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God and man” (verse 52). 2. That the Divine operated by the Human, as the soul does by the body, from these : “ 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 who sent me, he gave me a commandment, what I should say, and what I should speak” (xii. 49). “The words that I 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 Divine and Human operated unanimously. From these : “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 given 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 Divine is united to the Human, and the Human to the Divine. From these :

had known me, ye would have known my Father also; and from henceforth ye know him, and have seen him.” “He [Jesus] saith unto Philip [who desired to see the Father], Have I 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 I 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” (John xvii. 21). "At that day ye shall know that I am in my Father(John xiv. 20). “No one is able to pluck them [my sheep) out of my Father's hand. I and

I and my Father (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 given him (the Son] power over all flesh” (John xvii. 2). “All power is given unto me in heaven and earth” (Matt. xxviii. 18). 5. That the Divine Human is to be worshiped, appears from the following passages :

“ That all men should honour the Son, even as they honour the Father” (John v. 23). “If ye had known me, ye would have known my Father also” (John viii. 19). “He that seeth me, seeth him that sent me (John xii. 45). “If ye had known me, ye would 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

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are one

(John xiii. 20). The reason of this, is, because no one can see the Essential Divine, which is called the Father, but he may see the Divine Human; 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 him” (John i. 18). “Not that any man hath seen the Father, save he who is of God; he hath seen the Father(John vi. 46). « Ye have neither heard his [the Father's] voice at any time, nor seen his shape” (John v. 37). 6. That since the Lord made his Human Divine from the Divine in Himself; and since the Human is to be approached in worship, and is the Son of God; it is therefore necessary to believe in the Lord, who is both the Father and the Son, 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 name.(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 onlybegotten 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 abideth on him” (John iii. 36). “The bread of God is he that cometh down from heaven, and giveth life unto the world.” He that cometh to me shall never hunger, and he that believeth on me, shall never thirst” (John vi. 33, 35). “This is the will of him that sent me, 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 him [Jesus], What shall we do that we might work the works of God ? Jesus answered, 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 believeth in me, though 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 believeth on me should not abide in darkness” (John xii. 46; viii. 12). While ye have the 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 ;-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” (John xv. 4, 5). I am in my Father, and ye in me, and I in you” (John xiv. 20; see also xvii. 23). “I am the way, and the truth, and the life; no man cometh unto the Father, but by me” (John xiv. 6). In these, and in all other places, where the Father is mentioned, is meant the Divine that was in the Lord from 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 Human from the Divine 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 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 Human was made Divine in the Lord, is a truth of which many in Christendom can form no conception; 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 divine proceeding from Jehovah God, from its first beginnings in heaven to its ultimate in the world, tends to the human form.*


Temptations are nothing else but combats against evils and falses; and since these are from hell, they are also combats against hell. Evil spirits from hell are moreover with the men who undergo spiritual temptations, which are occasioned by their agency; and, although man is not aware of this, it is a certain fact, which has been made known to me by much experience. Hence it is, that when a man, by the divine assistance of the Lord, conquers in temptations, 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, thus an angel. But the Lord fought, by his own power, against all the hells, and wholly quelled and subdued them; and as he, at the same time, glorified his Human, 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 and went out of the world. The cause of the hells having risen to such a height, was, because the church was in a state of utter devastation, and the inhabitants of the world, being devoted to idolatry, were in mere falses 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 Lord much is said in the Psalms of David, and in the Prophets, 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 account of his 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 conquered 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 Human, and thereby became a Saviour, Redeemer, Reformer, and Regenerator, unto eternity, will be subsequently shewn. That the Lord became a Saviour by his combats or temptations, is evident from the numerous passages adduced from the Word, above ; * and from the following in 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 :-50 he was their Saviour" (lxiii. 4, 6, 8); in which chapter the Lord's combats are treated of. And in David : “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, 8); which words are also spoken in reference to the Lord.

* That angels are in the human form, and that everything divine tends to that form, may be seen in the treatise on Heaven and Hell, n. 73–77, and n. 453—460; and still more fully in The Angelic Wisdom concerning the Divine Love.

* N. 12-14.

34. V. THAT THE FULL UNION OF THE DIVINE AND HUMAN 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 Human; and that the passion of the cross was the last combat, by which he fully conquered the hells, and fully glorified his Human. Since, then, the Lord, by the passion of the cross, fully glorified his Human, that is, united it to his Divine, and thus made his Human also Divine, 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

* N. 12-14.


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, who is Christ the LORD" (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 ISRAEL (Isaiah xli. 14). "Thus saith JEHOVAH that created thee, O Jacob, and He that formed thee, O Israel :-I have redeemed thee:-I 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 xlv. 11). "Thus saith JEHOVAH THY REDEEMER, the HOLY ONE OF ISRAEL" (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 JACOB" (Isaiah lx. 16). "And now saith JEHOVAH that formed me from the womb (Isaiah xlix. 5). "JEHOVAH, my strength and my REDEEMER" (Psalm xix. 14). "And they remembered that GOD was their rock, and the HIGH GOD their REDEEMER " (Psalm lxxviii. 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" (Isaiah xlvii. 4). "With everlasting kindness will I have mercy on thee, saith JEHOVAH THY REDEEMER" (Isaiah liv. 8). Their REDEEMER is strong, JEHOVAH OF HOSTS is his name (Jerem. 4. 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 of the 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 xlv. 14, 15). "Thus saith JEHOVAH the King of Israel, and his REDEEMER, JEHOVAH OF HOSTS :Beside ME there is no GOD" (Isaiah xliv. 6). "I am JEHOVAH, and beside ME there is no SAVIOUR" (Isaiah xliii. 11). not I JEHOVAH, and there is no God else beside ME,—and a SAVIOUR, there is none beside ME (Isaiah xlv. 21). I am JEHOVAH thy GOD, and thou shalt know no GOD but ME, for



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