Chapter XVI. Christ's Execution Of The Office Of A Redeemer To Procure Our Salvation. His Death, Resurrection, And Ascension To Heaven.

All that we have hitherto advanced concerning Christ is to be referred to this point, that being condemned, dead, and ruined in ourselves, we should seek righteousness, deliverance, life, and salvation in him; as we are taught by this remarkable declaration of Peter, that “there is none other name under heaven given among men, whereby we must be saved.”1244The name of JESUS was given him, not rashly or by a fortuitous accident, or by the will of men, but was brought from heaven by the angel, the herald of the supreme decree, and also with this reason annexed to it: “for he shall save his people from their sins;”1245in which words may be remarked, what we have before hinted, that the office of a Redeemer was assigned to him in order that he might be our Saviour. Nevertheless, the redemption would be incomplete, if he did not by continual advances carry us forward to the ultimate end of salvation. Therefore, as soon as we deviate from him, though but in the smallest degree, we gradually lose sight of salvation, which resides entirely in him; so that those who are not satisfied with him, voluntarily deprive themselves of all grace. And the following observation of Bernard is worthy of recital: “that the name of Jesus is not only light, but also food; that it is likewise oil, without which all the food of the soul is dry; that it is salt, unseasoned by which, whatever is presented to us is insipid; finally, that it is honey in the mouth, melody in the ear, joy in the heart, and medicine to the soul; and that there are no charms in any discourse where his name is not heard.” But here we ought diligently to examine how he has procured salvation for us; that we may not only know [pg 455] him to be the author of it, but, embracing those things which are sufficient for the establishment of our faith, may reject every thing capable of drawing us aside to the right hand or to the left. For since no man can descend into himself and seriously consider his own character, without perceiving that God is angry with him and hostile to him, and consequently he must find himself under a necessity of anxiously seeking some way to appease him, which can never be done without a satisfaction,—this is a case in which the strongest assurance is required. For sinners, till they be delivered from guilt, are always subject to the wrath and malediction of God, who, being a righteous Judge, never suffers his law to be violated with impunity, but stands prepared to avenge it.

II. Before we proceed any further, let us examine, by the way, how it could be consistent, that God, who prevents us with his mercy, should be our enemy, till he was reconciled to us by Christ. For how could he have given us a special pledge of his love in his only begotten Son, if he had not previously embraced us in his gratuitous favour? As there is some appearance of contradiction, therefore, in this representation, I shall solve the difficulty. The Spirit speaks in the Scriptures nearly in this manner—That God was an enemy to men, till by the death of Christ they were restored to his favour;1246that they were under the curse till their iniquity was expiated by his sacrifice;1247that they were separated from God, till they were restored to union with him by the body of Christ.1248Such modes of expression are accommodated to our capacity, that we may better understand how miserable and calamitous our condition is, out of Christ. For if it were not clearly expressed, that we are obnoxious to the wrath and vengeance of God, and to eternal death, we should not so fully discover how miserable we must be without the Divine mercy, nor should we so highly estimate the blessing of deliverance. For example; let any man be addressed in the following manner: “If, while you remained a sinner, God had hated you, and rejected you according to your demerits, horrible destruction would have befallen you; but because he has voluntarily, and of his own gratuitous kindness, retained you in his favour, and not permitted you to be alienated from him, he has thus delivered you from that danger;” he will be affected, and will in some measure perceive how much he is indebted to the Divine mercy. But if, on the contrary, he be told, what the Scripture teaches, “that he was alienated from God by sin, an heir of wrath, obnoxious to the punishment of eternal death, excluded from all hope of salvation, a total stranger to the Divine blessing, [pg 456] a slave to Satan, a captive under the yoke of sin, and, in a word, condemned to, and already involved in, a horrible destruction; that in this situation, Christ interposed as an intercessor; that he has taken upon himself and suffered the punishment which by the righteous judgment of God impended over all sinners; that by his blood he has expiated those crimes which render them odious to God; that by this expiation God the Father has been satisfied and duly atoned; that by this intercessor his wrath has been appeased; that this is the foundation of peace between God and men; that this is the bond of his benevolence towards them;” will he not be the more affected by these things in proportion to the more correct and lively representation of the depth of calamity from which he has been delivered? In short, since it is impossible for the life which is presented by the mercy of God, to be embraced by our hearts with sufficient ardour, or received with becoming gratitude, unless we have been previously terrified and distressed with the fear of the Divine wrath, and the horror of eternal death, we are instructed by the sacred doctrine, that irrespective of Christ we may contemplate God as in some measure incensed against us, and his hand armed for our destruction, and that we may embrace his benevolence and paternal love only in Christ.

III. Now, though this is expressed according to the weakness of our capacity, yet it is strictly true. For God, who is the perfection of righteousness, cannot love iniquity, which he beholds in us all. We all, therefore, have in us that which deserves God's hatred. Wherefore, in respect of our corrupt nature, and the succeeding depravity of our lives, we are all really offensive to God, guilty in his sight, and born to the damnation of hell. But because the Lord will not lose in us that which is his own, he yet discovers something that his goodness may love. For notwithstanding we are sinners through our own fault, yet we are still his creatures; notwithstanding we have brought death upon ourselves, yet he had created us for life. Thus, by a pure and gratuitous love towards us, he is excited to receive us into favour. But if there is a perpetual and irreconcilable opposition between righteousness and iniquity, he cannot receive us entirely, as long as we remain sinners. Therefore, to remove all occasion of enmity, and to reconcile us completely to himself, he abolishes all our guilt, by the expiation exhibited in the death of Christ, that we, who before were polluted and impure, may appear righteous and holy in his sight. The love of God the Father therefore precedes our reconciliation in Christ; or rather it is because he first loves, that he afterwards reconciles us to himself.1249[pg 457] But because, till Christ relieves us by his death, we are not freed from that iniquity which deserves the indignation of God, and is accursed and condemned in his sight; we have not a complete and solid union with God, before we are united to him by Christ. And therefore, if we would assure ourselves that God is pacified and propitious to us, we must fix our eyes and hearts on Christ alone, since it is by him only that we really obtain the non-imputation of sins, the imputation of which is connected with the Divine wrath.

IV. For this reason Paul says, that the love which God had for us before the creation of the world, was founded on Christ.1250This doctrine is clear, and consistent with the Scripture, and admirably reconciles the different passages, where it is said, that God manifested his love to us by the gift of his only begotten Son,1251and yet that he was our enemy till he was reconciled by the death of Christ.1252But for a further confirmation of it, to such as require the testimony of the ancient Church, I will cite a passage from Augustine, which expressly maintains the same. “The love of God,” says he, “is incomprehensible and immutable. For he did not begin to love us when we were reconciled to him by the blood of his Son, but he loved us before the creation of the world, that we might be his children, together with his only begotten Son, even before we had any existence. Therefore our reconciliation by the death of Christ must not be understood as if he reconciled us to God, that God might begin to love those whom he had before hated; but we are reconciled to him who already loved us, but with whom we were at enmity on account of sin. And whether my assertion be true, let the apostle attest. ‘God,’ says he, ‘commendeth his love toward us, in that, while we were yet sinners, Christ died for us.’1253He loved us, therefore, even when we were in the exercise of enmity against him, and engaged in the practice of iniquity. Wherefore, in a wonderful and Divine manner, he both hated and loved us at the same time. He hated us, as being different from what he had made us; but as our iniquity had not entirely destroyed his work in us, he could at the same time in every one of us hate what we had done, and love what proceeded from himself.” This is the language of Augustine.

V. Now, in answer to the inquiry, how Christ, by the abolition of our sins, has destroyed the enmity between God and us, and procured a righteousness to render him favourable and propitious to us, it may be replied in general, that he accomplished it for us by the whole course of his obedience. This is proved by the testimony of Paul. “As by [pg 458] one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.”1254And indeed in another place he extends the cause of the pardon, which exempts us from the malediction of the law, to the whole life of Christ. “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law.”1255Thus he himself affirmed even his baptism to be a branch of his righteousness, because he acted in obedience to the command of the Father.1256In short, from the time of his assuming the character of a servant, he began to pay the price of our deliverance in order to redeem us. Yet more precisely to define the means of our salvation, the Scripture ascribes this in a peculiar manner to the death of Christ. He himself announces, that he “gives his life a ransom for many.”1257Paul teaches that “he died for our sins.”1258John the Baptist exclaims, “Behold the Lamb of God, which taketh away the sin of the world!”1259Paul in another place declares, that we are “justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood.”1260Also that we are “justified by his blood,” and “reconciled by his death.”1261Again: “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”1262I shall not proceed with all the proofs, because the catalogue would be immense, and many of them must hereafter be cited in their proper order. Wherefore, in what is called the Apostles' Creed, there is very properly an immediate transition from the birth of Christ to his death and resurrection, in which the sum of perfect salvation consists. Yet there is no exclusion of the rest of the obedience which he performed in his life; as Paul comprehends the whole of it, from the beginning to the end, when he says, that “he made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross.”1263And indeed his voluntary submission is the principal circumstance even in his death; because the sacrifice, unless freely offered, would have been unavailable to the acquisition of righteousness. Therefore our Lord, after having declared, “I lay down my life for the sheep,” expressly adds, “No man taketh it from me.”1264In which sense Isaiah says, “As a sheep before her shearers is dumb, so he openeth not his mouth.”1265And the evangelical history relates, that he went forth to meet the soldiers,1266[pg 459] and that before Pilate he neglected making any defence, and waited to submit to the sentence.1267Nor was this without inward conflict, because he had taken our infirmities, and it was necessary to give this proof of his obedience to his Father. And it was no mean specimen of his incomparable love to us, to contend with horrible fear, and amid those dreadful torments to neglect all care of himself, that he might promote our benefit. Indeed we must admit, that it was impossible for God to be truly appeased in any other way, than by Christ renouncing all concern for himself, and submitting and devoting himself entirely to his will. On this subject the apostle appositely cites the testimony of the Psalmist: “Then said I, Lo, I come; in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart.”1268But since terrified consciences find no rest but in a sacrifice and ablution to expiate their sins, we are properly directed thither, and the death of Christ is exhibited to us as the source of life. Now, because our guilt rendered us liable to a curse at the heavenly tribunal of God, the condemnation of Christ before Pontius Pilate, the governor of Judea, is stated in the first place, that we may know that on this righteous person was inflicted the punishment which belonged to us. We could not escape the terrible judgment of God; to deliver us from it, Christ submitted to be condemned even before a wicked and profane mortal. For the name of the governor is mentioned, not only to establish the credit of the history, but that we may learn, what is taught by Isaiah, that “the chastisement of our peace was upon him; and with his stripes we are healed.”1269For to supersede our condemnation it was not sufficient for him to suffer any kind of death; but, to accomplish our redemption, that kind of death was to be chosen, by which, both sustaining our condemnation and atoning for our sins, he might deliver us from both. Had he been assassinated by robbers, or murdered in a popular tumult, in such a death there would have been no appearance of satisfaction. But when he is placed as a criminal before the tribunal,—when he is accused and overpowered by the testimony of witnesses, and by the mouth of the judge is condemned to die,—we understand from these circumstances, that he sustained the character of a malefactor. And we shall remark two things which were foretold in the predictions of the prophets, and afford peculiar consolation and confirmation to our faith. For when we are told, that Christ was sent from the tribunal of the judge to the place of execution, and suspended between two thieves, we see the completion of that prophecy, which is cited by the Evangelist, “He [pg 460] was numbered with the transgressors.”1270For what reason? to sustain the character of a sinner, not of a righteous or innocent person. For he died, not for his innocence, but on account of sin. On the contrary, when we hear him absolved by the same mouth by which he was condemned, (for Pilate was constrained repeatedly to give a public testimony of his innocence,)1271let it remind us of what we read in another prophet: “I restored that which I took not away.”1272Thus we shall behold Christ sustaining the character of a sinner and malefactor, while from the lustre of his innocence it will at the same time evidently appear, that he was loaded with the guilt of others, but had none of his own. He suffered, then, under Pontius Pilate, after having been condemned as a criminal by the solemn sentence of the governor; yet not in such a manner, but that he was at the same time pronounced to be righteous, by the declaration of the same judge, that he found in him no cause of accusation. This is our absolution, that the guilt, which made us obnoxious to punishment, is transferred to the person of the Son of God. For we ought particularly to remember this satisfaction, that we may not spend our whole lives in terror and anxiety, as though we were pursued by the righteous vengeance of God, which the Son of God has transferred to himself.

VI. Moreover, the species of death which he suffered, is fraught with a peculiar mystery. The cross was accursed, not only in the opinion of men, but by the decree of the Divine law. Therefore, when Christ is lifted up upon it, he renders himself obnoxious to the curse. And this was necessary to be done, that by this transfer we might be delivered from every curse which awaited us, or rather was already inflicted upon us, on account of our iniquities. This was also prefigured in the law. For the victims and expiations offered for sins were called אשמות, a word which properly signifies sin itself. By this appellation the Spirit intended to suggest that they were vicarious sacrifices, to receive and sustain the curse due to sin. But that which was figuratively represented in the Mosaic sacrifices, is actually exhibited in Christ, the archetype of the figures. Wherefore, in order to effect a complete expiation, he gave his soul אשם, that is, an atoning sacrifice for sin,1273as the prophet says; so that our guilt and punishment being as it were transferred to him, they must cease to be imputed to us. The apostle more explicitly testifies the same, when he says, “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”1274For the Son of God, though perfectly free from all sin, nevertheless assumed the disgrace and ignominy of our iniquities, and, on [pg 461] the other hand, arrayed us in his purity. He appears to have intended the same, when he says concerning sin, that it was “condemned in the flesh,”1275that is, in Christ. For the Father destroyed the power of sin, when the curse of it was transferred to the body of Christ. This expression therefore indicates, that Christ at his death was offered to the Father as an expiatory sacrifice, in order that, a complete atonement being made by his oblation, we may no longer dread the Divine wrath. Now, it is evident what the prophet meant, when he said, “The Lord hath laid on him the iniquity of us all;”1276namely, that when he was about to expiate our sins, they were transferred to him by imputation. The cross, to which he was fixed, was a symbol of this, as the apostle informs us: “Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree; that the blessing of Abraham might come on the Gentiles through Jesus Christ.”1277Peter alluded to the same, where he said, “He bare our sins in his own body on the tree;”1278because from the visible symbol of the curse, we more clearly apprehend, that the burden, with which we were oppressed, was imposed on him. Nor must we conceive that he submitted to a curse which overwhelmed him, but, on the contrary, that by sustaining it, he depressed, broke, and destroyed all its power. Wherefore faith apprehends an absolution in the condemnation of Christ, and a benediction in his curse. It is not without reason, therefore, that Paul magnificently proclaims the triumph which Christ gained for himself on the cross; as though the cross, which was full of ignominy, had been converted into a triumphal chariot. For he says, that “he nailed to his cross the hand-writing, which was contrary to us, and having spoiled principalities and powers, he made a show of them openly.”1279Nor should this surprise us; for, according to the testimony of another apostle, “Christ offered himself through the eternal Spirit.”1280Hence arose that change of the nature of things. But that these things may be deeply rooted and firmly fixed in our hearts, let us always remember his sacrifice and ablution. For we certainly could have no confidence that Christ was our (απολυτρωσις,1281και αντιλυτρον,1282και ἱλαστηριον,)1283redemption, ransom, and propitiation, if he had not been a slaughtered victim. And for this reason it is, that when the Scripture exhibits the method of redemption, it so often makes mention of blood; though the blood shed by Christ has not only served as an atonement to God, but likewise as a laver to purge away our pollutions.

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VII. It follows in the Creed, “that he died and was buried;” in which may be further seen, how in every respect he substituted himself in our room to pay the price of our redemption. Death held us in bondage under his yoke; Christ, to deliver us from it, surrendered himself to his power in our stead. This is the meaning of the apostle, when he says, that “he tasted death for every man.”1284For by his death he prevented us from dying, or, which comes to the same thing, by his death recovered life for us. But in this respect he differed from us—he surrendered himself to death to be, as it were, overcome by it, not that he might be absorbed in its abysses, but rather that he might destroy that, by which we should have been at length devoured; he surrendered himself to death to be subdued, not that he might be overwhelmed by its power, but rather that he might overthrow that which threatened us, which indeed had already overcome us, and was triumphing over us. Lastly, he died, “that 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 lifetime subject to bondage.”1285This is the first benefit we have received from his death. The second is, that, by a communication of himself, he “mortifies” our “members which are upon the earth,”1286that they may no longer perform their own actions; and slays our old man, that it may not flourish and bear fruit any more. The burial of Christ has the same tendency, namely, that being made partakers of it, we may be buried to sin. For when the apostle teaches us that “we have been planted in the likeness of the death of Christ, and buried with him,”1287to the death of sin; that “by his cross the world is crucified” unto us, and we “unto the world;”1288and that we “are dead with him;”1289he not only exhorts us to imitate the example of his death, but declares that it contains such an efficacy, as ought to be conspicuous in all Christians, unless they wish to render that death ineffectual and useless. In the death and burial of Christ, therefore, we have a twofold benefit proposed to our enjoyment—deliverance from the thraldom of death, and the mortification of our flesh.

VIII. But it is not right to omit his “descent into hell,” which is of no small importance towards the accomplishment of redemption. For though it appears from the writings of the ancients, that this article of the Creed was not always in common use in the churches, yet in discussing a system of doctrine, it is necessary to introduce it, as containing a mystery highly useful, and by no means to be despised. Indeed, there [pg 463] are some of the ancients who do not omit it. Hence we may conjecture that it was inserted a little after the days of the apostles, and was not immediately but gradually received in the churches. This at least cannot be controverted, that it was agreeable to the general opinion of all the faithful; since there is not one of the fathers, who does not mention in his writings the descent of Christ into hell, though they explain it in different senses. But by whom, or at what period, it was first inserted, is of little consequence; it is of more importance that the Creed should present us a full and complete summary of faith, into which nothing should be inserted, but what is taken from God's most holy word. Yet if any morosely refuse to admit it into the Creed, it shall presently be proved to be so necessary to the perfection of our redemption, that the omission of it considerably lessens the benefit of the death of Christ. Some, again, are of opinion, that this clause contains nothing new, but is only a repetition, in other words, of what had before been said respecting his burial; because the word here rendered “hell” is frequently used in the Scriptures to signify the grave. I admit the truth of their observation respecting the signification of this word, that it is frequently to be understood of the “grave;” but their opinion is opposed by two reasons, which easily induce me to dissent from them. For what extreme carelessness it would betray, after a plain fact had been stated in the most explicit and familiar manner, to assert it a second time in an obscure combination of words calculated rather to perplex than to elucidate it! For when two phrases expressive of the same thing are connected together, the latter ought to be an explanation of the former. But what an explanation would this be, if one were to express it thus: “When Christ is said to have been buried, the meaning is, that he descended into hell!” Besides, it is not probable that such a superfluous tautology could have found its way into this compendium, in which the principal articles of faith are summarily expressed with the utmost possible brevity. And I doubt not, that all who have considered this point with any attention will easily assent to what I have advanced.

IX. Others give a different interpretation; that Christ descended to the souls of the fathers who had died under the law, for the purpose of announcing the accomplishment of redemption, and liberating them from the prison in which they were confined. To this purpose they pervert a passage in the psalms, that “he hath broken the gates of brass, and cut the bars of iron in sunder;”1290and another in Zechariah, “I have sent forth thy prisoners out of the pit wherein is no [pg 464] water.”1291But since the Psalmist celebrates the liberation of those who are suffering captivity and imprisonment in distant countries; and Zechariah compares the destruction in which the people had been overwhelmed in Babylon, to a dry pit or abyss; and at the same time suggests, that the salvation of the whole Church is a deliverance from the abysses of hell; I know not how it came to pass, that posterity should imagine a subterraneous cavern, to which they have given the name of Limbus. But this fable, although it is maintained by great authors, and even in the present age is by many seriously defended as a truth, is after all nothing but a fable. For to confine the souls of the dead in a prison, is quite puerile; but what necessity was there for Christ to descend thither in order to liberate them? I freely confess, indeed, that Christ illuminated them by the power of his Spirit; that they might know that the grace, which they had only tasted by hope, was then exhibited to the world. And probably to this we may accommodate that passage of Peter, where he says, that Christ “went and preached unto the spirits who were keeping watch as in a tower.”1292This is generally rendered “the spirits in prison,” but I conceive improperly. The context also gives us to understand, that the faithful who had died before that time, were partakers of the same grace with us. For the apostle amplifies the efficacy of the death of Christ from this consideration, that it penetrated even to the dead; when the souls of the faithful enjoyed the present view of that visitation which they had been anxiously expecting; whilst, on the contrary, it was more clearly discovered to the reprobate, that they were excluded from all salvation. But since Peter has not spoken in this distinct manner of the pious and the impious, we must not understand him as confounding them all together, without any discrimination. He only designs to inform us, that the knowledge of the death of Christ was common to them both.

X. But laying aside all consideration of the Creed, we have to seek for a more certain explanation of the descent of Christ into hell; and we find one in the Divine word, not only holy and pious, but likewise replete with singular consolation. If Christ had merely died a corporeal death, no end would have been accomplished by it; it was requisite, also, that he should feel the severity of the Divine vengeance, in order to appease the wrath of God, and satisfy his justice. Hence it was necessary for him to contend with the powers of hell and the horror of eternal death. We have already stated from the prophet, that “the chastisement of our peace was upon him,” that “he was wounded for our transgressions, and bruised for [pg 465] our iniquities;”1293the meaning of which is, that he was made a substitute and surety for transgressors, and even treated as a criminal himself, to sustain all the punishments which would have been inflicted on them; only with this exception, that “it was not possible that he should be holden of the pains of death.”1294Therefore it is no wonder, if he be said to have descended into hell, since he suffered that death which the wrath of God inflicts on transgressors. It is a very frivolous and even ridiculous objection to say that by this explanation the order of things is perverted, because it is absurd to make that subsequent to his burial, which really preceded it. For the relation of those sufferings of Christ, which were visible to men, is very properly followed by that invisible and incomprehensible vengeance which he suffered from the hand of God; in order to assure us that not only the body of Christ was given as the price of our redemption, but that there was another greater and more excellent ransom, since he suffered in his soul the dreadful torments of a person condemned and irretrievably lost.

XI. In this sense Peter says, that “God raised him up, having loosed the pains of death; because it was not possible that he should be holden of it.”1295He does not say simply “death;” but tells us, that the Son of God was involved in “the pains of death,” which proceed from the Divine wrath and malediction, which is the origin of death. For what a little thing it would have been for Christ to appear in order to suffer death, without any distress or perplexity, and even with pleasure! But this was a true specimen of his infinite mercy, not to evade that death which he so much dreaded. Nor can it be doubted, but the apostle means to suggest the same in the Epistle to the Hebrews, when he says, that Christ “was heard in that he feared.”1296Some, instead of fear, translate it reverence or piety; but how improperly, is evident from the subject itself, and also from the form of expression. Christ, therefore, “when he offered up prayers with strong crying and tears, was heard in that he feared;” not that he might obtain an exemption from death, but that he might not be swallowed up by it as a sinner; for he was then sustaining our character. And it is certainly impossible to imagine any more formidable abyss, than to perceive ourselves forsaken and abandoned by God, and not to be heard when we call upon him, as though he had conspired to destroy us. Now, we see Christ was so deeply dejected, that in the urgency of distress, he was constrained to exclaim, “My God, my God, why hast thou forsaken me?”1297[pg 466] For the idea of some, that he spoke rather according to the opinion of others than from his own feelings, is utterly improbable; since he evidently appears to have spoken from the anguish of his inmost soul. We do not admit that God was ever hostile to him, or angry with him. For how could he be angry with his beloved Son, “in whom his soul delighted?”1298or how could Christ, by his intercession, appease the Father for others, if the Father were incensed against him? But we affirm, that he sustained the weight of the Divine severity; since, being “smitten and afflicted of God,”1299he experienced from God all the tokens of wrath and vengeance. Wherefore, Hilary argues, that by this descent we have obtained the destruction of death. And in other places he accords with our opinion; as when he says, “The cross, death, and hell, are our life.” Again, in another place, “The Son of God is in hell, but man is raised to heaven.” But why do I cite the testimony of a private person, when the apostle asserts the same thing, mentioning, as the reward of Christ's victory, the deliverance of them “who, through fear of death, were all their lifetime subject to bondage?”1300It was necessary, therefore, that he should overcome that fear, which naturally and incessantly harasses all men; which he could not do without contending with it. Now, that his was not a common or trivial sorrow, will soon be more clearly evinced. Thus, by contending with the power of the devil, with the dread of death, and with the pains of hell, he obtained the victory, and triumphed over them, that in death we may no longer dread those things which our Prince has destroyed.

XII. Here some contentious, though illiterate men, impelled rather by malice than by ignorance, exclaim against me, that I am guilty of an atrocious injury to Christ; because it is utterly unreasonable that he should have any fear concerning the salvation of his soul. And then they aggravate the cavil, by pretending that I attribute despair to the Son of God, which is contrary to faith. In the first place, it is presumptuous in them to raise a controversy concerning the fear and consternation of Christ, which is so expressly asserted by the evangelists. For, before the approach of his death, he experienced a perturbation of spirit and depression of mind; but, in the actual struggle with it, he began to feel a greater degree of consternation. If they say that this was only pretence, it is a most paltry subterfuge. We ought, therefore, as Ambrose justly advises, fearlessly to acknowledge the sorrow of Christ, unless we are ashamed of his cross. And, indeed, if his soul had experienced no punishment, he would have been only a Redeemer [pg 467] for the body. It was necessary for him to combat, in order to raise up those who lay prostrate on the earth; and his heavenly glory is so far from being diminished by this, that his goodness, which is never sufficiently celebrated, is conspicuous in his voluntary and unreluctant assumption of our infirmities. Hence that consolation which the apostle offers us under our anxieties and sorrows, that this Mediator has experienced our infirmities, in order that he might be the more ready to succour the wretched.1301They pretend, that what is intrinsically bad cannot be justly attributed to Christ; as though they were wiser than the Spirit of God, who connects these two things together, that Christ “was in all points tempted like as we are, yet without sin.” We have no reason, therefore, to be alarmed by the infirmity of Christ, to which he was not compelled by violence or necessity, but induced merely by his mercy and love for us voluntarily to submit himself. But none of his voluntary sufferings for us have been any diminution of his power. These captious objectors, however, are deceived in one point; they do not perceive that this infirmity in Christ was perfectly free from every stain of guilt, because he always kept himself within the limits of obedience. For, because no moderation can be discovered in the corruption of our nature, where all our passions transgress all bounds with impetuous violence, they erroneously measure the Son of God by this standard. But he being innocent, and free from every defect, all his affections were governed by a moderation which admitted of no excess. Whence it was very possible for him to resemble us in sorrow, fear, and dread, and yet, in this respect, to be very different from us. Refuted here, they proceed to another cavil; that, although Christ was afraid of death, yet he was not afraid of the malediction and wrath of God, from which he knew himself to be safe. But let the pious reader consider how much honour it reflects on Christ, that he was more delicate and timorous than the generality of mankind. Robbers and other malefactors obstinately rush forward to death; many men nobly despise it; others calmly submit to it. But what constancy or magnanimity would the Son of God have discovered, in being astonished and almost struck dead with the fear of it? For it is related of him, what might generally be accounted a prodigy, that through the vehemence of his agonies, drops of blood flowed from his face. Nor did he exhibit this spectacle to the eyes of others; he sent up his groans to his Father, in the secrecy of retirement. And every doubt is removed by the necessity that there was for angels to descend from heaven, to support him with unusual consolation. [pg 468] What disgraceful effeminacy, as I have suggested, would this have been, to be so distressed by the fear of a common death, as to be in a bloody sweat, and incapable of being comforted without the presence of angels! What! does not this prayer, which he repeated three times, “O my Father, if it be possible, let this cup pass from me,”1302proceeding from an incredible bitterness of soul, demonstrate that Christ had a more severe and arduous conflict than with a common death? Whence it appears, that those triflers, with whom I am now disputing, presumptuously chatter about things which they know not; because they never seriously considered the nature or the importance of our redemption from the Divine judgment. But it is our wisdom to have a clear understanding how much our salvation cost the Son of God. If any one inquire whether Christ was then descending to hell, when he deprecated death, I reply, that this was the prelude to it; whence we may conclude what dreadful and horrible agonies he must have suffered, while he was conscious of standing at the tribunal of God accused as a criminal on our account. But, although the Divine power of the Spirit concealed itself for a moment, to give place to the infirmity of the flesh, yet we know, that the temptation arising from a sense of grief and fear was such as was not repugnant to faith. And thus was fulfilled what we find in the sermon of Peter, “that it was not possible that he should be holden of the pains of death;”1303because, when he perceived himself, as it were, deserted by God, still he relaxed not in the least from his confidence in his Father's goodness. This is evident from his celebrated invocation, when, through the vehemence of grief, he exclaimed, “My God, my God, why hast thou forsaken me?”1304For notwithstanding his extreme agony, yet he continues to call God his God, even when he complains that he is forsaken by him. Now, this serves to refute the error of Apollinaris, and also of those who were called Monothelites. Apollinaris pretended that the eternal Spirit supplied the place of a soul in Christ, so that he was but half a man, as though he could expiate our sins without obedience to the Father. But where was the disposition or will, requisite to obedience, but in his soul? which we know was “troubled,”1305in order to dissipate all our fears, and obtain peace and rest for ours. Moreover, in opposition to the Monothelites, we see, that what was contrary to his will as man, was agreeable to his will as God. I say nothing of his overcoming the fear of which we have spoken, by a contrary disposition. For there is a manifest appearance of contrariety when he says, “Father, save me from this hour: but for this [pg 469] cause came I unto this hour. Father, glorify thy name.”1306Yet, in this perplexity, there is no such want of moderation as is evident in us, even while we are exerting our most strenuous endeavours to conquer ourselves.

XIII. Next follows his resurrection from the dead, without which all that we have said would be incomplete. For, since there appears nothing but infirmity in the cross, death, and burial of Christ, faith must proceed beyond all these things, to be furnished with sufficient strength. Wherefore, although our salvation is perfectly accomplished by his death, because by that we are reconciled to God, a satisfaction is given to his righteous judgment, the curse is removed, and the punishment sustained, yet we are said to have been “begotten again to a lively hope,” not by his death, but “by his resurrection from the dead.”1307For as at his resurrection he appeared the conqueror of death, so it is on his resurrection that our faith principally rests. This is better expressed in the words of Paul, when he says, that Christ “was delivered for our offences, and was raised again for our justification;”1308as though he had said, that sin was removed by his death, and righteousness renewed and restored by his resurrection. For how was it possible for him by dying to liberate us from death, if he had himself remained under its power? how could he have obtained the victory for us, if he had been vanquished in the contest? Wherefore we ascribe our salvation partly to the death of Christ, and partly to his resurrection; we believe that sin was abolished, and death destroyed, by the former; that righteousness was restored, and life established, by the latter; yet so that the former discovers its power and efficacy in us by means of the latter. Therefore Paul asserts that he was “declared to be the Son of God, by the resurrection from the dead;”1309because he then displayed his heavenly power, which is both a lucid mirror of his Divinity, and a firm support of our faith. So, in another place, he says, that “he was crucified through weakness, yet he liveth by the power of God.”1310In the same sense, in another place, treating of perfection, he says, “that I may know him, and the power of his resurrection.”1311Yet, immediately after, he adds, “the fellowship of his sufferings, and conformity to his death.” In perfect harmony with this, is the following declaration of Peter: “God raised him up from the dead, and gave him glory; that your faith and hope might be in God:”1312not that faith totters when it rests on his death; but because “the power of God,” which “keeps us through faith,”1313chiefly discovers itself in his resurrection. [pg 470] Let us remember, therefore, that whenever mention is made of his death alone, it comprehends also what strictly belongs to his resurrection; and that the same figure of speech is applied to the word resurrection, whenever it is used without any mention of his death, so that it connects with it what is peculiarly applicable to his death. But since it was by rising from the dead that he obtained the palm of victory, to become the resurrection and the life, Paul justly contends, that, “if Christ be not risen, then is” the “preaching” of the gospel “vain, and” our “faith is also vain.”1314Therefore, in another place, after having gloried in the death of Christ in opposition to all the fears of condemnation, he adds, by way of amplification, “Yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.”1315Besides, as we have before stated, that the mortification of our flesh depends on communion with his cross, so it must also be understood, that we obtain another benefit, corresponding to that, from his resurrection. The apostle says, “If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: even so we also should walk in newness of life.”1316Therefore, in another place, as, from our being dead with Christ, he deduces an argument for the mortification of our members which are upon the earth,1317so also, because we are risen with Christ, he thence infers that we should seek those things which are above, and not those which are on the earth.1318By which expressions we are not only invited to walk in newness of life, after the example of Christ raised from the dead, but are taught that our regeneration to righteousness is effected by his power. We derive also a third benefit from his resurrection, having received, as it were, a pledge to assure us of our own resurrection, of which his clearly affords the most solid foundation and evidence. This subject the apostle discusses more at large in the First Epistle to the Corinthians.1319But it must be remarked by the way, that when he is said to have “risen from the dead,” this phrase expresses the reality both of his death and of his resurrection; as though it were said, that he died the same death as other men naturally die, and received immortality in the same body which he had assumed in a mortal state.

XIV. His resurrection is properly followed in the Creed by his ascension to heaven. For though Christ began to make a more illustrious display of his glory and power at his resurrection, having now laid aside the abject and ignoble condition of this mortal life, and the ignominy of the cross, yet his ascension into heaven was the real commencement of his reign. [pg 471] This the apostle shows, when he informs us, that he “ascended that he might fill all things.”1320Here, in an apparent contradiction, he suggests to us that there is a beautiful harmony, because Christ departed from us, that his departure might be more useful to us than that presence, which, during his continuance on earth, confined itself within the humble mansion of his body. Therefore John, after having related that remarkable invitation, “If any man thirst, let him come unto me, and drink,” subjoins, that “the Holy Ghost was not yet given; because that Jesus was not yet glorified.”1321This the 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.”1322Now, he proposes a consolation for his corporeal absence, that he “will not leave them comfortless, or orphans, but will come again to them,” in a manner invisible indeed, but more desirable; because they were then taught by a more certain experience that the authority which he enjoys, and the power which he exercises, is sufficient for the faithful, not only to procure them a blessed life, but to insure them a happy death. And, indeed, we see how largely he then increased the effusions of his Spirit, how greatly he advanced the magnificence of his reign, and what superior power he exerted both in assisting his friends, and in defeating his enemies. Being received up into heaven, therefore he removed his corporeal presence from our view; not that he might no longer be present with the faithful who were still in a state of pilgrimage on earth, but that he might govern both heaven and earth by a more efficacious energy. Moreover, his promise, that he would be with us till the end of the world, he has performed by this his ascension; by which, as his body was elevated above all heavens, so his power and energy have been diffused and extended beyond all the limits of heaven and earth. In representing this, I would prefer the language of Augustine to my own. “Christ,” says he, “was about to go by death to the right hand of the Father, whence he will hereafter come to judge the living and the dead; and this by a corporeal presence, according to the rule of faith and sound doctrine. For in his spiritual presence with them, he was to come soon after his ascension.” And elsewhere he treats this subject in a manner still more diffuse and explicit. By his ineffable and invisible grace, Christ has fulfilled his declaration, “Lo, I am with you alway, even unto the end of the world.”1323But with respect to the body which the Word assumed, which was born of the Virgin, which was apprehended by the Jews, which was fixed to the cross, which was taken down from the cross, [pg 472] which was folded in linen, which was laid in the sepulchre, which was manifested at the resurrection, there has been an accomplishment of this prediction: “Ye shall not have me always with you.” Why? Because in his corporeal presence he conversed with his disciples for forty days, and while they were attending him, seen but not followed by them, he ascended into heaven; and he is not here, for he sits there at the right hand of the Father; and yet he is here, for he has not withdrawn the presence of his majesty. In the presence of his majesty, therefore, we have Christ always with us; but with respect to his corporeal presence, he said with truth to his disciples, “Me ye have not always.” For the Church enjoyed his corporeal presence for a few days; now she enjoys him by faith, and does not behold him with her eyes.

XV. Wherefore it is immediately added, that he is seated at the right hand of the Father; which is a similitude borrowed from princes, who have their assistants, to whom they depute the exercise of the government. So Christ, in whom the Father determines to be exalted, and by whose medium he chooses to reign, is said to have been received to his right hand; as though it were said, that he had been inaugurated in the government of heaven and earth, and had solemnly entered on the actual administration of the power committed to him; and not only that he has entered on it, but that he continues in it, till he descends to judgment. For so the apostle explains it, in the following words: “The Father hath set him at his own right hand, 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 hath put all things under his feet, and gave him to be the head over all things to the church,” &c.1324We see the end of this session; it is, that all creatures, both celestial and terrestrial, may admire his majesty, be governed by his hand, obey his will, and be subject to his power. And the only design of the apostles in their frequent mention of it, is to teach us that all things are committed to his government. Wherefore they who suppose that nothing but blessedness is signified in this article, are not right in that opinion. It affects not our argument, that Stephen declares that he sees Christ “standing,”1325because the present question relates, not to the posture of his body, but to the majesty of his dominion; so that sitting signifies no other than presiding at the tribunal of heaven.

XVI. Hence faith receives many advantages. For it perceives, that by his ascension the Lord has opened the way to the kingdom of heaven, which had been stopped by Adam. [pg 473] For since he entered there in our nature, and as it were in our names, it follows that, as the apostle expresses it, we now “sit together” with him “in heavenly places,”1326because we not only hope for heaven, but already possess it in our Head. Besides, faith knows that his residence with his Father conduces greatly to our advantage. For being entered into a sanctuary, which is not of human erection,1327he continually appears in the presence of the Father as our advocate and intercessor;1328he attracts the eyes of the Father to his righteousness, so as to avert them from our sins; he reconciles him to us, so as to procure for us, by his intercession, a way of access to his throne, which he replenishes with grace and mercy, but which otherwise would be pregnant with horror to miserable sinners.1329In the third place, faith has an apprehension of his power, in which consists our strength, our fortitude, our wealth, and our triumph over hell. For “when he ascended up on high, he led captivity captive,”1330spoiled his enemies, and enriched his people, and daily loads them with spiritual favours. He sits, therefore, on high, that from thence he may shed forth his power upon us, that he may animate us with spiritual life, that he may sanctify us by his Spirit, that he may adorn his Church with a variety of graces, and defend it by his protection from every calamity, that by the strength of his hand he may restrain the ferocious enemies of his cross and of our salvation; finally, that he may retain all power in heaven and in earth; till he shall have overthrown all his enemies, who are also ours, and completed the edification of his Church. And this is the true state of his kingdom, this the power which the Father has conferred on him, till he completes the last act by coming to judge the living and the dead.

XVII. Christ gives his servants unequivocal tokens of the presence of his power; but because on earth his kingdom is in some measure concealed under the meanness of the flesh, faith is, for a very good reason, called to meditate on that visible presence which he will manifest at the last day. For he will descend from heaven in a visible form, in the same manner in which he was seen to ascend;1331and will appear to all with the ineffable majesty of his kingdom, with the splendour of immortality, with the infinite power of Deity, and with a host of angels.1332From thence, therefore, we are commanded to expect him as our Redeemer at the last day, when he will separate the sheep from the goats, the elect from the reprobate; and there will not be an individual of either the living or the dead that can escape his judgment. For from the most remote [pg 474] corners of the world they will hear the sound of the trumpet, with which all mankind will be summoned 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 understand the words quick, or living, and dead, in a different sense. And indeed we find that some of the fathers hesitated respecting the exposition of this clause; but the sense we have given, being plain and clear, is far more consistent with the design of the Creed, which appears to have been composed for the common people. Nor is this repugnant to the assertion of the apostle, that “it is appointed unto men once to die.”1333For although they who shall survive in this mortal life till the last judgment, shall not die in a natural manner and order, yet that change, which they shall experience, since it will resemble death, may without impropriety be designated by that appellation. It is certain indeed that “all shall not sleep, but all shall be changed.”1334What is that? In one moment their mortal life will be extinguished and absorbed, and will be transformed into a nature entirely new. This extinction of the flesh no man can deny to be death. Nevertheless it remains a truth, that the living and the dead will be summoned to judgment; for “the dead in Christ shall rise first: then they which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.”1335And it is very probable that this article was taken from the sermon of Peter,1336and from the solemn charge of Paul to Timothy.1337

XVIII. It is a source of peculiar consolation to hear that he will preside at the judgment, who has already destined us to participate with himself the honour of sitting in judgment with him, so far will he be from ascending the tribunal to condemn us. For how could a most merciful prince destroy his own people? how could a head scatter his own members? how could an advocate condemn his own clients? For if the apostle ventures to exclaim, that no one can condemn us while Christ intercedes for us,1338it is much more certain that Christ himself, our intercessor, will not condemn those whose cause he has undertaken, and whom he has engaged to support. Indeed, it is no inconsiderable security, that we shall stand before no other tribunal than that of our Redeemer, from whom we are to expect salvation; and that he, who by the gospel now promises eternal life, will at the judgment ratify and perform the promise which he has given. The design of the Father in honouring the Son by “committing all judgment to [pg 475] him,”1339was, that he might relieve the consciences of his people from all fear concerning the judgment. Thus far I have followed the order of the Apostles' Creed; because, while it comprises, in a few words, the principal points of redemption, it may serve to give us a distinct and separate view of those particulars respecting Christ which merit our attention. I style it the Apostles' Creed, but am not at all solicitous to know who was the composer of it. The ancient writers agree in ascribing it to the apostles, either from a belief that it was written and published by their common concurrence, or from an opinion that this compendium, being faithfully collected from the doctrine delivered by them, was worthy of being sanctioned by such a title. And whoever was the author of it, I have no doubt that it has been publicly and universally received as a confession of faith from the first origin of the Church, and even from the days of the apostles. Nor is it probable that it was composed by any private individual, since from time immemorial it has evidently been esteemed as of sacred authority by all the pious. But what we ought principally to regard, is beyond all controversy—that it comprehends a complete account of our faith in a concise and distinct order, and that every thing it contains is confirmed by decisive testimonies of Scripture. This being ascertained, it is of no use anxiously to inquire, or to contend with any one, respecting its author, unless it be not sufficient for any one to have the unerring truth of the Holy Spirit, without knowing either by whose mouth it was uttered, or by whose hand it was written.

XIX. Since we see that the whole of our salvation, and all the branches of it, are comprehended in Christ, we must be cautious not to alienate from him the least possible portion of it. If we seek salvation, we are taught by the name of JESUS, that it is in him; if we seek any other gifts of the Spirit, they will be found in his unction; strength, in his dominion; purity, in his conception; indulgence discovers itself in his nativity, by which he was made to resemble us in all things, that he might learn to condole with us; if we seek redemption, it will be found in his passion; absolution, in his condemnation; remission of the curse, in his cross; satisfaction, in his sacrifice; purification, in his blood; reconciliation, in his descent into hell; mortification of the flesh, in his sepulchre; newness of life and immortality, in his resurrection; the inheritance of the celestial kingdom, in his entrance into heaven; protection, security, abundance, and enjoyment of all blessings, in his kingdom; a fearless expectation of the judgment, in the judicial authority committed to him. Finally, blessings of every [pg 476] kind are deposited in him; let us draw from his treasury, and from no other source, till our desires are satisfied. For they who, not content with him alone, are carried hither and thither into a variety of hopes, although they fix their eyes principally on him, nevertheless deviate from the right way in the diversion of any part of their attention to another quarter. This distrust, however, cannot intrude, where the plenitude of his blessings has once been truly known.