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own Rabbis who affirm " HE will work greater "than MOSES." For how then could He be the GOD working wonders or miracles, (fee p. 191,) the wonderful one, If. ix. 6, the prophet, like unto MOSES, who confeffedly wrought miracles, and whom they were to hear, as now CHRIST, on pain of being cut off? Deut. xviii. 18, 19. Since then JESUS alone wrought what this GOD, the [EVA (a) Gr. AUTOS] EXISTING ONE, [JE] the ESSENCE predicted He would, it is plain, without urging His miracles being figns of the falvation given to believers and of course the works of the omniscient GOD who was to effect it, that He by these proper, and I may fay, for the world that knew not GOD, necessary tokens of His fovereignty and grace Acts xiv. 3. demonftrated HIMSELF this (b) promifed [JE] ESSENCE THE SAVIOR

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(a) To the authorities already urged p. 150, for the usage of this word for this perfon, I fhall beg leave to add that Dr. Caftle under the word [817] EVA fays it is "the name of GOD," according to Rittang Jetz, 164, 168. R. David and Aben Ezra and others interpret Pf. cii. 28, of " the times of redemption," and Ob. Gaon as the apostle Heb. i. 12, exprefly of the MESSIAH. And the MESSIAH is concluded to be [EVA] i. e. GoD on this evidence of the Jews-The Arabic word for it Id is put alfo for this [EL[ GOD in Pf. xcix. 2, Gen. xlix. 10. The Syriac has for CHRIST is the fame in Heb. xiii. 8, the word for Gon, &c.; and the Ethiopic very often.

(b) The beathens very low down retained this belief, that their fupreme god was to be their guardian and favior, as ap

pears

3,

and our obligations to believe Him fuch for the very works fake; to believe, in the O. T. phrafe GOD in the midst of His tabernacle, Pf. xlvi. 5; in that of the N. T. the FATHER (the GODHEAD greater than the Man) and HE [the Man "inferior to the FATHER"] are ONE, Joh. x. 30. as reprefented in [AH-AB] THE UNITED ONE THE FATHER, I K. vi. 29. the typic king and prophet; [AH] THE UNITED ONE; [AHI-Jaн or JE] THE UNITED ESSENCE, the typic hero, LEVITE, priest, 1 S. xiv. prophet and prince; [AHBeN] THE UNITED SON; 1 C. ii. 29. [AHI-MeLeCH] THE UNITED ONE THE KING, the priest, 1 S. xxi. 1, &c.; names, which without this reference to HIM it had been profaneness to have borne, but now loudly concur to speak the gospel truth and confirm this import of JESUS, this prince of names. It may not be unneceffary to remark, that His prophecies are a part of these works, Joh. xiv. 10. And these were more numerous far than those of any prophet before HIM

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pears from Ovid and this inscription on a coin of Nero's, Jovi cuftodi, "To Jupiter the guardian ;" and this on one of Dioclefian's, Jovi conservatori, “To Jupiter the savior," or "" preferver," on another of his, To Jupiter " the favior" or " pre"server [orbis] of the world," mentioned in Chartarius's Imagines deorum, p. 72. They drank too we find their " parting cups" to the praise of [Dios foteros] Jupiter the savior. See Schol, in Ariftoph.

concerning the ftate, not of one, but of all nations, and the present and eternal condition of every individual person, Joh. ii. 24, and daily fulfilling on the scattered Jews, Mat. xxiii. 38, c. xxiv. 2, and others. Which supplies us with another argument of His Divinity. For if this GOD [JE] THE ESSENCE, the WORD Spake in (a) and by the prophets, it follows HE Spake in and by, and was more eminently with the SON. Accordingly as this is affirmed in Heb. i. 1. fo CHRIST faid, agreeable to the prediction concerning HIM in Deut. xviii, 18, I will put My words in His mouth, &c. the word which you hear is not mine but the FATHER's that fent Me, Job. xiv. 24. and The words which I speak to you I speak not of Myself, but the FATHER that dwelleth in Me, HE doeth the works, ver. 10.

As HE bath faid unto ME so I speak, ver. 50, and He justly urges His prophetic character as a proof of His being the I AM, JE, Jeнovaн as well as Man in ver. 29. For truly to forefee and predict events is His fole prerogative, as claimed in Is. xliv. 25; fince it implies an almighty ability fo to over-rule the creatures without interruption of their free-agency in the execution of His own council as to bring Dd 2 about

(a) Philo calls "a prophet the interpreter of the GOD [endothen] "within or inwardly dictating the oracles "that there might be no error." De præm, & pæn. p.711.

about in them the things to be predicted; and fo to difcern every thing that shall fall out, notwithstanding the feemingly jarring counfels of the nations, as certainly and circumftantially to fore-tel them. Therefore their accomplishment, as at the refurrection, (compare Mat. xx. 18, 19, &c. with c. xxviii. 6, and Rom. i. 4.) equally speaks (a) HIM the ESSENCE

THE SAVIOR.

(a) Nor lefs the divine infpiration of SS. Here it may be obferved, in refutation of fome opinions lately adopted, that it is not merely the sense but the [graphe] graving or scripture of it which is faid, 2 Ti. iii. 16, to be [Theo-pneuftos] of diving infpiration or GoD-inspired. And indeed how fentiments can be revealed to man, as he is, otherwife than by figns or words, how faith built on the words of a man, however true, fhould te a divine faith, or words uninspired be the word of GOD I Th. ii. 13. how men fhould speak as the HOLY GHOST gave them utterance, if He did not give it, 2 P. i. 21. how words untaught by HIM, or which man's wifdom taught, should be words, not which man's wisdom teaches, but which the HOLY GHOST teaches, 1 Cor. ii. 4, 13. or how words put together under any other than divine direction fhould predict facts circumstantially to take place, fome 1700, fome 4 or 5000 years afterwards, are paradoxes no parade of learning can make out, contradictions no gloffing comment or art of man can reconcile. However therefore others forget If. lv. 9. let us abhor the flander of the Speech of the KING of kings as not His own dictating, and hold faft the divine infpiration of this written word, as the only ground of the CHRISTIAN's faith.

СНАР.

CHA P. IX.

This further proved, in anfwer to Limborch's JEW and others, from several plain declarations of the Divinity of JESUS in the New Teftament, confidered as made in the known phrafeology of the Old Teftament. - referred to, if not given by the apoftles Why He is diftinguished as the SON of DAVID, the SON of GOD, and the Son of man.

T

O the evidence already produced it would

be injurious not to present to the reader the teftimonies we have of the propriety of this interpretation in fome declarations of our LORD and His apoftles concerning His Divinity, given purposely for the fuller conviction of men, of the Jews in particular, in the very phrafe and Style of the O. T. that was known to import it. Which will clearly fhew how falfly Limborch's JEW furmifed, as others amongst us have done, that none fuch were made, and that even all these witneffes would not, (as he in contradiction to his affertion that one "who laid claim "to this NAME would deserve to be ftoned," affirmed it would,) convert them all; though they did and will turn many, I wish they might all, to believe in HIM as this [JE] ESSENCE, this refpectable and glorious NAME in the flesh,

For,

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