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1. His Name, fefus: by which indeed many of the Jews were called: but it was given him in Obedience to an Appointment from Heaven, made with a peculiar Regard to its proper Meaning. For it fignifies, a Saviour: which is a Title conferred, in a lower Sense, on several Perfons in Scripture, who delivered others from confiderable Dangers or Evils, or obtained for them confiderable Benefits and Advantages. Thus the Judges of the Ifraelites, that freed them from the Oppreffion of their Enemies, are faid to be Saviours, whom God raifed up to them. And Joshua, who brought them out of the Wilderness into the Land of Canaan, fubdued it, and put them in Poffeffion of it, not only was in these Respects a Saviour to them; but, from a Forefight that he would, was called fo, as his proper Name. For Joshua and Jefus are, in the Original, the fame Word; only pronounced a little differently. And hence Joshua is conftantly called Jefus in the Greek Language, and even in our Tranflation of the New Teftament, the two only Times that he is mentioned there. 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 moft equitable Terms, Deliverance from the Punishment due to our Guilt; who hath deftroyed on our Behalf, Death, and him that had the Power of Death; and will bestow on us eternal Salvation, in the Kingdom of Heaven? With perfect Juftice therefore was the Order given to his Virgin Mother, Thou shalt call his Name, "Jefus: for he shall fave his People from their Sins: only let us remember, that none will be faved from them hereafter, that continue to live in them here. For is the holy Jefus the Minister of Sin? God forbid.

2. His Offices are expreffed by the Word, Chrift. This, and the Hebrew Word Messiah, to which it

Judges iii. 9, 15. Nehem. ix. 27. d Heb. ii. 14. • Matth. i. 21.

Acts vii. 45. Heb. iv. 8.
Gal. ii. 17.

anfwers,

answers, in their literal Meaning fignify Anointed. Oil was anciently in very high Efteem among the Eastern. Nations on various Accounts. And, as they were wont to express almoft every Matter of Importance by Actions, as well as Words; one Way of fetting any Thing apart, and appropriating it to an honourable Ufe, was by anointing it with Oil. Therefore we find Jotham, in his Parable, makes the Olive Tree fpeak of its Fatnefs, as that wherewith they honour God and Man". Accordingly the Tabernacle, and Temple, and their Furniture, were confecrated by anointing them. And almoft every Sacrifice had Oil, mixed with Flower, added to it, when it was offered up. Nor was it used only to fuch Things, but fuch Perfons, as were distinguished in Honour above others: To Kings; who are thence frequently ftiled in Scripture, the Lord's anointed : To Priefts: concerning whom God commands, in the Cafe of Aaron and his Sons, Thou shalt anoint them, that they may minifter to me in the Priests Office: And lastly to Prophets; as where Elijah is directed to anoint Elifba Prophet in his Room 1.

And when once, by Cuftom, anointing came to fignify raifing any one to a Station of Dignity, the fame Word was used, even on Occafions 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 faying of the Jewish Patriarchs, before Mofes, touch not mine anointed, and do my Prophet's no Harmm: we have no Ground to think, that they were ever entitled to this Name by any folemn outward Unction, performed upon them: but only by the diftinguished Favour and Regard of Heaven. And

Exod. xl. 15.

Judges ix. 9. i 1 Kings xix. 16. The Jews fay that, Unction, fignifies Principality and Greatness; 11 Mijiy y. Reland. Ant. Hebr. Par. 2. c. 8. § 6. and fee this further proved, ib. c. 9. § 6.

See I Kings xix. 15, 16. Comp. v. 19. and 2 Kings viii. 13.

Pfal. cv. 15.

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 Perfon were united those three Offices, in the highest Degree, to which, you have seen, Perfons were anciently fet apart by anointing.

He is the greatest Prophet, that ever was: having given to Mankind the fulleft Knowledge of God's Will, and confirmed his Doctrine by the most illuftrious Miracles and Predictions. Hence Ifaiab, fpeaking 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 amointed me to preach the Gospel to the Poor P. And St. Peter, after his Refurrection, fays, that God anointed Jefus of Nazareth with the Holy Ghoft 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 him: and the Whole means juft the fame Thing, with what he elsewhere fays, that he was a Man approved of God by Miracles and Wonders and Signs".

In the next Place, he is a Prieft of an Order, ftrictly fpeaking, confined to his own Perfon, and of which no other ever was or can be; though in fome 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 boly Places made with Hands, which are the Figures of the true, but in Heaven itself; made Reconciliation for us with him, derives to us continually Bleffings from him; and thus remains for ever an high Prieft 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.

n Pfal. xlv. 7.

be with material Oil. * A&s ii. 22.

4 Acts x. 38.

• Chald. doth not understand the anointing here to P Ifa. Ixi. I, Luke iv. 18. • Heb. ix. 24.

↑ Heb. x. 21.

But

But laftly, he is in the highest Senfe a King; King and Lord of all. Hence, in the fecond Pfalm, he is called the Lord's anointed, whom he hath fet to be King on his holy Hill of Sion". Hence in Ifaiah it is prophefied, that he fhould fit 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, Meffiah the Prince, or the anointed Prince: the Son of Man, to whom Dominion should be given, and a Kingdom; that all People, Nations and Languages, fhould ferve him. The Completion of thefe Prophecies we find in the New Teftament: where, as he profeffes himself a King, but not of a Kingdom of this World; fo we find him, after the fuffering of Death, crowned with Glory and Honour", infinitely fuperior to the higheft of the mortal Potentates: all Power being given unto him in Heaven and in Earth'; and a Name above every Name, that is named in this World, and that to come: for which Reason he is in the Revelation ftiled, King of Kings, and Lord of Lords. This kingly Power he exercises, partly by giving Laws, which every one is bound to obey, and no one may alter, diminish, or add to them: partly by protecting his Church againft all its Enemies, vifible and invifible, so that neither fhall 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 confpicuous Manner, difplay his regal Power, by everlastingly rewarding his faithful Subjects; and punishing all, who have rejected his Authority, rebelled against it, or difobeyed it.

These then are the Offices, to which God hath anointed, that is, raised and exalted him: and in Refpect of which he is called the Chrift. Let us all be

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careful to receive him fuitably to them: and so hearken to him as our Prophet; that we may partake of his Atonement, as our Prieft; 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 Chriftians are fo in a higher Senfe, than other good Men. Angels are the Sons of God, in a Degree still fuperior to them. But yet, all other Sonships are fo inconceivably inferior to that of Chrift, that they are in Comparison as nothing; and he deserves notwithstanding to be called, as he is feveral Times called in Scripture the only begotten Son of God; which greatest of Titles appears to be his due, on feveral Accounts.

First, because, being born of a Virgin, he had no earthly Father; but was begotten of God by his Holy Spirit. This Reafon the Angel gives, in St. Luke, The Holy Ghoft fhall come upon thee, and the Power of the Highest hall overshadow thee: therefore that holy Thing, which shall be born of thee, fhall be called the Son of God.

Secondly, as by Virtue of the abovementioned Offices, to which he was anointed, he received higher Marks of divine Favour, and higher Degrees of divine Likeness, than any other Perfon 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 High, much more might he, whom the Father fanctified, and fent into the World, in so vastly superior a Character, be ftiled, by Way of Eminence, the Son of God h. And thus is he accordingly ftiled, on this Account: I will be his Father, and he shall be my Son 1: also I will make him my first born, higher than the Kings of the Earth.

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