fies of the *This Juftin Perfon to whom God fpeaks to be * Ezechias, fome † Abraham, fome ZoMartyr tefti- robabel, others David; others the People of Ifrael; and because the Jews in his Prophecy cannot belong to him who made the Pfalm, therefore they which Age, Kai - attribute the Prediction to Abraham, tell us the Pfalm was penned by his τον ἳ ψαλμὸν - Steward Eliazer: they which expound it of David, fay that one of his Xiar Bar Muficians was Author of it. λία ἐξηγεῖος Todμte, ix dyvow, iπATOV. Dialog. cum Tryphone. And out of him Tertullian citing this Pfalm. Sed neceffe eft ad meam fententiam pertinere defendam eas Scripturas, quas & Judæi nobis avocare conantur. Dicunt denique hunc Pfalmum in Ezechiam ceciniffe, quia is federit ad dextram templi, & hoftes ejus averterit Deus & abfumpferit. Adv. Marcion. l. 5.c. 9. † So S. Chryfoftome, speaking of the Jews, Tiva v nevoi è Xélovra Qari; † Oïòv · †ÿ axéovla; T ́ACρααμ' ἕτερος ἢ τ Ζοροβάβελ, καὶ ἄλλοι έτερον, ad locum. Ita Catena Graca, Οι 5 Ιεδαίοι, τὸ γελοιότερον, εἰς τ ̓Αβρααμ εί ῆς λέ[εσι· καθῆς ἐκ δεξιών το Θεό. And this Expofition is now followed by Simon Jarchi and Lipmannus; : רבותינו דרשוהו באברהם אבונו אפרשנו כדברוהם נאם וו לאברהם,Jarchi acknowledging it to be ancient This is the Expofition of the later Rabbins, as of Aben Ezra and David Kimchi, who attribute the subject of the Pfalm to David. And not only they but the ancienter Rabbins fince our Saviour's time, as appeareth by thofe Words of S. Chryfoftome, Καὶ τὰ ἐπιόντα ἢ δήλοι ὅτι ἐδὲν τὶ τὸ Ζοροβάβελ ἐνταῦθα εἴρηξ, ἐδὲ περὶ τὸ Δαβίδ ̓ ἐδείς γδ αὐτῶν ἱερω σιών τετίμηξ. * Αλλὰ καὶ ἕτερα τινα λέγασι τάτων ἑωλότερα, περὶ τὸ λαὸ λέγοντες ταῦτα εἰρης, & paulo poft, Πῶς 5 ή της Δαβίδ, ἢ τῷ Ζοροβάβελ, ἢ τῷ λαῷ ταῦτα ἀρμόσιεν ; S. Chryfoftom. To which purpose faith S. Chryfoftome, concern. ing the Jews of his Time, Τί γάς φασιν ἄλλοι πάλιν ; ὅτι ὁ παῖς τὸ ̓Αβραὰμ ταύτα λέξη δεὶ τὸ Κυρίω τὸ ἑαυ78. * As for that objection which is made David, but מזמור לרור as if it were a David: it is But first it is moft certain that David was the pen-man of this Pfalm; the title fpeaks as much, which is, *APfalm of David: from whence it folby Aben Ezra, loweth that the prediction did not belong to him, because 'twas fpoken to that it is not his Lord. Nor could it indeed belong to any of the rest which the Jews the Pfalm of imagine, because neither Abraham nor Ezechias, nor † Zorobabel could be Penned for and the Lord of David, much lefs the People of Ifrael (to whom fome of the in the Honour Jews referred it) who were not the Lords but the Subjects of that David. of David, beBefides, he which is faid to fit at the right hand of God, is alfo faid to be a cause the Title is prieft for ever after the order of Melchifedech: but neither Abraham, nor Ezechias, nor any which the Jews have mentioned was ever any priest Pfalm for Da- of God. Again our Saviour urged this Scripture against the Pharifees, Jayvid, not of ing, What think ye of Chrift? whofe fon is he? they fay unto him, The fon by no means of David. He faith unto them, How then doth David in spirit call him to be admit- Lord, faying, the Lord faid unto my Lord, fit thou on my right hand till ted, because I make thine enemies thy footstool? If David then call him Lord, how is he only very well his Son? and no man was able to answer him a word. From whence 'tis fignifie a pfalm evident that the Jews of old, even the Pharifees, the most accurate and skilvid, but if it ful amongst them, did interpret the Pfalm of the Meffias; for if they had do not, there conceived the prophecy belonged either to Abraham, or David, or any of the reft fince mentioned by the Jews, they might very well, and queftionlefs would have answered our Saviour, that this belonged not to the Son of David. It was therefore the general Opinion of the Church of the Jews before our Saviour, and of divers* Rabbins fince his death, that this prediction did concern the kingdom of Christ. And thus the Seffion of the Me fias at the right hand of God, was not only represented typically, but foretold prophetically: which is our firft confideration. it may not made by Da is no Title which jhews any Pfalm to be his, and Some of them we are fure are his. Luke 20.42. † Τί εν, εἶπε Mol, Zog βελ, Κύρια τῷ Δαβίδ; καὶ πῶς ἂν ἔχοι λόγον, ὃς καὶ αὐτὸς ἀντὶ μεγάλης τιμῆς κέκλη); s. Chryfoft. This is the Argument which the Fathers used against the Jews; as Juftin Martyr, in oppofition to their pretence of Ezechias, legosti šte vélovev "EgeXias, &TE IS! aiWv lego's To Oε8, & 5 vμes avatav roλuncele. Dial. cum Tryphone; and from him Tertullian. Quod & in ipfo hic accedit, Tu es Sacerdos in avum. Nec facerdos autem Ezechias, nec in ævum, etfi fuisset. Secundùm Ordinem, inquit, Melchifedech. Quid Ezechias ad Melchifedech Altiffimi facerdotem, & quidem non circumcifum? Adv. Marcion, 1. 5. C. 9. and fo S. Chryfoftom in the words before mentioned. *As in the Midrash Tillim, R. Joden is : אר" יורן בשר" חמא לעתיר הבה" מושיב מלך המשיח לימינו שנ" נאם יי לארני שב לימיני .36 .18 .Pfal the Name of Rabbi Chama faid that in the time to come God hall place Meffias the King at his right hand, as it is written (Pfal. 110. 1.) The Lord faid unto my Lord, fit thou at my right hand. So Mofes Haddarfan on Gen. 18. Hereafter God holy and blessed shall fet the King Meffias on his right hand, as it is written (Pfal. 110.) The Lord faid, &c. Secondly, We affirm that our Jefus, whom we worship as the true Meffias, according unto that particular Prediction, when he afcended up on high, did fit fit down at the right Hand of God. His Afcenfion was the Way to his Seffion, and his Seffion the End of his Afcenfion; as the Evangelift expreffeth it, He was received up into heaven, and fat on the right hand of God; Mark 16. 19. or as the Apostle, God raifed Chrift from the dead, and fet him at his own right hand in the heavenly places. There could be no fuch Seffion without an Afcenfion; and David is not afcended into the heavens, but he faith Acts 2. 34, himself, The Lord faid unto my Lord, Sit thou on my right hand, until 135, 36. make thy foes thy footftool. Therefore let all the house of Ifrael know af furedly, let all the blind and wilful Jews be convinced of this Truth, that God hath not fet at his own Right Hand neither Abraham nor David, neither Ezechias nor Zerubbabel, but hath made that fame Jefus whom they have crucified both Lord and Chrift. This was an Honour never given, never promised to any Man but the Meffias: the glorious Spirits stand about the Throne of God, but never any of them fat down at the Right Hand of God. For to whom of his Angels Heb. 1, 13. faid he at any time, Sit on my right hand, until I make thine enemies thy footftool. But Chrift was fo affured of this Honour, that before the Council of the Chief Priests and the Elders of the People, when he forefaw his Death contrived, and his Crofs prepared, even then he expreffed the Confidence of his Expectation, faying, Hereafter fhall the Son of man fit on the Luke 22. 69. right hand of the power of God. And thus our Jefus, whom we worship as the true promised Meffias, is gone into heaven, and is on the right hand of 1 Pet. 3. 22. God. Which was our fecond Confideration. Our next Enquiry is, What may be the utmost Importance of that Phrase, and how it is applicable unto Chrift. The Phrafe confifts of two Parts, and both to be taken metaphorically: Firft therefore, we must confider what is the right hand of God, in the Language of the Scriptures; Secondly, what it is to fit down at that Right Hand. God being a Spirit can have no material or corporeal Parts; and confequently as he hath no Body, fo in a proper Senfe can have no * Hands at all: but because God is pleased to descend to *Credimus etiam quòd our Capacity; and not only to speak by the Mouths of Men, but also, af- fedet ad dexter the manner of Men, he expreffeth that which is in him by fome Analo- teram Dei gy with that which belongs to us. The Hands of Man are thofe Organical Patris. Nee Parts which are most 't active, and executive of our Power; by those the quafi humana Strength of our Body is expreffed, and most of our Natural and Artificial fo mâ cirActions are performed by them. From whence the Power of God, and the cumfcriptum Exertion or Execution of that Power is fignified by the Hand of God. Patrem arbiMoreover being by a general Custom of the World the Right Hand is more trandum eft, ufed than the Left, and by that general Ufe acquireth a greater Firmitude gitantibus and Strength, therefore the right hand of God fignifieth the exceeding great dextrum aut and infinite Power of God. ideo tamen effe Deum ut de illo co finiftrum latus animo Occurrat. S. Aug. de Fide & Symb. † Succedunt brachia & validi lacertorum tori, validæ ad operandum manus, & proceribus digitis habiles ad tenendum: Hinc aptior ufus operandi, hinc fcribendi elegantia, & ille calamus fcribæ velociter fcribentis, quo divinæ vocis exprimuntur oracula. Manus eft quæ cibum ori miniftrat; manus eft quæ præclaris enitet factis, quæ conciliatrix divinæ gratiæ facris infertur altaribus, per quam offerimus & fumimus facramenta cœleftia. Manus eft quæ operatur pariter atque difpenfat divina myfteria, cujus vocabulo non dedignatus eft fe Dei Filius declarari, dicente David, Dextrá Domini exaltavit me. Manus eft quæ fecit omnia, ficut dixit Deus omnipotens, Nonne manus mea fecit hac? S. Ambrof. Hexam. 1.6. c.9. Again, Because the most honourable Place amongst Men is the Right Hand, (as when Bathsheba went unto King Solomon, he fat down on his throne, and 1 King. 2. 12. caufed a feat to be fet for the King's mother, and fhe fat on his right hand) therefore the right hand of God fignifies the glorious Majefty of God. Thirdly, Because the Gifts of Men are given and received by the Hands of Men, and every perfect Gift comes from the Father of Lights, therefore the right hand of God is the Place of Celestial Happiness and Perfect Felicity; according Pfal. 16. 11. according to that of the Pfalmift, In thy presence is fulness of joy, at thy right hand pleasures for evermore. Luke 22. 69. Now as to the firft Acception of the right hand of God, Chrift is faid to fit down at the right hand of the Father in regard of that abfolute Power and Mat. 27. 64. Dominion which he hath obtained in Heaven; from whence it is expreflly Mark 14 2. faid, Hereafter ye ball fee the Son of man fitting on the right hand of Power. As to the fecond Acception, Chrift is faid to fit on the right hand of God in regard of that* Honour, Glory, and Majefty which he hath obtained * Secundùm there; wherefore it is faid, a When he had by himself purged our fins, he nem noftram fat down on the right hand of the Majefty on high and again, We have illi confeflus an High-priest who is fet on the right hand of the throne of the Majefty in confuetudi offertur qui aliquo opere the heavens. perfecto ho noris gratiâ promeretur ut fedeat. inferna referans, tanquam perfecto Taurin. Hom. 1. de Pentecofte. b Ita ergo & homo Jefus Chriftus paffione fuâ diabolum fuperans, refurrectione fuâ In reference to the third Acception, Chrift is faid to fit on the right hand *Ad dextram of God, because now after the Labours and Sorrows of this World, after his intelligendum eft di- Stripes and Buffetings, after a painful and fhameful Death, he resteth above tum effe in in unspeakable Joy, and everlasting * Felicity. fumma bea tudine, ubi juftitia & pax & gaudium eft. S. Aug. de Fide & Symb. Quid eft Patris dextera, nifi illa æterna ineffabilifque felicitas quo pervenit Filius hominis, etiam carnis immortalitate perceptâ? Idem. contra Serm. Arian. Beatus eft à beatudine, quæ dextera Patris vocatur; ipfius beatitudinis nomen eft dextera Patris. De Symb. ad Catech. Salus temporalis & carnalis in finiftra eft, falus æterna cum Angelis in dextra eft. Ideo jam in ipfa immortalitate pofitus Chriftus dicitur federe ad dextram Dei. Non enim Deus habet in feipfo dextram aut finiftram; fed dextra Dei dicitur felicitas illa, quæ quoniam oftendi non poteft, tale nomen accepit. S. Aug. in Pfal. 137. As for the other part of the Phrafe, that is, his Seffion, we must not look upon it as determining any Pofture of his Body in the Heavens, correfpondent to the Inclination and Curvation of our Limbs: for we read in the Scriptures a more general term which fignifies only his being in Heaven, without any exRom. 8.34. preffion of the particular manner of his Presence. So S. Paul, who is even at 1 Pet. 3. 22. the right hand of God; and S. Peter, Who is gone into heaven, and is at the right hand of God. Befide, we find him expreffed in another position than that of Seffion for Stephen looking stedfaftly into heaven, faw the glory of God, and Jefus ftanding on the right hand of God: And faid, Behold, I fee the heavens opened, and the Son of man ftanding on the right hand of God. He appeared ftanding unto Stephen, whom we exprefs fitting in our Creed; but this is rather a difference of the Occafion, than a diverfity of Pofition. He - appeared *standing to Stephen, as ready to affift him, as ready to plead for xx him, as ready to receive him: and he is oftner expreffed fitting, not for any Toishi, Tiw, pofitional Variation, but for the variety of his Effect, and Operation. φορτικόν αυ wei & ava sáring xivû dóyov, & Onsiv auriv isaaf. S. Chryfoft. Hom. 18. in Alta. Si major gratia & manifeftatior intelligentia in Novo eft quam in Veteri Teftamento, quare Efaias Propheta fedentem in throno Majeftatis vidit Deum Sabbaoth, in novo autem Stephanus primus Martyr ftantem fe vidiffe ait Jefum à dextris Dei? Quid eft illud, ut hic fubjectus vldeatur poft triumphos, & illic quafi Dominus antequam vinceret? Prout caufa erat feciffe, ita & Dominus fe oftendit. Prophetæ enim vifus eft quafi rex corripiens plebem, & hoc fe oftendit quod erat, hoc eft, fedentem, in pace enim erat causâ divinitatis ejus. Stephano autem ut ftans appareret fecit calumnia Judæorum. In Stephano autem Salvatoris caufa vim patiebatur. Ideo fedente Judice Deo ftans apparuit, quafi qui caufam diceret; & quia bona caufa ejus eft, ad dextram Judicis erat; Omnis qui caufam dicit, ftet neceffe eft. S. Aug. Quaft. in Novo Teft. 88. Sedere judicantis eft, ftare verò pugnantis vel adjuvantis. Stephanus ergo in labore certaminis pofitus, ftantem videt quem adjutorem habuit. Sed hunc poft afcenfionem Marcus federe fcribit, quia poft afcenfionis fuæ gloriam Judex in fine videbitur. Greg. Hom. 29. in Evang. Maxim. Taurin. de Pentec. Hom. 1. moves the Question. Quae fit ratio quòd idem' Dominus à David fedens prophetatur, ftans verò à Stephano prædicatur? and then renders this Reason, Ut modò ejus omnipotentia, modò mifericordia defcribatur. Nam utique pro poteftate regis federe dicitur, pro bonitate intercefforis ftare fuggeritur. Ait enim beatus Apoftolus, quia Advocatum habemus apud Patrem Jefum Chriftum. Judex est igitur Chriftus cum refidet: Advocatus cùm affurgit. Judex planè Judæis, Advocatus Chriftianis. Hic enim ftans apud Patrem Chriftianorum licèt peccantium caufas exorat; ibi refidet cum Patre Pharifæorum perfequentium peccata condemnans. Illis indignans vehementer ulcifcitur; his interveniens leniter miferetur. Hic ftat ut fufcipiat Stephani Martyris fpiritum; ibi refidet ut condemnet Judæ proditoris admiffum. This Phrase then to fit, prefcinding from the corporal pofture of Seffion, may fignifie no more than habitation, poffeffion, permanfion, and continu- *w which ance; as the fame word in the * Hebrew and Greek Languages often figni- properly fignifies. And thus our Saviour is fet down at the right hand of God in Heaven; feth to it, is familiarly because he which dwelt with us before on Earth, is now afcended up into used for perHeaven; and hath taken his manfion or habitation there; and fo hath he manfit, and feated himself, and † dwelleth in the highest Heavens. habitavit; as Judges 5. 17. אשר ישב in LXX. 'Aone cuálere grian Faraosar, Afher continued on the Sea-fhore, Lev. 8. 35. 120η καὶ ἐπὶ τ θύραν το σκηνῆς τὸ μαρτυρία καθήσεσθε ἑπτὰ ἡμέρας, ἡμέραν καὶ νύκλα. Therefore fhall ye abide at the door of the Tabernacle of the Congregation, day and night, feven days. Upon which place S. Aug. Quid eft quod dicit Moyfes ad Aaron & filios ejus cùm fanctificantur ad ineundum facerdotium? Ad oftium tabernaculi teftimonii fedebitis feptem dies, die & nocte, ne moriamini. Numquid nam credibile eft fitu corporis uno loco federe præceptos per dies feptem die & nocte, undè fe omninò non commoverent? Nec tamen hic tanquam allegoricè aliquid fignificatum, quod non ficret, cogendi fumus acccipere, fed potiùs agnofcere locutionem Scripturarum, ubi Seffionem pro habitatione & commoratione pofuit. Non enim quia dictum eft de Semei, quòd federet in Hierufalem annos tres, ideo putandum eft per totum illud tempus in fella fediffe & non furrexiffe. Hinc & fedes dicuntur ubi habent commorationem quorum fedes funt; habitatio quippe hoc nomen accepit. Quaft. Super Levit. 24. And this is as familiar with the Latins as the Hebrews. Si venti effent, nos hic Corcyræ non federemus. Cir, l. 9. Epift. Id horreum fuit præfidium Ponis fedentibus ad Tribiam. Liv. 1. 2. de Bell. Pun. †Sedet ad dextram Patris, Credite federe, intelligite habitare; quomodo dicimus de quocunque homine, in ifta patria fedit per tres annos. Dicit illud & Scriptura fediffe quondam in civitate tantum tempus. Numquid fedit, & numquam furrexit? Ideo hominum habitationes fedes dicuntur. Ubi habitantur fedes, numquid femper fedetur, non furgitur, non ambulatur ? Et tamen fedes vocantur. Sic ergo credite habitare Chriftum in dextera Dei Patris ubi eft. Author. lib. de Symb, ad Catech. Again, the notion of fitting implieth reft, quietness, and indisturbance; according to that promife in the Prophet, They shall fit every man under his mic. 4. 4. fig-tree, and none fhall make them afraid. So Chrift is afcended into Heaven, where refting from all pains and forrows, he is feated free from all difturbance and oppofition; God having placed him at his right hand, until he hath made his Enemies his Footstool. tem. S. Hier. Com. ad. Heb. II. 2. Pfal. 110. 1. Thirdly, This fitting implieth yet more than quietnefs or continuance, Ipfum verbuin federe even *Dominion, Sovereignty, and Majefty; as when Solomon fat in the regni fignifiThrone of his Father, he reigned over Ifrael after the death of his Father. cat poteftaAnd thus Chrift is fet down at the right hand of the throne of God. And S. Paul did well interpret thofe words of the Prophet, Sit thou on my right Eph.c.1.v. hand, until I make thine enemies thy footstool, faying, he must reign till he 19 hath put all enemies under his feet. Fourthly, This fitting doth yet more properly and particularly imply the 1 Cor. 15. 25. right of Judicature, and fo especially expreffeth, a King that fitteth in the Prov. 20.8. throne of Judgment; as it is written, in mercy fhall the Throne be establish- Isa. 16. 5. ed, and he shall fit upon it in truth, in the tabernacle of David, judging and. † Sedere quòd feeking judgment, and hafting righteousness. And fo Chrift* fitting at the dicitur Deus right hand of God is manifefted and declared to be the great Judge of the quick non membroand the dead. Thus to fit doth not fignifie any peculiar inclination or flexion, niem, fed juany determinate location or pofition of the Body, but to be in Heaven with diciariam figpermanence of Habitation, happiness of Condition, regular and judiciary atem, quá Power; as in other † Authors fuch fignifications are ufual. t rum pofitio nificat pote illa Majeftas nunquam ca ret, femper digna dignis tribuendo, quamvis in extremo judicio multò manifeftiùs inter homines Unigeniti Dei Filii Judicis vivorum & mortuorum clariùs indubitata effulgebit. S. Auguft. de Fide & Symb. cap. 7. Hoc quòd dicitur Filius federe ad dextram Patris, demonftratur quòd ipfe homo, quem fufcepit Chriftus, poteftatem acceperit Judicantis. Author. l. 3. de Symb. ad Catechum. + Moft anciently federe did fignifie no more than esse, to be in any place; as Servius noteth on that place of Virgil, Æneid. 9. -Luco tum fortè parentis Pilumni Turnus facratâ valle fedebat. Sedebat, ut Afper dicit, erat. Quæ claufula antiqua eft, & de ufu remota. And then he goes on to shew that federe is taken for that which Men were wont to do fitting. Secundùm Plautum autem federe eft confilium capere, qui inducit in Moftellaria fervum dicentem, Sine juxta aram fedeam & dabo meliora confilia. Sed fecundùm Augures federe eft augurium captare: Namque poft defignatas cœli patres à fedentibus captabantur auguria. Quod & fupra ipfe oftendit latenter, inducens Picum folum fedentem, ut, Quod eft augurum, cùm alios ftantes induxerit. Ergo Sedebat, aut erat, aut confilia capiebat, aut augurabatur. The Rev. 5. 12. Mat. 28. 11. 10. 2 Sam. 7. 16. The importance of the language being thus far improved, at last we find the fubftance of the Doctrine, which is, that fitting at the right hand of God was our Mediator's folemn entry upon his regal Office, as to the Execution of that full Dominion which was due unto him. For worthy is the Lamb that was flain to receive power, and riches, and wisdom, and strength, and honour, and glory, and bleffing. Wherefore Chrift after his Death and Refurrection faith, All power is given unto me in heaven and in earth. For because he humbled himself, and became obedient unto death, even the death of the cross, therefore God hath highly exalted him, and given him a name which is above every name; That at the name of Jefus every knee should bow, of things in heaven, and things in earth, and things under the earth. And this obedience and fubmiffion was and is due unto him, because God raifed him from the dead, and fet him at his own right hand in the heavenly places, far above all principalities and powers, and might, and dominion, and every name that is named not only in this world, but also in that which is to come; and hath put all things under his feet; and gave him to be the head over all things to the Church. There was an express promise made by God to David, Thine houfe and thy Kingdom fhall be established for ever before thee, thy throne fhall be eftablished for ever. This promife ftrictly and literally taken was but conditioPfal. 132. 12. nal: and the Condition of the promise is elsewhere expreffed, Of the fruit of thy body will I fet upon thy throne. If thy children will keep my covenant and my teftimony that I shall teach them, their children also shall fit upon thy throne for evermore. Notwithstanding this promise this Kingdom of David was intercepted, nor was his Family continued in the Throne: part of the Kingdom was first rent from his Pofterity, next the Regality it felf; and when it was restored, tranflated to another Family: and yet we cannot fay the promife was not made good, but only ceafed in the obligation of a Promife, because the condition was not performed. The pofterity of David did not keep the Covenant and Testimony of their God, and therefore the Throne of David was not by an uninterrupted lineal Succeffion established to Perpetuity. 33 But yet in a larger and better Senfe, after these intercifions, the Throne of David was continued. When they had finned, and loft their Right unto the Crown, the Kingdom was to be given unto him who never finned, and confequently could never lofe it; and he being of the Seed of David, in him the Throne of David was without Interception or Succeffion continued. Of Luke 1.32, him did the Angel Gabriel fpeak at his Conception, The Lord God fhall give unto him the throne of his father David, and he shall reign over the house. of Jacob for ever, and of his Kingdom there fhall be no end. Thus the Throne of Christ is called the Throne of David, because it was promised unto David, and because the Kingdom of David was a type, resemblance, and reprefentation of it; infomuch that Chrift himself in respect of this Kingdom is often called David, as particularly in that Promife, I will fet up one shepherd over them, and he shall feed them, even my fervant David; he shall feed them, and he shall be their Shepherd. And I Ezek. 34.23, the Lord will be their God, and my fervant David a Prince among Jer. 30.9. Ezek. 37.24 25. Hof.3.5. 24. 1 Sam. 16. 13. 2 Sam. 2.4. them. a Now as David was not only firft defigned, but also anointed King over Ifrael, and yet had no poffeffion of the Crown; feven years he continued anointed by Samuel, and had no fhare in the Dominion; feven years after he continued anointed in Hebron only King over the Tribe of Judah; at last he was received by all the Tribes, and fo obtained full and abfolute regal Power over all Ifrael, and feated himself in the royal City of Jerufalem: So Chrift was born King of the Jews, and the conjunction of his human Nature with his Divine in the Union of his Perfon was a fufficient Unction to his regal Office, |