only on themselves. These words of the prophet are not a prediction of Messiah; but they are so applicable, in a spiritual sense, to the healing efficacy of his gospel, that they are often used to express its blessings.

and Jehovah our

Branch of David, The Lord, by his prophet, complains of the Righteousness. conduct of the rulers and pastors of Israel, by

-Jer. xxiii. 6;

xxxiii. 15, 16. whom they were neglected and driven from the fold of divine ordinances, and led to wander into devious paths; he foretells a time coming when they would be gathered home again, and have much better instructors—that was partly fulfilled when they returned from their captivity, and were governed and instructed by Zerubbabel, Joshua, Ezra, and Nehemiah; but the time specially predicted was, when the Righteous Branch should be raised unto David; and when the King, the Messiah, should reign and prosper, who would execute judgment and justice in the earth. Then would Judah be delivered from every evil, and Israel, the spiritual Israel, by committing themselves to him, have perfect security and peace, both in the present life, and for evermore; for the name by which he shall be called, is Jehovah our Righteousness; because the "Branch of David" is also Jehovah, he has righteousness to impart to his servants, whose best works are mixed with sin, and could not abide judgment by the great standard. The way this righteousness is obtained, is by faith: "But now the righteousness of God, without the law, is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that

believe; for there is no difference" (Rom. iii. 21, 22). Whilst Jeremiah was shut up in prison by the ungrateful Jews, the word of the Lord came to him, giving him many encouraging assurances of the great things he would yet do for Israel, although at that time judgments were impending over the nation; in the days when the Branch of righteousness, the Messiah, should grow up unto David. Nearly the same words are repeated concerning that Branch as when revealed on a previous occasion; at this time, Judah and Jerusalem are named-at the former, Judah and Israel; there, they shall call his name Jehovah our Righteousness-here, he shall call to her (the Church), Jehovah our Righteousness. It is in his righteousness the Church glories: every believer sees so many defects in his best actions, in prayer-many wandering thoughts—in services for the advancement of Immanuel's kingdom, many feelings exist besides a single eye to his glory, and the welfare of immortal souls; there is often dissatisfaction at his dispensations, and doubtfulness of his kindness; he is forgotten on many occasions; nothing is done with the diligence, love, and obedience it should be: the believer mourns over all these sins-confesses them, seeks pardon for them, asks grace to do better in time to come; the Son intercedes, wearing our nature; the Father forgives, the Holy Spirit comforts and sanctifies, the believer goes forth to duty with fresh strength; but all this is not enough to fit the soul for admission into the regions of perfect holiness, amongst beings who have never committed one sin, or to constitute believers heirs of the in

heritance which is incorruptible and undefiled-the eternal obligations of the Divine law prohibit that; therefore the Church, individually and collectively, rejoices that he who is the Branch of David, called to them, that he is Jehovah their Righteousness.

The twofold nature of Messiah, as the Branch of David and Jehovah our Righteousness, was spoken of by himself to the Pharisees:-" He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies my footstool? If David then called him Lord, how is he his son ?"

Ere Jeremiah had finished his prophetic life, the long threatened captivity commenced, until the land should enjoy her sabbaths.

CHAPTER VII.

MESSIAH FORESHOWN IN VISIONS AND TYPES DURING THE CAPTIVITY.

The captivity. -2 Kings xxiv.

1-13.

THERE were two epochs in the Babylonish

Some

10-17; Jer. lii. captivity; the first was in the days of Jehoiachin, king of Judah; when Nebuchadnezzar carried him and his household, and many eminent persons, all the treasures of the house of the Lord, and some of its golden vessels, to Babylon. Nebuchadnezzar also made Zedekiah king in his stead over Judah. years after, Zedekiah rebelled against the king of Babylon, and in the eleventh year of Zedekiah's reign Nebu> chadnezzar besieged Jerusalem again; broke up the city; burnt the temple, and carried all away, excepting the poor of the land; this is the second epoch of the captivity. Ezekiel was brought a captive to Babylon of God. Ezek. with Jehoiachin; he resided by the river Chebar, which is supposed to have been two hundred miles north of Babylon; he executed his prophetic office amongst the captives who were placed along its banks, to labour for their conquerors. It was five years after the first epoch, and six years before the de

Ezekiel's visions

i. 1-28; ii. 1-3.

struction of the temple and city, that the Lord raised up this prophet amongst them, who had "sat down by the rivers of Babylon, and wept when they remembered Zion." He commences by relating emblematic "visions of God," when he was called to the prophetic office, and of the dispensations of his providence, and the qualities of his attendants-numerous hosts of angels are portrayed by various figures. He is revealed to Ezekiel as the appearance of a man sitting upon a throne, above the firmament, over the heads of the numerous living creatures described; the appearance of fire and brightness surrounded him, and the appearance of the rainbow. It was another revelation of Immanuel. It was fitted to impress the minds of the people to whom he reported it, with solemn awe and fear of the Divine displeasure, and to encourage their hopes of blessings yet to be bestowed upon them by their compassionate Lord God.

The departure of the visible glory.-Ezek.

x. 4, 18, 19; xi. 22-24.

Jehovah had long given the people of Israel a sensible manifestation that he dwelt amongst them, by a visible glory over the mercy-seat in the Most Holy Place; but now, he was about to withdraw from his temple, and to pour heavier judgments on the land. The momentous event was revealed to Ezekiel in vision, shortly before it took place-he beheld the inner court of the temple filled with a cloud; then the glory of the Lord removed from above the cherubim on the mercyseat, and stood over the threshold of the house; then the glory of the Lord departed from off the threshold of the house, and stood over the cherubim; and they lifted up

N