faith, and the inheritance through it. (Rom. iv, 13.) Both excite spiritual joy in the hearts of believers. (John viii, 56; Luke ii, 10.)—(8.) Lastly, They agree in this particular-that both of them were confirmed by the oath of God: Neither of them therefore was to be abolished, but the former was to be fulfilled by the latter. (Heb. vi, 13, 14, 17; vii, 20, 21.)

XII. But there is a DIFFERENCE in some accidental circumstances which derogate nothing from their substantial unity. (1.) Respecting the accident of their Object: For [Christus venturus] when the advent of Christ drew near, He was offered by promise. (Mal. iii, 1.) But He is now manifested in the Gospel. (1 John i, 1, 2; iv, 14.)-(2.) Hence also arises the Second Difference, respecting the accident of the Faith required on their Object: For as present and past things are more clearly known than future things; so the faith in Christ to come was more obscure, than the faith which beholds a present Christ. (Heb. xi, 13; Num. xiv, 17.)—(3.) To these let the Third Difference be added-that Christ with his benefits was formerly proposed to the Israelites under types and shadows: (Heb. xii; Gal. iii, 16:) But He is now offered in the Gospel "to be beheld with open face," and the reality of the things themselves and "the body" are exhibited. (2 Cor. iii, 18; John i, 17; Col. ii, 17; Gal. iii, 13, 25.)—(4). This diversity of administra tions displays the Fourth Difference in the heir himself. For the Apostle compares the children of Israel to the heir, who is "a child," and who required the superintendance of " tutors and governors:" But he compares believers under the New Testament to an adult heir. (Gal. iv, 1—5)-(5.) Hence is deduced a Fifth Difference-that the infant heir, as "differing nothing from a servant," was held in bondage under the economy of the Ceremonial Law; from which servitude are liberated those persons who have believed in Christ after the expiration of "the time before-appointed of the Father."-(6.) To this condition the Spirit of the infant heir is also accommodated, and will afford us the Sixth Difference-that the heir was in truth [actus] under the influence of "the Spirit of adoption," but, because he was then only an infant, this Spirit was [contemperato] intermixed with that of fear; but the adult heir is under the complete influence of "the Spirit of adoption," to the entire exclusion of that of fear. (Rom. viii, 15; Gal. iv, 6.)—(7.) The Seventh Difference consists in the number of those who are called to the communion of each of these covenants. The Promise was confined within [terminis, "the terms," or] the boundaries of "the

commonwealth of Israel" from which the Gentiles were " aliens," being also "strangers from the covenants of promise." (Eph. ii, 11-13, 17.) But the Gospel is announced to every creature that is under heaven, and the mound of separation is completely removed. (Matt. xxviii, 19; Mark xvi. 15; Col. i, 13.)

XIII. But these three, the Law, the Promise, and the Gospel, may become subjects of consideration in another order, either as opposed among themselves, or as subordinate to each other. The condition of the law, therefore, as it was delivered to Adam, excludes the necessity of making the promise and announcing the Gospel; and, on the other hand, the necessity of making the promise and announcing the Gospel, declares, that man has not obeyed the Law which was given to him. For justification cannot be at once both "of grace" and "of debt;” nor can it, at the same time, admit and exclude "boasting." (Gal. ii, 17; Rom. iv, 4, 5; iii, 27.) It was also proper that the Promise should precede the Gospel, and should in return be fulfilled by the Gospel: For, as it was not befitting that such a great blessing should be bestowed unless it were ardently desired, so it was improper that the desire of the earnest expectants should be frustrated. (1 Peter i, 10-12; Hag. ii, 7; Mal. iii, 1.) Nor was it less equitable, that, after the Promise had been made, the Law should be economically repeated, by which might be rendered apparent the necessity of the grace of the Promise, (Gal. iii, 19-24; Acts xiii, 38, 39,) and that, being convinced of this necessity, they might be compelled to flee to its shelter : (Gal. ii, 15, 16:) The use of the Law was also serviceable to the Gospel which was to be received by Faith. (Col. ii, 14, 17.) While the Promise was in existence, it was also the will of God to add other precepts, and especially such as were ceremonial, by which sin might be [" sealed home"] or testified against, and a previous intimation might be given of the completion of the Promise And when the Promise was fulfilled, it was the will of God that these additional precepts should be abrogated, as having completed their functions. (Heb. x, 9, 10.) Lastly, The Moral Law ought to serve both to the Promise and to the Gospel, which have now been received by faith, as a rule according to which believers ought to conform their lives. (Psalm cxix, 105; Titus iii, 8.) But may God grant, that from his word we may be enabled still more clearly to understand this glorious economy of his, to his glory, and for "our gathering together in Christ!"

DISPUTATION XIV.

ON THE OFFICES OF OUR LORD JESUS CHRIST.

Respondent, PETER FAVERIUS.

I. SINCE all offices are instituted and imposed for the sake of a certain end, and on this account bear some resemblance to means for obtaining that end; the most convenient method of treating on the Offices of Christ will be for us to enter into an examination of this subject according to the acceptation of the name by which He is denominated. For He is called JESUS CHRIST, in words which belong to a person according to the signification conveyed by them, as well. as by way of excellence. In the first of those words is comprehended the relation of the End of his Offices; and, in the second, that of the duties which conduce to such end.

II. The word "JESUS" signifies the Saviour, who is called Zwrp by the Greeks. But "to save" is to render a man secure from evils, either by taking care that they do not assail him, or, if they have attacked him, by removing them, and of consequence by conferring the opposite blessings. But among the evils, two are of the very worst description: They are Sin, and its wages Eternal Death. Among the blessings also, two are of the greatest importance, Righteousness and Eternal Life. He therefore is a Saviour in an eminent degree who liberates men from Sin and Death Eternal, the two greatest evils with which they are now surrounded and oppressed; and who confers upon them Righteousness and Life. On account of this method of saving, the name JESUS agrees well with this our Saviour, according to the interpretation of it, which the angel gave in Matthew i, 21. For such a method of salvation was highly befitting the excellence of this exalted Person, who is the proper, natural and only-begotten Son of God; especially when other [inferior] salvations were capable of being accomplished by his servants, Moses, Joshua, Othniel, Gideon, Jephtha, and David.

III. The word "CHRIST" denotes an anointed Person who is called '," the Messiah," by the Hebrews. Under the Old Testament, oil was anciently used in anointing; because, according to its natural efficacy, it rendered bodies not only fragant, but agile, and was therefore well fitted for typifying two supernatural things: The FIRST is, the Sanctification and Consecration a person to undertake and discharge some Divine Office. The

SECOND is, Adoption, or the Conferring of Gifts necessary for that purpose. But each of these acts belongs properly and per se to the Holy Spirit, the Author and Donor of Holiness and of all endowments. (Isai. xi, 2.) Wherefore it was proper, that He who was eminently styled "the Messiah" should be anointed with the Holy Spirit, indeed " above all his fellows," [or those who were partakers of the same blessings,] (Psalm xlv, 7,) that is, that He might be made the Holy of holies, and might be endued not only with some gifts of the Holy Spirit, but with the whole of the Holy Spirit without measure. (John iii, 34; i, 14.) But when He is called "the Saviour" by anointing, it appears to us that he must for this reason be here considered as a Mediatorial Saviour, who has been constituted by God the Father, and [as Mediator] is subordinate to Him: He is therefore the nearer to us, not only according to the nature of his humanity, of which we have already treated, but also according to the mode of saving, which reflection conduces greatly to confirm us in faith and hope against temptations.

IV. Two distinct and subordinate acts appertain to the Salvation which is signified by the name JESUS; and they are not only necessarily required for it, but also sufficiently embrace its entire power. The FIRST is, the asking and obtaining of Redemption from sin and death eternal, and of Righteousness and Life. The SECOND is, the communication or distribution of the Salvation thus obtained. According to the former of these acts, Christ is called "our Saviour by merit;" according to the latter, He is called "our Saviour by efficacy." According to the First, He is constituted the Mediator "for men, in those things which pertain to God:" (Heb. v. 1:) According to the Second, He is appointed the Mediator or vice-gerent of God, in those things which are to be transacted with men. From this it is apparent, that two Offices are necessary for effecting salvation-The Priestly and the Regal; the former office being designed for the acquisition of salvation, and the latter for its communication: On which account this Saviour is both a Royal Priest and a Priestly King, our Melchisedec, that is, "King of Salem, which is King of Peace, and Priest of the Most High God." (Heb. vii, 2.) His people also are a Royal Priesthood and a Sacerdotal Kingdom or nation. (1 Pet. ii, 5, 9.)

V. But since it has seemed good to the wise and just God, to save none except believers ;-nor, in truth, is it right that any one should be made partaker of the salvation procured by the Priesthood of Christ, and dispensed by His Kingly Office, except

the man who acknowledges Him for his Priest and King,—and since the knowledge of Christ, and faith in Him, are produced in the hearts of men by the power of the Holy Ghost, through the preaching of the word* as the means appointed by God ;for these reasons the Prophetical Office is likewise necessary for effecting salvation, and a perfect Saviour must be a Prophet, Priest and King, that is, by every reason according to which this ample title can be deservedly attributed to any one. We have Jesus therefore, that is, the Saviour, by a most excellent and perfect notion called CHRIST, because He has been anointed by God, as a Prophet, Priest and King. (Matt. xvii, 5;, Psalm cx, 4; ii, 6; 1 John xviii, 37.) On each of these four Offices we shall treat in order, and shew, (1.) That all and each of these offices belong to our Christ. (2.) The Quality of these Offices. (3.) The Functions pertaining to each of them. (4.) The Events or Consequences.

VI. 1. The Messiah was the future Prophet promised to the Fathers under the Old Testament. Moses said, “The Lord thy God will raise up unto you a Prophet like unto me; unto him shall ye hearken." (Deut. xviii, 15.) Isaiah also says, "I will give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes," &c. (xlii, 6.) "Jehovah hath called me from the womb, and He hath made my mouth like a sharp sword," &c. (xlix, 1, 2.) The attestation, by anointing, of his call to the Prophetical Office, was likewise predicted : "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings," &c. (lxi, 1.) So was his [instructio] being furnished with the necessary gifts when He was thus called and sealed: "The Spirit of the Lord shall rest upon Him, the Spirit of Wisdom and Understanding," &c. (xi, 2.) Lastly, Divine assistance was promised: "In the shadow of his hand hath He hid me, and made me a polished shaft; in his quiver hath He hid me." (xlix, 2.) And this thing was publicly known, not only to the Jews, but likewise to the Samaritans, as is apparent from what the woman of Samaria said, "When Messias

It is in allusion to the Prophetic Office of our Redeemer, that "the preaching of the word" is, according to our old Divines, called prophesying in 1 Cor. xiv, and other passages of the New Testament. Arminius therefore quotes Matt. xvii, 5. in proof of Christ's Prophetic character, “ This is my beloved Son, in whom I am well pleased; hear ye Him." Every humble, pious and gifted minister of Jesus Christ has on this very account a large demand on the attention of his auditors: For it hath been said by the Lord himself, who counted him faithful, putting him into the ministry, “ He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me." (Luke x, 16.)

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