upon his shoulder," (Isa. ix. 6.) Isaiah further calls him "the Prince of peace." Again he says, "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice, from henceforth even for ever," (Isa. ix. 7.) all which belongs to Jesus, by the interpretation of the angel Gabriel, who promised the virgin, that "the Lord God" should "give unto" her Son "the throne of his father David, and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end," (Luke i. 32, 33.) Christ himself declares this: "Tell ye the daughter of Zion, behold thy King cometh unto thee, meek, and sitting on an ass," (Matt. xxi. 4, 5.); to Pilate, when he said to him, "Art thou a king, then?" "Thou sayest that I am a king; to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," (John xviii. 37.)

Q. When did his inauguration into this office take place?

A. At his ascension into heaven, and his session at the right hand of God; " when God raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion," (Eph. i. 20, 21. Also Rey. xix. 13, 16.)

Q. Of what does his regal office consist?

A. Partly, in ruling, protecting, and redeeming his people; partly, in coercing, condemning, and destroying his enemies.

Q. How does he rule his people?

A. By delivering them a law, by which they walk; and by furnishing them with his grace, to enable them to walk in it.

Q. How does he protect them?

A. By helping them to subdue their lusts; by preserving them from the temptations of the world, the flesh, and the devil; by supporting them under affliction, and by delivering them from their enemies.

Q. How does he reward them?

A. By making them "kings and priests unto God and his Father," (Rev. i. 6.)

Q. How does he coerce, condemn, and destroy his enemies?

A. He shows his regal dominion, in the destruction of his enemies, temporal and spiritual: temporal, as the Jews and the Romans, who joined in his crucifixion. While on earth, he told his disciples," there be some standing here, which shall not taste of death till they see the Son of Man coming in his kingdom," (Matt. xvi. 28.) In that kingdom he came, when he brought destruction on the Jews by the Roman armies, who not long after were themselves destroyed. He destroys also his spiritual enemies; those who hinder the bringing in of his own people into his Father's kingdom;

those who refuse to be subject to him, and all wicked and ungodly men, (Luke xix. 27. 1 Cor. xv. 25, 26. Rev. i. 5. xvii. 14.)

Q. Show in what manner Christ was anointed. A. The Psalmist declares that it was with the "oil of gladness," (Ps. xlv. 7.); and St. Peter says, "God anointed Jesus of Nazareth with the Holy Ghost, and with power," (Acts x. 38.)

Q. When did this anointing take place?

A. Like David, who was first anointed at Bethlehem, (1 Sam. xvi. 13.); and again at Hebron : (2 Sam. v. 3.) so Christ was twice anointedfirst, at his conception or incarnation, when he was sanctified by the Holy Ghost, and the power of the Highest, (Luke i. 35.); and, as St. Peter states, was anointed with the Holy Ghost and with power;" and afterwards, at his baptism, when the Spirit," like a dove, descended and lighted upon him," (Matt. iii. 16.)

Q. Wherein consists the necessity of believing this part of the article?

A. 1. Because it were impossible to believe him to be our Jesus, unless he were the Christ ; for he could not reveal the way of salvation, except he were a prophet; he could not work out that salvation revealed, except he were a priest; he could not confer upon us that salvation, except he were a King; he could not be a Prophet, Priest, and King, except he were the Christ. (See Acts xvii. 2,3. xviii. 5, 28. 1 John v.1. ii. 22.)

2. This belief has a necessary influence upon our lives; for who can profess faith in Christ, and yet live in bitterness of spirit, without giving the lie to that profession? And it has been promised that there should be such love, unanimity, and brotherly kindness in the kingdom of Christ, (Isa. xi. 6. ii. 3, 4.)

3. This belief is necessary as to the offices which belong to Jesus, as he is the Christ. We must look upon him as our prophet, that we may be in cited to hear and embrace his doctrine, as well as to a readiness to obey. We must look upon him as our Priest, that confidence may be added to obedience, (Heb. x. 19, 21, 22.); and to these, à resignation of ourselves, (I Cor. vi. 20.); and further, an apprehension of him, as a king is necessary to the performance of our true and entire allegiance to him.

4. It is necessary to instruct us what it is to be a Christian, and how far we stand obliged by owning that name-a name of not greater honour than obligation, (2 Tim. ii. 19.); unless reformamation accompany profession, we gain nothing by the appellation.

Q. What follows the nomination of Christ? A. His filiation.

Q. Show the propriety of confessing Christ to be the Son of God.'"

A. They were inseparable, even by the Jews

themselves, (John i. 49. xi. 27. Matt. xxvi. 63. John vi. 69. xx. 31.)

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Q. Is there any difference in our translation,

only Son," and the phrase of the Scripture and the Greek church?

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A. Yes; they use the term " only-begotten." Q. Show how Christ is the Son of God, and what was the peculiarity of his generation; that when others are also the sons of God, he alone should be his Son-his only-begotten.

A. 1. He was conceived by the Holy Ghost, (Luke i. 35.); and since the Holy Ghost is God, he must be the Son of God. 2. He was designed to his high office by the will of God, that by virtue thereof he must be acknowledged the Son of God. 3. He must be acknowledged the Son of God, because raised immediately by God out of the earth, unto immortal life, (Acts xiii. 33.) The grave is as the womb of the earth; Christ, who is raised from thence, is as it were begotten to another life; and God, who raised him, is his Father, (Rom. i. 4. Col. i. 18.) 4. Further, he is made heir of all things, (Heb. i. 3-5.); from whence he hath also the title of the Son of God. Hence he hath this four-fold right to the title of the Son of God: by generation, as begotten of God; by commission, as sent by him; by resurrection, as the first-born ; by actual possession, as heir of all.