appealed to as clearly manifesting the most peculiar and distinguishing glory of the Supreme God, in comparison of whom all other beings whatsoever are absolutely as nothing? Yet all these are ascribed to Christ.

§ 27. The creation of the world in general, is often spoken of as the peculiar work of the Supreme God; a work wherein he manifests his glory as supreme, and distinguished from all other beings: Rom. i. 16, 20. "Because that which may be known of God, is manifest in them. For God hath shown it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things which are made, even his eternal power and godhead." Doubtless, it is the Supreme God who is here spoken of. And what godhead is clearly to be seen by the creation of the world, but the supreme Godhead? And what can that invisible glory and power of this God be, but that by which he is distinguished from other beings, and may be known to be what he is? It is said, "that which may be known of God, is clearly manifest by his works." But, doubtless, one thing, and infinitely the most important, that may be known of God, is his supreme dignity and glory, that glory which he has as Supreme God. But if the creation of the world be not a work peculiar to him, how are these things so clearly manifested by his work? The work of creation is spoken of as one of the great wonders done by Him, who is God of gods, and Lord of lords, who alone doeth great wonders; as in Psal. cxxxvi. 2-9: "O give thanks unto the God of gods. O give thanks to the Lord of lords. To him who alone doeth 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 is the work of the Supreme God, which he wrought alone, Job ix. 8. "Which alone spreadeth out the heavens." And 2 Kings xix. 15. "O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: Thou hast made heaven and earth." 1 Chron. xvi. 24, 25, 26. "Declare his glory among the Heathen, his marvellous works among all nations, For great is the Lord, and greatly to be praised. He is also to be feared above all gods. For all the gods of the people are idols: But the Lord made the heavens."-Isaiah xl. 25, 26. "To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things." How plain is it here, that creating the world is spoken of as a work of the Supreme God, most evidently showing, that none is like him, or to be compared to him? So verse 12, compared with verse 18. God asserts the creation of the world, to be his work, so as to deny any associate, or instrument; VOL. VII. 43

as in Isaiah xliv. 24. "Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb, I am Jehovah, that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself." Isaiah xiv. 5-7. "I am Jehovah, and there is none else; there is no God besides me: That they may know from the rising of the sun, and from the west, that there is none besides me; I am the Lord, and there is none else; I form the light and create darkness." Verse 12. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens." Verse 18. "Thus saith Jehovah, that created the heavens, God himself, that formed the earth, and made it." Verse 21. "I am Jehovah, and there is no God else beside me; a just God and a Saviour; there is none beside me." Yet these works are applied to Christ.


§ 28. God's creating the world, is used as an argument, to show the nations of the world the reasonableness of forsaking all other gods, and worshipping the One true God only. Rev. xiv. 7. "Saying, with a loud voice, Fear God, and give glory to him, and worship him that made heaven and earth, and the sea, and the fountains of waters." (See, also, Acts xiv. 15. and Rev. x. 6.)-The work of creation is spoken of as the distinguishing work of the Supreme, only Living, and True God, showing him to be alone worthy to be worshipped; as in Jer. x. 6-12. "Forasmuch as there is none like unto thee, O Lord; Thou art great, and 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, and an everlasting King. Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power; He hath established the world by his wisdom, and hath stretched out the heavens by his discretion."

§ 29. But the creation of the world is ascribed to JESUS CHRIST, in John i. 3. Col. i. 16. Heb. i. 10. It is ascribed to him as being done by his power, as the work of his hands, Heb. i. 10. And his work in such a manner, as to be a proper manifestation of his greatness and glory; and so as to show him to be God, John i. 1-3. Is the creation of the spiritual, intelligent world, consisting of angels, and the souls of men, and the world of glory, a peculiar work of the Supreme God? Doubtless it is so. Neh. ix. 6. "Thou, even Thou, art Lord alone. Thou hast made heaven, the heaven of heavens, with all their host: And the host of heaven worshippeth Thee." Psalm civ. 4. "Who maketh his angels spirits, and his ministers a flame of fire." And the-creation of the spiritual and intelligent world, in every part of it, is also ascribed to Christ.

For it is said, John i. 3. "The world was made by him, and, without him, was not any thing made that was made." And to him is expressly ascribed the creation of the invisible world, and of the angels in particular, even the very highest and most exalted of them; and all the most glorious things in the invisible heaven, the highest and most glorious part of the creation of God. Col. i. 16. "By him were all things created that are in heaven and that are in earth, visible and invisible," (these include the invisible things on earth, as well as in heaven, even the souls of men ;)"whether they be thrones, or dominions, or principalities, or powers; all things were created by him."

§30. Preserving the creation, is spoken of as the work of the One only Jehovah, Neh. ix. 6. Thou, even Thou, art Jehovah alone. Thou hast made heaven, the heaven of heavens, with all their host; the earth, and all things that are therein; and Thou preservest them all." Isaiah xl. 26. "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number. He calleth them all by names, by the greatness of his might; for that he is strong in power, not one faileth." Job xii. 7-10. "But

ask now the beasts, and they shall teach thee; who knoweth not in all these, that the hand of Jehovah hath made this? in whose hand is the soul of every living thing, and the breath of all mankind." See, also, Psalm xxxvi. 6, 7.

But the preservation of the creation is also ascribed to Christ; Heb. i. 3. "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power.' Colos. i. 17. "By him all things


§ 31. Governing the creation, is another thing often spoken of as the peculiar work of God; as in Isaiah xl. 21. to the end. There, governing the world, is the manifest peculiar work of him to whom none is like, and none equal. And, in Isaiah xlv. 1-13, governing the world, bringing to pass revo lutions in nations, &c., are spoken of as the peculiar works of Him who is Jehovah alone. See 2 Chron. xxix. 11, 12; and Psalm xxii. 28; xlvii. 2, &c. But Christ is often, in the New Testament, spoken of as the Governor of the world, is prayed to as such, and spoken of as He whose will disposes all


Sitting as king in heaven, having his throne there, and goerning the universe for the salvation of his people, are spoken of as peculiar to the supreme God. But, how often and eminently are these things ascribed to Christ! His having his throne in heaven; being exalted far above all heavens; thrones, dominions, &c., being made subject to him; being made head over all things to the church, &c.

§ 32, Judging the world, is another thing spoken of, as pe culiarly and distinguishingly belonging to the Supreme God.* Psalm 1. 1-7. "The mighty God, even Jehovah, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Our God shall come; a fire shall devour before him. He shall call to the heavens from above, and to the earth, that he may judge his people: And the heavens shall declare his righteousness; for God is Judge himself, Hear, O my people, and I will speak; O Israel, I will testify against thee. I am God, even thy God." This 50th Psalm begins thus: EL ELOHIM JEHOVAH, "The God of gods, Jehovah; or the Most Mighty God, even JEHOVAH." Who can believe that these three most magnificent names of the Deity are thus united, to signify any other than the Supreme God?t

But it is apparent, that Christ is abundantly spoken of as eminently the Judge of all nations, of all degrees, quick and dead, angels and men. We are particularly and fully instructed, that it is his distinguishing office to judge the world, John v. 22; 2 Tim. iv. 8; Rev. xix. 11; and many other places.

§33. Destroying the world at the consummation of all things, is spoken of as a peculiar work of God; Psalm cii. even of Jehovah, ver. 1, 12, 16, 18, 21, 22; the Creator of the world, ver. 24, 25, 28. See, also, Psalm xcvii, 1-6. and Neh. i. 4, 5, 6. Jer. x. 6, 7, 10. Psalm xlvi. 6; civ. 32; cxliv. 5, Isa. lxiv. 1, 2, 3. Job ix. 4-7. But this is spoken of as the work of the Son of God, Heb. i. latter end.

$34. The wonderful alterations made in the natural world, at the coming out of Egypt; the giving of the law, and entrance into Canaan, are often spoken of as the peculiar works of God, greatly manifesting the divine majesty, as vastly distinguished from all other gods; such as, dividing the sea; drowning Pharaoh and his hosts there; causing the earth to tremble, the mountains to quake at his presence, the heavens to drop, the hills to skip like rams and lambs; Jordan being driven back; the sun and moon standing still, &c.

But these were infinitely small things, in comparison with what shall be accomplished at the end of the world, when the mountains and hills shall be thrown into the midst of the sea; and not only some particular mountains shall quake, but the whole earth, yea, the whole visible world, shall be terribly shaken to pieces. Not only shall Mount Sinai be on fire, as if it would melt, but all the mountains, and the whole earth and heavens shall melt with fervent heat; the earth shall be

* See 1 Sam. 2, 3, 10. Job. xxi. 22. Psalm xi. 4, 5. lxxv. 6, 7. Ixxxii. 1, 8. Judg. xi. 27. Psalm xciv. 2.

†See, also, Psalm ix. 7, 8. 1 Chron. xvi. 25, 26–33. Psalm xcvi. 4, 5—13. Also, Psalm xcviii.

dissolved even to its centre. And not only shall the Red Sea and Jordan be dried up for a few hours, in a small part of their channels, but all the seas, and oceans, and rivers, through the world, shall be dried up for ever. Not only shall the sun and moon be stopped for the space of one day; but they, with all the innumerable mighty globes of the heavens, shall have an everlasting arrest, an eternal stop put to their courses. Instead of drowning Pharaoh and his host in the Red Sea, the devil and all the wicked shall be plunged into the eternal lake of fire and brimstone, &c.

The former kind of effects were but little, faint shadows of the latter. And the former are spoken of as the peculiar, manifest, glorious works of the Supreme One only God, evidently manifesting his peculiar majesty and glory. But the latter are the works of the Son of God, Jesus Christ, as is evident by Heb. i. 10-12. It is here worthy to be remarked, that, though the scripture teaches, that Christ's majesty shall, at the last day, appear to be so great in his coming in power and great glory, yet, it is said, when these things shall be, God alone should be exalted, in opposition to men and to other gods, Isaiah ii. 10. to the end.

§35. The work of salvation, is often spoken of as peculiar to God. It is said, the salvation of the righteous is of the Lord, Psal. xxxvii. 39; and that salvation belongeth unto the Lord, Psal. iii. 8; Jonah ii. 9. God's people acknowledge him to be the God of their salvation, Psal. xxv. 5. xxvii. 1, and Isaiah xii. 2. Saving effectually is spoken of as his preroga tive, Jer. xvii. 14. Heal me, and I shall be healed: save me, and I shall be saved: for thou art my praise." Psal. lxviii. 20. "He that is our God, is the God of salvation, and to the Lord our God belong the issues from death."


Salvation is spoken of as being of God, in opposition to men, and to all creature helps, Jer. iii. 23. "Truly, in vain is salvation hoped for from the hills, and from the multitude of mountains: Truly, in the Lord our God, is the salvation of Israel." Psal. lx. 11. "Give us help from trouble, for vain is the help (Heb. salvation) of man." Ver. 16. "I, Jehovah, am thy Saviour." Psal. cxlvi. 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, Isa. lix. 16. "And he saw that there was no man, and wondered that there was no intercessor. Therefore, his arm brought salvation unto him, and his righteousness it sustained him."

It is spoken of as his prerogative, to be the rock of salvation, to be trusted in by men. "Let us make a joyful noise to the rock of our salvation." See Psal. xcv. 1. lxii. 2.


« VorigeDoorgaan »