justice into hemlock" (Amos vi. 12). "Jehovah shall plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his justice" (Micah vii. 9). "Thy justice is like the great mountains, and thy judgments are a great deep" (Psalm xxxvi. 6). "Jehovah shall bring forth thy justice as the light, and thy judgment as the noon-day" (Psalm xxxvii. 6). "He shall judge thy people with justice, and thy poor with judgment" (Psalm Ixxii. 2). "Justice and judgment are the habitation of his throne" (Psalm xcvii. 2). "When I shall have learnt the judgments of thy justice. Seven times a day do I praise thee, because of the judgments of thy justice" (Psalm cxix. 7, 164). "He executed the justice of Jehovah, and his judgments with Israel" (Deut. xxxiii. 21). "He shall reprove the world of sin, of justice and of judgment" (John xvi. 8, 10; and elsewhere). The reason why judgment and justice are so often mentioned together, is, because judgment is predicated of truth and justice of good; wherefore by executing judgment and justice, is also meant to act from a principle of truth and good. The reason why judgment is predicated of truth, and justice of good, is, because the government of the Lord in the spiritual kingdom is called judgment, and the government of the Lord in the celestial kingdom is called justice; concerning which may be seen the treatise on Heaven and Hell, n. 214, 215. Because judgment is predicated of truth, therefore, in many places, mention is made of truth and justice; as in Isaiah xi. 5; and Psalm 1xxxv. 12; and in other places.

86. The reason why repetitions as it were of the same thing are used in the Word, on account of the marriage of good and truth, may be more clearly seen in those places, where the terms nation and people are used; as in the following: "Ah! sinful nation, a people laden with iniquity" (Isaiah i. 4). "The people that walked in darkness, have seen a great light;-thou hast multiplied the nation" (Isaiah ix. 2, 3). "O Assyrian, the rod of mine anger, I will send him against a hypocritical nation, and against the people of my wrath will I give him charge" (Isaiah x. 5, 6). "In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the nations seek" (Isaiah xi. 10). "He who smote the people

in wrath with a continual stroke; he that ruled the nations in anger" (Isaiah xiv. 6). "In that time shall the present

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be brought unto Jehovah of hosts, of a people scattered and peeled a nation meted out and trodden under foot" (Isaiah xviii. 7). "Therefore shall the strong people glorify thee, the city of terrible nations shall fear thee" (Isaiah XXV. 3). Jehovah "will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations" (Isaiah xxv. 7). "Come near, ye nations, to hear; and hearken, ye people" (Isaiah xxxiv. 1). "I have called thee for a covenant of the people, for a light of the nations” (Isaiah xlii. 6). "Let all the nations be gathered together, and let the people be assembled" (Isaiah xliii. 9). Behold, I will lift up my hand to the nations, and set up my standard to the people" (Isaiah xlix. 22). "Behold I have given him for a witness to the people, a leader and a commander to the nations" (Isaiah lv. 4). 'Behold, a people cometh from the north-country, and a great nation-from the sides of the earth" (Jerem. vi. 22). "Neither will I cause men to hear in thee the shame of the nations any more, neither shalt thou bear the reproach of the people any more" (Ezek. xxxvi. 15). "All people and nations shall serve him" (Dan. vii. 14). "Spare thy people, O Jehovah, and give not thine heritage to reproach; that the nations should rule over them" (Joel ii. 17). "The residue of my people shall spoil them, and the remnant of my nation shall possess them” (Zeph. ii. 9). Many people, and strong nations, shall come to seek Jehovah in Jerusalem" (Zech. viii. 22). "Mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to lighten the nations" (Luke ii. 30, 31, 32). "Thou hast redeemed us by thy blood out every people and nation" (Rev. v. 9). "Thou must prophesy again before many people and nations" (Rev. x. 11). "Thou hast made me the head of the nations, a people whom I have not known shall serve me" (Psalm xviii. 43). "Jehovah bringeth the counsel of the nations to nought; he maketh the devices of the people of none effect" (Psalm xxxiii. 10). "Thou makest us a by-word among the nations, a shaking of the head among the people" (Psalm xliv. 14). 'Jehovah shall subdue the people under us, and the nations under our feet. God reigneth over the nations, the princes of the people are gathered together, even the people of the God of Abraham" (Psalm xlvii. 3, 8, 9). "Let the people praise thee,-let the nations-sing for joy; for thou shalt judge the people righteously, and govern the

nations upon earth" (Psalm lxvii. 3, 4). "Remember me, Jehovah, with the favor that thou bearest unto thy people, that I may rejoice in the gladness of thy nations" (Psalm cvi. 4, 5); not to mention several other places, The reason why people and nations are expressed at the same time, is, because by nations are meant those who are in good, and, in the opposite sense, those who are in evil, and by people, those who are in truths, and, in the opposite sense those who are in falsities. For this reason they who are of the Lord's spiritual kingdon are called people, and they who are of his celestial kingdom are called nations: for all in the spiritual kingdom are in truths, and thereby in wisdom, but all in the celestial kingdom are in good, and thereby in love.

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87. The case is the same with many other expressions; as with joy and gladness, which frequently occur together, as may be seen in the following passages: And behold joy and gladness, slaying oxen and killing sheep" (Isaiah xxii. 13). "They shall obtain joy and gladness, and sorrow and mourning shall flee away" (Isaiah xxxv. 10; li. 11). "Joy and gladness are cut off from the house of our God" (Joel i. 16). "The fast of the tenth month shall be to the house of Judah joy and gladness" (Zech. viii. 19). "That we may rejoice and be glad all our days" (Psalm xc. 14). Rejoice ye with Jerusalem, and be glad with her-rejoice in her joy" (Isaiah lxvi. 10). "Rejoice and be glad, O daughter of Edom" (Lament. iv. 21). Let the righteous be glad, let them rejoice before God" (Psalm lxviii.) "Make me to hear joy and gladness" (Psalm li. 8). "Joy and gladness shall be found in Zion, thanksgiving and the voice of melody" (Isaiah li. 3). 'And thou shalt have joy and gladness, and many shall rejoice at his birth" (Luke i. 14). "Then will I cause to cease-the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride" (Jerem. vii. 34; xvi. 9; xxv. 10). 'Again there shall be heard in this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride" (Jerem. xxxiii. 10, 11); and in many other places The reason why mention is made, in these passages, both of joy and gladness, is because joy is predicated of good, and gladness of truth; or joy of love, and gladness of wisdom: for joy belongs to the heart, and gladness to the spirit; or joy belongs to the will, and gladness to the understanding. That

there is also a marriage of the Lord and the church in these two, is evident from this circumstance, that mention is made of "the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride" (Jerem. vii. 34; xvi. 9; xxv. 10; xxxiii. 10, 11); and the Lord is the bridegroom, and the church the bride. That the Lord is the bridegroom, may be seen, Matt. ix. 15; Mark ii. 19, 20; Luke v. 35; and that the church is the bride, may be seen, Rev. xxi. 2, 9; xxii. 17; wherefore John the Baptist said of Jesus, "He that hath the bride is the bridegroom" (John iii. 29).

88. By reason of the marriage of the Lord with the church, or, what is the same thing, the marriage of divine good and divine truth, in every part of the Word, the expressions Jehovah and God so frequently occur; also, Jehovah and the Holy One of Israel; as if they were two, when nevertheless they are one; for by Jehovah is meant the Lord as to divine good, and by God, and the Holy One of Israel, is meant the Lord as to divine truth. That the expressions Jehovah and God, and Jehovah and the Holy One of Israel, also occur in many parts of the Word, and yet signify one, may be seen in the Doctrine respecting the Lord, n. 34, 38, 46.

89. Since then there is a marriage of the Lord and the Church in all and every part of the Word, it is evident, that all and every particular of the Word treats of the Lord, as is demonstrated in the Doctrine respecting the Lord, n. 1-7. The church too, of which it treats, is the Lord also; for the Lord himself teaches that a man of the church is in Him, and He in him (John vi. 56; xiv. 20, 21; xv. 5, 7).

90. Because the divinity and sanctity of the Word are here treated of, it may be proper to add a Memorable Relation to what has been already said. There was once sent me down from heaven a small piece of paper, covered with Hebrew characters, but written as they used to be amongst the ancients, with whom those letters, which are at this day partly linear, were inflected, with little bendings upwards; and the angels who were then with me declared, that they could discover entire and complete senses by the very letters, and that they discovered them particularly by the flexures of the lines, and of the apexes*

*The term "apex" is used in the original to signify the point or end of a line, and is retained in the translation, because the term "point" is commonly used to signify the dots between and about the letters.

of each letter; and they explained what was their signification both separately and conjointly, telling me that the H which was added to the names of Abram and Sarai signified infinite and eternal. They also explained to me the meaning of the Word in Psalm xxxii. 2, by the letters or syllables only, and informed me, that their purport, when summed up, was this: That the Lord is ever merciful to those who do evil. They informed me that the writing in the third heaven consisted of letters inflected, and variously curved, each of which contained some particular meaning; and that the vowels there used were to express a sound which should correspond with affection they added, that in that heaven they were not able to express the vowels i and e, but instead of them y, and eu, and that the vowels a, o, and u, were in use amongst them, because they give full sound; also that they did not express any consonants roughly, but softly, and that it was from this ground, that some Hebrew letters are pointed within, as a mark that their pronunciation should be soft. They said likewise, that harshness in letters was in use in the spiritual heaven, by reason that the spiritual angels are principled in truths, and truth admits of harshness; whereas good, wherein the angels of the Lord's celestial kingdom, or of the third heaven, are principled, admits of no harshness. They declared further, that they had the written Word amongst them composed of letters inflected with significative little bendings and apexes; from whence it appeared what those words of the Lord signify, "One jot or one tittle shall in nowise pass from the law, till all be fulfilled" (Matt. v. 18). And again: "It is easier for heaven and earth to pass away, than one tittle of the law to fail" (Luke xvi. 17).

X. THAT HERETICAL OPINIONS MAY BE COLLECTED AND IMBIBED FROM THE LETTER OF THE WORD, BUT THAT TO CONFIRM SUCH OPINIONS IS HURTful.

91. It was shown above, that the Word cannot be understood without doctrine, and that doctrine is as a lamp for the discovery of genuine truths; and that this is a consequence of the Word's being written by mere correspondences. Hence it is that many passages are appearances of truth, and not naked truths: thus many