¶1349. 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 c> some of their forefathers had by looking on it; how great would be the temptation to idolatry by worshipping X, if he were a meer creature, from <whom c;mg> mankind receive so great benefits?
¶If that BRAZEN SERPENT must be broken in pieces, to remove temptation to idolatry, 2. K. 18. 4. shall so great a tempta. be laid before the world to idolize a meer creature, by setting him forth in the manner that he is set forth in XX.?
¶Must MOSES'S BODY be conceal'd, lest the children of Israel should worship the remains of him, whom God made the instrument of such great things? & shall another meer creature, whom men, on account of the works he has done, are under /mg/ under infinitely greater temptation to worship, instead of his being conceald to prevent this, be most openly & publickly exhi[bi]ted as exa[l]ted to heaven, se[a]ted at Gods own right hand, made Head over all things, ruler of the universe &c--in the manner that X is?
¶Was not this the temptation to all nations to idolatry viz. that men had been distinguished as great conquerors, deliver[our]s & the instruments of great benefits? .And shall God make a meer creature the instrument of so many infinitely great benefits, & in such a manner as X has been, and is represented to be in the Scripture, without an infinitely great temptation to idolatry?
¶When the rich young man called X good master, not supposing him to be God, did X reject it & reprove him for calling himself[xoc]<so, c> supposing him not to [be (omJE)] God; saying there is none GOOD BUT ONE, that is God; meaning that none other was possessed of that goodness that was to be trusted, (see note on the place, in blank Bible. p. 693. col. 1. ); and yet shall this same Jesus, when[xoc] <though c> indeed not God, not that God who only is to be called good, or trusted in as such, be called in SS. he that is holy, he that [is (omJE)] true? The Amen, the faithful & true Witness? The mighty God, the everlasting Father, the Prince of peace? The blessed & the only Potentate, the King of kings & 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 & [& by c?] the power of God? The Alpha & Omega, the Beginning and the End? God, Jehovah, Elohim, The King of Glory? see Mastrict p. 254.
¶Isai 42. 8. see Note SS. N. 479. B. 3. compare Ps. 83. 18.
¶Isai. 45. 20, 21 &c-- "And pray unto a God that cannot save - Tell ye & 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" [And yet it is said of X that /p./ "He is able to save unto the uttermost" < next p. xol. 1 c.> And tis evident, that tis his character in the most eminent manner to be the Saviour of Gods people, & that with respect to <the> that which is infinitely <the c> highest & greatest work of salvation, the greatest worst [MO] & strongest enemies, & bringing them to the greatest happiness.] [JE's] It follows there v. 22. "Look to me & be ye saved, all ye ends of the earth, for I am God and there is none else".
[<JE's> Here it is spoken of as the great glory of God and peculiar to him, that he is an 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 Tis he & he in a peculiar [xoc? shd. have been by E] the<T c> glory of calling & saving the Gentiles is represented as peculiarly belonging to him. so that he has this divine prerogative which is spoken of here as belonging to the one only God & to none else. And which is more than all this, these very things that are spoken here <& in the next v. c> about God, as the only Saviour, & the honour & trust due to him on that account, are applied to X in the N. Testament; Philip. 2. 10.11. "Every knee shall bow" &tc-- <[Quote the words c]> & the things spoken of in the following verses, as the peculiar prerogatives of God in distinction from all other beings, as the only Saviour, viz. having righteous<ness c> and being justified in him, are <every where in the New Testament c> most eminently ascribed to X, as in a most special manner belonging to him, every where in the N. Testament [xoc]
¶Being the SAVIOUR of Gods people is every where in the Old Testament, mentiond as the peculiar work of the Deity. The heathen are <from time to time c> reproached for worshipping gods that could not save from time to time; & God says to the idolatrous Israelites, "Go to the gods whom ye have served, let them deliver you".
¶TRUSTING is abundantly represented as a principal thing in that peculiar respect due to God alone, as a peculiar part of the essence of divine adoration due[xoc or JE?] <due c> to no other than God. & yet how is X represented as the peculiar object of the faith & trust of all Gods people, of all nations, as having allsufficiency for them. Trusting in any others is greatly condemned; is a thing than which nothing more [xoc] is represented as <more c> dangerous, provoking to God & bringing his curse on men.<a> -- Men are abundantly called upon to trust in X, not only in the N.T. but the Old; as in the end of the IId Ps. & elsewhere.
¶See Isai 43. 3, 10, 11, 12, 13, 14, 14 [sic] in which verses we have another clear demonstration of the divinity of Christ. See also Hos. 13. 4.
¶See also Isai 49. 26. & 60. 16. Deut 33. 29 Jer. 3. 23. Jonah 2. 8, 9. Ps. 3. 8 Isai. 25. 9.
¶And how often is a [&? om. MO] being the Redeemer of Gods people spoken of as the peculiar character of /mg/ of the mighty God of Jacob, the first & last, the only God, the Lord of hosts the holy one of Israel. Isai 41. 14. 43. 14. & 44. 6, 24 Y 47. 4. & 48. 17. & 49. 7 26 & 54. 5. & chap. 60. 16. /p./
¶And it may be observed, that from time to time, [xoc] when God has this title of the Redeemer of Israel ascribed <to him, c;mg> in those places in this book, it is from time to time joind with some other of the peculiar & most exalted names & titles of the most high God: such as the holy one of Israel. So. Isai. 41. 12 & 43. 14 & 47 4. & 48. 17 & 49. 7. & 44. 5 The mighty one of Jacob. Chap 49. 26. & chap. 60. 16. The Lord of Hosts Isai 47. 4. & 44. 6. The God of the whole earth chap. 54. 4. The first & the last, besides whom there is no God 44. 6. The Jehova that maketh all things, that stretcheth forth the heavens alone & spreadeth abroad the earth by himself. v. 24
last p. col. 1. a.][JE's] Yea the Messiah in this very book is spoken [of (omE)] as mighty to save; saving by his own arm, & by the greatness of his strength; Isai. 63. 1----6. compared with Rev. 19. 15.
Yet the Messiah in this very book is spoken <of c> as the Redeemer of Gods people in the most eminent manner; chap. 63. 1---6. and the name Jehovah is given to him; the King, the Lord of hosts; the Holy One; Isai 6. 1---5. The mighty G. Isai. 9.6. next col. b.
¶The WORK OF CREATION'S being ascribed to X does most evidently prove the proper divinity of X. For God declares that He is Jehovah that stretched forth the heavens alone, & spread abroad the earth by himself; Isai 44. 24. see also the next chap. 45. 5, 6, 7, 12.
last col. d.][JE's] God is careful that his people should understand, that their honour & love & praise for the redemption out of Egypt, belongs [-s faint:ms] alone to him, & therefore is careful to inform em, that he alone redeem'd 'em out of Egypt; & that there was no other God with him; & to make use of that as a principal argument why they should have no other god before him; see Deut. 32. 12. Exod. 20. 3. Ps. 81. 8, 9, 10. Hosea 13. 4.
And not only is the creation of the T ascribed to X often is SS; but that which in this book of Isai. which [xoc?] is called the <new c> creation, which is here represented as <an c> immensely greater & more glorious work, than the old creation, viz. the work of redemption as this prophet himself explains it (Isai 65. 17, 18, 19.) is every where in a most peculiar and distinguishing manner ascribed to X.
¶The word [sic] in that place are remarkable: "Yet I am the Lord thy God from the land of Egypt, & thou shalt know <no c?> G. but me; for there is no Saviour beside me". If God insisted on that as a good reason why his people <should c;mg> know no God besides him & he alone was their Saviour to save 'em out of Egypt, would he afterwards appoint another God, to be their Saviour in an infinitely greater salvation?
¶See my discourse of the Fulfilment of Prophecies of the Messiah p. 11 &c-- [added at bottom of p]
2. Pet. I. 1. Through the righteousness of God and our Saviour Jesus X. Tit II. 11 looking for the blessed hope & glorious appearing of the great God and our Saviour Jesus X; Tis agreeable to the manner of the Apostles expressing himself in both places, to intend one and the same person, viz X under two titles: as when speaking of God the Father in Eph. I 3. Blessed be the God and Father of our Lord Jesus X, . See Dr. Goodwins Works. Vol. 1. p. 23. 24.
¶Compare the following texts one with another. Gen. 1. 26. Joh. 1. 1, 2, 3, 4,. Isai. 40. 13, 14. Isai. 9. 6. I Cor. 2. 10, 11. Joh. 5. 17, 18, 19. Isai 6. 8. Prov. 8. 27---31. Joh. 17. 21, 22.
¶That in Isai 40. 13, 14. Who hath directed the Sp. of the Lord, proves Christ's divinity; for X directs the spirit of the L. See Joh. 16. 13-15. & many other places.
The following things from Dr. Waterlands Answer
to some Queries.
¶Compare the following texts set in opposite columns one against another
Isai. 45. 5. & Joh. 1. 1.
44. 8. &Heb. 1. 8.
46. 9. againstRom. 9. 5.
a created God.Philip. 2. 6.
Heb. 3. 1.
Texts where X is called Jehovah
Compare
Ps. 102. 25 &c.Heb. 1. 10
Zech. 11. 12.Matt. 27. 9, 10
Zech. 12, 10.Joh. 19. 37
Isai. 40. 3.Mark. 1. 3
Hos. 1. 7Luke. 2. 11
Compare
1 K. 8. 39.Joh 2.24 & 16.30 & Act 1.24
Jer. 17. 10.Rev. 2. 3.
Isai. 44. 6.Rev. 1. 17.
Rev. 1. 8Rev. 22. 13.
I Tim. 6. 15.Rev. 17. 14---19, 16
Isai. 10, 21.Isai. 9.6.
Rom. 10. 12.Act. 10. 36. Rom. 9. 5
Ps. 90. 2.Prov. 8. 22. &c.
Neh. 9. 6.Joh. 1. 3. Col. 1. 16,17
Gen. 1. 1.Heb. 1. 10.
Exod. 20. 3.Luke 24, 25. Heb. 1. 6.
Matt. 4. 10.Joh. 5. 23.
See Colos. 1. 16, 17. Heb. 1. 3 Gal. 4. 8.
¶If X 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 & following, [JE's line?] /p./ before and after, belonging to it. The beginning of created existence, or the beginning of the creation which God created, [JE's line] as the phrase is Mark 3. 19.
¶In Prov. 8. 22. 'Tis said the Lord possessed me before his works of old, and therefore before those works which in Gen 1. 1. are said to be made in the beginning.
¶Gods eternity is expressed thus Is. 90. 2. "Before the mountains were brought forth, or ever thou hadst created the earth & the world, even from everlasting." So it is said Prov. 8. 22. & [sic] "The L. possessed me in the beginning of his ways, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. when<W c> there were no depths, I was brought forth; when there were no fountains abounding with water; before the mountains were settled; before the hills was I brought forth; when as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world."
¶In Heb. 7. 3. Christ is spoken of as being "without beginning of days or end of life". & in Micah 5. 2. "His goings forth are said to be of old, from everlasting." see notes on the place
¶Moses's building an altar, & calling it JEHOVAH NISSI, is an evidence that X is Jehovah. Tis he especially that is set up as the banner or ensign of the chh, agreable to Isai. 11, 10. See note on the place SS. B. 4. p. 6. And this rod of Moses, that was held up by Moses over Israel in that battle with Amalek, was manifestly typical of that rod out of the stem or root of Jesse, there spoken of.
¶CHRIST'S ETERNITY Heb. 7. 3. Having neither beginning of days nor end of life but made like unto the Son of God
¶How the divinity of X is proved from 2 Pet. 3. 8. See Pools Synops. in loc.
¶Particularly consider, Joh. V. 17---29 shew how this context abounds with evidence of Xs divinity: comparing one passage with another, & compare this context with Joh. X. 30---38.
¶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 G. doth reign or is King ... The phrase the kingdom of heaven seems to be principally taken from Dan. 2. 44. "And in the days of these kings shall the God of heaven set up a kingdom." where plainly is, after the heads of those four great monarchies have each one had their turn, & erected [prob.; ident. w. created] kingdoms for themselves in their turn, and the last monarchy shall be divided among ten kings; finally the God of /p./ heaven shall take the dominion from 'em all; & shall set up a kingdom for himself. He shall take the kingdom & shall rule forever. In this book chap. 4. 26 <"After c> That thou shalt have known that the heavens do rule". The words in the foregoing verse express what is meant: "'Till 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 & administring by other kings or judges, as he was king in the time of the Judges, and in the time of David, Solomon, Hezechiah & <xo?> Josiah &c. And as he alwaies doth in the time of good kings; but he shall set up a kingdom, that shall be his kingdom, in a distinction from all kingdom<s c> or states, that ever were adminsterd by created heads, & wherein he himself shall reign; 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 tis abundantly prophecied in the Old. T. that in the days of the Messiah G. shall take to himself the kingdom, & 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 manifest from many prophecies as Ps. 93. 1 & 96. 10. & 97 at the begin & 99. 1. Isai 33. 22. See fulfilmt of Proph. of the Messiah p. 18. b. Isaiah 40. 9, 10, 11. Zeph. 3. 14, 15. Mal. 3. 1, 2, 3. But[xoc] <And c> 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, i c> tis manifest that tis the Messiah, that is to be the King in that kingdom, who shall reign as vested with full power & compleat kingly authority. He is the anointed [sic] king see Dan 9. 25. So he is abundantly spoken of as king of Gods people in the principal prophecies; as in Jacobs prophecy, in the blessing of Judah. Gen. 49. - & in Balaams prophecy, & in Gods promises to David, and in Davids last words, & in the 2d Ps. & 110 & 89. & 45 & in those great prophecies of the Messiah Isai. 9. & chap. 11. & Zech. 6. & Jer. 23. 5. & 30. 9. & 33. 15. Ezek. 34. 23. & 37. 24. Hos. 3. 5. Zech. 6. 12 &c- & many others
¶God is several times called in SS. the GLORY OF ISRAEL, or /p./ of Gods people; and tis a title given him as peculiar to him, wherein he appears as especially distinguished from false gods. Jer. 2. 11. "Hath a nation changed their gods, which yet are no gods? but my people have changed their glory, for that which doth not profit." Ps. 106. 20. "Thus they changed their glory into the similitude of an ox that eateth grass." But we find that X in the N. T. is spoken of as "the glory of Gods people Israel." Luke 2. 32.
¶What is said in Job. 19. 25, 26, 27. "For I know that my Redeemer liveth" &c-- is a proof of the divinity of X. For here 1. He that Job calls his Redeemer, his Goel, is God; for he calls him <God." [c]> Yet in my flesh shall I see God." But tis very manifest, that X is he that is most properly & eminently our Redeemer or Goel. & then [xoc] 2dly. Here Job says that God shall stant at the latter day, and at the general resurrection, on the earth; when [MO; where??] he shall see him in his flesh. But the person that shall then stand on the earth we know is no other than J. X. And how often in other places both in /mg/ Old Testament & New, is X's coming to judgment spoken of as Gods coming to judgmt? Xs appearing, as Gods appearing? And as <sic> our standing before the judgmt seat of X, as our standing before Gods judgment seat?
¶Luke I. 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 & power of Elias, to turn the hearts of fathers to the children, & 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 ways; agreeable<y c> to the prophecies; particularly Mal. 3. 1 & 4. 5, 6.
¶But who is this person, that is called the Lord, the God of Israel, whose forerunner, John the Baptist, is to prepare his way? and nothing is more manifest, than that it is J. X. see Mark. 1. 1, 2, 3. "The beginning of the gospel of Jesus X., 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 viz. Mal. 3. 1 & Isai 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 the face; which shall prepare the way before thee. which makes it evident, that the person <spoken of,> <& as c> whose forerunner he was to prepare his way, was Jesus X. so Matt. 11. 10. Luke 7. 27. See also how manifest this is by Joh. 1. 19. "And this is the record of John". /p./ ----- v. 23 "I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Isaias." with the following verses especially v. 31. "And I knew him not, but that he should be made manifest to Israel. therefore am I come baptizing with water."
¶So that tis evident, that X is he that in that[xoc] <e c> 1st of Luke is called the Lord, the God of Israel; 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 & renderd here in the Greek, according as those places are renderd in the Septuagint. Therefore tis evident that X is one God with God the F. for the SS. is very express, that that Jehovah which is the God of Israel, is but one Jehovah. as Deut. 6. 4. "Hear O Israel, Jehovah our God is one Jehovah".
¶And if we look into those prophecies of the Old T. referd to in these places of the evangelists, 'tis manifest, that what they foretel [sic] is a forerunner to prepare the way for the only true & supreme God; as Isai. 40. 3. "The voice of him that crieth in the wilderness, prepare ye the way of JEHOVAH; make strait in the desert a high way for OUR GOD. This is evidently the same that is spoken of in the following parts of the chapter; as in v. 9, 10 & following verses ---- "Say unto the cities of Judah, behold YOUR GOD; Behold JEHOVAH GOD will come --- He shall feed his flock like a shepherd ---who hath measured the waters in the hollow of his hand? & meted out heaven with a span, and comprehended the dust of the earth in a measure, & weighed the mountains in scales & the hills in a <ballance> 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 a 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, & they are counted to him less than nothing & vanity. To whom will ye liken God? or what likeness will ye compare unto him"?--- v. 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 & maketh the judges of the earth as vanity".-- /p./ If the supreme God is not spoken of? If it be an infinitely inferiour being that is here [MO; there?] spoken <of, c> where is Gods distinguishing greatness & infinitely superiour magnificence spoken of? It here follows v. 25. "To whom then will ye liken me, or shall 1 be equal?, saith the Holy One". This plainly shews, that tis the supreme, unequalled, unparrell'd [sic] God, that is here spoken of. A created being would not use such language & 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<e> things.
¶So it is evident, that it is the one only God, that is spoken of, whose forerunner John was to be; Mal 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".
¶That God, whose forerunner John the Baptist is, is spoken of, as was observed before, as the God of Israel. but he is spoken of as the supreme God, 2 Chron. 6. 14. "O Lord GOD OF ISRAEL, there is no God like thee, in the heaven, nor in the earth". see also Ps. 77. 13.
¶And his is spoken of as the only God, Isai 45. 3. "I JEHOVAH, which call thee by thy name, am the God of Israel." v. 5. "I am JEHOVAH & there is none else; there is no God besides me". v. 6. "That they may know from the rising of the sun & from the west, that there is none besides me. I am JEHOVAH and there is none else; there is no God. verily thou art a God that hidest thyself, O God of Israel, the Saviour.
¶And then [xoc?] that the God, <as c> whose forerunner John the Baptist was to prepare his way, is very expressly declared in the N. Testament; as in Luke I. 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.
¶'Tis a great evidence that X is one being with the supream [supreme?] God, that the SPIRIT of the supream God is spoken of as his Spirit; and a Spirit proceeding from him & sent & directed by him. The Spirit, that the prophets of old were inspired by, is spoken of as being the Spirit of X, 1. Pet. 1. 11. Searching what, or what manner of time the Spirit of X which was in them did signify, when it testified before /p./ hand the sufferings of X, and the glory that should follow. But it is very manifest, that the Spirit that the prophets of old were inspired by, was the Spirit <of c> the one only living & true God; by which it came to pass, that their word was the word of this God, as the SS. ever represents: so that we must needs understand it, [xoc?] that the word written by the prophets is the word of the supream God. See 2. Pet. 1. 21. 2 Tim. 3. 16. And that they spake by inspiration of the Sp. of the supream 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 spake by the mouth of his holy prophets, which have been since the T began". Now none will deny, but that the God that has raised up X, as an horn of salvation for us, is the supreme God. but we see that this God spake by the mouth of the prophets. Again none will deny, but that it is the supreme [sic] God is spoken <of c> Heb. 1. 5, <6, 7, 8, 9, 10> "For unto which of the angels said he at any time, thou art my Son, this day have I begotten thee. And again I will be to him a Father, & he shall be to me a Son. And again, when he bringeth in the first begotten into the T, he saith, & let all the angels of God worship him. & of the angels he saith, who maketh his angels spirits & his ministers a flame of fire. But unto the Son he saith, thy throne, O God, is forever & ever" &c-- v. 10- "And thou, Lord, in the beginning hast laid the foundations of the earth, & the heavens are the work of thine hands. They shall perish, but thou remainest." &c-- But if it is the supream God, that is spoken of, as saying these things, then the prophets & inspired pen-men of the Old Testament spake by inspiration of Spirit of the supreme God. For as to most of these things God said them no otherwise, than as the inspired pen-men of the Scriptures said them. so God said Ps. 104. 4. "He maketh his angels spirits & his ministers a flame of fire", no otherwise than as the pen-man of that psalm said so by inspiration of his Sp. So it was no otherwise that God said in the 45. Ps. 6 & 7. verses "Thy throne, O God <is for ever & ever c> &c--Neither was it any otherwise that God said in the lo2. Ps. 25. &c. "Thou Lord in the beginning hast laid the foundation of the earth" &c--
¶The word Spirit in the original languages signifies wind, & sometimes is used to signify breath. Therefore X breathed on his disciples, when he would signify to em, that he would give em the Holy Ghost; Joh. 20. 22. "And when he 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 a mans breath is his breath. But the holy Ghost is the Spirit of the supream God, & the Spirit of God the Father. For it was partly on this account that the Virgin Mary's child is called the Son of God, because it was conceived by the power of the Holy Ghost. Luke. 1. 35. which shews that the holy Ghost, by whose power he was conceived, was the Spirit of the Father.
¶Again tis evident, that the Spirit of God is the Spirit of X, as much as a persons eyes are his own eyes. Rev. 5. 6. "And I beheld, & lo in the midst of the throne stood a Lamb as it had been slain, having seven horns & seven eyes, which are are the seven spirits of God sent forth into all the earth" alluding to Zech. 3. 9. "Upon one stone shall be seven eyes" But these<o> seven eyes, in the next chapter, are spoken of as representing the Spirit of God; & the eyes of Jehovah. chap. 4. 6. "Not by might nor power, but by my Sp. saith the Lord." v. 10 "and shall see the plummet in the hand of Zerubbabel with these<e> seven. They are the eyes of the Lord, which run to and fro thro' the whole earth."
¶X is spoken of as sending the holy Ghost & directing him. Joh. 16. 7. "I will send him unto you". v. 13, 14, 15. "Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth. for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he shall shew you things to come. He shall glorify me, for he shall receive of mine and shall shew it unto you. All things that the Father hath are mine; therefore said I, that he shall take of mine & shall shew it unto you". But tis spoken of as the peculiar prerogative of God, to direct his Spirit. Isai. 40. 13. "Who hath directed the Spirit of the Lord"?
¶"Not all the wit of man, I believe, can devise a medium between the Creatour & the creature, whatever excellency of nature or dignity of station he might be distinguished by. suppose him a super-angelick Spirit, incarnate in the human nature, still he must be only ranked with the hosts of the Lord, and not be distinguished by the honourable ascription of this most devoted divine character, the Lord of hosts." Mr. Foxcrofts Sermon occasiond by the Earthquake, on Isai 29. 6. ------ Jesus X is called the Lord of hosts in Isai. 6. 3.
¶Tis true that creatures are sometimes called God; the kings & judges of Gods Israel, the antient chh, are called gods; but no otherwise than at types of X. And the angels, the highest of /p./ all <are c> called gods, but [xoc] <yet c> tis very remarkable, that in that only place <where they are so called by God,> they are commanded to worship x; & in the same verse a curse is denounced on all such as are guilty of idolatry. Ps. 97. 7. compared with Heb. 1. 6.
¶See argument from Rom 8. 32. McLaurins Sermon on God's Chief Mercy p. 105, 106, 107, 108.
¶See argument for the divinity of X from 2 Pet. 1. 1. --- obtain'd like precious faith through the righteousness of God and our Saviour Jesus X See Mr. Mr. Foxcrofts sermon on that text p. 27. &c. In the short box at the left hand of the larger book-case A pamphlet with a blue cover
¶The name that God calls hims. by, viz Jealous, [line by c] & so often speaking of hims. as a jealous God, signifying that he will by no means endure any other husband of his church, affords a clear evidence, that J. X is the same God with God the Father. For X is spoken of often as that person who is, in[xoc?] <in c> the most eminent & peculiar manner, the husband & bridegroom of his chh. And tis very manifest, that that G. who is the same God with G. the Father, is the husband of the chh. For tis that God who is the Holy One of Israel, that is the husband of the chh. as appears by Isai. 54. 5. "Thy maker is they husband, the Lord of hosts is his name, and the Redeemer 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. & such a desolate widow the chh. is represented here in this chapter, at the beginning. But this Holy one f Israel is the name of that G. that is God the Father, as appears by Isai 49. 7. & 55. 5. & so is the Lord of hosts as appears by Isai. 44. 6.
¶That[xoc] <We may c> strongly argues the divinity of X in [xoc] <from c> 2. Cor. 4. 6. "For God who commanded the light to shine out of darkness, hath shined in our heart, to give the light of the knowl. of the glory of God, in the face of J. X", or in the person of J. X; as the same word sometimes signifies; as Luke 20. 21. 2. Cor. 1. 11 & 2. 10. Gal. 2. 6. Jude 3. 16. Whether the latter by the most proper translation <or not c>, yet doubtless Gods glory as exhibited in the person of X, is meant, & what is intended is the highest manifestation of glory, that ever is made, even that by the gospel; which the Apostle speaks of as the highest as a [xoJE?] this appears by v. 4 & by chap. 3. 9, 10, 11, 18. But if the greatest glory of God, that ever he manifests to men, be in the beauty & excellency of the /p./ person of X, surely he is the supreme most glorious God. It cannot be his will, that we should shew higher respect to the supreme God, than to him, & adore him as infinitely more excellent & glorious than the Son, if in using the utmost means, that ever he has used to gain our respect & excite our adoration, <he c> has made no greater manifestation of his glory, than what is to [xoc] be so [xoJE] exhibited to view in exhibiting the excellencies & beauties of Xs person.
¶Christ is the Lord mentioned in Rom. 10. 13. "For whosoever shall call upon the name of the Lord, shall be saved". That it is X is spoken of, is evident from the two foregoing verses, & also from the next v. even the 14th. But the words are taken from Joel. 2. 32. where the word translated Lord, is Jehovah. See also 1. Cor. 1. 2.
¶That text is a clear proof of Xs divinity. 1. Cor. 2. 16. "For who hath known the mind of the Lord, that he may instruct him? But we have the mind of X."
¶& so is that in 1. Cor. 9. 21 --- "Being not without law to God, but under law to X."
¶And 1. Cor. 10. 9. "Neither let us tempt X, as some of them also tempted". by this it appears, that X was that God, that holy one of Israel, that they tempted in the wilderness.
¶1 Cor. 10. 22. "Do we provoke the Lord to jealousy? are we stronger than he?] [JE's, xoc] Tis evident, that by the Lord here is meant Jesus X, by the preceding context; & that therefore he is that being who says, "I the Lord thy God am a jealous God."
¶Rev. 2. 23. X says, "I am he that trieth the reins & the heart, & will give to every one of you according to his works." This is said by the Son of God, as appears by the 18 v. foregoing. Compare this with other passages of SS. where these things are spoken of as the prerogative of the supreme God. Parallel with it is Joh 21. 17. "O Lord thou knowest all things; thou knowest that I love thee".
¶Raising of the dead is spoken of, as an instance of the exceeding greatness of the mighty power of God the Father. Ep[h (MO)]. 1. 19. But this very power is often ascribed to X, as in Philip. 3. 20, 21. "We look for the Saviour, the Lord Jesus X, who shall change our vile body, that it may be fashiond like unto his glorious body, according to the working whereby he is able to subdue all things to himself." See also Joh. 5. 21, 28 compared with v. 17, 18, 19.
¶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, & infinitely exceeding them in power, & yet that [there (om.E)] are[xoc] <is c> no kind of WORKS or effects of his power, that are[xoc] <is c> peculiar to him, by which he is greatly distinguish'd from others. /p./
¶He that appeared sitting on the throne above the cherubims & wheels in Ezekiels visions, Ezek. 1. 27. & other places was undoubtedly X; because he appeared in the shape of a man, which God the Father never did. "No man hath seen God at any time", but by X. he is the image of the invisible God. But yet 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, & in his excellency on the sky; that rides on the heavens of heavens, by his name Jah or Jehovah. And this is called the appearance of the <likeness> <of the c> glory of the Lord, or image of the glory of the Lord; Ezek. 1. 28 & 3. 23. & 8. 4. This shews him to be a person truly divine; & also shews him to be X. For what can this image of the glory of the Lord, be but [&c; xoJE] with an appearance of brightness round about v. 27, 28 <be c> but the same which the Apostle speaks of, who he says is the brightness of God's glory & the express image of his person? and this is evidently the same that sat on the throne in the temple, that was called the chariot of the cherubim<s c>. And this person is called the God of Israel, Ezek. 10. 20. and the whole that this person says to Ezekiel from time to time shews, that he is truly God.
¶See after what manner the work of CREATING THE T, is claimed as the peculiar work of God, & a thing wherein it appears that none can be like him, or to be compared unto him; Isai. 40. 18 & v 22 & 25, & 28 so Isai 44. 24.
¶Xs existing BEFORE THE CREATION OF THE T proves that he is God. see Isai 43. 13.
¶'Tis a great evidence of the divinity of X, that the Holy Ghost is put so into subjection to him, as to become his messenger; the putting[xoc] <even c> the Spirit of God, as the holy Ghost is often called, or the Spirit of the Father, as he is called Matt. 10. 20; the same that is there called the sp of the Father, is in Mar. 13. 11 called the holy Ghost. Now certainly tis unreasonable to suppose, that the Spirit of the supream God should be put under the direction & disposal of a meer creature, one infinitely below God, under the disposal of his will.
¶The only evasions here must be this, that the HOLY GHOST is also a created Spirit inferiour to the Son. for if X be a meer 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 & energy of the most high, or a superiour created spirit.
¶But how does the Holy Ghost's being a creature inferiour to the Son, consist with Xs 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 /p./ and working his greatest miracles by the power of the holy Ghost? and its being a great honour done to X, that the Spirit was given to him not by measure?
¶And besides, the Holy Ghost's being a creature, not only infinitely inferiour to God, but inferiour to the Son, who is infinitely inferiour to him, is exceeding<ly c> inconsistent with almost every thing said of the Holy Spirit or Spirit of God in SS.: as his being called the POWER of the highest--his searching all things, even the deep things of God, & knowing the things of God in a most distinguishing manner, as the spirit of a man within him knows the things of a man--the SS<'s c> being the word of God, as it is the word of the holy Ghost -- Xtians being the temple of the living God, as they are the temples of the holy Ghost -- the chief works of God being ascribed to the Holy Ghost, as the works of creation the forming man in the womb Eccles <XI. 5. c> "Thou knowest not what is the way of the Sp." &c-- Job. 33. 4. The [that?] the [sic] Sp. of G. hath made me; Giving life; as in the latter part of that verse -- giving Adam his life & spirit -- G. breathed into him the breath of life -- Giving understanding to the heart of men<a mo>; giving wisdom -- There is a spirit in man the Inspiration of the Almighty giveth me understanding --- giving the highest part of wisdom viz spiritual understanding --- forming the human nature of X -- being the author of regeneration sanctification, creating a new heart & 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.
¶'Tis unreasonable to suppose that the body of X only, was made by the H. Gh. 'Tis evident that the whole human nature, the holy thing that was born of the Virgin, was by the H. Gh Luke I. 35. But the Son of the Virgin was a holy thing especially with regard to his soul. The Sp. of God infuses the souls of other men. The soul of Adam more especially was from the Spirit of G; from God's breathing into him the breath of life. but this breath of life signifies the Sp. of G. as appears by Xs breathing on his d. after his resurrection, saying, receive ye the H. G. The Sp. of G. is calld the breath of G. Job. 33. 4 "The Spirit of God hath made me; the breath of the Almighty hath given me life". If Gods Sp. gives life to other men or mankind in general, doubtless it gave life to Adam. and if that Spirit of God which /p./ 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 & soul to Adam, called Gods breath, that [xoc] thereby was meant God's Spirit. [¶? mo] The Spirit of God is represented as giving life to the body, & infusing the living soul into it in a resurrection or restoration to life; Ezek. 37. 9, 10. there <it is c> called wind & breath, signifies spirit; and the Spirit of God is often in SS. expressly compared to wind; as in Joh. 3. 8. Act. 2. 2. Cant. 4. 16. If it be the work of the Spirit of God, to give understanding to the soul of man, we may well argue from that, [this MO] that tis the work of the Spirit of God to give that rational intelligent thing the soul, & that the faculty of understanding, as well as the habit, is from him. But giving understanding to the heart, is spoken of as the w<ork c> of the Spirit of G. Job. 32. 8 "There is a Spirit in man & the inspiration of the Almighty giveth him understanding"; compare chap. 35. 11 & 38. 36. Prov. 2. 6. Dan. 2. 21.
¶Tis the work of the Spirit of God to renew the soul, which the SS. represents as creating it anew, and a greater work than the first creation of it, & therefore doubtless tis the work of the Spirit to create it at first.
¶Again 'tis the work of the Spirit of God, to form X in the souls of men, in their regeneration; whereby a renewed person is represented as becoming, as it were, the mother of X, as resembling the formation of X in the womb of his mother. But this formation of X in the soul, is more like the forming of his infusing his sou causing of the soul [xoJE or c?] X <both soul & body c> to be born of the Virgin, than the body <only. c>
¶How unreasonable most our notions be of the creation of the world by[xoc] <on c> Arian principles. For 'tis manifest by the Scripture, that the world was made by the Holy Ghost or 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 inferiour to him. Therefore we must suppose that the Father created the T by the Son, & the Son did not create the T 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.
¶See p. 1024 . [pp. 837-40 are a table of Scriptures]
TABLE OF SCRIPTURES
¶Note the letter F refers to Discourse on the Fulfilment of Prophecies of the Messiah.
GEN. 1. 1. p 824. . c & 825. . b / 1. 26. p 824. . b.
EXOD. 17. 15. p. 825. . e. / 20. 3. p. 823. . b. & 824. . d. // 14.
19. & 23. 20, 21. F. p. 13. a & p. 16. c. d.
LEVIT
NUM.
DEUT. 32. 23. p. 823 . b / 33. 29. p. 822. . d. / 34. 6. p. 821. .
c // 32. 4. F. p 16. e.
JOSH.
JUDG.
RUTH
1 SAM.
2 SAM. 22. 32. F. p. 16. e.
1 KI. 8. 11. F. p. 11. e.
2 KI. 8. 39. p. 824. . b. / 18. 4. p. 821. . b.
1 CHRON
2 CHRON
EZRA
NEH. 9. 6. p. 824. . c.
EST
JOB. 19. 24, 25, 26, 27. p 827. . c & F p. 15 b. & 16. a.
PS. 2. 12. p. 822. . d & F p. 14. c. / 3. 8. p 822. . d. / 20. 9. F
p. 17. b. / 45. 2--7. F. p. 14. b. / 45. 11 F p. 17. d. / 50. F p.
14. a. / 62. 2. F. p. 16. e. & p. 17. a. / 72. 4, 7, 15, 17, F p.
16. a. & p. 17. b. / 81. 8, 9, 10 [16?]. p 823. b. / 82. 6. F p. 81.
c / 83. 18. p 821. . e. / 89. 19. F. p. 15. a. / 90. 2. p. 824. . c. & 825. . b. / 93. 1. & 96. 10 p 826. . b. / Ps. 96. F p.
14. a / 97. 1 &c. p 826. . b. / Ps. 98. F p. 14. a. / 99. 1.p.
826. . b / Ps. 99. & 100. F. p. 14. a. <102. 25 &c. p 824. a> /
110. 1. F. p. 17. b. & d. / 110. 4. F. p. 16. b / 113. F p. 14. a.
/ 118. 8, 9 F p. 14. e. / 146. 3, 4. F p. 15. a. // 97. 7. 831.
. e. 832. . a.
PROV. 8. 22. p. 824. . e & 825. . a. c. / 8. 27---31. p 824. . c /
30. 4. F. p. 22. a.
ECCL.
ISAI. 2. 3, 4, 5. F p. 14. b. / 2. 22. F. p. 14. d. / 6. 1--5 & 9. 6, 7.
p. 823. . e & 824. . c & F. p. 16 b. & F. p. 22. a / 9. 6. F. p.
11. b. c. <10. 21. p. 824. . c / 11. 10. p. 825. . c . 25. 9.
p. 822. . d.> / 26. 13, 14. F p. 17. d. / 28. 15---18. F. p. 14. c.
e. & p. 16. e. / 32. 1, 2, 16, 17, 18. F p. 18. b. / 33. 22. F. p.
13. c & p 18. b. / <40. 3. p. 824. . a> 40. 9, 10, 11. p 826. . b
& F p. 14. a. / 40. 13, 14. p. 824. . c, d. / 41. 14 p 822. . e
& 823. . a, b. / 41. F. 13. a. / 41. 23---29. F. p. 17. a, b & p.
18. e. / 42. F. p. 13. d. / 42. 1--8. p. 821. . e & F. p. 11. b.
c. & F p. 17, a. b. & p. 18. e / 43. F. p. 13. d. . 43. 10---15. p.
822. . d. e & F. p. 13. d. / 44. 6. p. 824. . b. <44. 8. p 824.
. e.> / 44. 6, 24. p 822. . e. / 45. 5. p. 824. . e [c?] / 45.
5, 6, 7, 12. p. 823. . a. / 45. 20, 21 &c. p. 821. . e. / 45. 22.
p. 822. . b. / 46. 9. p. 824. . e / 47. 4. p. 822. . e & 823.
. b. / 48. 11. F. p. 11. b.c. ? 48. 17. p. 822. . e & 823. . a.
b. / 49. 7, 26. p. 822. e & 823. a. b. / 49. 26 p. 822. p 822 [sic]. . d. / 54. 5. p 822. . e. & 823. . a. b. / 60. 16. p. 822. .
d, e. & 823 . a, b / 62. 11 to 63. 6. F. p. 14. a. / 63. 1--6. p.
823. . c. & F. p. 15. a / 64. 1. F. p. 18. c. / 65. 17, 18, 19. p.
823. . d. // 40. 3. &c. p. 828. . e. &c-- / 45. 3. &c. p. 829.
. a. / 40. 13. p. 831. . c. / 6. 3. p. 831. . d. / 54. 5. 832.
. e. / 40. 18, 22, 25, 28. p 834. .e. / 43. 13. p. 834. . a. /
44. 24. p 834. . e. & 823. . a.
JER. 3. 23, p. 822. . d. / 17. 5, 7, 7 [sic]. F p 14. d / 17. 10. p
824. . b.
LAM.
EZEK. 37. 25. F p. 16. b. / 44. &c. F. p. 16. e. / 1. 27, 28
[ref. not finished]
DAN. 2. 44. p 825. . d & F 13. d [a?] / 7. 13, 14, 27. F p. 12. c. &
p. 13. d. & p. 16. c.
HOS. 1. 7. p. 824. . b. (13. 4. p. 822. . d.) 13. 4, 9, 10, 11. F.
p. 13. c.
JOEL. 2. 32. p 833. . c.
AMOS.
OBAD.
JONAH. 2. 8, 9. p. 822. . d.
MIC. 4. 2--5. F. p. 14. b. / 5. 2. p. 825. . d & F. p. 15. b. 5. 4. F.
p. 16. c. d.
NAH.
HAB.
ZEPH. 3. 14, 15 &c. p. 826. . b. & F p. 13. d. & p. 14. a.
HAG. 2. 3, 7, 8, 9. F. p. 11. d.
ZECH. 3. 9 & 4. 10. F. p. 17. b. / 6. 12, 13. F p. 11. b. / 11. 12. p.
824. a. / 12. 8. F. p. 17. c. / 12. 10. p. 824. a. / 13. 7. F. p.
17. c. // 3. 9. p. 831. . e.
MAL. 3. 1, 2, 3. p. 826. . b. & F p. 12 d. & p. 17. d. & p 827. . b.
& 829. . d.
MATT. 3. 2. p. 825. . d. / 4. 10. p. 824. . d. / 19. 17. p. 821. .
b. / 26. 63, 64, 65. F. p. 21. d. / 27. 9, 10. p. 824. . a. //
11. 10. p. 827. . e.
MARK. 1. 3. p. 824. . a. / 3. 19. p. 825. . a. // 1. 1, 2, 3. p.
827. . c.
LUKE 2. 11. p. 824. . b / 2. 32. p. 827. . b. / 24. 25. p. 824. .
d. // I. 16, 17. p. 827. . e [?] / 1. 76. p. 829. . c. / 7.
27. p. 827. . e.
JOHN. 1. 1. p. 824. . c. / 1. 3. p. 824. . c. 2. 24. p. 824. . b. /
5. 17. 18, 19. p. 824. . c. / 5. 17---29. p. 825. . c. / 5. 23.
p. 824. . d. / 10. 30---33. p. 825. . c. & F. p. 21. d. / 16.
13--15. p. 824. . d. / 16. 30. p. 824. . b. / 17. 21, 22. p.
824. . c. / 19. 37. p 824. . a. // 1. 19 &c. p. 827. . e /
20. 22. p. 831. . b. / 16. 7, 13, 14, 15. p. 831. . b. 21. 17.
p, 833, . b.
ACTS 1. 24. p. 824. . b. / 10. 36. p. 824. . c.
ROM. 9. 5. p. 824. . e. / 10. 12. p. 824 c // 8. 32. p. 832. . b.
/ 10. 13. p 833. . c.
1 COR. 2. 10, 11. p. 824. c. // 1. 2. p 833. . d. 2. 16. p. 833. . d.
/ 9. 2. p 833. . e. / 10. 9. p 833. . e. 10. 22. p 833. . a.
2 COR 4. 6. p. 832. . c.
GAL. 4. 8. p. 824. . d.
EPH. 1. 3. p 824. . b. / 3. 20 21. p. 833. . c.
PHILIP. 2. 10, 11. p. 822. . 1. d. [sic]
COL. 1. 16, 17. p. 824. . c. d. / 2. 9 see blank Bible
1. THES.
2. THES.
1 TIM. 6. 15. p. 824. . c.
2 TIM.
TIT. 2. 11. p. 824. . a.
PHILEM.
HEB. 1. 3, 6. p. 824. . d. / 1. 10. p. 824. . a. d / 7. 3. p. 825.
. d. & . b. / 7. 25. p. 822. . a. // 1. 6. p. 831. . e 832.
a. / 1. 3. see Note in blank Bib. p. 798. .
JAM.
1. PET. 1. 11. P. 829. . e
2. PET. 1. 1. p. 824. . a. / 3. 8. p. 825. . b.
1 JOH.
2. JOHN.
3. JOHN.
JUDE
REV. 1. 8, 17. & 2. 3. & 17. 14. p. 824. b.c / 19. 15. p. 823. . c.
/ 19. 16. & 22. 13. p. 824. . b.c. // Rev. 5. 6. p. 831. . d.
2. 23. p. 833. . b. [finis]
[TS: Note: entries after double bar are later and in heavier hand and refer to later pages (none beyond 830's, though)]
¶1350. THE NECESSITY OF REVELATION. Extracts from Deism Reveald.
¶See the Table at the end P. 862. 863.
¶The following things are abridged from Deism revealed. Second Edition.