Waterland boldly faces the objection against the Catholic doctrine of the Trinity which was derived from certain texts of Scripture which taken by themselves might seem to favour the Arian view. How, for example, it was asked, could it be said that all power was _given_ unto Christ (Matt, xxviii. 18), and that all things were put under His feet after His Resurrection (Eph. i. 22), if He was Lord long before? 'The Logos,' replies Waterland, 'was from the beginning Lord over all, but the God man ([Greek: Theanthropos]) was not so till after the Resurrection. Then He received in that capacity what He had ever enjoyed in another; He received full power in both natures which He had heretofore only in _one_.'[440] The passage on which the Arians insisted most of all, and which they constantly asserted to be by itself decisive of the whole question, is 1 Corinthians viii. 6. There, they asserted, the Son is excluded in most express words from being one with the Supreme God. Dr. Clarke told Waterland in downright terms that 'he should be ashamed when he considered that he falsified St. Paul, who said, "To us there is but one God, the Father."' 'But,' replies Dr. Waterland, 'do we who make the Son essentially the same God with that one, and suppose but one God in all, or you who make two Gods, and in the same _relative_ sense, God _to us_, falsify St. Paul? _We_ can give a reason why the Son is tacitly included, being so intimately united to the Father as partaker of the same divine nature, but that any creature should not be excluded from being God is strange.'