The Assembly's Shorter Catechism Explained

Question: Wherein did Christ's humiliation consist?

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

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

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

Question: Was Christ's humiliation entirely voluntary?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: How did Christ humble himself in his life?

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

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

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

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

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

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

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

Question: How do you prove this?

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

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

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

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

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

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

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

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

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

Question: Why did he undergo all these?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: How did Christ humble himself in his death?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: Where did they bury him?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


The Assembly's Shorter Catechism Explained

Question: Wherein consists Christ's exaltation?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: How was the resurrection of Christ prefigured?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answer: Forty days, Acts 1:3.

Question: Why did he continue so long with them?

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

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

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

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

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

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

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

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

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

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

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

Question: Why was it necessary in respect of God?

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

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

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

Question: Why was it necessary with respect to us?

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

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

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

Question: What remarkable circumstances accompanied the resurrection of Christ?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: When did Christ ascend into heaven?

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

Question: Who were the witnesses of his ascension?

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

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

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

Question: What was his parting word?

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

Question: In what capacity did Christ ascend?

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

Question: With what solemnity did he ascend?

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

Question: Who went in his retinue?

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

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

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

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

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

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

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

Question: What does the ascension of Christ teach us?

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

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

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

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

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

Question: What is meant by sitting?

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

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

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

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

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

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

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

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

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

Question: When shall his enemies be made his footstool?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: Where is it expressly asserted in scripture?

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

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

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

Question: Who is to be the Judge?

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

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

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

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

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

Question: When will Christ come to judge the world?

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

Question: Why is it called the last day?

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

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

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

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

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

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

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

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

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

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

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

Question: What are the qualities of the Judge?

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

Question: Who are the parties that shall appear?

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

Question: What summons will be given to the parties?

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

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

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

Question: Where will be his throne of judgment?

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

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

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

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

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

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

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

Question: What kind of a separation will this be?

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

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

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

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

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

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

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

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

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

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

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

Question: For what will this book serve?

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

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

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

Question: What is the book of the law?

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

Question: Why will this book be opened?

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

Question: By what law will the heathens be judged?

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

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

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

Question: Whether will Christians or Heathens be most inexcusable?

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

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

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

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

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

Question: What is registered in this book?

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

Question: Why is it called the book of life?

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

Question: In whose hands is the book lodged?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: Will the devils also be judged?

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

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

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

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

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

Question: Who will keep the field on that day?

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

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

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


The Assembly's Shorter Catechism Explained

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

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

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

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

Question: Why is redemption said to be purchased?

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

Question: What was the price of our redemption?

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

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

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

Question: Can we make ourselves partakers of redemption?

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

Question: Why cannot we make ourselves partakers of it?

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

Question: How then are we made partakers of redemption?

Answer: By the application of it to us.

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

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

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

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

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

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

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

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

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

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

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

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

Question: What are these saving effects?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: Are these means of themselves effectual?

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

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

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


The Assembly's Shorter Catechism Explained

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

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

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

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

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

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

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

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

Question: Is it then a personal union?

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

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

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

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

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

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

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

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

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

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

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

Question: How then come we by faith?

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

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

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

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

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

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

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

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

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

Question: How is this union dissolved?

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

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

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

Question: How does it begin first on his side?

Answer: By unition, which is before union.

Question: What do you understand by unition38?

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

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

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

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

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

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

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

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

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

Question: In what respect is it a spiritual union?

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

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

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

Question: Why is it called a real union?

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

Question: How intimate is this union?

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

Question: Can this union ever be dissolved?

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

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

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

Question: What are the bonds of this union?

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

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

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

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

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

Question: Are the bonds of this union inviolable?

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

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

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

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

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

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

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

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

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

Question: To what is this union compared in scripture?

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

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

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

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

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

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

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


The Assembly's Shorter Catechism Explained

Question: What is effectual calling?

Answer: Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Question: Why is effectual calling termed a work?

Answer: Because it is effected by various operations or workings of the Spirit of God upon the soul, therefore called "the seven Spirits which are before his throne," Rev. 1:4.

Question: Why is it called a work of God's Spirit?

Answer: Because it relates to the application of redemption, which is the special work of God's Spirit, John 16:14:- "He," says Christ of the Spirit, "shall receive of mine, and shall show it unto you."

Question: How manifold is the divine calling?

Answer: Twofold: outward, by the word; and inward, by the Spirit.

Question: What is the outward call by the word?

Answer: It is the free and unlimited invitation given, in the dispensation of the gospel, to all the hearers of it, to receive Christ, and salvation with him, Isaiah 55:1; Rev. 22:17.

Question: What is the inward call by the Spirit?

Answer: It is the Spirit's accompanying the outward call with power and efficacy upon the soul, John 6:45.

Question: Which of these is effectual in bringing sinners to Christ?

Answer: The inward call, by the Spirit: "for it is the Spirit that quickeneth," John 6:63; the outward call, by the word, is of itself ineffectual; "for many are called, but few are chosen," Matt. 22:14.

Question: What is meant by few being chosen?

Answer: That few are determined effectually to embrace the call; and therefore termed a little flock, Luke 12:32.

Question: What is the main or leading work of the Spirit in effectual calling?

Answer: It is that by which he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel, Phil. 2:13.

Question: What is it to embrace Christ?

Answer: It is, like Simeon, to clasp him in the arms of faith, with complacency and delight; Luke 2:28.

Question: Where is it that faith embraces him?

Answer: In the promises of the gospel, Heb. 11:13.

Question: What is the gospel?

Answer: It is good news, or glad tidings of life and salvation to lost sinners of mankind, through a "Saviour, who is Christ the Lord," Luke 2:10, 11.

Question: What warrant has faith to embrace him in the promise of the gospel?

Answer: His Father's gift, John 3:16, and his own offer of himself in it, Isaiah 45:22.

Question: Can there be an embracing, or receiving, without a previous giving?

Answer: "A man can receive" - margin, take unto himself - "nothing, except it be given him from heaven," John 3:27.

Question: What is the faith of the gospel offer?

Answer: It is a believing that Jesus Christ, with his righteousness, and all his salvation is, by himself, offered to sinners, and to each of them in particular, Proverbs 8:4; John 7:37.

Question: When is the word of the gospel-offer savingly believed?

Answer: When it is powerfully applied by the Holy Spirit to the soul in particular, as the word and voice of Christ himself, and not of men, 1 Thess. 1:5, and 2:13.

Question: How can we believe it is the voice of Christ himself in the offer, when Christ is now in heaven, and we hear no voice from thence?

Answer: The:voice of Christ in his written word, is more sure than a voice from heaven itself, 2 Pet. 1:18, 19; and it is this voice of Christ in the word, that is the stated ground of faith, Rom. 1:16, 17.

Question: How is Christ offered in the gospel?

Answer: Freely, as well as fully, Rev. 22:17.

Question: To whom is he offered?

Answer: To us sinners of mankind, as such, Proverbs 8:4.

Question: Have we any natural inclination to embrace the gospel-offer?

Answer: No; the Spirit doth persuade us to it, 2 Cor. 5:11.

Question: Will moral suasion, or arguments taken from the promises and threatenings of the word, persuade any to embrace Christ?

Answer: No; the enticing words of man's wisdom will not do; nothing less is sufficient, than the demonstration of the Spirit, that so our faith may not "stand in the wisdom of men, but in the power of God," 1 Cor. 2:4, 5.

Question: Have we any ability of our own to believe in Christ, or to embrace him?

Answer: No; the Spirit of faith doth enable us to do it, 2 Cor. 4:13.

Question: By what means does the Spirit persuade and enable us to embrace Christ?

Answer: By convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills.

Question: What is the object of the convincing work of the Spirit; or of what does he convince us?

Answer: Of our sin and misery, Acts 2:37.

Question: Of what sin does the Spirit convince us?

Answer: Both of original and actual sin, Mark 7:21, particularly of unbelief, John 16:9.

Question: Of what misery does he convince us?

Answer: Of the misery of losing communion with God, 2 Cor. 6:14, 15; and being under his wrath and curse, in time, and through eternity, Isaiah 33:14.

Question: How does the Spirit convince us of sin and misery?

Answer: By the law, Rom. 3:20 - "By the law is the knowledge of sin."

Question: What knowledge of sin have we by the law?

Answer: By the precept of the law, we have the knowledge of the evil nature of sin, Rom. 7:7, and by the threatening, the knowledge of the guilt and desert of it, Gal. 3:10.

Question: In what capacity does the Spirit convince us of sin by the law?

Answer: As a spirit of bondage working fear, Rom. 8:15.

Question: Have all had an equal measure of this kind of conviction, who have been persuaded to embrace Christ?

Answer: No; some have had more, and some less, as in the instances of Paul and Lydia, Acts 9:6, 9, compared with chap. 16:14.

Question: What measure of conviction by the law, is requisite for such as are come to full ripeness of age?

Answer: Such a measure as to let them see, that they are sinners by nature, both in heart and life; that they are lost and undone under the curse of the law, and wrath of God; and that they are utterly incapable of recovering themselves, as being legally and spiritually dead, Rom. 7:9.

Question: Why is such a measure as this, of legal conviction, requisite in the adult?

Answer: Because, otherwise, they would never see the need they stand in of Christ as a Saviour, either from sin or wrath, Matt. 9:12, 13.

Question: Is this measure of conviction necessary as a condition of our welcome to Christ, or as a qualification fitting us to believe on him?

Answer: No; but merely as a motive, to excite us to make use of our privilege of free access to him, Hos. 14:1 - "O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity."

Question: Have not some been under deep legal convictions, and yet never effectually called?

Answer: Yes; Judas went to hell under a load of this kind of conviction, Matt. 27:3-5.

Question: Is not the enlightening our minds in the knowledge of Christ, a means of persuading and enabling us to embrace him?

Answer: Yes; for, "how can they believe in him of whom they have not heard?" Rom. 10:14.

Question: What is the subject of the Spirit's enlightening?

Answer: Our minds or understandings, which are the eyes of the soul, Eph. 1:18 - "The eyes of your understanding being enlightened," &c.

Question: What is the object of this enlightening, or in what are we enlightened?

Answer: It is in the knowledge of Christ, Phil. 3:8.

Question: Who is the author of saving illumination in the knowledge of Christ?

Answer: The Holy Spirit, who is therefore called, "the Spirit of wisdom and revelation in the knowledge of him," Eph. 1:17.

Question: In what condition is the mind, before it is enlightened by the Spirit?

Answer: In gross darkness and ignorance, as to the "things of the Spirit of God," 1 Cor. 2:14; Eph. 5:8.

Question: What is it in Christ that the Spirit enlightens the mind in the knowledge of?

Answer: In the knowledge of his person, righteousness, offices, fulness, &c. John 15:26, says Christ of the Spirit, "He shall testify of me."

Question: What are the distinguishing properties of saving illumination?

Answer: It is of an humbling, Job. 42:5, 6, sanctifying, John 17:17, transforming, 2 Cor. 3:18, and growing nature, Hos. 6:3.

Question: What is the necessity of this illumination, in order to the embracing of Christ?

Answer: Because, without it, there can be no discerning of his matchless excellency, inexhaustible sufficiency, and universal suitableness, the saving knowledge of which is necessary to the comfortable embracing of him, Psalm 9:10 - "They that know thy name, will put their trust in thee."

Question: By what means does the Spirit enlighten the mind in the knowledge of Christ?

Answer: By means of the gospel Rom. 10:17.

Question: Does not the renewing our wills accompany the illumination of our minds?

Answer: Yes; when "the Lord shall send the rod of his strength out of Zion," there shall be a "willing people in the day of his power," Psalm 110:2, 3.

Question: In what consists the renovation of the will?

Answer: In working in it a new inclination or propensity to good, and a fixed aversion to whatever is evil, Ezek. 36:26.

Question: Does the Spirit, in the renovation of the will, use any violence or compulsion?

Answer: No; he makes us willing in the day of his power, Psalm 110:3.

Question: What is the natural disposition of the will before it is renewed?

Answer: It is wicked and rebellious, full of enmity against Christ, and the way of salvation through him, John 5:40.

Question: Can any man change, or renew, his own will?

Answer: No more than the "Ethiopian can change his skin, or the leopard his spots," Jer. 13:23.

Question: What necessity is there for renewing the will, in order to the embracing of Christ?

Answer: Because till this be done, the natural ill will that is in sinners against Christ, in all his offices, will be retained, 2 Cor. 5:17.

Question: In what appears the ill will which sinners bear to Christ as a Prophet?

Answer: In the conceit of their own wisdom, Proverbs 1:22, and slighting the means of instruction, Proverbs 26:12.

Question: How do they manifest their aversion to him as a Priest?

Answer: "In going about to establish their own righteousness, and refusing to submit themselves unto the righteousness of God," Rom. 10:3.

Question: How do they manifest their opposition to him as a King?

Answer: In their hatred of holiness, love to sin, and saying, in fact, concerning him, "We will not have this man to reign over us," Luke 19:14.

Question: Who are the only persons that are effectually called?

Answer: All the elect, and they only, Acts 13:48 - "As many as were ordained to eternal life, believed."40

Question: What may we learn from the doctrine of effectual calling?

Answer: That "the gifts and calling of God are without repentance," Rom. 11:29; that "all things work together for good - to them that are the called according to his purpose," Rom. 8:28; and that it is our duty to "walk worthy of God, who hath called us unto his kingdom and glory," 1 Thess. 2:12.


The Assembly's Shorter Catechism Explained

Question: What benefits do they that are effectually called partake of in this life?

Answer: They that are effectually called, do, in this life, partake of justification, adoption, sanctification, and the several benefits which, in this life, do either accompany or flow from them.

Question: "What special benefits do the members of the invisible church (or such as are effectually called,) enjoy by Christ?"

Answer: They "enjoy union and communion with him, in grace and glory," Eph. 2:5, 6.41

Question: "What is the communion in grace, which the members of the invisible church have with Christ?"

Answer: It "is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else in this life manifests their union with him," 1 Cor. 1:30.42

Question: How are all these benefits connected with effectual calling?

Answer: By a connexion established in the eternal purpose and counsel of God, in which all these blessings or benefits are sweetly linked together, Rom. 8:30 - "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."

Question: What is the connexion between effectual calling and justification?

Answer: In effectual calling, sinners, being united to Christ by faith, have thereby communion with him in his righteousness, for justification, Phil. 3:9.

Question: How is adoption connected with effectual calling?

Answer: In virtue of the union which takes place in effectual calling, believers stand related to Christ, as having a new kind of interest in God as his Father; and consequently their Father in him, according to John 20:17 - "I ascend to my Father, and your Father;" and Eph. 1:3 - "Blessed be the God and Father of our Lord Jesus Christ."

Question: What is the blessed effect of this new kind of interest, which Christ, as the head of the body, has in God as his Father?

Answer: That, by the Spirit of adoption, we may call God our Father, in the right of Jesus Christ, our elder brother, Rom. 8:15 - "Ye have received the Spirit of adoption, whereby we cry, Abba, Father."

Question: How is effectual calling connected with sanctification?

Answer: In virtue of the union, which takes place in effectual calling, believers are related to Christ as the Lord their strength, their quickening, and influencing head, "who of God is made unto them - sanctification," 1 Cor. 1:30.

Question: What is the connexion between effectual calling and a blessed death?

Answer: In effectual calling, believers are united to Christ, by a union that cannot be dissolved by death, Rom. 8:38, 39.

Question: What is the connexion between effectual calling and a happy resurrection?

Answer: In effectual calling, sinners are united to Christ, as a living and exalted head, and therefore their happy resurrection is absolutely secured in him, because he is "risen from the dead, and become the first fruits of them that slept," 1 Cor. 15:20.

Question: What improvement should we make of the sweet connexion that is between all these benefits of which the effectually called are partakers?

Answer: We ought, through grace, in the use of all the means and ordinances of God's appointment, to give all diligence to make our calling and election sure; that having the knowledge of our justification, and adoption, by our sanctification, we may have the comfortable prospect of a happy death, and glorious resurrection, 2 Pet. 1:10, 11.


The Assembly's Shorter Catechism Explained

Question: What is justification?

Answer: Justification is an act of God's free grace; wherein he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone.

Question: From whence is the word justification borrowed?

Answer: Being a law-word, it is borrowed from courts of justice among men, when a person arraigned is pronounced righteous, and, in court, openly absolved.

Question: How does it appear, that justification denotes an act of jurisdiction, and not an inward change upon the soul?

Answer: From its being opposed to condemnation, which all own to consist, not in the infusing of wickedness into a person, but in passing sentence upon him, according to the demerit of his crime, Psalm 109:7.

Question: What is it, then, to justify a person?

Answer: It is not to make him righteous, but to declare him to be so, upon a legal ground, and trial of a judge, Isaiah 43:9, 26.

Question: Who is the author or efficient cause, of our justification?

Answer: It is God himself; for, it is God that justifieth, Rom. 8:33.

Question: Is it God essentially, or personally considered?

Answer: God essentially considered, in the person of the Father, is the justifier, in respect of judiciary power and authority, Rom. 3:26; and our Lord Jesus Christ, in respect of the dispensation, or exercise of that power, Acts 5:31.

Question: In what respect is the Spirit said to justify? 1 Cor. 6:11.

Answer: As the applier of the blood or righteousness of Christ, by which we are justified, Titus 3:5.

Question: In what state is a sinner before justification?

Answer: In a state of sin and guilt, Rom. 3:9, and, consequently, in a state of wrath and condemnation, Gal. 3:10.

Question: How can God justify the ungodly?

Answer: Every elect sinner, however ungodly in himself, yet, upon union with Christ, has communion with him in his righteousness, and on this account he is justified, Isaiah 45:25 - "In the Lord shall all the seed of Israel be justified."

Question: Why have elect sinners communion with Christ in his righteousness, upon their union with him?

Answer: Because their sins having been imputed to him from eternity, he became legally one with them, transferring their debt to himself, and undertaking to pay the same, Isaiah 53:6; wherefore, upon union with him by faith, his perfect satisfaction is imputed to them, as if they had made it themselves, 2 Cor. 5:21.

Question: Why is justification called an act?

Answer: Because, like the sentence of a judge, it is completed at once, and not carried on gradually like a work of time, Deut. 25:1.

Question: What is the moving cause of justification, or what kind of an act is it?

Answer: It is an act of God's free grace, Rom. 3:24 - "Being justified freely by his grace through the redemption that is in Christ Jesus."

Question: How can free grace be the moving cause of our justification, when it is "through the redemption that is in Christ Jesus?"

Answer: Because the redemption that is in Christ, is the channel through which justifying grace runs freely to us, Eph. 1:7.

Question: What are the constituent parts of justification?

Answer: They are two; that in which he pardons all our sins, Rom. 6:7; and that in which he accepts us as righteous in his sight, Eph. 1:6.

Question: What is the pardon of sin?

Answer: It is God's absolving the sinner from the condemnation of the law, on account of Christ's satisfaction for sin, Rom. 8:1.

Question: Why is the pardon of sin set before the accepting us as righteous, in the answer?

Answer: Because, till the sentence of the broken law be dissolved by pardon, it is impossible that our persons can be accepted, or any blessing of the covenant conferred upon us, Heb. 8:10-13; where, after a great many other promised blessings, it is added, ver. 12 - "For I will be merciful to their unrighteousness," &c., intimating that the pardon of sin led the way to other covenant blessings.

Question: What is it in sin that pardon removes?

Answer: The guilt of it, which is a person's actual obligation or liability to eternal wrath, on account thereof, Eph. 2:3.

Question: Can the guilt of sin ever recur upon a pardoned person?

Answer: No; the obligation to punishment, being once taken off, can never recur again; because "there is no condemnation to them that are in Christ Jesus," Rom. 8:1.

Question: Will future sins revoke a former pardon?

Answer: No; future sins may provoke the Lord to withdraw the sense of former pardon, but can never revoke the pardon itself; because "The gifts and calling of God are without repentance," Rom. 11:29.

Question: What sins are pardoned in justification?

Answer: All our sins whatsoever, Psalm 103:3 - "Who forgiveth ALL thine iniquities."

Question: How are sins past and present pardoned?

Answer: By a formal remission of them, Psalm 32:5 - "Thou forgavest the iniquity of my sin."

Question: How are sins to come, pardoned?

Answer: By securing the non-imputation of them, as to the guilt of eternal wrath, Rom. 4:8 - "Blessed is the man to whom the Lord will not impute sin."

Question: If the non-imputation of eternal wrath, as to future sins, be secured, why do the saints pray for the pardon of them when committed?

Answer: Because the guilt or liability to fatherly anger is contracted by the commission of them; and, therefore, they pray for the removal of that guilt, Psalm 51:12 - "Restore unto me the joy of thy salvation."

Question: Is repentance a condition of pardon?

Answer: No; because this would bring in works into the matter of our justification before God, quite contrary to scripture, which tells us, that "a man is not justified by the works of the law, but by the faith of Jesus Christ," Gal. 2:16.

Question: How do you prove, that repentance has not the same interest as faith, in our justification?

Answer: From this, that in scripture we are frequently said to be justified by faith, but never said to be justified by repentance.

Question: Is it not affirmed in our Confession, "that repentance is of such necessity to all sinners, that none may expect pardon without it?"43

Answer: The meaning is, that repentance is such an inseparable concomitant of pardon, that no pardoned person continues to be impenitent, 2 Sam. 12:13; Matt. 26:75.

Question: If none can expect pardon, without expecting repentance along with it; will it not therefore follow, that repentance is a condition of pardon?

Answer: Not at all; for if repentance cannot so much as have the least instrumentality in pardon, it can never be the condition of it, nor have the smallest influence in causing it.44

Question: How does it appear that repentance has not the least instrumentality in pardon?

Answer: It appears evidently from this, that faith is the sole instrument of receiving Christ and his righteousness; without receiving of which there can be no pardon, John 8:24 - "If ye believe not that I am he, ye shall die in your sins."

Question: Does God do any more in justification than freely pardon all our sins?

Answer: Yes; he likewise accepts us as righteous in his sight, Eph. 1:6.

Question: Why is the accepting us as righteous joined with pardon, in justification?

Answer: Bec:use, though among men a criminal may be pardoned, and neither declared righteous nor received into favour, yet it is not so with God; for whom he forgives, he both accounts their persons righteous in his sight, and receives them into perpetual favour, Rom. 5:8-10.

Question: How can a holy and righteous God, whose judgment is according to truth, accept sinners as righteous without a perfect righteousness?

Answer: He accepts them as righteous only for the righteousness of Christ, which is perfect, and becomes truly theirs through faith, Jer. 23:6; Isaiah 45:24.

Question: By what right does the surety-righteousness become theirs?

Answer: By the right of a free gift received, and the right of communion with Christ.

Question: How does it become theirs by the right of a gift received?

Answer: In as much as Christ's righteousness being made over in the gospel, as God's gift to sinners, it is by faith actually claimed and received; hence called the GIFT of righteousness, Rom. 5:17.

Question: How does Christ's surety-righteousness become theirs by right of communion with him?

Answer: In as much as sinners being united to him by faith, have thus communion or a common interest with him in his righteousness, Phil. 3:9.

Question: When is it, then, that, according to truth, God accepts us as righteous in his sight?

Answer: When Christ's surety-righteousness is actually reckoned ours, and we made the righteousness of God in HIM, 2 Cor. 5:21, upon this account precisely, and no other, are we accepted of God as righteous; the righteousness of GOD being UPON all them that believe, Rom. 3:22.

Question: What is the matter of our justification, or that for which we are justified?

Answer: The RIGHTEOUSNESS of Christ only; hence he is called, "The Lord our Righteousness," Jer. 23:6.

Question: In what does the righteousness of Christ consist?

Answer: In the holiness of his human nature, his righteous life, and satisfactory death.45

Question: Can law or justice reach the person who is under the covering of the surety righteousness?

Answer: By no means; for "Who shall lay any thing to the charge of God's elect? - It is Christ that died, yea, rather, that is risen again," Rom. 8:33, 34.

Question: Is the righteousness of Christ meritorious of our justification?

Answer: Yes; because of the infinite dignity of his person; for, though he "took upon him the form of a servant, yet, being in the form of God, he thought it no robbery to be equal with God," Phil 2:6, 7.

Question: How is the righteousness of Christ commonly divided?

Answer: Into his active and passive obedience.

Question: What is his active obedience?

Answer: The holiness of his nature and righteousness of his life, in full and perfect conformity to the whole law, without the least failure, either of parts, or degrees of obedience to the end, Matt. 5:17, 18.

Question: What is his passive obedience?

Answer: His satisfaction for sin, by enduring the infinite execution of the curse, upon him in his death, Gal. 3:13, to the full compensation of all the injuries done to the honour of an infinite God, by all the sins of an elect world, Eph. 5:2.

Question: Why does his satisfactory death, as well as his righteous life, get the name of obedience? Phil. 2:8.

Answer: Because his sufferings and death were entirely voluntary, and in most profound submission to the commandment which he had received of his Father, John 10:18.

Question: What is the formal cause of our justification, or that by which Christ's righteousness is made ours?

Answer: It is its being imputed to us, Rom. 4:6.

Question: What is it to impute Christ's righteousness to us?

Answer: It is God's accounting or reckoning it to us, as if we had obeyed the law, and satisfied justice in our own persons, and dealing with us accordingly, Rom. 4:4; 8:4; 2 Cor. 5:21.

Question: Upon what ground or foundation is Christ's righteousness imputed to us?

Answer: Upon the ground of his representing us from eternity, and our union with him in time, Isaiah 53:5.

Question: What necessity is there for the imputation of Christ's passive obedience?

Answer: Because without the imputation of it, we could have no legal security from eternal death, Rom. 5:9.

Question: What necessity is there for the imputation of Christ's active obedience?

Answer: Because without the imputation of it, we could have no legal title to eternal life, Rom. 6:23.

Question: If Christ, as man, gave obedience to the law for himself, how can his active obedience be imputed to us?

Answer: Though the human nature, abstractly considered, be a creature, yet never subsisting by itself, but in the person of the Son of God, the acts of obedience performed in it were never the acts of a mere man, but of him who is God-man, Mediator; and, consequently, acts of obedience, not for himself, but for us, Gal. 4:4, 5.

Question: If Christ's active obedience be imputed to us, are we not released from any obligation to yield obedience to the law in our own persons?

Answer: We are only released from an obligation to yield obedience to the law as a covenant of works, not released from obedience to it as a rule of life, Gal. 2:19.

Question: Is the righteousness of Christ, itself, imputed to us, or only its effects?

Answer: As the guilt itself of Adam's first sin is imputed to all his posterity, by which judgment comes upon all men to condemnation, so, the righteousness of Christ itself is imputed to all his spiritual seed, by which the free gift comes upon them all unto justification of life, Rom. 5:18.

Question: What is the difference between the imputation of our sins to Christ, and the imputation of his righteousness to us?

Answer: Our sins were imputed to Christ as our Surety, only for a time, that he might take them away; but his righteousness is imputed to us to abide with us for ever; hence called an everlasting righteousness, Dan. 9:24.

Question: Why are we said to be pardoned and accepted only for the righteousness of Christ?

Answer: Because a sinner can have no other plea before God, for pardon and acceptance, but Christ's fulfilling all righteousness, as the only condition of the covenant, Isaiah 45:24.

Question: What is the instrumental cause of our justification?

Answer: It is twofold; namely, external and internal.

Question: What is the external instrumental cause?

Answer: The GOSPEL; because the righteousness of God is revealed in it, and brought near to us as a free gift, Rom. 1:17, 5:17, and 10:8.

Question: What is the internal instrumental cause of our Justification?

Answer: It is faith, Rom. 10:10.

Question: Why is faith the instrument of our justification?

Answer: To show that our justification is wholly of grace; it being the nature of faith to take the gift of righteousness freely, without money, and without price; "therefore it is of faith, that it might be by grace," Rom. 4:16.

Question: What, then, is the instrumentality of faith in our justification?

Answer: It is merely the hand that receives and applies the righteousness of Christ, by which we are justified.46

Question: Is the grace of faith or any act of it, imputed to a sinner for justification?

Answer: No; for, "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," Rom. 4:5.

Question: What is the difference between saving faith, and justifying faith?

Answer: Saving, faith receives and rests upon Christ in all his offices, as "of God made unto us wisdom, and righteousness, and sanctification, and redemption;" but justifying faith, receives and rests upon him, more particularly, in his priestly office, for pardon and acceptance, on account of his meritorious righteousness, Phil. 3:9 - "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."

Question: Why is the righteousness of Christ said to be received by faith alone?

Answer: That works may be wholly excluded from having any share in our justification, less or more, Rom. 3:28 - "Therefore we conclude, that a man is justified by faith, without the deeds of the law."

Question: If good works have no influence upon our justification, of what use are they to the justified?

Answer: Though they cannot justify us before God, yet they are good "evidences" of our justification, being the fruits of a true and lively faith, James 2:18, they "adorn the profession of the gospel, Titus 2:11, 12; stop the mouths of adversaries, 1 Pet. 2:15; and glorify God, John 15:8."47

Question: If faith's receiving of Christ's righteousness justify us, does not faith justify as a work?

Answer: It is not properly the receiving, or any other act of faith, that justifies us, but the righteousness of Christ RECEIVED, Rom. 3:22; even as it is not the hand that nourishes us, but the food which we take by it.

Question: If we are justified by faith alone, why is it said, James 2:24, "That by works a man is justified, and not by faith only?"

Answer: This is to be understood of justifying, or evidencing the reality of our faith before men, and not of justifying our persons before God.

Question: When is it that God justifies the ungodly?

Answer: "Though from eternity God decreed to justify all the elect," yet "they are not" actually "justified, until the Holy Spirit does, in due time, apply Christ," and his righteousness "unto them, Titus 3:5-7."48

Question: How were believers, under the Old Testament, justified?

Answer: "Their justification was, in all respects, the same with the justification of believers, under the New Testament," Gal. 3:9; Heb. 13:8.49

Question: What may we learn from this important doctrine of justification?

Answer: That all ground of pride and boasting is taken away from the creature, Rom. 3:27: that faith itself, by laying hold upon the surety righteousness without us, is nothing else than a solemn declaration of our poverty and nakedness; and that, therefore, it is our duty to glory only in Christ Jesus, saying, "Surely - in the Lord have we righteousness and strength," Isaiah 45:24.: