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 king; King and Lord of all. Hence, in the second Psalm, he is 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 prince‡, or the anointed prince: the Son of man, to whom dominion should be given, and a kingdom; that all people, nations, and languages, should serve him§. 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 world; so we find him, after the suffering of death, crowned with glory and honour ¶, 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 comett: for which reason he is in the Revelation styled, 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 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

* Psal. ii. 2. 6.

Dan. vii. 3. 14. ** Matt. xxviii. 18.

+ Isa. ix. 7.

John xviii. 33. 36.
+ Phil. ii. 9. Eph. i. 21.

Dan. ix. 25. ¶ Heb. ii. 9.

Rev. xix. 16.

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 of 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.

Good

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. Christians are so in a higher sense, than other 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 Godt.

Secondly, as by virtue of the above-mentioned offices, to which he was anointed, he received higher * John i. 14. 18. iii. 16. 18. 1 John iv. 9. + Luke i. 35.

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 High*, 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 is he accordingly styled, on this account: I will be his father, and he shall be my sont: 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 dead, 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 thee ¶.

Fourthly, he is so, as being heir of all things**; and by this inheritance having obtained a more excellent name, than men or angels ††: they being as servants in the house of God, he as a Son‡‡.

But the most important and eminent sense, in which Christ is the Son of God, remains yet to be mentioned: as, in respect of his divine nature, he derived his being from the Father, by an eternal generation; not as creatures do, who are made out of nothing, and were made by him; but in a manner peculiar to himself, and inconceivable to us by which all the fulness of the Godhead dwells in him§§ : and he and the Father are, in the strictest union, one ||||.

For God was his Father, with whom he had glory before the world was*: and he in the beginning was with God, and was Godt; God over all, blessed for ever‡. Of this mysterious doctrine, I shall speak somewhat further, under the article of the Holy Ghost: and therefore shall only say at present, that being expressly revealed, it ought to be implicitly believed; without attempting in vain to be wise above what is written; to know more, than God hath enabled us. And now,

4thly, From all these things arises, what the Creed mentions, in the last place, his relation to us; our Lord. For being the only Son of God, he is heir and Lord of all in his Father's house. Having triumphed over the power of darkness, which held mankind in bondage, we are his by right of conquest: and though other lords have had dominion over us, we are now to make mention of his name only§, as such: having purchased us to himself for a peculiar people || with his own blood, we are not our own; for we are bought with a price¶: and he died for all, that they, which live, should not henceforth live unto themselves, but unto him, which died for them, and rose again**. For to this end, Christ both died, and rose, and revived, that he might be Lord both of the dead and living: that he might be such, not in name only, but in deed and reality also. For not every one, that saith unto him, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of his Father, which is in heaven. To all others his words will be at the great day, what they were whilst on earth: Why call ye me, Lord, Lord, and do not the things

John xvii. 5.
Isa. xxvi. 13.

2 Cor. v. 19.

↑ John i. 1.
|| Tit. ii. 14.

++ Rom. xiv. 9.

Rom. ix. 5. ¶ 1 Cor. vi. 19, 20. Matth. vii. 21.

which I say? Obedience, constant, universal obedience, is the only manner of acknowledging him, that will finally prove acceptable to him: and in that manner we have solemnly promised that we will acknowledge him, and serve him all our days. Thus then let us ever honour him; thus let us ascribe to him, who is our Prophet, our Priest, and our King, our Saviour, our Lord, and our God, glory and dominion, for ever and ever. Amen†.

Luke vi. 46.

+ 1 Pet. iv. 11. v. 11. Rev. i. 6.