dwell in; JEHOVAH will dwell in it for ever: the chariots of GOD are twenty thousand,-the LORD is among them as in Mount Sinai,-thou hast ascended on high, thou hast led captivity captive, and received gifts for the rebellious also, that the LORD GOD might dwell among them." This in the very words of the psalmist is applied to* Jesus Christ by the apostle.

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JEHOVAH reigneth, let the earth be glad,confounded be they that serve graven images: worship him all ye gods." This passage points out the glory of the Gentile nations, when salvation should be brought to them by Jesus Christ, and their idolatry destroyed by the success of his gospel. Then the commandment is to the gods to worship him. It no ways affects the present argument, whether the gods mentioned here, are angels, or princes of the Gentiles; it is plain, that whether one or both be meant, they are commanded to worship JEHOVAH that reigneth. But the apostle interprets this of Christ, and applies the very words of the psalmist to him.

Again, the psalmist foretelling the glory of that time, when Jews and Gentiles should be one church under Christ, says, " The heathen shall fear the name of the LORD, and all kings of the earth thy glory: the LORD shall declare his name in Zion, and his praise in Jerusalem, when the people are gathered together, and the kingdoms (of the Gentiles) to serve the LORD. Of old hast thou laid the foundations of the earth, and the heavens are the work of thy hands; they shall perish, but thou art the same," &c. This is also applied to|| Christ by the same apostle.

Eph. iv. 7-11.

§ Psa. cii. 15, 16–25.

↑ Heb. i. G.

+ Psa. xcvii. 1-7.

|| Heb. i. 10, 11, 12.

R

It is universally acknowledged, even by the Jews, that the second psalm is a description of the kingdom and government of the Messiah. And as kings and governors are there required to yield obedience to him, or be punished for rebellion against him, their sovereign, it is evident, he is not only king in Zion, but governor over the heathen to the utmost ends of the earth. The way the seventy render this passage, makes it more plain. "But* I am appointed king under him, upon his holy hill of Zion, to make known the constitution of JEHOVAH: for JEHOVAH hath said unto me," &c. From which it appears, that all government was then in the hand of Christ, as well as it is now, which he affirms himself. "The Father judgeth no man; but hath committed all judgment (government) unto the Son."

The psalmist says, "Thou art my king, O GOD, command deliverances for Jacob." Psa. xliv. and in the same psalm adds, "For thy sake we are killed all the day long, we are counted as sheep for the slaughter." Paul cites these words, when he is shewing how impossible it was to separate him and the believing Romans from the love of Christ. Which shews that he who was the GoD and king of Israel, is the same JesusChrist, for whose sake the saints in Paul's time suffered tribulation, distress, persecution, &c. Rom. viii. 35, 36.

It is obvious to every attentive reader, that one of the most striking descriptions we have concerning GOD in revelation, is given by Isaiah,

Whosef glory, saith he, filled the earth,-whom seraphs adored as LORD of the whole earth,-who is called the king, the LORD of Hosts. Yet this

is applied in the plainest terms to Jesus Christ by John, These things said Isaias, when he saw his glory and spake of him."

The wilderness and the solitary place shall be glad, the desert shall rejoice and blossom as the rose, the glory of Lebanon shall be given to it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God. Your GoD will come with a recompence, he will come and save you. The ears of the deaf shall be unstopped, and the eyes of the blind shall be opened," &c. This plainly refers to the miracles wrought by Christ, and so applied by himself.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple: even the messenger of the covenant, whom ye de light in: behold, he shall come, saith the LORD OF HOSTS." This text is a demonstrative proof of what I am pleading for, and a fair answer to the objection proposed above. For without admitting that he who is spoken of, is also the speaker, it is impossible to make it good sense, or agreeable to the scope of revelation. The messenger or angel of the covenant, is no other than the Lord Jesus, whose way John was sent to prepare; yet the LORD OF HOSTS says, "I will send My messenger, and he shall prepare the way before ME." Therefore the natural meaning is, that the LORD OF HOSTS is declaring how soon he would appear in the character of the MESSIAH, who had been often promised to the Jews, and whom they were at this time waiting and wishing for.

* John xii. 41.

+ Isa. xxxv. 12,
§ Mal. iii. 1.

Matt. xi. 4, 5,

I shall only add one instance more to this purpose. The eleventh chapter of Isaiah is a glorious description of the character and kingdom of the Messiah, there called the stem and root of Jesse. But after we are told what great things he would do in his church, by the SPIRIT JEHOVAH resting upon him; in the twelfth chapter (which should not have been divided from the former, if the sense had been attended to by him that divided them) we are told, what the church would say in consequence of such privileges. "Behold, God, my salvation: I will trust, and not be afraid; for JEHOVAH, JEHOVAH, is my strength and song, he also is become my salvation (JESUS). Therefore with joy shall ye draw water out of the wells of salvation." This is the great change! He who bore the character of JEHOVAH, is become JESUS the Savior, whose promises, character, and work, are wells of salvation, out of which his people shall for ever draw water with joy. The conclusion is, "Sing to JEHOVAH; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee." By JEHOVAH becoming JESUs, he loses neither the titles nor glory due to JEHOVAH. This being so plain here, and in many other passages, that it will be hard to find what profitable use can be made of them, if they are taken in a different point of view.

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It seems pretty evident to me, that he who is so often called the Holy One of Israel, is the Lord Jesus Christ. The epithet Holy One, is frequently given him in both testaments. In view of his sufferings and death, he says, My* flesh shall rest in hope, for thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." This is not spoken of David, for Peter * Psa. xvi, 9, 10.

expressly tells us, that it was spoken "of the* resurrection of Christ." And Paul says, "it could not be said of David, who fell asleep, was laid unto his fathers, and saw corruption; but he (Jesus) whom GOD raised again, saw no corruption. Thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty," &c. The sequel of the psalm, and the use the apostle makes of the passage, shew that Jesus, David's seed, is here intended. "I know thee who thou art, the Holy One of God. But ye denied the Holy One, and the just. But ye have an unction from the Holy One." This was the Son of GOD, who is so designed: now, Son of God, and king of Israel, were titles of the same person. Hence the Jews upbraided our Lord upon the cross, "If thou be the Son of God, come down from the cross: if he be the king of Israel, let him come down from the cross." Perhaps some of the same multitude who a little before cried hosanna, blessed ́ is the king of Israel, &c. Nathaniel is express to this purpose," Rabbi, thou art the Son of God, thou art the king of Israel." The Son of God is the king of Israel, who is the same with the Holy One of Israel; for these are frequently given as titles of the same person, and even in the same verse, "I am the Lord your Holy One, the creator of Israel, your king." With this title is also joined that of Redeemer, which determines who we are to understand by the Holy One of Israel Thust saith the Lord, the Redeemer of Israel, his Holy One. For thy maker is thy husband (the Lord of Hosts is his name,) and thy Redeemer, the Holy One of Israel." The psalmist says, they tempted GOD, and limited the Holy One of Israel; and the apostle says, it was Christ they tempted. These

*Acts ii. 27, 31. Ibid. xiii. 35, 36, 37. Psalm lxxxix. 19. + Mark i. 24. Acts iii. 14. 1 John ii. 20.

↑ Isai, xlix. 7. and liv. 15. xxxix. 7.