or the devil, that is, hell; and that He rose again with victory; as also, that, without the Lord, there is no salvation. That He also glorified His Human, and that He thereby became the Saviour, Redeemer, Reformer, and Regenerator forever, will be seen in what follows. That the Lord became the Saviour by combats or temptations is manifest from the passages adduced in abundance above (n. 12-14), and from this in Isaiah: The day of vengeance is in My heart, and THE YEAR OF MY REDEEMED is come. I have trodden them down in My anger; I have brought down their victory to the earth: THEREFORE HE BECAME THEIR SAVIOUR (lxiii. 4, 6, 8); the Lord's combats are treated of in that chapter. And in David: Lift up your heads, ye gates; and be ye lifted up, ye everlasting doors;* that THE KING OF GLORY may come in. Who is this KING OF GLORY? JEHOVAH STRONG AND MIGHTY, JEHOVAH MIGHTY in battle (Ps. xxiv. 7, 8); this also is concerning the Lord.

34. V. THAT THE FULL UNION OF THE DIVINE AND THE HUMAN WAS EFFECTED IN HIM BY THE PASSION OF THE CROSS, WHICH WAS THE LAST OF THE TEMPTATIONS, was confirmed in its chapter above; in which it was shown that the Lord came into the world that He might subjugate 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. Now, since 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 as to both. Wherefore, in many places in 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 God my SAVIOUR (Luke i. 46, 47). The angel said to the shepherds,

*The Latin reads ostia mundi, doors of the world. Schmidius has the same.

Behold, I bring you tidings of great joy, which shall be unto all people, that there is born to-day, in the city of David, A SAVIOUR, Who is CHRIST THE LORD (Luke ii. 10, 11). They said, This is truly THE CHRIST, THE SAVIOUR of the world (John iv. 42). I help thee, saith JEHOVAH, and THY REDEEMER, THE HOLY ONE OF ISRAEL (Isa. xli. 14). Thus saith JEHOVAH, THY CREATOR, O Jacob, and THY FORMER, O Israel; for I have REDEEMED thee: I am JEHOVAH, THY GOD; THE HOLY ONE OF ISRAEL, THY SAVIOUR (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 (xliii. 14, 15). Thus saith JEHOVAH, THE HOLY ONE OF ISRAEL, and his FORMER [the SAVIOUR] (xlv. 11, 15). Thus saith JEHOVAH THY REDEemer, the HOLY ONE OF ISRAEL (xlviii. 17). That all flesh may know that I JEHOVAH am THY SAVIOUR and Thy Redeemer, THE MIGHTY ONE OF JACOB (xlix. 26). Then THE REDEEMER shall come to Zion (lix. 20). That thou mayest know that I JEHOVAH am THY SAVIOUR and THY REDEEMER, THE MIGHTY ONE OF JACOB (lx. 16). JEHOVAH MY * FORMER from the womb (xlix. 5). JEHOVAH, my Rock, and my REDEEMER (Ps. xix. 14). They remembered that GOD was their Rock, and THE HIGH GOD THEIR Redeemer (lxxviii. 35). Thus saith JEHOVAH THY REDEEMER, and THY FORMER from the womb (Isa. xliv. 24). As for OUR Redeemer, JEHOVAH ZEBAOTH is His name, THE HOLY ONE OF ISRAEL (xlvii. 4). With everlasting kindness will I have mercy on thee, saith JEHOVAH THY REDEEMER (liv. 8). Their REDEEMER is strong: JEHOVAH ZEBAOTH is His name (Jer. 1. 34). Let Israel hope in JEHOVAH; for with JEHOVAH there is mercy, and with Him plenteous REDEMPHe shall REDEEM Israel from all his iniquities (Ps. CXXX. 7, 8). JEHOVAH, my rock, 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 *The Latin has tuus, thy.

TION.

ye ends of the earth; (Isa. xlv. 21, 22).

shall see and arise, because of JEHOVAH Who is faithful, THE HOLY ONE OF ISRAEL Who hath chosen Thee (Isa. 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 SAVIOUR (xlv. 14, 15). Thus saith JEHOVAH, the King of Israel, and his REDEEMER, JEHOVAH OF HOSTS: BESIDES ME THERE IS NO GOD (xliv. 6). I am Jehovah, and beside Me there is no SAVIOUR (xliii. 11). Am not IJEHOVAH? and there is no other besides Me; and a SAVIOUR; there is none besides Me (xlv. 21). I am JEHOVAH thy GOD: thou shalt know no GOD but Me; for there is no SAVIOUR besides Me (Hos. xiii. 4). Have not I, JEHOVAH? and there is no god else besides Me; a just GOD and a SAVIOUR; there is none besides Me. Look unto Me, that ye may be SAVED, all because I am GOD, and there is none else JEHOVAH ZEBAOTH is His name; and thy Redeemer, THE HOLY ONE OF ISRAEL: THE GOD of the whole earth shall He be called (liv. 5). From these passages 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 Saviour, 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 Saviour, but it is also said, Jehovah the Redeemer and Saviour; yea, it is said also, I am Jehovah, and beside Me there is no Saviour. From which it is clearly manifest that the Divine and the Human in the Lord are one Person, and that the Human is also Divine; for the Redeemer and Saviour 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 justice; 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 the 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 Saviour, and sometimes Jehovah the Redeemer and Saviour, as may be seen from the passages quoted. It is there said, THE SAVIOUR CHRIST (Luke ii. 10, 11; John iv. 42): GOD, and THE God of Israel, the Saviour AND REDEEMER (Luke i. 47; Isa. xlv. 15; liv. 5; Ps. lxxviii. 35): JEHOVAH, THE HOLY ONE OF ISRAEL, THE SAVIOUR AND REDEEMER (Isa. xli. 14; xliii. 3, 11, 14, 15; xlviii. 17; xlix. 7; liv. 5): JEHOVAH, THE SAVIOUR, REDEEMER, and FORMER (xliv. 6; xlvii. 4; xlix. 26; liv. 8; lxiii. 16; Jer. 1. 34; Ps. xix. 14; cxxx. 7, 8; 2 Sam. xxii. 2, 3): JEHOVAH God, the REDEEMER AND SAVIOUR, and besides Me there is no other (Isa. xliii. 11; xliv. 6; xlv. 14, 15, 21, 22; Hos. xiii. 4).

35. VI. THE LORD SUCCESSIVELY PUT OFF THE HUMAN TAKEN FROM THE MOTHER, AND PUT ON THE 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 the Father, and a 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: also (as the doctrine of faith which is called the ATHANASIAN CREED teaches) that He did not transmute this human nature from the mother into the Divine essence, nor commix it with it; for the human nature cannot be transmuted into the Divine essence, nor can it be commixed with it. And yet from the same creed is our doctrine, that the Divine took on the Human, that is, united itself to it, as the soul

unites itself to its body, until they were not two, but one person. From this it follows, that He put off the human from the mother, which in itself was like the human of another man, and thus material, and put on the 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 men are to believe, and by Whom they are to be saved. Now, because the Lord had from the beginning a human from the mother, and put this off successively, therefore while He was in the world He had two states, which are called the state of humiliation or of exinanition, and the state of glorification or of union with the Divine which is called the Father, the state of humiliation so far as and when He was in the human from the mother, and the state of glorification so far as and when He was in the Human from the Father. In the state of humiliation He prayed to the Father, as to one other than Himself; but in the state of glorification He spake with the Father as with Himself. In the latter 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 would not forsake Him: for the Divine could not be tempted, and still less suffer the cross. From these things it is now manifest, that by temptations, and continual victories in them, 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 shown before.

That the Lord put off the human from the mother, and put on the Human from the Divine in Himself which is called the Father, is manifest also from this, that, whenever He spake to the mother with His own mouth, He did