Answ. Christ executeth the office of a Prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.
That which may be first observed, before we consider the parts of Christ’s prophetical office, and the manner of his executing it, is the order in which it is mentioned, as set before his priestly and kingly offices, which may give us occasion to enquire whether it be executed before them.
1. If we consider the natural order of his executing his three offices, or the dependence of the execution of them, one on the other, then it must be observed, that he first executes his priestly office, and, pursuant hereunto, his prophetical and kingly; for sinners must first be redeemed by his blood, before they can be brought to a saving knowledge of him, or an entire subjection to him; therefore he first deals with God as a Priest, in our behalf, and thereby prepares the way of salvation, and lays the foundation thereof, in his oblation and intercession, and then, as a Prophet and King, he deals with men, and thereby brings them to God. In this respect, therefore, if these three offices were to be laid down in their natural order, we must say, that Christ executes the office of a Priest, Prophet, and King.
2. If we consider the order in which our Saviour executed these offices, in the exercise of his public ministry, we may say, he first produced his commission, or proclaimed the end of his coming into the world, and proved himself to be the Messiah, and so discovered himself to his people, as the great Prophet of his church; and, after that, he laid down his life, as a sacrifice for sin, as a Priest, and then he conquered his enemies, spoiled principalities and powers, and exerted the exceeding greatness of his power, in the application of redemption, as a King. It is in this respect that the offices of Christ are generally treated of, in the same method in which they are here laid down; so that his prophetical office is first mentioned, which is what we are now to consider. And,
I. We shall shew how Christ is described, in scripture, as the Prophet of his church. There are many expressions whereby his prophetical office is set forth: Thus he is styled, a Teacher come from God, John iii. 2. and he calls himself our Master, Matt. xxiii. 8. or the Lord of our faith, and, as such, is distinguished from all other teachers, some of which affected very much to be called Rabbi, and would persuade the world, by an implicit faith, to believe whatever they said: But our Saviour advises his disciples to refuse that title; for, says he, One is your master, even Christ.
Again, he is called, a law-giver, Mat. xxxiii. 22. or, the one and only lawgiver; and, it is added, that he differs from all other law-givers, in that he is able to save, and to destroy, James iv. 12. he is also called, The Angel, or Messenger of the covenant, who reveals the covenant of grace to us; and brings these glad tidings, that is, in him, reconciling the world to himself.
He is also called, The apostle, as well as the high Priest, of our profession, Heb. iii. 1. as he was first sent of God to publish peace, before he appointed others, who are called apostles, or inferior ministers to him, to pursue the same design. He is also styled, A witness to the people, their leader and commander, Isa. lv. 4. and he is farther described, as a faithful witness, Rev. i. 5.
And he is set forth by several metaphorical expressions, which denote the execution of this office, viz. The light which shineth in darkness, John i. 5. Thus the prophet Isaiah describes him, when he says, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee, Isa. lx. 1. He is likewise compared to the sun, the fountain of light, and so called, The Sun of righteousness, that was to arise with healing in his wings, Mal. iv. 2. and, The bright and morning star, Rev. xxii. 16. by which, and many other expressions to the same purpose, this prophetical office of Christ is set forth in scripture.
II. We shall now consider what Christ does in the execution of his prophetical office, as he is said to reveal the will of God to his church. And,
1. How he was qualified for this work, which supposes him to have a perfect knowledge of the divine will. We have before observed, that the Socinians, agreeably to the low thoughts they have of him, as a mere creature, suppose, that he was unacquainted with the will of God till he entered on his public ministry; and, in order to his being instructed therein, that he was, soon after his baptism, taken into heaven, and there learned, from the Father, what he was to impart to mankind, which they suppose to be the meaning of those scriptures, that speak of him, as coming down from heaven, or coming forth from the Father, into the world, John vi. 38. compared with chap. xvi. 28. and his speaking as the Father had taught him, or what he had seen with his Father, chap. viii. 28, 38. But, since we have shewn the absurdity of this opinion elsewhere, when speaking in defence of our Saviour’s deity[[140]], and have considered that those scriptures, which mention his coming down from heaven, plainly refer to his incarnation, and that the mode of expression is the same, as when God is said, in other scriptures, to come down into this lower world, by his manifestative presence here, which is not inconsistent with his omnipresence; therefore I shall only add, at present, that those scriptures, which speak of Christ’s being taught the things which he was to impart to the church, as they do not overthrow the omniscience of his divine nature; so they give no countenance to this supposition, that his human nature was taken up into heaven to be taught the will of God. In this nature, indeed, he needed instruction, and had no knowledge but what he received by communication; and it is plainly said of him, that he increased in wisdom, as he advanced in age: But the knowledge which he had, as man, which was sufficient to furnish him for the execution of this office, proceeded from a two-fold cause, namely, the union of that nature with his divine Person, the result whereof was, his having all those perfections that belong to it, of which the knowledge of divine things is one; for it would have been a dishonour to him, as God, to be united to a nature that had the least blemish or defect, or was unqualified to perform the work which he was therein to engage in. And, besides this, our Saviour had an unction from the Holy Ghost, which, as has been already observed, implies not only his receiving a commission, but, together therewith, all necessary qualifications to discharge the work he was engaged in, which include in them his knowing the whole will of God; as it is said, God gave not the Spirit by measure unto him, John iii. 34. that is, he gave it in a greater measure to him, than he ever did to any other, as the work, that he was to engage in, required it.