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unity in the divine trinity was represented by three men, who were also called angels, chap. xviii. 2; chap. xix. 1. But in his divine unity he was called Adonai, chap. xviii. 3 ; chap. xix. 18 ; and also very frequently JenoVAH, chap. xviii. 13, 14, 17, 19, 20, 22, 26, 33. The APPEARANCE OF THE LORD Jehovih Before Moses is described in Exodus thus, The angel of Jehovah appeared to Moses at the mountain at Horeb, in a flame of fire out of the midst of a bush : therefore Moses said, I will go aside and see this great vision, why the bush is not burnt ; and Jehovah saw that he went aside, therefore God cried to him out of the midst of the bush, and said, Moses, Moses : and moreover Moses said to God, What is thy name? God said, I AM who I AM; thus shalt thou say to the sons of Israel, I Am hath sent me to you, chap. iii. 2, 3, 4, &c. 14, 15, &c. THE APPEARANCE OF THE LORD Jehovih before ALL THE PEOPLE is also described in Exodus thus, Jehovah said to Moses, Speak unto the sons of Israel, that they be ready against the third day, for on the third day Jehovah will descend in the eyes of all the people upon mount Sinai: and it came to pass on the third day, that there were voices, and lightnings, and thick clouds upon the mountain, and the voice of a trumpet erceedingly vehement, so that all the people who were in the camp

trembled : mount Sinai was altogether in a smoke, for he descended upon it in fire, and promulgated the law before the people, chap xix. 9 to 24 ; and chap. xxiv. 9 to 13.' The Lord also APPEARED to Joshua as Prince of the army of Jehovah, before whom Joshua fell on his face to the earth, and called him his Adonai, chap. v. 13, 14.

49). THE CALLING OF THE SONS OF ISRAEL TO THE

LAND

LAND OF CANAAN, THUS TO THE CHURCH, WAS ALSO THREE TIMES MADE, ONCE TO ABRAM, that he should depart thither out of his native country, with the promise that his seed should inherit that land, Gen. xi. I to 7. The CALLING WAS ALSO MADE THROUGH Moses, Ezod. iii. 16, 17; and AGAIN THROUGH Joshua, chap. i. 3 to 11.

50. A COVENANT WAS ALSO ENTERED INTO SEVERAL TIMES, first with Abram, as related in Gen. xvii. I to 14; then with the people, Exod. xxiv. 7, 8; and again, Josh. xxiv. 24, 25. From these considerations now it is evident, that the first state of this church was the appearance of the Lord Jehovih, and it's calling and confederation, and at the same time it's rise or morning. That by the LORD Jehovih in the Word throughout is understood Jehovah in his humanity, who is the Lord our Redeemer and Saviour, will be seen in the following pages.

II.

That the second State of this Church was it's Instruction,

and afterwards Introduction into the Land of Canaan, and at the same Time it's Progression into Light and

it's Day.

51. It was shewn above, that as well the ancient or Noahtic church, as the Israelitish church now treated of, was with respect to the whole of it's worship a representative church. The reason of this was of the divine providence, because Jehovah had not yet clothed himself than by

with the human natural (principle,] which he assumed by incarnation in the womb of Mary, thus according to the order established from the creation ; and till this had taken place, he could not be conjoined to mau as to the interiors of his spirit, nor consequently could he manifest to man's interior perception his divine things, which are celestial and spiritual, and so far above the reach of the bodily senses. Indeed this was as impossible, as it is to cause a bird to fly in ether, or a fish to swim in air: for were Jehovah to enter into man in

any
other

way his humanity, it would be like casting the branch of a tree into the very focus of a burning glass, or like putting quicksilver on a piece of wood while burning in a furnace, in which case they would instantly be dissipated; for Jehovah is like a consuming fire from the ardour of his divine love, in which if he were to enter man without his humanity, he would destroy him, as was just now observed : wherefore he said to Moses, when he was desirous of seeing his glory, that no man could see him and live. But the case was quite different, after he had assumed the human natural (principle,) and had united this latter when glorified to his divine [principle,] and thus had conjoined in himself the divine celestial, the divine spiritual, and the divine natural, into one; for he could then by means thereof conjoin himself to man in his natural, yea in his sensual (principle,) and at the same time to his spirit or mind in his rational (principle,] and thus could illustrate his natural lumen with celestial light. That such conjunction was effected after the coming of Jehovah into the world, evidently appears from the words of the Lord himself, In that day ye shall know, that I

am

am in my Father, and ye in me, and I in you, John xiv. 20. Now before the incarnation of Jehovah took place, there could be no conjunction (with him,} except by means of an angel, thus by means of a representative humanity; on which account also all things of the church at that time were made representative, and in consequence thereof (inen] worshipped Jehovah by types which affected the bodily senses, and which at the same time corresponded to things spiritual. Hence it was, that the men of the ancient church, and still more the men of the Israelitish church, were external and natural men, nor could they become internal and spiritual, as men can since the coming of the Lord. But nevertheless they who acknowledged Jehovah, and together with him Adonai, that is, the Lord who was to come, and who in the Word is called the Lord Jehovih, the God of Israel and his Holy One, Messiah or the Anointed of Jehovah, a King, a Rock, and in some places a Son, and who worshipped them together, received a holy (principle) in their spirits, and hence [cherished the same] in the typical institutions of their religion. The rest, however, did not receive it; in consequence of wbich, their religion was not religion, but superstition; nor was their worship representative, but idolatrous; and although it was similar in the external form, yet it was dissimilar in the internal. But in order that this subject may receive further light, it shall be illustrated by comparisons : Idolatrous worship is like one who venerates a king, prince, nobleman, or any person of high dignity, merely on account of the pomp of his courtiers and retinue, the magnificence of his chariots, his horsemen and footmen, and the splendor

of

of his purple robes : but genuine representative worship is like one who regards a king, prince, nobleman, or any person of high dignity, from his religion and wisdom, his justice and judgment, and who from a consideration of these virtues beholds the above-meniioned insignia of his honour. Again, idolatrous worship is like one who regards the primate of a church merely on account of his turban, and the jewels in it, or any other prelate or bishop on account of his mitre or bonnet: but genuine representative worship is like one who regards them from their zealous love for the souls of the men of the church, and for their eternal salvation, and who from such considerations beholds the honourable marks of distinction on their heads. Moreover idolatrous worship is like a field full of corn-stalks without ears, or with ears without corn in them, or even with corn yet without any nucleus (or heart] in the corn, and so on : but genuine representative worship is like a field full of ripe corn, whose grains swell in substance, and afford flour and bread in abundance. Idolatrous worship is also like an egg, in which there is no spermatic humour: but genuine representative worship is like an egg, in which there is a prolific principle, which produces a chicken. another comparison between those two kinds of worship; idolatrous worship is like a person who, in consequence of a rheumatic fever, has lost the sense of smelling and the sense of tasting, and who, on applying any grapes to his nostrils, or pouring wine on his tongue, is sensible of nothing but their touch: but genuine representative worship is like a person, who at one and the same time exquisitely perceives the fragrance of the grape and the

flavour

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