§ 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?|

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

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 prerogative, Jer. xvii. 14. “Heal me, and I shall be healed: save me, and I shall be saved: for thou art my praise." Psal. Ixviii. 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. “1, Jehovah,

• I 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."

only is my rock and my salvation; he is my defence." Ver; 5-9. “My soul, wait thou on God alone, for my expectation is from him. He only is my rock and my salvation : he is my defence, I shall not be moved. In God is my salvation and my glory; the rock of my strength, and 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, and men of high degree are a lie. To be laid in the balance, they are altogether lighter than vanity."*

It is said, that there is no other Saviour besides the One only Jehovah; Isa. xliii. 3. I am Jehovah thy God, the Saviour of Israel ;" xliii, 11. “ I, even I, am Jehovah, and besides me there is no Saviour." See Isa. xlvii. 4. liv. 5, and xlv. 15. "O God of Israel, the Saviour." Ver. 21. to the end ; “1, Jehovah, and there is no God else besides me. Look unto me, and be ye saved, all ye ends of the earth, for I am God, and there is none else." Here observe, that this is given as a reason why all nations in the world should look to him only for salvation : That he only was God; taking it for granted, and as an universally established point, that none but God could be a Saviour. And here salvation is claimed as the preroga

. tive of the One only God, and, therefore, exclusively of a secondary and subordinate God. It follows, “I have sworn by

. myself, the word is gone out of my mouth in righteousness, and shall not return; that unto me every knee shall bow, and every tongue shall swear. Surely shall one say, In Jehovah have I righteousness and strength. Even to him shall men come, and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory.” Hosea xiii. 4. “Yet I am Jehovah, thy God from the land of Egypt: and thou shalt know no God but me; for there is no Saviour besides me.”

God is so completely the only Saviour of his people, that others are not admitted to partake of this honour, as mediate and subordinate saviours : Hos. i. 7. And, therefore, the heavenly hosts, in giving praise to God, ascribe salvation to him, as his peculiar and distinguishing glory ; Rev. xix. 1. I heard a great voice of much people in heaven, saying, Alleluia ; salvation, and glory, and honour, and power, unto the Lord our God."

§ 36. But nothing is more evident, by the express and abundant doctrine of Scripture, than that Jesus Christ is most eminently and peculiarly the Saviour of God's people, and the Saviour of the world. In John iv. 42. his very name is Jesus, Saviour. He is spoken of as the Author of eternal salvation,

See Deut. xxxii. 4. 2 Sam. xxii. 3. Psal. xviii. 2. 2 Sam. xxii. 1, 2, 31, 32. Psal. xviii. 2, 30, 31, 46. Isa. xxvi. 4. Heb. i. 12.

Heb. v. 9. And the Captain of the salvation of his people, Heb. ii. 10. a Prince and a Saviour. He is called Zion's salvation, Isa. Ixii. 11 : “Behold, thy salvation cometh.” He is spoken of, as saving by his own strength, and able to save to the uttermost; One mighty to save, and therein distinguished from all others; as in Isa. Ixiii. 1. “I that speak in righteous

I. ness, mighty to save.” Ver. 5. I looked and there was none to uphold. Therefore, mine own arm brought salvation unto me, and my fury it upheld me.' What is said in this place, is meant of Christ, as is manifest by comparing ver. 3. with Rev. xix. 15. And the very same things that are said of Jehovah, the only God, as the only Saviour in whom men shall trust for salvation, as in Isaiah xlv. 21. to the end, are, from time to time, applied to Christ in the New Testament. And, it is expressly said, Acts iv. 12: “ There is salvation in no other, neither is there any other name given under heaven amongst men, whereby we must be saved." And the heavenly hosts, in their praises, ascribe salvation to Christ in like manner as to God the Father, Rev. vii. 10. “ Salvation to our God, which sitteth upon the throne, and to the Lamb." See, also, chap. v.

Christ is a rock sufficiently sure, and perfectly to be trusted, Isa. xxviii. 16, 17. 1 Cor. x. 4.

$ 37. The redemption from Egypt, and bringing the children of Israel through the wilderness to the possession of Canaan, is often spoken of as a great salvation, which was most evi: dently the peculiar work of the One only Jehovah, greatly manifesting his distinguished power and majesty.—2 Sam. vir

. 22, 23. “Wherefore thou art great, O Lord God, for there is none like thee; according to all that we have heard with our cars ;” meaning what they had heard of his great fame, or the 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, and terrible for thy land, before thy people which thou redeemest to thee from Egypt, from the nations and their gods?” The same work is mentioned as an evidence, that the doer of it is Jehovah, and that there is none like unto him, and as that which makes known God's name through the earth ; Exod. viii. 10, 22. ix. 14, 16. and x. 2.-See, also, chap. xv. 6–11. xviii, 11. and xxxiv. 10. Deut. iii. 24.

$38. But it was Jesus Christ that wrought that salvation; Isa. Ixiii. 9, 10. “The angel of his presence saved them : in his love and pity he redeemed them, and he bore them, and carried them all the days of old. But they rebelled and vexed his Holy Spirit.” This rebelling and vexing of his Holy Spirit, is evidently the same thing with that spoken of, Psalm xcv. 8,

9, 10. “As in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works. Forty years long was I grieved with that generation.” But it is evident, that he whom they tempted, provoked, and grieved, was that God whose great works they saw, and, therefore, was that God who wrought those wonderful works in Egypt, and the wilderness: As is evident by the same Psalm, ver. 3, where he is called “ Jehovah, a great God, and a great King above all gods.” And it is equally clear by that passage in Isa. lxiii. just quoted, that it was the Angel of God's presence, and by I Cor. x. 9. "Neither let us tempt Christ, as some of them also tempted."

And, as it is said, Isa. Ixiii. that the Angel of God's presence saved them, &c., so it is plain, by Exod. xxiii. 20—33. that God's Angel, a dfferent person from him who acts as first in the affairs of the Deity, brought them into Canaan, &c. And it is plain, that the person that appeared in the bush, who said his name was Jehovah, and I am that I am, was the Angel of Jehovah: Exod. iij, 2, 14. vi. 3. and Acts vii. 30. And nothing is more evident, by the whole history, than that the same person brought them out of Egypt; and, also, that it was the same Angel which appeared and delivered the ten commandments at Mount Sinai, conversed there with Moses, and manifested himself from time to time to the congregation in the wilderness. Acts vii. 38. 6. This is he that was in the Church in the wilderness, with the Angel which spake to him in the Mount Sinai, and with our fathers; who received the lively oracles to give unto us." That angel, doubtless, was the same that is called the Angel of the Covenant; Mal. iii. 1. “ Behold, I will send my Messenger, and he shall prepare the way before me ; and the Lord, whom ye seek, -shall suddenly come into his temple, even the Messenger of the Covenant, whom ye delight in. Behold, he shall come, saith the Lord of Hosts :” And this messenger, without doubt, was Christ. It is plain, by Heb. xii. 25, 26, 27, that he who spake at Mount Sinai, was Christ : “ See that ye refuse not him that speaketh,” &c.

§ 39. Thus we see, that however the work of salvation be so often spoken of as peculiar to God; yet this salvation out of Egypt, so much celebrated in scripture, is not peculiar to God the Father; but the Son wrought this work as well as the Father. And it is true, that the scriptures abundantly speak of an infinitely greater and more glorious salvation than that out of Egypt; viz. the salvation of men from sin, Satan, eternal death, and ruin, and bringing them to the heavenly Canaan, to eternal life and happiness there. This is spoken of as a far greater work than the other. So that, in comparison of it, it is not worthy to be remembered or mentioned Jer. xvi. 14,

. 15. “It shall no more be said, the Lord liveth," &c. See,