our translation of the New Testament, the two only times that he is mentioned there 1. But if he deserved to be named a Saviour, how much more did that person, who hath taught and enabled us to overcome our spiritual, which are infinitely our worst enemies; who hath obtained for us, on most equitable terms, deliverance from the punishment due to our guilt; who hath destroyed on our behalf, death and "him that had the power of death2;" and will bestow on us eternal salvation, in the kingdom of heaven? With perfect justice, therefore, was the order given to His Virgin Mother, "Thou shalt call his name Jesus: for he shall save his people from their sins": "only let us remember, that none will be saved from them hereafter that continue to live in them here. For, is the holy "Jesus the minister of sin? God forbid1."

2. His offices are expressed by the word Christ. This, and the Hebrew word Messiah, to which it answers, in their literal meaning signify Anointed. Oil was anciently in very high esteem among the eastern nations, on various accounts. And as they were wont to express almost every matter of importance by actions as well as words; one way of setting anything apart, and appropriating it to an honourable use, was by anointing it with oil. Therefore, we find Jotham, in his parable, makes the olive tree speak of its fatness, as that "wherewith they honour God and man." Accordingly, the tabernacle and temple, and their furniture, were consecrated by anointing them. And almost every sacrifice had oil, mixed with flour, added to it, when it was offered up. Nor was it used only to such things, but such persons as were distinguished in honour above others: to kings; who are thence frequently styled in Scripture the Lord's anointed: to priests; concerning whom God commands, in 1 Acts vii. 45; Heb. iv. 8. 2 Heb. ii. 14. 3 Matt. i. 21. 4 Gal. ii. 17.

5

Judges ix. 9.

the case of Aaron and his sons, "Thou shalt anoint them, that they may minister to me in the priest's office1:" and, lastly, to prophets; as where Elijah is directed to " anoint Elisha prophet in his room"."

And when once, by custom, anointing came to signify raising anyone to a station of dignity, the same word was used, even on occasions where no oil was actually employed. Thus when Elijah was bid to "anoint Hazael to be king over Syria, and Elisha for prophet in his own room; we find not that he ever did it literally. Again, when God is introduced, as saying of the Jewish patriarchs before Moses, "Touch not mine anointed, and do my prophets no harm5;" we have no ground to think, that they were ever entitled to this name by any solemn outward unction performed upon them; but only by the distinguished favour and regard of heaven. And in this sense it was that "God anointed our Saviour with the oil of gladness above his fellows;" that is, exalted Him to a rank of dignity and honour beyond all creatures. For in His person were united those three offices, in the highest degree, to which, you have seen, persons were anciently set apart by anointing.

He is the greatest Prophet that ever was, having given to mankind the fullest knowledge of God's will, and confirmed His doctrine by the most illustrious miracles and predictions. Hence Isaiah, speaking in His name, long before His appearance, gave that description of Him, which He so justly in the synagogue applied to Himself: the "Spirit of the Lord is upon me, he hath anointed me to preach

1 Exod. xl. 15.

21 Kings xix. 16.

3 The Jews say Unction signifies Principality and Greatness; Reland, Ant. Hebr. Par. 2, c. 8, § 6; and see this further proved, ib. c. 9, § 6.

* See I Kings xix. 15, 16.

5 Ps. cv. 15.

Comp. ver. 19, and 2 Kings viii. 13.
Ps. xlv. 7.

7 Chald. doth not understand the anointing here be with

material oil.

the Gospel to the poor1." And St. Peter, after His resurrection, says, that "God anointed Jesus of Nazareth with the Holy Ghost, and with power." What these words mean, the next explain; "who went about doing good, and healing all that were oppressed of the devil; for God was with him2:" and the whole means just the same thing, with what he elsewhere says, that He was a man approved of God by miracles and wonders and signs."

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In the next place, He is a Priest of an order, strictly speaking, confined to His own person, and of which no other ever was or can be: though in some respects, the priesthood of Melchizedek peculiarly resembled and prefigured it. He offered up Himself for the sins of mankind, as shall hereafter be explained to you. With this sacrifice He appeared before God, "not in the holy places made with hands, which are the figures of the true, but in heaven itself 4" made reconciliation for us with Him, derives to us continually blessings from Him: and thus remains for ever an High Priest over the house of God:" compared with whom, the Jewish priesthood, and the sacrifices, which they were daily making, were but as empty shadows to the real substance.

But, lastly, He is in the highest sense a KingKing and Lord of all. Hence, in the second Psalm, Heis called the "Lord's anointed" whom He "hath set to be King, on his holy hill of Sion"." Hence in Isaiah it is prophesied, that He should "sit upon the throne of David" (that is, reign over the people of God) "to order and establish it for ever." And hence His title in Daniel is, "Messiah the Princes," or, the appointed Prince: "the Son of man, to whom dominion should be given, and a kingdom; that all

'Isa. lxi. I; Luke iv. 18. 4 Heb. ix. 24.

7 Isa. ix. 7.

2 Acts x. 38.

5 Heb. x. 21. 8 Dan. ix. 25.

3 Acts ii. 22. 6 Ps. ii. 6.

people, nations, and languages should serve him1.” The completion of these prophecies we find in the New Testament; where, as He professes Himself a King, but "not of a kingdom of this world2: "so we find Him, "after the suffering of death, crowned with glory and honour3," infinitely superior to the highest of the mortal potentates, "all power being given to him in heaven and in earth" "and a name above every name that is named in this world, and that to come." "King of kings, and Lord of lords".' This kingly power He exercises partly by giving laws, which everyone is bound to obey, and no one may alter, diminish, or add to them; partly by protecting His church against all its enemies, visible and invisible, so that neither shall at any time totally prevail against it; partly by conducting every member of it, who is dutiful to Him, in the way of peace and happiness, through the grace of His Spirit, and the ministry of His ordinances : and, finally, He will, in the most conspicuous manner, display His regal power, by everlastingly rewarding His faithful subjects; and punishing all who have rejected His authority, rebelled against it, or disobeyed it.

These, then, are the offices, to which God hath anointed, that is, raised and exalted Him and in respect to which He is called the Christ. Let us all be careful to receive Him suitably to them: and so hearken to Him as our prophet, that we may partake of His atonement as our priest: and live under His protection as our King, for ever and ever.

3. The next thing, mentioned in the Creed, concerning our Saviour, is the relation which He bears. to God, as the only Son of the Father Almighty. Indeed the Scripture speaks of God, as the Father of all men; and of all that are good, as His sons. Good Christians are so in a higher sense, than other 2 John xviii. 33, 36. 3 Heb. ii. 9. Phil. ii. 9; Eph. i. 21. 6 Rev. xix. 16.

1 Dan. vii. 13, 14. * Matt. xxviii. 18.

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good men. Angels are the sons of God, in a degree still superior to them. But yet, all other sonships are so inconceivably inferior to that of Christ, that they are in comparison as nothing: and He deserves notwithstanding to be called, as He is several times called in Scripture, "the only begotten Son of God"; which greatest of titles appears to be His due, on several accounts.

First, because, being born of a Virgin, He had no earthly father; but was begotten of God by His Holy Spirit. This reason the angel gives in St. Luke, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called the Son of God2."

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Secondly, as by virtue of the above-mentioned offices, to which He was anointed, He received higher marks of divine favour, and higher degrees. of divine likeness, than any other person ever did. For as Himself argues with the Jews, if on account of mere earthly power and dignity, men were called gods, and children of the Most High3," much more might He, "whom the Father sanctified, and sent into the world," in so vastly superior a character, be styled by way of eminence, "the Son of God"." And thus He is accordingly styled on this account: "I will be his Father, and he shall be my Son." also "I will make him my first-born, higher than the kings of the earth"."

Thirdly, He is the Son of God, as being by the power of God, "the first-begotten of the deads," restored to life to die no more. For thus St. Paul expresses it: "God hath raised up Jesus again, as it is also written, Thou art my Son: this day have I begotten thee9 "

1 John i. 14, 18; iii. 16, 18; 1 John iv.
3 Ps. lxxxii. 6. *John x. 34, &c.
I Chron. xvii. 13; Heb. 1. 5.
8 Rev. i. 5.

7

9.

2 Luke i. 35.

2 Sam. vii. 14.

Ps. lxxxix. 27.

9

Acts xiii. 33.