Part 31

And to this it may be added, as a farther consequence of his incarnation, that we are made partakers of the adoption of sons, and have comfort and access with boldness, to the throne of grace. This the apostle also gives us occasion to infer, from his being made of a woman, and made under the law, not only that _he might redeem them that were under the law_, but _that we might receive the adoption of sons_, Gal. iv. 5. and encourages us, from hence, to _come boldly to the throne of grace_, Heb. iv. 16. As Christ’s Sonship, as Mediator, includes his incarnation, and was the ground and reason of the throne of grace being erected, to which we are invited to come; so, he being, in the same respect, constituted Heir of all things, believers who are the sons of God, in a lower sense, are notwithstanding, styled, _Heirs of God, and joint heirs with Christ_, Rom. viii. 17. He is the Head and Lord of this great family, who purchased an inheritance for them, and they the members thereof, who, in the virtue of his purchase, have a right to it; therefore his incarnation, which was necessary hereunto, was the great foundation of our obtaining the privilege of God’s adopted children, and of our access by him to the Father. We first come by faith to him, who, if we allude to Elihu’s words, _was formed out of the clay_, and therefore _his terror shall not make us afraid, neither shall his hand be heavy upon us_, Job xxxiii. 6. and through him, we come to God, as our reconciled Father.

III. It was requisite that the Mediator should be God and man, in one Person. Had his human nature been a distinct human Person, the work of our redemption would have been brought about by two persons, which would each of them have had the character of Mediator, unless two persons could be so united, as to constitute but one, which is no better than a contradiction. And it is farther observed, in the answer under our present consideration, that there were works to be performed, proper to each nature: in the human nature he was to perform every thing that implied subjection, obedience, or suffering; and though none of these could be performed by him, in his divine nature, yet an infinite worth, value, and dignity, was to be added thereunto, which was not so much the result of any thing done by him in that nature, as of the union of the human nature with it; upon which account, the obedience he performed, had, in a relative sense, the same value, as though it had been performed in his divine nature; and, upon this account, it is said, that _God purchased the church with his own blood_, Acts xx. 28.

And to this we may add, that as each nature was distinct, and their properties not in the least confounded, as was before observed; so we often read, in scripture, of distinct properties attributed to the same person, which are opposed to each other, namely, mortality and immortality, weakness and omnipotency, dependence and independence, &c. which could not be, with any propriety of speaking, applied to him, had he not been God and man, in the same person. This is generally styled by divines, _a communication of properties_,[136] concerning which we must observe, that the properties of one nature are not predicated of the other; as the Lutherans suppose, when they conclude, that the human nature of Christ is omnipresent, upon which their doctrine of _consubstantiation_ is founded; but we assert, that the properties of one nature are predicated of the same person, to whom the other nature also belongs; so that when we say the Person, that was God, obeyed and suffered; or the Person, that was man, paid an infinite price to the justice of God, we are far from asserting, that the Godhead of Christ obeyed, or the manhood merited;[137] and this is the necessary result of his two natures being united in one Person. There are two things observed, in illustrating this matter.

1. That the works of each nature must be accepted of God for us, as the works of the whole Person, or of the same Person; therefore, if the nature that obeyed and suffered had been an human person, his obedience and sufferings could not have been of infinite value, or accepted by God as a sufficient price of redemption; for they could not have had this value reflected on them, had they not been the works of a divine Person: and those rays of divine glory, that shined forth in his human nature, could have no immediate relation to it, had it been a distinct Person from that of his Godhead.

2. It is farther observed, that those works, which were performed by him in each nature, are to be relied on by us, as the works of the whole Person: this reliance contains in it an instance of adoration, and supposes the Person, who performs them, to be God, which he was not in his human nature; therefore we are to adore our Mediator, and rely on the works performed by him, in his human nature, as he is God and man in one Person. As we have sufficient ground, from scripture to conclude, that the Mediator is the Object of divine adoration; so we are to depend on him, as a divine Person, for salvation; and our worship herein does not terminate on his human nature, but on his deity: but, if his human nature had been a distinct human person we could not be said to adore him that died for us, and rose again; so that, upon all these accounts, it is necessary that he should be not only God and man, but that these two natures should be united in one Person.

Having considered our Mediator as God and man, in one Person, we are now to speak of him as having those glorious titles and characters attributed to him, expressive of his mediatorial work and dignity; accordingly, he is variously denominated as such in scripture: sometimes he is called, _Lord_, Phil, iv. 5. at other times, _Jesus_, Matt. i. 21. and elsewhere, _The Lord Jesus_, Acts ix. 17. and also, _The Lord Christ_, Col. iii. 24. and, in other places, _The Lord Jesus Christ_, chap. i. 2. He is called _Lord_, to denote the infinite dignity of his Person, as God equal with the Father; which name is given him in the New Testament, in the same sense, in which he is called _Jehovah_ in the Old, as has been observed under a foregoing answer,[138] and to denote his divine sovereignty, as the Governor of the world, and the church, and particularly as executing his kingly office as Mediator; and, in the two following answers, he is described by his mediatorial characters, _Jesus_, and _Christ_.

Footnote 133:

_See_ Vol. I. _Page 291, 292._

Footnote 134:

_It is otherwise styled_, Necessitas consequentiæ.

Footnote 135:

And in presenting his glorious body with the marks of suffering.

Footnote 136:

_See Vol. I. page 261._

Footnote 137:

_This is generally styled, by divines_, Communicatio idiomatum in concreto, non in abstracto.

Footnote 138:

_See Vol. I. page 296, 306._

Quest. XLI., XLII.

QUEST. XLI. _Why was our Mediator called Jesus?_

ANSW. Our Mediator was called Jesus, because he saveth his people from their sins.

QUEST. XLII. _Why was our Mediator called Christ?_

ANSW. Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure, and so set apart, and fully furnished with all authority and ability, to execute the offices of Prophet, Priest, and King of his church, in the estate both of his humiliation and exaltation.

I. Our Mediator is very often called _Jesus_ in the New Testament, which name signifies _a Saviour_, as it is particularly intimated by the angel, who gave direction, that he should be so called, before his birth, Matt. i. 21. and he is not only styled our Saviour, but _our Salvation_, in the abstract: thus the prophet, foretelling his incarnation, says, _Behold, thy Salvation cometh; his reward is with him, and his work before him_, Isa. lxii. 11. and, when Simeon _held him in his arms, he blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation_, Luke ii. 28-30. He is a Saviour, as he brings about salvation for us, and we attain it by him; and he may be styled our Salvation, as our eternal blessedness consists in the enjoyment of him. Salvation contains in it a preserving and delivering us from all evil, which some call the negative idea thereof, and a conferring on us the greatest good, which is the positive idea of it. In saving us from evil, he is sometimes said to _deliver us from this present evil world_, Gal. i. 4. and elsewhere we are said _to be saved from wrath through him_, Rom. v. 9. and, as all the deliverance we experience, or hope for, is included in the word _Salvation_, so are all the spiritual blessings wherewith we are blessed, in this, or a better world; and, upon this account, he, who is the purchaser and author thereof, is called Jesus.

1. Since Christ is called Jesus, let us be exhorted to take heed that we do not entertain any unworthy thoughts of him, or that salvation which he hath procured, by supposing it indefinite, or indeterminate, or that he did not come into the world to save a certain number, who shall eventually obtain this blessing; but that he is the Redeemer, and consequently the Saviour of many that shall finally perish, which is little better than a contradiction. And let us not suppose, that it is in the power of man to make his salvation of none effect; for whatever difficulties there may be in the way, he will certainly overcome them, otherwise he would be called Jesus, or a Saviour to no purpose; and therefore they, who suppose him to be the Saviour of all mankind upon this uncertain condition, that they improve their natural powers, or the liberty of their will, so as to render his purpose, relating to their salvation, effectual, which otherwise it would not be, do not give him the glory which belongs to him, as called Jesus.

2. Let us take heed that we do not extenuate his salvation to our own discouragement, as though he were not able to save, to the uttermost all that come unto God by him, or did not come into the world to save the chief of sinners; or we had certain ground to conclude our case to be so deplorable, as that we are out of the reach of his salvation.

3. Let none presume, without ground, that he is their Saviour, or that they have an interest in him as such, while in an unconverted state; or vainly conclude, that they shall be saved by him, without faith in, or subjection to him.

4. Let this name Jesus tend to excite in us the greatest thankfulness, especially if we have experienced the beginning of the work of salvation; and let such encourage themselves to hope, that having begun the good work in them, he will finish it, when he shall appear, a second time, without sin, unto salvation.

II. Our Mediator is called Christ, or, as it is generally expressed in the Old Testament, the Messiah, which signifies a person anointed: thus it is said, _We have found the Messias, which is, being interpreted, the Christ_, John i. 41. or, as it is in the margin, the _anointed_. And, as anointing was made use of under the ceremonial law, in the public inauguration and investiture of prophets, priests, and kings, in their respective offices, they are, for that reason, called _God’s anointed:_ thus it is said, concerning the prophets, _Touch not mine anointed and do my prophets no harm_, Psal. cv. 15. Kings are likewise so styled, as Samuel says, _Surely the Lord’s anointed is before him_, 1 Sam. xvi. 6. These were often anointed, though not always;[139] but the priests were always anointed, when they first entered on their office; and the high priest is described by this character, as he upon _whose head the anointing oil was poured;_ so we read of _the precious ointment upon the head that ran down upon the beard, even Aaron’s beard, that went down to the skirts of his garments_, Psal. cxxxiii. 2. This was not an insignificant ceremony, or merely political, in which respect it is used, in our day, in the inauguration of kings; but it was an ordinance to signify God’s designation of them, to the office which they were to execute, in which they were to expect, and depend upon him for those qualifications that were necessary thereunto; but it was more especially designed to typify the solemn inauguration and investiture of our Saviour, in the offices of Prophet, Priest, and King of his church; and, in allusion hereunto, he is called, _the Messiah_, or _the Christ_. His anointing was not external, or visible, with material oil; but, in a spiritual sense, it signified his receiving a commission from the Father to execute the offices of Prophet, Priest, and King: upon which account, he is styled, God’s _holy child Jesus, whom he had anointed_, Acts iv. 27. And this unction, as it was of a spiritual nature, so it was attended with greater circumstances of glory; and the offices he was appointed to execute, were more spiritual, extensive, and advantageous, than theirs, who were types thereof: thus the Psalmist says of him, _God, thy God, hath anointed thee with the oil of gladness, above thy fellows_, Psal. xlv. 7. accordingly he was anointed to execute his prophetical office, _to preach the gospel to the poor_, Luke iv. 18. and his priestly, so the prophet Daniel speaks of him, as _finishing transgression, making an end of sin, bringing in an everlasting righteousness_, Dan. ix. 24. which he did as a Priest; and then he speaks of anointing him, who was most holy, as infinitely excelling all those who were anointed with holy oil. He is also said to be anointed to execute his kingly office; and, with respect thereunto, is called the Lord’s anointed; and God says, concerning him, _I have set_, or as it is in the margin, _anointed, my king upon my holy hill of Sion_, Psal. ii. 2. Now there are three things which are more especially intended in this unction, which are particularly mentioned in this answer.

1. His being set apart, or separated from the rest of mankind, as the only Person who was designed to execute the offices, together with his public investiture therein. For the right understanding of which, let it be considered, that there was an eternal designation of him by the Father thereunto: thus the apostle speaks of him, as one _who was fore-ordained before the foundation of the world_, 1 Pet. i. 20. And some think, that this is intended by that expression of the Psalmist, _I will declare the decree; the Lord hath said unto me, Thou art my Son, this day have I begotten thee_, Psal. ii. 7. and that this is also intended by _his being set up from everlasting_, Prov. viii. 23. This we may call his eternal inauguration, which was the foundation, ground, and reason of his incarnation, or of that inauguration, or investiture, which was visible to men in time, which is the second thing to be considered, in his being set apart to execute these offices.

When he came into the world, there was a glorious declaration given, both to angels and men, that he was the Person whom God had conferred this honour upon, and accordingly he received glory from them, as Mediator, by a divine warrant; so some understand that scripture, _When he bringeth in the first-begotten into the world, he saith, and let all the angels of God worship him_, Heb. i. 6. And elsewhere we read, Luke ii. 10, 11. of the angels being sent as heralds, to make proclamation of this matter to men, at his first coming into the world. And, when he entered on his public ministry, there was a divine declaration given, as a farther visible confirmation hereof, immediately after his baptism, when _the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him, and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased_, Matt. iii. 16, 17. and John the Baptist was immediately raised up, as a prophet, to signify this to the world, which he did at that time, when our Saviour first entered on his public ministry, and speaks of him, as _preferred before himself_, not only as having a more excellent nature, but as being set apart to an higher office, than that which he was called to; and accordingly he styles him, _The Lamb of God_, intimating, that God had set him apart, as the great Sacrifice that was to be offered for sin, John i. 29, 30. and, soon after this, he gives another testimony hereunto, together with a glorious, yet just, character of the Person, who was invested with this authority, when he says, concerning him, _A man can receive nothing, except it be given him from heaven_: q. d. “I have not received this honour of being the Christ, and doing the works which he does, but it is given him from heaven: I am not the _bridegroom_ of the church, but _his friend_, who _rejoice greatly, because of his voice; what he hath seen and heard, that he testified_; and God hath sent him, _whose word he speaketh; for God giveth not the Spirit by measure unto him; the Father loveth the Son, and hath given all things into his hand_, John iii. 27-35. therefore he is set apart, by him, to perform the work of a Mediator, which belongeth not unto me.”

2. Christ was furnished with authority, or had a commission given him, to perform the work he was engaged in, as Mediator. This was absolutely necessary, since, as the apostle says, concerning the priesthood in general, that _no man taketh this honour unto himself, but he that is called of God_, and authorized by him to perform it, _as was Aaron; so also Christ glorified not himself, but he that said unto him, Thou art my Son, to-day have I begotten thee_; and, _Thou art a Priest for ever, after the order of Melchisedec_, Heb. v. 4-6. As it was reckoned an intrusion, and no other than an instance of profaneness, for any one to exercise a sacred office, without a divine warrant, it was necessary that our Saviour should be furnished therewith: the work he was to perform was glorious, the consequences thereof of the highest importance, and his services would not have been accepted, or availed to answer the great ends thereof, had he not received a commission from the Father. And that he came into the world with this commission and authority, derived from him, he constantly asserts and proves, he asserts it, when speaking concerning himself, that _God the Father had sealed him_, John vi. 27. and elsewhere says, _I have power to lay down my life, and to take it again; this commandment have I received of my Father_, John x. 18. and he not only asserts, but proves it; every miracle that he wrought being a confirmation thereof, in which respect a divine testimony was affixed to his commission: thus he says, _The works that I do, in my Father’s name, they bear witness of me_, ver. 25. and elsewhere, when he asserts his authority, and proves, that _the words which he spake, he spake not of himself_; he adds, _the Father that dwelleth in me, he doth the works_, John xiv. 10, 11. He appeals to those miraculous works, which were performed either by himself, or by the Father, which he might well do, because the Father and he had the same divine power, and thereby intimates, that the commission, which he received from the Father, was attested in this extraordinary manner.

3. Our Saviour’s unction included in it an ability to execute those offices, which he was engaged in, as Mediator. We have before observed, that when persons, under the ceremonial law, were anointed to execute the offices either of prophet, priest, or king; this was not only an ordinance, to signify that they had a divine warrant to execute them, but they were hereby given to expect those qualifications that were necessary to the discharge thereof. God never calls to an office, but he qualifies for it: thus our Saviour was furnished with ability, as well as authority; this was more especially applicable to his human nature, in which he was to obey and suffer; as to his divine nature, that could not be the subject of a derived power, or qualifications conferred upon it. Now this ability, with which our Saviour was furnished, as man, was that which rendered him fit to perform the work which he came into the world about. As a Prophet, he was qualified to preach the gospel with greater wisdom and authority than all others, who were ever engaged in this work: his very enemies confessed, that _never man spake like him_, John vii. 46. and he had continual assistance from God, which preserved him from all mistakes; so that what he delivered was infallibly true, and, as such to be depended on: he was also furnished with zeal for the glory of God, yet such as was tempered with sympathy, meekness, and compassion towards his people; and an holy courage, resolution, and fortitude, which preserved him from fainting, or being discouraged under all his sufferings; and a constant disposition and inclination to refer all to the glory of the Father, and not to assume any branch of divine honour to his human nature; and, by this means, the whole discharge of his ministry was acceptable, both to God and man.

Thus concerning the reasons why our Saviour is called Christ. And this leads us to consider the offices which he was anointed to execute, upon the account whereof he is styled, the Prophet, Priest, and King of his church. Here we shall premise some things in general concerning these three offices; and then speak to each of them, as contained in the following answers.

1. Concerning the number of the offices, which he executes; they are _three_. Some have enquired, whether there are not more than three executed by him, inasmuch as there are several characters and relations, which Christ is described by, and is said to stand in, to his people, besides those of Prophet, Priest, and King: thus he is styled, _The Head of the body, the church_, Col. i. 18. and _an Husband_, to it, Isa. liv. 5. and _a Bridegroom_, John iii. 29. and elsewhere he is said to perform the office of a _Shepherd_: thus he styles himself, _The good Shepherd_, John x. 14. and he is called, _The Captain of our salvation_, Heb. ii. 10. and many other characters of the like nature are given him, from whence some have taken occasion to think, that several of them contain ideas, distinct from those of a Prophet, Priest, and King, and therefore that there are more offices than these executed by him: but all that need be said to this, is, that these, and other characters and relations, which are ascribed to Christ in scripture, are all included in, or reducible to one or other of these three offices; therefore we have no reason to conclude, that he executes any other offices, distinct from them, as Mediator.

2. The condition of fallen man, and the way in which God designed to bring him to salvation, which was adapted thereunto, renders it necessary that Christ should execute these three offices. Accordingly, we are all of us, by nature, ignorant of, and prejudiced against divine truth, as the apostle observes, _The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned_, 1 Cor. ii. 14. therefore it is necessary that Christ should execute the office of a Prophet, to lead us into all truth, and give this spiritual discerning thereof.

Moreover, we are all _guilty before God_, Rom. iii. 19. and can by no means make atonement, give satisfaction to his justice, or procure a pardon; nor can we plead any thing done by us, as a ground thereof; therefore we need that Christ should execute the office of a Priest, and so first make atonement, and then intercession, for us.