OBSERVATIONS CONCERNING THE DIVINITY OF CHRIST AND THE DOCTRINE OF THE TRINITY

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1. If the temptation to the children of Israel was so great, to idolize the brazen serpent, a lifeless piece of brass, for the temporal salvation which some of their forefathers had by looking on it; how great would be their temptation to idolatry by worshipping Christ, if he were a mere creature, from whom mankind receive so great benefits! If that brazen serpent must be broken in pieces, to remove the temptation to idolatry, 2 Kings 18:4. shall so great a temptation be laid before the world to idolize a mere creature, by setting him forth in the manner that he is set forth in Scripture 2. Must Moses’s body be concealed, lest the children of Israel should worship ‘the remains of him whom God made the instrument of such great things? And shall another mere creature-whom men, on account of the works he has done, are under infinitely greater temptation to worship-be most openly and publicly exhibited, as exalted to heaven, seated at God’s own right hand, made Head over all things, Ruler of the universe, etc. in the manner that Christ is? Was not this the temptation to all nations to idolatry, viz. That men had been is distinguished as great conquerors, deliverers, and the instruments of great benefit? And shall God make a mere creature the instrument of so many greater benefits, and in such a manner as Christ is represented to be in the Scripture, without an infinitely greater temptation to idolatry? 3. When the rich young man called Christ Good Master, not supposing him to be God, did Christ reject it, and reprove him for calling him so? He said, “There is none good but one, that is God;” meaning, that none other was possessed of goodness that was to be trusted.. And yet, shall this same Jesus, if indeed not that God who only is to be called good, or trusted in as such, be called in Scripture, He that is holy; He that is true? the Amen, the faithful and true Witness? the Mighty God, the Everlasting Father, the Prince of Peace? the blessed and the only Potentate; the King of kings, and Lord of lords? the Lord of life, that has life in himself, that all men might honour the Son, as they honour the Father? the Wisdom of God, and the Power of God? the Alpha and Omega, the beginning and the end? God, Jehovah; Elohim, the King of glory? Compare Isaiah 42:8. Psalm lxxvii. 18.

Isaiah 45:20,21; etc. “They pray unto a God that cannot save-Tell ye and bring them near; let them take counsel together-There is no God else beside me, a just God and a Saviour; there is none beside me.” Yet it is said of Christ, that “ he is able to save unto the uttermost.” Yea, the Messiah, in this very book, is spoken of as mighty to save; saving by his own arm, and by the greatness of his strength, Isaiah 63:1-6. compared with Revelation 14:15. And it is evident, that it is his character, in the most eminent manner, to be the Saviour of God’s people; and that with respect to what is infinitely the highest and greatest work of salvation; the greatest deliverance from the most dreadful evil, from the greatest, worst, and strongest enemies, and bringing them to the greatest happiness. It follows, “Look unto me, and be ye. saved, all the ends of the earth; for I am God, and there is none else.” (Isaiah 45:22.)

Here it is spoken of as the great glory of God, and peculiar to him, that he is a universal Saviour, not only of the Jews, but of all nations. And this is the peculiar character of Jesus. He is the Saviour of all nations. The glory of calling and saving the Gentiles, is represented as peculiarly belonging to him; so that be has this divine prerogative, which is spoken of here as belonging to the one only God, and to none else. And, which is more than all this, these very things are applied to Christ in the New Testament, Philippians 2:10,11. “That at the name of Jesus every knee should bow, of things in heaven, of things in earth, and things under the earth.” And the thing spoken of in the following verses, as the peculiar prerogative of God, in distinction from all other beings, as the only Saviour, viz. having righteousness, and being justified in him, are every where in the New Testament most eminently ascribed to Christ, as in a most special manner belonging to him. 4. Being the Saviour of God’s people, is every where in the Old Testament mentioned as the peculiar work of the Deity. The heathens are reproached for worshipping gods that could not save; and God says to the idolatrous Israelites, “Go to the gods whom ye have served, let them deliver you.”

See Isaiah 43:3, 10-15. in which verses we have another clear demonstration of the divinity of Christ. Trusting is abundantly represented as a principal thing in that peculiar respect due to God alone, as of the essence of divine adoration due to no other than God. And yet, how is Christ represented as the peculiar object of the faith and trust of all God’s people, of all nations, as having all-sufficiency for them? Trusting in any other is greatly condemned; is a thing, than which nothing is represented as more dangerous, provoking to God, and bringing his curse on man. 5. And how often is being the Redeemer of God’s people spoken of as the peculiar character of the mighty God of Jacob, the First and Last, the Lord of hosts, the only God, the Holy One of Israel! (So Isaiah 41:14. 43:14. 44:6, 24. 47:4. 48:17. 49:7, 26. 54:5. and 60:16.) And it may be observed, that when God has this title of the Redeemer of Israel ascribed to him in those places, it is joined with some other of the peculiar and most exalted names and titles of the most high God: such as, the Holy One of Israel; (so Isaiah 41:14. 43:14. 47:4. 48:17. and 49:7.) The Mighty One of Jacob, (chap. 49:26. and 60:16.), The Lord of hosts, (Isaiah ~hvii. 4. and 44:6.)

The God of the whole earth, (chap. 54:5.) The First and the Last, besides whom there is no God, (44:6.) The Jehovah that maketh all things, that stretcheth forth the heavens alone, and spreadeth abroad the earth by himself, (ver. 34.) Yet the Messiah, in this very book, is spoken of as the Redeemer of God’s people in the most eminent manner, (chap. 63:1-6.) 6. God is careful that his people should understand, that their honour and love and praise for the redemption out of Egypt, belongs only to him, and therefore is careful to inform them, that he alone redeemed them out of Egypt, and that there was no other God with him; and to make use of that as a principal argument why they should have no other gods before him. (See Deuteronomy 32:12. Exodus 20:3. Psalm 81:8, 9,10. Hosea 13:4.)

The words in that place are remarkable: “ Yet I am the Lord thy God from the hand of Egypt; and thou shalt know no God but me; for there is no Saviour besides me.” If God insisted on that as a good reason why his people should know no God besides him, that he alone was their Saviour to save them out of Egypt; would he afterwards appoint another to be their Saviour in an infinitely greater salvation? 7. The works of creation being ascribed to Christ, most evidently prove his proper divinity. For God declares, that he is Jehovah that stretcheth forth the heavens alone, and spreadeth abroad the earth by himself, Isaiah 44:24. (See also the next chapter, 45:5-7, 12.) And not only is the creation of the world ascribed to Christ often in Scripture, but that which in Isaiah is called the new Creation, which is here represented as an immensely greater’ and more glorious work than the old creation, viz. the work of redemption, as this prophet himself explains it, (Isaiah 65:17,18,19.) is every where, in a most peculiar and distinguishing manner, ascribed to Christ. 2 Peter 1:1.

Through the righteousness of God and our Saviour Jesus Christ: Titus 2:13. “Looking for the blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ. It is agreeable to the manner of the apostle’s expressing himself in both places, to intend one and the same person, viz. Christ, under two titles: as when speaking of God the Father, in Ephesians 1:3. “Blessed be the God and Father of our Lord Jesus Christ.”

See Dr. Goodwin’s Works, vol. 1 p.93’94. 8. That passage in Isaiah 40:13,14. “ Who hath directed the Spirit of the Lord?” proves Christ’s divinity for Christ directs the Spirit of the Lord. See John 16:13-15. and many other places. Compare the following texts, set in opposite columns: those in the first column are represented as belonging to God only, which yet in the second column, are given to Christ.

The nameGOD. Isaiah 45:5. John 1:1, 44:8. Hebrews 1:8. 46:9. Romans 9:5.

The nameJEHOVAH. Psalm 102:25, etc.Hebrews 1:10. Zechrariah 11:12.

Matthew 27:9,10. Zechariah 12:10. John 19:37. Isaiah 40::3. Mark 1:3.

Hosea 1:7. Luke 2:11.

Divine Perfections . 1 Kings 8:39. John 2:24. 16:30. Acts 1:24.

Jeremiah 17:10 Revelation 2:3. Isaiah 44:6. Revelation 1:17.

Revelation 1:8. Revelation 22:13. 1 Timothy 6:15. Revelation 17:14. and 19:16. Isaiah 10:21. Isaiah 9:6. Romans 10:12. Acts 10:36.

Romans 9:5. Psalm 90:2. Proverbs 8:22, etc.

Divine Works . Nehemiah 9:6. John 1:3. Colossians 1:16,17. Genesis 1:1. Hebrews 1:10.

Divine Worship . Exodus 20:3. Hebrews 1:6. Matthew 4:10. and Galatians 4:8. John 5:23 9. If Christ in the beginning created the heavens and the earth, he must be from eternity; for then he is before the beginning, by which must be meant, the beginning of time; the beginning of that kind of duration which has beginning and following, before and after, belonging to it. The beginning of created existence, or, the beginning of the creation which God created, as the phrase is, Mark 3:19. In Proverbs 8:22. it is said, “ The Lord possessed me before his works of old;” and therefore before those works which in Genesis 1:1. are said to be made in the beginning. God’s eternity is expressed thus, Psalm xc. 2.” Before the mountains were brought forth, or ever thou hadst created the earth and the world, even from everlasting.” So it is said, Proverbs 8:22, etc. “ The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was,” etc. 10. That the kingdom of the Messiah is so commonly called the kingdom of heaven, is an evidence that the Messiah is God. By the kingdom of heaven is plainly meant a kingdom wherein God doth reign, or is King. The phrase, the kingdom of heaven, seems to be principally taken from Daniel 2:14. “ And in the days of these kings shall the God of heaven set up a kingdom;” where the meaning plainly is, after the heads of those four great monarchies have each one had their turn, and erected kingdoms fur themselves in their turn, and the last monarchy shall be divided among ten kings; finally, the God of heaven shall take the dominion from them all, and shall set up a kingdom for himself. He shall take the kingdom, and shall rule for ever, In this book, chap. 4:26. it is said, “After that thou shalt have known that the heavens do rule.” The words in the foregoing verse express what is meant: “Until thou know that the Most High ruleth in the kingdom of men.” Therefore, by the kingdom of heaven which shall be set up, is meant the kingdom wherein God himself shall be the king; not as reigning and administering by other kings or judges, as he was king in the time of the judges, and in the time of David and Solomon, Hezekiah and Josiah, etc. and as he always doth in the time of good kings: but he shall set up his kingdom, in distinction from all kingdoms or states, wherein the heavens shall rule, or God himself shall be king. And therefore the kingdom of heaven is often called the kingdom of God, in the New Testament. And it is abundantly prophesied in the Old Testament, that in the days of the Messiah, God shall take to himself the kingdom, and shall reign as king, in contradistinction to other reigning subordinate beings. And that God himself shall reign on earth, as king among his people, is abundantly manifested from many prophecies. And in this very prophecy of Daniel, chap. 7:where this kingdom, which the Lord of heaven should at last set up, (plainly this same kingdom,) is more fully spoken of, it is manifest, that the Messiah is to be the king in that kingdom, who shall reign as vested with full power, and complete kingly authority. 11. God is several times called in Scripture, the Glory of Israel, or of God’s people; and it is a title peculiar to him, wherein he appears as especially distinguished from false gods, “Hath a nation changed their gods, which yet are no gods? but my people have changed their glory for that which doth not profit.” (Jeremiah 2:11.) “Thus they changed their glory into the similitude of an ox that eateth grass.” (Psalm 106:20.)

But we find that Christ in the New Testament is spoken of as “the glory of God’s people Israel.” Luke 2:23. 12. What is said in Job 19:25-27. “For I know that my Redeemer liveth,” etc. is a proof of the divinity of Christ. For here, he whom Job calls his Redeemer, his God, is God; “Yet in my flesh shall I see God.” But it is very manifest, that Christ is he who is most properly and eminently our Redeemer or God: And here Job says, that God shall stand at the latter day, at the general resurrection, on the earth; when he shall see him in his flesh. But the person that shall then stand on the earth, we know, is no other than Jesus Christ. And how often, in other places, both in the Old Testament and the New, is Christ’s coming to judgment spoken of as God’s coming to judgment! Christ’s appearing, as God’s appearing! and our standing before the judgment-seat of Christ, as our standing before God’s judgment-seat! 13. Luke 1:16,17. “And many of the children of Israel shall he turn to the Lord their God: and he shall go before him in the spirit and power of Elias, to turn the hearts of fathers to the children, and of the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” Here John the Baptist is spoken of as going before the Lord, the God of the children of Israel, to prepare his way; agreeably to the prophecies; particularly Malachi 3:1. and 4:5, 6. But who is this person who is called the Lord, the God of Israel, whose forerunner, John the Baptist, is to prepare his way? Nothing is more manifest, than that it is Jesus Christ. See Mark 1:1-3. “The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophets, Behold, I send my messenger before thy face, who shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight,” (alluding to two prophecies, via. Malachi 3:1. and Isaiah 40:3.) Here is a distinction of two persons; the one speaking in the first person singular, “Behold, I send my messenger;” the other spoken to in the second person, “before thy face, which shall prepare thy way before thee;” which makes it evident that the person spoken of and whose forerunner he was to prepare his way, was Jesus Christ. So Matthew 11:10. Luke 7:27. See also how manifest this is by John 1:19. “And this is the record of John.” Verse 23. “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias;” with the following verses, especially ver. 31. “And I know him not, but that he should be made manifest to Israel: therefore am I come baptizing with water.” So that it is evident, that Christ is he that in the 1st of Luke is called the Lord, or, Jehovah the God of Israel, as the phrase is in the original of the Old Testament, in places from whence this phrase is taken. Therefore it is evident, that Christ is one God with the Father; for the Scripture is very express, that Jehovah, the God of Israel, is but one’ Jehovah; as, Deuteronomy 6:4. “Hear, O Israel, Jehovah our God is one Jehovah.” 14. And if we look into those prophecies of the Old Testament referred to in these places of the evangelists, it is manifest, that what they foretell concerns a forerunner to prepare the way for the only true and supreme God; as, “The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah; make straight in the desert a high way for our God.” ( Isaiah 40:3.)

This is evidently the same that is spoken of in the following parts of the chapter; as in verse 9, and following verses: “Say unto the cities of Judah, Behold your God; behold, Jehovah God will come.-He shall feed his flock hike a shepherd. — Who hath measured the waters in the hollow of his hand and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment? Behold, the nations are as a drop of the bucket, and are counted as the small dust of the balance. Behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. All nations before him are as nothing, and they are counted to him less than nothing and vanity. To whom then will ye liken God? or what likeness will ye compare unto him? “-Ver. 22. “It is he that sitteth on the circle of the earth, and all the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in; that bringeth the princes to nothing, and maketh the judges of the earth as vanity.”-If the supreme God is not spoken of here, where shall we find the place where he is spoken of? If it be an infinitely inferior being, where is God’s distinguishing greatness, ‘and infinitely superior magnificence? It here follows, ver. 25. “To whom then will ye liken me, or shall I be equal? saith the Holy One.” A created being would not use such language, or make such a challenge. He that is created himself, would not say, as it follows in the next verse, “Lift up your eyes on high; behold, who hath created those things?”’ So it is evident, that it is the one only God that is spoken of, whose forerunner John was to be. Malachi 3:1. “Behold, I will send my messenger, and he shall prepare the way before ME. And Jehovah, whom ye seek, shall suddenly come into his temple.” Luke 1:76. “And thou, child, shalt be called the prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his way.” 15. It is a great evidence that Christ is one being with the supreme God, that the Spirit of the supreme God is spoken of as his Spirit, proceeding from and sent and directed by him. The Spirit by whom the prophets of old were inspired, is spoken of as the Spirit of Christ: “Searching what, or what manner of time, the Spirit of Christ, which was in them, did signify; when it testified beforehand the sufferings of Christ, and the glory that should follow.” (1 Peter 1:11.)

But it is very manifest, that this was the Spirit of the one only living and true God; so that we must needs understand, that the word written by the prophets, is the word of the supreme God. See 2 Peter 1:21. 2 Timothy 3:16. And that they spoke by inspiration of the Spirit of the supreme God, is manifest from Luke 1:69,70. “And hath raised up an horn of salvation for us, in the house of his servant David; as he spoke by the mouth of his holy prophets, which have been since the world began.” The word Spirit, in the original languages, signifies wind, and sometimes is used to signify breath. Therefore, Christ breathed on his disciples, when he would signify to them that he would give them the Holy Ghost: John 20:22. “And when he had said this, he breathed on them, saying, Receive ye the Holy Ghost.”

This plainly teaches us that the Holy Ghost was his Spirit, as much as man’s breath is his breath.

Again, it is evident, that the Spirit of God is the Spirit of Christ, as much as a persons eyes are his own eyes. Revelation 5:6. “And I beheld, and he in the midst of the throne stood a Lamb as it had been slain. having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.” Alluding to Zechariah 3:9.

Upon one stone shall be seven eyes.” But these seven eyes, in the next chapter, are spoken of as representing the Spirit of God, and the eyes of Jehovah: chap. 4:6. “Not by might nor power, but by my Spirit, saith the Lord.” Ver. 10. “And shall see the plummet in the hand of Zerubbabel, with those seven, They are the eyes of the Lord, which run to and for though the whole earth.”

Christ is spoken of as sending the Holy Ghost, and directing him: John 16:7. “I will send him unto you.” Ver. 13, 14, 15. “Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth, for he shall non speak of himself; hint whatsoever he shall hear, that shall he speak; and he shall show you things to come. He shall glorify me, for he shall receive-of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, that he shall take of mine, and shall show it unto you.” But it is spoken of as the peculiar prerogative of God to direct his Spirit. Isaiah 40:13. “Who hath directed the Spirit of the Lord?” 16. It is true, that creatures are sometimes called god. The kings and judges of God’s Israel, the ancient church, are called gods; but no otherwise than as types of Christ. And the angels are called gods. Yet it is very remarkable, that in that only place where they are so called by God, they are commanded to worship Christ; and in the same verse, a curse is denounced on all such as are guilty of idolatry. Psalm 97:7. compared with Hebrews 1:6. 17. God so often speaking of himself as a jealous God — signifying that he will by no means endure any other husband of his church-affords a clear evidence, that Jesus Chirist is the same God with the Father. For Christ is often spoken of as that person who is, in the most eminent and peculiar manner, the Husband and Bridegroom of his church. That God who is the Holy One of Israel, is the Husband of the church, as appears by Isaiah 54:5. “Thy Maker’ is thy husband, the Lord of hosts is his name; and thy Redeemer, the Holy One of Israel.”

Or, as the words are, “Thy God, the Holy One of Israel.” The goel was the near kinsman, that married the widow who had lost her husband, as appears by Ruth 3:9-12. But this Holy One of Israel is the name of that God who is the Father, as appears by Isaiah 49:7. and 55:5. and so is the Lord of hosts, as appears by Isaiah 44:6. 18. Christ is the Lord mentioned in Romans 10:13. “For whosoever shall call upon the name of the Lord, shall he saved.” That it is Christ who is spoken of, is evident from the two foregoing verses; and also from the l4th.

But the words are taken from Joel 2:32. where the word translated Lord, is Jehovah. See also 1 Corinthians 1:2. 19. And 1 Corinthians 10:9. “Neither let us tempt Christ, as some of them also tempted.” By this, it appears, that Christ was that God, that Holy One of Israel, whom they tempted in the wilderness. 1 Corinthians 10:22. “Do we provoke the Lord to jealousy? are we stronger than he?” It is evident, that by the Lord here, is meant Jesus Christ, as appears by the preceding context; and that therefore, he is that being who says, “I the Lord thy God am a jealous God.” 20. Revelation 2:23. Christ says, “I am he that trieth the reins and the heart, and will give to every one of you according to his works.” This is said by the Son of God, as appears by the 18th verse foregoing. Compare this with other passages of Scripture, where those things are spoken of as the prerogative of the supreme God. Parallel with it is John 21:17. “Lord, thou knowest all things thou knowest that I love thee.” 21. It would be unreasonable to suppose, that there is one Being infinitely greater than all other beings-so that all others are as nothing to him, and infinitely beneath him in power-and yet, that there is no kind of works or effects of his power, that is peculiar to him, by which he is greatly distinguished from other’s. He that appeared sitting on the throne above the cherubims and wheels in Ezekiel’s visions, (Ezekiel 1:27. and other places,) was undoubtedly Christ; because he appeared in the shape of a man, which God the Father never did. “No man hath seen God, viz. the Father, at any time:” but the person that there appeared, was undoubtedly God. He is represented as one that has heaven for his throne, and sits as supreme Ruler of the universe.-This is undoubtedly the same that rides on the heavens in the help of his people, and his excellency on the sky; that rides on the heaven of heavens by his name Jah, or Jehovah, And this is called the appearance of the likeness, or image of the glory of the Lord; Ezekiel 1:28. 3:23. and 8:4. This, while it shows him to be a person truly divine, also shows him to he Christ. For what can this image of the Lord, with an appearance of brightness round about, (ver. 27, 28.) be, but the same which the apostle speaks of, who is “the brightness of God’s glory, and the express image of his person?” And this is evidently the same that sat on the throne in the temple, which was called the Chariot of the Cherubims, And this person is called the God of Israel, Ezekiel 10:20. and the whole that this person says to Ezekiel from time to time shows, that he is truly God. 22. It is a great evidence of the divinity of Christ, that the Holy Ghost is so put into subjection to him, as to become his messenger; even the Spirit of God, as the Holy Ghost is often called, or the Spirit of the Father, as he is called, Matthew 10:20. The same that is there called the Spirit of the Father, is in Mark 13:11. called the Holy Ghost-Now, certainly, it is unreasonable to suppose, that the Spirit of the supreme God should be put under the direction and disposal of a mere creature, one infinitely below God. The only evasion here, must be this, that the Holy Ghost is also a created Spirit inferior to the Son. For if Christ be a mere creature, it would be unreasonable to suppose that he should have the Spirit of God subjected to him, on any other supposition, whether the Spirit of God be supposed to be only the power and energy of the Most High, or a superior created Spirit. But how does the Holy Ghost, being a creature inferior to the Son, consist with Christ’s being conceived by the power of the Holy Ghost? and his being honoured by having the Holy Ghost descending upon him? and being anointed with it, and working his greatest miracles by the power of the Holy Ghost? and its being a great honour done to Christ, that the Spirit was given to him not by measure? Besides, the Holy Ghost being a creature, not only infinitely inferior to God, but inferior to the Son, is exceedingly inconsistent with almost every thing said of the Holy Spirit in Scripture: as, his being called the Power of the highest; his searching all things, even the deep things of God, and knowing the things of God in the most distinguishing manner, as the spirit of man within him knows the things of a man; the Scriptures being the word of God, as it is the word of the Holy Ghost; Christians being the temple of the living God, as they are the temple of the Holy Ghost; lying unto the Holy Ghost being called lying unto God; the chief works of God being ascribed to the Holy Ghost, as the works of creation, and the forming of man in the womb. (Ecclesiastes 11:5.

Job 33:4.) Giving the highest sort of wisdom, viz, spiritual understanding; forming the human nature of Christ; being the author of regeneration and sanctification; creating a new heart, and so being the author of the new creation, which is spoken of as vastly greater than the old.

Blasphemy against the Father is pardonable; but not against the Holy Ghost. It is unreasonable to suppose that only the body of Christ was made by the Holy Ghost. It is evident, that the whole human nature, the holy thing that was born of the virgin, was by the Holy Ghost; Luke 1:35. But the Son of the virgin was a holy thing, especially with regard to his soul.

The soul of Adam was from the Spirit of God, from God’s breathing into him the breath of life, But this breath of life signifies the Spirit of God, as appears by Christ’s breathing on his disciples after his resurrection, saying, “ Receive ye the Holy Ghost.” The Spirit of God is called the breath of God; Job 33:4. “The Spirit of God hath made me; the breath of the Almighty hath given me life.” If God’s Spirit gives life to other men, or mankind in general, doubtless he gave life to Adam. And if that Spirit of God which gives life to mankind in general, be, in doing that work, called the breath of God; we may well suppose, that when we find that which gave life and soul to Adam, called God’s breath, thereby was meant God’s Spirit. 23. How unreasonable must our notions be of the creation of the world, on Arian principles! For it is manifest by the Scripture, that the world was made by the Spirit of God, as well as by the Son of God. But the Son of God is, according to them, a created Spirit; and the Spirit of God must therefore also be a created Spirit inferior to him-Therefore, we must suppose, that the Father created the world by the Son, and that the Son did not create the world by himself, but by the Spirit of God, as his minister or instrument. So that the Spirit of God herein must act as the instrument of an instrument! 24. It is evident that the same Word, the same Son of God, that made the world, also upholds it in being, and governs it. This is evident, in part, unto reason. For upholding the world in being, and creating it, are not properly distinct works; since it is manifest, that upholding the world in being is the same with a continued creation; and consequently, that creating the world is but the beginning of upholding it, if I may so say-beginning to give it a supported and dependent existence-and preservation is only continuing to give it such a supported existence. So that, truly, giving the world a being at first, no more differs from preserving it through all successive moments, than giving a being the last moment, differs from giving a supported being this moment. And the Scripture is as express, that the world is upheld by Christ, as that it was created by him; Colossians 1:16,17. “For by him were all things created, and by him all things consist.” Hebrews 1:2,3. “By whom also he made the worlds, and upholding all things by the word of his power.” And it is he that shall bring the world to an end. Hebrews 1:10,11,12. “ Thou, Lord, in the beginning, hast laid the foundations of the earth, etc, They shall perish, but thou shalt endure. As a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall not fail.”

But if these things are so, what shall we think of the upholding and government of the world, while Christ was in his humbled state, and while an infant, and when we are told that he was wearied with his journey, and his strength in some measure silent, only with governing the motions of his own body? Who upheld and governed the world at that time? Doubtless it will be said, that God the Father took the world out of the hands of the Son for that time, to uphold and govern it, and returned it into his hands again at his exaltation, But is there any ground to suppose such a mighty change as this, as to the author of the universe, that it should have such different authors of its being, and of all its properties, natural principles, motions, alterations, and events, both in bodies and all created minds, for three or four and thirty years, from what it had ever before or since? have we any hint of such a thing? or have we any revelation of any tiring analogous? has God ever taken the work of a creature out of its hands, according to the ordinary course of things? 25. The supreme God is doubtless distinguished by some works or other.

As he must be infinitely distinguished from all other beings in his nature; so, doubtless, there are some manifestations or other if this vast superiority above all other beings. But we can have no other proper manifestations of the divine nature, but by some affects of it.The invisible things of God are seen by the things that are made. The word of God itself is no demonstration of the superior distinguishing glory of the supreme God, any otherwise than by his works; and that two ways: 1. As we must have the perfections first proved by his works, in order to know that his word is to be depended on. 2. As the works of God, appealed to and declared in his word, make evident that divine greatness and glory which the word of God declares, There is a difference between declaration and evidence, The word declares; but the works are the proper evidence of what is declared.

Undoubtedly, therefore, the vastly distinguished glory of the supreme God is manifested by some distinguishing peculiar works of his, That the supreme God is distinguished very remarkably and most evidently from all other beings, by some works or other, is certain by the Scripture. It is often represented, that he most plainly and greatly shows his distinguishing majesty, power, and wisdom, and vast superiority to other beings, by his works that are seen, and set in the view of the children of men. So Psalm 91:8. “ Among the gods there is none like unto thee, neither are there any works like unto thy works;” see also verse 10. Psalm 89:5,8,9,10. “ The heavens shall praise thy wonders:-for who in heaven can be compared to the Lord? who amongst the sons of the mighty can be likened unto the Lord? O Lord of hosts, who is a strong Lord like unto thee, or to thy faithfulness round about thee? Thou rulest the raging of the sea; when the waves thereof arise, thou stillest them.” Deuteronomy 3:24. “ What God is there in heaven or in earth, that can do according to thy works, and according to thy might?” Psalm 72:18.” Blessed be the Lord God, the God of Israel, who only doth wondrous things.” This is often added to the declarations of God’s works, “That ye may know that I am the Lord, or that I am Jehovah:” and this, “ That ye may know that there is none like unto me,” etc. Exodus 8:10,22. chap. 9:14, 16. and 10:2. and innumerable other places. 26. But now, what are these distinguishing works of God? or the works by which his distinguishing dignity and glory are clearly manifested? What works are they that can be named or thought of? Is it Creating the world?

Or is it the creating of the spiritual, intellectual world, which undoubtedly is an unspeakably greater work, than creating the material world? Is it Preserving and upholding the world? Or is it Governing the world? or is it Redemption and salvation; or at least some particular great salvation? ‘Was it the redemption out of Egypt, and carrying the people of Israel through the wilderness, and giving them the possession of Canaan? Or is it the greatest work of redemption, even salvation from spiritual, total, and eternal destruction, and bringing to eternal holiness and glory? Is it conversion, regeneration, restoring a fallen, sinful creature, and making men new creatures, giving them holiness, and the image of God? or giving wisdom to the heart, the truest and greatest wisdom? Is it the conversion of the Gentile world, and renewing the whole world of mankind, as consisting of Jews and Gentiles? Or is it conquering Satan and all the powers of darkness, and overcoming all evil, even the strongest holds of sin and Satan, all God’s enemies in their united strength? Is it searching the hearts of the children of men? Is it working any particular kind of great miracles? Is it raising the dead to life, or raising all in general at the last day? Is it judging the world, angels and men, in the last and greatest judgment? is it bestowing on the favourites of God, both men and angels, their highest, most consummate, and eternal glory? Is it destroying the visible creation, and bringing all to their final period and consummation, and to their most perfect and eternal state? Or, are there any other works greater than these, that came be thought of, which we can find appealed to as clearly manifesting the most peculiar and distinguishing glory of the supreme God, in comparison of whom all other beings whatsoever are absolutely as nothing? Yet all these are ascribed to Christ. 27. The creation of the world in general is often spoken of as the peculiar work of the supreme God, a work wherein he manifests his glory as supreme, aurd distinguished from all other beings: Romans i 19, 20. “Because that which may be known of God is manifest in them; for God hath shown it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things which are made, even his eternal power and Godhead.” Doubtless it is the supreme God who is here spoken of, And what godhead is clearly to be seen by the creation of the world, but the supreme Godhead? And what can that invisible glory and power of this God be, but that by which he is distinguished from other beings, and may be known to be what he is? It is said, “that which may be known of God, is clearly manifest by his works.”

But doubtless, one thing, and infinitely the most important, that may be known of God, is his supreme dignity and glory, that glory which he has as supreme God. But if the creation of the world be not a work peculiar to him. how are these things so clearly manifested by his work? The work of creation is spoken of as one of the great wonders done by him, who is God of gods and Lord of lords, who alone doth great wonders; as in Psalm 136:2-9. “O give thanks unto the God of gods. — O give thanks to the Lord of lords-To him who alone doth great wonders. — To him that by wisdom made the heavens. — To him that stretched out the earth over the waters. — To him that made great lights, — The sun to rule by day,” etc. — This is the work of the supreme God, which he wrought alone, Job 9:8.” Which alone spreadeth out the heavens.” And 2 Kings 19:15. “O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth:” 1 Chronicles 16:24,25,26. “Declare his glory among the heathen, his marvellous works among all nations. For great is the Lord, and greatly to be praised. He is also to be feared above all gods. For all the gods of the people are idols: but the Lord made the heavens.” — Isaiah 40:25,26. “To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things.” How plain us it here, that creating the world is spoken of as a work of the supreme God, most evidently showing that none is like him, or to be compared to him? So verse 12. compared with verse 18. God asserts the creation of the world to be his work, so as to deny any associate or instrument; as in Isaiah 44:24. “Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb, I am Jehovah that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself.” Isaiah 14:5-7.” I am Jehovah, and there is none else; there is no God besides me: that they may know from the rising of the sun, and from the west, that there is none besides me; I am the Lord, and there is none else; I form the light, and create darkness.” Verse 12. “I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens.” Verse 18. “Thus saith Jehovah that created the heavens, God himself that formed the earth and made it.” Verse 21. “I am Jehovah, and there is no God else beside me; a just God and a Saviour, there is none beside me.” Yet these works are applied to Christ. 28. God’s creating the world, is used as an argument, to show the nations of the world the reasonableness of forsaking all other gods, and worshipping the one true God only. Revelation 14:7. “Saying with a loud voice, Fear God, and give glory to him, and worship him that made heaven and earth, and the sea, and the fountains of waters.” (See also Acts 14:15. and Revelation 10:6.)-The work of creation is spoken of as the distinguishing work of the supreme only living and true God, showing him to be alone worthy to be worshipped; as in Jeremiah 10:6-12. For as much as there is none like onto thee, O Lord, thou art great, and thy name is great in might. Who would not fear thee, King of nations? for to thee doth it appertain. Jehovah is the true God, he is the living God, and an everlasting King. — Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens, he hath made the earth by his power: he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.” 29. But the creation of the world is ascribed toJESUS CHRIST, in John 1:3.

Colossians 1:16. Hebrews 1:10, It is ascribed to him as being done by his power, as the work of his hands, Hebrews 1:10. And his work in such a manner, as to be a proper manifestation of his greatness and glory; and so as to show him to be God, John 1:1-3. Is the creation of the spiritual, intelligent world, consisting of angels, and the souls of men, and the world of glory, a peculiar work of the supreme God? Doubtless it is so.

Nehemiah 9:6. “Thou, even thou, art Lord alone. Thou hast made heaven, the heaven of heavens, with all their host: and the host of heaven worshippeth thee.” Psalm 104:4.

Who maketh his angels spirits, and his ministers a flame of fire.” And the creation of the spiritual and intelligent world, in every part of it, is also ascribed to Christ. For it is said, “The world was made by him, and without him was not any thing made that was made.” (John 1:3.)

And to him is expressly ascribed the creation of the invisible world, and of the angels in particular, even the very highest and most exalted of them; and all the most glorious things in the invisible heaven, the highest and most glorious part of the creation of God. “By him were all things created that are in heaven and that are in earth, visible and invisible;” (Colossians 1:16.) (these include the invisible things on earth, as well as in heaven, even the souls of men;) “ whether they be thrones, or dominions, or principalities, or powers; all things were created by him.” 30. Preserving the creation, is spoken of as the work of the one only Jehovah, Nehemiah 9:6. “ Thou, even thou, art Jehovah alone. Thou hast made heaven, the heaven of heavens, with all their host; the earth, and all things that are therein; and thou preservest them all.” Isaiah 40:26. “Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number. He calleth them all by names, by the greatness of his might: for that he is strong in power, not one faileth.” Job 12:7-10. “But ask now the beasts, and they shall teach thee; who knoweth not in all these, that the hand of Jehovah hath made this, in whose hand is the soul of every living thing, and the breath of all mankind?” See also Psalm 36:6,7.

But the preservation of the creation is also ascribed to Christ; Hebrews 1:3. “ Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power.’ Colossians 1:17. “ By him all things consist.” 31. Governing the creation, is another thing often spoken of as the peculiar work of God; as in Isaiah 40:21, to the end. There, governing the world is the manifest peculiar work of him to whom none is like and none equal.

And, in Isaiah 45:1-13. governing the world, bringing to pass revolutions in nations, etc.; are spoken of as the peculiar works of him who is Jehovah alone. See 2 Chronicles 29:11,12. and Psalm 22:28. 47:2, etc. But Christ is often, in the New Testament, spoken of as the Governor of the world, is prayed to as such, and spoken of as he whose will disposes all events.

Sitting as king in heaven, having his throne there, and governing the universe for the salvation of his people, are spoken of as peculiar to the supreme God. But, how often and eminently are these things ascribed to Christ! His having his throne in heaven; being exalted far above all heavens; thrones, dominions, etc. being made subject to him; being made head over all things to the church, etc. 32. Judging the world, is another thing spoken of as peculiarly and distinguishingly belonging to the supreme God. Psalm 50:1-7. “The mighty God, even Jehovah, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Our God shall come; a fire shall devour before him. He shall call to the heavens from above, and to the earth, that he may judge his people: and the heavens shall declare his righteousness; for God is Judge himself. Hear, O my people, and I will speak, O Israel, I will testify against thee. I am God, even thy God.” This 50th Psalm begins thus: El Elohim Jehovah,” the God of gods, Jehovah; or, the most mighty God, even Jehovah.” Who can believe that these three most magnificent names of the Deity are thus united, to signify any other than the supreme God?

But it is apparent, that Christ is abundantly spoken of as eminently the Judge of all nations, of all degrees, quick and dead, angels and men. We are particularly and fully instructed, that it is his distinguishing office to judge the world, John 5:22. 2 Timothy 4:8. Revelation 19:11. and many other places. 33. Destroying the world at the consummation of all things is spoken of as a peculiar work of God; Psalm 102. even of Jehovah, ver. 1, 12, 16, 18, 21, 22.; the Creator of the world, ver. 24, 25, 28. See also Psalm 97:1-6. and Nehemiah 1:4,5,6. Jeremiah 10:6,7,10. Psalm 46:6. 104:32. 144:5.

Isaiah 64:1,2,3. Job 9:4-7. But this is spoken of as the work of the Son at God, Hebrews 1 latter end. 34. The wonderful alterations made in the natural world, at the coming out of Egypt; the giving of the law, and entrance into Canaan; are often spoken of as the peculiar works of God, greatly manifesting the divine majesty as vastly distinguished from all other gods: such as, dividing the sea; drowning Pharaoh and his hosts there; causing the earth to tremble, the mountains to quake at his presence, the heavens to drop, the hills to skip like rams and lambs; Jordan being driven back; the sun and moon standing still, etc.

But these were infinitely small things, in comparison with what shall be accomplished at the end of the world, when the mountains and hills shall be thrown into the midst of the sea; and not only some particular mountains shall quake, but the whole earth, yea, the whole visible world, shall be terribly shaken to pieces. Not only shall mount Sinai be on fire, as if it would melt, but all the mountains, and the whole earth and heavens shall melt with fervent heat; the earth shall be dissolved even to its centre. And not only shall the Red sea and Jordan be dried up for a few hours, in a small part of their channels, but all the seas, and oceans, and rivers through the world shall be dried up for ever. Not only shall the sun and moon be stopped for the space of one day; but they, with all the innumerable mighty globes of the heavens, shall have an everlasting arrest, an eternal stop put to their courses. Instead of drowning Pharaoh and his host in the Red sea, the devil and all the wicked shall be plunged into the eternal lake of fire and brimstone, etc.

The former kind of effects were but little, faint shadows of the latter. And the former are spoken of as the peculiar, manifest, glorious works of the supreme one only God, evidently manifesting his peculiar majesty and glory. But the latter are the works of the Son of God, Jesus Christ, as is evident by Hebrews 1:10-12, It is here worthy to be remarked, that-though the Scripture teaches, that Christ’s majesty shall at the last day appear to be so great in his coming in power and great glory, yet-it is said, when these things shall be, God alone should be exalted, inn opposition to men and to other gods, Isaiah 2:10, to the end. 35. The work of salvation is often spoken of as peculiar to God. It is said, the salvation of the righteous is of the Lord, Psalm 37:39. and that salvation belongeth unto the Lord, Psalm 3:8. Jonah 2:9. God’s people acknowledge him to be the God of their salvation, Psalm 25:5. 27:1. and isa. 12:2. Saving effectually is spoken of as his prerogative, Jeremiah 17:14. “ Heal me, and I shall be healed; save me, and I shall be saved: for thou art my praise.” Psalm 68:20. “ he that is our God, is the God of salvation, and to the Lord our God belong the issues from death.”

Salvation is spoken of as being of God, in opposition to men, and to all creature helps, Jeremiah 3:23. “Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly the Lord our God is the salvation of Israel.” Psalm 60:11. “ Give us help from trouble, for vain is the help (Hebrews salvation) of man.” Ver. 16. “I Jehovah am thy Saviour.” Psalm 146:3,5. “ Put not your trust in princes, nor in the son of man, in whom is no help (or salvation). Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God.” Salvation in or by any other is denied, Isaiah 59:16. “And he saw that there was no man, and wondered that there was no intercessor. Therefore, his arm brought salvation unto him, and his righteousness it sustai