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.
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.