Q21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.
Q1. What is the greatest wonder the world has ever beheld?
A. The incarnation of the Son of God, John 1:14; Jer. 31:22.
Q2. What makes this the greatest wonder?
A. Because by it two natures, infinitely distant, are united in one person; hence called "a great mystery," 1 Tim. 3:16.
Q3. Was this great event foretold before it came to pass?
A. Yes: God spake of it "by the mouth of his holy prophets, which have been since the world began," Luke 1:70.
Q4. By what names did they speak of his coming?
A. By a variety of names, such as Shiloh, Gen. 49:10; Messiah, Dan. 9:25; Immanuel, Isaiah 7:14; the Branch, Zech. 6:12; the Messenger of the covenant, Mal. 3:1; and several others.
Q5. Is he now actually come into the world?
A. Yes, long since: and "it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world," 1 Tim. 1:15, "not to condemn the world, but that the world through him might be saved," John 3:17.
Q6. How do you prove, that our Lord Jesus Christ is the true promised Messiah?
A. By this one argument: that "all things which were written in the law of Moses, and in the prophets, and in the Psalms," concerning the Messiah, are literally fulfilled in Jesus of Nazareth, Luke 24:44.
Q7. How does this appear?
A. By comparing every prophecy and promise concerning him in the Old Testament, with the exact accomplishment of it in the New, Acts 3:18.
Q8. What silencing questions may be put to the Jews, who assert that the Messiah is not yet come in the flesh?
A. They may be asked, Where is the sceptre of civil government, which was not to depart from Judah until Shiloh came, according to Gen. 49:10? Where is the second temple, into which the Messiah was to come, and to make the glory of it greater than the glory of the former, by his personal appearance in it, according to Hag. 2:9? Where is the sacrifice and oblation now offered? has it not long since ceased, according to Dan. 9:27? And where is the family of David, out of which Christ was to spring, according to Isaiah 11:1? is it not now quite extinct? They are utterly incapable of answering any of these.
Q9. What does the title of a Redeemer suppose with reference to the redeemed?
A. Bondage and captivity to sin, Satan, the world, death, and hell, through the breach of the first covenant; hence called lawful captives, Isaiah 49:24.
Q10. Are all mankind, the elect of God as well as others, by nature under this bondage and captivity?
A. Yes; as is evident from Eph. 2:1-3.
Q11. Why is Christ called the only Redeemer of God's elect?
A. Because there was none capable of the vast undertaking but himself, Isaiah 53:5.
Q12. How does Christ redeem the elect from their spiritual bondage and captivity?
A. By price and power; or by ransom, 1 Pet. 1:19, and conquest, Isaiah 49:25.
Q13. What ransom or price did he lay down?
A. His own life, Matt. 20:28 - "The Son of man came, to give his life a ransom for many."
Q14. How does Christ redeem by power or conquest?
A. When, by his word and Spirit, he breaks the bonds of the captives, and says "to the prisoners, Go forth; and to them that sit in darkness, Show yourselves," Isaiah 49:9; and thus spoils principalities and powers, Col. 2:15.
Q15. Why is the Redeemer called Lord?
A. Because, as God, he "whose name alone is JEHOVAH, is most high over all the earth," Psalm 83:18; and, as Mediator, "all power in heaven and earth is given unto him," Matt. 28:18.
Q16. Why is he called Jesus?
A. Because he saves his people from their sins, Matt. 1:21.
Q17. Why is he called Christ?
A. Christ in the Greek, and Messiah in the Hebrew language, signify one and the same thing, John 1:41, to wit, the Anointed, Acts 10:38; which implies his designation to, and his being fully qualified for his mediatory office.
Q18. Upon what is Christ's sufficiency for the great work of our redemption founded?
A. Upon the infinite dignity of his person, as being the eternal Son of God, 1 John 5:20.
Q19. Is Christ the Son of God by nature, or only by office?
A. Christ is the eternal Son of God by nature; his Sonship is equally natural and necessary with the Paternity of the Father, Matt. 28:19; 2 John ver. 3.
Q20. What would be the danger of asserting, that Christ is called the Son of God only with respect to his mediatory office?
A. This would make his personality depend upon the divine will and good pleasure, as it is certain his mediatory office did, John 3:16; and, consequently, he would not be the self-existent God.
Q21. Might not the Sonship of Christ be the result of the divine will, though his personality is not?
A. No; because his Sonship is his proper personality, and therefore to make his Sonship the result of the divine will, is to overturn the personal properties of the Father and Son, and, consequently, to deny both, 1 John 2:23.
Q22. How do you prove, from scripture, that Christ's Sonship is distinguished from his office?
A. From John 7:29; where Christ, speaking of his Father, says, "I know him, for I am FROM him, and he hath SENT me." Where it is evident, that his being FROM the Father, as to his eternal generation, is distinguished from his being SENT by him, as to his office.
Q23. What did this glorious person, the eternal Son of God, become, that he might be our Redeemer?
A. He became Man, John 1:14; Gal. 4:4.
Q24. When he became man did he cease to be God?
A. No; but he became Immanuel, God-man, Matt. 1:23.
Q25. What is the import of the name Immanuel?
A. It imports, that God is in our nature; and that a God in our nature is not against us, but a God with us, and for us, to save us from the hands of all our enemies, Luke 1:71.
Q26. What moved God to become man, in the person of the Son?
A. Nothing but matchless and undeserved grace and love, 1 John 4:10.
Q27. How many natures has Christ?
A. Two: namely, the nature of God, and the nature of man, 1 Tim. 3:16.
Q28. Why are they called two distinct natures?
A. In opposition to the error of the Eutychians of old, who maintained, that the two natures were mixed or blended together, so as to make but one nature.
Q29. Why is he said to have but one person?
A. In opposition to the error of the Nestorians, who maintained, that each nature was a person; or, that he had two persons.
Q30. How does it appear, that the two natures of God and man are united in the person of the Son?
A. From Isaiah 9:6 - "Unto us a child is born - and his name shall be called - The mighty God." It neither being possible nor true, that he who is the child born, could be the mighty God, except by union of the divine and human natures in one person, Rom. 9:5; 1 Tim. 3:16.
Q31. Will ever the union between the two natures be dissolved?
A. By no means: for he is, and will continue to be our Kinsman, Priest, and Representative, in both natures for ever, Heb. 7:24, 25.
Q32. Does not each nature, notwithstanding of this union, still retain its own essential properties?
A. Yes; the divine nature is not made finite, subject to suffering or change; nor is the human nature rendered omniscient, omnipresent and omnipotent, as the Lutherans, contrary to scripture and reason, affirm.
Q33. Are not the acts and works of either of the two natures, to be ascribed to the person of Christ?
A. Yes; because all he did and suffered, or continues to do, as Mediator, must be considered as personal acts, and from thence they derive their value and efficacy, Acts 20:28.
Q34. Why is the union of the two natures called a hypostatical or personal union?
A. Because the human nature is united to, and subsists in the person of the Son of God, Luke 1:35.
Q35. What is the difference between the hypostatical union, and the union that takes place among the persons of the adorable Trinity?
A. The union that takes place among the persons of the adorable Trinity, is a union of three persons in one and the same numerical nature and essence; but the hypostatical is a union of two natures in one person.
Q36. What is the difference between the hypostatical union, and the union that takes place between the soul and body?
A. Dea:h dissolves the union that is between the soul and the body; but though the soul was separated from the body of Christ, when it was in the grave, yet both soul and body were, even then, united to the person of the Son as much as ever.
Q37. What is the difference between the hypostatical union, and the mystical union that is between Christ and believers?
A. Both natures in the hypostatical union are still but one person; whereas, though believers are said to be in Christ, and Christ in them, yet they are not one person with him.
Q38. Why was it requisite that our Redeemer should be man?
A. That being our kinsman and blood relation, the right of redemption might devolve upon him; and that he might be capable of obeying and suffering in our nature, Heb. 2:14.32
Q39. Why was it requisite that our Mediator should be God?
A. That his obedience and sufferings in our nature and room, might be of infinite value for our redemption, Acts 20:28; and that the human nature might be supported under the infinite load of divine wrath; which he had to bear for our sins, Rom. 1:4.33
Q40. "Why was it requisite that the Mediator should be God and man in one person?"
A. "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, Heb. 9:14; 1 Pet. 2:6."33
Q41. What may we learn from the indissoluble union of the two natures in the person of Christ?
A. That this union shall be an everlasting security for the perpetuity of the union between Christ and believers: that the one shall never be dissolved more than the other; for he has said, "Because I live ye shall live also," John 14:19.
Q1. What does the name Redeemer signify?
A. It signifies one that frees another out of captivity and bondage, as Christ did us; Matthew 20:28. And to give his life a ransom for many.
Q2. What was the misery from which Christ delivered us?
A. A twofold misery, namely, Sin and Hell. FIRST, Sin; Matthew 1:21. You shall call his name JESUS, for he shall save his people from their sins. SECONDLY, Hell; 1 Thessalonians 1:10. Even Jesus, who delivered us from the wrath to come.
Q3. How did Christ deliver us from this misery?
A. FIRST, by price. SECONDLY, By power. By price; 1 Peter 1:18, 19. You are not redeemed with silver and gold from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish, and without spot. By power; Colossians 1:13. Who has delivered us from the power of darkness, and has translated us into the kingdom of his dear Son.
Q4. When was the redemption wrought by Christ?
A. It was decreed from eternity; it was actually wrought on the cross; Colossians 1:20. And (having made peace through the blood of his cross) by him to reconcile all things unto himself, by him, I say, whether they be things in earth, or things in Heaven.
Q5. How then could they be redeemed that died before?
A. Though Christ's blood was actually shed after the Old Testament believers died: yet the virtue of Christ's death extends to them, as well as us; Hebrews 11:39, 40. And these all, having obtained a good report through faith, received not the promise, God having provided some better things for us, that they without us should not be made perfect.
Q6. Why would not God deliver us without such a Redeemer?
A. Because it was not so much for the honor of his justice; Romans 3:25, 26. Whom God has set forth to be a atoning sacrifice through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time, his righteousness, that he might be just and the justifier of him who believes in Jesus.
Q7. What is the first instruction from hence?
A. That all that are out of Christ are in a miserable bondage and captivity; John 8:36. If the Son therefore shall make you free, you shall be free indeed.
Q8. What is the second instruction?
A. Hence see the heinous nature of sin, which required such a price to satisfy for it; 1 Peter 1:18, 19. We were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot.
Q9. What is the third instruction from hence?
A. The wonderful love of Christ in redeeming us at such a rate; Revelation 1:5. Who loved us, and washed us from our sins in his own blood.
Q10. What is the last instruction?
A. This strongly obliges us to a universal holiness; 1 Corinthians 6:20. For you are bought with a price; therefore glorify God in your body, and in your spirit, which are God's. Of Christ's Incarnation
Q1. Did mankind need a Redeemer?
A. Yes: For by our iniquities we had sold ourselves, Isa. 1:1.
Q2. Did the elect themselves need a Redeemer?
A. Yes: For we ourselves also were sometimes disobedient, Tit. 3:3.
Q3. Would there have been a Redeemer if Adam had not sinned?
A. No: For they that be whole need not a physician, Matt. 9:12.
Q4. Could an angel have been our Redeemer?
A. No: For his angels he charged with folly, Job 4:18.
Q5. Is Jesus Christ the Redeemer?
A. Yes: There is one mediator between God and man, the man Christ Jesus, 1 Tim. 2:5.
Q6. Is he the only Redeemer?
A. Yes: For there is no other name under heaven given among men whereby we must be saved, Acts 4:12.
Q7. Is he a universal Redeemer?
A. Yes: He gave himself a ransom for all, 1 Tim. 2:6.
Q8. Did he die to purchase a general offer?
A. Yes: The Son of Man was lifted up, that whosoever believes in him should not perish, John 3:14, 15.
Q9. Is all the world the better for Christ's mediation?
A. Yes: For by him all things consist Col. 1:17.
Q10. Is it long of Christ then that so many perish?
A. No: I would have gathered you, and you would not, Matt. 23:37.
Q11. Is Christ in a special manner the Redeemer of God's elect?
A. Yes: I lay down my life for the sheep, John 10:15.
Q12. Was their salvation particularly designed in Christ's undertaking?
A. Yes: Thou has given him power over all flesh, that he should give eternal life to as many as thou hast given him, John 17:2.
Q13. Was their sanctification particularly designed?
A. Yes: For their sakes I sanctify myself; that they also might be sanctified, John 17:19.
Q14. Is all mankind redeemed from among devils?
A. Yes: For none must say as they did, What have we to do with thee, Jesus, thou Son of God, Matt. 8:2, 9.
Q15. But are the elect redeemed from among men?
A. Yes: These were redeemed from among men, Rev. 14:4.
Q16. Is the Redeemer LORD?
A. Yes: Every tongue shall confess that Jesus Christ is Lord, Phil. 2:11.
Q17. Is he Jesus a Saviour?
A. Yes: Thou shalt call his name Jesus, for he shall save his people from their sins, Matt. 1:21.
Q18. Is he Christ anointed?
A. Yes: For God, even thy God, hath anointed thee, Heb. 1:9.
Q19. Is he Emmanuel?
A. Yes: They shall call his name Emmanuel, which being interpreted, is, God with us, Matt. 1:28.
Q20. Is he the Son of God?
A. Yes: Thou art Christ, the Son of the living God, Matt. 16:16.
Q21. Is he the Eternal Son of God?
A. Yes: For he is before all things, Col. 1:17.
Q22. Is he God?
A. Yes: Unto the Son he says, Thy throne, O God, is for ever and ever, Heb. 1:8.
Q23. Is he true God?
A. Yes: His Son Jesus Christ is the true God, and eternal life, 1 John 5:20.
Q24. Is he the most high God?
A. Yes: For Christ is over all, God, blessed for ever, Rom. 9:5.
Q25. Is he equal with the Father?
A. Yes: For he thought it not robbery to be equal with God, Phil. 2:6.
Q26. Is he one with the Father?
A. Yes: I and my Father are one, John 10:30.
Q27. Is he to be worshipped as God?
A. Yes: For all men should honour the Son even as they honour the Father, John 5:28.
Q28. Is he worshipped by the angels?
A. Yes: Let all the angels of God worship him, Heb. 1:6.
Q29. And is there good reason for it?
A. Yes: For he is the brightness of his Father's glory, Heb. 1:3.
Q30. Was he begotten of his Father before all worlds?
A. Yes: Thou art my Son, this day have I begotten thee, Ps. 2:7.
Q31. Is he the only-begotten Son of God?
A. Yes: We beheld his glory, the glory as of the only-begotten of the Father, John 1:14.
Q32. Did the Son of God become man?
A. Yes: The Word was made flesh and dwelt among us, John 1:14.
Q33. Did he come into this world?
A. Yes: He came forth from the Father, and came into the world, John 16:28.
Q34. Did he come in the fittest time?
A. Yes: When the fulness of time was come, God sent forth his Son, Gal. 4:4.
Q35. Did he come with a full commission?
A. Yes: For the Father sanctified him, and sent him into the world, John 10:36.
Q36. Did he come to save us?
A. Yes: The son of man is come to seek and to save that which was lost, Luke 19:10.
Q37. Did he come to conquer Satan?
A. Yes: For this purpose was the Son of God manifested, that he might destroy the works of the devil, 1 John 3:8.
Q38. Did the Redeemer take our nature upon him?
A. Yes: He was found in fashion as a man, Phil. 2:8.
Q39. Had he a being before his incarnation?
A. Yes: Before Abraham was, I am, John 8:58.
Q40. Had he a being before the world?
A. Yes: For the same was in the beginning with God, John 1:2.
Q41. Is not his incarnation a great mystery?
A. Yes: Without controversy great is the mystery of godliness, God manifest in the flesh, 1 Tim. 3:16.
Q42. Is it necessary that we believe it?
A. Yes: For he that confesseth not that Jesus Christ is come in the flesh, is not of God, 1 John 4:3.
Q43. Was Jesus Christ God even when he was upon earth?
A. Yes: I am in the Father, and the Father in me, John 14:11.
Q44. Is he man now he is in heaven?
A. Yes: For he that descended is the same also that ascended, Eph. 4:10.
Q45. Is the Redeemer both God and man?
A. Yes: For to us a child is born, to us a son is given, and he shall be called the mighty God, the everlasting Father, Isa. 9:6.
Q46. Is he both the Son of God, and the Son of man?
A. Yes: He was the Son of Adam, he was the Son of God, Luke 3:38.
Q47. Does he continue to be so?
A. Yes: For Jesus Christ is the same yesterday, to-day and for ever, Heb. 13:8.
Q48. Was he man that he might suffer?
A. Yes: For without shedding of blood is no remission, Heb. 9:22.
Q49. Was he God that he might satisfy?
A. Yes: For God has purchased the church with his own blood, Acts 20:28.
Q50. Is he God and man in two distinct natures?
A. Yes: For he is both the root and offspring of David, Rev. 22:16. compare Matt. 22:45.
Q51. Is he so in one person?
A. Yes: For to us there is but one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8:6.
Q52. Is he so for ever?
A. Yes: He is Alpha and Omega, the beginning and the ending, the first and the last, Rev. 22:13.
Q53. Is this Jesus the true Messiah promised to the fathers?
A. Yes: We know that this is indeed the Christ, the Saviour of the world, John 4:42.
Q54. Were the Scriptures fulfilled in him?
A. Yes: To him give all the prophets witness, Acts 10:43.
Q55. Did his miracles prove his doctrine?
A. Yes: The works that I do bear witness of me, that the Father hath sent me, John 5:36.
Q56. Did the Father himself bear witness of him?
A. Yes: By a voice from heaven saying, This is my beloved Son, in whom I am well pleased, hear ye him, Matt. 17:5.
Q57. May we venture our souls upon this foundation?
A. Yes: For this is the record, that God hath given to us eternal life, and this life is in his Son, 1 John 5:11.
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Christ the Redeemer
The person and work of Christ, and the application of redemption
Q21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.
Q22. 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, and born of her yet without sin.
Q23. What offices doth Christ execute as our Redeemer?
A. Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.
Q24. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.
Q25. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.
Q26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Q27. Wherein did Christ's humiliation consist?
A. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.
Q28. Wherein consisteth Christ's exaltation?
A. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.
Q29. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.
Q30. How doth the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Q31. What is effectual calling?
A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.
Q32. What benefits do they that are effectually called partake of in this life?
A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.
Q33. What is justification?
A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Q34. What is adoption?
A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.
Q35. What is sanctification?
A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Q36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
Q37. What benefits do believers receive from Christ at death?
A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.
Q38. What benefits do believers receive from Christ at the resurrection?
A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.
### 2. Christ The Mediator Of The Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24.
Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart.
I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, ‘Jesus the Mediator of the new covenant.'
There are several names and titles in Scripture given to Christ, as the great restorer of mankind: [1] Sometimes he is called a Saviour. ‘His name shall be called Jesus.' Matt 1:21. The Hebrew word for JESUS signifies a Saviour, and whom he saves from hell he saves from sin; where Christ is a Saviour he is a sanctifier. ‘He shall save his people from their sins.' Matt 1:21. There is no other saviour. ‘Neither is there salvation in any other.' Acts 4:12. As there was but one ark to save the world from drowning, so there is but one Jesus to save sinners from damning. As Naomi said to her daughters-in-law, ‘Are there yet any more sons in my womb?' Ruth 1:11, so has God any other sons in the womb of his eternal decree, to be saviours to us, besides Christ? Where shall wisdom be found? The depth saith, It is not in me: and the sea saith, It is not with me.' Job 28:12. Where shall salvation be found? The angel says, It is not in me; mortality says, It is not in me; the ordinance says, It is not in me. Christ alone is the well-spring of life; the ordinance is the conduit-pipe that conveys salvation, but Christ is the spring that feeds it. ‘Neither is there salvation in any other.'
[2] Sometimes Christ is called a Redeemer. ‘The Redeemer shall come to Sion.' Isa 59:20. Some understand it of Cyrus, others of an angel; but the most ancient Jewish doctors understood it of Christ, the Redeemer of the elect. ‘My Redeemer liveth.' Job 19:23. The Hebrew word for Redeemer signifies such a one as is near akin, and has right to redeem a mortgage; so Christ is near of kin to us, being our elder brother, therefore has the best right to redeem us.
[3] Christ is called a Mediator in the text. ‘Jesus the Mediator of the new covenant.' The Greek word for Mediator signifies a middle person, one that makes up the breach between two disagreeing parties. God and we were at variance by sin, now Christ mediates and becomes umpire between us; he reconciles us to God through his blood, therefore he is called the Mediator of the new covenant. There is no way of communion and intercourse between God and man but in and through a Mediator. Christ takes away the enmity in us, and the wrath of God, and so makes peace. Nor is Christ a Mediator of reconciliation only, but intercession. ‘Christ is entered, not into the holy place made with hands, but into heaven itself, now to appear in the presence of God for us.' Heb 9:24. When the priest had slain the sacrifice he was to go with the blood before the altar and mercy-seat, and show it to the Lord. Now, in Christ, our blessed Mediator, consider two things. 1: His person. 2: His graces.
I. His person. His person is amiable; he is made up of all love and beauty. He is the effigy of his Father. ‘The express image of his person.' Heb 1:1. Consider,
[1] Christ's person in two natures. (1.) Look upon his human nature as incarnate. The Valentinians deny his human nature; but John 1:14 says ‘The Word was made flesh.' It is spoken of Christ the promised Messiah. Christ took our flesh, that the same nature which sinned might suffer; and ‘The Word was made flesh,' that through the glass of his human nature we might look upon God.
Why is Christ called the Word?
Because, as a word is the interpreter of the mind, and reveals what is in a man's breast; so Jesus Christ reveals his Father's mind to us concerning the great matters of our salvation. John 1:18. Were it not for Christ's manhood, the sight of the Godhead would be formidable to us; but through Christ's flesh we may look upon God without terror. And Christ took our flesh, that he might know how to pity us; he knows what it is to be faint, sorrowful, tempted. ‘He knows our frame.' Psa 103:14. And he took our flesh, that he might (as Augustine says) ennoble our human nature with honour. Christ having married our flesh has exalted it above the angelic nature.
(2.) Look upon Christ's divine nature. Christ may be fitly compared to Jacob's ladder, which reacheth from earth to heaven. Gen 28:12. Christ's human nature was the foot of the ladder, which stood upon earth; his divine nature the top of the ladder, which reaches to heaven. This being a grand article of our faith I shall amplify it. I know the Arians, Socinians, and Ebionites would rob Christ of the best jewel of his crown, his Godhead; but the Apostolical, Nicene, Athanasian creeds, affirm Christ's Deity; and to this the churches of Helvetia, Bohemia, Wittenberg, Transylvania, &c.' give their full consent. The Scripture is clear for it. He is called ‘the mighty God.' Isa 9:6. ‘And in him dwells the fulness of the Godhead.' Col 2:9. He is of the same nature and essence with the Father. So Athanasius, Basil, Chrysostom. Is God the Father called Almighty? So is Christ. ‘The Almighty.' Rev 1:8. Is God the Father the heart-searcher? So is Christ. ‘He knew their thoughts.' John 2:25. Is God the Father omnipresent? So is Christ. ‘The Son of Man which is in heaven.' John 3:13. Christ as God was then in heaven, when as man he was upon the earth.
Is Christ eternal?
Christ is the everlasting Father, Isa 9:6, may be urged against the Cerinthian heretics, who denied the pre-existence of Christ's Godhead, and held that Christ had no being till he derived it from the Virgin Mary.
Does divine worship belong to the first person in the Trinity? So it does to Christ. John 5:23. ‘Let all the angels of God worship him.' Heb 1:6. Is creation proper to the Deity? this is a flower of Christ's crown. ‘By him were all things created.' Col 1:16. Is invocation proper to the Deity? this is given to Christ. ‘Lord Jesus, receive my spirit.' Acts 7:59. Is recumbency and trust peculiar to God the Father? this is given to Christ. ‘Ye believe in God, believe also in me.' John 14:1. Christ must needs be God, not only that the divine nature might support the human from sinking under God's wrath, but also to give value and weight to his sufferings.
Christ being God, his death and passion are meritorious. Christ's blood is called sanguis Dei, the blood of God, in Acts 20:28, because the person who was offered in sacrifice was God as well as man. This is an invincible support to believers; it was God who was offended, and it was God who satisfied. Thus Christ's person is in two natures.
[2] Consider Christ's two natures in one person, God-man. ‘God manifest in the flesh.' I Tim 3:16. Christ had a twofold substance, divine and human, yet not a twofold subsistence; both natures make but one Christ. A scion may be grafted into another tree - a pear-tree into an apple; which, though it bear different fruits, is but one tree; so Christ's manhood is united to the Godhead in an ineffable manner; yet though there are two natures, yet but one person. This union of the two natures in Christ was not by transmutation, the divine nature changed into the human, or the human into the divine; nor by mixture, the two natures mingled together, as wine and water are mixed; but both the natures of Christ remain distinct, and yet make not two distinct persons, but one person; the human nature not God, yet one with God.
II. Consider Christ, our Mediator, in his graces. These are the sweet savour of his ointments, that make the virgins love him. Christ, our blessed Mediator, is said to be ‘full of grace and truth.' John 1:14. He had the anointing of the Spirit without measure. John 3:34. Grace in Christ is after a more eminent and glorious manner than it is in any of the saints.
[1] Jesus Christ, our Mediator, has perfection in every grace. Col 1:19. He is a panoply, magazine and storehouse of all heavenly treasure, all fulness. This no saint on earth has; he may excel in one grace, but not in all; as Abraham was eminent for faith, Moses for meekness; but Christ excels in every grace.
[2] There is a never-failing fulness of grace in Christ. Grace in the saints is ebbing and flowing, it is not always in the same degree and proportion; at one time David's faith was strong, at another time so faint and weak, that you could hardly feel any pulse. ‘I said, I am cut off from before thine eyes.' Psalm 31:22. But grace in Christ is a never-failing fulness, it never abated in the least degree, he never lost a drop of his holiness. What was said of Joseph in Gen 49:23, may more truly be applied to Christ. ‘The archers shot at him, but his bow abode in strength.' Men and devils shot at him, but his grace remained in its full vigour and strength; ‘his bow abode in strength.'
[3] Grace in Christ is communicative. His grace is for us; the holy oil of the Spirit was poured on the head of this blessed Aaron, that it might run down upon us. The saints have not grace to bestow on others. When the foolish virgins would have bought oil of their neighbour virgins, saying, ‘Give us of your oil, for our lamps are gone out,' Matt 25:8, the wise virgins answered, ‘Not so, lest there be not enough for us and you.' The saints have no grace to spare for others; but Christ diffuses his grace to others. Grace in the saints is as water in the vessel, grace in Christ is as water in the spring. ‘Of his fulness have all we received and grace for grace.' John 1:16. Set a glass under a still and it receives water from it, drop by drop; so the saints have the drops and influences of Christ's grace distilling upon them. What a rich consolation is this to those who either have no grace, or their stock is low! They may go to Christ, the Mediator, as a treasury of grace: Lord, I am indigent; but whither shall I carry my empty vessel, but to a full fountain? ‘All my springs are in thee.' Psa 87:7. I am guilty, thou hast blood to pardon me; I am polluted, thou hast grace to cleanse me; I am sick unto death, thou hast the balm of Gilead to heal me. Joseph opened all the storehouses of corn: Christ is our Joseph, that opens all the treasuries and storehouses of grace, and communicates to us. He is not only sweet as the honey-comb, but drops as the honey-comb. In Christ our Mediator there is a cornucopia, and fulness of all grace; and Christ is desirous that we should come to him for grace, like the full breast that aches till it be drawn.
Use one: Admire the glory of this Mediator; he is God-man, he is co-essentially glorious with the Father. All the Jews that saw Christ in the flesh, did not see his Godhead; all that saw the man did not see the Messiah. The temple of Solomon within was embellished with gold; travellers, as they passed along, might see the outside of the temple, but only the priests saw the glory which sparkled within the temple; so believers only, who are made priests unto God, see Christ's glorious inside, the Godhead shining through the manhood. Rev 1:16.
Use two: If Christ be God-man in one person, then look unto Jesus Christ alone for salvation. There must be something of the Godhead to fasten our hope upon; in Christ there is Godhead and manhood hypostatically united. If we could weep rivers of tears, out-fast Moses on the mount, if we were exact moralists, touching the law blameless, if we could arrive at the highest degree of sanctification in this life, all this would not save us, without looking to the merits of him who is God. Our perfect holiness in heaven is not the cause of our salvation, but the righteousness of Jesus Christ. To this therefore did Paul flee, as to the horns of the altar. ‘That I may be found in him, not having my own righteousness.' Phil 3:9. It is true, we may look to our graces as evidences of salvation, but to Christ's blood only as the cause. In time of Noah's flood, all that trusted to the high hills and trees, and not to the ark, were drowned. ‘Looking unto Jesus;' and so look unto him, as to believe in him, that so Christ may not only be united to our nature, but to our persons. Heb 12:2. ‘That believing, you may have life through his name.' John 20:31.
Use three: Is Jesus Christ God and man in one person? This, as it shows the dignity of believers, that they are nearly related to one of the greatest persons that is, ‘In him dwells the fulness of the Godhead bodily,' so it is of unspeakable comfort. Col 2:2. Christ's two natures being married together, the divine and human, all that Christ in either of his natures can do for believers, he will do. In his human nature he prays for them, in his divine nature he merits for them.
Use four: Admire the love of Christ our Mediator; that he should humble himself, and take our flesh, that he might redeem us. Believers should put Christ in their bosom, as the spouse did. ‘Lie betwixt my breasts.' Cant 1:13. What was said of Ignatius, that the name of Jesus was found written in his heart, should be verified of every saint; he should have Jesus Christ written in his heart.