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and Old Testament. (1.) From the New :-John the Bap tist, pointing out this Divine Purifier, said, as he shewed our Lord, Behold the Lamb of God, who taketh away the sin of the world; I indeed baptize you with water, but he shall baptize you with the Holy Ghost' He shall pour out the Spirit promised by Ezekiel. (John i. 29, 33.)-From the Old Testament: For we read in the next chapter of Ezekiel, Thus saith the Lord God, Behold I will gather the children of Israel on every side, and bring them into their own land, and I will make them one nation, and one King shall reign over them all. Neither shall they defile themselves any more with idols, nor with any of their transgressions, but I will save and cleanse them: So shall they be my people, and I will be their God, and David [here comes in our Lord considered as Son of man] my servant shall be King over them, and they all shall have one Shepherd, and [by his example and help] they shall walk in my judgments.-And my servant David shall be their Prince for ever, and I will set my sauctuary in the midst of them for evermore." (Ezek. xxxvii. 21, 26.) And St. John describes this glorious sanctuary, where he saith, I saw no temple in the New Jerusalem, for the Lord God Almighty and the Lamb,' or Jehovah and the divine Mediator, in whom he manifests himself, are the temple of it." (Rev. xxi. 22.)

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It remains now to show that Ezekiel speaks also of our Lord, as Jehovah Quickener: Nor need I go beyond the chapter last quoted, to find a reasonable proof of it, for, in the beginning of that chapter, the Lord God' shews to the Prophet, the deplorable state of corruption and death, in which were mankind in general, and the Jews in particular, by the striking emblem of a valley full of dry bones, and saith to these bones, Behold I will cause breath to enter into you, and ye shall live, and know that I am the Lord, when I have brought you up out of your graves, and put my Spirit in you.' (Ezek. xxvii. 1, 14.) If you ask, Will not the Lord God do this himself immediately?


answer in the negative, for three reasons: (1.) Even in the emblematic vision, God did not raise the dry bones till the Prophet, who was a type of our great Prophet, had prophesied to the Spirit, and called for the quickening breath to come from the four winds, that the slain might live. (Ver. 9 and 10.)-(2.) This mediating and quickening Prophet is immediately mentioned, and called David, the servant of God, and the Prince of the people for ever. (Ver. 24 and 25.) — (3.) It could not be the Son of Jesse, David, who had been dead some hundreds of years when Ezekiel prophesied. (4.) It was then he, whom Daniel calls Messiah the Prince, and whom the Evangelists name Jesus, the Son of David, by the Virgin Mary.—And (5.) That our Lord, considered as Son of Man, is the wonderful agent of Jehovah Quickener, who dwells in him bodily, is evident from his own words: I am come that they might have life, and come that they might have it more abundantly. I am the resurrection and the life: The dead shall hear the voice of the Son of God, and they that hear shall live: For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will.' And this Son of God, having joined himself to our nature, that he might raise us from our fall, is now, and for ever will be that Messiah the Prince, whose sufferings and glory were foretold by Daniel, and by Ezekiel, and whom St. Paul calls a quickening Spirit, and the Lord from Heaven.' From these five reasons, we may, I think, safely condade, that Ezekiel hath foretold the glory of the Meseah, as the mighty God, and the child born to us. I have dwelt the longer on this proof of our Lord's Divinity from this Prophet, because even good Mr. Henry says, that Ezekiel speaks less of Christ, than almost any of the Prophets.


Should you say, Sir, that the Jews, not having the proofs which I adduce from the New Testament, could not possibly find out, that the great Shepherd, who is to gather Israel, and the King of David, who shall reign over God's people for ever, is more than man

I reply, in the language of our Lord, Search the Old
Testament, and you will find, that it testifieth of our
Lord's divine glory.

Do you believe, Sir, that all the Jews put a veil upon their faces, when they fathomed the depth of the second Psalm? Did none make such obvious remarks as these? (1.) Jehovah bath a King, to whom he will give the Heathen [all nations, and the utmost parts of the earth, all kingdoms.]—(2.) To take counsel against this anointed King, is to take counsel against Jehovah.

(3.) He that sitteth in the heavens shall vex, in his sore displeasure, those judges of the earth, that will not serve him of whom he saith, I have set my King upon my holy hill of Zion.'-(4.) So little is the Father jealous of the divine honours paid to his Son, that he says, even to Kings, by the Psalmist, Kiss [adore] the Son, lest he be angry, and ye perish from the way' of salvation and eternal bliss.-(5.) This Son is not a Son by creation, as Adam was, nor by adoption, as godly men are, but he is a Sou by nature and real communication of divinity; for the eternal Father says, 'Thou art my Son, this day have I begotten thee.'-(6.) The Prophet, being persuaded that adoration is due to this Son, says, Kiss him, lest he be angry' at your ingratitude, injustice, and insolence.-(7.) The Father, t 'declaring his decree,' concerning the proud opposers of his Son's dignity, says, 'in his wrath, Thou shalt¿ break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.'-(8.) So terribly glo rious is the Majesty of this divine Son, that his enemies shall be dashed in pieces if his wrath be kindled, yea but a little.'-But (9.) What convinced the humble Jews, that the Messiah would have divine honours paid him by all the nations, was the conclusion of the Psalm, 'Blessed are they that put their trust in him For they could not but reason thus, consistently with

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the Scriptures, on which they meditated day an of


night:' This Son, anointed with so much solemnity King of kings, and Lord of the universe, must be intimately one with the Father, as to be one and th

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same Jehovah. Were he a mere man, it would be gross idolatry to rely upon him for salvation; for, 'Cursed is the man that trusteth in man, and maketh flesh his arm; and whose heart departeth from the Lord.' (Jer. xvii. 5, 7.) But instead of denouncing snch a curse on every one who trusteth in the Messiah, the prophet declares, by a positive command, that this wonderful Son is Jehovah: For, the Law and the Prophets agree to say, All flesh is grass, Trust ye in the Lord Jehovah, for in him is everlasting strength.' (Isa. xxvi. 4.) From these nine observations, it is evident, that all the spiritual Jews, who had read the second Psalm, with humble attention, must be convinced that the Father hada divine and everlasting Son, who deserved the name of mighty God and Father of eternity. Nor were they surprised at this doctrine; for (1.) They had looked with reverential fear into the mystery dimly seen by Solomon, and by Isaiah, when they asked, 'Who shall declare his generation? Who hath ascended up into heaven, or descended? Who bath established the ends of the earth? What is his ame, and what is his Son's name, if thou canst tell?' (Isa. liii. 8, and Prov. xxx. 4.)-Moses had stimated to them, in the first line of Genesis, that some diversity of subsistences existed in the ity of the divine Essence: He had positively eclared, that man's creation was the result of the eep counsel of these subsistences: And that, after De fall of man, they [to speak after the manner of en] again consulted about that sad event, Gen. i. 1, and iii. 22. And they had reason to think that the Arine subsistence, which their Prophets sometimes ded the Word of the Lord,' and the Son, was that Fing and active' Wisdom, by which God established e heavens and founded the earth,' and which speaks , in the Book of Proverbs: The Lord possessed in the beginning of his way, before his works of I was set up from everlasting: When there were depths, I was brought forth: When he prepared the rens, I was there; I was with him, as one brought

up with him: And I was daily his delight; rejoicing always before him: And my delights were with the sons of men.' (Prov. iii. 19, and viii. 22, &c.)

Permit me to lay before you another striking proof of the Messiah's Divinity, when he is considered in his form of God. How beautiful,' saith Isaiah, (and St. Paul after him,) How beautiful are the feet of him that bringeth good tidings, publisheth salvation, and said unto Zion, Thy God reigneth!' (Isa. lii. 7; Rom. x. 15.) But who is this King, this reigning God? The sacred penmen answer, with one accord, It is the wonderful child born to us, whose name shall be the 'Mighty God, and the Prince of Peace,' because of the increase of his government and peace there shall be no end upon the throne of David and upon his kingdom to order it, and to establish it with judgment and justice for ever.' (Isaiah ix. 7.) "Rejoice greatly, O Zion,' saith Zechariah, whose words are echoed by two apostles: Shout, O Daughter of Jerusalem, behold, thy King cometh unto thee, he is just, having salvation, lowly, and riding upon a colt, the foal of an ass. He shall speak peace to the Heathen, and his dominion shall be from sea to sea, and from the river even to the ends of the earth.' (Zech. ix. 9, 10, cited in Matt. xxi. 5, and John xii. 15.) When the Prophet had thus described the coming of the Messiah the King, in his state of humiliation, he immediately describes his glorious advent to destroy those who would not have him to reign over them. When I have bent Judah for me (saith this Divine King) and raised up thy sons, O Zion, against thy sons, O Greece, the Lord [Messiah the Prince in his Divine Majesty] shall be seen over them, and his arrows shall go forth as lightning: The Lord God [heading the Sons of Zion] shall blow the trumpet [or give the warlike signal] and go with whirlwinds of the south [with the most impetuous power] and shall save them in that day, as the flock of his people. For how great is his goodness, and how great is his beauty!' (Zech. ix. 13, 17.)

Though this proof of our Lord's Divinity seems to

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