CHAPTER XV.01

Chapter XV. The Consideration Of Christ's Three Offices, Prophetical, Regal, And Sacerdotal, Necessary To Our Knowing The End Of His Mission From The Father, And The Benefits Which He Confers On Us.

It is a just observation of Augustine, that although heretics profess the name of Christ, yet he is not a foundation to them in common with the pious, but remains exclusively the foundation [pg 446] of the Church; because, on a diligent consideration of what belongs to Christ, Christ will be found among them only in name, not in reality. Thus the Papists in the present age, although the name of the Son of God, the Redeemer of the world, be frequently in their mouths, yet since they are contented with the mere name, and despoil him of his power and dignity, these words of Paul, “not holding the head,”1206 are truly applicable to them. Therefore, that faith may find in Christ a solid ground of salvation, and so may rely on him, it is proper for us to establish this principle, that the office which was assigned to him by the Father consists of three parts. For he was given as a Prophet, a King, and a Priest; though we should derive but little benefit from an acquaintance with these names, unaccompanied with a knowledge of their end and use. For they are likewise pronounced among the Papists, but in a frigid and unprofitable manner, while they are ignorant of what is included in each of these titles. We have before observed, that although God sent prophets one after another in a continual succession, and never left his people destitute of useful instruction, such as was sufficient for salvation, yet the minds of the pious were always persuaded, that the full light of understanding was not to be expected till the advent of the Messiah. And that this opinion had even reached the Samaritans, notwithstanding they had never been acquainted with the true religion, appears from the speech of the woman: “When Messias is come, he will tell us all things.”1207 Nor had the Jews entertained this sentiment without sufficient ground, but believed as they had been taught by infallible oracles. One of the most remarkable is this passage of Isaiah: “Behold, I have given him for a witness to the people, a leader and commander to the people;”1208 just as he had before styled him “the Wonderful Counsellor.”1209 In the same manner the apostle, with a view to display the perfection of the evangelical doctrine, after having said, that “God at sundry times and in divers manners spake unto the fathers by the prophets,” adds, that he “hath in these last days spoken unto us by his Son.”1210 But because it was the office of all the prophets to keep the Church in a state of suspense and expectation, and also to support it till the advent of the Mediator, we therefore find the faithful complaining, in their dispersion, that they were deprived of this ordinary blessing: “We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.”1211 At length, when Christ was at no great [pg 447] distance, a time was prefixed for Daniel to seal up the vision and prophecy, not only to authenticate the prediction it contained, but in order that the faithful might patiently bear for a time the want of prophets, because the plenitude and conclusion of all revelations was near at hand.1212

II. Now, it is to be observed, that the appellation of “Christ” 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 shown, 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.”1213 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,”1214 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.”1215 But the declarations of Paul, that “he is made unto us wisdom,”1216 and that “in him are hid all the treasures of wisdom and knowledge,”1217 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 crucified;”1218 which is perfectly just, because [pg 448] 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.