Institutes of the Christian Religion

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_,(1273) as 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.”(1274) For the Son of God, though perfectly free from all sin, nevertheless assumed the disgrace and ignominy of our iniquities, and, on 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,”(1275) that 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;”(1276) namely, 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.”(1277) Peter alluded to the same, where he said, “He bare our sins in his own body on the tree;”(1278) because 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.”(1279) Nor should this surprise us; for, according to the testimony of another apostle, “Christ offered himself through the eternal Spirit.”(1280) Hence 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,(1281) και αντιλυτρον,(1282) και ἱλαστηριον,)(1283) redemption, 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.

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.”(1284) For 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.”(1285) This 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,”(1286) that 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,”(1287) to the death of sin; that “by his cross the world is crucified” unto us, and we “unto the world;”(1288) and that we “are dead with him;”(1289) he 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 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;”(1290) and another in Zechariah, “I have sent forth thy prisoners out of the pit wherein is no water.”(1291) But 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.”(1292) This 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 our iniquities;”(1293) the 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.”(1294) Therefore 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.”(1295) He 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.”(1296) Some, 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) 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?”(1298) or 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,”(1299) he 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?”(1300) It 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 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.(1301) They 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. 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,”(1302) proceeding 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;”(1303) because, 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?”(1304) For 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,”(1305) in 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 cause came I unto this hour. Father, glorify thy name.”(1306) Yet, 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.”(1307) For 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;”(1308) as 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;”(1309) because 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.”(1310) In the same sense, in another place, treating of perfection, he says, “that I may know him, and the power of his resurrection.”(1311) Yet, 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:”(1312) not that faith totters when it rests on his death; but because “the power of God,” which “keeps us through faith,”(1313) chiefly discovers itself in his resurrection. 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.”(1314) Therefore, 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.”(1315) Besides, 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.”(1316) Therefore, 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,(1317) so 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.(1318) By 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.(1319) But 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. This the apostle shows, when he informs us, that he “ascended that he might fill all things.”(1320) Here, 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.”(1321) This 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.”(1322) Now, 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.”(1323) But 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, 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.(1324) We 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,”(1325) because 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. 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,”(1326) because 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,(1327) he continually appears in the presence of the Father as our advocate and intercessor;(1328) he 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.(1329) In 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,”(1330) spoiled 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;(1331) and 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.(1332) From 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 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.”(1333) For 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.”(1334) What 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.”(1335) And it is very probable that this article was taken from the sermon of Peter,(1336) and 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,(1338) it 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 him,”(1339) was, 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 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.

Chapter XVII. Christ Truly And Properly Said To Have Merited The Grace Of God And Salvation For Us.

We must devote an additional Chapter to the solution of this question. For there are some men, more subtle than orthodox, who, though they confess that Christ obtained salvation for us, yet cannot bear the word _merit_, by which they suppose the grace of God is obscured. So they maintain that Christ is only the instrument or minister, not, as he is called by Peter, the Author, or Leader, and “Prince of life.”(1340) I grant, indeed, if any man would oppose Christ simply and alone to the judgment of God, there would be no room for merit; because it is impossible to find in man any excellence which can merit the favour of God; nay, as Augustine most truly observes, “The brightest illustration of predestination and grace is the Saviour himself, the man Christ Jesus, who has acquired this character in his human nature, without any previous merit either of works or of faith. Let any one tell me, how that man merited the honour of being assumed into one person with the Word, who is coëternal with the Father, and so becoming the only begotten Son of God. Thus the fountain of grace appears in our Head, and from him diffuses its streams through all his members according to their respective capacities. Every one, from the commencement of his faith, is made a Christian, by the same grace, by which this man, from the commencement of his existence, was made the Christ.” Again, in another treatise, Augustine says, “There is not a more illustrious example of predestination than the Mediator himself. For he who made of the seed of David this righteous man, so that he never was unrighteous, without any previous merit of his will, converts unrighteous persons into righteous ones, and makes them members of that Head,” &c. When we speak of the merit of Christ, therefore, we do not consider him as the origin of it, but we ascend to the ordination of God, which is the first cause; because it was of his mere good pleasure, that God appointed him Mediator to procure salvation for us. And thus it betrays ignorance to oppose the merit of Christ to the mercy of God. For it is a common maxim, that between two things, of which one succeeds or is subordinate to the other, there can be no opposition. There is no reason, therefore, why the justification of men should not be gratuitous from the mere mercy of God, and why at the same time the merit of Christ should not intervene, which is subservient to the mercy of God. But to our works are directly and equally opposed the gratuitous favour of God and the obedience of Christ, each in its respective place. For Christ could merit nothing except by the good pleasure of God, by which he had been predestinated to appease the Divine wrath by his sacrifice, and to abolish our transgressions by his obedience. To conclude, since the merit of Christ depends solely on the grace of God, which appointed this method of salvation for us, therefore his merit and that grace are with equal propriety opposed to all the righteousnesses of men.

II. This distinction is gathered from numerous passages of Scripture. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish.”(1341) We see that the love of God holds the first place, as the supreme and original cause, and that faith in Christ follows as the second and proximate cause. If it be objected, that Christ is only the formal cause, this diminishes his merit more than the words now quoted will bear. For if we obtain righteousness by a faith which relies on him, it is in him we are to seek the cause of our salvation. This is evident from many passages. “Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”(1342) These words clearly demonstrate, that to remove every obstacle in the way of his love towards us, God appointed a method of reconciliation in Christ. And there is much contained in the word “propitiation;” for God, in a certain ineffable manner, at the same time that he loved us, was nevertheless angry with us, till he was reconciled in Christ. This is implied in the following passages: “He is the propitiation for our sins.”(1343) Again: “It pleased the Father, having made peace through the blood of his cross, by him to reconcile all things unto himself.”(1344) Again: “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.”(1345) Again: “He hath made us accepted in the Beloved.”(1346) Again: “That he might reconcile both unto God in one body by the cross.”(1347) The reason of this mystery may be learned from the first chapter of the Epistle to the Ephesians, where Paul, having taught that we are chosen in Christ, adds at the same time, that we are accepted in him. How did God begin to favour those whom he had loved before the creation of the world, but by the manifestation which he made of his love when he was reconciled by the blood of Christ? For since God is the fountain of all righteousness, he must necessarily be the enemy and judge of every sinner. Wherefore the beginning of his love is the righteousness described by Paul: “He hath made him to be sin for us, who knew no sin; that we may be made the righteousness of God in him.”(1348) For his meaning is, that by the sacrifice of Christ we obtain gratuitous righteousness, so as to be acceptable to God, though by nature we are the children of wrath, and alienated from him by sin. This distinction is indicated also wherever the grace of Christ is connected with the love of God; whence it follows that our Saviour bestows on us what he has purchased; for otherwise it would be inconsistent to ascribe this praise to him distinctly from the Father, that grace is his, and proceeds from him.

III. Now, that Christ by his obedience has really procured and merited grace from the Father for us, is certainly and justly concluded from various passages of Scripture. For I assume this as granted: if Christ has satisfied for our sins; if he has sustained the punishment due to us; if he has appeased God by his obedience; in a word, if he has suffered, the just for the unjust,—then salvation has been obtained for us by his righteousness, which is the same as being merited. But according to the testimony of Paul, “We were reconciled by his death, by whom we have received the atonement,” or reconciliation.(1349) Now, there is no room for reconciliation without a previous offence. The sense therefore is, that God, to whom our sins had rendered us odious, has been appeased by the death of his Son, so as to be propitious to us. And the antithesis, which follows just after, is worthy of careful observation: “As by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”(1350) For the meaning is, that as by the sin of Adam we were alienated from God and devoted to destruction, so by the obedience of Christ we are received into favour, as righteous persons. Nor does the future tense of the verb exclude present righteousness; as appears from the context. For he had before said, “The free gift is of many offences unto justification.”(1351)

IV. But when we say that grace is procured for us by the merit of Christ, we intend, that we have been purified by his blood, and that his death was an expiation for sins. “The blood of Jesus Christ cleanseth us from all sin.”(1352) “This blood is shed for the remission of sins.”(1353) If the non‐imputation of our sins to us be the effect of the blood which he shed, it follows that this was the price of satisfaction to the justice of God. This is confirmed by the declaration of the Baptist: “Behold the Lamb of God, which taketh away the sin of the world.”(1354) For he opposes Christ to all the sacrifices of the law, to show that what they prefigured was accomplished in him alone. Now we know what Moses frequently says—that an atonement shall be made for sin, and it shall be forgiven. In short, the ancient figures give us a fine exhibition of the power and efficacy of the death of Christ. And the apostle copiously discusses this subject in the Epistle to the Hebrews, judiciously assuming this as a fundamental principle, that “without shedding of blood there is no remission.” Whence he infers, that Christ has “once appeared to put away sin by the sacrifice of himself;” and that “he was offered to bear the sins of many.”(1355) He had already said, that “Not by the blood of goats and calves, but by his own blood; he entered once into the holy place, having obtained eternal redemption.”(1356) Now, when he argues in this manner, “If the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ purge your conscience from dead works!”(1357) it evidently appears that we too much undervalue the grace of Christ, unless we attribute to his sacrifice an expiatory, placatory, and satisfactory efficacy. Therefore it is immediately added, “He is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.”(1358) But we ought particularly to consider the relation described by Paul, that he was “made a curse for us.”(1359) For it would be unnecessary, and consequently absurd, for Christ to be loaded with a curse, except in order to discharge the debts due from others, and thereby to obtain a righteousness for them. The testimony of Isaiah likewise is clear, that “the chastisement of our peace was upon him; and with his stripes we are healed.”(1360) For if Christ had not made a satisfaction for our sins, he could not be said to have appeased God by suffering the punishment to which we were exposed. This is confirmed by a subsequent clause: “For the transgression of my people was he stricken.”(1361) Let us add the interpretation of Peter, which will remove all difficulty, that “he bare our sins in his own body on the tree;”(1362) which imports that the burden of condemnation, from which we have been relieved, was laid upon Christ.

V. The apostles explicitly declare, that he paid a price to redeem us from the sentence of death: “Being 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.”(1363) Here Paul celebrates the grace of God, because he has given the price of our redemption in the death of Christ; and then enjoins us to betake ourselves to his blood, that we may obtain righteousness, and may stand secure before the judgment of God. Peter confirms the same when he says, “Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.”(1364) For there would be no propriety in the comparison, unless this blood had been the price of satisfaction for sin; for which reason Paul says, “Ye are bought with a price.”(1365) Nor would there be any truth in his other assertion, that “there is one Mediator, who gave himself a ransom,”(1366) unless the punishment due to our demerits had been transferred to him. Therefore the same apostle defines “redemption through his blood” to be “the forgiveness of sins;”(1367) as though he had said, We are justified or acquitted before God, because that blood is a complete satisfaction for us. This is consonant with the following passage, that “he blotted out the hand‐ writing, which was contrary to us, nailing it to his cross.”(1368) For these words signify the payment or compensation which absolves us from guilt. There is great weight also in these words of Paul: “If righteousness come by the law, then Christ is dead in vain.”(1369) For hence we conclude, that we must seek from Christ what the law would confer upon any one who fulfilled it; or, which is the same, that we obtain by the grace of Christ what God promised in the law to our works; “which” commandments “if a man do, he shall live in them.”(1370) This the apostle confirms with equal perspicuity in his sermon at Antioch, asserting that “by Christ all that believe are justified from all things, from which they could not be justified by the law of Moses.”(1371) For if righteousness consist in an observance of the law, who can deny that Christ merited favour for us, when, by bearing this burden himself, he reconciles us to God, just as though we were complete observers of the law ourselves? The same idea is conveyed in what he afterwards writes to the Galatians, that “God sent forth his Son, made under the law, to redeem them that were under the law.”(1372) For what was the design of that subjection to the law, but to procure a righteousness for us, by undertaking to perform that which we were not able to do? Hence that imputation of righteousness without works, of which Paul treats;(1373) because that righteousness which is found in Christ alone is accepted as ours. Nor indeed is the “flesh” of Christ called our “food”(1374) for any other reason but because we find in it the substance of life. Now, this virtue proceeds solely from the crucifixion of the Son of God, as the price of our righteousness. Thus Paul says, “Christ hath given himself for us, an offering and a sacrifice to God for a sweet‐smelling savour.”(1375) And in another place, “He was delivered for our offences, and was raised again for our justification.”(1376) Hence it is inferred, not only that salvation is given us through Christ, but that the Father is now propitious to us for his sake. For it cannot be doubted, but this, which God declares in a figurative way by Isaiah, is perfectly fulfilled in him: “I will” do it “for mine own sake, and for my servant David’s sake.”(1377) Of this the apostle is a sufficient witness, when he says, “Your sins are forgiven you for his name’s sake.”(1378) For although the name of Christ is not expressed, yet John, in his usual manner, designates him by the pronoun αὐτος, _he_. In this sense the Lord declares, “As I live by the Father, so he that eateth me, even he shall live by me.”(1379) With which corresponds the following declaration of Paul: “Unto you it is given for the love of Christ (ὑπερ Χριστου) not only to believe on him, but also to suffer for his sake.”(1380)

VI. But the inquiry made by Lombard and the schoolmen, whether Christ merited for himself, discovers as much foolish curiosity, as the assertion does presumption when they affirm it. For what necessity was there for the only begotten Son of God to descend, in order to make any new acquisition for himself? And God by the publication of his own counsel removes every doubt. For it is said, not that the Father consulted the benefit of the Son in his merits, but that he “delivered him to death, and spared him not,”(1381) “because he loved the world.”(1382) And the language of the prophets is worthy of observation: “Unto us a Child is born.”(1383) Again: “Rejoice greatly, O daughter of Zion; behold, thy King cometh unto thee.”(1384) There would otherwise be no force in that confirmation of his love, which Paul celebrates, that he “died for us, while we were enemies.”(1385) For we infer from this, that he had no regard to himself; and this he clearly affirms himself, when he says, “For their sakes I sanctify myself.”(1386) For by transferring the benefit of his sanctity to others, he declares that he makes no acquisition for himself. And it is highly worthy of our observation, that in order to devote himself wholly to our salvation, Christ in a manner forgot himself. To support this notion of theirs, the schoolmen preposterously pervert the following passage of Paul: “Wherefore also God hath highly exalted him, and given him a name which is above every name.”(1387) For, considered as a man, by what merits could he obtain such dignity as to be the Judge of the world and the Head of angels, to enjoy the supreme dominion of God, and to be the residence of that majesty, the thousandth part of which can never be approached by all the abilities of men and of angels? But the solution is easy and complete, that Paul, in that passage, is not treating of the cause of the exaltation of Christ, but only showing the consequence of it, that he might be an example to us; nor did he mean any other than what is declared in another place, that “Christ ought to have suffered, and to enter into his glory.”(1388)

BOOK III. ON THE MANNER OF RECEIVING THE GRACE OF CHRIST, THE BENEFITS WHICH WE DERIVE FROM IT, AND THE EFFECTS WHICH FOLLOW IT.

Argument.

The two former books relate to God the Creator and Redeemer. This treats of God the Sanctifier, or of the operations of the Holy Spirit towards our salvation, being an accurate exposition of the third part of the Apostles’ Creed.

The principal topics of this are seven, relating chiefly to one object, the doctrine of faith.

First. Since our enjoyment of Christ and all his benefits depends on the secret and special operation of the Holy Spirit, it discusses this operation, which is the foundation of faith, of newness of life, and of all holy exercises—Chap. I.

Secondly. Faith being as it were the hand by which we embrace Christ the Redeemer, as offered to us by the Holy Spirit, it next adds a complete description of faith—Chap. II.

Thirdly. To improve our knowledge of this salutary faith, it proceeds to show the effects which necessarily result from it; and contends that true penitence is always the consequence of true faith. But first it proposes the doctrine of repentance in general—Chap. III.; and then treats of Popish penance and its constituent parts—Chap. IV.—of indulgences and purgatorial fire—Chap. V. But institutes a particular discussion of the two branches of true penitence, the mortification of the flesh, and the vivification of the spirit, or the life of a Christian, which is excellently described—Chap. VI. VII. VIII. IX. X.

Fourthly. In order to a clearer display of the advantages and consequences of this faith, it first treats of justification by faith—Chap. XI.—then explains the questions which arise from it—Chap. XII. XIII. XIV. XV. XVI. XVII. XVIII.—and, lastly, proceeds to a dissertation on Christian liberty, which is an appendage to justification—Chap. XIX.

Fifthly. Next follows prayer, the principal exercise of faith, and the medium or instrument by which we daily receive blessings from God—Chap. XX.

Sixthly. But since the communication of Christ offered in the gospel is not embraced by men in general, but only by those whom the Lord has favoured with the efficacy and peculiar grace of his Spirit, it obviates any supposition of absurdity, by subjoining a necessary and appropriate dissertation on the doctrine of Divine election—Chap. XXI. XXII. XXIII. XXIV.

Lastly. Since we are liable to various difficulties and troubles while exercised in the severe warfare which always attends the life of a Christian, it contends that this may be alleviated by meditating on the final resurrection; and therefore adds a discourse on that subject—Chap. XXV.

Chapter I. What Is Declared Concerning Christ Rendered Profitable To Us By The Secret Operation Of The Spirit.

We are now to examine how we obtain the enjoyment of those blessings which the Father has conferred on his only begotten Son, not for his own private use, but to enrich the poor and needy. And first it must be remarked, that as long as there is a separation between Christ and us, all that he suffered and performed for the salvation of mankind is useless and unavailing to us. To communicate to us what he received from his Father, he must, therefore, become ours, and dwell within us. On this account he is called our “Head,”(1389) and “the first‐born among many brethren;”(1390) and we, on the other hand, are said to be “grafted into him,”(1391) and to “put him on;”(1392) for, as I have observed, whatever he possesses is nothing to us, till we are united to him. But though it be true that we obtain this by faith, yet, since we see that the communication of Christ, offered in the gospel, is not promiscuously embraced by all, reason itself teaches us to proceed further, and to inquire into the secret energy of the Spirit, by which we are introduced to the enjoyment of Christ and all his benefits. I have already treated of the eternal Deity and essence of the Spirit; let us now confine ourselves to this particular point: Christ came thus by water and blood, that the Spirit may testify concerning him, in order that the salvation procured by him may not be lost to us. For as “there are three that bear record in heaven, the Father, the Word, and the Spirit,” so also “there are three on earth, the spirit, the water, and the blood.”(1393) Nor is this a useless repetition of the testimony of the Spirit, which we perceive to be engraven like a seal on our hearts, so that it seals the ablution and sacrifice of Christ. For which reason Peter also says, that believers are “elect through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ.”(1394) This passage suggests to us, that our souls are purified by the secret ablution of the Spirit, that the effusion of that sacred blood may not be in vain. For the same reason also Paul, when speaking of purification and justification, says, we enjoy both “in the name of the Lord Jesus, and by the Spirit of our God.”(1395) The sum of all is this—that the Holy Spirit is the bond by which Christ efficaciously unites us to himself. And what we have advanced in the last book concerning his unction, tends to establish the same truth.

II. But as a further confirmation of this point, which is highly worthy of being understood, we must remember that Christ was endued with the Holy Spirit in a peculiar manner; in order to separate us from the world, and introduce us into the hope of an eternal inheritance. Hence the Spirit is called “the Spirit of holiness;”(1396) not only because he animates and supports us by that general power which is displayed in mankind, and in all other creatures, but because he is the seed and root of a heavenly life within us. The principal topic, therefore, dwelt on by the prophets in celebrating the kingdom of Christ, is, that there would then be a more exuberant effusion of the Spirit. The most remarkable passage is that of Joel: “I will pour out my Spirit upon all flesh in those days.”(1397) For, though the prophet seems to restrict the gifts of the Spirit to the exercise of the prophetic function, yet he signifies, in a figurative way, that God, by the illumination of his Spirit, will make those his disciples, who before were total strangers to the heavenly doctrine. Besides, as God the Father gives us his Holy Spirit for the sake of his Son, and yet has deposited “all fulness” with his Son, that he might be the minister and dispenser of his own goodness,—the Holy Spirit is sometimes called the Spirit of the Father, and sometimes the Spirit of the Son. “Ye (says Paul) are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his.”(1398) And thence he inspires a hope of complete renovation, for “he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”(1399) For there is no absurdity in ascribing to the Father the praise of his own gifts, of which he is the author; and also ascribing the same glory to Christ, with whom the gifts of the Spirit are deposited, to be given to his people. Therefore he invites all who thirst to come to him and drink.(1400) And Paul teaches us, that “unto every one of us is given grace according to the measure of the gift of Christ.”(1401) And it must be remarked, that he is called the Spirit of Christ, not only because the eternal Word of God is united with the same Spirit as the Father, but also with respect to his character of Mediator; for, if he had not been endued with this power, his advent to us would have been altogether in vain. In which sense he is called “the second Adam, the Lord from heaven, a quickening Spirit;”(1402) where Paul compares the peculiar life with which the Son of God inspires his people, that they may be one with him, to that animal life which is equally common to the reprobate. So, where he wishes to the faithful “the grace of Christ, and the love of God,” he adds also “the communion of the Spirit,”(1403) without which there can be no enjoyment of the paternal favour of God, or the beneficence of Christ. As he says also in another place, “the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.”(1404)

III. And here it will be proper to notice the titles by which the Scripture distinguishes the Spirit, where it treats of the commencement, progress, and completion of our salvation. First, he is called the “Spirit of adoption,”(1405) because he witnesses to us the gratuitous benevolence of God, with which God the Father has embraced us in his beloved and only begotten Son, that he might be a father to us; and animates us to pray with confidence, and even dictates expressions, so that we may boldly cry, “Abba, Father.” For the same reason, he is said to be “the earnest” and “seal” of our inheritance; because, while we are pilgrims and strangers in the world, and as persons dead, he infuses into us such life from heaven, that we are certain of our salvation being secured by the Divine faithfulness and care.(1406) Whence he is also said to be “life,” because of righteousness.(1407) Since by his secret showers he makes us fertile in producing the fruits of righteousness, he is frequently called “water;” as in Isaiah: “Ho, every one that thirsteth, come ye to the waters.”(1408) Again: “I will pour water upon him that is thirsty, and floods upon the dry ground.”(1409) To which corresponds the invitation of Christ, just quoted: “If any man thirst, let him come unto me.”(1410) He sometimes, however, receives this appellation from his purifying and cleansing energy; as in Ezekiel, where the Lord promises to sprinkle clean water on his people, to cleanse them from their impurities.(1411) Because he restores to life and vigour, and continually supports, those whom he has anointed with the oil of his grape, he thence obtains the name of “unction.”(1412) Because he daily consumes the vices of our concupiscence, and inflames our hearts with the love of God and the pursuit of piety,—from these effects he is justly called “fire.”(1413) Lastly, he is described to us as a “fountain,” whence we receive all the emanation of heavenly riches; and as “the hand of God,” by which he exerts his power; because by the breath of his power he inspires us with Divine life, so that we are not now actuated from ourselves, but directed by his agency and influence; so that if there be any good in us, it is the fruit of his grace, whereas our characters without him are darkness of mind and perverseness of heart. It has, indeed, already been clearly stated, that till our minds are fixed on the Spirit, Christ remains of no value to us; because we look at him as an object of cold speculation without us, and therefore at a great distance from us. But we know that he benefits none but those who have him for their “head” and “elder brother,” and who have “put him on.”(1414) This union alone renders his advent in the character of a Saviour available to us. We learn the same truth from that sacred marriage, by which we are made flesh of his flesh and bone of his bone, and therefore one with him.(1415) It is only by his Spirit that he unites himself with us; and by the grace and power of the same Spirit we are made his members; that he may keep us under himself, and we may mutually enjoy him.

IV. But faith, being his principal work, is the object principally referred to in the most frequent expressions of his power and operation; because it is the only medium by which he leads us into the light of the gospel; according to the declaration of John, that “Christ gave power (or privilege) to become the sons of God to them that believed on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;”(1416) where, opposing God to flesh and blood, he asserts the reception of Christ by faith, by those who would otherwise remain unbelievers, to be a supernatural gift. Similar to which is this answer of Christ: “Flesh and blood hath not revealed it unto thee, but my Father, which is in heaven;”(1417) which I now merely mention because I have elsewhere treated it at large. Similar also is the assertion of Paul, that the Ephesians “were sealed with that Holy Spirit of promise.”(1418) For this shows, that there is an eternal teacher, by whose agency the promise of salvation, which otherwise would only strike the air, or at most our ears, penetrates into our minds. Similar also is his remark, that the Thessalonians were “chosen by God through sanctification of the Spirit, and belief of the truth;”(1419) by which connection, he briefly suggests, that faith itself proceeds only from the Spirit. John expresses this in plainer terms: “We know that he abideth in us, by the Spirit which he hath given us.”(1420) Again: “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.”(1421) Therefore Christ promised to send to his disciples “the Spirit of truth, whom the world cannot receive,”(1422) that they might be capable of attaining heavenly wisdom. He ascribes to him the peculiar office of suggesting to their minds all the oral instructions which he had given them. For in vain would the light present itself to the blind, unless this Spirit of understanding would open their mental eyes; so that he may be justly called the key with which the treasures of the kingdom of heaven are unlocked to us; and his illumination constitutes our mental eyes to behold them. It is therefore that Paul so highly commends the ministry of the Spirit;(1423) because the instructions of preachers would produce no benefit, did not Christ himself, the internal teacher, by his Spirit, draw to him those who were given him by the Father.(1424) Therefore, as we have stated, that complete salvation is found in the person of Christ, so, to make us partakers of it, he “baptizes us with the Holy Spirit and with fire,”(1425) enlightening us into the faith of his Gospel, regenerating us so that we become new creatures, and, purging us from profane impurities, consecrates us as holy temples to God.

Chapter II. Faith Defined, And Its Properties Described.

All these things will be easily understood when we have given a clearer definition of faith, that the reader may perceive its nature and importance. But it will be proper to recall to his remembrance, what has been already stated; that God has given us his law as the rule of our conduct, and that, if we are guilty of even the smallest breach of it, we are exposed to the dreadful punishment of eternal death, which he denounces. Again, that since it is not only difficult, but entirely above our strength, and beyond the utmost extent of our ability, to fulfil the law as he requires,—if we only view ourselves, and consider what we have demerited, we have not the least hope left, but, as persons rejected by God, are on the verge of eternal perdition. In the third place, it has been explained, that there is but one method of deliverance, by which we can be extricated from such a direful calamity; that is, the appearance of Christ the Redeemer, by whose means our heavenly Father, commiserating us in his infinite goodness and mercy, has been pleased to relieve us, if we embrace this mercy with a sincere faith, and rely on it with a constant hope. But we must now examine the nature of this faith, by which all who are the adopted sons of God enter on the possession of the heavenly kingdom; since it is certain, that not every opinion, nor even every persuasion, is equal to the accomplishment of so great a work. And we ought to be the more cautious and diligent in our meditations and inquiries on the genuine property of faith, in proportion to the pernicious tendency of the mistakes of multitudes in the present age on this subject. For a great part of the world, when they hear the word _faith_, conceive it to be nothing more than a common assent to the evangelical history. And even the disputes of the schools concerning faith, by simply styling God the object of it, (as I have elsewhere observed,) rather mislead miserable souls by a vain speculation, than direct them to the proper mark. For, since God “dwelleth in the light, which no man can approach unto,”(1426) there is a necessity for the interposition of Christ, as the medium of access to him. Whence he calls himself “the light of the world,”(1427) and in another place, “the way, and the truth, and the life;” because “no man cometh unto the Father,” who is the fountain of life, “but by him;”(1428) because he alone knows the Father, and reveals him to believers.(1429)

For this reason Paul asserts, that he esteemed nothing worthy of being known but Jesus Christ;(1430) and in the twentieth chapter of the Acts declares, that he had preached faith in Christ; and in another place, he introduces Christ speaking in the following manner: “I send thee unto the Gentiles, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith, that is in me.”(1431) This apostle tells us, that the glory of God is visible to us in his person, or (which conveys the same idea) that “the light of the knowledge of the glory of God” shines “in his face.”(1432) It is true, that faith relates to the one God; but there must also be added a knowledge of Jesus Christ, whom he has sent.(1433) For God himself would be altogether concealed from us, if we were not illuminated by the brightness of Christ. For this purpose the Father has deposited all his treasures with his only begotten Son, that he might reveal himself in him; and that, by such a communication of blessings, he might express a true image of his glory. For as it has been observed, that we require to be drawn by the Spirit, that we may be excited to seek Christ, so we should also be apprized, that the invisible Father is to be sought only in this image. On which subject, Augustine, treating of the object of faith, beautifully remarks, “that we ought to know whither we should go, and in what way;” and immediately after he concludes, “that he who unites Deity and humanity in one person, is the way most secure from all errors; for that it is God towards whom we tend, and man by whom we go; but that both together can be found only in Christ.” Nor does Paul, when he speaks of faith in God, intend to subvert what he so frequently inculcates concerning faith, whose stability is wholly in Christ. And Peter most suitably connects them together, when he says, that “by him we believe in God.”(1434)

II. This evil, then, as well as innumerable others, must be imputed to the schoolmen, who have, as it were, concealed Christ, by drawing a veil over him; whereas, unless our views be immediately and steadily directed to him, we shall always be wandering through labyrinths without end. They not only, by their obscure definition, diminish, and almost annihilate, all the importance of faith, but have fabricated the notion of implicit faith, a term with which they have honoured the grossest ignorance, and most perniciously deluded the miserable multitude. Indeed, to express the fact more truly and plainly, this notion has not only buried the true faith in oblivion, but has entirely destroyed it. Is this faith—to understand nothing, but obediently to submit our understanding to the Church? Faith consists not in ignorance, but in knowledge; and that not only of God, but also of the Divine will. For we do not obtain salvation by our promptitude to embrace as truth whatever the Church may have prescribed, or by our transferring to her the province of inquiry and of knowledge. But when we know God to be a propitious Father to us, through the reconciliation effected by Christ, and that Christ is given to us for righteousness, sanctification, and life,—by this knowledge, I say, not by renouncing our understanding, we obtain an entrance into the kingdom of heaven. For, when the apostle says, that “with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation,”(1435) he indicates, that it is not sufficient for a man implicitly to credit what he neither understands, nor even examines; but he requires an explicit knowledge of the Divine goodness, in which our righteousness consists.

III. I do not deny (such is the ignorance with which we are enveloped) that many things are very obscure to us at present, and will continue to be so, till we shall have cast off the burden of the flesh, and arrived nearer to the presence of God. On such subjects, nothing would be more proper than a suspension of judgment, and a firm resolution to maintain unity with the Church. But that ignorance combined with humility should, under this pretext, be dignified with the appellation of Faith, is extremely absurd. For faith consists in a knowledge of God and of Christ,(1436) not in reverence for the Church. And we see what a labyrinth they have fabricated by this notion of theirs, so that the ignorant and inexperienced, without any discrimination, eagerly embrace as oracular every thing obtruded upon them under the name of the Church; sometimes even the most monstrous errors. This inconsiderate credulity, though it be the certain precipice of ruin, is, nevertheless, excused by them on the plea that it credits nothing definitively, but with this condition annexed, if such be the faith of the Church. Thus they pretend that truth is held in error, light in darkness, and true knowledge in ignorance. But, not to occupy any more time in refuting them, we only admonish the reader to compare their doctrine with ours; for the perspicuity of the truth will of itself furnish a sufficient refutation. For the question with them is not, whether faith be yet involved in many relics of ignorance, but they positively assert, that persons are possessed of true faith, who are charmed with their ignorance, and even indulge it, provided they assent to the authority and judgment of the Church concerning things unknown; as if the Scripture did not universally inculcate that knowledge is united with faith.

IV. We grant, that during our pilgrimage in the world, our faith is implicit, not only because many things are yet hidden from our view, but because our knowledge of every thing is very imperfect, in consequence of the clouds of error by which we are surrounded. For the greatest wisdom of those who are most perfect, is to improve, and to press forward with patient docility. Therefore Paul exhorts the faithful, if they differ from each other on any subject, to wait for further revelation.(1437) And experience teaches us, that till we are divested of the flesh, our knowledge falls far short of what might be wished; in reading also, many obscure passages daily occur, which convince us of our ignorance. With this barrier God restrains us within the bounds of modesty, assigning to every one a measure of faith, that even the most learned teacher may be ready to learn. We may observe eminent examples of this implicit faith in the disciples of Christ, before they were fully enlightened. We see with what difficulty they imbibed the first rudiments; how they hesitated even at the most minute particulars; what inconsiderable advances they made even while hanging on the lips of their Master; and when they ran to the grave at the intelligence of the women, his resurrection was like a dream to them. The testimony already borne by Christ to their possession of faith, forbids us to say that they were entirely destitute of it; indeed, if they had not been persuaded that Christ would rise from the dead, they would have felt no further concern about him. The women were not induced by superstition to embalm with spices the body of a deceased man, of whose life there was no hope; but though they credited his declarations, whose veracity they well knew, yet the ignorance, which still occupied their minds, involved their faith in darkness, so that they were almost lost in astonishment. Whence also they are said at length to have believed, when they saw the words of Christ verified by facts; not that their faith then commenced, but the seed of faith, which had been latent, and as it were dead in their hearts, then shot forth with additional vigour. They had therefore a true but an implicit faith, because they received Christ with reverence as their only teacher: being taught by him, they were persuaded that he was the author of their salvation; and they believed that he came from heaven, that through the grace of the Father he might assemble all his disciples there. But we need not seek a more familiar proof of this point, than that some portion of unbelief is always mixed with faith in every Christian.

V. We may also style that an implicit faith, which in strict propriety is nothing but a preparation for faith. The evangelists relate that many believed, who, only being filled with admiration at the miracles of Christ, proceeded no further than a persuasion that he was the promised Messiah, although they had little or no knowledge of evangelical doctrine. Such reverence, which induced them cheerfully to submit themselves to Christ, is dignified with the title of faith, of which, however, it was merely the commencement. Thus the nobleman, or courtier, who believed the promise of Christ concerning the healing of his son, when he returned to his house,(1438) according to the testimony of the evangelist, believed again; that is, first he esteemed as an oracle what he had heard from the lips of Christ; but afterwards he devoted himself to his authority to receive his doctrine. It must be understood, however, that he was docile and ready to learn; that the word _believe_, in the first place, denotes a particular faith; but in the second place, it numbers him among the disciples who had given their names to Christ. John gives us a similar example in the Samaritans, who believed the report of the woman, so as to run with eagerness to Christ; but who, after having heard him, said to the woman, “Now we believe, not because of thy saying; for we have heard him ourselves, and know, that this is indeed the Christ, the Saviour of the world.”(1439) Hence it appears, that persons not yet initiated into the first elements, but only inclined to obedience, are called believers; not, indeed, with strict propriety, but because God, in his goodness, distinguishes that pious disposition with such a great honour. But this docility, connected with a desire of improvement, is very remote from that gross ignorance which stupefies those who are content with such an implicit faith as the Papists have invented. For if Paul severely condemns those who are “ever learning, yet never come to the knowledge of the truth,”(1440) how much greater ignominy do they deserve who make it their study to know nothing!

VI. This, then, is the true knowledge of Christ—to receive him as he is offered by the Father, that is, invested with his gospel; for, as he is appointed to be the object of our faith, so we cannot advance in the right way to him, without the guidance of the gospel. The gospel certainly opens to us those treasures of grace, without which Christ would profit us little. Thus Paul connects faith as an inseparable concomitant with doctrine, where he says, “Ye have not so learned Christ; if so be ye have been taught by him, as the truth is in Jesus.”(1441) Yet I do not so far restrict faith to the gospel, but that I admit Moses and the prophets to have delivered what was sufficient for its establishment; but because the gospel exhibits a fuller manifestation of Christ, it is justly styled by Paul, “the words of faith and of good doctrine.”(1442) For the same reason, in another place, he represents the law as abolished by the coming of faith;(1443) comprehending under this term the new kind of teaching, by which Christ, since his appearance as our Master, has given a brighter display of the mercy of the Father, and a more explicit testimony concerning our salvation. The more easy and convenient method for us will be, to descend regularly from the genus to the species. In the first place, we must be apprized, that faith has a perpetual relation to the word, and can no more be separated from it, than the rays from the sun, whence they proceed. Therefore God proclaims by Isaiah, “Hear, and your souls shall live.”(1444) And that the word is the fountain of faith, is evident from this language of John: “These are written, that ye might believe.”(1445) The Psalmist also, intending to exhort the people to faith, says, “To‐day, if ye will hear his voice;”(1446) and to hear, generally means to believe. Lastly, it is not without reason that in Isaiah, God distinguishes the children of the Church from strangers, by this character, that they shall all be his disciples, and be taught by him;(1447) for, if this were a benefit common to all, why should he address himself to a few? Correspondent with this is the general use of the words “believers,” and “disciples,” as synonymous, by the evangelists, on all occasions, and by Luke in particular, very frequently in the Acts of the Apostles; in the ninth chapter of which, he extends the latter epithet even to a woman. Wherefore, if faith decline in the smallest degree from this object, towards which it ought to be directed, it no longer retains its own nature, but becomes an uncertain credulity, and an erroneous excursion of the mind. The same Divine word is the foundation by which faith is sustained and supported, from which it cannot be moved without an immediate downfall. Take away the word, then, and there will be no faith left. We are not here disputing whether the ministry of men be necessary to disseminate the word of God, by which faith is produced, which we shall discuss in another place; but we assert, that the word itself, however it may be conveyed to us, is like a mirror, in which faith may behold God. Whether, therefore, God in this instance use the agency of men, or whether he operate solely by his own power, he always discovers himself by his word to those whom he designs to draw to himself.(1448) Whence Paul defines faith as an obedience rendered to the gospel, and praises the service of faith.(1449) For the apprehension of faith is not confined to our knowing that there is a God, but chiefly consists in our understanding what is his disposition towards us. For it is not of so much importance to us to know what he is in himself, as what he is willing to be to us. We find, therefore, that faith is a knowledge of the will of God respecting us, received from his word. And the foundation of this is a previous persuasion of the Divine veracity; any doubt of which being entertained in the mind, the authority of the word will be dubious and weak, or rather it will be of no authority at all. Nor is it sufficient to believe that the veracity of God is incapable of deception or falsehood, unless you also admit, as beyond all doubt, that whatever proceeds from him is sacred and inviolable truth.

VII. But as the human heart is not excited to faith by every word of God, we must further inquire what part of the word it is, with which faith is particularly concerned. God declared to Adam, “Thou shalt surely die;”(1450) and to Cain, “The voice of thy brother’s blood crieth unto me from the ground;”(1451) but these declarations are so far from being adapted to the establishment of faith, that of themselves they can only shake it. We do not deny that it is the office of faith to subscribe to the truth of God, whatever be the time, the nature, or the manner of his communications; but our present inquiry is only, what faith finds in the Divine word, upon which to rest its dependence and confidence. When our conscience beholds nothing but indignation and vengeance, how shall it not tremble with fear? And if God be the object of its terror, how should it not fly from him? But faith ought to seek God, not to fly from him. It appears, then, that we have not yet a complete definition of faith; since a knowledge of the Divine will indefinitely, ought not to be accounted faith. But suppose, instead of will,—the declaration of which is often productive of fear and sorrow,—we substitute benevolence or mercy. This will certainly bring us nearer to the nature of faith. For we are allured to seek God, after we have learned that salvation is laid up for us with him; which is confirmed to us by his declaring it to be the object of his care and affection. Therefore we need a promise of grace, to assure us that he is our propitious Father; since we cannot approach to him without it, and it is upon that alone that the human heart can securely depend. For this reason, in the Psalms, mercy and truth are generally united, as being closely connected; because it would be of no avail for us to know the veracity of God, if he did not allure us to himself by his mercy; nor should we embrace his mercy, if he did not offer it with his own mouth. “I have declared thy faithfulness and thy salvation: I have not concealed thy loving‐kindness and thy truth. Let thy loving‐kindness and thy truth continually preserve me.”(1452) Again: “Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.”(1453) Again: “All the paths of the Lord are mercy and truth unto such as keep his covenant.”(1454) Again: “His merciful kindness is great towards us; and the truth of the Lord endureth for ever.”(1455) Again: “I will praise thy name for thy loving‐kindness, and for thy truth.”(1456) I forbear to quote what we read in the prophets to the same purport, that God is merciful and faithful in his promises. For it will be temerity to conclude that God is propitious to us, unless he testify concerning himself, and anticipate us by his invitation, that his will respecting us may be neither ambiguous nor obscure. But we have already seen, that Christ is the only pledge of his love, without whom the tokens of his hatred and wrath are manifest both above and below. Now, since the knowledge of the Divine goodness will not be attended with much advantage, unless it lead us to rely upon it, we must exclude that apprehension of it which is mixed with doubts, which is not uniform and steady, but wavering and undecided. Now, the human mind, blinded and darkened as it is, is very far from being able to penetrate and attain to a knowledge of the Divine will; and the heart also, fluctuating in perpetual hesitation, is far from continuing unshaken in that persuasion. Therefore our mind must be illuminated, and our heart established by some exterior power, that the word of God may obtain full credit with us. Now, we shall have a complete definition of faith, if we say, that it is a steady and certain knowledge of the Divine benevolence towards us, which, being founded on the truth of the gratuitous promise in Christ, is both revealed to our minds, and confirmed to our hearts, by the Holy Spirit.

VIII. But before I proceed any further, it will be necessary to make some preliminary observations, for the solution of difficulties, which otherwise might prove obstacles in the way of the reader.

And first, we must refute the nugatory distinction, which prevails in the schools, of formal and informal faith. For they imagine, that such as are not impressed with any fear of God, or with any sense of piety, believe all that is necessary to be known in order to salvation; as though the Holy Spirit, in illuminating our hearts to faith, were not a witness to us of our adoption. Yet, in opposition to the whole tenor of Scripture, they presumptuously dignify such a persuasion, destitute of the fear of God, with the name of faith. We need not contend with this definition any further than by simply describing the nature of faith, as it is represented in the Divine word. And this will clearly evince the ignorance and insipidity of their clamour concerning it. I have treated it in part already, and shall subjoin what remains in its proper place. At present, I affirm, that a greater absurdity than this figment of theirs, cannot possibly be imagined. They maintain faith to be a mere assent, with which every despiser of God may receive as true whatever is contained in the Scripture. But first it should be examined, whether every man acquires faith for himself by his own power, or whether it is by faith that the Holy Spirit becomes the witness of adoption. They betray puerile folly, therefore, in inquiring whether faith, which is formed by the superaddition of a quality, be the same, or whether it be a new and different faith. It clearly appears, that while they have been trifling in this manner, they never thought of the peculiar gift of the Spirit; for the commencement of faith contains in it the reconciliation by which man draws near to God. But, if they would duly consider that declaration of Paul, “With the heart man believeth unto righteousness,”(1457) they would cease their trifling about this superadded quality. If we had only this one reason, it ought to be sufficient to terminate the controversy—that the assent which we give to the Divine word, as I have partly suggested before, and shall again more largely repeat, is from the heart rather than the head, and from the affections rather than the understanding. For which reason it is called “the obedience of faith,”(1458) to which the Lord prefers no other obedience; because nothing is more precious to him than his own truth; which, according to the testimony of John the Baptist,(1459) believers, as it were, subscribe and seal. As this is by no means a dubious point, we conclude at once, that it is an absurdity to say, that faith is formed by the addition of a pious affection to an assent of the mind; whereas, even this assent consists in a pious affection, and is so described in the Scriptures. But another argument offers itself, which is still plainer. Since faith accepts Christ, as he is offered to us by the Father; and he is offered, not only for righteousness, remission of sins, and peace, but also for sanctification and as a fountain of living water; it is certain, that no man can ever know him aright, unless he at the same time receive the sanctification of the Spirit. Or, if any one would wish it to be more clearly expressed, Faith consists in a knowledge of Christ. Christ cannot be known without the sanctification of his Spirit. Consequently, faith is absolutely inseparable from a pious affection.

IX. This passage of Paul, “Though I have all faith, so that I could remove mountains, and have not charity, I am nothing,”(1460) is generally adduced by them to support the notion of an informal faith unaccompanied with charity; but they overlook the sense in which the apostle uses the word “faith” in this place. For having, in the preceding chapter, treated of the various gifts of the Spirit, among which he has enumerated “divers kinds of tongues, the working of miracles and prophecy,”(1461) and having exhorted the Corinthians to “covet earnestly the best gifts,” from which the greatest benefit and advantage would accrue to the whole body of the Church, he adds, “yet show I unto you a more excellent way;” implying, that all such gifts, whatever be their intrinsic excellence, are yet to be deemed worthless, unless they be subservient to charity; for that, being given for the edification of the Church, if not employed for that purpose, they lose their beauty and value. To prove this, he particularly specifies them, repeating the same gifts, which he had before enumerated, but under other names. He uses the word “faith” to denote what he had before called powers, (δυναμεις, _potestates_, _virtutes_,) that is, a power of working miracles. This, then, whether it be called power or faith, being a particular gift of God, which any impious man may both possess and abuse, as the gift of tongues, or prophecy, or other gifts, we need not wonder if it be separated from charity. But the mistake of such persons arises wholly from this—that though the word “faith” is used in many senses, not observing this diversity of signification, they argue as if it had always the same meaning. The passage which they adduce from James in support of the same error, shall be discussed in another place. Now, although, for the sake of instruction, when we design to show the nature of that knowledge of God, which is possessed by the impious, we allow that there are various kinds of faith, yet we acknowledge and preach only one faith in the pious, according to the doctrine of the Scripture. Many men certainly believe that there is a God; they admit the evangelical history and the other parts of Scripture to be true; just as we form an opinion of transactions which are narrated as having occurred in former times, or of which we have ourselves been spectators. There are some who go further; esteeming the word of God as an undoubted revelation from heaven, not wholly disregarding its precepts, and being in some measure affected both by its denunciations and by its promises. To such persons, indeed, faith is attributed; but by a catachresis, a tropical or improper form of expression; because they do not with open impiety resist, or reject, or contemn the word of God, but rather exhibit some appearance of obedience to it.