 Section 28 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. Recording by Sean F. Sawyers. Institutes of the Christian Religion Book II by John Kalman. Translated by Henry Beverage. Chapter 16, Part II. Others interpret differently. This, that Christ descended to the souls of the patriarchs who died under the law, to announce his accomplished redemption, and bring them out of the prison in which they were confined. To this effect, they rest the passage in the Psalms. He hath broken the gates of brass, and cut the bars of iron and sunder. Psalm 107, 16. But also, the passage in Zechariah, I have sent forth thy prisoners out of the pit wherein is no water. Zechariah 9, 11. But since the Psalm foretells the deliverance of those who were held captive in distant lands, and Zechariah comparing the Babylonish disaster into which the people had been plunged to a deep dry well or abyss, at the same time declares that the salvation of the whole church was an escape from a profound pit. I know not how it comes to pass that posterity imagined it to be a subterraneous cavern to which they gave the name Limbus. Though this fable has the countenance of great authors, and is now also seriously defended by many as truth, it is nothing but a fable, to conclude from it that the souls of the dead are in prison is childish, and what occasion was there that the soul of Christ should go down thither to set them at liberty? I readily admit that Christ illumined them by the power of his spirit, enabling them to perceive that the grace of which they had only had a foretaste was then manifested to the world, and to this not and probably the passage of Peter may be applied wherein he says that Christ went and preached to the spirits that were in prison, or rather a watchtower. 1 Peter 3, 19. The purport of the context is that believers who had died before that time were partakers of the same grace with ourselves, for he celebrates the power of Christ's death in that he penetrated even to the dead pious souls obtaining an immediate view of that visitation for which they had anxiously waited, while, on the other hand, the reprobate were more clearly convinced that they were completely excluded from salvation. Although the passage in Peter is not perfectly definite, we must not interpret as if he made no distinction between the righteous and the wicked. He only means to intimate that the death of Christ was made known to both. 10 But, apart from the creed, we must seek for a sure exposition of Christ's descent to hell, and the word of God furnishes us with one not only pious and holy, but replete with excellent consolation. Nothing had been done if Christ had only endured corporeal death, in order to interpose between us and God's anger, and satisfy his righteous judgment. It was necessary that he should feel the weight of divine vengeance. Whence also it was necessary that he should engage, as it were, at close quarters with the powers of hell and the horrors of eternal death. We lately quoted from the prophet that the chastisement of our peace was laid upon him, that he was bruised for our iniquities, that he bore our infirmities, expressions which intimate that, like a sponsor and surety for the guilty, and, as it were, subjected to condemnation, he undertook and paid all the penalties which must have been exacted from them. The only exception being that the pains of death could not hold him. Hence there is nothing strange in its being said that he descended to hell, seeing he adored the death which is inflicted on the wicked by an angry God. It is frivolous and ridiculous to object that in this way the order is perverted, it being absurd that an event which preceded burial should be placed after it. But after explaining what Christ endured in the sight of man, the creed appropriately adds the invisible and incomprehensible judgment which he endured before God, to teach us that not only was the body of Christ given up as the price of redemption, but that there was a greater and more excellent price, that he bore in his soul the tortures of condemned and ruined man. 11. In this sense, Peter says that God raised up Christ having loosed the pains of death. Because it was not possible he should be holding of it. Acts 2, 24. He does not mention death simply, but says that the Son of God endured the pains produced by the curse and wrath of God, the source of death. How small a matter had it been to come forth securely, and as it were in sport to undergo death. Herein was a true proof of boundless mercy, that he shunned not the death he so greatly dreaded. And there can be no doubt that, in the epistle to the Hebrews, the apostle means to teach the same thing when he says that he was heard in that he feared, Hebrews 5.7. Some instead of feared use a term meaning reverence or piety, but how inappropriately it is apparent both from the nature of the thing and the form of expression. Christ then praying in a loud voice and with tears is heard in that he feared, not so as to be exempted from death, but so as not to be swallowed up of it like a sinner, though standing as a representative. And certainly no abyss can be imagined more dreadful than to feel that you are abandoned and forsaken of God, and not heard when you invoke him just as if he had conspired your destruction. To such a degree was Christ dejected, that in the depth of his agony he was forced to exclaim, my God, my God, why hast thou forsaken me? The view taken by some, that he here expressed the opinion of others rather than his own conviction, is most improbable, for it is evident that the expression was rung from the anguish of his inmost soul. We do not, however, insinuate that God was ever hostile to him or angry with him. How could he be angry with the beloved Son, with whom his soul was well pleased? Or how could he have appeased the Father by his intercession for others if he were hostile to himself? But this we say, that he bore the weight of the divine anger, that smitten and afflicted he experienced all the signs of an angry and avenging God. Hence Hilary argues that to this descent we owe our exemption from death, nor does he descend from this view in other passages as when he says, the cross, death, hell, are our life. And again, the Son of God is in hell, but man is brought back to heaven. And why do I quote the testimony of a private writer, when an apostle asserts the same thing, stating it as one fruit of his victory that he delivered them who through fear of death were all their lifetime subject to bondage, Hebrews 2.15, he behooved therefore to conquer the fear which incessantly vexes and agitates the breasts of all mortals, and this he could not do without a contest. Moreover, it will shortly appear with greater clearness that his was no common sorrow was not the result of a trivial cause. Thus by engaging with the power of the devil, the fear of death and the pains of hell, he gained the victory and achieved a triumph so that we now fear not in death those things which our prince has destroyed. 12. Here some miserable creatures who, though unlearned, are however impelled more by malice than ignorance cry out that I am offering an atrocious insult to Christ, because it were most incongruous to hold that he feared for the safety of his soul. And then in harsher terms they urged the columnist charge that I attribute despair to the Son of God, a feeling the very opposite of faith. First, they wickedly raise a controversy as to the fear and dread which Christ felt, though these are openly affirmed by the evangelists. For before the hour of his death arrived, he was troubled in spirit and affected with grief, and at the very onset began to be exceedingly amazed. To speak of these feelings as merely assumed is a shameful evasion. It becomes us, therefore, as Ambrose truly teaches, boldly to profess the agony of Christ if we are not ashamed of the cross, and certainly had not his soul shared in the punishment, he would have been a redeemer of bodies only. The object of his struggle was to raise up those who were lying prostrate, and so far is this from detracting from his heavenly glory that his goodness, which can never be sufficiently extolled, becomes more conspicuous in this, that he declined not to bear our infirmities. Hence also that solace to our anxieties and griefs which the apostle sets before us. We have not an high priest who cannot be touched with the feeling of our infirmities, but was in all respects tempted like as we are, yet without sin, Hebrews 4.15. These men pretend that a thing in its nature vicious is improperly ascribed to Christ, as if they were wiser than the Spirit of God, who in the same passage reconciles the two things, viz, that he was tempted in all respects like as we are, and yet was without sin. There is no reason, therefore, to take alarm at infirmity in Christ, infirmity to which he submitted not under the constraint of violence and necessity, but merely because he loved and pitied us. Whatever he spontaneously suffered detracts in no degree from his majesty. One thing which misleads these detractors is that they do not recognize in Christ an infirmity which was pure and free from every species of taint, inasmuch as it was kept within the limits of obedience. As no moderation can be seen in the depravity of our nature, in which all affections with herbulent impetuosity exceed their due bounds, they improperly apply the same standard to the Son of God. But as he was upright, all his affections were under such restraint as prevented everything like excess. Hence he could resemble us in grief, fear, and dread, but still with this mark of distinction. Thus refuted they fly off to another cavill, that although Christ feared death, yet he feared not the curse and wrath of God, from which he knew that he was safe. But let the pious reader consider how far it is honorable to Christ to make him more effeminate and timid than the generality of men. Others and other malifactors continuously hasten to death. Many men magnaminously despise it, others meet it calmly. If the Son of God was amazed and terror struck at the prospect of it, where was his firmness or magnanimity? We are even told what in a common death would have been deemed most extraordinary, that in a depth of his agony his sweat was like great drops of blood falling to the ground. Where was this a spectacle exhibited to the eyes of others, since it was from a secluded spot that he uttered his groans to his father? And that no doubt may remain it was necessary that angels should come down from heaven to strengthen him with miraculous consolation. How shamefully effeminate would it have been, as I have observed, to be so excruciated by the fear of an ordinary death as to sweat drops of blood, and not even be revived by the presence of angels. What? Does not that prayer thrice repeated? Father, if it be possible, let this cup pass from me. Matthew 2639, a prayer dictated by incredible bitterness of soul, show that Christ had a fiercer and more arduous struggle than with ordinary death? Hence it appears that these triflers, with whom I am disputing, presume to talk of what they know not. Never having seriously considered what is meant and implied by ransoming us from the justice of God, it is of consequence to understand or write how much our salvation cost the Son of God. If anyone now asks, did Christ descend to hell at the time when he deprecated death? I answer that this was the commencement, and that from it we may infer how dire and dreadful were the tortures which he endured when he felt himself standing at the bar of God as a criminal in our stead. And although the divine power of the Spirit veiled itself for a moment that it might give place to the infirmity of the flesh, we must understand that the trial arising from feelings of grief and fear was such as not to be at variance with faith. And in this was fulfilled what is said in Peter's sermon as to having been loosed from the pains of death, because it was not possible he could be holding of it. Acts 2, 24. Though feeling as it were forsaken of God, he did not cease in the slightest degree to confide in his goodness. This appears from the celebrated prayer in which, in the depth of his agony, he exclaimed, My God, my God, why hast thou forsaken me? Matthew 27, 46. Amid all his agony he ceases not to call upon his God, while exclaiming that he is forsaken by him. This refutes the Apollinaran heresy as well as that of those who were called Monothalites. Pollinarus pretended that in Christ the eternal Spirit supplied the place of a soul, so that he was only half a man, as if he could have expiated our sins in any other way than by obeying the Father. But where does the feeling or desire of obedience reside but in the soul? And we know that his soul was troubled in order that ours, being free from trepidation, might obtain peace and quiet. Moreover, in opposition to the Monothalites, we see that in his human he felt a repugnance to what he willed in his divine nature. I say nothing of his subduing the fear of which we have spoken by a contrary affection. This appearance of repugnance is obvious in the words Father, save me from this hour. But for this cause came I unto this hour. Father, glorify thy name. John 12, 27, 28. Still, in this perplexity there was no violent emotion, such as we exhibit, while making the strongest endeavors to subdue our own feelings. 13. Next follows the resurrection from the dead, without which all that has hitherto been said would be defective. For seeing that in the cross, death and burial of Christ, nothing but weakness appears, faith must go beyond all these, in order that it may be provided with full strength. Hence, although in his death we have an effectual completion of salvation, because by it we are reconciled to God. Satisfaction is given to his justice, the curses removed, and the penalty paid. Still it is not by his death, but by his resurrection that we are said to be begotten again to a living hope. 1 Peter 1.3. Because, as he, by rising again, became victorious over death, so the victory of our faith consists only in his resurrection. The nature of it is better expressed in the words of Paul, who, Christ, was delivered for our offenses, and was raised again for our justification. Romans 4.25. As if he had said, by his death sin was taken away, by his resurrection righteousness was renewed and restored. For how could he by dying have freed us from death, if he had yielded to its power? How could he have obtained the victory for us, if he had fallen in the contest? Our salvation may be thus divided between the death and the resurrection of Christ. By the former sin was abolished and death annihilated. By the latter righteousness was restored and life revived. The power and efficacy of the former being still bestowed upon us by means of the latter. Paul accordingly affirms that he was declared to be the Son of God by his resurrection, Romans 1.4. Because he then fully displayed that heavenly power which is both a bright mirror of his divinity and a sure support of our faith. As he also elsewhere teaches that though he was crucified through weakness, yet he liveth by the power of God, 2 Corinthians 13.4. In the same sense in another passage, treating a perfection, he says that I may know him and the power of his resurrection, Philippians 3.10. Immediately after he adds being made conformable unto his death. In perfect accordance with this is the passage in Peter that God raised him up from the dead and gave him glory that your faith and hope might be in God 1 Peter 1.21. Not that faith founded merely on his death is vacillating, but that the divine power by which he maintains our faith is most conspicuous in his resurrection. Let us remember therefore that when death only is mentioned, everything peculiar to the resurrection is at the same time included, and that there is a like synecdoche in the term resurrection as often as it is used apart from death. Everything peculiar to death being included. But as by rising again he obtained the victory and became the resurrection and the life, Paul justly argues, if Christ be not raised, your faith is vain. Ye are yet in your sins. 1 Corinthians 15.17. Accordingly in another passage, after exulting in the death of Christ in opposition to the terrors of condemnation, he thus enlarges, Christ that died, yea rather that is risen again, who is even at the right hand of God, who also make of intercession for us. Romans 8.34. Then as we have already explained that the mortification of our flesh depends on communion with the cross. So we must also understand that a corresponding benefit is derived from his resurrection. For as the apostle says, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Romans 6.4. Accordingly, as in another passage, from our being dead with Christ he inculcates, mortify therefore your members which are upon the earth. Colossians 3.5. So from our being risen with Christ he infers, seek those things which are above, where Christ siteth at the right hand of God. Colossians 3.1. In these words we are not only urged by the example of a risen Savior to follow newness of life, but are taught that by his power we are renewed unto righteousness. A third benefit derived from it is that like an earnest, it assures us of our own resurrection, of which it is certain that his is the surest representation. This subject is discussed at length, 1 Corinthians 15. But it is to be observed, in passing, that when he is said to have risen from the dead, these terms express the reality both of his death and resurrection, as if it had been said that he died the same death as other men naturally die, and received immortality in the same mortal flesh which he had assumed. 14. The resurrection is naturally followed by the ascension into heaven, for although Christ, by rising again, began fully to display his glory and virtue, having laid aside the abject and ignoble condition of immortal life and the enormity of the cross, yet it was only by his ascension to heaven that his reign truly commenced. This the apostle shows when he says he ascended that he might fill all things. Ephesians 4.10. Thus reminding us that under the appearance of contradiction, there is a beautiful harmony, inasmuch as though he departed from us, it was that his departure might be more useful to us than that presence which was confined in a humble tabernacle of flesh during his abode on the earth. Hence John, after repeating the celebrated invitation, if any man thirsts, let him come into me and drink, immediately adds the Holy Ghost was not yet given, because that Jesus was not yet glorified. John 7 37 39. This our Lord himself also declared to his disciples, it is expedient for you that I go away, for if I go not away the Comforter will not come unto you. John 16 7. To console them for his bodily absence, he tells them that he will not leave them comfortless, but will come again to them in a manner invisible indeed, but more to be desired, because they were then taught by a sureer experience than the government which he had obtained, and the power which he exercises would enable his faithful followers not only to live well, but also to die happily. And indeed we see how much more abundantly his spirit was poured out, how much more gloriously his kingdom was advanced, how much greater power was employed in aiding his followers and discomforting his enemies. Being raised to heaven, he withdrew his bodily presence from our sight. Not that he might cease to be with his followers, who are still pilgrims on the earth, but that he might rule both heaven and earth more immediately by his power. Or rather, the promise which he made to be with us even to the end of the world, he fulfilled by this ascension, by which, as his body has been raised above all heavens, so his power and efficacy have been propagated and diffused beyond all the bounds of heaven and earth. This I prefer to explain in the words of Augustine rather than my own. Through death Christ was to go to the right hand of the Father, whence he is to come to judge the quick and the dead, and that incorporeal presence, according to the sound doctrine and rule of faith, for in spiritual presence he was to be with them after his ascension. In another passage he is more full and explicit. In regard to ineffable and invisible grace is fulfilled what he said, Lo, I am with you always, even to the end of the world, Matthew 2820, but in regard to the flesh which the word assumed in regard to his being born of a virgin, in regard to his being apprehended by the Jews, nailed to the tree, taken down from the cross, wrapped in linen clothes, laid in the sepulchre and manifested on his resurrection, it may be said, me he have not always with you. Why? Because in bodily presence he conversed with his disciples forty days and leading them out where they saw, but followed not, he ascended into heaven, and is not here, for there he sits at the right hand of the Father, and yet he is here, for the presence of his Godhead was not withdrawn. Therefore, as regards his divine presence, we have Christ always. As regards his bodily presence, it was truly said to the disciples, me he have not always, for a few days the church had him bodily present, now she apprehends him by faith, but sees him not by the eye. 15. Hence it is immediately added that he sitteth at the right hand of God the Father, a similitude borrowed from princes, who have their assessors to whom they commit the office of ruling and issuing commands, thus Christ, in whom the Father is pleased to be exalted, and by whose hand he is pleased to reign, is said to have been received up and seated on his right hand, Mark 1619. As if it had been said that he was installed in the government of heaven and earth, and formally admitted to possession of the administration committed to him, and not only admitted for once, but to continue until he descended to judgment. For so the apostle interprets, when he says that the Father, set him at his own right hand in the heavenly places, far above all principality and power, and might and dominion, and every name that is named not only in this world, but also in that which is to come, and has put all things under his feet, and given him to be the head over all things to the church. You see to what end he is so seated, namely, that all creatures both in heaven and earth should reverence his majesty, be ruled by his hand, do him implicit homage, and submit to his power. All that the apostles intend when they so often mention his seat at the Father's hand, is to teach that everything is placed at his disposal. Those, therefore, are an error who suppose that his blessedness merely is indicated. We may observe that there is nothing contrary to this doctrine in the testimony of Stephen, that he saw him standing acts 756, the subject here considered being not the position of his body, but the majesty of his empire, sitting meaning nothing more than presiding on the judgment seat of heaven. 16. From this doctrine faith derives manifold advantages. First, it perceives that the Lord, by his ascension to heaven, has opened up the access to the heavenly kingdom, which Adam had shut. For having entered it in our flesh, as it were in our name, it follows, as the apostle says, that we are in a manner now seated in heavenly places, not entertaining a mere hope of heaven, but possessing it in our head. Secondly, faith perceives that his seat beside the Father is not without great advantage to us. Having entered the temple, not made with hands, he constantly appears as our advocate and intercessor in the presence of the Father, directs attention to his own righteousness, so as to turn it away from our sins. So reconciles him to us, as by his intercession to pave for us a way of access to his throne, presenting it to miserable sinners, to whom it would otherwise be an object of dread, as replete with grace and mercy. Thirdly, it discerns his power on which depend our strength, might, resources, and triumph over hell. When he ascended up on high, he led captivity, Captain Ephesians 4-8. Spoiling his foes, he gave gifts to his people, and daily loads them a spiritual riches. He thus occupies his exalted seat, that thence transferring his virtue unto us, he may quicken us to spiritual life, sanctify us by his spirit, and adorn his church with various graces, by his protection preserve it safe from all harm, and by the strength of his hand curb the enemies raging against his cross and our salvation, and fine that he may possess all power in heaven and earth until he have utterly routed all his foes, who are also ours and completed the structure of his church. Such is the true nature of the kingdom, such the power which the father has conferred upon him until he arrived to complete the last act by judging the quick and the dead. 17. Christ indeed gives his followers no dubious proofs of present power, but as his kingdom in the world is in a manner veiled by the humiliation of a carnal condition, faith is most properly invited to meditate on the visible presence which he will exhibit on the last day, for he will descend from heaven in visible form, in like manner as he was seen to ascend and appear to all with the ineffable majesty of his kingdom, the splendor of immortality, the boundless power of divinity, and an attending company of angels. Hence we are told to wait for the Redeemer against that day on which he will separate the sheep from the goats and the elect from the reprobate, and when not one individual either of the living or dead shall escape his judgment. From the extremities of the universe shall be heard the claying of the trumpet summoning all to his tribunal, both those whom that day shall find alive and those whom death shall previously have removed from the society of the living. There are some who take the words quick and dead in a different sense and, indeed, some ancient writers appear to have hesitated as to the exposition of them, but our meaning, being plain and clear, is much more according with the creed which was certainly written for popular use. There is nothing contrary to it in the Apostles' declaration that it is appointed unto all men once to die. For though those who are surviving at the last day shall not die after a natural manner, yet the change which they are to undergo, as it shall resemble, is not improperly called death. Hebrews 9, 27. We shall not all sleep, but we shall all be changed. 1 Corinthians 15, 51. What does this mean? Their mortal life shall perish and be swallowed up in one moment and be transformed into an entirely new nature. Though no one can deny that that destruction of the flesh will be death, it still remains true that the quick and the dead shall be summoned to judgment. 1 Thessalonians 4, 16. For the dead in Christ shall rise first, then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. Indeed, it is probable that these words in the creed were taken from Peter's sermon as related by Luke Acts 10, 42, and from the solemn charge of Paul to Timothy, 2 Timothy 4, 1. 18. It is most consolatory to think that judgment is vested in him who has already dusted us to share with him in the honor of judgment. Matthew 19, 28. So far is it from being true that he will ascend the judgment seat for our condemnation. How could a most merciful prince destroy his own people? How could the head disperse its own members? How could the advocate condemn his clients? For if the apostle, when contemplating the interposition of Christ, is bold to explain, who is he that condemneth? Romans 8, 33. Much more certain is it that Christ, the intercessor, will not condemn those whom he has admitted to his protection. It certainly gives no small security that we shall be sisted at no other tribunal than that of our Redeemer, from whom salvation is to be expected, and that he who in the gospel now promises eternal blessedness will then as judge ratify his promise. The end for which the Father has honored the Son by committing all judgment to him, John 5, 22, was to pacify the consciences of his people when alarmed at the thought of judgment. Hitherto I have followed the order of the apostles creed, because it states the leading articles of redemption in a few words, and may thus serve as a tablet in which the points of Christian doctrine, most deserving of attention, are brought separately and distinctly before us. I call it the apostles creed, though I am by no means solicitous as to its authorship. The general consent of ancient writers certainly does ascribe it to the apostles, either because they imagined it was written and published by them for common use, or because they thought it right to give the sanction of such authority to a compendium faithfully drawn up from the doctrine delivered by their hands. I have no doubt that, from the very commencement of the church, and therefore, in the very days of the apostles, it held the place of a public and universally received confession, whatever be the quarter from which it originally proceeded. It is not probable that it was written by some private individual, since it is certain that, from time immemorial, it was deemed of sacred authority by all Christians. The only point of consequence we hold to be incontrovertible is that it gives, in clear and succinct order, a full statement of our faith, and in everything which it contains is sanctioned by the sure testimony of Scripture. This being understood, it were to no purpose to labor anxiously or quarrel with anyone as to the authorship, unless, indeed, we think it not enough to possess the sure truth of the Holy Spirit, without, at the same time, knowing by whose mouth it was pronounced, or by whose hand it was written. 19. When we see that the whole sum of our salvation and every single part of it are comprehended in Christ, we must beware of deriving even the minutes portion of it from any other quarter. If we seek salvation, we are taught by the very name of Jesus that he possesses it. If we seek any other gifts of the Spirit, we shall find them in his unction, strength in his government, purity in his conception, indulgence in his nativity, in which he was made like us in all respects, in order that he might learn to sympathize with us. If we seek redemption, we shall find it in his passion, acquittal in his condemnation, remission of the curse in his cross, satisfaction in his sacrifice, purification in his blood, reconciliation in his descent to hell, mortification of the flesh in his sepulchre, newness of life in his resurrection, immortality also in his resurrection, the inheritance of a celestial kingdom in his entrance into heaven, protection, security, and the abundant supply of all blessings in his kingdom, secure anticipation of judgment in the power of judging committed to him, and fine, since in him all kinds of blessings are treasured up, let us draw a full supply from him, and none from any other quarter. Those who, not satisfied with him alone, entertain various hopes from others, though they may continue to look to him chiefly, deviate from the right path by the simple fact that some portion of their thought takes a different direction. No distrust of this description can arise when once the abundance of his blessings is properly known. End of Section 28 Recording by Sean F. Sawyers Eureka, Missouri Section 29 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 Recording by Sean F. Sawyers Institutes of the Christian Religion Book II by John Calvin Translated by Henry Beverage Chapter 17 Christ rightly and properly said to have merited grace and salvation for us. The three leading divisions of this chapter are 1. A proof from reason and from Scripture that the grace of God and the merit of Christ the Prince and Author of our salvation are perfectly compatible. Sections 1 and 2 2. Christ by his obedience even to the death of the Cross which was the price of our redemption merited divine favor for us. Section 3 through 5 3. The presumptuous rashness of the schoolmen in treating this branch of doctrine Sections 1. Christ not only the minister but also the author and Prince of salvation divine grace not obscured by this mode of expression the merit of Christ not opposed to the mercy of God but depends upon it. 2. The compatibility of the two proved by various passages of Scripture 3. Christ by his obedience truly merited divine grace for us 4. This grace obtained by the shedding of Christ's blood and his obedience even unto death 5. In this way he paid our ransom 6. The presumptuous manner in which the schoolmen handled this subject 1. A question must here be considered by way of supplement Some men too much given to subtlety while they admit that we obtain salvation through Christ will not hear of the name of merit by which they imagine that the grace of God is obscured and therefore insist that Christ was only the instrument or minister not the author or leader or Prince of life as he is designated by Peter Acts 315 I admit that were Christ opposed simply and by himself to the justice of God there could be no room for merit because there cannot be found in man a worth which could make God a debtor nay as Augustine says most truly the Savior the man Christ Jesus is himself the brightest illustration of predestination and grace his character as such was not procured by any antecedent merit of works or faith in his human nature tell me I pray how that man when assumed into unity of person by the word co-eternal with the Father as the only begotten Son of God could merit this let the very fountain of grace therefore appear in our head whence according to the measure of each it is diffused through all his members every man from the commencement of his faith becomes a Christian by the same grace by which that man from his formation became Christ again in another passage there is not a more striking example of predestination in the mediator himself he who made him without any antecedent merit in his will of the seed of David a righteous man never to be unrighteous also converts those who are members of his head from unrighteousness into righteousness and so forth therefore when we treat of the merit of Christ we do not place the beginning in him but we ascend to the ordination of God as the primary cause because of his mere good pleasure he appointed a mediator to purchase salvation for us hence the merit of Christ is inconsiderately opposed to the mercy of God it is a well-known rule that principle and accessory are not incompatible and therefore there is nothing to prevent the justification of man from being the gratuitous result of the mere mercy of God and at the same time to prevent the merit of Christ from intervening in subordination to this mercy the free favor of God is as fitly opposed to our works as is the obedience of Christ both in their order for Christ could not merit anything saved by the good pleasure of God but only in as much as he was destined to appease the wrath of God by his sacrifice and wipe away our transgressions by his obedience in one word since the merit of Christ depends entirely on the grace of God which provided this mode of salvation for us the latter is no less appropriately opposed to all righteousness of men than is the former 2. This distinction is found in numerous passages of scripture God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish John 3 16 we see that the first place is assigned to the love of God as the chief cause or origin and that faith in Christ follows as the second and more approximate cause should anyone object that Christ is only the formal cause he lessens his energy more than the words justify for if we obtain justification by faith which leans on him the groundwork of our salvation must be sought in him this is clearly proved by several passages herein is love not that we loved God but that he loved us and sent his son to be the propitiation for our sins 1st John 4 10 these words clearly demonstrate that God in order to remove any obstacle to his love towards us appointed the method of reconciliation in Christ there is great force in this word propitiation for in a manner which cannot be expressed God at the very time when he loved us was hostile to us until reconciled in Christ to this effect are all the following passages he is the propitiation for our sins it pleased the Father that in him should all the fullness dwell and having made peace by the blood of his cross by him to reconcile all things unto himself God was in Christ reconciling the world unto himself not imputing their trespasses unto them he has made us accepted in the beloved that he might reconcile both into one body by the cross the nature of this mystery is to be learned from the first chapter to the Ephesians where Paul teaching that we were chosen in Christ at the same time adds that we obtained grace in him how did God begin to embrace with his favorite those whom he had loved before the foundation of the world unless in displaying his love when he was reconciled by the blood of Christ as God is the fountain of all righteousness he must necessarily be the enemy and judge of man so long as he is a sinner wherefore the commencement of love is the bestowing of righteousness as described by Paul 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 he intimates that by the sacrifice of Christ we obtain free justification and become pleasing to God though we are by nature the children of wrath and by sin estranged from him this distinction is also noted whatever the grace of Christ is connected with the love of God 2 Corinthians 13 13 whencet follows that he bestows upon us of his own which he acquired by purchase for otherwise there would be no ground for the praise ascribed to him by the Father that grace is his and proceeds from him 3 that Christ by his obedience truly purchased and merited grace for us with the Father is accurately inferred from several passages of Scripture I take it for granted that if Christ sat aside for our sins if he paid the penalty due by us if he appeased God by his obedience in fine if he suffered the just for the unjust salvation was obtained for us by his righteousness which is just equivalent to meriting now Paul's testimony is that we were reconciled and received reconciliation through his death Romans 5 11 but there is no room for reconciliation unless where offense has proceeded the meaning therefore is that God to whom we were hateful through sin was appeased by the death of his son and made propitious to us and the antithesis which immediately follows is carefully to be observed as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous Romans 5 19 for the meaning is as by the sin of Adam we were alienated from God and doomed to destruction so by the obedience of Christ we are restored to his favor as if we were righteous the future tense of the verb does not exclude present righteousness as is apparent from the context for he had previously said the free gift is of many offenses unto justification 4 when we say that grace was obtained for us by the merit of Christ our meaning is that we were cleansed by his blood that his death was an expiation for sin his blood cleanses us from all sin this is my blood which is shed for the remission of sins 1st John 1 7 Luke 22 20 if the effect of his shed blood is that our sins are not imputed to us it follows that by that price the justice of God was satisfied to the same effect are the baptists words behold the Lamb of God which taketh away the sin of the world John 1 29 for he contrasts Christ with all the sacrifices of the law showing that in him alone was fulfilled what these figures typified but we know the common expression in Moses iniquity shall be expiated sin shall be wiped away and forgiven in short we are admirably taught by the ancient figures what power and efficacy there is in Christ's death and the apostle skillfully proceeding from this principle explains the whole matter in the epistle to the Hebrews showing that without shedding of blood there is no remission Hebrews 9 22 from this he infers that Christ appeared once for all to take away sin by the sacrifice of himself again that he was offered to bear the sins of many Hebrews 9 12 he had previously said that not by the blood of goats or of heifers but by his own blood he had once entered into the Holy of Holies having obtained eternal redemption for us now when he reasons thus if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifyeth to the purifying of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself to God purge your consciences from dead works to serve the living God Hebrews 9 13 and 14 it is obvious that too little effect is given to the grace of Christ unless we concede to his sacrifice the power of expiating appeasing and satisfying as he shortly after adds for this cause he is the mediator of the new testament that by means of his death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Hebrews 9 15 but it is especially necessary to attend to the analogy which is drawn by Paul as to his having been made a curse for us Galatians 3 13 it had been superfluous and therefore observed that Christ should have been burned with a curse had it not been an order that by paying what others owed he might acquire righteousness for them there is no ambiguity in Isaiah's testimony he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was laid upon him and with his stripes we are healed Isaiah 53 5 for had not Christ satisfied for our sins he could not be said to have appeased God by taking upon himself the penalty which we had incurred to this corresponds what follows in the same place for the transgression of my people he was stricken Isaiah 53 8 we may add the interpretation of Peter who unequivocally declares that he bear our sins in his own body on the tree first Peter 2 24 that the whole burden of condemnation of which we were relieved was laid upon him 5 the apostles also plainly declare that he paid a price to ransom us from death being 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 24 25 Paul commends the grace of God in that he gave the price of redemption in the death of Christ and he exhorts us to flee to his blood that having obtained righteousness we may appear boldly before the judgment seat of God to the same effect are the words of Peter for as much as you know that you were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb without blemish and without spot first Peter 1 18 19 the antithesis would be in Congress if he had not by this price made satisfaction for sins for which reason Paul says you are bought with a price nor could it be elsewhere said there is one mediator between God and men the man Christ Jesus who gave himself a ransom for all 1st Timothy 2 5 6 had not the punishment which we deserve been laid upon him accordingly the same apostle declares that we have redemption through his blood even the forgiveness of sins Colossians 1 14 as if he had said that we are justified or acquitted before God because that blood serves the purpose of satisfaction with this another passage agrees this that he blotted out the handwriting of ordinances which was against us which was contrary to us Colossians 2 14 these words denote the payment or compensation which equates us from guilt there is great weight also in these words of Paul if righteousness come by the law then Christ is dead in vain Colossians 2 21 for we hence infer that it is from Christ we must seek what the law would confer on anyone who fulfilled or which is the same thing that by the grace of Christ we obtain what God promised in the law to our works if a man do he shall live in them Leviticus 18 5 this is no less clearly taught in the discourse at Antioch when Paul declares that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things from which he could not be justified by the law of Moses acts 13 38 39 for if the observance of the law is righteousness who can deny that Christ by taking this burden upon himself and reconciling us to God as if we were the observers of the law merited favor for us of the same nature is what he afterward says to the Galatians God sent forth his son made of a woman made under the law to redeem them that were under the law Galatians 4 4 5 for to what end that subjection unless he obtained justification for us by undertaking to perform what we were unable to pay hence that imputation of righteousness without works of which Paul treats Romans 4 5 the righteousness found in Christ alone being accepted as if it were ours and certainly the only reason why Christ is called our meat John 6 55 is because we find in him the substance of life and the source of this efficacy is just that the Son of God was crucified as the price of our justification as Paul says Christ has given himself for us an offering and a sacrifice to God for a sweet smelling saver Ephesians 5 2 and elsewhere he was delivered for our offenses and was raised again for our justification Romans 4 25 hence it is proved not only that salvation was given us by Christ but that on account of him the father is now propitious to us for it cannot be doubted that in him is completely fulfilled what God declares by Isaiah under a figure I will defend this city to save it for mine own sakes and for my servant David's sake Isaiah 37 35 of this the apostle is the best witness when he says your sins are forgiven you for his name sake first John 2 12 for although the name of Christ is not expressed John in his usual manner designates him by the pronoun he out on in the same sense also our Lord declares as the living father has sent me and I live by the father so he that eateth me even he shall live by me John 6 57 to this corresponds the passage of Paul unto you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Philippians 1 29 6 to inquire as Lombard and the schoolman do whether he merited for himself is foolish curiosity equally rash is their decision when they answer in the affirmative how could it be necessary for the only son of God to come down in order to acquire some new quality for himself the exposition which God gives of his own purpose removes all doubt the father is not said to have consulted the advantage of his son in his services but to have given him up to death and not spared him because he loved the world Romans 8 the prophetical expressions should be observed to us a son is born rejoice greatly oh daughter of Zion shout oh daughter of Jerusalem behold thy King cometh unto thee Isaiah 9 6 Zechariah 9 9 it would otherwise be a cold commendation of love which Paul describes when he says God commended his love toward us and that while we were yet sinners Christ died for us Romans 5 8 hence again we infer that Christ had no regard to himself and this he distinctly affirms when he says for their sakes I sanctify myself John 17 19 he who transfers the benefit of his holiness to others testifies that he acquires nothing for himself and surely it is most worthy of remark that Christ in devoting himself entirely to our salvation in a manner forgot himself it is absurd to rest the testimony of Paul to a different effect wherefore God has highly exalted him and given him a name which is above every name Philippians 2 9 by what services could a man merit to become the judge of the world the head of angels to obtain the supreme government of God and become the residents of that majesty of which all the virtues of men and angels cannot attain one thousandth part the solution is easy and complete Paul is not speaking of the cause of Christ's exaltation but only pointing out a consequence of it by way of example to us the meaning is not much different from that of another passage ought not Christ to have suffered these things and to enter into his glory luke 24 26 end of section 29 end of book institutes of the christian religion book 2 by john calvin translated by henry beckridge recording by sean f sawyers eureka missouri