The Assembly's Shorter Catechism Explained

Question: Did God leave all mankind to perish in the estate of sin and misery?

Answer: God having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.

Question: What became of the angels that fell, by their sinning against God?

Answer: God left them without remedy, in that state of sin and misery into which they plunged themselves; and hath "delivered them into chains of darkness, to be reserved unto judgment," 2 Pet. 2:4.

Question: When man joined with the devil in a conspiracy against God, did God treat him the same way?

Answer: No; he had a purpose of grace and love towards some of Adam's race; and therefore, immediately after the fall, declares his fixed intention of assuming the human nature, in the person of the Son, that he might redeem lost man, and bruise the head of the old serpent, that had ruined him, Gen. 3:15.

Question: When did God's purpose of grace and love, to wards any of Adam's family, commence or begin?

Answer: It never had a beginning; for he loved them from everlasting, Jer. 31:3; Eph. 1:4.

Question: Can any reason be given why God has elected fallen man, rather than fallen angels, and why he elected some of Adam's race, and not others of them?

Answer: It is dangerous to search into the reasons of holy and adorable sovereignty; it becomes us to acquiesce in this, that God did it out of his mere good pleasure, Eph. 1:5; Matt. 11:26.

Question: To what happiness did God ordain his elect from among men?

Answer: He ordained them to everlasting life, Acts 13:48 - "As many as were ordained to eternal life, believed."

Question: Did God make choice of any to eternal life, because of their foreseen faith and holiness?

Answer: No; because faith and holiness are the fruits and effects, and therefore can never be the cause of election, Eph. 1:4-6.

Question: Is Christ the cause of election?

Answer: No; the free love of God sent Christ to redeem the elect, and therefore he could not be the cause of electing love, John 3:16.

Question: Did not Christ procure God's love to an elect world?

Answer: No; the Father himself loved them, John 16:27.

Question: If Christ is not the cause of election, why are the elect said to be chosen in him?

Answer: Because in one and the same decree of election, the love of God lighted both upon the head, and upon the members, considered as in him, Eph. 1:4.

Question: By whom is it that God brings any of Adam's race to eternal life?

Answer: By a Redeemer, Rom. 11:26.

Question: How are sinners of mankind to be viewed in relation to a Redeemer?

Answer: As lawful captives, Isaiah 49:24.

Question: What is it to redeem the lawful captives?

Answer: It is to pay down a sufficient ransom to offended justice for their deliverance, and to rescue them by mere force and power out of the hands of Satan, Isaiah 49:25.

Question: What ransom is laid down to offended justice for their deliverance?

Answer: Nothing less than "the precious blood of Christ," or his obedience unto death, 1 Pet. 1:19.

Question: What right and title has the Redeemer, to take the captives by force out of the hands of Satan?

Answer: The demands of law and justice being satisfied, he has a lawful right, both by donation and purchase, to rescue his captives out of the hands of Satan by his divine power, John 17:2.

Question: Why did the Redeemer, in dealing with justice, lay down a price; but in dealing with Satan, act by way of power?

Answer: Because God, being the creditor, had a right to demand a price, but Satan being only the jailer, has no law right to detain the prisoner, after the creditor is satisfied; and yet, refusing to quit hold of his captives, the Redeemer's power must be put forth for their deliverance, Luke 11:22.

Question: Was there a covenant transaction entered into for their deliverance, by price and power?

Answer: Yes; Psalm 89:3 - "I have made a covenant with my Chosen."

Question: How is that covenant called?

Answer: A covenant of grace.

Question: Why called a covenant of grace?

Answer: Because it is a covenant of eternal life and salvation to sinners, to be given them in a way of free grace and mercy, Jer. 31:33, 34.

Question: Are not heaven and earth both concerned in this covenant?

Answer: Yes; because it is a covenant of peace between them, Isaiah 54:9, 10.

Question: Who is the party contractor on Heaven's side?

Answer: It is God himself, the proposer of the covenant, and the offended party, Psalm 89:3.

Question: Whether is it God essentially considered, or as in the person of the Father, that is the party-contractor on Heaven's side?

Answer: God essentially considered is the party-contractor on Heaven's side, in the person of the Father.

Question: Who is the party-contractor on man's side?

Answer: It is Christ, the chosen of God, as he is called, Luke 23:35.

Question: In what does this covenant consist?

Answer: In the mutual agreement between God and his chosen One.

Question: When was this covenant made?

Answer: From all eternity, or before the world began, Titus 1:2.

Question: "With whom was the covenant of grace made?"

Answer: "With Christ as the second or last Adam; and in him with all the elect as his seed, Gal. 3:16."27

Question: Why is Christ called the last Adam? 1 Cor. 15:45?

Answer: Because as the first Adam was the federal head of all his natural offspring, in the covenant of works, so Christ is the last Adam, because he was the federal head of his spiritual seed in the covenant of grace; the last covenant that ever will be made about man's eternal happiness.

Question: How was the covenant of grace made with Christ as the second or last Adam?

Answer: The Father purposed that a remnant of lost mankind should be the members of Christ's body, and gave them to him for that end; and Christ, standing as second Adam, accepted the gift, John 17:6; as also, the Father proposed to him, as the last Adam, the covenant of grace in the full tenor, condition, and promises of it, to which he consented; and thus the covenant of rich grace was concluded between them; Zech. 6:13 - "The counsel of peace shall be between them both."

Question: How are we to conceive of the covenant of grace, in respect of order and being?

Answer: Although the covenant of grace was the second covenant, in respect of order and manifestation to the world, yet it was first in respect of being, because it was actually made with Christ from eternity, Titus 1:2.

Question: How do you prove from scripture, that there was such a covenant made with Christ?

Answer: From Isaiah 42:6 - "I will give thee for a covenant of the people;" and Heb. 8:6, where Christ is called "the Mediator of a better covenant;" and from Heb. 13:20, where we read of "the blood of the everlasting covenant."

Question: What was the ancient usage in making of covenants?

Answer: It was to cut a beast in twain, and to pass between the parts of it, Jer. 34:18.

Question: What does this usage import, as applied to God's making a covenant with his Chosen?

Answer: It imports, that it was a "covenant by sacrifice," Psalm 50:5.

Question: What was the sacrifice in this covenant?

Answer: It was Christ himself, the party contractor on man's side, Heb. 9:26.

Question: What was the sword that cut this sacrifice asunder?

Answer: It was divine justice, Zech. 13:7.

Question: How is Christ the party contractor on man's side, to be considered in this covenant?

Answer: He is to be considered as the head and representative of his spiritual seed, Isaiah 59:21.

Question: How does it appear that Christ is the head and representative of his spiritual seed in this covenant?

Answer: From the making of the promises originally to him and from his being the surety of the covenant.

Question: When were the promises made to him?

Answer: Before the world began; which, in scripture style, is the same as from eternity, Titus 1:2 - "In hope of eternal life, which God, that cannot lie, promised before the world began." And there was none before the world began, to whom the promise of eternal life could be made personally, but to Christ as the head and representative of his seed.

Question: How do you prove, from scripture, that Christ was surety for his spiritual seed in this covenant?

Answer: From Heb. 7:22 - "By so much was Jesus made a surety of a better testament."

Question: In what sense was he surety for them?

Answer: He was their surety in a way of satisfaction for all their debt of obedience and punishment, by taking it wholly on himself, as for persons utterly insolvent.

Question: How is Christ's being the surety of the covenant, an evidence of its being made with him as the representative of his seed?

Answer: Because by his being surety for them, he became one with them in the eye of the law: hence is Christ said, not only to be made sin for us, but we are said to be "made the righteousness of God in him," 2 Cor. 5:21.

Question: Why was the covenant of grace made with Christ as the head and representative of his spiritual seed?

Answer: That the love of God, and the covenant of grace, might be of the same eternal date; for, as the love of God is an everlasting love, Jer. 31:3, so the covenant of grace is an everlasting covenant, Heb. 13:20.

Question: Who is the party represented and contracted for in the covenant of grace?

Answer: The elect of mankind.

Question: What do you understand by the elect of mankind?

Answer: A certain number of mankind chosen, from eternity, to everlasting life.

Question: How does it appear, that the elect were the party represented and contracted for?

Answer: Because the party with whom the covenant was made is called God's CHOSEN, Psalm 89:3 - "I have made a covenant with my Chosen;" that is, with Christ, as contracting for all the chosen, or elect of God.

Question: Why are the elect called Christ's seed? Psalm 89:4?

Answer: Because he begets them with the word of truth, James 1:18; and they are born again to him in their regeneration, John 3:3.

Question: Why is Christ said to take on him the seed of Abraham, Heb. 2:16, and not rather the seed of Adam?

Answer: To show that it was the elect only, whom he represented; in as much as the seed of Abraham are but a part of Adam's seed, which includes all mankind.

Question: How are the elect of God to be considered in this covenant and federal representation?

Answer: They are to be considered as lost sinners, and as utterly unable to help themselves in whole or in part, Hos. 13:9; and yet withal as given to Christ by the Father, as objects of eternal, sovereign, and free love, John 17:6, 9.

Question: How does the freedom of this electing love appear?

Answer: In pitching upon objects altogether unlovely, Ezek. 16:6.

Question: How does the sovereignty of it appear?

Answer: In pitching on some such unlovely objects, and passing by others in the same condition, Rom. 9:21.

Question: Was it any disparagement to the federal representation of the second Adam, that he represented only some of mankind, whereas the first Adam represented the whole of his race?

Answer: No; because it was unspeakably more for Christ to undertake and contract for one sinner, than for Adam to contract for a whole righteous world.

Question: Is what is called by some divines, the covenant of redemption, a distinct covenant from the covenant of grace?

Answer: Although Christ alone engaged from eternity to pay the price of our redemption, on which account the covenant is wholly of free grace to us; yet there is no warrant from scripture, to suppose a covenant of redemption distinct from the covenant of grace.

Question: How many covenants are there for life and happiness to man in scripture reckoning?

Answer: They are but two in number: of which the covenant of works is one, and consequently the covenant of grace must be the other.

Question: How do you prove from scripture, that there are only two covenants, of which the covenant of works is one?

Answer: From Gal. 4:24, where it is said - "These are the two covenants, the one from mount Sinai, which gendereth to bondage."

Question: How does it appear that the one from Mount Sinai, which gendereth to bondage, is the covenant of works?

Answer: Because the generating of bond children, excluded from the inheritance, Gal. 4:30, is a distinguishing character of the covenant of works, which cannot agree to the covenant of grace under any dispensation of it.

Question: Was then the covenant at Mount Sinai a covenant of works?

Answer: The covenant of works was only repeated at Mount Sinai, together with the covenant of grace; to show to all Israel, that the clearing of both the principal and penalty of the covenant of works was laid on Christ, as the condition of the covenant of grace.

Question: Does the scripture make mention of the blood of any more than one covenant?

Answer: The scripture makes mention of the blood of the Covenant, in the singular number four several times, namely, Ex. 24:8; Zech. 9:11; Heb. 10:29 and 13:20; but nowhere speaks of the blood of the covenants, in the plural number.

Question: What is the native consequence of the scripture's mentioning the blood of the covenant, in the singular number, and not the blood of the covenants in the plural number?

Answer: The consequence is, that the covenant, the blood of which the scripture mentions, and upon which our salvation depends, is but ONE covenant, and not TWO.

Question: What is the received doctrine in our standards upon this head?

Answer: Our standards make no distinction between a covenant of redemption, and a covenant of grace.28

Question: Is the covenant of grace conditional, or absolutely free?

Answer: It was strictly conditional to the Surety, Isaiah 49:3, but is absolutely free to the sinner, Jer. 31:33, 34.

Question: What is the proper condition of the covenant of grace?

Answer: It is Christ, as representative and surety, his fulfilling all righteousness, owing to God by his spiritual seed, in virtue of the broken covenant of works, Matt. 3:15.

Question: In what consists that righteousness which Christ had to fulfil, as the condition of the covenant of grace?

Answer: In the holiness of his human nature, perfect conformity to the law in his life, and satisfaction for sin in his death.

Question: Why was holiness of nature necessary as a conditionary article of the covenant?

Answer: Because nothing being so opposite to God as an unholy nature, and yet the elect having their natures wholly corrupted, it was therefore necessary, that Christ, their representative, should have a human nature perfectly pure and holy, fully answering for them the holiness and perfection of nature required by the law, Heb. 7:26.

Question: Why was righteousness of life, or perfect conformity to the law, necessary as a conditionary article of the covenant?

Answer: Because Adam, as a public head, having failed in his obedience, there could be no entering into life for him, or any of his natural seed, without keeping the commandments by the Surety, Matt. 19:17 - "If thou wilt enter into life, keep the commandments."

Question: Has Christ fulfilled this part of the condition?

Answer: Yes; for, "he became obedient unto death," Phil. 2:8.

Question: Was satisfaction for sin any part of the condition of Adam's covenant?

Answer: No; holiness of nature, and righteousness of life, were the sole condition of it.

Question: How then came satisfaction for sin to be a conditionary article in the new covenant?

Answer: Because the covenant of works being broken, and the penalty of it incurred, the holiness, justice, and veracity of God insisted, that without shedding of blood, there should be no remission, Heb. 9:22.

Question: What was the conditionary article of the covenant relative to satisfaction for sin?

Answer: That all the sins of an elect world, being summed up as so many branches of the law, or covenant of works, Christ, as a public person, should satisfy publicly and completely for them all, Isaiah 53:5, 6.

Question: How was he to make this satisfaction?

Answer: By suffering, Luke 24:26 - "Ought not Christ to have suffered these things?"

Question: What was it that he had to suffer?

Answer: The very same punishment the elect would have undergone, for the breach of the covenant of works; that is, death, in its fullest latitude and extent, Gen. 2:17, compared with 2 Cor. 5:14.

Question: What is that death in the fullest latitude and extent which Christ had to endure, in satisfaction for sin?

Answer: It was both the curse, or sentence, of the broken law, binding him over, as the Surety, to suffer all that avenging wrath which sin deserved; and likewise the actual execution of this sentence upon him to the uttermost, for the full satisfaction of justice, Gal. 3:10; Ezek. 18:4.

Question: Has Christ fulfilled this part of the condition?

Answer: Yes; he was "made a curse for us," Gal. 3:13; "and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour," Eph. 5:2.

Question: How does it appear, that this righteousness of Christ is the condition of the covenant of grace?

Answer: Because his fulfilling all righteousness is the only ground of a sinner's right and title to eternal life, Rom. 5:21; and the sole foundation of his plea before God, Phil. 3:8, 9.

Question: Why may not faith, or believing, be the condition of the covenant of grace?

Answer: Because faith is promised in the covenant itself, Zech. 12:10, and therefore cannot be the condition of it.

Question: May not faith be the condition, when the scripture says, that Abraham's faith "was counted unto him for righteousness?" Rom. 4:3?

Answer: It was the object upon which Abraham's faith terminated, namely, Christ and his righteousness, and not his faith itself, or his act of believing, that was counted to him for righteousness.

Question: What place then has faith in the covenants?

Answer: It has the place of an instrument and gift; and is necessary, as such, savingly to interest us in Christ,29 John 1:12; and to determine us to acquiesce in his fulfilling the condition of the covenant for us, Isaiah 45:24.

Question: What may we learn from the conditionary part of the covenant, as fulfilled by Christ?

Answer: That the redemption of the soul is precious, being ransomed at no less a sum than the holy birth, righteous life, and satisfactory death of the Son of God, 1 Pet. 1:19; and that the law is so far from being made void through faith, that it is established by it, Rom. 3:31.

Question: Seeing in every covenant there is a promise, what are the promises of the covenant of grace?

Answer: They are such as have either their direct and immediate effect upon Christ himself, as the Head; or such as have their direct and immediate effect on the elect, comprehended with him in the covenant.

Question: What are these promises that have their direct and immediate effect on Christ himself, as the head of the covenant?

Answer: The promise of assistance in his work, Psalm 89:21; of the acceptance of it, Isaiah 42:21; and of a glorious reward to be conferred upon him, as the proper merit of his work done, Isaiah 52:13.

Question: What are those promises that have their direct and immediate effect upon the elect?

Answer: They are all the promises pertaining to life and godliness; the promises of grace and glory, and of every good thing; which may all be comprehended in this one, to wit, the promise of eternal life, mentioned, Titus 1:2 - "In hope of eternal life, which God that cannot lie, hath promised before the world began;" and 1 John 2:25 - "This is the promise that he hath promised us, even eternal life."

Question: What is meant by the promise of eternal life?

Answer: It comprehends in it all true happiness, and its everlasting continuance.

Question: How is it evident, that all true and eternal happiness is comprehended in the meaning of the promise of eternal life?

Answer: In as much as the death threatened in the covenant of works, included all misery in this world, and the world to come: so the life promised in the covenant of grace must needs comprehend all happiness in time and eternity, with all the means by which it is effected, Rom. 6:23.

Question: To whom was this promise of eternal life made?

Answer: To Christ primarily, and to the elect secondarily in and through him: as is evident from Titus 1:2, compared with 1 John 2:25.

Question: To whom are the promises of the covenant endorsed or directed?

Answer: To all who hear the gospel, with their seed, Acts 2:39 - "The promise is to you, and to your children."

Question: What right to the promises have all the hearers of the gospel, by this general endorsement of them?

Answer: A right of access to the promises, and all the good that is in them, so as to be rendered inexcusable if they believe not, John 3:18.

Question: What right does faith, or believing, give to the promises?

Answer: A r:ght of possession, in virtue of union with Christ, in whom all the promises are yea, and amen; John 3:36 - "He that believeth - HATH everlasting life."

Question: What may we learn from the promissory part of the covenant?

Answer: That all the benefits of it are the free gifts of grace, running in the channel of the obedience and death of Christ; and are in him perfectly sure to the elect seed, Isaiah 55:3.

Question: Was there any penalty in the covenant of grace, as there was in the covenant of works?

Answer: Although there was a penalty in the covenant of works, because Adam, with whom it was made was a fallible creature; yet there could be none in the covenant of grace, because Christ, the party contracting on man's side, was absolutely infallible, and could not fail, Isaiah 42:4.

Question: Are not the elect, the party contracted for, fallible, even after they are brought to believe?

Answer: It is certain, that believers are fallible, in respect of their actions, as long as they are in this world, Eccl. 7:20, but not in respect of their state, Job 17:9; they can no more fail from their state of grace, than the saints in heaven can, John 13:1.

Question: Can fatherly chastisements be called a penalty in the covenant of grace, with respect to believers?

Answer: No; because they are not vindictive, but medicinal, and really belong to the promissory part of the covenant, as is evident from Psalm 89:30-35; Isaiah 27:9; Heb. 12:6, 7.

Question: What security have believers against any proper penalty in this covenant?

Answer: They have the security of Christ's performing the condition of it for them; and his doing so legally sustained in their favour, 2 Cor. 5:21.

Question: On whom is the administration of the covenant of grace devolved?

Answer: On Christ the second Adam, alone, and that, as a reward of his work, Isaiah 49:8.

Question: What do you understand by the administration of the covenant?

Answer: The entire management of it, by which it may be rendered effectual to the end for which it was made, Psalm 89:28.

Question: Who are the objects of this administration?

Answer: Sinners of mankind indefinitely, or any of the family of Adam, without exception, John 3:14, 15.

Question: How does he administer the covenant to sinners of mankind indefinitely?

Answer: In the general offer of the gospel, which is "good tidings to ALL PEOPLE," Luke 2:10; in which all, without exception, are declared welcome, Proverbs 8:4; Mark 16:15.

Question: What is the foundation of the unlimited administration of the covenant, in the gospel offer?

Answer: It is not rounded on election, but on the intrinsic sufficiency of Christ's obedience and death for the salvation of all, John 1:29.

Question: For what end does he thus administer the covenant to sinners of mankind?

Answer: To deliver them out of the estate of sin and misery, and to bring them into an estate of salvation, Gal. 3:21, 22.

Question: How does he bring them into a state of salvation?

Answer: By bringing them personally and savingly into the "bond of the covenant," Ezek. 20:37, in the day of his power; when "one shall say, I am the Lord's - and another subscribe with his hand unto the Lord," Isaiah 44:5.

Question: How long will he continue to be the administrator of the covenant?

Answer: As he dispenses all the blessings of the covenant here, John 3:35, so he will complete the happiness of the saints, in the other world, by a perfect accomplishment of all its promises to them, Eph. 5:27.

Question: How does it appear that he will be the administrator of the covenant through eternity?

Answer: Because he is to remain the eternal bond of union, Heb. 7:25, and medium of communication, between God and the saints for ever, Rev. 7:17.

Question: What is the first and fundamental act of his administration?

Answer: It is his disposing the all things, which he has in his hand, as the appointed trustee of the covenant, to poor sinners, by way of a TESTAMENT, Luke 22:29 - "I appoint (or dispose) unto you a kingdom, as my Father hath appointed unto me."

Question: What is the difference between a federal and a testamentary30 disposition?

Answer: A federal disposition is made upon a weighty cause, or proper condition; but a testamentary disposition is a deed, or conveyance, of grace and bounty, without all conditions, properly so called.

Question: How is this applied to the Father's disposition and to Christ's?

Answer: The Father's federal disposition of all covenant-benefits to Christ, was on condition of his making "his soul an offering for sin," Isaiah 53:10; but Christ's testamentary disposition to sinners, who have nothing, is "without money and without price," chap. 55:1.

Question: Is Christ's testament of the same date with the covenant that was made with him?

Answer: The covenant of grace was made with him from eternity; but it is obvious, that his commencing testator of this covenant, being an act of his administration of it, could not take place till the covenant of works was broken.

Question: At what time, then, did he make his testaments?

Answer: The very day in which Adam fell - in the first promise, Gen. 3:15.

Question: How could his testament be of force, (according to Heb. 9:17,) so long before his actual death?

Answer: He died typically, in all the sacrifices of the Old Testament; hence he is called, "The Lamb slain from the foundation of the world," Rev. 13:8.

Question: Who are the legatees,31 or parties in whose favour the testament was made?

Answer: Since Christ is authorised by the Father, to administer the covenant to mankind sinners indefinitely, John 6:37, none of these can be excepted out of his testament, as to the external revelation and exhibition of it, any more than they are out of his administration, Rev. 22:17.

Question: Who is the executor of his testament?

Answer: Although in testaments among men, the testator and executor are always different persons, because the testator dying, cannot live again to see his will executed; yet here the testator, who was dead, is alive for evermore, as the executor of his own testament, by his Spirit, Rev. 1:18; Rom. 4:25.

Question: What are the legacies left in his testament?

Answer: They are all the benefits of the covenant, even HIMSELF, and ALL THINGS in and with him, Rom. 8:32; Rev 21:7.

Question: By what means is it that sinners are possessed of these rich legacies?

Answer: By faith, or believing on the Lord Jesus Christ, Acts 16:31.

Question: Why is believing on Christ the appointed means of instating sinners in the covenant and legacies thereof?

Answer: Because the grace of the covenant is thus preserved entire, "to the end the promise might be sure to all the seed," Rom. 4:16.

Question: How may persons know, if they are savingly and personally within the covenant of grace?

Answer: If they have found themselves unable to dwell any longer within the boundaries of the covenant of works, and "have fled for refuge," from that covenant, "to lay hold upon the hope set before them," Heb. 6:18.

Question: In what respects do the covenants of works and of grace DIFFER from one another?

Answer: They differ in their nature, parties, contractors, properties, conditions, promises, the order of obedience, in their end and design, the manner of their administration, and in their effects.

Question: How do these two covenants of works and grace differ in their nature?

Answer: The covenant of works was a covenant of friendship, and supposed the parties to be in a perfect amity; but the covenant of grace is a covenant of reconciliation, and supposes man to be at variance with God, and enmity against him, 2 Cor. 5:19.

Question: How do they differ as to the parties contractors?

Answer: In the covenant of works, the parties contractors were, God and innocent Adam, representing all his natural seed; but in the covenant of grace, the parties are, God, and CHRIST the second Adam, representing all his spiritual seed, Psalm 89:3, 4.

Question: How do they differ in their properties?

Answer: The covenant of works, as standing with the first Adam, was but short-lived; but the covenant of grace, which stands fast with the second Adam, is an everlasting covenant, Heb. 13:20; the covenant of works denounced nothing but wrath and curse upon the transgressor; but the covenant of grace is full of blessings to the sinner, in Christ, Eph. 1:3.

Question: How do they differ in their conditions?

Answer: The condition of the covenant of works was only the perfect obedience of a mere man, bearing no proportion to the life promised; but the condition of the covenant of grace is the perfect righteousness of God-man, which is the promised reward, Jer. 23:6.

Question: How do they differ in their promises?

Answer: The promises of the covenant of works were strictly conditional; but the promises of the covenant of grace, as respecting us, are absolutely free, Jer. 31:33, 34.

Question: In what respect do they differ in the order of obedience?

Answer: In the covenant of works, duty, or obedience, was the foundation of privilege; acceptance first began at the work, and then went on to the person, if the work was perfectly right; but, in the covenant of grace, this order is quite inverted; for in it privilege is the foundation of duty; and acceptance first begins at the person, and then goes on to the work, because flowing from a principle of faith: Gen. 4:4, compared with Heb. 11:4.

Question: How do they differ in their end and design?

Answer: The end of the covenant of works was to show man what he was to do towards God; but the end of the covenant of grace, is to show man what God is to do for him, and in him, Isaiah 26:12.

Question: How do they differ in the manner of their administration?

Answer: The covenant of works was dispensed by God, absolutely considered; but the covenant of grace is dispensed by a Mediator, who is himself the ALL of the covenant, Isaiah 42:6.

Question: How do these two covenants differ in their effects?

Answer: The covenant of works wounds and terrifies a guilty sinner; but the covenant of grace heals and comforts a wounded soul, Isaiah 42:3; the covenant of works shuts up to hell and wrath; but the covenant of grace casts open a door of escape, John 10:9 and 14:6.

Question: What may we learn from this whole doctrine of the covenant of grace?

Answer: That it is our duty to believe that JESUS CHRIST is the Saviour of the world, and our Saviour in particular, by his Father's appointment, and his own offer; and that by the same appointment and offer, his righteousness, which is the condition of the covenant, and eternal life, which is the promise of it, are OURS in respect of right to it, so as that we may lawfully and warrantably take possession of the same, and use them as our own, to all the intents and purposes of salvation: John 4:42 - "We know that this is indeed the Christ, the Saviour of the world;" Luke 1:47 - "My spirit hath rejoiced in GOD, MY SAVIOUR."


The Assembly's Shorter Catechism Explained

Question: Who is the Redeemer of God's elect?

Answer: 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 continues to be God and man, in two distinct natures, and one person, for ever.

Question: What is the greatest wonder the world has ever beheld?

Answer: The incarnation of the Son of God, John 1:14; Jer. 31:22.

Question: What makes this the greatest wonder?

Answer: Because by it two natures, infinitely distant, are united in one person; hence called "a great mystery," 1 Tim. 3:16.

Question: Was this great event foretold before it came to pass?

Answer: Yes: God spake of it "by the mouth of his holy prophets, which have been since the world began," Luke 1:70.

Question: By what names did they speak of his coming?

Answer: 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.

Question: Is he now actually come into the world?

Answer: 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.

Question: How do you prove, that our Lord Jesus Christ is the true promised Messiah?

Answer: 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.

Question: How does this appear?

Answer: By comparing every prophecy and promise concerning him in the Old Testament, with the exact accomplishment of it in the New, Acts 3:18.

Question: What silencing questions may be put to the Jews, who assert that the Messiah is not yet come in the flesh?

Answer: 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.

Question: What does the title of a Redeemer suppose with reference to the redeemed?

Answer: 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.

Question: Are all mankind, the elect of God as well as others, by nature under this bondage and captivity?

Answer: Yes; as is evident from Eph. 2:1-3.

Question: Why is Christ called the only Redeemer of God's elect?

Answer: Because there was none capable of the vast undertaking but himself, Isaiah 53:5.

Question: How does Christ redeem the elect from their spiritual bondage and captivity?

Answer: By price and power; or by ransom, 1 Pet. 1:19, and conquest, Isaiah 49:25.

Question: What ransom or price did he lay down?

Answer: His own life, Matt. 20:28 - "The Son of man came, to give his life a ransom for many."

Question: How does Christ redeem by power or conquest?

Answer: 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.

Question: Why is the Redeemer called Lord?

Answer: 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.

Question: Why is he called Jesus?

Answer: Because he saves his people from their sins, Matt. 1:21.

Question: Why is he called Christ?

Answer: 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.

Question: Upon what is Christ's sufficiency for the great work of our redemption founded?

Answer: Upon the infinite dignity of his person, as being the eternal Son of God, 1 John 5:20.

Question: Is Christ the Son of God by nature, or only by office?

Answer: 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.

Question: What would be the danger of asserting, that Christ is called the Son of God only with respect to his mediatory office?

Answer: 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.

Question: Might not the Sonship of Christ be the result of the divine will, though his personality is not?

Answer: 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.

Question: How do you prove, from scripture, that Christ's Sonship is distinguished from his office?

Answer: 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.

Question: What did this glorious person, the eternal Son of God, become, that he might be our Redeemer?

Answer: He became Man, John 1:14; Gal. 4:4.

Question: When he became man did he cease to be God?

Answer: No; but he became Immanuel, God-man, Matt. 1:23.

Question: What is the import of the name Immanuel?

Answer: 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.

Question: What moved God to become man, in the person of the Son?

Answer: Nothing but matchless and undeserved grace and love, 1 John 4:10.

Question: How many natures has Christ?

Answer: Two: namely, the nature of God, and the nature of man, 1 Tim. 3:16.

Question: Why are they called two distinct natures?

Answer: 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.

Question: Why is he said to have but one person?

Answer: In opposition to the error of the Nestorians, who maintained, that each nature was a person; or, that he had two persons.

Question: How does it appear, that the two natures of God and man are united in the person of the Son?

Answer: 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.

Question: Will ever the union between the two natures be dissolved?

Answer: 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.

Question: Does not each nature, notwithstanding of this union, still retain its own essential properties?

Answer: 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.

Question: Are not the acts and works of either of the two natures, to be ascribed to the person of Christ?

Answer: 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.

Question: Why is the union of the two natures called a hypostatical or personal union?

Answer: Because the human nature is united to, and subsists in the person of the Son of God, Luke 1:35.

Question: What is the difference between the hypostatical union, and the union that takes place among the persons of the adorable Trinity?

Answer: 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.

Question: What is the difference between the hypostatical union, and the union that takes place between the soul and body?

Answer: 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.

Question: What is the difference between the hypostatical union, and the mystical union that is between Christ and believers?

Answer: 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.

Question: Why was it requisite that our Redeemer should be man?

Answer: 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

Question: Why was it requisite that our Mediator should be God?

Answer: 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

Question: "Why was it requisite that the Mediator should be God and man in one person?"

Answer: "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

Question: What may we learn from the indissoluble union of the two natures in the person of Christ?

Answer: 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.


The Assembly's Shorter Catechism Explained

Question: How did Christ, being the Son of God, become man?

Answer: 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.

Question: Did Christ assume the person of a man?

Answer: No; he assumed the human nature, but not a human person, Heb. 2:16.

Question: Had ever the human nature of Christ a distinct personality of its own?

Answer: No; it never subsisted one moment by itself, Luke 1:35.

Question: What is the reason that the human nature of Christ never subsisted by itself?

Answer: Because it was formed and assumed at once; for the moment the soul was united to the body, both soul and body subsisted in the person of the Son of God.

Question: How came the human nature to subsist in the person of the Son?

Answer: The whole Trinity adapted and fitted the human nature to him; but the assumption of it, into a personal subsistence with himself, was the peculiar act of the Son, Heb. 2:14, 16.

Question: Since the human nature of Christ has no personality of its own, is it not more imperfect than in other men, when all other men are human persons?

Answer: The human nature of Christ is so far from being imperfect, by the want of a personality of its own, that it is unspeakably more perfect and excellent than in all other men, because to subsist in God, or in a divine person, is incomparably more noble and excellent than to subsist by itself.

Question: In what lies the matchless and peculiar dignity of the human nature of Christ?

Answer: That it subsists in the second person of the Godhead, by a personal and indissoluble union.

Question: What is the difference between the human nature and a human person?

Answer: A human person subsists by itself; but the human nature subsists in a person.

Question: When Christ became man, did he become another person than he was before?

Answer: No; there was no change in his person; for he assumed our nature with his former personality, which he had from eternity.

Question: What is the reason that the assumption of the human nature made no change in the divine person of the Son?

Answer: Because the human nature was assumed by Christ without a human personality.

Question: Whether is it more proper to say, that the human nature subsists in the divine nature, or in the divine person of Christ?

Answer: It is more proper to say, that it subsists in the divine person of Christ, because the natures are DISTINCT, but the person is ONE; and it was the divine nature only, as it terminates in the second person, which assumed the human nature into personal union.

Question: Can we not say, consistently with truth, that the man Christ Jesus is God?

Answer: We assuredly may; because in this case, we speak of the person, which includes the human nature.

Question: But can we say, in consistency with truth, that Christ Jesus, as man, is God?

Answer: No; because in this case, we speak only of the human nature, which does not include his divine person.

Question: What is the human nature, or in what does it consist?

Answer: It consists in a true body and a reasonable soul, of which the first Adam, and every man and woman descending from him, are possessed.

Question: Had our Redeemer always a true body and a reasonable soul, subsisting in his divine person?

Answer: No; until he came in the fulness of time, and then took to himself a true body and a reasonable soul.

Question: How do you prove that he took this human nature to himself?

Answer: From Heb. 2:14, 16 - "Verily he took not on him the nature of angels; but he took on him the seed of Abraham."

Question: Why is Christ said to take to himself a true body?

Answer: To show that he had real flesh and bones, as we have, Luke 24:39; and that it was not, as some ancient heretics alleged, only the mere shape and appearance of a human body.

Question: How does it appear that he had a true and real body, as other men have?

Answer: He is called Man, and the Son of man, Psalm 80:17; he was conceived and born, Matt. 1:20, 25; he was subject to hunger, thirst, and weariness, like other men; he was crucified, dead, buried, and rose again: none of which could be affirmed of him, if he had not had a true body.

Question: Had not he a reasonable soul, as well as a true body?

Answer: Yes; otherwise he had wanted the principal constituent part of the human nature: accordingly, we read, that his "soul was exceeding sorrowful, even unto death," Matt. 26:38.

Question: Why was not the human body created immediately out of nothing, or out of the dust of the earth, as Adam's body was?

Answer: Because, in that case, though he would have had a true body, yet it would not have been akin to us, bone of our bone, and flesh of our flesh.

Question: Did Christ bring his human nature from heaven with him?

Answer: No; for he was the "seed of the woman," Gen. 3:15.

Question: How then is it said, 1 Cor. 15:47 - "The first man is of the earth, earthy; the second man, is the Lord from heaven?"

Answer: The plain meaning is, the first man had his original from the earth; but the second man, as to his divine nature, is the eternal, independent, and sovereign Lord of heaven and earth, equally with the Father; and as to his human nature, there was a more glorious concurrence of the adorable Trinity, in the formation of it, than in making of the first Adam.

Question: What was the peculiar agency of each person of the adorable Trinity in this wonderful work?

Answer: The Father prepares a body, or human nature for him, Heb. 10:5; the Holy Ghost forms it, by his overshadowing power, out of the substance of the virgin, Luke 1:35; and the Son assumes the entire human nature to himself, Heb. 2:14, 16.

Question: Why was Christ born of a virgin?

Answer: That the human nature might be found again in its primitive purity, and presented to God as spotless as it was at its creation, free from the contagion of original sin, which is conveyed to all Adam's posterity by natural generation.

Question: Was it necessary that Christ should be conceived and born without sin?

Answer: It was absolutely necessary; both because the human nature was to subsist in union with the person of the Son of God, and likewise because it was to be a sacrifice for sin, and therefore behoved to be without blemish, Heb. 7:26.

Question: What benefit or advantage accrues to us by the spotless holiness of the human nature of Christ?

Answer: The:spotless holiness of his human nature is imputed to us as a part of his righteousness, 1 Cor. 1:30; and it is a sure earnest of our perfect sanctification at last, Col. 2:9, 10.

Question: Was not the virgin Mary, the mother of our Lord, a sinner as well as others?

Answer: Yes; for she descended from Adam by ordinary generation; Christ rebuked her for going beyond her sphere, John 2:4; and she needed a Saviour as much as others; and believed in him for salvation from sin, Luke 1:47.

Question: What necessarily follows upon the union of the two natures?

Answer: A communication of the properties of each nature to the whole person.

Question: How does the scripture apply this communication of properties to his person?

Answer: By ascribing that to his person, which properly belongs to one of his natures.

Question: How is this illustrated in scripture?

Answer: It is illustrated thus: though it was only the human nature that suffered, yet God is said to purchase his church with his own blood, Acts 20:28; and though it was only the human nature that ascended to heaven, yet, by reason of the personal union, God is said to go up with a shout, Psalm 47:5.

Question: Can an imaginary idea of Christ, as man, be any way helpful to the faith of his being God-man?

Answer: So far is it from being any way helpful, that it is every way hurtful; because it diverts the mind from the object of faith to an object of sense; by means of which we cannot believe any truth whatever, divine or human; all faith being founded solely and entirely upon a testimony.

Question: How then is the person of Christ, God-man, to be conceived of?

Answer: It can be conceived of no other way, than by faith and spiritual understanding; or, by "the Spirit of wisdom and revelation in the knowledge of him," Eph. 1:17.

Question: What improvement ought we to make of Christ's incarnation?

Answer: To claim him as our own, in virtue of his wearing our nature, saying, "Unto us a Child is born, unto us a Son is given," Isaiah 9:6; or, which is the same thing, to follow the practice of Ruth, in lying down at the feet of our blessed Boaz, saying, "Spread thy skirt over me;" that is, take me, a poor bankrupt sinner, into a marriage relation with thee, "for thou art my near kinsman," Ruth 3:9.


The Assembly's Shorter Catechism Explained

Question: What offices does Christ execute as our Redeemer?

Answer: Christ, as our Redeemer, executes the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.

Question: What is the general office of Christ, which respects the whole of his undertaking, and runs through the whole of the covenant made with him?

Answer: It is his being the only Mediator between God and man, 1 Tim. 2:5 - "There is one God, and one Mediator between God and men, the man Christ Jesus."

Question: What does the office of a Mediator between God and men suppose?

Answer: It supposes a breach between them, occasioned by sin on man's part, Isaiah 59:2.

Question: Could a mere verbal intercession make up this breach?

Answer: By no means; nothing less than a full reparation for all the damages which sin had done to the honour of God, and his law, could do it away, Isaiah 53:10.

Question: Was none but Christ fit for being Mediator in this respect?

Answer: None else: because there was no other who stood related to the two families of heaven and earth, which were at variance, in such a manner as he did.

Question: How did he stand related to these two families?

Answer: By being, from eternity, God equal with the Father, he stood naturally and essentially related to heaven, John 10:30; and by consenting to become man, he stood voluntarily and freely related to earth, Phil. 2:6, 7.

Question: What are the branches of Christ's mediatory office; or the particular offices included in it?

Answer: They are three; namely, his office of a prophet, Deut. 18:15; of a priest, Psalm 110:4; and of a king, Psalm 2:6.

Question: Have each of these offices the same relation to the covenant of which he is the Mediator?

Answer: His priestly office, as to the sacrificing part of it, respecting the condition of the covenant, belongs to the MAKING of it; but his prophetical and kingly offices, with the intercessory part of his priestly office, respecting the promises of the covenant, belong to the ADMINISTRATION of it.

Question: What respect have these offices to our misery by sin?

Answer: The prophetical office respects our ignorance; the priestly office our guilt; and the kingly office our pollution or defilement.

Question: What is Christ made of God to us, in virtue of these offices, for the removal of these miseries?

Answer: As a Prophet, he is made of God to us wisdom; as a Priest, righteousness; and as a King, sanctification; and as vested with ALL these offices, he is made of God to us complete redemption, 1 Cor. 1:30.

Question: Was he ordained or appointed to these offices?

Answer: Yes, from all eternity; 1 Pet. 1:20 - "Who, verily, was foreordained before the foundation of the world."

Question: What were the necessary consequences of this eternal designation?

Answer: His mission and call.

Question: In what consisted his mission?

Answer: In his being promised, Isaiah 7:14, and typified under the Old Testament, John 3:14; and in his being actually sent, in the fulness of time, to assume our nature, and finish the work which was given him to do, Gal. 4:4, 5.

Question: Was he formally called to his mediatory office?

Answer: Yes; he did not take this honour unto himself, but was called of God, as was Aaron, Heb. 5. 4, 5.

Question: Of what parts did his call consist?

Answer: Of his unction and inauguration.

Question: What do you understand by his unction?

Answer: The consecration of him to all his mediatory offices, John 10:36; and the giving of the Spirit, with all his gifts and graces, without measure to him, that he might be fully furnished for the execution of these offices, John 3:34.

Question: In which nature is Christ anointed with the Spirit?

Answer: The person of Christ was anointed in the human nature, which was the immediate receptacle of all gifts and graces, Psalm 68:18:- "Thou hast received gifts for men:" Margin, in the man; that is, in the human nature.

Question: When was he inaugurated into his mediatory offices?

Answer: Although, in virtue of his assuming the human nature, he was born to the execution of them, yet he was not solemnly installed into the public exercise of these offices, till his baptism.

Question: What was the solemnity of his inauguration or instalment at that time?

Answer: "The heavens were opened, the Spirit of God descended like a dove, and lighted upon him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased," Matt. 3:16, 17.

Question: Why was Christ vested with this threefold office?

Answer: The nature of our salvation required that it should be revealed by him as a Prophet; purchased by him as a Priest; and applied by him as a King.

Question: Did ever ALL these offices centre in any ONE person except Christ alone?

Answer: No; for, in order to set forth the vast importance of these offices, as united in the person of Christ, none of those who were typical of him under the Old Testament were ever clothed with all the three: this honour was reserved for himself, as his peculiar dignity and prerogative; John 14:6 - "I am the way, and the truth, and the life;" that is, the WAY in my death, as a Priest; the TRUTH in my word, as a Prophet; and the LIFE in my Spirit, as a King.

Question: In what states does Christ execute all these offices?

Answer: Both in his estate of humiliation on earth, and in his state of exaltation in heaven.

Question: What do you understand by Christ's executing of his offices?

Answer: His doing or fulfilling what was incumbent upon him, in virtue of each of these offices, Matt. 3:15.

Question: Are the offices of Christ the proper fountain from whence the promises flow?

Answer: No; the proper fountain and spring of all the promises, is the sovereign will and good pleasure of God: hence the sovereign will of God is set in the front of all the promises, - "I WILL put my law in their inward parts, and I WILL be their God; I WILL forgive their iniquity; and I WILL remember their sin no more," Jer. 31:33, 34; "I WILL take away the stony heart out of your flesh; and I WILL give you a heart of flesh," &c. Ezek. 36:26, 27.

Question: What connexion then have the promises with the offices of Christ?

Answer: They are revealed to us by Christ as a Prophet, Heb. 1:2; confirmed by his blood, as a Priest, Heb. 9:16; and effectually applied by his power, as a King, Psalm 110:3.

Question: Is the order in which the offices of Christ are here laid down, the very order in which they are executed?

Answer: Yes; for it is the order laid down in scripture, 1 Cor. 1:30.

Question: By whom is this order inverted?

Answer: By the Arminians and other legalists, who make Christ's kingly office the first which he executes, in the application of redemption.

Question: How do they make Christ's kingly office the first which he executes?

Answer: By alleging that Christ, as a King, has, in the gospel, given out a new preceptive law, of faith and repentance, by obedience to which we come to be entitled to Christ and his righteousness.

Question: What is the danger of this scheme of doctrine?

Answer: It confounds the law and gospel; and brings works into the matter and cause of a sinner's justification before God, contrary to Rom. 5:19, and Gal. 2:16.

Question: When faith closes with Christ, does it not close with him in all his offices?

Answer: Yes; for Christ is never divided: we must have him wholly or none of him, John 8:24.

Question: Which of his offices does faith act upon for justification?

Answer: Upon his priestly office only: for the great thing a guilty sinner wants is righteousness, to answer the charge of the law; and the enlightened sinner sees that Christ, in his priestly office, is "the end of the law for righteousness," Rom. 10:4.

Question: What may we learn for encouragement from Christ's being clothed with this three-fold office?

Answer: That since all these offices have a relation to us, we may warrantably employ him in every one of them; that in like manner as he is made over of God unto us, so we may actually have him for our "wisdom, righteousness, sanctification, and redemption," 1 Cor. 1:30.


The Assembly's Shorter Catechism Explained

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

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

Question: Is Christ expressly called a Prophet in scripture?

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

Question: Why does he bear this name?

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

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

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

Question: Why is he called an Apostle?

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

Question: Why called Witness?

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

Question: Why is he called an Interpreter?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


The Assembly's Shorter Catechism Explained

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

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

Question: What do you understand by a Priest?

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

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

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

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

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

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

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

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

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

Question: How does he excel them in his person?

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

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

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

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

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

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

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

Question: After what order was Christ a priest?

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

Question: What was the order of Melchizedek?

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

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

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

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

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

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

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

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

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

Question: How did Christ make satisfaction on the earth?

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

Question: What was the sacrifice which he offered?

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

Question: What was essentially necessary to every sacrifice?

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

Question: Which of the two natures was the sacrifice?

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

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

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

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

Answer: It was the divine nature.

Question: How did this altar sanctify the gift?

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

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

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

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

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

Question: Who was the priest?

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

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

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

Question: How often did Christ offer up himself sacrifice?

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

Question: Why could not this sacrifice be repeated?

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

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

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

Question: Was satisfaction to justice absolutely necessary?

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

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

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

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

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

Question: Why could not avenging justice be ever satisfied?

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

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

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

Question: Has Christ fully and perfectly satisfied divine justice?

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

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

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

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

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

Question: For whom did Christ satisfy justice?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: Who then are the objects of his intercession?

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

Question: Is his intercession always prevalent on their behalf?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


The Assembly's Shorter Catechism Explained

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

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

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

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

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

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

Question: When was he publicly proclaimed?

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

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

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

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

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

Question: Where stands the throne of this great Potentate?

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

Question: What sceptre does he sway?

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

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

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

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

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

Question: What armies does this King command and lead?

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

Question: What other armies does he command?

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

Question: What tribute is paid to this mighty King?

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

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

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

Question: Who are the ambassadors of this king?

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

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

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

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

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

Question: How many fold is Christ's kingdom?

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

Question: What is his essential kingdom?

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

Question: What is his mediatorial kingdom?

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

Question: What is the nature of his mediatorial kingdom?

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

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

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

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

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

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

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

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

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

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

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

Question: How does he loose their bonds?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: How does this glorious King rule his subjects?

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

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

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

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

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

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

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

Question: What are these rewards?

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

Question: Why are these comforts called rewards?

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

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

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

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

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

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

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

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

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

Question: Against whom does he defend them?

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

Question: Who are their worst enemies?

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

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

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

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

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

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

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

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

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

Question: What restraints does he put upon them?

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

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

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

Question: How does he conquer them?

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

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

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