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They honour him as their Lord, ascribing all merit to him alone. Hence they are called Christians after Christ, because he made them spiritually alive, granting them faith to trust in him; and they in return render him their homage and adoration. They are members of him by faith in his blood.

Secondly. Christians are so called, on account of their participation of Christ's unction. This results from the preceding, for communion is founded on union with Christ. The same excellency which the head possesses, the members also enjoy, as far as their nature will admit. Being finite and imperfect, their excellency will be so likewise; while the excellency of the head, even Jesus, is infinite and perfect. Hence they are partakers of our Lord's unction only, in a certain degree, in the same manner in which they are said to be partakers of the divine nature, in 2 Pet. i. 4. They have an unction from the Holy One. 1 John i. 20. And the anointing which they have received of him abideth in them. 27.

By this unction is meant their appointment to the character and state of Christians. This was done already in eternity, and in the fulness of time this appointment was declared by their call from darkness into light. Thus Peter, describing believers, says, "Ye are a chosen generation—a royal priesthood -an holy nation—a peculiar people, THAT ye should show forth the praises of him who hath called you out of darkness into his marvellous light." 1 Pet. 2. 9. Besides this, their unction expresses their qualification for the character and state of Christians, by the Holy Ghost. By nature they are destitute of all moral goodness. Grace ennobles them, and makes them fit for heaven, ripening them for the inheritance of the saints in glory. By this unction, Christians are made prophets, priests, and kings, to God and his Christ.

Christians are prophets, inasmuch as they confess Christ's name. By the name of God or Christ, in Scripture, is meant every thing whereby he makes himself known to men. It, therefore, includes in it all the essentials of salvation. To confess these, As spiritual

pre-supposes a knowledge of them. prophets, Christians receive a revelation from God, not extraordinary, but through the word by the Spirit. That is, the eyes of their understanding are opened, and they made acquainted with the truth as it is in Jesus. This was promised of old, when it was said to the Church, All thy children shall be taught of God. They see themselves in their lost and undone state, and recognize God as a holy, just being, yet reconcileable in Jesus, the Son of his love. This Jesus they know and feel to be precious to their souls; the chiefest among ten thousand. Such is the vision, the burden which Christians see. Such is the revelation made to them, by which they are enriched in all knowledge. They now "know all things," 1 John ii. 20. being acquainted with all the things which belong to their peace. Their knowledge is not lifeless, like seed which does not vegetate, but active, discovering itself in their walk and conversation. They cannot conceal what they have learned. The word of the Lord is in them as a burning fire shut up in their bones, and they grow weary with forbearing and cannot stay. Jer. xx. 9. Hence they confess the name of Christ; that is, they profess their faith in his blood, and bring forth fruits meet for such a faith. This is their prophetical employment. Their faith extends to all the subjects of revelation. Their works are uniformly and universally such as becometh their profession. They are as lights in the midst of a crooked and perverse generation. They seek to make others, who know not God and his Christ, acquainted with the truth. They desire to

instruct the ignorant-to direct the wavering-to comfort the mourner, and establish the weak: thus endeavouring to spread abroad a knowledge and savour of Christ's name. To this purpose are the injunctions given, "Be ready always to give an answer to every man who asketh you a reason of the hope that is in you. 1 Pet. iii. 15. Let the word of Christ dwell richly in you in all wisdom, teaching and admonishing one another. Col. iii. 16. Comfort yourselves together, and edify one another." 1 Thes. v. 11. This confession of Christ's name is obligatory upon all Christians of all descriptions; and the fitness for it is common to all more or less.

Christians are priests, inasmuch as they present themselves living sacrifices of thankfulness to Christ. To do this they have full right, since "they have boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh." Heb. x. 20. This freedom of access, believers under the Old Testament had not, for the way into the holiest was not yet manifested, while the first tabernacle was yet standing the High Priest alone entering therein once a year, not without blood, which he offered for himself and the errors of the people. Heb. ix. 7. Jesus when he offered up himself once for all, for the sins of his people, obtained this privilege for them. They, therefore, need not, neither can they make any sacrifice for sin, but only a thank-offering of themselves, and all they enjoy. They present their bodies a living sacrifice, holy and acceptable unto God, which is their reasonable service. Rom. xii. Thus they also offer the sacrifices of praise to God continually; that is, the fruit of their lips giving thanks to his name. Heb. 13. 15. To do good and to communicate they forget not; for with such sacrifices God is well pleased. Hch. 13. 16. In like manner, they

613 offer the sacrifices of their broken hearts and contrite spirits. Ps. li 17. They are also ready to offer up themselves as witnesses for the truth; to seal it with their lives. Phil. ii. 17. 2 Tim. iv. 6. Teachers make offerings of those who are converted through their instrumentality, as Paul did. Rom. xv. 16. These offerings of praise and thanksgiving do Christians make to God, as spiritual priests. For this work they are fitted, inasmuch as they are "complete in Christ who is the head." Col. ii. 10. This is their great perfection, that they are in Jesus, not having their own righteousness which is of the law, but the righteousness of Christ through faith. Phil. iii. 9. Every other Christian perfection is idle- the dream of enthusiasts, void of knowledge. Besides this, Christians are holy; like the king's daughter, they are glorious within, their clothing is of wrought gold. Ps. xlv. 13.

As the priest was not only to offer, but to intercede and pray for the people; and as Christ does this for his people-so they also, in their priestly capacity, "pray always with all prayer and supplication in the Spirit," Eph. vi. 18. offering supplications, prayers, and intercessions for all men. 1 Tim. ii. 1. In this, as far as they are able, they imitate their master, and discover the benign spirit of his Gospel, which teaches Christians to pray and intercede even for their enemies.

Christians are kings, inasmuch as, "with a free and good conscience, they fight against sin and satan in this life, and afterwards reign with him eternally over all creatures." They possess a noble and enlarged disposition. Their consciences are purified from dead works; they are void of offence towards God and man. This results from that great moral change wrought in them by the Spirit of the Lord. They have become new creatures.

Vol. III.-No. XI. 4 K

Sin engenders meanness of soul and conduct. Where the dominion of sin is destroyed, this of course will be removed more or less; at least it discovers itself rarely. It may be, that worldlings do not discover this change in believers. The morality of the world is so different from the morality of the Gospel; and the views which each afford of true nobility are so widely different, as to make this a matter of course. Yet let worldlings declaim on this subject as they please, a Christian is the noblest work of God. His temper is divine and heavenly; far removed from the comparatively grovelling views of the unregenerate. What but sin is ignoble? What but holiness is noble? Hence the Christian, having obtained by grace a free and good conscience, is master of his own spirit. He keeps in due subjection his unruly appetites and passions, those rebels against the law of his God. "He keeps his heart with all diligence, knowing that out of his heart proceed the issues of life."

Thus at peace within, he can attend to his concerns abroad. There he has enemies with whom he is obliged constantly to war. These enemies are

Sin and Satan. Against these he fights in this life as a king at the head of his subjects. His heart, like a well-fortified kingdom, is impregnable, because the Spirit of Christ keeps and defends it. The faculties of his soul and the powers of his body he uses in his combats with his foes. These are deadly and inveterate in their hatred to the truth, and all who love it. There can be no compromise-Death or Victory is the Christian's watchword. He fights manfully against principalities, and powers, and spiritual wickednesses in high places. This world, lying in sin, is also leagued against him. He is therefore crucified to the world, and the world to him. He resists unto blood all its snares and temptations. Thus he will go on battling

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