(4.) The fourth name or title which denotes the essence of God is El Gibbor, the strong and mighty God. God is not only strong in his own essence, but he is also strong in the defence of his pec^le, and it is he that giveth all strength and power to all other creatures, 2 Chron. xvi. 9. There are no men, no powers, that are a match for the strong God.
Now this title is also attributed to Christ : Isa. ix. 6, ' El Gibbor, the strong God, the mighty God.' The word ^^, signifying God, doth also signify strong. He is so strong that he is almighty, he is on'e to whom nothing is impossible. Christ's name is God, for he is the same essence with God the Father. This title, ' the mighty God,' fitteth well to Christ, who hath all the names of the deity given to him in Scripture ; and who, by the strength and power of his godhead, did satisfy the justice of God, and pacify the wrath of God, and make peace, and purchase pardon and eternal life for all his elect.
(5.) The fifth name or title which denotes the essence of God is El Shaddai, God omnipotent or all-sufiicient. Gen. xvii. 1. He wanteth nothing, but is infinitely blessed with the infinite perfection of his glorious being. By this name God makes himself known to be self- sufficient, all-sufiicient, absolutely perfect. Certainly that man can want nothing who hath an all-sufiicient God for his God. He that loseth his all for God, shall find all in an all-sufficient God, Mat. xix. 29. Esau had much, but Jacob had all, because he had the God of all, G^n. xxxiii. 9-11. Habet omnia, qui habet habentem omnia. What are riches, honours, pleasures, profits, lands, friends, yea, millions ^ Ps. viii. 5, compared with Heb. ii. 6-8, and Ps. Ixxxii. 16.
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of worlds, to one Sliaddai,,God Almighty, God All-sufficient ? [Augus- tine.] 1 This glorious name Shaddai, was a noble bottom for Abraham to act his faith upon, though in things above nature or against it, &c. He that is El Shaddai is perfectly able to defend his servants from all evil, and to bless them with all spiritual and temporal blessings, and to perform all his promises which concern both this life and that which is to come.
Now this name, this title Shaddai, is attributed to Christ, as you may clearly see by comparing Gen. xxxv. 6, 9-11, and xxxii. 24-30, with Hosea xii. 3-5.* That angel that appeared to Jacob was Christ, the angel of the covenant. Mark, you shall never find either God the Father or the Holy Ghost called an angel in Scripture ; nor was this a created angel, for then Jacob would never have made supplication to him ; but he was an uncreated angel, even the Lord of hosts, the Almighty God, who spake with Jacob in Bethel. He that in this divine story is said to be a man, was the Son of God in human shape, as is most evident by the whole narration. The angel in the text is the same angel that conducted the Israelites in the wilderness, and fought their battles for them, Exod, iii. 2 ; Acts vii. 30 ; 1 Cor. X. 4, 5, 9, even Jesus Christ, who is styled once and again the Almighty, Bev. i. 8, and iv. 8. In this last scripture is acknowledged Christ's holiness, power, and godhead. Ah Christians ! when will you once learn to set one Almighty Christ against all the mighty ones of the world, that you may bear up bravely and stoutly against their rage and wrath, and go on cheerfully and resolutely in the way of your duty.
(6.) The sixth name or title is Adonai, my Lord. Though this name Adonai be given sometimes analogically to creatures, yet pro- perly it belongs to God above.^ This name is often used in the Old Testament ; and, in Mai. i. 6, it is used in the plural number to note the mystery of the holy Trinity, ' If I be Adonim, Lords, where is my fear ? ' Some derive the word Adonai from a word in the Hebrew []1N] that signifies ywdtcare, to judge, because God is the Judge of the world ; others derive it from a word which signifies basis, a founda- tion, intimating that God is the upholder of all things, as the founda- tion of a house is the support of the whole building.
Now this name is given to Christ : Dan. ix. 17, * Cause thy face to shine upon thy sanctuary that is desolate, for Adonai, the Lord Christ, sake.' Daniel pleads here no merits of their own, but the merits and mediation of the Messias, whom God hath made both Lord and Christ. So Ps. ex. 1, ' The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool.'* Christ applies these words to himself, as you may see in that Mat. xxii. 24, ' Jehovah said,' that is, God the Father said, >y\'iih La-adoni, ' unto my Lord,' that is, to Christ ; ' sit thou at my right hand,' sit thou with me in my throne. It notes the advancement of Christ, as he was both God and man in
^ This name Shaddai belongeth only to the godhead, and to no creature ; no, not to the humanity of Christ.
' See my treatise on closet-prayer, opening that Gen. xxxii., and that Hosea xii., pp. 48-61, where you have four arguments to prove that Jesus Christ is the angel, the man, that is there spoken of, &c. [Vol. ii., pp. 139, seq. ' The Privy Key of Heaven.' — G.]
'<> Query, 'alone'?— G. * Acts ii. ; Luke i. 43, and ii. 11, 12 ; Heb. i. 13.
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one person, to the supremest place of power and authority, of honour and heavenly glory. Mat. xxviii, 18 ; John iii. 35. God's right hand notes a place of equal power and authority with God, even that he should be advanced far above all principality, and power, and might, and dominion, Eph. i. 21 ; Heb. i. 3 ; Luke xxii. 69. Christ's reign over the whole world is sometimes called ' the right hand of the majesty,' and sometimes the 'right hand of the power of God/ ' Until I make thine enemies thy footstool.' This implies, [1.] That Jesus Christ hath ever had, and will have enemies, even to the end of the world. [2.] Victory, a perfect conquest over them. Conquerors used to make their enemies their footstool. Those proud enemies of Christ, who now set up their crests, face the heavens, and strut it out against him, even those shall be brought under his feet. [3.] It implies ignominy, the lowest subjection. Sapores, King of Persia, overcoming the Emperor Valerian in battle, used his back for a stirrup when he got upon his horse ; and so Tamerlane served Bajazet. [4.] The foot- stool is a piece of state, and both raiseth and easeth him that sits on the throne ; so Christ will both raise himself and ease himself by that vengeance that he will take on his enemies, &c.
Now from these divine names and titles which are given to Jesus Christ, we may thus argue. He to whom the incommunicable titles of the most high God are attributed, he is the most high God ; but the incommunicable titles of the most high God are attributed unto Christ, e7yo, he is the tnost high God. But,