life. The* Father raiseth up the dead, and quickeneth them." This is attributed to Jesus Christ." When t Christ who is our life, shall appear, then shall ye also appear with him in glory. Even so, the Son quickeneth whom he will. But§ ye denied the holy one, and the just,-and killed the prince (margin, author) of life." And to the Spirit." The body is dead, because of sin; but the spirit is life, because of righteousness. But if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. It is the Spirit that quick eneth."** GOD only is possessed of absolute unlimited power. He only can raise the dead." Power++ belongeth to GOD. Thou hast made the heavens and the earth by thy great power; and there is nothing too hard for thee. GOD§§ hath both raised up the Lord, and will also raise us up by his own power." Attributed to Jesus Christ.—" Most |||| gladly therefore will I rather glory in my infirmi • John v. 21. § Acts ii. 14, 15. + Col. iii. 4. John v. 21. Rom. viii. 10, 11.. ¶ John vi. 63. **If by the term Spirit, in any of these texts, be meant the truth rather than the Holy Ghost, (see Note, p. 67.) this will by no means weaken the evidence in favor of his divinity, so manifest in many other texts, where he is clearly meant. ↑↑ Psa. lxii. 11. tt Jer. xxxii. 17. §§ 1 Cor. vi. 14. ties, that the power of Christ may rest upon me. Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body." To the Spirit." Tof make the Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of GOD. Christ being put to death in the flesh, but quickened by the Spirit." All spiritual and divine operations must be from God." There§ are diversities of operations, but it is the same GOD that worketh all in all.” The apostle saith," But|| Christ is all in all." And adds, "But all these worketh that one and self-same Spirit, dividing to every man severally as he will." From these, and many others, that might have been collected, it is plain from scripture testimony alone, that the same attributes, perfections, and works, which are proper only to Deity, are ascribed to the Lord Jesus Christ and the Holy Ghost. And as the evidence is in scripture language, (without comment) and so not liable to the weakness or misapplication that often attends evidence, which depends upon human consequences, drawn from scripture by men; I do not imagine, how it is possible to avoid the force of so necessary a conclusion from them, as, that Jesus Christ, and the Holy Ghost, are truly and necessarily God. It may be observed here, as I hinted above, that these texts thus collected, do not only prove * John ii. 19, 21. § 1 Cor. xii. 6. + Rom. xv. 18, 19. ↑ 1 Pet. iii. 18. ¶ 1 Cor. xii. 11. the proper Deity of the Lord Jesus, and the Holy Ghost, but also clearly point out the truth of a divine plurality, and not obscurely that it is limited to three. And as the scriptures so copiously ascribe divine names, perfections, and works to a plurality, and yet peremptorily, and in the clearest terms assert, that there is but one God, that is, one divine Being possessed of these names and perfections, and no where give the least hint concerning the manner of this plurality and unity, or how the divine three are one: it becomes all christians to check the first emotions of curious enquiry into what is not revealed concerning this subject. That these three are one we know, because revealed, but how, we know not. SECTION IV. BUT as it was proposed in the beginning of the last section, to prove the Deity of our Lord Jesus Christ, and the Holy Ghost, by comparing one text with another, and deducing the necessary conclusions, I shall make that the subject of this section; and first begin with these arguments of this kind, which prove the proper Deity of the Lord Jesus Christ. Isaiah saith," Mine eyes have seen the King, the LORD OF HOSTS." John says, this was CHRIST of whom Isaiah here speaks of." Theset things, said Esaias, when he saw HIS glory, and spake of HIM." Therefore JESUS CHRIST is the LORD OF HOSTS. Thus saith the Lord (JEHOVAH) the king of Israel, and his Redeemer (GOAL) the LORD of * Isa. vi. 5. ↑ John xii. 41. ↑ Isa. xliv. 6. HOSTS, I am the first, and I am the last, and beside me there is no God." He who is the Redeemer (GOAL) the first and the last, is JEHOVAH, the LORD OF HOSTS, beside whom there is no God: but JESUS CHRIST is the Redeemer,-" In* whom we have redemption through his blood." And the titles first and last he takes to himself." I am alpha and omega, the beginning and the end, the first and the last. Therefore he is JEHOVAH, the LORD OF HOSTS, and beside him there is no God. 66 I am JEHOVAH, and beside me there is no Saviour." But Jesus Christ is the Saviour.Grows in grace, and in the knowledge of our Lord and Saviour Jesus Christ." Therefore Jesus Christ is JEHOVAH, "Sanctify the LORD OF HOSTS himself, and let him be your fear and your dread. He shall be for a sanctuary, and for a stone of stumbling, and for a rock of offence to both the houses of Israel.” He who was to be a stumbling stone, and a rock of offence, Isaiah calls the LORD OF HOSTS, and bids the children of Israel sanctify (honor, worship, and magnify) him, and make him their fear and dread. Fear is here put for the object of fear, which is God; but the apostles Paul and Peter, apply this expressly to CHRIST. "They¶ stumbled at the stumbling stone; as it is written, behold, I lay in Zion, a stumbling stone, and rock of offence; and whosoever believeth in him (Christ) shall not be ashamed. Unto** you therefore who believe he (Jesus Christ) is precious; (an honor, as in the margin) but unto them who are disobedient, the stone which the builders disallowed, the same is * Eph. i. 7. + Rev. xxii. 13. Isa. viii. 13, 14. ** 1 Pet. ii. 7, 8, Isa. xliii. 11. ¶ Rom. ix. 32, 33. de the head of the corner, and a stone of stuming, and a rock of offence, to them who stumble at the word." Therefore JESUS CHRIST is the LORD OF HOSTS,-is to be sanctified, (worshipped, and magnified,) and is the true object of religious fear and reverence. That glorious and magnificent description in the ninety-seventh psalm, is of one, who in several parts of it is called* JEHOVAH,-and worship commanded to be given to him." Worshipt him all ye gods." But the apostle says, it was the SON OF GOD, who is spoken of in that sacred hymn; therefore he is JEHOVAH, to whom divine worship is due, and of whom the glorious things in that psalm are said, proper to none but the true God. Another majestic description we have in the hundred and second psalm, where several divine ascriptions are given to JEHOVAH, which cannot with any propriety be applied to any other,-as divine worship-eternity-infinite power--and unchangeableness. "But thou, Lord, (JEHOVAH) shalt endure for ever, and thy remembrance unto all generations. The heathen shall fear the name of the Lord, (JEHOVAH) and all the kings of the earth thy glory. Of old hast thou laid the foundations of the earth; and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end." But the apostle giving the character of CHRIST to the Hebrews,|| tran 1 Pet. ver. 1, 5, 8, 9, 10, 12. + lbid. ver. 7. § Ibid. ver. 12, 15, 25, 26, 27. Heb. i. 10, 11, 12. |