Chapter XV: Part 15

It is farther observed, that it was requisite that our Mediator should be Man, that he might have a fellow-feeling of our infirmities: Thus the apostle says, _He was touched with the feeling of our infirmities_, having been, _in all points_; in his human nature, _tempted like as we are, yet without sin_, Heb. iv. 15. As God, it is true, he has a perfect, namely, a divine knowledge of our infirmities, but not an experimental knowledge thereof; and therefore, in this respect, had he not been Man, he could not have been said to sympathize with us herein; and therefore his compassion towards us, has this additional motive, taken from his incarnation: It was in this respect that he had the passions of the human nature, and thereby is induced, from what he once experienced, to help our infirmities, as being such as he himself condescended to bear.

And to this it may be added, as a farther consequence of his incarnation, that we are made partakers of the adoption of sons, and have comfort and access with boldness, to the throne of grace. This the apostle also gives us occasion to infer, from his being made of a woman, and made under the law, not only that _he might redeem them that were under the law_, but _that we might receive the adoption of sons_, Gal. iv. 5. and encourages us, from hence, to _come boldly to the throne of grace_, Heb. iv. 16. As Christ’s Sonship, as Mediator, includes his incarnation, and was the ground and reason of the throne of grace being erected, to which we are invited to come; so, he being, in the same respect, constituted Heir of all things, believers who are the sons of God, in a lower sense, are notwithstanding, styled, _Heirs of God, and joint heirs with Christ_, Rom. viii. 17. He is the Head and Lord of this great family, who purchased an inheritance for them, and they the members thereof, who, in the virtue of his purchase, have a right to it; therefore his incarnation, which was necessary hereunto, was the great foundation of our obtaining the privilege of God’s adopted children, and of our access by him to the Father. We first come by faith to him, who, if we allude to Elihu’s words, _was formed out of the clay_, and therefore _his terror shall not make us afraid, neither shall his hand be heavy upon us_, Job xxxiii. 6. and through him, we come to God, as our reconciled Father.

III. It was requisite that the Mediator should be God and man, in one Person. Had his human nature been a distinct human Person, the work of our redemption would have been brought about by two persons, which would each of them have had the character of Mediator, unless two persons could be so united, as to constitute but one, which is no better than a contradiction. And it is farther observed, in the answer under our present consideration, that there were works to be performed, proper to each nature: in the human nature he was to perform every thing that implied subjection, obedience, or suffering; and though none of these could be performed by him, in his divine nature, yet an infinite worth, value, and dignity, was to be added thereunto, which was not so much the result of any thing done by him in that nature, as of the union of the human nature with it; upon which account, the obedience he performed, had, in a relative sense, the same value, as though it had been performed in his divine nature; and, upon this account, it is said, that _God purchased the church with his own blood_, Acts xx. 28.

And to this we may add, that as each nature was distinct, and their properties not in the least confounded, as was before observed; so we often read, in scripture, of distinct properties attributed to the same person, which are opposed to each other, namely, mortality and immortality, weakness and omnipotency, dependence and independence, &c. which could not be, with any propriety of speaking, applied to him, had he not been God and man, in the same person. This is generally styled by divines, _a communication of properties_,[136] concerning which we must observe, that the properties of one nature are not predicated of the other; as the Lutherans suppose, when they conclude, that the human nature of Christ is omnipresent, upon which their doctrine of _consubstantiation_ is founded; but we assert, that the properties of one nature are predicated of the same person, to whom the other nature also belongs; so that when we say the Person, that was God, obeyed and suffered; or the Person, that was man, paid an infinite price to the justice of God, we are far from asserting, that the Godhead of Christ obeyed, or the manhood merited;[137] and this is the necessary result of his two natures being united in one Person. There are two things observed, in illustrating this matter.

1. That the works of each nature must be accepted of God for us, as the works of the whole Person, or of the same Person; therefore, if the nature that obeyed and suffered had been an human person, his obedience and sufferings could not have been of infinite value, or accepted by God as a sufficient price of redemption; for they could not have had this value reflected on them, had they not been the works of a divine Person: and those rays of divine glory, that shined forth in his human nature, could have no immediate relation to it, had it been a distinct Person from that of his Godhead.

2. It is farther observed, that those works, which were performed by him in each nature, are to be relied on by us, as the works of the whole Person: this reliance contains in it an instance of adoration, and supposes the Person, who performs them, to be God, which he was not in his human nature; therefore we are to adore our Mediator, and rely on the works performed by him, in his human nature, as he is God and man in one Person. As we have sufficient ground, from scripture to conclude, that the Mediator is the Object of divine adoration; so we are to depend on him, as a divine Person, for salvation; and our worship herein does not terminate on his human nature, but on his deity: but, if his human nature had been a distinct human person we could not be said to adore him that died for us, and rose again; so that, upon all these accounts, it is necessary that he should be not only God and man, but that these two natures should be united in one Person.

Having considered our Mediator as God and man, in one Person, we are now to speak of him as having those glorious titles and characters attributed to him, expressive of his mediatorial work and dignity; accordingly, he is variously denominated as such in scripture: sometimes he is called, _Lord_, Phil, iv. 5. at other times, _Jesus_, Matt. i. 21. and elsewhere, _The Lord Jesus_, Acts ix. 17. and also, _The Lord Christ_, Col. iii. 24. and, in other places, _The Lord Jesus Christ_, chap. i. 2. He is called _Lord_, to denote the infinite dignity of his Person, as God equal with the Father; which name is given him in the New Testament, in the same sense, in which he is called _Jehovah_ in the Old, as has been observed under a foregoing answer,[138] and to denote his divine sovereignty, as the Governor of the world, and the church, and particularly as executing his kingly office as Mediator; and, in the two following answers, he is described by his mediatorial characters, _Jesus_, and _Christ_.

Footnote 133:

_See_ Vol. I. _Page 291, 292._

Footnote 134:

_It is otherwise styled_, Necessitas consequentiæ.

Footnote 135:

And in presenting his glorious body with the marks of suffering.

Footnote 136:

_See Vol. I. page 261._

Footnote 137:

_This is generally styled, by divines_, Communicatio idiomatum in
concreto, non in abstracto.

Footnote 138:

_See Vol. I. page 296, 306._

Quest. XLI., XLII.

QUEST. XLI. _Why was our Mediator called Jesus?_

ANSW. Our Mediator was called Jesus, because he saveth his people
from their sins.

QUEST. XLII. _Why was our Mediator called Christ?_

ANSW. Our Mediator was called Christ, because he was anointed with
the Holy Ghost above measure, and so set apart, and fully furnished
with all authority and ability, to execute the offices of Prophet,
Priest, and King of his church, in the estate both of his
humiliation and exaltation.

I. Our Mediator is very often called _Jesus_ in the New Testament, which name signifies _a Saviour_, as it is particularly intimated by the angel, who gave direction, that he should be so called, before his birth, Matt. i. 21. and he is not only styled our Saviour, but _our Salvation_, in the abstract: thus the prophet, foretelling his incarnation, says, _Behold, thy Salvation cometh; his reward is with him, and his work before him_, Isa. lxii. 11. and, when Simeon _held him in his arms, he blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation_, Luke ii. 28-30. He is a Saviour, as he brings about salvation for us, and we attain it by him; and he may be styled our Salvation, as our eternal blessedness consists in the enjoyment of him. Salvation contains in it a preserving and delivering us from all evil, which some call the negative idea thereof, and a conferring on us the greatest good, which is the positive idea of it. In saving us from evil, he is sometimes said to _deliver us from this present evil world_, Gal. i. 4. and elsewhere we are said _to be saved from wrath through him_, Rom. v. 9. and, as all the deliverance we experience, or hope for, is included in the word _Salvation_, so are all the spiritual blessings wherewith we are blessed, in this, or a better world; and, upon this account, he, who is the purchaser and author thereof, is called Jesus.

1. Since Christ is called Jesus, let us be exhorted to take heed that we do not entertain any unworthy thoughts of him, or that salvation which he hath procured, by supposing it indefinite, or indeterminate, or that he did not come into the world to save a certain number, who shall eventually obtain this blessing; but that he is the Redeemer, and consequently the Saviour of many that shall finally perish, which is little better than a contradiction. And let us not suppose, that it is in the power of man to make his salvation of none effect; for whatever difficulties there may be in the way, he will certainly overcome them, otherwise he would be called Jesus, or a Saviour to no purpose; and therefore they, who suppose him to be the Saviour of all mankind upon this uncertain condition, that they improve their natural powers, or the liberty of their will, so as to render his purpose, relating to their salvation, effectual, which otherwise it would not be, do not give him the glory which belongs to him, as called Jesus.

2. Let us take heed that we do not extenuate his salvation to our own discouragement, as though he were not able to save, to the uttermost all that come unto God by him, or did not come into the world to save the chief of sinners; or we had certain ground to conclude our case to be so deplorable, as that we are out of the reach of his salvation.

3. Let none presume, without ground, that he is their Saviour, or that they have an interest in him as such, while in an unconverted state; or vainly conclude, that they shall be saved by him, without faith in, or subjection to him.

4. Let this name Jesus tend to excite in us the greatest thankfulness, especially if we have experienced the beginning of the work of salvation; and let such encourage themselves to hope, that having begun the good work in them, he will finish it, when he shall appear, a second time, without sin, unto salvation.

II. Our Mediator is called Christ, or, as it is generally expressed in the Old Testament, the Messiah, which signifies a person anointed: thus it is said, _We have found the Messias, which is, being interpreted, the Christ_, John i. 41. or, as it is in the margin, the _anointed_. And, as anointing was made use of under the ceremonial law, in the public inauguration and investiture of prophets, priests, and kings, in their respective offices, they are, for that reason, called _God’s anointed:_ thus it is said, concerning the prophets, _Touch not mine anointed and do my prophets no harm_, Psal. cv. 15. Kings are likewise so styled, as Samuel says, _Surely the Lord’s anointed is before him_, 1 Sam. xvi. 6. These were often anointed, though not always;[139] but the priests were always anointed, when they first entered on their office; and the high priest is described by this character, as he upon _whose head the anointing oil was poured;_ so we read of _the precious ointment upon the head that ran down upon the beard, even Aaron’s beard, that went down to the skirts of his garments_, Psal. cxxxiii. 2. This was not an insignificant ceremony, or merely political, in which respect it is used, in our day, in the inauguration of kings; but it was an ordinance to signify God’s designation of them, to the office which they were to execute, in which they were to expect, and depend upon him for those qualifications that were necessary thereunto; but it was more especially designed to typify the solemn inauguration and investiture of our Saviour, in the offices of Prophet, Priest, and King of his church; and, in allusion hereunto, he is called, _the Messiah_, or _the Christ_. His anointing was not external, or visible, with material oil; but, in a spiritual sense, it signified his receiving a commission from the Father to execute the offices of Prophet, Priest, and King: upon which account, he is styled, God’s _holy child Jesus, whom he had anointed_, Acts iv. 27. And this unction, as it was of a spiritual nature, so it was attended with greater circumstances of glory; and the offices he was appointed to execute, were more spiritual, extensive, and advantageous, than theirs, who were types thereof: thus the Psalmist says of him, _God, thy God, hath anointed thee with the oil of gladness, above thy fellows_, Psal. xlv. 7. accordingly he was anointed to execute his prophetical office, _to preach the gospel to the poor_, Luke iv. 18. and his priestly, so the prophet Daniel speaks of him, as _finishing transgression, making an end of sin, bringing in an everlasting righteousness_, Dan. ix. 24. which he did as a Priest; and then he speaks of anointing him, who was most holy, as infinitely excelling all those who were anointed with holy oil. He is also said to be anointed to execute his kingly office; and, with respect thereunto, is called the Lord’s anointed; and God says, concerning him, _I have set_, or as it is in the margin, _anointed, my king upon my holy hill of Sion_, Psal. ii. 2. Now there are three things which are more especially intended in this unction, which are particularly mentioned in this answer.

1. His being set apart, or separated from the rest of mankind, as the only Person who was designed to execute the offices, together with his public investiture therein. For the right understanding of which, let it be considered, that there was an eternal designation of him by the Father thereunto: thus the apostle speaks of him, as one _who was fore-ordained before the foundation of the world_, 1 Pet. i. 20. And some think, that this is intended by that expression of the Psalmist, _I will declare the decree; the Lord hath said unto me, Thou art my Son, this day have I begotten thee_, Psal. ii. 7. and that this is also intended by _his being set up from everlasting_, Prov. viii. 23. This we may call his eternal inauguration, which was the foundation, ground, and reason of his incarnation, or of that inauguration, or investiture, which was visible to men in time, which is the second thing to be considered, in his being set apart to execute these offices.

When he came into the world, there was a glorious declaration given, both to angels and men, that he was the Person whom God had conferred this honour upon, and accordingly he received glory from them, as Mediator, by a divine warrant; so some understand that scripture, _When he bringeth in the first-begotten into the world, he saith, and let all the angels of God worship him_, Heb. i. 6. And elsewhere we read, Luke ii. 10, 11. of the angels being sent as heralds, to make proclamation of this matter to men, at his first coming into the world. And, when he entered on his public ministry, there was a divine declaration given, as a farther visible confirmation hereof, immediately after his baptism, when _the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him, and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased_, Matt. iii. 16, 17. and John the Baptist was immediately raised up, as a prophet, to signify this to the world, which he did at that time, when our Saviour first entered on his public ministry, and speaks of him, as _preferred before himself_, not only as having a more excellent 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 heaven: 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 _a 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.

Footnote 139:

_Prophets were, indeed, oftentimes set apart for that office, without
anointing; but it seems probable, from the command of God to Elijah,
to anoint Elisha to be a prophet in his room, that when they were
called, in an extraordinary manner, to be public prophets, and in that
respect, as it is said concerning the prophet Jeremiah,_ [chap. i.
10.] Set over nations and kingdoms, _then they were not only
sanctified and ordained hereunto, but the ceremony of anointing was
used, especially when some other prophet was appointed to instal them
in this office. And as for kings, though they were not always
anointed, yet this ceremony was generally used, as is observed by some
Jewish writers, when the kingdom was rent out of the hand of one, and
another was, by immediate divine direction, substituted to reign in
his stead: thus, when the kingdom was taken from Saul, David was
anointed; and it was also used in other instances, though the crown
was inherited by lineal descent, when any other made pretensions to
it. Thus David commanded Solomon to be anointed, because Adonijah
pretended to it,_ [1 Kings i. 34.] _And Joash was anointed, though he
had a right to the crown, as descended from Ahaziah, who was king
before him, because the crown had, for some time, been usurped by
Athaliah,_ [2 Kings xi. 12.] _In these, and such like cases, kings
were installed in their office by unction, though, in other instances,
it was not universally practised._

Quest. XLIII.

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.

That 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 other, then it must be observed, that he first executes his priestly office, and, pursuant hereunto, his prophetical and kingly; for sinners must first be redeemed by his blood, before they can be brought to a saving knowledge of him, or an entire subjection to him; therefore he first deals with God as a Priest, in our behalf, and thereby prepares the way of salvation, and lays the foundation thereof, in his oblation and intercession, and then, as a Prophet and King, he deals with men, and thereby brings them to God. In this respect, therefore, if these three offices were to be laid down in their natural order, we must say, that Christ executes the office of a Priest, Prophet, and King.

2. If we consider the order in which our Saviour executed these offices, in the exercise of his public ministry, we may say, he first produced his commission, or proclaimed the end of his coming into the world, and proved himself to be the Messiah, and so discovered himself to his people, as the great Prophet of his church; and, after that, he laid down his life, as a sacrifice for sin, as a Priest, and then he conquered his enemies, spoiled principalities and powers, and exerted the exceeding greatness of his power, in the application of redemption, as a King. It is in this respect that the offices of Christ are generally treated of, in the same method in which they are here laid down; so that his prophetical office is first mentioned, which is what we are now to consider. And,

I. We shall shew how Christ is described, in scripture, as the Prophet of his church. There are many expressions whereby his prophetical office is set forth: Thus he is styled, _a Teacher come from God_, John iii. 2. and he calls himself our _Master_, Matt. xxiii. 8. or the Lord of our faith, and, as such, is distinguished from all other teachers, some of which affected very much to be called Rabbi, and would persuade the world, by an implicit faith, to believe whatever they said: But our Saviour advises his disciples to refuse that title; for, says he, _One is your master, even Christ_.

Again, he is called, _a law-giver_, Mat. xxxiii. 22. or, the one and only lawgiver; and, it is added, that he differs from all other law-givers, in that he is _able to save, and to destroy_, James iv. 12. he is also called, _The Angel_, or _Messenger of the covenant_, who reveals the covenant of grace to us; and brings these glad tidings, that is, in him, reconciling the world to himself.

He is also called, _The apostle_, as well as the high Priest, _of our profession_, Heb. iii. 1. as he was first sent of God to publish peace, before he appointed others, who are called apostles, or inferior ministers to him, to pursue the same design. He is also styled, _A witness to the people_, their _leader_ and _commander_, Isa. lv. 4. and he is farther described, as a _faithful witness_, Rev. i. 5.

And he is set forth by several metaphorical expressions, which denote the execution of this office, _viz._ _The light which shineth in darkness_, John i. 5. Thus the prophet Isaiah describes him, when he says, _Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee_, Isa. lx. 1. He is likewise compared to the sun, the fountain of light, and so called, _The Sun of righteousness_, that was _to arise with healing in his wings_, Mal. iv. 2. and, _The bright and morning star_, Rev. xxii. 16. by which, and many other expressions to the same purpose, this prophetical office of Christ is set forth in scripture.

II. We shall now consider what Christ does in the execution of his prophetical office, as he is said to reveal the will of God to his church. And,

1. How he was qualified for this work, which supposes him to have a perfect knowledge of the divine will. We have before observed, that the Socinians, agreeably to the low thoughts they have of him, as a mere creature, suppose, that he was unacquainted with the will of God till he entered on his public ministry; and, in order to his being instructed therein, that he was, soon after his baptism, taken into heaven, and there learned, from the Father, what he was to impart to mankind, which they suppose to be the meaning of those scriptures, that speak of him, as _coming down from heaven_, or _coming forth from the Father_, into the world, John vi. 38. compared with chap. xvi. 28. and his _speaking as the Father had taught him_, or _what he had seen with his Father_, chap. viii. 28, 38. But, since we have shewn the absurdity of this opinion elsewhere, when speaking in defence of our Saviour’s deity[140], and have considered that those scriptures, which mention his coming down from heaven, plainly refer to his incarnation, and that the mode of expression is the same, as when God is said, in other scriptures, to come down into this lower world, by his manifestative presence here, which is not inconsistent with his omnipresence; therefore I shall only add, at present, that those scriptures, which speak of Christ’s being taught the things which he was to impart to the church, as they do not overthrow the omniscience of his divine nature; so they give no countenance to this supposition, that his human nature was taken up into heaven to be taught the will of God. In this nature, indeed, he needed instruction, and had no knowledge but what he received by communication; and it is plainly said of him, that he _increased in wisdom_, as he advanced in age: But the knowledge which he had, as man, which was sufficient to furnish him for the execution of this office, proceeded from a two-fold cause, namely, the union of that nature with his divine Person, the result whereof was, his having all those perfections that belong to it, of which the knowledge of divine things is one; for it would have been a dishonour to him, as God, to be united to a nature that had the least blemish or defect, or was unqualified to perform the work which he was therein to engage in. And, besides this, our Saviour had an unction from the Holy Ghost, which, as has been already observed, implies not only his receiving a commission, but, together therewith, all necessary qualifications to discharge the work he was engaged in, which include in them his knowing the whole will of God; as it is said, _God gave not the Spirit by measure unto him_, John iii. 34. that is, he gave it in a greater measure to him, than he ever did to any other, as the work, that he was to engage in, required it.

2. Let us now consider what is the will of God, which Christ reveals. This includes in it every thing that relates to our salvation, or that is necessary to be known and believed by us, in order thereunto, viz. that God had an eternal design to glorify his grace, in the recovery of a part of mankind from that guilt and misery, in which they were involved, and putting them into the possession of compleat blessedness; and that, in order hereunto, each of the Persons in the Godhead designed to demonstrate their distinct Personal glory, that, in this respect, they might receive adoration and praise from men; the Father, as sending our Saviour, to be a Redeemer; the Son, as taking that character and work upon him; and the Spirit, as applying the redemption purchased by him.

Moreover, he was to make a public proclamation that salvation was attainable; and that the way to attain it, was by sinners coming to him as a Mediator, by whom they might have access to the Father; and to invite them to come to him by faith; as he often does in the gospel. He was also to let them know, that this faith is the gift of God, and in what way they may expect to attain it, to wit, in a constant attendance on the ordinances of his own appointment; and, to encourage them hereunto, that there are many great and precious promises, which are all put into his hand, to apply and make good to his people. These, and many other things, which contain in them the sum and substance of the gospel, are what we understand by the will of God, which Christ communicates, as a Prophet, to his church. As it may be observed, that these doctrines are such as are matter of pure revelation, which could not have been known without it, as well as of the highest importance, and therefore worthy to be made known by so excellent a Person. And this leads us to consider,

III. The persons to whom Christ reveals the will of God, namely, the church; to them the lively oracles of God are committed; and they are built on the foundations of the apostles and prophets, Jesus Christ himself being the chief Corner-stone. As for the world, which is sometimes opposed to the church, it is said, that, _by wisdom it knew not God_, 1 Cor. i. 21. that is, not in such a way as he is revealed in the gospel; but the church, which Christ loved, and for which he gave himself, is said to be _sanctified by the word_, Eph. v. 26. and _to them it is given, to know the mysteries of the kingdom of heaven; but to others it is not given_, Matt. xiii. 11. so that the church is the seat, and the object of the execution of Christ’s prophetical, as well as of his other offices; _They are taught by him as the truth is in Jesus_, Eph. iv. 21.

IV. We are now to consider the way and means by which Christ reveals the will of God to the church; there are two ways by which this is done.

1. Objectively, which is an external method of instruction, the effect and consequence whereof is our hearing of him by the hearing of the ear, or as the apostle calls it, our _having the form of knowledge, and of the truth in the law_, Rom. ii. 20. This instruction Christ is said to give by the word: And this he did; first, by publishing the glad tidings of salvation in his own Person, which he mentions, as one great end for which he was sent into the world, as he says, _I must preach the kingdom of God, for therefore am I sent_, Luke iv. 43. and accordingly he styles himself, _The Light of the world_, John viii. 12. and it is said, that _he was anointed to preach good things unto the meek, sent to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound_, Isa. lxi. 1. and when he is represented, as complying with the call of God, and _delighting to do his will_, he adds, _I have preached righteousness in the great congregation; lo, I have not refrained my lips, O Lord, thou knowest, I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness, and thy truth, from the great congregation_, Psal. xl. 9, 10. And as Christ preached the gospel in his own Person, so, when he left the world, he gave commission to others to preach it, and his Spirit to instruct them what they should deliver, by whose inspiration his word was committed to writing, which is the fountain of all truth; and, by this means, the church attains, as at this day, the knowledge thereof.

2. Our Saviour reveals the will of God to his people, in a subjective way, which is internal, whereby he deals with their hearts, which he disposes and fits to receive the truth: Hereby he opens the eyes of the understanding, to see a beauty and glory in the gospel, and inclines all the powers and faculties of the soul to be conformed to it; and this he does more especially in those in whom he executes his prophetical office effectually, unto salvation. This is styled, in this answer, Christ’s executing his prophetical office by his Spirit, as distinguished from the execution thereof by his word. We read sometimes of the Spirit’s teaching us, in scripture as our Saviour tells his disciples, that He, viz. the Spirit, _would guide them into all truth_, John xvi. 13. and of believers _having their souls purified, in obeying the truth, through the Spirit_, 1 Pet. i. 22. and at other times of Christ’s teaching by his Spirit. Now there is no essential difference between Christ’s teaching as God, and the Spirit’s teaching, since the divine glory of the Son and Spirit, to which this effect is attributed, is the same: But Christ’s teaching by his Spirit, only denotes, as was before observed under a foregoing answer, the subserviency of the Spirit’s acting herein, to Christ’s executing this branch of his prophetical office, whereby he demonstrates his personal glory[141].

V. We are now to consider the various ages in which Christ is said to execute this office. That he did this after his incarnation; first, in his own Person, and then, by taking care that his gospel should be preached in all succeeding ages, until his second coming, has been already considered. We may also observe, that Christ executed his prophetical office before his incarnation: Thus it is said, that, _by his Spirit, he preached unto the spirits in prison_, that is, to the world before the flood, who are represented in the words immediately following, as _disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was preparing_, 1 Pet. iii. 19, 20. so that Noah who was a prophet, was his inferior minister, raised up, and spirited by him, to preach to the world, which upon that account, is called Christ’s preaching, and accordingly herein he executed his prophetical office. And he is also said to have given the law from mount Sinai, as the apostle’s words seem to intimate, when he says, _Whose voice shook the earth_, Heb. xii. 26. to wit, mount Sinai, which trembled when he gave the law from thence; and that this refers to our Saviour, appears from the words immediately foregoing, wherein it is said, _See that ye refuse not him that speaketh_, namely, Christ; _for if they escaped not who refused him that spake on earth_, to wit, from mount Sinai, or when he spake on earth, _much more shall not we escape if we turn away from him, that speaketh from heaven; whose voice then shook the earth_, &c. ver. 25.

Moreover, that he executed his prophetical office before his incarnation, and thereby led his church into the knowledge of divine truth, is evident, from the account we have, in scripture, of his appearing to them in the form of a man, or an angel, which he more frequently did, before the word of God was committed to writing, and afterwards occasionally in following ages: Thus he appeared to Moses in the burning bush, and sent him into Egypt to demand liberty for Israel, and afterwards he led them through the red sea, as appearing in the pillar of the cloud and fire; and he is described, as _the angel which was with Moses in the church in the wilderness which spake to him in mount Sinai, and with our fathers, who received the lively oracles_, Acts vii. 38. which is a farther proof of what was before mentioned, that he gave the law from thence; and while they travelled through the wilderness, he _led them about_, or went before them, in the pillar of cloud, and _instructed them_, Deut. xxxii. 10. so that all the knowledge of divine things, which they attained to, was the result of the execution of his prophetical office unto them. And when at any time they opposed Moses, his under-minister, he appeared in Person and vindicated him; as in that particular instance, occasioned by Aaron’s and Miriam’s speaking against him, wherein it is said, _The Lord came down in a pillar of a cloud, and stood in the door of the tabernacle, and said, If there be a prophet among you, I, the Lord, will make myself known unto him in a vision, and will speak unto him in a dream; my servant Moses is not so, who is faithful in all mine house_, Numb. xii. 5-7. which is a farther intimation, that Christ then executed his prophetical office, by inspiring the prophets, who were raised up at that time.[142]

To conclude this head, we may observe the difference between Christ’s executing his Prophetical office, before and after his incarnation. In the former of these, as was but now hinted, he occasionally assumed the likeness of the human nature, that he might the better converse with man, but was not really incarnate; in the latter, he delivered the mind and will of God, as dwelling in our nature. Before this, he discovered what was necessary to be known by the church at that time, and gave them those promises which related to the work of our redemption, to be performed by him: but, in the present execution of his Prophetical office, he opens a more glorious scene, and represents all those promises, as having their accomplishment in him, and displays the divine perfections, in bringing about our salvation, in their greatest beauty and lustre.

Footnote 140:

See Vol. I. Page 347-350.

Footnote 141:

See Vol. I. Page 291, 292.

Footnote 142:

_The force of this argument, and the application of these and several
other scriptures to Christ, depend upon this supposition, which, we
take for granted, and, were it needful, might easily be proved, that
whenever a divine person is said, in scripture, to appear in the form
of an angel, or to appear in a cloud as a symbol, or emblem of his
presence, this is always meant of our Saviour._ But compare Watts’s
Works, 5 vol. 381, and Edwards’s Works, 4 vol. 491.

Quest. XLIV.

QUEST. XLIV. _How doth Christ execute the office of a Priest?_

ANSW. Christ executeth the office of a Priest, in his once offering
himself a sacrifice, without spot, to God, to be a reconciliation
for the sins of his people, and in making continual intercession for
them.

In considering Christ’s Priestly office, as described in this answer, we may observe the two great branches thereof, namely, the offering himself a sacrifice; and making intercession. There are several scriptures which expressly mention both of them: thus he is said, _through the eternal Spirit, to have offered himself without spot, to God_, Heb. ix. 14. and then described as having _entered into heaven, now to appear in the presence of God for us_, ver. 24. and elsewhere the apostle speaks of him, as _having an unchangeable priesthood, and being able to save them to the uttermost that come unto God by him_, and that this is founded on his offering up himself, and making intercession for them, chap. vii. 24, 25, 27. In considering this, we may observe,