M.\u2014Let us now come to the second part.<\/p>\n
S.\u2014It is that we believe \u201cin Jesus Christ his only Son our Lord.\u201d<\/p>\n
M.\u2014What does it chiefly comprehend?<\/p>\n
S.\u2014That the Son of God is our Savior, and it at the same time explains the method by which he has redeemed us from death, and purchased life.<\/p>\n
M.\u2014What is the meaning of the name Jesus which you give to him?<\/p>\n
S.\u2014It has the same meaning as the Greek word Soter<\/i>. The Latins have no proper name by which its force may be well expressed. Hence the term Savior Salvator<\/i> was commonly received. Moreover, the angel gave this appellation to the Son of God, by the order of God himself (Matt. i. 21.)<\/p>\n
M.\u2014Is this more than if men had given it?<\/p>\n
S.\u2014Certainly. For since God wills that he be called so, he must absolutely be so.<\/p>\n
M.\u2014What, next, is the force of the name Christ?<\/p>\n
S.\u2014By this epithet, his office is still better expressed-for it signifies that he was anointed by the Father to be a King, Priest, and Prophet.<\/p>\n
M.\u2014How do you know that?<\/p>\n
S.\u2014First, Because Scripture applies anointing to these three uses; secondly, Because it often attributes the three things which we have mentioned to Christ.<\/p>\n
M.\u2014But with what kind of oil was he anointed?<\/p>\n
S.\u2014Not with visible oil as was used in consecrating ancient kings, priests, and prophets, but one more excellent, namely, the grace of the Holy Spirit, which is the thing meant by that outward anointing.<\/p>\n
M.\u2014But what is the nature of this kingdom of his which you mention?<\/p>\n
S.\u2014Spiritual, contained in the word and Spirit of God, which carry with them righteousness and life.<\/p>\n
M.\u2014What of the priesthood?<\/p>\n
S.\u2014It is the office and prerogative of appearing in the presence of God to obtain grace, and of appeasing his wrath by the offering of a sacrifice which is acceptable to him.<\/p>\n
M.\u2014In. what sense do you call Christ a Prophet?<\/p>\n
S.\u2014 Because on coming into the world he declared himself an ambassador to men, and an interpreter, and that for the purpose of putting an end to all revelations and prophecies by giving a full exposition of his Father\u2019s will.<\/p>\n
M.\u2014But do you derive any benefit from this?<\/p>\n
S.\u2014Nay, all these things have no end but our good. For the Father hath bestowed them on Christ that he may communicate them to us, and all of us thus receive out of his fulness.<\/p>\n
M.\u2014State this to me somewhat more fully.<\/p>\n
S.\u2014 He was filled with the Holy Spirit, and loaded with a perfect abundance of all his gifts, that he may impart them to us,-that is, to each according to the measure which the Father knows to be suited to us. Thus from him, as the only fountain, we draw whatever spiritual blessings we possess.<\/p>\n
M.\u2014What does his kingdom bestow upon us?<\/p>\n
S.\u2014By means of it, obtaining liberty of conscience to live piously and holily, and, being provided with his spiritual riches, we are also armed with power sufficient to overcome the perpetual enemies of our souls-sin, the world, the devil, and the flesh.<\/p>\n
M.\u2014To what is the office of priest conducive?<\/p>\n
S.\u2014First, by means of it he is the mediator who reconciles us to the Father; and, secondly, access is given us to the Father, so that we too can come with boldness into his presence, and offer him the sacrifice of ourselves, and our all. In this way he makes us, as it were, his colleagues in the priesthood.<\/p>\n
M.\u2014There is still prophecy.<\/p>\n
S.\u2014As it is an office of teaching bestowed on the Son of God in regard to his own servants, the end is that he may enlighten them by the true knowledge of the Father, instruct them in truth, and make them household disciples of God.<\/p>\n
M.\u2014All that you have said then comes to this, that the name of Christ comprehends three offices which the Father hath bestowed on the Son, that he may transfuse the virtue and fruit of them into his people?<\/p>\n
S.\u2014It is so.<\/p>\n
M.\u2014Why do you call him the only Son of God, seeing that God designs to bestow this appellation upon us all?<\/p>\n
S.\u2014That we are the sons of God we have not from nature, but from adoption and grace only, in other words, because God puts us in that place, (John i. 1; ) but the Lord Jesus who was begotten of the substance of the Father, and is of one essence with the Father, (Eph. i. 2, ) is by the best title called the only Son of God, because he alone is his Son by nature, (Heb. i. 1.)<\/p>\n
M.\u2014You mean then, that this honor is proper to him, as being due to him by right of nature, whereas it is communicated to us by gratuitous favor, as being his members?<\/p>\n
S.\u2014Exactly. Hence with a view to this communication he is called the First-born among many brethren. (Rom. viii. 29.)<\/p>\n
M.\u2014In what sense do you understand him to be \u201cour Lord ?\u201d<\/p>\n
S.\u2014Inasmuch as He was appointed by the Father to have us under his power, to administer the kingdom of God in heaven .)<\/p>\n
M.\u2014What is meant by what follows?<\/p>\n
S.\u2014It shows the manner in which the Son was anointed by the Father to be our Savior-namely, that having assumed our nature, he performed all things necessary to our salvation as here enumerated.<\/p>\n
M.\u2014What mean you by the two sentences-\u201dConceived of the Holy Ghost, born of the Virgin Mary ?\u201d<\/p>\n
S.\u2014That he was formed in the womb of the virgin, of her substance, to be the true seed of David, as had been foretold by the Prophets, and that this was effected by the miraculous and secret agency of the Spirit without human connection. (Ps. cxxxii. 11 ; Matt. i. 1 ; Luke i. 32.)<\/p>\n
M.\u2014Was it of consequence then that he should assume our nature?<\/p>\n
S.\u2014Very much so; because it was necessary that the disobedience committed by man against God should be expiated also in human nature. Nor could he in any other way be our Mediator to make reconciliation between God and man. (Rom. iii. 24; 1 Tim. ii. 5; Heb. iv. 15; v. 7.)<\/p>\n
M.\u2014You say that Christ behoved to become man, that he might, as it were, in our person accomplish the work of salvation?<\/p>\n
S.\u2014So I think. For we must borrow of him whatever is wanting in ourselves: and this cannot be done in any other way.<\/p>\n
M.\u2014But why was that effected by the Holy Spirit, and not by the common and usual form of generation?<\/p>\n
S.\u2014As the seed of man is entirely corrupt, it was necessary that the operation of the Holy Spirit should interfere in the generation of the Son of God, that he might not be affected by this contagion, but endued with the most perfect purity.<\/p>\n
M.\u2014Hence then we learn that he who sanctifies us is free from every stain, and was possessed of purity, so to speak, from the original womb, so that he was wholly sacred to God, being unpolluted by any taint of the human race?<\/p>\n
S.\u2014That is my understanding.<\/p>\n
M.\u2014How is he our Lord?<\/p>\n
S.\u2014He was appointed by the Father to rule us, and having obtained the empire and dominion of God both in heaven and on earth, to be recognized as the head of angels and good men. (Eph. i. 21 ; Col. i. 18.)<\/p>\n
M.\u2014Why do you leap at once from his birth to his death, passing over the whole history of his life?<\/p>\n
S.\u2014Because nothing is treated of here but what so properly belongs to our salvation, as in a manner to contain the substance of it.<\/p>\n
M.\u2014Why do you not say in one word simply \u201cwas dead,\u201d (died,) but also add the name of the governor under whom he suffered?<\/p>\n
S.\u2014That has respect not only to the credit of the statement, but also to let us know that his death was connected with condemnation.<\/p>\n
M.\u2014Explain this more clearly.<\/p>\n
S.\u2014He died to discharge the penalty due by us, and in this way exempt us from it. But as we all being sinners were obnoxious to the judgment of God, he, that he might act as our substitute, was pleased to come into presence of an earthly judge, and condemned by his mouth, that we might be acquitted before the celestial tribunal of God.<\/p>\n
M.\u2014But Pilate pronounces him innocent, and therefore does not condemn him as a malefactor. (Matt. xxvii. 24.)<\/p>\n
S.\u2014It is necessary to attend to both things. The judge bears testimony to his innocence, to prove that he suffered not for his own misdeeds but ours, and he is formally condemned by the sentence of the same judge, to make it plain that he endured the sentence which he deserved as our surety, that thus he might free us from guilt.<\/p>\n
M.\u2014Well answered. Were he a sinner he would not be a fit surety to pay the penalty of another\u2019s sin; and yet that his condemnation might obtain our acquittal, he behoved to be classed among transgressors?<\/p>\n
S.\u2014I understand so.<\/p>\n
M.\u2014Is there any greater importance in his having been crucified than if he had suffered any other kind of death?<\/p>\n
.)<\/p>\n
M.\u2014What? Is not an affront put upon the Son of God when it is said that even before God he was subjected to the curse?<\/p>\n
S.\u2014By no means; since by undergoing he abolished it, and yet meanwhile he ceased not to be blessed in order that he might visit us with his blessing.<\/p>\n
M.\u2014Go on.<\/p>\n
S.\u2014Since death was the punishment imposed on man because of sin, the Son of God endured it, and by enduring overcame it. But to make it more manifest that he underwent a real death, he chose to be placed in the tomb like other men.<\/p>\n
M.\u2014But nothing seems to be derived to us from this victory, since we still die?<\/p>\n
S.\u2014That is no obstacle. Nor to believers is death now any thing else than a passage to a better life.<\/p>\n
M.\u2014Hence it follows that death is no longer to be dreaded as if it were a fearful thing, but we should with intrepid mind follow Christ our leader, who as he did not perish in death, will not suffer us to perish?<\/p>\n
S.\u2014Thus should we act.<\/p>\n
M.\u2014It is immediately added, \u201che descended into hell.\u201d What does this mean?<\/p>\n
S.\u2014That he not only endured common death, which is the separation of the soul from the body, but also the pains of death, as Peter calls them. (Acts ii. 24.) By this expression I understand the fearful agonies by which his soul was pierced.<\/p>\n
M.\u2014Give me the cause and the manner of this.<\/p>\n
S.\u2014As in order to satisfy for sinners he came himself before the tribunal of God, it was necessary that he should suffer excruciating agony of conscience, as if he had been forsaken of God, nay as it were, had God hostile to him. He was in this agony when he exclaimed, \u201cMy God, my God, why hast thou forsaken me?\u201d (Matt. xxvii. 46.)<\/p>\n
M.\u2014 Was his Father then offended with him?<\/p>\n
S.\u2014By no means. But he exercised this severity against him in fulfilment of what had been foretold by Isaiah, that \u201che was smitten by the hand of God for our sins and wounded for our transgressions.\u201d (Is. liii. 4, 5.)<\/p>\n
M.\u2014But seeing he is God, how could he be seized with any such dread, as if he were forsaken of God?<\/p>\n
S.\u2014We must hold that it was in respect to the feelings of his human nature that he was reduced to this necessity: and that this might be, his divinity for a little while was concealed, that is, did not put forth its might.<\/p>\n
M.\u2014How, on the other hand, is it possible that Christ, who is the salvation of the world, should have been subjected to this doom?<\/p>\n
S.\u2014He did not endure it so as to remain under it. For though he was seized with the terrors I have mentioned, he was not overwhelmed. Rather wrestling with the power of hell he subdued and crushed it.<\/p>\n
M.\u2014Hence we infer that the torture of conscience which he bore differs from that which excruciates sinners \u201cwhen pursued by the hands of an angry God. For what was temporary in him is perpetual in them, and what was in him only the prick of a sting, is in them a mortal sword, which, so to speak, wounds the heart.<\/p>\n
S.\u2014It is so. The Son of God when beset by this anguish, ceased not to hope in the Father. But sinners condemned by the justice of God, rush into despair, murmur against him, and even break forth into open blasphemies.<\/p>\n
M.\u2014May we hence infer what benefit believers receive from the death of Christ?<\/p>\n
S.\u2014Easily. And, first, we see that it is a sacrifice by which he expiated our sins before God, and so having appeased the wrath of God, restored us to his favor. Secondly, That his blood is a layer by which our souls are cleansed from all stains. Lastly, That the remembrance of our sins was effaced so as never to come into the view of God, and that thus the handwriting which established our guilt was blotted out and canceled.<\/p>\n
M.\u2014Does it not gain us any other advantage besides?<\/p>\n
S.\u2014Yes, indeed. For by its benefit, if we are members of Christ, our old man is crucified, and the body of sin is destroyed, so that the lusts of a depraved flesh no longer reign in us.<\/p>\n
M.\u2014Proceed with the other articles.<\/p>\n
S.\u2014The next is, \u201cOn the third day he rose again from the dead.\u201d By this he declared himself the conqueror of sin and death. By his resurrection he swallowed up death, broke the fetters of the devil, and annihilated all his power.<\/p>\n
M.\u2014How manifold are the benefits resulting to us from the resurrection?<\/p>\n
S.\u2014Threefold. For by it righteousness was acquired for us; it is also a sure pledge to us of our immortality; and even now by virtue of it we are raised to newness of life, that by living purely and holily we may obey the will of God.<\/p>\n
M.\u2014Let us follow out the rest.<\/p>\n
S.\u2014\u201cHe ascended into heaven.\u201d<\/p>\n
M.\u2014Did he ascend so that he is no more on the earth?<\/p>\n
S.\u2014He did. For after he had performed all the things which the Father had given him to do, and which were for our salvation, there was no need of his continuing longer on earth.<\/p>\n
M.\u2014What good do we obtain from this ascension?<\/p>\n
S.\u2014The benefit is twofold. For inasmuch as Christ entered heaven in our name, just as he had come down to earth on our account, he also opened up an access for us, so that the door, previously shut because of sin, is now open. Secondly, he appears in the presence of God as our advocate and intercessor.<\/p>\n
M.\u2014But did Christ in going to heaven withdraw from us, so that he has now ceased to be with us?<\/p>\n
S.\u2014Not at all. On the contrary, he has engaged to be with us even to the end of the world. (Matt. xxviii. 20.)<\/p>\n
M.\u2014When we say he dwells with us, must we understand that he is bodily present?<\/p>\n
S.\u2014No. The case of the body which was received into heaven is one thing; that of the virtue which is everywhere diffused is another. (Luke xxiv. 51; Acts i. 11.)<\/p>\n
M.\u2014 In what sense do you say that he \u201csitteth on the right hand of the Father?\u201d<\/p>\n
S.\u2014These words mean that the Father bestowed upon him the dominion of heaven and earth, so that he governs all things. (Matt. xxviii. 18.)<\/p>\n
M.\u2014 But what is meant by \u201cright hand,\u201d and what by \u201csitteth?\u201d<\/p>\n
S.\u2014It is a similitude taken from princes, who are wont to place those on their right hand whom they make their viceregents.<\/p>\n
M.\u2014 You therefore mean nothing more than Paul says, namely, that Christ has been appointed head of the Church, and raised above all principalities, has obtained a name which is above every name. (Eph. i. 22; Phil. ii. 9.)<\/p>\n
S.\u2014It is as you say.<\/p>\n
M.\u2014Let us pass on.<\/p>\n
S.\u2014\u201cFrom thence he will come to judge the quick and the dead.\u201d The meaning of these words is, that he will come openly from heaven to judge the world, just as he was seen to ascend. (Acts i. 11.)<\/p>\n
M.\u2014As the day of judgment is not to be before the end of the world, how do you say that some men will then be alive, seeing it is appointed unto all men once to die? Heb. ix.<\/p>\n
S.\u2014Paul answers this question when he says, that those who then survive will undergo a sudden change, so that the corruption of the flesh being abolished, they will put on incorruption. (1 Cor. xv. 51; 1 Thess. iv. 17.)<\/p>\n
M.\u2014You understand then that this change will be like death; that there will be an abolition of the first nature, and the beginning of a new nature?<\/p>\n
S.\u2014That is my meaning.<\/p>\n
M.\u2014Does it give any delight to our conscience that Christ will one day be the judge of the world?<\/p>\n
S.\u2014Indeed singular delight. For we know assuredly that he will come only for our salvation.<\/p>\n
M.\u2014We should not then tremble at this judgment, so as to let it fill us with dismay?<\/p>\n
S.\u2014No, indeed; since we shall only stand at the tribunal of a judge who is also our advocate, and who has taken us under his faith and protection.<\/p>\n","protected":false},"excerpt":{"rendered":"
M.\u2014Let us now come to the second part. S.\u2014It is that we believe \u201cin Jesus Christ his only Son our Lord.\u201d M.\u2014What does it chiefly comprehend? S.\u2014That the Son of God is our Savior, and it at the same time explains the method by which he has redeemed us from death, and purchased life. M.\u2014What … Continue reading “HIS
\nSON JESUS CHRIST”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8976","post","type-post","status-publish","format-standard","hentry","category-sermons"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/8976","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/comments?post=8976"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/8976\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/media?parent=8976"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/categories?post=8976"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/tags?post=8976"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}