 Chapter 14 How Two Natures Constitute the Person of the Mediator This chapter contains two principal heads. 1. A brief exposition of the doctrine of Christ's two natures in one person, sections 1 through 4. 2. A refutation of the heresies of Servitus, which destroy the distinction of natures in Christ and the eternity of the divine nature of the sun. Sections 1. Proof of two natures in Christ, a human and a divine, illustrated by analogy from the union of body and soul, illustration applied. 2. Proof from passages of Scripture, which distinguish between the two natures. Proof from the communication of properties. 3. Proof from passages showing the union of both natures, a rule to be observed in this discussion. 4. Utility and use of the doctrine concerning the two natures, the Nestorians, the Eutychians, both justly condemned by the Church. 5. The heresies of Servitus refuted, general answer or sum of the Orthodox doctrine concerning Christ. What meant by the hypostatic union? Objections of Servitus to the deity of Christ, answer. 6. Another objection and answer, a twofold affiliation of Christ. 7. Other objections answered. 8. Conclusion of the former objections, other pestilential heresies of Servitus. 1. When it is said that the word was made flesh, we must not understand it as if he were either changed into flesh or confusedly intermingled with flesh, but that he made choice of the Virgin's womb as a temple in which he might dwell. He who was the Son of God became the Son of Man, not by confusion of substance, but by unity of person. 4. For we maintain that the divinity was so conjoined and united with the humanity that the entire properties of each nature remain entire, and yet the two natures constitute only one Christ. 5. If, in human affairs, anything analogous to this great mystery can be found, the most opposite similitude seems to be that of man, who obviously consists of two substances, neither of which, however, is so intermingled with the other as that both do not retain their own properties, for neither is soul body nor is body soul. 6. Wherefore that is said separately of the soul which cannot in any way apply to the body, and that on the other hand of the body which is altogether inapplicable to the soul, and that again of the whole man which cannot be affirmed without absurdity either of the body or of the soul separately. 7. Lastly, the properties of the soul are transferred to the body, and the properties of the body to the soul, and yet these form only one man, not more than one. Such modes of expression intimate both that there is in man one person formed of two compounds, and that these two different natures constitute one person. 8. Thus the scriptures speak of Christ. They sometimes attribute to him qualities which should be referred specially to his humanity, and sometimes qualities applicable peculiarly to his divinity, and sometimes qualities which embrace both natures and do not apply specially to either. 9. This combination of a twofold nature in Christ they express so carefully that they sometimes communicate them with each other, a figure of speech which the ancients termed idiomatos coinonia, a communication of properties. 2. Little dependence could be placed on these statements if it were not proved by numerous passages throughout the sacred volume that none of them is of man's devising. What Christ said of himself, quote, before Abraham was, I am, John 8.58, was very foreign to his humanity. I am not unaware of the cavill by which erroneous spirits distort this passage, that is, that he was before all ages in as much as he was foreknown as the Redeemer, as well in the Council of the Father as in the minds of believers. But seeing he plainly distinguishes the period of his manifestation from his eternal existence, and professedly founds on his ancient government to prove his precedence to Abraham, he undoubtedly claims for himself the peculiar attributes of divinity. Paul's assertion that he is, quote, the firstborn of every creature, that he is before all things, and by him all things consist, Colossians 1 verses 15 and 17, his own declaration that he had glory with the Father before the world was, and that he worketh together with the Father, are equally inapplicable to man. These and similar properties must be specially assigned to his divinity. Again, his being called the servant of the Father, his being said to grow in stature and wisdom and favor with God and man, not to seek his own glory, not to know the last day, not to speak of himself, not to do his own will, his being seen and handled, apply entirely to his humanity. Since, as God, he cannot be in any respect said to grow, works always for himself, knows everything, does all things under the Council of his own will, and is incapable of being seen or handled. And yet, he not merely ascribes these things separately to his human nature, but applies them to himself as suitable to his office of mediator. There is a communication of idiomato or properties, when Paul says that God purchased the church, quote, with his own blood, Acts 20 verse 28, and that the Jews crucified the Lord of glory, 1 Corinthians 2-8. In like manner, John says that the word of God was handled. God certainly has no blood, suffers not, cannot be touched with hands. But since that Christ, who was true God and true man, shed his blood on the cross for us, the acts which were performed in his human nature are transferred improperly, but not ceaselessly, to his divinity. We have a similar example in the passage where John says that God laid down his life for us, 1 John 3 verse 16. Here a property of his humanity is communicated with his other nature. On the other hand, when Christ, still living on the earth, said, No man has ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven, John 3 verse 13, certainly regarded as man in the flesh which he had put on, he was not then in heaven, but in as much as he was both God and man, he, on account of the union of a twofold nature, attributed to the one what properly belonged to the other. 3. But above all, the true substance of Christ is most clearly declared in those passages which comprehend both natures at once. Numbers of these exist in the Gospel of John. 4. What we there read as to his having rescued power from the Father to forgive sins, as to his quickening whom he will, as to his bestowing righteousness, holiness and salvation, as to his being appointed judge both of the quick and the dead, as to his being honored even as the Father, are not peculiar either to his Godhead or his humanity, but applicable to both. 5. In the same way he is called the light of the world, the good shepherd, the only door, the true vine. With such prerogatives the Son of God was invested on his manifestation in the flesh, and though he possessed the same with the Father before the world was created, still it was not in the same manner or respect, neither could they be attributed to one who was a man and nothing more. 6. In the same sense we ought to understand the saying of Paul, that at the end Christ shall deliver up, quote, the kingdom to God, even the Father, 1 Corinthians 15 verse 24. The kingdom of God assuredly had no beginning and will have no end, but because he was hid under a humble clothing of flesh and took upon himself the form of a servant and humbled himself, Philippians 2 verse 8, and laying aside the insignia of majesty became obedient to the Father, and after undergoing this subjection was at length crowned with glory and honor, Hebrews 2 verse 7, and exalted to supreme authority, that at his name every knee should bow, Philippians 2 verse 10, so at the end he will subject to the Father both the name and the crown of glory, and whatever he received of the Father, that God may be all in all. For what end were that power and authority given to him saved that the Father might govern us by his hand? In the same sense also he is said to sit at the right hand of the Father, but this is only for a time until we enjoy the immediate presence of his Godhead, and here we cannot excuse the error of some ancient writers who, by not attending to the office of mediator, darken the genuine understanding of almost the whole doctrine which we read in the Gospel of John, and entangle ourselves in many snares. Let us therefore, regarded as the key of true interpretation, that those things which refer to the office of mediator are not spoken of the divine or human nature simply. Christ therefore shall reign until he appear to judge the world, in as much as, according to the measure of our feeble capacity, he now connects us with the Father. But when, as partakers of the heavenly glory, we shall see God as he is, then Christ, having accomplished the office of mediator, shall cease to be the vice-gerent of the Father, and will be content with the glory which he possessed before the world was. Nor is the name of Lord specially applicable to the person of Christ in any other respect than in so far as he holds a middle place between God and us. To this effect are the words of Paul, quote, To us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him, 1 Corinthians 8 verse 6. That is, to the latter a temporary authority has been committed by the Father until his divine Majesty shall be beheld face to face. His giving up of the kingdom to the Father, so far from impairing his Majesty, will give a brighter manifestation of it. God will then cease to be the head of Christ, and Christ's own Godhead will then shine forth of itself, whereas it is now in a manner veiled. 4. This observation, if the readers apply it properly, will be of no small use in solving a vast number of difficulties, for it is strange how the ignorant, nay some who are not altogether without learning, are perplexed by these modes of expression which they see applied to Christ, without being properly adapted either to his divinity or his humanity, not considering their accordance with the character in which he was manifested as God and man, and with his office of mediator. It is very easy to see how beautifully they accord with each other, provided they have a sober interpreter, one who examines these great mysteries with the reverence which is meat. But there is nothing which furious and frantic spirits cannot throw into confusion. They fasten on the attributes of humanity to destroy his divinity, and on the other hand, on those of his divinity to destroy his humanity. While those which, spoken conjointly of the two natures, apply to neither, they employ to destroy both. But what else is this than to contend that Christ is not man because he is God, not God because he is man, and neither God nor man because he is both at once? Christ therefore, as God and man possessing natures which are united but not confused, we conclude that he is our Lord and the true Son of God, even according to his humanity, though not by means of his humanity. For we must put far from us the heresy of Nestorius, who, presuming to dissect rather than distinguish between the two natures, devised a double Christ. But we see the scripture loudly protesting against this, when the name of the Son of God is given to him who was born of a virgin, and the virgin herself is called the mother of our Lord, Luke 1 verses 32 and 43. We must also beware of the insane fancy of Eutyches, lest, when we should demonstrate the unity of person, we destroy the two natures. The many passages we have already quoted, in which the divinity is distinguished from the humanity, and the many other passages existing throughout scripture, may well stop the mouth of the most contentious. I will shortly add a few observations which will still better dispose of this fiction. For the present, one passage will suffice. Christ would not have called his body a temple, John 2 verse 19, had not the Godhead distinctly dwelt in it. Wherefore, as Nestorius had been justly condemned in the Council of Ephesus, so afterwards was Eutyches in those of Constantinople and Chelsedoni, it being not more lawful to confound the two natures of Christ than to divide them. 5. But in our age also has arisen a not less fatal monster, Michael Servetus, who for the Son of God has submitted a figment composed of the essence of God, spirit, flesh, and three untreated elements. First indeed, he denies that Christ is the Son of God, for any other reason than because he was begotten in the womb of the Virgin by the Holy Spirit. The tendency of this crafty device is to make out, by destroying the distinction of the two natures, that Christ is somewhat composed of God and man, and yet is not to be deemed God and man. His aim throughout is to establish that before Christ was manifested in the flesh there were only shadowy figures in God, the truth or effect of which existed for the first time when the word who had been destined to that honor truly began to be the Son of God. We indeed acknowledge that the mediator who was born of the Virgin is properly the Son of God, and how could the man Christ be a mirror of the inestimable grace of God had not the dignity been conferred upon him both of being and of being called the only begotten Son of God. Meanwhile, however, the definition of the church stands unmoved, that he is accounted the Son of God because the word begotten by the Father before all ages assumed human nature by hypostatic union, a term used by ancient writers to denote the union which of two natures constitutes one person, and invented to refute the dream of Nestorius, who pretended that the Son of God dwelt in the flesh in such a manner as not to be at the same time man. Servitus columniously charges us with making the Son of God double when we say that the eternal word before he was closed with flesh was already the Son of God, as if we said anything more than that he was manifested in the flesh. Although he was God before he became man, he did not therefore begin to be a new God, nor is there any greater absurdity in holding that the Son of God, who by eternal generation ever had the property of being a son, appeared in the flesh. This is intimated by the angel's word to Mary, quote, that holy thing which shall be born of thee shall be called the Son of God, Luke 1 verse 35, as if he had said that the name of Son, which was more obscure under the law, would become celebrated and universally known. Corresponding to this is the passage of Paul, that being now the sons of God by Christ, we, quote, have received the spirit of adoption whereby we cry, Abba Father, Romans 8 verse 15. We're not also the holy patriarchs of old reckoned among the sons of God. Yay, trusting to this privilege, they invoked God as their father. But because ever since the only begotten Son of God came forth into the world, his celestial paternity has been more clearly manifested, Paul assigns this to the kingdom of Christ as its distinguishing feature. We must, however, constantly hold that God never was a father to angels and men, save in respect of his only begotten Son, that men especially, who by their iniquity were rendered hateful to God, are sons by gratuitous adoption because he is a son by nature. Nor is there anything in the assertion of servetus that this depends on the filiation which God had decreed with himself. Here we deal not with figures as expiation by the blood of beasts was shown to be. But since they could not be the sons of God in reality, unless their adoption was founded in the head, it is against all reason to deprive the head of that which is common to the members. I go farther. Since the scripture gives the name of sons of God to the angels, whose great dignity in this respect depended not on the future redemption, Christ must in order take precedence of them that he may reconcile the father to them. I will again briefly repeat and add the same thing concerning the human race. Since angels as well as men were at first created on the condition that God should be the common father of both, if it is true, as Paul says, that Christ always was the head, quote, the first born of every creature, that in all things he might have the preeminence, Colossians 1 verses 15 and 18, I think I may legitimately infer that he existed as the son of God before the creation of the world. 6. But if his affiliation, if I may so express it, had a beginning at the time when he was manifested in the flesh, it follows that he was a son in respect of human nature also. 7. Servitus and others similarly frenzied, hold that Christ who appeared in the flesh is the son of God, in as much as but for his incarnation he could not have possessed this name. 8. Let them now answer me whether, according to both natures and in respect to both, he is a son. 9. So indeed they prayed, but Paul's doctrine is very different. We acknowledge indeed that Christ in human nature is called a son, not like believers by gratuitous adoption merely, but the true, natural, and therefore only son, this being the mark which distinguishes him from all others. 10. Those of us who are regenerated to a new life, God honors with the name of sons. The name of true and only begotten son he bestows on Christ alone. 11. But how is he an only son in so great a multitude of brethren, except that he possesses by nature what we acquire by gift? 12. This honor we extend to his whole character of mediator, so that he who was born of a virgin and on the cross offered himself in sacrifice to the Father is truly and properly the Son of God. 13. But still in respect of his Godhead, as Paul teaches when he says, that he was, quote, separated unto the Gospel of God which he had promised before by his prophets in the Holy Scriptures concerning his son Jesus Christ our Lord which was made of the seed of David according to the flesh and declared to be the Son of God with power, Romans 1 verses 1 through 4. 14. When distinctly calling him the Son of David according to the flesh, why should he also say that he was declared to be the Son of God if he meant not to intimate that this depended on something else than his incarnation? 15. For in the same sense in which he elsewhere says, that, quote, though he was crucified through weakness, yet he liveth by the power of God, 2 Corinthians 13 verse 4, so he now draws a distinction between the two natures. 16. They must certainly admit that as on account of his mother he is called the Son of David, so on account of his father he is the Son of God, and that in some respect differing from his human nature. 17. The Scripture gives him both names, calling him at one time the Son of God and another the Son of Man. As to the latter, there can be no question that he is called a Son in accordance with the phrasology of the Hebrew language because he is of the offspring of Adam. 18. On the other hand, I maintain that he is called a Son on account of his Godhead and eternal essence, because it is no less congruous to refer to his divine nature as being called the Son of God than to refer to his human nature as being called the Son of Man. 19. In fine, in the passage which I have quoted, Paul does not mean that he who according to the flesh was begotten of the seed of David was declared to be the Son of God in any other sense than he elsewhere teaches that Christ, who descended of the Jews according to the flesh, is, quote, overall God blessed forever, Romans 9 verse 5. But if in both passages the distinction of two natures is pointed out, how can it be denied that he who according to the flesh is the Son of Man is also in respect of his divine nature, the Son of God? 7. They indeed find a blustering defense of their heresy in its being said that, quote, God spared not his own Son, end quote, and in the communication of the angel that he who was to be born of the Virgin should be called the Son of the Highest. Romans 8 32, Luke 1 verse 32. But before pluming themselves on this futile objection, let them for a little consider with us what weight there is in their argument. If it is legitimately concluded that at conception he began to be the Son of God because he who has been conceived is called a Son, it will follow that he began to be the word after his manifestation in the flesh because John declares that the word of life of which he spoke was that which, quote, our hands have handled. 1 John 1 verse 1. In like manner we read in the prophet, quote, Thou Bethlehem Ephrathah, though thou be little among the thousands of Israel, yet out of thee shall he come forth that is to be a ruler of Israel, whose goings forth have been from a bold, from everlasting. Micah 5 verse 2. How will they be forced to interpret if they will follow such a method of arguing? I have declared that we by no means assent to Nestorius, who imagined a twofold Christ, when we maintain that Christ, by means of brotherly union, made us sons of God with himself because in the flesh which he took from us he is the only begotten Son of God. And Augustine wisely reminds us that he is a bright mirror of the wonderful and singular grace of God because as man he obtained honor which he could not merit. With this distinction therefore according to the flesh was Christ honored even from the womb, that is to be the Son of God. Still in the unity of person we are not to imagine any inter-mixture which takes away from the Godhead what is peculiar to it. Nor is it more absurd that the eternal Word of God and Christ uniting the two natures in one person should in different ways be called the Son of God than that he should in various respects be called at one time the Son of God at another the Son of Man. Nor are we more embarrassed by another Caval of Servitus, that is, that Christ before he appeared in the flesh is nowhere called the Son of God except under a figure. For though the description of him was then more obscure, yet it has already been clearly proved that he was not otherwise the eternal God than as he was the Word begotten of the eternal Father. Nor is the name applicable to the office of mediator which he undertook except in that he was God manifest in the flesh. Nor would God have thus from the beginning been called a Father had there not been even then a mutual relation to the Son, quote, of whom the whole family in heaven and earth is named. Hence it is easy to infer that under the law and the prophets he was the Son of God before this name was celebrated in the church. But if we are to dispute about the word merely Solomon speaking of the incomprehensibility of God affirms that his Son is like himself incomprehensible. Quote, what is his name and what is his son's name if thou canst tell? Proverbs 30 verse 4. I am well aware that with the contentious this passage will not have sufficient weight, nor do I found much upon it except as showing the malignant Cavals of those who affirm that Christ is the Son of God only insofar as he became man. We may add that all the most ancient writers with one mouth and consent testified the same thing so plainly that the effrontery is no less ridiculous than detestable which dares to oppose us with Irenaeus and Tertullian both of whom acknowledged that he who was afterwards visibly manifested was the invisible Son of God. 8. But although servetus heaped together a number of horrid dogmas to which perhaps others would not subscribe, you will find that all who refused to acknowledge the Son of God except in the flesh are obliged when urged more closely to admit that he was a son for no other reason than because he was conceived in the womb of the Virgin by the Holy Spirit. Just like the absurdity of the ancient manatees, that the soul of man was derived by transfusion from God from its being said that he breathed into Adam's nostrils the breath of life. Genesis 2 verse 7. 8. For they lay such stress on the name of Son that they leave no distinction between the natures but babblingly maintain that the man Christ is the Son of God because according to his human nature he was begotten of God. Thus the eternal generation of wisdom celebrated by Solomon, Proverbs 822 sequential is destroyed and no kind of Godhead exists in the mediator or a phantom is substituted instead of a man. The grosser delusions of servetus by which he imposed upon himself and some others it were useful to refute that pious readers might be warned by the example to confine themselves within the bounds of soberness and modesty. However, I deem it superfluous here as I have already done it in a special treatise. The whole comes to this, that the Son of God was from the beginning an idea and was even then a preordained man who was to be the essential image of God. Nor does he acknowledge any other word of God except in external splendor. The generation he interprets to mean that from the beginning a purpose of generating the Son was begotten in God and that this purpose extended itself by act to creation. Meanwhile he confounds the spirit with the word saying that God arranged the invisible word and spirit into flesh and soul. In short in his view the typifying of Christ occupies the place of generation. But he says that he who was then in appearance a shadowy son was at length begotten by the word to which he attributes a generating power. From this it will follow that dogs and swine are not less sons of God because created of the original seed of the divine word. But although he compounds Christ of three untreated elements that he may be begotten of the essence of God he pretends that he is the first born among the creatures in such a sense that according to their degree stones have the same essential divinity. But lest he should seem to strip Christ of his deity he admits that his flesh is omousios of the same substance with God and that the word was made man by the conversion of flesh into deity. Thus while he cannot comprehend that Christ was the Son of God until his flesh came forth from the essence of God and was converted into deity he reduces the eternal personality hypostasis of the word to nothing and robs us of the Son of David who was the promised redeemer. It is true he repeatedly declares that the Son was begotten of God by knowledge and predestination but that he was at length made man out of that matter which from the beginning shone with God in the three elements and afterwards appeared in the first light of the world in the cloud and pillar of fire. How shamefully inconsistent with himself he ever in a non becomes it were too tedious to relate. From this brief account sound readers will gather that by the subtle ambiguities of this infatuated man the hope of salvation was utterly extinguished for if the flesh were the Godhead itself it would cease to be its temple. Now the only redeemer we can have is he who being begotten of the seed of Abraham and David according to the flesh truly became man but he erroneously insists on the expression of John the word was made flesh. As these words refute the heresy of Nestorius so they give no countenance to the impious fiction of which Eutyches was the inventor since all that the evangelist intended was to assert a unity of person in two natures. End of section 25. Section 26 of Institutes of the Christian Religion Book II. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Institutes of the Christian Religion Book II by John Calvin. Translated by Henry Beverage. Chapter 15. Three things briefly to be regarded in Christ, that is, His Offices of Prophet, King and Priest. The principal parts of this chapter are, one, of the Prophetical Office of Christ, its Dignity and Use, sections 1 and 2. 2. The nature of the kingly power of Christ and the advantage we derive from it, sections 3 through 5. 3. Of the priesthood of Christ and the efficacy of it, section 6. Sections 1. Among heretics and false Christians, Christ is found in name only, but by those who are truly and effectually called of God, he is acknowledged as a prophet, king and priest. In regard to the Prophetical Office, the Redeemer of the Church is the same from whom believers under the law hoped for the full light of understanding. 2. The Unction of Christ, though it has respect chiefly to the kingly office, refers also to the Prophetical and Priestly Offices, the Dignity, Necessity and Use of this Unction. 3. From the spirituality of Christ's kingdom, its eternity is inferred, this twofold referring both to the whole body of the Church and to its individual members. 4. Benefits from the spiritual kingdom of Christ, 1. It raises us to eternal life, 2. It enriches us with all things necessary to salvation, 3. It makes us invincible by spiritual foes, 4. It animates us to patient endurance, 5. It inspires confidence and triumph, 6. It supplies fortitude and love, 5. The Unction of our Redeemer, Heavenly, symbol of this Unction, a passage in the Apostle reconciled with others previously quoted to prove the eternal kingdom of Christ, 6. What necessary to obtain the benefit of Christ's priesthood? We must set out with the death of Christ. From it follows, 1. His intercession for us, 2. Confidence in prayer, 3. Peace of conscience, 4. Through Christ Christians themselves become priests, 5. Grievous sin of the papists in pretending to sacrifice Christ. 1. Though heretics pretend the name of Christ truly does a gust in affirm that the foundation is not common to them with the godly but belongs exclusively to the Church, 4. For if those things would pertain to Christ be diligently considered, it will be found that Christ is with them in name only, not in reality. 5. Thus in the present day, though the papists have the words, Son of God, Redeemer of the world, sounding in their mouths, 6. Yet, because contented with an empty name, they deprive him of his virtue and dignity, 7. What Paul says of not holding the head is truly applicable to them, Colossians 219. 8. Therefore, that faith may find in Christ a solid ground of salvation, and so rest in him, 9. We must set out with this principle that the office which he received from the Father consists of three parts, 10. For he was appointed both prophet, king, and priest, though little were gained by holding the names and accompanied by a knowledge of the end in use. 11. These two are spoken of in the papacy, but frigidly and with no great benefit, the full meaning comprehended under each title not being understood. 12. We formerly observed that though God, by supplying an uninterrupted succession of prophets, never left his people destitute of useful doctrine, such as might suffice for salvation, 13. Yet the minds of believers were always impressed with the conviction that the full light of understanding was to be expected only on the advent of the Messiah. 14. This expectation, accordingly, had reached even the Samaritans to whom the true religion had never been made known. 15. This is plain from the expression of the woman. I know that Messiah cometh which is called Christ. When He has come He will tell us all things. 15. Nor is this a mere random presumption which had entered the minds of the Jews. They believed what sure oracles had taught them. 16. One of the most remarkable passages is that of Isaiah. Behold, I have given him for a witness to the people, a leader and commander to the people. 17. That is, in the same way in which he had previously, in another place, styled him, wonderful counselor, Isaiah 9 verse 6. 18. For this reason, the apostle commending the perfection of gospel doctrine first says that, quote, God at sundry times and in diverse manners, spake in times past unto the prophets, end, quote, and then adds that he, quote, has in these last days spoken unto us by his Son, Hebrews 1 verses 1 and 2. But as the common office of the prophets was to hold the church in suspense and at the same time supported until the advent of the mediator, we read that the faithful, during the dispersion, complained that they were deprived of that ordinary privilege. Quote, we see not our signs. There is no more any prophet. Neither is there among us any that knoweth how long. Psalm 74 verse 9. But when Christ was now not far distant, a period was assigned to Daniel, quote, to seal up the vision and prophecy, Daniel 9 verse 24. Not only that the authority of the prediction they are spoken of might be established, but that believers might, for a time, patiently submit to the want of the prophets the fulfillment and completion of all the prophecies being at hand. 2. Moreover, it is to be observed that the name Christ refers to those three offices, for we know that under the law prophets as well as priests and kings were anointed with holy oil, whence also the celebrated name of Messiah was given to the promised mediator. 3. But although I admit, as indeed I have elsewhere shown, that he was so called from a view to the nature of the kingly office, still the prophetical and sacerdotal unctions have their proper place and must not be overlooked. 4. The former is expressly mentioned by Isaiah in these words, quote, The Spirit of the Lord God is upon me, because the Lord has anointed me to preach good tidings unto the meek. 5. He has sent me to bind up the brokenhearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, Isaiah 60 verses 1 and 2. 6. We see that he was anointed by the Spirit to be a herald and witness of his father's grace, and not in the usual way, for he is distinguished from other teachers who had a similar office. 7. And here again it is to be observed that the unction which he received in order to perform the office of teacher was not for himself, but for his whole body, that a corresponding efficacy of the Spirit might always accompany the preaching of the gospel. 8. This, however, remains certain that by the perfection of doctrine which he brought, an end was put to all the prophecies, so that those who, not contented with the gospel, annex somewhat extraneous to it, derogate from its authority. 9. The voice which thundered from heaven, this is my beloved son, hear him, gave him a special privilege above all other teachers. 10. Then from him as head, this unction is diffused through its members, as Joel has foretold, quote, your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Joel 2 verse 28. Paul's expressions that he was, quote, made unto us wisdom, verse Corinthians 1.30, and elsewhere that in him, quote, are hid all the treasures of wisdom and knowledge, Colossians 2 verse 3, have a somewhat different meaning, namely that out of him there is nothing worth knowing, and that those who, by faith, apprehend his true character, possess the boundless immensity of heavenly blessings, for which reason he elsewhere says, quote, I determined not to know anything among you, save Jesus Christ and him crucified, 1 Corinthians 2 verse 2, and most justly, for it is unlawful to go beyond the simplicity of the gospel. The purpose of this prophetical dignity in Christ is to teach us that in the doctrine which he delivered is substantially included a wisdom which is perfect in all its parts. 3. I come to the kingly office of which it were in vain to speak, without previously reminding the reader that its nature is spiritual. Because it is from thence we learn its efficacy, the benefits it confers, its whole power and eternity. Eternity, moreover, which in Daniel an angel attributes to the office of Christ, Daniel 2.44. In Luke an angel justly applies to the salvation of his people, Luke 1 verse 33. But this is also twofold and must be viewed in two ways, the one pertains to the whole body of the church, the other is proper to each member. To the former is to be referred what is said in the Psalms, quote, Once I have sworn by my holiness that I will not lie unto David, his seed shall endure forever and his throne as the sun before me. It shall be established forever as the moon and as a faithful witness in heaven. Psalm 89 verses 35 and 37. There can be no doubt that God here promises that he will be by the hand of his son the eternal governor and defender of the church. In none but Christ will the fulfillment of this prophecy be found. Since immediately after Solomon's death the kingdom in a great measure lost its dignity and with the nominee to the family of David was transferred to a private individual. Afterwards decaying by degrees it at length came to a sad and dishonorable end. In the same sense are we to understand the exclamation of Isaiah, quote, Who shall declare his generation? Isaiah 53 verse 8. For he asserts that Christ will so survive death as to be connected with his members. Therefore, as often as we hear that Christ is armed with eternal power, Let us learn that the perpetuity of the church is thus effectually secured, That amid the turbulent agitations by which it is constantly harassed and the grievous and fearful commotions which threaten innumerable disasters, it still remains safe. Thus when David derides the audacity of the enemy who attempted to throw off the yoke of God in his anointed and says that kings and nations rage in vain. Psalm 2 verses 2 through 4, because he who sitteth in the heaven is strong enough to repel their assaults, Assuring believers of the perpetual preservation of the church, he animates them to have good hope whenever it is occasionally oppressed. So in another place when speaking in the person of God he says, quote, The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool. Psalm 110 verse 1. He reminds us that however numerous and powerful the enemies who conspire to assault the church, They are not possessed of strength sufficient to prevail against the immortal decree by which he appointed his son eternal king. Once it follows that the devil, with the whole power of the world, can never possibly destroy the church which is founded on the eternal throne of Christ. Then in regard to the special use to be made by each believer, this same eternity ought to elevate us to the hope of a blessed immortality. For we see that everything which is earthly and of the world is temporary and soon fades away. Christ therefore, to raise our hope to the heavens, declares that his kingdom is not of this world, John 1836. In fine, let each of us, when he hears that the kingdom of Christ is spiritual, be roused by the thought to entertain the hope of a better life, And to expect that as it is now protected by the hand of Christ, so it will be fully realized in a future life. For, that the strength and utility of the kingdom of Christ cannot, as we have said, be fully perceived without recognizing it as spiritual, It's sufficiently apparent, even from this, that having during the whole course of our lives to war under the cross, our condition here is bitter and wretched. What then would it avail us to be ranged under the government of a heavenly king if its benefits were not realized beyond the present earthly life? We must therefore know that the happiness which is promised to us in Christ does not consist in external advantages, Such as leading a joyful and tranquil life, abounding in wealth, being secure against all injury, and having an affluence of delights such as the flesh is want to long for, But properly belongs to the heavenly life, as in the world the prosperous and desirable condition of a people consists partly in the abundance of temporal good and domestic peace, And partly in the strong protection which gives security against external violence, so Christ also enriches his people with all things necessary to the eternal salvation of their souls, And fortifies them with courage to stand unassailable by all the attacks of spiritual foes. Hence we infer that he reigns more for us than for himself, and that both within us and without us. That being replenished insofar as God knows to be expedient with the gifts of the spirit of which we are naturally destitute, We may feel from their first fruits that we are truly united to God for perfect blessedness, And then trusting to the power of the same spirit may not doubt that we shall always be victorious against the devil, the world, and everything that can do us harm. To this effect was our Saviour's reply to the Pharisees, quote, the kingdom of God is within you, the kingdom of God cometh not with observation, Luke 17 verses 21 and 22. It is probable that on his declaring himself to be that king under whom the highest blessing of God was to be expected, They had in derision asked him to produce his insignia, but to prevent those who were already more than enough inclined to the earth from dwelling on its pomp, He bids them enter into their consciences, for, quote, the kingdom of God is righteousness and peace and joy in the Holy Ghost, Romans 14-17. These words briefly teach what the kingdom of Christ bestows upon us, not being earthly or carnal and so subject to corruption, but spiritual, it raises us even to eternal life so that we can patiently live at present under toil, hunger, cold, contempt, disgrace, and other annoyances, contented with this that our king will never abandon us, but will supply our necessities until our warfare is ended, and we are called to triumph, such being the nature of his kingdom that he communicates to us whatever he received of his father. Since then he arms and equips us by his power, adorns us with splendor and magnificence, enriches us with wealth, we here find most abundant cause of glorying, and also are inspired with boldness so that we can contend intrepidly with the devil, sin, and death. In fine, clothed with his righteousness, we can bravely surmount all the insults of the world, and as he replenishes us liberally with his gifts, so we can in our turn bring forth fruit unto his glory. 5. Accordingly, his royal unction is not set before us as composed of oil or aromatic perfumes, but he is called the Christ of God because, quote, the Spirit of the Lord, and, quote, rested upon him, quote, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord. Isaiah 11 verse 2 This is the oil of joy with which the psalmist declares that he was anointed above his fellows, Psalm 45 verse 7. For, as has been said, he was not enriched privately for himself, but that he might refresh the parched and hungry with his abundance. For, as the Father is said to have given the Spirit to the Son without measure, John 3 verse 34, so the reason is expressed that we might all receive of his fullness and grace for grace, John 1 verse 16. From this fountain flows the copious supply of which Paul makes mention, Ephesians 4-7, by which grace is variously distributed to believers according to the measure of the gift of Christ. Here we have ample confirmation of what I said, that the Kingdom of Christ consists in the Spirit and not in earthly delights or pomp, and that hence, in order to be partakers with him, we must renounce the world. A visible symbol of this grace was exhibited at the baptism of Christ when the Spirit rested upon him in the form of a dove. To designate the Spirit and his gifts by the term unction is not new and ought not to seem absurd. See 1 John 2 verses 20 and 27, because this is the only quarter from which we derive life. But especially in what regards the heavenly life, there is not a drop of vigor in us save what the Holy Spirit instills, who has chosen his seed in Christ, that thence the heavenly riches of which we are destitute might flow to us in copious abundance. But because believers stand invincible in the strength of their King, and his spiritual riches abound towards them, they are not improperly called Christians. Moreover, from this eternity of which we have spoken, there is nothing derogatory in the expression of Paul, quote, then come at the end when he shall have delivered up the Kingdom to God, even the Father, 1 Corinthians 15-24, and also, quote, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 1 Corinthians 15 verse 28, for the meaning merely is that, in that perfect glory, the administration of the Kingdom will not be such as it now is. For the Father has given all power to the Son, that by his hand he may govern, cherish, sustain us, keep us under his guardianship, and give assistance to us. Thus, while we wander far as pilgrims from God, Christ interposes that he may gradually bring us to full communion with God. And indeed, his sitting at the right hand of the Father has the same meaning as if he was called the vice-chairant of the Father entrusted with the whole power of government. For God is pleased immediately, so to speak, in his person to rule and defend the Church. Thus also his being seated at the right hand of the Father is explained by Paul in the Epistle to the Ephesians to mean that, quote, he is the head over all things to the Church which is his body. Ephesians 1 verses 20 and 22. Nor is this different in purport from what he elsewhere teaches, that God has, quote, given him a name which is above every name, that at the name of Jesus every knee shall bow of things in heaven and things in earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Philippians 2 verses 9 through 11. For in these words also he commends an arrangement in the kingdom of Christ which is necessary for our present infirmity. Thus Paul rightly infers that God will then be the only head of the Church because the office of Christ in defending the Church shall then have been completed. For the same reason Scripture throughout calls him Lord, the Father having appointed him over us for the express purpose of exercising his government through him. For though many Lordships are celebrated in the world, yet Paul says, quote, to us there is but one God the Father of whom are all things and we in him, and one Lord Jesus Christ by whom are all things and we by him. 1 Corinthians 8 verse 6. Whence it is justly inferred that he is the same God who, by the mouth of Isaiah, declared, quote, the Lord is our judge, the Lord is our law giver, the Lord is our King, he will save us. Isaiah 33 verse 22. For though he everywhere describes all the power which he possesses as the benefit and gift of the Father, the meaning simply is that he reigns by divine authority because his reason for assuming the office of mediator was that descending from the bosom an incomprehensible glory of the Father, he might draw near to us. Therefore there is the greater reason that we all should with one consent prepare to obey and with the greatest alacrity yield implicit obedience to his will. For as he unites the offices of king and pastor toward the leavers who voluntarily submit to him, so on the other hand we are told that he wields an iron scepter to break and bruise all the rebellious like a potter's vessel. Psalm 2 verse 9. We are also told that he will be the judge of the Gentiles, that he will cover the earth with dead bodies and level down every opposing height. Psalm 110 verse 6. Of this examples are seen at present, but full proof will be given at the final judgment which may be properly regarded as the last act of his reign. 6. With regard to his priesthood, we must briefly hold its end in use to be that as a mediator, free from all taint, he may by his own holiness procure the favor of God for us. But because a deserved curse obstructs the entrance and God in his character of judge is hostile to us, expiation must necessarily intervene, that as a priest employed to appease the wrath of God, he may reinstate us in his favor. 7. Wherefore, in order that Christ might fulfill this office, it behooved him to appear with a sacrifice, for even under the law of the priesthood it was forbidden to enter the sanctuary without blood to teach the worshiper that however the priest might interpose to deprecate, God could not be propitiated without the expiation of sin. 8. On this subject the apostle discourses at length in the epistle to the Hebrews from the seventh almost to the end of the tenth chapter. 9. The sum comes to this that the honor of the priesthood was confident to none but Christ, because by the sacrifice of his death he wiped away our guilt and made satisfaction for sin. 10. Of the great importance of this matter we are reminded by that solemn oath which God uttered, and of which he declared he would not repent, quote, 11. Thou art a priest forever after the order of Melchizedek, Psalm 110 verse 4. 12. For doubtless his purpose was to ratify that point on which he knew that our salvation chiefly hinged. For, as has been said, there is no access to God for us or for our prayers until the priest purging away our defilements, sanctify us, and obtain for us that favor of which the impurity of our lives and hearts deprives us. Thus we see that if the benefit and efficacy of Christ's priesthood is to reach us, the commencement must be with his death. Once it follows that he by whose aid we obtain favor must be a perpetual intercessor. From this again arises not only confidence in prayer, but also the tranquility of pious minds while they recline in safety on the paternal indulgence of God and feel assured that whatever has been consecrated by the mediator is pleasing to him. But since God under the law ordered sacrifices of beasts to be offered to him, there was a different and new arrangement in regard to Christ, that is, that he should be at once victim and priest, because no other fit satisfaction for sin could be found, nor was anyone worthy of the honor of offering an only begotten son to God. Christ now bears the office of priest, not only that by the eternal law of reconciliation he may render the Father favorable and propitious to us, but also admit us into this most honorable alliance. For we, though in ourselves polluted in him being priests, Revelation 1 verse 6, offer ourselves and our all to God and freely enter the heavenly sanctuary, so that the sacrifices of prayer and praise which we present are grateful and of sweet odor before him. To this effect are the words of Christ, quote, For their sakes I sanctify myself, John 17 verse 19. For being closed with his holiness, inasmuch as he has devoted us to the Father with himself, otherwise we were in abomination before him, we please him as if we were pure and clean, may even sacred. Hence that unction of the sanctuary of which mention is made in Daniel, Daniel 9 verse 24. For we must attend to the contrast between this unction and the shadowy one which was then in use, as if the angel had said that when the shadows were dispersed there would be a clear priesthood in the person of Christ. The more detestable therefore is the fiction of those who, not content with the priesthood of Christ, have dared to take it upon themselves to sacrifice him, a thing daily attempted in the papacy where the mass is represented as an immolation of Christ. End of section 26. Section 27 of Institutes of the Christian Religion, book 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Sean F. Sawyers. Institutes of the Christian Religion, book 2 by John Cowan. Translated by Henryk Beverage. Chapter 16, Part 1. How Christ performed the office of Redeemer in procuring our salvation. The death, resurrection, and ascension of Christ. This chapter contains four leading heads. One, a general consideration of the whole subject, including a discussion of a necessary question concerning the justice of God and His mercy in Christ. Section 1 through 4. Two, how Christ fulfilled the office of Redeemer in each of its parts. Section 5 through 17. His death, burial, descent to hell, resurrection, ascension to heaven, seat at the right hand of the Father, and return to judgment. Three, a great part of the creed being here expounded. A statement is given of the view which ought to be taken of the creed commonly ascribed to the Apostles. Section 18. Conclusion. Setting forth the doctrine of Christ the Redeemer, and the use of the doctrine. Section 19. Sections. One, everything needful for us exists in Christ. How it is to be obtained. Two, question as to the mode of reconciling the justice with the mercy of God. Modes of expression used in Scripture to teach us how miserable our condition is without Christ. Three, not used improperly, for God finds in us ground both of hatred and love. Four, this confirmed from passages of Scripture and from Augustine. Five, the second part of the chapter, treating of our redemption by Christ. First, generally, redemption extends to the whole course of our Savior's obedience, but is especially ascribed to His depth. The voluntary subjection of Christ, His agony, His condemnation before Pilate. Two things observable in His condemnation. One, that He was numbered among transgressors. Two, that He was declared innocent by the judge. Use to be made of this. Six, why Christ was crucified. This hidden doctrine typified in the law and completed by the apostles and prophets. In what sense Christ was made a curse for us, the cross of Christ connected with the shedding of His blood. Seven, of the death of Christ, why He died. Advantages from His death. Of the burial of Christ. Advantages. Eight, of the descent into hell. This article gradually introduced into the church. Must not be rejected nor confounded with the previous article respecting burial. Nine, absurd exposition concerning the limbis patrum. This fable refuted. Ten, the article of the descent to hell more accurately expounded. A great ground of comfort. Eleven, confirmation of this exposition from passages of scripture and the works of ancient theologians. An objection refuted. Advantages of the doctrine. Well, another objection that Christ is insulted and despair ascribed to Him in its being said that He feared. Answer from the statements of the evangelists that He did fear. Was troubled in spirit. Amazed and tempted in all respects as we are. Yet without sin. Why Christ was pleased to become weak. His fear without sin. Refutation of another objection. With an answer to the question. Did Christ fear death and why? When did Christ descend to hell and how? What has been said refutes the heresy of a Polinaris and the Monothalites. Thirteen, of the resurrection of Christ. The many advantages from it. One, our righteousness in the sight of God renewed and restored. Two, His life the basis of our life and hope. Also the efficacious cause of new life in us. Three, the pledge of our future resurrection. Fourteen, of the ascension of Christ. Why He ascended. Advantages derived from it. Fifteen, of Christ's seat at the Father's right hand. What meant by it. Sixteen, many advantages from the ascension of Christ. One, He gives access to the kingdom which Adam has shut up. Two, He intercedes for us with the Father. Three, His virtue being then transfused into us. He works effectually in us for salvation. Seventeen, of the return of Christ to judgment. Its nature, the quick and dead who are to be judged. Passages apparently contradictory, reconciled. Mode of judgment. Eighteen, advantages of the doctrine of Christ's return to judgment. Third part of the chapter, explaining the view to be taken of the Apostles Creed. Summary of the Apostles Creed. Nineteen, conclusion of the whole chapter. Showing that in Christ the salvation of the elect in all its parts is comprehended. One, all that we have hitherto said of Christ leads to this one result. That condemned, dead, and lost in ourselves, we must in Him seek righteousness, deliverance, life, and salvation. As we are taught by the celebrated words of Peter. Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved. Acts 412. The name of Jesus was not given him at random, or fortuitously, or by the will of man, but was brought from heaven by an angel as the herald of the supreme decree. The reason also being added, for he shall save his people from their sins. Matthew 1, 21. In these words, attention should be paid to what we have elsewhere observed, that the office of Redeemer was assigned him in order that he might be our Savior. Still, however, redemption would be defective if it did not conduct us by an uninterrupted progression to the final goal of safety. Therefore, the moment we turn aside from him in the minutest degree, salvation, which resides entirely in him, gradually disappears, so that all who do not rest in him voluntarily deprive themselves of all grace. The observation of Bernard well deserves to be remembered. The name of Jesus is not only light but food also, yea, oil, without which all the food of the soul is dry. Salt, without which, as a condiment whatever is set before us is insipid. In fine, honey in the mouth, melody in the ear, joy in the heart, and at the same time medicine. Every discourse where this name is not heard is absurd. But here it is necessary diligently to consider in what way we obtain salvation from him that we may not only be persuaded that he is the author of it, but having embraced whatever is sufficient as a sure foundation of our faith may eschew all that might make us waiver. For seeing no man can descend into himself and seriously consider what he is without feeling that God is angry and an enmity with him, and therefore anxiously longing for the means of regaining his favor, this cannot be without satisfaction. The certainty here required is of no ordinary description. Sinners, until freed from guilt, being always liable to the wrath and curse of God, who, as he is a just judge, cannot permit his law to be violated with impunity, but is armed for vengeance. Two. But before we proceed further, we must see in passing how can it be said that God, who prevents us with his mercy, was our enemy until he was reconciled to us by Christ. For how could he have given us, in his only begotten Son, a singular pledge of his love if he had not previously embraced us with free favor? As there thus arises some appearance of contradiction, I will explain the difficulty. The mode in which the Spirit usually speaks in Scripture is that God was the enemy of men until they were restored to favor by the death of Christ, Romans 5-10, that they were cursed until their iniquity was expiated by the sacrifice of Christ, Galatians 3-10 and 13, that they were separated from God until by means of Christ's body they are received into union, Galatians 1, 21 and 22. Such modes of expression are accommodated to our capacity that we may be better understand how miserable and calamitous our condition is without Christ. For were it not said in clear terms that divine wrath and vengeance and eternal death lay upon us, we should be less sensible of our wretchedness without the mercy of God and less disposed to value the blessing of deliverance. For example, let a person be told, had God at the time you were a sinner hated you and cast you off as you deserved, horrible destruction must have been your doom. But spontaneously and of free indulgence he retained you in his favor, not suffering you to be estranged from him and in this way rescued you from danger. The person will indeed be affected and made sensible in some degree how much he owes to the mercy of God. But again, let him be told, as Scripture teaches, that he was estranged from God by sin. An air of wrath exposed to the curse of eternal death excluded from all hope of salvation, a complete alien from the blessing of God, the slave of Satan captive under the yoke of sin. In fine, doomed to horrible destruction and already involved in it, that then Christ interposed, took the punishment upon himself and bore what by the just judgment of God was impending over sinners, with his own blood expiated the sins which rendered them hateful to God. By this expiation satisfied and duly propitiated God the Father. By this intercession appeased his anger, on this basis founded peace between God and men, and by this tie secured the divine benevolence toward them. Will not these considerations move him the more deeply, the more strikingly they represent the greatness of the calamity from which he was delivered? In short, since our mind cannot lay hold of life to the mercy of God with sufficient eagerness, or receive it with becoming gratitude, unless previously impressed with fear of the divine anger and dismayed at the thought of eternal death, we are so instructed by divine truth as to perceive that without Christ God is in a manner hostile to us and has his arm raised for our destruction. Thus taught, we look to Christ alone for divine favor and paternal love. 3. Though this is said in accommodation to the weakness of our capacity, it is not said falsely, for God, who is perfect righteousness, cannot love the iniquity which he sees in all. All of us, therefore, have that within which deserves the hatred of God. Hence, in respect, first of our corrupt nature, and secondly of the depraved conduct following upon it, we are all offensive to God, guilty in his sight and by nature the children of hell. But as the Lord wills not to destroy in us that which is his own, he still finds something in us which in kindness he can love. For though it is by our own fault that we are sinners, we are still his creatures. Though we have brought death upon ourselves, he had created us for life. Thus, mere gratuitous love prompts him to receive us into favor. But if there is a perpetual and irreconcilable repugnance between righteousness and iniquity, so long as we remain sinners, we cannot be completely received. Therefore, in order that all ground of offense may be removed, and he may completely reconcile us to himself, he, by means of the expiation set forth in the death of Christ, abolishes all the evil that is in us, so that we, formerly impure and unclean, now appear in his sight just and holy. Accordingly, God the Father, by his love, prevents and anticipates our reconciliation in Christ. Nay, it is because he first loves us that he afterwards reconciles us to himself. But because the iniquity, which deserves the indignation of God, remains in us until the death of Christ comes to our aid, and that iniquity is in his sight accursed and condemned, we are not admitted to full and sure communion with God, unless, insofar as Christ unites us. And therefore, if we would indulge the hope of having God placable and propitious to us, we must fix our eyes and minds on Christ alone. As it is to him alone, it is owing that our sins, which necessarily provoked the wrath of God, are not imputed to us. 4. For this reason, Paul says that God has blessed us with all spiritual blessings in heavenly places in Christ, according as he has chosen us in him before the foundation of the world, Ephesians 1, 3 and 4. These things are clear and conformable to Scripture and admirably reconcile the passages in which it is said that God so loved the world that he gave his only begotten Son, John 3.16, and yet that it was when we were enemies we were reconciled to God by the death of his son, Romans 5.10. But to give additional assurance to those who require the authority of the ancient church, I will quote a passage of Augustine to the same effect. Incomprehensible and immutable is the love of God, for it was not after we were reconciled to him by the blood of his son that he began to love us, but he loved us before the foundation of the world, that with his only begotten Son, we too might be sons of God before we were anything at all. Our being reconciled by the death of Christ must not be understood as if the Son reconciled us in order that the Father, then hating, might begin to love us, but that we were reconciled to him already, loving, though it enmity with us because of sin. To the truth of both propositions, we have the attestation of the apostle. God commends his love toward us in that while we were yet sinners, Christ died for us, Romans 5.8. Therefore he had this love towards us even when exercising enmity towards him, we were the workers of iniquity. Accordingly, in a manner wondrous and divine, he loved even when he hated us, for he hated us when we were such as he had not made us, and yet because our iniquity had not destroyed his work in every respect, he knew in regard to each one of us both to hate what we had made and love what he had made. Such are the words of Augustine. 5. When it is asked then how Christ, by abolishing sin, removed the enmity between God and us and purchased a righteousness which made him favorable and kind to us, it may be answered generally that he accomplished this by the whole course of his obedience. This is proved by the testimony of Paul, as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous, Romans 5.19. And indeed he elsewhere extends the ground of pardon which exempts from the curse of the law to the whole life of Christ. When the fullness of time was come, God sent forth his son, made of a woman, made under the law, to redeem them that were under the law, relations 4, 4 and 5. Thus even at his baptism he declared that a part of righteousness was fulfilled by his yielding obedience to the command of the father. In short, from the moment when he assumed the form of a servant, he began in order to redeem us to pay the price of deliverance. Scripture, however, the more certainly to define the mode of salvation, ascribes it peculiarly and specially to the death of Christ. He himself declares that he gave his life a ransom for many, Matthew 20.28. Paul teaches that he died for our sins, Romans 4.25. John the Baptist exclaimed, Behold the Lamb of God, which takes away the sin of the world, John 1.29. Paul in another passage declares that we are justified freely by his grace through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith in his blood, Romans 3.25. Again, being justified by his blood, we shall be saved from wrath through him, Romans 5.9. Again, he has made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Corinthians 5.21. I will not search out all the passages, for the list would be endless, and many are afterwards to be quoted in their order. In the confession of faith, called the Apostles Creed, the transition is admirably made from the birth of Christ to his death and resurrection, in which the completion of a perfect salvation consists. Still, there is no exclusion of the other part of obedience which he performed in life. Thus Paul comprehends, from the beginning even to the end, his having assumed the form of a servant, humbled himself, and become obedient to death, even the death of the cross. And indeed, the first step in obedience was his voluntarily subjection, for the sacrifice would have been unavailing to justification if not offered spontaneously. Hence our Lord, after testifying, I lay down my life for the sheep, distinctly adds, no man takes it from me. In the same sense, Isaiah says, like a sheep before her shearers is done, so he opened not his mouth. Isaiah 53-7. But gospel history relates that he came forth to meet the soldiers, and in presence of the pilot, instead of defending himself, stood to receive judgment. This indeed he did not without a struggle, for he had assumed our infirmities also, and in this way it behooved him to prove that he was yielding obedience to his father. It was no ordinary example of incomparable love towards us to struggle with dire terrors, and amid fearful tortures to cast away all care of himself that he might provide for us. We must bear in mind that Christ could not duly propitiate God without renouncing his own feelings and subjecting himself entirely to his father's will. To this effect, the apostle oppositely quotes a passage from the Psalms. Lo, I come, in the volume of the book it is written of me, to do thy will, O God. Hebrews 10, 5, Psalm 47 and 8. Thus, as trembling consciences find no rest without sacrifice and evolution by which sins are expiated, we are properly directed thither, the source of our life being placed in the death of Christ. Moreover, as the cursed consequent upon guilt remained for the final judgment of God, one principle point in the narrative is his condemnation before Pontius Pilate, the governor of Judea, to teach us that the punishment to which we were liable was inflicted on that just one. We could not escape the fearful judgment of God, and Christ, that he might rescue us from it, submitted to be condemned by a mortal, nay by a wicked and profane man. For the name of governor is mentioned not only to support the credibility of the narrative, but to remind us of what Isaiah says, that the chastisement of our peace was upon him, and that with his stripes we are healed. Isaiah 53, 5. 4. In order to remove our condemnation, it was not sufficient to endure any kind of death. To satisfy our ransom it was necessary to select a mode of death in which he might deliver us, both by giving himself up to condemnations and undertaking our expiation. Had he been cut off by assassins, or slain in a seditious tumble, there could have been no kind of satisfaction in such a death. But when he is placed as a criminal at the bar, where witnesses are brought to give evidence against him, and the mouth of the judge condemns him to die, we see him sustaining the character of an offender and evildoer. Here we must attend to two points which had both been foretold by the prophets, and tend admirably to comfort and confirm our faith. When we read that Christ was led away from the judgment seat to execution, and was crucified between thieves, we have a fulfillment of the prophecy which is quoted by the evangelist. He was numbered with the transgressors. Isaiah 53, 12. Mark 15, 28. Why was it so that he might bear the character of a sinner, not of a just or innocent person, inasmuch as he met death on account not of innocence, but of sin? On the other hand, when we read that he was acquitted by the same lips that condemned him, for Pilate was forced once and again to bear public testimony to his innocence. Let us call to mind what is said by another prophet. I restored that which I took not away. Psalm 69, 4. Thus we perceive Christ representing the character of a sinner and a criminal, while at the same time his innocence shines forth, and it becomes manifest that he suffers for another's and not for his own crime. He therefore suffered under Pontius Pilate, being thus by the formal sentence of the judge, ranked among criminals. And yet he is declared innocent by the same judge, when he affirms that he finds no cause of death in him. Our acquittal is in this that the guilt which made us liable to punishment was transferred to the head of the Son of God, Isaiah 53, 12. We must especially remember this substitution in order that we may not be all our lives in trepidation and anxiety, as if the just vengeance which the Son of God transferred to himself were still impending over us. 6. The very form of the death embodies a striking truth. The cross was cursed not only in the opinion of men, but by the enactment of the divine law. Hence Christ, while suspended on it, subjects himself to the curse, and thus it behooved to be done in order that the whole curse, which on account of our iniquities awaited us, or rather lay upon us, might be taken from us by being transferred to him. This was also shadowed in the law, since ashmat, the word by which sin itself is properly designated, was applied to the sacrifices and expiations offered for sin. By this application of the term, the spirit intended to intimate that they were a kind of katharmatone purifications, bearing by substitutions the curse due to sin. But that which was represented figuratively in the mosaic sacrifices is exhibited in Christ the archetype. Wherefore, in order to accomplish a full expiation, he made his soul to asham, i.e., a propitatory victim for sin. As the prophet says, Isaiah 53.5 and 10, on which the guilt and penalty being in a manner laid ceases to be imputed to us. The apostle declares this more plainly when he says that he made him to be sin for us, whom knew no sin, that we might be made the righteousness of God in him. 2 Corinthians 5.21. For the Son of God, though spotlessly pure, took upon him the disgrace and ignominy of our iniquities, and in return clothed us with his purity. To the same thing he seems to refer when he says that he condemned sin in the flesh Romans 8.3. The Father having destroyed the power of sin when it was transferred to the flesh of Christ. This term, therefore, indicates that Christ, in his death, was offered to the Father as a propitatory victim. That expiation being made by his sacrifice, we might cease to tremble at the divine wrath. It is now clear what the prophet means when he says that the Lord has laid upon him the iniquity of us all. Isaiah 53.6. Namely, that as he was to wash away the pollution of sins, they were transferred to him by imputation. Of this, the cross to which he was nailed was a symbol. As the apostle declares, Christ has redeemed us from the curse of the law, being made a curse for us. For it is written, cursed is everyone that hangs on a tree, that the blessing of Abraham might come to the Gentiles through Jesus Christ. Galatians 3.13.14. In the same way Peter says that he bear our sins in his own body on the tree. 1 Peter 2.24. In as much as from the very symbol of the curse, we perceive more clearly that the burden with which we were oppressed was laid upon him. Nor are we to understand that by the curse which he endured, he was himself overwhelmed. But rather that by enduring it, he repressed, broke, annihilated all its force. Accordingly, faith apprehends a quittle in the condemnation of Christ and blessing in his curse. Hence, it is not without cause that Paul magnificently celebrates the triumph which Christ obtained upon the cross, as if the cross, the symbol of ignominy, had been converted into a triumphal chariot. For he says that he blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross, that having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. Colossians 2.14.15. Nor is this to be wondered at, for as another apostle declares Christ, through the eternal spirit offered himself without spot to God, Hebrews 9.14. And hence, that transformation of the cross which were otherwise against its nature, but that these things may take deep root and have their seat in our inmost hearts, we must never lose sight of sacrifice and evolution. For, were not Christ a victim, we could have no sure conviction of his being. Apollotrosin, Chai Antilutron, Chai Ilysterion, our substitute, ransom, and propitiation. And hence, mention is always made of blood whenever Scripture explains the mode of redemption. Although the shedding of Christ's blood was available not only for propitiation, but also acted as a labor to purge our defilements. 7. The Creed next mentions that he was dead and buried. Here again it is necessary to consider how he substituted himself in order to pay the price of our redemption. Death held us under its yoke, but he in our place delivered himself into its power that he might exempt us from it. This the apostle means when he says that he tasted death for every man, Hebrews 2.9. By dying he prevented us from dying, or which is the same thing, he by his death purchased life for us. But in this he differed from us that in permitting himself to be overcome of death it was not so as to be engulfed in its abyss, but rather to annihilate it as it must otherwise have annihilated us. He did not allow himself to be so subdued by it as to be crushed by its power. He rather laid it prostrate when it was impending over us and exulting over us as already overcome. In fine his object was that through death he might destroy him that had the power of death, that is the devil, and deliver them who through fear of death were all their lifetimes subject to bondage. Hebrews 2.14 and 15. This is the first fruit which his death produced to us. Another is that by fellowship with him he mortifies our earthly members that they may not afterwards exert themselves in action and kill the old man that he may not hereafter be in vigor and bring forth fruit. An effect of his burials moreover is that we as his fellows are buried to sin. For when the apostle says that we are engrafted into the likeness of Christ's death and that we are buried with him unto sin, that by his cross the world is crucified unto us and we into the world and that we are dead with him, he not only exhorts us to manifest an example of his death, but declares that there is an efficacy in it which should appear in all Christians if they would not render his death unfruitful and useless. Accordingly, in the death and burial of Christ a twofold blessing is set before us, this deliverance from death to which we were enslaved and the mortification of our flesh. Romans 6.5, Galatians 2.19, 6.14, Colossians 3.3 8. Here we must not omit the descent to hell, which was of no little importance to the accomplishment of redemption. For although it is apparent from the writings of the ancient fathers that the clause which now stands in the creed was not formally so much used in the churches, still in giving a summary of doctrine a place must be assigned to it as containing a matter of great importance which ought not by any means to be disregarded. Indeed, some of the ancient fathers do not omit it, and hence we may conjecture that having been inserted in the creed after a considerable lapse of time, it came into use in the church not immediately, but by degrees. This much is uncontroverted that it was in accordance with the general sentiment of all believers since there is none of the fathers who does not mention Christ's descent into hell. Though they have various modes of explaining, but it is of little consequence by whom and at what time it was introduced. The chief thing to be attended to in the creed is that it furnishes us with a full and every way complete summary of faith, containing nothing but what has been derived from the infallible word of God, but should any still scruple to give it admission into the creed, it will shortly be made plain that the place which it holds in a summary of our redemption is so important that the omission of it greatly detracts from the benefit of Christ's death. There are some again who think that the article contains nothing new, but is merely a repetition in different words of what was previously said respecting burial, the word hell in fernos being often used in scripture for sepulchre. I admit the truth of what they allege with regard to the not infrequent use of the term infernos for sepulchre, but I cannot adopt their opinion for two obvious reasons. First, what folly would it have been after explaining a matter attended with no difficulty in clear and unambiguous terms afterwards to involve rather than illustrate it by clothing it in obscure phraseology? When two expressions having the same meaning are placed together, the latter ought to be explanatory of the former, but what kind of explanation would it be to say the expression Christ was buried means that he descended into hell? My second reason is the improbability that a superfluous tautology of this description should have crept into this compendium in which the principal articles of faith are set down summarily in the fewest possible number of words. I have no doubt that all who weigh the matter with some degree of care will here agree with me.