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dom appear there. A man, there, is an angel and part, there appeared something delineated for a a spirit. This is premised in order that it may face. The convex part was covered with a very be known that the universe of the spiritual world fine membrane or meninx, which was transparent. is altogether similar to the universe of the natural world, only that things there are not fixed and stationary, like those in the natural world, because nothing is natural, but every thing spiritual, in the spiritual world.

The protuberant part, which was a type of the brain in miniature, was also divided into two chambers as it were, as the full-grown brain is into two hemispheres; and it was told me that the right chamber was the receptacle of love, and 49. That the universe of that world resembles the left the receptacle of wisdom, and that by in image a man, may appear manifest from this, wonderful interweavings they were, as it were, that all the things just mentioned appear to the consorts and companions. Morcover it was shown life, and exist about an angel, and about angelic in the light of heaven, which shone upon it, that societies, as produced or created from them; they internally the compages of this little brain, as remain about them, and do not go away. That regarded its situation and fluxion, was in the they are as things produced or created from them, order and form of heaven, and that its exterior is evident from this, that when an angel goes compages was in opposition to that order and away, or a society departs to another place, they form. After these things were shown and seen, no longer appear; also, when other angels come the angels said that the two interior degrees, in their place, that the face of all things about them changes; the paradises change as to trees and fruits, the gardens as to roses and seeds, the fields as to herbs and grasses, and the kinds of animals and birds likewise change. Such things exist, and so change, because they all exist ac-man, by hereditary degeneracy, is born into evils cording to the affections and derivative thoughts of the angels, for they are correspondences; and, as things which correspond make one with him to whom they correspond, therefore they are a representative image of him. The image does not indeed appear when these are all seen in their forms, but only when they are seen in their uses. It has been given me to see that the angels, when their eyes have been opened by the Lord, and they have seen these things, from the correspondence of uses, have known and seen themselves in them.

50. Now, as the things that exist about the angels, according to their affections and thoughts, resemble a kind of universe in this, that there are carths, vegetables, and animals, and these constitute a representative image of the angel, it is evident whence it is that the ancients called a man a microcosm. — D. L. W. 319–323.

which were in the order and form of heaven, were receptacles of love and wisdom from the Lord, and that the exterior degree, which was in opposition to the order and form of heaven, was the receptacle of infernal love and insanity; because of all kinds, and these evils reside in the extremities there; and this degeneracy is not removed unless the superior degrees are opened, which, as was said, are the receptacles of love and wisdom from the Lord. And as love and wisdom is very man, for love and wisdom in its essence is the Lord, and as this primitive of a man is a receptacle, it follows that in the primitive there is a continual effort to the human form, which also it successively assumes. D. L. W. 432.

52. The ancients knew that every and each thing which is done in the body, is done from a spiritual origin, as that actions flow from the will, which in itself is spiritual; that speech flows from thought, which also is spiritual; also that natural sight is from spiritual sight, which is understanding; natural hearing from spiritual hearing, which is attention of the understanding, and at the same time accommodation of the will; and natural smell from spiritual smell, which is perThe Nature of Man's Initiament at Conception. ception, and so on; that, in like manner, virile 51. The nature of the initiament or primitive semination is from spiritual origin, the ancients of a man in the womb, after conception, no one saw; that it is from the truths of which the uncan know, because it cannot be seen; and more-derstanding consists, they concluded from numerover it is of a spiritual substance, which natural ous proofs both of reason and experience; and light cannot render visible. Now, as there are they said that from the spiritual marriage, which some persons in the world of such a nature, that is of good and truth, which flows into every and they direct their minds to the investigation of the each thing of the universe, nothing else is received primitive of man, or of the father's seed, by which by males than truth, and that which refers itself conception is effected, and as many of them have to truth; and that this, in its progress into the fallen into the error of thinking that a man is in his fulness from his first, which is his beginning, and that then by growing he is perfected, it has been discovered to me what that beginning or first is in its form. This was discovered to me by the angels, to whom it was revealed by the Lord, and who, (since they had made it a part of their wisdom, and since the delight of their wisdom is to communicate what they know to others,) by permission, represented the initial form of a man, in a type before my eyes, in the light of heaven. It was as follows: I saw, as it were, a most minute image of a brain, with a delicate delineation of somewhat of a face in front, without any appendage. This primitive, in the superior protuberant part, was a compages of contiguous globules or spherules, and each spherule was composed of others still more minute, and each of these in like manner of the most minute of all: thus it was of three degrees. In front, in the flat

body, is formed into seed; and that thence it is that seeds, spiritually understood, are truths. As to the formation, that the masculine soul, because it is intellectual, is thus truth, for the intellectual is nothing else; wherefore, while the soul descends, truth also descends; that this is done, by that the soul, which is the inmost of man and of every animal, and in its essence is spiritual, from the implanted effort of the propagation of itself, follows in descent, and wills to procreate itself; and that when this is done, the whole soul forms itself, and clothes itself, and becomes seed; and that this can be done thousands and thousands of times, because the soul is a spiritual substance, to which there is not extension, but impletion, and from which there is not the taking out of a part, but there is the production of the whole, without any loss of it; thence it is that it is fully in the least receptacles, which are seeds, as it is in its greatest receptacle, which is the body. Since,

therefore, truth of the soul is the origin of seed, | quence thereof love of the neighbor also, so that it follows that men have ability according to the nothing remained but evil and falsity. And this love of propagating the truths of their wisdom: is also the evil of the church existing in the presthat it is also according to the love of doing ases, ent day. is because uses are the goods which truths produce; in the world also it is known to some, that the diligent have ability, and not the idle. I have inquired how from the virile soul the feminine is propagated: I received for answer, that it is from intellectual good, because this in its essence is truth.-C. L. 220.

SECT. 3. THE FALL OF MAN.

The Nature of the Fall.

57. At this day, however, the evil is much greater than in former times, because men can now confirm the incredulity of the senses by scientifics, unknown to the ancients, which have given birth to an indescribable degree of darkness, at which mankind would be perfectly astonished did they but know its extent. A. C. 231, 232.

58. The Most Ancient Church, above all churches in the universal globe, was from the 53. "But of the tree of the knowledge of good Divine, for it was in the good of love to the Lord. and evil, thou shalt not eat of it; for in the day that Their voluntary and intellectual made one, thus thou eatest thereof thou shalt surely die." These one mind, wherefore they had a perception of words, taken together with those just explained, truth from good, for the Lord flowed in, through signify that it is allowable to obtain a knowledge an internal way, into the good of their will, and of what is true and good by means of every perception derived from the Lord, but not through the medium of perceptions originating in self and the world; or, that it is unlawful to inquire into the mysteries of faith by means of knowledges acquired through the senses or from science, for in this case the celestial principle is destroyed.

54. A desire to investigate the mysteries of faith by means of the senses and science, was not only the cause of the fall or decline of the Most Ancient Church, ir. the succeeding generation, as treated of in the following chapter, but it is also the cause of the fall or decline of every church; for hence come not only false opinions, but also evils of life.

through this into the good of the understanding,
or truth. Thence it is that that church, in pref-
erence to the others, was called Man. But when
that generation expired, another succeeded of a
totally different disposition. Instead of discerning
truth by virtue of goodness, or estimating the
relations of faith by love, they acquired a knowl-
edge of what is good by means of truth, and of
love by the knowledges of faith; and, with many
amongst them, mere knowledge alone was the
desideratum. Such was the change made after
the flood, to prevent the destruction of the world.
— A. C. 4454, 200.

Loss of Internal Perception, and Means of
Conversation therefrom, by the Fall.

55. The worldly and corporeal man says in his heart, "If I am not instructed concerning faith, 59. The Most Ancient Church enjoyed a percepand every thing relating to it, by the senses, so tion of what was good and true; this, or the Ancient that I may see them, or by means of science, so Church, had no perception, but in the place therethat I may understand them, I will not believe;" of a different kind of internal dictate, which may and he confirms himself in his incredulity by this fact, that natural things cannot be contrary to spiritual. Thus he is desirous of being instructed in celestial and divine subjects by the experience of his senses, which is as impossible as it is for a camel to go through the eye of a needle; for the more he desires to grow wise by such a process, the more he blinds himself, till at length he comes to believe nothing, not even the reality of spiritual existences, or of eternal life. This is a necessary consequence of the principle which he lays down, and this is to eat of the tree of the knowledge of good and evil, of which the more he eats the more thoroughly is he destroyed. He, however, who wishes to grow wise by a wisdom derived from the Lord, and not from the world, says within himself that he ought to believe the Lord, that is, the things which the Lord has spoken in the Word, because they are truths; and according to this principle he regulates his thoughts. Such a person confirms himself in his belief by rational considerations, by science, and by facts derived from nature and the experience of his senses; and he rejects from his thoughts every idea which does not tend to confirm such an opinion.-A. C.

be denominated conscience. But what has heretofore been unknown to the world, and will perhaps appear incredible, the man of the Most Ancient Church had internal respiration, and none that was perceptible externally. Wherefore they did not converse so much by the words of speech, as was the case afterwards, and is so in the present day, but, like the angels, by means of ideas expressed by innumerable variations of the countenance and aspect, and especially of the lips; for in the lips there are innumerable orders of muscular fibres, which in modern times are not evolved, but which, being then unfolded, served so perfectly to express, signify, and represent their ideas, that they could relate in a single minute what would now require an hour to express by articulate sounds or words, and that more fully and clearly to the capacity and understanding of those present, than can ever be effected by language, or the orderly combination of words. This, perchance, may appear incredible, but it is nevertheless true; and there are also many others, not inhabitants of our earth, who both have conversed and who continue to converse in a similar manner at the present day, of whom, by the divine mercy of the Lord, more will be said in the following pages. I 56. The evil of the Most Ancient Church, have moreover been instructed in the nature of which existed before the flood, as well as that this internal respiration, and how in the progress of the Ancient Church founded after this event, of time it became changed. Now, as they who of the Jewish Church, and subsequently of the breathed in this manner respired like the angels, New Church established amongst the Gentiles so also their minds were employed on profound after the coming of the Lord, was, that instead ideas of thought, and they were in a capacity of of believing the Lord, or the Word, they trusted enjoying such a perception as cannot be described; to themselves and the evidence of their senses. and indeed, were it so, the description also would Hence faith became annihilated, and in conse-be rejected as incredible, because it could not

126-128.

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be understood. In their posterity, however, that may. When man is regenerated, then the herediinternal respiration by degrees ceased; and with tary evil inrooted from the proximate parents is those whose minds were occupied by direful per- extirpated; but it remains with those who are not suasions and fantasies, it became so changed regenerated, nor in a capacity of being regenerthat they were no longer capable of expressing ated. This then is hereditary evil. This is also visibly any but the most deformed idea of thought, evident to every one who reflects, and likewise in consequence of which they could not possibly survive, and therefore became extinct.-A. C. 607. External Respiration, and the Origin of verbal Language, by the Fall.

from this, that every family has some peculiar evil or good, by which it is distinguished from other families; and that this is from parents and grandfathers, is known. The case is similar in regard 60. As internal respiration ceased, external res- to the Jewish nation which remains at this day, piration, such as we now possess, succeeded; and which it is very manifest is distinct and to be known with this came the language of words, or the de- from other nations, not only by their peculiar gentermination into articulate sounds of the ideas of ius, but also by their manners, speech, and countethought. Thus the state of man became entirely nance. But what hereditary evil is, few know; it changed, and he was reduced to such a condition is believed to consist in doing evil, but it consists as to be incapable of longer enjoying the percep-in willing and thence thinking evil, hereditary evil tion possessed by the Most Ancient Church. In- being in the will itself and the thought thence, and stead of perception, however, he had another kind of internal impression, which, as it resembled, so it may be called, conscience, although it was intermediate in nature between perception and the conscience known to some in the present day. When the ideas of thought became thus determined into verbal expressions, the capacity of being instructed through the internal man, possessed by the most ancient people, ceased, and the external became the inlet to knowledge. Then, therefore, doctrinals succeeded to the revelations of the Most Ancient Church, which being first apprehended by the external senses, were afterwards formed into the material ideas of the memory, and thence into the ideas of thought, by which and according to which they were instructed. Hence it was that this church, which succeeded to the Most Ancient, was altogether of a different genius; and unless the Lord had brought the human race to this disposition or state, no man could possibly have been saved. A. C. 608.

The Fall gradual and successive.

61. From what is here stated of the first man, it is manifest that all hereditary evil existing at the present day was not derived from him, as is commonly, but falsely, supposed. For it is the Most Ancient Church that is here treated of under the name of man; and when it is called Adam, it denotes that man was formed from the ground, or that he was made truly a man, by regeneration from the Lord, who was not so previously. This is the origin and signification of the name. With respect to hereditary evil, however, the case is this: Every one who commits actual sin acquires to himself a nature conformable thereto, whence - evil is implanted in his children, and becomes hereditary. Consequently it is derived from every particular parent; from the father, grandfather, great-grandfather, and their ancestors, and is thus multiplied and augmented in each descending posterity, remaining with each, and being increased in each by actual sin, and never becoming dissipated or losing its baneful influence, except in those who are regener..ted by the Lord. Every attentive observer may see evidence of this truth in the fact, that the evil inclinations of parents remain visibly in their children, so that a family, yea, an entire race, may be thereby distinguished from every other. — A. C. 313.

Nature and Extent of Hereditary Evil. 62. Hereditary evil from the father is interior, and hereditary evil from the mother is exterior; the former cannot easily be eradicated. but the latter

being the very tendency (or endeavor) which is
therein, and which adjoins itself when man does
good; it is known by the delight which arises when -
evil befalls another. That root lies deeply hid, for
the very interior form recipient of good and truth
from heaven, or through heaven from the Lord, is
depraved, and so to speak, detorted, so that when
good and truth flows in from the Lord, it is either
reflected, or perverted, or suffocated. Hence it is
that no perception of good and truth is at this day
given, but instead thereof conscience with the
regenerate, which acknowledges as good and true
what is learned from parents and masters. It is
from hereditary evil to love self in preference to
another, to will evil to another if he does not honor
self, to perceive delight in revenge, also to love
the world more than heaven, and all the lusts or
evil affections thence derived. Man is ignorant
that such things are in it, and still more that such
things are opposite to heavenly affections; but yet
in another life it is manifestly shown how much of
hereditary evil every one has attracted to himself
by actual life, also how much he has removed him-
self from heaven by evil affections thence derived.
A. C. 4317.

63. Every man is born of his parents into the evils of the love of self and of the world. Every evil, which by habit has as it were contracted a nature, is derived into the offspring; thus successively from parents, from grandfathers, and from great-grandfathers, in a long series backwards: hence the derivation of evil is at length become so great, that the all of man's proper life is nothing else than evil. This continued derived [evil] is not broken and altered except by the life of faith and charity from the Lord. A. C. 8550.

SECT. 4.

THE DOCTRINE OF THE LORD.

The Divine Human from Eternity. 64. Divine Good can in no wise be, and exist without Divine Truth, nor Divine Truth without Divine Good, but one in the other, mutually and reciprocally. Hence it is manifest that the Divine Marriage was from eternity, that is, the Father in the Son, and the Son in the Father. The Divine Good is the Father, and the Divine Truth the Son. - A. C. 2803.

65. All truth is from good, for it is the form thereof, and all good is the esse (or inmost ground) of truth. Good, when it is formed, so as to appear to the mind, and through the mind, in speech, is called truth. A. E. 136.

66. Truth is the form of good, that is, when good is formed so that it can be intellectually perceived, then it is called truth.—A. C. 3049.

68. That which is properly called heaven, is no other than the Divine Essence formed there; for angels, who are in heaven, are human forms, receptive of the Divine Essence, and constituting a common form, which is that of a man. -A. C. 7268. 69. In heaven the Divine Human of the Lord is all; the reason is, because no one there, not even an angel of the inmost or third heaven, can have any idea concerning the Divine itself, according to the Lord's words in John, "No one hath seen God at any time," i. 18. "Ye have neither heard the voice of the Father at any time, nor seen his shape," v. 37; for the angels are finite, and what is finite cannot have an idea of the infinite; wherefore in heaven, unless they had an idea of a human shape respecting God, they would have no idea, or an unbecoming one; and thus they could not be conjoined with the Divine either by faith or love: this therefore being the case, in heaven they perceive the Divine in a human form; hence it is that the Divine Human in the heavens is the all in their views of the Divine, and hence the all in faith and love, whence comes conjunction, and by conjunc-hovah is with thee, thou mighty man of valor. tion salvation.-A. C. 7211.

70. Jehovah, before the coming of the Lord into the world, when He appeared, appeared in the form of an angel, for when He passed through heaven, He clothed Himself with that form, which was the human form; for the universal heavens by virtue of the Divine there, is as one man, called the Grand Man, which is heaven: hence then is the Divine Human: and whereas Jehovah appeared in a human form as an angel, it is evident, that still it was Jehovah Himself, and that very form also was his, because it was his Divine in heaven; this was the Lord from eternity.-A. C. 10, 579.

67. That Jehovah appearing denotes the appear-gels were sometimes called Jehovah, as was eviing of the Lord's Divine in his Human, is evident dently the case with the angel who appeared to from this, that his Divine cannot appear to any Moses in the bush, of whom it is thus written: man, nor even to any angel, except by the Divine "The angel of Jehovah appeared unto him in a Human; and the Divine Human is nothing but the flame of fire out of the midst of the bush. - And Divine Truth which proceeds from Himself.— A. C. when Jehovah saw that he turned aside to see, God 6945. called unto him out of the midst of the bush.God said unto Moses, I am that I um. — And God said moreover unto Moses, Thus shalt thou say unto the children of Israel: Jehovah, God of your fathers, hath sent me unto you," (Exod. iii. 2, 4, | 14, 15;) from which words it is evident that it was an angel who appeared to Moses as a flame in the bush, and that he spake as Jehovah because the Lord, or Jehovah, spake by him. For, in order that man may be spoken to by vocal expressions, which are articulate sounds, in the ultimates of nature, the Lord uses the ministry of angels, by filling them with the divine spirit or influence, and by laying asleep what is of their own proprium, so that they know no other but that they are Jehovah. Thus the divine spirit or influence of Jehovah, which is in the supreme or inmost principles, descends into the lowest or outermost principles of nature, in which man is as to sight and hearing. The case was similar with the angel who spake with Gideon, of whom it is thus written in the book of Judges: "The angel of Jehovah appeared unto him, and said unto him, JeAnd Gideon said unto him, O my Lord! why hath all this befallen us? - And Jehovah looked at him and said, Go in this thy might. And Jehovah said unto him, Surely I will be with thee,” (vi. 12, 13, 16;) and afterwards: "When Gideon perceived that he was an angel of Jehovah, Gideon said, Alas, O Lord Jehovih! for because I have seen an angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not,” (verses 22, 23, of the same chapter;) where in like manner it was an angel who appeared to Gideon, but in such a state that he knew no other but that he was Jehovah, or the Lord. So again, in the book of Judges: "The angel of Jehovah came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you into the land which I sware unto your fathers; and I said, I will never break my covenant with you," (ii. 1;) where in like manner the angel spake in the name of Jehovah, saying, that he had brought them up out of the land of Egypt, when yet the angel did not bring them up, but Jehovah, as it is frequently said in other places. Hence it may appear how the angels spake by the prophets, viz., 72. The angel of Jehovah is sometimes men- that the Lord himself spake, although by angels, tioned in the Word, and every where, when in a and that the angels did not speak at all from good sense, he represents and signifies some essen- themselves. That the Word is from the Lord, tial appertaining to the Lord, and proceeding from appears from many passages, as from this in MatHim; but what is particularly represented and thew: "That it might be fulfilled which was signified may appear from the series of the things spoken of the Lord by the prophet, saying, Behold, treated of. There were angels who were sent to a virgin shall be with child, and shall bring forth men, and who also spake by the prophets, but a son," (i. 22, 23;) not to mention other passages. what they spake was not from the angels, but by As the Lord spake by angels when he spake with them; for the state they were in on such occasions man, it is from this ground that he is throughout was, that they knew no other but that they were the Word called an angel; and in such cases is Jehovah, that is, the Lord. Nevertheless, when signified, as observed above, some essential apperthey had done speaking, they presently returned taining to the Lord, and proceeding from the Lord. into their former state, and spake as from them-— A. C. 1925. selves. This was the case with the angels who 73. The Israelitish Church worshipped Jehovah, spake the Word of the Lord, which has been who in Himself is the invisible God, but under a given me to know by much experience of a similar kind, at this day, in the other life, concerning which, by the divine mercy of the Lord, we shall speak hereafter. This is the reason that the an

71. The Lord, when He made his Human Divine, did this from the Divine, by transflux through heaven; not that heaven contributed any thing of itself, but that the Divine itself might be enabled to flow into the human, it flowed in through heaven. This transflux was the Divine Human before the coming of the Lord, and was Jehovah himself in the heavens, or was the Lord.-A. C. 6720.

The Lord's Appearance on Earth, before the
Incarnation, as an Angel.

human form, which Jehovah God put on by means of an angel, and in which form He was seen by Abraham, Sarah, Moses, Hagar, Gideon, Joshua, and sometimes by the prophets, which human form

was representative of the Lord who was to come. [eousness," Jerem. xxiii. 5, 6, xxxiii. 15, 16: be- T. Č. R. 786.

The Infinite itself cannot otherwise be manifest than by the Divine Human.

74. The Infinite itself, which is above all the heavens, and above the inmosts with man, cannot be manifested except by the Divine Human, which

sides in many passages, where the coming of the Lord is called the day of Jehovah, as Isaiah xiii. 6, 9, 13, 22; Ezek. xxxi. 25; Joel i. 15, ii. 1, 2, 11, iii. 24, iv. 1, 4, 18; Amos v. 13, 18, 20. Zeph. i. 7-18; Zech. xiv. 1, 4-21; and in other places. That Jehovah himself descended and asexists with the Lord alone. The communication sumed the human, is very evident in Luke, where of the Infinite with the finite is not possible in shall this be done, since I know not a man? To are these words: "Mary said to the angel, How any other way; which is also the reason that when whom the angel replied, The Holy Spirit shall Jehovah appeared to the men of the Most Ancient Church, and afterwards to those of the Ancient shall overshadow thee; whence the Holy Thing come upon thee, and the virtue of the Most High Church, after the Flood, and also in succeeding that is born of thee, shall be called the Son of times to Abraham and the prophets, he was mani- God, i. 34, 35. And in Matthew: "The angel fested to them as a man. Hence it may appear said to Joseph, the bridegroom of Mary, in a that the Infinite Esse never could have been man- dream, That which is born in her is of the Holy ifested to man except by the Human Essence, consequently by the Lord.-A. C. 1990.

75. What proceeds immediately from the Divine itself, not even the angels in the inmost heaven can comprehend. The reason is, because it is infinite, and thus transcends all comprehension, even the angelical. But what proceeds from the Lord's Divine Human, this they can comprehend, for it treats of God as a Divine Man, concerning whom some idea can be formed from the Human.

- A. C. 5321.

The Incarnation.

Spirit; and Joseph knew her not, until she brought forth a Son, and called his name Jesus," i. 20, 25. That by the Holy Spirit is meant the Divine which proceeds from Jehovah, will be seen in the third the child has the soul and life from the father, and chapter of this work. Who does not know, that that the body is from the soul? What, therefore, is said more plainly, than that the Lord had his soul and life from Jehovah God? and, because the Divine cannot be divided, that the Divine itself

was his soul and life? Wherefore the Lord so often called Jehovah God his Father, and Jehovah God called him his Son. What, then, can be heard more ludicrous, than that the soul of our Lord was from the mother Mary, as both the Roman Catholics and the Reformed at this day dream, not having as yet been awaked by the Word.

"That

76. In the Christian churches at this day, it is believed that God, the Creator of the universe, begat a Son from eternity, and that this Son descended and assumed the Human, to redeem and save men; but this is erroneous, and falls of itself to the ground, while it is considered that God is 77. That a Son, born from eternity, descended one, and that it is more than fabulous in the eye and assumed the Human, evidently appears as erof reason, that the one God should have begotten roneous, and is dissipated, from the passages in the 2. Son from eternity, and also that God the Father, Word, in which Jehovah himself says, that He ogether with the Son and the Holy Ghost, each Himself is the Savior and the Redeemer, which of whom singly is God, should be one God. This are the following: "Am not I Jehovah? and there fabulous representation is entirely dissipated, while is no God else besides me; a just God and a Sait is demonstrated from the Word, that Jehovah vior there is not besides me," Isaiah xly 21, 22. God himself descended, and became MAN, and "I am Jehovah, and besides me there is no Saalso Redeemer. As it regards the first- "That vior," xliii. 11. "I am Jehovah thy God, and thou Jehovah God himself descended and became Man," shalt not acknowledge a God besides me: there is evident from these passages: “Behold, a virgin is no Savior besides me," Hosea, xiii. 4. shall conceive and bring forth a Son, who shall be all flesh may know that I Jehovah am thy Savier called God with us," Isaiah vii. 14. Matt. i. 22, 23. and thy Redeemer," Isaiah xlix. 26, lx. 16. "As "A Child is born to us, a Son is given to us, upon for our Redeemer, Jehovah of hosts is his name,” whose shoulder shall be the government, and his xlvii. 4. "Their Redeemer is mighty; Jehovah name shall be called Wonderful, God, Hero, Fa- of hosts is his name," Jerem. 1. 34. Jehovali, ther of Eternity, the Prince of Peace," Isaiah ix. 6. my Rock and my Redeemer," Psalm xix. 15. "It shall be said in that day, Lo, this is our God, "Thus said Jehovah, thy Redeemer, the Holy One whom we have expected to deliver us; this is Je- of Israel, I am Jehovah thy God," Isaiah xlviii. 17, hovah, whom we have expected: let us exult and xliii. 24, xlix. 7. "Thus said Jehovah thy Rerejoice in his salvation," xxv. 9. "The voice of one deemer, I am Jehovah, that maketh all things, crying in the wilderness, Prepare a way for Jeho- even alone by Myself," xliv. 24. "Thus said Jevah; make smooth in the desert a path for our hovah, the King of Israel, and his Redeemer, JeGod; and all flesh shall see together," xl. 3, 5. hovah of hosts, I am the First and the Last, and "Behold, the Lord Jehovah is coming in the besides me there is no God," xliv. 6. "Thou, Jemighty one, and his arm shall rule for him; be- hovah, art our Father, our Redeemer from eternity hold, his reward is with him, and he shall feed his is thy name,” lxiii. 16. "With the mercy of eter* flock like a shepherd,” xl. 10, 11. "Jehovah said, nity I will have mercy, thus said Jehovah thy ReSing and rejoice, O daughter of Zion; behold, I deemer," liv. 8. Thou hast redeemed me, Jehoam coming to dwell in the midst of thee; then vah, God of truth, Psalm xxxi. 6. Let Israel hope many nations shall cleave to Jehovah in that day," in Jehovah, because in Jehovah is mercy, and with Zech. ii. 14, 15. "I Jehovah have called thee in Him is plenteous Redemption, and He will redeem righteousness, and I will give thee for a covenant Israel from all his iniquities," cxxx. 7, 8. "Jehovah of the people; I am Jehovah; this is my name, God, and thy Redeemer the Holy One of Israel, and my glory I will not give to another," Isaiah the God of the whole earth shall he be called," xii. 6-8. "Behold, the days are coming, when Isaiah liv. 5. From these passages and very many I will raise up unto David a righteous branch, who others, every man who has eyes, and a mind shall reign king, and do judgment and justice in opened by means of them, may see that God, who is the earth; and this is his name, Jehovah our Right-one, descended and became Man, for the purpose

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