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.