ONE OF ISRAEL, who hath chosen Thee." Isaiah xlix. 7. Surely GoD is in thee, and there IS NO OTHER GOD BESIDES. Verily thou art a GOD that hidest Thyself, O GOD of Israel THE SAVIOR." xlv. 14, 15. "Thus saith JEHOVAH, the King of Israel, and his REDEEMER, JEHOVAH OF HOSTS, BESIDE ME THERE IS NO GOD." xliv. 6. "I am JEHOVAH, and beside Me there is no SAVIOR." xliii. 11. "Am not I JEHOVAH, and there is no other beside Me; and a SAVIOR, there is none beside Me." xlv. 21. I am JEHOVAH thy God, thou shalt know no God but Me, for there is no SAVIOR beside Me." Hosea xiii. 4. "Look unto Me, that ye may be because I am GOD, and there "JEHOVAH OF HOSTS is his

SAVED, all ye ends of the earth; is none else." Isaiah xlv. 22. name, and THY REDEEMER THE HOLY ONE OF ISRAEL, THE GOD of the whole earth shall He be called." liv. 5. From these it may be seen, that the Divine of the Lord, which is called the Father, and here Jehovah and God, and the Divine Human which is called the Son, and here Redeemer and Savior, also Former, that is, Reformer and Regenerator, are not two but one; for not only is it said, Jehovah God and the Holy One of Israel, the Redeemer and Savior; but also it is said, Jehovah the Redeemer and Savior; yea also it is said, "I am Jehovah, and beside Me there is no Savior." From which it manifestly appears, that the Divine and Human in the Lord are one person, and that the Human is also Divine; for the Redeemer and Savior of the world is no other than the Lord as to the Divine Human, which is called the Son: for redemption and salvation constitute the proper attribute of his Human, which is called merit and righteousness; for his Human endured temptations and the passion of the cross, and thus by the Human He redeemed and saved. Now because, after the union of the Human with the Divine in Himself, which was like that of the soul and body in man, there were no longer two but one person, according to the doctrine of the Christian world, therefore the Lord, as to both, is Jehovah and God; wherefore it is sometimes said, Jehovah and the Holy One of Israel, the Redeemer and Savior, at other times, Jehovah the Redeemer and Savior, as may be seen from the passages above quoted. It is said, THE SAVIOR CHRIST; Luke ii. 10, 11. John iv. 42. GOD and THE GOD OF ISRAEL, THE SAVIOR AND REDEEMER; Luke i. 47. Isaiah xlv. 14, 15. liv. 5. Psalm lxxviii. 35. JEHOVAH THE HOLY ONE OF ISRAEL, THE SAVIOR AND RE

DEEMER; Isaiah xli. 14. xliii. 3. 11. 14, 15. xlviii. 17. xlix. 7. liv. 5. JEHOVAH, THE SAVIOR, REDEEMER and FORMER; xliv. 6. xlvii. 4. xlix. 26. liv. 8. lxiii. 16. Jeremiah 1. 34. Psalm lxxviii. 35. cxxx. 7, 8. 2 Samuel xxii. 2, 3. JEHOVAH GOD, THE REDEEMER AND SAVIOR, and besides Me there is no other; Isaiah xliii. 11. xliv. Hosea xiii. 4.

6. xlv. 14, 15. 21, 22. 35. VI. THAT THE LORD SUCCESSIVELY PUT OFF THE HUMAN TAKEN FROM THE MOTHER, AND PUT ON A HUMAN FROM THE DIVINE IN HIMSELF, WHICH IS THE DIVINE HUMAN AND THE SON OF GOD. That the Lord had a Divine and a Human, the Divine from Jehovah as Father, and the Human from the virgin Mary, is known. Thence it is, that He was God and Man, and thus He had a divine essence and a human nature, the divine essence from the Father, and the human nature from the mother; and thence He was equal to the Father as to the Divine, and less than the Father as to the Human; and, also, that He did not transmute or change this human nature from the mother into the divine essence, nor commix it with the divine essence, as the doctrine of faith, which is called the ATHANASIAN CREED, teaches; for the human nature cannot be transmuted into the divine essence, nor can it be commixed with it. And yet it is according to the same doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one person. From this it follows, that He put off the Human taken from the mother, which in itself was like the human of another man, and thus material, and put on a Human from the Father, which in itself was like his Divine, and thus substantial, from which the Human also was made Divine. Thence it is, that the Lord, in the Word of the Prophets, even as to the Human, is called Jehovah and God; and in the Word of the Evangelists, the Lord, God, the Messiah or Christ, and the Son of God, in whom we are to believe, and by whom we are to be saved. Now because the Lord had from the beginning a human from the mother, and successively put off this, therefore while He was in the world, He had two states, which are called the state of humiliation or exinanition, and the state of glorification or union with the Divine, which is called the Father. The state of humiliation was at the time and in the degree that He was in the human from the mother; and the state of glorification at the time and in the degree that He was in

the Human from the Father. In the state of humiliation He prayed to the Father, as to one different from Himself; but in the state of glorification He spoke with the Father as with Himself. In this state He said that the Father was in Him, and He in the Father, and that the Father and He were one; but in the state of humiliation He underwent temptations and suffered the cross, and prayed that the Father might not forsake Him; for the Divine could not be tempted, and still less suffer the cross. From these things now it is manifest, that by temptations, and continual victories then, and by the passion of the cross, which was the last of the temptations, He fully conquered the hells, and fully glorified the Human, as was before shown.

That the Lord put off the Human from the mother, and put on a Human from the Divine in Himself, which is called the Father, is manifest also from this, that whenever He spoke with his own mouth to the mother, or concerning her, He did not call her mother, but woman. It is read only three times in the Evangelists, that the Lord spoke with his own mouth to the mother and concerning her, and then twice that He called her woman, and once that He did not acknowledge her as a mother. It is read in John twice, that He called her woman. "The mother of Jesus said to Him, They have no wine. Jesus said to her, Woman, what is it to Me and thee? my hour is not yet come." ii. 4. And again; "Jesus from the cross, seeing his mother and the disciple standing by, whom He loved, saith to his mother, Woman, behold thy son. Then saith He to the disciple, Behold thy mother." xix. 26, 27. Once that He did not acknowledge her, in Luke; "It was told Jesus by some, saying, Thy mother and thy brethren stand without and wish to see Thee. Jesus answered and said to them, My mother and my brethren are these, who hear the Word of God and do it." viii. 20, 21. Matthew xii. 46-49. Mark iii. 31-35. In other places Mary is called his mother, but not by his own mouth. This also is confirmed by the fact, that He did not acknowledge Himself to be the Son of David; for it is read in the Evangelists; "Jesus asked the Pharisees, saying, What think ye of Christ? Whose Son is He? They say to him, David's. He saith to them, How then doth David in spirit call Him his Lord, saying, The Lord said to my Lord, Sit Thou at my right hand, till I make thy enemies thy footstool. If then David calleth Him Lord, how is He his son? And no one was able to answer Him a

word." Matthew xxii. 41-45. Mark xii. 35-37. Luke xx. 41-44. Psalm cx. 1. From these passages it is evident, that the Lord, as to the glorified Human, was not the Son of Mary nor of David. What his glorified Human was, He showed to Peter, James and John, when He was transfigured before them; "In that his face shone as the sun, and his raiment was white as the light; and then a voice from the cloud said, This is my beloved Son, in whom I am well pleased; hear ye Him." Matt. xvii. 1-8. Mark ix. 2-8. Luke ix. 28-36. The Lord was also seen by John, "As the sun shining in his strength." Rev. i. 16.

That the Human of the Lord was glorified, is evident from what is said concerning his glorification in the Evan gelists, as in John; "The hour is come, that the Son of man should be glorified. He said, Father, glorify thy name. There came a voice from heaven, I have both glorified it, and will glorify it again." xii. 23. 28. Because the Lord was glorified successively, therefore it is said, "I have both glorified and will glorify again." In the same; "After Judas had gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him. God will also glorify Him in Himself, and will straightway glorify Him." xiii. 31, 32. Again; "Jesus said, Father, the hour is come, glorify thy Son, that thy Son also may glorify Thee.' " xvii. 1. 5. And in Luke; "Ought not Christ to have suffered this, and to enter into his glory?" xxiv. 26. These things are said concerning his Human. The Lord said, "God is glorified in Him, God will also glorify Him in Himself;" and also, "Glorify thy Son, that thy Son may also glorify Thee. The Lord said these things, because the union was reciprocal, of the Divine with the Human, and of the Human with the Divine; wherefore He had also said, "I am in the Father, and the Father in Me." John xiv. 10, 11. Also, "All mine are thine, and all thine are mine." xvii. 10. Thence the union was full. The case is similar with all union; unless it be reciprocal, it is not full, such as that of the Lord with man, and of man with the Lord, will also be, as He teaches in John; "At that day ye shall know, that ye are in Me, and I in you." xiv. 20. And elsewhere; "Abide in Me, and I in you; he that abideth in Me, and I in him, the same beareth much fruit." xv. 4, 5.

Since the Human of the Lord was glorified, that is, was made Divine, therefore, after death, He rose again on the third day, with his whole body; which is not the case with

any man; for man rises again only as to the spirit, but not as to the body. That man might know, and no one doubt but that the Lord rose again with the whole body, He not only said it by the angels, who were in the sepulchre, but also showed Himself in his human body before his disciples, saying to them, when they believed that they saw a spirit, "See my hands and my feet, that it is I myself; feel of Me and see, for a spirit hath not flesh and bones, as ye see Me have. And when He had said this, He showed them his hands and his feet." Luke xxiv. 39, 40. John xx. 20. And further; "Jesus said to Thomas, Reach hither thy finger, and see my hands; and reach thy hand, and thrust it into my side, and be not faithless but believing. Then said Thomas, My Lord and my God." John xx. 27, 28. That the Lord might more fully prove to them, that He was not a spirit, but a man, He said to the disciples, "Have ye here any food? And they gave Him a piece of broiled fish, and of a honey-comb, which He took and ate before them." Luke xxiv. 41-43. Since his body now was not material, but substantial and divine, therefore, He " came in to the disciples while the doors were shut." John xx. 19. 26. And after He had been seen " He became invisible." Luke xxiv. 31. The Lord being now such, was taken up and sat at the right hand of God; for it is said in Luke; "It came to pass when Jesus was blessing the disciples, He departed from them and was carried up into heaven." xxii. 51. in Mark; "After He had spoken to them, He was received up into heaven, and sat at the right hand of God." xvi. 19. To sit at the right hand of God, signifies divine omnipo

tence.

And

Since the Lord, with the Divine and Human united in one, ascended into heaven, and sat at the right hand of God, by which is signified divine omnipotence, it follows, that his human substance or essence is as his divine. To think otherwise, would be like thinking that his Divine was taken up into heaven, and sat at the right hand of God, and not the Human at the same time; which is contrary to the Scripture, and also contrary to the Christian doctrine, which is, That God and Man in Christ are as the soul and body; to separate which, would be contrary to sound reason. This union of the Father with the Son, or of the Divine with the Human, is meant also in the following passages: "I came forth from the Father, and have come into the world; again, I leave the world, and go to the