Chapter 15: That We May Know to What End Christ Was Sent of His Father, and What He Brought Us — Three Things Are Principally to Be Considered in Him: His Prophetical Office, His Kingdom, and His Priesthood

Augustine says rightly, that although the heretics do brag of the name of Christ, yet they have not all one foundation with the godly, but that it remains only proper to the Church. For if these things be diligently considered that belong to Christ, Christ shall be found among them only in name, and not in very deed. So at this day the Papists, although the name of the Son of God, redeemer of the world, sounds in their mouth: yet because being contented with vain pretense of the name, they despoil him of his power and dignity: this saying of Paul may be well spoken of them, that they have not the head. Therefore, that faith may find sound matter of salvation in Christ, and so rest in him, this principle is to be established, that the office which is committed to him by his Father, consists of three parts. For he is given both a Prophet, a King, and a Priest. Albeit, it were but small profit to know those names, without knowledge of the end and use of them. For they are also named among the Papists, but coldly and to no great profit, where it is not known what each of these titles contains in it. We have said before, how, though God sending Prophets by continual course one after another did never leave his people destitute of profitable doctrine, and such as was sufficient to salvation: that yet the minds of the godly had always this persuasion, that full light of understanding was to be hoped for only at the coming of the Messiah: indeed and the opinion thereof was come, even to the Samaritans, who yet never knew the true religion, as appears by the saying of the woman: When the Messiah comes, he shall teach us all things. And the Jews had not rashly gathered this upon presumptions in their minds: But as they were taught by assured oracles, so they believed. Notable among the others is that saying of Isaiah: Behold, I have made him a witness to peoples, I have given him to be a guide and schoolmaster to peoples: even as in another place he had called him the Angel or interpreter of the great counsel. After this manner the Apostle commending the perfection of the doctrine of the Gospel, after that he had said, that God in the old time spoke to the Fathers by the Prophets diversely, and under manifold figures, adds that last of all he spoke to us by his beloved Son. But because it was the common office of the Prophets to keep the Church in suspense, and to uphold it until the coming of the Mediator, therefore we read that in their scattering abroad, the faithful complained that they were deprived of that ordinary benefit, saying: We see not our tokens: there is not a Prophet among us: there is no more any that has knowledge. But when Christ was now not far off, there was a time appointed to Daniel to seal up the vision and the Prophet, not only that the prophecy, which is there spoken of, should be established in assured credit, but also that the faithful should learn with contented mind to want the Prophets for a time, because the fullness and closing up of all revelations was at hand.

Now it is to be noted, that the title of commendation of Christ belongs to these three offices. For we know that in the time of the law, as well the Prophets as Priests and Kings were anointed with holy oil. For which cause the renowned name of Messiah was given to the promised Mediator. But though indeed I confess (as I have also declared in another place,) that he was called Messiah by peculiar consideration and respect of his kingdom: yet the anointings in respect of the office of prophet and of priest, have their place, and are not to be neglected by us. Of the first of these two is express mention made in Isaiah, in these words: The Spirit of the Lord Jehovah upon me. Therefore the Lord has anointed me, that I should preach to the meek, should bring health to the contrite in heart, should declare deliverance to captives, should publish the year of good will. We see that he was anointed with the Spirit, to be the publisher and witness of the grace of the Father. And that not after the common manner: for he is set apart from other teachers, that had the like office. And here again is to be noted, that he took not the anointing for himself alone, that he might execute the office of teaching, but for his whole body, that in his continual preaching of the Gospel, the power of the Spirit should join withal. But in the meantime this remains certain, that by this perfection of doctrine which he has brought, an end is made of all prophecies: so that they do diminish his authority, that being not content with the Gospel, do patch any foreign thing to it. For that voice which thundered from heaven, saying: This is my beloved Son, hear him: has advanced him by singular privilege above the degrees of all others. Then, this ointment is poured abroad from the head to all the members: as it was foretold by Joel: your children shall prophesy, and your daughters shall see visions. But where Paul says, that he was given us to wisdom: and in another place, that in him are hidden all the treasures of knowledge and understanding: this has somewhat another meaning: that is, that out of him there is nothing profitable to know, and that they which by faith perceive what he is, have comprehended the whole infiniteness of heavenly good things. For which cause he writes in another place: I have counted it precious to know nothing, but Jesus Christ, and him crucified: which is most true, because it is not lawful to pass beyond the simplicity of the Gospel. And to this end tends the dignity of a prophet's office in Christ, that we might know that in the sum of the doctrine, which he has taught, are contained all points of perfect wisdom.

Now come I to his kingdom, of which it were vain to speak, if the readers were not first warned, that the nature thereof is spiritual. For thereby is gathered, both to what purpose it serves, and what it avails us, and the whole force and eternity thereof, and also the eternity which in Daniel the angel does attribute to the person of Christ: and again the angel in Luke does worthily apply to the salvation of the people. But that is also double or of two sorts, for the one belongs to the whole body of the Church, the other is proper to every member. To the first is to be referred that which is said in the Psalm: I have once sworn by my holiness to David, I will not lie, his seed shall abide for ever, his seat shall be as the Sun in my sight, it shall be established as the Moon for ever, and a faithful witness in heaven. Neither is it doubtful, but that God does there promise, that he will be by the hand of his son an eternal governor and defender of his Church. For the true performance of this prophecy can be found no where else but in Christ: for as much as immediately after the death of Solomon, the greater part of the dignity of the kingdom fell away, and was to the dishonor of the house of David conveyed over to a private man, and afterward by little and little was diminished, till at length it came to utter decay with heavy and shameful destruction. And the same meaning has that exclamation of Isaiah: Who shall show forth his generation? For he so pronounces that Christ shall remain alive after death, that he joins him with his members. Therefore, so often as we hear that Christ is armed with eternal power, let us remember that the everlasting continuance of the Church is upheld by this support, to remain still safe among the troublesome tossings, with which it is continually vexed, and among the grievous and terrible motions that threaten innumerable destructions. So when David scorns the boldness of his enemies; that go about to break the yoke of God and of Christ, and says, that the kings and peoples raged in vain, because he that dwells in heaven is strong enough to break their violent assaults: he assures the godly of the continual preservation of the Church, and encourages them to hope well so often as it happens to be oppressed. So in another place, when he says in the person of God: [reconstructed: Sit] on my right hand, till I make your enemies your footstool: he warns us, that however many and strong enemies conspire to besiege the Church, yet they have not strength enough to prevail against that unchangeable decree of God, whereby he has appointed his son an eternal king: whereupon it follows, that it is impossible that the Devil with all the preparation of the world, may be able at any time to destroy the Church, which is grounded upon the eternal seat of Christ. Now for so much as concerns the special use of every one, the very same eternal continuance ought to raise us up to hope of immortality. For we see, that whatever is earthly and of the world, endures but for a time, yes and is very frail. Therefore Christ, to lift up our hope to heaven, pronounces that his kingdom is not of this world. Finally, when any of us hears, that the kingdom of Christ is spiritual, let him be raised up with this saying, and let him pierce to the hope of a better life: and whereas he is now defended by the hand of Christ, let him look for the full fruit of this grace in the world to come.

That, as we have said, the force and profit of the kingdom of Christ cannot otherwise be perceived by us, but when we know it to be spiritual, appears sufficiently though it were but by this, that while we must live in warfare under the cross, during the whole course of our life, our estate is hard and miserable: what then should it profit us to be gathered together under the dominion of a heavenly king, unless we were certain to enjoy the fruit thereof out of the state of this earthly life? And therefore it is to be known, that whatever felicity is promised us in Christ, it consists not in outward commodities, that we should lead a merry and quiet life, flourish in wealth, be assured from all harms, and flow full of those delightful things that the flesh is wont to desire, but that it wholly belongs to the heavenly life. But as in the world the prosperous and desired state of the people is partly maintained by plenty of good things and peace at home, and partly by strong forcible defenses, by which it may be safe against outward violence: so Christ also does enrich his own with all things necessary to eternal salvation of souls, and fortifies them with strength, by which they may stand invincible against all assaults of spiritual enemies. Whereby we gather, that he reigns more for us than for himself, and that both within and without: that being furnished, so far as God knows to be expedient for us, with the gifts of the Spirit, of which we are naturally empty, we may by these first fruits perceive that we are truly joined to God to perfect blessedness. And then, that bearing us bold upon the power of the same Spirit, we may not doubt that we shall always have the victory against the Devil, the world, and every kind of hurtful thing. To this purpose tends the answer of Christ to the Pharisees, that because the kingdom of God is within us, it shall not come with observation. For it is likely that because he professed that he was the same king, under whom the sovereign blessing of God was to be hoped for, they in scorn required him to show forth his signs. But he, because they (who otherwise are too much bent to the earth) should not foolishly rest upon worldly pomp, bids them to enter into their own consciences, because the kingdom of God is righteousness, peace and joy in the Holy Spirit. Hereby we are briefly taught, what the kingdom of Christ avails us. For, because it is not earthly or fleshly, subject to corruption, but spiritual: he lifts us up even to eternal life, that we may patiently pass over this life in miseries, hunger, cold, contempt, reproaches, and other griefs, contented with this one thing, that our king will never leave us destitute, but succor us in our necessities, till having ended our war, we be called to triumph. For such is his manner of reigning, to communicate with us all that he has received of his Father. Now whereas he arms and furnishes us with power, and garnishes us with beauty and magnificence, enriches us with wealth: hereby is ministered to us most plentiful matter to glory upon, and also bold courage to fight without fear against the Devil, sin and death. Finally, that clothed with his righteousness, we may valiantly overcome all the reproaches of the world, and as he liberally fills us with his gifts, so we again for our part, may bring forth fruit to his glory.

Therefore his kingly anointing is set forth to us, not done with oil or ointments made with spices, but he is called the anointed of God, because upon him has rested the spirit of wisdom, understanding, counsel, strength and fear of God. This is the oil of gladness, with which the Psalm reports that he was anointed above his fellows, because if there were not such excellency in him, we should be all needy and hungry. For, as it is already said, he is not privately enriched for himself, but to pour his plenty upon us being hungry and dry. For as it is said, that the father gave the spirit to his son, not by measure, so there is expressed a reason why, that all we should receive of his fullness, and grace for grace. Out of which fountain flows that liberal giving, of which Paul makes mention, whereby grace is diversely distributed to the faithful, according to the measure of the gift of Christ. Hereby is that which I said, sufficiently confirmed, that the kingdom of Christ consists in the spirit, not in earthly delights or pomp, and therefore we must forsake the world that we may be partakers of it. A visible sign of this holy anointing was shown in the baptism of Christ, when the Holy Ghost rested upon him in the likeness of a dove. That the Holy Ghost and his gifts are meant by the word Anointing, ought to seem neither novelty nor absurdity. For we are no other way quickened, specially for so much as concerns the heavenly life: there is no drop of lively force in us, but that which the Holy Ghost pours into us, which has chosen his seat in Christ, that from there the heavenly riches might largely flow out to us, of which we are so needy. And whereas both the faithful stand invincible by the strength of their king, and also his spiritual riches plentifully flow out to them, they are not unworthily called Christians. But this eternity of which we have spoken, is nothing derogated by that saying of Paul: Then he shall yield up the kingdom to God and the Father. Again, the son himself shall be made subject, that God may be all in all things: for his meaning is nothing else, but that in that same perfect glory, the administration of the kingdom shall not be such as it is now. For the father has given all power to the son, that by the son's hand he may govern, cherish and sustain us, defend us under his safeguard, and help us. So while for a little time we are wavering abroad from God, Christ is the means between God and us, by little and little to bring us to perfect conjoining with God. And truly, whereas he sits on the right hand of the father, that is as much in effect, as if he were called the father's deputy, under whom is the whole power of his dominion, because it is God's will to rule and defend his Church by a means (as I may so call it) in the person of his Son. As also Paul does expound it in the first chapter to the Ephesians, that he was set at the right hand of the father, to be the head of the Church, which is his body. And to no other meaning tends that which he teaches in another place, that there is given him a name above all names, that in the name of Jesus all knees should bow, and all tongues confess that it is to the glory of God the Father. For even in the same words also he sets out in the kingdom of Christ an order necessary for our present weakness. So Paul gathers rightly, that God shall then be by himself the only head of the church, because Christ's office in defending of the Church, shall be fulfilled. For the same reason the Scripture commonly calls him Lord, because his Father did set him over us to this end, to exercise his own lordly power by him. For though there be many lordships in the world, yet is there to us but one God the father, of whom are all things and we in him, and one Lord Christ, by whom are all things and we by him, says Paul. Whereupon is rightly gathered that he is the self same God, which by the mouth of Isaiah affirmed himself to be the king and the lawmaker of the Church. For though he does everywhere call all the power that he has, the benefit and gift of the Father, yet he means nothing else, but that he reigns by power of God: because he has therefore put on the person of the Mediator, that descending from the bosom and incomprehensible glory of the father, he might approach near to us. And so much more rightful it is, that we be with all consent prepared to obey, and that with great cheerfulness we direct our obedience to his commandment. For as he joins the offices of king and pastor toward them that willingly yield themselves obedient: so on the other side we hear that he bears an iron scepter, to break and bruise all the obstinate like potter's vessels: we hear also that he shall be the judge of nations, to cover the earth with dead corpses, and to overthrow the height that stands against him. Of which thing there are some examples seen at this day: but the full proof thereof shall be at the last judgment, which may also properly be accounted the last act of his kingdom.

Concerning his Priesthood, thus it is briefly to be held, that the end and use of it is, that he should be a Mediator pure from all spot, that should by his holiness reconcile us to God. But because the just curse possesses the entry, and God according to his office of judge is [reconstructed: bent] against us, it is necessary that some expiation be used, that he being a priest may procure favor for us, to appease the wrath of God. Therefore, that Christ might fulfill this office, it behooved that he should come forth with a sacrifice. For in the law it was not lawful for the priest to enter into the sanctuary without blood, that the faithful might know, that though there were a priest become a mediator for us to make intercession, yet God could not be made favorable to us before that our sins were purged. Upon which point the Apostle discourses largely in the epistle to the Hebrews, from the seventh chapter almost to the end of the tenth. But the sum of all comes to this effect, that the honor of priesthood can be applied to none but to Christ, which by the sacrifice of his death has wiped away our guiltiness, and satisfied for our sins. But how weighty a matter it is, we are informed by that solemn oath of God, which was spoken without repentance: You are a priest forever, according to the order of Melchizedek. For without doubt his will was to establish the principal point, which he knew to be the chief joint whereon our salvation hung. For, as it is said, there is no way open for us or for our prayers to God, unless our filthiness being purged, the priests do sanctify us and obtain grace for us, from which the uncleanness of our wicked doings and sins does debar us. So do we see, that we must begin at the death of Christ, that the efficacy and profit of his Priesthood may come to us. Of this it follows that he is an eternal intercessor, by whose mediation we obtain favor, whereupon again arises not only confidence to pray, but also quietness to godly consciences, while they safely lean upon the fatherly tenderness of God, and are certainly persuaded that it pleases him whatever is dedicated to him by the Mediator. But whereas in the time of the law, God commanded sacrifices of beasts to be offered to him: there was another and a new order in Christ, that one should be both the sacrificed host, and the Priest: because there neither could be found any other fitting satisfaction for sins, nor any was worthy of so great an honor to offer up to God his only begotten Son. Now Christ bears the person of a priest, not only by eternal means of reconciliation to make the Father favorable and merciful to us, but also to bring us into the fellowship of so great an honor. For we that are defiled in ourselves, yet being made Priests in him do offer up ourselves, and all ours to God, and do freely enter into the heavenly sanctuary, that all the sacrifice of prayer and praise that comes from us, may be acceptable and sweet smelling in the sight of God. And thus far does that saying of Christ extend: For their sakes I sanctify myself: because, having his holiness poured upon us, in as much as he has offered us with himself to his Father, we that otherwise do stink before him, do please him as pure and clean, yes and holy. To this end serves the anointing of the sanctuary, of which mention is made in Daniel. For the comparison of contrariety is to be noted between this anointing, and that shadowy anointing that then was in use: as if the Angel should have said, that the shadows being driven away, there should be a clear priesthood in the person of Christ. And so much more detestable is their invention, which not contented with the sacrifice of Christ, have presumed to thrust in themselves to kill him: which is daily undertaken among the Papists, where the Mass is reckoned a sacrificing of Christ.

Augustine rightly says that although heretics boast of the name of Christ, they do not share the same foundation as the faithful — that foundation belongs exclusively to the church. For if the things that truly belong to Christ are carefully examined, He will be found among the heretics in name only, not in reality. The same is true today of the papists. Although the name of the Son of God, Redeemer of the world, sounds in their mouths, they are content with an empty use of that name while stripping Him of His power and dignity. Paul's words may rightly be applied to them: they do not hold to the head. Therefore, so that faith may find solid grounds of salvation in Christ and rest in Him, this principle must be established: the office committed to Him by the Father consists of three parts. He is given as Prophet, King, and Priest. Yet it would bring little benefit to know these titles without knowing their purpose and significance. These names are mentioned among the papists as well, but without depth or profit, because there is no understanding of what each title actually contains. We have said previously that although God never left His people without profitable teaching sufficient for salvation — sending prophets in an unbroken succession — the faithful always held this conviction: that the full light of understanding was to be expected only at the coming of the Messiah. This expectation had spread even to the Samaritans, who had never known the true religion, as the woman's words show: 'When the Messiah comes, He will teach us all things.' The Jews had not rashly invented this idea in their own minds — they believed it because they had been taught by reliable oracles. Among these, the word of Isaiah stands out: 'Behold, I have made Him a witness to peoples, I have given Him to be a guide and teacher to peoples' — just as in another place Isaiah had called Him the Angel, or interpreter, of the great counsel. The apostle, commending the perfection of Gospel doctrine, likewise says that in former times God spoke to the fathers by the prophets in many ways and under many figures — but in these last days He has spoken to us through His beloved Son. Because it was the common office of the prophets to hold the church in expectation until the Mediator came, we read that when they were scattered, the faithful lamented being deprived of that ordinary benefit: 'We see no signs; there is no prophet among us; there is no one who understands.' But when Christ was near, a time was appointed for Daniel to seal up the vision and the prophecy — not only to confirm the prophecy spoken of there with certain authority, but also to teach the faithful to wait contentedly for a time without prophets, since the fullness and closing of all revelations was at hand.

It is important to note that Christ's honor is connected to all three of these offices. In the time of the law, prophets, priests, and kings were all anointed with holy oil — and for this reason the promised Mediator was given the distinguished title of Messiah. Though I have said elsewhere that He was called Messiah with particular reference to His kingly office, the anointings relating to the prophetic and priestly offices also have their place and must not be overlooked. Express mention of the first of these two is made in Isaiah: 'The Spirit of the Lord God is upon Me; therefore the Lord has anointed Me to bring good news to the humble, to heal the brokenhearted, to proclaim release to captives, and to declare the year of God's favor.' We see that He was anointed with the Spirit to be the herald and witness of the Father's grace. And not in the ordinary way — He is set apart from the other teachers who held a similar office. It must also be noted here that He did not receive this anointing for Himself alone so that He could teach, but for His whole body — so that in the ongoing preaching of the Gospel, the power of the Spirit would accompany it. This remains certain: through the perfection of the doctrine He brought, all prophecy came to its end. Those who are not content with the Gospel and add foreign elements to it diminish His authority. The voice that thundered from heaven — 'This is My beloved Son; listen to Him' — elevated Him by a unique privilege above all others. This anointing then flows from the head to all the members, as Joel foretold: 'Your sons will prophesy, and your daughters will see visions.' When Paul says Christ was given to us as wisdom — and elsewhere that in Him are hidden all the treasures of knowledge and understanding — this carries a somewhat different meaning: that apart from Him there is nothing worth knowing, and those who grasp by faith who He is have comprehended the whole fullness of heavenly blessing. For this reason Paul writes elsewhere: 'I determined to know nothing among you except Jesus Christ, and Him crucified.' This is most true, because it is not lawful to go beyond the simplicity of the Gospel. The dignity of Christ's prophetic office points to this: that in the sum of the teaching He gave, all points of perfect wisdom are contained.

Now I come to His kingdom — though it would be pointless to speak of it unless readers are first warned that its nature is spiritual. From this spiritual nature we understand its purpose, its value to us, its full force and eternity — the eternity the angel attributes to the person of Christ in Daniel, and which the angel in Luke rightly applies to the salvation of God's people. This kingdom is also twofold: one aspect belongs to the whole body of the church, and the other is particular to each individual member. The first is addressed in the psalm: 'Once I have sworn by My holiness to David — I will not lie — his seed will endure forever, his throne will be like the sun before Me, established like the moon forever, and a faithful witness in the sky.' There is no doubt that God is promising there to be, through His Son, an eternal governor and defender of His church. The true fulfillment of this prophecy can be found nowhere except in Christ — for immediately after Solomon's death, much of the kingdom's splendor fell away and passed dishonorably to a private individual, then gradually declined until it collapsed in utter ruin and shame. The same meaning is carried by Isaiah's exclamation: 'Who can describe His generation?' For Isaiah declares that Christ will live on after death, joined to His members. Therefore, whenever we hear that Christ is equipped with eternal power, we should remember that the church's unending continuance is sustained by this support — so that it remains safe amid the constant turbulence that buffets it and amid the violent upheavals that threaten destruction on every side. When David mocks his enemies' boldness — those who set out to break the yoke of God and Christ — saying that kings and peoples raged in vain because He who sits in heaven is strong enough to crush their violent attacks, he assures the faithful of the church's continual preservation and encourages them to maintain hope whenever the church is under pressure. And when God speaks through him: 'Sit at My right hand, until I make Your enemies a footstool for Your feet' — He warns us that however many and powerful enemies conspire to besiege the church, they cannot overpower the unchangeable decree of God by which He has appointed His Son as eternal King. It follows that the devil with all the world's forces can never at any time destroy the church, which rests on the eternal throne of Christ. As for the particular benefit of each individual, this same eternal continuance should lift us up to hope for immortality. We see that everything earthly and worldly lasts only a short time and is very fragile. Therefore Christ, to raise our hope toward heaven, declares that His kingdom is not of this world. So whenever any of us hears that the kingdom of Christ is spiritual, let that truth lift him up and point him toward the hope of a better life. And since Christ now protects him by His hand, let him look for the full fruit of this grace in the world to come.

As we have said, the power and benefit of Christ's kingdom can only be understood when we recognize it as spiritual. This is evident from the following: since we must live our whole life in warfare under the cross, our condition is hard and miserable. What good would it do us to be gathered under the rule of a heavenly king if we could not enjoy the fruit of that rule beyond this earthly life? It must therefore be known that whatever happiness is promised us in Christ does not consist in outward comforts — a pleasant and quiet life, prosperity, freedom from all harm, and abundance of the pleasures the flesh desires. It belongs entirely to the heavenly life. Yet just as a nation's wellbeing is maintained partly by material plenty and peace within, and partly by strong defenses against outward attack, so Christ enriches His own with everything necessary for the eternal salvation of their souls and strengthens them so they can stand unmoved against all the assaults of spiritual enemies. From this we understand that He reigns more for us than for Himself, and this both inwardly and outwardly. Equipped with spiritual gifts — of which we are naturally empty — as far as God knows to be beneficial for us, we can through these firstfruits recognize that we are truly joined to God for perfect blessedness. And then, resting confidently on the power of that same Spirit, we need not doubt that we will always have victory over the devil, the world, and every kind of harm. Christ's answer to the Pharisees points to this: the kingdom of God is within you, and it will not come with outward display. Since He had declared Himself to be the King under whom God's supreme blessing was to be expected, the Pharisees apparently mocked Him and demanded signs. But because they — who are already too fixed on earthly things — should not foolishly rest their hope on worldly pomp, He told them to look within their own consciences, for the kingdom of God is righteousness, peace, and joy in the Holy Spirit. This briefly teaches us what Christ's kingdom means for us. Because it is not earthly or fleshly or subject to decay, but spiritual, He lifts us up to eternal life — so that we may patiently endure this life with all its misery, hunger, cold, contempt, insults, and other troubles, content with this one thing: our King will never abandon us but will help us in our needs, until having finished our warfare we are called to triumph. For this is how He reigns: by sharing with us everything He has received from the Father. When He arms and equips us with power, adorns us with beauty and honor, and enriches us with His gifts, He gives us abundant reason to glory and the bold courage to fight the devil, sin, and death without fear. Finally, clothed with His righteousness, we can confidently face all the world's reproaches — and as He freely fills us with His gifts, we in turn may bear fruit to His glory.

His kingly anointing is presented to us not as something done with oil or perfumed ointments, but He is called God's Anointed because the Spirit of wisdom, understanding, counsel, strength, and the fear of God rested upon Him. This is the oil of gladness with which the psalm says He was anointed above His companions — for without such fullness in Him, we would all be in need and starving. As already said, He was not enriched privately for Himself alone, but to pour out His abundance on us who are hungry and dry. The Father gave the Spirit to His Son without measure — and the reason is stated plainly: so that we all might receive from His fullness, and grace upon grace. From this fountain flows the generous distribution Paul speaks of, by which grace is distributed in various ways to the faithful according to the measure of Christ's gift. This confirms what I said: Christ's kingdom consists in the Spirit, not in earthly delights or outward pomp — and therefore we must leave the world behind in order to share in it. A visible sign of this holy anointing appeared at Christ's baptism, when the Holy Spirit rested on Him in the form of a dove. That the Holy Spirit and His gifts are signified by the word anointing should seem neither new nor strange. For we are not made alive in any other way — especially as far as the heavenly life is concerned. There is not a drop of living power in us except what the Holy Spirit pours into us. The Spirit has chosen His dwelling in Christ so that from there the heavenly riches might flow abundantly to us in our great need. Because the faithful stand invincible through the strength of their King, and because His spiritual riches flow out to them so generously, they are rightly called Christians. But the eternity we have spoken of is not diminished by Paul's statement: 'Then He will deliver up the kingdom to God the Father,' and 'the Son Himself will be made subject, so that God may be all in all.' His meaning is simply that in that state of perfect glory, the administration of the kingdom will not be what it is now. The Father has given all authority to the Son so that through the Son's hand He might govern, care for, and sustain us, protect us under His care, and help us. So while we are for a time wandering away from God, Christ is the one who mediates between God and us, gradually drawing us to perfect union with God. His sitting at the Father's right hand means in effect that He is the Father's appointed representative, in whose hands all the power of His dominion is placed — for God's will is to rule and defend His church through His Son as the means. Paul explains it in Ephesians 1: He was seated at the Father's right hand to be the head of the church, which is His body. The same meaning appears where Paul teaches that a name above every name was given to Him, so that at the name of Jesus every knee should bow and every tongue confess, to the glory of God the Father. Even in those words he is describing an order in Christ's kingdom that fits the needs of our present weakness. Paul rightly concludes that God will then be by Himself the sole head of the church, because Christ's work of defending the church will be complete. For this same reason Scripture commonly calls Him Lord — because the Father placed Him over us for the purpose of exercising His own lordly power through Him. Though there are many lords in the world, yet for us there is one God the Father, from whom are all things and we in Him, and one Lord Christ, through whom are all things and we through Him, as Paul says. From this it is rightly concluded that He is the same God who, through Isaiah's mouth, declared Himself to be the King and Lawgiver of the church. Though He everywhere calls all the power He holds a gift and benefit of the Father, His meaning is simply that He reigns by the power of God — for He took on the person of the Mediator specifically to descend from the Father's embrace and incomprehensible glory and draw near to us. All the more reason, then, that we should be fully prepared to obey, and that we should direct our obedience to His command with great gladness. For just as He combines the offices of King and Shepherd toward those who willingly submit in obedience, so on the other side we hear that He wields an iron scepter to shatter and crush the stubborn like clay pots. We also hear that He will judge nations, cover the earth with the dead, and bring down everything that stands against Him. Some evidence of this is visible even today, but the full demonstration will come at the last judgment — which may rightly be called the final act of His kingdom.

Concerning His priesthood, this much must be firmly held: its purpose and function is that He should be a Mediator — pure from all stain — who by His holiness reconciles us to God. But because a righteous curse stands in the way, and God in His role as judge is set against us, some form of atonement is necessary. As priest, He must secure God's favor and appease His wrath. Therefore, to fulfill this office, Christ had to come with a sacrifice. Under the law, the priest was not permitted to enter the sanctuary without blood — teaching the faithful that even though a priest stood as mediator to intercede for them, God could not be made favorable to them until their sins were purged. The apostle develops this at length in Hebrews, from the seventh chapter through nearly the end of the tenth. But the whole argument comes to this: the honor of priesthood belongs to Christ alone, who by the sacrifice of His death wiped away our guilt and paid the full penalty for our sins. How weighty this is we see from God's solemn oath, spoken without possibility of reversal: 'You are a priest forever, according to the order of Melchizedek.' He was certainly establishing the central point — the one He knew to be the hinge on which our salvation turns. As has been said, there is no way open for us or for our prayers to come to God unless, our filth having been purged, the priest sanctifies us and obtains grace for us — the grace from which the uncleanness of our sins had barred us. We see, then, that we must begin with Christ's death for the power and benefit of His priesthood to reach us. From this it follows that He is an eternal intercessor, through whose mediation we find favor with God. From this arises not only confidence in prayer, but also the peace of a godly conscience — resting securely on God's fatherly love and fully persuaded that whatever is offered to Him through the Mediator is acceptable. Under the law, God commanded animal sacrifices — but in Christ there was a new and different order: one person would be both the offering and the priest. No other satisfaction for sin could be found adequate, and no one else was worthy of the honor of offering God His only begotten Son. Christ holds the role of priest not only through the eternal work of reconciliation — making the Father favorable and merciful toward us — but also by bringing us into the fellowship of that same honor. Though we are defiled in ourselves, we are made priests in Him — offering ourselves and all we have to God, freely entering the heavenly sanctuary, so that all our prayers and praise may be acceptable and pleasing to God. This is the full reach of Christ's words: 'For their sake I sanctify Myself' — for having poured His holiness on us, and having offered us together with Himself to the Father, we who would otherwise be offensive to God are accepted before Him as pure and clean and holy. To this end also belongs the anointing of the sanctuary mentioned in Daniel. The contrast between that anointing and the shadowy anointing then in use should be noted — as if the angel were saying that when the shadows were removed, a true and clear priesthood would exist in the person of Christ. All the more detestable, then, is the invention of those who, not content with the sacrifice of Christ, have presumed to appoint themselves to offer Him repeatedly — which is exactly what happens among the papists, where the Mass is treated as a sacrificing of Christ.