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the high-priests and kings were actually anointed (though they principally and most frequently); for the Lord said unto 1 Kings xix. Elias, Go anoint Hazael to be king over Syria, and Jehu the son of Nimshi shalt thou anoint to be king over Israel, and Elisha the son of Shaphat shalt thou anoint to be prophet in thy room: therefore hence it hath been concluded that the three offices of prophet, priest, and king, belonged to Jesus as the Christ', and tbat upon good reason. For the commonwealth of Israel was totally ordered and disposed, both in the constitution and administration of it, for and with respect unto the Messias. The constitution of that people was made by a sejunction and separation of them from all other nations on the earth : and this began in Abraham, with a peculiar promise of a seed in whom all the 'nations should be blessed, and be united into one religion. That promised seed was the Messias, the type of whom was Isaac. . This separation was continued by the administration of that commonwealth, which was a royal priesthood : and that administration of the people 1 Pet. li. 9. did consist in three functions, prophetical, regal, sacerdotal ; all which had respect unto the Messias”, as the scope of all the prophets, and the complement of their prophecies, as the Lord of the Temple, and the end of all the sacrifices for which the Temple was erected, as the heir of an eternal priesthood after the order of Melchizedek, and of the throne of Psal. cx. t. David, or an everlasting kingdom. Being then the separation
1 Τούτο το χρίσμα μή μόνον 'Αρ
39 F.] χιερεύσι παραδοθήναι, αλλά και τους 2 Ου μόνους δε άρα τους αρχιερωσύνη μετά ταύτα προφήταις και βασιλεύσιν, τετιμημένους-το του Χριστού κατεκόοίς και αυτούς τούτω χρίεσθαι μόνοις σμει παρ' Εβραίοις όνομα' αλλά και εξόν ήν το μύρω. Εuseb. Demonst. τους βασιλέας, ούς και αυτούς, πνεύματι Ενιng. 1. iv. c. 15. αnd Hist. 1. i. c. 3. θείο προφήται χρίoντες, εικονικούς τινας Wherefore St Augustine, recollecting χριστους άπειργάζοντο ότι δή και αυτοί, a place in his eighty-three questions, της του μόνου και αληθούς Χριστού, του in which he had taught, the two κατά πάντων βασιλεύοντος θείου λόγου, fishes in the Gospel "duas illas βασιλικής και αρχικής εξουσίας τους τύpersonas significare (quibus populus πους δι' εαυτών έφερον ήδη δε και αυille regebatur, ut per eas conciliorum των των προφητών τινάς διά χρίσματος moderamen acciperet,) regiam scilicet χριστους έν τύπο γεγονέναι παρειλήφαet sacerdotalem, ad quas etiam sacro μεν. ως τούτους άπαντας την επί τον sancta illa unctio pertinebat' (Quæst. αληθή Χριστόν, τον ένθεον και ουράνιον 61. 3 2. Vol. VΙ. p. 33 F.], makes this λόγον, αναφοράν έχειν, μόνον αρχιερέα particular retraction: ‘Dicendum po των όλων, και μόνον απάσης της κτίσεως tius fùit, maxime pertinebat, quoniam βασιλέα, και μόνον προφητών άρχιπροunctos aliquando legimus et prophe φήτης του πατρός τυγχάνοντα. Εuseb. tals. Retract. 1. i. c. 26. [Vol. 1. p. Ηist. Eccl. 1. i. c. 3. PEARSON.
was to cease at the coming of the Messias, being that could not cease so long as the administration of that people stood, being that administration did consist in those three functions, it followeth that those three were to be united in the person of the Messias, who was to make all one, and consequently, that the Christ was to be Prophet, Priest, and King.
Again, the redemption or salvation which the Messias was to bring, consisteth 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 necessity 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
94 life is not to be effected without absolute authority and irresistible power, therefore a king was also necessary. The Messias, then, the Redeemer of Israel, 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 Christ, we must assert him
by his unction sent to perform all these three offices. Posiaalin That Jesus was anointed to the prophetical office, though
we need no more to prove it than the prediction of Isaiah, Isai. Iki 1, The Spirit of the Lord is upon me, because he hath anointed
me to preach the Gospel to the poor; the explication of our Luke iv. 21. Saviour, This day is this Scripture fulfilled in your ears; and Luke iv. 22. the confession of the synagogue at Nazareth, who all bare
him witness, and wondered 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 said, Before thou camest forth out of the womb, I sanctified thee, and I ordained 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 sanctification, how much more eminent must his prophetical preparation be, to whose mother it is said, The Holy Ghost shall come upon thee, and the power of
Jer. i. 5.
Luke i. 15.
Luke i. 35.
the Highest shall overshadow thee? If the Levites must be
preparations, never such an inauguration of a prophet. minion. As for his mission, never any was confirmed with such
letters of credence, such irrefragable testimonials, as the
therefore, was there so manifest a mission of a prophet.
John i. 18.
John iii, 2.
gation, confirmation, and perpetuation of the doctrine containing the will of God for the salvation of man. And the perfect administration of this office must be attributed unto Jesus. For no min hıth seen God at any time; the only
begotten Son, which is in the bosom of the Father, he hath deJohn xvii. 8, clared him. He gave unto the apostles the words which his
Father gave him. Therefore he hath revealed the perfect will of God. The confirmation of this doctrine cannot be denied
him, who lived a most innocent and holy life to persuade it; 1 Pet. ii. 22. for he did no sin, neither was guile found in his mouth : who
wrought most powerful and divine works to confirm it, and
was thereby known to be a teacher come from God; who died 1 Tim. vi. 13. a most painful and shameful death to ratify it, witnessing a
good confession before Pontius Pilate; which in itself unto that purpose efficacious, was made more evidently operative in the raising of himself from death. The propagation and perpetual succession of this doctrine must likewise be attributed unto Jesus, as to no temporary or accidental prophet, but as to him who instituted and instructed all who have any relation to that function. For the Spirit of Christ was in the prophets :
and when he ascended up on high, he gave gifts unto men. For Eph. iv, 11, he gave some apostles, and some prophets, and some pastors and
teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. It is then most apparent that Jesus 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.
anointed with the unction of Elizeus to the prophetical, so was he also with the unction of Aaron
to the sacerdotal office. Not that he was called after the Heb. vii. 14. order of Aaron; for it is evident that our Lord sprang out of
Judah, of which tribe Moses spake nothing concerning priesthood: but after a more ancient order, according to the predic
tion of the Psalmist, The Lord hath sworn, and will not repent, Heb. vii. 21. Thou art a priest for ever after the order of Melchizedek. But
though he were of another order, yet whatsoever Aaron did as a priest was wholly typical, and consequently to be fulfilled by the Messias, as he was a priest. For the priesthood did not begin in Aaron, but was translated and conferred upon
1 Pet. i. 11.
Eph. iv. 8.
Psal. cx. +
his family before his consecration. We read of the priests Exod. xix. 22. which came near the Lord ; of young men of the children of Exod. xxiv. 6. Israel which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord : which without question were no other than the first-born', to whom the priesthood did belong. Jesus, therefore, as the first-begotten of God, was by right a priest, and being anointed unto that office, performed every function, by way of oblation, intercession, and benediction. Every high-priest is ordained to offer gifts and sacrifices: where- Heb. viii. 3. fore it is of necessity that this man, Jesus, if he be an highpriest, have somewhat also to offer. Not that he had anything beside himself, or that there was any peculiar sacrifice allowed to this priest; to whom, when he cometh into the Ileb. I. 5. world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me : and, by the offering of this body lleb. X. 10. of Jesus Christ are we sanctified. For he who is our priest hath given himself an offering and a sacrifice to God for a sweet- Eph. v. 2. smelling savour?
Now when Jesus had thus given himself a propitiatory sacrifice for sin, he ascended up on high, and entered into the Holy of Holies not made with hands, and there appeared before God as an atonement for our sin. Nor is he prevalent only in his own oblation once offered, but in his constant intercession. Who is he that condemneth? saith the apostle; it Rom. vili. 84
is Christ that died, yea rather, that is risen again, who is even 96 at the right hand of God, who also maketh intercession for us.
Upon this foundation he buildeth our persuasion, that he is Heb. vii. 25. able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Nor must we look upon this as a servile or precarious”, but rather as an efficacious and glorious intercession, as of him to whom
1 For the Hebrew no signifying juvenes, by all the Targumsis rendered "9392, that is, primogeniti: and so the Arabio and Persian translations.
? 'Unus ipse erat qui offerebat et quod offerebat.' S. August. 'Utipse-unum cum illo maneret cui offerebat, unum in se faceret pro quibus offerebat; unus ipse esset qui offerebat et quod offerebat.'
Id. De Trin. [1. iv. $ 19. Vol. VIII. p. 823 c.]
3 Παράκλητον έχομεν Ιησούν Χριστόν, ουχ ώς υπέρ ημών πρoκαλινδούμενον του πατρός και προσπίπτοντα δουλικώς. άπαγε την δούλην όντως υπόνοιαν και αναξίας του πνεύματος: ούτε γάρ του πατρός τούτο επιζητεϊν, ούτε του υιού πάσχειν, ή ως περί θεου διανοείσθαι δίκαιον «αλλ' οις πέπoνθεν ως άνθρωπος, πείθει καρτερείν ώς λόγος και παραινέτης. τούτο νοείται μοι ή trapúkanois. S. Greg. Naz. Orat. 36. [Or. 30. g 14. Vol. 1. p. 550 c.)