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cellent nature, but as being set apart to an higher office, than that which he was called to; and accordingly he styles him, The Lamb of God, intimating, that God had set him apart, as the great Sacrifice that was to be offered for sin, John i. 29, 30. and, soon after this, he gives another testimony hereunto, together with a glorious, yet just, character of the Person, who was invested with this authority, when he says, concerning him, A man can receive nothing, except it be given him from heaven: q. d. "I have not received this honour of being the Christ, and "doing the works which he does, but it is given him from hea"ven: I am not the bridegroom of the church, but his friend, "who rejoice greatly, because of his voice; what he hath seen "and heard, that he testified; and God hath sent him, whose "word he speaketh; for God giveth not the Spirit by measure "unto him; the Father loveth the Son, and hath given all things "into his hand, John iii. 27-35. therefore he is set apart, by "him, to perform the work of a Mediator, which belongeth "not unto me."

2. Christ was furnished with authority, or had a commission given him, to perform the work he was engaged in, as Mediator. This was absolutely necessary, since, as the apostle says, concerning the priesthood in general, that no man taketh this honour unto himself, but he that is called of God, and authorized by him to perform it, as was Aaron; so also Christ glorified not himself, but he that said unto him, Thou art my Son, to-day have I begotten thee; and, Thou art a Priest for ever, after the order of Melchisedec, Heb. v. 4-6. As it was reckoned an intrusion, and no other than an instance of profaneness, for any one to exercise a sacred office, without a divine warrant, it was necessary that our Saviour should be furnished therewith: the work he was to perform was glorious, the consequences thereof of the highest importance, and his services would not have been accepted, or availed to answer the great ends thereof, had he not received a commission from the Father. And that he came into the world with this commission and authority, derived from him, he constantly asserts and proves, he asserts it, when speaking concerning himself, that God the Father had sealed him, John vi. 27. and elsewhere says, I have power to lay down my life, and to take it again; this commandment have I received of my Father, John x. 18. and he not only asserts, but proves it every miracle that he wrought being a confirmation thereof, in which respect a divine testimony was affixed to his commission: thus he says, The works that I do, in my Father's name, they bear witness of me, ver. 25. and elsewhere, when he asserts his authority, and proves, that the words which he spake, he spake not of himself; he adds, the Father that dwelleth in me, he doth the works, John xiv. 10, 11. He appeals to those miraculous works,

which were performed either by himself, or by the Father, which he might well do, because the Father and he had the same divine power, and thereby intimates, that the commission, which he received from the Father, was attested in this extraordinary manner.

3. Our Saviour's unction included in it an ability to execute those offices, which he was engaged in, as Mediator. We have before observed, that when persons, under the ceremonial law, were anointed to execute the offices either of prophet, priest, or king; this was not only an ordinance, to signify that they had a divine warrant to execute them, but they were hereby given to expect those qualifications that were necessary to the discharge thereof. God never calls to an office, but he qualifies for it: thus our Saviour was furnished with ability, as well as authority; this was more especially applicable to his human nature, in which he was to obey and suffer; as to his divine nature, that could not be the subject of a derived power, or qualifications conferred upon it. Now this ability, with which our Saviour was furnished, as man, was that which rendered him fit to perform the work which he came into the world about. As a Prophet, he was qualified to preach the gospel with greater wisdom and authority than all others, who were ever engaged in this work: his very enemies confessed, that never man spake like him, John vii. 46. and he had continual assistance from God, which preserved him from all mistakes; so that what he delivered was infallibly true, and, as such to be depended on: he was also furnished with zeal for the glory of God, yet such as was tempered with sympathy, meekness, and compassion towards his people; and an holy courage, resolution, and fortitude, which preserved him from fainting, or being discouraged under all his sufferings; and a constant disposition and inclination to refer all to the glory of the Father, and not to assume any branch of divine honour to his human nature; and, by this means, the whole discharge of his ministry was acceptable, both to God and man.

Thus concerning the reasons why our Saviour is called Christ. And this leads us to consider the offices which he was anointed to execute, upon the account whereof he is styled, the Prophet, Priest, and King of his church. Here we shall premise some things in general concerning these three offices; and then speak to each of them, as contained in the following

answers.

1. Concerning the number of the offices, which he executes; they are three. Some have enquired, whether there are not more than three executed by him, inasmuch as there are several characters and relations, which Christ is described by, and is said to stand in, to his people, besides those of Prophet,

Priest, and King: thus he is styled, The Head of the body, the church, Col. i. 18. and an Husband, to it, Isa. liv. 5. and e Bridegroom, John iii. 29. and elsewhere he is said to perform the office of a Shepherd: thus he styles himself, The good Shepherd, John x. 14. and he is called, The Captain of our salvation, Heb. ii. 10. and many other characters of the like nature are given him, from whence some have taken occasion to think, that several of them contain ideas, distinct from those of a Prophet, Priest, and King, and therefore that there are more offices than these executed by him: but all that need be said to this, is, that these, and other characters and relations, which are ascribed to Christ in scripture, are all included in, or reducible to one or other of these three offices; therefore we have no reason to conclude, that he executes any other offices, distinct from them, as Mediator.

2. The condition of fallen man, and the way in which God designed to bring him to salvation, which was adapted thereunto, renders it necessary that Christ should execute these three offices. Accordingly, we are all of us, by nature, ignorant of, and prejudiced against divine truth, as the apostle observes, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Cor. ii. 14. therefore it is necessary that Christ should execute the office of a Prophet, to lead us into all truth, and give this spiritual discerning thereof.

Moreover, we are all guilty before God, Rom. iii. 19. and can by no means make atonement, give satisfaction to his justice, or procure a pardon; nor can we plead any thing done by us, as a ground thereof; therefore we need that Christ should execute the office of a Priest, and so first make atonement, and then intercession, for us.

And as to the way in which God brings his people to salvation, this requires Christ's executing his threefold office. Salvation must be purchased, proclaimed, and applied; the first of these respects Christ's Priestly office; the second, his Prophetical; and the third, his Kingly; accordingly he is said to be made of God unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 30. and elsewhere he styles himself, The Way, the Truth, and the Life, John xiv. 6.

Moreover, in the execution of these offices, and bringing us thereby to salvation, he deals with God and man in different respects; with God, more especially, as a Priest, in satisfying his justice, and procuring his favour: thus the high priest under the law, who was a type of Christ's Priestly office, is said to be ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins, Heb. v. 1. even so Christ,

our great High Priest, by offering himself a sacrifice, performed that part of his ministry which pertained to God, in the behalf of men; and he also deals with God, by appearing in his presence, continually making intercession for them; and, on the other hand, he deals with men, as designing to bring them to God, which he does more especially as a Prophet and King.

3. These three offices, which Christ executes, are distinct, and therefore not to be confounded. This we maintain against Socinus, and his followers: they speak, indeed, of Christ, as a Prophet, Priest, and King, which they are obliged to do, because the words are so frequently mentioned in scripture; yet the sense they give of them, amounts to little more than an acknowledgment of his Prophetical office: and even this, as they explain it, contains in it nothing more than what other prophets, that went before him, either were, or might have been, qualified to perform; for any one, who is under divine inspiration, may infallibly declare the will of God, and give forth those laws, by which God has ordained that his church should be governed; and our Saviour, according to them, does little more than this. They speak of him, indeed, as a Priest, but not as making satisfaction for our sins to the justice of God, nor by interceding in the virtue thereof, but only by putting up prayers and supplications to him on our behalf; which differs very little from those prayers and supplications that were put up by other prophets in behalf of the people.

Again, they speak of him as a King, but not as subduing our wills, or conquering our enemies, by almighty power; or, if they allow that he subdues us to himself, as a King, yet, in their farther explaining thereof, they mean nothing else by it, but his gaining us over to his side by arguments, freeing us from our ignorance, and over-coming our prejudices against truth, by a clear revelation of it; or, if they speak of his conquering our enemies, they intend nothing else by it, but his guarding and defending his people, by furnishing them with arguments to resist their subtle attempts against them, all which things are reducible to his Prophetical office; so that, though they speak of him as executing three offices, it is no more than if they should assert, that he executes but one; and the most they intend by all this, is, that he is a teacher, sent from God, and consequently not much superior in excellency to Moses, who was a prophet, raised up from among his brethren, and had the honourable character given him, that he was faithful in all his house; whereas, the apostle proves, by what he says of our Lord Jesus, that he was counted worthy of more glory, as he who hath builded the house, hath more honour than the house; and farther styles him a divine Person, when he says, he that built all things is God, Heb. iii. 2, 3.

4. These three offices, which Christ executes, are not to be divided, especially when they are executed in such a way, as is effectual to the salvation of those who are concerned herein. He may, indeed, in an objective way, reveal the will of God, or give laws to his church, as a Prophet, without working savingly upon the understanding: he may also execute his kingly office, as a judge, in pouring the vials of his wrath on his enemies, without subduing the stubbornness of their wills, or bringing them to the obedience of faith: nevertheless, we must conclude, that, wheresoever he executes one of these offices in a saving way, he executes them all. In this respect, though the offices be distinguished, yet in the execution of them, they are not divided: thus whosoever is so taught by him, as a Prophet, as to be made wise to salvation, is redeemed by his blood, as a Priest, overcome by his power as a King, and brought into subjection to his will in all things; so all for whom, as a priest, he has purchased peace, to them he will, in his own time, proclaim it, as a Prophet, and enable them to believe in him, by making them willing in the day of his power.

5. He executes these offices in a twofold state; first, of humiliation, and then of exaltation, with different circumstances agreeable thereunto; which twofold state will be considered in some following answers. What we shall observe, at present, concerning it is, that that part of Christ's priestly office, in which he made atonement for sin, was executed on earth in his state of humiliation; whereas the other part thereof, consisting in his intercession, together with some branches of his prophetical and kingly office, were executed both in earth and heaven, though in a different manner, agreeable to those circumstances of glory in which he was, and is.

QUEST. XLIII. How doth Christ execute the office of a Prophet?

ANSW. Christ executeth the office of a Prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

TH

HAT which may be first observed, before we consider the parts of Christ's prophetical office, and the manner of his executing it, is the order in which it is mentioned, as set before his priestly and kingly offices, which may give us occasion to enquire whether it be executed before them.

1. If we consider the natural order of his executing his three offices, or the dependence of the execution of them, one on the

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