belongs to these three offices. For we know that under the law not only priests and kings, but prophets also, were anointed with holy oil. Hence the celebrated title of "Messiah" was given to the promised Mediator. But though I confess that he was called the Messiah with particular reference to his kingdom, as I have already shewn, yet the prophetical and sacerdotal unctions have their respective places, and must not be neglected by us. The former is expressly mentioned by Isaiah in these words: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, to proclaim the acceptable year of the Lord." (v) We see that he was anointed by the Spirit, to be a preacher and witness of the grace of the Father; and that not in a common manner; for he is distinguished from other teachers, who held a similar office. And here again it must be remarked, that he received this unction, not only for himself that he might perform the office of a teacher, but for his whole body, that the preaching of the gospel might continually be attended with the power of the Spirit. But it remains beyond all doubt, that by this perfection of doctrine which he has introduced, he has put an end to all prophecies; so that they who, not contented with the gospel make any extraneous addition to it, are guilty of derogating from his authority. For that voice, which thundered from heaven, "This is my beloved Son; hear ye him,” (u) has exalted him by a peculiar privilege above all others. From the head this unction is afterwards diffused over the members, according to the prediction of Joel: "Your sons and your daughters shall prophesy and see visions." (w) But the declarations of Paul, that "he is made unto us wisdom," (x) and that “in him are hid all the treasures of wisdom and knowledge," (y) have rather a different meaning; namely, that beside him there is nothing useful to be known, and that they who by faith apprehend him as he is, have embraced the whole infinitude of celestial blessings. For which reason he writes in another place; "I determined not to know any thing among you, save Jesus Christ, and him (w) Joel ii. 28. (v) Isaiah lxi. 1, 2. (u) Matt. xvii. 5. crucified:" (z) which is perfectly just, because it is unlawful to go beyond the simplicity of the gospel. And the tendency of the prophetic dignity in Christ is, to assure us that all the branches of perfect wisdom are included in the system of doctrine which he has given us. III. I come now to his kingdom, of which it would be useless to speak, without first apprizing the reader, that it is of a spiritual nature: because thence we may gather what is its use, and what advantage it confers upon us, and in short all its power and eternity. The eternity, which the angel in Daniel ascribes to the person of Christ, the angel in Luke justly applies to the salvation of the people. But this also is twofold, or is to be considered in two points of view; one extending to the whole body of the Church, the other belonging to every individual member. To the former must be referred the following passage in the Psalms: "Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven." (a) There is no doubt that God here promises to be the everlasting Governor and Defender of his Church, through the medium of his Son. For the truth of this prophecy will only be found in Christ; since immediately after the death of Solomon, the dignity of the kingdom sustained a considerable degradation, the greater part of it, to the disgrace of the family of David, being transferred to a private man, and afterwards was diminished more and more, till at length it fell in a melancholy and total ruin. The same sentiment is conveyed in this exclamation of Isaiah: "Who shall declare his generation?"(b) For when he pronounces that Christ will survive after his death, he connects his members with him. Therefore, whenever we hear that Christ is armed with eternal power, let us remember, that this is the bulwark which supports the perpetuity of the Church; that amidst the turbulent agitations with which it is incessantly harassed, and amidst the painful and formidable commotions which menace it with innumerable calamities, it may still be preserved in safety. Thus when (2) 1 Cor. ii. 2. (a) Psalm lxxxix. 35-37. (b) Isaiah liii. 8. David derides the presumption of the enemies who attempt to break the yoke of God and of his Christ, and says, that the kings and the people rage in vain, since he that dwelleth in the heavens is sufficiently powerful to repel their violence: he assures the faithful of the perpetual preservation of the Church, and animates them to entertain a cheerful hope, whenever it happens to be oppressed. (c) So in another place, when speaking in the name of God, he says, "Sit thou at my right hand, until I make thine enemies thy footstool:" (d) he apprizes us that though numerous and powerful enemies conspire to assault the Church, yet they are not strong enough to prevail against that immutable decree of God, by which he hath constituted his Son an eternal King. Whence it follows that it is impossible for the devil, with all the assistance of the world, ever to destroy the Church, which is founded on the eternal throne of Christ. Now with respect to its particular use to each individual, this same eternity ought to encourage our hope of a blessed immortality: for we see that whatever is terrestrial and worldly is temporary and perishable. Therefore to raise our hope towards heaven, Christ declares that his "kingdom is not of this world." (e) In a word, whenever we hear that the kingdom of Christ is spiritual, excited by this declaration, we ought to penetrate to the hope of a better life, and as we are now protected by the power of Christ, let us expect the full benefit of this grace in the world to come. IV. The truth of our observation, that it is impossible to perceive the nature and advantages of the kingdom of Christ, unless we know it to be spiritual, is sufficiently evident from a consideration of the hardship and misery of our condition in the state of warfare under the cross, in which we have to continue as long as we live. What advantage then could accrue to us from being collected under the government of the heavenly King, if the benefit of it were not to extend beyond the present state? It ought therefore to be known, that whatever felicity is promised to us in Christ, consists not in external accommodations, such as a life of joy and tranquillity, abundant wealth, security from every injury, and numerous delights (c) Psalm ii. 1, &c. (d) Psalm cx. 1. (e) John xviii. 56. suited to our carnal desires, but that it is peculiar to the heavenly state. As in the world the prosperous and desirable state of a nation consists, partly in domestic peace, and an abundance of all blessings, and every good, and partly in strong bulwarks to secure it from external violence: so Christ enriches his people with every thing necessary to the eternal salvation of their souls, and arms them with strength to enable them to stand invincible against all the assaults of their spiritual foes. Whence we infer that he reigns rather for us than for himself, and that both internally and externally; that being replenished, as far as God knows to be necessary for us, with the gifts of the Spirit, of which we are naturally destitute, we may perceive from these first-fruits that we are truly united to God, in order to our perfect happiness; and in the next place, that depending on the power of the same Spirit, we may not doubt of being always victorious over the devil, the world, and every kind of evil. This is implied in the answer of Christ to the Pharisees, that as "the kingdom of God is within" us, it "cometh not with observation." (f) For it is probable, that in consequence of his having professed himself to be that King, under whom the highest blessing of God was to be expected, they ludicrously desired him to display the insignia of his dignity. But to prevent them, who had otherwise too great a propensity to the world, from directing all their attention to external pomp, he commands them to enter into their own consciences, "for the kingdom of God is righteousness, peace, and joy in the Holy Ghost." (g) Here we are briefly taught what advantage results to us from the kingdom of Christ. For since it is not terrestrial or carnal, so as to be liable to corruption, but spiritual, it elevates us even to eternal life, that we may patiently pass through this life in afflictions, hunger, cold, contempt, reproaches, and other disagreeable circumstances; contented with this single assurance, that our King will never desert us, but will assist our necessities, till having completed the term of our warfare, we shall be called to the triumph: for the rule of his government is to communicate to us whatever he has received of the Father. Now since he furnishes and arms us with his power, adorns us with his beauty and magnificence, and enriches us with his wealth: hence we derive most abundant cause for glorying, and even confidence, to enable us to contend with intrepidity against the devil, sin, and death. In the last place, since we are clothed with his righteousness, we may boldly rise superior to all the reproaches of the world; and as he liberally replenishes us with his favours, so we ought on our part to bring forth fruit to his glory. V. His regal unction, therefore, is not represented to us as composed of oil and aromatic perfumes, but he is called "the Christ of God," (h) because "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord," (i) rested upon him. This is "the oil of gladness," with which the Psalmist declares him to have been "anointed above" his "fellows:" (k) because, if he were not possessed of such excellence, we should be all oppressed with poverty and famine. And, as we have observed, he was not enriched on his own private account, but that he might communicate his abundance to them who are hungry and thirsty. For as it is said that the Father "giveth not the Spirit by measure unto him," () so another passage expresses the reason: "that of his fulness we might all receive, and grace for grace." (m) From this source proceeds the munificence mentioned by Paul, by which grace is variously distributed to the faithful, "according to the measure of the gift of Christ." (n) These passages abundantly confirm what I have said, that the kingdom of Christ consists in the Spirit, not in terrestrial pleasures or pomps; and that therefore, in order to be partakers of it, we must renounce the world. A visible emblem of this unction was displayed at the baptism of Christ, when the Holy Spirit rested on him in the form of a dove. That the Holy Spirit and his gifts are designated by the word unction, ought not to be esteemed either novel or absurd, because we have no other support even for our animal life; but especially, as it respects the heavenly life, we have not a particle of vigour in us, but what we have received from the Holy Spirit, who hath chosen his residence in Christ, that those (h) Luke ix. 20. (i) Isaiah xi. 2, (m) John i. 16. (k) Psalm xlv. 7. |