Study Reformed

Q30. Doth God leave all mankind to perish in the estate of sin and misery?

God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works; but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.

Proof texts

1 Thess. 5:9 — [9] For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ,
Gal. 3:10,12 — [10] For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” [12] But the law is not of faith, rather “The one who does them shall live by them.”
Titus 3:4-7 — [4] But when the goodness and loving kindness of God our Savior appeared, [5] he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, [6] whom he poured out on us richly through Jesus Christ our Savior, [7] so that being justified by his grace we might become heirs according to the hope of eternal life.
Gal. 3:21 — [21] Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law.
Rom. 3:20-22 — [20] For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. [21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it — [22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:

For discussion

The Assembly cited 1 Thess. 5:9 in support of this answer. Read it in context — how does it bear on what is claimed here?
5 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
HC Q29 treats the same ground. What does it add, and why might it put things differently?
BC 5.2 treats the same ground. What does it add, and why might it put things differently?

Read alongside

HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXX. QUEST. XXX. Doth God leave all mankind to perish in the state of sin and misery? ANSW. God will not leave all mankind to perish in the state of sin and misery, into which they fell by the breach of the first covenant, commonly called, the covenant of works; but of his mere love and mercy, delivereth his elect out of it, and bringeth them to an estate of salvation by the second covenant, commonly called the covenant of grace. Hitherto we have considered man as made upright, and having many blessings in possession, and more in expectation, according to the tenor of the covenant he was under. We have also observed the first entrance of sin into…

Q31. With whom was the covenant of grace made?

The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.

Proof texts

Gal. 3:16 — [16] Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.
Rom. 5:15-21 — [15] But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. [16] And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. [17] For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. [18] Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. [19] For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. [20] Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, [21] so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.
Isa. 53:10-11 — [10] Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. [11] Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.

For discussion

The Assembly cited Gal. 3:16 in support of this answer. Read it in context — how does it bear on what is claimed here?
3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
HC Q29 treats the same ground. What does it add, and why might it put things differently?
BC 5.2 treats the same ground. What does it add, and why might it put things differently?

Read alongside

HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · 1689 7.1 · 1689 7.2 · 1689 7.3

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXI. QUEST. XXXI. With whom was the covenant of grace made? ANSW. The covenant of grace was made with Christ as the second Adam; and in him, with all the elect, as his seed. As the covenant of grace is opposed to that which was made with Adam, as the head of mankind, so it is considered in this answer, as made with the second Adam, and, in him, with all his elect, who are described, by the Psalmist, as a seed that should serve him, which should be accounted to the Lord for a generation, Psal. xxii. 30. and the prophet Isaiah, speaking of them, says, He shall see his seed, Isa. liii. 10. In explaining this answer…

Q32. How is the grace of God manifested in the second covenant?

The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation.

Proof texts

Gen. 3:15 — [15] I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”
Isa. 42:6 — [6] “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations,
John 6:27 — [27] Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.”
1 John 5:11-12 — [11] And this is the testimony, that God gave us eternal life, and this life is in his Son. [12] Whoever has the Son has life; whoever does not have the Son of God does not have life.
John 1:12 — [12] But to all who did receive him, who believed in his name, he gave the right to become children of God,
John 3:16 — [16] “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Prov. 1:23 — [23] If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you.
2 Cor. 4:13 — [13] Since we have the same spirit of faith according to what has been written, “I believed, and so I spoke,” we also believe, and so we also speak,
Gal. 5:22-23 — [22] But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, [23] gentleness, self-control; against such things there is no law.
Ezek. 36:27 — [27] And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.
Jas. 2:18,22 — [18] But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. [22] You see that faith was active along with his works, and faith was completed by his works;

For discussion

The Assembly cited Gen. 3:15 in support of this answer. Read it in context — how does it bear on what is claimed here?
11 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WCF 7.1 treats the same ground. What does it add, and why might it put things differently?
HC Q29 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 7.1 · HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · 1689 7.1 · 1689 7.2 · 1689 7.3

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXII. QUEST. XXXII. How is the grace of God manifested in the second covenant? ANSW. The grace of God is manifested in the second covenant in that he freely provideth, and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces, and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed to salvation. Since the covenant, which we have begun to consider, is called the covenant of…

Q33. Was the covenant of grace always administered after one and the same manner?

The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.

Proof texts

2 Cor. 3:6-9 — [6] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. [7] Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, [8] will not the ministry of the Spirit have even more glory? [9] For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory.

For discussion

The Assembly cited 2 Cor. 3:6-9 in support of this answer. Read it in context — how does it bear on what is claimed here?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WCF 7.1 treats the same ground. What does it add, and why might it put things differently?
The Assembly divided over this: The Mosaic Covenant. Sinai: republication of the covenant of works, or administration of the covenant of grace? What turns on the answer?

Read alongside

WSC Q20 · WCF 7.1 · HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · 1689 7.1 · 1689 7.2 · 1689 7.3

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXIII., XXXIV., XXXV. QUEST. XXXIII. Was the covenant of grace always administered after one and the same manner? ANSW. The covenant of grace was not always administered after the same manner; but the administrations of it, under the Old Testament, were different from those under the New. QUEST. XXXIV. How was the covenant of grace administered under the Old Testament. ANSW. The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all fore-signify Christ then to come, and were, for that time, sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal…

Q34. How was the covenant of grace administered under the Old Testament?

The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.

Proof texts

Rom. 15:8 — [8] For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs,
Acts 3:20,24 — [20] that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, [24] And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days.
Heb. 10:1 — [1] For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.
Rom. 4:11 — [11] He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,
1 Cor. 5:7 — [7] Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
Heb. 8 — [1] Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, [2] a minister in the holy places, in the true tent that the Lord set up, not man. [3] For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. [4] Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. [5] They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” [6] But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. [7] For if that first covenant had been faultless, there would have been no occasion to look for a second. [8] For he finds fault with them when he says: “Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, [9] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. [10] For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. [11] And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. [12] For I will be merciful toward their iniquities, and I will remember their sins no more.” [13] In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.
Heb. 10 — [1] For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. [2] Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? [3] But in these sacrifices there is a reminder of sins every year. [4] For it is impossible for the blood of bulls and goats to take away sins. [5] Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; [6] in burnt offerings and sin offerings you have taken no pleasure. [7] Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’” [8] When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), [9] then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. [10] And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. [11] And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. [12] But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, [13] waiting from that time until his enemies should be made a footstool for his feet. [14] For by a single offering he has perfected for all time those who are being sanctified. [15] And the Holy Spirit also bears witness to us; for after saying, [16] “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,” [17] then he adds, “I will remember their sins and their lawless deeds no more.” [18] Where there is forgiveness of these, there is no longer any offering for sin. [19] Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, [20] by the new and living way that he opened for us through the curtain, that is, through his flesh, [21] and since we have a great priest over the house of God, [22] let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. [23] Let us hold fast the confession of our hope without wavering, for he who promised is faithful. [24] And let us consider how to stir up one another to love and good works, [25] not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. [26] For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, [27] but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. [28] Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. [29] How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? [30] For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” [31] It is a fearful thing to fall into the hands of the living God. [32] But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, [33] sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. [34] For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. [35] Therefore do not throw away your confidence, which has a great reward. [36] For you have need of endurance, so that when you have done the will of God you may receive what is promised. [37] For, “Yet a little while, and the coming one will come and will not delay; [38] but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” [39] But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.
Heb. 11:13 — [13] These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth.
Gal. 3:7-9,14 — [7] Know then that it is those of faith who are the sons of Abraham. [8] And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” [9] So then, those who are of faith are blessed along with Abraham, the man of faith. [14] so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

For discussion

The Assembly cited Rom. 15:8 in support of this answer. Read it in context — how does it bear on what is claimed here?
9 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WCF 7.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q20 · WCF 7.1 · HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · 1689 7.1 · 1689 7.2 · 1689 7.3

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXIII., XXXIV., XXXV. QUEST. XXXIII. Was the covenant of grace always administered after one and the same manner? ANSW. The covenant of grace was not always administered after the same manner; but the administrations of it, under the Old Testament, were different from those under the New. QUEST. XXXIV. How was the covenant of grace administered under the Old Testament. ANSW. The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all fore-signify Christ then to come, and were, for that time, sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal…

Q35. How is the covenant of grace administered under the New Testament?

Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, and the administration of the sacraments of Baptism and the Lord's Supper; in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations.

Proof texts

Mark 16:15 — [15] And he said to them, “Go into all the world and proclaim the gospel to the whole creation.
Matt. 28:19-20 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
1 Cor. 11:23-25 — [23] For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, [24] and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” [25] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”
2 Cor. 3:6-9 — [6] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. [7] Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, [8] will not the ministry of the Spirit have even more glory? [9] For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory.
Heb. 8:6,10-11 — [6] But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. [10] For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. [11] And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest.
Matt. 28:19 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

For discussion

The Assembly cited Mark 16:15 in support of this answer. Read it in context — how does it bear on what is claimed here?
6 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WCF 7.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q20 · WCF 7.1 · HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · 1689 7.1 · 1689 7.2 · 1689 7.3

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXIII., XXXIV., XXXV. QUEST. XXXIII. Was the covenant of grace always administered after one and the same manner? ANSW. The covenant of grace was not always administered after the same manner; but the administrations of it, under the Old Testament, were different from those under the New. QUEST. XXXIV. How was the covenant of grace administered under the Old Testament. ANSW. The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all fore-signify Christ then to come, and were, for that time, sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal…

Q36. Who is the Mediator of the covenant of grace?

The only Mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

Proof texts

1 Tim. 2:5 — [5] For there is one God, and there is one mediator between God and men, the man Christ Jesus,
John 1:1,14 — [1] In the beginning was the Word, and the Word was with God, and the Word was God. [14] And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
John 10:30 — [30] I and the Father are one.”
Phil. 2:6 — [6] who, though he was in the form of God, did not count equality with God a thing to be grasped,
Gal. 4:4 — [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,
Luke 1:35 — [35] And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy — the Son of God.
Rom. 9:5 — [5] To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.
Col. 2:9 — [9] For in him the whole fullness of deity dwells bodily,
Heb. 7:24-25 — [24] but he holds his priesthood permanently, because he continues forever. [25] Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

For discussion

The Assembly cited 1 Tim. 2:5 in support of this answer. Read it in context — how does it bear on what is claimed here?
9 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
HC Q29 treats the same ground. What does it add, and why might it put things differently?
HC Q37 treats the same ground. What does it add, and why might it put things differently?

Read alongside

HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXVI., XXXVII. QUEST. XXXVI. Who is the Mediator of the Covenant of Grace? ANSW. The only mediator of the covenant of grace is the Lord Jesus Christ, who being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and Man, in two entire distinct natures, and one Person for ever. QUEST. XXXVII. How did Christ, being God, become Man? ANSW. Christ, the Son of God, became Man by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance, and born of…

Q37. How did Christ, being the Son of God, become man?

Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.

Proof texts

John 1:14 — [14] And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
Matt. 26:38 — [38] Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.”
Luke 1:27,31,35,42 — [27] to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin's name was Mary. [31] And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. [35] And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy — the Son of God. [42] and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!
Gal. 4:4 — [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,
Heb. 4:15 — [15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
Heb. 7:26 — [26] For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens.

For discussion

The Assembly cited John 1:14 in support of this answer. Read it in context — how does it bear on what is claimed here?
6 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
HC Q29 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXVI., XXXVII. QUEST. XXXVI. Who is the Mediator of the Covenant of Grace? ANSW. The only mediator of the covenant of grace is the Lord Jesus Christ, who being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and Man, in two entire distinct natures, and one Person for ever. QUEST. XXXVII. How did Christ, being God, become Man? ANSW. Christ, the Son of God, became Man by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance, and born of…

Q38. Why was it requisite that the Mediator should be God?

It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God's justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

Proof texts

Acts 2:24-25 — [24] God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. [25] For David says concerning him, “‘I saw the Lord always before me, for he is at my right hand that I may not be shaken;
Rom. 1:4 — [4] and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,
Rom. 4:25 — [25] who was delivered up for our trespasses and raised for our justification.
Heb. 9:14 — [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Acts 20:28 — [28] Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.
Heb. 7:25-28 — [25] Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. [26] For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. [27] He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. [28] For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
Heb. 9:14 — [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Rom. 3:24-26 — [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25] whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. [26] It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.
Eph. 1:6 — [6] to the praise of his glorious grace, with which he has blessed us in the Beloved.
Matt. 3:17 — [17] and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”
Titus 2:13-14 — [13] waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, [14] who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
Gal. 4:6 — [6] And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”
Luke 1:68-69,71,74 — [68] “Blessed be the Lord God of Israel, for he has visited and redeemed his people [69] and has raised up a horn of salvation for us in the house of his servant David, [71] that we should be saved from our enemies and from the hand of all who hate us; [74] that we, being delivered from the hand of our enemies, might serve him without fear,
Heb. 5:8-9 — [8] Although he was a son, he learned obedience through what he suffered. [9] And being made perfect, he became the source of eternal salvation to all who obey him,
Heb. 9:11-15 — [11] But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) [12] he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. [13] For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. [15] Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.

For discussion

The Assembly cited Acts 2:24-25 in support of this answer. Read it in context — how does it bear on what is claimed here?
15 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
HC Q29 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXVIII., XXXIX., XL. QUEST. XXXVIII. Why was it requisite that the Mediator should be God? ANSW. It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death, give worth and efficacy to his sufferings, obedience, and intercession; and so satisfy God’s justice, procure his favour, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation. QUEST. XXXIX. Why was it requisite that the Mediator should be Man? ANSW. It was requisite that the Mediator should be Man, that he might advance our nature, perform obedience to the law, suffer, and…

Q39. Why was it requisite that the Mediator should be man?

It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

Proof texts

Heb. 2:16 — [16] For surely it is not angels that he helps, but he helps the offspring of Abraham.
Gal. 4:4 — [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,
Heb. 2:14 — [14] Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,
Heb. 7:24-25 — [24] but he holds his priesthood permanently, because he continues forever. [25] Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.
Heb. 4:15 — [15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
Gal. 4:5 — [5] to redeem those who were under the law, so that we might receive adoption as sons.
Heb. 4:16 — [16] Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

For discussion

The Assembly cited Heb. 2:16 in support of this answer. Read it in context — how does it bear on what is claimed here?
7 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
HC Q29 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXVIII., XXXIX., XL. QUEST. XXXVIII. Why was it requisite that the Mediator should be God? ANSW. It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death, give worth and efficacy to his sufferings, obedience, and intercession; and so satisfy God’s justice, procure his favour, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation. QUEST. XXXIX. Why was it requisite that the Mediator should be Man? ANSW. It was requisite that the Mediator should be Man, that he might advance our nature, perform obedience to the law, suffer, and…

Q40. Why was it requisite that the Mediator should be God and man in one person ?

It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.

Proof texts

Matt. 1:21,23 — [21] She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” [23] “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).
Matt. 3:17 — [17] and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”
Heb. 9:14 — [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
1 Pet. 2:6 — [6] For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.”

For discussion

The Assembly cited Matt. 1:21,23 in support of this answer. Read it in context — how does it bear on what is claimed here?
4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XXXVIII., XXXIX., XL. QUEST. XXXVIII. Why was it requisite that the Mediator should be God? ANSW. It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death, give worth and efficacy to his sufferings, obedience, and intercession; and so satisfy God’s justice, procure his favour, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation. QUEST. XXXIX. Why was it requisite that the Mediator should be Man? ANSW. It was requisite that the Mediator should be Man, that he might advance our nature, perform obedience to the law, suffer, and…

Q41. Why was our Mediator called Jesus?

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

Proof texts

Matt. 1:21 — [21] She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”

For discussion

The Assembly cited Matt. 1:21 in support of this answer. Read it in context — how does it bear on what is claimed here?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLI., XLII. QUEST. XLI. Why was our Mediator called Jesus? ANSW. Our Mediator was called Jesus, because he saveth his people from their sins. QUEST. XLII. Why was our Mediator called Christ? ANSW. Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure, and so set apart, and fully furnished with all authority and ability, to execute the offices of Prophet, Priest, and King of his church, in the estate both of his humiliation and exaltation. I. Our Mediator is very often called Jesus in the New Testament, which name signifies a Saviour, as it is particularly intimated by the angel, who gave direction, that he should be so called, before his birth, Matt…

Q42. Why was our Mediator called Christ?

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

Proof texts

John 3:34 — [34] For he whom God has sent utters the words of God, for he gives the Spirit without measure.
Ps. 45:7 — [7] you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions;
John 6:27 — [27] Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.”
Matt. 28:18-20 — [18] And Jesus came and said to them, “All authority in heaven and on earth has been given to me. [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Acts 3:21-22 — [21] whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. [22] Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you.
Luke 4:18,21 — [18] “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, [21] And he began to say to them, “Today this Scripture has been fulfilled in your hearing.”
Heb. 4:14-15 — [14] Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. [15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
Heb. 5:5-7 — [5] So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you”; [6] as he says also in another place, “You are a priest forever, after the order of Melchizedek.” [7] In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.
Ps. 2:6 — [6] “As for me, I have set my King on Zion, my holy hill.”
Matt. 21:5 — [5] “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.’”
Isa. 9:6-7 — [6] For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. [7] Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.
Phil. 2:8-11 — [8] And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [9] Therefore God has highly exalted him and bestowed on him the name that is above every name, [10] so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

For discussion

The Assembly cited John 3:34 in support of this answer. Read it in context — how does it bear on what is claimed here?
12 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLI., XLII. QUEST. XLI. Why was our Mediator called Jesus? ANSW. Our Mediator was called Jesus, because he saveth his people from their sins. QUEST. XLII. Why was our Mediator called Christ? ANSW. Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure, and so set apart, and fully furnished with all authority and ability, to execute the offices of Prophet, Priest, and King of his church, in the estate both of his humiliation and exaltation. I. Our Mediator is very often called Jesus in the New Testament, which name signifies a Saviour, as it is particularly intimated by the angel, who gave direction, that he should be so called, before his birth, Matt…

Q43. How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

Proof texts

John 1:18 — [18] No one has ever seen God; the only God, who is at the Father's side, he has made him known.
1 Pet. 1:10-12 — [10] Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, [11] inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. [12] It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
Heb. 1:1-2 — [1] Long ago, at many times and in many ways, God spoke to our fathers by the prophets, [2] but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
John 15:15 — [15] No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.
Acts 20:32 — [32] And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.
Eph. 4:11-13 — [11] And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, [12] to equip the saints for the work of ministry, for building up the body of Christ, [13] until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ,
John 20:31 — [31] but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

For discussion

The Assembly cited John 1:18 in support of this answer. Read it in context — how does it bear on what is claimed here?
7 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLIII. QUEST. XLIII. How doth Christ execute the office of a Prophet? ANSW. Christ executeth the office of a Prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation. That which may be first observed, before we consider the parts of Christ’s prophetical office, and the manner of his executing it, is the order in which it is mentioned, as set before his priestly and kingly offices, which may give us occasion to enquire whether it be executed before them. 1. If we consider the natural order of his executing his three offices, or the dependence…

Q44. How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.

Proof texts

Heb. 9:14,28 — [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. [28] so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Heb. 2:17 — [17] Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.
Heb. 7:25 — [25] Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

For discussion

The Assembly cited Heb. 9:14,28 in support of this answer. Read it in context — how does it bear on what is claimed here?
3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLIV. QUEST. XLIV. How doth Christ execute the office of a Priest? ANSW. Christ executeth the office of a Priest, in his once offering himself a sacrifice, without spot, to God, to be a reconciliation for the sins of his people, and in making continual intercession for them. In considering Christ’s Priestly office, as described in this answer, we may observe the two great branches thereof, namely, the offering himself a sacrifice; and making intercession. There are several scriptures which expressly mention both of them: thus he is said, through the eternal Spirit, to have offered himself without spot, to God, Heb. ix. 14. and then described as having entered into heaven, now to appear in the presence of…

Q45. How doth Christ execute the office of a king?

Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.

Proof texts

Acts 15:14-16 — [14] Simeon has related how God first visited the Gentiles, to take from them a people for his name. [15] And with this the words of the prophets agree, just as it is written, [16] “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it,
Isa. 4:4-5 — [4] when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. [5] Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy.
Gen. 49:10 — [10] The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.
Ps. 110:3 — [3] Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.
Eph. 4:11-12 — [11] And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, [12] to equip the saints for the work of ministry, for building up the body of Christ,
1 Cor. 12:28 — [28] And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues.
Isa. 33:22 — [22] For the LORD is our judge; the LORD is our lawgiver; the LORD is our king; he will save us.
Matt. 18:17-18 — [17] If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. [18] Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
1 Cor. 5:4-5 — [4] When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, [5] you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
Acts 5:31 — [31] God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.
Rev. 2:10 — [10] Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life.
Rev. 22:12 — [12] “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done.
Rev. 3:19 — [19] Those whom I love, I reprove and discipline, so be zealous and repent.
Isa. 63:9 — [9] In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old.
1 Cor. 15:25 — [25] For he must reign until he has put all his enemies under his feet.
Ps. 110:1-2 — [1] The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” [2] The LORD sends forth from Zion your mighty scepter. Rule in the midst of your enemies!
Rom. 14:10-11 — [10] Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; [11] for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.”
Rom. 8:28 — [28] And we know that for those who love God all things work together for good, for those who are called according to his purpose.
2 Thess. 1:8-9 — [8] in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. [9] They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might,
Ps. 2:8-9 — [8] Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. [9] You shall break them with a rod of iron and dash them in pieces like a potter's vessel.”

For discussion

The Assembly cited Acts 15:14-16 in support of this answer. Read it in context — how does it bear on what is claimed here?
20 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLV. QUEST. XLV. How doth Christ execute the office of a King? ANSWER. Christ executeth the office of a King, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them, in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their own good; and also in taking vengeance on the rest who know not God, and obey not the gospel. A King is a person advanced to the highest dignity; in this sense the…

Q46. What was the estate of Christ's humiliation?

The estate of Christ's humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.

Proof texts

Phil. 2:6-8 — [6] who, though he was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied himself, by taking the form of a servant, being born in the likeness of men. [8] And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Luke 1:31 — [31] And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.
2 Cor. 8:9 — [9] For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.
Acts 2:24 — [24] God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

For discussion

The Assembly cited Phil. 2:6-8 in support of this answer. Read it in context — how does it bear on what is claimed here?
4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLVI., XLVII., XLVIII. QUEST. XLVI. What was the estate of Christ’s humiliation? ANSW. The estate of Christ’s humiliation was that low condition, wherein he, for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and, after his death, until his resurrection. QUEST. XLVII. How did Christ humble himself in his conception and birth? ANSW. Christ humbleth himself in his conception, 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 of low estate, and to be born of her; with divers circumstances…

Q47. How did Christ humble himself in his conception and birth?

Christ humbled himself in his conception and birth, 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 of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

Proof texts

John 1:14,18 — [14] And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. [18] No one has ever seen God; the only God, who is at the Father's side, he has made him known.
Gal. 4:4 — [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,
Luke 2:7 — [7] And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

For discussion

The Assembly cited John 1:14,18 in support of this answer. Read it in context — how does it bear on what is claimed here?
3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLVI., XLVII., XLVIII. QUEST. XLVI. What was the estate of Christ’s humiliation? ANSW. The estate of Christ’s humiliation was that low condition, wherein he, for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and, after his death, until his resurrection. QUEST. XLVII. How did Christ humble himself in his conception and birth? ANSW. Christ humbleth himself in his conception, 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 of low estate, and to be born of her; with divers circumstances…

Q48. How did Christ humble himself in his life?

Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.

Proof texts

Gal. 4:4 — [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,
Matt. 5:17 — [17] “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.
Rom. 5:19 — [19] For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.
Ps. 22:6 — [6] But I am a worm and not a man, scorned by mankind and despised by the people.
Heb. 12:2-3 — [2] looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. [3] Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.
Matt. 4:1-12 — [1] Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. [2] And after fasting forty days and forty nights, he was hungry. [3] And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” [4] But he answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’” [5] Then the devil took him to the holy city and set him on the pinnacle of the temple [6] and said to him, “If you are the Son of God, throw yourself down, for it is written, “‘He will command his angels concerning you,’ and “‘On their hands they will bear you up, lest you strike your foot against a stone.’” [7] Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’” [8] Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. [9] And he said to him, “All these I will give you, if you will fall down and worship me.” [10] Then Jesus said to him, “Be gone, Satan! For it is written, “‘You shall worship the Lord your God and him only shall you serve.’” [11] Then the devil left him, and behold, angels came and were ministering to him. [12] Now when he heard that John had been arrested, he withdrew into Galilee.
Luke 4:13 — [13] And when the devil had ended every temptation, he departed from him until an opportune time.
Heb. 2:17-18 — [17] Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. [18] For because he himself has suffered when tempted, he is able to help those who are being tempted.
Heb. 4:15 — [15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
Isa. 52:13-14 — [13] Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. [14] As many were astonished at you — his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind —

For discussion

The Assembly cited Gal. 4:4 in support of this answer. Read it in context — how does it bear on what is claimed here?
10 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLVI., XLVII., XLVIII. QUEST. XLVI. What was the estate of Christ’s humiliation? ANSW. The estate of Christ’s humiliation was that low condition, wherein he, for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and, after his death, until his resurrection. QUEST. XLVII. How did Christ humble himself in his conception and birth? ANSW. Christ humbleth himself in his conception, 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 of low estate, and to be born of her; with divers circumstances…

Q49. How did Christ humble himself in his death?

Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God's wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

Proof texts

Matt. 27:4 — [4] saying, “I have sinned by betraying innocent blood.” They said, “What is that to us? See to it yourself.”
Matt. 26:56 — [56] But all this has taken place that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.
Isa. 53:2-3 — [2] For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. [3] He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.
Matt. 27:26-50 — [26] Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified. [27] Then the soldiers of the governor took Jesus into the governor's headquarters, and they gathered the whole battalion before him. [28] And they stripped him and put a scarlet robe on him, [29] and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” [30] And they spit on him and took the reed and struck him on the head. [31] And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him. [32] As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. [33] And when they came to a place called Golgotha (which means Place of a Skull), [34] they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. [35] And when they had crucified him, they divided his garments among them by casting lots. [36] Then they sat down and kept watch over him there. [37] And over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.” [38] Then two robbers were crucified with him, one on the right and one on the left. [39] And those who passed by derided him, wagging their heads [40] and saying, “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.” [41] So also the chief priests, with the scribes and elders, mocked him, saying, [42] “He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. [43] He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’” [44] And the robbers who were crucified with him also reviled him in the same way. [45] Now from the sixth hour there was darkness over all the land until the ninth hour. [46] And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” [47] And some of the bystanders, hearing it, said, “This man is calling Elijah.” [48] And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. [49] But the others said, “Wait, let us see whether Elijah will come to save him.” [50] And Jesus cried out again with a loud voice and yielded up his spirit.
John 19:34 — [34] But one of the soldiers pierced his side with a spear, and at once there came out blood and water.
Luke 22:44 — [44] And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.
Matt. 27:46 — [46] And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”
Isa. 53:10 — [10] Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand.
Phil. 2:8 — [8] And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Heb. 12:2 — [2] looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
Gal. 3:13 — [13] Christ redeemed us from the curse of the law by becoming a curse for us — for it is written, “Cursed is everyone who is hanged on a tree” —

For discussion

The Assembly cited Matt. 27:4 in support of this answer. Read it in context — how does it bear on what is claimed here?
11 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLIX., L. QUEST. XLIX. How did Christ humble himself in his death? ANSW. Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors, having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross. QUEST. L. Wherein consisted Christ’s humiliation after his death? ANSW. Christ’s humiliation after his death, consisted in his being buried, and continuing in the state of the dead, and under the power of death, till…

Q50. Wherein consisted Christ's humiliation after his death?

Christ's humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which hath been otherwise expressed in these words, he descended into hell.

Proof texts

1 Cor. 15:3-4 — [3] For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, [4] that he was buried, that he was raised on the third day in accordance with the Scriptures,
Ps. 16:10 — [10] For you will not abandon my soul to Sheol, or let your holy one see corruption.
Acts 2:24-27,31 — [24] God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. [25] For David says concerning him, “‘I saw the Lord always before me, for he is at my right hand that I may not be shaken; [26] therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. [27] For you will not abandon my soul to Hades, or let your Holy One see corruption. [31] he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.
Rom. 6:9 — [9] We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.
Matt. 12:40 — [40] For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.

For discussion

The Assembly cited 1 Cor. 15:3-4 in support of this answer. Read it in context — how does it bear on what is claimed here?
5 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. XLIX., L. QUEST. XLIX. How did Christ humble himself in his death? ANSW. Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors, having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross. QUEST. L. Wherein consisted Christ’s humiliation after his death? ANSW. Christ’s humiliation after his death, consisted in his being buried, and continuing in the state of the dead, and under the power of death, till…

Q51. What was the estate of Christ's exaltation?

The estate of Christ's exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

Proof texts

1 Cor. 15:4 — [4] that he was buried, that he was raised on the third day in accordance with the Scriptures,
Mark 16:19 — [19] So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.
Eph. 1:20 — [20] that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places,
Acts 1:11 — [11] and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”
Acts 17:31 — [31] because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

For discussion

The Assembly cited 1 Cor. 15:4 in support of this answer. Read it in context — how does it bear on what is claimed here?
5 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. LI., LII. QUEST. LI. What was the estate of Christ’s exaltation? ANSW. The estate of Christ’s exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world. QUEST. LII. How was Christ exalted in his resurrection? ANSW. Christ was exalted in his resurrection, in that, not having seen corruption in death, of which it was not possible for him to be held, and having the very same body in which he suffered, with the essential properties thereof, but without mortality and other common infirmities belonging to this life, really united to his soul, he rose again from the dead the third day, by his own power; whereby he declared…

Q52. How was Christ exalted in his resurrection?

Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

Proof texts

Acts 2:24,27 — [24] God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. [27] For you will not abandon my soul to Hades, or let your Holy One see corruption.
Luke 24:39 — [39] See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.”
Rom. 6:9 — [9] We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.
Rev. 1:18 — [18] and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.
John 10:18 — [18] No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”
Rom. 1:4 — [4] and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,
Rom. 8:34 — [34] Who is to condemn? Christ Jesus is the one who died — more than that, who was raised — who is at the right hand of God, who indeed is interceding for us.
Heb. 2:14 — [14] Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,
Rom. 14:9 — [9] For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.
1 Cor. 15:21-22 — [21] For as by a man came death, by a man has come also the resurrection of the dead. [22] For as in Adam all die, so also in Christ shall all be made alive.
Eph. 1:20,22-23 — [20] that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, [22] And he put all things under his feet and gave him as head over all things to the church, [23] which is his body, the fullness of him who fills all in all.
Col. 1:18 — [18] And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.
Rom. 4:25 — [25] who was delivered up for our trespasses and raised for our justification.
Eph. 2:1,5-6 — [1] And you were dead in the trespasses and sins [5] even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved — [6] and raised us up with him and seated us with him in the heavenly places in Christ Jesus,
Col. 2:12 — [12] having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
1 Cor. 15:25-27 — [25] For he must reign until he has put all his enemies under his feet. [26] The last enemy to be destroyed is death. [27] For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him.
1 Cor. 15:20 — [20] But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

For discussion

The Assembly cited Acts 2:24,27 in support of this answer. Read it in context — how does it bear on what is claimed here?
17 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. LI., LII. QUEST. LI. What was the estate of Christ’s exaltation? ANSW. The estate of Christ’s exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world. QUEST. LII. How was Christ exalted in his resurrection? ANSW. Christ was exalted in his resurrection, in that, not having seen corruption in death, of which it was not possible for him to be held, and having the very same body in which he suffered, with the essential properties thereof, but without mortality and other common infirmities belonging to this life, really united to his soul, he rose again from the dead the third day, by his own power; whereby he declared…

Q53. How was Christ exalted in his ascension?

Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

Proof texts

Acts 1:2-3 — [2] until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. [3] He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.
Matt. 28:19-20 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Heb. 6:20 — [20] where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.
Eph. 4:8 — [8] Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.”
Acts 1:9-11 — [9] And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. [10] And while they were gazing into heaven as he went, behold, two men stood by them in white robes, [11] and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”
Eph. 4:10 — [10] He who descended is the one who also ascended far above all the heavens, that he might fill all things.)
Ps. 68:18 — [18] You ascended on high, leading a host of captives in your train and receiving gifts among men, even among the rebellious, that the LORD God may dwell there.
Col. 3:1-2 — [1] If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. [2] Set your minds on things that are above, not on things that are on earth.
John 14:3 — [3] And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.
Acts 3:21 — [21] whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.

For discussion

The Assembly cited Acts 1:2-3 in support of this answer. Read it in context — how does it bear on what is claimed here?
10 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. LIII., LIV. QUEST. LIII. How was Christ exalted in his ascension? ANSW. Christ was exalted in his ascension, in that having, after his resurrection, often appeared unto, and conversed with his apostles, speaking to them of those things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations; forty days after his resurrection, he, in our nature, and as our Head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue, till his second coming at the end of the world. QUEST. LIV. How is Christ exalted…

Q54. How is Christ exalted in his sitting at the right hand of God?

Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth; and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, and maketh intercession for them.

Proof texts

Phil. 2:9 — [9] Therefore God has highly exalted him and bestowed on him the name that is above every name,
Acts 2:28 — [28] You have made known to me the paths of life; you will make me full of gladness with your presence.’
Ps. 16:11 — [11] You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.
John 17:5 — [5] And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.
Eph. 1:22 — [22] And he put all things under his feet and gave him as head over all things to the church,
1 Pet. 3:22 — [22] who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
Eph. 4:10-12 — [10] He who descended is the one who also ascended far above all the heavens, that he might fill all things.) [11] And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, [12] to equip the saints for the work of ministry, for building up the body of Christ,
Ps. 110:1 — [1] The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”
Rom. 8:34 — [34] Who is to condemn? Christ Jesus is the one who died — more than that, who was raised — who is at the right hand of God, who indeed is interceding for us.

For discussion

The Assembly cited Phil. 2:9 in support of this answer. Read it in context — how does it bear on what is claimed here?
9 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. LIII., LIV. QUEST. LIII. How was Christ exalted in his ascension? ANSW. Christ was exalted in his ascension, in that having, after his resurrection, often appeared unto, and conversed with his apostles, speaking to them of those things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations; forty days after his resurrection, he, in our nature, and as our Head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue, till his second coming at the end of the world. QUEST. LIV. How is Christ exalted…

Q55. How doth Christ make intercession?

Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.

Proof texts

Heb. 9:12,24 — [12] he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. [24] For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
Heb. 1:3 — [3] He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
John 3:16 — [16] “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
John 17:9,20,24 — [9] I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. [20] “I do not ask for these only, but also for those who will believe in me through their word, [24] Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.
Rom. 8:33-34 — [33] Who shall bring any charge against God's elect? It is God who justifies. [34] Who is to condemn? Christ Jesus is the one who died — more than that, who was raised — who is at the right hand of God, who indeed is interceding for us.
Rom. 5:1-2 — [1] Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. [2] Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.
1 John 2:1-2 — [1] My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. [2] He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.
Heb. 4:16 — [16] Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Eph. 1:6 — [6] to the praise of his glorious grace, with which he has blessed us in the Beloved.
1 Pet. 2:5 — [5] you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

For discussion

The Assembly cited Heb. 9:12,24 in support of this answer. Read it in context — how does it bear on what is claimed here?
10 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. LV. QUEST. LV. How doth Christ make intercession? ANSW. Christ maketh intercession, by his appearing in our nature, continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers, answering all accusations against them, procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services. The intercession of Christ, as has been observed, under a foregoing answer, is a branch of his priestly office, and is founded on his satisfaction. The reason why it is mentioned in this place, after we have had an account of his death, resurrection, and ascension…

Q56. How is Christ to be exalted in his coming again to judge the world?

Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father's, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

Proof texts

Acts 3:14-15 — [14] But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, [15] and you killed the Author of life, whom God raised from the dead. To this we are witnesses.
Matt. 14:30 — [30] But when he saw the wind, he was afraid, and beginning to sink he cried out, “Lord, save me.”
Luke 9:26 — [26] For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels.
Matt. 25:31 — [31] “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.
1 Thess. 4:16 — [16] For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.
Acts 17:31 — [31] because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

For discussion

The Assembly cited Acts 3:14-15 in support of this answer. Read it in context — how does it bear on what is claimed here?
6 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q21 treats the same ground. What does it add, and why might it put things differently?
WCF 8.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q21 · WCF 8.1 · HC Q29 · HC Q37 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · CD 2.1 · 1689 8.1

Leader's notes

A Body of Divinity (Thomas Ridgley): Quest. LVI. QUEST. LVI. How is Christ to be exalted in his coming again to judge the world? ANSW. Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day, in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the arch-angel, and with the trumpet of God, to judge the world in righteousness. Our Saviour being in his exalted state, is to continue at the right hand of God, till he has finished the remaining part of his work, in…