Q56. How is Christ to be exalted in his coming again to judge the world?
A. 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.
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Christ the Mediator
The covenant of grace, the person and offices of Christ the Mediator
Q30. Doth God leave all mankind to perish in the estate of sin and misery?
A. 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.
Q31. With whom was the covenant of grace made?
A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.
Q32. How is the grace of God manifested in the second covenant?
A. 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.
Q33. Was the covenant of grace always administered after one and the same manner?
A. 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.
Q34. How was the covenant of grace administered under the Old Testament?
A. 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.
Q35. How is the covenant of grace administered under the New Testament?
A. 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.
Q36. Who is the Mediator of the covenant of grace?
A. 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.
Q37. How did Christ, being the Son of God, become man?
A. 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.
Q38. Why was it requisite that the Mediator should be God?
A. 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.
Q39. Why was it requisite that the Mediator should be man?
A. 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.
Q40. Why was it requisite that the Mediator should be God and man in one person ?
A. 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.
Q41. Why was our Mediator called Jesus?
A. Our Mediator was called Jesus, because he saveth his people from their sins.
Q42. Why was our Mediator called Christ?
A. 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.
Q43. How doth Christ execute the office of a prophet?
A. 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.
Q44. How doth Christ execute the office of a priest?
A. 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.
Q45. How doth Christ execute the office of a king?
A. 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.
Q46. What was the estate of Christ's humiliation?
A. 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.
Q47. How did Christ humble himself in his conception and birth?
A. 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.
Q48. How did Christ humble himself in his life?
A. 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.
Q49. How did Christ humble himself in his death?
A. 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.
Q50. Wherein consisted Christ's humiliation after his death?
A. 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.
Q51. What was the estate of Christ's exaltation?
A. 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.
Q52. How was Christ exalted in his resurrection?
A. 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.
Q53. How was Christ exalted in his ascension?
A. 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.
Q54. How is Christ exalted in his sitting at the right hand of God?
A. 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.
Q55. How doth Christ make intercession?
A. 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.
Q56. How is Christ to be exalted in his coming again to judge the world?
A. 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.
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 the application of redemption, and, by his Spirit, in the methods of his providence and grace, brought in the whole number of the elect; after which follows another branch of his Mediatorial glory, when he shall come again to judge the world at the last day, which is the subject matter of this answer. For the understanding of which, let it be considered,
I. That though he was, before this, solemnly invested with a power of exercising judgment, and is continually distributing rewards and punishments in the course of his providence; yet the full manifestation of his glory, as Judge of quick and dead, and that in a visible manner in his human nature, is deferred till the last day. Though he be now known by the judgments that he executes, which are oftentimes attended with wonderful displays of his divine glory; and, though the eternal state of all men be fixed by him at their death, at which time a particular judgment is passed on them by him, as the apostle says, It is appointed unto men once to die, and after this the judgment, Heb. ix. 27. yet this is done without those external and visible marks of glory in his human nature, with which he shall appear in the end of time. This is styled, The last day, John xi. 24. chap. xii. 48. and, in that respect, that measure of duration, which we generally call time, will be ended, and another, which is distinguished from it, which, by reason of its having no end, is called eternity, shall commence; not that it is like eternity of God, without succession: but some think it differs from time, principally in this, that it shall not be described by the same measures that it now is; nor shall the motion of the heavenly bodies produce those effects which they do, in the frame of nature, whereby the various changes of seed-time and harvest, summer and winter, day and night follow each other in their respective courses.
Some, indeed, think that this is called a day, in the same sense as the present season, or dispensation of grace, is sometimes called the sinner’s day, Luke xix. 42. or the day of God’s patience, and long-suffering. And when this shall be at an end, and the gospel, which is compared to a glorious light, that shines therein, shall be no longer preached, the end thereof being fully answered, this may well be styled the last day, when Christ shall come to judgment.
II. This glorious appearing of Christ to judge the world, is set in opposition to that part of his state of humiliation, in which he was unjustly judged and condemned by wicked men, and is designed to aggravate the crime of those, at whose tribunal he stood, who, though he then told them of this matter, namely, that hereafter they should see the Son of man sitting on the right hand of power, and coming in the clouds of heaven, Matt. xxvi. 64. yet they believed him not. And this may also be considered, as set in opposition to all that contempt, which his name, interest, and gospel, daily meet with, in an ungodly world, whereby he is, as it were, judged and condemned afresh, and the unjust sentence that was passed upon him, in effect, approved of; from all which, Christ shall be for ever vindicated, when his glory shines forth in a most illustrious manner, as calling the whole world to stand at his tribunal, and rewarding every one according to their works.
III. The time when Christ shall thus come to judge the world, is unknown, either by angels or men; and, indeed, our Saviour himself, while here on earth, speaks of this, as a secret, that had not been made known to him, as man, Mark xiii. 32. and the reason why God has thus concealed it, is because he would not give occasion to any to indulge the least degree of carnal security, (for the same reason that he has not made known to us the term or bounds of life) but that we may be always ready for his coming. Therefore we cannot but reckon it an instance of unwarrantable presumption in several Jewish writers, and some of the Fathers after them,[243] to suppose, as they do, that the world shall continue six thousand years, from the creation; and that, as it was made in six days, and the seventh ordained to be a Sabbath, this had a mystical signification; and accordingly, in its application to this matter, a day answers to a thousand years; or that, as the world was two thousand years without the written word, or law of God, and after that, two thousand years under the law, so the days of the Messiah shall continue two thousand years, and then follows the eternal sabbatism at Christ’s second coming. As for the Jews, who speak of this matter, their unbelief is condemned out of their own mouths; since they do, as it were, concede, that the time in which the Messiah was to come, was that in which he actually appeared; notwithstanding, this is a groundless conjecture, so far as it respects the end of the world; and, indeed, it is an entering into a secret, which is altogether hid from mankind.
IV. We are now to consider that glory with which Christ shall appear, when he comes to judge the world. Accordingly it is said, he shall come in the full manifestation of his own glory, and of his Father’s, with all his holy angels, and with other circumstances, that will be very awful and tremendous.
1. He shall come in his own glory, by which we are to understand, that the glory of his divine nature shall shine forth, or be demonstrated in a more illustrious manner, than it has hitherto been. When he was here on earth, this glory had, as it were a veil put on it, by reason of the low and humbled state of his human nature: but, when he shall come again in his exalted state, it will never be a matter of doubt to any, whether he be God incarnate or no. And to this we may add, that there will be many things done by him, when he comes to judgment, which will be eminently the effects of his divine power, wisdom, justice, goodness, and faithfulness, whereby the glory of his divine nature will farther appear, in determining the final state, both of angels and men.
2. He is also said to appear in his Father’s glory. For the understanding of which let us consider,
(1.) That whatever work he is engaged in, or glory he receives as Mediator, it takes its rise from the Father; it was he that called him to perform it, sanctified, and sent him into the world, furnished him with an human nature, united to his divine Person. From him it was that he received a commission to lay down his life, and to take it upon him again; and it is he who hath appointed the day in which he will judge the world; and, pursuant to this decree and appointment, he will come to perform this glorious work.
(2.) Every thing that he does as Mediator, is referred to the glory of the Father; as he says, I honour my Father, John viii. 49. and therefore this work, which is, as it were, the laying the top-stone of the glorious fabric of our salvation, will tend eminently to set forth the Father’s glory, who laid the foundation stone thereof.
(3.) Whatever work he performs for the honour of the Father, he receives from him, a testimony of his highest approbation of him therein. When he was here on earth, as the apostle says, He received from the Father honour and glory; when there came such a voice to him from the excellent glory, saying, This is my beloved Son in whom I am well pleased, 2 Pet. i. 17. This testimony was given to him at his baptism, and transfiguration in the holy mount; the latter of which the apostle more immediately refers to, as appears by the following words; therefore we may conclude,
(4.) That since his coming to judgment will be the most illustrious part of his mediatorial work, he will have the most glorious testimony from the Father; and, indeed, his receiving the saints into heaven, who are styled, Blessed of his Father, who shall inherit the kingdom which he had prepared for them, from the foundation of the world, Matt. xxv. 34. will be a standing monument of his approbation of him, or well-pleasedness with whatever he has done in order thereunto; and therefore he may well be said to come in the glory of his Father.
V. He is farther said to come in the glory of his angels. This, indeed is to be understood in a sense different from that of his appearing in his own glory, or that of his Father; for the angels are said rather to behold and admire his glory, than to confer any branch thereof upon him. However, they are described as attending him in his coming, as it is said, He shall come in his glory, and all the holy angels with him, ver. 31. and accordingly he will appear in the glory of his angels, as they shall be his retinue, and bear a part in the solemnity of that day, whereby they not only acknowledge his rightful authority to engage in this glorious work, but their willingness to attend him in every part thereof, in which he thinks fit to employ them, as ministering spirits, in subserviency to the proceedings of that day. And this leads us to consider that glorious solemnity, together with some things that will be done, preparatory to Christ’s judging the world. Accordingly it is said,
VI. That he shall come with a shout, with the voice of the arch-angel, and with the trumpet of God, which are the apostle’s words, 1 Thes. iv. 16. and he adds, that this shall be attended with the resurrection from the dead, and the change of those who being found alive, shall be caught up together in the clouds, to meet the Lord in the air; and elsewhere he says, The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, 1 Cor. xv. 52. and our Saviour speaks of a throne’s being erected; and that when he shall come in his glory, and all the holy angels with him, he shall sit on the throne of his glory, Matt. xxv. 31, 32. We also read of the gathering of the whole world before him, and the separation of the righteous from the wicked, which is said to be done by the ministry of angels, chap. xxiv. 31. and chap. xix. 28. these things will immediately go before Christ’s judging the world: but since it is expressly said, in this answer, that he shall come with a shout, with the voice of the archangel, and the trumpet of God, this we shall particularly consider. And,
1. When he is said to come with a shout, and with the voice of the archangel, it does not seem probable, that by a shout, is meant an articulate sound, as the word is sometimes applied, when used by us, as signifying that joy and triumph which is expressed by those who shout for victory. Notwithstanding the word may be understood in a metaphorical sense, signifying some triumphant expressions of joy, suitable to the great occasions; or the word,[244] which we render a shout, may signify the powerful word of command given by our Saviour, whereby the dead are called out of their graves; and agreeable hereunto, it is added, that Christ shall come with the voice of the arch-angel. This has given occasion, to some, to enquire, whether there be one among the angels who is called so, as being the prince and chief of all the rest, who will receive the word immediately from Christ, and transmit it to other angels, whereby the world will be summoned to appear before his tribunal; but it is very difficult for us to account for this matter. That there is a very beautiful order and harmony among the angels, is beyond dispute; nevertheless, we have no ground to assert, that one is superior to the rest, unless that be the meaning of the word arch-angel, in this, and two or three other scriptures, in which we meet with it. But, though I will not contend with those who are otherwise minded, yet I am rather inclined to think that the word is always applied to our Saviour, and that he is called the arch-angel, as he is the head and sovereign of all the angels, who, as the apostle says, were created by him, and for him, Col. i. 16. and who are commanded to worship him, Heb. i. 6. and, as it is said elsewhere, Angels, authorities, and powers, are made subject unto him, 1 Pet. ii. 22. therefore he certainly has a greater right to this glorious character than any creature.
If to this it be objected, that Christ’s being said to come with the voice of the arch-angel, denotes, that the arch-angel is distinguished from him; to this it may be replied, that this does not necessarily follow from hence; for the meaning of the words may be this, that the Lord shall descend with a shout, or powerful word of command, given forth by him, who is the prince and Lord of all the angels, and transmitted by them to the whole world, who shall be hereby summoned to appear before him.
2. He is said to come with the sound of a trumpet; which seems to allude to the use of trumpets, to gather the hosts of Israel together, when they were to march by their armies, or in the day of their solemn festivals, and in the year of Jubilee, which was proclaimed thereby; and accordingly this eternal Jubilee, and triumph of the saints, is said to begin with the sound of a trumpet; not that there shall be a material trumpet, like those in use among us, as some, who have low apprehensions of the glory of this day, have supposed, as though there were nothing figurative in the mode of speaking; whereas the principal thing intended thereby is, that there shall be some glorious ensigns of the divine majesty, or the effects of his power, which shall fill his saints with exceeding great joy, and his enemies with terror, and shall be a signal to all to appear before his tribunal. This is all we need to determine concerning it; though I will not altogether deny the literal sense of the words, provided they be understood in the same manner, as when God appeared from mount Sinai, with the voice of a trumpet exceeding loud, Exod. xix. 16. it is not improbable that there will be a sound like that of a trumpet formed in the air, by the immediate power of God, which shall be heard throughout the whole world, which will be an intimation to all, that the great Judge of quick and dead is at hand, and will be a branch of that external glory, with which he shall appear.
We might here have proceeded to consider Christ as seated on his throne, and the glorious work that he shall be engaged in, in judging the world in righteousness, which is the last thing mentioned in this answer: but, since we are led particularly to insist on that subject, and to speak concerning the persons to be judged, as set at Christ’s right or left hand, together with the manner of proceeding in that day; the sentence passed, and the final estate of angels and men determined thereby, together with the consequence thereof, both to the righteous and wicked, in some following answers,[245] we shall proceed to speak concerning the application of redemption, or the benefits procured by Christ’s mediation.
Footnote 243:
As for the Jewish writers, they mention a tradition taken from one Elias, which, some think, refers to a spurious writing, that went under the name of the prophet Elijah: but this they leave uncertain: neither do they signify whether it was a written or an oral tradition; nor do they intimate when, or where, this Elias lived. However, the tradition was received by many of them. It is mentioned in the Talmud in Tract. Sanhedrim, cap. xi. § 29. Edit. a Cocc. Traditio est domus Eliæ: Sex mille annos durat mundus: bis mille annis inanitas & vastitas. Bis mille annis Lex. Denique bis mille annis dies Christi. At vero propter peccata nostra & plurima & enormia, abierunt ex bis, qui abierunt. And the same is mentioned in another Talmudic treatise, called, Avoda Sara, (Vid. eund. edit. ab Edzard. cap. 1. page 65. cum. ejusd. annot. page 244, & seq.) And Manasseh Ben-Israel asserts the same thing, (Vid. ejusd. de Creat. Probl. 25.) Other writers, among them, improve upon this conjecture, and pretend, that as the sun was created the fourth day, so the Messiah was to come, after 4000 years, by which they appear to be self-condemned. However, as an expedient to disembarrass themselves, they all pretend, that Christ’s coming is deferred for their sins; which evasion is too weak to ward off the evidence which we have for the truth of Christianity. That several of the Fathers imbibed this notion, concerning the world’s continuing 6000 years, according to the number of the days of the creation, is evident. Lactantius begins his Millennium then, and supposes, that the thousand years, from thence to the end of time, answers to the seventh day or Sabbath of rest. (Vid. Lactant. de Vit. Beat. § 14.) Augustin, who does not give into the Millennium, supposes, that time will end with the 6000 years, which answers to the sixth day of the creation; and then, according to him, follows an eternal sabbatism, (Vid. Aug. de Civ. Dei, Lib. XX. cap. 7.)
Footnote 244:
Κελευσμα.
Footnote 245:
See Quest. LXXXVIII.-XC.