16, with John xx. 25. Ps. xxii. 7, 8, with Matt. xxvii. 39, 43. Ps. xxii. 1, with Matt. xxvii. 46. Isa. liii. 12, with Mark xv. 27. Ps. lxix. 21, with John xix. 28. Matt. xxvii. 48. Ps. xxii. 18, with John xix. 23, 24, and Isa. liii. 7, 8, with Luke xxiv. 46. Not only in his passion, but after his death, all things were fulfilled in Jesus which were prophesied concerning the Messias. Compare

Isa. liii. 9, with Mark xv. 43. Hos. vi. 2. Ps. cx. 1, with Acts ii. 34, 36.

Q. Is there any accordance in the circumstances relating to Jesus, with that note and character of the Messias, that all nations should come in and serve him?

A. Compare the following prophecies: Ps. ii. 8. lxxii. 11. Isa. ii. 2. xi. 10. Mal. i. 11, with the language of the Evangelists, Matt. xv. 24. xxviii. 19. Luke xxiv. 49. Acts ii. 41. iv. 4. v. 14. ix. 31. xxi. 20. ii. 5.

John xii. 20. Col.

i. 23; and it will appear no less true, that all should come in to serve the Messias, than that all did come in to the doctrine preached by Jesus.

Q. Could this not have been effected, and yet Jesus have not been the true Messias, or his doctrine divine?

A. Whether we look upon the nature of the doctrine he taught, the condition of the teachers of it, or the manner in which it was taught; it could not have been so without the aid of God, and his

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acknowledgment of Jesus for his Son, the doctrine for his own, and the fulfilling, by the hands of the apostles, what he had foretold by the prophets. As for the nature of the doctrine, it could not have had such success, because it condemned all other religions; it contained precepts ungrateful to flesh and blood; it enforced those precepts by promises seemingly incredible and unperceivable; and it delivered predictions to be fulfilled in those persons who should embrace it, which seem sufficient to have kept most part of the world from listening to it, 2 Tim. iii. 12.

If we look upon the teachers of the doctrine, there appeared nothing in them which could promise success. Christ, himself, bred up in the house of a carpenter; despised, bound, buffeted, spit upon, condemned, crucified; betrayed by one disciple, denied by another, and at his death deserted by all. (1 Cor. i. 23.) His followers, by birth obscure, by education illiterate, by profession low.

The manner in which they delivered this doctrine will add no advantage to their persons, or advance the probability of success. They used no rhetoric or eloquence; they affected no subtilty of wit, or strength of argument; they made use of no force to compel, no menaces to affright into compliance. But in plain simplicity they delivered what they had seen and heard. (1 Cor. ii. 4.)

Q. You say Christ was anointed with the most sacred oil; what was the end or immediate effect of this unction?

A. The Messias was typified, as well as foretold; and the actions under the law were predictive, as well as the words of the prophets. And therefore whosoever was then anointed, was so anointed, because he was to be anointed, 1 Sam. xv. 1. xvi. 12. 1 Kings xix. 15, 16.

Q. But it appears, that under the law, prophets, priests, and kings were anointed-how does this relate to Christ?

A. The administration of the commonwealth of Israel, in its three functions, prophetical, regal, and sacerdotal, had respect unto the Messias, who was the Lord of the temple, and the end of all the sacrifices for which the temple was erected ;who was the heir of an eternal priesthood, "after the order of Melchisedec," and of the throne of David, or an everlasting kingdom. One great object of the administration was, a separation from all other nations, which was to cease at the coming of the Messias; when, therefore, these three functions would be united in his person, who was to be prophet, priest, and king.

Q. Was it necessary to his character of Redeemer, that he should unite in his own person these three offices?

A. Yes; for since redemption or salvation consists in the freeing a sinner from sin and eternai

death, and bringing him into a state of righteousness and eternal life, a propitiatory sacrifice became necessary; and hence a necessity for a priest. Further, a freedom from sin, in respect of the dominion, could not be obtained without a revelation of the will of God, and of his wrath against all ungodliness, therefore there was need of a prophet. And lastly, a translation from a state of death unto life could only be effected by absolute authority and irresistible power; therefore a king was required.

Q. How do you prove that Jesus was anointed to these three offices-and first, the prophetical?

A. It is proved by the prediction of Isaiah lxi. 1.; the explication of our Saviour, (Luke iv. 21.) and the confession of the synagogue of Nazareth, (Luke iv. 22.) Further, his preparation, mission, and administration, speak him fully to have performed it. To Jeremiah indeed God said, "Before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nations," (Jer. i. 5.) And of John the Baptist, "He shall be filled with the Holy Ghost, even from his mother's womb," (Luke i. 15.) And if these became singular prophets by their preparative sanctification, how much more eminent must his prophetical preparation be, to whose mother it is said, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." (Luke i. 35.)

Q. Prove his being anointed to the sacerdotal office.

A. He was anointed with the unction of Aaron to the sacerdotal office, according to the prediction of the Psalmist: "The Lord hath sworn and will not repent; thou art a priest for ever after the order of Melchisedec," (Ps. cx. 4. Heb. vii. 21.) Jesus therefore being a priest, and anointed to that office, performed every function by way of oblation, intercession, and benediction, having “given himself an offering, and a sacrifice to God for a sweet smelling savour," (Eph. v. 2.) "Having given himself a propitiary sacrifice for sin, he ascended up on high, and entered the holy of holies, where he continually makes intercession for us," (Rom. viii. 34. Heb. vii. 25.) :

To bless was another office of priest, (1 Chron. xxiii. 13. Gen. xiv. 19, 20.) So Christ begins his sermon on the mount with "Blessed;" and on leaving his disciples, when ascending up to heaven, "he lift up his hands, and blessed them." Further, Acts iii. 26.

Q. How was he anointed to the regal office?

A. That this office belonged to the Messias, appears by the most ancient tradition of the Jews, and by the express predictions of the prophets, "Yet have I set my king upon my holy hill of Zion," (Ps. ii. 6.) "Unto us a Child is born, unto us a Son is given, and the government shall be