God for Men, and bleffing them as Melchifedeck bleffed Abraham.

9. The Character of this King is described in feveral Pfalms, as in Pfal. xlv. 6, 7. Thy Throne, O God, is for ever and ever; the Sceptre of thy Kingdom is a right Sceptre: Thou loveft Righteoufnefs, and hateft Wickedness; therefore God, thy God hath anointed thee with the Oil of Gladness above thy Fellows: Which is a plain Defcription of Jefus Chrift, Heb. i. 8, 9. whom God anointed with the Holy Ghoft and with Power, Ads x. 38. and who had the Holy Spirit without Meafure, John iii. 34. And yet further, in Pfalm lxxii. is a large Character of Chrift under the Emblem of Solomon: And Pfalm lxxxix. defcribes Chrift under the Character of David himself.

10. In the fecond Pfalm, his Refurrection and Exaltation are described under the diftinct and peculiar Character of the Son of God: ver. 6, 7. I have fet my King upon my holy Hill Sion: and I will declare the Decree, Thou art my Son, this Day bave I begotten thee: Which is cited to prove the Refurrection and Advancement of Christ to the Throne by the Power of the Father, and as the Image of the Father; He was first the King of Zion or Ifrael, as God is King of his Church, Acts xiii. 33. Heb. v. 5. and he is now alfo Lord of the Heathen, and King of all Nations, as God is King or Ruler of all the World. The 8th Verfe particularly declares the Submiffion of the Heathens to Chrift after he begun his Work of Interceffion in Heaven. Afk of me, and I fhall give thee the Heathen for thine Inheritance, and the uttermoft Part of the Earth for thy Poffeffion. The next Words alfo, (viz.) thou shalt break them with a Rod of Iron, and dash them in pieces like a Pot

1

ter's

253 ter's Veffel, are applyed to Chrift. Rev. ii. 27. and foretell his Power and Vengeance against his Enemies.

Note 1. In fome of these Pfalms we fhould not have known Chrift or the Meffiah was intended, if Chrift himself or the Apostles had not cited them for this Purpofe; yet fome of them are so evident, that the ancient Jews applyed them to the Meffiah, and we cannot but apply them to him, because they could not be applyed to David, or to any other Perfon.

Note 2. There might be alfo many other Texts cited out of the Book of Pfalms, which are interpreted concerning Jefus Chrift in the New Teftament, which we should not otherwife have known to belong to him; as Pfal. xcvii. 7. Worship him all ye Gods; which is applyed to him in Heb. i. 6, Let all the Angels of God worship him, who in Scripture are sometimes called Gods. So Pfal. cii. 25, 26, 27. are applyed in the fame Chapter to Chrift, and fhew us that, the World was created by him, Thou Lord, in the Beginning haft laid the Foundations of the Earth, and the Heavens are the Works of thy Hands, &c. In both which Texts, as well as in feveral others, the very fame Names, Characters, and Actions which are attributed to Jehovah, the God of the Jews, the only true God, in the Old Testament, are applyed to Jefus Chrift in the New; which plainly advances his Character fo high, as to affure us, that he is one with the Father, that he is God manifefted in the Flesh, whofe Name is Emmanuel, or God with us, as we fhall learn immediately from Isaiah the Prophet.

13 Q. We have heard various and exprefs Prophecies which David gave concerning the Meffiah, and did not Solomon alfo prophecy of Chrift? A. Many Chriftians, in elder and later Times, have supposed that the eighth Chapter of Solomon's Pro

verbs fpeaks of Chrift in his divine Nature, under the Character of Wisdom.

Note, Some of the ancient Fathers fuppofe Wisdom, in this Chapter, to denote Jefus Chrift; fome think it means the Holy Spirit: But other Writers queftion whether there be any fuch full and fufficient Proof of either of these Opinions in the New Testament, as to write them down with Affurance. Athanafius fometimes explains it of Chrift's human Nature; and on thefe Accounts, Dr. Patrick him elf doubts, whether this be a Prophecy of Chrift, or no, or whether it only relate to divine and human Wisdom.

14 Q. But did not Solomon write the Song of Songs, and is not Chrift there foretold as the Bride groom and Hufband of the Church? A. The Metaphors and Similitudes of the fame Kind which are used in the 45th Pfalm, and in fome of the Epiftles, and the Book of the Revelations, have generally perfuaded our Chriftian Expofitors to apply this Song to the spiritual Characters and Tranfactions of Christ and his Church: But the Expreffions are so much borrowed from the Affairs of a human Love, that they hardly afford fuch fufficient Argument for the Proof of the Meffiab as more evident and direct Prophecies, which is my prefent chief Bufinefs: Nor indeed do I know that the New Teftament cites any of Solomon's Writings as Prophecies of Chrift.

15 Q. Which is the next of the Prophets which fpeak of Chrift, as they ftand in order in our Bible? A. Ifaiah, who was called the Evangelical or Gofpel Prophet, because he foretels the greatest Variety of Events that relate to him, viz.

1. That he shall be born of a Virgin. Ifa. vii. 14 A Virgin fhall conceive and bear a Son, and shall

sall

call his Name Emmanuel; which was explained and accomplished when the Virgin Mary brought forth her Son Jefus. Mat. i. 20-23. The Name Emmanuel fignifies, God with us.

2. That he fhall be of the Family of Jesse or David, who fhall be King of Ifrael; that his Name fhall be the mighty God, and his Kingdom fhall ftand for ever, Ifa. xi. 10. In that Day there fhall be a Root of Jeffe which shall ftand for an Enfign of the People; to it fhall the Gentiles feek. Ifa. ix. 6. Unto us a Child is born; unto us a Son is given; the Government shall be upon bis Shoulders, and his Name fhall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the Increase of his Government and Peace there fhall be no End: Upon the Throne of David, and upon his Kingdom, to order it and to eftablish it with Judgment and Justice from henceforth even for

ever.

3. And yet that he fhall be rejected by many of the Jews, and fhould be received by the Gentiles. Ifa. viii. 14. He fhall be for a Sanctuary; i. e. a Refuge for Mankind: But for a Stone of Stumbling, and Rock of Offence to both the Houses of Ifrael: i. e. both to Judah and Benjamin, who made up the Jewish Nation; or to the two Kingdoms both of Judah and Ifrael, as they were distinguished in former Times. Now this Text is applyed to Chrift, Rom. ix. 33. 1 Pet. ii. 8. His Rejection by the Jews is foretold also in Isa. liii. 1, 2, 3. Who hath believ ed, &c. But that the Gentiles fhall receive him for a Saviour and a King, Ifaiah foretels in many Places; as Chap. xlix. 6, 7. He shall be a Light to the Gentiles, and Salvation to the Ends of the Earth. To him whom Man defpifeth, to him whom the Nation abhorreth, i, e. the Nation of the Jews, Kings

fhall

fall look and arife; Princes alfo fhall worship. Which must refer to the Kings of the Heathens, for the Jews had then no Kings who worshipped him. Ifa. xlii. 1, 6. Behold my Servant whom I have chofen, mine Elect in whom my Soul delighteth; I have put my Spirit upon him, he shall bring forth Judgment to the Gentiles. The fame is repeated in feveral other Chapters. Ifa. lii. 10. and Iv. 4, 5. And fpeaking of the Jews who rejected Chrift he faith in chap. lxv. 15. Ye shall leave your Name for a Curfe to my Chofen, for the Lord God fhall play thee, and fhall call bis Servants by another Name. The Name of a few is become like a Word of Reproach or Curfe among the Chriftians, who now are the Servants of God.

4. That he fhall be full of the Spirit of God, of Wisdom, and Knowledge, and Piety, Juftice and Goodness, Ifa, xi. 1, 2. And there fhall come forth a Rod out of the Stem of Jeffe, and a Branch fhall grow out of his Roots; and the Spirit of the Lord fhall rest upon him, the Spirit of Wisdom and Understanding, and the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of the Lord. This is fulfilled in John iii. 34. He whom God hath fent, Speaketh the Words of God; for God giveth not the Spirit unto him by measure. Col. ii. 3. In him are bid all the Treafures of Wisdom and Knowledge. John i. 32. The Spirit-abode upon him.

5. His Commiffion for the Miniftry or Preaching the Gospel is also described by this Prophet; that he fhould pronounce Terror to the Wicked, and Peace to the Meek, and Humble, and Penitent. Ifa. xi. 4. He fhall fmite the Earth with the Rod of his Mouth, with the Breath of his Lips he fhall flay the wicked. Ifa. lxi. 1, 2, 3. The Spirit of the Lord God is upon me, because the Lord bath anointed