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.