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this is, every reader must see by consulting the passage. Such glossers must say that the new testament writers were certainly wrong in applying the words of this chapter to Jesus CHRIST, which they expressly do.–And why may they not as well say, that the fifty-third chapter speaks of Isaiah too, where the subject is the same as here.

In many places our LORD speaks of himself under a three-fold character, and gives himself a name suitable to each, which, when viewed in their proper extent, include all the relations that ever the divine Being revealed himself in to man. One such text is, Isa. li. 22. where comforting his afflicted people he says, “ Thus saith thy LORD the LORD), and thy God that pleadeth the cause of his people.” The first name he takes here is ADONAI, a word that points out the person to be a ruler, master, pillar, or stay, &c. and implies respect and reverence. The second name is JenoVAH, which is only proper to the MOST HIGH, and points him out as self-existing, and giving being to his promises. The third name is ELOHIM, which has a plural signification, and points out the one Jehovah as personified for the great purpose of accomplishing the grand economy of salvation, sustaining different characters, and different names suited to these characters, which was necessary in revealing or making known to men the rise, progress, and consummation of the great work; with its causes, means, and effects; as also the objects, ordinances, privileges, &c. which could be no otherwise done to them, than by JEHOVAH condescending to speak of himself in such relative characters as were known among them. And therefore the term Elohim referring to that trans

action, includes all the various characters in which God has exhibited himself respecting that transaction : and however different they may seem to be, in the transaction itself, they must be in equality in ELOHIM, and a sameness in Jehovah who is one.

Now when our LORD Jesus Christ says that he is each and all of these mentioned in the text, we are brought to this dilemma, either to say it is not true what he asserts of himself, and so make him a liar; or confess him to be all that is revealed of God.*

I beg the christian reader would well consider another passage in favor of our purpose. It is a bright constellation in the hemisphere of revelation, which radiantly displays the character of Jesus CHRIST, as the MOST HIGH GOD, and yet as MESSIAH, the Redeemer of his people. It is Isa. liv. 5. “For thy MAKER is thine husband, the LORD of hosts is his name, and thy REDEEMER, the HOLY ONE OF ISRAEL, the God of the whole earth shall he be called." Stay reader, haste not away from such a divine illumination ; it is revealed for our consolation in God our SAVIOR; consider it till its benign influence enlighten your mind in the knowledge of Christ, and warm your heart with love and gratitude to the divine revealer, the subject of the text. Here are no less than six different names in one verse, all applied by divine wisdom to the same subject. Three of them clearly point out his Deity.He is the MAKER or CREATOR of his people in both nature and grace. --He is the LORD OF HOSTS ; not only of the fighting kind who delight in shedding blood, these also he hath under his controul, but of all the hosts or armies of creatures that exist, which he can muster and manage for what purposes he pleases.

* If the reader would have a more particular illustration of the term Elohim, he may consult the Clear Display of the Trinity, from page 501h to the 55th, and from 141 to 146.-In page 127 he will find a general rule for knowing when any passage speaks of CHRIST, or when he is the speaker himself.

- The God of the whole earth.The judge, governor, or supreme magistrate of the whole earth.-Can the strongest prejudices, or the whole art of criticism make any one deny that these characters point out Deity, and are applied to the MOST HIGH God? I think not. However, I am certain that no man will deny it, who wants to deal honestly with the word of God and his own conscience.

It is equally indisputable, that the other three names are applied to Jesus Christ in his office, character, and relation to his people.—He who is their MAKER is also their HUSBAND. It is quite needless to prove this to be a part of Christ's character as it is so clear in scripture. See Eph. v. 23. Rev. xix. 7. xxi. 9, &c.—The text says the LORD OP HOSTS is the name of their MAKER and their husBAND, and that he is also their RedeemER. None will deny this to be an undoubted part of Christ's character. See Gal. iii. 13. Col. i. 14. 1 Pet. i. 18, 19, &c.-" The REDEEMER is called the HOLY ONE OF ISRAEL,”Of Israel, is sometimes added to the holy one in the old testament to shew the particular relation he had to that people while they were the peculiar people of God; he was their king, governor, and guide. But take notice of a particular idea in the text. Though he is called the holy one of Israel while Israel was the peculiar people of God, see what · he was to be called when Israel should be cut off,

-“The God of the whole earth shall he be called.”—The name holy one is above forty times used in scripture ; and from the plain application of it in most of these places to CHRIST, we may conclude, that it was a name peculiar to HIM, which both prophets and apostles knew to whom it was to be applied. He takes the name to himself, Psa. xvi. 9, 10.-“ Neither wilt thou suffer thine HOLY one to see corruption.” This Paul says could not be said of David who saw corruption; but he whom God raised again, saw no corruption. See who this title is applied to in Acts ii. 27, 31. ibid xiii. 35, 36, 37. Psa. Ixxxix. 19. Mark i. 24. Acts iij. 14. 1 John ii. 20.

The sacred connection which this title of Jesus Christ is in with the most sublime titles of the MOST High God, and all applied to the same subject, shews that he is Jehovah the true and living God. Take a few of these texts, Isa. xlix. 7. Thus saith Jehovah, the Redeemer his HOLY ONE. The Psalmist says Israel tempted God, and limited the hoLY ONE of Israel : but the apostle says expressly it was Christ they tempted. Isa. xiv. 11. .“ Thus saith JEHOVAH, the HOLY ONE of Israel, and his MAKER,” Isa. xlvii. 4. “ As for our REDEEMER, the LORD OF HOSTS is his name, the HOLY ONE of Israel.” Ezek. xxxix. 7. “ The heathen shall know that I am JEHOVAH the Holy ONE of Israel.” He was the object of Israel's worship, Psa. lxxi. 22. “Unto thee will I sing with the harp, Othou HOLY ONE of Israel.” He. was their defence and king.-He gave them laws and punished them for rebellion. Psa. Ixxxix. 18. “ For Jehovah is our defence; and the HOLY ONE of Israel our king. They provoked the HOLY ONE

of Israel.”—And when disposed to sin they cried, “ Cause the HOLY ONE of Israel to cease from before us."

I shall close the subject with the rhapsody of the church in view of the coming of Christ, and the privileges and glory that should follow. Isa. xii. 2. “ Behold God my salvation: I will trust and not be afraid, for JEHOVAH, JEHOVAH is my strength and song, he also is become my Jesus: therefore with joy shall ye draw water out of the wells of salvation.”-Here reader, is the burden of the song,-here the matter of wonder and praise,-and the most astonishing change!!! He who is JEHOVAH is become my JESUS the SAVIOR, whose promises, names, cha. racter and work, are wells of salvation from which with joy we may for ever draw, and conclude with the enräptured church,—“ Sing to JehOVAH, for he hath done excellent things : this is known in all the earth. Cry out and shout, thou inhabitant of Sion, for great is the HOLY ONE of Israel in the midst of thee.”

rets them int to JESUS CHLORD God. &

From the whole, I think every impartial reader will conclude, that whoever denies these glorious titles of JEHOVAH, LORD God, &c. to belong properly to Jesus Christ, or that interprets them into such a low, diminished sense as may belong to an inferior spirit, a contingent or created being, without such personal union to DEITY, runs contrary to the most plain and obvious meaning of the sacred scriptures.--And also that the Deity attributed to him is properly his own, and not the Deity of another dwelling in him, joined or united to him ; which unscriptural opinion, makes him in himself as much a mere

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