by the sovereign power of God, there was a prophecy by a fact, of the same new covenant. (Gal. iv. 22-31.)

So also, when Jesus said, "The Son of Man shall come in the glory of his Father, with his angels," he prophesied, in words, of his second advent in glory. And when he was transfigured before Peter, James, and John, on Mount Tabor, there was a prophecy by a fact, of the same glorious advent.

It was by a consideration of that glory, that Jesus had been impressing upon his disciples the importance of following him fully, and cheerfully suffering for his sake: "If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life, shall lose it; and whosoever shall lose his life for my sake, shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of Man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." In order to give this exhortation full force upon them, he promises to some of them a specimen of this influential glory: "Verily, I say unto you, there be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom." Accordingly, six days after, he was transfigured in the presence of three of them; and his face

did shine as the sun, and his raiment was white as the light. Thus they were supplied with some distinct idea of what the glory was to be, to the end that they might teach others, when the proper time should come for making it known. They were not to make it known until after his resurrection. Jesus charged them, saying, "Tell the vision to no man, until the Son of Man be risen again from the dead. This restriction was necessary: had his glory been proclaimed, it would have frustrated his gracious purpose of suffering: for had the rulers known him, they would not have crucified the Lord of glory. It was necessary, however, that the earnest of his glorious appearance should be given, previous to his resurrection; because, the object of his appearing, subsequent to his resurrection, being that he might be identified, and the literal resurrection of his flesh established beyond a doubt; it was of course necessary, that his body should then appear, not in a glory to which they were strangers, but as it had done in ordinary, before his death. At the time appointed, his disciples declared the glorious vision, and the language of St. Peter, in so doing, fully justifies the exposition of the event here given. (See 2 Pet. i. 16, 17, 18; and compare Matt. xvi. 24-28, and xvii. 1-10.)

The appearance of the Lord Jesus, therefore, the King of the Jews, when he shall return to this earth, and execute justice and judgment in the

earth, will not be any mysterious shechinah, or inexplicable cherubim, as in typical days of old; but plainly a man, with risen flesh and bones, in figure as a man, and beaming in the glory of God.

Beloved, now are we the sons of God, and it doth not yet appear, what we shall be; but we know, that when He shall appear, we shall be like Him, for we shall see Him as He is. The King of the restored Jews shall be also the King of the risen saints in that day; for they that are Christ's, shall rise at his coming; and he shall change the bodies of our humiliation, that they may be fashioned like unto the body of his glory.

Such, brethren, is the transporting prospect set before us; and the beloved disciple says, every man that hath THIS HOPE in him, purifieth himself, even as Jesus is puré.

168

LECTURE VII.

ISAIAH lii. 9, 10.

"Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God."

We have now advanced, and I think, established, from the sure word of God, these important positions concerning the Jewish nation.-1. Although many individuals among them may be, as many have been, converted to Christianity, and thereby incorporated with the church of Christ; yet the Jews, as a nation, shall be preserved to the end, a completely separate people. 2. So preserved separate, they shall be restored as a nation to the possession of that land, wherein their fathers dwelled. And,-3. So restored, they shall have our Lord Jesus Christ, the son of David, to be their king.

There remain two topics more, the subjects of many and most animated predictions, to which I

now solicit your attention, and with which I shall conclude.

I. The restored Jewish nation shall have na

tional pre-eminence in the earth.

II. The restored Jewish nation shall prove a blessing to all the nations of the earth.

On these subjects, the language of the prophets is sometimes that of ordinary prediction; but more frequently, of rapturous apostrophe and admiration. Addressing the restored Jewish nation, as standing before their eyes in her glory and beauty, they proclaim her to be the glory and beauty of the whole earth; they call also upon the heavens and the earth, to rejoice in her redemption, and the manifested glory of her God therein: and they hail the light of the Lord, which shall then have arisen upon her, as the attraction unto salvation of all the ends of the world. 66 Awake, awake! put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth, there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Sing, O ye heavens, for the Lord hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Israel. Break forth into joy, sing together ye waste places of Jerusalem, for