Chapter: CHAPTER XLI. OF THE OFFICE OF OUR BLESSED SAVIOUR





Three Parts Of The Office Of Christ

We find in Holy Scripture three parts of the Office of the Messiah: the
first of a Redeemer, or Saviour: The second of a Pastor, Counsellour,
or Teacher, that is, of a Prophet sent from God, to convert such as God
hath elected to Salvation; The third of a King, and Eternall King, but
under his Father, as Moses and the High Priests were in their severall
times. And to these three parts are corespondent three times. For our
Redemption he wrought at his first coming, by the Sacrifice, wherein
he offered up himself for our sinnes upon the Crosse: our conversion
he wrought partly then in his own Person; and partly worketh now by his
Ministers; and will continue to work till his coming again. And after
his coming again, shall begin that his glorious Reign over his elect,
which is to last eternally.




His Office As A Redeemer

To the Office of a Redeemer, that is, of one that payeth the Ransome of
Sin, (which Ransome is Death,) it appertaineth, that he was Sacrificed,
and thereby bare upon his own head, and carryed away from us our
iniquities, in such sort as God had required. Not that the death of one
man, though without sinne, can satisfie for the offences of all men,
in the rigour of Justice, but in the Mercy of God, that ordained such
Sacrifices for sin, as he was pleased in his mercy to accept. In the old
Law (as we may read, Leviticus the 16.) the Lord required, that there
should every year once, bee made an Atonement for the Sins of all
Israel, both Priests, and others; for the doing whereof, Aaron alone was
to sacrifice for himself and the Priests a young Bullock; and for the
rest of the people, he was to receive from them two young Goates, of
which he was to Sacrifice one; but as for the other, which was the Scape
Goat, he was to lay his hands on the head thereof, and by a confession
of the iniquities of the people, to lay them all on that head, and then
by some opportune man, to cause the Goat to be led into the wildernesse,
and there to Escape, and carry away with him the iniquities of the
people. As the Sacrifice of the one Goat was a sufficient (because an
acceptable) price for the Ransome of all Israel; so the death of the
Messiah, is a sufficient price, for the Sins of all mankind, because
there was no more required. Our Saviour Christs sufferings seem to be
here figured, as cleerly, as in the oblation of Isaac, or in any other
type of him in the Old Testament: He was both the sacrificed Goat, and
the Scape Goat; "Hee was oppressed, and he was afflicted (Isa. 53.7.);
he opened not his mouth; he brought as a lamb to the slaughter, and as a
sheep is dumbe before the shearer, so opened he not his mouth:" Here he
is the Sacrificed Goat. "He hath born our Griefs, (ver.4.) and carried
our sorrows;" And again, (ver. 6.) "the Lord hath laid upon him the
iniquities of us all:" And so he is the Scape Goat. "He was cut off from
the land of the living (ver. 8.) for the transgression of my People:"
There again he is the Sacrificed Goat. And again (ver. 11.) "he shall
bear their sins:" Hee is the Scape Goat. Thus is the Lamb of God
equivalent to both those Goates; sacrificed, in that he dyed; and
escaping, in his Resurrection; being raised opportunely by his Father,
and removed from the habitation of men in his Ascension.




Christs Kingdome Not Of This World

For as much therefore, as he that Redeemeth, hath no title to the Thing
Redeemed, before the Redemption, and Ransome paid; and this Ransome was
the Death of the Redeemer; it is manifest, that our Saviour (as man) was
not King of those that he Redeemed, before hee suffered death; that is,
during that time hee conversed bodily on the Earth. I say, he was not
then King in present, by vertue of the Pact, which the faithfull make
with him in Baptisme; Neverthelesse, by the renewing of their Pact with
God in Baptisme, they were obliged to obey him for King, (under his
Father) whensoever he should be pleased to take the Kingdome upon him.
According whereunto, our Saviour himself expressely saith, (John 18.36.)
"My Kingdome is not of this world." Now seeing the Scripture maketh
mention but of two worlds; this that is now, and shall remain to the day
of Judgment, (which is therefore also called, The Last Day;) and that
which shall bee a new Heaven, and a new Earth; the Kingdome of Christ
is not to begin till the general Resurrection. And that is it which our
Saviour saith, (Mat. 16.27.) "The Son of man shall come in the glory
of his Father, with his Angels; and then he shall reward every man
according to his works." To reward every man according to his works, is
to execute the Office of a King; and this is not to be till he come in
the glory of his Father, with his Angells. When our Saviour saith,
(Mat. 23.2.) "The Scribes and Pharisees sit in Moses seat; All therefore
whatsoever they bid you doe, that observe and doe;" hee declareth
plainly, that hee ascribeth Kingly Power, for that time, not to
himselfe, but to them. And so hee hath also, where he saith, (Luke
12.14.) "Who made mee a Judge, or Divider over you?" And (John 12.47.)
"I came not to judge the world, but to save the world." And yet our
Saviour came into this world that hee might bee a King, and a Judge in
the world to come: For hee was the Messiah, that is, the Christ, that
is, the Anointed Priest, and the Soveraign Prophet of God; that is to
say, he was to have all the power that was in Moses the Prophet, in the
High Priests that succeeded Moses, and in the Kings that succeeded the
Priests. And St. John saies expressely (chap. 5. ver. 22.) "The Father
judgeth no man, but hath committed all judgment to the Son." And this is
not repugnant to that other place, "I came not to judge the world:" for
this is spoken of the world present, the other of the world to come; as
also where it is said, that at the second coming of Christ, (Mat. 19.
28.) "Yee that have followed me in the Regeneration, when the Son of
man shall sit in the throne of his Glory, yee shall also sit on twelve
thrones, judging the twelve tribes of Israel."




The End Of Christs Comming Was To Renew The Covenant Of The Kingdome

Of God, And To Perswade The Elect To Imbrace It, Which Was The Second

Part Of His Office

If then Christ while hee was on Earth, had no Kingdome in this World,
to what end was his first coming? It was to restore unto God, by a new
Covenant, the Kingdome, which being his by the Old Covenant, had been
cut off by the rebellion of the Israelites in the election of Saul.
Which to doe, he was to preach unto them, that he was the Messiah, that
is, the King promised to them by the Prophets; and to offer himselfe in
sacrifice for the sinnes of them that should by faith submit themselves
thereto; and in case the nation generally should refuse him, to call
to his obedience such as should beleeve in him amongst the Gentiles. So
that there are two parts of our Saviours Office during his aboad upon
the Earth; One to Proclaim himself the Christ; and another by Teaching,
and by working of Miracles, to perswade, and prepare men to live so, as
to be worthy of the Immortality Beleevers were to enjoy, at such time as
he should come in majesty, to take possession of his Fathers Kingdome.
And therefore it is, that the time of his preaching, is often by himself
called the Regeneration; which is not properly a Kingdome, and thereby
a warrant to deny obedience to the Magistrates that then were, (for
hee commanded to obey those that sate then in Moses chaire, and to pay
tribute to Caesar;) but onely an earnest of the Kingdome of God that was
to come, to those to whom God had given the grace to be his disciples,
and to beleeve in him; For which cause the Godly are said to bee already
in the Kingdome of Grace, as naturalized in that heavenly Kingdome.




The Preaching Of Christ Not Contrary To The Then Law Of The Jews,

Nor Of Caesar

Hitherto therefore there is nothing done, or taught by Christ, that
tendeth to the diminution of the Civill Right of the Jewes, or of
Caesar. For as touching the Common-wealth which then was amongst
the Jews, both they that bare rule amongst them, that they that were
governed, did all expect the Messiah, and Kingdome of God; which they
could not have done if their Laws had forbidden him (when he came) to
manifest, and declare himself. Seeing therefore he did nothing, but by
Preaching, and Miracles go about to prove himselfe to be that Messiah,
hee did therein nothing against their laws. The Kingdome hee claimed was
to bee in another world; He taught all men to obey in the mean time them
that sate in Moses seat: he allowed them to give Caesar his tribute, and
refused to take upon himselfe to be a Judg. How then could his words,
or actions bee seditious, or tend to the overthrow of their then Civill
Government? But God having determined his sacrifice, for the reduction
of his elect to their former covenanted obedience, for the means,
whereby he would bring the same to effect, made use of their malice,
and ingratitude. Nor was it contrary to the laws of Caesar. For though
Pilate himself (to gratifie the Jews) delivered him to be crucified; yet
before he did so, he pronounced openly, that he found no fault in him:
And put for title of his condemnation, not as the Jews required, "that
he pretended to be King;" but simply, "That hee was King of the Jews;"
and notwithstanding their clamour, refused to alter it; saying, "What I
have written, I have written."




The Third Part Of His Office Was To Be King (Under His Father)

Of The Elect

As for the third part of his Office, which was to be King, I have
already shewn that his Kingdome was not to begin till the Resurrection.
But then he shall be King, not onely as God, in which sense he is
King already, and ever shall be, of all the Earth, in vertue of his
omnipotence; but also peculiarly of his own Elect, by vertue of the
pact they make with him in their Baptisme. And therefore it is, that
our Saviour saith (Mat. 19.28.) that his Apostles should sit upon twelve
thrones, judging the twelve tribes of Israel, "When the Son of man shall
sit in the throne of his glory;" whereby he signified that he should
reign then in his humane nature; and (Mat. 16.27.) "The Son of man shall
come in the glory of his Father, with his Angels, and then he shall
reward every man according to his works." The same we may read, Marke
13..26. and 14.26. and more expressely for the time, Luke 22.29, 30. "I
appoint unto you a Kingdome, as my Father hath appointed to mee, that
you may eat and drink at my table in my Kingdome, and sit on thrones
judging the twelve tribes of Israel." By which it is manifest that the
Kingdome of Christ appointed to him by his Father, is not to be before
the Son of Man shall come in Glory, and make his Apostles Judges of
the twelve tribes of Israel. But a man may here ask, seeing there is
no marriage in the Kingdome of Heaven, whether men shall then eat, and
drink; what eating therefore is meant in this place? This is expounded
by our Saviour (John 6.27.) where he saith, "Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life, which the Son of man shall give you." So that by eating at Christs
table, is meant the eating of the Tree of Life; that is to say, the
enjoying of Immortality, in the Kingdome of the Son of Man. By which
places, and many more, it is evident, that our Saviours Kingdome is to
bee exercised by him in his humane nature.




Christs Authority In The Kingdome Of God Subordinate To His Father

Again, he is to be King then, no otherwise than as subordinate, or
Viceregent of God the Father, as Moses was in the wildernesse; and as
the High Priests were before the reign of Saul; and as the Kings were
after it. For it is one of the Prophecies concerning Christ, that he
should be like (in Office) to Moses; "I will raise them up a Prophet
(saith the Lord, Deut. 18.18.) from amongst their Brethren like unto
thee, and will put my words into his mouth," and this similitude with
Moses, is also apparent in the actions of our Saviour himself, whilest
he was conversant on Earth. For as Moses chose twelve Princes of the
tribes, to govern under him; so did our Saviour choose twelve Apostles,
who shall sit on twelve thrones, and judge the twelve tribes of Israel;
And as Moses authorized Seventy Elders, to receive the Spirit of God,
and to Prophecy to the people, that is, (as I have said before,) to
speak unto them in the name of God; so our Saviour also ordained seventy
Disciples, to preach his Kingdome, and Salvation to all Nations. And as
when a complaint was made to Moses, against those of the Seventy that
prophecyed in the camp of Israel, he justified them in it, as being
subservient therein to his government; so also our Saviour, when St.
John complained to him of a certain man that cast out Devills in his
name, justified him therein, saying, (Luke 9.50.) "Forbid him not, for
hee that is not against us, is on our part."

Again, our Saviour resembled Moses in the institution of Sacraments,
both of Admission into the Kingdome of God, and of Commemoration of his
deliverance of his Elect from their miserable condition. As the Children
of Israel had for Sacrament of their Reception into the Kingdome of God,
before the time of Moses, the rite of Circumcision, which rite having
been omitted in the Wildernesse, was again restored as soon as they came
into the land of Promise; so also the Jews, before the coming of our
Saviour, had a rite of Baptizing, that is, of washing with water all
those that being Gentiles, embraced the God of Israel. This rite St.
John the Baptist used in the reception of all them that gave their names
to the Christ, whom hee preached to bee already come into the world; and
our Saviour instituted the same for a Sacrament to be taken by all that
beleeved in him. From what cause the rite of Baptisme first proceeded,
is not expressed formally in the Scripture; but it may be probably
thought to be an imitation of the law of Moses, concerning Leprousie;
wherein the Leprous man was commanded to be kept out of the campe of
Israel for a certain time; after which time being judged by the Priest
to be clean, hee was admitted into the campe after a solemne Washing.
And this may therefore bee a type of the Washing in Baptisme; wherein
such men as are cleansed of the Leprousie of Sin by Faith, are received
into the Church with the solemnity of Baptisme. There is another
conjecture drawn from the Ceremonies of the Gentiles, in a certain case
that rarely happens; and that is, when a man that was thought dead,
chanced to recover, other men made scruple to converse with him, as they
would doe to converse with a Ghost, unlesse hee were received again into
the number of men, by Washing, as Children new born were washed from
the uncleannesse of their nativity, which was a kind of new birth. This
ceremony of the Greeks, in the time that Judaea was under the Dominion
of Alexander, and the Greeks his successors, may probably enough have
crept into the Religion of the Jews. But seeing it is not likely our
Saviour would countenance a Heathen rite, it is most likely it proceeded
from the Legall Ceremony of Washing after Leprosie. And for the other
Sacraments, of eating the Paschall Lambe, it is manifestly imitated in
the Sacrament of the Lords Supper; in which the Breaking of the Bread,
and the pouring out of the Wine, do keep in memory our deliverance from
the Misery of Sin, by Christs Passion, as the eating of the Paschall
Lambe, kept in memory the deliverance of the Jewes out of the Bondage of
Egypt. Seeing therefore the authority of Moses was but subordinate, and
hee but a Lieutenant to God; it followeth, that Christ, whose authority,
as man, was to bee like that of Moses, was no more but subordinate to
the authority of his Father. The same is more expressely signified, by
that that hee teacheth us to pray, "Our Father, Let thy Kingdome come;"
and, "For thine is the Kingdome, the power and the Glory;" and by that
it is said, that "Hee shall come in the Glory of his Father;" and by
that which St. Paul saith, (1 Cor. 15.24.) "then commeth the end, when
hee shall have delivered up the Kingdome to God, even the Father;" and
by many other most expresse places.




One And The Same God Is The Person Represented By Moses, And By Christ

Our Saviour therefore, both in Teaching, and Reigning, representeth (as
Moses Did) the Person of God; which God from that time forward, but
not before, is called the Father; and being still one and the same
substance, is one Person as represented by Moses, and another Person as
represented by his Sonne the Christ. For Person being a relative to a
Representer, it is consequent to plurality of Representers, that there
bee a plurality of Persons, though of one and the same Substance.

 Dr. Barlow is pretty upset about her eggs and about the way her mission is going in general; she tells Dylan and Alek that she'll handle the captain. Dylan reveals that the First Lord of the Admiralty is concerned about the Clankers aboard, and we learn that Dr. Barlow and Winston Churchill really don't get along, especially on issues concerning the Ottoman Empire. Dr. Barlow says that if Churchill finds out Alek is aboard, he'll turn the ship around and her mission will be over. Alek asks how Dr. Barlow can guarantee Dylan's safety, and she says she's Nora Darwin Barlow--the Darwin's granddaughter. In other words, she's pretty important. Dylan leaves to take Tazza for a walk, while Alek remains behind, wondering what's in those mysterious eggs.

