GOD, what His type is called [ELISHA] (ƒ} THE INTERPOSING GOD THE LAMB, the angels in ver. 11, are faid on this occafion only to worship the GoD and give HIM the bleffing and glory, &c. attributed to the LAMB, c. v. 12. So on account of this union of natures in CHRIST in

Abraham and Mofes, and Mercer, or, in plainer English, what is [pro] for another thing, without the intervention of which we must go without it. And this name describes the lamb, ås this equivalent or adequate and so a profitable one: which it is, as giving us its fleece for cloathing, and its flesh for food, its life to fupport us in life, and being of old given in exchange for other things, and further as being on these accounts a proper type of the LAMB OF GOD, who was to give HIMSELF in exchange as (the name Gen. xiv. 5, denoted) an adequate price for us, &c. offered as the figurative equivalent, or profiting one for the people unto GOD. For though there are feveral names for the lamb, (as [] KeR, &c. ufed in typic title) yet under this was the lamb for a burni-offering, Gen. xxii. 7, 8, and the passover lamb to be taken and flain, Ex. xii. 3, denoting CHRIST as such suffered for us, though fucb He could not be without being also the [JE] ESSENCE, the [EL] GOD, and fo of infinite availance and merit before the LORD. O that we may plead HIM fuch by faith and experimentally find HIм this profiting one fupplying us with His righteousness for our robe, with His flesh for our meat, with HIS SPIRIT valiant in us to amend our lives, and raise us to His glory, HIM without whom be or have a man what he may, all is unprofitable, all is loft, he will be undone for ever and ever! The most high God requires, our wants and interefts loudly demand, whilst nature in her lamb reprefents and echoes the fitness of our most holy faith in this LAMB THE ESSENCE, alone valiant to make our peace with God, to procure our pardon, to render our minds conform to His image, to preserve us to His heavenly kingdóm.

(ƒ) H., Geñ, x. 4. So interpreted by Marius de Calafio and Leigh in Grit. Sac.

in c. xi. 15. the kingdoms of the world are called those of our LORD (answering to H. ADONI) and HIS CHRIST, jointly as of one; otherwise it would contradict Pf. xxii. 28, the kingdom is the LORD's, &c. xcvii. 1: and it follows (not they but [ Bafileufei]) HE shall reign for ever and ever, though the two words LORD and CHRIST are clearly the antecedents. Which union, as it is allowed by Kimchi on Jer. xxiii. 6, who in Ikkarim Or. 2. c. 28, interprets Jeнovaн the MESSIAH, is further confirmed by ver. 17, 18, compared with c. vi. 6. Again in c. xx. 6. it is faid of those, who have part in the first refurrec tion, (when, as 2 Efd. vii. 26. speaks, the bride Shall appear and come forth and be feen, that is now under the earth, &c. for MY SON JESUS shall appear with those that be with HIM] they shall be priests of the GOD and the CHRIST, and they fhall reign with (not them, as might be expected if they were different perfons as Cerinthus feigned, but) HIM (one person, though GOD and CHRIST the anointed human nature or MESSIAH) a thousand years. In c. xxi. 22, we find it faid, for the fame reafon, I faw no temple in it (the city) for the LORD, the GOD, the ALMIGHTY (answering to H. SHEDI, the title of this perfon in Job v. 17, &c.) is the temple of it, and the LAMB: both making up one living temple. In ver. 23. we also read And the city had no need of the fun neither of the moon to

fbine in it for the GLORY of the LORD (anfwering to the H. CHеBOD JEHOVAH and the name of His type HоDajaн or JE, THE GLORY THE ESSENCE) did lighten it and the LAMB is [the light, G. Luknos] the candlestick or lamp thereof, in which is this person the GLORY JeHоvaн is united, as the light of this world to a lamp: words which allude to the lamps of the temple and describe HIM as the name of His type in Fer. xxxii. 12. [NeRIAH or JE] THE LAMP THE ESSENCE does. And in c. xxii. I, 3, the throne is called the throne of the Gon and the LAMB, as one person; and to fhew this ftill more plainly it follows, And (not the plural word their, but the fingular) His fervants shall ferve (not them, though the antecedents are the GOD and the LAMB, but) HIM (as one) And they fhall fee (not their, but) His face, ver. 4. Therefore as the beloved difciple afferts the Divinity in the beginning of his gospel, our LORD at the very clofe of His revelation to him and of the N. T. confirms it, faying ver. 16, I am the ROOT and the offspring of DAVID, the root of him as his LORD, this [EL] GOD, this GLORY Jeнovaн, his offfpring as Man born of the blessed Virgin, of the house of DAVID, Luk.i. 27. and fo on this account also the [JE] ESSENCE THE SAVIOR in the flesh, which the name Jisus fpeaks HIM.

For

For as the Jews know the term root fignifies GOD the common father of ISRAEL, so it is clear this connection of the GOD and the LAMB (called in Mat. iii. 17. the soN, [o Agapetos] THE BELOVED with reference to the H. DavID, of which it is the tranflation,) is set forth in the manner used by the prophets of the O. T. when fpeaking of this Divine perfon to be incarnate. For we read, after the typic redemption in Ex. xiv. 31, that the people believed Jeнovaн (this perfon [and, v] in conjunction with (the typic) Mos Es, the fervant of HIM; and of this perfon, ['v and or] in conjunction with the king, the type of the MESSIAH, and therefore in other places, with the (typic) CHRISTS, and with the figurative [DaviD or Agapetos] BELOVED. (See p. 89.) So the prophecy of the MESSIAH'S kingdom runs thus Jer. xxx. 9. But they [the ISRAEL that were to be as a woman in travail, ver. 6, troubled for fin and saved ver. 7,] shall ferve JeHovaH their GOD [and or] in conjunction with the [DaviD] BELOVED their KING, whom I will RAISE UP unto them. Where the MESSIAH is promifed under the title given HIM, Mat. iii. 17. as the [Agapetos] BELOVED and represented as united to JeHovaн the SAVIOR. And in ver. 21 it is faid their [MeseL ruler] GOVERNOR fhall proceed from the midst of them and I (ver. 11, Jeнovaн with HIM to fave HIM, fee p. 46,) will [EQUER BETI] cause HIM Ff2

(to

(to draw near,) to be conjoined (a) (as R. Mos. Maimon. on Deut. i. 17. interprets it, as the mind and body) and HE shall [W♪: NeGes, as things in contact] approach nigh unto ME ver.21: words, as clearly as language can, enforcing the union of the Divine and human nature in the true BELOVED, CHRIST. For the word David in this chapter cannot relate to the typic David that was dead, but refers to another, to the MESSIAH as the BELOVED thus in union with Jehovah, Ac. ii. 31. And as CHRISTIANS have thus understood it (b) fo have the Jews. The MESSIAH is acknowledged to be called David in Zobar on Genefis and in Echa-rabati Lam. c. i. and in the Talmud, trac. Sanhedrim. c. CHeLeK; "king MESSIAH whether coming from the living " is called David, or rising again from the dead "is called DaviD." Aben Ezra fays the fame on Pf. xlv. Again the like form of speech is used concerning CHRIST in Ezek. xxxiv. For JeнoVaн, the [ADONI] LORD, ver. 11, 15, 20, says I will fearch My fheep, &c. ver. 11, as a shepherd, ver. 12 and gather them, ver. 13, and feed them, ver. 14 and 15, and will JUDGE, ver. 17, and SAVE, ver. 22, (as He is called the SHEPHERD, Pf. xxiii. 1, of ISRAEL, Pf. lxxx. 1,) and adds,

(a) Whence the Athanafian wreed rightly uses the conjunction of the foul and body to describe this union of Gọp and Man as one CHRIST. The word is also used for the clofeft connection. (b) See Pole's Synopfis on the text.