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From hence it came to pass, that according to all the predictions of the Prophets, the one God of Israel, the maker of Heaven and Earth, was acknowledged through the world for the only true God: that the Law given to Israel was taken for the true Law of God, but as given to that people and fo to cease when they ceased to be a people ; except the moral part thereof, which, as an universal rule common to all people, is still acknowledged for the Law of God, given unto all, and obliging every man : that all the Oracles of the Heathen Gods, in all places where Christianity was received, did presently cease, and all the Idols or the Gods themselves, were rejected and condemned as fpurious. For the Lord of Hosts had spoken concerning those times expressly; It shall come to pass in that day, that I will Zach. 13. Ź, cut off the names of the Idols out of the land, and they shall no more be remembred: also I will cause the prophets and the unclean spirit to pass out of the land.
Now being this general reception of the Gospel was so anciently, fo frequently foretold, being the same was so clearly and univerfally performed ; even this might seem fufficient to persuade that Jesus is Chrift.' But lest any should not yet be fully satisfied, we shall farther shew, that it is impossible Fefus should have been so received for the true Melias, had he not been so ; or that his Doctrine, which teacheth him to be the Christ, should be admit ted by all nations for divine, had it not been such. For whether we look upon the Nature of the Doctrine taught, the condition of the Teachers of it, or the manner in which it was taught, it can no way seem probable that it should have had any such success, without the immediate working of the hand of God, acknowledging Jefus for his Son, the Doctrine for his own, and the fulfilling by the hands of the Apostles what he had foretold by the Prophets.
As for the nature of the Doctrine, it was no way likely to have any suchi fuccess. For, first, it absolutely condemned all other Religions, settled and corroborated by a constant succession of many Ages, under which many Nations and Kingdoms, and especially at that time the Roman, had signally flourished. Secondly, it contained Precepts far more ungrateful and troublesom to flesh and blood, and contrariant to the general inclination of mankind; as the abnegation of our felves, the mortifying of the flesh, the love of our enemies, and the bearing of the cross. Thirdly, it inforced those Precepts seemingly unreasonable, by such Promises as were seemingly incredible and unperceivable. For they were not of the good things of this world, or such as afford any complacency to our sense; but of fuch as cannot be obtained till after this life: and necessarily presuppose that which then seemed as absolutely impossible, the Resurrection. Fourthly, it delivered certain predictions which were to be fulfilled in the persons of such as should embrace it, which seem fufficient to have kept most part of the world from listning to it, as dangers, losses, afflictions, tribulations, and in summ, All that would live godly in Christ Jesus should suffer per- 2 Tim. 3. 12. fecution.
If we look upon the Teachers of this Doctrine, there appeared nothing in them which could promise any success. The first Revealer and Promulger bred in the house of a Carpenter, brought up at the feet of no Professor, despised by the High-Priests, the Scribes and Pharisees, and all the learned in the Religion of his Nation; in the time of his preaching apprehended, bound, buffetted, spit upon, condemned, crucified; betrayed in his life by one Disciple, denied by another ; at his death distrusted by all. What advantage can we perceive toward the propagation of the Gospel in this Author of it, Christ 1 Cor. 1. 23. crucified, unto the Jewis a stumbline-block, and unto the Greeks foolishness? What.in those which followed him, fent by him, and thence called Apostles,
men by birth obscure, by education illiterate, by profession low and inglorious ? How can we conceive that all the Schools and Universities of the World Thould give way to them, and the Kingdoms and Empires thould at last come in to them, except their Doctrine were indeed Divine, except that Jesus, whom they testified to be the Chrift, were truly fo?
If we consider the manner in which they delivered this Doctrine to the world, it will add no advantage to their persons, or advance the probability of success. For in their delivery they used no such rhetorical expreffions, or ornaments of eloquence, to allure or entice the world; they affected no such fubtilty of wit, or strength of argumentation, as thereby to perfuade and convince men ; they made use of no force or violence to compel,
menaces to aftright mankind unto a compliance. But in a plain fimplicity of words they nakedly delivered what they had seen and heard, 1 Cor. 2. 4. preaching, not with enticing words of man's wisdom, but in the demonstra
tion of the Spirit. It is not then rationally imaginable, that so many Nations should forsake their own Religions, so many Ages professed, and brand them all as damnable, only that they might embrace such precepts as were most unacceptable to their natural inclinations, and that upon such promises as seemed nor probable to their reason, nor could have any influence on their sense, and notwithstanding those predictions which did assure them, upon the receiving of that Doctrine, to be exposed to all kind of misery : that they
Thould do this upon the Authority of him who for the same was condemned * In Christi and crucified, and by the persuasion of them who were both illiterate and obnomine sub- fcure: that they should be enticed with words without eloquence, convinced auditur qui unxit, &ipfe without the least fubtilty, constrained without any force. I say, it is no way qui unaus imaginable how this should come to pass, had not the Doctrine of the Góelt, & ipfa
spel, which did thus prevail, been certainly Divine; had not the light of the
foe unctio in qua 1 unetus eft. Word, which thus dispelld the clouds of all former Religions, come from Iren.!. 3.6.20. Heaven; had not that Jefus, the author and finisher of our faith, been the foi saciaris 747es moi true Melias ressori tö- To conclude this discourse. He who was in the world at the time when T$ pelo gou the Messias was to come, and no other at that time or since pretended; he
ne xer- who was born of the fame family, in the same place, after the fame manner, sou. Just., which the Prophets foretold of the birth of the Mefias; he which taught Mart. Dial. fChrifusä all those truths, wrought all those miracles, suffered all those indignities, re. Chrifmate di- ceived all that glory, which the Mesias, was to reach, do, suffes, and recitur : quia fi- ceive ; he whose Doctrine was received in all Nations, according to the chacut antiquis reges å racer-racter of the Mejias; he was certainly the true Mefias. But we have alreadotibus oleo dy fufficiently Newed that all these things are exactly fulfilled in Jefus, and facro profun
huic in him alone. We must therefore acknowledge and profess that this Jesus is Christus sp.s. the promised Meffias, that is, the Christ. intuione re- Having thus manifested the truth of this proposition, Jesus is the Christ, pletus est. Author. Ser. and Thewed the interpretation of the word Christ to be Anointed; we find it 1; L. de Temp. yet * necessary for the explication of this Article, to enquire what was the end a I Sam. 15:1.
or immediate effect of his unction, and how or in what manner he was anoint
inmediate effect bChap. 16.12. On * Sicut nunc ed to that end. Romanis in- For the first, as the Messias was forerold, so was he typified: nor were the dumentum purpuræ in- actions prescribed under the Law less predictive than the words of the Prophets. figne ett re- Nay, t whosoever were then anointed, were therefore fo, because he was to be siz dignita.. anointed. Now it is evident that among the Jews they were wont to ris affumptæ : 4
anoint fic illis unctio those which were appointed as Kings over them: So a Samuel said un
Kings over them: So á Samuel said unto Saul, Sacri unguen- The Lord sent me to anoint thee to be King over his people, over Ifrael. When ti nomen ac poteftatem Saul was rejected, and David produced before Samuel, the Lord said, Arise, regiam con- anoint him, for this is he." And some * may have contented themselves ferebat. Lac. with this, that the Messias was to be a King. But not only the Kings, but becian. I. 46. 6. 7.
fide and long before them, the High Priests were also anointed; infomuch as the * Anointed, in their common language, signified their High Prieft. *For though,
* at the firit the And because these two were most constantly anointed, therefore di have thought it fufficient to assert, that the Messias was to be a King and were anointed a Priest. “But being not only the High Priests and Kings were actually as well as anointed, (though they principally and most frequently ;) for the Lord pears Éxod. faid unto into Elias, -Go anoint Haza noint Hazael to be King over Syria, and Yehu the 40. 15. Thou
Ihalt anoint Son of Nimshi shalt thou anoint to be King over Ifrael, and Elisha the fon them, as thou of Shaphat shalt thou anoint to be Prophet in thy room : Therefore hence didft anoint it fhath been concluded that the three Offices of Prophet, Priest and King, their father,
18, that they may belonged to Jesus as the Christ, and that upon good reason. For the Com- administer to monwealth of Ifrael was totally ordered and d, both in the Constitu- me in the
Priests office: tion and Administration of it, for and with respect unto the Messias. The yet they were Constitution of that people was made by a fejunction and separation of not after athem from all other Nations on the Earth : and this began in Abraham, neinted, but
the successors with a peculiar promise of a feed in whom all the Nations Thould be blessed, of Aaron only: and be united into one Religion. That promised seed was the Me, type of whom was Isaac. This separation was continued by the Admini-nointing thaji stration of that Commonwealth, which was a royal Priesthood : and that surely be an Administration of the people did consist in three functions, prophetical, regal, everlasting
gal, Priesthood facerdotal ; all which had respect unto the * Messias, as the scope of all the throughout Prophets, and the complement of their prophecies, as the Lord of the their generatiTemple, and the end of all the Sacrifices for which the Temple was erected, as
ons: and therea
emple was erected, as fore after this the heir of an eternal Priesthood after the order of Melchizedeck, and of first anoi the Throne of David, or an everlasting Kingdom. Being then the Se- they shall need
no more, only paration was to cease at the coming of the Mesias, being that could the fucceffors not cease so long as the Administration of that people stood, being that in ihe HighAdministration did consist in those three functions, it followeth that those ?
followerb that there priesthood Mall
that those reiterate the three were to be united in the person of the Mesias, who was to unction : from make all one, and consequently that the Christ was to be Prophet, Priest whence the.
Priest that is and King.
terwards liga nified the High-Priest, as Lev. 4. 3. ID 70727 Lxx. o sexreçois o rexerolía by way of explication, whereas verséine sth and the 16th of the same chapter, and 6. 22. they render it a bare transation, oispois o Xerros' which by the vulgar Latin is translated, Sacerdos qui jure patri succederet, because no other but the Son which succeeded the Father in the office of the High Priest was afterwards anointed : as the Arabick & fimiliter Sacerdos successor de filiis suis. For in the anointing of Aaron and his sons, 3772 772 IN 1) INN nown) 127917 15: 7750 9972 07 271900 N20 % nwm Levi Ben. Gerfon i Kings 1. † As Lactan. Erat Judæis ante præceptum ut sacrum conficerent unguentum, quo perungi pofsent ji qui vocabantur ad sacerdotium vel ad regnum l. 4. c.7. And S. Aug. Prioribus Veteris Testamenti temporibus ad duas solas personas pertinuit unctio, Enarr. 2. Psal. 21. Christus vel Pontificale vel Regium nomen eft. Nam prius & Pontifices unguento chrismatis consecrabantur & Reges. Ruff. in Symb. , * I Kings 19. 15, 16. Tõro to xeronumeni jóvov 'Αρχιερούσι παραδοθώαι, αλλα και τοίς μ ταύτα προφήταις και βασιλεύσιν, οίς και αυτοίς τέτω χείεα μόνον εξον ώ τω μύρων. Eufeb. Demonft. Evang. l. 4. c. 15. Hist: 1. 1. c. 4. Wherefore S. Auguftine recolletting a place in his 83 Questions, in which he had taught the two fishes in the Gospel, duas illas personas fignificare quibus populus ille regebatur, ut per eas confilioruin moderamen acciperet, regiam scilicet & facerdotalem, ad quas etiam sacrosancta illa unetio pertinebat, makes this particular Retractation ; Dicendum potius fuit, maxime pertinebat, quoniam unctos aliquando legiinus & Prophetas. Retract. b. 1. c. 26. * où jóvos ä сeg to's áçxiegwowin telopen pelios só Tő Xensã xalexécurt was' 'Eocgious' ovora, άλλα και τας βασιλέας ες και ώτες, σνούμαι θάω προφη κρίoνες, ακονικές τινας Χρισες απεργάζονο: ότι δη και αυτοί και το μόνο και αληθές Χρισέ, τ8 ξ πάντων βασιλέον7G- 9άς λόΓε, βασιλικής και αρχικής εξουσίας τες τυπες δι εαυτών έφεραν,
din j j awtāv to w e9®ntāv tive's Als zehoua a Xerso's cs tútW yelovévou wagusah papsl. Ws T6785 7 &s esi ì annen Χρισον, ή ένθεον και εράνιον λόfoν, αναφορας έχειν" μόνον αχιερέα ή όλων, και μόνον απάσης τ κλίσεως βασιλέα, και μόνον προφητών ág x17 e9htlu tố alegs tur accévov?. Hift. Eccl. l. 1. c. 3.
Again, the Redemption or Salvation which the Messias was to bring, consistech in the freeing of a sinner from the state of sin and eternal death into a state of righteousness and eternal life. Now a freedom from sin in respect of the guilt could not be wrought without a sacrifice propitiatory, and therefore there was a necesfity of a Priest; a freedom from sin in respect of the dominion could not be obtained without a revelation of the will of God, and of his wrath against all ungodliness, therefore there was also need of a Prophet ; a translation from the state of death into eternal life is not to be
effected without absolute authority and irresistible power, therefore a King was also necessary. The Mesias then, the Redeemer of Ifrael, was certainly anointed for that end, that he might become Prophet, Priest and King And if we believe him whom we call Jesus, that is our Saviour and Redeemer, to be Chrift, we must assert him by his unction sent to perform all these three Offices.
That Jesus was anointed to the Prophetical Office, though we need no 1Ja. 61.1. more to prove it than the prediction of Isaiah. The spirit of the Lord is.
upon me, because he hath anointed me to preach the Gospel to the poor ; Luke. 4. 21, the explication of our Saviour, This day is the Scripture fulfilled in your
ears; and the Confession of the Synagogue at Nazareth, who all bare him witness, and wondred at the gracious words which proceeded out of his mouth; yet we are furnished with more ample and plentiful demonstrations ; for whether we consider his Preparation, his Mission, or his Administration,
all of them speak him fully to have performed it. To Jeremiah indeed God Jer. 1. 5. faid, Before thou camest forth out of the womb, I fančtified thee, and I or
dained thee a Prophet unto the Nations : and of John the Baptist, He shall be filled with the Holy Ghost, even from his Mother's womb. And if these became singular Prophets by their preparative fanctification, how much more
eminent must his prophetical preparation be, to whose mother it is said, Luke 1. 35. The Holy Ghost Mall come upon thee, and the power of the Highest shall Numb. 4.47. overshadow thee? If the Levites must be thirty years old, every one that
came to do the service of the Ministry, Jefus will not enter upon the pubLuke. 3. 23. lick administration of this Office till he begin to be about thirty years of age.
Then doth the Holy Ghost defcend in a bodily shape like a Dove upon him: then muft a voice come from heaven, saying, Thou art my beloved Son, in thee I am well pleased. Never fuch preparations, never such an Inauguration of a Prophet.
As for his Mission, never any was confirmed with such letters of credence,
such irrefragable testimonials, as the formal testimony of John the Baptist, Mal. 4. 5. and the more virtual testimony of his Miracles. Behold, I will send you
Elijah the Prophet before the coming of the great and dreadful day of the Luke 1. 17. Lord, faith God by Malachy. And fohn went before him in the spirit of
Elias, faith another Malachy, even an Angel from Heaven. This John, John 1. 34. or Elias, saw the spirit descend on Jefus, and bare record that this is the John 3. 26. Son of God. The Jews took notice of this testimony, who said nnto him.
Rabbi, he that was with thee beyond Jordan, to whom thou barest witnes, bebold, the same baptizeth, and all men come unto him ; and fe
all men come unto him ; and Jesus himself John 5. 33. puts them in mind of it, Te fent unto John, and he bare witness unto the
truth; nay they themselves confessed his testimony to be undeniable, John John 10. 41. did no miracle, but all things that John spake of this man were true. But
though the witness of John were thus cogent, yet the testimony of Miracles John 5. 36. was far more irrefragable, I have greater witness than that of John, faith
our Saviour ; for the works which my Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me.
Notwithstanding the precedent record of John, Jesus requireth not an absoJohn 10. 37, late assent unto his Doctrine without his Miracles : If I do not the works of
my Father, believe me not. But upon them he challengeth belief: But if I do, though ye believe not me, believe the works; that ye may know and believe that the Father is in me and I in him. If then Mofes and other Prophets, to whom God gave the power of Miracles, did assert their Mission to be from God by the Divine works which they wrought ; much more efficacious to this purpose must the Miracles of Jesus appear, who wrought more wonders than they all. Never therefore was there so manifest a Mission of a Prophet.
lation to that fi
Now the Prophetical Function consistech in the promulgation, confirmation, and perpetuation of the Doctrine containing the will of God for the Salvation of man. And the perfect Administration of the Office must be attributed unto Jefus. For 110 man hath feen God at any time; the only begot- John 1. 188 ten Son, which is in the bofom of the Father, he hath declared bim. He John 17. 8; gave unto the Apostles' the words which his Father gave him. Therefore '4. : he hath revealed t perfect will of God. The Confirmation of this Doctrine. cannot be denied him, who lived a most innocent and holy life to persuade it, for he did no fin, neither was guile found in his mouth ; who wroughỉ 1 Pet. 2. 23. most powerful and divine works to confirm it, and was thereby known to be . a teacher from God; who died a most painful and shameful death to ratify it; John 3. 2. witnessing a good profession before Pöntinis Pilate; which in it self unto I Tim. 6. 13: that purpose efficacious, was made more evidently operative in the raising of himself from death. The propagation and perpetual succession of this Doc Crine must likewise be attributed unto Jefus, as to no temporary or accidental Prophet, but as to him who instituted and instructed all who have any re
n to that function. For the Spirit of Christ was in the Prophets: and i Pet. 1. ir. when he ascended up on high, he gave gifts unto men. For he gave fome Eph. 4.8, 11, Apostles, and some Prophets, and some Pastors and Teachers; for the per- 12. feeting of the Saints, for the work of the Ministry, for the edifying of the . body of Christ. It is then most apparent that Icsus was so far Christ, as that he was anointed to the Prophetical Office, because his Preparation for that Office was most remarkable, his Mission unto that Office was undeniable, his Administration of that Office was infallible.
Now as Jesus was anointed with the Unction of Elizeus to the Prophetical, fo wàs he also with the Unction of Aaror to the Sacerdotal Office. Not that he was called after the Order of Aaron ; a for it is evident that our Lord Heb.7.14,27 prang out of Yudah, of which Tribe Mofes (pake nothing concerning priest hood: but after a more ancient Order, according to the prediction of the Psalmist, The Lord hath fworn and will not repent, Thou art a Priest for ever after the order of Melchizedeck. But though he were of another Order, yet whatsoever Aaron did as a Priest was wholly typical, and consequently to be • Exod.19.22.
c Exod. 24. 5. fulfiHed by the Messias, as he was a Priest. For the Priesthood did not begin * For the Ho in Aaron, but was translated and conferred upon his Family before his con- brew nya figsecration. We read of b the Priests which came near the Lord; of young nifying juve
$, nes, by all the men of the children of Israel which offered burnt-offerings, and facrificed Targums i.*** peace-offerings of Oxen unto the Lord: which without question were no rendred 733 other than the * first born, to whom the Priesthood did belong. Jefus
that is primo
geniti : and so therefore, as the first begotten of God, was by right a Priest, and being ihe Arabick anointed unto that Office, performed every function, by way of Oblation, and Persian
to translations. Intercession and Benediction. « Every High-Priest is ordaind to offer gifts a Heb. 8.3. and facrifices : wherefore it is of necessity that this man Jefus, if he be an High-Priest, have somewhat also to offer. Not that he had any thing beside Heb. 10. 5: himself, or that there was any peculiar Sacrifice allowed to this Prieft; to Heb. 10.10.
† Eph. 5.2. whom, e when he cometh into the world, he faith, Sacrifice and offering Unus ipfe erat thou wouldst not, but a body haft thou prepared me : and, by the offering of qui offerebat this body of Jesus Christ are we fančtified. For he who is our Priést hath relations
L&'quod offe† given himself an offering and a sacrifice to God for a sweet smelling Unum- cum
cui offerebat, Now when Jesus had thus given himself a propitiatory Sacrifice for sin, he unum in lents ascended up on high, and entred into the Holy of Holies not made with hands, fecit pro qui
ne bus offereand there appeared before God as an atonement for our sin. Nor is he pre-bu
bat; unus ipse valent only in his own oblation once offered, but in his constant intercession. erat qui offeWho is he that condemneth? faith the Apostle: it is Christ that died, yea rebat & quod
offerebat. id. rather that is risen again, who is even at the right hand of God; who also de Trinit.
maketh Rom. 8. 24.