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heavenly riches, which we so greatly need, may from him be copiously distributed to us. Now as the faithful stand invincible in the strength of their King, and are enriched with his spiritual blessings, they are justly denominated Christians. But to this eternity, of which we have spoken, there is nothing repugnant in these expressions of Paul: "Then he shall deliver up the kingdom to God, even the Father:" and "Then shall the Son himself be subject, that God may be all in all.” (•) He only intends, that in that perfect glory the administration of the kingdom will not be the same as it is at present. For the Father hath given all power to the Son, that he may guide, nourish, and sustain us by his hand, may guard us by his protection, and aid us in all our necessities. Thus during the period of our pilgrimage, while we are absent from God, Christ interposes between us, to bring us by degrees to a perfect union with him. His being said to sit at the right hand of the Father, is equivalent to his being called the Father's vicegerent, entrusted with all the power of the government: because it is the will of God, to govern and defend his Church through the mediation of his Son. This is the explanation given by Paul to the Ephesians, that he was "set at the right hand of the Father, to be the head over all things to the Church, which is his body." (p) To the same purpose is what he states in another place, that there has been "given him a name which is above every name: that at the name of Jesus every knee should bow: and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (q) For even in these words he displays the order in the kingdom of Christ necessary for our present infirmity. Thus Paul rightly concludes, that God alone will then be the only head of the Church, because the functions of Christ in the preservation and salvation of the Church will be fully discharged. For the same reason the Scripture often styles him Lord, because the Father hath given him authority over us, that he may exercise his own dominion by the agency of his Son. "For though there be" many authorities celebrated in the world, "to us there is but one God, the Father, of whom are all things, and

(o) 1 Cor. xv. 24, 28. (p) Eph. i. 20, 22, 23.

(7) Phil. ii. 9-11.

we in him; and one Lord Jesus Christ, by whom are all things, and we by him," (r) says Paul. Whence it may justly be concluded, that he is the same God, who by the mouth of Isaiah hath asserted himself to be the King and Lawgiver of his Church. (s) For though he every where ascribes all the authority he possesses to the free gift of the Father, yet he only signifies that he reigns in the majesty and power of God: because he assumed the character of Mediator, in order to approach to us by descending from the bosom and incomprehensible glory of his Father. Wherefore it is the more reasonable that we should all with one consent be ready to obey him, and with the greatest alacrity conform all our services to his will. For as he combines the offices of a King and a Shepherd towards the faithful who yield a voluntary obedience; so on the contrary we are informed, that he bears "a rod of iron" to "break" all the stubborn and rebellious, and to "dash them in pieces like a potter's vessel." (t) It is likewise predicted that "he shall judge among the heathen, he shall fill the places with the dead bodies: he shall wound the heads over many countries." (v) Of this there are some instances to be seen in the present state, but the complete accomplishment of it will be at the last judgment, which may also with propriety be considered as the last act of his reign.

VI. Concerning his priesthood, we have briefly to remark, that the end and use of it is, that he may be a Mediator pure from every stain, and by his holiness may render us acceptable to God. But because the righteous curse prevents our access to him, and God in his character of Judge is offended with us; in order that our Priest may appease the wrath of God, and procure his favour for us, there is a necessity for the intervention of an atonement. Wherefore, that Christ might perform this office, it was necessary for him to appear with a sacrifice. For even under the law the priest was not permitted to enter the sanctuary without blood; that the faithful might know, that notwithstanding the interposition of the Priest as an intercessor, yet it was impossible for God to be propitiated

VOL. I.

(r) 1 Cor. viii. 5, 6.
(t) Psalm ii. 9.

3 Y

(s) Isaiah xxxiii. 22.
(v) Psalm cx. 6.

without the expiation of sins. This subject the apostle discusses at large in the Epistle to the Hebrews, from the seventh chapter almost to the end of the tenth. But the sum of the whole is this; that the sacerdotal dignity belongs exclusively to Christ, because by the sacrifice of his death he has abolished our guilt, and made satisfaction for our sins. The vast importance of this we are taught by that solemn oath which "the Lord hath sworn, and will not repent; Thou art a priest for ever, after the order of Melchisedec." (u) For there is no doubt that God intended to establish that capital point; which he knew to be the principal hinge on which our salvation turns. And as we have observed, there is no access to God, either for ourselves or our prayers, unless our priest sanctify us by taking away our sins, and obtain for us that grace from which we are excluded by the pollution of our vices and crimes. Thus we see, it is necessary to begin with the death of Christ, in order to experience the efficacy and utility of his priesthood. Hence it follows, that he is an eternal intercessor, and that it is by his intervention we obtain favour with God. Hence proceeds not only confidence in prayer, but also tranquillity to the consciences of the faithful; while they recline in safety on the paternal indulgence of God, and are certainly persuaded, that he is pleased with whatever is consecrated to him through the Mediator. Now, as under the law God commanded victims to be offered to him from the flock and the herd, a new and different method has been adopted in the case of Christ, that the sacrifice should be the same with the priest: because it was impossible to find any other adequate satisfaction for sins, or any one worthy of so great an honour as to offer to God his only-begotten Son. Besides, Christ sustains the character of a Priest, not only to render the Father favourable and propitious to us by an eternal law of reconciliation, but also to associate us with himself in so great an honour. For we, who are polluted in ourselves, being "made priests" (w) in him, offer ourselves and all our services to God, and enter boldly into the heavenly sanctuary, so that the sacrifices of prayers and praise, which proceed from us, are "acceptable,"

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and "a sweet-smelling savour" (x) in the Divine presence. This is included in the declaration of Christ: "For their sakes I sanctify myself:” (y) for being arrayed in his holiness, he having dedicated us, together with himself, to the Father, we, who are otherwise offensive in his sight, become acceptable to him, as pure, unpolluted, and holy. This is the meaning of the "anointing of the Most Holy," (2) which is mentioned in Daniel. For we must observe the contrast between this unction and that shadowy unction which was then in use; as though the angel had said, that the shadows would be dissipated, and that there would be a real priesthood in the person of Christ. So much the more detestable is the invention of those, who, not content with the priesthood of Christ, have presumed to take upon themselves the office of sacrificing him; which is daily attempted among the Papists, where the mass is considered as an immolation of Christ.

CHAPTER XVI.

Christ's Execution of the Office of a Redeemer to procure our Salvation; his Death, Resurrection, and Ascension to Heaven. ALL that we have hitherto advanced concerning Christ is to be referred to this point, that being condemned, dead, and ruined in ourselves, we should seek righteousness, deliverance, life, and salvation in him: as we are taught by this remarkable declaration of Peter, that "there is none other name under heaven given among men, whereby we must be saved." (a) The name of JESUS was given him, not rashly or by a fortuitous accident, or by the will of men, but was brought from heaven by the angel, the herald of the supreme decree, and also with this reason annexed to it; "for he shall save his people from their sins:" (b) in which words may be remarked, what we have before hinted, that the office of a Redeemer was assigned to him in order that he might be our Saviour. Never(*) Dan. ix. 24.

(x) Eph. v. 2.
(a) Acts iv. 12.

(y) John xvii. 19.
(b) Matt. i. 21.

theless, the redemption would be incomplete, if he did not by continual advances carry us forward to the ultimate end of salvation. Therefore, as soon as we deviate from him, though but in the smallest degree, we gradually lose sight of salvation, which resides entirely in him; so that those who are not satisfied with him, voluntarily deprive themselves of all grace. And the following observation of Bernard is worthy of recital: "that the name of Jesus is not only light, but also food: that it is likewise oil, without which all the food of the soul is dry: that it is salt, unseasoned by which, whatever is presented to us is insipid; finally, that it is honey in the mouth, melody in the ear, joy in the heart, and medicine to the soul; and that there are no charms in any discourse where this name is not heard." But here we ought diligently to examine how he has procured salvation for us; that we may not only know him to be the author of it, but, embracing those things which are sufficient for the establishment of our faith, may reject every thing capable of drawing us aside to the right hand or to the left. For since no man can descend into himself and seriously consider his own character, without perceiving that God is angry with him and hostile to him, and consequently he must find himself under a necessity of anxiously seeking some way to appease him, which can never be done without a satisfaction; this is a case in which the strongest assurance is required. For sinners, till they be delivered from guilt, are always subject to the wrath and malediction of God, who, being a righteous Judge, never suffers his law to be violated with impunity, but stands prepared to avenge it.

II. Before we proceed any further, let us examine by the way how it could be consistent, that God, who prevents us with his mercy, should be our enemy, till he was reconciled to us by Christ. For how could he have given us a special pledge of his love in his only-begotten Son, if he had not previously embraced us in his gratuitous favour? As there is some appearance of contradiction, therefore, in this representation, I shall solve the difficulty. The Spirit speaks in the Scriptures nearly in this manner, That God was an enemy to men, till by the death of Christ they were restored to his favour; (b) that they were

(b) Rom. v. 10.

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