and striking through kings in the day of his wrath. (Psalm cx. 4.)] See what desolations he hath made in the earth. He maketh wars to cease, unto the end of the earth; he breaketh the bow, cutteth the spear in sunder, and burneth the chariots in the fire.' Emmanuel, Messiah, the mighty God, and Prince of Peace, lifting up his head, as an Almighty Conqueror, and vouchsafing to enter into the universal song of triumph, says, 'Be still and know that I am God: I will be exalted among the Heathen, I will be exalted in the earth.' And, ravished with admiration, the church, joining in a grand chorus, bursts into this joyful exclamation, The Lord of Hosts is with us, Emmanuel reigns, and the God of Jacob is our refuge.' (Psalm xlvi. 1, 11.)

Some persons, who mistake an unrighteous weakness of mind, and an effeminate softness of temper for mildness and charity, will be ready to think these térrible descriptions of our Saviour's judicial work, inconsistent with the gentleness of our Lord; but St. John speaks of the righteous wrath of the Lamb, and when he represents the Messiah as the bruiser of the serpent's head, he does not scruple to call him Lion of the tribe of Judah;' alluding to Jacob's prophecy, which foretold that Judah, from whose tribe Shiloh was to spring, would be like the Lion, whom none should rouse without imminent danger.

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As for St. Paul, he was so far from thinking this judicial work of our Lord incompatible with his char acter, that, speaking of the great tribulation of the wicked, and of the righteous judgment which shall make way for the Messiah's glorious kingdom, he says, It is a righteous thing with God to recompence tribulation to them that trouble the righteous, and to give rest [even in this world] to those who are troubled, by the wicked.' And, he observes, that this rest, these times of refreshing from the Lord, will take place 6 when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking ven

geance on them that know not God, [the wicked Heathen,] and on them who obey not the gospel, [wicked Christians,] who shall be punished with an everlasting destruction from the presence of the Lord, and from the glory of his power, when he shall come, [in that day of tribulation,] to be glorified in his saints, and admired in all them that believe.'

This work of the mighty God, before the setting of his glorious empire, as King of Salem, and Prince of Peace, is thus further described by a prophet: The Lord [Jehovah our Saviour] shall go forth and fight against those [ungodly] nations: And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem, on the East. Then shall be fulfilled the saying of the two angels, on the day of our Lord's ascension,This same Jesus who is taken up from you into heaven, shall so come in like manuer [in a visible, human and glorious form] as ye have seen him go into heaven.' And, it is remarkable, that this prophecy was delivered on that very mount of Olives, whence our Lord gloriously ascended, and where, according to Zechariah, he will alight at his return from heaven: See Acts i. 12, and Zech. xiv. 4.

The Prophet, continuing his description of those times of refreshing, consequent on the return of our Melchisedec, observes, that many wonderful interpositions, of a judicial and kind providence, will be displayed for the preservation of the righteous and for the destruction or conversion of the wicked; and then sums up his prediction, by saying, 'In that day there shall be no more the Canaanite in the house of the Lord of Hosts. Holiness unto the Lord shall be written upon the very bells of the horses;' and their dri rers, who are now stupid, and profane to a proverb, will be among the saints of the Most High. In a word, 'the living waters,' the streams of truth, righteousness, peace, and bliss, which gladden the city of God, the city of the great King, ' shall go out from Jerusalem,' and gladden the whole world; for the Lord [that very Jehovah mentioned just before, whose feet shall stand

on the mount of Olives] shall be king over all the earth: In that day shall there be one Lord, and his name one.' (Zech. xiv. 3, 8, 9, 20, 21.)

Methinks, Rev. Sir, I hear you triumph, and say at these last words of the prophet, "We Unitarians shall then win the day at last, and the worship of God in Trinity will be abolished for ever."-Not so, Sir; Zechariah, and the Holy Ghost who inspired him, do not contradict themselves. Read again the whole chapter, and you will see that Jehovah who will be King over all the earth, is Jehovah, manifested in the flesh, whose feet shall stand in the mount of Olives ;' so that whoever is excluded from the dominion, it cannot be the Son, who is so described as to leave no doubt that he is to be 'King over all the earth.' Thus your unscriptural unity, which rejects the Son's Divinity, is completely overthrown by Zechariah. The truth which he wants to inculcate is, that when Christianity shall have removed all atheism and all idolatry, the one Divine Essence will be known and worshipped every where. And if you please to call the Father Jehovah invisible to his creatures, the Son Jehovah visible, and the Holy Ghost Jehovah sensible to his rational creatures, we will not contend with you. Grant us that in the Supreme Being there is an ineffable and adorable Trinity, and we will readily grant you that this Trinity is such as by no means breaks the ineffable Unity which we adore as well as you, though we do not, with the Jewish zealots, take up stones to throw at the Son, under pretence of asserting the Father's glory; such a defence of the Divine Unity appearing unto us as unnatural as it is unscriptural.

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Take a proof that Zechariah by no means wants exclude our Lord from Divinity, though he stands u for the Divine Unity: A prophet says, "The childre of Israel, [after their rejection of the Shiloh] sha abide many days without a King, and without a Princ and without a sacrifice; afterwards they shall retur and seek the Lord their God and David their king, an shall fear the Lord and his goodness in the latter days

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Hos. iii. 5.) Now this David the King, who shall reign in the latter days over the converted Jews and Gentiles, is the same King who is described in the 2nd, 45th, 46th, 110th Psalms, &c. as the Lord God of David, and of the whole world: And that Zechariah calls him Lord, as he does the Father, I prove by this divine promise, I will save the house of Joseph, and they shall be as though I had not cast them off; for I am the Lord their God. I will gather them, for I have redeemed them; and I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord.' (Zech. x. 5, 12.) From these words I conclude that Zechariah, far from overturning that Unity of God, which is consistent with the Divinity of the Father and the Son, teaches us that these two Divine Subsistences jointly bear the name of Jehorah, in the one Divine Essence. And if you ask who this Lord is, that says I will strengthen them in or by the Lord, that they may walk in his name, I answer that the consistent tenor of the Scriptures proves that It is the same mighty God, who, when he appeared as The Son given unto us, said to the eleven Apostles, Without me ye can do nothing,' and who strengthened St. Paul by saying to him, My grace is sufficient for thee,' and whom the Apostle had in view when he wrote, Son Timothy, be strong in the grace, that is Christ Jesus.'

Of all the gracious meaus, which the Lord will use overcome those of his enemies, whom he shall not nd completely obdurate, one will be attended with The greatest success; and as it is recorded both in the and New Testament, and affords us a strong proof our Melchisedec's Divinity, I shall describe it here. Speaking of our Lord who punishes faithless Jeru-em, and makes her triumph when she repents and Ferns, Zechariah says, Thus saith the Lord, who tcheth forth the heavens, and layeth the foundation the earth, and formeth the spirit of man within him, that day I will make Jerusalem a burtheusome stone all people, and Judah shall be like a torch of fire in

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a sheaf, they shall devour all the people round about, and Jerusalem shall be rebuilt and inhabited again in her own place. And it shall come to pass in that day, that I will destroy all the nations that come against Jerusalem and I will pour upon the house of David and the inhabitants of Jerusalem the spirit of grace and supplication, and they shall look upon me, whom they have pierced, [in the person of Messiah the Prince, in whom dwells the fulness of the Godhead bodily,] and they shall mourn for him [the Prince of Peace pierced] as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first born, [pierced in his sight.] In that day [of Shiloh's return, when he shall overcome unbelieving Jews, and faithless Christians, in the same manner in which he overcame the unbelief of Thomas] there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon,' from which the Israelites brought back to Jerusalem their good king Josiah, wounded to death by the Egyptians. (Zech. xii. 1, 11.) Behold, says St. John, confirming, this prophecy, He cometh with clouds; and every eye shall see him, and they also who pierced him, and all kindreds of the earth shall wail because of him.' (Rev. i. 7.) If you ask St. John of whom he speaks, he immediately mentions the mighty God of' Isaiah : As for Zechariah, he hath already told us, that he means Jehovah, who formed the spirit of man within him,' the creating Logos, by whom all things were made, and who, by assuming our nature, became Emmanuel, that he might make atonement and give himself a ransom for his sinful brethren. * *

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