life, which relate to what is just, and likewise truths of moral life, which relate to what is honest, and lastly natural truths, which are conclusions from the objects of the external senses, especially of the sight. From these considerations it may be seen in what order truths follow each other, and that all and singular of them derive their origin from divine truths, which are the internal principles [or beginnings] of all things, their forms also hence derived their origin, for they were created to receive and contain: Hence it may be manifest what is meant by all things being created by the Word, for divine truth is the veriest essential [principle], and is the only substantial [principle] by which are all things. A. C. n. 8861.

The Word is divine truth, which hath been revealed to men, and because this could not have been revealed except by Jehovah as a man, that is, except by Jehovah in a human form, thus by the Lord, therefore it is said, "In the beginning was the Word, and the Word was with God, and God was the Word;" in the church it is a known thing that by the Word is meant the Lord, because this is expressly said, "The Word was made flesh," &c. A. C. 9315.

He who understands the above words, "In the beginning was the Word," &c. as to their interior sense, and at the same time compares them with what is written in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIP TURE, and also with some things contained in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD, may see, that thereby is understood the very divine truth itself in the Word, which had before been in this world, also which is in the Word which we have at this day, but not the Word viewed in the expressions and letters of languages, but viewed in its essence and life, which essence and life from the inmost principle are in the senses of its expressions and letters; in consequence of this essential life, the Word vivifies the affections of the will of man, who reads it under a holy influence, and from the light of that life enlightens the thoughts of his understanding, wherefore it is said, "In the Word was life, and the life was the light of men;" this the Word doeth, because the Word is from the Lord, and treats concerning the Lord, and thus is the Lord; Every thought, speech and writing, derives its essence and life from him who thinks, speaks and writes, the whole man with his quality being in those things, but in the Word is the Lord alone. Ap. Rev. n. 200.

From these words, " In the beginning was the Word, and the Word was with God," &c. it is evident, that the Lord is from eternity God, and that He is that Lord, who was born in the

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world, for it is said, the Word was with God, and God was the Word; also that without Him was not any thing made which was made; and afterwards that the Word was made flesh, and they saw Him. That the Lord is called the Word is little understood in the church; but He is called the Word, because the Word signifies divine truth or divine wisdom, and the Lord is divine truth itself or divine wisdom itself, wherefore also it is called light. Inasmuch as divine love and divine wisdom make one, and in the Lord have been one from eternity, therefore also 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 One is what is meant by In the beginning was the Word, and the Word was with God, and God was the Word; with God denotes in God, for wisdom is in love, and love in wisdom; in like manner in another passage in John, " Glorify me, thou Father, with thyself, with the glory which I had with thee before the world was," xvii. 5; where with thyself denotes in thyself; wherefore also it is said, and God was the Word; and in another place, that the Lord is in the Father, and the Father in Him; also that the Father and He are One. Now whereas the Word is the divine wisdom of the divine love, it follows that it is Jehovah himself, thus the Lord, by whom all things were made which are made, for from the divine love by the divine wisdom all things were created. That it is the same Word, which was manifested by Moses and the prophets, and by the evangelists, which is here specifically understood, may manifestly appear from this consideration, that it is the divine truth itself, from which the angels have all wisdom, and men spiritual intelligence; for it is this same Word which is with men in the world, and also with the angels in the heavens; but in the world with men it is natural, whereas in the heavens it is spiritual: And inasmuch as it is divine truth, it is also the divine proceeding, and this not only is from the Lord, but also is the Lord himself. Inasmuch as it is the Lord himself, therefore all and singular the things of the Word are written concerning Him alone; from Isaiah even to Malachi, there is not a single expression which does not treat of the Lord, or in the opposite sense, of what is contrary to the Lord. That this is the case, no one hath heretofore seen, but still every one may see it, if he only knows it, and whilst he reads, thinks it, and moreover knows, that in the Word there is not only a natural sense, but also a spiritual sense, and that in this latter sense by the names of persons and of places is signified somewhat of the Lord, and hence somewhat of heaven and the church from him, or something opposite. Inasmuch as all and singular the things of the Word are concerning the Lord, and the

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Word is the Lord, because it is divine truth, it is evident why it is said, And the Word was made flesh, and dwelt in us, and we saw his glory: Also why it is said, Whilst ye have the light, believe in the light, that ye may be the sons of the light: I am come a light into the world; he who believeth in me, doth not abide in darkness; light is divine truth, thus the Word. On this account every one, even at this day, who goes to the Lord alone, whilst he reads the Word, and prays to Him, is enlightened in it. Doc. N. J. concerning the Lord, n. 1, 2.

In the original tongue, words denote things; and the reason is, because words in the internal sense signify truths of doctrine, wherefore all divine truth in general is called the Word, and the Lord himself is so called in the supreme sense, because all divine truth is from Him; a farther reason is, because nothing which exists in the universe is any thing, that is, is a thing, unless it be from the divine good by divine truth, as is evident from John, " In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by him," &c. A. C. n. 5075.

Such power hath divine truth, which proceeds from divine good, that by it were created all things in the universe; the Word signifies that truth in John, "In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him;" hence it is that miracles were done by Moses, for Moses represents divine truth. It is believed by the generality that the Word or divine truth is only speech from Jehovah, and a command to do so and so, and nothing more; whereas it is the very essential principle from which and by which are all things. A. C. n. 7678.

The Word was made flesh, &c. That by fulfilling all things of the Word, the Lord was made divine truth or the Word even in ultimates, is meant by these expressions in John, The Word was made flesh, and dwelt in us, and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth; to be made flesh is to be made the Word in ultimates. What His quality was as the Word in ultimates, He shewed to His disciples when He was transfigured, Matt. xvii. 2, and following verses; Mark ix. 2, and following verses; Luke ix. 28, and following verses; and it is there said, that Moses and Elias were seen in glory; by Moses and Elias is meant the Word. The Lord is also described as the Word in ultimates by John in the Apocalypse, chap. i. 13 to 16; where all parts of the description of Him signify the ultimates of divine truth or of the Word. The Lord had heretofore indeed been the Word, but in first principles; for it is said, In the beginning was the Word, and the Word was with God, and God was the Word:

the same was in the beginning with God; but when the Word was made flesh, then the Lord was made the Word also in ultimates: From this circumstance it is, that He is called the First and the Last, Rev. i. 8, 11, 17; chap. ii. 8; chap. xxi. 6; chap. xxii. 12, 13. By this circumstance of the Lord being made the Word in ultimates, the state of the church was altogether changed; for all the churches, which were before His coming, were representative churches, which could not see divine truth except in a shade; but after the coming of the Lord into the world, a church was established by Him, which saw divine truth in the light: The difference is such as between evening and morning; the state of the church before His coming is also called evening, and the state of the church after His coming is called morning. The Lord, before His coming into the world, was indeed present with the men of the church, but mediately by [or through] heaven, but after His coming into the world He is present with the men of the church immediately; for in the world He put on also the divine natural [principle] in which He is present with men: The glorification of the Lord is the glorification of his human [principle], which He assumed in the world; and the glorified human [principle] of the Lord is the divine natural [principle]. How the Lord is the Word, is understood by few, for they think that the Lord can indeed enlighten and teach man by the Word, and yet that He cannot bence be called the Word: But let them know that every man is his own love, and thence his own good and his own truth, man not being a man from any other source, and nothing else appertaining to him being man. From this consideration that man is his own good and his own truth, angels and spirits are also men; for every good and truth proceeding from the Lord is in its form a man: But the Lord is divine good itself and divine truth itself; thus He is the man himself, from whom every man is a man. That every divine good and divine truth is in its form a man, may be seen in the work concerning HEAVEN and HELL, n. 460. Doct. concerning the Sacred Scripture, n. 98, 99, 100. See also True Christian Religion, n. 261, 262, 263, 777. See also Ap. Ex. n. 850.

When man is conceived anew, he then first begins to know that his goods are not goods; and when he comes more to the light, he begins to know farther, that the Lord is good itself and truth itself. That the Lord is good itself, or life, and truth itself, or light, and thus that there is no good and truth but from the Lord, is also taught in John, " In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men ; Hẹ

was the true light, which enlightens every man that cometh into the world." A. C. n. 20.

That the Lord is the Word, He teaches in Jobo in these words, "In the beginning was the Word, and the Word was with God, and God was the Word: and the Word was made flesh, and dwelt in us." Inasmuch as this passage hath been understood in no other way than to mean, that God taught man by the Word; therefore it has been explained by an expression of elevation, which involves that the Lord is not the Word itself: The reason is, because it was not known, that by the Word is meant the divine truth of the divine good, or, what is the same thing, the divine wisdom of the divine love; that these principles are the Lord himself, was shewn in the treatise concerning the DIVINE LOVE AND THE DIVINE WISDOM, and that they are the Word, in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, n. 1 to 86. In what manner the Lord is the divine truth of the divine good, shall bere also be briefly shewn: Every man is not a man from his face and body, but from the good of his love, and from the truths of his wisdom; and whereas man is a man from these principles, every man likewise is his own truth and his own good, or his own love and his own wisdom, and without these he is not a man: But the Lord is good itself and truth itself, or, what is the same thing, love itself and wisdom itself; and these are the Word, which in the beginning was with God, and which was God, and which was made flesh. Divine Providence, n. 172.

When the Lord was in the world, and glorified His human [principle], He first made it divine truth, and by degrees divine good of the divine love; and afterwards. from the divine good of the divine love, He is operative in heaven and in the world, and gives them life, which is effected by the divine truth proceeding from the divine good of the divine love of His divine human [principle], for from it the heavens have existed, and from it they perpetually exist, that is, subsist. Such things are involved also in these words in John, " In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him," &c.; the Word is divine truth; the first state is described by the expressions, In the beginning was the Word, and the Word was with God, and God was the Word; the second state is described, by all things being made by Him. A. C. n. 10076.

That God is omnipotent, omniscient, and omnipresent by the wisdom of His love, is also meant by these words in John, “In the beginning was the Word," &c. to verse 14; by the