4. Another reason assigned for this, is, that he might give his Spirit to his people. It is necessary that redemption should be applied, as well as purchased; and that the same Person, as a peculiar branch of glory due to him, should perform the one as well as the other; and, in the application of redemption, it was necessary that the Spirit should be glorified, that hereby he might appear to be a divine Person; and, as he acts herein in subserviency to the Mediator’s glory, as has been before observed[[133]], he is said to be sent by him, which he could not have been, had not Christ had a divine nature, in which respect he was equal with him; nor could he be said to give that which the Spirit works, as he promised to do, when he told his disciples, If I depart, I will send him unto you, John xvi. 7.
5. It was necessary that Christ should be God, that he might conquer all our enemies, and so remove every thing out of the way that tends to oppose his name, interest, and glory; these are sin, Satan, the world, and death. Sin, which is opposite to the holiness of God, is that which spirits, excites, and gives being to all opposition there is against him, either in earth or hell, and endeavours to eclipse his glory, controul his sovereignty, and reflect dishonour on all his perfections. This must be subdued by Christ, so that it may no longer have dominion over his people, Rom. vi. 14. and, in order hereunto, its condemning power must be taken away, by his making satisfaction for it, as our great High Priest; and also its enslaving power subdued by the efficacy of his grace, in the internal work of sanctification.
And, upon his having obtained this victory over sin, Satan is also conquered when his prisoners are brought from under his power; and he finds himself for ever disappointed, and not able to detain those, who were, at first, led captive by him, nor to defeat the purpose of God relating to the salvation of his elect, or to boast as though he had wrested the sceptre out of his hand, or robbed him of one branch of his glory.
Moreover, the world, which is reckoned among the number of God’s enemies, must be conquered inasmuch as it opposes his name and interest in an objective way, from whence corrupt nature takes occasion either to abuse the various gifts and dispensations of providence, or by contracting an intimacy with those who are enemies to God and religion, to become more like them, as the apostle says, The friendship of the world is enmity with God, James iv. 4. Now Christ must be God, that he may discover its snares, and enable his people to improve the good things of providence to his glory, and over-rule the evil things thereof for their good.
And as for death, which is reckoned among Christ’s and his people’s enemies, which the apostle calls, The last enemy that is to be destroyed, 1 Cor. xv. 26. this is suffered to detain the bodies of believers, as its prisoners, till Christ’s second coming; but it must be destroyed, that so they may be made partakers of complete redemption; and this is also a part of the Mediator’s work, as he raises up his people at the last day. And all these victories over sin, Satan, the world, and death, as they require infinite power, so it is necessary that he, who obtains them, should be a divine Person.
6. It is necessary that the Mediator should be God, that he might bring his people to everlasting salvation, that is, first fit them for, lead them in the way to Heaven, and then receive them to it at last; for this reason, he is styled, The author and Finisher of our Faith, Heb. xii. 2. and it is said, that as he began the good work, so he performs it, Phil. i. 6. or carries it on to perfection. Grace is Christ’s gift and work; as he purchased it by his blood, while on earth; it is necessary that he should apply it by his power; even as Zerubbabel, who was a type of him, after he had laid the foundation-stone of the temple, at last, brought forth the head-stone thereof, with shoutings, crying, Grace, grace, unto it, Zech. iv. 7. so Christ works all our works for us, and in us, till he brings them to perfection, and presents his people unto himself a glorious church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish, Eph. v. 27. and this is certainly a divine work, and consequently he, who performs it, must be a divine Person. And to this we may add,
7. It was necessary that our Mediator should be God, inasmuch as the everlasting happiness of his people consists in the enjoyment of him. He is not only the Author of their complete blessedness, but, as we may express it, the matter of it; they are made happy, not only by him, but in him; accordingly heaven is described as a state, in which they behold his glory, John xvii. 24. and see him as he is, 1 John iii. 2. therefore, since he is the Fountain of blessedness, it is requisite that he should be God, as well as Man.
II. It was requisite that the Mediator should be Man. When we speak of the necessity of Christ’s incarnation, we are not to understand hereby, that this was absolutely necessary, without supposing the divine will, or purpose, to redeem man; for since our redemption was not in itself necessary, but was only so, as the result of God’s purpose relating thereunto; so Christ’s incarnation was necessary, as a means to accomplish it. This is what divines generally call a conditional necessity[[134]]; so that since Christ was ordained to be a Mediator between God and man, it was requisite that he should become Man: The reason assigned for it is, that he might perform obedience to the law. That obedience to the law was required, in order to his making satisfaction for sin, we shall have occasion to consider, when we speak of his Priestly office; therefore all that need be observed under this head, is, that this obedience could not be performed by him in the divine nature, in which respect he cannot be under any obligation to perform that which belongs only to those who are creatures, and as such subjects; therefore, if he be made under the law, he must have a nature fitted and disposed to yield obedience.
Some have enquired, whether it was possible for Christ to have answered this end, by taking any other nature into union with his divine Person; or, whether this might have been brought about by his taking on him the nature of angels? I shall not enter so far into this subject, as to determine whether God might, had he pleased, have accepted of obedience in any other nature, fitted for that purpose; but we have ground, from scripture, to conclude, that this was the only way that God had ordained for the redemption of man; and therefore, though Christ might have performed obedience in some other finite nature, or might have taken the nature of angels, this would not, in all respects, have answered those many great ends, which were designed by his incarnation. And therefore, since this was the way in which God ordained that man should be redeemed, it was necessary that he should take the human nature into union with his divine; and inasmuch as he was to yield obedience to the same law, that we had violated, it was necessary that he should be made of a woman, as the apostle expresses it, Gal. iv. 4. God had ordained, as an expedient most conducive for his own glory, that he, who was to be our Redeemer, should run the same race with us; and also, that he should suffer what was due to us, as the consequence of our rebellion against him, that so, as the Captain of our salvation, he should be made perfect through sufferings, Heb. ii. 10. And inasmuch as sufferings were due to us in our bodies, it was necessary, God having so ordained it, that he should suffer in his body, as well as in his soul; and as death entered into the world by sin, so God ordained it, that we should be redeemed from the power of the grave, by one, who died for us; in which respects, it was necessary that he should be man.
There are also other ends mentioned in this answer, which render this necessary, namely, that he might advance our nature. It was a very great honour which that particular nature, which he assumed, was advanced unto, in its being taken into union with his divine Person. Though it had no intrinsic dignity, or glory, above what other intelligent, finite, sinless beings are capable of; yet it had a greater relative glory than any other creature had, or can have, which may be illustrated by a similitude taken from the body of man, how mean soever it is in itself, yet, when considered in its relation to the soul, that adds a degree of excellency to it, in a relative sense, greater than what belongs to any creature, destitute of understanding; so the human nature of Christ, though it had not in itself a glory greater than what another finite creature might have been advanced to; yet, when considered as united to the divine nature, its glory, in a relative sense may be said to be infinite.