The Institutes of the Christian Religion, Book 2 · Chapter 15
The .xv Chapter. That we maie knowe, to what ende Christ was sent of his Father, and what he brought vsus: three thinges are principally to be considered in him, hys Propheticall office, his Kingdome, and his Preesthoode.
AUgustine saithe rightly, that although the Heretikes doe bragge of the name of Christe, yet they hauehave not all one foundation wyth the godly,… but that it remayneth onelyonly propre to the Churche. For yf these thinges be diligently considered that belong to Christe. Christe shall be founde among them only in name, & not in very dede. So at this daie the Papistes, although the name of the Sonne of God, redemer of the world, sounde in their mouth: yet bicause beinge contented wyth vayne pretense of the name, they spoyle him of hys power and dignitie: this sayeng of Paule maie be wel spoken of them,Col. ii xix. that thei hauehave not the head. Therfore, that faith maie finde sounde mater of saluation in Christ, and so rest in him, this principle is to bee stablished, that the office whiche is committed to hym by hys Father, consysteth of three partes. For he is geuen bothe a Prophete, a King, and a Preest. Albeit, it were but small profite to knowe those names, withoute knowledge of the ende and vse of them. For thei are also named among the Papistes, but coldly and to no greate profite, where it is not knowen what eche of these titles conteineth in it. We hauehave saide before, how, though God sending Prophetes by continuall course one after an other did neuer leaue his people destitute of profitable doctrine, and suche as was sufficiente to saluation: that yet the myndes of the godly hadde alwaie this perswasion, that full lyghte of vnderstandinge was to be hoped for onelyonly at the comminge of Messias: yea and the opinion thereof was come, euen to the Samaritanes, whoe yet neuer knewe the true religion, as appeareth by the sayeng of the woman:Io. iii.xxv When Messias commeth, he shall teache vsus all thinges. And the Iewes hadde not rashly gathered this vponupon presumptions in their mindes: But as thei were taught by assured oracles, so they beleued. Notable among the other is that sayeng of Esaie:Esa. …v.iiij Beholde, I hauehave made him a witnesse to peoples, I hauehave geuen hym to be a guide and Schoolemayster to peoples: euen as in an other place he had called him the Angell or interpreter of the great counsell. After this manner the Apostle commending the perfection of the doctrine of the Gospell,Hebr. i.i. after that he hadde saide, that God in the olde time spake to the Fathers by the Prophetes diuersly, and vnderunder manifolde fygures, addeth that laste of all he spake vntounto vsus by his beloued Sonne. But bicause it was the common office of the Prophetes to keepe the Churche in suspense, and to vpholde it vntil the comming of the Mediator, therefore we reade that in their scattering abroade, the faithfull complayned that thei were depriued of that ordinarie benefite, sayeng:Ps. lxxiiii.ix. Danie. ix.xxiiii. We see not oure tokens: there is not a Prophet among vsus: there is no more any that hathe knoweledge. But when Christe was now not farre of, there was a time appointed to Daniell to seale vp the vision and the Prophete, not onelyonly that the prophecye, whyche is there spoken of, shoulde be stablished in assured credit, but also that the faythfull shoulde learne wyth contented mynde to want the Prophetes for a time, bicause the fulnesse and closing vp of all reuelations was at hande.
Now it is to be noted, that ye title of commendation of Christ belongeth to these three offices. For we know that in the tyme of the law, as well the Prophetes as Preestes and Kynges were anoynted with holy oyle. For whyche cause the renoumed name of Messias was geuen to the promised Mediator. But thoughe in deede I confesse (as I hauehave also declared in an other place,) that he was called Messias by peculiar consideration and respect of his kyngedome: yet the annointinges in respecte of the office of prophet & of preeste, hauehave their place, and are not to neglected of vsus. Of the fyrste of these twoo is expresse mention made in Esaie,Esa. ii.i. in these woordes: The spirite of the Lorde Iehoua vponupon me. Therefore the Lorde hathe annoynted me, that I shoulde preache to the meeke, shoulde brynge healthe to the contrite in hearte, shoulde declare deliuerance to captiues, shoulde publishe the yere of good wyll. &c. We see that he was anoynted wyth the Spirit, to bee the publisher and witnesse of the grace of the Father. And that not after the common manner: for he is seuered from other teachers, that hadde the lyke office. And here againe is to be noted, that he toke not the anoyntinge for him selfe alone, that he myghte execute the office of teachinge, but for his whole bodie, that in hys continuall preachinge of the Gospell, the vertue of the Spirit shoulde ioyne wythal. But in the meane tyme thys remayneth certayne, that by thys perfection of doctrine whiche he hathe broughte, an ende is made of all prophecys: so that they doe diminish his authoritie, that beinge not content wyth the Gospell, doe patche any forain thynge vntounto it. For that voyce whyche thundered from heauen,Mat. i….xvij saienge: This is my beloued Sonne, heare him: hathe auaunced hym by singular priuilege aboue the degrees of all other. Then, thys oyntement is poured abroade from the heade vntounto all the membres: as it was forespoken by Ioel:Ioel. ij.xxviij i. Cor. i.xxx Col. ij.iii. your chyldren shall prophecie, and youre daughters shall see visions. &c. But where Paule sayth, yt he was geuen vsus vntounto wysedome: and in an other place. that in him are hidden all the treasures of knowledg and vnderstandin he: this hathe somewhat an other meaninge: that is, that oute of hym there is nothinge profitable to knowe, and that they whyche by fayth perceaue what hee is, hauehave comprehended the whole infinitnesse of heauenly good thynges. For whyche cause hee writeth in an other place:i. Cor. ii.…. I hauehave compted it precious to knowe nothinge, but Iesus Christe, and him crucified: whiche is moste true, bycause it is not lawfull to passe beyonde the simplicitie of the Gospel. And herevnto tendeth the dignitie of a prophetes office in Christ, that we might knowe that in the summe of the doctrine, whiche hee hathe taught, are conteined all poyntes of perfect wisedome.
Nowe come I to hys kingdome, of whyche were vayne to speake, if the readers were not firste warned, that the nature thereof is spirituall. For thereby is gathered, bothe to what purpose it serueth, and what it auaileth vsus, and the whole force and eternitie therof, and also the eternitie whyche in Daniel the angell dothe attribute to the person of Christe: and agayne the Angell in Luke dothe woorthily applie to the saluatiō of the people. But that is also double or of two sortes, for the one belongeth to the whole bodie of the Churche, the other is propre to eueryevery membre. To the firste is to bee referred that whyche is saide in the Psalme:Psa. lxxxix xxxvi. I hauehave ones sworne by my holynesse to Dauid, I wyll not lye, his seede shall abide for euer, hys seate shall bee as the Sunne in my syghte, yt shal be stablyshed as the Moone for euer, and a faythfull wytnesse in heauen. Neyther is it doubtfull, but that God dothe there promise, that he will be by the hande of his sonne an eternal gouerner and defender of his Churche. For the true perfourmance of thys prophecie canne be founde noe where els but in Christ: for asmuche as immediatly after the deathe of Salomon, the greater parte of the dignitie of the kingedome fell awaie, and was to the dishonoure of the house of Dauid conueyed ouer to a priuate man, and afterwarde by little and lyttle was diminished, tyll at length it came to vtter decaie wyth heauy and shamefull destruction. And the same meaninge hathe that exclamation of Esaie: Whoe shall shewe fourth his generation?…sa. liii.…ii. For he so prnounceth that Christe shall remayne aliue after deathe, that he ioyneth hym wyth hys membres. Therefore, so ofte as we heare that Christe is armed wyth eternall power, let vsus remembre that the euerlastinge continuance of the Church is vpholden by this support, to remayne stil safe among the troublesome tossinges, wherewith it is continually vexed, and amonge the greuous and terrible motions that threaten innumerable destructions. So when Dauid scorneth the boldnesse of hys enemies;Psalm. ii.xxxiiii that goe aboute to breake the yoke of God and of Christe, and saith, that the kinges and peoples raged in vayne, bycause he that dwelleth in heauen is strong enough to breake their violent assaultes: he assureth the Godly of the contynuall preseruation of the Church, and encourageth them to hope well so ofte as it happeneth to be oppressed. So in an other place, when he saithe in the person of God:Psal. …. fitte on my righte hande, till I make thine enemies thy foote stoole: he warneth vsus, that howe many and strong enemies so euer do conspire to besege the Churche, yet they hauehave not strengthe enoughe to preuaile agaynste that vnchangeable decree of God, whereby he hathe apointed hys sonne an eternall kinge: wherevpon it foloweth, that it is impossible that the Deuell with all the preparation of the woorlde, maye bee able at any time to destroy the Churche, whiche is grounded vponupon the eternall seate of Christe. Now for so muche as concerneth the speciall vse of eueryevery one, the very same eternall continuance ought to raise vsus vp to hope of immortalitie. For we see, that whatsoeuer is earthly and of the worlde, endureth but for a time,Iob. …viii.xxxvi. yea and is very fraile. Therefore Christe, to lifte vp oure hope vntounto heauen, pronounceth that his kingdome is not of this worlde. Finally, when any of vsus heareth, that the kingdome of Christe is spiritual, let him be raised vp with this saieng, and let him pearce to the hope of a better lyfe: and whereas hee is nowe defended by the hande of Christ, let hym looke for the ful frute of this grace in the world to come.
That, as we hauehave sayde, the force and profite of the kingedome of Christe can not otherwise be perceiued by vsus, but when wee knowe it to be spirituall, appeareth sufficiently though it were but by this, that while we muste liue in warfare vnderunder the crosse, during ye whole course of oure life, our estate is harde and miserable: what then sholde it profite vsus to be gathered together vnderunder ye dominion of a heauenly kinge, vnlesse we wer certaine to enuy the frute therof out of the state of this earthly life? And therefore it is to be knowen, that whatsoeuer felicitie is promised vsus in Christ, it consisteth not in outward cōmodities, that we shold leade a merry and quiet life, florish in wealth, be assured from al harmes, & flowe full of those deliteful thinges that the flesh is wont to desire, but that it wholy belongeth to the heauenly lyfe. But as in the worlde the prosperous & desired state of the people is partly mainteyned by plentie of good thinges and peace at home, and partely by strong forceable defenses, wherby it maie be safe against outward violence: so Christe also dothe enriche his with all thynges necessarie to eternall saluation of soules, and fortifieth them with strength, by whiche thei mai stande inuincible against al assaultes of spiritual enemies. Whereby we gather, that he reigneth more for vsus than for himself, and that both within & without: that being furnished, so farr as God knoweth to be expedient for vsus, with ye gyftes of ye spirite, wherof we are naturally empty, we maie by these fyrste frutes perceaue that we are truely ioyned to God vntounto perfect blesednesse. And then, that bearinge vsus bolde vponupon the power of the same spirit, we may not doubt that we shall alwaie hauehave the victorie against the Deuell, the worlde, and eueryevery kinde of hurtfull thinge.Luc. xvij.xxviii. To thys purpose tendeth the a unswer of Christe to the Pharises, that bicause the kingedome of God is with in vsus, it shal not come with obseruation. For it is likely that bicause he professed that hee was the same kinge, vnderunder whome the souereigne blessinge of God was to be hoped for, they in scorne requyred hym to shewe fourth his signes. But hee, bycause thei (who otherwise are to muche bent to the earth) shoulde not foolishly rest vponupon worldly pompes, byddeth them to enter into their owne consciences,Ro. x…iii.xvii. bycause the kingdome of God is righteousnesse, peace and ioye in the holy ghos…e. Hereby we are breefely taughte, what the kingedome of Christ auayleth vsus. For, bycause it is not earthly or fleshly, subiecte to corruption, but spirituall: he lifteth vsus vp euen to eternall lyfe, that we maie patienth passe ouer this life in miseries, hunger, cold cōtempt, reproches, and other greues, contented with this one thinge, that oure king will neuer leaue vsus destitute, but succoure vsus in oure necessities, till hauing ended oure warre, we be called to triumph. For suche is his manner of reigning, to communicate with vsus all that he hathe rec…iued of his father. Nowe whereas he armeth and furnisheth vsus wyth power, and garnisheth vsus with beautie & magnificens, enricheth vsus with wealth: hereby is ministred vntounto vsus moste plentyfull matter to glorie vponupon, & also bold courage to fight without feare against the Deuell, sinne and death. Finally, yt clothed wt hys righteousnes, wee may valiantly ouercome al the reproches of ye world, and as he liberally filleth vsus with his giftes, so we againe for oure parte, may bring forth frute to his glorye.
Therfore his kingly anointing is set forth vntounto vsus, not done wt oyle or ointmētes made wt spices, but he is called ye anointed of god, bicause vpō him hath rested ye spirit of wisdome, vnderstāding, coūsel, strength and feare of God. Thys is the oyle of gladnesse, wherewpth the Psalme reporteth that he was annoynted aboue his fellowes, bicause if there were not suche excellencie in hym, we shoulde be all needy and hungry. For, as it is already saide, hee is not priuately enriched for hym selfe,Ihon. iii.xxxiiii. Iho. i.xvi. but …o poure his plentie vponupon vsus being hungry and drie. For as it is sayde, that the father gaue the spirite to his sonne, not by measure, so there is expressed a reason why, that all we shoulde receiue of his fulnesse, and grace for grace. Oute of which fountaine floweth that liberall geuinge,Eph. iiii.vii. whereof Paule maketh mention, whereby grace is diuersly distributed to the faithful, according to ye measure of the gyfte of Christe. Hereby is that whiche I saide, sufficiently confyrmed, that the kyngedome of Christ consisteth in the spirite, not in earthly delytes or pompes, and therefore we muste forsake the woorlde that we maye be partakers of it.Ih…. xxxii Lu. iii.xxii A visible signe of this holy anoyntinge was shewed in the baptisme of Christe, when the holy ghooste rested vponupon him in the lykenesse of a doue. That the holy ghooste and hys gyftes are meante by the woorde Anoyntinge, oughte to seeme neither noueltie nor absurditie. For we are none other waie quickened, specially for so muche as concerneth the heauenly lyfe: there is no droppe of lyuely force in vsus, but that whiche the holy ghoste poureth into vsus, whyche hathe chosen his seate in Christe, that from thense the heauenly rychesse mighte largely flowe oute vntounto vsus, whereof wee are so neady. And whereas bothe the faythfull stande inuincible by the strengthe of their king, & also his spiritual richesse plenteously flow out vntounto them, thei are not vnwoorthyly called Christians. But this eternitie wherof we hauehave spoken,i. Cor. xv.xxiiii. 1. Cor. xv.xxviii. is nothynge derogate by that sayeng of Paule: Then he shall yelde vp the kyngdome to God and the Father. Againe▪ the sonne hym selfe shall be made subiecte, that God maye be all in all thynges: for hys meaninge is nothynge els, but that in that same perfect glorie, the administration of the kyngedome shall not bee suche as it is nowe. For the father hathe geuen all power to the sonne, that by the sonnes hande he maye gouerne, cherishe and susteine vsus, defende vsus vnderunder hys sauegarde, and helpe vsus. So whyle for a lyttle time we are waueringe abroade from God, Christ is the meane betweene God and vsus, by lyttle and lyttle to brynge vsus to perfect conioyning wyth God. And truely, whereas he sytteth on the right hande of the father, that is as muche in effecte, as yf hee were called the fathers deputee, vnderunder whome is the whole power of his dominion, bycause it is Gods will to rule and defende hys Churche by a meane (as I maie so call it) in the person of hys Sonne. As also Paule dothe expounde it in the fyrste chapiter to the Ephesians, that he was sette at the ryght hande of the father, to be the heade of the Churche, whyche is his body. And to no other meanynge tendeth that whyche hee teacheth in an other place,Phi. ii.ix. that there is geuen hym a name aboue all names, that in the name of Iesus all knees shoulde bowe, and all tongues confesse that it is to the glorie of God the Father. For euen in the same woordes also hee setteth oute in the kingedome of Christe an ordre necessarye for oure presente weakenesse. So Paule gathereth ryghtely, that God shall then bee by hymselfe the onelyonly heade of the churche, bycause Christes office in defendynge of the Churche, shall be fulfylled. For the same reason the Scripture commonly calleth him Lorde, bycause hys Father dyd sette hym ouer vsus to thys ende, to exercise hys owne Lordely power by hym. For though… there bee manye lordeshippes in the worlde, yet is there to vsus but one God the father, of whome are all thynges and we in hym, and one Lorde Christ, by whome are all thinges and we by him, saithe Paule. Wherevpon is rightly gathered that he is the selfe same God,Esa. xxx… xx… whyche by the mouthe of Esaie affyrmed him selfe to be the kynge and the lawemaker of the Churche. For thoughe he do eueryevery where call all the power that hee hathe, the benefite and gifte of the Father, yet he meaneth nothynge ells, but that he reigneth by power of God: bycause hee hathe therefore putte on the personage of the Mediator, that descendinge from the bosome and incomprehensible glorie of the father, he might approche nye vntounto vsus. And so muche more rightfull it is, that wee bee with all consent prepared to obey, and that wyth greate cherefullnesse we directe oure obediences to hys commaundement. For as he ioyneth the offices of king and pastor towarde them that willingly yelde them selues obedient: so on the other syde we heare that he beareth an yron scepter,Psa. i….…. Psa. …x.…x. to breake and broose all the obstinate lyke potters vessells: wee heare also that he shall be the iudge of nations, to couer the earthe wyth dead corpses, and to ouerthrowe the heigth that standeth againste hym. Of whiche thinge ther are some examples seen at this daye: but the full proofe thereof shal be at the laste iudgement, whiche maie also proprely be accompted the laste acte of his kingedome.
Concerninge his Preesthoode, thus it is breefely to be holden, that the ende and vse of it is, that hee shoulde be a Mediatore pure from all spotte, that shoulde by hys holynesse reconcile vsus to God. But bycause the iuste curse possesseth the entrie, and God accordinge to hys office of iudge is …ente againste vsus, it is necessarie that some expiation be vsed, that hee beinge a preeste maie procure fauoure for vsus, to appease the wrathe of God. Wherfore, that Christ might fulfill this office, it behoued that hee shoulde come fourth with a sacrifice. For in the lawe yt was not lawefull for the preeste to entre into the sanctuarie withoute bloode, that the faithful might know, yt thoughe there were a preeste become meane for vsus to make intercession, yet God coulde not be made fauourable to vsus before that oure sinnes were purged. Upon whyche poynte the Apostle discourseth largely in the epistle to the Hebrues, from the seuenth chapiter almoste to the ende of the tenth. Butte the summe of all commeth to this effect, that the honoure of preestehoode can be applied to none but to Christ, which by the sacrifice of his death hathe wyped awaie oure gyltynesse, and satisfied for oure synnes. But howe weightie a mater it is, wee are enfourmed by that solemne othe of God,Ps. …x.iiii whiche was spoken without repentance: Thou art a preest for euer, according to the ordre of Melchisedech. For without doubte hys will was to establishe y• principle pointe, which he knew to be the chefe ioynte wherevpon oure saluation hanged. For, as it is saide, there ys no waie open for vsus or for oure praiers to God, vnlesse oure filthynesse being purged, the prestes do sanctifie vsus and obteine grace for vsus, from which ye vncleannesse of our wicked doinges & sinnes doth debarre vsus. So do we see, yt we must beginne at ye death of Christ, yt the efficacie & profyte of hys Preesthoode maie come vntounto vsus. Of thys it foloweth that hee ys an eternall intercessor, by whose mediation wee obteyne fauoure, where vponupon againe ariseth not onelyonly affiance to praye, but also quietnesse to godly consciences, whyle they safely leane vponupon the fatherly tendernesse of God, and are certaynely perswaded that it pleaseth him whatsoeuer is dedicated to him by the Mediator. But wheras in the time of the lawe, God commaunded sacrifices of beastes to be offered to him: there was an other and a newe ordre in Christe, that one shoulde be bothe the sacrificed hoste, and the Prest: bicause there neither coulde be founde any other meete satisfaction for synnes, nor any was worthy so great honoure to offer vp to God his onelyonly begotten sonne. Nowe Christe beareth the person of a preest, not onelyonly by eternall meane of reconciliation to make the Father fauourable & mercifull vntounto vsus, but also to bryng vsus into the felowship of so great …n honoure. For we yt are defyled in oure selues, yet beinge made Preestes in him do offer vp oure selues,Reue. i.vi. and all oures to God, and do freely enter into the heauenly sanctuarie, that all the sacrifice of prayer and prayse that come from vsus, may be acceptable and sweete smelling in the sight of God. And thus farre dothe that saying of Christe extende: For their sakes I sanctifie my selfe:Io. xvij.xv bicause, hauinge his holynesse poured vponupon vsus, in as muche as he hathe offered vsus with himselfe to his father, we that otherwise do stincke before him, do please him as pure and cleane, yea and holy. Hervnto serueth the anoynting of the sanctuarie, wherof mention is made in Daniell.Dani. ix.xxiiij. For the comparison of contrarietie is to be noted between this anointing, and that shadowish anointing that then was in vse: as if the Angell should hauehave sayd, that the shadowes being driuen away, there should be a cleere preesthod in the person of Christe. And so muche more detestable is their inuention, whiche not contented with the sacrifice of Christe, hauehave presumed to thrust in them selues to kil him: which is daily enterprised among the Papists, where the Masse is reckened a sacrificing of Christe.