The Assembly's Shorter Catechism Explained

Question: How does Christ execute the office of a Prophet?

Answer: Christ executes the office of a Prophet, in revealing to us, by his word and Spirit, the will of God for our salvation.

Question: Is Christ expressly called a Prophet in scripture?

Answer: Yes; as in Acts 3:22; where Peter applies the words of Moses to him, "a prophet shall the Lord your God raise up unto you, of your brethren, like unto me," &c.

Question: Why does he bear this name?

Answer: Because he has made a full revelation of the whole counsel of God, concerning the salvation of lost sinners of mankind, John 15:15.

Question: By what other names is Christ described, with relation to this office?

Answer: By the names of an Apostle, Heb. 3:1; of a Witness, Isaiah 55:4; and of an Interpreter, Job 33:23.

Question: Why is he called an Apostle?

Answer: Because he is the great Ambassador of Heaven, sent to declare the will of God to men, John 3:34; hence called "the Messenger of the covenant," Mal. 3:1.

Question: Why called Witness?

Answer: Because being a son of Adam, Luke 3:38, he was the more fit to attest the will of God to men; and being the eternal Son of God, was therefore liable to no error or mistake in his testimony: hence called "the Amen, the faithful and true Witness," Rev. 3:14.

Question: Why is he called an Interpreter?

Answer: Because the mystery of godliness lies so far beyond the reach of our natural understanding, that we could never savingly comprehend it, unless "the Son of God gave us an understanding, that we may know him that is true," 1 John 5:20.

Question: What was the necessity of his bearing this office of a Prophet?

Answer: Because there could be no knowledge of the things of the Spirit of God, without a revelation of them, 1 Cor. 2:14; and there could be no revelation of these things, but through Christ, John 1:18.

Question: By what means does Christ reveal to us the will of God?

Answer: He reveals it to us outwardly by his word, and inwardly, by his Spirit, 1 Pet. 1:11, 12.

Question: To whom does he reveal the will of God outwardly in his word?

Answer: To his church, which, on this account, is called "the valley of vision;" Isaiah 22:1.

Question: Did he reveal the will of God to his church under the Old Testament?

Answer: Yes; for the Spirit of Christ was in the Old Testament prophets, 1 Pet. 1:11; he is said, in the days of Noah, to have preached unto the spirits now in prison, 1 Pet. 3:19; and to have spoken with Moses on Mount Sinai, Acts 7:38.

Question: Does he still continue, under the New Testament, to be the prophet and teacher of the church?

Answer: Yes; and is therefore said to speak from heaven, in his word and ordinances, Heb. 12:25 - "See that ye refuse not him that speaketh; for, if they escaped not, who FISHER'S CATECHISM - WHAT MAN IS TO BELIEVE CONCERNING GOD refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven."

Question: In what manner did he reveal the will of God under both Testaments?

Answer: Both immediately, in his own person; and mediately, by the intervention of others.

Question: How did he reveal the will of God immediately in his own person?

Answer: By voices, visions, dreams, and divers other manners, under the Old Testament, Heb. 1:1, and by his own personal ministry, while here on earth, under the New, Heb. 2:3.

Question: How does he reveal the will of God mediately, or by the intervention of others?

Answer: By inspiring the prophets under the Old Testament, and his apostles under the New, to speak and write "as they were moved by the Holy Ghost," 2 Pet. 1:21; and by commissioning ordinary pastors to teach all things whatsoever he has commanded; and in so doing, promising to be with them, "alway, even unto the end of the world," Matt. 28:20.

Question: Wherein does Christ excel all other prophets and teachers whatsoever, whether ordinary or extraordinary?

Answer: They were all commissioned by him as the original Prophet, Eph. 4:11; none of them had ever any gifts or furniture, except what they received from him, John 20:22; and none of them could ever teach with such authority, power, and efficacy, as he does, John 7:46.

Question: What will become of those who will not hear this prophet?

Answer: They "shall be destroyed from among the people," Acts 3:23.

Question: May not a people enjoy a faithful ministry, have the word purely preached to them, and yet not profit by it?

Answer: Doubtless they may; as was the case of many of the Jews in Isaiah's time, Isaiah 53:1; and of Chorazin and Bethsaida, under the ministry of Christ himself, Matt. 11:21.

Question: What is the reason why the word purely preached does not always profit?

Answer: Because it is not "mixed with faith in them that hear it," Heb. 4:2.

Question: What commonly follows upon people's not profiting by the word preached?

Answer: The word of the Lord slays them, Hos. 6:5; and proves the savour of death unto death to them, 2 Cor. 2:16.

Question: Seeing the external dispensation of the word has so little influence upon the generality, what else is necessary to make it effectual?

Answer: The inward teaching of Christ by his Spirit, John 6:63, and 14:26.

Question: How does this great prophet teach inwardly by his Spirit?

Answer: He opens the understanding, and makes the entrance of his words to give such light, Psalm 119:130, that the soul is made to see a divine beauty and glory in the gospel-method of salvation, 1 Cor. 2:10-12, and powerfully inclined to fall in with it, 1 Tim. 1:15.

Question: Does Christ, as a prophet, make all welcome to come and be taught by him?

Answer: Yes; for, in the outward dispensation of the gospel, he opens the door to every man and woman, saying, "Come unto me - and learn of me, for I am meek and lowly in heart," Matt. 11:28, 29.

Question: At what schools does Christ, as a prophet, train up his disciples?

Answer: At the school of the law, the school of the gospel, and the school of affliction.

Question: What does he teach them at the school of the law?

Answer: The nature and desert of sin; that by it they are "without Christ - having no hope, and without God in the world," Eph. 2:12.

Question: What does he teach them at the school of the gospel?

Answer: That he himself is the great doer of all for them, and in them, Mark 10:51; and that their business is to "take the cup of salvation, and call upon the name of the Lord," Psalm 116:13.

Question: What does he teach them at the school of affliction?

Answer: To justify God, Ezra 9:13; to set their affections on things above, 2 Cor. 4:17, 18; and to pray that their affliction may be rather sanctified, than removed without being so, Isaiah 27:9.

Question: How may persons know if they have profited under this great Prophet and Teacher?

Answer: Such will follow on to know him more and more, Hos. 6:3; they will delight in his company, Psalm 27:4; grieve at his absence, Job 23:3; and hide his word in their heart, Psalm 119:11.


The Assembly's Shorter Catechism Explained

Question: How does Christ execute the office of a Priest?

Answer: Christ executes the office of a Priest, in his once offering up himself a sacrifice, to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.

Question: What do you understand by a Priest?

Answer: A priest is a public person, who in the name of the guilty deals with an offended God, for reconciliation, by sacrifice, which he offers to God upon an altar, being thereto called of God, that he may be accepted, Heb. 5:1, 4.

Question: What was the great event which the priesthood under the law, especially the office of high priest, typified and pointed at?

Answer: It was Christ's becoming a high priest, to appear before God, in the name of sinners, to make atonement and reconciliation for them, Heb. 8:1-3.

Question: Of whom was the high priest a representative, when bearing the names of the children of Israel upon his shoulders, and in the breast plate? Ex. 28:12, 29.

Answer: He was the representative of all Israel; and so an illustrious type of Christ, as the representative of a whole elect world, Isaiah 49:3.

Question: Were not the ordinary priests, as well as the high priest, types of Christ?

Answer: Yes; because though the high priest was a more eminent type of him, yet the apostle, Heb. 10:11, 12, compares every priest, who offered sacrifices, with Christ, as a type with the antitype.

Question: In what respect did Christ excel the priests after the order of Aaron?

Answer: In his person, manner of instalment, and in the efficacy and perfection of his sacrifice.

Question: How does he excel them in his person?

Answer: They were only mere men, He, "the true God, and eternal life," 1 John 5:20; they were sinful men, He "is holy, harmless, undefiled, and separate from sinners," Heb. 7:26.

Question: How did he excel them in the manner of his instalment?

Answer: "Those priests were made without an oath; but this with an oath, by him that said unto him, The Lord sware, and will not repent, Thou art a Priest for ever after the order of Melchizedek," Heb. 7:21.

Question: Why was Christ made a Priest with the solemnity of an oath?

Answer: Because, as the weight of the salvation of sinners lay upon his call to this office, so his Father's solemn investing of him in it by an oath, gave him access to offer himself effectually, even in such sort, as to fulfil the condition of the covenant, and thus to purchase eternal life for them, Heb. 9:12.

Question: In what respect did Christ excel the Aaronical priests in the efficacy and perfection of his sacrifice?

Answer: "It is not possible that the blood of bulls and of goats should take away sins: - But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God," Heb. 10:4, 12.

Question: After what order was Christ a priest?

Answer: After the order of Melchizedek, Psalm 110:4.

Question: What was the order of Melchizedek?

Answer: That being "made like unto the Son of God, he abideth a priest continually," Heb. 7:3.

Question: How could Melchizedek abide a priest continually, when he certainly died like other men?

Answer: The meaning is, he came not to his office by succession to any who went before him, and none succeeded him after his death.

Question: Why then is Christ called a priest after the order of Melchizedek?

Answer: Because not succeeding to, or being succeeded by any other in his office, but "continuing ever, he hath an unchangeable priesthood;" being made a priest, "not after the law of a carnal commandment, but after the power of an endless life," Heb. 7:16, 24.

Question: What are the parts of Christ's priestly office?

Answer: His satisfaction on earth, Heb. 13:12, and his intercession in heaven, 1 John 2:1.

Question: Why behoved his satisfaction to be made upon earth?

Answer: Because this earth being the theatre of rebellion, where God's law was violated, and his authority trampled upon, it was meet that satisfaction should be made, where the offence was committed; hence, says Christ, John 17:4 - "I have glorified thee on the earth."

Question: How did Christ make satisfaction on the earth?

Answer: By sacrifice, 1 Cor. 5:7 - "Even Christ our passover is sacrificed for us."

Question: What was the sacrifice which he offered?

Answer: It was Himself, Heb. 9:26 - "He appeared to put away sin by the sacrifice of himself."

Question: What was essentially necessary to every sacrifice?

Answer: The shedding of blood unto death, Heb. 9:22 - "Without shedding of blood is no remission."

Question: Which of the two natures was the sacrifice?

Answer: The human nature, soul and body, Isaiah 53:10, Heb. 10:10, which were actually separated by death, John 19:30.

Question: What was necessary to the acceptance of every slain sacrifice?

Answer: That it be offered on such an altar as should sanctify the gift to its necessary value, and designed effect, Matt. 23:19 - "Whether is greater the gift, or the altar that sanctifieth the gift?"

Question: What was the altar on which the sacrifice of the human nature was offered?

Answer: It was the divine nature.

Question: How did this altar sanctify the gift?

Answer: It gave to it an infinite value and efficacy, because of the personal union, Heb. 9:14.

Question: Was Christ a sacrifice only while on the cross?

Answer: In the first moment of his incarnation, the sacrifice was laid on the altar, Heb. 10:5; continued thereon through the whole of his life, Isaiah 53:3; and was completed on the cross, and in the grave, John 19:30; Isaiah 53:9.

Question: Was there a necessity for a priest to offer this sacrifice?

Answer: Yes, surely; because a priest and sacrifice being inseparable, without a priest there could be no sacrifice at all to be accepted, and consequently no removal of sin, Heb. 8:3.

Question: Who was the priest?

Answer: As Christ himself was both the sacrifice and the altar, none else but himself could be the priest, Heb. 5:5.

Question: Did Christ truly and properly offer himself a sacrifice, not for our good only, but in our room and stead?

Answer: Yes; as is evident from all those scriptures where Christ is said to have borne our sins, 1 Pet. 2:24, to have died for us, Rom. 5:6, and to have redeemed us by his blood, Rev. 5:9.

Question: How often did Christ offer up himself sacrifice?

Answer: Once only, Heb. 9:28, "Christ was ONCE offered to bear the sins of many."

Question: Why could not this sacrifice be repeated?

Answer: Because as once dying was the penalty of the law, so once suffering unto death was the complete payment of it, in regard of the infinite dignity of the sufferer, Heb. 9:27, 28.

Question: For what end did Christ once offer up himself a sacrifice?

Answer: To satisfy divine justice, 1 Pet. 3:18.

Question: Was satisfaction to justice absolutely necessary?

Answer: Yes; since God freely purposed to save some of mankind, it was absolutely necessary that it should be done consistently with the honour of justice, Exod. 34:7.

Question: What did the honour of justice require as a satisfaction?

Answer: That the curse of the broken law be fully executed, either upon the sinners themselves, Ezek. 18:4, or upon a sufficient substitute, Psalm 89:19.

Question: What would have been the effect of executing the curse upon the sinners themselves?

Answer: The:fire of divine wrath would have burned continually upon them, and yet there would be no satisfaction to avenging justice, Isaiah 33:14.

Question: Why could not avenging justice be ever satisfied?

Answer: Because they were not only finite creatures, whose most exquisite sufferings could never be a sufficient compensation for the injured honour of an infinite God; but they were sinful creatures likewise, who would still have remained sinful, even under their eternal sufferings, Rev. 14:11.

Question: How could satisfaction be demanded from Christ, who was perfectly holy and innocent?

Answer: He voluntarily substituted himself in the room of sinners, Psalm 40:7; their sins were imputed to him, Isaiah 53:5, 6; he had full power to dispose of his own life, John 10:18; and therefore it was most just to exact the full payment of him.

Question: Has Christ fully and perfectly satisfied divine justice?

Answer: Yes; his "offering and sacrifice to God was for a sweet-smelling savour," Eph. 5:2; or a savour of rest, as it is said of Noah's typical sacrifice, Gen. 8:21 margin.

Question: Why is his sacrifice said to be for a sweet-smelling savour, or savour of rest?

Answer: Because it quite overcame the abominable savour arising from sin, and gave the avenging justice and wrath of God the calmest and profoundest rest.

Question: How do you prove that Christ has perfectly satisfied the justice of God?

Answer: He said, "It is finished," John 19:30; and evidenced that it was really so, by his resurrection from the dead, Rom. 1:4.

Question: For whom did Christ satisfy justice?

Answer: For the elect only, John 10:15; and not for all mankind, Eph. 5:25.

Question: How is it evident that Christ satisfied for the elect only, and not for all mankind?

Answer: From the satisfaction and intercession of Christ being of equal extent, so that the one reaches no further than the other; and he expressly affirms, that he intercedes for the elect only, and not for the whole world of mankind, John 17:9 - "I pray not for the world, but for them which thou hast given me."

Question: What is the blessed effect and consequence of Christ's perfectly satisfying the justice of God?

Answer: It is the reconciling us to God, Rom. 5:10.

Question: How does the satisfaction of Christ reconcile us to God?

Answer: It discovers the love of God, in providing such a ransom for us; and this love, apprehended by faith, slays the natural enmity against God, 1 John 4:10, 19.

Question: When is it that the elect are actually reconciled to God?

Answer: When, in a day of power, they are determined to come to "Jesus the Mediator of the new covenant, and to the blood of sprinkling," Heb. 12:24.

Question: Why is the blood of Jesus called the blood of sprinkling?

Answer: To distinguish between the shedding and the application of his blood, Exod. 24:8; and also to point out the necessity of the one, as well as the other, for reconciliation and pardon, Ezek. 36:25.

Question: How may we know if we are reconciled to God?

Answer: If we are dead to the law as a covenant, Rom. 7:4; and are content to be eternal debtors to rich and sovereign grace, Psalm 115:1.

Question: What may we learn from the first part of Christ's priestly office, his satisfaction for sin?

Answer: The exceeding sinfulness of sin, Rom. 7:13; the infinite love of God, John 3:16; and the necessity of an interest in this satisfaction, Heb. 10:29.

Question: What is the SECOND PART Of Christ's priestly office?

Answer: It is his making continual intercession for us, Heb. 7:25.

Question: Had Christ's intercession any place in the making of a new covenant?

Answer: No; the love and grace of God made the motion for a new covenant freely, Psalm 89:3, 20.

Question: Could the breach between God and sinners be made up by a simple intercession?

Answer: No; justice could not be satisfied with pleading, but by paying a ransom, Heb. 9:22.

Question: To what part of the covenant then does Christ's intercession belong?

Answer: As his sacrificing natively took its place in the making, and fulfilling the condition of, the covenant, so his intercession belongs to the administration of the covenant, and fulfilling the promises of it, Rom. 8:34.

Question: What occasion was there for an intercessor, or advocate with the Father, when the Father himself loveth us? John 16:27.

Answer: That through Christ's obedience unto death, as the honourable channel, his spiritual seed might have the blessed fruits and effects of the Father's everlasting love, flowing into their souls, in every time of need, Heb. 4:14, 16.

Question: What is the nature of Christ's intercession?

Answer: It is his WILLING, that the merit of his sacrifice be applied to all those in whose room and stead he died, according to the method laid down in the covenant in their favour, John 17:24 - "Father, I WILL that they whom thou hast given me, be with me, where I am," &c.

Question: Who then are the objects of his intercession?

Answer: Those only whom he, as the second Adam, represented in the eternal transaction, John 17:9.

Question: Is his intercession always prevalent on their behalf?

Answer: Yes, surely: for so he himself testifies, saying unto his Father, John 11:42 - "I know that thou hearest me always."

Question: What is the first fruit of Christ's intercession with respect to the elect?

Answer: His effectually procuring the actual in-bringing of them into a covenant state of peace and favour with God at the time appointed, John 17:20, 21.

Question: Whence is it that the intercession of Christ obtains peace between heaven and earth?

Answer: Because he purchased it for them by the blood of his sacrifice, Col. 1:20; and it was promised to him on that ground, Isaiah 54:13.

Question: What does he by his intercession, in consequence of their being brought into a covenant state?

Answer: He appears for them; and, in their name, takes possession of heaven, and all the other blessings they have a right to, in virtue of that covenant state, Eph. 2:6, Heb. 6:20.

Question: Having brought the elect into a state of peace, does he leave it to themselves to maintain it?

Answer: No; if that were the case it would soon be at an end; but, by his intercession, he always prevents a rupture between heaven and them, Luke 22:32 - "I have prayed for thee, that thy faith fail not."

Question: How does he maintain the peace between heaven and them?

Answer: Upon the ground of his satisfaction for them, he answers all accusations against them, and takes up all emerging differences between them and their covenanted God, 1 John 2:1, 2.

Question: Are not the saints on earth, being sinful, unfit to come into the presence of the King?

Answer: Yes; but the glorious Advocate introduces them, procuring them access by his interest in the court; "For through him we have an access, by one Spirit, unto the Father," Eph. 2:18.

Question: How are their prayers acceptable to God, when attended with so many blemishes?

Answer: Their prayers made in faith, though infected with the remains of corruption, yet being perfumed with the incense of his merit, are accepted in heaven, and have gracious returns made them, Rev. 8:3.

Question: What is the last fruit of Christ's intercession, on behalf of his elect, brought into a state of grace on this earth?

Answer: The obtaining their admittance into heaven, in due time; and continuing their state of perfect happiness there, for ever and ever, John 17:24.

Question: Is not Christ a Priest for ever, according to Psalm 110:4?

Answer: He is not a sacrificing priest for ever, "having, by one offering, perfected for ever them that are sanctified," Heb. 10:14; but he is, and ever will be, an interceding priest, Heb. 7:27 - "He ever liveth to make intercession."

Question: What will be the subject of his intercession for ever, in behalf of the saints in heaven?

Answer: The everlasting continuance of their happy state, John 17:21, 22.

Question: What is the ground of his eternally willing the everlasting continuance of their happy state?

Answer: He does it on the ground of the eternal redemption obtained for them, by the sacrificing of himself on this earth, Heb. 9:12.

Question: What then is the everlasting security that the saints in heaven have, for the uninterrupted continuance of their happiness?

Answer: That the infinite merit of Christ's sacrifice will be eternally presented before God in heaven itself, where, in their nature, he continually appears in the presence of God for them, Heb. 9:24.

Question: How will the happiness, issuing from the merit of Christ's sacrifice, be communicated by him, to the saints in heaven?

Answer: It will be communicated to them, by him, as their Prophet and their King.

Question: Will not these offices be laid aside in heaven?

Answer: No; for as he is "a Priest for ever," Psalm 110:4, so "of his kingdom there shall be no end," Luke 1:33; and the Lamb will be the light of the heavenly city, Rev. 21:23.

Question: How will the saints' communion with God in heaven be for ever maintained?

Answer: It will be still in and through the Mediator, in a manner agreeable to their state of perfection, Rev. 7:17 - "The Lamb, which is in the midst of the throne, shall feed them, and shall lead them to living fountains of water."

Question: What is the difference between the intercession of Christ, and the intercession of the Spirit, mentioned Rom. 8:26?

Answer: CHRIST intercedes without us, by presenting the merit of his oblation for us, Heb. 12:24; but the SPIRIT intercedes within us, by bringing the promise to our remembrance, John 14:26, and enabling us to importune a faithful God, to do as he has said, and not to let him go, except he bless us, Gen. 32:26.

Question: Are there any other intercessors for us in heaven besides Christ?

Answer: None at all: for there is only "one Mediator between God and men, the man Christ Jesus," 1 Tim. 2:5. He who is the only "Advocate with the Father, is Jesus Christ, the righteous," 1 John 2:1.

Question: May we not apply to saints or angels to intercede for us, as the Papists do?

Answer: By no means; this would be gross idolatry: besides, they have no merit to plead, Rev. 22:9; nor do they know our cases and wants, Isaiah 63:16.

Question: What may we learn from Christ's intercession?

Answer: That though the believer has nothing to pay for managing his cause at the court of heaven, yet it is impossible it can miscarry, seeing the Advocate is faithfulness itself, Rev. 3:14; and pleads for nothing but what he has merited by his blood, John 17:4.


The Assembly's Shorter Catechism Explained

Question: How does Christ execute the office of a King?

Answer: Christ executes the office of a King, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Question: How does it appear that Christ is a KING?

Answer: From his Father's testimony, Psalm 2:6, and his own, John 18:36, concerning this matter.

Question: When was he ordained or appointed to his kingdom?

Answer: He "was set up from everlasting," Proverbs 8:23.

Question: When was he publicly proclaimed?

Answer: At his birth, Matt. 2:2, and at his death, John 19:19.

Question: Did he not actually exercise his kingly power before that time?

Answer: Yes; he commenced the exercise of his kingly power ever after the first promise, of his bruising the head of the serpent, Gen. 3:15.

Question: When was he solemnly inaugurated into his kingly office?

Answer: When he ascended, and "sat down on the right hand of the Majesty on high," Heb. 1:3.

Question: Where stands the throne of this great Potentate?

Answer: His throne of glory is in heaven, Rev. 7:17; his throne of grace is in the church, Heb. 4:16; and his throne of judgment is to be erected in the aerial heavens at his second coming, 1 Thess. 4:17.

Question: What sceptre does he sway?

Answer: He has a twofold sceptre: one by which he gathers and governs his subjects, Psalm 110:2; another by which he dashes his enemies in pieces like a potter's vessel, Psalm 2:9.

Question: What is that sceptre by which Christ gathers and governs his subjects?

Answer: It is the gospel of the grace of God, accompanied with the power of his Spirit, therefore called the rod of his strength, Psalm 110:2.

Question: What is that rod of iron by which he dashes his enemies in pieces?

Answer: It is the power of his anger, of which no finite creature can know the uttermost, Psalm 90:11.

Question: What armies does this King command and lead?

Answer: His name is the Lord of hosts, and all the armies in heaven, whether saints or angels, follow him as upon white horses, Rev. 19:14.

Question: What other armies does he command?

Answer: The devils in hell are the executioners of his wrath against the wicked of the world, who will not have him to rule over them: yea, he can levy armies of lice, frogs, caterpillars, locusts, to avenge his quarrel, as in the plagues of Egypt.

Question: What tribute is paid to this mighty King?

Answer: He has the continual tribute of praise, honour, and glory paid him, by saints in the church militant, Psalm 65:1; and by both saints and angels in the church triumphant, Rev. 5:9, 13.

Question: Does he levy a tribute also from among his enemies?

Answer: Yes; for the wrath of man shall praise him on this earth, Psalm 76:10; and he will, hereafter, erect monuments of praise to his justice, in their eternal destruction, Rom. 9:22.

Question: Who are the ambassadors of this king?

Answer: He has sometimes employed angels upon some particular embassies, Luke 2:10, but because these are apt to terrify sinners of mankind, therefore, he ordinarily employs men of the same mould with themselves, even ministers of the gospel, whom he commissions and calls to that office, 2 Cor. 5:18, 19.

Question: May any man intrude himself into the office of an ambassador of Christ?

Answer: No man may lawfully take "this honour to himself, but he that is called of God, as was Aaron," Heb. 5:4.

Question: What shall we think then of those who intrude themselves, or are intruded into the ministry, without a scriptural call?

Answer: Christ declares them to be thieves and robbers, or at best but hirelings, John 10:8-12; that "they shall not profit the people at all, because he never sent them," Jer. 23:32; and that the leaders, and they that are led by them, shall "both fall into the ditch," Matt. 15:14.

Question: How many fold is Christ's kingdom?

Answer: It is twofold; his essential and his mediatorial kingdom.

Question: What is his essential kingdom?

Answer: It is that absolute and supreme power, which he has over all the creatures in heaven and earth, essentially and naturally, as God equal with the Father, Psalm 103:19 - "His kingdom ruleth over all."

Question: What is his mediatorial kingdom?

Answer: It is that sovereign power and authority in and over the church, which is given him as Mediator, Eph. 1:22.

Question: What is the nature of his mediatorial kingdom?

Answer: It is entirely spiritual, and "not of this world," John 18:36.

Question: Does the civil magistrate, then, hold his office of Christ as Mediator?

Answer: No; but of him as God Creator, otherwise all civil magistrates, Heathen, as well as Christian, would be church officers; which would be grossly Erastian.

Question: What are the ACTS of Christ's kingly power?

Answer: They are such as have either a respect to his elect people, John 1:49; or such as have a respect to his and their enemies, Psalm 110:2.

Question: What are the acts of his kingly administration, which have a respect to his elect people?

Answer: They are his subduing them to himself, Acts 15:14; his ruling them, Isaiah 33:22; and his defending them, Isaiah 31:2.

Question: How does Christ SUBDUE his elect people to himself?

Answer: By the power of his Spirit so managing the word that he conquers their natural aversion and obstinacy, Psalm 110:3; and makes them willing to embrace a Saviour and a great one, as freely offered in the gospel, Isaiah 44:5.

Question: In what condition does he find his elect ones, when he comes to subdue them to himself?

Answer: He finds them prisoners, and lawful captives, Isaiah 61:1.

Question: How does he loose their bonds?

Answer: By his Spirit, applying to them the whole of his satisfaction, by which all demands of law and justice are fully answered, John 16:8-12.

Question: What is the consequence of answering the demands of law and justice, by the Spirit's applying the satisfaction of Christ?

Answer: The law being satisfied, the strength of sin is broken, and therefore the sting of death is taken away, 1 Cor. 15:56, 57.

Question: What follows upon taking away the sting of death?

Answer: Satan loses his power over them; and that being lost, the present evil world, which is his kingdom, can hold them no longer, Gal. 1:4.

Question: What comes of them, when they are separated from the world that lies in wickedness?

Answer: The very moment they are delivered from the "power of darkness," they are translated "into the kingdom of God's dear Son," Col. 1:13.

Question: Are they not in the world after this happy change?

Answer: Though in the world, yet they are not of it, but true and lively members of Christ's invisible kingdom; and, therefore, the objects of the world's hatred, John 15:19.

Question: When Christ as a king has subdued sinners to himself, what other part of his royal office does he exercise over them?

Answer: He RULES and governs them: hence he is called the "Ruler in Israel," Micah 5:2.

Question: Does the rule and government of Christ dissolve the subjection of his people from the powers of the earth?

Answer: By no means: he paid tribute himself, Matt. 17:27; and has strictly commanded that "every soul be subject to the higher powers, because there is no power but of God; and the powers that be, are ordained of God," Rom. 13:1.

Question: In what things are the subjects of Christ's kingdom to obey the powers of the earth?

Answer: In every thing that is not forbidden by the law of God; but when the commands of men are opposite to the commands of God, in that case, God ought always to be obeyed, "rather than men," Acts 5:29.

Question: How does this glorious King rule his subjects?

Answer: By giving them the laws, Psalm 147:19, and administering to them the discipline of his kingdom, Heb. 12:6.

Question: What are the laws of Christ's kingdom?

Answer: They are no other than the laws of the Ten Commandments, originally given to Adam at his creation, and afterwards published from Mount Sinai. Ex. 20:3-18.

Question: How does Christ sweeten this law to his subjects?

Answer: Having fulfilled it as a covenant, he gives it out to his true and faithful subjects as a rule of life, to be obeyed in the strength of that grace which is secured in the promise, Ezek. 36:27.

Question: Does he annex any rewards to the obedience of his true subjects?

Answer: Yes; in keeping of his commandments, "there is great reward," Psalm 19:11.

Question: What are these rewards?

Answer: His special comforts and love-tokens, which he bestows for exciting to that holy and tender walk, which is the fruit of faith, John 14:21.

Question: Why are these comforts called rewards?

Answer: Because they are given to a working saint, as a farther privilege on the performance of duty, Rev. 3:10.

Question: Is it the order of the new covenant, that duty should go before privilege?

Answer: No; the matter stands thus: the leading privilege is the quickening Spirit, then follows duty; and duty, performed in faith, is followed with farther privilege, till privilege and duty come both to perfection in heaven, not to be distinguished any more, 1 John 3:2.

Question: What is the discipline of Christ's kingdom?

Answer: Fatherly chastisement; which, being necessary for the welfare of his true subjects, is secured for them in the promise, Psalm 89:30-35.

Question: To what promise of the covenant does fatherly chastisement belong?

Answer: To the promise of sanctification, being an appointed mean for advancing holiness in them, Heb. 12:10; Isaiah 27:9.

Question: What other act of kingly power does Christ exercise about his subjects, besides subduing them to himself, and ruling of them?

Answer: He DEFENDS them likewise, Psalm 89:18 - "The Lord is our DEFENCE."

Question: Against whom does he defend them?

Answer: Against all their enemies; sin, Satan, the world, and death, Luke 1:71; 1 John 4:4; Hos. 13:14.

Question: Who are their worst enemies?

Answer: The remains of corruption within them, which are not expelled during this life, but left for their exercise and trial, Gal. 5:17.

Question: How does he defend them against these inward foes?

Answer: By keeping alive in them the spark of holy fire in the midst of an ocean of corruption, and causing it to resist and overcome the same, until it is quite dried up, Rom. 7:24, 25.

Question: What are the acts of Christ's kingly office, with respect to his people's enemies?

Answer: His restraining and conquering them, 1 Cor. 15:25 - "He must reign till he hath put all his enemies under his feet."

Question: Whence is it that this glorious King, and his subjects, have the same enemies?

Answer: He and they make up that one body, of which he is the head and they are the members, 1 Cor. 12:12; and therefore they cannot but have common friends and foes, Zech. 2:8.

Question: What is it for Christ to restrain his and his people's enemies?

Answer: It is to overrule and disappoint their wicked purposes, Isaiah 37:29; to set limits to their wrath, and to bring a revenue of glory to himself out of the same, Psalm 76:10.

Question: What restraints does he put upon them?

Answer: He bounds them by his power, as to the kind, degree, and continuance of all their enterprises and attacks upon his people, Job 1:12, and 2:6.

Question: What is it for Christ to conquer all his and his people's enemies?

Answer: It is his taking away their power, that they cannot hurt the least of his little ones, with respect to their spiritual state, Luke 10:19; 11:22.

Question: How does he conquer them?

Answer: He has already conquered them in his own person, as the head of the new covenant, by the victory he obtained over them in his death, Col. 2:15; and he conquers them daily in his members, when be enables them, by faith, to put their feet upon the neck of their vanquished foes, Rom. 16:20.

Question: What may we learn from Christ's executing his kingly office?

Answer: That though believers, while in this world, are in the midst of their enemies, "as lambs among wolves," Luke 10:3; yet by this mighty King, as the breaker, going up before them, Micah. 2:13, they shall be "more than conquerors through him that loved them," Rom. 8:37.


The Assembly's Shorter Catechism Explained

Question: Wherein did Christ's humiliation consist?

Answer: Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

Question: What do you understand by Christ's humiliation in general?

Answer: His condescending to have that glory, which he had with the Father, "before the world was," John 17:5, veiled for a time, by his coming to this lower world, to be "a man of sorrows, and acquainted with grief," Isaiah 53:3.

Question: Was Christ's humiliation entirely voluntary?

Answer: It was voluntary in the highest degree; for, from eternity, he rejoiced "in the habitable part of the earth, and his delights were with the sons of men," Proverbs 8:31.

Question: What was the spring and source of Christ's humiliation?

Answer: Nothing but his own and his Father's undeserved love to lost mankind, Rom. 5:6; 1 John 4:10.

Question: What are the several steps of Christ's humiliation, mentioned in the answer?

Answer: They are such as respect "his conception and birth, his life, his death," and what passed upon him, "after his death, until his resurrection."34

Question: How did Christ humble himself in his conception and birth?

Answer: In that, being from all eternity the Son of God, "in the bosom of the Father, he was pleased, in the fulness of time, to become the Son of man, made of a woman; and to be born of her," in a very low condition, John 1:14, 18; Gal. 4:4.35

Question: What was the low condition in which he was born?

Answer: He was born of a poor woman, though of royal descent, in Bethlehem, an obscure village; and there "laid in a manger, because there was no room for them in the inn," Luke 2:4, 5, 7.

Question: Why is the pedigree and descent of Christ, according to the flesh, so particularly described by the evangelists?

Answer: To evidence the faithfulness of God in his promise to Abraham, Gen. 22:18, and David, Psalm 132:11, that the Messiah should spring out of their seed.

Question: Why was Christ born in such a low condition?

Answer: He stooped so low that he might lift up sinners of mankind out of the horrible pit and miry clay, into which they were plunged, Psalm 40:2.

Question: What improvement ought we to make of the incarnation and birth of Christ, in such circumstances of more than ordinary abasement?

Answer: To :dmire "the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich," 2 Cor. 8:9; and by faith to claim a relation to him as our kinsman, saying, "Unto us a child is born, unto us a Son is given," Isaiah 9:6.

Question: How did Christ humble himself in his life?

Answer: In being made under the law, undergoing, the miseries of this life, and the wrath of God.

Question: What law was Christ made under as our surety?

Answer: Although he gave obedience to all divine institutions, ceremonial and political, yet it was the moral law, properly, he was made under, as our Surety, Gal. 4:4, 5.

Question: How does it appear to have been the moral law he was made under?

Answer: Because this was the law given to Adam in his creation, and afterwards vested with the form of a covenant of works, when he was placed in paradise; by the breach of which law, as a covenant, all mankind are brought under the curse, Gal. 3:10.

Question: Was Christ made under the moral law, as a covenant of works, or only as a rule of life?

Answer: He was made under it as a covenant of works, demanding perfect obedience, as a condition of life, and full satisfaction because of man's transgression.

Question: How do you prove this?

Answer: From Gal. 4:4, 5 - "God sent forth his Son - made under the law, to redeem them that were under the law:" where it is obvious, that Christ behoved to be made under the law, in the very same sense, in which his spiritual seed, whom he came to redeem, were under it; and they being all under it as a covenant, he behoved to be made under it as a covenant likewise, that he might redeem them from its curse, Gal. 3:13.

Question: What would be the absurdity of affirming that Christ was made under the law as a rule, and not as a covenant?

Answer: It would make the apostle's meaning, in the forecited passage, Gal. 4:4, 5, to be, as if he had said, Christ was made under the law as a rule to redeem them that were under the law as a rule, from all subjection and obedience to it; which is the very soul of Antinomianism, and quite contrary to the great end of Christ's coming to the world, which was "not to destroy the law, but to fulfil it," Matt. 5:17.

Question: Why is Christ's being made under the law, mentioned as a part of his humiliation?

Answer: Because it was most amazing condescension in the great Lord and Lawgiver of heaven and earth, to become subject to his own law, and that for this very end, that he might fulfil it in the room of those who were the transgressors of it, and had incurred its penalty, Matt. 3:15.

Question: What may we learn from Christ's being made under the law?

Answer: The misery of sinners out of Christ, who have to answer to God in their own persons, for their debt, both of obedience and punishment, Eph. 2:12; and the happiness of believers, who have all their debt cleared, by Christ's being made under the law in their room, Rom. 8:1.

Question: What were the miseries of this life, which Christ endured in his state of humiliation?

Answer: Together with our nature, he took on him its sinless infirmities, such as hunger, thirst, weariness, grief, and the like, Rom. 8:3; he submitted to poverty and want, Matt. 8:20; and endured likewise the assaults and temptations of Satan, Heb. 4:15; together with the contradiction, reproach, and persecution of a wicked world, Heb. 12:3.

Question: Why did he undergo all these?

Answer: That he might take the sting out of all the afflictions of his people, Rom. 8:28; and sympathise with them in their troubles, Isaiah 63:9.

Question: Were these the greatest miseries he experienced in this life?

Answer: No; he underwent the wrath of God also, Ps. 116:3.

Question: What was it for him to undergo the wrath of God?

Answer: It was to suffer the utmost effects of God's holy and righteous displeasure against sin, Psalm 90:11.

Question: What was it that made the human nature of Christ capable of supporting the utmost effects of the wrath of God?

Answer: Its union with his divine person, by which it was impossible it could sink under the weight, Isaiah 50:7.

Question: How could Christ undergo the wrath of God, seeing he did "always the things that please him?

Answer: He underwent it only as the Surety for his elect seed, on account of their sins which were imputed to him, Isaiah 53:6 - "The Lord hath laid on him the iniquity of us all."

Question: How did it appear that he underwent the wrath of God?

Answer: It appeared chiefly in his agony, in the garden, when he said, "My soul is exceeding sorrowful, even unto death," Matt. 26:38; at which time, "his sweat was, as it were, great drops of blood, falling down to the ground," Luke 22:44; and again, on the cross, when he "cried with a loud voice, My God, my God, why hast thou forsaken me?" Matt. 27:46.

Question: Was not he the object of his Father's delight, even when undergoing his wrath on account of our sin?

Answer: Yes, surely: for though the sin of the world, which he was bearing, was the object of God's infinite hatred; yet the glorious person bearing it, was, even then, the object of his infinite love, Isaiah 53:10 - "It pleased the Lord to bruise him."

Question: What may we learn from Christ's undergoing the miseries of this life, and the wrath of God?

Answer: "That we must through much tribulation enter into the kingdom of God," Acts 14:22; and that he is "pacified towards us, for all that we have done," Ezek. 16:63.

Question: How did Christ humble himself in his death?

Answer: By undergoing the cursed death of the cross, Phil. 2:8.

Question: Why is the death of the cross called a cursed death?

Answer: Because God, in testimony of his anger against breaking the first covenant, by eating the fruit of the forbidden tree, had said, "Cursed is every one that hangeth on a tree," Gal. 3:13.

Question: What evidences are there that Christ was made a curse for us in his death?

Answer: In as much as there was no pity, no sparing in his death; God spared him not, Rom. 8:32; and wicked men were let loose upon him like dogs and bulls, Psalm 22:12, 16.

Question: How does the scripture set forth the exquisite agony of his death?

Answer: It tells us, that "they pierced his hands and his feet, that he was poured out like water; that all his bones were out of joint: his heart, like wax, melted in the midst of his bowels; his strength dried up like a potsherd; and his tongue made to cleave to his jaws," Psalm 22:14, 15.

Question: How was Christ's death on the cross typified under the Old Testament?

Answer: By the brazen serpent lifted up in the wilderness, "For, as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up," John 3:14.

Question: Were the soul and body of Christ actually separated by death on the cross?

Answer: Yes; for when "he had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said this, he gave up the ghost," Luke 23:46.

Question: Was either soul or body separated from his divine person?

Answer: No; it is impossible they could be, because the union of the human nature to his divine person is absolutely inviolable, Jesus being "the same yesterday, and today, and for ever," Heb. 13:8.

Question: What may we learn from Christ's dying the cursed death of the cross?

Answer: That "he hath redeemed us from the curse of the law, being made a curse for us," Gal. 3:13.

Question: How did Christ humble himself in what passed upon him after his death?

Answer: In being buried and continuing under the power of death for a time, 1 Cor. 15:4.

Question: What respect was paid to the dead body of Christ before its burial?

Answer: "Joseph of Arimathaea bought fine linen," Mark 15:43, 46, and "Nicodemus brought a mixture of myrrh and aloes, and they took the body of Jesus, and wound it in linen clothes, with the spices, as the manner of the Jews is to bury," John 19:39, 40.

Question: Where did they bury him?

Answer: In a "new sepulchre, wherein was never man yet laid," John 19:41.

Question: Why was it ordered in providence, that he should be laid in a new sepulchre?

Answer: That none might have it to say, that it was another, and not he, that rose from the dead, Acts 4:10.

Question: What do you understand by these words in the CREED, He descended into Hell?

Answer: Nothing else but his descent into the grave, to be under the power of death, as its prisoner, Psalm 16:10.

Question: What was it that gave death power and dominion over Christ?

Answer: His being made sin for us, 2 Cor. 5:21.

Question: Were death and the grave able to maintain their dominion over him?

Answer: No; because of the complete payment of all demands made upon him as a Surety, Rom. 6:9.

Question: How long time did he continue under the power of death?

Answer: Till he rose on the third day, 1 Cor. 15:4.

Question: Why did he continue so long under the power of death?

Answer: To show that he was really dead, this being necessary to be believed, 1 Cor. 15:3.

Question: What sign, or type, was there of his continuing so long in the grave?

Answer: The sign of the prophet Jonas, Matt. 12:40 - "As Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth."

Question: Did he see corruption in the grave like other men?

Answer: No; being God's Holy One, absolutely free from sin, his body could see no corruption, Psalm 16:10.

Question: What may we learn from Christ's being buried, and continuing under the power of death for a time?

Answer: That the grave being "the place where the Lord lay," Matt. 28:6, it cannot but be sweet to a dying saint, to think that he is to lie down in the same bed; and that, in like manner, as "Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him," 1 Thess. 4:14.


The Assembly's Shorter Catechism Explained

Question: Wherein consists Christ's exaltation?

Answer: Christ's exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

Question: What do you understand by Christ's exaltation?

Answer: Not the conferring of any new glory upon his divine person, which is absolutely unchangeable; but a manifestation, in the human nature, (which had eclipsed it for awhile,) of the same glory, of which he was eternally possessed as the Son of God, John 17:5 - "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was."

Question: Why does Christ's exaltation immediately follow his humiliation?

Answer: Because it is the proper reward of it, Phil. 2:8, 9 - "He humbled himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him."

Question: What is the consequence of Christ's exaltation with respect to himself?

Answer: That the ignominy of the cross is thus fully wiped off, Heb. 12:2.

Question: What is the design of it with respect to us?

Answer: "God raised him up from the dead, and gave him glory, that our faith and hope might be in God," 1 Pet. 1:21.

Question: What are the several steps of Christ's exaltation mentioned in the answer?

Answer: They are, his rising again from the dead; his ascending up into heaven; his sitting at the right hand of God; and his coming to judge the world at the last day.

Question: What is the FIRST STEP of Christ's exaltation?

Answer: His rising again from the dead on the third day, 1 Cor. 15:4.

Question: What day of the week did the third day fall upon?

Answer: Upon the first day of the week, which is ever since, called the Lord's day, Rev. 1:10; and is to be observed to the end of the world, as the Christian Sabbath, Acts 20:7.

Question: How can the day of Christ's resurrection be called the third day, when he was not two full days in the grave before?

Answer: It is usual in scripture to denominate the whole day from the remarkable event that happens in any hour of it: thus, Christ being crucified and buried on the evening before the Jewish Sabbath, and rising early in the morning after it, is said to rise again, "the third day according to the scriptures," 1 Cor. 15:4.

Question: How may the truth Of Christ's resurrection be demonstrated?

Answer: From its being prefigured and foretold, and from its being attested by unquestionable witnesses and infallible proofs, Acts 1:3.

Question: How was the resurrection of Christ prefigured?

Answer: By Abraham's receiving Isaac from the dead as a figure or representation of it, Heb. 11:19.

Question: Was his resurrection foretold in the scriptures of the Old Testament?

Answer: The apostle Paul expressly affirms that it was, Acts 13:32-35 - "The promise," says he, "which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written, in the Second Psalm, Thou art my Son, this day have I begotten thee; and that he raised him up from the dead, he said on this wise, I will give you the sure mercies of David, (Isaiah 55:3). Wherefore he saith in another Psalm, Thou shalt not suffer thine Holy One to see corruption, (Psalm 16:10)."

Question: Did not Christ foretell his own resurrection before he died?

Answer: Yes; for he said, "Destroy this temple, and in three days I will raise it up," meaning the temple of his body, John 2:19, 21; and directed his disciples, before his death, to meet him in Galilee, after his resurrection, Matt. 26:32 - "After I am risen, I will go before you into Galilee."

Question: By whom was the resurrection of Christ, attested?

Answer: By angels, by the disciples, and many others who saw him alive after he was risen.

Question: What testimony did the angels give to his resurrection?

Answer: They said to the women who came to the sepulchre, "He is not here, for he is risen, as he said," Matt. 28:6.

Question: How did the disciples attest the truth of his resurrection?

Answer: They unanimously declared, that "God raised him up the third day, and showed him openly, not to all the people, but unto the witnesses chosen before of God, even to us," says Peter, "who did eat and drink with him after he rose from the dead," Acts 10:40, 41.

Question: Did Christ confirm the truth of his resurrection by frequent bodily appearances after it?

Answer: Yes; for on the very day he rose, "he appeared first to Mary Magdalene," Mark 16:9; then he appeared to her in company with the other Mary, Matt. 28:1, 9; afterwards he showed himself to the two disciples going to Emmaus, Luke 24:13, 15; then to Simon Peter alone, ver. 34; and "the same day at evening, being the first day of the week," he appeared to all the disciples, except Thomas, John 20:19, 24; after eight days, he appeared to all the apostles, when Thomas was with them, ver. 26; "After these things Jesus showed himself again to his disciples, at the sea of Tiberias," John 21:1; then we read of his appearing to the eleven disciples on a mountain in Galilee, Matt. 28:16; at which time, it is probable, he was seen of the five hundred brethren at once, mentioned, 1 Cor. 15:6, after that he was seen of James, ver. 7; and, lastly, on the day of his ascension, he appeared to all the disciples on Mount Olivet, Acts 1:9, 12.

Question: For how long time did Christ show himself alive, to his disciples, after his resurrection?

Answer: Forty days, Acts 1:3.

Question: Why did he continue so long with them?

Answer: That they might be fully convinced of the truth of his resurrection, by his appearing frequently in their presence, and conversing familiarly with them, Acts 10:40, 41, and that they might be instructed in the nature and government of his kingdom, chap. 1:3.

Question: How may we be sure, that the testimony of the disciples, who were witnesses of the resurrection of Christ, may be depended upon as an infallible proof of it?

Answer: Because they testified of his resurrection, as a thing of which they had certain and personal knowledge, and proclaimed it in a most public and open manner, in the very place where that remarkable event happened, Acts 3:15, and that under the outward disadvantages of being imprisoned, beaten, Acts 5:18, 40, and persecuted to death itself, for publishing and defending such a doctrine, Acts 12:2, 3.

Question: By whose power did Christ rise from the dead?

Answer: Although the resurrection of Christ be frequently ascribed to the Father, as in Eph. 1:20; yet, in opposition to the Socinians, and other enemies of the Deity of Christ, it is to be maintained, that he rose also by his own divine power, as is evident from Rom. 1:4.

Question: How may it further appear, that he rose by his own divine power?

Answer: He expressly affirms, that he would raise up the temple of his body on the third day, John 2:19; and that he had power to lay down his life and to take it again, chap. 10:18.

Question: In what capacity did he rise from the dead?

Answer: In the capacity of a public person, representing all his spiritual seed; and as having their discharge in his hand, Rom. 4:25.

Question: What was the necessity of Christ's resurrection?

Answer: It was necessary in respect of God, in respect of Christ himself, and in respect of us.

Question: Why was it necessary in respect of God?

Answer: Because, since he is the God and Father of our Lord Jesus Christ, it was necessary that he should not be the God of a dead, but of a living Redeemer: for he is "not the God of the dead, but of the living," Matt. 22:32.

Question: Why was the resurrection of Christ necessary with respect to himself?

Answer: Because, having fully paid the debt for which he was incarcerated, justice required that he should "be taken from prison and from judgment," Isaiah 53:8; and that, since he purchased a kingdom by his death, he should rise again to possess it, Rom. 14:9.

Question: Why was it necessary with respect to us?

Answer: Because, "if Christ be not risen, our faith is vain, and we are yet in our sins," 1 Cor. 15:17.

Question: Did Christ rise with the self-same body in which he suffered?

Answer: Yes; for, says he to Thomas, "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing," John 20:27.

Question: What remarkable circumstances accompanied the resurrection of Christ?

Answer: It was accompanied with a great earthquake, the attendance of angels, and such terror upon the keepers, that they "did shake, and became as dead men," Matt. 28:2, 4.

Question: In what manner did the high priest and elders vainly attempt to smother the truth of his resurrection?

Answer: They bribed the soldiers to say, "his disciples came by night, and stole him away, while we slept," Matt. 28:12, 13.

Question: How does the falsehood of this ill-made story appear at first sight?

Answer: From this: that it is not to be supposed the whole company of soldiers, who guarded the sepulchre, would be all asleep at once, especially considering the great earthquake that accompanied the rolling away the stone, and the severity of the Roman military discipline, in like cases, Acts 12:18, 19; and if they were really asleep, how could they know that the disciples came and stole him away?

Question: What does the doctrine of Christ's resurrection teach us?

Answer: That he must needs be a God of peace, who "brought again from the dead our Lord Jesus," Heb. 13:20; that death and the grave are unstinged and vanquished, 1 Cor. 15:55; and that his resurrection is a certain pledge and earnest of the resurrection of his members at the last day, he having "become the first fruits of them that slept," ver. 20.

Question: What is the SECOND STEP of Christ's exaltation?

Answer: His ascending up into heaven, Psalm 68:18.

Question: Does not Christ's ascending up into heaven, presuppose his descending thence?

Answer: Yes; for so argues the apostle; "Now that he ascended, what is it but that he also descended first into the lower parts of the earth," Eph. 4:9.

Question: Did Christ, when he is said to descend, bring a human nature from heaven with him?

Answer: By no means; for the human nature was made of a woman, on this earth, by the overshadowing power of the Holy Ghost, Luke 1:35; but his descending signifies his amazing condescension, in assuming our nature into personal union with himself, Phil. 2:6, 7.

Question: How is the ascension of Christ expressed in scripture?

Answer: By his going away, John 16:7; his being "received up into heaven," Mark 16:19; and his having "entered once into the holy place," Heb. 9:12.

Question: As to which of his two natures is he properly said to ascend?

Answer: Although Christ ascended personally into heaven, yet ascension is properly attributed to his human nature, as the divine nature is every where present, John 3:13.

Question: From what part of the earth did Christ ascend into heaven?

Answer: He ascended from Mount Olivet, which was nigh to Bethany, Luke 24:50, compared with Acts 1:12.

Question: What is worthy of consideration in this circumstance, that he ascended from Mount Olivet?

Answer: In the Mount of Olives was the place where his soul was exceedingly sorrowful, even unto death; and where he was in such an agony, that "his sweat was, as it were, great drops of blood falling down to the ground," Luke 22:39, 44; and therefore, in that very place, his heart is made glad by a triumphant ascension into that fulness of joy, and those pleasures for evermore, that are at God's right hand, Psalm 16:11.

Question: Whither did Christ ascend, or to what place?

Answer: He ascended up into heaven, Acts 1:10, 11.

Question: When did Christ ascend into heaven?

Answer: When forty days after his resurrection were elapsed, Acts 1:3.

Question: Who were the witnesses of his ascension?

Answer: The eleven disciples were eye witnesses of it; for, "while they beheld, he was taken up, and a cloud received him out of their sight," Acts 1:9.

Question: What was he doing when he parted from them?

Answer: He was blessing them, Luke 24:51 - "And it came to pass, while he blessed them, he was parted from them, and carried up into heaven."

Question: What was his parting word?

Answer: "Lo! I am with you alway, even unto the end of the world," Matt. 28:20.

Question: In what capacity did Christ ascend?

Answer: In a public capacity, as representing his whole mystical body: hence he is called the Forerunner, who "is, for us, entered within the veil," Heb. 6:20.

Question: With what solemnity did he ascend?

Answer: With the solemnity of a glorious triumph: for, having vanquished sin, Satan, hell, and death, he ascended up on high, leading captivity captive, Eph. 4:8.

Question: Who went in his retinue?

Answer: Thousands of angels, sounding forth his praise, as a victorious conqueror, Psalm 68:17.

Question: What evidence did he give from heaven, of the reality of his ascension?

Answer: The extraordinary effusion of the Holy Ghost on the day of Pentecost, within a few days after it, Acts 2:1-4.

Question: Why was this remarkable down-pouring of the Spirit delayed till after Christ's ascension?

Answer: That he might evidence his bounty and liberality, upon his instalment into the kingdom, by giving "gifts unto men," Eph. 4:8.

Question: For what end did Christ ascend up into heaven?

Answer: That he might take possession of the many mansions there, and prepare them for his people, by carrying in the merit of his oblation thither, John 14:2, 3; and likewise, that he might make continual intercession for them, Heb. 7:25.

Question: What does the ascension of Christ teach us?

Answer: That he has brought in an everlasting righteousness, because he has gone to his Father, John 16:10; and to believe that he will come again to receive us to himself that where he is, there we may be also, John 14:3.

Question: What is the THIRD STEP of Christ's exaltation?

Answer: His sitting at the right hand of God the Father, Eph. 1:20.

Question: What is meant by the right hand in scripture?

Answer: The place of the greatest honour and dignity, 1 Kings 2:19.

Question: What is meant by sitting?

Answer: It implies rest and quietness, Micah 4:4 - "They shall sit, every man under his vine, and under his fig-tree, and none shall make them afraid:" and likewise power and authority, Zech. 6:13 - "He shall sit and rule upon his throne."

Question: What then are we to understand by Christ's sitting at the right hand of God the Father?

Answer: The quiet and peaceable possession of that matchless dignity, and fulness of power, with which he is vested, as the glorious King and Head of his church, Eph. 1:19-22.

Question: For what end does he sit at the right hand of the Father?

Answer: That he may there represent his people, and make his enemies his footstool.

Question: How does it appear that he represents his people at the right hand of God?

Answer: Because they are said to "sit together in heavenly places in Christ Jesus," which can only be meant of their sitting representatively in him, as their glorious Head, Eph. 2:6.

Question: How are the enemies of Christ made his footstool?

Answer: By the triumphant victory which is obtained over them, Psalm 72:8, 9; and the extremity of shame, horror, and confusion, with which they shall be covered, Psalm 132:18.

Question: When shall his enemies be made his footstool?

Answer: He has already triumphed over them in his cross, Col. 2:15; but he will make his final conquest conspicuous to the whole world at the last day, Rev. 20:10-14.

Question: How long will Christ sit at the right hand of God the Father?

Answer: For ever and ever, Psalm 45:6 - "Thy throne, O God, is for ever and ever."

Question: Will Christ's mediatory power and authority, at the right hand of God, be the same in the church triumphant in heaven, as it is in the church militant on earth?

Answer: It will be the same as to the essence or substance of it, but different as to the manner of its administration.

Question: In what consists the essence of Christ's mediatory power and authority in heaven?

Answer: In the relation in which he stands to the members of his body: he will continue for ever to be the King, Head, and Husband of the church triumphant, the fountain of all blessing and happiness to them, and the bond of their perpetual fellowship and communion with God, Psalm 48:14; Hos. 2:19; Rev. 7:17.

Question: What is the difference between the manner of the administration of his mediatory power here and hereafter?

Answer: The administration of his kingdom on this earth, is, by the ministry of the word, the dispensation of the sacraments, and the exercise of ecclesiastical government and discipline: but in heaven, there will be no use for any of these, Rev. 21:22 - "I saw no temple therein: for the Lord God Almighty, and the Lamb, are the temple of it."

Question: What is meant then by Christ's delivering "up the kingdom to God, even the Father?" 1 Cor. 15:24.

Answer: The meaning is, Christ having completed the salvation of his church, will present all and every one of them to his "Father, not having spot or wrinkle, or any such thing," Eph. 5:27, saying, "Behold! I, and the children which God hath given me," Heb. 2:13.

Question: What is meant by Christ's putting down all rule, and all authority, and power, in the above passage, 1 Cor. 15:24?

Answer: The meaning is, he will have no occasion to exercise his power and authority, in such sort as he did before; as there will be no more elect to save, and no more enemies to conquer, Rev. 19:8-20.

Question: In what sense will the "Son also himself be subject to him that put all things under him" as it is said, ver. 28?

Answer: The Son, as Mediator, being the Father's servant in the great work of redemption, Isaiah 42:1, shall then be "subject to him that put all things under him," in so far, as having finished his mediatorial service, in bringing all the elect to glory, he will render up his commission, as his Father's delegate, not to be executed any more, in the former manner, as ruling over his church in the midst of enemies; for he must reign, till he hath put all his enemies under his feet, 1 Cor. 15:25; Heb 10:13.

Question: In what respect is it said, that God shall then be all in all?

Answer: The glory of the Three-one God, Father, Son, and Holy Ghost, will then be most clearly displayed, and no more a seeing "through a glass darkly, but face to face," 1 Cor. 13:12, and a seeing him as he is, 1 John 3:2.

Question: What may we learn from Christ's sitting at the right hand of God?

Answer: That we ought to "seek those things which are above," where Christ is; and to "set our affections on things above, not on things on the earth," Col. 3:1, 2.

Question: What is the FOURTH STEP of Christ's exaltation?

Answer: His coming to judge the world at the last day, Rev. 1:7; John 12:48.

Question: How do you prove that there will be a general judgment?

Answer: The scripture expressly asserts it; and the justice and goodness of God necessarily require it.

Question: Where is it expressly asserted in scripture?

Answer: In many places; particularly Acts 17:31 - "He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained," &c. See also 2 Cor. 5:10; Jude, ver. 6; Rev. 20:11-13.

Question: Why do the justice and goodness of God require a judgment?

Answer: Because they necessarily require that it be well with the righteous and ill with the wicked; that every man be rewarded according to his works, which not being done in this life, there must be a judgment to come: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven," 2 Thess. 1:6, 7.

Question: Who is to be the Judge?

Answer: The Son of man, the man Christ Jesus, Matt. 25:31; Rom. 14:10.

Question: How will Christ, as God-man, be Judge, when it is said, (Psalm 50:6) that God is Judge himself?

Answer: The Three-one God, Father, Son, and Holy Ghost, is Judge, in respect of judiciary authority, dominion, and power; but Christ, as God-man, Mediator, is the Judge, in respect of dispensation and special exercise of that power, John 5:22 - "The Father hath committed all judgment unto the Son."

Question: Why is the judgment of the world committed to Christ as mediator?

Answer: Because it is a part of that exaltation, which is conferred upon him, in consequence of his voluntary humiliation, Phil. 2:8-10.

Question: When will Christ come to judge the world?

Answer: At the last day, John 6:39, 40.

Question: Why is it called the last day?

Answer: Because, after it time shall be no more; there will be no more a succession of days and nights, but one perpetual day of light, comfort, and joy, to the righteous, Rev. 21:23; and one perpetual night of utter darkness, misery, and wo, unto the wicked, Matt. 25:30.

Question: In what manner will Christ come to judge the world?

Answer: In a most splendid and glorious manner: "for he will come in the clouds of heaven, with power and great glory," Matt. 24:30; "In the glory of his Father, with the holy angels," Mark 8:38.

Question: Will the world be looking for him when he comes to judgment?

Answer: No; his coming will be a fearful surprise to the world; for "the day of the Lord shall come as a thief in the night," 2 Pet. 3:10. See also Luke 17:26-31.

Question: What is the difference between his first and second coming?

Answer: In his first coming, "he was made sin for us, though he knew no sin," 2 Cor. 5:21; but "he shall appear the second time without sin unto salvation," Heb. 9:28.

Question: Is the precise time of his second coming known to men or angels?

Answer: No; it is fixed in the counsel of God, but not revealed to us, Mark 13:32.

Question: What will be the forerunner of his second coming?

Answer: The preaching of the gospel to all nations, Matt. 24:14; the downfall of Antichrist, Rev. 18:21; the conversion of the Jews, Rev. 16:12; and yet, after all, a general decay of religion, and great security, Luke 18:8.

Question: What are the qualities of the Judge?

Answer: He will be a visible Judge, "every eye shall see him," Rev. 1:7; an omniscient Judge, "all things will be naked and opened unto his eyes," Heb. 4:13; a most just and righteous Judge, 2 Tim. 4:8; and an omnipotent Judge, able to put his sentence into execution, Rev. 6:17.

Question: Who are the parties that shall appear?

Answer: All mankind, called all nations, Matt. 25:32; and likewise, "the angels which kept not their first estate," Jude, verse 6.

Question: What summons will be given to the parties?

Answer: "The voice of the archangel and the trump of God," 1 Thess. 4:16.

Question: Will any of them be able to contemn the summons?

Answer: By no means: "all shall stand before the judgment seat of Christ; and every one shall give account of himself to God," Rom. 14:10, 12.

Question: Where will be his throne of judgment?

Answer: In the clouds, or aerial heavens; for we read of being "caught up in the clouds, to meet the Lord in the air," 1 Thess. 4:17.

Question: By whom shall all mankind, great and small, be gathered to the bar of the Judge?

Answer: By the angels, who shall gather together all the elect, Mark 13:27, and likewise the reprobate, Matt. 13:41.

Question: Will the elect and reprobate stand together, in one assembly, to be judged?

Answer: No; they shall be "separated one from another, as a shepherd divideth the sheep from the goats," Matt. 25:32.

Question: How will they be assorted and separated, the one from the other?

Answer: The elect, who are called the sheep, being "caught up together in the clouds, to meet the Lord in the air," 1 Thess. 4:17, shall be set on his right hand; and the reprobate, being the goats, are left on the earth, (Matt. 24:40,) upon the Judge's left hand, Matt. 25:33.

Question: What kind of a separation will this be?

Answer: It will be a total and final separation, never to meet or be fixed with one another any more, Matt. 25:46.

Question: Will any man be a mere spectator of these two opposite companies?

Answer: No,:surely: every man and woman must take their place in one of the two; and shall share with the company, whatever hand it be upon, Matt. 25:33.

Question: What will be the subject matter of the trial?

Answer: Men's works, "for God shall bring every work into judgment," &c., Eccl. 12:14; their words, "every idle word that men speak, they shall give account thereof in the day of judgment," Matt. 12:36; and their thoughts, for he "will make manifest the counsels of the heart," 1 Cor. 4:5.

Question: Why are books said to be opened at this solemn trial? Rev. 20:12.

Answer: Not to prevent mistakes in any point of law or fact for the Judge has an infallible knowledge of all things, but to show that his proceeding is most accurate, just, and well-grounded in every step of it, Gen. 18:25.

Question: What are these books that shall be opened, and men "judged out of these things, which are written in the books?"

Answer: The book of God's remembrance, Mal. 3:16; the book of conscience, Rom. 2:15; the book of the law, Gal. 3:10; and the book of life, Rev. 20:12.

Question: What is the book of God's remembrance?

Answer: It is the same with his omniscience, by which he knows exactly every man's state, thoughts, words, and deeds, whether good or bad, John 21:17 - "Lord, thou knowest all things."

Question: For what will this book serve?

Answer: It will serve for an indictment against the ungodly: but with respect to the saints, it will be a memorial of all the good they have ever done, Matt. 25:35-41.

Question: What kind of a book is that of conscience?

Answer: It is just a duplicate of God's book of remembrance, so far as it relates to ones own state and case, Rom. 2:15.

Question: What is the book of the law?

Answer: It is the standard and rule of right and wrong, Rom. 7:7; and likewise of the sentence that shall be passed upon those who are under it, Gal. 3:10.

Question: Why will this book be opened?

Answer: That all on the left hand may read their sentence in it, before it be pronounced, Ezek. 18:4.

Question: By what law will the heathens be judged?

Answer: By the natural law, or the light of nature, which shows that "they who commit such things (as they shall be convicted of) are worthy of death," Rom. 1:32.

Question: By what law will Jews and Christians be judged?

Answer: By the [written] law, Rom. 2:12 - "As many as have sinned in the law," - that is, under the written law, - "shall be judged by the written law."

Question: Whether will Christians or Heathens be most inexcusable?

Answer: Beyond all doubt, it will be more tolerable for Tyre and Sidon and other heathen countries, at the day of judgment, than for those who enjoyed the light of the gospel, and despised it, Matt. 11:22, 24.

Question: Will the book of the law be opened for the sentence of the saints?

Answer: No; for being, in this life, brought under a new covenant, they are no more "under the law, but under grace," Rom. 6:14; and therefore another book must be opened for their sentence.

Question: What is that other book out of which the saints shall be judged?

Answer: It is the book of life, Rev. 20:12.

Question: What is registered in this book?

Answer: The names of all the elect, Luke 10:20 - "Your names are written in heaven," Rev. 3:5 - "I will not blot his name out of the book of life."

Question: Why is it called the book of life?

Answer: Because it contains God's gracious and unchangeable purpose, to bring all the elect to salvation, or eternal life, "through sanctification of the Spirit, and belief of the truth," 2 Thess. 2:13.

Question: In whose hands is the book lodged?

Answer: In the hands of the Mediator, Christ Jesus, Deut. 33:3 - "All his saints are in thy hand."

Question: What is the ground of the saints' acquittal, according to this book?

Answer: The book of life being opened, it will be known to all who are elected, and who not: Christ will, as it were, read out every man's and woman's name recorded in this book, Rev. 3:5 - "I will confess his name before my Father, and before his angels."

Question: Whether will the cause of the righteous or the wicked be first discussed?

Answer: As "the dead in Christ shall rise first," (1 Thess. 4:16,) so it appears from Matt. 25:34, and 41, compared, that the judgment of the saints, on the right hand, will have the preference.

Question: What is the blessed sentence that shall be pronounced upon the saints?

Answer: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," Matt. 25:34.

Question: For what reason will this sentence be pronounced first?

Answer: Because the saints are to sit in judgment, as Christ's assessors, against wicked men and apostate angels, 1 Cor. 6:3, 4.

Question: Upon what footing or foundation will this sentence pass?

Answer: Upon the footing of free grace alone, reigning through the imputed righteousness of the Surety, unto eternal life, Rom. 5:21.

Question: Is it not said, Rev. 20:13, that they are "judged every man according to their works?"

Answer: The sentence passes upon the saints, ACCORDING to their works, as flowing from a heart renewed and sanctified; but neither for their works, nor for their faith, as if eternal life were in any way merited by them, Gal. 3:18; for the kingdom is said to be prepared for them, they inherit it as children, Rom. 8:17; but do not procure it to themselves, as servants do their wages, Col. 4:1.

Question: Are not good works mentioned as the ground of the sentence, Matt. 25:35, 36 - "I was a hungered, and ye gave me meat" &c.?

Answer: These good works are mentioned, not as grounds of their sentence, but as evidences of their union with Christ, and of their right and title to heaven in him, John 15:5, 8; even as the apostle says in another case, of the unbelieving Jews, 1 Cor. 10:5 - "With many of them God was not well pleased; for they were overthrown in the wilderness:" their overthrow in the wilderness, was not the ground of God's displeasure with them, but the evidence of it.

Question: Will there be any mention made of the sins of the righteous?

Answer: It appears not; "In that time, the iniquity of Israel shall be sought for, and there shall be none: and the sins of Judah, and they shall not be found," Jer. 5:20. "Who shall lay any thing to the charge of God's elect? It is God that justifieth," &c. Rom. 8:33, 34.

Question: What will follow upon the saints' receiving their sentence of absolution?

Answer: They "shall judge the world," 1 Cor. 6:2.

Question: In what way and manner shall they judge the world?

Answer: As assessors to Christ the Judge, assenting to his judgment as just, Rev. 19:2, and saying Amen to the doom pronounced against all the ungodly, Psalm 149:6-9.

Question: What will be the sentence of damnation that shall pass upon the ungodly?

Answer: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," Matt. 25:41.

Question: How is the misery of the wicked aggravated, by the pronouncing of this sentence?

Answer: In as much as they are damned by him who came to save sinners, Heb. 2:3, and must undergo the wrath of the Lamb, from which they can make no escape, Rev. 6:16, 17.

Question: Is there any injury or wrong done them by this sentence?

Answer: By no means: for, says our Lord, "I was a hungered, and ye gave me no meat," &c. Matt. 25:42, 43.

Question: Are these evils no more than evidences of their accursed state?

Answer: They are not only evidences of their ungodly state, but they are the proper causes and grounds of their condemnation: for, though good works do not merit salvation, yet evil works merit damnation, Rom. 6:23 - "The wages of sin is death."

Question: Why are only sins of omission mentioned in the above passage?

Answer: To show, that if men shall be condemned for sins of omission, James 2:13, much more for those of commission, Rom. 2:23, 24.

Question: What will follow upon the sentence of condemnation against the wicked?

Answer: The immediate execution of it, without the least reprieve or delay, Matt. 22:13.

Question: Will the devils also be judged?

Answer: Yes; they are "reserved unto the judgment of the great day," Jude v. 6.

Question: How can they be said to be reserved unto the judgment of that day, when they are condemned already?

Answer: Though, from the first moment of their sinning, they were actually under the wrath of God, and ever since carry their hell about with them, yet their final sentence to further judgment is reserved for that day, 2 Pet. 2:4.

Question: What is the final sentence, or further judgment, to which they are reserved?

Answer: It will be a most dreadful addition, and accession to their present torments, not only by the holy triumph which the saints shall have over them, as vile, vanquished, and contemptible enemies; but likewise, by the eternal restraint that shall be laid upon them, from hurting the elect any more; and that, by their being shut up, and closely confined in the prison of hell, under the utmost extremity of anguish and horror for ever and ever, Rev. 20:10.

Question: Who will keep the field on that day?

Answer: Christ and his glorious company: they shall see the backs of all their enemies, for the DAMNED shall go off first; as seems to be intimated in the order mentioned, Matt. 25:46 - "These shall go away into everlasting punishment, but the righteous into life eternal."

Question: What improvement ought we to make of Christ's coming to judge the world at the last day?

Answer: To be diligent that we be "found of him in peace at that day," 2 Pet. 3:14, by closing with him in the offer of the gospel now: to be "looking for, and hasting unto the coming of the day of God," ver. 12, having our "loins girded about, and our lights burning," Luke 12:35; that so, when he comes, whether at death or judgment, we may be able to say, with joy, "Lo! This is our God, we have waited for him," Isaiah 25:9.


The Assembly's Shorter Catechism Explained

Question: How are we made partakers of the redemption purchased by Christ?

Answer: We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

Question: What may we understand by redemption in this answer?

Answer: The whole of that salvation which is revealed and exhibited in the gospel, Psalm 130:7, 8.

Question: Why is redemption said to be purchased?

Answer: Because having brought ourselves into a state of bondage and servitude, Gal. 4:24, we could not be ransomed, but at a great price, 1 Cor. 6:20.

Question: What was the price of our redemption?

Answer: The precious blood of Christ, 1 Pet. 1:19.

Question: What is it to be partakers of this redemption?

Answer: It is to have a share in it, or to be entered upon the begun possession of it, 1 Cor. 10:17.

Question: Can we make ourselves partakers of redemption?

Answer: No; we must be made partakers of it, Heb. 3:14 - "We are made partakers of Christ," &c.

Question: Why cannot we make ourselves partakers of it?

Answer: Because we are altogether without strength, Rom. 5:6; and utterly averse to all spiritual good, John 5:40.

Question: How then are we made partakers of redemption?

Answer: By the application of it to us.

Question: What is meant by the application of redemption to us?

Answer: The conferring all the benefits of it upon us, and making them our own, by way of free gift, John 10:28 - "I give unto them eternal life."

Question: How was the application of redemption typified under the Old Testament?

Answer: By sprinkling the blood of the sacrifice upon the people, Ex. 24:8.

Question: Does not the application of redemption presuppose the purchase of it?

Answer: Yes; if it were not first purchased, it could never be applied, Job 33:24.

Question: How then could it be applied to the Old Testament saints, when it was not then actually purchased?

Answer: It was applied upon the credit of the bond, which the Surety gave from eternity, of making a meritorious purchase in the fulness of time, Proverbs 8:23, 31.

Question: Can the purchase of redemption avail us, if it is not applied?

Answer: No more than meat can feed, clothes warm, or medicines heal us, if they are not used, John 1:12.

Question: When may the application of redemption be said to be effectual?

Answer: When it produces the saving effects for which it is designed.

Question: What are these saving effects?

Answer: The opening of the eyes of sinners, and "turning them from darkness to light, and from the power of Satan to God," Acts 26:18.

Question: If the application of redemption be effectual, what need is there of any after endeavours, to grow in grace and holiness?

Answer: The giving us all things that pertain to life and godliness is the greatest encouragement and excitement to add to our faith, virtue, &c.; that is, to use all suitable endeavours, in the strength of grace, after spiritual growth, 2 Pet. 1:3, 5.

Question: Is there any application of redemption that is not effectual?

Answer: Yes; there is an outward application of it in baptism, which is not, of itself, effectual, as is evident in the instance of Simon Magus, who was baptised, and yet remained in the "gall of bitterness, and in the bond of iniquity," Acts 8:13, 23.

Question: By whom is the redemption purchased by Christ effectually applied?

Answer: By his Holy Spirit, Titus 3:5, 6.

Question: Why is the application of redemption ascribed to the Spirit?

Answer: To show that each of the three persons, in the adorable Trinity, is equally hearty and cordial in the work of man's redemption; the FATHER in ordaining, the SON in purchasing, and the SPIRIT in applying it, John 6:57, 63.

Question: Why is the Spirit, in this work, called the Holy Spirit?

Answer: Because, as he is essentially holy, Psalm 51:11; so he is holy in all his works and operations, Rom. 15:16.

Question: Why is redemption said to be applied by the Spirit of Christ, or His Holy Spirit?

Answer: Because the Spirit is sent for this work more immediately by Christ, and through his mediation, John 14:16, as the leading fruit of his purchase, John 16:7.

Question: What is the difference between the purchase of redemption and the application of it?

Answer: The purchase of redemption is a work done without us, Isaiah 63:3; but the application of it takes place within us, Rom. 8:16.

Question: To whom is redemption effectually applied by the Spirit?

Answer: "To all those for whom Christ has purchased it," John 10:15, 16,36 and to none else.

Question: "Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?"

Answer: "They - cannot be saved, John 8:24, be they ever so diligent to frame their lives according to the light of nature, 1 Cor. 1:20, 21, or the laws of that religion which they profess, John 4:22; neither is there salvation in any other but in Christ alone, Acts 4:12, who is the Saviour only of his body the Church, Eph. 5:23."37

Question: What means does the Spirit make use of in the application of redemption?

Answer: The Spirit of God makes use of the reading, 2 Tim. 3:15, 16, but especially the preaching of the word, for this end, Rom. 10:17.

Question: Are these means of themselves effectual?

Answer: Not without the power and efficacy of the Spirit accompanying them, 1 Thess. 1:5.

Question: What is incumbent on us, in way of duty, that the redemption, purchased by Christ, may be effectually applied to us?

Answer: To search for the knowledge of Christ as for hid treasure, Proverbs 2:4, and to pray for the Spirit to testify of Christ, John 15:26, in the faith of his own promise: "He shall glorify me; for he shall receive of mine, and shall show it unto you," John 16:14.


The Assembly's Shorter Catechism Explained

Question: How does the Spirit apply to us the redemption purchased by Christ?

Answer: The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ, in our effectual calling.

Question: What is the special work of the Spirit in the application of redemption?

Answer: It is the uniting us to Christ, Rom. 8:9, 11.

Question: Can we have no share in the redemption purchased by Christ, without union to his person?

Answer: No; because all purchased blessings are lodged in his person, John 3:35, and go along with it, 1 John 5:12.

Question: What is it to be united to his person?

Answer: It :s to be joined to, or made one with him, 1 Cor. 6:17.

Question: Is it then a personal union?

Answer: No; it is indeed a union of persons, but not a personal union: believers make not one person with Christ, but one body mystical, of which he is the head, 1 Cor. 12:12, 27.

Question: How can we be united to Christ, seeing he is in heaven, and we on earth?

Answer: Although the human nature of Christ be in heaven, yet his person is every where, Matt. 28:20.

Question: Where can he be found on earth, in order to our being united to him?

Answer: In the WORD, which is nigh to us, and Christ in it, Rom. 10:8, 9.

Question: By what means are we united to Christ as brought nigh in the word?

Answer: By means of faith or believing, Eph. 3:17 - "That Christ may dwell in your hearts by faith."

Question: Is it the indispensable duty of all who hear the word, to believe on Christ, or come to him by faith?

Answer: It certainly is; for, "This is his commandment, that we should believe on the name of his Son Jesus Christ," 1 John 3:23.

Question: Are any that hear the word able to believe of themselves?

Answer: No; faith is "not of ourselves, it is the gift of God," Eph. 2:8.

Question: How then come we by faith?

Answer: By the Spirit's working it in us: and therefore called the Spirit of faith, 2 Cor. 4:13, because he is the principal and efficient cause of it.

Question: Why can no less a worker than the Spirit of God produce this faith?

Answer: Because it is a work that requires almighty power, even the same power which was wrought in Christ, when he was raised from the dead, Eph. 1:19, 20.

Question: What is the end, or design, of the Spirit in working faith in us?

Answer: It is the uniting us to Christ, Eph. 3:17.

Question: To whom are sinners united before union with Christ?

Answer: To the first Adam, Rom. 5:12.

Question: By what bond are they united to the first Adam?

Answer: By the bond of the covenant of works, by which Adam, who was the natural root of his posterity, became their moral root also, bearing them as their representative in that covenant, Rom. 5:19.

Question: How is this union dissolved?

Answer: By being "married to another, even to him who is raised from the dead," Rom. 7:4.

Question: Is Christ united to us before we become united to him?

Answer: The union is mutual, but it begins first on his side, 1 John 4:19.

Question: How does it begin first on his side?

Answer: By unition, which is before union.

Question: What do you understand by unition38?

Answer: It is the Spirit of Christ uniting himself first to us, according to the promise, "I will put my Spirit within you," Ezek. 36:27.

Question: How does the Spirit of Christ unite himself first to us?

Answer: By coming into the soul, at the happy moment appointed for the spiritual marriage with Christ, and quickening it, so that it is no more morally dead, but alive, having new spiritual powers put into it, Eph. 2:5 - "Even when we were dead in sins, he hath quickened us."

Question: Is the Spirit of Christ, upon his first entrance, actively or passively received?

Answer: The soul, morally dead in sin, can be no more than a mere passive recipient, Ezek. 37:14 - "And shall put my Spirit in you, and ye shall live."

Question: What is the immediate effect of quickening the dead soul, by the Spirit of Christ passively received?

Answer: The immediate effect of it is actual believing: Christ being come in by his Spirit, the dead soul is thereby quickened, and the immediate effect of this is, the embracing him by faith, by which the union is completed, John 5:25.

Question: What are the nature and properties of this union?

Answer: It is a spiritual, mysterious, real, intimate, and indissoluble union.

Question: In what respect is it a spiritual union?

Answer: In as much as the one Spirit of God dwells in the head and in the members, Rom. 8:9.

Question: Why is it called mystical, or mysterious, Eph. 5:32?

Answer: Because it is full of mysteries; Christ in the believer, John 17:23; living in him, Gal. 2:20; walking in him, 2 Cor. 6:16; and the believer "dwelling in God," 1 John 4:16; "putting on Christ," Gal. 3:27; "eating his flesh, and drinking his blood," John 6:56.

Question: Why is it called a real union?

Answer: Because believers are as really united to Christ, as the members of the natural body are to their head; "For we are members of his body, of his flesh, and of his bones," Eph. 5:30.

Question: How intimate is this union?

Answer: It is so intimate, that believers are said to be one in the Father and the Son, as the Father is in Christ, and Christ in the Father, John 17:21 - "That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us."

Question: Can this union ever be dissolved?

Answer: By no means: "Neither death, nor life, &c., shall be able to separate us from the love of God which is in Christ Jesus our Lord," Rom. 8:38, 39.

Question: Is it a legal union that is between Christ and believers?

Answer: Though not a mere legal union, yet it is a union sustained in law, in so far, as that upon the union taking place, what Christ did and suffered for them, is reckoned in law as if they had done and suffered it themselves: hence they are said to be "crucified with Christ," Gal. 2:20; to be "buried with him," Col. 2:12; and to be "raised up together," Eph. 2:6.

Question: What are the bonds of this union?

Answer: The Spirit on Christ's part, 1 John 3:24, and faith on ours, Eph. 3:17.

Question: Is it the Spirit on Christ's part, or faith on ours, that unites the sinner to Christ?

Answer: They both concur in their order: Christ first apprehends the sinner by his Spirit, 1 Cor. 12:13; and the sinner thus apprehended, apprehends Christ by faith, Phil. 3:12.

Question: How may persons know if they are apprehended of Christ?

Answer: If he has engaged their love and esteem, and dissolved the regard they had to other things that came in competition with him, 1 Pet. 2:7.

Question: Are the bonds of this union inviolable?

Answer: Yes; "I give unto them," says Christ, "eternal life, and they shall never perish; neither shall any pluck them out of my hand," John 10:28.

Question: What makes the Spirit an inviolable bond of union?

Answer: Because he never departs from that soul into which he enters, but abides there for ever, John 14:16.

Question: How can faith be an inviolable bond of union, when it is subject to failing?

Answer: Although the actings of faith may sometimes fail, yet neither the habit nor the exercise ever shall, in time of need, and that because of the prevalency of Christ's intercession, Luke 22:32 - "I have prayed for thee, that thy faith fail not."

Question: Are the bodies of the saints united to Christ, at the same time that their souls are?

Answer: Yes; their bodies are made "members of Christ, and temples of the Holy Ghost which is in them," 1 Cor. 6:15, 19.

Question: Whether is it sinners or saints, that are united to Christ?

Answer: In the very moment of the union, sinners are made saints, 1 Cor. 6:11.

Question: To what is this union compared in scripture?

Answer: To the union between husband and wife, Rom. 7:4; head and members, Col. 1:18; root and branches, John 15:5; foundation and superstructure, 1 Pet. 2:5, 6.

Question: What are believers entitled to by their union with Christ?

Answer: To himself, and all the blessings of his purchase, 1 Cor. 3:22, 23.

Question: When does the Spirit work faith in us, and thereby unite us to Christ?

Answer: He does it in our effectual calling, 1 Cor. 1:9.39

Question: What improvement ought both saints and sinners to make of the doctrine of union with Christ?

Answer: SAINTS ought to evidence that Christ is in them, by endeavouring that his image shine forth in their conversation, studying to "walk worthy of the Lord unto all pleasing," Col. 1:10; and SINNERS ought to seek after this happy relation to Christ, while he is yet standing at their door and knocking, Rev. 3:20; and while the gates of the city of refuge are not yet closed, Zech. 9:12.