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tiles seek: And the Lord [Jehovah) shall set his hand the second time, [a plain account of the restoration of the Jews !] to recover the remnant of his people, and he shall set up an eusign for the nations, and shall assemble the outcasts of Israel from the four corners of the earth.' (Isa. xi. 10, &c.)
Haggai confirms this prophecy where he writes, * Thus saith the Lord of Hosts, I will yet once inore shake the sea and the dry land ; I will shake all patiops, and the desire of all nations shall come, and I will fill this house [the temple of Jerusalem) with glory, saith the Lord of Hosts. The glory of this latter zouse [built by Zerubbabel] shall be greater than of the former, [built by Solomon] saith the Lord of Hosts. And in this place will I give peace, saith the Lord of Hosts.' (Haggai ii. 6, 10.) If a Jew inquired who this desire of nations,' this Shiloh, should be, who was to come and fill the second temple with his glory, David gratifies this pious wish where he says, ' Lift up our heads, O ye gates, and be ye lift up, ye everlast. tg doors, and the King of Glory shall come in. Who the King of Glory? The Lord strong and nighty, de Lord mighty in battle. The Lord of Hosts, he is Re King of Glory.' (Psalm xxiv. 7, &c.)
But how could this King of Glory be 'a Prophet te Moses, raised to the Jews from among their breren?' (Deut. xviii. 18.) Moses and Isaiah soive is difficulty ; the former, where he saith, · The seed the woman shall [be strong enough to] bruise the pent's head ;' and the latter where he declares, tie Lord himself shall give you a sign: Behold a via shall conceive, and bear a Son, and shall call
name Emmanuel,' which, beiug interpreted, is Gd with us, God manifested in the flesh.” (Isai. vii.
Slatt. i. 23 ; and I Tim. iii. 16.)
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Solomon ; a royal Prophet, like David; a kingly Priest, like Melchisedec ; the everlasting Father, as the Logos' by whoni all things were created; and the mighty God, as the proper Son of him, with whom he shares, in the unity of the Divine Spirit, the supreme title of Jehovah Lord of Hosts.
Jeremiah gives us as noble a view of the Messiah, • Behold (says he) the days come, saith the Lord, that I will raise unto David a righteous branch ; a King shall reign and prosper, and shall execute justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name, whereby he shall be called, the Lord [Jehovah] our Righteousness.' (Jerem. xxiii. 5.) Pious Jews could not but see that the righteous King' of David's family, who was promised by Jeremiah, was the same as the Prince of Peace sitting upon ‘David's throne,' who would extend his peaceful government to the end of ages, according to Isaiah's prophecy; and both prophets agree to call this wonderful King, 'Jehovah, the mighty God.'
If Isaiah, speaking of him, and predicting our Lord's incarnation, saith, “A virgin shall bear a Son,' Jeremiah, alluding to the same mystery, says, “ The Lord vreateth a new thing in the earth, a woman shall compass a man.
Behold the days come, saith the Lord, that I will make a new covenant with Israel:~I will put my laws in their hearts, they shall all know me, I will forgive their iniquity." (Jer. xxxi. 22, 31.) And that these pardons shall come by believing in the righteous branch raised unto David,' who shall be called the Lord our Righteousness,' appears from the description which the same Prophet gives us of the church made all glorious, by partaking of that sanctifying Spirit, which makes believers look at Christ's glorious righteousness, till they are changed iuto the same image, from glory to glory. In those days (saith he) Judah shall be saved, and Jerusalem shall dwell safely, and this is the name whereby he shall be called, the Lord onr Righteousness.' (Jer. xxxiii. 10.) As if he had said, every one who shall come to Zion,
and the New Jerusalem, shall be so grafted in the righteous branch raised into David, and so tilled with the sap of that Divive Tree of Life, that they shall in some degree be transformed into it, and be called by the same name, as a wife is called by the name of her husband. And, methinks, I see this glorious prophecy accomplished, when I find believers so christened, so completely united to Christ, as to be righteous as he is righteous ; of this stamp was certainly he who said, -I will know nothing but Christ, and him crucified, I live not, it is Christ who liveth in me, and the life which I now live, I live by faith in the Son of God, who is made unto me wisdom, righteousness, sanctification, and redemption.' (Gal. ii. 20, and 1 Cor. i. 30.)
Ezekiel. Our Lord's divinity is not so fully declared by Ezekiel as by Jeremiah ; glorious hints of it may, devertheless, be collected from his writings, if they are searched for, with the light supplied by the harmony of the Scriptures.
I need not inform you, Rev. Sir, that till the end come, the Father hath committed all authority and judgment to the Son, (John v. 22,) and that the Father will gloriously reign on the earth in and by his Son, his other self: Or the express image of his glory; for you have read these words of a Prophet, 'I saw in the night visions, and behold one like a Son of man, came with the clouds of heaven to the Ancient of Days, and there was given him (as he is Son of man] dominion and glory, and a kingdom, that all people, nations, and languages, should serve him : His dominion is an everasting dominion, which shall not pass away : And his tingdom, that which shall not be destroyed :' Though he will, in a future period of time, 'give it up to the father,' and then, the Son shall only reign in the father. (Dan. vii. 13.) But, it is proper to remind moa, that Emmanuel, (being both' the mighty God,' and the child born' to bruise the serpent's head,') gay be considered sometimes as God, or proper Son
* God the Father, and sometimes as man, or proper | $10 of a woman; and in either case he bears very dif
ferent names. (1.) As proper Son of God the Father, he is called “ Jehovah-Lord of Hosts-God our Rem deemer,' &c. (2.) As Son of a Virgin, he is called a Branch of Jesse, David, Son of David, Son of Man, and Servant of God, because he is equally obedient to the commands of the Father, the will of the Logos, and the motions of the Holy Ghost : And, (3.) when he is considered in his complex nature, as being the proper Son of God, and the real Son of Mary, wonderfully united in the person of the Messiah, he is called ' Emmanuel, God manifested in the flesh, the Word made flesh, or Jehovah Shepherd.'
This being premised, you will understand me, Sir, if I observe, that Ezekiel declares the glory of the Messiah considered in these three different points of view. Thus he represents God our Saviour, as Jeho. vah Shepherd, where he says, “Thus saith the Lord God, Behold I, even I, will search out my sheep. As a shepherd seeketh out his scattered flock, so will I seek out my sheep, and will gather them from the countries where they have been scattered in the cloudy day :-And I will feed them in a good pasture, upon the mountains of Israel; I will seek that which was lost, bring again that which was driven away, bind that which was broken, strengthen that which was sick, but I will destroy the fat and the strong [the stubborn and the proud.] Behold, saith the Lord God, I judge between the sheep and the goats. (Ezek. xxxiv. 11, 17.)
Now, Rev. Sir, that this Jehovah Shepherd is Emma." nuel, I prove to you, both from the Old and the New Testament. (1.) From the New, where our Lord applying to himself these very words of God in Ezekiel says, “When the Son of mau shall come in his glor [in the glory of the Godhead into which he hat! been assumed] he shall separate the sons of men on from another, as a shepherd divideth his sheep fror the goats :' And (2.) from the Old Testament: For, i this very chapter of Ezekiel under consideration, w see God our shepherd pointing out to us the divir obedient man, in whom he condescended to becon
visiblə, and whom he calls his servant, because Christ, as Son of David, is as perfectly obedient to the Father, and to the Word, considered as David's Lord, as in a good man the body is perfectly obedieut to the dictates of the rational soul to which it is united. For in the comples person of our Lord, God and man is one Christ. I will save my flock, saith Jehovah Shepherd, they shall no more be a prey, and I will judge between cattle and cattle.' But will He do it as invisible God, or by meaus of a Mediator, a man in whom he will become visible ? Here, the Lord auswers by Ezekiel, who thus points out the humanity, as he had before asserted the divinity of our Lord : “And I will set up one Shepherd over them, even my servant David : He shall be their [visible] shepherd. And I the Lord will be their God, and my servant David, a [visible] privce among them, I the Lord have spoken it.' And the Lord that speaks here, is the Logos, the Word of the Father, the Word of the Lord, which came to the Pro. phets, and manifested to them the will of the Father by the Holy Spirit : For so intimately one are the Father and the Son, that the Son can do nothing of himself (as if he were divided from the Father) but what things soever the Father doth, these also the Son doth likewise. (John v. 19, and Ezekiel xxxiv. 22, &c.)
The Jehovah Shepherd and Feeder, whom Ezekiel declared in the 24th chapter of his prophecy, is next extolled as Jehovah, Subduer, and Purifier.
Thus saith the Lord God to the house of Israel, I will gather you out of all countries, and then will I sprinkle clean water upon you, and cleanse you from all filthiness and all your idols. A new heart will I gire you, and a new Spirit will I put within you, and cause you to walk in my statutes, [or to be my faithful and obedient subjects] and ye shall be my [happy] people.'
Now, Rev. Sir, that the Lord will thus subdue and parify Israel, in and by a Mediator, in whom he will secome visible, and by whom he will operate all the Fonders here promised, I prove both from the New