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VI.

SER M. Season, to explain the Nature and Office of

the Messiah, or to thew zbo and whut he was to be.

In order to this I have now made Choice of the Words of Andrew, who (having been with Jesus the Day before, and learned by that Means who he was) hastens next Day to his Brother Simon (commonly called Peter) and with Eagerness discovers to him the joyful News. We have found (faith he) the Meffias, that Meffias whom we have so long wilhed for, and defired to come. And then to explain what the Word Mesas fignifies, the Evangelist adds (for I take these latter Words to be his) that being interpreted, it is the Christ; which, being interpreted once more into our English Tongue, is the Anointed: For though CHRIST be a Name which is now adopted into ours and other Languages, as the Name of our Lord; yet that Name is originally Greek, and signifies the same in the Greek Tongue, as Mesias does in the Syriack, and both in Englis signifies the Anointed. So that Jesus Christ put together, signifies the Saviour, the Anointed One.

For Jesus also is not an English, but an Hebrew Name, and fignifies a Saviour. Jesus therefore being declared in the Text to be the Mesas or

Christ,

Christ, or to speak plainly in English, he be. SERM.
ing declared to be the Anointed One; in order
to explain both the Text itself, and the Cha-
facter of our Lord, it will be proper to Thew,

VI.

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I. FIRST, How and in what Sense our Saviour was anointed. And then

II. SECONDLY, What was the Design and the Effect of his Unction.

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1. First then I am to Thew, how and in what Sense our Saviour was anointed. Now how they were anointed under the Law, who were the Types of the Mesías, is plain enough to any one who knows any Thing of the Bible : For there we read, that God appointed a special and peculiar Oil to be made, which he appropriated to this Use, Exod. XXX. 22—33. And the pouring this Oil upon the Body of any Person, was the anointing of him to that Office for which he was designed, Levit. viii. 12, 3.0.

But now since the Oil which was appropriated to that Use, had been lost many Hundred Years before the coming of our Saviour *; and consequently since the Custom of anointing in this Manner had ceased a long Time before our Saviour

* Pearson on the Creed, p. 97.

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was

VI.

SERM. was born ; and since we no where read that

Jesus was ever anointed with Oil; it may be pertinently asked, how he was anointed, so as to be called the Anointed One ; by Way of Eminence and Dignity, beyond any that had ever been anointed before him?

In answer to this Question it may not be improper to note in the first place, that even the Jews have such a strong Persuasion and Assurance that the Mesas shall be anointed when he comes to deliver them; that notwithstanding the Sacred Oil of Unction be lost at present, and has been lost ever since the Days of Johab *, they yet conceive that it shall be found again when the Meffias appears, and that he and all the Kings and High Priests that shall be in his Days, shall be anointed with it. But we, who know and believe in a Meshas already come, know also that he stood in no Need of such a material Unction as theirs was, for his Consecration: But that there was as much Difference between the Oil, with which those others had been anointed, and that Oil which was poured upon our Saviour, as there was between the Persons that were consecrated by the material Oil, and our Saviour himself. * Pearson on the Creed, p. 97.

The

VI.

The Unction made Use of among the Jews SERM. was only typical of a more Divine and Heavenly Unction that was to descend upon the proper and true Meffias. The Unction of Christ, was the Unction of the Holy Spirit bimself. For ye know (faith St. Peter) how God anointed Yesus of Nazareth with the Holy Ghoft; and with Power, Acts x. 38. This was the Unction of the Blessed Jesus, and this was shed most plentifully upon him, even visibly and openly, in the Sight of the World, when after his Baptism in the River of Fordan* (it being usual among the Ancients always to wash before they were anointed, and for Kings also to be anointed near to Fountains and Springs : After his solemn Baptifm, I say,) the Heavens open, the Holy Ghost, the Spirit of God, visibly descends and hovers over him in the Manner of a Dove, and then lighting and resting upon him, a Voice from Heaven proclaims aloud, This is my

beloved Son, in whom I am well pleased, Matt. iii. 16, 17.

This was the Unɛtion of the Holy Jefus ; nor can any one doubt whether this was a proper or sufficient Unction, who confiders how amply this Effusion of the Spirit çon

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VI.

SERM. tained whatsoever was fignified or performed

by the material or legal Unctions of the Jews, For first did those legal and material Unctions signify a Divine Ele&tion of a Person, and a solemn Appointment of him to the Office he was called to !-How much more folemn and satisfactory was the Call and Appointment of Jesus, when instead of being anointed by the Hands of a Prophet, the Holy Ghost (ander whom all the Prophets acted, and. by whom they were inspired) did visibly der scend in his own Person, and anointed him himself; the Father in the mean while rati-, fying and confirming the Unction of the Spirit, by loudly proclaiming him bis Son from Heaven ? Again secondly, were those that were anointed among the Jews, anointed in order to make them more fit to receive the Influence of the Holy Spirit ?—Then how much more excellent and superior was this anointing of our Saviour ; when instead of only making him fit to receive this Influence the Unction was the very Influence itself, the Divine Influx of the Holy Ghost descending on, and dwelling bodily in, him?

Thus you see that in Respect of the Action, all the Ends and Purpofes designed by the Unctions of the Law, were abundantly an

fwered

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