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able Jehovah, against every blasphemer? Do we not hear Jesus saying — I and my Father are one, the Father dwelleth in me, and I in him, he that hath seen me, hath seen the Father also ? And did he not demand all men, to honour the Son, even as they honour the Father ? Did he not declare himself equal to the Father, and did not the Jews so understand him, when they took up stones to stone him, because he being man, made himself equal with God? Yes, Jesus proclaimed his Godhead; he allowed and encouraged religious worship to be paid him ; in truth, he claimed all the belief and honours due to Deity. Surely then, if he is not God, he has forfeited all claim to our regard and veneration, and appears as a false prophet and teacher; but the mind shudders at imputing deception there. Blessed Jesus! may I, with Thomas, acknowledge thee, from a full conviction of thy Divinity, to be my Lord and my God. Thou hast declared thyself to be the Son of God with power, by thy resurrection from the dead. Hail! thou Wonderful Counsellor, thou Mighty God, thou Everlasting Father; thou who didst from eternity engage to be the Father and head of thy Church; thou who art the second Adam, the Lord from heaven; thou who watchest over thy Church with more than fatherly, care; who suppliest all their wants, healest all their diseases, and who, in love, dost“ chasten

every

son whom thou receivest,” and wilt at the last great day, present thyself with them to the Father, saying, “Behold I and the children whom thou hast given me.” Yes, thou art the everlasting Father, the Prince of Peace; and who so calculated to make peace between God and man, as he in whose person they are both united ? He has peace to make between heaven and earth. He can know and satisfy the honour of God, for he is God; he can feel the wants and sorrows of man, for he is “bone of our bone, and flesh of our flesh.” When he entered our world, was there not a proclamation of peace on earth, and good will to man? Yes, for the Prince of Peace was come, to make peace

and reconciliation, by the blood of his cross. He is a successful Peace-maker; he is, in fact, the only Mediator between God and man; nor is he yet weary of his office, but ever liveth to make intercession for us. Hail! thou Prince of Peace. Did not this glorious Mediator love to manifest himself in that character to the Church, from the earliest ages of the world ? Did he not honour many of the patriarchs and prophets with a display of his person? Was it not the Messiah, who appeared to the Old Testament saints ?

Has he not ever been the only visible image of the invisible God? Are we not told that no man hath seen the Father, save the only begotten of the Father, who came down from heaven? Do we not find an opinion generally prevalent amongst the ancient Jews, that no man could see the face of God, and live ? Moses, and the assembled multitude at mount Sinai, were of this opinion. Isaiah exclaimed, “Wo is me, I am undone, for I have seen the King, the Lord of hosts.” Manoah, Ezekiel, Daniel, Amos, and the other ancient worthies to whom God appeared, were filled with the same awful apprehensions. Is it not more than probable, that God, in the person of the Father, has ever been invisible to the inhabitants of earth? Would not the true majesty, and splendour of Godhead be more than man in his present state could bear? Might not the sight of unclouded Deity destroy a body of flesh? Are not all those passages where the great God is said to appear and converse with his creatures, more applicable to the God-man, Christ Jesus, than to the first person of the sacred Trinity? Is it not more becoming him, who, in after ages, was to take on him a body of flesh and blood, to appear as man, than that God the Father, should do so? Were not the three men who appeared to Abraham in the plains of Mamre, as he sat at his tent door, in the heat of the day, this Messiah God-man, attended by two angels; and were not the two angels sent forward to destroy Sodom, while the Lord tarried behind to hear the intercession of Abraham, for that devoted city? Was not the same glorious personage the man with whom Jacob wrestled, when he is said to have had power

with God and to have prevailed ? Was he not that Angel of God's presence, who led the children of Israel into Canaan, of whom God said, “ beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions; for my name is in him?" Did he not also appear to Joshua, as Captain of the Lord's hosts? Did he not in vision appear in the same form to Ezekiel and Daniel, as he afterwards did to John, in the Isle of Patmos? And are not all the other passages, of a similar kind, equally applicable to the Christ of God? Can we not enter into the prophet's meaning, and set our seal to the glorious truth, that “unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace ?"

CHAPTER XII.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.-Daniel ii. 44.

The book of Daniel contains some very striking prophecies. The chapter from which this is selected, is not amongst the least interesting. The interpretation given by him to the king of Babylon's dream, demands our particular attention. He speaks of four kingdoms, as represented by the image. * The first, or head of gold, is the Chaldean monarchy; which gives way to that figured by the arms of silver, the kingdoms of Media and Persia. This is succeeded by the Grecian, represented by the brass. Then follows the fourth or iron, which is the Roman power,“ in the days of whose kings, shall the God of heaven set up a kingdom, which shall never be destroyed,” &c. &c. We will search for proofs of its accomplishment. Daniel was an Israelitish captive at Babylon, and when he wrote the first part of his prophetical book,

* Dan. ii. 31-45., vii. 1-27.

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