How Did Christ, Being the Son of God, Become Man?
Answ. Christ the Son of God became man,
by taking to himself a true body and a reasonable soul, being conceived by the power of the
Holy Ghost, in the womb of the Virgin Mary,
and born of her, yet without sin.
Q. By whom doth God bring his elect into a state of salvation? A. By the Redeemer with whom the
covenant of grace was made, Isa. xlii. 6. 7. Mat. i. 21.
Q Who is the only Redeemer of God’s elect?
A. Christ, the eternal and only begotten Son of God.
(£. Hath God any other who are called his sons besides Christ? A. Yes $ angels and believers.
Quest. 21, 22. and Incarnation. Ql
Q. Wherein do their sonship differ from that of Christ?
A. Christ is God’s eternal, necessary and natural Son; but angels and believers are only made the sons of God in time, by a mere act of his will.
Q. How are angels the sons of God? A. By im»
mediate creation, Psalm civ. 4. Job xxxviii. 6, 7.
Q. How are believers the sons of God? A. By regeneration and adoption, 1 John iii. 1, 9.
Q. How is Christ the Son of God? A. By neces*.
sary, natural, and eternal generation, and therefore called his only Son, John i. 14- and iii. 16*
Q. Is Christ the Son of God only by office and exalta* tion? A. No •, he is the Son of God by nature.
Q^How prove you that?
A. Christ says, / and my Father are one, John x. 30.
Qj, Why may we not say, that Christ is the Son of Godj by virtue of his mediatory office and exaltation?
A. Because that would make Christ’s proper sonship and personality dependent on the Father’s will, as his mediatory office and exakation are.
Q. Doth Christ distinguish his sonship from his mediatory mission? A. Yes ‘, for he says, 1 am from him* (m. the Father, by eternal generation); and he hath sent me, (with respect to office), John vi». 29.
Q. What did the eternal Son of God become, that he. might redeem sinners?
A. He became man j which was the greatest wonder that the world ever saw, 1 Tim. iii. 16.
Q. Of what was Christ’s becoming man a wonder?
A. A wonder of love, wisdom, power, faithfulness, &c»
Q, How was it a wonder of love?
A. As God took on him the likeness of sinful flesh, out of infinite pity to poor, vile, rebellious men, John iii* 16. Rom. viii. 3.
Q. How was it a wonder of wisdom? A. It was
the most curious work of God, and a proper mean of bringing the highest glory to God, and greatest good to men, out of sin the greatest evil, Jer. xxxi. 22.
Q. How was it a wonder of power? A. Herein the most distant natures were closely joined together.
Q. How was it a wonder of divine faithfulness?
A. Herein the most difficult-like promise was fulfilled,
Q^Did Christ cease to be God when he became man I
A. No; but he became Immanuel, God-man, Isa. vii. 14*
Q. Was Christ, ^j- 6W, in the least changed when he became man? A. No; neither in person nor in nature.
Q. How many natures halh Christ? A. Two y
the nature of God, and the nature of man, Rom. ix. 5.
Q. Are these two natures in Christ mixed together, or turned into one another r* A. No; they are distinct
natures, 1 Pet. iii. IS. Rom. ix. 5. Isa. ix. 6.
Q. What do you understand by their being distinct natures? A. That each of them still retains its own essential properties.
O. Is Christ’s divine nature, by its union with the human, become finite, dependent, or subject to suffering or motion? A. No; John iii. 13. Isa. xl. 28.
Q. Is the human nature of Christ by its exaltation and union to the divine, infi .ite. independent, almighty, knowing all things, or every where present? A. By no means; for that would infer, that a creature might be made Cod j than which nothing can be more absurd*
Qj. Why was it necessary that our Saviour should be both God and man? A. That he might be qualified
for executing his general and particular offices, Isa* ix. 6.
Q. Why Was his being God and man necessary to his being our Mediator? A. That he might be nearly
interested in, and have due zeal for the rights of both parties, 1 Tim. ii. 5, 6. Heb. ii. 17.
(J. Whv was his being God and man necessary to his being our Redeemer? A. That he might have a
sufficient price to give, and almighty power to exert for our de>!verance, Heb. vii. 25. and ix. 14.
Q Why was it necessary that he should be God to execute his prophetical office?
A. That he might at once know the whole will of God, be pre-er.t with his disciples evtry where, and teach them to rynofi*^ John i. 18.
Q. Whv was Christ’s being man necessary to his being eur pronhet? A. That he might teach us in a way adapted to our weakness and exemplify the truths which he taught in his own life, John xiii. 15.
Q - Why was it necessary that Christ should be God, to execute his priestly office? A. That he might bear
infinite wrath, give worth and efficacy to his obedience and suffering and render his intercession ever prevalent.
Quest. 21, 22. and Incarnation. 93
Q. Why was it necessary that he should be man to execute his priestly office?
A. That in his obedience and suffering he might pay that very debt which we owed to God •, might in our nature appear in the presence of God for us •, “and experimentally sympathize with us in trouble.
Q. Why was it necessary that he should be God to execute his kingly office?
A. That he might know the cases and subdue the hearts of his subjects; rule, defend, and highly exalt the.in j and conquer all their enemies.
Q. Why was it necessary that Christ should be man to execute his kingly office? A. That he might inforce
obedience to his laws by his own example, and have a ten« der regard for his subjects.
Q. In what are Christ’s divine and human nature united?
A. In his divine person, Isa. ix. 6.
Q. How many persons hath Christ?
A. One only, and which is a divine person, Isa. xi. 6.
Q. What is the difference between a human nature and a human person? A. A human person subsists by
itself; but a human nature subsists in a person.
Q^ How can Christ have the nature of man without the person of man? A. Because his human
nature never subsisted by itself, but was, in its very formation, assumed into his divine person, John i. 14.
Q. Is not Christ’s human nature, oy the wTant of its proper personality, rendered more imperfect than the human nature in other men?
A. No -, it is hereby highly dignified, as the place of an human is supplied with a divine personality, Isa. vii. 14» and ix. 6. John i. 14.
Qj Is Christ then the same person he was from eternity?. A.^Yesj though an human nature is united to that person.
Q. Whether is Christ’s human nature united immediately to his person, or to the divine nature?
A. It is united immediately to his person, and to trie divine nature, as subsisting in his person, John i. 14. Isa. ix. 6.
Q. How prove you that? A. If it were united immediately to the divine nature, it would be equally united
to the Father and Holy Ghost with the Son, since the nature is the same in all the divine persons, I John i. 7.
Q. How was the union between Christ’s two natures constituted?
A. By Christ’s assuming the human nature into his divine person, Heb. iii. 14. 16. John i. 14.
Q. Wherein did Christ’s assumption of the human nature differ from the union of his two natures?
A. Assumption is a transient act of his divine nature only, and is the cause of union; but this union is the effect, and is an eternal mutual relation of both his natures.
Q^ How can the human nature be united to the divine, which exists every where? A. Though Christ’s divine nature transcends his human nature, in respect of its infinity j yet it wholly dwells in it, in respect of its spirituality, Col. ii. 9. John i. 14. 1 Tim. iii. ic.
Q. How do yfiu preva ‘J.,st Christ’s two natures are united, and do subsist in one person? A. Becau.se
the same person is called the child born, and the mighty Cod, Isa. ix. 6. See also Luke i. 35. Rom. ix. 5.
£h Why was it necessary that our Redeemer should be God and man in one person ?. A. That the works
of each nature might be accepted of God, and relied on by us, as the works of his whole person, Heb. ix.. 14.
Q. What are the properties of the union betwixt Christ’s two natures? A. It is an incomprehensible,
personal, everlasting, and indissoluble union.
Q. How is it incomprehensible ?-
A. No man or angel can fully understand the mysteries ©fit, 1 Tim. iii. 16.
Qj How is it a personal umon?
A. The two distinct natures are united and subsist in one person, Isa. ix. 6.
O. How is this union everlasting and indissoluble?
A. As Christ’s natures never will nor can be separated,
Q. How prove you that?
A. From the eternity of Christ’s priesthood, which requires the eternal union of his two natures to appear with, in the presence of God for us, Heb. vii. 25. Rev. i. 18.
Q^ What other wonderful unions besides this are there?
A. There is the union of the three persons in the Godhead; the natural union of our soul and body; and the mystical union of believers with Christ.
Quest. 21, 22. ami Incarnation. Q$
Q. How doth the union of Christ’s two natures differ from the union of the persons in the Godhead?
A. The union of persons in the Godhead is an un created and necessary union of distinct persons in one nature and substance but this in Christ is a created union of distinct natures in one person, Ex. in. 14. Jer. xxxi. 22.
(J. How doth the union of Christ’s natures differ from the union of our soul and body?
A. The union of our soul and body is natural, and can be broken; but this union of Christ’s natures h supernatural and inseparable, Eccles. xii. 7. Rev. i. 18.
Q. How doth the union of Christ’s natures differ from the union of believers to Christ? A. Notwithstanding
believers union to Christ, he and they remain distinct persons; but the union of Christ’s natures makes both one person, John xv. 1, — 5. Isa. ix. 6. and vii, 14.
Q. “Vhat follows upon the union of these two natures in the person of Christ? A. That the properties
and works of both natures may be ascribed to his person: so we may say, the Son of David or Mary, is God, infim nite, eternal, &c. and that God, ox the Son of God, is ??iant was born, died, shed his blood, rose again, &c.
Q. May we say Christ as God is man, was born, died, Sec.? or that Christ as man is God, infinite, &c.?
A. No, this would confound the .properties of Christ’s natures.
Q. When did the Son of God assume our nature, and become man? A. About 1800 years ago.
Q. How prove you that Christ is already come?
A. Because sundry events have happened which God declared should not take place till his Son became man?
Q. What are some cf these events? A. The departure of the sceptre from Judah, the destruction of the second temple, the loss of David’s line, the end of Daniel’s seventy weeks, and ceasing of the daily sacrifice, &c.
Qj, Who is the promised Messiah, or incarnate God?
A. Jesus of Nazareth, the son of Mary, Johr. i. 45.
Q. How prove you that? A. All things foretold
concerning the Messiah, were exactly fulfilled him.
Q. What was foretold concerning the Messiah?
A. That before the church and second temple of the Jews should be destroyed, or their nation dispersed; he should spring out of the family of David 5 be born at
Bethlehem of a virgin, in a low condition ‘, work many miracles j be despised, crucified, and buried j rise again and erect a glorious church among the Gentile nations, &-C.
Q. How is the time of Christ’s coming designed in scripture? A. It is called the fulness of time, Gai. iv. 4.
Q. Why is it called the fulness of time?
A. It was the time fixed in God’s decree, foretold by the prophets, and when the world was in the most proper condition for his coming into it, Hag. ii. 6,-9.
Q. When was the world in the most proper condition for Christ’s coming? A. When it had been sufficiently warned of, and strongly expected his coming ) and when Satan’s power over it was at its height, ignorance and knowledge jointly subserving his interests.
Q. Why was it necessary that the world should be well warned concerning Christ before he came?
A. That he might come with due honour *, and that many signs of his coming might be understood, whereby it might he tried whether he was the true Messiah, and no impostor.
Q. Why was it necessary that the world should be in great expectation of Christ when he came?
A. That; all might be ready to examine his character and conduct, and be rendered inexcusable, if they did not receive him.
Q. Why was it necessary that Satan’s power over the world should be very strong when Christ came?
A. That the love of God in sending him, the need of his coming, and its powerful influence in destroying Satan’s kingdom when at its height, might be the more visibly displayed, 1 John iv. 9, 10. and iii. 8. John iii. 16.
Q. Hew did Christ the Son of God become man?
A. By taking to himself a true body, and a reasonable soul j which are the two parts of an human nature.
Q. How prove you that Christ took on himself, a true body, and not the mere shape of the human body?
A. Christ says, A spirit hath not flesh and bones, as ye see me have; neither could he have been born, hungered, thr’sted or died. &c. without having a true body.
Q, Was Chiist’s body framed in heaven, or created immediately out of dust? A. No ‘, it was made
of the substance of a woman; and so he was the seed of the woman, Gal. iv. 4. Gen. iii. 15.
Quest. 21, 22. and Incarnation. QJ
Q.~Why was it necessary it should be made of the. substance of mankind I A. That he might be our brother and kinsman, and the right of our redemption be his.
Q. Why was Christ born of a virgin?
A. That he might be free from original sin, Luke i. 35*
Q. Why behoved Christ’s human nature to be free from sin? A. Eecause it was so closely united to his divine
nature -j and because otherwise he could not have been a propitiation for our sins, Heb. vii. 26. 2 Cor. v. 21.
Q. How could Christ be born of a virgin?
A. He was conceived by the power of the Holy Ghost.
Q. Why is the work of the Holy Ghost called an over’ shadowing of the virgin?
A. Because of the great mysteriousness of it, Luke i. 35.
Q. How prove ycu that Christ assumed a reasonable soul?
A. He cried out, My soul is troubled, and exceeding sorrowful; and God made his soul an offering fur sin.
O. Had all the three persons of the Godhead an active concern in the Son’s becoming man I A. Yes.
Q. What distinct concern had they in it? A. The
Father prepared this human nature, the Spirit formed, and the Son assumed or put it on, and wears it for ever.
Q. WThat were the Old-Testament names of our Redeemer? A. Shiloh, Messiah, Immanuel, David, the Branch, the Messenger or Angel, Sec. Gen. xlix. 10, &c.
Q. Why is he called Saitoh? A. Properly, because he is our peace, salvation, and rest, Micah v. Isa. xi.
Q. Why is he called Messiah? A. Because he is the anointed of God, Psalm lxxx”x. 20. Isa. lxi. 1, 2, 3.
Q. Why is he called Immanuel? A. Because he is God with us in our nature, and on our side, Isa. ix. 6.
Qj Why is he called David?
A. Because he is a man after God’s heart, and king of his true Israel, Hos. iii. 5.
Q. Why is he called the Branch f
A. Because in our nature he is a stem growing out of the root of Jesse, which bears fruit of glory to God, and good to- men. Isa. iv. 2. and xi. 1. Zech. iii. S. and vi. 12.
Q. Why is he called the Angel and Messenger of the Covenant?
A. Because God sent him on the errand of our redemption, and he proclaims his covenant to us, Mai. iii. 1.
Q. What is our Redeemer’s roost ordinary New Testament name? A. The Lord Jesus Christ, 1 Tim. iv. 1.
Q. Why is he called Lord?
A. Because he is the true God, and rules over all, Ads x. 36, Matth. xxviii. 16.
Q. Why is he called Jesus?
A. Because he saves his people from their sin and misery, Matth. i. 21. and xviti. 11.
Q^ Why is he called Christ? A. Because he was
anointed by God to his mediatory offices, John x. 36.
O. Wherewith was Christ anointed by God?
A. With the oil of the Holy Ghost, Isa. lxi. 1, 2.
Q In what proportion was Christ anointed? A. He had the Spirit given him above measure, John iii. 34.
Q. Is his human nuture filled with an infinite fulness of the Spirit?
A. No; but he is anointed with it far above the rnea« sure of believers who are his fellows, Psalm xlv. 7.
Q. What do you understand by the anointing of Christ?
A. God’s giving him a commission and call to his offices, with p-oper furniture for the execution of them.
Q^ Wh-n did God first call Christ to his offices?
A. From all eternity, Prov. viii. 23. 1 Pet. i. 20.
Q. When did God first furnish Christ for executing his offices? A. In his incarnation, Luke i. 35.
Q, When did God publicly instal Christ in his offices?
A. At his baptism, Matth. iii. 16, 17.
Q. How was Christ then installed in his offices?
A. The Father solemnly attested him, and the Spirit descended on him, to famish him further for his work.
Q. Why are New-Testament believers called Christians?
A. Because they folJc w Christ, and are anointed with his Spirit, 1 Cor. xii. 12, 13. 1 John ii. 20.
Q. What improvement should we make of-Christ’s incarnation and unction? A. We should admire, love, adore, many, and trust in the person of Christ as our near kinsman •, and cry for his Spirit to anoint us.