THE LORD. 83

That God is One, and that the Lord is that God.
45. _t< rom the numerous passages adduced from the Word in
the preceding article, it may appear, that the Lord is called
Jehovah, the God of Israel and of Jacob, the Holy One of
Israel, the Lord, and God; as also King, the Anointed, and
David; whence it may be seen, though still but as through
a glass, darkly, that the Lord is the very God, from whom the
Word is, and of whom it treats. Now it is generally known
throughout the world, that God is One; a truth which, no
man, possessed of sound reason, denies : what further, then,
remains to be done, is, to confirm this truth from the Word ;
and to shew, in addition, .that the Lord is that God.
I. That God is One, is confirmed by these passages of the
Word : Jesus said, " The first of all the commandments is,
Hear, O Israel, the Lord our God is One Lord; and thou
shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind"(Mark xii. 29, SO). " Hear,
O Israel, Jehovah our God is One Jehovah. And thou shalt
love Jehovah thy God with all thy heart, and with all thy
souI"(Deut. vi. 4, 5). One came unto Jesus and said, " Good
Master, what good thing shall I do that I may have eternal
life? And he said unto him, Why callest thou me good?
There is none good but ihe One GoD"(Matt. xix. 16, 17).
" That all the kingdoms of the earth may know, that thou art
Jehovah, even thou ONLv"(Isaiah xxxvii. 20). " I am Je
hovah and there is none else ; there is no God besides me ;
—that they may know from the rising of the sun, and from
the west, that there is none besides me. / am Jehovah,
and there is none ELSE"(Isaiah xiv. 5, 6). " O Jehovah of
Hosts, God of Israel, that dwellest between the cherubim,
Thou art the God, even thou alone, of all the kingdoms of
the earth"(Isaiah xxxvii. 16). " Is there a God besides me?
yea, there is no God; I know not any"( Isaiah xliv. 8).
m 2

84 doctrine of the new Jerusalem
" Who is God save Jehovah, or who is a Rock, save our
God ?"(PsaIm xviii. 31.)
II. That the Lord is that God, is confirmed from the
following passages of the Word: "Surely God is in thee,
and there is none else, there is no God ; verily, thou art a
God that hidest thyself, O God of Israel, the »SWowr"(Isaiah
xiv. 14, 15). " Who hath declared this from ancient time?
Have not I Jehovah ? and there is no God else besides me,
a just God and a Saviour, thereis none besides me. Look
unto me, and be ye saved, all the ends of the earth ; for /
am God, and there is none ELSE"(Isaiah xiv. 21, 22). "I
am Jehovah, and besides me there is no SAViouR"(Isaiah
xliii. 1 1). " lam Jehovah thy God, and thou shalt know no
God but me, for there is no Saviour besides ME"(Hosea
xiii. 4). " Thus saith Jehovah the King of Israel, and his
Redeemer, Jehovah of Hosts, I am the First, and I am the
Last, and besides me there is no GoD"(Isaiah xliv. 6).
"Jehovah of Hosts is his name, and thy Redeemer is the
Holy One of Israel; the God of the whole earth shall he be
ca//ed"(Isaiah liv. 5). "Jehovah shall be king over all the
earth, and in that day there shall be one Jehovah, and his
name ONE"(Zech. xiv. 9).
Now as the Lord is the only Saviour and Redeemer ; and
yet it is said, that Jehovah is the Saviour and Redeemer, and
that there is none beside him ; it follows, that the One God
is no other than the Lord.

That the Holy Spirit is the Divine Proceeding from
the Lord, and that this is the Lord Himself.
46. Jesus says in Matthew, " All power is given unto ine in
heaven and on earth ; go ye therefore and teach all nations,
baptizing them in the name of the Father, and of the Son, and

CONCERNING THE LORD. 85
of the Holy Spirit ; teaching them to observe all things what
soever 1 have commanded you : and lo, I am with you
always, even unto the consummation ofthe age"(xxviii.l8, 19,
20). It has already been shewn, that the Divinity which is
called the Father, and that which is called the Son, are a
One in the Lord; it shall therefore now be shewn thatthe
Holy Spirit is the same with the Lord. The reason why the
Lord enjoined the disciples to baptize in the name of the Fa
ther, of the Son, and of the Holy Spirit, was, because there
is in the Lord a trine or threefold nature, consisting of the
Divinity that is called the Father, the Divine Humanity fhat
is called the Son, and the Divine Proceeding that is called
the Holy Spirit. The Divinity called the Father and the Son,
is the all-originating Divinity, (or the Divinity from which
all things exist,) and the Divine Proceeding, which is the
Holy Spirit, is the Divine Medium of operation (or the Di
vinity by which they exist). That the Divinity proceeding-
from the Lord is no other than the Divinity that is him
self, may be seen in the work entitled Angelic Wisdom ; for
it is a subject that requires deep investigation. That there
is a trine or threefold nature in the Lord, may be illustrated
by. comparison with an angel, who has a soul and body, and
also a spiritual sphere proceeding from him, which, although
without him, is still himself. It has been granted me to know
many particulars concerning this proceeding sphere, but
this is not the place to introduce them. Every man who in
his life looks to God, is first of all, after death, instructed by
angels, that the Holy Spirit is not a person separate from the
Lord, and thatthe terms to go forth, and to proceed, mean no
ether, (in reference to the Lord,) than to enlighten and teach
by his presence, which is always according to the reception
of him. Hence many, after death, relinquish the idea of the
Holy Spirit which they had conceived in the world, and
receive this idea, that it is the presence of the Lord with
man by angels and spirits, by, and according to which, man

86 DOCTRINE OF THE NEW JERUSALEM
is enlightened and instructed. It is, moreover, customary in
the Word, to name, as it were, two Divine Beings, and some
times three, which, notwithstanding, are but one ; as Jehovah
and God, Jehovah and the Holy One of Israel, Jehovah and
the Mighty One of Jacob, also God and the Lamb; yet as
these are but one, it is also said in other places, that Jehovah
is God alone, Jehovah only is Holy, that he is the Holy One of
Israel, and that there is none beside him. Further, the word
Lamb is sometimes used to express God, aud the word God to
express the Lamb: The latter case occurs in the Revelation,
the former in the Prophets. But that it is the Lord alone who
is understood by the terms Father, Son, and Holy Spirit, in
Matt, xxviii. 19, appears from the verses which precede and
follow. In the preceding verse the Lord says, " All power is
given unto me in heaven and in earth ;" and in the subsequent
, verse, "Lo, I am with you always, even unto the consummation
of the age :" Thus he speaks of himself alone ; and the reason
why he mentioned the Father, Son, and Holy Spirit, was, to
instruct the disciples that the Trinity was in him.
To prove more clearly that the Holy Spirit is not a Divine
Person distinct from the Lord, it may be expedient to shew
the meanings attached in the Word to the term Spirit. It
means, I. The life of man in general. II. As the life of man
varies according to his state, by Spirit is also signified the
particular affection of his life. III. Also the life of the re
generate, which is called spiritual life. IV. But where Spirit
is mentioned iu reference to the Lord, it signifies his Divine
Life, consequently the Lord himself. V. And in particular
the life ofhis Wisdom, which is called Divine Truth. In the
last place it shall be shewn, that Jehovah himself, that is, the
Lord, spoke the Word by the prophets.
47. I. That by the term "Spirit" is meant the Life
of Man, is evident from common discourse, in which it is
usual to say, when a man dies, that he has given up the
ghost, that is, the spirit: where the term ghost or spirit is

CONCERNING THE LORD. 87
used to signify the life of respiration. Indeed, "spirit" is a
Latin word which is derived from another that signifies to
breathe; and in the Hebrew language, spirit, breath, and
wind are expressed by the same word. There are with man
two fountains of life ; one is the motion of the heart, the other
is the respiration of the lungs: and the life originating in the
respiration of the lungs, is what is properly meant by the
term " spirit," and also by the term " soul." That this acts in
unity with the thought of man from his understanding-, whilst
the life originating in the motion of the heart acts in unity
with the love of bis will, will be shewn in its proper place.
That the life of man is meant by the term "spirit" in the
Word, appears from the following passages : " Thou takest
away their breath [spirit], they die, and return to their dust"
(Psalm civ. 29). " He remembered that they were but flesh,
a wind [spirit] that passeth away, and cometh not again"
(Psalm lxxviii. 39). "His breath [spirit] goeth forth, he
returneth to his earth"(Psalm cxlvi. 4). Hezekiah lamented
that the life ofhis spirit should depart (Isaiah xxxviii. 16).
" The spirit of Jacob revived"(Gen. xiv. 27). "A molten
image is falsehood, and there is no breath {spirit] in them"
(Jerem. Ii. 17). The Lord Jehovih said unto the dry bones, " I
will cause breath [spirit] to enter into you, and ye shall live.
Come from the four winds, O breath [spirit], and breathe
upon these slain, that they may live. And the breath [spirit]
came into them, and they Iived"(Ezek. xxxvii. 5, 6, 9, 10).
Jesus took the maiden by the hand, " and her spirit came
agaiu, and she arose straightway"(Luke viii. 54, 55).
48. II. Since the Life of Man varies according to
his State, that therefore by the term " Spirit" is
also signified the pecuiiar Affection of his Life:
as 1. A life of wisdom. Bezaleel was filled with the spirit
of wisdom, of understanding, and of knowledge(Exod. xxxi.
3). "Thou shalt speak unto all that are wise-hearted, whom
I have filled with the spirit of wisdom"(Exod. xxviii. 3).

S8 doctrine of the new Jerusalem
"Joshua was full ofthe spirit of wisdom"{Deut. xxxiv. 9).
It is said of Daniel, that " an excellent spirit, and knowledge,
and understanding," were in him (Dan. v. 12). " They also
that erred inspirit shall come to understand ing" ( Isaiah xxix.
24). 2. Excitement of life. "Jehovah hath raised up the
spirit of the kings of the Medes"(Jerem. Ii. 1 1). " And Je
hovah stirred up the spirit of Zerubbabel, — and the spirit of
all the remnant of the people'(Haggai i. 14). " Behold,
I will send a spirit upon the King of Assyria, and he shall'
hear a rumour, and return to his own land"(Isaiah xxxvii. 7).
Jehovah hardened the spirit of Sihon the king(Deut. ii. 30).
"And that which cometh into your spirit shall not be at all"
(Ezek. xx. 32). 3. Liberty of life. It is said of the four
living creatures, which were cherubs, seen by the prophet,
that " whithersoever the spirit was to go, they went"(Ezek. i.
20). 4. Life in fear, pain, and anger. " Every heart shall
melt, and all hands shall be feeble, and every spirit shall
faint"(Ezek. xxi. 7). " Therefore is my spirit overwhelmed
within me, my heart within me is desolate"(Psahn cxliii. 4).
"My spirit faileth" (Psa\m cxliii. 7). " I, Daniel, was griev
ed in my spirit" (Dan. vii. IH). "The spirit of Pharaoh
was troubled" (Gen. xii. 8). Nebuchadnezzar said, " My spi
rit was troubled to know the dream"(Dan. ii. 3). "1 went
in bitterness in the heat of my spirit" (Ezek. iii. 14). 5. A
life of various evil affections. "Blessed is the man in whose
spirit is no guile"(P>>a\m xxxii. 2). "Jehovah had mingled
a perverse spirit in the midst thereof"(Isaiah xix. 14). " Woe
unto the foolish prophets that follow their own spirit"(Ezek.
xiii. 3). "The prophet is a fool, the spiritual man is mad"
(Hosea ix. 7). " Take heed to your spirit, that you deal not
treacherously" (Ma\ac\\i ii. 56). " The spirit of whoredoms
hath caused them to err"(Hosea iv. 12). " The spirit of
whoredoms is in the midst of them"(Hosea v. 4). " If the
spirit of jealousy come upon him"(Numb. v. 14). If a man
that walketh " in spirit and falsehood do /»e"(Micah ii. 11),

concerning the lord. 89
" A generation whose spirit was not steadfast with God"
(Psalm lxxviii. 8). " Jehovah hath poured out upon you the
spirit of deep s/eep"(Isaiah xxix. 10). "Ye shall conceive
chaff, ye shall bring forth stubble; your spirit as fire shall
devour you"(Isaiah xxxiii. 11). 6. Infernal life. "1 will
cause the unclean spirit to pass out of the land"(Zech. xiii. 2).
" When the unclean spirit is gone out of a man, he walketh
through dry places, — then goeth he and taketh seven other
spirits more wicked than himself, and they enter in and dwel!
there"(Matt. xii. 43, 45). " Babylon— is become the hold of
every foul spirit"(Apoc. xviii. 2). 7. The term "spirit"
further signifies the infernal spirits themselves, by whom
mankind are troubled. See Matt. viii. 16 ; x. 1 ; xii. 43, 44,
45; Mark i. 23- 29; ix. 17— 29; Luke iv. 33, 36; vi.17,
18 ; vii. 21 ; viii. 2, 29 ; ix. 39, 42, 55 ; xi. 24, 25, 26 ; xiii.
11 ; Rev. xvi. 13, 14.
49. III. That by the term " Spirit" is also signified
the Life of the Regenerate, which is called Spiritual
Life. " Jesus said, — Except a man be born of water, and of
the spirit, be cannot enter into the kingdom of God"(John
iii. 5). " A new heart also will I give you, and a new spirit
will I put within you. — And I will put my spirit within you;
and cause you to walk in my statutes"(Ezek. xxxvi. 26, 27).
"I will give them one heart, and put a new spirit within you"
(Ezek. xi. 19). " Create in me a clean heart, O God, and re
new a right spirit within me. Restore unto me the joy of
thy salvation, and uphold me with thy free spirit" '(Psalm li.
10, 12). " Make you a new heart, and a new spirit; for why
will ye die, O house of Israel ?"(Ezek. xviii. 31.) "Thou
sendest forth thy spirit, they are created, and thou renewest
the face of the earth"(Psalm civ. 30). " The hour cometh,
and now is, when the true worshipers shall worship the Fa
ther in spirit and in truth"(John iv. 23). " Thus saith Jeho
vah God,— he that spread forth the earth, — he that givetfa
breath unto the people upon it, and spirit to them that walk
N

90 DOCTRINE OF THE NEW JERUSALEM
therein"(Isaiah xiii. 5). " Jehovah — which formeth the spirit
of man within him"(Zech. xii. 1). " With my soul have 1 de
sired thee in the night, yea, with my spirit within me will I
seek thee early"(Isaiah xxvi. 9). " In that day shall Jeho
vah be — for a spirit of judgment to him that sitfeth in judg-
ment"(Isaiah xxviii. 5, 6). "My spirit hath rejoiced in
God my Saviour"(Luke i. 47). " These that go toward the
north country have quieted my spirit in the north country"
(Zech. vi.8). " Into thy hand I commit my spirit ; thou hast
redeemed me"(Psalm xxxi. 5). " Did not he make one ?
yet had he the residue of the spin<"(MaIachi ii. 15). " And
after three days and a half, the spirit of life from God enter
ed into them" [the two witnesses that were slain by the
beast.] (Apoc. xi. 11). "He that formeth the mountains,
and createth the wind [spirit], — is Jehovah"(Amos iv. 13).
" And they fell upon their faces, and said, O God, the God
of the spirits of all flesh"(Numb. xvi. 22). Take thee
Joshua, the son of Nun, a man in whom is the spirit" (Numb.
xxvii. 18). "And I will pour upon the house of David, and
upon the inhabitant of Jerusalem, the spirit of grace" (Zech.
xii. 10). " Until the spirit be poured upon us from on high"
(Isaiah xxxii. 15). " 1 will pour water upon him that is
thirsty, and floods upon the dry ground ; I will pour my
spirit upon thy seed"(Isaiah xliv. 3). " I will pour out my
spirit upon all flesh, — also upon the servants and upon the
handmaids, in those days, will I pour out my spirit"(Joel ii.
28, 29). By pouring out the spirit is signified to regenerate :
the same is meant by giving a new heart and * new spirit.
That by the Spirit is also signified spiritual life communi
cated lo those who are in humiliation. " I dwell — with him
that is of a contrite and humble spirit, to revive the spirit of
the humble, and to revive the heart of the contrite ones"
(Isaiah I vii. 15). " The sacrifices of God are a broken spirit ;
a broken and contrite heart, O God, thou wilt not despise"
(Psalm li. 17). " To give— the oil of joy for mourning, the

CONCERNING THE LORD. 91
garment of praise for the spirit of heaviness"(Isaiah lxi. 3).
" The Lord hath called thee as a woman forsaken, and griev
ed in spirit"(\saiah liv. 6). " Blessed are the poor in spirit,
for theirs is the kingdom of heaven"(Matt. v. 3).
50. IV. That where the term "Spirit" is mentioned
in reference to the Lord, it signifies his Divine Love,
(ONSEQUENTLY the Lord Himself. The truth of the first
part of this proposition appears from the following passages:
" He whom God hath sent speaketh the words of God, for God
giveth not the spirit by measure unto him. The Father lov-
eth the Son, and hath given all things into his hand"(John
iii. 34, 35). "There shall come forth a rod out of the stem
of Jesse, — and the spirit of Jehovah shall rest upon him,
the spirit of wisdom and understanding, the spirit of coun
sel and might"(Isaiah xi. 1, 2). " I have put my spirit
upon him, he shall bring forth judgment to the Gen-
tiles"(Isaiah xiii. 1). " When the enemy shall come in
like a flood, the spirit of Jehovah shall lift up a standard
ao-ainst him ; and then the Redeemer shall come to Zion"
(Isaiah lix. 19, 20). " The spirit of the Lord Jehovih is
upon me: Jehovah hath anointed me to speak good tidings
unto the meek"(Isaiah lxi. 1; Luke iv. 18). " Jesus perceiv
ed in his spirit that they so reasoned within themselves"
(Mark ii. 8). "Jesus rejoiced in spirit, and said" (Luke x.
21). "Jesus, was troubled in spirit",(John xiii. 21). "Jesus
sighed deeply in his s/7?'n'<"(Mark.viii. 12).
That the term "Spirit" is used to denote Jehovah Himself,
or the Lord, appears from these passages : "God is a spirit"
(John iv. 24). " Who hath directed the spirit of Jehovah,
or, beino- his counsellor, hath taught hirn?"(Isaiah xl. 13.)
"They rebelled and vexed his holy spirit:" and he said
"Where be he that put his holy spirit within him, that led
them by the right hand of Moses"(Isaiah Ix iii. 10, II, 12).
" Whither shall I go from thy spirit, or whither shall I flee
from thy presence ?"(Psalm cxxxix. 7.) " Not by might,—

92 DOCTRINE OF THE NEW JERUSALEM
but by my spirit, saith Jehovah of hosts"(Zech. iv. 6).
"They provoked his spirit; — therefore he abhorred his own
iuheritance"(Psalm evi. 33, 40). "My spirit shall not always
strive with man, for that he also is flesh"(Gen. vi. 3). "I will
not contend for ever,— for the spirit should fail before me"
(Isaiah lvii. 16). "The blasphemy against the Holy Spirit
shall not be forgiven ; and whosoever speaketh a word against
the Son of Man, it shall be forgiven hiin"(Matt. xii. 31, 32 ;
Mark iii. 28, 29, 30 ; Luke xii. 10). Blasphemy against the
Holy Spirit is blasphemy against the Divinity of the Lord ;
but that against the Son of Man is to contradict the Word by
giving it a wrong interpretation : for the Son of Man is the
Lord in respect to the Word, as was shewn above.
51. V. That by the term "Spirit," when mentioned
in reference to the Lord, is signified, in particular,
the Life of His Wisdom, which is the Divine Truth.
This appears from the following passages : " Nevertheless I
tell you the truth; it is expedient for you that I go away, for
if I go not away the Comforter will not come unto you ; but
if I depart, I will send him unto you"(John xvi. 7). "When
he, the Spirit of truth, is come, he will guide you into all
truth ; for he shall not speak of himself, but whatsoever he
shall hear, that shall he speak"(Jobn xvi. 13). "He shall
glorify me, for he shall receive of mine, and shall shew it
unto you. All things that the Father hath are mine ; there
fore said I that he shall take of mine, and shall shew it unto
you"(John xvi. 14, 15). " I will pray the Father, and he shall
give you another Comforter — even the Spirit of truth, whom
the world cannot receive, because it seeth him not, neither
knoweth him, but ye know him, for he dwelleth with you,
and shall be in you. I will not leave you comfortless; I
will come to you, — and ye shall see me"(John xiv. 16 — 19).
" AVhen the Comforter is come, whom I will send unto you
from the Father, even the Spirit of truth, he shall testify of
me"(John xv. 26). "Jesus cried, sayings If any man thirst,

CONCERNING THE LORD. 93
let him come unto me, and drink. He that believeth on me,
as the Scripture hath said, out of his belly shall flow rivers
of living water. This spake he of the Spirit, which they
that believe on him should receive. For the Holy Spirit was
not yet, because Jesus was not yet glorified"(John vii. 37, 38,
39). Jesus breathed on the disciples, " and saith unto them,
Receive ye the Holy Spirit"(John xx. 22). That by the
Comforter, the Spirit of Truth, and the Holy Spirit, the Lord
meant himself, appears from his own words when he said,
" that the world did not as yet know him ; "for they did not
as yet know the Lord : so when he said, that he would send
the Holy Spirit, he added, "/will not leave you comfortless,
/ will come unto you, and ye shall see me"(John xiv. 16 — 19,
26, 28). And again : " Lo, lam with you alway, even to the
end ofthe wor!d"(Matt. xxviii. 20). And when Thomas said,
We know not whither thou goest, Jesus said, " I am the way
and the truth"(John xiv. 5, 6). And because the Spirit of
Truth, or the Holy Spirit, is the same with the Lord, who is
the Truth itself, it is therefore also said, " The Holy Spirit
was not yet, because Jesus was not yet glorified"(John vii.
39): for after his glorification, or full union with the Father,
which was effected by the passion of the cross, he was then
the Divine Wisdom and the Divine Truth itself, conse
quently the Holy Spirit. The reason why the Lord breathed
on the disciples and said, " Receive the Holy Spirit," was,
because all the respiration of heaven is from the Lord : for
angels, as well as men, have both respiration and the pulsa
tion of the heart ; and their respiration is according to their
reception of divine wisdom from the Lord, and their pulsa
tion ofthe heart according to their reception of divine love
from him. But more of this in its proper place.
That the Holy Spirit is the Divine Truth from the Lord,
further appears from the following passages : " When they
brino- you unto the synagogues, — take ye no thought — what
ye shall say, for the Holy Spirit shall teach you in the same

94 DOCIR1NF. OF THE NEW JERUSALEM
hour what ye ought to say, "(Luke xii. 12; Mark xiii. II).
"Thus saith Jehovah, My Spirit that is upon thee, and my
words which I have put in thy mouth, shall not depart out
of thy mouth"(Isaiah lix. 21). " There shall come forth a
rod out of the stem of Jesse; — and he shall smite the earth
with the rod of his mouth, and with the breath [spirit] ofhis
lips shall he slay the wicked ; and righteousness shall be
the girdle of his reins"(Isaiah xi. I, 4, 5). "For my mouth,
it hath commanded ; and his spirit, it hath gathered them"
(Isaiah xxxiv. 16). " God is a spirit, and they that worship
him must worship him in spirit and in truth"(John iv. 24).
" It is the spirit that quickeneth, the flesh profiteth nothing:
the words that 1 speak unto you, they are spirit and they
are Zj/e"(John vi. 63). John said, " 1 indeed baptize you
with water unto repentance; but he that cometh after me —
shall baptize you with the Holy Spirit and with fire"(Matt.
iii. 1 1 ; Mark i. 8 ; Luke iii. 16). To baptize with the Holy
Spirit and with Are, is to regenerate by the Divine Truth,
which has relation to faith, and the Divine Good, which has
-relation to love. "And Jesus, when he was baptized, went
,up straightway out of the water ; and the heavens were
opened unto him, and he saw the Holy Spirit descending
like a dove"(Matt. iii. 16; Mark i. 10; Luke iii. 22; John i.
32, 33). A dove is a representative of purification and re
generation by divine truth.
As by the Holy Spirit, when mentioned in reference to the
Lord, is meant his Divine Life, consequently himself, and in
particular the life of his wisdom, which is called the Divine
Truth ; therefore by the spirit of the prophets, which is also
called the Holy Spirit, is signified the Divine Truth from the
Lord : as in the following passages: " The Spirit saith unto
the churches"(Rev. ii. 7, 1 1, 29 ; iii. 1,6, 13, 22). " There
were seven lamps of fire burning before the throne, which
are the seven spirits of God" (Rev. iv. 5). " In the midst of
the elders stood a Lamb, — having seven eyes, which are the

CONCERNING THE LORD. 95
seven spirits of God sent forth into all the earth"(Rev. v. 6).
Lamps of fire, and the eyes ofthe Lord, signify divine truths,
and the number seven signifies what is holy. " Yea, saith
the Spirit, that they may rest from their Iabours"(Rev. xiv.
13). " The Spirit and the Bride say, Come"(Rev. xxii. 17).
" They made their hearts as an adamant stone, lest they
should hear the law, and the words which Jehovah of hosts
hath sent in the spirit by the former prophets"(Zech. vii. 12).
" The spirit of Elijah doth rest on Elisha"(2 Kings ii. 15).
" He [John] shall go before him in the spirit and power of
Elias"(Luke i. 17). "Elizabeth was filled with the Holy
Spirit" (Luke i. 41). "Zacharias was filled with the Holy
Spirit, and prophesied"(Luke i. 67). "David said, by the
Holy Spirit, The Lord said to my Lord, Sit thou on my right
hand"(Mark xii. 36). "The testimony of Jesus is the spirit
of prophecy" (Rev. xix. 10). Hence then we see, since by
the Holy Spirit is specifically signified the Lord in respect
to his Divine Wisdom, and thus as to Divine Truth, why the
offices of the Holy Spirit are said to be, to enlighten, to teach,
and to inspire.
52. VI. That Jehovah himself, that is, the Lord,
spake the Word by the Prophets. We read of the pro
phets that they were in vision, and that Jehovah spoke to
them. When they were in vision they were not in the body,
but in the spirit, in which state they saw such things as are
in heaven; but when Jehovah spoke with them, they were in
the body, and heard him speaking. These two states ofthe
prophets should be accurately distinguished. In their state
of vision, the eyes of their spirits were open, and those of
their bodies shut ; at which time also they appeared to them
selves to be carried from place to place, the body still re
maining where it was. In this state, at times, were Ezekiel,
Zechariah, and Daniel; as also John, when he wrote the Re
velation ; and it is then said, that they were in vision, or in
the spirit. Ezekiel says, "The spirit lifted me up, — and
brought me in a vision by the Spirit of God into Chaldea to

96 doctrine of the new Jerusalem
them of the captivity. So the vision that I had seen went up
fromme"(xi. 1,24). He says too, that the spirit took him
up, and he heard behind him a voice of great rushing [or
earthquake,] with other things(iii. 12, 14). Also, "The spirit
lifted me up between the earth and heaven, and brought me
in the visions of God to Jerusalem," where he saw their
abominations(viii. 3). He was likewise in the vision of God,
or in the spirit, when he saw the four living creatures, which
were cherubs (i. and x.); also a new earth and a new temple,
and an angel measuring it, as is related from chap. xl. to
xlviii. That he was then in the visions of God, he says him-
self(xl.2); and that the spirit took him up(xliii. 5). The
like happened to Zechariah, who was accompanied by an
angel, when he saw a man riding among the myrtle trees
(Zech. i. 8); when he saw four horns, and afterwards a man
who had a measuring line in his hand(i. 38; ii. 1); when he
saw Joshua the high priest (iii. 1, &c); when he saw a
candlestick, and two olive trees (iv. 2, 3) ; when he saw a
flying roll and ephah (v. 1, 6); and when he saw four chariots
coming out from between two mountains, with horses (vi. 1).
In the same state was Daniel, when he saw four beasts
ascend out of the sea(Dan. vii. 3); and when he saw the
battle between the ram and the he-goat(viii. 1, &c). That
he saw these things in visions, is stated in chap. vii. 1, 2, 7,
13; viii. 2; x. 1, 7, 8. It was also in vision that the angel
Gabriel was seen by him, and spoke with him (ix. 21, 22).
The like happened to John, when he wrote the Revelation,
who says, that he was in the spirit on the Lord's day(Rev. i.
10); that he was carried away in the spirit into the wilder
ness (xvii. 3); that he was carried in the spirit to a great and
high mountain (xxi. 10) ; that he saw the horses in vision(ix.
17). In other places be declares, that he saw those things
he describes; of course he must have been at the time in the
spirit, or in vision ; as in chap. i. 12 ; iv. I ; v. 1 ; vi. 1 ; and
in each ofthe subsequent chapters.
53. But in respect to the Word itself, it is never said, by

concerning the lord. 97
the propliets, that they spoke it from the Holy Spirit, but
that they spoke it from Jehovah, Jehovah of hosts, and the
Lord Jehovih.* Thus we continually find them saying, "The
word of Jehovah came to me ,-" " Jehovah spake to me :"
also, very often, " Thus saith Jehovah ;" and " The saying
of Jehovah." Now as we have already shewn that the Lord
is Jehovah, it follows that the whole Word was spoken by
him. To remove all doubt on this subject, I will only point
out those passages in Jeremiah alone, where it is said, "The
word of Jehovah came unto me ;" "Jehovah said unto me;"
"Thus saith Jehovah;" and "The saying of Jehovah;" which
are the following: chap. i. 4, 7, 1 1, 12, 13, 14, 19 ; ii. 1, 2,
3, 4, 5, 9, 19, 22, 29, 31 ; iii. 1, 6, 10, 12, 14, 16 ; iv. 1, 3, 9,
17,27; v. 11, 14, 18, 22,29; vi. 6, 9, 12, 15, 16, 21,22; vii.
1, 3, 11, 13, 19, 20, 21 ; viii. 1, 3, 12, 13; ix. 3,6,9, 12, 15,
17,20,23,24; x. 1,2, 18; xi. I, 6, 9, 11, 18, 21,22; xii. 14,
17; xiii. 1, 6, 9, 11, 12, 13, 14, 15, 25; xiv. 1, 10, 14, 15;
xv. I, 2, 3, 6, 1 1, 19, 20; xvi. 1, 3, 5, 9, 14, 16 ; xvii. 5, 19,
20,21,24; xviii. 1,5,6,11, 13; xix. 1,3,6, 12, 15; xx. 4;
xxi. 1, 4, 7, 8, 11,12; xxii. 2, 3, 6, 1 1, 16, 18, 24, 29, 30 ;
xxiii. 2, 5, 7, 11, 12, 15, 16, 24, 29, 31, 32, 33, 38 ; xxiv. 3,
5, 8 ; xxv. 1, 3, 7, 8, 9, 15, 27, 28, 29, 32 ; xxvi. 1, 2, 18 ;
xxvii. I, 2,4, 8, 11, 16, 19,21,22; xxviii. 2, 12, 14, 16;
xxix. 4, 8, 9, 16, 19, 20, 21, 25, 30, 31, 32; xxx. 1, 2, 3, 4, 5,
8, 10, 11, 12, 17, 18; xxxi. 1, 2, 7, 10, 15, 16, 17, 23, 27, 28,
31, 32, 33, 34, 35, 36, 37, 38; xxxii. 1,6, 14, 15,25,26, 28, 30,
36, 42, 44 ; xxxiii. 1, 2, 4, 10, 11, 12, 13, 17, 19, 20, 23, 25 ;
xxxiv. 1, 2, 4, 8, 12, 13, 17,22; xxxv. 1, 13, 17, 18, 19;
xxxvi. 1,6,27,29,30; xxxvii. 6,7,9; xxxviii. 2,3, 17;
xxxix. 15, 16, 17, 18; xl.l; xiii. 7,9,15,18,19; xliii. 8,
* The name " Lord Jehovih" is never used in the English Bible ; but wherever
it occurs in the Hebrew, the translators have substituted for it the name « Lord
•God," printing the word " God" in capital letters. So, also, they have very sel
dom retained the name "Jehovah," but have given the name « Lord," printed in
¦capital letters.in its place. O

98 DOCTRINE OF THE NEW JERUSALEM
10; xliv. 1,2,7, 11,24, 25, 26, 30; xiv. 1, 2, 6; xlvi. 1, 23,
25, 28 ; xlvii. 1 ; xlviii. 1, 8, 12, 30, 36, 38, 40, 43, 44, 47 '
xlix. 2, 5, 6, 7, 12, 13, 16, 18, 26, 28, 80, 32, 35, 37, 38, 39;
1. 1, 4, 10, 18, 20, 21, 30, 31, 33, 35, 40 ; li. 26, 33, 36, 39, 52,
58. These instances occur in Jeremiah only. All the other
prophets speak in the same manner,' and none ever say that
the Holy Spirit spoke to them, or that Jehovah spoke to them
by the Holy Spirit.
54. These conclusions then follow from the whole: That
Jehovah, who is the Lord from eternity, is he that spoke by
the prophets ; and that where the Holy Spirit is mentioned,
it means and is himself: consequently, That God is One in
Person and Essence, and that that God is the Lord.

That the Doctrine of the Athanasian Creed agrees
with the Truth, provided the Trinity of Persons of
which it speaks be understood to mean a Trinity of
Person, and that this Trinity is in the Lord.
55. Ihe acknowledgment, by Christians, of three divine
persons, and thus as it were of three gods, has arisen from
there being in the Lord a Trine [of three Essentials,] one of
which is called the Father, another the Son, and the third the
Holy Spirit; and [the Essentials of] this Trine are mention
ed in the Word under distinct names.just as, in common dis
course, we speak by distinct names of the soul and body, and
what proceeds from them, notwithstanding they are a One.
Such also is the nature of the Word in its literal sense, that
it distinguishes things which form a One, as if they were not
so: hence Jehovah, who is the Lord from eternity, is in one
place named in the Word Jehovah, in another, Jehovah of
hosts, in another, God, in another, the Lord ; and at the same
time he is called the Creator, Saviour, Redeemer, and Former,

concerning the lord. 99
or Maker; also Shaddai : so, too, his Humanity, which he
assumed in the world, is named Jesus, Christ, the Messiah,
the Son of God, the Son of Man ; and in the Word of the Old
Testament, God, the Holy One of Israel, the Anointed of Je
hovah, a King, a Prince, a Counseller, an Angel, and David.
Now since the Word, in its literal sense, is of such a nature
as to apply several names where but One Being is meant, it
gave occasion for Christians, who in the first ages were plain,
simple men, that understood every thing according to the
literal import of the words, to distinguish the Divinity into
three persons ; and this, on account of their simplicity, was
permitted ; yet with this restriction, that they should believe
the Son to be Infinite, Uncreate, Almighty, God, and Lord,
and altogether equal to the Father ; and further, that they
were not two or three, but one, in Essence, Majesty, and
Glory, consequently in Divinity. -They who thus believe in
simplicity according to the doctrine which is taught them,
and do not confirm themselves in the notion of three gods,
but consider the three as one, are, after their decease, in
structed from the Lord by angels, that he himself is that
One, and that Trine. This faith is received by all who enter
¦into heaven : for no one can be admitted into heaven who
has three gods in his thoughts, howsoever with his lips he
may say that they are one : for the life of all heaven, and the
wisdom of all the angels, is founded on the acknowledgment
and consequent confession of one God, and on the faith that
this one God is also a Man, and that the Lord, who is at once
both God and Man, is he. Hence it appears, that the recep
tion by Christians at first of the doctrine concerning three
persons, was of divine permission, provided they accompanied
it with the belief that the Lord was God, Infinite, Almighty,
and Jehovah ; for had they not received this belief also, the
church must have perished ; since the church exists as such
only from the Lord, and from him, and from no other, is the
eternal life of all. That 3 church exists as such only from the
o 2

100 DOCTRINE OF THE NEW JERUSALEM
Lord, may appear from this single fact, that the whole Word,
from beginning to end, treats of bim alone, as was shewn
above ; and also from the declaration that he must be believ
ed in, and that he that believeth not in him shall not see life ;
nay, that the wrath of God abideth on him (John iii. 36).
Now, since every one sees intuitively, that if God is one, he
MUST BE ONE BOTH IN PERSON AND IN ESSENCE, (for no Olie
does or can think otherwise, whilst he thinks that God is
one,) I will here cite the whole of the Athanasian Creed, and
then demonstrate that all its contents are true, provided, in
stead of a trinity of persons, we understand a trinity of
person. 56. The Creed is as follows: "Whosoever will be saved, be
fore all things, it is necessary that he hold the Catholic * Faith;
which faith except every one do keep whole and undefiled,
without doubt he will perish everlastingly. And the Catholic*
Faith is this : That we worship One God in Trinity, and the
Trinity in Unity, neither confounding the persons, nor dividing
the substance.f For there is one person ofthe Father, another
ofthe Son, and another of the Holy Spirit; but the Godhead
of the Father, of the Son, and of the Holy Spirit, is all one,
the glory equal, the majesty co-eternal. Such as the Father
is, such is the Son, and such is the Holy Spirit. The Father
uncreate, the Son uncreate, and the Holy Spirit uncreate.
The Father incomprehensible f, the Son incomprehensible, and
the Holy Spirit incomprehensible. The Father eternal, the
Son eternal, and the Holy Spirit eternal : and yet there are not
three eternals, but One Eternal : as also there are not three
incomprehensibles§, nor three uncreates, but one uncreate,
and one incomprehensible. So likewise the Father is al
mighty, the Sou almighty, and the Holy Spirit almighty :
and yet they are not three Almighties, but One Almighty.
* Some copies have in these places the word Christian.
T Some copies have essence.
X The Latin here is infinite. $ Or infinites.

CONCERNING THE LORD. 101
So the Father is God, the Son is God, and the Holy Spirit is
God : and yet they are not three gods, but One God. So the
Father is Lord, the Son Lord, and the Holy Spirit Lord : and
yet they are not three lords, but One Lord. For like as we
are compelled, by the Christian verity, to acknowledge every
person by himself to be God and Lord, so we are forbidden,
by the Catholic Religion, to say, there are three gods or three
lords.* The Father is made of none, neither created, nor
begotten -f : the Son is of the Father alone, not made, nor cre
ated, but begotten f : the Holy Spirit is of the Father and of
the Son, neither made, nor created, nor begotten f, but pro
ceeding. So there is one Father, not three Fathers ; one Son,
not three Sons ; one Holy Spirit, not three Holy Spirits.
And in this Trinity none is before or after another; none is
greater or less than another ; but the whole three persons are
co-eternal together, and co-equal. So that in all things, as
is aforesaid, the Unity in Trinity, and the Trinity in Unity,
is to be worshiped. J He therefore that would be saved,
must thus think of the Trinity.
" Furthermore, it is necessary to everlasting salvation, that
he also believe rightly the incarnation of our Lord Jesus
Christ. § For the right faith is, that we believe and confess,
that our Lord Jesus Christ, the Son of God, is God and Man ;
God of the substance || of the Father, begotten before the
worlds; and Man of the substance || of his mother, born in
the world ; perfect God, and perfect Man, of a rational soul,
and human flesh** subsisting ; equal to the Father as touch-
in o- his Godhead, and inferior to the Father as touching his
* Some copies have, " Still we cannot, according to the Christian faith, men
tion three gods or three lords."
, + In these places the Latin is born.
% Some copies have, " three persons in one Godhead, and one God in three per
sons, is to be worshiped."
§ Some copies have, « that he firmly believes that our Lord is very Man."
|| Some copies have essence, others nature.
** The Latin has body.

102 DOCTRINE OF THE NEW JERUSALEM
manhood. Who although he be God and Man, yet he is not
two, but One Christ; one, not bv conversion ofthe Godhead
into flesh*, but by taking of the manhood into Godf; one
altogether, not by confusion} of substance, but by unity of
person.§ For as the rational soul and flesh * is one man, so
God and man is one Christ. Who suffered for our salvation,
descended into hell, rose again the third day from the dead,
he ascended into heaven, and sitteth on the right hand ofthe
Father, God Almighty, from whence he shall come to judge
the quick and the dead : at whose coming all men shall rise
again with their bodies, and shall give account for their own
works: and they that have done good shall go into life ever
lasting, and they that have done evil into everlasting fire.
57. That all the contents of this Creed are true, if instead
of a trinity of persons we understand a trinity of person, will
be seen if we transcribe it again, with this trinity substituted
for the former, as is done below. A trinity of person is this,
That the Divinity of the Lord is the Father, the Divine
Humanity the Son, and the Divine Proceeding the
Holy Spirit. When this trinity is understood, a man may
then conceive one God in his thoughts, and also profess one
God with his lips; otherwise he must needs conceive three
gods in his thoughts, as must be evident to every one, and
as was evident to Athanasius himself, which is the reason that
he inserted in his creed these words : -'As we are compelled
by the Christian verity to acknowledge every person by him
self to be God and Lord; so are we forbidden by the Catho
lic religion to say there are three gods or three lords :" which
amounts to this, that, " although it is allowable, by the Chris
tian verity, to acknowledge, or think of, three gods and lords,
* The Latin has body.
+ Some copies have " he is one, yet not thatthe Godhead was transmuted into
manhood, hut the Godhead took up the Manhood to itself."
X In some copies, commixtion.
S Some copies have, " He is altogether One, not that the two natures are com
mixed, but he is one person.'

concerning the lord. 103
yet it is not allowable, by the Catholic religion, to say that
there is more than one." And yet it is acknowledgment and
thought that conjoin man with the Lord and heaven, and not
mere speech. Besides, no one can comprehend how the God
head, which is allowed to be one, and is incapable of division,
can be divided among three persons, every one- of whom is
God : whilst to make the three one in essence or substance,
does not take away the idea of three gods, but only conveys
that of unanimity between them.
58. To prove, however, that all the contents of that creed,
even to the very words, are agreeable to the truth, provided
a trinity of person be understood instead of a trinity of per
sons, it is here transcribed again with this alteration. " Who
soever will be saved, it is necessary that he hold the Christian
Faith ; and the Christian Faith is, that we worship one God
in Trinity, and Trinity in Unity, not confounding the trinity
of person, nor separating the essence. The trinity of one
person is what is called the Father, the Son, and the Holy
Spirit. The Godhead of the Father, of the Son, and of the
Holy Spirit, is all one, the glory and the majesty equal. Such
as the Father is, such is the Son, and such is the Holy Spirit.
The Father is uncreate, the Son uncreate, the Holy Spirit un
create; the Father is infinite, the Son infinite, and the Holy
Spirit infinite ; and yet there are not three infinites, nor three
uncreates, but one Uncreate, and one Infinite. So, likewise,
the Father is almighty, the Son almighty, and the Holy Spirit
almighty ; and yet there are not three almighties, but one
Almighty. So, the Father is God, the Son is God, and the
Holy Spirit is God ; and yet there are not three Gods, but one
God. So, likewise, the Father is Lord, the Sou is Lord, and
the Holy Spirit is Lord ; and yet there are not three Lords, but
one Lord. For as by the Christian verity we acknowledge
a Trinity in one person, who is God and Lord : so by the
Christian faith we can say that there is one God and one Lord.
The Father is made of none, neither created, nor born ; the

104 DOCTRINE OF THE NEW JERUSALEM
«
Son is of the Father alone, not made, nor created, but born ;
the Holy Spirit is of the Father and of the Son, not made, nor
created, nor born, but proceeding. So there is one Father,
not three Fathers ; one Son, not three Sons ; one Holy Spirit,
not three Holy Spirits. And in this Trinity none is greatest,
or least, but they are altogether equal. So that in all things,
as is aforesaid, the Unity in Trinity, and Trinity in Unity, is
to be worshiped.
59. So far with respect to the doctrine of the trinity and
unity of God : next is delivered the doctrine concerning the
assumption ofthe Humanity by the Lord in the world, which
is called the incarnation. What is said on this subject is also in
all respects true, if we distinguish between what is applicable
to the Humanity from the mother, in which the Lord was when
in the state of humiliation or exinanition, as when he suffered
temptations and the passion of the cross, — and what is appli
cable to the Humanity from the Father, in which he was when
in the state of glorification or union. For the Lord assumed in
the world a Humanity conceived of Jehovah, who is the Lord
from eternity, and born of the Virgin Mary : hence he had
both a Divinity and a Humanity, the former from his God
head that was from eternity, and the latter from the Virgin
Mary in time : this humanity he put off, and put on a Hu
manity which was Divine. This is what is called the Divine
Humanity, and what is meant in the Word by the Son of God.
Now if the first part of the doctrine respecting the incarnation
be understood to relate to the maternal Humanity, in which
the Lord was when in the state of humiliation ; and the latter
part to the Divine Humanity, in which he was when in the
state of glorification ; the whole will be found to coincide
with the truth. The following passages apply to the ma
ternal Humanity, in which he was when in the state of hu
miliation : " That Jesus Christ was God and Man, God of the
substance ofthe Father, and Man ofthe substance ofthe mo
ther, born in the world ; perfect God, and perfect man, of a

CONCERNING THE LORD. 105
rational soul and human flesh subsisting ; equal to the Father
as touching the Godhead, but inferior to the Father as touch
ing the manhood." Also, " That this manhood was not con
verted into the Godhead, nor commixed therewith ;" it being
put off, and the Divine Humanity assumed in its place. The
following passages apply to the Divine Humanity, in which
he was when in the state of glorification, and is now to eter
nity: "Although our Lord Jesus Christ, the Son of God, be
God and Man, yet he is not two, but one Christ; yea, he is
altogether one, for he is one person ; for as the rational soul
and body are one man, so God and Man are one Christ."
60. That God and Man, in the Lord, are, as stated in the
above doctrine, not two, but one person, yea, altogether one,
as the soul and body.appears clearly from many declarations of
the Lord himself; as, that the Father and he are one; that all
things of the Father are his, and all his the Father's ; that he
is in the Father, and the Father in him; that all things are
given into his hand ; that he has all power ; that he is the
God of heaven and earth ; that whosoever believeth in him
hath eternal life: and also, from what is said of him ; as, that
he ascended into heaven, both as to his Divinity and Hu
manity, and that, with respect to both, he sits on the right
hand of God, which means that he is Almighty : not to repeat
many passages of the Word, which are copiously quoted in
the former part of this work, concerning his Divine Humanity.
All which testify that God is One as well in Person as in
Essence; that in him is a Trinity; and that that God
is the Lord.
61. The reason why these truths relative to the Lord are
now for the first time made publicly known, is, because it is
foretold in the Revelation, cbap. xxi. and xxii., that a new
church, in which this doctrine will hold the chief place,
should be established by the Lord at the end of the former.
This church is what is meant by the New Jersusalem there
mentioned ; and none can enter into it, but they who acknow-
P

106 DOCTRINE OF THE NEW JERUSALEM
ledge the Lord alone as the God of heaveu and earth. This
I am enabled further to declare, that the Lord alone is ac
knowledged in the universal heaven, and that whosoever is
not in this ackuowledment cannot enter there. For heaven
derives all that makes it heaven solely from the Lord ; and
the acknowledgment, from love.and faith, that it is so, is what
causes its inhabitants to be in the Lord, and the Lord in them.
He accordingly says, "At that day ye shall know that I am
in my Father, and you in me, and / in you"(3ohn xiv. 20).
And again : "Abide in me, and 1 in you : I am the vine, ye
are the branches: he that abideth in me and I in him, the
same bringeth forth much fruit; for without me ye can do
nothing : if a man abide not in me, he is cast forth"(xv. 4, 5,
6; xvii. 22, 23). The reason why this doctrine concerning
the Lord was not seen from the Word before, is, because, if
it had, it still would not have been received, in consequence
ofthe last judgment's not being accomplished. Man (while
in the world,) stands in the midst between heaven and hell ;
and before the last judgment the power of hell prevailed over
that of heaven ; whence, had this doctrine been seen before,
the devil, that is, hell, would have plucked it from the heart,
and would, moreover, have profaned it. This state of predo
minance on the part of hell was altogether destroyed by the
last judgment, which is now accomplished. Since this, that
is, now, it is in every one's power, who desires it, to become
enlightened and wise.*
* On this subject more may be seen in the work on Heaten and Hell, n. 589 —
596, and n 587 — 603; also in the tract on the Last Judgment, n. 65 — 72, and n*.
73, 74.

«ONCERNING THE LORD. 107

That ry the New Jerusalem, mentioned in the Revela
tion, is meant a New Church.
62. JIn the Revelation, after a representation ofthe state of
the Christian Church, such as it would be at its end, which
is now arrived; and after those professing members of the
church who are meant by the false prophet, the dragon, the
harlot, and the beasts, are described as being cast into hell ;
thus, after the predictions relating to the accomplishment of
the last judgment; it is said, " I saw a new heaven and a new
earth ; for the first heaven and the first earth were passed
away.— Then I John saw the Holy City, JVew Jerusalem,
descending from God out of heaven. And I heard a great
voice out of heaven, saying, Behold, the tabernacle of God is
with men, and he will dwell with them, and they shall be his
people, and God himself shall be with them, their God. And
he that sat upon the throne said, Behold, I make all things
new. And he said unto me, Write, for these words are true
and faithful"(Rev. xxi.l , 2, 3, 5). By the new heaven and
new earth which John saw, after the first heaven and the
first earth had passed away, is not meant a new starry and
atmospherical heaven, or sky, such as appears before the
bodily eyes, neither a new earth such as that on which men
dwell; but a new formation of the church, both in the spi
ritual and natural world. As a new formation ofthe church,
both in the spiritual and natural world, was effected by the
Lord when in the world, a similar prediction, viz. that a new
heaven and a new earth should then exist, is found in the
prophets ofthe Old Testament, as in Isaiah lxv. 17; Ixvi. 22 ;
and elsewhere; which it is plain, therefore, cannot relate to
the visible heaven, or the earth inhabited by men. By the-
spiritual world we mean the world which is the abode of
p 2

108 DOCTRINE OF THE NEW JERUSALEM
angels and spirits ; and by the natural world, that which is
the abode of men.*
63. By the holy city, New Jerusalem, is meant this new
church as to its doctrine ; wherefore it was seen descending
out of heaven from God ; for the doctrine of genuine truth
can come from no other origin than from the Lord through
heaven. And as the church in respect to doctrine is meant
by the city, New Jerusalem, it is therefore said to be " pre
pared as a bride adorned for her husband"(verse 2) ; and
afterwards, that " there came unto me one of the seven an
gels — and talked with me, saying, Come hither, and I will
shew thee the bride, the Lamb's wife. And he carried me
away in the spirit to a great and high mountain, and he
shewed me that great city, Holy Jerusalem, descending out
of heaven from' God"(verse 9, 10). That by a bride and
wife is meant the church, when the Lord is understood to be
the bridegroom and husband, is well known. The church
is a bride, when she is desirous to receive the Lord, and a
wife, when she actually does receive him. That the Lord
is here understood to be the husband, is evident from its
being said, the Bride, the Lamb's Wife.
64. The reason why by Jerusalem, in the Word, is meant
the church in respect to doctrine, is, because at Jerusalem in
the land of Canaan, and in no other place, were the temple
and the altar, the offering of sacrifices, and the whole cele
bration of divine worship : there also the three yearly festi
vals were kept, at which every male in the whole land was
required to be present. On account of these distinctions, by
Jerusalem is signified the church in respect to worship, and
consequently also in respect to doctrine ; for worship is pre
scribed in doctrine, and performed according to it. An ad-
* That a new formation of the church has lately been effected in the spiritual
world, and that it will be followed by a new formation of the church in the
natural world, is in some measure shewn in the tract on The Last Judgment, and
more fully in The Continuation.

CONCERNING THE LORD. 109
ditional reason is, because the Lord came to Jerusalem, and
taught in his temple, and afterwards there glorified his Hu
manity. Moreover, by a city in general, when mentioned iu
the Word, in the spiritual sense, is signified doctrine : hence
by the holy city is signified the doctrine of divine truth from
the Lord.* That by Jerusalem is meant the church in re
spect to doctrine, is also evident from other passages in the
Word, such as the following: in Isaiah: " For Zion's sake
will I not hold my peace, and for Jerusalem's sake I will not
rest, until the righteousness thereof go forth as brightness,
and the salvation thereof as a lamp that burnetii. And the
Gentiles shall see thy righteousness, and all kings thy glory.
And thou shalt be called by a new name, which the mouth of
Jehovah shall name. Thou shalt also be a crown of glory in
the hand of Jehovah, and a royal diadem in the hand of thy
God :— for Jehovah delighteth in thee, and thy land shall be
married. Behold, thy salvation cometh, his reward is with
him. And they shall call them the holy people, the re
deemed of Jehovah. And thou shalt be called, Sought out,
a city not forsaken"(lxii. 1 — 4, 11,12). The whole of this
chapter treats of the coming of the Lord, and of the new
church that was to be established by him: this new church
is what is here signified by Jerusalem, which, it is said, shall
be called by a new name, which the mouth of Jehovah shall
name, and shall be a crown of glory in the hand of Jehovah,
and a royal diadem in the hand of God ; in which Jehovah
shall delight, and which shall be called a city sought out,
and not forsaken. This description is not at all applicable
* That by a city, when spoken of in the Word, is signified, in its spiritual sense,
the doctrine of the church and of religion, may be seen in the Arcana Coslestia,
at n. 402, 2450, 2943, 3216, 4492, 4493. That by the gate of a city is signified,
in the same sense, a doctrine by which there is an entrance into the church, n.
2943, 4447, 4478. And that therefore the elders sat in the gates of the city,
and judged, ibid. That to go out at the gate is to recede from doctrine, n. 4492,
4493. That cities and palaces are represented in heaven, when the angels
converse on matters of doctrine, n. 3216.

110 DOCTRINE OF THE NEW JKRUBVLEM
to the city of Jerusalem inhabited by the Jews, when the
Lord came into the world, for this was entirely of a contrary
character, and ought rather to have been called Sodom, as
it is also called in the Revelation, xi. I. See Isaiah iii. 9;
Jerem. xxiii. 14; Ezekiel xvi. 46, 48. Again, in the same
prophet : " Behold, I create new heavens and a new earth,
the former shall not be remembered. Be ye glad and rejoice
for ever in that which I create : for behold, 1 create Jerusa
lem a rejoicing, and her people a joy: and 1 will rejoice in
Jerusalem, and joy in my people. The wolf and the lamb
shall feed together: — they shall not hurt nor destroy in all
my holy inountain"(lxv. 17, 18, 19, 25). This chapter also
treats ofthe coming of the Lord, and the church that was to
be established by him; which was not established with those
who dwelt in the natural Jerusalem, but with those without
it: it is this church that is signified by the Jerusalem that
should be a rejoicing to the Lord, and whose people should
be to him a joy ; where, also, the wolf and the lamb should
feed together, and where they should do no hurt. Here also
it is said, as in the Revelation, that the Lord would create a
new heaven and a new earth ; which expressions have, in
both places, a similar meaning: it is also said, that he would
create Jerusalem. Again : " Awake, awake ! put on thy
strength, O Zion ; put on thy beautiful garments, O Jerusa
lem, the holy city: for there shall no more come into thee
the uncircumcised, and the unclean. Shake thyself from the
dust ; arise, and sit down, 0 Jerusalem. My people shall
know my name in that day, — that 1 am he that doth speak,
Behold it is I. Jehovah hath comforted his people, he hath
redeemed Jerusalem"(lii. 1, 2, 6, 9). This chapter also
treats of the coming of the Lord, and of the church to be
established by him: wherefore, by that Jerusalem into which
the uncircumcised and unclean should no more enter, and
which the Lord should redeem, is signified the church ; and
by Jerusalem the holy city, the church with respect to doc-

CONCERNING THE LOUD. Ill
trine from the Lord. So in Zephaniah : " Sing, 0 daughter
of Zion ; — rejoice with all the heart, O daughter of Jerusa
lem .-—the king of Israel is in the midst of thee. Thou shalt
not see evil any more. Jehovah thy God— will rejoice over
thee with joy: he will rest in his love, he will joy over thee
with singing. I will make you a name and a praise among
all people of the earth"(iii. 14, 15, 17, 20). Here likewise
the subject is the Lord, and the church to be founded by
him; over which the King of Israel, who is the Lord, will
rejoice with joy, and exult with singing; in whose love he
will rest, and whom he will make a name and a praise among
all the people of the earth. So in Isaiah : " Thus saith Je
hovah thy Redeemer and he that formed thee, to Jerusalem,,
Thou shalt be inhabited; and to the cities of Judah, Ye shall
be built"(xliv. 24, 26). And in Daniel: "Know therefore
and understand, that from the going forth of the command
ment to restore and to build Jerusalem, unto the Messiah the
Prince, shall be seven weeks"(ix. 25). That by Jerusalem
is here also meant the church, is evident, because this was
restored and established by the Lord, but not Jerusalem the
metropolis of the Jews. By Jerusalem is signified the church
from the Lord also in the following passages: in Zechariah:
" Thus saith Jehovah, I am returned uuto Zion, and will
dwell in the midst of Jerusalem : and Jerusalem shall be
called the City of truth ; and the mountain of Jehovah of
hosts, the Holy Mountain"(viii. 3, and 20—23). Iu Joel :
" So shall ye know that I am Jehovah your God, dwelling in
Zion, my holy mountain. Then shall Jerusalem he holy.—
And it shall come to pass in that day, that the mountains
shall drop down new wine, and the hills shall flow with milk ;
— and Jerusalem shall dwell from generation to generation"
(iii. 17—20). In Isaiah : " In that day shall the branch of
Jehovah be beautiful and glorious.— And it shall come to
pass, that he that is in Zion, and he that remaineth in Jerusa
lem, shall be called holy; even every one that is written

112 DOCTRINE OF THE NEW JERUSALEM
among the living in Jerusalem"(iv.,2, 3). In Micah : "In
the last days it shall come to pass, that the mountain ofthe
house of Jehovah shall be established in the top of the
mountains: — for the law shall go forth of Zion, and the
Word of Jehovah from Jerusalem. — Unto thee shall it come,
even the first dominion, the kingdom shall come to the
daughter of Jerusalem" (w. 1 , 2, 8). In Jeremiah : " At that
time they shall call Jerusalem the throne of Jehovah, and all
nations shall be gathered — to the name of Jehovah to Jerusa
lem : neither shall they walk any more after the imagination
of their evil heart"(iii. 17). In Isaiah: "Look upon Zion
the city of our solemnities. Thine eyes shall see Jerusalem
a quiet habitation, a tabernacle that shall not be taken down;
not one of the stakes thereof shall ever be removed, neither
shall any of the cords thereof be broken"(xxxiii. 20). Not
to mention many other places; as in Isaiah xxiv. 23; xxxvii.
32; lxvi. 10—14; in Zech. vii. 3, 6, 8, 9, 10; xiv. 8, II, 12,
21 ; in Malachi iii. I, 4; in David, Psalm exxii. 1 — 7; Psalm
exxxvii. 4, 5, 6. That by Jerusalem, in these places, is
meant the church which was to be established, and which
was established, by the Lord, and not the Jerusalem inhabited
by the Jews in the Land of Canaan, may also appear from
those passages in the Word, where it is said of the latter,
that it would be wholly ruined, and that it would be de
stroyed ; as Jeremiah v. 1 ; vi. 6, 7 ; vii. 17, 20 ; viii. 5, 6, 7,
&c; ix. 10, 11,13, &c; xiii. 9, 10, 14 ; xiv. 16; Lam. i. 8,
9, 15, 17 ; Ezek. iv. 1 to the end ; v. 9 to the end ; xii. 18,
19; xv. 6,7,8; xvi. 1 to the end ; xxiii. 1 — 49; Matthew
xxxiii. 37, 39 ; Luke xix. 41—44; xxi. 20, 21, 22; xxiii.
28, 29, 30 : with many other places.
65. When it is said in the Revelation, " / saw a new
heaven and a new earth;" and afterwards, " Behold, I make
all things new ;" nothing else is meant than that in the
church now to be established by the Lord, there will be new
doctrine, which did not exist in the former church. The

CONCERNING THE LORD. 113
reason why this doctrine was not discerned before, is, because
if it had, it would not have been received : for the last judg
ment was not as yet accomplished, prior to which the power
of hell prevailed over the power of heaven, as was observed
above ; wherefore, if the doctrine had been before delivered,
even from the mouth of the Lord, it would not have re
mained with man : nor indeed will it now remain with any
but those, who in worship approach the Lord alone, and ac
knowledge him as the God of heaven and earth. See above,
n. 61. This same doctrine was indeed before delivered in
the Word ; but as the church, not long after its first estab
lishment, was turned into Babylon*, and since then, among
others, into Philistia, that doctrine could not be seen from the
Word; for the church always looks at the Word from its
own religious principles and doctrines.
The new things which are discovered in this little work,
are in general these : I. That God is One in Person and Es
sence; and that the Lord is that God. II. That the whole
Sacred Scripture treats of him alone. III. That he came
into the world to subdue the hells, and to glorify his Hu
manity; and that he accomplished both by admitting tempt
ations to assail him, and fully by the last of them, which was
the passion of the cross : that by this he became a Saviour
and Redeemer; and that by this, again, merit and righteous
ness belong to him alone. IV. That when it is said that he
fulfilled the whole of the Law, the meaning is, that he ful
filled the whole of the Word. V. That he did not take away
the sins of mankind by the passion ofthe cross, but that he
bore them, in his chai'acter of prophet; that is, he suffered a
representation ofthe church to be made in himself, in respect
to the manner in which it had maltreated the Word. VI.
* By Babylon, or Babel, as the author has shewn in other parts of his works,
is spiritually signified corrupt worship, in which self-love and the love ofthe world
have dominion. By Philistia, or the Philistines, is signified the doctrine of faith
separate from charity. Q

114 DOCTRINE OF THE NEW JERUSALEM, &C.
That the imputation of his merit is a phrase without meaning,
unless it be understood to denote the remission of sins after
repentance. These are the new discoveries contained in this
work ; in those on the Sacred Scripture, the Doctrine of
Life, the Doctrine of Faith, and the Treatise on the Divine
Love and Divine Wisdom, more of the new things (alluded
to in the passage above quoted from the Revelation) may be
seen.

END OF THE DOCTPINE CONCERNING THE LORD.

NINE QUESTIONS,
CHIEFLY RELATING TO
THE LORD, THE TRINITY, AND THE HOLY SPIRIT,
PROPOSED BY THE
REV. T. HARTLEY, A.M.,
Late Rector of JVinwick in Northamptonshire,
TO
EMANUEL SWEDENBORG:
WITH HIS ANSWERS.

Question I. IN what sense did the Lord call himself the
Son of Man, if he only took flesh from his mother, and not
a rational soul ? Had the human sonship respect only to the
human flesh ?
Answer. The Lord called himself the Son of Man be
cause he was the Word, or Divine Truth, even as to his Hu
manity ; for the title " Son of Man," in the spiritual sense,
signifies the truth of the church derived from the Word,
The same was signified by the term " prophet," because the
prophets taught truths derived from the Word : wherefore the
Lord, who in a supereminent degree was the Prophet, and
also the Word, and thence Divjne Truth, called himself, as to
his Humanity, the Son of Man. Hence it is that, throughout
the prophets, and also in David, where the subject is concern
ing the devastation of truth in the church, it is said that the

2 NINE QUESTIONS
son of man doth not abide there : and hence also it is, that
the prophets themselves were likewise called sons of man, as
Ezekiel (ii. 3, 5, 8; iii. 3, 4, 10, 17, 25; and very fre
quently in the succeeding chapters); so also was Daniel.
This is shewn by the quotation of many passages in the
Doctrine of the New Jerusalem respecting the Lord.
Question II. Had the Lord his rational soul from Jeho-
Tah the Father, to which was united the Divine Esse, whence
he became very God and very Man 1
Answer. The Lord from eternity, or Jehovah, was Divine
Love and Divine Wisdom ; and he then had a Divine Celes
tial and a Divine Spiritual Principle, but not a Divine Natu
ral before he assumed the Humanity ; and as the rational
principle is only predicated of the celestial and spiritual na
tural, therefore Jehovah the Lord, by the assumption of the
Humanity, did also put on the Divine Rational. Before the
assumption of the Humanity, he had a Divine Rational; but
it then existed by influx into the angelic heaven ; and when
he manifested himself in the world, he had it by au angel
whom he filled with his Divinity; for the Essence purely
Divine, which, as just stated, was the purely Divine Celes
tial and Divine Spiritual Essence, transcends both the angelic
and the human rational; but the Divine Rational existed by
influx. What the nature thereof was may be concluded from
the answer to the 6th question beneath. Luther and Melanc-
thon teach, that in Christ Man is God and God is Man; which
is also agreeable to the Sacred Scripture (see the True Chris
tian Religion, n. 137): but Calvin denied this, and merely
affirmed that Christ is God and Man.
Question III. Was there not always a Trinity in the
Divine Nature, to be understood in this manner, viz. Divine
Love, Divine Wisdom, and the Quickening Spirit, or Holy
Proceeding?

CONCERNING THE TRINITY, &C. 3
Answer. The Divine Trinity in one Person is to be un
derstood as soul, body, and proceeding operation, which to
gether constitute one essence, for the one is from the other,
consequently the one belongs to the other. There is a simi
lar trinity in every individual man, which together constitutes
one person, viz. soul, body, and proceeding operation. But
in man this trinity is finite, for man is only an organ of life;
whereas in the Lord the Trinity is Infinite, and thus Divine,
for the Lord is life itself even with respect to his Humanity;
as he himself teaches in John (chap. v. 26; xiv. 6; and
elsewhere). Question IV. Does not the Son, by whom Jehovah is said
to have created the worlds (Heb. i. 2), signify the same thing
as Divine Wisdom in Jerem. x. 12; li. 15; so that the essen
tial Wisdom, or Logos of God, in first principles, is now be
come the Truth, or Logos of God, in ultimates?
Answer. That the Lord, that is, the Word or Divine
Truth, by which all things were made that were made, and
by which the world was created (John i. 3, 10), was the Divine
Wisdom, which with the Divine Love constitutes the Divine
Essence, and thus one and the same God, is a natural conse
quence; for Divine Wisdom is also Divine Truth, since all
the things appertaining to wisdom are truths, and wisdom
produces nothing but truths, it containing in itself all truths,
thus altogether according to Jerem. x. 12, and li. 15. The
same is also understood by that passage in David, Psalm
xxxiii. 6 ; the spirit or breath of the Lord's mouth also is
wisdom, and the word there mentioned is the Divine Love
and Divine Wisdom together; for it is said, "And the Word
was GW"(John i. 1).
Question V. Is not the Holy Spirit in the New Testament
the same as the Spirit of God in the Old Testament, with this
only difference,- that before the Lord's incarnation it pro-

4 NINE QUESTIONS
ceeded from the Divine Esse or Jehovah immediately, or
mediately by angels; and after the incarnation, through the
Son or the Divine Humanity?
Is not the Holy Spirit the same as the sphere of God ?
Answer. The Spirit of God and the Holy Spirit are two
distinct things. The Spirit of God neither did nor could
operate on man, otherwise than imperceptibly; whereas the
Holy Spirit, which proceeds solely from the Lord, operates
ou man perceptibly, and enables him to comprehend spirit
ual truths after a natural manner : for to the Divine Celes
tial and the Divine Spiritual Principles the Lord hath united
the Divine Natural also, by which he operates from them.
Besides, the term " Holy," in the Word, is solely predicated
of the Divine Truth, consequently of the Lord, who is the
Divine Truth, not only in the celestial and spiritual sense,
but aho in the natural sense : wherefore it is said in the
Apocalypse, that the Lord alone is holy (xv. 3, 4: see
moreover the Apocalypse Revealed, n. 137). It is also said
in John: "The Holy Spirit was not yet, because Jesus was
not yet glorified"(vii. 39).
The Holy Spirit is the same as the Divine Sphere, if by
this be meant the Divine Love and Divine Wisdom, which two
proceed from Jehovah the Lord out of the sun of the angelic
heaven, like heat and light from the sun ofthe natural world,
and compose its sphere : for the heat proceeding out of the sun
ofthe angelic heaven is in its essence love, and the light thence
is in its essence wisdom ; to which two the heat and light pro
ceeding out ofthe sun of the natural world correpond.
Question VI. Was the Divine Humanity of Jehovah, be
fore the incarnation, a person subsisting by itself, as the exis-
tere, form, or body of God; or was it an angelic form, occa
sionally assumed for the purpose of manifestation ?
Does it not follow, that the Divine Humanity before the in
carnation was different from the Divine Humanity which now

CONCERNING THE TRINITY, &C. 5
is since the incarnation, seeing the Divine Trinity is in the
person of the Lord ?
Answer. Before the incarnation there was not any Divine
Humanity, except a representative one by means of some
angel, whom Jehovah the Lord filled with his spirit, as has
been said above; and as that was a representative one, so
all things of the church at that time were representatives,
and like shadows ; but after the incarnation representatives
ceased, as the shadows of evening or night at the rising of
the sun. But the representative humanity, in which Jehovah-
was then manifested in the world, before his actual advent,
was not of such efficacy as that it could spiritually enlighten
men; wherefore illumination was then effected only by types
and figures.
Question VII. May not the Trinity be properly said to
be one and the same Lord under three characters, distinctions
of office, or relations towards man, namely, as Creator, Re
deemer, and Sanctifier, — as Father, Son, and Holy Spirit, — as
Divine Esse, Divine Humanity, and Holy Proceeding; not as
three Persons, which would of necessity be making three
Gods? Answer. The most holy Trinity in one Person is to be
apprehended as the Divine Esse, the Divine Humanity, and
the Divine Proceeding, and thus as soul, body, and operation
thence proceeding, altogether as described in the Memorable
Relation inserted in the work, entitled, True Christian Reli
gion, n. 188. As productions from these, follow in their order,
creation, redemption, and regeneration; for creation is the
attribute of the Divine Esse, redemption is the attribute of
the Divine Humanity from the Divine Esse, and regeneration
is the attribute of the Holy Spirit, which is the primary power
or operation of the Divine Humanity from the Divine Esse;
agreeably to what is said in True Christian Religion, n. 153,
154, 155.

6 NINE QUESTIONS CONCERNING THE TRINITY, &C.
Question VIII. It is said in 1 Cor. xv. 45, " The first man
Adam was made a living soul;" and in the genealogy in Luke
iii., he is placed first after God, thus, " Who was the son of
God." ¦ Does not the regarding Adam as a church contradict
this? Answer. In the genealogy in Luke, it is said, that Adam
was " of God," that is, created by God, and not tlie " son of
God." Question IX. If there was no individual man called
Noah, how comes it to be said in Ezek. xiv. 14, " Though
these three men, Noah, Daniel, and Job," &c?
[I lay no great stress upon these two questions, (says Mr.
Hartley,) but I had a mind to propose them.J
Answer. The reason why Noah is mentioned in Ezek. xiv.
is, because he was mentioned in Genesis, and hence the same
is signified in the prophet as in Moses; namely, that the man
with his three sons were significative of the succeeding
church; on which subject see what is said in the Arcana
Celestia.

FINIS.

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