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A. That the Son of God is our Saviour, and it at the same time explains the method by which he has redeemed us from death, and purchased life.

A. It has the same meaning as the Greek word (Soter.) The Latins have no proper name by which its force may be well expressed. Hence the term Saviour (Salvator) was commonly received. Moreover, the angel gave this appellation to the Son of God, by the order of God himself (Matt. i. 21.)

A. Certainly. For since God wills that he be called so, he must absolutely be so.

A. By this epithet, his office is still better expressed-for it signifies that he was anointed by the Father to be a King, Priest, and Prophet.

A. First, Because Scripture applies anointing to these three uses; secondly, Because it often attributes the three things which we have mentioned to Christ.

A. Not with visible oil as was used in consecrating ancient kings, priests, and prophets, but one more excellent, namely, the grace of the Holy Spirit, which is the thing meant by that outward anointing.

A. It is the office and prerogative of appearing in the presence of God to obtain grace, and of appeasing his wrath by the offering of a sacrifice which is acceptable to him.

A. Because on coming into the world he declared himself an ambassador to men, and an interpreter, and that for the purpose of putting an end to all revelations and prophecies by giving a full exposition of his Father's will.

A. Nay, all these things have no end but our good. For the Father hath bestowed them on Christ that he may communicate them to us, and all of us thus receive out of his fulness.

A. He was filled with the Holy Spirit, and loaded with a perfect abundance of all his gifts, that he may impart them to us,-that is, to each according to the measure which the Father knows to be suited to us. Thus from him, as the only fountain, we draw whatever spiritual blessings we possess.