|
|
| The two divisions of this chapter are, |
| I. The reasons why our Mediator behoved to be very God, and to become man, see. 1-3. |
| II. Disposal of various objections by some fanatics, and especially by Osiander, to the orthodox doctrine concerning the Mediator, sec. 4-7. |
Sections.
1.
It deeply concerned us, that he who was to be our Mediator should be very God and very man. If the necessity be inquired into, it was not what is commonly termed simple or absolute, but flowed from the divine decree on which the salvation of man depended. What was best for us, our most merciful Father determined. Our iniquities, like a cloud intervening between Him and us, having utterly alienated us from the kingdom of heaven, none but a person reaching to him could be the medium of restoring peace. But who could thus reach to him? Could any of the sons of Adam? All of them, with their parents, shuddered at the sight of God. Could any of the angels? They had need of a head, by connection with which they might adhere to their God entirely and inseparably. What then? The case was certainly desperate, if the Godhead itself did not descend to us, it being impossible for us to ascend. Thus the Son of God behoved to become our Emmanuel, the God with us; and in such a way, that by mutual union his divinity and our nature might be combined; otherwise, neither was the proximity near enough, nor the affinity strong enough, to give us hope that God would dwell with us; so great was the repugnance between our pollution and the spotless purity of God. Had man remained free from all taint, he was of too humble a condition to penetrate to God without a Mediator. What, then, must it have been, when by fatal ruin he was plunged into death and hell, defiled by so many stains, made loathsome by corruption; in fine, overwhelmed with every curse? It is not without cause, therefore, that Paul, when he would set forth Christ as the Mediator, distinctly declares him to be man. There is, says he, "one Mediator between God and man, the man Christ Jesus," (1 Tim. 2: 5.) He might have called him God, or at least, omitting to call him God he might also have omitted to call him man; but because the Spirit, speaking by his mouth, knew our infirmity, he opportunely provides for it by the most appropriate remedy, setting the Son of God familiarly before us as one of ourselves. That no one, therefore, may feel perplexed where to seek the Mediator, or by what means to reach him, the Spirit, by calling him man, reminds us that he is near, nay, contiguous to us, inasmuch as he is our flesh. And, indeed, he intimates the same thing in another place, where he explains at greater length that he is not a high priest who "cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin," (Heb. 4: 15.)
2.
This will become still clearer if we reflect, that the work to be performed by the Mediator was of no common description: being to restore us to the divine favour, so as to make us, instead of sons of men, sons of God; instead of heirs of hell, heirs of a heavenly kingdom. Who could do this unless the Son of God should also become the Son of man, and so receive what is ours as to transfer to us what is his, making that which is his by nature to become ours by grace? Relying on this earnest, we trust that we are the sons of God, because the natural Son of God assumed to himself a body of our body, flesh of our flesh, bones of our bones, that he might be one with us; he declined not to take what was peculiar to us, that he might in his turn extend to us what was peculiarly his own, and thus might be in common with us both Son of God and Son of man. Hence that holy brotherhood which he commends with his own lips, when he says, "I ascend to my Father, and your Father, to my God, and your God," (John 20: 17.) In this way, we have a sure inheritance in the heavenly kingdom, because the only Son of God, to whom it entirely belonged, has adopted us as his brethren; and if brethren, then partners with him in the inheritance, (Rom. 8: 17.) Moreover, it was especially necessary for this cause also that he who was to be our Redeemer should be truly God and man. It was his to swallow up death: who but Life could do so? It was his to conquer sin: who could do so save Righteousness itself? It was his to put to flight the powers of the air and the world: who could do so but the mighty power superior to both? But who possesses life and righteousness, and the dominion and government of heaven, but God alone? Therefore, God, in his infinite mercy, having determined to redeem us, became himself our Redeemer in the person of his only begotten Son.
3.
Another principal part of our reconciliation with God was,
that man, who had lost himself by his disobedience, should, by way
of remedy, oppose to it obedience, satisfy the justice of God, and
pay the penalty of sin. Therefore,
our Lord came forth very man,
adopted the person of Adam, and assumed his name, that he might in
his stead obey the Father; that he might present our flesh as the
price of satisfaction to the just judgement of God, and in the same
flesh pay the penalty which we had incurred. Finally, since as God
only he could not suffer, and as man only could not overcome death,
he united the human nature with the divine, that he might subject
the weakness of the one to death as an expiation of sin, and by the
power of the other, maintaining a struggle with death, might gain us
the victory. Those, therefore, who rob Christ of divinity or
humanity either detract from his majesty and glory, or obscure his
goodness. On the other hand, they are no less injurious to men,
undermining and subverting their faith, which, unless it rest on
this foundation, cannot stand. Moreover, the expected Redeemer was
that son of Abraham and David whom God had promised in the Law and
in the Prophets. Here believers have another advantage. Tracing up
his origin in regular series to David and Abraham, they more
distinctly recognise him as the Messiah celebrated by so many
oracles. But special attention must be paid to what I lately
explained, namely, that a common nature is the pledge of our union
with the Son of God; that, clothed with our flesh, he warred to
death with sin that he might be our triumphant conqueror; that the
flesh which he received of us he offered in sacrifice, in order that
by making expiation he might wipe away our guilt, and appease the
just anger of his Father.
6.
...But while I grant that
Adam bore the image of God, inasmuch as he was united to God, (this
being the true and highest perfection of dignity,) yet I maintain,
that the likeness of God is to be sought for only in those marks of
superiority with which God has distinguished Adam above the other
animals. And likewise, with one consent, acknowledge that Christ was
even then the image of God, and, accordingly, whatever excellence
was engraven on Adam had its origin in this, that by means of the
only begotten Son he approximated to the glory of his Maker. Man,
therefore, was created in the image of God, (Gen. 1: 27,) and in him
the Creator was pleased to behold, as in a mirror, his own glory. To
this degree of honour he was exalted by the kindness of the only
begotten Son. ...
| The heads of this chapter are, |
| I. The orthodoxy doctrine as to the true humanity of our Saviour, proved from many passages of Scripture, sec. 1. |
| II. Refutation of the impious objections of the Marcionites, Manichees, and similar heretics, sec. 2-4. |
Sections.
| This chapter contains two principal heads: |
| I. A brief exposition of the doctrine of Christ's two natures in one person, sec. 1-4. |
| II. A refutation of the heresies of Servetus, which destroy the distinction of natures in Christ, and the eternity of the divine nature of the Son. |
Sections.
1.
When it is said that the Word was made flesh, we must not
understand it as if he were either changed into flesh, or confusedly
intermingled with flesh, but that he made choice of the Virgin's
womb as a temple in which he might dwell. He who was the Son of God
became the Son of man, not by confusion of substance, but by unity
of person. For we maintain, that the
divinity was so conjoined and
united with the humanity, that the entire properties of each nature
remain entire, and yet the two natures constitute only one Christ.
If, in human affairs, any
thing analogous to this great mystery can
be found, the most apposite similitudes seems to be that of man, who
obviously consists of two substances, neither of which however is so
intermingled with the other as that both do not retain their own
properties. For neither is soul body, nor is body soul.
Wherefore
that is said separately of the soul which cannot in any way apply to
the body; and that, on the other hand, of the body which is
altogether inapplicable to the soul; and that, again, of the whole
man, which cannot be affirmed without absurdity either of the body
or of the soul separately. Lastly, the properties of the soul are
transferred to the body, and the properties of the body to the soul,
and yet these form only one man, not more than one. Such modes of
expression intimate both that there is in man one person formed of
two compounds, and that these two different natures constitute one
person. Thus the Scriptures speak of Christ. They sometimes
attribute to him qualities which should be referred specially to his
humanity and sometimes qualities applicable peculiarly to his
divinity, and sometimes qualities which embrace both natures, and do
not apply specially to either. This combination of a twofold nature
in Christ they express so carefully, that they sometimes communicate
them with each other, a figure of speech which the ancients termed
"idiomaton koinonia", (a communication of properties.)
2.
... Again, his being called the servant of the
Father, his being said to grow in stature, and wisdom, and favour
with God and man, not to seek his own glory, not to know the last
day, not to speak of himself, not to do his own will, his being seen
and handled, apply entirely to his humanity; since, as God, he
cannot be in any respect said to grow, works always for himself,
knows every thing, does all things after the counsel of his own
will, and is incapable of being seen or handled. And yet he not
merely ascribes these things separately to his human nature, but
applies them to himself as suitable to his office of Mediator. There
is a communication of "idiomata", or properties, when Paul says,
that God purchased the Church "with his own blood," (Acts 20: 28,)
and that the Jews crucified the Lord of glory, (1 Cor. 2: 8.) In
like manner, John says, that the Word of God was "handled." God
certainly has no blood, suffers not, cannot be touched with hands;
but since that Christ, who was true God and true man, shed his blood
on the cross for us, the acts which were performed in his human
nature are transferred improperly, but not ceaselessly, to his
divinity. We have a similar example in the passage where John says
that God laid down his life for us, (1 John 3: 16.) Here a property
of his humanity is communicated with his other nature. On the other
hand, when Christ, still living on the earth, said, "No man has
ascended up to heaven but he that came down from heaven, even the
Son of man, which is in heaven," (John 3: 13,) certainly regarded as
man in the flesh which he had put on, he was not then in heaven, but
inasmuch as he was both God and man, he, on account of the union of
a twofold nature, attributed to the one what properly belonged to
the other.
3.
But, above all, the true substance of Christ is most clearly declared in those passages which comprehend both natures at once. Numbers of these exist in the Gospel of John. What we there read as to his having received power from the Father to forgive sins; as to his quickening whom he will; as to his bestowing righteousness, holiness, and salvation; as to his being appointed judge both of the quick and the dead; as to his being honoured even as the Father, are not peculiar either to his Godhead or his humanity, but applicable to both. In the same way he is called the Light of the world, the good Shepherd, the only Door, the true Vine. With such prerogatives the Son of God was invested on his manifestation in the flesh, and though he possessed the same with the Father before the world was created, still it was not in the same manner or respect; neither could they be attributed to one who was a man and nothing more. In the same sense we ought to understand the saying of Paul, that at the end Christ shall deliver up "the kingdom to God, even the Father," (1 Cor. 15: 24.) The kingdom of God assuredly had no beginning, and will have no end: but because he was hid under a humble clothing of flesh, and took upon himself the form of a servant, and humbled himself, (Phil. 2: 8,) and, laying aside the insignia of majesty, became obedient to the Father; and after undergoing this subjection was at length crowned with glory and honour, (Heb. 2: 7,) and exalted to supreme authority, that at his name every knee should bow, (Phil. 2: 10;) so at the end he will subject to the Father both the name and the crown of glory, and whatever he received of the Father, that God may be all in all, (1 Cor. 15: 28.) For what end were that power and authority given to him, save that the Father might govern us by his hand? In the same sense, also, he is said to sit at the right hand of the Father. But this is only for a time, until we enjoy the immediate presence of his Godhead. And here we cannot excuse the error of someLet us, therefore, regard it as the key of true interpretation, that those things which refer to the office of Mediator are not spoken of the divine or human nature simply. Christ, therefore, shall reign until he appear to judge the world, inasmuch as, according to the measure of our feeble capacity, he now connects us with the Father. But when, as partakers of the heavenly glory, we shall see God as he is, then Christ, having accomplished the office of Mediator, shall cease to be the vicegerent of the Father, and will be content with the glory which he possessed before the world was. ancient writers, who, by not attending to the office of Mediator, darken the genuine meaning of almost the whole doctrine which we read in the Gospel of John, and entangle themselves in many snares. Nor is the name of Lord specially applicable to the person of Christ in any other respect than in so far as he holds a middle place between God and us. To this effect are the words of Paul, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8: 6;) that is, to the latter a temporary authority has been committed by the Father until his divine majesty shall be beheld face to face. His giving up of the kingdom to the Father, so far from impairing his majesty, will give a brighter manifestation of it. God will then cease to be the head of Christ, and Christ's own Godhead will then shine forth of itself, whereas it is now in a manner veiled.
4.
This observation, if the readers apply it properly, will be of no small use in solving a vast number of difficulties. For it is strange how the ignorant, nay, some who are not altogether without learning, are perplexed by these modes of expression which they see applied to Christ, without being properly adapted either to his divinity or his humanity, not considering their accordance with the character in which he was manifested as God and man, and with his office of Mediator. It is very easy to see how beautifully they accord with each other, provided they have a sober interpreter, one who examines these great mysteries with the reverence which is meet. But there is nothing which furious and frantic spirits cannot throw into confusion. They fasten on the attributes of humanity to destroy his divinity; and, on the other hand, on those of his divinity to destroy his humanity: while those which, spoken conjointly of the two natures, apply to neither, they employ to destroy both. But what else is this than to contend that Christ is not man because he is God, not God because he is man, and neither God nor man because he is both at once. Christ, therefore, as God and man, possessing natures which are united, but not confused, we conclude that he is our Lord and the true Son of God, even according to his humanity, though not by means of his humanity. For we must put far from us the heresy of Nestorius, who, presuming to dissect rather than distinguish between the two natures, devised a double Christ. But we see the Scripture loudly protesting against this, when the name of the Son of God is given to him who is born of a Virgin, and the Virgin herself is called the mother of our Lord, (Luke 1: 32, 43.) We must beware also of the insane fancy of Eutyches, lest, when we would demonstrate the unity of person, we destroy the two natures. The many passages we have already quoted, in which the divinity is distinguished from the humanity, and the many other passages existing throughout Scripture, may well stop the mouth of the most contentious. I will shortly add a few observations, which will still better dispose of this fiction. For the present, one passage will suffice - Christ would not have called his body a temple, (John 2: 19,) had not the Godhead distinctly dwelt in it. Wherefore, as Nestorius had been justly condemned in the Council of Ephesus, so afterwards was Eutyches in those of Constantinople and Chalcedony, it being not more lawful to confound the two natures of Christ than to divide them.
5.
But in our age, also, has arisen a not less fatal monster, Michael Servetus, who for the Son of God has substituted a figment composed of the essence of God, spirit, flesh, and three untreated elements. First, indeed, he denies that Christ is the Son of God, for any other reason than because he was begotten in the womb of the Virgin by the Holy Spirit. The tendency of this crafty device is to make out, by destroying the distinction of the two natures, that Christ is somewhat composed of God and man, and yet is not to be deemed God and man. His aim throughout is to establish, that before Christ was manifested in the flesh there were only shadowy figures in God, the truth or effect of which existed for the first time, when the Word who had been destined to that honour truly began to be the Son of God. We indeed acknowledge that the Mediator who was born of the Virgin is properly the Son of God. And how could the man Christ be a mirror of the inestimable grace of God, had not the dignity been conferred upon him both of being and of being called the only-begotten Son of God? Meanwhile, however, the definition of the Church stands unmoved, that he is accounted the Son of God, because the Word begotten by the Father before all ages assumed human nature by hypostatic union, - a term used by ancient writers to denote the union which of two natures constitutes one person, and invented to refute the dream of Nestorius, who pretended that the Son of God dwelt in the flesh in such a manner as not to be at the same time man. Servetus calumniously charges us with making the Son of God double, when we say that the eternal Word before he was clothed with flesh was already the Son of God: as if we said anything more than that he was manifested in the flesh. Although he was God before he became man, he did not therefore begin to be a new God. Nor is there any greater absurdity in holding that the Son of God, who by eternal generation ever had the property of being a Son, appeared in the flesh. This is intimated by the angel's word to Mary: "That holy thing which shall be born of thee shall be called the Son of God," (Luke 1: 35;) as if he had said that the name of Son, which was more obscure under the law, would become celebrated and universally known. Corresponding to this is the passage of Paul, that being now the sons of God by Christ, we "have received the Spirit of adoption, whereby we cry, Abba, Father," (Rom. 8: 15.) Were not also the holy patriarchs of old reckoned among the sons of God? Yea, trusting to this privilege, they invoked God as their Father. But because ever since the only-begotten Son of God came forth into the world, his celestial paternity has been more clearly manifested, Paul assigns this to the kingdom of Christ as its distinguishing feature. We must, however, constantly hold, that God never was a Father to angels and men save in respect of his only-begotten Son: that men, especially, who by their iniquity were rendered hateful to God, are sons by gratuitous adoption, because he is a Son by nature. Nor is there anything in the assertion of Servetus, that this depends on the filiation which God had decreed with himself. Here we deal not with figures, as expiation by the blood of beasts was shown to be; but since they could not be the sons of God in reality, unless their adoption was founded in the head, it is against all reason to deprive the head of that which is common to the members. I go farther: since the Scripture gives the name of sons of God to the angels, whose great dignity in this respect depended not on the future redemption, Christ must in order take precedence of them that he may reconcile the Father to them. I will again briefly repeat and add the same thing concerning the human race. Since angels as well as men were at first created on the condition that God should be the common Father of both; if it is true, as Paul says, that Christ always was the head, "the first-born of every creature - that in all things he might have the pre- eminence," (Col. 1: 15,18,) I think I may legitimately infer, that he existed as the Son of God before the creation of the world.
| The principal parts of this chapter are - |
| I. Of the Prophetical Office of Christ, its dignity and use, sec. 1, 2. |
| II. The nature of the Kingly power of Christ, and the advantage we derive from it, sec. 3-5. |
| III. Of the Priesthood of Christ, and the efficacy of it, sec. 6. |
Sections.
1.
Though heretics pretend the name of Christ, truly does Augustine affirm, (Enchir. ad Laurent. cap. 5,) that the foundation is not common to them with the godly, but belongs exclusively to the Church: for if those things which pertain to Christ be diligently considered, it will be found that Christ is with them in name only, not in reality. Thus in the present day, though the Papists have the words, Son of God, Redeemer of the world, sounding in their mouths, yet, because contented with an empty name, they deprive him of his virtue and dignity; what Paul says of "not holding the head," is truly applicable to them, (Col. 2: 19.) Therefore, that faith may find in Christ a solid ground of salvation, and so rest in him, we must set out with this principle, that the office which he received from the Father consists of three parts. For he was appointed both Prophet, King, and Priest; though little were gained by holding the names unaccompanied by a knowledge of the end and use. These too are spoken of in the Papacy, but frigidly, and with no great benefit, the full meaning comprehended under each title not being understood. We formerly observed, that though God, by supplying an uninterrupted succession of prophets, never left his people destitute of useful doctrine, such as might suffice for salvation; yet the minds of believers were always impressed with the conviction that the full light of understanding was to be expected only on the advent of the Messiah. This expectation, accordingly, had reached even the Samaritans, to whom the true religion had never been made known. This is plain from the expression of the woman, "I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things," (John 4: 25.) Nor was this a mere random presumption which had entered the minds of the Jews. They believed what sure oracles had taught them. One of the most remarkable passages is that of Isaiah, "Behold, I have given him for a witness to the people, a leader and commander to the people," (Is. 54: 4;) that is, in the same way in which he had previously in another place styled him "Wonderful, Counsellor," (Is. 9: 6.) For this reason, the apostle commending the perfection of gospel doctrine, first says that "God, at sundry times and in divers manners spake in times past unto the prophets," and then adds, that he "has in these last days spoken unto us by his Son," (Heb. 1: 1, 2.) But as the common office of the prophets was to hold the Church in suspense, and at the same time support it until the advent of the Mediator; we read, that the faithful, during the dispersion, complained that they were deprived of that ordinary privilege. "We see not our signs: there is no more any prophet, neither is there among us any that knoweth how long," (Ps. 74: 9.) But when Christ was now not far distant, a period was assigned to Daniel "to seal up the vision and prophecy," (Daniel 9: 24,) not only that the authority of the prediction there spoken of might be established, but that believers might, for a time, patiently submit to the want of the prophets, the fulfilment and completion of all the prophecies being at hand.
2.
Moreover, it is to be observed, that the name Christ refers to those three offices: for we know that under the law, prophets as well as priests and kings were anointed with holy oil. Whence, also, the celebrated name of Messiah was given to the promised Mediator. But although I admit (as, indeed, I have elsewhere shown) that he was so called from a view to the nature of the kingly office, still the prophetical and sacerdotal unctions have their proper place, and must not be overlooked. The former is expressly mentioned by Isaiah in these words: "The Spirit of the Lord God is upon me: because the Lord has anointed me to preach good tidings unto the meek; he has sent me to bind up the broken-hearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord," (Is. 60: 1, 2.) We see that he was anointed by the Spirit to be a herald and witness of his Father's grace, and not in the usual way; for he is distinguished from other teachers who had a similar office. And here, again, it is to be observed, that the unction which he received, in order to perform the office of teacher, was not for himself, but for his whole body, that a corresponding efficacy of the Spirit might always accompany the preaching of the Gospel. This, however, remains certain, that by the perfection of doctrine which he brought, an end was put to all the prophecies, so that those who, not contented with the Gospel, annex somewhat extraneous to it, derogate from its authority. The voice which thundered from heaven, "This is my beloved Son, hear him" gave him a special privilege above all other teachers. Then from him, as head, this unction is diffused through the members, as Joel has foretold, "Your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions," (Joel 2: 28.) Paul's expressions, that he was "made unto us wisdom," (1 Cor. 1: 30,) and elsewhere, that in him "are hid all the treasures of wisdom and knowledge," (Col. 2: 3,) have a somewhat different meaning, namely, that out of him there is nothing worth knowing, and that those who, by faith, apprehend his true character, possess the boundless immensity of heavenly blessings. For which reason, he elsewhere says, "I determined not to know any thing among you, save Jesus Christ and him crucified," (1 Cor. 2: 2.) And most justly: for it is unlawful to go beyond the simplicity of the Gospel. The purpose of this prophetical dignity in Christ is to teach us, that in the doctrine which he delivered is substantially included a wisdom which is perfect in all its parts.
3.
I come to the Kingly office, of which it were in vain to speak, without previously reminding the reader that its nature is spiritual; because it is from thence we learn its efficacy, the benefits it confers, its whole power and eternity. Eternity, moreover, which in Daniel an angel attributes to the office of Christ, (Dan. 2: 44,) in Luke an angel justly applies to the salvation of his people, (Luke 1: 33.) But this is also twofold, and must be viewed in two ways; the one pertains to the whole body of the Church the other is proper to each member. To the former is to be referred what is said in the Psalms, "Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever, as the moon, and as a faithful witness in heaven," (Ps. 89: 35, 37.) There can be no doubt that God here promises that he will be, by the hand of his Son, the eternal governor and defender of the Church. In none but Christ will the fulfilment of this prophecy be found; since immediately after Solomon's death the kingdom in n great measure lost its dignity, and, with ignominy to the family of David, was transferred to a private individual. Afterwards decaying by degrees, it at length came to a sad and dishonourable end. In the same sense are we to understand the exclamation of Isaiah, "Who shall declare his generation?" (Isaiah 53: 8.) For he asserts that Christ will so survive death as to be connected with his members. Therefore, as often as we hear that Christ is armed with eternal power, let us learn that the perpetuity of the Church is thus effectually secured; that amid the turbulent agitations by which it is constantly harassed, and the grievous and fearful commotions which threaten innumerable disasters, it still remains safe. Thus, when David derides the audacity of the enemy who attempt to throw off the yoke of God and his anointed, and says, that kings and nations rage "in vain," (Ps. 2: 2-4,) because he who sitteth in the heaven is strong enough to repel their assaults, assuring believers of the perpetual preservation of the Church, he animates them to have good hope whenever it is occasionally oppressed. So, in another place, when speaking in the person of God, he says, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool," (Ps. 110: 1,) he reminds us, that however numerous and powerful the enemies who conspire to assault the Church, they are not possessed of strength sufficient to prevail against the immortal decree by which he appointed his Son eternal King. Whence it follows that the devil, with the whole power of the world, can never possibly destroy the Church, which is founded on the eternal throne of Christ. Then in regard to the special use to be made by each believer, this same eternity ought to elevate us to the hope of a blessed immortality. For we see that every thing which is earthly, and of the world, is temporary, and soon fades away. Christ, therefore, to raise our hope to the heavens, declares that his kingdom is not of this world, (John 18: 36.) In fine, let each of us, when he hears that the kingdom of Christ is spiritual, be roused by the thought to entertain the hope of a better life, and to expect that as it is now protected by the hand of Christ, so it will be fully realised in a future life.
4.
That the strength and utility of the kingdom of Christ cannot, as we have said, be fully perceived without recognising it as spiritual, is sufficiently apparent, even from this, that having during the whole course of our lives to war under the cross, our condition here is bitter and wretched. What then would it avail us to be ranged under the government of a heavenly King, if its benefits were not realised beyond the present earthly life? We must, therefore, know that the happiness which is promised to us in Christ does not consist in external advantages - such as leading a joyful and tranquil life, abounding in wealth, being secure against all injury, and having an affluence of delights, such as the flesh is wont to long for - but properly belongs to the heavenly life. As in the world the prosperous and desirable condition of a people consists partly in the abundance of temporal good and domestic peace, and partly in the strong protection which gives security against external violence; so Christ also enriches his people with all things necessary to the eternal salvation of their souls and fortifies them with courage to stand unassailable by all the attacks of spiritual foes. Whence we infer, that he reigns more for us than for himself, and that both within us and without us; that being replenished, in so far as God knows to be expedient, with the gifts of the Spirit, of which we are naturally destitute, we may feel from their first fruits, that we are truly united to God for perfect blessedness; and then trusting to the power of the same Spirit, may not doubt that we shall always be victorious against the devil, the world, and every thing that can do us harm. To this effect was our Saviour's reply to the Pharisees, "The kingdom of God is within you." "The kingdom of God cometh not with observation," (Luke 17: 21, 22.) It is probable that on his declaring himself to be that King under whom the highest blessing of God was to be expected, they had in derision asked him to produce his insignia. But to prevent those who were already more than enough inclined to the earth from dwelling on its pomp, he bids them enter into their consciences, for "the kingdom of God" is "righteousness, and peace, and joy in the Holy Ghost," (Rom. 14: 17.) These words briefly teach what the kingdom of Christ bestows upon us. Not being earthly or carnal, and so subject to corruption, but spiritual, it raises us even to eternal life, so that we can patiently live at present under toil, hunger, cold, contempt, disgrace, and other annoyances; contented with this, that our King will never abandon us, but will supply our necessities until our warfare is ended, and we are called to triumph: such being the nature of his kingdom, that he communicates to us whatever he received of his Father. Since then he arms and equips us by his power, adorns us with splendour and magnificence, enriches us with wealth, we here find most abundant cause of glorying, and also are inspired with boldness, so that we can contend intrepidly with the devil, sin, and death. In fine, clothed with his righteousness, we can bravely surmount all the insults of the world: and as he replenishes us liberally with his gifts, so we can in our turn bring forth fruit unto his glory.
5.
Accordingly, his royal unction is not set before us as composed of oil or aromatic perfumes; but he is called the Christ of God, because "the Spirit of the Lord" rested upon him; "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord," (Isaiah 11: 2.) This is the oil of joy with which the Psalmist declares that he was anointed above his fellows, (Ps. 45: 7.) For, as has been said, he was not enriched privately for himself, but that he might refresh the parched and hungry with his abundance. For as the Father is said to have given the Spirit to the Son without measure, (John 3: 34,) so the reason is expressed, that we might all receive of his fulness, and grace for grace, (John 1: 16.) From this fountain flows the copious supply (of which Paul makes mention, Eph. 4: 7) by which grace is variously distributed to believers according to the measure of the gift of Christ. Here we have ample confirmation of what I said, that the kingdom of Christ consists in the Spirit, and not in earthly delights or pomp, and that hence, in order to be partakers with him, we must renounce the world. A visible symbol of this grace was exhibited at the baptism of Christ, when the Spirit rested upon him in the form of a dove. To designate the Spirit and his gifts by the term "unction" is not new, and ought not to seem absurd (see 1 John 2: 20, 27,) because this is the only quarter from which we derive life; but especially in what regards the heavenly life, there is not a drop of vigour in us save what the Holy Spirit instils, who has chosen his seat in Christ, that thence the heavenly riches, of which we are destitute, might flow to us in copious abundance. But because believers stand invincible in the strength of their King, and his spiritual riches abound towards them, they are not improperly called Christians. Moreover, from this eternity of which we have spoken, there is nothing derogatory in the expression of Paul, "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father," (1 Cor. 15: 24;) and also, "Then shall the Son also himself be subject unto him that put all things under him, that God may be all in and" (1 Cor. 15: 28;) for the meaning merely is, that, in that perfect glory, the administration of the kingdom will not be such as it now is. For the Father has given all power to the Son, that by his hand he may govern, cherish, sustain us, keep us under his guardianship, and give assistance to us. Thus, while we wander far as pilgrims from God, Christ interposes, that he may gradually bring us to full communion with God. And, indeed, his sitting at the right hand of the Father has the same meaning as if he was called the vicegerent of the Father, entrusted with the whole power of government. For God is pleased, mediately (so to speak) in his person to rule and defend the Church. Thus also his being seated at the right hand of the Father is explained by Paul, in the Epistle to the Ephesians, to mean, that "he is the head over all things to the Church, which is his body," (Eph. 1: 20, 22.) Nor is this different in purport from what he elsewhere teaches, that God has "given him a name which is above every name; that at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father," (Phil. 2: 9-11.) For in these words, also, he commends an arrangement in the kingdom of Christ, which is necessary for our present infirmity. Thus Paul rightly infers that God will then be the only Head of the Church, because the office of Christ, in defending the Church, shall then have been completed. For the same reason, Scripture throughout calls him Lord, the Father having appointed him over us for the express purpose of exercising his government through him. For though many lordships are celebrated in the world, yet Paul says, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8: 6.) Whence it is justly inferred that he is the same God, who, by the mouth of Isaiah, declared, "The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King: he will save us," (Isaiah 33: 22.) For though he every where describes all the power which he possesses as the benefit and gift of the Father, the meaning simply is, that he reigns by divine authority, because his reason for assuming the office of Mediator was, that descending from the bosom and incomprehensible glory of the Father, he might draw near to us. Wherefore there is the greater reason that we all should with one consent prepare to obey, and with the greatest alacrity yield implicit obedience to his will. For as he unites the offices of King and Pastor towards believers, who voluntarily submit to him, so, on the other hand, we are told that he wields an iron sceptre to break and bruise all the rebellious like a potter's vessel, (Ps. 2: 9.) We are also told that he will be the Judge of the Gentiles, that he will cover the earth with dead bodies, and level down every opposing height, (Ps. 110: 6.) Of this examples are seen at present, but full proof will be given at the final judgement, which may be properly regarded as the last act of his reign.
6.
With regard to his Priesthood, we must briefly hold its end and use to be, that as a Mediator, free from all taint, he may by his own holiness procure the favour of God for us. But because a deserved curse obstructs the entrance, and God in his character of Judge is hostile to us, expiation must necessarily intervene, that as a priest employed to appease the wrath of God, he may reinstate us in his favour. Wherefore, in order that Christ might fulfil this office, it behoved him to appear with a sacrifice. For even under the law of the priesthood it was forbidden to enter the sanctuary without blood, to teach the worshipper that however the priest might interpose to deprecate, God could not be propitiated without the expiation of sin. On this subject the Apostle discourses at length in the Epistle to the Hebrews, from the seventh almost to the end of the tenth chapter. The sum comes to this, that the honour of the priesthood was competent to none but Christ, because, by the sacrifice of his death, he wiped away our guilt, and made satisfaction for sin. Of the great importance of this matter, we are reminded by that solemn oath which God uttered, and of which he declared he would not repent, "Thou art a priest for ever, after the order of Melchizedek," (Ps. 110: 4.) For, doubtless, his purpose was to ratify that point on which he knew that our salvation chiefly hinged. For, as has been said, there is no access to God for us or for our prayers until the priest, purging away our defilements, sanctify us, and obtain for us that favour of which the impurity of our lives and hearts deprives us. Thus we see, that if the benefit and efficacy of Christ's priesthood is to reach us, the commencement must be with his death. Whence it follows, that he by whose aid we obtain favour, must be a perpetual intercessor. From this again arises not only confidence in prayer, but also the tranquillity of pious minds, while they recline in safety on the paternal indulgence of God, and feel assured, that whatever has been consecrated by the Mediator is pleasing to him. But since God under the Law ordered sacrifices of beasts to be offered to him, there was a different and new arrangement in regard to Christ, viz., that he should be at once victim and priest, because no other fit satisfaction for sin could be found, nor was any one worthy of the honour of offering an only begotten son to God. Christ now bears the office of priest, not only that by the eternal law of reconciliation he may render the Father favourable and propitious to us, but also admit us into this most honourable alliance. For we though in ourselves polluted, in him being priests, (Rev. 1: 6,) offer ourselves and our all to God, and freely enter the heavenly sanctuary, so that the sacrifices of prayer and praise which we present are grateful and of sweet odour before him. To this effect are the words of Christ, "For their sakes I sanctify myself," (John 17: 19;) for being clothed with his holiness, inasmuch as he has devoted us to the Father with himself, (otherwise we were an abomination before him,) we please him as if we were pure and clean, nay, even sacred. Hence that unction of the sanctuary of which mention is made in Daniel, (Dan. 9: 24.) For we must attend to the contrast between this unction and the shadowy one which was then in use; as if the angel had said, that when the shadows were dispersed, there would be a clear priesthood in the person of Christ. The more detestable, therefore, is the fiction of those who, not content with the priesthood of Christ, have dared to take it upon themselves to sacrifice him, a thing daily attempted in the Papacy, where the mass is represented as an immolation of Christ.| This chapter contains four leading heads - |
| I. A general consideration of the whole subject, including a discussion of a necessary question concerning the justice of God and his mercy in Christ, sec. 1-4. |
| II. How Christ fulfilled the office of Redeemer in each of its parts, sec. 5-17. His death, burial, descent to hell, resurrection, ascension to heaven, seat at the right hand of the Father, and return to judgement. |
| III. A great part of the Creed being here expounded, a statement is given of the view which ought to be taken of the Creed commonly ascribed to the Apostles, sec. 18. |
| IV. Conclusion, setting forth the doctrine of Christ the Redeemer, and the use of the doctrine, sec. 19. |
Sections.
1.
All that we have hitherto said of Christ leads to this one result, that condemned, dead, and lost in ourselves, we must in him seek righteousness, deliverance, life and salvation, as we are taught by the celebrated words of Peter, "Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved," (Acts 4: 12.) The name of Jesus was not given him at random, or fortuitously, or by the will of man, but was brought from heaven by an angel, as the herald of the supreme decree; the reason also being added, "for he shall save his people from their sins," (Matt. 1: 21.) In these words attention should be paid to what we have elsewhere observed, that the office of Redeemer was assigned him in order that he might be our Saviour. Still, however, redemption would be defective if it did not conduct us by an uninterrupted progression to the final goal of safety. Therefore, the moment we turn aside from him in the minutest degree, salvation, which resides entirely in him, gradually disappears; so that all who do not rest in him voluntarily deprive themselves of all grace. The observation of Bernard well deserves to be remembered: The name of Jesus is not only light but food also, yea, oil, without which all the food of the soul is dry; salt, without which as a condiment whatever is set before us is insipid; in fine, honey in the mouth, melody in the ear, joy in the heart, and, at the same time, medicine; every discourse where this name is not heard is absurd, (Bernard in Cantica., Serm. 15.) But here it is necessary diligently to consider in what way we obtain salvation from him, that we may not only be persuaded that he is the author of it, but having embraced whatever is sufficient as a sure foundation of our faith, may eschew all that might make us waver. For seeing no man can descend into himself, and seriously consider what he is, without feeling that God is angry and at enmity with him, and therefore anxiously longing for the means of regaining his favour, (this cannot be without satisfaction,) the certainty here required is of no ordinary description, - sinners, until freed from guilt, being always liable to the wrath and curse of God, who, as he is a just judge, cannot permit his law to be violated with impunity, but is armed for vengeance.
2.
But before we proceed farther, we must see in passing, how can it be said that God, who prevents us with his mercy, was our enemy until he was reconciled to us by Christ. For how could he have given us in his only-begotten Son a singular pledge of his love, if he had not previously embraced us with free favour? As there thus arises some appearance of contradiction, I will explain the difficulty. The mode in which the Spirit usually speaks in Scripture is, that God was the enemy of men until they were restored to favour by the death of Christ, (Rom. 5: 10;) that they were cursed until their iniquity was expiated by the sacrifice of Christ, (Gal. 3: 10, 13;) that they were separated from God, until by means of Christ's body they were received into union, (Col. 1: 21, 22.) Such modes of expression are accommodated to our capacity, that we may the better understand how miserable and calamitous our condition is without Christ. For were it not said in clear terms, that Divine wrath, and vengeance, and eternal death, lay upon us, we should be less sensible of our wretchedness without the mercy of God, and less disposed to value the blessing of deliverance. For example, let a person be told, Had God at the time you were a sinner hated you, and cast you off as you deserved, horrible destruction must have been your doom; but spontaneously and of free indulgence he retained you in his favour, not suffering you to be estranged from him, and in this way rescued you from danger, - the person will indeed be affected, and made sensible in some degree how much he owes to the mercy of God. But again, let him be told, as Scripture teaches, that he was estranged from God by sin, an heir of wrath, exposed to the curse of eternal death, excluded from all hope of salvation, a complete alien from the blessing of God, the slave of Satan, captive under the yoke of sin; in fine, doomed to horrible destruction, and already involved in it; that then Christ interposed, took the punishment upon himself and bore what by the just judgement of God was impending over sinners; with his own blood expiated the sins which rendered them hateful to God, by this expiation satisfied and duly propitiated God the Father, by this intercession appeased his anger, on this basis founded peace between God and men, and by this tie secured the Divine benevolence toward them; will not these considerations move him the more deeply, the more strikingly they represent the greatness of the calamity from which he was delivered? In short, since our mind cannot lay hold of life through the mercy of God with sufficient eagerness, or receive it with becoming gratitude, unless previously impressed with fear of the Divine anger, and dismayed at the thought of eternal death, we are so instructed by divine truth, as to perceive that without Christ God is in a manner hostile to us, and has his arm raised for our destruction. Thus taught, we look to Christ alone for divine favour and paternal love.
3.
Though this is said in accommodation to the weakness of our
capacity, it is not said falsely. For God, who is perfect
righteousness, cannot love the iniquity which he sees in all. All of
us, therefore, have that within which deserves the hatred of God.
Hence, in respect, first, of our corrupt nature; and, secondly, of
the depraved conduct following upon it, we are all offensive to God,
guilty in his sight, and by nature the children of hell. But as the
Lord wills not to destroy in us that which is his own, he still
finds something in us which in kindness he can love. For though it
is by our own fault that we are sinners, we are still his creatures;
though we have brought death upon ourselves he had created us for
life. Thus, mere gratuitous love prompts him to receive us into
favour. But if there is a perpetual and irreconcilable repugnance
between righteousness and iniquity, so long as we remain sinners we
cannot be completely received. Therefore, in order that all ground
of offence may be removed, and he may completely reconcile us to
himself, he, by means of the expiation set forth in the death of
Christ, abolishes all the evil that is in us, so that we, formerly
impure and unclean, now appear in his sight just and holy.
Accordingly, God the Father, by his love, prevents and anticipates
our reconciliation in Christ. Nay, it is because he first loves us,
that he afterwards reconciles us to himself. But because the
iniquity, which deserves the indignation of God, remains in us until
the death of Christ comes to our aid, and that iniquity is in his
sight accursed and condemned, we are not admitted to full and sure
communion with God, unless, in so far as Christ unites us. And,
therefore, if we would indulge the hope of having God placable and
propitious to us, we must fix our eyes and minds on Christ alone, as
it is to him alone it is owing that our sins, which necessarily
provoked the wrath of God, are not imputed to us.
5.
When it is asked then how Christ, by abolishing sin, removed the enmity between God and us, and purchased a righteousness which made him favourable and kind to us, it may be answered generally, that he accomplished this by the whole course of his obedience. This id proved by the testimony of Paul, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," (Rom. 5: 19.) And indeed he elsewhere extends the ground of pardon which exempts from the curse of the law to the whole life of Christ, "When the 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," (Gal. 4: 4, 5.) Thus even at his baptism he declared that a part of righteousness was fulfilled by his yielding obedience to the command of the Father. In short, from the moment when he assumed the form of a servant, he began, in order to redeem us, to pay the price of deliverance. Scripture, however, the more certainly to define the mode of salvation, ascribes it peculiarly and specially to the death of Christ. He himself declares that he gave his life a ransom for many, (Matth. 20: 28.) Paul teaches that he died for our sins (Rom. 4: 25.) John Baptist exclaimed, "Behold the Lamb of God, which taketh away the sin of the world," (John 1: 29.) Paul in another passage declares, "that we are justified freely by his grace, through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood," (Rom. 3: 25.) Again, being justified by his blood, we shall be saved from wrath through him" (Rom. 5: 9.) Again "He has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," (2 Cor. 5: 21.) I will not search out all the passages, for the list would be endless, and many are afterwards to be quoted in their order. In the Confession of Faith, called the Apostles' Creed, the transition is admirably made from the birth of Christ to his death and resurrection, in which the completion of a perfect salvation consists. Still there is no exclusion of the other part of obedience which he performed in life. Thus Paul comprehends, from the beginning even to the end, his having assumed the form of a servant, humbled himself, and become obedient to death, even the death of the cross, (Phil. 2: 7.) And, indeed, the first step in obedience was his voluntary subjection; for the sacrifice would have been unavailing to justification if not offered spontaneously. Hence our Lord, after testifying, "I lay down my life for the sheep," distinctly adds, "No man taketh it from me," (John 10: 15, 18.) In the same sense Isaiah says, " Like a sheep before her shearers is dumb, so he opened not his mouth," (Is. 53: 7.) The Gospel History relates that he came forth to meet the soldiers; and in presence of Pilate, instead of defending himself, stood to receive judgement. This, indeed, he did not without a struggle, for he had assumed our infirmities also, and in this way it behoved him to prove that he was yielding obedience to his Father. It was no ordinary example of incomparable love towards us to struggle with dire terrors, and amid fearful tortures to cast away all care of himself that he might provide for us. We must bear in minds that Christ could not duly propitiate God without renouncing his own feelings and subjecting himself entirely to his Father's will. To this effect the Apostle appositely quotes a passage from the Psalms, "Lo, I come (in the volume of the book it is written of me) to do thy will, O God," (Heb. 10: 5; Ps. 40: 7, 8.) Thus, as trembling consciences find no rest without sacrifice and ablution by which sins are expiated, we are properly directed thither, the source of our life being placed in the death of Christ. Moreover, as the curse consequent upon guilt remained for the final judgement of God, one principal point in the narrative is his condemnation before Pontius Pilate, the governor of Judea, to teach us, that the punishment to which we were liable was inflicted on that Just One. We could not escape the fearful judgement of God; and Christ, that he might rescue us from it, submitted to be condemned by a mortal, nay, by a wicked and profane man. For the name of Governor is mentioned not only to support the credibility of the narrative, but to remind us of what Isaiah says, that "the chastisement of our peace was upon him;" and that "with his stripes we are healed," (Is. 53: 5.) For, in order to remove our condemnation, it was not sufficient to endure any kind of death. To satisfy our ransom, it was necessary to select a mode of death in which he might deliver us, both by giving himself up to condemnations and undertaking our expiation. Had he been cut off by assassins, or slain in a seditious tumult, there could have been no kind of satisfaction in such a death. But when he is placed as a criminal at the bar, where witnesses are brought to give evidence against him, and the mouth of the judge condemns him to die, we see him sustaining the character of an offender and evil-doer. Here we must attend to two points which had both been foretold by the prophets, and tend admirably to comfort and confirm our faith. When we read that Christ was led away from the judgement-seat to execution, and was crucified between thieves, we have a fulfilment of the prophecy which is quoted by the Evangelist, "He was numbered with the transgressors," (Is. 53: 12; Mark 15: 28.) Why was it so? That he might bear the character of a sinner, not of a just or innocent person, inasmuch as he met death on account not of innocence, but of sin. On the other hand, when we read that he was acquitted by the same lips that condemned him, (for Pilate was forced once and again to bear public testimony to his innocence,) let us call to mind what is said by another prophet, "I restored that which I took not away," (Ps. 69: 4.) Thus we perceive Christ representing the character of a sinner and a criminal, while, at the same time, his innocence shines forth, and it becomes manifest that he suffers for another's and not for his own crime. He therefore suffered under Pontius Pilate, being thus, by the formal sentence of the judge, ranked among criminals, and yet he is declared innocent by the same judge, when he affirms that he finds no cause of death in him. Our acquittal is in this that the guilt which made us liable to punishment was transferred to the head of the Son of God, (Is. 53: 12.) We must specially remember this substitution in order that we may not be all our lives in trepidation and anxiety, as if the just vengeance which the Son of God transferred to himself, were still impending over us.
6.
The very form of the death embodies a striking truth. The cross was cursed not only in the opinion of men, but by the enactment of the Divine Law. Hence Christ, while suspended on it, subjects himself to the curse. And thus it behoved to be done, in order that the whole curse, which on account of our iniquities awaited us, or rather lay upon us, might be taken from us by being transferred to him. This was also shadowed in the Law, since "'ashamot", the word by which sin itself is properly designated, was applied to the sacrifices and expiations offered for sin. By this application of the term, the Spirit intended to intimate, that they were a kind of "katarmaton", (purifications,) bearing, by substitutions the curse due to sin. But that which was represented figuratively in the Mosaic sacrifices is exhibited in Christ the archetype. Wherefore, in order to accomplish a full expiation, he made his soul to "'asham", i. e., a propitiatory victim for sin, (as the prophet says, Is. 53: 5, 10,) on which the guilt and penalty being in a manner laid, ceases to be imputed to us. The Apostle declares this more plainly when he says, that "he made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," (2 Cor. 5: 21.) For the Son of God, though spotlessly pure, took upon him the disgrace and ignominy of our iniquities, and in return clothed us with his purity. To the same thing he seems to refer, when he says, that he "condemned sin in the flesh," (Rom. 8: 3,) the Father having destroyed the power of sin when it was transferred to the flesh of Christ. This term, therefore, indicates that Christ, in his death, was offered to the Father as a propitiatory victim; that, expiation being made by his sacrifice, we might cease to tremble at the divine wrath. It is now clear what the prophet means when he says, that "the Lord has laid upon him the iniquity of us all," (Is. 53: 6;) namely, that as he was to wash away the pollution of sins, they were transferred to him by imputation. Of this the cross to which he was nailed was a symbol, as the Apostle declares, "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ," (Gal. 3: 13, 14.) In the same way Peter says, that he "bare our sins in his own body on the tree," (1 Peter 2: 24,) inasmuch as from the very symbol of the curse, we perceive more clearly that the burden with which we were oppressed was laid upon him. Nor are we to understand that by the curse which he endured he was himself overwhelmed, but rather that by enduring it he repressed broke, annihilated all its force. Accordingly, faith apprehends acquittal in the condemnation of Christ, and blessing in his curse. Hence it is not without cause that Paul magnificently celebrates the triumph which Christ obtained upon the cross, as if the cross, the symbol of ignominy, had been converted into a triumphal chariot. For he says, that he blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross: that "having spoiled principalities and powers he made a show of them openly, triumphing over them in it," (Col. 2: 14, 15.) Nor is this to be wondered at; for, as another Apostle declares, Christ, "through the eternal Spirit, offered himself without spot to God," (Heb. 9: 14,) and hence that transformation of the cross which were otherwise against its nature. But that these things may take deep root and have their seat in our inmost hearts, we must never lose sight of sacrifice and ablution. For, were not Christ a victim, we could have no sure conviction of his being "apolutrosis, antilutron, kai hilasterion", our substitute-ransom and propitiation. And hence mention is always made of blood whenever scripture explains the mode of redemption: although the shedding of Christ's blood was available not only for propitiation, but also acted as a laver to purge our defilements.
7.
The Creed next mentions that he "was dead and buried". Here
again it is necessary to consider how he substituted himself in
order to pay the price of our redemption. Death held us under its
yoke, but he in our place delivered himself into its power, that he
might exempt us from it. This the Apostle means when he says, "that
he tasted death for every man," (Heb. 2: 9.) By dying he prevented
us from dying; or (which is the same thing) he by his death
purchased life for us, (see Calvin in Psychopann.) But in this he
differed from us, that in permitting himself to be overcome of
death, it was not so as to be engulfed in its abyss but rather to
annihilate it, as it must otherwise have annihilated us; he did not
allow himself to be so subdued by it as to be crushed by its power;
he rather laid it prostrate, when it was impending over us, and
exulting over us as already overcome. In fine, his object was, "that
through death he might destroy him that had the power of death, that
is, the devil, and deliver them who through fear of death were all
their lifetime subject to bondage," (Heb. 2: 14, 15.) This is
the
first fruit which his death produced to us. Another is, that by
fellowship with him he mortifies our earthly members that they may
not afterwards exert themselves in action, and kill the old man,
that he may not hereafter be in vigour and bring forth fruit. An
effect of his burials moreover is that we as his fellows are buried
to sin. For when the Apostle says, that we are ingrafted into the
likeness of Christ's deaths and that we are buried with him unto
sin, that by his cross the world is crucified unto us and we unto
the world, and that we are dead with him, he not only exhorts us to
manifest an example of his death, but declares that there is an
efficacy in it which should appear in all Christians, if they would
not render his death unfruitful and useless. Accordingly in the
death and burial of Christ a twofold blessing is set before us,
viz., deliverance from death, to which we were enslaved, and the
mortification of our flesh, (Rom. 6: 5; Gal. 2: 19, 6: 14; Col. 3:
3.)
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 curse is 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 Pet. 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 offences, and was
raised again for our justification," (Rom. 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, (Rom. 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 Cor. 13: 4.) In the
same sense, in another passage, treating of perfection, he says,
"That I may know him and the power of his resurrection," (Phil. 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 Pet. 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 Cor. 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
maketh intercession for us," (Rom. 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," (Rom. 6:
4.) Accordingly, as in another passage, from our being dead with
Christ, he inculcates, "Mortify therefore your members which are
upon the earth," (Col. 3: 5;) so from our being risen with Christ he
infers, "seek those things which are above, where Christ sitteth at
the right hand of God," (Col. 3: 1.) In these words we are not only
urged by the example of a risen Saviour 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 Cor. 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.
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 captive," (Eph. 4: 8.) Spoiling
his
foes, he gave gifts to his people, and daily loads them with
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; in 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 arrive to complete the last act by judging the quick
and the dead.
18.
...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, viz., that it gives, in clear and succinct order, a full statement of our faith, and in every thing which it contains is sanctioned by the sure testimony of Scripture. This being understood, it were to no purpose to labour anxiously, or quarrel with any one 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 sympathise 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 judgement in the power of judging committed to him. In 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.| The three leading divisions of this chapter are, - |
| I. 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, sec. 1 and 2. |
| II. Christ, by his obedience, even to the death of the cross, (which was the price of our redemption,) merited divine favour for us, sec. 3-5. |
| III. The presumptuous rashness of the Schoolmen in treating this branch of doctrine. |
Sections.
The person and work of Christ was central to John Calvin’s conceptions of salvation [6.1.2, Reardon, pp. 181-84] but in particular the christology of Calvin is based on that of John’s Gospel [6.1.2, Ganoczy, 1996, p. 237]. Indeed, if anything may be regarded as the core of his thinking, the notion of Christ in the incarnation is that concept [6.1.2, Parker, pp. 39f.]. For Calvin the formula distinctio sed non separatio, two ideas may be distinguished but not separated, is vital. This formula relates to the union of humanity and divinity [6.1.2, McGrath, p. 149].
from: http://www.ncl.ac.uk/lifelong-learning/distrib/reforml8.htm#intro3There is a lot of material on John Calvin, some of it of quite stupifyingly poor quality. The "standard" introductions are all good places to begin:
In addition to these introductory works [and David Steinmetz, Calvin in Context (284.2 CAL), pp. 3-22] there are a number of more detailed books which deal with the life and work of Calvin. The best all-round works drawn from the Reformation bibliography [6.1.2] are: Bouwsma [1988], Ganoczy [1966], McGrath and Mullett. The theology of Calvin is treated in detail in [6.1.2] Niesel, Wendel and Parker.
Calvin's Central Dogma--Again