Chapter XXIX: Part 29

2. Christ ascended into heaven, that he might receive gifts for men. The scripture seems to distinguish between Christ’s purchasing and his receiving gifts for men; the former was done by his death; the latter was consequent on his ascension into heaven. There are two expressions used relating to this matter, namely, that of the Psalmist, _Thou hast received gifts for men_, Psal. lxviii. 18. and the apostle’s reference thereunto, when he says, _He gave gifts unto men_, Eph. iv. 8. that is, he received gifts for men, with a design to give them to them, which he did, after his ascension into heaven, when there was a very great effusion of the Spirit on the gospel-church erected, and furnished with a variety of ministers, such as _Apostles, prophets, pastors, and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ_, ver. 11, 12. which is a farther allusion to the custom of princes in their triumphs, on which occasion they extend their royal bounty to their subjects.

3. Christ’s ascension into heaven to _prepare a place_ for his people, as he told them he would do, after his death, John xiv. 2. and accordingly he is said to _have entered there as the Fore-runner_, Heb. vi. 20. and so he took possession of those heavenly mansions in their name, to which he designs, at last, to bring them.

4. It is farther observed, that he ascended into heaven, to raise up their affections thither, and to induce them to _set their affections on things above_, Colos. iii. 2. That place is always most dear to us, which is our home, our rest, where our best friends reside; our thoughts are most conversant about it, and we are inclined to desire to be with them there; therefore Christ’s being in heaven, together with all his saints, is a motive to all believers to have their _conversation in heaven_, which is the character given of them by the apostle, Phil. iii. 20.

5. The last thing observed in this answer is, that Christ designed to continue in heaven till his second coming at the end of the world; as it is said, _Whom the heavens must receive, till the time of the restitution of all things_, Acts iii. 21. and then he will come again in this lower world, not to reside or fix his abode here, but to receive his people into heaven, where they shall be with him to all eternity, as it is said, _So shall we ever be with the Lord_, 1 Thes. iv. 17. Thus concerning Christ’s exaltation in his ascension into heaven; we now proceed to consider him,

_Secondly_, As exalted in sitting at the right hand of God, which is a glory that was conferred upon him after his ascension into heaven. This is a figurative way of speaking, which the Holy Ghost condescends to make use of; and it cannot be understood in any other sense, since God being a Spirit, is without body, or bodily parts; and, being immense, _the heaven and heaven of heavens cannot contain him_, 1 Kings viii. 27. therefore it does not denote the situation of Christ’s human nature in some particular part of heaven, but his being advanced to the highest honour there. As the _right hand_, amongst men, is used to signify some peculiar marks of honour conferred on them who are seated there; thus when Bathsheba went in unto king Solomon, he caused a seat to be set for her, and she sat at his _right hand_, chap. ii. 19. So when Christ is said to _sit on the right hand of the throne of the Majesty in the heavens_, Heb. viii. 1. it denotes the highest degree of honour conferred on him, as Mediator; and particularly his sitting there denotes,

1. That glorious rest which he enjoys, after having sustained many labours and afflictions in this world; a sweet repose, and perfect deliverance from all those things which formerly tended to make him uneasy, while in his way to it.

2. It also implies that honour and supreme authority which he is invested with. Others are represented as servants standing in the presence of God; accordingly it is said, _Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him_, Dan. vii. 10. but Christ is distinguished from them all by this mark of regal dignity, in that he _sits and rules upon his throne_, Zech. vi. 13. Thus the apostle says, concerning him, that, having _purged our sins, he sat down on the right hand of the Majesty on high_, intimating, that he was _made so much better than the angels, as he hath, by inheritance, obtained a more excellent name than they_, Heb. i. 3, 4. which he farther proves, when he says, _To which of the angels, said he, at any time, sit on my right hand till I make thine enemies thy footstool_, ver. 13.

3. It also signifies the perpetuity, or eternal duration of his Mediatorial glory and authority, as to _sit_, in scripture, often signifies, to abide: but this has been before considered, when we spake concerning the eternity of Christ’s kingdom[239]. There are other things, mentioned in this answer, which are the fruits and effects of Christ’s sitting at the right hand of God, to wit, the exercise of his power over all things in heaven and earth; and, as the consequence thereof, gathering and defending his church, subduing their enemies, and furnishing his ministers with gifts and graces: but these will be more particularly insisted on, under a following answer, in which we shall be led to speak concerning the special privileges of the visible church[240]. Therefore what we are next to consider is, that Christ, as sitting at the right hand of God, makes intercession for his people.

Footnote 238:

_See Vol. I. page 347._

Footnote 239:

_See Page 393._

Footnote 240:

_See Quest._ lxii, lxiii.

Quest. LV.

QUEST. LV. _How doth Christ make intercession?_

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

The intercession of Christ, as has been observed, under a foregoing answer, is a branch of his priestly office, and is founded on his satisfaction. The reason why it is mentioned in this place, after we have had an account of his death, resurrection, and ascension into heaven, is, as I conceive, because the apostle lays down these heads in the same order, when he speaks of them, _It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us_, Rom. viii. 34. In speaking concerning Christ’s intercession,

I. We shall consider the necessity thereof; and that,

1. Because this was foretold and typified. It was predicted, concerning him, that he should _make intercession for transgressors_, Isa. liii. 12. and elsewhere God the Father is represented, as saying to him, _Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession_, Psal. ii. 8. which words, though they contain the form of a command, are, doubtless, a prediction relating to this matter, whereby it is intimated, that the glorious success of the gospel, when preached to the world, should not only be the purchase of his death, but the consequence of his intercession; and what Elihu speaks of an advocate, as pleading the cause of a poor afflicted person, and saying, _Deliver him from going down to the pit; I have found a ransom_; and as it is farther added; _He shall pray unto God, and he shall be favourable to him, and he shall behold his face with joy; for he will render unto man his righteousness_, Job xxxiii. 23, 24, 26. seems rather to be understood of Christ than any other; for it is most agreeable to the character given him of a messenger with him, and an interpreter one among a thousand, and his being gracious unto him, when he thus makes intercession for him.

Moreover, when the Psalmist represents him, as saying, concerning his enemies, _I will not take up their names into my lips_, Psal. xvi. 4. it plainly intimates his design to intercede for all others, namely, for his people. And that David does not here speak in his own person, but in the person of Christ, is very evident, because it was his duty, in common with all mankind, to pray for his enemies; and therefore he speaks of another sort of intercession, _viz._ Christ’s, that which is different from that which one man is obliged to make for another. This appears, in that, in some following verses, we have a prediction of his rising from the dead before he saw corruption, as it is particularly applied to him in the New Testament, Acts ii. 31.

And to this we may add; that as Christ’s intercession was expressly foretold by the prophets; so it was typified by the High Priest’s entering every year into the holy of holies, with blood and incense, to appear before God in the behalf of the people, as making intercession for them. This is expressly applied to Christ, as the anti-type, and his _entering into heaven; now to appear in the presence of God for us_, Heb. ix. 7, 9. compared with ver. 11, 12, 24.

2. Christ’s intercession was necessary, as the condition of fallen man required it. Some have been ready to conclude, that, by reason of that infinite distance there is between God and man, it was necessary that there should be an advocate to procure for him a liberty of access to God: but that does not evidently appear, for as we have no ground to conclude, that the holy angels, though infinitely below him, are admitted into his presence, or made partakers of the blessings, that are the result thereof, by the intervention of an advocate, or intercessor, with him, in their behalf; so man would not have stood in need of a Mediator, or advocate, to bring him into the presence of God, or plead his cause, any more than he would have needed a Redeemer, had he not fallen: but his present circumstances require both; it is necessary therefore that Christ should intercede for him.

(1.) Because, being guilty, he is rendered unworthy to come into the presence of God, and actually excluded from it; as the Psalmist says, _Thou art not a God that hast pleasure in wickedness; neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all workers of iniquity_, Psal. v. 4, 5. This punishment is the immediate consequence of guilt, whereby the sinner is exposed to the curse of God, whose holiness obliges him to order such to depart from him. Moreover, there is a servile fear, or dread of him, as a consuming fire that attends it; upon which account, he desires rather to fly from, than to have access to him; therefore he needs an intercessor to procure this privilege for him.

(2.) There are many accusations brought in against him, as a ground and reason why he should be excluded from the divine favour, and not have any saving blessings applied to him, which must all be answered; and therefore there is need of an advocate to plead his cause.

II. None but Christ our great Mediator and advocate, is fit to manage this important work for us. We cannot plead our own cause; for guilt stops our mouths, as well as renders us unworthy of any blessing from God. And it is certain that no mere creature can do this for us; for none can speak any thing in their favour, who are under a sentence of condemnation, unless an expedient were found out to bring them into a state of reconciliation with God, for that would tend to the dishonour of his justice; and none can plead for any blessing to be bestowed on them, but he who was able to make atonement for them, which no mere creature could do, since the greatest price, that he can give, is far from being of infinite value: but such a price as this Christ has laid down, as has been before considered, in speaking concerning his priestly office; and therefore he alone is fit to be an advocate, or intercessor, for his people; which leads us to consider,

III. That Christ is his people’s advocate, or makes intercession for them. This appears from several scriptures; thus it is said, _He ever liveth to make intercession for them_, Heb. vii. 25. and _we have an Advocate with the father, Jesus Christ the righteous_, 1 John ii. 1.

1. Christ is represented as making intercession for his people before his incarnation; as when it is said, Zech. iii. 2. _The Lord said unto Satan, The Lord rebuke thee, O Satan_[241].

2. After his incarnation, he interceded for his people in his human nature; and while he was here on earth, he did it agreeably to that state, in which he then was, though the efficacy of his intercession depended on his compleating the work of our redemption, which was not done before he arose from the dead; in which respect, there was something proleptical in his intercession then, as well as when he is represented as making intercession before his incarnation; therefore,

3. As the price of redemption was not fully paid till his state of humiliation was at an end, upon which account he is generally styled a consummate Mediator from that time, when he was _made perfect through sufferings_, Heb. ii. 10. so he was, after that, a compleat advocate, or intercessor, for his people; in which respect, he is said, in a way of eminency, _to make intercession for them_, after his death, resurrection, and ascension into heaven, in his glorified state, in which he manages their cause with an advantageous plea, which he could not use, while here on earth; for then he had not accomplished his work of redemption, and therefore could only plead the promise made to him, upon condition of his bringing that work to perfection, which was then only begun. And also whatever act of worship he then performed, it was agreeable to that state of humiliation, in which he was: but now he is in heaven, and consequently his work of redemption finished; he pleads his absolute and actual right to receive those blessings for his people, and apply them to them, which God before had promised in the covenant of redemption; and this he does with those circumstances of glory, that are agreeable to his exalted state, as sitting at God’s right hand, and having such visible marks of the divine favour, that nothing can be denied him that he asks for. It is true, while he was here on earth, he says, _Father I thank thee, that thou hearest me always_, &c. John xi. 41, 42. which he might well say, inasmuch as there was sufficient security, or ground to conclude, that he could not fail in the work which he was engaged in, so as to leave it incomplete. How much more may he say this, when he is in his exalted state, and pleads as one that has brought the work, he came into the world about, to perfection?

And to this let me add, that he will intercede for his people for ever, as he shall always continue in this exalted state. And, indeed, it cannot be otherwise; if Christ’s presence in heaven be a full and comprehensive plea for all the blessings we enjoy or hope for; then so long as he shall abide there, he will intercede for us, and that will be for ever. That this may farther appear, let it be considered; that the sacrifice, which he offered for his people while on earth, procured for them not only the blessings they enjoy in this world, but those that they shall be possessed of in heaven. And as his being received into heaven was a convincing evidence, that what he did and suffered, before he went thither, was accepted, and deemed effectual to answer all the valuable ends thereof; so his continuance there will remain a standing and eternal evidence thereof; which contains in it the nature of a plea. But this respects not only the blessings they now enjoy, but all that they hope for, therefore their eternal happiness is founded thereon; which is what the apostle principally intends, when he says, _He ever liveth to make intercession for them_, Heb. vii. 25.

IV. We shall now consider the difference between Christ’s intercession for us with the Father, and our praying for ourselves, or others, and that when we address ourselves either to men or God.

1. When we intercede with men to obtain some favour from them, we hope, either by our arguments, or importunity, or at least, by our interest in them, or some obligation which we have laid them under, to persuade them to alter their minds, as we are treating with mutable creatures. But this is by no means applicable to Christ’s intercession, in which he deals with an unchangeable God, who has, in various instances, declared his love to, and willingness to save all those, whose salvation he intercedes for; in which sense we are to understand our Saviour’s words, _I say not unto you, that I will pray the Father for you; for the Father himself loveth you_, John xvi. 26, 27.

Moreover, when we intercede with men for any favour, we don’t usually present any price paid by us for the benefit we intercede for; but Christ in interceding for his people, presents the merit of his obedience and sacrifice, which is the only thing that renders it effectual.

2. When we pray to God for ourselves, or others, this differs from Christ’s intercession, in that we present ourselves and our petitions to him in the name of Christ, and hope for a gracious answer, in the virtue of his mediation and righteousness; so that our access to God is mediate, Christ’s immediate. We plead what he hath done for us, as our Surety, and not any thing done by ourselves; but he pleads what was done by himself. We acknowledge, in all our supplications, that we are unworthy of the least of his mercies; whereas he appears in our behalf before God, as one who is worthy to have that granted which he pleads for.

V. We shall now consider how Christ makes intercession; and it is observed, that he does this,

1. By his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth. This is taken from the practice of attornies, or advocates, in civil courts, when a cause is to be tried, in which case the plaintiff or defendant does not appear himself, but his advocate appears for him: thus Christ _appears in the presence of God for us_. This virtually includes in it the nature of a plea. For the understanding of which, let it be considered, that as God cannot, consistently with the glory of his divine perfections, save any of the fallen race of mankind, upon any other condition, than that satisfaction should be given to his justice, and such a price of redemption paid, as tended to secure the glory of his holiness, and other perfections, he has, in his eternal covenant with the Son, promised, that if he would perform this work, then he would bring his people to glory. Christ, on the other hand, undertook it with this encouragement, that, when he had perfected it, he should be received into glory, as a public testimony that justice was fully satisfied; therefore his being set at God’s right hand, in heavenly places, as the consequence thereof, is a convincing evidence, to angels and men, that his work is brought to perfection. Accordingly his being there, or appearing in heaven, contains in it the nature of a plea; more especially if we consider him as appearing there as our Head and compleat Redeemer, who has finished the work which he came into the world about. This I take to be the principal idea in Christ’s intercession.

If it be farther enquired, whether he makes use of a voice, as we do, when we pray for ourselves, or others? I dare not deny that he does, since he made use of words when he prayed for his people on earth; which was a short specimen of his intercession for them in heaven: but yet it must be considered,

(1.) That it is impossible for words to express the particular necessities of every one, whom he appears for in heaven, at the same time; and to suppose that Christ represents the case of one at one time, and another at another, as we do when we pray for different persons, is hardly sufficient to answer all the valuable ends of his intercession, for all his people at all times; neither are we to suppose, since the human nature of Christ is not omniscient, that he has therein a comprehensive view, at once, of all the particular necessities of his people, for that would be to confound his human nature with his divine; and it is only in the human nature that he prays, though the efficacy of this prayer is founded on the infinite value of his oblation performed therein, which was the result of its union with the divine, as has been before observed[242]; therefore,

(2.) When Christ is said to make use of words in interceding for his people, these are principally to be considered, as expressive of their wants and infirmities in a general way; so that a few comprehensive words may include in them the general idea of those things that are common to them all. In this respect, I am far from denying that Christ, in interceding for his people, makes use of words; but, when we consider his being in heaven, or appearing in the presence of God in the behalf of his people, as virtually containing (as was before hinted) the nature of a plea, this extends itself to every particular necessity of those for whom he intercedes at all times.

2. It is farther observed, that Christ, in making intercession, declares his will to have the merit of his obedience and sacrifice applied to all believers: thus he says, _Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory_, &c. John xvii. 24. in which he does, as it were, make a demand of what is due to him, in right of his purchase; and so it is distinguished from a supplication, or entreaty, that God would bestow an unmerited favour. All our prayers, indeed, are supplications, that God would bestow upon us undeserved blessings; but Christ’s prayer is a kind of demand, of a debt due to him pursuant to the merit of his obedience and sufferings. Moreover, this mode of speaking may be farther understood, as containing an intimation of his divine will, to have what he purchased, in his human nature, applied to his people; though this is rather a consequence of his intercession, than, properly speaking, a formal act thereof.

3. It is farther observed, that he intercedes for his people, by answering all accusations that may be brought in against them: thus the apostle, Rom. viii. 33, 34. supposes a charge to have been brought in against God’s elect, and that they were under a sentence of condemnation; and shews how this sentence is reversed by the death of Christ; and the charge answered by his intercession. If we consider the many things laid to the charge of God’s elect, either by the world, satan, or their own consciences, these are supposed to be either false or true. What is falsely alleged, Christ, as their Advocate, answers, by denying the charge, and undertakes to vindicate them from it: but when the thing laid to their charge is undeniably true; as, for instance, that they are sinners, and have thereby contracted guilt, and deserve to be for ever banished from the presence of God; this Christ undertakes to answer, no otherwise than by pleading the merit of his obedience and satisfaction, whereby they obtain remission of sins and a right to eternal life.

VI. Christ, by his intercession, procures for his people many valuable privileges, three of which are mentioned in this answer.

(1.) Quiet of conscience, notwithstanding daily failings. This supposes, that the best believers on earth, by reason of the remainders of indwelling corruption, are liable to many sinful infirmities; as it is said, _There is not a just man upon earth, that doth good and sinneth not_, Eccles. vii. 20. and, _If we say we have no sin, we deceive ourselves, and the truth is not in us_, 1 John i. 8. And these have a proportionable degree of guilt attending them; and this guilt has a tendency to make the conscience uneasy, unless we have an Advocate, who has a sufficient plea to allege in our defence: but such an one is Christ, and consequently his intercession procures for us this privilege; _If any man sin we have an Advocate with the Father, Jesus Christ the righteous_, chap. ii. 1.

(2.) He also procures for us access, with boldness, to the throne of grace. As sin renders us guilty; so guilt exposes us to fear, and a dread of coming before the throne of God, as a God of infinite holiness and justice: but when he is represented as sitting on a throne of grace, as the consequence of Christ’s death and intercession, our servile fear is removed, and we are encouraged, as the apostle says, to _come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need_, Heb. iv. 16.

(3.) Another consequence of Christ’s intercession is, the acceptance of our persons and services; first, of our persons, then of our services; as it is said, _The Lord had respect unto Abel, and to his offering_, Gen. iv. 4. The acceptance of our persons is a branch of our justification, which is founded on Christ’s sacrifice and intercession, as it is said, _He hath made us accepted in the beloved_, Eph. i. 6. And the acceptance of our services, which are performed by faith, supposes the removal of the guilt that attends them, by reason of our sinful infirmities: thus God’s people are called an _holy priesthood_, and said _to offer up spiritual sacrifices acceptable to God by Jesus Christ_, 1 Pet. ii. 5.

VII. Let us consider how Christ’s intercession ought to be improved by us.

1. It is a great remedy against those desponding or despairing thoughts, which we are sometimes liable to, by reason of the guilt of sin, when charged on our consciences; in which case, we should give a check to ourselves, and say, with the Psalmist, _Why art thou cast down, O my soul? and why art thou disquieted within me?_ Psal. xlii. 10. Why should we entertain such sad and melancholy thoughts, especially if Christ intercedes, on our behalf, for the forgiveness of all our sins? and our sincere repentance, together with the exercise of those other graces, that accompany it, will afford us an evidence of our interest in this privilege, which will be an expedient to raise our dejected spirits, and fill us with the joy of his salvation.

2. Christ’s intercession is to be improved by us, as an encouragement to prayer; and, as a farther ground, to conclude, that our poor, broken, imperfect breathings, shall be heard and answered for his sake, who pleads our cause.

3. This is a great inducement to universal holiness, when we have ground to conclude, that those services, that are performed to his glory, shall be accepted, upon the account of his intercession.

Footnote 241:

_Christ did not intercede for his church before his incarnation
formally, inasmuch as it is inconsistent with his divine nature to
pray; prayer being an act of worship; but virtually, by which we are
to understand that all the blessings which the church then enjoyed,
were founded on the sacrifice, which, in the fulness of time, he
designed to offer; and this is, by a prolepsis, represented as though
it had been then done, in the same sense as he is elsewhere said to
be_ the Lamb slain, from the foundation of the world. _See page 397._

Footnote 242:

_See Page 235._

Quest. LVI.

QUEST. LVI. _How is Christ to be exalted in his coming again to
judge the world?_

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

Our Saviour being in his exalted state, is to continue at the right hand of God, till he has finished the remaining part of his work, in the application of redemption, and, by his Spirit, in the methods of his providence and grace, brought in the whole number of the elect; after which follows another branch of his Mediatorial glory, when he shall come again to judge the world at the last day, which is the subject matter of this answer. For the understanding of which, let it be considered,

I. That though he was, before this, solemnly invested with a power of exercising judgment, and is continually distributing rewards and punishments in the course of his providence; yet the full manifestation of his glory, as Judge of quick and dead, and that in a visible manner in his human nature, is deferred till the last day. Though he be now known by the judgments that he executes, which are oftentimes attended with wonderful displays of his divine glory; and, though the eternal state of all men be fixed by him at their death, at which time a particular judgment is passed on them by him, as the apostle says, _It is appointed unto men once to die, and after this the judgment_, Heb. ix. 27. yet this is done without those external and visible marks of glory in his human nature, with which he shall appear in the end of time. This is styled, _The last day_, John xi. 24. chap. xii. 48. and, in that respect, that measure of duration, which we generally call time, will be ended, and another, which is distinguished from it, which, by reason of its having no end, is called eternity, shall commence; not that it is like eternity of God, without succession: but some think it differs from time, principally in this, that it shall not be described by the same measures that it now is; nor shall the motion of the heavenly bodies produce those effects which they do, in the frame of nature, whereby the various changes of seed-time and harvest, summer and winter, day and night follow each other in their respective courses.

Some, indeed, think that this is called a _day_, in the same sense as the present season, or dispensation of grace, is sometimes called the sinner’s _day_, Luke xix. 42. or the day of God’s patience, and long-suffering. And when this shall be at an end, and the gospel, which is compared to a glorious light, that shines therein, shall be no longer preached, the end thereof being fully answered, this may well be styled the last day, when Christ shall come to judgment.

II. This glorious appearing of Christ to judge the world, is set in opposition to that part of his state of humiliation, in which he was unjustly judged and condemned by wicked men, and is designed to aggravate the crime of those, at whose tribunal he stood, who, though he then told them of this matter, namely, _that hereafter they should see the Son of man sitting on the right hand of power, and coming in the clouds of heaven_, Matt. xxvi. 64. yet they believed him not. And this may also be considered, as set in opposition to all that contempt, which his name, interest, and gospel, daily meet with, in an ungodly world, whereby he is, as it were, judged and condemned afresh, and the unjust sentence that was passed upon him, in effect, approved of; from all which, Christ shall be for ever vindicated, when his glory shines forth in a most illustrious manner, as calling the whole world to stand at his tribunal, and rewarding every one according to their works.

III. The time when Christ shall thus come to judge the world, is unknown, either by angels or men; and, indeed, our Saviour himself, while here on earth, speaks of this, as a secret, that had not been made known to him, as man, Mark xiii. 32. and the reason why God has thus concealed it, is because he would not give occasion to any to indulge the least degree of carnal security, (for the same reason that he has not made known to us the term or bounds of life) but that we may be always ready for his coming. Therefore we cannot but reckon it an instance of unwarrantable presumption in several Jewish writers, and some of the Fathers after them,[243] to suppose, as they do, that the world shall continue six thousand years, from the creation; and that, as it was made in six days, and the seventh ordained to be a Sabbath, this had a mystical signification; and accordingly, in its application to this matter, a day answers to a thousand years; or that, as the world was two thousand years without the written word, or law of God, and after that, two thousand years under the law, so the days of the Messiah shall continue two thousand years, and then follows the eternal sabbatism at Christ’s second coming. As for the Jews, who speak of this matter, their unbelief is condemned out of their own mouths; since they do, as it were, concede, that the time in which the Messiah was to come, was that in which he actually appeared; notwithstanding, this is a groundless conjecture, so far as it respects the end of the world; and, indeed, it is an entering into a secret, which is altogether hid from mankind.

IV. We are now to consider that glory with which Christ shall appear, when he comes to judge the world. Accordingly it is said, he shall come in the full manifestation of his own glory, and of his Father’s, with all his holy angels, and with other circumstances, that will be very awful and tremendous.

1. He shall come in his own glory, by which we are to understand, that the glory of his divine nature shall shine forth, or be demonstrated in a more illustrious manner, than it has hitherto been. When he was here on earth, this glory had, as it were a veil put on it, by reason of the low and humbled state of his human nature: but, when he shall come again in his exalted state, it will never be a matter of doubt to any, whether he be God incarnate or no. And to this we may add, that there will be many things done by him, when he comes to judgment, which will be eminently the effects of his divine power, wisdom, justice, goodness, and faithfulness, whereby the glory of his divine nature will farther appear, in determining the final state, both of angels and men.

2. He is also said to appear in his Father’s glory. For the understanding of which let us consider,

(1.) That whatever work he is engaged in, or glory he receives as Mediator, it takes its rise from the Father; it was he that called him to perform it, sanctified, and sent him into the world, furnished him with an human nature, united to his divine Person. From him it was that he received a commission to lay down his life, and to take it upon him again; and it is he who hath appointed the day in which he will judge the world; and, pursuant to this decree and appointment, he will come to perform this glorious work.

(2.) Every thing that he does as Mediator, is referred to the glory of the Father; as he says, _I honour my Father_, John viii. 49. and therefore this work, which is, as it were, the laying the top-stone of the glorious fabric of our salvation, will tend eminently to set forth the Father’s glory, who laid the foundation stone thereof.

(3.) Whatever work he performs for the honour of the Father, he receives from him, a testimony of his highest approbation of him therein. When he was here on earth, as the apostle says, _He received from the Father honour and glory; when there came such a voice to him from the excellent glory, saying, This is my beloved Son in whom I am well pleased_, 2 Pet. i. 17. This testimony was given to him at his baptism, and transfiguration in the holy mount; the latter of which the apostle more immediately refers to, as appears by the following words; therefore we may conclude,

(4.) That since his coming to judgment will be the most illustrious part of his mediatorial work, he will have the most glorious testimony from the Father; and, indeed, his receiving the saints into heaven, who are styled, _Blessed of his Father_, who shall _inherit the kingdom which he had prepared for them, from the foundation of the world_, Matt. xxv. 34. will be a standing monument of his approbation of him, or well-pleasedness with whatever he has done in order thereunto; and therefore he may well be said to come in the glory of his Father.

V. He is farther said to come in the glory of his angels. This, indeed is to be understood in a sense different from that of his appearing in his own glory, or that of his Father; for the angels are said rather to behold and admire his glory, than to confer any branch thereof upon him. However, they are described as attending him in his coming, as it is said, _He shall come in his glory, and all the holy angels with him_, ver. 31. and accordingly he will appear in the glory of his angels, as they shall be his retinue, and bear a part in the solemnity of that day, whereby they not only acknowledge his rightful authority to engage in this glorious work, but their willingness to attend him in every part thereof, in which he thinks fit to employ them, as ministering spirits, in subserviency to the proceedings of that day. And this leads us to consider that glorious solemnity, together with some things that will be done, preparatory to Christ’s judging the world. Accordingly it is said,

VI. That he shall come with a shout, with the voice of the arch-angel, and with the trumpet of God, which are the apostle’s words, 1 Thes. iv. 16. and he adds, that this shall be attended with the resurrection from the dead, and the change of those _who being found alive, shall be caught up together in the clouds, to meet the Lord in the air_; and elsewhere he says, _The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed_, 1 Cor. xv. 52. and our Saviour speaks of a throne’s being erected; and that _when he shall come in his glory, and all the holy angels with him, he shall sit on the throne of his glory_, Matt. xxv. 31, 32. We also read of the gathering of the whole world before him, and the separation of the righteous from the wicked, which is said to be done by the ministry of angels, chap. xxiv. 31. and chap. xix. 28. these things will immediately go before Christ’s judging the world: but since it is expressly said, in this answer, that he shall come with a shout, with the voice of the archangel, and the trumpet of God, this we shall particularly consider. And,

1. When he is said to come with a shout, and with the voice of the archangel, it does not seem probable, that by a shout, is meant an articulate sound, as the word is sometimes applied, when used by us, as signifying that joy and triumph which is expressed by those who shout for victory. Notwithstanding the word may be understood in a metaphorical sense, signifying some triumphant expressions of joy, suitable to the great occasions; or the word,[244] which we render a shout, may signify the powerful word of command given by our Saviour, whereby the dead are called out of their graves; and agreeable hereunto, it is added, that Christ shall come with the voice of the arch-angel. This has given occasion, to some, to enquire, whether there be one among the angels who is called so, as being the prince and chief of all the rest, who will receive the word immediately from Christ, and transmit it to other angels, whereby the world will be summoned to appear before his tribunal; but it is very difficult for us to account for this matter. That there is a very beautiful order and harmony among the angels, is beyond dispute; nevertheless, we have no ground to assert, that one is superior to the rest, unless that be the meaning of the word arch-angel, in this, and two or three other scriptures, in which we meet with it. But, though I will not contend with those who are otherwise minded, yet I am rather inclined to think that the word is always applied to our Saviour, and that he is called the arch-angel, as he is the head and sovereign of all the angels, who, as the apostle says, _were created by him, and for him_, Col. i. 16. and who are commanded _to worship him_, Heb. i. 6. and, as it is said elsewhere, _Angels, authorities, and powers, are made subject unto him_, 1 Pet. ii. 22. therefore he certainly has a greater right to this glorious character than any creature.

If to this it be objected, that Christ’s being said to come with the voice of the arch-angel, denotes, that the arch-angel is distinguished from him; to this it may be replied, that this does not necessarily follow from hence; for the meaning of the words may be this, that the Lord shall descend with a shout, or powerful word of command, given forth by him, who is the prince and Lord of all the angels, and transmitted by them to the whole world, who shall be hereby summoned to appear before him.

2. He is said to come with the sound of a trumpet; which seems to allude to the use of trumpets, to gather the hosts of Israel together, when they were to march by their armies, or in the day of their solemn festivals, and in the year of Jubilee, which was proclaimed thereby; and accordingly this eternal Jubilee, and triumph of the saints, is said to begin with the sound of a trumpet; not that there shall be a material trumpet, like those in use among us, as some, who have low apprehensions of the glory of this day, have supposed, as though there were nothing figurative in the mode of speaking; whereas the principal thing intended thereby is, that there shall be some glorious ensigns of the divine majesty, or the effects of his power, which shall fill his saints with exceeding great joy, and his enemies with terror, and shall be a signal to all to appear before his tribunal. This is all we need to determine concerning it; though I will not altogether deny the literal sense of the words, provided they be understood in the same manner, as when God appeared from mount Sinai, _with the voice of a trumpet exceeding loud_, Exod. xix. 16. it is not improbable that there will be a sound like that of a trumpet formed in the air, by the immediate power of God, which shall be heard throughout the whole world, which will be an intimation to all, that the great Judge of quick and dead is at hand, and will be a branch of that external glory, with which he shall appear.

We might here have proceeded to consider Christ as seated on his throne, and the glorious work that he shall be engaged in, in judging the world in righteousness, which is the last thing mentioned in this answer: but, since we are led particularly to insist on that subject, and to speak concerning the persons to be judged, as set at Christ’s right or left hand, together with the manner of proceeding in that day; the sentence passed, and the final estate of angels and men determined thereby, together with the consequence thereof, both to the righteous and wicked, in some following answers,[245] we shall proceed to speak concerning the application of redemption, or the benefits procured by Christ’s mediation.

Footnote 243:

_As for the Jewish writers, they mention a tradition taken from one
Elias, which, some think, refers to a spurious writing, that went
under the name of the prophet Elijah: but this they leave uncertain:
neither do they signify whether it was a written or an oral tradition;
nor do they intimate when, or where, this Elias lived. However, the
tradition was received by many of them. It is mentioned in the Talmud
in Tract. Sanhedrim, cap._ xi. _§ 29. Edit. a Cocc._ Traditio est
domus Eliæ: Sex mille annos durat mundus: bis mille annis inanitas &
vastitas. Bis mille annis Lex. Denique bis mille annis dies Christi.
At vero propter peccata nostra & plurima & enormia, abierunt ex bis,
qui abierunt. _And the same is mentioned in another Talmudic treatise,
called, Avoda Sara, (Vid. eund. edit. ab Edzard. cap. 1. page 65. cum.
ejusd. annot. page 244, & seq.) And Manasseh Ben-Israel asserts the
same thing, (Vid. ejusd. de Creat. Probl. 25.) Other writers, among
them, improve upon this conjecture, and pretend, that as the sun was
created the fourth day, so the Messiah was to come, after 4000 years,
by which they appear to be self-condemned. However, as an expedient to
disembarrass themselves, they all pretend, that Christ’s coming is
deferred for their sins; which evasion is too weak to ward off the
evidence which we have for the truth of Christianity. That several of
the Fathers imbibed this notion, concerning the world’s continuing
6000 years, according to the number of the days of the creation, is
evident. Lactantius begins his Millennium then, and supposes, that the
thousand years, from thence to the end of time, answers to the seventh
day or Sabbath of rest. (Vid. Lactant. de Vit. Beat. § 14.) Augustin,
who does not give into the Millennium, supposes, that time will end
with the 6000 years, which answers to the sixth day of the creation;
and then, according to him, follows an eternal sabbatism, (Vid. Aug.
de Civ. Dei, Lib. XX. cap. 7.)_

Footnote 244:

Κελευσμα.

Footnote 245:

_See Quest. LXXXVIII.-XC._

Quest. LVII., LVIII., LIX.

QUEST. LVII. _What benefits hath Christ procured by his mediation?_

ANSW. Christ, by his mediation, hath procured redemption, with all
other benefits of the covenant of grace.

QUEST. LVIII. _How do we come to be made partakers of the benefits
which Christ hath procured?_

ANSW. We are made partakers of the benefits which Christ hath
procured, by the application of them unto us, which is the work
especially of God the Holy Ghost.

QUEST. LIX. _Who are made partakers of redemption through Christ?_

ANSW. Redemption is certainly applied and effectually communicated
to all those for whom Christ hath purchased it, who are, in time, by
the Holy Ghost, enabled to believe in Christ, according to the
gospel.

I. In the first of these answers, we have an account of the blessings, which Christ, as Mediator, has procured for his people, namely, redemption, with all the other blessings of the covenant of grace; and accordingly we may observe, that the covenant of grace is the foundation of all the blessings that we enjoy, or hope for; and, among these, redemption is included, which having been before considered, we need not, at present enlarge on it.

As for those other benefits of the covenant of grace, which are the consequents of our redemption, they differ from it, in that redemption is said to be wrought out for us by Christ, in his own Person, whereas some other benefits we enjoy, are, more especially considered as wrought in us; and these are particularly mentioned in several following answers; which treat of effectual calling, sanctification, repentance unto life, and other graces, which are inherent in us, whereby our hearts and actions are changed and conformed to the will of God. And there are other blessings which, more especially, respect our state God-ward; such as justification in which our sins are pardoned, and our persons accepted; and adoption, wherein we are made and dealt with as God’s children; and there are several other benefits which follow hereupon, whereby the work of grace is carried on, and we enabled to go on in the ways of God, with spiritual peace and joy in believing, till we come to glory.

II. It is farther observed, that we are made partakers of these benefits by the application thereof to us; first, they are purchased, and then applied. We are first redeemed by price, and then delivered by the almighty power of God, and the application hereof is said to be more especially the work of the Holy Ghost; whereas the purchase of it only belongs to the Mediator.

In considering the application of redemption, we may observe, that it is a divine work, and therefore not to be ascribed to ourselves, but it is the gift of God, Eph. ii. 8. and, as it is a work appropriate to God, so it is, in several scriptures, said to be wrought in us by the Holy Ghost. Accordingly we are said to _be born of the Spirit_, John iii. 5. and _saved by the washing of regeneration, and renewing of the Holy Ghost_, Titus iii. 5. upon which account, the Spirit is sometimes called the Spirit of holiness, and power, and he is said to dwell in us; which plainly shews that he is eminently glorified in the application of redemption.

But inasmuch as it is said, in one of the answers we are explaining, that this is the work especially of God the Holy Ghost, which is a mode of speaking often used by those who treat on this subject; this is to be considered with great caution; and therefore when we speak of it, as the work especially of God the Holy Ghost, we are not to understand it as though the Father and the Son were not equally concerned therein; for it is allowed by all, who have just ideas of the doctrine of the ever-blessed Trinity, that those works, in which any of the divine perfections are displayed, belong equally, and alike, to the Father, Son, and Holy Ghost;[246] therefore when the application of redemption is said, more especially, to belong to the Holy Ghost, we are to understand nothing else by it, but that this work is peculiarly attributed to the Spirit, inasmuch as hereby he demonstrates his Personal glory, in the subserviency of the work performed by him, to the glory of the Father, and of Christ the Mediator: but this we shall pass over, having insisted on it elsewhere.[247]