The Substance of Christian Religion, Lecture 12
The twelfth Lords day.
Acts 2. 36.
Therefore let all the house of Israel Know assuredly, that God hath made that same Iesus, whom ye have crucified, both Lord and Christ.
THis is one of the last parcells of that first Sermon, which the Apostle Peter made to the Jews after Christs resurrection. It contains the principal conclusion of the whole Sermon, as appears by the illative particle, Therefore; and the necessity of the consequence it self, certainly know, therefore, &c. The conclusion it self is, that Jesus is the Lord himself, and the Messias that was promised. The arguments from which it is deduced, are testimonies of preceding Prophets, and the present effusion of the holy Spirit, which could be the effect of none other, but of Christ the Lord or the Messias.
In the conclusion it self two things are explicated; the function or charge of Christ; and the calling to that charge. The function is included in these titles, Lord and Christ; the calling is declared in this, that he is said to have been made Lord and Christ, and constituted so by God. We have three names here, that are attributes of our Saviour, Iesus, Christ, and Lord, which also elswhere use commonly to be joyned in Scripture; and between them this distinction may be observed. Iesus is his proper name; Christ is his name of authority; and Lord his name of power. Iesus points at the end which our Saviour had before him; Christ, the means and way how to come to that end; Lord, the perfect execution and attainment of that end: Between Christ and Lord there is no reall difference, nor yet so great a notional difference, as is between Christ and Iesus The Lordship or dominion, is as it were an adjunct following that function, which is designed by the titles of Christ▪ Messias, or Anointed. But between Christ & Iesus this is the difference, that Iesus, as before hath been said, designes the end, and Christ the means and manner of attaining it. Iesus denotates Christs action on our behalf properly; and Christ, his perfection for it, and reception of that dignity from the Father.
Doct. 1. Our Saviour Iesus was ordained and constituted by the Father for the performing of all these things, that were necessary for our salvation.
It is hence gathered, that he is said to be made Lord and Christ; that is to say, that Messias, whom all the Prophets from the beginning of the world foretold and preach'd that he was to come, for procuring and perfecting the salvation of man; and whom all the faithfull with great desire looked for, the onelyonly author of their salvation. The things that were necessary for our salvation to be brought about, are contained in these three functions, which are intimated in the name Messias and Christ; to wit, of Prophet, Priest and King.
Our Saviour was the anointed Prophet.
Reas. 1. Because by outward Ministry he proclaimed and revealed the whole counsell of God about our salvation, Deut. 18. 8 Ioh. 15. 15. & 17. 8.
Reas. 2. Because inwardly he illuminates the mindes, and opens our hearts, that we may be taught of God.
Reas. 3. Because he told us all things to come, that are necessary to be known, and belong to his Church and Kingdome.
Our Saviour was also the anointed Priest.
Reas. 1. Because by offering up of himself he reconciled us to God.
Reas. 2. Because he yet effectually intercedes at the hands of the Father for us.
Reas. 3. Because he makes us and our imperfect works acceptable to God, by the vertue of his own oblation and intercession.
Our Saviour is also the anointed King.
Reas. 1. Because he overcame and gloriously triumphed over all the enemies of our soules and of our salvation.
Reas. 2 Because as Prince and head of his Church he governes the same, protects and conserves her by his efficacious power.
Reas. 3. Because he shall with the greatest glory perfect the government, protection and salvation of his Church, deservedly shall at last not onelyonly be called and acknowledged King, but King of Kings and Lord of Lords.
Use 1. Is of Information, that by true Faith and distinctly we may see that in Christ, which in all our necessities may supply our wants. If we would have our ignorance and blindness taken away, that we may fly to Christ, as our Prophet, to be taught of him; and to seek wisdome from him; who is himself the wisdome of God. If we be pressed with the guilt of our sins, and be accused by our own consciences, that we may fly to the blood and oblation of Christ our Priest, which he made of himself for us. If we would attain any thing from God, that we may use Christ, as our Intercessor. If lastly, our own weakness, and strength of our enemies discourage and terrify us, that we may look to Christ our King, by whose help all the faithfull shall become more than Conquerours.
Use 2. Is of Consolation, that we never give place to despair, because God hath provided for us so sufficient and able a Saviour.
Use 3. Is of Admonition, that by no means we separate such things, as God hath conjoyned in Christ. And they are separated by such, as either seek for knowledge onelyonly, but care not to be cleansed from their sins, nor to be subjected themselves under the obedience of Christ, as King; or seek only remission of their sins, in the name of Christ, but neglect knowledge, and other means of this, and refuse flatly to bear Christs yoke, or to acknowledg his Scepter and Crown.
Doct. 2. Christ was called to perform all the duties of these offices.
It ariseth from these words; God made this man Lord and Christ. This calling contains in it, his election, preordination, mission or sending, and all other things, that belongs to preparation, inauguration, confirmation, and consummation of this anointed one now sent. By vertue of election, and preordination, or predestination, Christ was Mediator from all eternity. By vertue of this purpose revealed, he exercised the office of Mediator, immediatly after the fall of Adam. By vertue of his mission or sending, in the fulness of time he was manifested; and after he had manifestly and openly exercised these functions upon earth, the time appointed for that end, he was taken up to the greatest glory and dignity, in which with great glory and majesty he yet exercises these functions that become so divine and exalted a Mediator. Whence also in the Text▪ where Jesus is said to be made Lord and Christ, a singular respect seems to be carried to this exaltation of Christ, after and in which he came as to the consummate possession of this his dominion, in respect whereof he is called Lord and Christ.
Reas. 1. Because none could or ought to usurp or assume to himself this honour, but he that was called of God, Heb. 5. 4, 5, 6.
Reas. 2. Because the whole nature of Christs mediatory office stood in this, that he should do the will of the Father, Heb. 10. 7, 9.
Reas. 3. Because in Christ an example is set down of that procedure, which God observes in us to be brought into life and glory by him. For our life and glory have their first foundation in Gods electing of us, and begins at his effectual calling of us.
Use 1. Is of Information, for the establishing of our Faith; because we may certainly know, that God made Christ every way fit for accomplishing our salvation.
Use 2. Is of Consolation, against all terrours and tumults, whereby either our salvation or the Church of Christ is impugned; because we ought certainly to know, that Christ is made Lord, & hath all power of restraining his enemies at his own pleasure. If therefore nothing at present appear, from which we may be confirmed against such tentations; yet we ought to live by this Faith; according to that, The just shall live by Faith.
Doct. 3. All that by true Faith rely upon Christ, are made partakers according to their measure, of the dignity of Christ.
This is hence collected, that the Apostle so earnestly exhorts to this faith; especially if we compare this conclusion with the occasion of the question, as it is explicated, verses 17, 1…. For they are some way partakers of the fruition and dignity Prophetical, as they have the Spirit of Christ; as ver. 17 18 is apparent, by which Spirit they are taught all things, 1 Ioh. 2. 27 So that in some sort they may discern all things, 1 Cor. …. 15. Secondly, they are made partakers also of the function and Priestly dignity, as it is granted to them, to offer unto God Sacrifices and Oblations, while they offer themselves to God, Rom 12. 1. And while all that they can, & have, they dedicated & consecrated to God; & lastly, while they continually cause to ascend unto the presence of God the sacrifice of praise and thanksgigiving. Thirdly, they are made partakers of the Kingly dignity, 1 Pet. 2. 9. Apoc. 1. 6. As they have through the grace of God got the dominion over themselves, nor are servants any more of this world, but rather masters of it; and as lastly, they are heirs of heavenly glory, and receive the right and first fruits of it in this life.
Reas. 1. Because so great is the spiritual and mystical union, that beleevers have with their head, that they must of necessity some way or other participate of his dignity, as the members of the body partake of the dignity of the head, and as the Wife participates of the dignity of her Husband.
Reas. 2. Because all things that Christ doth as Mediator, he doth them for us, and to our good, in our name, and in a manner in our person; that is, representing, and standing in our stead.
Reas. 3. Bceause so great is the love of Christ towards his own, that he would have that is his, as far as can be, to be communicated to others.
Use 1. Is of Information, that we may umderstand the force & reason of this name, whereby we are called Christians. Now believers were rather call'd Christians, than Iesu…s, because as hath been said, Iesus properly denotats Christ's action of …aving us, but Christ the receiving of that offi…e; so that we are not made saviours of our selves so much, as fitted receivers of this salvation from him. For what he doth as our Iesus, this he doth not communicate to us, but only the fruit of it; but what he received as our Christ▪ therefore he received it, that to us he might some way communicate it, and make us fit to receive it of him. Such therefore alone are truly Christians, that have spiritual and effectual communion with Christ, or with God in Christ.
Use 2. Is of Admoni ion, that we make not the divine name of Christian to be dishonoured and blasphemed by the filthiness of our life and manners.