as (if our Lord Jefus Chrift was the fame God with the Father) he might do, the Senfe would be fo harth and difagreeable, as would conftrain him to fufpect the Truth of that Affer

tion.

Morcover it farther is confiderable, that in all the Places of the Old Teftament, where Christ is undoubtedly spoken of, he is still reprefented as a King to whom the Father had given a Kingdom, or as a Lord who had received, or was to receive Dominion from him, So v. g. Pfalm ii. 2. we read thus, The Kings of the Earth, and the Princes are gathered together against the Lord, and against his Christ, which Acts iv. 25, 27. is thus interpreted, Against thy Holy Child Jefus, whom thou haft anointed. In the following Verfes God is introduced speaking thus, I have fet my King upon my holy Hill of Sion, v. 6. And again, v. 7. Thou art my Son, this Day have I begotten thee, which by St. Paul is interpreted of Chrift's Refurrection, when all Power in Heaven and Earth was committed to him, his Words being thefe, The Promife which was made unto the Fathers he hath now fulfilled, in that he hath raised up Jefus again, as it is written in the fecond Pfalm, Thou art my Son, this Day have I begotten thee. And because Chrift was not to be an High Priest on Earth, but only in the Heavens, where he was to appear in the Presence of God

for

for us, Heb. ix. 24, Therefore the Apofle interprets this alfo of his Pricftly Office, faying, Chrift glorified not himself to be made an High Pricft, but he that faid unto him, Thou art my Son, this Day have I begotten thee, Hcb. v. 5. In the Words following, Pfalm ii. 8. God faith to him, Ask of me, and I shall give thee the Heathen for thine Inheritance, and the uttermoft Parts of the Earth for thy Poffeffion, clearly declaring that Chrift's Kingdom, was a Kingdom to be given him of that Father of whom he was to ask it.

Secondly, in the 45th Pfalm, the Pfalmift begins thus. I speak of the things which I have made touching the King: And of this King he faith, Thy Throne, O God, is for ever and ever: The Sceptre of thy Kingdom is a right Sceptre: Thou loveft Righteousness, and hateft Iniquity; wherefore God, even thy God, bath anointed thee with the Oil of Gladness above thy Fellows. Where most of the AnteNicene Fathers note, that there is mention of one God, who was the God of another ftiled alfo God, who had anointed him to his kingly Office, and fet him up above all his Fellows.

Thirdly, This is ftill more evident from Pfalm. cx. for there is mention made of one Lord faying to another Lord, that is to our Lord Chrift (as he himself interprets thefe Words, Matt. xxii. 44.) Sit thou on my right Hand, until I make thy Foes thy Footstool.

And

And this Lord is reprefented as a King reigning in the midft among his Enemics, v. 2.

Fourthly, Ifaiah xlix. 6. God fpeaketh to one who is called his Servant thus, It is a light thing that thou shouldeft be my Servant to raise up the Tribes of Jacob, and to restore the preferved of Ifrael. I will also give thee for a Light to the Gentiles that thou mayeft be my Salvation to the Ends of the Earth. That thefe Words relate to the Perfon of our bleffed Saviour is evident both from the New Teftament, where he is faid to be a Light to lighten the Gentiles, Luk. i. 7, 9. and ii. 23. and alfo from the Greatness of the Promise, that he fhould be his Salvation to the Ends of the Earth. And here the Words MY SERVANT, and MY SALVATION, demonftrate that the Perfon here mentioned, cannot be the fame individual Effence with that God whose Servant he is, and whofe Salvation he declares to all the World.

Fifthly, Jer. xxiii. 5, 6. we read thus, Behold the Day is come, faith the Lord, that I will raife unto David a righteous Branch, and a King fhall reign and profper, and shall execute Justice and Judgment in the Earth. In his Days Judah fhall dwell fafely, and this is his Name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Where First, we have mention of a King that shall reign and profper: And,

Secondly,

Secondly, This King is to be raised up by God; for I will raise up a King faith the Lord. And,

Thirdly, The Name given to this King is, THE LORD OUR RIGHTEOUSNESS, as procuring unto us that Righteousness, or Remillion of Sins, which the Law could not give, Gal. ii. 21. and iii. 21. For he hath made him to be Sin, for us who knew no Sin, that we might be made the Righteousness of God in him, 2 Cor. v. 21. That is, that we may be accepted as Righteous, through that Atonement which he hath made to God for us by his Sin-Offering.

Fourthly, The Prophet Daniel having given the Description of the four Monarchies, chap. ii. adds, v. 44. thefe Words, That in the Days of thefe Kings the God of Heaven shall Set up a Kingdom which shall never be deftroyed. And this he did, chap. 7. by giving to the Son of Man, that is, the Lord Jefus, Dominion and Glory, and a Kingdom, that all People, Nations, and Languages should ferve him. And this Dominion is called an everlafting Dominion which shall not pass away.

Fifthly, The Prophet Malachi fpeaks thus: The Lord whom ye feek shall fuddenly come to his Temple, chap. iii. 1. where it is agreed on by all Chriftian Interpreters, that this Lord is Chrift, even that Jefus whom God hath made both Lord and Chrift, Acts ii. 36. That one Lord of Chriftians, Jefus Chrift by

whom

whom are all things. Here then 'tis manifeft, that even thofe Jews who owned only one Lord of Heaven and Earth, and one God, and none other but he, Mark xii. 35, expected notwithstanding another Lord who fhould fuddenly come to his Temple, even the Meffenger of the Covenant, whofe coming they with great Joy expected.

In fine, That celebrated Place, Ifaiah ix. 6. seems to be of the fame Import with the reft. For first, the Prophet there speaks of a Child born, and a Son given to us, to wit, by God according to thefe Words of the Angels to the Sheperds, To you is born this Day a Saviour, who is Christ the Lord. And,

Secondly, It is prophefied that the Government shall be upon his Shoulders; and it is added, v. 7. that of the Increase of his Government there shall be no End upon the Throne of David, and upon his Kingdom to order it. Whereas the Kingdom of the great God of Heaven is neither capable of Increase, nor Di. minution, nor can that be called the Throne of David. And,

It is farther faid, that the Zeal of the Lord of Hofts will perform this, that is, as Grotius interprets it, The Love of God to Mankind will induce him to fend this Son to us. So that this Governour feems plainly to be the fame Jefus, of whom the Angel fpeaks to the Virgin Mary thus, Luk. i. 32, 33. He fhall be great, and shall be called the Son of the

highest