¶1357. DEFECTS OF THE MORALITY OF THE HEATHEN PHILOSOPHERS from. MR. JOHN BRINE. (see back, Table, p 862. . 2.d.e [i.e. No. 1350]

¶1. Natural religion requires love to God as the spring of obedience to his commands--- Love to any object can't bear with a diminution of its glory nor can be content that another should rival him in that honour & dignity which he alone hath a right to claim Hence it is evident that the philosophers were destitute of love to God because they allowed of religious honours being paid to demons & heroes which they could not have thought of without indignation if they had been real lovers of the Deity No affection is more [??] than love it can't but resent any detraction from the real honour of the object on which it is fix'd.

¶2. Submission to the divine authority . Reason discerns that he who made us has a right to govern us The will of God therefore is the law which we are obliged to observe. wherein are two things observable one is the matter of the law the other is the authority of God requiring those actions of us which are the matter of the law with respect to the former /mg/ recommends many branches of it. But as to the latter, the authority which we ought to regard in [? i.e.?] the practice of vertuous actions philosophy is defective . For it does not teach us to practise virtue as matter of duty which we owe to our Maker It indeed recommends the beauty of virtue & teaches the turpitude of vice in an abstracted view from the will of God requiring of us to practise the former & avoid the latter. doing which is obedience to our reason But obedience to God it is not because the mind is not influenced by his authority in what [ck:ms]

¶3. The religion of nature requires us to have respect to the glory of God in all our action. It is not sufficient that what we do is materially good. If our end in doing it is not the honour of our Maker, we use not our powers in a subservience to the great end for which they were given us by God --- A regard to his glory ought to influence us in the whole course of our behaviour as a determining principle Nothing short of this is living to him by virtue of whose almighty will we exist and are what we be in our nature & all our powers & from whose exuberant goodness all our supplies spring. In vain you will search for the recommendation of this truly noble this just this reasonable service from the philosophers /p. 1011/

¶4. Humility is not among the number of the virtues of the philosophers . They were guilty of such arrogance as to compare themselves with God & in some sense allowed of an excellency in themselves above what is found even in God himself. --- They nourished pride where it least of all ought to have any place viz in the practice of virtue.

¶5. It is a principle of natural religion that all our virtue springs from God . If we are dependent of God for our existence we can't be independent on him as to our well-being & happiness But philosophers & poets ascribe our felicity to our selves . They deny that external things are good vi z. riches honours pleasures ease health liberty & life Those things not being in our power they grant that they are given us of God and therefore they allow of thanks being given to him for them But as to virtue wherein they place the happiness of man they deny that it is of God he formed man capable of practising virtue but his so doing is of man himself and therefore they deny that thanks are due to our Maker for virtue wherein they make human happiness to consist so that according to them God made us & we make ourselves happy. That we be is owing to him but that we enjoy what is really & intrinsically good is from our selves Epictetus observes that it is the note of the vulgar, to expect loss & gain from without But that is is [sic] the condition & state of the philosopher to look for both from himself And Cicero allows of no thanks to God for virtue

¶6. It is certainly a <truth> truth of princi-/mg/ple of natural religion that God is our chiefest good that he who is infinite good & glorious is the highest good is most evident In his favour we are we must be happy in his displeasure and in a state of alienation & distance from him we must be miserable. The philosophers therefore were blind to true happiness and the summum bonum of the intelligent creature who placed it in virtue" [which by what was observed under the former heads was not derived from God nor had God for its supream objects or end.][JE's brackets]

¶7. Natural religion requires perfect obedience to the will of God in order to Gods approbation & being entitled to his favour and that if once that creature fails of his duty to God he forfeits all claim to his favourable regard and becomes obnoxious to his righteous vengeance Of this the philosophers seem to be wholly ignorant and constantly express themselves in such a manner as leads on to conclude that they thought God does not require of man perfect virtue in order to the enjoymt of happiness.

¶8. These authors where wholly ignorant of the necessity of other prin/p. 1012/ciples being practiced [produced?] in man in order to the performance of duty in an acceptable manner than those which are natural --- They were entirely ignorant of the necessity of the sanctification of our hearts and therefore nothing of the nature of true holiness can ever be learned of them It is only ignorance of the nature of real holiness which causes men to think that a mind under the influence of vicious habits can perform holy acts

¶9. Philosophers & poets did <not c?> teach every branch of virtue Seneca represents prayer as needless Cicero is an advocate for fornication and thinks it cruel not to allow of it in young men and philosophers & poets agree in countenancing idolatry and of performing religious worship according to the custom of the country" [finis; no citation]

 

"DIVINITY OF X"

2)¶1358 P. 836. . e. The supream G. 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 of this vast superiority of his above all other beings. But we can have no other proper manifestations of the divine nature, but by some effects of it: for we cant immediately look upon and behold God, & see what he is intuitively. The invisible things of God are seen by the things that are made. The word of God it self is no demonstration of the superiour distinguishing glory of the supreme God, any other wise than by the works of God, & see what he is intuitively. The invisible things of God are seen by the things that are made. The word of God it self is no demonstration of the superiour distinguishing glory of the supreme God, any other wise than by the works of God, and that two ways. (1) as we must have the perfections of God first proved by his works, in order to know that his word is to be depended on. (2). as the works of G appealed <to c> & declared in the word of God, declare & make evident that divine greatness & glory, which the word of God declares . There is a difference between declaration & evidence. The word declares, but the works are the proper evidence of what is declared.

¶Undoubtedly therefore the vastly distinguished glory of the supream G, is manifested by some <or other [c; xoc]> distinguishing peculiar works of his or other. [xoc] see next p. . c

1.)2.¶ Tis evident that the same WORD, the same Son of God, that made the world or gave it being, also UPHOLDS it in being & governs it. This is evident in part unto reason. for upholding the world in being & creating of it, are <truly [? xoc?]> not properly distinct works. for tis manifest, that upholding the world in being is the same with a continued creation, & consequently that creating of the T is but the beginning of upholding of it, if I may so say; the beginning to give the T a supported & dependent existence: and preservation is only continuing to give it such a supported existence. So that truly the giving the T a being at first no more differs from preserving it through all successive moments, than the giving a being the last moment differs from the giving a supported being this moment.

¶ And the SS. is as express that the world is upheld by X. as that it was created by him; Colos. 1. 16, 17. "For by him were all things created --- & by him all things consist". Heb. 1, 2, 3. "By whom also he made the worlds --- & upholding all things by the word of his power" --- And tis he that shall bring the world to an end. /p. 1025/ Heb. 1. 10, 11, 12 "Thou Lord in the beginning hast laid the foundations of the earth &c-- They shall perish but thou shalt endure----- as a vesture shalt thou change them & they shall be changed. But thou art the same & thy years shall not fail."

¶But if these things are so, what shall we think of the upholding & government of the T, while X was in his humbled state? & while an infant, when he <he [mg]> had less knowledge than afterwards, when it is said that he increased in wisdom & stature; and <had c> far less strength than he had afterwards? when we are told that he was wearied with his journey, wearied & his strength is a measure spent, only with governing the motions of his own body? who upheld & governed the world at that time? Doubtless it will be said, that God the Father took the T out of the hands of the Son for that time, to uphold & govern it, & returned it unto 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, its [xoc] <that it should c> have [sic] such <mg.> different author [sic?] [MO: "such different authors"] of its being & of all its properties, natural principles & motions & alterations & events, both in bodies & all created minds, for one three or four & 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 thing analogous, that ever has been? has God ever taken the work of a creature <out of its hand,> that which is that creature's ordinary operation & care, according to the ordinary course of things? <Has he ever taken that [c]> out of that creature's hands, performing it precisely & exactly in the same manner, that that creature did, as if the creature still went on in his own way; & then returned it into the hand of the creature again, so that no interruption, not the least, should appear?

last p. . a] That the supream God is distinguished very remarkably, & most evidently from al other beings, by some works or other, is certain by the SS. for the matter [?xoc] <It c> is often represented, that he most plainly & greatly shews his distinguishing majesty, power & wisdom, & vast superiority to other beings, by his works that are seen & set in the view of the children of men. so Ps. 86. 8. "Among the gods there is none like unto thee, neither are there any works like unto thy works". see also v.10. Exod 15. 11 "Who is like unto thee O Lord among the gods? who is like unto thee, glorious in holiness fearful in praises, doing wonders"? Ps 89. 5, 8, 8 [sic], 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 liken'd 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 /p. 1026/ them. Thou hast broken Rehab in pieces. &c. Ps. 136. 2, 3, 4. "O give thanks unto the God of gods --- O give thanks unto the Lord of Lords --- To him who alone doth great wonders" Deut. 3. 24 "What God is there in heaven or in earth, that can do according to thy works & according to thy might"? Ps. 72. 18. "Blessed be the Lord God, the God of Israel, who only doth wondrous things" . Ps. 77. 13, 14. "Who is so great a god as our God? Thou art the God that dost wonders. Thou hast declared thy strength among the people". See Ps. 111. 1--8. PS. 145. 3.--6. "Great is the Lord & greatly to be praised, & his greatness is unsearchable. One generation shall praise thy works to another, & shall declare thy mighty acts. I will speak of the glorious honour, of thy majesty, and of thy wondrous works: And men shall speak of the might of thy terrible acts. And I will declare thy greatness" v. 10,11,12. All thy w "They shall speak of the glory of thy kingdom & talk of thy power; To make known to the sons of men thy mighty acts & the glorious majesty of his kingdom". Isai. 28. 29. "This also cometh forth from the Lord of hosts, which is wonderful in counsel, & excellent in working". Job 9. 8, 9, 10. Which alone spreadeth out the h [xoJE?] Jer. 32. 18, 19. "The great, the mighty God, the Lord of hosts, is his name; great in counsel & mighty in works". Ps. 92. 5. "O Lord, how great are thy works." See p. 1032. . b

¶But now what are these distinguishing works of G.? or the works by which his distinguishing dignity & glory are clearly manifested & plainly to be seen? What works are they that can be named or thought of? Is it CREATING THE T?

<Is it> PRESERVING & upholding the world? Or is it [sic] GOVERNING THE T or is it REDEMPTION & salvation; or at least some particular great salvation? was it the redemption out [of (om.E,mg)] EGYPT, & carrying the people of Israel thro the wilderness, & giving them the possession of Canaan? or is it the greatest work of redemption of all, that which is infinitely greater than that from Egypt, even salvation from spiritual, total & eternal destruction, & bringing to eternal holiness & glory?

or is is [sic] it the creating of the spiritual, intellectual T, which undoubtedly is an unspeakably a [sic] greater work, than creating the material T?

or is it some NEW spiritual CREATION, that is vastly greater & more noble than the old? Is it CONVERSION, regeneration, restoring a fallen, sinful creature, & making men new creatures, giving them holiness & the image of God in the heart; or giving wisdom to the heart, the truest & greatest wisdom? Is it the conversion of the Gentile T & renewing the whole /p. 1027/ world of manking, [sic] as consisting of Jews & Gentiles? or <is c> it conquering Satan & all the powers of darkness, & overcoming all evil, even the strongest holds of sin & Satan, all Gods enemies in their united strength? Is it searching the hearts of the children of men? Is it working miracles or 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 T angels & men Is it judging all in the last & greatest judgment? Is it bestowing on the favourites of God, their [xoc] <both men & angels, their c> highest, most consummate & eternal glory? even both men & angels . [xoc?] Is it destroying the visible creation, & bringing all to their final period & consummation, & to their most perfect & eternal state? or are there any other works greater than any of these, that can be thought of, which we can find appeal'd to from time to time, as clearly manifesting the most peculiar & distinguished glory of the supream God, in comparison of whom all other beings whatsoever are absolutely as nothing?

¶Concerning <all c?> those particular works which have been mention'd, these two things are evident in Scripture concerning them all [xoc?] 1. That they all are spoken of as the peculiar works of the supream <God, [c;mg]> God Being [xoJE?] by which he manifests his divine supream & most distinguished glory. 2. That they every one of them are plainly ascribed to X in Scripture.

¶I. It is thus with respect to the work both as to [xoc] <of c> the creation of the world in general, and especially the creation of the intellectual, spiritual T.

¶Thus it is as to the creation of the T in general.

¶This is often spoken of as the peculiar work of the supream God, a work wherein he manifests his glory as supream and distinguished from all other beings . Rom. 1. 19, 20. "Because that which may be known of God, is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the T, are clearly seen, being understood by the things which are made, even his eternal power & Godhead". Doubtless it is the supream God which is here spoken . <of. c> And what godhead of the supream God, <is [c? xoc?]> that which [xoc?] is clearly to be seen by the creation of the T, but his supreme [sic] Godhead? And what can that invisible glory & power of this God, here spoken of, be, but that by which he is distinguished from other beings, & may be known to be what he is? 'Tis said, that which may be known of God is clearly manifest by this work. But doubtless one thing, and infinitely the most important thing, that may be known of God is his supream dignity & glory, that glory of his which he has as supream God . But if the creation of the T bent [xoc?] <ot c?> a work peculiar /p. 1028/ to him, how are these things so clearly manifested by this work?

¶Again the work of creation is spoken of as one of the great wonders done by him, who is God of gods & Lord of lords, who alone doth great wonders, in Ps. 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" &c.

¶This work is spoken of as the work of the supreme [sic] God, which he wrought alone, Job. 9. 8. "Which alone spreadeth out the heavens" & 2. K. 19. 15. O Lord God of Israel, which dwelleth between the cherubims, Thou art the God, even thou alone of all the kingdoms of the earth; Thou hast made heaven & earth."

¶1. Chron. 16. 24,25, 26. "Declare his glory among the heathen, his marvellous works among all nations. For great is the Lord & 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". Here <meant to be xo?ck:ms> how plain are these things viz. that that glory of God is here spoken of, which is his glory as the supream God & above all god's; and that shews him to be worthy of supream worship, or to be fear'd & praised above all gods. we have the same again in almost the same words in Ps. 96. 3, 4, 5.

¶In Neh. 9. 5,6. The creation of heaven & earth is spoken of as a glorious work of God, manifesting the peculiar glory of him who is Jehovah alone. "Bless Jehovah your God forever & ever, and blessed by [xoc] <be c> thy glorious name, which is exalted above all blessing & praise [which implies at least that is exalted above all that blessing & praise that any other being can claim][JE's brackets] Thou even thou art Jehovah alone: Thou hast made heaven, the heaven of heavens, with all their host, the earth & all things that are therein".

¶Isai. 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 thing [sic] ". How plain is it here, that creating the T is spoken of as a work of the supream God, most evidently shewing that none is like him or to be compared to him. So v. 12. compared with v. 18.

¶God asserts the creation of the T to <be c> his work only, so as to deny any associate or instrument, in Isai. 44. 24. "Thus saith Jehovah they Redeemer, and he that /p. 1029/ formed thee from the womb, I am Jehovah that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by my self".

¶So this is claimed as the peculiar, distinguishing work of God, the only true God, in the 45. chap. of Isai. In v. 5.6.7. God says, "I am Jehovah and there is none else, there is no God besides me: That they may know from the rising of the sun & from the west, that there is none besides me, I am the Lord & there is none else; I form the light & create darkness". v. 12. "I have made the earth & created man<e> upon it: I even my hands have stretched out the heavens". v. 18. "Thus saith Jehovah that created the heavens. God himself that formed the earth & made it" v. 21. "I Jehovah <sic> & there /mg/ & there is no god else beside me, a just God & a Saviour; there is none beside me".

¶Gods creating the world is made use of as <an c> argument, to shew the nations of the world the reasonableness of forsaking all other gods and worshipping the one true God only. Rev. 14. 7. "Saying with a loud voice, Fear God & give glory to him--- & worship him that made heaven & earth & the sea & the fountains of waters. See also Act. 14. 15. & Rev. 10. 6.

¶The work of creation of spoken [of (om.E))] as the distinguishing work of the supreme, only living & true God, shewing him to be alone worthy to be worshipped, in Jer. 10. 6,7,10,11,12. "Forasmuch as there is none like unto thee, O Lord, thou art great, & thy name is great in might. Who would not fear thee, O king of nations; for to thee doth it appertain---- Jehovah is the true God he is the living God & an everlasting king. ---- Thus shall ye say unto them, the gods that have not made the heavens & the earth, even they shall perish from the earth, & from under these [? final s] heavens . He hath made the earth by his power: he hath established the world by his wisdom, & hath stretched out the heavens by his discretion".

¶The work of creation is spoken of as the work of the one only supream God, the first & the last Isai. 48. 12, 13. "I am he; I am the first & the last. Mind [xoc?]<e [c?]> hand also hath laid the foundation of the earth, & my right hand hath spanned the heavens".

¶So creation is spoken of as the work of the only God in Ps. 100. "Know ye that Jehovah he is God: It is he that made us."

¶See also Job 38. 5 ----10 & Ps 104. [xoc or JE?]

¶Tis represented [xoc] that <T c> the works of creation do most manifestly shew, that they are the workmanship of the supream <God, c> so that his power & his glory are manifest in this work [xoc] <in creation, [c]> in distinction from any other workman, is most plainly & undeniable [xoc]<y c> <represented in [c]> Job 12. 7,8,9. "But ask now the beasts & they shall teach thee, & the fowls of the air, & they shall tell thee: or speak to the earth & it shall teach thee, & the fishes of the sea shall declare unto thee. Who knoweth not in all these, that the hand of Jehovah hath wrought this"? Ps. 19. 1---4. "The heavens declare the glory of God, and the firmament sheweth his handy-work. Day unto day uttereth speech, & night unto /p. 1030/ night sheweth knowledge. There is no speech nor language where their voice is not heard. Their line is gone out thro' all the earth, & their words to the end of the T. In them hath he set a tabernacle for the sun."

¶See Job. 38. 5---10. & Ps. 104.

¶But the creating [xoc]<ion [c]> of the T is ascribed to JESUS X, in Joh. 1. 3. Col. 1. 16. Heb. 1. 10. Tis ascribed to him as being done by his POWER, as the WORK OF HIS HANDS, Heb. 1. 10. and [xoc? mg] and in the same place tis spoken <of [c; mg]> as his work in such a manner as to be a proper manifestation of his greatness & glory; and 'tis mention'd as being his work in such manner as to shew him to be God. Joh. 1. 1,2,3.

 

¶Is the CREATION OF THE SPIRITUAL, INTELLIGENT T consisting of angels & the souls of men & the world of glory, a peculiar work of the supream G.? Doubtless it is so, & is so spoken of . God's creating the [wwxo] <the [c]> souls of men in particular, Zech. 12. 1. "Which formeth the spirit of all flesh." And in Numb. 27. 16. God has the same title; & in Heb. 12. 9. God is called "the Father of spirits". Eccl. 12. 7. "The spirit shall return to God that gave it". So the creation of angels & that glorious invisible T where they dwell; as in Heb. 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". Ps. 104. 4. "Who maketh his angels spirits and his ministers a flame of fire."

¶But so is the creation of the spiritual & intelligent T, in every part of it, ascribed to X. For it is said Joh. 1. 3. "The T was made by him, & without him was not any thing made that was made"; & to him is expressly ascribed the creation of the invisible T, & of the angels in particular, even the very highest & most exalted of them; and all the most glorious things in the invisible heaven, the highest & most glorious part of the creation of God. Co. 1. 16. "By him were all things created that are in heaven & that are in earth, visible & invisible" (these include the invisible things on earth, as well as heaven, even the souls of men) "whether they be thrones, or dominions, or principalities, or powers; all things were created by him".

 

¶PRESERVING THE creation is spoken of as the work of the one only Jehovah, Neh 9. 6. "Thou, even thou, art Jehovah alone. Thou hast made heaven, the heaven of heavens, with all their host; the earth /p. 1031/ & all things that are therein; & thou PRESERVEST THEM ALL." [c's line?] Isai. 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, [sic?] by the greatness of his might; for that he is strong in power, not one faileth." Job. 12. 7,8,9,10. "But ask now the beasts & 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 & the breath of all mankind"? See also Ps. 36. 6,7.

¶But the preservation of the creation is ascribed to X; Heb. 1. 3. "Who being the brightness of his glory & the express image of his person, & upholding all things by the word of his power". Colos. 1. 17."By him all things consist."

 

¶GOVERNING THE CREATION is another thing often spoken of as the peculiar work of God; as in Isai. 40. 21 to the end; there governing the T is spoken of as the manifest & [c?mg] peculiar work of him to whom none is like & none equal. And in Isai 45. 5 [xo c?]<1. [c?]>----13. There governing the world, making peace & creating evil, & doing all such things, bringing to pass revolutions in nations &c-- are spoken of as the peculiar works of the of him [sic] who is Jehovah alone & God alone. See 2. Chron. 29. 11, 12 & Ps. 22. 28. PS. 47.2 &c. [1---8 xo?]

¶Governing both the natural & moral T is spoken of as the peculiar work of the great Johovah, to whom none is like, the Jehovah, the true God, the living God & the King of eternity, in Jer. 10. 6-----13 See also Jer. 14. 22.

¶So it is spoken of as the peculiar work of the first & <the [c]> last i.e the only God, to govern the T which God hath made, Isai 48. 12,13 The governmt of the natural T from day to day is spoken of as God's peculiar work most plainly & manifestly to the reason of all mankind, Ps. 19. 1---6. But X is often in the New Test. spoken of as the governour of the T, is prayed to as such, and spoken of as he whose will disposes all events.

¶Sitting as King in heaven; having his throne there & governing the universe for the salvation of his people, <are [c;mg]> spoken of as peculiar to the suprem [sic] G. that [this?] God <to [c]> whom none is like, in Deut 33. 26,27. "There is none like the God of Jeshurun" &c-- See also Ps. 103. 19. Ps. 135.4,5,6 &c-- & Ps. 113. 4---9. & Ps. 115. throughout. Ps. 11. 4.

¶But how often & eminently are these things ascribed to X! His having his throne in heaven, being exalted far above all heavens; thrones, dominions &c-- being made subject to him; being made Head over all things to the chh, &c--&c--.

 

¶JUDGING THE WORLD is another thing spoken of as peculiarly and distinguishingly belonging to the supreme God. 1. Sam. 2. 3,10 Job. 21. 22. Ps. 11. 4,5. Ps. 75. 6,7. Ps. 82. 1,8. Judg. 11. 27. Ps. 94. 2. Judging the T at a general, publick judgment is spoken of as the peculiar work of God Ps. 50. 1--7. "The mighty God, even Jehovah < see p. 1049. . e. [xoc]> 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. < see p. 1049, . c. [c]> See also Ps. 9. 7,8. /p. 1032/ 1 Chron 16. 25, 26---33. Ps. 96. 4,5----13. also Ps. 98.

¶But tis apparent that X is abundantly spoken of as eminently the judge of the T, the judge of the whole universe, quick & <of [c]> all nations <of [c]> all degrees, quick & dead, angels & men. We are particularly & fully instructed, that tis his distinguishing office to judge the T. Joh. 5. 22. 2. Tim. 4. 8. Rev. 19. 11 & many other places.

see P. 1026. . e.]. This is often added to the declaration of Gods 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 &c-- Exod. 8. 10,22. chap. 9. 14,16. & 10. 2. & innumerable other places.

¶ DESTROYING THE T at the consummation of all things is spoken of as the work of Jehovah v. 1,12,16,18,21,22. and of him who is the God of the people of God & the Creatour of the T, v. 24,25,28. See also Ps. 97. 1---6. & Nah. 1. 4,5,6 <Here see Jer. 10. 6,7,10. Ps. 46. 6. Ps. 104. 32. Ps. 144. 5. Isai 64. 1,2,3. Job. 9. 4---7> But this is spoken of as the work of the Son of God Heb 1. latter end.

¶The wonderful alterations made in the natural T at the coming out of Egypt, the giving of the law, & 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 Pharoah & his hosts there, causing the earth to tremble, the mountains to quake at him, the heavens to drop [sic] the hills as it were [xoc?] to skip like rams & lambs, Jordan being driven back, the sun & moons standing still &c. &c-- But those were as it were [xoc] infinitely small things, in comparison of [xoc] <with [c]> what shall be accomplished at the end of the T, when the mountains & hills shall indeed skip like rams & lambs, & shall be thrown into the midst of the sea, & not only some particular mountains shall quake, but the whole earth, yea the whole visible T, shall be terribly shaken, shock all [xoc] <shaken [c]> to pieces. Not only shall Mount Sinai be on fire, as if it would melt, but all the mountains & the whole earth & heavens shall melt with fervent heat, the earth shall be dissolved even to its center; & not only shall the Red Sea & Jordan be dried up for a few hours in a small part of their channels; but the whole ocean, all the seas & oceans & rivers thro the Tshall be dried up forever. Not<N [c]> only shall the sun & moon be stay'd for the space of one day; but they will all the innumerable mighty globes of the heavens, shall have an everlasting arrest, an eternal stop & end put to their courses <instead of drowning Pharoah & his host in the Red Sea, the devil & all the wicked shall be plunged into the eternal lake of fire & brimstone &c--> The former kind of effects were but as little, faint shadows of the latter. and the former are spoken of as the peculiar, manifest, glorious works of the supreme, one only God. /p. 1033/ evidently manifesting his peculiar majesty & glory . But the latter are the work<s [c]> of the Son of God J. X. as is evident by Heb. 1. 10,11,12.

¶REDEMPTION or the SALVATION SALVATION or the redeeming & saving men from misery & bringing them into an happy state in general is often spoken of as the peculiar work of the supream God.

¶ This [xoc] <It [c]> is here worthy to be remarked, that whereas the SS. teaches, that X's majesty shall at the last day appear to be so great in his coming in power & great glory & those works which have been mentiond, his judging the T with such great solemnity, & then so terribly destroying this visibly [sic] universe, & the terrible majesty of Xs face shall be such, that the kings of the earth, & the great men, & the rich men, & the chief captains, & every bondman, & every free-man, shall hide themselves in the dens & in the rocks of the mountains; & shall say to the mountains & rocks fall on us, & hide us from the face of him that sitteth on the throne & from the wrath of the Lamb: I say tis remarkable, that tis said, that when these things shall be, God alone should be exalted in opposition to men & to other gods; Isai 2. 10 to the end

¶THE WORK OF SALVATION is often spoken of as peculiar to God. Tis said the salvation of the rich, is of the Lord, Ps 37. 39. & that salvation belongeth unto the Lord. Ps. 3. 8. That salvation is of the L. Jonah. 2. 9. God's people acknowledge him to be the God of their salvation. Ps. 25. 5. & 27. 1 & Isai 12. 2. Saving effectually is spoken of as his prerogative Jer. 17. 14. "Heal me & I shall be healed, save me & I shall be saved; for thou art my praise". <Ps. 68. 20. "He that is our God, is the God of salvation, & to the Lord our God belong the issues from death".> Salvation is spoken of as being of God in opposition to man<e> & to all creature helps, Jer. 3. 23. "Truly in vain is salvation hoped for from the hills & from the multitude of mountains: truly in the Lord our God is the salvation of Israel" Ps. 60. 11. "Give us help from trouble, for vain is the help (Heb salvation) of man <v. 16. " I Jehovah am thy saviour"> Ps. 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, Isai 59. 16. "And he saw that there was no man, & wondered that there was no intercessour. therefore his arm brought salvation unto him, & his righteousness it sustained him."

¶'Tis spoken of as his prerogative to be the rock of salvation, to be trusted in by men. Ps. 95. 1. "Let us make a joyful noise to the Rock of our salvation" <see Ps. 95. 1> Ps. 62. 2. "He only is my rock & my salvation, he is my defence". v. 5,6,7,8,9 "My soul, wait thou on god alone, for my expectation is from him. He only is my rock & my salvation; he is my defence; I shall not be moved. In God is my salvation & my glory; the rock of my strength & my refuge is in God; trust in him at all times. pour out your heart before him; God is a refuge for us. Surely men of low degree are vanity, & men of high degree are a lie. to be laid in the balance they are altogether lighter than vanity. <See Deut 32. 4. 2 Sam. 23. 3. Ps. 18. 2. 2 Sam. 22. 1,2 21. 32. Ps. 18. 2,30,31,46. Isai. 26. 4. Hab. 1. 12>

¶Tis said, that there is no other saviour besides the one only Jehovah. Isai 43.3. "I am Jehovah thy God, the holy one of Israel, thy Saviour" 43. 11. "I even I am Jehovah & beside me there is no Saviour", Isai 60. 16 /p. 1034/ "And thou shalt know that I Jehovah am thy saviour & thy redeemer, the mighty one of Jacob." <See Isai 47. 4. chap. 54. 5.> Isai 45. 15 "O God of Israel, the Saviour," v. 21 to the end; "I Jehovah [sic] & there is no God else beside me. Look unto me & be ye saved all ye ends of the earth, for I am God & there is none else". Here observe, that <this [c]> is given as a reason, why all nations in the T should look to him only for salvation, because [xoc] <that [c]> he only was God; taking it for granted, and as an universally established point, that none but a god could be a saviour. and here salvation is claimed as the prerogative of the one only God, & therefore exclusive <ly [c]> of a secondary & subordinate god. It follows, "I have sworn by my self, the word is gone out of my mouth in righteousness, & shall not return, that unto me every knee shall bow & every tongue shall swear. Surely shall one say, In Jehovah have I righteousness & strength. even <E [c?]> to him shall men come, & all that are incensed against him shall be ashamed . In the Lord shall all the seed of Israel be justified & shall glory".

¶Hosea 13. 4. "Yet I am Jehovah thy God from the land of Egypt, & thou shalt know no god but me: for there is no sa- [ck:ms]

¶God is so the only saviour of his people, that others are not admitted to partake of this honour, as mediate & subordinate saviours; Hos. 1. 7. "I will save them by Jehovah their God, & will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen". [¶?] And therefore the heavenly hosts in giving praise to God ascribe salvation to him, as his peculiar & distinguishing glory; Rev. 19. 1. "I heard a great voice of much people in heaven, saying, Alleluja, salvation & glory & honour unto the Lord our God".

¶But now [xoc] nothing is more evident by the express & abundant doctrine of SS., than that J. X is most eminently & peculiarly the Saviour of God's people & the Saviour of mankind the Saviour of the T Joh. 4. 42. His very name is jesus, Saviour. [c's lines] He is spoken of as the author of eternal salvation. Heb. 5. 9. & the captain of the salvation of his people, Heb. 2. 10. A prince & a saviour. He is called Zion's salvation, Isai 62. 11 "Behold thy salvation cometh". He is spoken of <as [c?]> saving by his own strength, & able to save to the uttermost; one mighty to save, and therein distinguished from all others, Isai 63. 1. "I that speak in righteousness, mighty to save" v. 5. "I looked and there was none to help, & I wondered that there was none to uphold. therefore mine own arm brought salvation unto me, & my fury it upheld me". What is said in this place, is meant of X, as is manifest by comparing v. 3. with Rev. 19. 15. And the very same things that are said of Jehovah, the only God, as the only saviour, in whom only men shall trust for salvation, in Isai 45. 21 to the end; are from time to time applied to X in the New testament . And tis expressly said, Act. 4. 12. "There is salvation in no other, neither is there any any [sc] other name given under heaven amongst men, whereby we must be saved". & the heavenly hosts in their praises ascribe /p. 1035/ salvation to X in like manner as to God the Father, Rev. 7. 10. "Salvation to our God which sitteth upon the throne & to the Lamb." See also chap. 5. X is a rock sufficient sure & perfectly to be trusted Isai 28. 16,17. I Cor. 10. 4.

¶THE REDEMPTION FROM EGYPT, & bringing the children of Israel thro' the wilderness to the possession of Canaan, is often spoken of as a great salvation, which was most evidently the peculiar work of the one only Jehovah, greatly manifesting his distinguishing power & majesty. 2. Sam. 7. 22,23. "Wherefore thou art great, O Lord God, for there is none like thee; according to all that we have heard with our ears;" meaning what they had heard of his great fame or name he had obtained by his wonderful works in bringing them out of Egypt &c-- as appears by what follows; "And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name; and to do for you great things & terrible for thy land, before thy people which thou redeemedst to thee from Egypt, from the nations & their gods." with Exod. 6. 6,7. "Wherefore say unto the chil of Israel, I am Jehovah, & I will bring you out from under the burdens of the Egyptians, & I will rid you out of their bondage, & I will redeem you with a stretched out arm & with great judgments ----- & ye shall know that I am Jehovah your God". & chap 8. [xo E or c?] The same work is mentiond as an evidence, that the doer of it is Jehovah, & that there is none like unto him, and <as [c]> that which makes known God's name through the earth; chap. 8. 10,22. & 9. 14, 16. & 10. 2. see also chap. 15. 6---11 & 18. 11 & 34. 10.

¶Deut. 3. 24. "O Lord God, thou hast begun to shew thy servant thy greatness & thy mighty hand. for what God is there in heaven or in earth, that can do according to thy works, & according to thy might"; chap. 4. 35. "Unto thee it was shewed, that thou mightest know that Jehovah he is God; there is none besides him" . Exod. 20. 2,3. "I am Jehovah thy God, which brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me." Deut. 10. 17 "For the L. your God is God of gods & Lord of lords, a great God, a mighty & a terrible"; with v. 21. "He is thy praise, & he is thy God, that hath done for thee these great & terrible things, which thine eyes have seen." Josh. 3. 10. "Hereby shall ye know that the living God is among you". i.e by his dividing Jordan &c-- see Deut 9. 26 & 11. 2,3.

¶Ps. 77. 13 to the end. "Who <is [c?]> so great a god as our God? Thou art the God that dost [sic] wonders. Thou hast with thine arm redeemd the people --- The water saw thee, O L." &c---- Deut 32. 12. "The Lord alone did lead him & there was no strange God with him". Ps. 111. 6. "He hath shewed his people the power of his works, that he may give them the heritage of the heathen." [¶?] Josh. 4. 23 to the end. "Jehovah your God dried up the waters of Jordan, as Jehovah your God <The L. [xoJE?]> did to the red Sea-----that all the people of <the L. [xoJE?]> the earth might know the hand of Jehovah, that it is mighty; that you might fear Jehovah your God for ever". Ps 135. 5 &c "For I know that Jehovah is great, & that our Jehovah is above all gods. Whatsoever <the Lord> the Lord pleased, that he did in heaven & in earth, in the sea, & in all deep places ---- who smote the first born of Egypt" &c-- Hosea 13. 4. "I am Jehovah thy God from the land of Egypt, & thou shalt /p. 1036/ know no god but me: for there is no Saviour besides me".

¶But it was Jesus X that wrought that salvation. Isai. 63. 9.10. "The angel of his presence saved them: in his love and in his pity he redeemed them, & he bore them & carried them all the days of old. But they rebelled & vexed his holy Spirit". This rebelling & vexing his holy Spirit is evidently the same thing with that spoken of Ps. 95. 8,9,10,. <"A [c]> as in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me, proved me & saw my works. Forty years long was I grieved with that generation." But tis evident, that he whom they tempted provoked & grieved was that God whose great works they saw, & therefore that God who wrought those wonderful works in Egypt & the wilderness: & tis evident by that Psalm v. 3. that that was "Jehovah, a great God, & a great kind above all gods". But tis evident by that in Isai 63. <just quoted, [c]> that it was the angel of Gods presence, [c's line] & by 1. Cor. 10. 9; "Neither let us tempt X, [c's line?] as some of them also tempted". He whom they tempted is in that [?] 95<th [c]> Psalm v. 1. called the "Rock of their salvation". & in Deut 32. 4. [c's 4?] tis said of Jehovah, that "He is the Rock>" [c's line?] & 2. Sam. 23. 3. he is called the Rock of Israel; [c's line?] & the rock out of which water came to save the people from perishing, was [xoJE?] if it was a type of a [&? xoc] <the [c]> Rock of Israels salvation, as it is evident it was, was doubtless a type of him who is called Israel's Rock, & the Rock of their salvation. [c's lines] But this [? xoc?]<at [c?]> Rock was a type of X. 1. Cor. 10, 10.

¶And as tis said Isai 63, that the angel of Gods presence saved them &c-- so tis plain by Exod 23 20--23 that God's angel, & [a? xoc] a different person from him, who acts as first in the affairs of the Deity, brought 'em into Canaan &c-- & tis plain, that the person that appeared in the bush, that said his name was Jehovah, & I am that I am, was the angel of Jehovah. Exod. 3. 2, 14. & 6. 3. Act. 7. 30. And nothing is more evident by the whole history, <then [c]> that the same Person brought em out of Egypt. And it appears, that it was the same angel which appeared & delivered the ten commandmts at Mt. Sinai, & that conversed there with Moses, & manifested hims. from time to time to the congregation in the wilderness, Act. 7. 38. "This is he that was in the chh in the wilderness, with the Angel which spake to him in the Mt Sinai, & with our fathers; who received the lively oracles to give unto us". That angel that entrd into covenant with the people at Mt Sinai, that spake the words of the covenant there & delivered to Moses the tables of the cor. and appeard in the cloud of glory over the ark of the covenant; doubtless was the same that is called the angel of the covenant, Mal. 3. 1 "Behold I will send my messenger and he shall prepare the way before me; and the L whom ye seek shall suddenly come into /p. 1037/ his temple, even the messenger of the covenant, whom ye delight in. behold he shall come saith the Lord of hosts". And that without doubt was X. Tis plain that he that spake at Mt Sinai was X by Heb. 12. <25 [c]> 26,27. <Quote this text [c]>

¶Thus we see, that however the work of salvation be so often spoken of as peculiar to God; yet this [touched up c?] salvation out of Egypt, so much celebrated in SS. is not peculiar to God the Father; but that the Son wrought this work as well as the Father. Therefore let us consider what greater salvation there is celebrated in SS. & consider whether that be not a salvation peculiar to God the Father. And tis true that the Scriptures abundantly speak of an infinitely greater & more glorious salvation, than that out of Egypt; viz the salvation of men from sin, Satan & eternal death & ruin, & bringing them to the heavenly Canaan, to eternal life & happiness there. This is spoken of as a far greater work, than the other: so that in comparison of it that is not worthy to be remembered or mention'd Jer. 23. 6 <xo?>, 7,8 >"[quote]" [c]> "It shall no more be said the L. liveth &c-- see also chap. 16. 14,15 Isai 43. 18---21. "Remember ye not the former things" &c-- Isai 64. 3,4. "When thou didst terrible things which we looked not for, thou camest down & the mountains flowed down at thy presence. For since the beginning the T men have not heart" &c-- <Quote rest of vers [c]> But I need not stand to shew the reader how this great salvation is in SS ascribed in a peculiar manner to X as the author

¶We read in SS of two CREATIONS: The first, that which Moses gives an account of in the first chap of Genesis; the other, a spiritual creation, consisting in restoring the moral T, & bringing it to its highest perfection, & establing [sic] it in its eternal felicity & glory; & the latter <is [c]> spoken <of [c]> as most incomparably the greatest work; Isai 65. 17, 18 & 6. 22.

¶Now as creation is so much spoken of as a most peculiar work of the supream God, one may well determine, that if the first creation be not so, yet the second <is [c?]> which is so much greater & evidently the greatest of all Gods works.

¶But this new creation which is the same with the work of redemption, is in the most special manner spoken of as the work of Jesus: for he is ever spoken of as the great Redeemer & Restorer. This work is committed to him: for this he has a full commission. it <I [c]> is left in his hands; all things are committed to him; all power in heaven & earth <is [c?]> given him, that he [xoc] that he might [xoc] <may [c]> accomplish this work & bring it to its most absolute perfection. To this end are subjected to him thrones, dominions, principalities & powers, & he is made Head over all things . and to this end the T to come, i.e all the affairs of the new creation, are put /p. 1038/ in subjection unto him . & he with regard to all the transactions belonging to this new creation, that are written in the book of God, is the Alpha & Omega, the first & the last X built the house, he built all things especially in this new-creation. & he is G. These things are plainly asserted in Heb. 3. 3,4. <Quote [c]>

¶Thus that work, the work of redemption, which is both the greatest work of salvation, & the greatest work of creation ( the two kinds of works chiefly spoken of in SS as divine is accomplished by the Son of God.

¶And if any in order to find out something or other, some work or operation peculiar to God the Father, should suppose, that altho this new creation & great salvation in general is wrought by X; yet that [xoc?] some particular part or parts of it are appropriated to God the Father; I would say further, that each particular part of it is ascribed to X. Let us consider each part; [¶?] Particularly that part of this work which consists in purchasing the redeemed. This indeed is ascribed to G. 1 Cor. 6. 19,20. "Which ye have of God; & ye are not your own, <for ye are bought with a price; [c]> therefore glorify God in your body & in your spirit which are God's". chap. 7. 23. "Ye are bought with a price; be ye not the servants of men" Act. 20. 28 "Feed the church of God, which he hath purchased with his own blood". But I need not go about the shew particularly, that purchasing the redeemed is peculiarly ascribed to X. see next p. . a

¶So with respect to calling men into X's fellowship & kingdom; this also is ascribed to God; Rom. 8. 30 "Whom he did predestinate them he also called". Act. 2. 39 "As many as the Lord our God shall call." 1 Cor. 1. 9 "God is faithful by whom ye were called unto the fellowship of his Son Jesus X our Lord" 1. Thess. 2. 12. "That ye would walk worthy of God, who hath called you unto his kingdom & glory. 2 Thes. 2. 13,14. "God hath from the beginning chosen you to salvation---- whereunto he called you by our gospel. 2. Tim. 1. 9. "According to the power of God, who hath saved us & called us with an holy calling, not according to our works, but according to his own purpose and grace. 1 Pet. 5. 10. The God of all grace, who hath called us unto his eternal glory See Rom. 9. 24 1 Pet. 1. 15.

¶<But [c]> This is ascribed to J. X. Rom. 1. 6. "Among whom also ye are the called of Jesus X". 1. Cor. 7. 17. "As the Lord hath called every one Joh. 10 3 "And he calleth his own sheep by name & leadeth them out" v 16. "Other sheep have I, which are not of this fold them also I must bring in, and they shall hear my voice" Eph. 1. 18 "That ye may know what is the hope of his calling".

¶Regeneration, or the changing & renewing of the heart, this [xoc] is spoken of as the peculiar work of God; Joh. 1. 13 "Which were born not of blood, nor of the will of the flesh, nor of the will of men, but of God" Jam. 1. 18 of his own will----- <(Quote) [c]> 1 Joh. 5. 1,4,18 "born of God ... begotten of him". So 1. Joh. 3. 9. & 4. 7. 1 Pet. 1. 3. "hath quicken'd" chap. 1. 19. "according to the exceeding greatness of his power" &c--

¶This also is ascribed to X. saints are born of him in their spiritual generation, and therefore are called his seed. Gal. 3. 29. Tis X that baptises men with the Holy Ghost, which is called the washing of regeneration & renewing of the Holy Ghost, & a being born of water & of <xo?> the Spirit.

So tis evident by Tit 3. 4,5 that the kindness & love of God our Saviour appears in his saving us by the washing of regeneration & /p. 1039/ renewing of the holy Ghost

see last p. . d] The giving <of [c?]> spiritual & saving light is one chief part of the new creation, as creating the light was a chief part of the old creation . The causing <of [c]> this spiritual light is spoken of as the peculiar work of G. 2. Cor. 4. 6. "For God who caused [xoc] <commanded [c]> the light to shine out of darkness &c <(Quote) [c]>-- Joh. 6. 45---- all taught of God <(quote) [c]> ----- hath heard & learned of the Father. matt. 11. 25. Thou hast hid those things ---- & revealed them unto babes. <(quote)[c]> & so in innumerable places. but the giving <of [c]> this light is especially ascribed to X. as the author & fountain of it. He is called the light of the T, the light of life, the true light that lightneth every man that cometh into the T -- He is the sun of righteousness --- no man knoweth the Father but the son & he to whom the Son will reveal him, &c-- &c--.

Justification, washing from sin, delivering from guilt, forgiving sin, admitting to favour & to the glorious benefits of righteousness in the sight of God, are often spoken <of [c]> as belonging peculiarly to God . Rom. 3. 26.--- That he might be just & the justifier &c-- [xoc] <of him that believeth in Jesus. [c]> v. 30. "Seeing it is one God that justifieth" &c-- chap. 8. 30 "When he called he also justified". v. 33. "It is God that justifieth" Isai. 43. 25. "I am he that blotteth out thy transgressions for mine own sake." Ps 51. 2,4. "Wash me thoroughly from mine iniquity, & cleanse me from my sin-----against thee, thee only have I sinned." --- Therefore the Jews said Luke 5. 21. "Who can forgive sins but God only" [P?] But X hath power to forgive sins, as it follows in the last mentiond place, v. 24. "But that ye may know, that the son of man hath power on earth to forgive sins" &c-- He washes us from our sins in his own blood. Rev. 1. 5. And he justifies those that know & believe in him Isai 53. 11. "He shall see of the travel [sp??] of his soul & shall be satisfied; by his knowledge shall my righteous servant justify many". The Father hath committed all judgment to the Son to justify his people & condemn his adversaries.

¶Overcoming SATAN, and delivering men from him, & giving his people victory over him, is [xoc] <are [c]> spoken of as the peculiar work<s [c]> of God's glorious power. Isai 27. 1. "In that day Jehovah with his great & strong sword shall punish Leviathan the piercing serpent, even Leviathan that crooked serpent; he shall slay the dragon that is in the sea . Ps. 8. 1,2. "O Jehovah our God, how excellent is thy name in all the earth, who hast set thy glory above the heavens! out of the mouths of babes & sucklings ------<(Quote) [c]> Ps. 91. 13. "Thou shalt tread on the lion" &c------

¶But tis the special work of X to bruise the serpents head; to destroy the works of the devil; and that by his own strength. for he is represented as conquering him, because he is stronger than the strong man armed, & so overcoming him & taking from him all his armour wherein he trusted, & spoiling his goods. Tis he that has spoiled principalities & powers & made a shew /p. 1040/ of them openly, triumphing over them. he is the spiritual Sampson, that has rent the roaring lion, as he would have rent a kid [? MO]; & the spiritual David, that has delivered the lamb out of his mouth, & has slain that great Goliath. He is that Michael who fights with the dragon & casts him out; and at last will judge Satan & cause his saints to judge him & will utterly destroy him, & inflict those everlasting torments on him spoken of Rev. 20. 10. In the apprehension of which he now trembles, & trembled for fear that X would inflict these torments on him, when he cried out & fell down before him, saying "art thou come to torment me before the time? & I beseech thee torment me not."

¶If any should imagine, that those parts of the work of redemption, which are initial & are wrought in this world, being more imperfect, may be wrought in this world, being more imperfect, may be wrought by the Son of God; but that more glorious perfection of it, which is brought to pass in heaven, is peculiar to God the Father: In opposition to this it may be observed, It belongs to X to take care of the souls of his saints after death, & <to [c?] receive them to the heavenly state, & <to [c?]> give them possession of heaven. Therefore the SS<s?> represent, that he redeems his saints to God & makes em kings & priests. he has the key of David, the key of the palace, & the keys of hades or the separate state & of death, & opens & no man shuts, & shuts & no man opens. He is gone to heaven as the forerunner of the saints. He has in their name taken possession of that inheritance which he has purchased for them, that he may put them in possession of it in due time. He is gone to prepare a place for them, that he may in his time come & take them to himself, that where he is, there they may be also; & make them sit with him in his throne, & give them the glory which God hath given him. & therefore Stephen when dying commended his spirit into Xs hands.

¶Or if any shall say, that not only those parts of salvation that the saints are the subjects of in this T, but also what they receive in heaven, before the resurrection, is but initial & exceeding imperfect in comparison of [xoc] <with [c]> what will be brought to pass at the day of judgmt; & should imagine, that altho X may accomplish these more imperfect parts of the new creation; yet that far more glorious salvation which shall be brought to their highest consummation, shall be the peculiar work of God the Father: Tis abundantly manifest from SS., that that consummation of all things shall be by X. He shall raise the dead by his voice, as /p. 1041/ one that has power & life in himself. He shall raise up the bodies of his saints in their glorious resurrection, making their bodies like to his glorious body. Joh. 5. 25---29. & 6. 39,40. He as the universal & final Judge shall fully purge the T of all filthiness, put an end to all confusion & disorder in it, put all things to rights, & bring every thing to its last & most perfect state. He shall bestow that great gift of eternal life, in both soul & body, on the whole chh, & [xoc?] <& [c?]> every individual member, in a state of most consummate glory, <which is [c]> the thing aimed at in all the preceding steps of the great affair of redemption. <He [c]> shall present his chh to hims. & to his F. a glorious chh, not having spot or wrinkle or any such thing, all imperfect purity, beauty & glory: & the glory which God hath given ["i" sic] him, he will give them, in the most perfect manner, thus they may reign with him forever & ever. & thus he will cause the new Jerusalem to appear in its brightest glory, as a bride adorned for her husband, & will perfect the new creation & cause the new heavens & new earth to shine forth in their consummate & eternal beauty & brightness; when G. shall proclaim, it is done, [JE's line] I am Alpha & Omega the first & [ck:ms, photocopy missing word/line] 15. 20---28. Matt. 25. 34. 2 Tim. 4. 8. Luke 22. 29,30. Matt. 24. 47. Rev. 2. 7,10 & 3. 21. Rev. 22. 11-17. Christ is represented as being himself the light & glory that enlightens the new Jerusalem that fills with brightness & glory the chh of God, in its last, consummate & eternal glory; Rev. 21,23.

¶with regard to MIRACLES how the miracles that X wrought were such as are spoken of as the peculiar works of God. See Table Miscell. under the word Miracles

¶Concerning the name JEHOVAH, take notice of [xoc] <see [c]> Nehemiah 9. 6. "Thou art Jehovah alone: Thou hast made heaven & earth. The heaven of heavens with all their hosts; the earth" &c----- Deut. 4. 35. "That thou mightest know, that Jehovah he is God; there is none else besides him". so v. 39. Deut 6. 4. "Hear, O Israel, Jehovah our God is one Jehovah". 2. Sam. 22. 32. "Who is G. save Jehovah? who is a Rock save our God." so Ps. 18. 31. 1 K. 18. 39. "Jehovah he is the God; Jehovah he is the God" Ps. 118. 27 "God is Jehovah. Jer. 16. 21. "And they shall know that my name is Jehovah." So when <God [c]> proclaimed his name in Mt Sinai, Exod. 34. 5,6. he passed by & proclaimed, Jehovah, Jehovah. Josh. 22. 2. "Jehovah G. of gods, Jehovah God of Gods". Hosea 12. 5. "Even Jehovah, /p. 1042/ God of hosts; Jehovah is his memorial". Deut 28. 58. "That thou mayst fear this glorious & fearful name Jehovah thy God." Isai 43. 3. "I am Jehovah thy God the holy one of Israel thy Saviour." Isai 47. 4. "As for our Redeemer, Jehovah Zebhaoth is his name, the holy one of Israel." Isai 48. 2. "The God of Israel Jehovah thy God that divided the sea, whose waves rored [sic?]: Jehovah Zebhaoth is his name". chap. 54.5. "Thy maker is thy husband, Jehovah Zebhaoth is his name; and thy Redeemer the Holy one of Israel, the God of the whole earth shall he be called." Jer. 10. 16. Jehovah Zebhaoth is his name." So chap. 31. 35. chap 32. 18. "The great, the mighty God, Jehovah Zebhaoth is his name"; & 50. 34. "Their Redeemer is strong; Jehovah Zebhaoth is his name", & 51. 19. Isai. 42. 8. "I am Jehovah, that is my name". Exod. 18. 11. "Jehovah is greater than all gods." Jer. 10. 10. "Jehovah is the true God; he is the living G. & an everlasting king." Amos. 5. 8. "Jehovah is his name." chap. 9. 6. "Jehovah is his name." Exod. 15. 11. Who is like unto thee, O Jehovah. 1 Chron. 17. 20. "O Jehovah, there is none like unto thee". Ps. 86. 8. "There is none like to thee, O Jehovah". 2. Sam. 6. 2. Whose name is called by the name of Jehovah Zebhaoth." Ps 68. 4. extol him that rideth on the heavens by his name JAH" Ps. 83. 18. "Whose name alone is Jehovah" next col.

¶KING OF KINGS & LORD OF LORDS are titles peculiar to the supreme Being. Deut 10. 17. "For the Lord your God is God of gods & Lord of lords". Ps. 136. 3. "O give thanks to the Lord of lords, for his mercy endureth forever". Dan. 2. 47. "Of a truth it is that your God is a God of gods & Lord of kings." 1. Tim. 6. 14,15,16. "until the appearing of our Lord Jesus X, which in his times he shall shew, who is the blessed and only potentate, the King of kings & Lord of lords; who only hath immortality dwelling in light which no man can approach unto, whom no man hath seen nor can see; to whom be honour & power everlasting, amen."

last col. d. It might well be expected, that in that abundant revelation which God has made of himself, that [xoc] he would make himself known by some one name at least, which should be expressly delivered as the peculiar & distinguishing name of the most high. And we find it to be <so; [c]> God has with great solemnity declared a certain name as his most peculiar name, that he has expressly & very often spoken of as a name that belongs to him in a most distinguishing manner, & belongs only [xoc] to the supream [xoJE!] supreme Being <only.[c]> & <hath expressly [c]> asserted that it belongs to no other . But notwithstanding all thing [? xoc] the Arians, to serve their particular purpose, reject this name, as not the distinguishing name of the supreme G. & fix on some other name, no where in so express a manner appropriated to him.

¶Xs ETERNITY <is abundantly asserted. [c]> Ps. 102. 24---27. Of old hast thou laid the foundations <(Quote) [c]>-----They shall perish but thou shalt endure see v. 12 <(Quote) [c]> compared with Heb. 1. 10,11,12 <(Quote) [c]> compared with Gen. 21 /p. 1043/ 33. "And called on the name of the Lord the everlasting God" Deut. 33. 27. "The eternal God is thy refuge, & underneath are everlasting arms." Ps. 9. 7. "The Lord shall endure forever" & 104. 31. "The glory of the Lord shall endure forever." & 92. 8. "But thou, o L. art most high forevermore" & 135. 13. "Thy name, O Lord, shall endure forever, & thy memorial throughout all generations". Jer. 10. 10. "The L. is the true G.: he is the living God, & an everlasting king". Dan. 4. 2,3. "The signs & the wonders that the high G. hath wrought towards me --- his kingdom is an everlasting K. --- & of his dominion there is no end". & Lam. 5. 19. compared with Daniel 7. 14, Rom. 1. 23. "The incorruptible G." 1 Tim. 6. 16. "The K. eternal, immortal." Rev. 4. 9,10. & 5. 14. & 10. 5,6. & 15. 7. Heb. 7. 3. "having neither beginning of days, nor end of life."

¶Many things make it manifest, that he that dwelt in the tabernacle & temple, between the cherubims, was X: but tis evident that the God that dwelt there was the only true God, 2. K. 19. 15. "O L. God of Israel, which dwellest between the churubims, thou art the God, even thou alone"> & v. 19. "That all the kingdoms of the earth may know, that thou art the L. God, even thou only". 1 K. 8 . 6. with v. 12,13, v 23. v 27, 60.

¶All the angels worship X Heb. 1. 6. "Let all the angels of God worship him". But this is the prerogative of the supreme G. Neh. 9. 6. "Thou, even thou art Jehovah alone: thou hast made heaven, the heaven of heavens with all their host ------- & the host of heaven worshippeth thee."

¶The supreme divinity of the Son of G. is most manifest from Heb. <XII. [c?]> 24---26 "And to Jesus the Mediatour of the new covenant, & to the blood of sprinkling that SPEAKETH better things than the blood of Abel. See that ye refuse not him that SPEAKETH: for if they escaped not, who refused him who spake on earth; much more shall not we escape, if we turn away from him that speaketh from heaven; whose voice then shook the earth: But now he hath promised saying, Yet once more I shake not the earth only, but also heaven". Here I observe

¶1. Tis plain that he who spake, whose voice shook the earth, meaning him that spake at Mt Sinai, was the supream & only God ( see this proved back p. 1035 )

¶2. Tis manifest that he, that speaks to us form heaven now under the gospel, is the same whose voice then shook the earth: for [xoc] this the words are <directly [c]> express.

¶3. If any should say that <he [c]> he that speaks to us from heaven [xoJE] <who [c]> speaks to us from heaven, is not the same with him that spake on earth, whose voice then shook the earth; yet they must allow him to be either equal or superiour <to him. [c]> but he that speaks to us from heaven, in his so speaking, is mentioned as much the most to be regarded.

¶4. Tis manifest that by him that speaks to us from heaven, the Apostle means X the Mediatour of the new covenant This appears two ways, first by the connection of the 25 with the 24. verse; in the former of which he speaks of /p. 1044/ X, as of him that speaketh good things to us by his blood, & then immediately bids us beware, that we dont refuse him that speaketh. & 2. Tis plain that he that speaks the gospel to us from heaven, whose voice is so much more to be regarded than the voice of the law at Mt Sinai, is [xoc] <is Christ, [c]> by that parallel place in the same epistle, chap. 2. 2,3. "For if the word spoken by angels was steadfast, & every transgression & disobedience received a just recompense of reward; how shall we escape, if we neglect so great /mg/ salvation, which at the first began to be SPOKEN TO US BY THE LORD, and was confirmed to us by [them (om.JE)] that heard him".

¶There must be a vast difference not only in the degree, but in the kind, of respect & WORSHIP due to the supreme God & other things, as there is so infinite a difference between this Being & all other beings. There is a great difference as to the kind of respect proper for a wife to <render to [c]> her husband, & that which is [xoc] <t is [c]> proper for her <to render [c]> exercise [xoc] towards other men. So it is with respect to the respect due to God. otherwise there would not be a foundation for that jealousy, which God exercises on occasion of his peoples worshipping other beings. see p. 1046. . d.

¶On the supposition of Xs being a creature he would much more properly be ranked with creatures than with G. (as he so generally is being called by his names & titles having ascribed to him his attributes, dominion &c--) however great a creature he is he is infinitely nearer to the rest of the creatures than to God

"Preacipua argumenta contra deitatem Filii continentur in epistola illa quam Andreas Wissowatius Socinianus celebris ad Baronem Boineburgium anno 1665 exaravit.--- De qua epistola hoc illustris Leibnitii judicium est, quod in illa omne fere robur sophismatum contra mysterium hoc contineatur. ita autem sonat haec epistola

-------unus Deus altissimus est Pater ille ex quo omnia.

¶Filius Dei Jesus Christus non est Pater ille ex quo omnia

¶E. Filius Dei Jesus Christus non est unus Deus altissimus.

¶Syllogismi hujus propositio habetur 1. cor. 8. 6. in verbis Apostoli, qui docere volens, quis nobis Christianis habendus sit Deus ill unus, nempe non talis quales sunt multi Dii, Quos esse ibidem supra dixit, ait eum esse Patrem illum, ex quo omnia, nempe primam Personam, ex quo ut fonte et causa, primoque principio omnia proficiciscuntur. Non dicit ut nunc dici solet, unum Deum illus esse et Patrem et Filium et Spiritum Sanctum, cujus mysterii dicendi hic erat [?] vel maxima ocasio si usquam.

¶Minor probatur praeter alia inde, quot ibidem vox Jesus Christus distinuatur alio modo: Unus dominus per quem omnia. Nempe divinus non supremus, qui est solus Pater, ex Quo omnia, sed i, quem Deus ille fecit Dominum et Christum seu unctum /p. 1045/ suum ut ait S. Petrus Apostolus alter, Act. 2. 36. Per quiem ut secundam & mediam causam Deus ille supremus, ex quo omnia, ut prima causa, facit ista omnia de quo vide etiam Eph. 2. 9. Heb. 1. 2. & 13. 24. Act. 2. 22. Tit. 3. 4,5,6 2. Cor. 5. 18. 1 Cor. 15. 27. C. Cor. 4. 14. Rom. 2. 16.

¶Qui nescivit diem judicii, is non est Deus altissimus.

¶Filius nescivit diem judicii.

¶E. Filius non est Deus altissimus

¶Major probatur, quia esse omniscium, est Dei altissimi attributum proprium. Qui autem nescivit diem judicii, is non est Deus altissimus. Implicat hoc contradictionem.

¶Minor patet ex verbis ispsium Christi, primo Matt. 24. 36. de illa hora nemo scit ---- nisi Pater meus solus. Deinde expressius Marci 13. 32. De die & hora nemo scit neque angeli, qui sunt de caelo, neque Filius nisi Pater. Quantopere haec verba Christi torsenrint, & torqueant homoousianos, & quomodo ipsi vicissim torguere soleant, patet ex Maldonato----- Vulgata Responsio presertim reformatorum (nam alii eam rejicero solent) est ex distinctione partium in Christo nescivisse eum hanc diem quoad humanitatem, ac scivisse quoad divinitatem . Sed distinction [sic] ista vana est quando ponit unum suppositum Filii Dei esse Deum altissimum & hominem simul, atque Deum supremum esse hominem, quod est absurdum, et implicans contradictionem; et enim Deus & homo sunt disparata [sic?] at disparata non possunt, et de alia tertia, et de se invicem praedicari proprie; quo [? blot at end] omnes ratione sana utentes, nec eam obnubilantes [?] agnoscunt. Ut ferrum esse lignum, animam esse corpus, absurdum est. Si idem esset Deus et homo, sequa<e>retur simul Deum esse simul non Deum summum, quod est ontradictorium. Nec una pars de toto composito potest praedicari propria, univoce. deinde quod composito cuidam inest secundum partem quandam & quidem majorem ac po<a>tiorem atque estimari de eo simpliciter potest ac debet, id de eo non licet negare simpliciter, quamvis ei non isit secundum partem minorem. Ut quamvis corpus hominis non ratiocinetur, nec sciat aliquid, tamen cum anima ejus ratiocinetur, atque sciat quis dicat simpliciter, hominem non ratiocinari neque aliquid scire? An ipsi concedent ut dicere liceat, Filius Dei non creavit mundum, non est Patri coessentialis, quia ipsi non conveniunt secundum humanam naturam, nisi per idiomatum commentituam [??] communicationem

2. Cum ista Christi natura humana dicatur conjuncta Deitati hypostaticae in unitate personae, nonne deitas humanitati suae tam arcte [?] conjunctae scientiam hujus secreti, cujus capax esset, communicavit. 3. Si persona filii, quae est divina, scivit istam diem, quomodo potuit vere dici, filium nescivisse eum, cum illa persona sit iste Filius. 4. Simpliciter hic dicitur Filius nescivisse diem judicii, ergo hoc de Filio toto dicitur, non de parte Filii inferiore, quae non solet vocari simpliciter et absolute Filius. 5. Patet hic per Filium Die, quatenus est Dei Filius, primo ob id ipsum, quia non dicetur Filius hominis, sed absolute Filius, per quem solet intelligi Filius Dei. deinde quia huic Filio statim opponitur Pater ejus, qui est Deus; ergo istius Patris Filius intelligitur; /p. 1046/ et dicitur solus Pater scire & quidem opposite ad Filium; idque ita ut filius nescire, Pater vero solus scire dicatur. Tale hinc [?] emergit argumentum arct stringens

¶Quicunque scivit tunc diem judicii, is est Pater Jesus Christi.

¶At Filius etiam secundum divinitatem consideratus non est Pater Jesu Christi.

¶E. Filius etiam secundum deitatem consideratus non scivit diem judicii.

¶Major probatus ex verbis Christi quibus dixit, solum Patrem suum diem istum scivisse. Nam si solum Pater Christi scivit, ergo quicunque scivit, is est pater Jesu Christi, et quicunque non est Pater Jesu Xti, is nescivit, seu exclusus ab ista scientia.

¶Minor negari non potest, quia est in concesio apud onmes. Ergo conclusio est firma. Simile argumentum potest peti ex eo, quod sicut hic ominisciention [sic?] ita alibi omnipotentiam talem, ut omnia a seipso facere posset, Filius Dei sibi denegavit Joh. 5. 19,30 & 8. 28. Tum ex ea quod Filius omnia habeat non a se, sed a Deo Patre sibi data. Matt. 2. 27. & 28. 18 Joh. 3. 35. & 13. 3. & 17. 2,7.

¶Unicum numero & singulare ens non praedicatur de multis. Quia hoc est de definitione singularis, seu individui, alias non esset singulare, sed contra universale

¶Atqui Deus altissiums est unicum numero et singulare Ens.

¶E. Deus altissimus non praedicatur de multis.

¶Sed Trinitarii, qui negare non audent, eum esse Ens singularissiumum, unicum numero, non specie vel genere tamen eum praedicant de tribus Personis, quarum unaquaeque, cum sint distincta substantia, est illis distincte Deus altissimus. At ulter [?] unum sunt tria, sic ferumes [??] sunt tres. Ergo ubi ast [?] ter unus Deus. ibi sunt tres Dii.

¶Ex regula illa infallibili; quae duo in uno singulari tertio conveniunt, procedit tale argumentum ex singularibus.

¶Deus ille altissimus unicus individuus, est Pater Filii Dei Domini Jesu Christi.

¶Deus ille altissimus unicus individuus est Filius Dei Dominus Jesus Christus.

¶E. Filius Dei Dominus Jesus Christus est Pater Filii Dei Domini Jesu Chrsiti. Atqui hoc implicat contradictionem & est palam [?] falsum

¶Ergo aliqua praemissarum est falsa. Non major quam onmes Xtioni agnoscunt

¶Ergo. Minor.

¶Stapferus Theolog. Polem. Tom. 3. p 488. &c.

p. 1044. . d.] With respect [xoc] <In addition [c]> to what has been observed of the WORKS and WORSHIP OF GOD, <the following sayings of X are [c]> is [it?mg. xoc] worthy to be observed these [orig. that?] saying of x [xoc] Joh. 5. 17. "My Father worketh hitherto & I work" v 19 "What things soever the Father doth, these also doth the Son likewise"----v 23. "That all men should honour the Son even as they honour the father": together with what has been /p. 1047/ said of God<'s [c]> JEALOUSY'S arguing that it is not only a different degree of respect, but also a different kind of respect, that is due to the supreme God from what is due to any creature . Tis plain God is jealous in that respect, that no other being may share with him in honour, that he alone may be exalted . 'Tis expected that other beings should humble themselves, should be brought low, should deny themselves for God, and esteem themselves as nothing before him . And as he requires that they should abase themselves, he would not set others to exalt them to a rivalship with him . --- Jealousy desires that others should be contemned in comparison with us. If men may pray to X, may adore him, may give themselves up to him, & trust in [ck:ms, remainder of page is missing from copied page...]

to the Father entirely distinct & [xoc] <in [c]> nature & kind?

¶When Satan tempted X to fall down and worship him, as one that had power to dispose of the kingdoms of this T & the glory of them, X replies "it is written, thou shalt worship the Lord thy God, and him only shalt thou serve". But the Arians must suppose, we are required to worship & serve another than this Lord God which X speaks of, as the Disposer not only of the kindoms [sic] of this T, but the kingdom of heaven & the glory of that.

 

¶Concerning the grand OBJECTION FROM THAT TEXT, "Of that day & hour knoweth no man, nor the angels in heaven, nor the Son but the Father": I would observe, that even the Arians themselves, with regard to some things said of X, must make the distinction between his power or knowledge as to his inferiour & <his [c]> superiour nature: or if they dont allow two natures; then at least as to his humbled state, and his state both before & after his humiliation. as Mark. 7. 24. "And would have no man know it but he COULD NOT BE HID." This cant mean that the person who created the whole T visible & invisible &c & by whom all <things [c]> consist & are governed, had not power to order things so, that he might be hid.

 

¶Concerning the ATTRIBUTES OF ETERNITY. This is ascribed to God, as one thing distinguishing of the only true God. Gen. 21. 33. "And Abraham planted a grove & called on the name of Jehovah, the everlasting God"---. Ps. 90. 2. "From everlasting to everlasting thou art God" Isai 63. 16. "Thy name is from everlasting". <1 Tim. VI. 16 [c]> "Who only hath immortality".

¶Of X it is said, "Of old hast thou hast [sic] laid the foundation of the earth &c-- Thou art the same & thy years [ck:ms, again, the copy got cut off and the page cannot be finished...]

¶"Jesus X the same yesterday today, & forever." Ps. 8. 23. "I was set up from /p. 1048/ everlasting. Heb. VII. 3. "without beginning of days or end of life". Mic. 5. 2.-- "Whose goings forth have been from of old, from everlasting". Isai. 9. 6. "The mighty God, the everlasting Father".

¶<It is observable, [c]> That X is so frequently called God absolutely: & , by which the heathens themselves alwaies understood the supreme God. See extracts from Cudworth P. 1070. . c.d.e. & 1071. . a.b.c

 

¶Dr. Cudworth in his Intellectual System abundantly shews, that the heathens generally worshipped but one supream, eternal, universal, uncreated Deity, (tho he shews that their best philosophers maintain'd that this Diety subsisted in three hypostases) but many created gods. And in P. 627. Dr. Cudworth [xoc] <he [c]> says, "It now appears from what we have declared, that as to the antient & genuine Platonists & Pythagoreans, none of their Trinity of gods, or divine hypostases, were independent, so neither were they creature gods, but uncreated, they being all of them not only eternal and necessarily existent & immutable; but also universal. i.e. infinite & omnipotent; Causes, Principles & Creatours of the whole T . From whence it follows that these Platonists could not justly be taxed with idolatry, in giving religious worship to each hypostatsis of their Trinity. And as [xoc] one grand design of Christianity being to abolish the pagan idolatry or creature worship, it self cannot justly be charged with the same from that religious worship given to our Saviour Christ & the holy Ghost; they being none of them, according to the true & orthodox Christianity, creatures, however the Arian hypothesis made them such . And this was indeed the grand reason why the antient fathers so zealously opposed Arianism . --- We shall cite a remarkable passage out of Athanasius' fourth oration against the Arians, to this purpose; as follows

¶"Why therefore don't these Arians holding this reckon themselves amongst the pagans or gentiles, since they do in like manner worship the creature besides the Creator.

For tho the pagans worship one uncreated and many created gods. But these Arians only one uncreated, & one created, to wit the Son or Word of God: yet will not this make any real difference betwixt them . Because the Arians' one created is one of these many pagan gods; and those many gods of the pagans or gentiles have the same nature with this one; they being alike creature."

 

Athanasius's <'s by c> meaning here could not well be, that they worshipped the creature more than the Creator: forasmuch as the Arians constantly declared that they gave less worship to the Son than to the Father. <(This on the margin) [c]> /p. 1049/

 

¶'Tis remarkable that in so many places both in the Old Testament & New when X is spoken <of, [c]> his glory & prerogatives representd, & the respect due to him urged, the [that?] vanity of idols in the same places should be represented, & idolatry warned against . See Ps. 16. 4. - [xoc?] Tis manifest that it is the Messiah that there speaks . See also many prophecies of Isaiah & other prophets. 1 Joh. 5. 20,21. 1 Cor. 19--22.

¶Ps. 45. 6. Thy throne O God &c See SSS.

¶Ps. 49. See Note on v. 6,7,8,9,10,15 In Harmony of the Old [page cut off....]

1031. . d.] 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? See SSS.

¶"There is not the least intimation where X "is styled God, [c's line] either in the texts themselves or "context, that this is to be understood of his office & not of "his person; as <is the case [c]> where magistrates are stiled gods. where [xoc] <The words of [c]> the "very next [Jr. read this as "text"; Corr. in MO] /mg/ words [xoc] explain it, and tell us what is "to be understood by it . And when Moses & angels are called "gods, no one, who attend<s [c?]> to the whole discourse, could "easily mistake the meaning & not see that the[xoc]<is [c]> term "God [c's line] was there used in an inferior & metaphorical "sense Letter to <the [c; mg] Dedicatour of Mr. Emlyns Enquiry &c- p 7,8.

¶Matt. 19, 17. "Why callest thou me good? there is no one good but one, that is God". "Mr. Emlyn affirms it to be evident, that X here distinguishes himself from God. and denies of himself what he affirms of God . But the truth of his interpretation intirely depends upon the opinion, which the young man had of X, who received this answer from him." Ibid. p. 17,18

¶Mark 13. 32. "Of that day knows no man --- nor the Son but the Father." "i.e he did not then know it considered as man, and as the prophet & teacher of mankind. ---- The disciples enquire of him as their prophet & teacher ---- He tells them he did not know --- But the Father. the <T [c]> general term Father here comprehends the whole Godhead" ibid. p. 22, 27, 30

¶"Your author enquires in what words Jesus X could have denied hims. to be God more plain &c-- ---The question may be return'd at least with equal force ---In what words could he of his apostles have affirmed him to be truly God, more plain & full? ----- And that which your author opposes, has vastly the advantage, not only for reasons already mentiond, but as having the whole current of SS. in its favour. ---- And further what I look upon in favour of the interpretation I am pleading for, is, that it is founded upon expressions which either X himself uttered when professedly & designedly discoursing of himself, or were uttered by his apostles, when designedly speaking of him, and describing him to mankind. whereas this text [Mark. 13. 32][JE's brackets] which your author says the greatest stress upon, & indeed many of the others, may be termed /p. 1050/ accidental." Ibid. p. 34.

¶"Joh. 16. 30. "Now we are sure that thou knowest all things." &c--

¶"The following places are objected as parallel; 2. Sam. 14. 20. The women of Tekoah to David, declaring that he was wise as an angel of God to know all things on earth; & that . 1. Joh. 2. 20. "Ye know all things which he expressly limits to matters or truths concerning which he was writing. But I challenge a single sentence in SS. where an expression of the like nature was uttered with that air of assurance--- or where the expression it self or what immediately precedes or follows does not plainly confine it to certain bounds, or shew that its [? it is?] to be understood in a limited sense' . Ibid. p. 40,41,42.

¶If our Saviour had not infinite divine omniscience, when St Peter said Lord thou knowest all things thou knowest that I love thee, he must have argued very foolishly, to have infer'd that X knew his heart or his love to him, meerly because he knew many things.' Ibid. p. 43.

¶That X had divine omniscience appears from his own words Rev. 2. 23. --- "And all the churches shall know that I am HE which search the hearts & the reins". Now Solomon declares 1 K. 8. 39. "Thou even thou ONLY, knowest the hearts of all the children of men" & Jerem. 17. 10 Tis [xoc?] God says, "I the Lord search the heart I try the reins. And X does not say the churches shall know that I search the reins & the hearts but that I am HE" &c---- which, if words have any force in them, yea if the expression is not altogether unintelligible, implies, I am he who is distinguished by this character; or the churches shall know that I am the God who searcheth' &c. Ibid. p. 43,44.

¶'I add that the expression I AM HE, as it is here spoken of Christ, seems to be peculiarly appropriated to the supreme God in SS. Thus Isai 41. 4. "I the L. the first & the last, I AM HE" chap. 46. 4. "I AM HE" & 51. 12 "I even I AM HE that comforteth you" . The great God here distinguishes himself from all others by saying I AM HE. this evidently denotes his great power, might & supremacy: and this expression, if I mistake not, is no where in the Scripture used in the same manner by any but God himself! -----

¶'But what confirms it, that our Saviour intends here to represent himself as the supreme onminscient God, is his expressly claiming another another [xoc] distinguishing character of God, Almighty in the preceding chapter v. 8 & 11. See Isai. 44. 6. "Thus saith the Lord; the King of Israel, & his Redeemer, the Lord of Hosts; I am the first & I am the last-" [ck:ms?] & chap. 41. 4. & 48. 12. And in the same manner our Saviour distinguishes & characterizes himself'. Ibid p. 50, 51. /p. 1051/

¶That the eternal Logos should be subordinate to the Father, tho not inferiour in nature; yea that Christ in his office should be subject to the Father & less than he, tho in his higher nature not inferiour, is not strange. Tis proper among mankind, a son should be subordinate to his Father, yea subject in many respects; tho of the same human nature; yea tho in no respect inferiour in any natural qualification . It was proper that Solomon should be under David his father, & be appointed king by him, & receive charges & directions from him, tho even then in his youth probably not inferiour to this father . [what are the marks here on p.?]

¶The disciples of X or those that trusted in him, when here on earth, applied to him, as trusting in his ability <not only [c]> to heal all diseases of body, & to raise the dead; but as having their souls in his hands, & being able to heal the diseases of their minds, as being the author & fountain of virtue. so Luke 17. 5. "The apostles said unto the Lord increase our faith. so the father of the demoniack. Mark 9. 24. "Lord I believe help thou mine unbelief." [finis]

 

¶1359 EXTRACTS FROM DR. CUDWORTH CONCERNING THE OPINIONS & TRADITIONS OF HEATHEN PHILOSOPHERS agreeable to truth concerning matters of RELIGION.

¶Concerning the UNITY OF THE GODHEAD. . .

 

/p. 1130/

1360. ["Of Substitution & Imputation of Merit" on page headings]

add this at p 888. . e][JE's brackets] with the degree of favour sought, in order to know, whether it be sufficient to countervail it. By dignity I here intend, not only the degree of virtue [sic] and relation to his friend of whom he seeks [? Rem.] favour; but the greatness of the person of the patron.

¶If in adjusting this matter, the dignity that is viewed in the patron & his friends regard to him, be so great, that considered with the degree of the patron's union with his client, there is a sufficiency to countervail all the favour that the client needs, or the utmost that he is capable of receiving, then there is a perfect sufficiency in the patron for the client, or a sufficiency compleatly to answer & support the whole interest of the client. or a sufficiency in his friend's regard to the patron, wholly to receive, take in and comprehend the client, with regard to his whole interest, or all that pertains to his wellfare; or which is the same thing, a sufficiency fully to answer for him as his representative & substitue, in all that pertains to his wellfare.

¶If the patron and client are equals as to greatness of being or degree of existence, and the degree of the patron's union with his client should be such (& that were possible) that he regarded the interest of the client equally with his own personal interest; then it would be natural for the patron's friend, to regard the the client's wellfare, for the same of the client, [sic] as much as he regards the patron's own personal wellfare. because when the case is so, the patron is as strictly [? Rem] united to the client, as he is to himself & his clients wellfare becomes perfectly & to all intents & purposes his own interest as much as his personal wellfare; & therefore as the love of his friend to him disposes him to regard whatever is his interest, to such a degree as it is his interest, so it must dispose him to regard the client's wellfare in equal degree with his own personal interest, because by the supposition tis his interest in equal degree.

¶But this must be here provided or supposed, viz. not only that so strict an union of the patron with the client be possible, but also that it be proper, or that there be no impropriety or unfitness <in [c]> it. Because if it be unfit, then the patron's being so strictly united to him diminishes his merit, because merit at least in part consists in a regard to what is proper & fit. and if the degree /p/1131/ of union be unfit, it diminishes the influence of the union to recommend the client one way, as much as it increases <it [c]> another.

¶15 If the patron & client are not equals, but the patron be greater & vastly superiour as to rank and degree of existence; it gives greater weight to his union, as to its influence with the friend of the patron, to recommend the client: so that a less degree of union of the patron with his client, may be equivalent to a greater union in case of equality. And [xoc?] therefore in this case, tho the union be not so great as that his regard to the clients [xoc] the clients interest should be equal with his own personal interest, but may be much less; yet his regard to it may be such, that its recommending influence may be equivalent to that which is fully equal in the case of equality of persons, & therefore may be sufficient to answer the same purposes towards the client, and consequently to be perfectly sufficient for the client with regard to the client's whole interest.

¶16. From these things we may gather this as a rule whereby to judge, whether there by a sufficiency in the patron's union with his client, to answer for the whole interest of the client with the patron's friend, with respect to the degree of union of the patron, & the degree of greatness, where there is no defect of merit in other respects, viz. that the patron's union with his client shall be as considerable & weighty, & have as much recommending influence, as if in case of equality of the patron with his client, the union between them was so great, that the patron's regard to the wellfare of the client were equal with his regard to his own.

¶ 17. Then the union of the patron has its measure or [Rem: &] proportion according to the rule now mentiond & so is sufficient to answer /mg/ his whole interest;[ck:ms] when the degree of his regard to the client's interest stands in the same proportion to his regard to his own personal interest, as the degree of the capacity of the client stands in to the degree of the degree of his own capacities[xoc?]<y [c]>. For the degrees of capacity are as the greatness or degrees of existence of the persons.

¶ 18. When the patron's regard to his client is thus proportion'd, that is when he regards the client's interest as his own, according to the client's capacity, /p. 1131/ such an union may most fitly & aptly be represented, by the client's being taken by the patron to be as a part or member of himself, as tho he were a member of his body For men love each part of themselves as themselves, but yet not each part equally with themselves; but each part as themselves according to the measure of the capacity of the part. a man loves his little finger as himself; but not equally with the head; but yet with the same love he bears to himself, according to the place, measure & capacity of the little finger.

¶ 19. The most proper & plain trial & demonstration of this sufficiency of union of /mg/ of the patron with the client, consisting in such a proportion of regard to his wellfare as has been mentiond, is the patron's being willing to bear suffering for the client, or in his stead, that are equivalent to sufferings which properly belong to the latter; which equivalence of suffering for the client, or in his stead, that are equivalent to suffering [Rem; sufferings?] must be determined by a joint estimation of these two things, viz. the degree of suffering, and the greatness of the sufferer. when the effect of the patron's love to the client is a suffering for the client, that is equal in value or weight to the client's suffering, considering its difference of the degree of persons; it shews that the love to the client, that is the cause /p. 1133/ of this suffering, is also equal or equivalent to his love to himself, according to the different degree of <the [c]> persons.

¶The most proper & clear trial of the measure of love or regard to the interest of another is the measure of suffering or expence [sic] of personal interest for the interest of the beloved. for so much as the lover regards the wellfare of the beloved, so much in value or weight of his own wellfare, will he be willing to part with, for it. If the value of the wellfare obtaind; be in the regard of the sufferer fully equal to the value of wellfare parted with; then being an equal balance, no preponderation of self-love will hinder parting with one for the other. the love therefore is sufficient & equal to self-love; allowing only for the difference for capacity or greatness of the persons, as tho sufferings are equal, allowing for the same difference of the degree of persons.

¶20. There can be but one thing more requisite, according to the nature of things, in order to its being to all intents & purposes proper [xoJE] fit & s [xoc?] proper & suitable, that the patron should be accepted as one with the client, in what pertains to the client's interests, & his merits being imputed to the client, and his having favour on the account of it; which is this, that seeing the client is an intelligent being, capable of act & choice, he should therefore actively & condially concur in the affair; that the union between the patron & him should be mutual, that as the patron's heart is united to the client, so the client's heart should be united to the patron; that as there is that disposition & those acts appearing in the patron, that are proper to the character and relation of a patron, in undertaking for the client to appear for him, before his friend, as his representative guardian, deliverer & saviour & condescending to him to do & suffer all for him needful for his help & advancemt; so there also may [?xoc?] <must [c]> appear in the client those dispositions & acts that are proper to the character & relation of a client, cleaving to him committing his cause to him & trusting in him, in an entire approbation of the patron's friendship, kind undertaking & patronage. of his patron [xoc] /p. 1134/ & not only only [sic] an approbation of the patron's union to him, by which <he [c]> avails for his being looked upon as one with him; but also of the patron's union to his friend, whose favour he seeks, which union with his friend avails to the acceptance of the patron: & also an entire approbation of the benefits, which the patron seeks of his friend for the client; or in one word, a cordial & entire faith of the client in his patron. when there is thus a mutual union between patron & client, & an union throughout between them both, & the friend whose favour is [xoJE by mistake] <is [c]> sought, together with those things before mentiond; there is every thing requisite in order to the fitness of the acceptance of the client, on the account of the patron, & his receiving such a favour from the patron's friend, as is requisite to all that pertains to the clients wellfare. so that such acceptance and such favour shall be in all respects proper, according to the nature of things & /mg/ common sense of intelligent beings & of no evil or improper consequence. [finis]