{"number":112,"title":"I BELEEVE IN CHRIST","part":"THE SECOND PART, OF MANS DELIVERIE","questions":[31],"paragraphs":[],"clauses":[],"items":[],"text":"The name of *Jesus* doth rather summarily than expressely note the office of the Mediator:[^1] and is as it were a proper name designing rather a certaine person. But the woorde, *Messias,* or *Christ,* or *Annointed,* is properly an epitheton of the office, which being adioyned to the former, doth more significantly declare the proper and certaine office of the Mediatour: For it expresseth metonymicallie the three parts thereof, namely, to bee *a Prophet, a Priest,* and *a King.* For these three were wont to be annointed, and so to be designed to these functions.\n\nObiection, *But it may bee that CHRIST was annointed but to one of these functions onelie.* Aunswere. He is called in the Scripture a Prophet, a King, and a Priest: And further CHRIST was signified by annointed persons, whereof those three sortes were in the olde Testament. And hence it commeth to passe that these two names *JESVS CHRIST* are often ioined. For it is not inough to beleeue, that there is a Sauiour, and that hee is exhibited, but wee must further also certainly bee perswaded, that this IESVS, borne of the Virgine Marie, is that Sauiour and CHRIST, promised in the olde Testament. Furtherermore, concerning the office of the Mediatour, as it is designed by this name *CHRIST,* which signifieth Annointed, fower thinges especiallie offer themselues to bee considered.\n\n1 *What the vnction or annointing of Christ is, or in what sense he is called Annointed.*\\\n2 *What is Christs propheticall function.*\\\n3 *What his Priesthood.*\\\n4 *What his Kingdome.*\n\n## 1 WHAT CHRISTS VNCTION OR ANNOINTING IS\n\n[^2] *ANnointing in the old testament was a ceremonie, whereby according to gods ordinance Prophets, Priests, and Kings were annointed either with some speciall, or with common oile: that it might stand for a testimonie, to those who were rightlie annointed, that they were called of god to the administring of one of these functions, and that they should be furnished from god with giftes necessarie for the performing of that whereunto they were called.* For Annointing signified, 1. *The calling and ordaining of anie to the office eyther of a Prophet, or of a Priest, or of a King.* 2. *It signified the promise and bestowing of giftes necessarie thereto.* For to whome GOD committed anie office, and whome hee caused to bee annointed, to these also hee subministered the giftes of the holie GHOST necessarie for the discharging of it, as knowledge, wisedome, strength, fortitude, industrie, authority, and such other. 3. It signified *the fragrantnesse or sweete sauour of the labours employed in that vocation,* that is, it was a testimonie that the labours were gratefull and acceptable to GOD, and that hee woulde prosper such labours, as the Annointed shoulde with a true faith and cheerefullie vndergoe in exequuting the function committed vnto them of GOD. 2. *Corinth.* 2.15. *We are vnto GOD the sweete fauor of Christ in them that are saued.* 1. Corinth. 15.58. *Your labour is not vaine in the Lord.*\n\nFurther, the outwarde annointing did as a signe represent the inwarde, that is, the giftes of the holy GHOST, as the thinges signified, by reason of a correspondent Analogie and proportion. For as oile maketh the drie partes, beeing annointed therewith, liuely, agill, and able and fitte to doe their duetie, and besides to send foorth a sweete fauour: So the holie Ghost furnishing them with necessarie giftes, which are ordained to a function, giueth them strength and power, whereby they being of themselues vnfit to doe any good, are made fit and able to woorke and accomplish thinges gratefull vnto God: that is, the holie Ghost causeth them to dispatch readilie and with dexteritie the partes of that dutie which is enioined them, and to doe thinges acceptable to GOD, and auaileable for the preseruation of the Church.\n\nNowe *the annointing* of Iesus Christ is, First *the ordaining of the sonne of God to the office of the chiefe Prophet, Priest, and King of the Church.* Secondlie, *The especiall communicating of the giftes of the holie Ghost necessarie for this office.* Thirdlie, *Gods approbation and prospering of this office.* Isaie 53.10. *The LORDE woulde breake him, and make him subiect to infirmities: when hee shalt make his soule an offering for sinne, hee shal see his seede, and shall prolong his daies, and the will of the Lord shal prosper in his hand: He shal see of the trauell of his soule, and shal be satisfied, by his knowledge shal my righteous seruant iustifie many, for he shal beare their iniquities. Therefore wil I giue him a portion with the great, and hee shal diuide the spoile.* Iesus then, the sonne of God and Mary, is called Messias, or Christ, or annointed: First, *because he was appointed of his father from euerlasting the Mediatour,* that is, the chiefe Prophet, Priest, & King of the Church. This is confirmed by this reason. *He that is to be a Prophet, a Priest, and a King, and is called annointed, hee is in respect of those three called annointed. But the Mediator which was called Messias or annointed, was to be the chiefe Prophet, Priest and King of the Church. Therefore he is in respect of those three called annointed or Christ.* Again the same is shewed by many places of Scripture. *Joh.* 7.28. *I came not of my selfe &c.* Iohn 6.38. *I came downe from heauen, not to doe mine owne will, but his wil, which hath sent me.* Heb. 5.5. *Christ tooke not vnto himselfe this honour to bee made the High-Priest, but hee that saide vnto him, Thou art my sonne, this day begate I thee.* Psalm. 110.4. *The Lorde swore, thou art a Priest for euer, after the order of Melchisedeck.* Hebr. 13.8. *Jesus Christ yesterday, and to daie, the same is also for euer.* Reuel. 13.8. *The Lambe slaine from the beginning of the world.* 1. Corinth. 130. *CHRIST is made of God vnto vs wisedome, and righteousnesse, and sanctification, and redemption.* So is hee often called the Angell of the couenant sent of olde vnto the Church. 2. *Hee is called annointed in respect of the giftes of the holie GHOST which were poured on him thicke, aboundauntlie, and most perfectlie;* that is, al the giftes and graces whatsoeuer are in all the blessed Angels and men, and those in the most excellent and high degree, that hee might bee sufficient for the restoring, ruling, preseruing of his Church, and for administering the gouernement of the whole woorlde, and for the directing thereof to the safetie and saluation of his Church. *John* 3.34. *God giueth him not the spirite by measure.* Hebr. 1.9. *Wherefore God, thy God, hath annointed thee with the oile of gladnesse aboue thy fellowes.* Isaie 61.1. *The spirite of the Lorde is vpon mee, therefore hath the Lorde annointed mee.* The annointing therefore is of the whole person, yet with this difference, *that it is so applied to both natures, as it signifieth the ordaining of him to the Mediatourshippe.* For hee is Mediatour according to both natures, who was alwaies present with his Church, euen before his fleshe was borne:[^3] *But as his annointing designeth the communicating of the giftes of the holie GHOST, so his humane nature onelie is meant to bee annointed.* For his Godhead, because it is alwaies in it selfe goodnesse most perfect, and passing measure, is not annointed, but annointeth & filleth with giftes and graces both his owne humanity, which his God-head dooth personally inhabite, as also all the elect and chosen. *Wherefore one and the same Christ, in respect of his diuerse natures, is both annointed and annointer,* as raiser and raised. For the father annointeth with the holie Ghost, but by the Lorde: so that Ireneus said pretilie, *that by the name of annointing was comprised and vnderstood the three persons of the godhead, The annointer, the annointed, and the annointing.*\n\nObiection. *But it is no where reade,*[^4] *that Christ was annointed.* Aunswere. Christ was not annointed, typicallie, ceremonially, or sacramentallie; but reallie, and spiritually, that is, hee receiued the thing it selfe, which was prefigured and signified by the ceremonial annointing; which was the holy Ghost; as it is said, *Psalm.* 43.97. and *Heb.* 1.9 *Wherefore God, thy God, hath annointed thee with the oile of gladnesse aboue thy fellowes.* Isaie 61.1. *The spirite of the Lorde is vpon mee, therefore hath the Lorde annointed mee.* As therefore it was meete that Christ shoulde bee a Prophet, a Priest, and a King, not typical, but the verie signified and true, that is, the great and high Prophet, Priest, and King; so it was necessarie that hee should be annointed not with typical oile, but with the signified and true oile, which was the holy Ghost. For such as the office was, such should the annointing be. But the office was not typical, but the very thing it selfe. Therefore such also should the annointing be.\n\nHence wee learne and vnderstand these two thinges. The first is, *That Christ hath this name, not from the ceremonial annointing, but from the thing it selfe which was thereby signified:* because he is that chiefe and high Prophet,[^5] Priest and King, whom, as types, the Prophetes, Priestes, and Kinges of the olde Testament, which were wont to bee annointed with external oile, did represent. The name therefore of the signe or type, that is, Annointed, is transferred to the thing it self, euen to the High-Priest, Prophet & King, Iesus. Another thing that wee learne is,[^6] *That there is a great difference between this Jesus Annointed, and the Annointed of the olde testament.* For 1. *There were only certaine types and shadowes of this onely chief and true Christ,* that is, of this King, Prophet, & Priest. *Wherefore necessary was it that they should yeeld & giue place to him being once exhibited.* For the thing it selfe being come & exhibited, the types cease. 2. *The annointing, that is, the communicating of the gifts of the Holy Ghost in the typicall Annointed was imperfect & weake. But in Jesus christ it is perfect & exceeding great. For in him dwelleth the fulnes of the Godhead personally,* so that he is both the Annointed & the Annointer. 3. *He onlie hath receiued all the giftes of the holie Ghost, and those manie waies more excellent than they are to bee found in all the Angels and men:* Because hee had them in the highest both number and degree. 1. *John* 1.16. *Of his fulnesse haue all wee receiued. But the Annointed of the old testament receiued neither all the giftes, neither in the highest degree, but diuided, and according to the measure of the gift of christ, some more, some fewer, & some greater gifts than some,* 1. Cor. 12.11. Ep. 4.7. *Much lesse were they able by their own power and vertue to worke the same in others.*\n\nReplie 1. *GOD cannot bee annointed: christ is GOD. Therefore he coulde not be annointed, no not with the prefigured or signified oile.* Aunswere. In some respect wee graunt this whole reason. For Christ as touching his God-head, cannot be annointed with the giftes of the holie GHOST. First, *because not one iot of the giftes of the holie Ghost can bee added to the God-head, because of the exceeding perfection thereof.* And further, *because the holie Ghost, by whome the annointing is immediately administred, is the proper spirite of christ, no lesse proceeding from him, than from the father.* Wherefore he, as he is God, hath not any thing from the holy Ghost, neither dooth hee receiue him, which is alreadie his owne from any other, but giueth him vnto others whom it pleaseth him: As also no man can giue thee thy spirite which is in thee, because that which thou already hast cannot bee giuen vnto thee.\n\nReply 2. *According to which nature christ is annointed, according to the same he is Mediator, that is, the Prophet, Priest, and King of the church. But according to his humane nature only he is annointed: Therefore according to that only he is Mediatour.* The Minor is thus proued. *To be annointed, is, to receiue the gifts of the holie Ghost: But according to his humane nature onlie hee receiued these giftes:*[^7] *therefore according to that onelie he is annointed.* Aunswere. The Maior of the former reason is made of a bad and faultie definition: because the definition is of too strait and narrowe a compasse. For to bee annointed is not onely to receiue the giftes: but also to bee designed to some certaine office. In the former sense Christ is annointed according to his humanitie only: in the later, according to both natures. Or, we may aunswere that the whole reason is faulty, because of an ambiguity in the word *annointing.* For in the Maior, it is taken either for the whole annointing, or for that part, which is an ordeining to an office: but in the Minor it is taken for the other part onely, which is the participation of the giftes of the holie Ghost. Nowe then, *according to which nature christ is not annointed,* that is, neither seuerally by a designement to an office: neither by both a designement to an office & a receiuing of the giftes of the holie Ghost: *according to that nature he is not Mediatour. Christ according to his Godheade is not annointed,* both with a designement to an office, and a receiuing of giftes: yet is hee according to his Godheade annointed by an ordaining or designement to an office. *Therefore hee is Mediatour also according to his Godhead.*\n\n*Christ therefore is Mediatour, that is, the Prophet, Priest,*[^8] *and King of the church in respect of both natures.* For vnto the office of a Mediatour doe mo actions concur, whereof some he executeth by his Godhead, some by his flesh; yet so, that they are don & performed together, the properties of both natures being as it were cōmunicated. Wherefore that we er not here, nor cōceiue amisse, these two rules ar to be obserued. The first: *the properties of the one nature in the mediator, are attributed to the other in the concrete, that is, to the person, yet still in respect of that nature whose properties they are. This is called the communicating of the properties,* & it is a certaine kind of Synecdoche. The second. *The names of the mediatorship are attributed to the whole person, in respect of both natures, yet reseruing still the properties of each nature, and the differences of actions.* For to the perfourming of the Mediatourship, the properties of faculties and operations both of the diuine and of the humane nature are required.\n\n## 2 WHAT IS CHRISTS PROPHETICALL FVNCTION\n\n[^9] *THE worde* Prophet *commeth from the Grecke word 〈 in non-Latin alphabet 〉, which signifieth to publish abroade things either present, or to come.* A Prophet in general, is a person called of god, who publisheth and expoundeth vnto men the will of God concerning things either present or to come; which without some reuelation from God, remain vnknowne to vs; as being such, to the knowledge wherof men were not able by themselues to come. A Prophet is either a minister, or the head and chiefe of the Prophets, which is Christ. Of Ministerial Prophets, *some are of the old, some of the new Testament. Of the new Testament, some are specially so called, some only in generall.*\n\n[^10]The Prophets of the olde Testament were persons immediatlie called and instructed of God himselfe either by instinct, or by dreams, or by diuine visions, or by speeches had by God with them, that they should declare to men, to whom they were sent, the true doctrine concerning God and his worship, and cleanse and cleare it from errors and corruption; that they should recount & illustrate the promise of the Messias to come, and his kingdome and benefits, of remission of sinnes and eternal life, by and for him, to bee giuen to all beleeuers; that they should foretell future euents, good and bad, and rewards and punishments; that they should guide & administer and order many counsels and offices politicke, or ciuil, hauing diuine and certaine testimonies to warrant them, that they could not erre in such Doctrine, precepts, and counsels, as they propounded in the name of God. *Those testimonies were especially these. 1* The continuall consent of the Prophets in Israell, of Moses, and the Patriarcks, both one with another, and with those first diuine reuelations, which were giuen at the creation in Paradise. *2* Miracles certainly comming from God. *3* The euents of things exactly aunswering to the sacred oracles and predictions of the Prophetes *4.* The Testimony of the holy Ghost thoroughlie perswading and conuincing mens minds concerning the truth of Propheticall doctrine. *Such Prophets were, Adam, Seth, Noa, Abraham, Isaac, Jacob, Joseph, and other, and afterwards Moses, & they who succeeded him among the people of Israel.*\n\nA Prophet of the new testament, *specially so called,*[^11] is a person, who by diuine instinct, and through speciall reuelation of the holie ghost, doth certainly foresee and foreshewe thinges to come; As were the Apostles *&* Agabus, *Acts. 11.28. & cap. 21.11.* and the Disciples, telling Paul through the spirite, that hee shoulde not goe vp to Ierusalem, *Acts. 21.4.* &c. A Prophet of the newe Testament, *in general,* is called anie, whosoeuer hath the gift of vnderstanding, expounding and applying the Prophecies and writinges of the Prophets, who are properly so called, to the present vse of the church. *So is this word vsed. 1.* Cor. *14.3.4.5.29. This function & gift of prophecying, that is, of expounding & applying the Scriptures of the Prophetes and Apostles to the vse of the Church, is at al times necessary: That other, of foretelling things to come, not so: and therfore is it but temporary, and for a time.*\n\nThe great and chiefe Prophet, *which is Christ,*[^12] is a person immediatelie ordained of god euen from the beginning and cradel of the Church in paradise to al eternity, sent of the father to declare the wil of god towards mankind, to institute and appoint a ministerie, to teach by the woorde and Sacramentes, the holy ghost working together with him: and lastlie in the fleshe; to preach the gospel, and to make knowen that hee is the Sonne consubstantiall and of the same substaunce with the father, and author of the Euangelique doctrine, kindling it in the harts of men, and not only preaching it; as a Minister: And therefore Christ is called the *WORDE,* not onely in respect of the father, of whome in cogitation beholding himselfe, and considering the image of himselfe not vanishing, but subsisting, consubstantial, coequal, coeternall to the father himselfe, hee was begotten: but also in respect of vs, because hee is that person, which spake to the fathers, and brought foorth the liuing and quickening woorde, or Gospell, out of the bosome of the Father.\n\n[^13] *Wherefore* the propheticall function of Christ is, *1* To open & declare vnto men God & his secret will, *of sauing beleeuers by and for him, shewed vnto him immediatly from God himselfe. 2* To refine and purifie the Lawe *and woorshippe of God,* from corruptions, *Mat. 5.67. he interpreteth the Lawe.* Ioh. *1.18.* The sonne which is in the bosome of the Father, he hath declared him. *John. 8.26.* The things that I haue heard of the Father, those speake I to the woorld. *3* To open the promises of the gospell concerning himselfe to bee borne, to suffer, and to die concerning remission of sinnes, our reconciliation vnto God, and of saluation and euerlasting life. *4 At length also* assuming & taking vnto him humane nature, to teach as by his voice the will of god, concerning vs, and towards vs, and to confirm this doctrine by Miracles. *5 Not only to giue oracles and prophecies, to open the will of god by prophets, and to teach & expound it himselfe present in humane nature; but also* to ordaine & institute the ministery of the woord and sacraments, *that is,* to call and send Prophets, Apostles, *and other ministers of the Church, and to furnish them with giftes necessarie to this ministerie.* Iohn. *20.21.* As the Father hath sent mee, so send I you. *Ephes. 4.11.* He (Christ) hath giuen some Apostles, and some Prophetes, some Doctours. *Luk. 21.15.* I will giue you a mouth, and wisedome, where-against all your aduersaries shall not be able to speake, nor resist. *So 1. Pet. 1.10. The spirit of Christ is saied to haue spoken by the prophetes. 6.* To giue the holy Ghost. *Mat. 3.11.* Hee will baptise you with the holy Ghost, and with fire. *7.* To be through his owne and others ministerie effectuall in the hartes of the hearers, *that is, by his spirit to lighten our mindes, that wee may vnderstand those thinges which hee teacheth vs of God and his will, either by his own voice, or by the voice of others: Luk. 24 45.* Then opened hee their vnderstanding, that they might vnderstand the scriptures. *8.* To effectuate also that which by the efficacie of his spirit he speaketh in our heartes, *that, is to moue our will, that wee may yeeld our assent and obedience to those thinges, which by his teaching wee learne and knowe. Eph. 5.25.* Christ gaue himselfe for the Church, that he might sanctifie it and clense it, by the washing of water through the worde. *And these thinges Christ did & doth performe euen from the beginning of the church, to the end of the world, and that by his own authority and power: and for this very cause is hee called the* Word. *Mat. 11.27.* No man knoweth the Father, but the Sonne, and he to whom the sonne wil reueile him. *Joh. 5 21.* As the Father, so the Sonne quickneth whom he will.\n\n*By these things which haue beene now spoken, is also vnderstood, what difference there is betweene Christ, & other Prophets, both of the old and newe testament; & why he is the chiefe prophet & doctor. The difference & eminency consisteth in his nature & office. 1* Christ is the verie sonne of God & god and lord of all, & doth immediatly vtter the woord of the Father, & is the embassador and mediator sent of the father. *Other prophets are only men & his seruants, called & sent by him. 2* Christ is autor & reueiler of the doctrine, & therefore the Prince of all Prophets. *Others are s gnifiers of that which they haue receiued from Christ. For whatsoeuer knoweledge and Propheticall spirite is in them, all that they haue from Christ reueiling and giuing it to them. Therefore is* the spirit of christ said to haue spoken in the prophets. *Neither hath he opened only to the prophets the doctrine which he teacheth, but also to all the godly.* Ioh. *1.16.* Of his fulnes haue we all receiued, *that is, al the Elect, euen frō the beginning of the world vnto the end,* Ioh. *1.18.* No man hath seen god at any time, the only begotten sonne, which is in the bosome of the father, he hath declared him. *3* His Prophetical wisedome is infinit, and perfect, & therefore in al gifts he excelleth others. *4* This Prophet christ, appointeth the ministery, sendeth & ordaineth Prophets, and Apostles: he giueth the holie Ghost & gifts necessarie for the prophets, Apostles, & al ministers of the word, to the perfourming of their duty. *Joh. 16.14.* He shall receiue of mine, & shall shew it vnto you. He will lead you into al trueth. *5* Christ himselfe is not onlie autor of the doctrine, & erectour & maintainer of the external Ministery, but also by his own & other Prophets voice & outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost. *Others are onely the instrumentes of Christ and that arbitrarie, and at his disposition and direction. 6* The Doctrine of christ, which beeing made man hee vttered by his owne and his Apostles mouthes, is much more cleare & ful than the doctrine of Moses, & the Prophets of the old Testament. Christ therefore hath authoritie of himselfe; *others from him:* if Christ speake, wee must beleeue him for himselfe: *others, because Christ speaketh in them. These things are expresly prooued by these places of holy writ.* Hebr. *1.1.* At sundrie times and in diuerse manners god spake in the old time to our Fathers, by the Prophets: Jn these last daies he hath spoken vnto vs by his Sonne. *And, cap. 3.3.* This man is counted woorthie of more glorie than Moses; in as much as hee which hath builded the house, hath more honour than the house. *Joh. 16.14.* The spirit of truth, which I will send you, shall receiue of mine, and shal shew it vnto you. *Mat. 17.5.* This is my beloued sonne, in whom I am well pleased: Heare him. *Luc. 10.16.* Hee that heareth you, heareth mee; and hee that despiseth you, despiseth mee, and him that sent mee.\n\n## 3 WHAT CHRISTS PRIESTHOOD IS\n\n[^14]A *Priest,* in generall, *is a person ordeined by god to offer for himselfe and others oblations & sacrifices: to pray for others, and to instruct.* Vnder praier is comprehended blessing, which is to wish them good from God.\n\n[^15] *There is one Priest which is signifieng or typical, another signified. The typicall Priest was a person appointed by God,* 1. *to offer typical Sacrifices,* 2. *to make intercession for himselfe and others,* 3. *to declare to the people the doctrine of the Law, and the promise of the Messias, and true Sacrifice which was to come.* Such were al the Priestes of the old Testament. For these three properties which we haue reckned, were common *to the High-Priest* with other inferiour Priestes.[^16] But some thinges the High-Priest had proper & peculiar to himselfe. 1. *That he alone entered into the Tabernacle, called the Holiest of al, or Sanctuarie, & that but once euerie yeare, not without blood, which he offered for himselfe and the people burning incense there, and making intercession for the people.* 2. *That his rayment was more gorgious.* 3. *That he was set ouer the rest.* 4. *That he onlie was consulted of questions or matters doubtful, waightie and obscure, whether appertaining to religion or to the common-wealth, and did returne the aunsweres of God for the Princes and the people,* 5. *and therefore did gouerne and order some counsels and offices of the state and kingdom, & did see, that al things were lawfully administred.* The inferiours were all the other priests of the old Testament, whose office it was, *to sacrifice, to praie, to teach the doctrine of the Lawe, and the promise of the Messias to come, and to make intercession for themselues and others.* Wherefore though all the Leuitical priestes were a type of Christ: yet the most notable type was the High-Priest, for that he in mo thinges represented Christ our very true, celestial, & perpetual high-Priest.\n\nObiection. *But it was the Prophets office to teach.*[^17] *Therefore the Priestes differed nothing from the Prophetes.* Answere. Both of them, both the Prophets and the Priestes did teach the people: and it might so fal out also, that the same was both a Priest and a Prophet; as it is reade of Ieremie. But this was not perpetual, but accidentarie; Because 1. *the Priestes were ordained out of one certaine tribe, namelie the Leuiticall; but God raised vp Prophetes out of anie tribe.* 2. There is a great difference found betwixt them, as touching their function of teaching. For *the Prophets were called extraordinarilie and and immediately by God himselfe, and so receiued from him the doctrine, which they were to declare vnto men.* 3. *They were so guided by the special motion of the holie ghost, that they coulde not er in that doctrine, which they vttered vnto men in the name of god.* But the Priestes, as Priests, 1. *were ordinarie ministers of the oulde Church.* 2. *were appointed by men.* 3. *were tied to the doctrine of Moses and the Prophetes, which they learned, not from GOD immediatelie, but mediatelie by men.* 4. *They might erre in doctrine and counsels, and did erre often, when they departed from the rule of the Prophetes.* Wherefore as touching their function of teaching, the Prophetes differed from the Priestes of the oulde Testament, after the same sort, as in the new Testament the Apostles from other ministers and teachers of the Church.\n\n*The signified, and true, and onelie High-Priest,*[^18] *is the Sonne of GOD, immediatelie ordained by GOD the Father himselfe, and annointed by the holie GHOST, to reueile vnto vs the secret will of GOD & his counsell towardes vs, & by assuming humane nature to offer himselfe a Sacrifice propitiatorie for the sinnes of all man-kinde, to obtaine for vs by his intercession vnto the Father remission of sinnes and eternall life: and lastlie to applie effectuallie his Sacrifice vnto vs, both by imputing it, and also by illightening and moouing the elect by his woorde and spirit to receiue it with a true faith, hauing this testimonie, that he is certainly heard of his heauenly father, for all those for whom he maketh intercession: and withall hauing power to collect and gather his Church.*\n\nWherefore there are foure principall parts of Christes Priesthoode. First, *To teach men both outwardly by his voice, and the voice of his ministers, and inwardly by the efficacy of his spirite.* Secondly, *To offer himselfe a sacrifice and ransome, full-sufficient and acceptable vnto GOD for the sinnes of the woorlde.*[^19] Thirdly, *To make continuallie intercession for vs vnto the father.* For this intercession is proper vnto the Sonne: First, *not onelie beecause himselfe liuing on earth in the time of his flesh was made a suppliant and a Sacrifice for vs vnto his Father.* Secondly, *but also because he earnestly and desirously wil according to both natures, that the Father for his sacrifice once accomplished on the Crosse, remit vnto vs our sins, and restore vnto vs righteousnesse and life.* Thirdly, *that the Father, looking vpon the sacrifice and wil of his onely beloued Sonne receiueth all beleeuers into his grace and fauour.*\n\nWherefore the Sonne in respect both of his merite & will to saue vs, & of his fathers continual beholding & looking thereon, hath from euerlasting made intercession, and also doth nowe and for euer in heauen appearing before his Father, make intercession for all the elect & chosen. *To praie for the people,* is a thing common to all priestes: but, *to make intercession both in heauen and earth vnto the Father for vs, that our sinnes may bee pardoned vs,* is onlie belonging to this high and onelie Priest. Fourthly, *to apply his sacrifice vnto all those for whom hee praieth.*\n\n[^20]And hee applieth it, First, *when hee procureth by praier, the Father to impute it vnto vs,* that is, to receiue vs for it into fauour, and for it to loue vs: Secondly, *when himselfe also for the same his sacrifice sake, dooth receiue vs into fauor.* Iohn. 17.19. *Father, for their sakes sanctifie I my selfe:* Thirdly, *hee endueth vs with true faith, whereby wee also may apply his satisfaction vnto our selues,* that is, maie bee assured and thinke that it is our righteousnesse, whereby wee may stande in the presence of the Lorde.\n\nHeereby also it is cleare, in what other Priestes differ from Christ. 1 *These teach onlie by their outward voice,*[^21] *and not by the inwarde woorking also of the holie Ghost* 2. *They doe not make continual intercession, neither do they alwaies obtaine what they aske* 3. *These applie their benefits vnto no man.* 4. *They offer not them-selues a Sacrifice for the sinnes of others.* For all these thinges, can bee and are perfourmed by CHRIST alone.\n\n[^1]: What is signified by the name of Christ.\n[^2]: What was betokened by annointing, in the old Testament.\n[^3]: Christ anointed in respect of his humanitie, not of his Godhead, in respect wherof he is annointer.\n[^4]: Christ annointed spirituallie.\n[^5]: Christ hath his name, not from the ceremonial annointing, but from the thing thereby signified.\n[^6]: The difference between Christ Annointed, and the Annointed of the old Testament.\n[^7]: In what sense Christ may bee saide to bee annointed accoding to his Godhead.\n[^8]: Christ Mediatour according to both natures.\n[^9]: The signification of the name Prophet.\n[^10]: What the Prophets of the old Testament were.\n[^11]: What a Prophet of the new Testament is both in generall and in special.\n[^12]: Christ a Prophet from the beginning of the church to all eternitie.\n[^13]: What Christ according to his propheticall function was to doe.\n[^14]: A priest in general.\n[^15]: A typical priest.\n[^16]: The High priest.\n[^17]: The difference between the Priestes and prophetes in the old Testament,\n[^18]: Christ the true and prefigured high priest. Christs Intercession.\n[^19]: Christs Intercession.\n[^20]: Christs applying of his merit vnto vs.\n[^21]: •n difference between Christ and other Priests."}