Chrift, and fays, "these things said Efaias, when he faw his glory, and spake of him," John xii. 41. Here then is the fame arm of the Lord, which is synonimous with God, declared to be Jesus Christ, whose name is therefore synonimous with God, one with him who is the "Lord thy God." St. Paul also intimates, that Christ was the leader of the Ifraelites through the wilderness, faying, " neither let us tempt Christ, as some of them also tempted," 1 Cor. x. 9; to which I refer. V. "be The arm of the Lord is thus foretold again, hold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd," Ifai. xl. 10, 11. In the Revelation, our Saviour fays to St. John, "behold, I come quickly; and my reward is with me," Rev. xxii. 12. And in the gospel he says, "I am the good shepherd," John x. 11. St. Paul fays of him, "now the God of peace that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his fight, through Jesus Chrift; to whom be glory for ever and ever, Amen." Heb. xiii. 20, 21. Here we find Ifaiah's words concerning the arm of the Lord (the fame as God) pronounced by our Saviour concerning himself, both in earth and in heaven, and also teftified of him by St. Paul, whose doxology assists us to pronounce of Jesus Christ, in the words of Ifaiah immediately preceding the text before us, " behold your God." See also Ifaiah lxii. VI. "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth falvation, falvation, that faith unto Zion, thy God reigneth." Ifaiah lii. 7. St. Paul, speaking of the neceffity of a preacher to inftruct men in the belief on Chrift, that they may call upon him and be saved, directly applies these words of Ifaiah, as being prophetick of a preacher who should publish salvation, and say unto Zion, " thy God reigneth," Rom. x. 15. If then the promulgation of the gospel of our blessed Lord and Saviour be correspondent to this prophecy, the preacher of Chrift is surely he who says " thy God reigneth." VII. "Out of the mouth of babes and fucklings haft thou ordained strength," or " perfected praise," (which is the interpretation of the New Testament) Pfal. viii. 2. These words David directs to God, whose name he declares to be excellent. When children in the temple cried "Hofanna to the Son of David," and the Chief Priefts and Scribes were displeased at them for it, our Saviour himself justified the children by affuming the direction of these words to himself, and declaring them a prophecy of his praise, to be perfected by the mouths of babes and fucklings; fo that we find a prophecy, that the praife of the Lord, " who had set his glory above the heavens," Pfal. viii. I, is declared to be fulfilled by the direction of praise and hosannas to the Son of David, who must therefore be one with the Father, God, Mat. xxi. 16. VIII. "For thy fake are we killed all the day long; we are counted as fsheep for the flaughter," Pfal. xliv. 22. These words directly addressed to God, by David, are by St. Paul declared to be a prophecy of the perseverance of the apostles in the love of Christ, of which he says, "Who shall separate us from the love of Chrift! shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" As it is written, " for " for thy fake, &c." Rom. viii. 35. For whose sake! certainly Chrift's, one with the Father, God. IX. "Thus faith the Lord which stretcheth forth the heavens, and layeth the foundations of the earth, and formeth the spirit of man within him." " I will pour upon the house of David, and upon the inhabitants of Jerufalem, the spirit of grace and of fupplications; and they shall look upon ME whom they have pierced," Zechariah xii. 1. 10. St. John declares this to be a prophecy of the wound inflicted upon our Saviour, when " one of the foldiers with a spear pierced his fide," John xix. 34, 37. But it was "ME whom they have pierced, faith the Lord which stretcheth out the heavens :" "and in that day there shall be a great mourning," Zechariah xii. 10. "Behold he cometh with clouds; and every eye shall fee him, and they also which pierced him and all kindreds of the earth shall wail because of him," Rev. i. 7: the very next verse renders an inference that Jesus Christ is one with the Father, God, indisputable; for on coming with clouds he announces himself the first and the last, "the Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty," Rev. i. 8. Who now hath stretched forth the heavens, and laid the foundations of the earth; and who hath formed the spirit of man within him? Many of the prophecies afforded by the New Testament, I have already stated in the preceding chapter, and shall not trouble my reader with a repetition of them. One however I shall add, and notwithstanding that the evangelifts have related the history of John the Baptist, I chuse to rank this great forerunner of our Redeemer among the prophets that preceded his advent; and, under the head of inquiry into their predictions, to to produce the teftimony borne by the Baptift to the divinity of Jesus Chrift. Χ. "He that cometh from above is above all; he that is of the earth is earthy, and speaketh of the earth; but he that cometh from heaven is above all." "He that hath received his teftimony, hath set to his feal that God is true," John iii. 31, 33. Christ is here teftified to have come from heaven, and to be above all, and the truth of Chrift is affirmed to be the truth of God. The following proofs are taken from the testimony borne to our blessed Lord's divinity in the writings of the four evangelifts. ΧΙ. "Thy kingdom come," Matth. vi. 10. "Thine is the kingdom, and the power, and the glory, for ever and ever. Amen." Matth. vi. 13. 'That our Saviour's command to the disciples, is to address these words, and the prayer in which they occur, directly to God, is not only granted but contended for : but let us fee now who is this God, who is this king of glory. "Then (in the last day) shall all the tribes of the earth mourn, and they shall fee the Son of man coming in the clouds of heaven, with power and great glory. And he shall fend his angels, &c." Matth. xxiv. 30, 31. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he fit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, &c." Matth. xxv. 31, 32, 33, 34. Here we fee the coming of the kingdom, and we see also whose is the kingdom, and the power, and the glory. 1 glory. Wherefore then should we say that Jesus Christ, in prescribing this form of prayer, forbad worship and application to be made to him, whom we find to be the very being described and pointed out as the proper object of our adoration? It is manifestly his command that we should worship him; and hence it follows, that he is one with the Father, God Almighty. He says in another place, "whosoever shall be ashamed of me, and of my words, in this adulterous and finful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels," Mark viii. 38. On which I remark, that the glory of the Father, and of the Son, is but one glory, one Godhead; for we see our blessed Lord coming in his own glory, and in the parallel passage, in the glory of his Father. The following texts evince this, and also ascribe the kingdom and the glory to Jesus Chrift. "The Son of man shall fend forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity," Matth. xiii. 41. "The Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works," Mat. xvi. 27. "Whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and all the holy angels," Luke ix. 26. "No whoremonger, &c. hath any inheritance in the kingdom of Chrift, and of God," Ephef. v. 5. " Jesus Chrift, who shall judge the quick and the dead at his appearing, and his kingdom," 2 Tim. iv. 1. " The everlasting kingdom of our Lord and Saviour Jesus Chrift," 2 Pet. i. 11. Our Saviour, in answer to the demand of the Pharisees, (Luke xvii. 20 to 30) “when the kingdom of God should come," tells them," the kingdom of God cometh not with observation;" or, as it is tranflated in the margin of the Bible, "with outward |