Besides He says in John, "Work not for the meat which perisheth, but for the meat which endureth to everlasting life, which THE SON OF MAN will give to you." vi. 27. By meat is meant every good and truth of doctrine from the Word, thus from the Lord: this is also meant there by manna, and by the bread which cometh down from heaven; and also by this in the same chapter; "Unless ye eat the flesh of THE SON OF MAN, and drink his blood, ye will not have life in you." 53. Flesh or bread is the good of love from the Word; blood or wine is the good of faith from the Word, both from the Lord.

The like is signified by the Son of Man, in other passages where the expression occurs, as in these: "The foxes have holes, and the birds of the air have nests; but THE SON OF MAN hath not where to lay his head." Matthew viii. 20. Luke ix. 58. By this is meant, that the Word had no place with the Jews, as the Lord also says, John viii. 37; neither was it abiding with them, because they did not believe in Him. John v. 38, 39. By the Son of Man is meant the Lord as to the Word. Also in the Revelation; "In the midst of the seven candlesticks, I saw one like to THE SON OF MAN, clothed with a garment down to the foot, and girded about the paps with a golden girdle," i. 13, and the following verses; there, by various things, the Lord is represented as the Word; wherefore also He is called the Son of Man. In David; "Let thy hand be upon the Man of thy right hand, upon the Son of Man whom Thou hast strengthened for Thyself; then we will not go back from Thee; quicken Thou us. " Psalm lxxx. 17, 18. The Man of the right hand also, here, is the Lord, as to the Word; and so is the Son of Man. He is called the Man of the right hand, because the Lord has power from divine truth, which also is the Word; and He had divine power when He had fulfilled the whole Word. Thence, also, He said that "they should see THE SON OF MAN sitting at the right hand of the Father with power." Mark xiv. 62.

28. THAT THE SON OF MAN SIGNIFIES THE LORD, AS TO THE WORD, WAS BECAUSE THE PROPHETS ALSO WERE CALLED SONS OF MEN. The Prophets were called Sons of men, because they represented the Lord as to the Word, and thence signified the doctrine of the church from the Word; nothing else is understood in heaven by prophets, where they are named in the Word; for the spiritual signification of prophet, as also of the Son of Man, is, the doctrine of the

church from the Word; and when it relates to the Lord, it is the Word itself. That the prophet Daniel is called Son of Man, may be seen in Daniel viii. 17. And that the prophet Ezekiel was called Son of Man, may be seen in Ezek. ii. 1. 3. 6. 8. iii. 1. 3, 4. 10. 17. 25.

2. vii. 2. viii. 5, 6. 8.
18. 22. 27. xiii. 2. 17.
2. xx. 3, 4. 27. 46.
18. 24. xxiii. 2. 36.
xxvii. 2. xxviii. 2. 12.
2. xxxii. 2. 18.

12. 15. xi.

iv. 1. 16.

v. 1. vi.

2. 4. 15. xii. 2, 3. 9. xv. 2. xvi. 2. xvii. 14. 19. 28. xxii. xxv. 2. xxvi. 2. Xxx. 2. 21. xxxi.

xiv. 3. 13.
xxi. 2. 6. 9. 12.
xxiv. 2. 16. 25.
21. xxix. 2. 18.

xxxiii. 2. 7. 10. 12. 24. 30. xxxiv. 2.
17. xxxvii. 3. 9. 11. 16.

XXXV. 2. xxxvi. 1.
xxxix. 1. 17. xl. 4. xliii. 7. 10. 18. xliv. 5.

xxxviii. 2. 14.

Hence now it

is manifest that the Lord, as to the Divine Human, is called the Son of God, and as to the Word, the Son of Man.

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

29. It is according to THE DOCTRINE OF THE CHURCH received throughout the Christian world, "That our Lord Jesus Christ, the Son of God, is God and Man; and although He is God and Man, still He is not two, but one Christ. He is one, because the Divine took to itself the Human; yea, He is altogether one, for He is one Person; since, as the soul and body make one man, so God and Man is one Christ." These words are taken from the Athanasian Creed, which is received throughout the Christian world. These are the essential things therein concerning the union of the Divine and Human in the Lord. The rest that is said in the same creed concerning the Lord, will be explained in its proper article. From this passage it clearly appears, that it is according to THE FAITH OF THE CHRISTIAN CHURCH, that the Divine and Human in the Lord are not two, but one, even as the soul and body are one man; and that the Divine in Him assumed the Human. From this it follows, that the Divine cannot be separated from the Human, nor the Human from t' Divine; for to separate them, would be like separating the soul and the body. That it is so, every one will also acknowledge, who reads what is cited above, n. 19-21, from two of the Evangelists, Luke i. 26-35; and Matthew i. 18-25, concerning the nativity of the Lord; from which it is manifest, that Jesus was conceived of Jehovah God, and born of the virgin Mary; so that the Divine was in Him, and it was his soul. Now because his soul was the Divine itself of the Father, it follows, that the body, or his Human, was also made Divine; for where the one is, there the other will be also. Thus and not otherwise the Father and the Son are one; the Father in the Son, and the Son in the Father; and also all things of the Son are the Father's, and all things of the Father are the Son's, as the Lord himself teaches in his Word. But how the union was effected, will be told in this order. I. That the Lord from eternity is Jehovah. II. That the Lord from eternity, or Jehovah, assumed the Human to save men. III. That He made the Human Divine from the Divine in Himself. IV. That He made the Human Divine by temptations admitted into it. V. That the full union of the Divine and

the Human in Him was effected by the passion of the cross, which was the last of the temptations. VI. That He successively put off the Human taken from the mother, and put on a Ĥuman from the Divine in Him, which is the Divine Human and the Son of God. VII. That thus God became Man, as in first principles, so also in the last.

30. I. THAT THE LORD FROM ETERNITY IS JEHOVAH, is known from the Word; for the Lord said to the Jews, "Verily, verily, I say unto you, before Abraham was, I am. John viii. 58. And elsewhere; "Glorify Thou Me, Father, 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 the Son is his Human conceived of Jehovah as Father, and born of the virgin Mary in time, as was shown above. That the Lord from eternity is Jehovah himself, is evident from many passages in the Word, of which only these few at present will be adduced: "It shall be said in that day, THIS IS OUR GOD; we have waited for Him, that He may save us; this is JEHOVAH, we have waited for Him; let us be glad and rejoice in his salvation;" Isaiah xxv. 9; from which it is manifest, that God himself Jehovah was expected. "The voice of one crying in the wilderness, Prepare ye a way for JEHOVAH, make straight in the desert a highway for OUR GOD. The glory of JEHOVAH shall be revealed, and all flesh shall see it together. Behold, THE LORD JEHOVIH cometh in strength." Isaiah xl. 3. 5. 10. Matthew iii. 3. Mark i. 3. Luke iii. 4. Here also the Lord, who was to come, is called Jehovah. "I JEHOVAH will give Thee for a covenant of the people, for a light of the nations. I am JEHOVAH, THIS IS MY NAME, AND MY GLORY WILL I NOT GIVE TO ANOTHER." Isaiah xlii. 6. 8. The Lord is a covenant to the people and light of the nations, as to the Human; because this was from Jehovah, and was made one with Jehovah, it is said, "I am Jehovah, this is my name, and my glory will I not give to another;" that is, not to another than Himself. To give glory, is to glorify, or to unite to Himself. "THE LORD whom ye seek will suddenly come to his temple." Malachi iii. 1. By the temple is meant the temple of his body, as John ii. 19. 21. "THE DAY-SPRING FROM ON HIGH hath visited us." Luke i. 78. The Day-spring from on high is Jehovah, or the Lord from eternity. From hese it is manifest, that by the Lord from eternity is meant his Divine; from which (are all things,) which in the Word is Jehovah.

But from the passages which will be adduced presently, it will appear, that by the Lord and also by Jehovah, since his Human was glorified, is meant the Divine and Human together, as one; and that by the Son alone is meant the Divine Human.

31. II. THAT THE LORD FROM ETERNITY, OR JEHOVAH, ASSUMED THE HUMAN TO SAVE MEN, was confirmed from the Word in the preceding articles; that man could not otherwise have been saved, will be shown elsewhere. That He assumed the Human, is evident also from the passages in the Word, where it is said, that He came forth from God, came down from heaven, and that He was sent into the world; as from these; I CAME FORTH from the Father, and I CAME into the world." John xvi. 28. "I PROCEEDED FORTH AND CAME FROM GOD: neither came I of myself, but He SENT Me." John viii. 42. "The Father loveth you, because ye have believed that I CAME OUT FROM GOD." John xvi. 27. 66 'No one hath ascended up to heaven but He that CAME DOWN FROM HEAVEN." John iii. 13. "The bread of God is HE THAT COMETH DOWN FROM HEAVEN, and giveth life to the world." vi. 33. 35. 41. 50, 51. "He that COMETH FROM ABOVE, is above all; He that COMETH FROM HEAVEN, is above all." iii. 31. "I know the Father, because I AM FROM HIM, and HE HATH SENT ME." vii. 29. That by being sent from the Father into the world, is meant, to assume the Human, may be seen above, n. 20.

40.

32. III. THAT THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN HIMSELF, may be evident from many passages in the Word, from which those will now be adduced, which prove, 1. That this was done successively; which are these. "Jesus grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon Him." Luke ii. Jesus increased in wisdom and in stature, and in favor with God and man.' " 52. 2. That the Divine operated by the Human, as the soul by the body. This is evident from these ; "The Son can do nothing of Himself, but what He seeth the Father do." John v. 19. "Of Myself I do nothing, but as my Father has taught Me, I speak these things. He that sent Me is with Me; He hath not left me alone." viii. 28, 29. v. 30. "I have not spoken of Myself, but the Father who sent Me, He gave Me the commandment, what I should say and what I should speak." xii. 49, 50. "The words which I speak to you, I speak not of Myself; the Father who dwelleth in Me, He doeth the works." xiv. 10. "I am not alone, because the Father is