of Nathan's & mourning in the Soul of two of Levi, and a mining a sve Su

every House apart. Fatw

able than all this, he tells us of a should be occafioned by the exave should have for having pierced

ought to have made the Obiect of their Webex and Adoration. Let the Sews fearch sy long ax they please, they will never find any her day to which they can reasonably apply the word o this Oracle, but the Crucifixion of their g

And indeed, Zechariah is not the only Propher that informs us what kind of Dear the de was to fuffer, but the Pfalmift alio makes huh

utter these words in the Perfon of Pfal.22.16. David, who was an Emblem of him; The Affembly of the Wicked have inclofed I me; they pierced my Hands and my Feet. I deny not but that part of the Pfalm may be very well applied to the Pfalmift David, the Figure and Type of the Meffiab. But we affirm only according to the Antient Rabbies, who all afcribe this Pfalm to the Meffiab, that it contains fuch things as are far more applicable to our Saviour Chrift, than to David himself; and many other things alfo, which can never be applied to Da

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vid, but can agree only to the MefVerj. 1. fiah: Thefe words for example, My God, my God, why hast thou for faken me? Why art than fo far from helping me, and from the words of my roaring? better agree to our Saviour Chrift in the bitter Agonies of his Paffion, than to David in his Flight. Thefe likewife will prove to be more true in the Perfon of Jefus Chrift, than in that of David But Verf. 6. I am a Worm and no Man, a Reproach of Men, and defpifed of the People: All they that fee me, laugh me to fcorn; they shoot out the Lip, they shake the Hand, Saying, He trusted in the Lord, that he would deliver him; let him deliver, Jeeing he delighted in him.

Verf. 18.

Here follow others likewife that can never be referr'd to David; They pierced my Hands and my Feet, They parted my Garments among them, and caft Lots upon my Vesture: Which though they had been fulfilled in his Perfon,yet we cannot fee how the following magnificent Words can be applied to David's temporal Deliverance;

Verf. 27.

All

the

the Ends of the World fhall remember and turn unto the Lord: and all the Kindreds of the Nations fhall worship before thee. For the Earth is the Lord's, and be is the Governeur among the Nations. All they that be fat upon Earth, shall eat and worship: All they that go downto the Duft, shall bow down before him, and none can quicken his own Soul. A Seed shall serve bim, it shall be accounted to the Lord for a Generation. They fhall come and Jhall declare his Righteousness unto a People that shall be born, that he hath done this.

Can any one believe that these laft words, That he hath done this, could only be referred to the deliverance of David, so that the Nations should come and declare the Righteousness of God to a People that was yet to be born, that all the Ends of the World should remember it, and turn unte the Lord? Truly we must then renounce the good Opinion we have of this Prophet, and even refufe to allow him fo much as common Senfe, if we fhould imagine, that under the cover of these words, he intended to fhrowd no greater Event than that of his temporal Deliverance, and confequently that he speaks not here of the Meffiah, to whom alone fo magnificent an Oracle can properly be applied.

But are not these words also of the 69 Pfal. v. 8. necessary to be referred to Jefus Chrift?I am become a Stranger unto my Brethren, &c. The Zeal of thine House hath eaten me up, &c. Reproach hath broken my Heart, and I am full of heaviness, &c. They gave me alfo Gall for my Meat, and in my Thirst they gave me Vinegar to drink: Because David could not have spoken fuch words of himself but by a certain extention of their true fenfe, which

properly

properly and exactly concern the Meffiah and him only, of whom he was but an imperfect Type?

Laftly, Of whom but of the Meffiah will you interpret these words of the Prophet Chap. 50.6. Ifaiah? I gave my Back to the Smiters, and my Cheeks to them that plucked off the Hairs: I hid not my Face from shame and Spitting. For if fuch things as thefe never happened unto the Prophet, 'tis plain that he speaks them as the Representative of fome other Perfon; and who can that Perfon be, but the Messiah himfelf?

Thus you may find in the Oracles of the Prophets all the Circumstances of the Death of our Meffiah, his Feet and Hands pierced, the forrowful Mourning of those who acknowledg that they had pierced him, and that doleful Exclamation of his, when nailed on the Crofs, My God, my God, why haft thou forsaken me? You may find alfo Shame and Reproach always attending his Sufferings, Vinegar and Gall given him to drink, Men fpitting upon him, and blafphemously infulting over him, fhaking their Heads at him, and mocking him, faying, He trusted in God that he would deliver bim, let him deliver him, fecing he delighteth in him; the parting of his Garments; and all these Circumstances joined with the Knowledg that the Ends of the Earth were to have of him, and the Salvation of the Nations that should come and be converted, and declare for ever the Righteousness of God to the People that was to be born.

4. He aflures us, that his Death fhould be acceptable to God; that he fhould fee his Seed after his

his Sufferings, and should have a Portion divided him with the Great, after he had made his Soul an Offering for Sin. All which put together fully convinceth that all thefe Oracles are meant of Jefus Chrift, whofe Death alone had fo many and fuch exact Refemblances with the Death of him whom the Prophets have described to us, under the Notion of Chrift, or the Servant of God, who was to lay down his Soul for our Iniquities.

CHAP. XIII.

Where we shall examine the Prophecies which foretel what befel the Meffiah after his Death.

WE

E have now nothing further to look for in the Oracles of the Prophets, but the Burial of Jefus Chrift, his Refurrection, Afcenfion, and fitting at the right Hand of God the Fa ther.

His Burial is very plainly foretold us in the 52d Chap. of Ifaiah, And he made his Grave with the Wicked, and with the Rich in his Death: which words we shall not need any further to explain, because we have already interpreted the meaning of that Oracle.

As for his Refurrection, we cannot chufe but infer it from the Writings of the Prophets, who tell us on the one Hand, that the Christ should be cut off out of the Land of the Living, by fuffering a curfed and fhameful Death; and on the

LI

other,

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