Chapter 16: How Christ Has Fulfilled the Office of Redeemer, to Purchase Salvation for Us — Wherein Is Treated of His Death, and Resurrection, and His Ascending into Heaven

All that we have hitherto said of Christ, is to be directed to this mark, that being damned, dead, and lost in ourselves, we may seek for righteousness, deliverance, life and salvation in him: as we are taught by that notable saying of Peter, that there is no other name under heaven given to men wherein they must be saved. Neither was the name of Jesus given him unadvisedly, or by chance, or by the will of men, but brought from heaven by the angel, the publisher of God's decree, and with a reason also assigned: because he was sent to save the people from their sins. In which words that is to be noted, which we have touched in another place, that the office of redeemer was appointed him, that he should be our savior: but in the meantime our redemption should be but imperfect, unless he should by continual proceedings convey us forward to the uttermost mark of salvation. Therefore, so soon as we swerve never so little from him, our salvation little by little vanishes away, which wholly rests in him: so that all they willfully spoil themselves of all grace, that rest not in him. And that admonition of Bernard is worthy to be rehearsed, that the name of Jesus is not only light, but also food, indeed and oil also, without which all the food of the soul is dry, and that it is also salt without the seasoning, of which all that is set before us is unsavory. Finally, that it is honey in the mouth, melody in the ear, and joyfulness in the heart, and also medicine, and that whatever is spoken in disputation is unsavory, but where this name sounds. But here it behooves us to weigh diligently, how salvation is purchased by him for us: that we may not only be persuaded that he is the author of it, but also embracing such things as are sufficient to the steadfast [reconstructed: upholding of our faith], we may refuse all such things as might draw us away here or there. For since no man can descend into himself, and earnestly consider what he is, but feeling God angry and bent against him, he has need carefully to seek a means and way to appease him, which demands satisfaction: there is no common assuredness required, because the wrath and curse of God lies always upon sinners, until they be loosed from their guiltiness: who, as he is a righteous judge, suffers not his law to be broken without punishment, but is ready armed to avenge it.

But before we go any further, it is to be seen by the way, how it agrees together, that God who prevented us with his mercy, was our enemy until he was reconciled to us by Christ. For how could he have given us in his only begotten Son a singular pledge of his love, unless he had already before that embraced us with his free favor? Because therefore here arises some seeming of contrariety, I will first undo this knot. The Holy Spirit commonly speaks after this manner in the Scriptures, that God was enemy to men, until they were restored into favor by the death of Christ: that they were accursed until their iniquity was purged by his sacrifice: that they were severed from God, until they were received into a union by his body. Such manner of phrases are applied to our capacity, that we may the better understand how miserable and wretched our estate is being out of Christ. For if it were not spoken in express words, that the wrath and vengeance of God, and everlasting death did rest upon us, we would less acknowledge how miserable we should be without God's mercy, and would less regard the benefit of deliverance. As for example: If a man hears this spoken to him: If God, at such time as you were yet a sinner, had hated you, and cast you away as you had deserved, you should have suffered horrible destruction: but because he has willingly and of his own free kindness kept you in favor, and not suffered you to be estranged from him, he has so delivered you from that peril — truly he will be moved with, and in some part feel how much he owes to the mercy of God. But if he hears on the other side that which the Scripture teaches, that he was by sin estranged from God, the heir of wrath, subject to the curse of eternal death, excluded from all hope of salvation, a stranger from all blessing of God, the bond-slave of Satan, captive under the yoke of sin, finally, ordained to and already entangled with horrible destruction, that in this case Christ became an intercessor to entreat for him, that Christ took upon him and suffered the punishment which by the just judgment of God did hang over all sinners, that he has purged with his blood those evils that made them hateful to God, that by this expiation is sufficient satisfaction and sacrifice made to God the Father: that by this intercessor his wrath was appeased: that within this foundation rests the peace between God and men: that upon this bond is contained his good will toward them — shall he not be so much the more moved with these, as it is more lively represented, out of how great misery he has been delivered? In sum: because our mind can neither desirously enough take hold of life in the mercy of God, nor receive it with such thankfulness as we ought, but when it is first struck and thrown down with the fear of the wrath of God and dread of eternal death, we are so taught by Holy Scripture, that without Christ we may see God in a manner wrathfully bent against us, and his hand armed to our destruction: and that we may embrace his goodwill and fatherly kindness nowhere else but in Christ.

And although this be spoken according to the weakness of our capacity, yet is it not falsely said. For God, which is the highest righteousness, cannot love wickedness which he sees in us all. Therefore we all have in us that which is worthy of the hatred of God. Therefore in respect of our corrupted nature, and then of evil life added to it, truly we are all in displeasure of God, guilty in his sight, and born to damnation of hell. But because the Lord will not lose that which is his in us, he finds yet somewhat that he of his goodness may love. For however we be sinners by our own fault, yet we remain his creatures. However we have purchased death to ourselves, yet he made us to life. So is he moved by mere and free loving of us, to receive us into favor. But since there is a perpetual and unappeasable disagreement between righteousness and iniquity, so long as we remain sinners, he cannot receive us wholly. Therefore, that taking away all matter of disagreement, he might wholly reconcile us to him, he does by expiation set forth in the death of Christ, take away whatever evil is in us, that we, which before were unclean and impure, may now appear righteous and holy in his sight. Therefore God the Father does with his love prevent and go before our reconciliation in Christ: indeed, because he first loved us, therefore he afterwards does reconcile us to himself. But because, until Christ with his death comes to succor us, there remains wickedness in us, which deserves God's indignation, and is accursed and damned in his sight: therefore we are not fully and firmly joined to God, until Christ does join us. Therefore if we will assure ourselves to have God made well pleased and favorable to us, we must fasten our eyes and minds upon Christ only: as indeed we obtain by him only, that our sins be not imputed to us, the imputing of which draws with it the wrath of God.

And for this reason Paul says that the same love, with which God embraced us before the creation of the world, was stayed and grounded upon Christ. These things are plain and agreeable with the Scripture, and do make those places of Scripture to accord very well together, where it is said: that God declared his love toward us in this, that he gave his only begotten Son to death: and yet that he was our enemy till he was made favorable again to us by the death of Christ. But that they may be more strongly proved to them that require the testament of the old Church, I will allege one place of Augustine, where he teaches the very same that we do. The love of God (says he) is incomprehensible and unchangeable. For he began not to love us, since the time that we were reconciled to him by the blood of his Son. But before the making of the world he loved us, even before that we were anything at all, that we might also be his children with his only begotten Son. Therefore whereas we are reconciled by the death of Christ, it is not so to be taken as though the Son did therefore reconcile us to him, that he might now begin to love us whom he hated before: but we are reconciled to him that already loved us, to whom we were enemies by reason of sin. And whether this be true or not that I say, let the Apostle [reconstructed: bear] witness. He does commend (says he) his love toward us, because when we were yet sinners, Christ died for us. He therefore had a love to us, even then when we were enemies to him and worked wickedness. Therefore after a marvelous and divine manner he loved us, even then when he hated us. For he hated us in that we were such as he had not made us, and because our wickedness had on every side wasted away his work, he knew how in every one of us, both to hate that which we ourselves had made, and to love that which he had made. These be the words of Augustine.

Now where it is demanded, how Christ has done away our sins, and taken away the strife between us and God, and purchased such righteousness as might make him favorable and well willing toward us: it may be generally answered, that he has brought it to pass by the whole course of his obedience. Which is proved by the testimony of Paul. As by one man's offense many were made sinners, so by one man's obedience we are made righteous. And in another place he extends the cause of the pardon that delivers us from the curse of the law, to the whole life of Christ, saying: When the fullness of time was come, God sent his son made of a woman, subject to the law, to redeem them that were under the law: And so affirmed that in his very baptism was fulfilled one part of righteousness, that he obediently did the commandment of his father. Finally, from the time that he took upon him the person of a servant, he began to pay the ransom to redeem us. But the Scripture to set out the manner of our salvation more certainly, does ascribe this as peculiar and properly belonging to the death of Christ. He himself pronounced that he gave his life to be a redemption for many. Paul teaches that he died for our sins. John the Baptist cried out that Christ came to take away the sins of the world, because he was the Lamb of God. In another place Paul says, that we are justified freely by the redemption that is in Christ, because he is set forth the reconciler in his own blood. Again, that we are justified in his blood, and reconciled by his death. Again — He that knew no sin, was made sin for us, that we might be the righteousness of God in him. I will not recite all the testimonies, because the number would be infinite, and many of them must be hereafter alleged in their order. Therefore in the sum of belief, which they call the Apostles' Creed, it is very orderly passed immediately from the birth of Christ to his death and resurrection, wherein consists the sum of perfect salvation. And yet is not the rest of his obedience excluded, which he performed in his life: as Paul comprehends it wholly from the beginning to the end in saying, that he humbled himself, taking upon him the form of a servant, and was obedient to his father to death, even the death of the cross. And truly even in the same death his willing submission has the first degree, because the sacrifice, unless it had been willingly offered, had nothing profited toward righteousness. Therefore, where the Lord testified, that he gave his soul for his sheep, he expressly adds this, no man takes it away from myself. According to that meaning, Isaiah says, that he held his peace like a lamb before the shearer. And the history of the Gospel rehearses, that he went forth and met the soldiers, and before Pilate he left defending of himself, and stood still to yield himself to judgment to be pronounced upon him. But that not without some strife: for both he had taken our infirmities upon him, and it behooved that his obedience to his father, should be this way tried. And this was no slender show of his incomparable love toward us, to wrestle with horrible fear, and in the midst of these cruel torments, to cast away all care of himself, that he might provide for us. And this is to be believed, that there could no sacrifice be well offered to God any otherwise, but by this that Christ forsaking all his own affection, did submit and wholly yield himself to his father's will. For proof of this, the Apostle does fittingly allege that testimony of the Psalm: In the book of the law it is written of me, that I may do your will, O God. I will, and your law is in the midst of my heart. Then I said: Behold, I come. But because trembling consciences find no rest but in sacrifice and washing whereby sins are cleansed: therefore for good cause we are directed there, and in the death of Christ is appointed for us the matter of life. Now forasmuch as by our own guiltiness, curse was due to us, before the heavenly judgment seat of God, therefore first of all is recited how he was condemned before Pontius Pilate president of Jury: that we should know that the punishment whereto we were subject, was justly laid upon us. We could not escape the dreadful judgment of God: Christ, to deliver us from it, suffered himself to be condemned before a mortal man, yes a wicked and heathen man. For the name of the president is expressed not only to procure credit to the history, but that we should learn that which Isaiah teaches, that the chastisement of our peace was upon him, and that by his stripes we were healed. For to take away our damnation, every kind of death sufficed not for him to suffer, but to satisfy our redemption, one special kind of death was to be chosen, wherein both drawing away our damnation to himself, and taking our guiltiness upon himself, he might deliver us from them both. If he had been murdered by thieves, or had been ragingly slain in a commotion of the common people: in such a death there should have been no appearance of satisfaction. But when he was brought to be arraigned before the judgment seat, when he was accused and pressed with witnesses against him, and by the mouth of the judge condemned to die: by these tokens we understand, that he did bear the person of a guilty man and of an evil doer. And here are two things to be noted, which both were afore spoken by the prophecies of the Prophets, and do bring a singular comfort and confirmation of faith. For when we hear that Christ was sent from the judge's seat to death, and was hanged among thieves, we have the fulfilling of that prophecy which is alleged by the Evangelist. He was accounted among the wicked. And why so? Even to take upon him the stead of a sinner, not a man righteous or innocent, because he suffered death not for cause of innocence, but for sin. On the other side when we hear that he was acquitted by the same mouth whereby he was condemned, for Pilate was compelled openly more than once to bear witness of his innocence: let that come in our mind which is in the other Prophet: that he repaid that which he had not taken away. And so we shall behold the person of a sinner and evil doer represented in Christ: and by the open appearance of his innocence it shall become plain to see, that he was charged rather with others' offenses than his own. He suffered therefore under Pontius Pilate, and so by the solemn sentence of the president, was reckoned in the number of wicked doers: but yet not so, but that he was by the same judge at the same time pronounced righteous, when he affirmed that he found no cause of condemnation in him. This is our acquittal, that the guiltiness which made us subject to punishment, is removed upon the head of the son of God. For this setting of the one against the other, we ought principally to hold fast, lest we tremble and be careful all our life long, as though the just vengeance of God did hang over us, which the son of God has taken upon himself.

Besides that, the very manner of his death is not without a singular mystery. The cross was accursed, not only by opinion of men, but also by decree of the law of God. Therefore when Christ was lifted up to the cross, he made himself subject to the curse. And so it behooved to be done, that when the curse was removed from us to him, we might be delivered from all curse that for our sins was prepared for us, or rather did already rest upon us. Which thing was also by shadow expressed in the law. For the sacrifices and satisfactory oblations that were offered for sins were called Ashemoth: which word properly signifies sin itself. By which figurative change of name, the Holy Ghost meant to show, that they were like cleansing plasters to draw out to themselves, and bear the curse due to sins. But that same which was figuratively represented in the sacrifices of Moses, is indeed delivered in Christ the original pattern of all the figures. Therefore he [reconstructed: himself] to perform a perfect expiation, gave his own soul to be an asham, that is a satisfactory oblation as the prophet calls it, upon which our filth and punishment might be cast, and so cease to be imputed to us. The apostle testifies the same thing more plainly where he teaches, that he who knew no sin, was by his father made sin for us, that we might be made the righteousness of God in him. For the Son of God being most clean from all fault, did yet put upon him the reproach and shame of our iniquities, and on the other side covered us with his cleanness. It seems that he meant the same, when he speaks of sin, that sin was condemned in his flesh. For the father destroyed the force of sin, when the curse thereof was removed and laid upon the flesh of Christ. It is therefore declared by this saying, that Christ was in his death offered up to his father for a satisfactory sacrifice, that the whole satisfaction for sin being ended by his sacrifice, we might cease to dread the wrath of God. Now it is plain, what that saying of the prophet means, that the iniquities of us all were laid upon him, that is, that he intending to wipe away the filthiness of our iniquities, was himself as it were by way of interchanged imputation, covered with them. Of this, the cross to which he was fastened was a token, as the apostle testifies. Christ (says he) redeemed us from the curse of the law, when he was made a curse for us. For it is written: Accursed is everyone that hangs on the tree: that the blessing of Abraham might in Christ come to the Gentiles. And the same had Peter respect to, where he teaches that Christ did bear our sins upon the tree. Because by the very token of the curse we do more plainly learn that the burden with which we were oppressed was laid upon him. And yet it is not so to be understood, that he took upon him such a curse, with which himself was overladen, but rather that in taking it upon him, he did tread down, break and destroy the whole force of it. And so faith conceives acquittal in the condemnation of Christ, and blessing in his being accursed. Therefore Paul does not without cause honorably report the triumph that Christ obtained to himself on the cross, as if the cross which was full of shame, had been turned into a chariot of triumph. For he says, that the handwriting which was against us, was fastened to the cross, and the princely powers were spoiled and led openly. And no marvel: because (as the other apostle testifies) Christ offered up himself by the eternal Spirit. And there proceeded that turning of the nature of things. But that these things may take steadfast root, and be thoroughly settled in our hearts, let us always think upon his sacrifice and washing. For we could not certainly believe that Christ was the ransom, redemption, and satisfaction, unless he had been a sacrificed host. And therefore there is so often mention made of blood, where the Scripture shows the manner of our redeeming. Albeit the blood of Christ that was shed, served not only for sacrifice, but also in stead of washing, to cleanse away our filthiness.

It follows in the Creed, that he was dead and buried. Where again it is to be seen, how he did everywhere put himself in our stead, to pay the price of our redemption. Death held us bound under his yoke, Christ in our stead did yield himself into the power of death, to deliver us from it. This the apostle means where he writes, that he tasted of death for all men. For he by dying brought to pass that we should not die, or (which is all one) by his death he did redeem life for us. But in this he differed from us, that he gave himself to death as it were to be devoured, not that he should be swallowed up with the gulfs of it, but rather that he should swallow it up, of which we should have been presently swallowed: that he gave himself to death to be subdued, not that he should be oppressed with the power thereof, but rather that he should overthrow death which approached near us, indeed and had already beaten us down and triumphed upon us. Finally, that by death he might destroy him that had the power of death, that is the Devil: and might deliver them that by fear of death were all their life long subject to bondage. This is the first fruit that his death did bring us. Another is, that by sharing himself with us, he mortifies our earthly members, that they should no more hereafter use their own works: and kills our old man, that it should no more live and bear fruit. And to the same purpose pertains his burial, that we being partakers thereof, should also be buried to sin. For when the apostle teaches that we are grafted into the likeness of the death of Christ, and buried with him to the death of sin, that by his cross the world was crucified to us, and we to the world, that we are dead together with him: he does not only exhort us to express the example of Christ's death, but he declares that there is such effectiveness in it, as ought to appear in all Christians, unless they will make his death unprofitable and fruitless. Therefore in the death and burial of Christ, there is offered us a double benefit to be enjoyed, that is deliverance from death, to which we were become bound, and the mortifying of our flesh.

But it is not meet to overpass his going down to hell, wherein is no small importance to the effect of redemption. For although it appears by the writings of the old fathers, that that part which is read in the Creed was not in old time so much used in the churches: yet in entreating of the sum of our doctrine, it is necessary that it have a place allowed it, as a thing that contains a very profitable and not to be despised mystery of a right weighty matter. And there are also some of the old writers that do not leave it out. By which we may guess, that it was after a certain time added, and did not presently but by little and little grow in use in the churches. But this certainly is out of question, that it proceeded of the common judgment of all the godly: for as much as there is none of the fathers that does not in his writings make mention of Christ's going down to hell, although after diverse manner of exposition. But by whom, or at what time it was first added, makes little to the purpose. But rather in the Creed this is to be taken heed of, that we therein certainly have a full and in all points perfect sum of our faith, whereinto nothing may be thrust, but that which is taken out of the most pure word of God. Now if any will not for precise curiosity admit it into the Creed, yet shall it straight way be made to appear plainly, that it is of so great importance to the sum of our redemption, that if it be left out, there is lost a great part of the fruit of the death of Christ. There are again some that think, that there is no new thing spoken in this article, but that in other words the same thing is repeated which was spoken before of his burial: for as much as the word Infernum, hell, is in the Scripture oftentimes used for the grave. I grant that to be true which they allege of the signification of the word, that hell is oftentimes taken for the grave: but there are against their opinion two reasons, by which I am easily persuaded to dissent from them. For what an idleness were it, when a thing not hard to understand, has once been set out in plain and easy words, afterward with darker implication of words rather to point toward it than to declare it. For when two manners of speaking that express one thing be joined together, it behoves that the later be an exposition of the former. But what an exposition were this, if a man should say thus: Whereas it is said that Christ was buried, thereby is meant that he went down to hell? Again, it is not likely that such a superfluous vain repetition could have crept into this abridgment, where in the chief points of our faith are summarily noted in as few words as was possible. And I doubt not that so many as shall have somewhat diligently weighed the matter itself, will easily agree with me.

Some expound it otherwise, and say, that Christ went down to the souls of the fathers that died in the time of the law, to carry them tidings, that the redemption was performed, and to deliver them out of the prison wherein they were kept enclosed: and to the proof hereof they do wrongfully draw testimonies out of the Psalm, that he broke the brazen gates and iron bars. Again out of Zechariah, that he redeemed them that were bound, out of the pit wherein was no water. But whereas the Psalm speaks of their deliverances that in far countries are cast captive into bonds, and Zechariah compares the Babylonian overthrow, wherein the people was oppressed, to a dry pit or bottomless depth, and therewithal teaches that the salvation of the whole church is as it were a coming out of the deep hells, I know not how it came to pass, that they which came after, thought that there was a certain place under the earth to which they have feigned the name of Limbus. But this fable, although they were great authors, and at this day many do earnestly defend it for a truth: is yet nothing else but a fable. For, to enclose the souls of dead men as in a prison, is very childish. And what need was it that Christ's soul should go down there to set them at liberty? I do indeed willingly confess, that Christ shined to them by the power of his spirit, that they might know that the grace which they had only tasted of by hope, was then delivered to the world. And to this purpose may the place of Peter be probably applied, where he says, that Christ came and preached to the spirits that were in a dungeon or prison, as it is commonly translated. For the very process of the text leads us to this, that the faithful which were dead before that time, were partakers of the same grace that we were: because he does thereby amplify the force of Christ's death, for that it pierced even to the dead, when the godly souls enjoyed the present sight of that visitation which they had carefully looked for: on the other side it did more plainly appear to the reprobate that they were excluded from all salvation. But whereas Peter in his saying makes no distinction between them, that is not so to be taken, as though he mingled together the godly and ungodly without difference: but only he meant to teach that generally they both had one common feeling of the death of Christ.

But concerning Christ's going down to the hells, beside the consideration of the Creed, we must seek for a more certain exposition, and we assuredly have such a one out of the word of God, as is not only holy and godly, but also full of singular comfort. Christ's death had been to no effect, if he had suffered only a bodily death: but it was necessary also that he should feel the rigor of God's vengeance: that he might both appease his wrath and satisfy his just judgment. For which cause also it was necessary that he should as it were hand to hand wrestle with the armies of the hells and the horror of eternal death. We have even now alleged out of the Prophet that the chastisement of our peace was laid upon him: that he was stricken of his father for our sins, and bruised for our infirmities. Whereby is meant, that he was put in the stead of wicked doers, as surety and pledge, indeed and as the very guilty person himself, to bear and suffer all the punishments that should have been laid upon them: this one thing excepted, that he could not be held still by the sorrows of death. Therefore it is no marvel if it be said that he went down to the hells, since he suffered that death with which God in his wrath strikes wicked doers. And their exception is very foolish, indeed and to be scorned, which say, that by this exposition the order is perverted, because it were an absurdity to set that after his burial which went before it. For after the setting forth of those things that Christ suffered in the sight of men, in very good order follows that invisible and incomprehensible judgment which he suffered in the sight of God: that we should know that not only the body of Christ was given to be the price of our redemption, but that there was another greater and more excellent price paid in this, that in his soul he suffered the terrible torments of a damned and forsaken man.

According to this meaning does Peter say, that Christ rose again having loosed the sorrows of death, of which it was impossible that he should be held, or overcome. He does not name it simply death; but he expresses that the Son of God was wrapped in the sorrows of death, which proceed from the curse and wrath of God, which is the original of death. For how small a matter had it been, carelessly and as it were in sport to come forth to suffer death. But this was a true proof of his infinite mercy, not to shun that death which he so greatly trembled at. And it is no doubt that the same is the Apostle's meaning to teach, in the Epistle to the Hebrews, where he writes: that Christ was heard of his own fear: some translate it reverence or piety, but how unfittingly, both the matter itself, and the very manner of speaking proves. Christ therefore praying with tears and mighty cry, is heard of his own fear: not to be free from death, but not to be swallowed up of death as a sinner: because in that place he had but our person upon him. And truly there can be imagined no more dreadful bottomless depth, than for a man to feel himself forsaken and estranged from God, and not to be heard when he calls upon him, even as if God himself had conspired to his destruction. Even there we see that Christ was thrown down, so far that by force of distress he was compelled to cry out: My God, my God, why have you forsaken me? For whereas some would have it taken, that he so spoke rather according to the opinion of others, than as he felt in himself: that is in no case probable, inasmuch as it is evident, that this saying proceeded out of the very anguish of the bottom of his heart. Yet do we not mean thereby, that God was at any time his enemy or angry with him. For how could he be angry with his beloved Son, upon whom his mind rested? Or how could Christ by his intercession appease his father's wrath toward others, having him hatefully bent against himself? But this is our meaning: that he suffered the grievousness of God's rigor, for that he being stricken and tormented with the hand of God, did feel all the tokens of God when he is angry and punishes. Therefore Hilary argues thus, that by this going down we have obtained this, that death is slain. And in other places he agrees with our judgment, as where he says: The cross, death, and hells are our life. Again in another place: The Son of God is in the hells, but man is carried up to heaven. But why do I allege the testimony of a private man, when the Apostle affirms the same, recounting this for a fruit of his victory, that they were delivered which were by fear of death all their life long subject to bondage? It was necessary therefore, that he shall overcome that fear, which naturally does continually torment and oppress all mortal men: which could not be done but by fighting with it. Moreover, that his fear was no common fear or conceived upon a slender cause, shall by and by more plainly appear. So by fighting hand to hand with the power of the Devil, with the horror of death, with the pains of the hells it came to pass, that he both had the victory of them, and triumphed over them, that we now in death should no more fear those things, which our Prince has swallowed up.

Here some lewd men, although unlearned, yet rather moved by malice than by ignorance, cry out that I do a heinous wrong to Christ, because it was against convenience of reason, that he should be fearful for the salvation of his soul. And then they more hardly enforce this cavilation with saying, that I ascribe to the Son of God desperation, which is contrary to faith. First they do but maliciously move controversy of Christ's fear and trembling, which the Evangelists do so plainly report. For a little before the time of his death approached, he was troubled in spirit, and overcome with heaviness, and at his very meeting with it, he began more vehemently to tremble for fear. If they say that he did but counterfeit, that is too foul a shift. We must therefore, as Ambrose truly teaches, boldly confess the sorrowfulness of Christ, unless we be ashamed of his cross. And truly if his soul had not been partaker of pain, he had been only a redeemer for bodies. But it behooved that he should wrestle, to raise up them that lay thrown down. And his heavenly glory is so nothing impaired thereby, that even here gloriously shines his goodness which is never sufficiently praised, that he refused not to take our weaknesses upon him. From where is also that comfort of our anguishes and sorrows, which the Apostle sets before us: that this Mediator did feel our infirmities, that he might be the more earnestly bent to succor us in misery. They say: that that thing which is evil of itself, is unworthily ascribed to Christ. As though they were wiser than the Spirit of God, which joins these two things together, that Christ was in all things tempted as we are, and yet that he was without sin. Therefore there is no cause that the weakness of Christ should make us afraid, to which he was not by violence or necessity compelled, but by mere love of us and by mercy was led to submit himself. And whatever he of his own will suffered for us, diminishes nothing of his power. But in this one point are these backbiters deceived, that they do not perceive in Christ an infirmity clean and free from all fault and spot, because he kept himself within the bounds of obedience. For whereas there can be found no moderation in our corrupt nature, where all our affections do with troublesome violence exceed all measure, they do wrong to measure the form of God by that standard. But when man was in his uncorrupted state, then there was a moderation having force in all his affections to restrain excess. Whereby, he might well be that he was like us in sorrow, dread, and fearfulness, and yet that by this mark he differed from us. Being so confuted, they leap to another cavilation, that though Christ feared death, yet he feared not the curse and wrath of God from which he knew himself to be safe. But let the godly readers weigh how honorable this is for Christ, that he was more tender and more fearful than the most part of the very rascal sort of men. Thieves and other evildoers do obstinately haste to death, many do with haughty courage despise it: some other do mildly suffer it. But what constancy or stout courage were it, for the Son of God to be astonished and in a manner struck dead with fear of it? For even that which among the common sort might be accounted miraculous, is reported of him, that for vehemence of grief, very drops of blood did fall from his face. Neither did he this to make a show to the eyes of others, but when in a secret corner where he was gone out of company, he groaned to his father. And this puts it out of all doubt, that it was needful that he should have Angels to come down from heaven to relieve him with an unwonted manner of comforting. How shameful a tenderness, as I said, should this have been, to be so far tormented for fear of common death, as to melt in bloody sweat, and not to be able to be comforted but by sight of Angels? What? does not that prayer three times repeated, (Father, if it be possible, let this cup depart from me) proceeding from an incredible bitterness of heart, show that Christ had a more cruel and harder battle than with common death? Whereby it appears that those triflers against whom I now dispute, do boldly babble upon things that they know not, because they never earnestly considered what it is, or of how great importance it is that we be redeemed from the judgment of God. But this is our wisdom, well to understand how dear our salvation did cost the Son of God. Now if a man should ask me, if Christ went then down to hell, when he prayed to escape that death: I answer, that then was the beginning of it: whereby may be gathered, how grievous and terrible torments he suffered, when he knew himself to stand to be arraigned for our cause before the judgment seat of God. But although for a moment of time, the divine power of the Spirit did hide itself, to give place to the weakness of the flesh: yet we must know, that the temptation by feeling of sorrow and fear was such as was not against faith. And so was that fulfilled which is in the Sermon of Peter, that he could not be held by the sorrows of death, because when he felt himself as it were forsaken of God, yet he did nothing at all swerve from the trust of his goodness. Which is proved by that his notable calling upon God, when for extremity of pain he cried out, My God, my God, why have you forsaken me? For though he was above measure grieved, yet he ceases not to call him his God, of whom he cries out that he was forsaken. Moreover hereby is confuted as well the error of Apollinaris, as theirs that were called Monothelites. Apollinaris feigned that Christ had an eternal spirit in place of a soul, so that he was only but half a man. As though he could cleanse our sins any other way, but by obeying his father. But where is the affection or will of obedience but in the soul? Which soul of his we know was troubled for this purpose, to drive away fear, and bring peace and quietness to our soul. Again, for confusion of the Monothelites, we see how now he willed not that thing according to his nature of manhood, which he willed according to his nature of godhead. I omit to speak how he did subdue the aforesaid fear with a contrary affection. For here is a plain show of contrariety. Father deliver me from this hour. But even for this reason I came even into this hour. Father glorify my name. In which perplexity yet was there no such outrage in him as is seen in us, even then when we must of all endeavor to subdue ourselves.

Now follows his resurrection from the dead, without which all that we have hitherto [covered] were but imperfect. For since there appears in the cross, death, and burial of Christ nothing but weakness: faith must pass beyond all those things, that it may be furnished with full strength. Therefore although we have in his death a full accomplishment of salvation, because by it both we are reconciled to God, and his just judgment is satisfied, and the curse taken away, and the penalty fully paid: yet we are said to be regenerate into a living hope, not by his death, but by his rising again. For as he in rising again rose up the vanquisher of death, so the victory of our faith consists in the very resurrection: but how this is, is better expressed in the words of Paul. For he says, that Christ died for our sins, and was raised up again for our justification: as if he should have said: that by his death sin was taken away, and by his rising again righteousness was renewed and restored. For how could he by dying deliver us from death if he himself had lain still overcome by death? Now could he have gotten victory for us, if himself had been vanquished in fight? Therefore we so divide the matter of our salvation between the death and resurrection of Christ, that by his death we say sin was taken away and death destroyed, and by his resurrection righteousness was repaired, and life raised up again: but so that by means of his resurrection, his death does show forth her force and effect to us. Therefore Paul affirms, that in his very resurrection he was declared the Son of God, because then at last he uttered his heavenly power, which is both a clear mirror of his Godhood, and a steadfast stay of our faith. As also in another place he teaches, that Christ suffered after the weakness of the flesh, and rose again by the power of the Spirit. And in the same meaning, in another place, where he treats of perfection, he says: that I may know him and the power of his resurrection. Yet by and by after he adjoins the fellowship with death. [Reconstructed: Wherewith] most aptly agrees that saying of Peter: that God raised him up from the dead and gave him glory, that our faith and hope might be in God: not that our faith being upheld by his death should waver, but that the power of God which keeps us under faith, does principally show itself in the resurrection. Therefore let us remember, that as often as mention is made of his death only, there is also comprehended that which properly belongs to his resurrection: and like figure of comprehension is there in the word Resurrection, as often as it is used separately without speaking of his death, so that it draws with it that which peculiarly pertains to his death. But inasmuch as by rising again he obtained the crown of conquest, so that there should be both resurrection and life: therefore Paul does for good cause affirm that faith is destroyed, and the Gospel is become vain and deceitful, if the resurrection of Christ be not fastened in our hearts. Therefore in another place, after he had gloried in the death of Christ against all the errors of damnation, to amplify the same he says further: Indeed the same He who died, is risen up again and now stands a Mediator for us in the presence of God. Furthermore as we have before declared, that upon the partaking of his cross hangs the mortification of our flesh: so it is to be understood, that by his resurrection we obtain another benefit which answers that mortification. For (says the Apostle) we are therefore grafted into the likeness of his death, that being partakers of his resurrection, we may walk in newness of life. Therefore in another place: as he gathers an argument from this that we are dead together with Christ, to prove that we ought to mortify our members upon earth: likewise also, because we are risen up with Christ, he gathers thereupon that we ought to seek for those things that are above, and not those that are upon the earth. By which words we are not only exhorted to be raised up after the example of Christ, to follow a newness of life. But we are taught that it is worked by his power that we are regenerate into righteousness. We obtain also a third fruit of his resurrection that we are, as by an earnest delivered to us, assured of our own resurrection, of which we know that his resurrection is a most certain argument. Whereof he disputes more at large in the 15th chapter of his first Epistle to the Corinthians. But by the way this is to be noted, that it is said, that he rose again from the dead: in which saying is expressed the truth both of his death and of his resurrection: as if it had been said, that he did both die the same death that other men naturally die, and received immortality in the same flesh which he had put on mortal.

To his resurrection is not unfittingly adjoined his ascending into heaven. For although Christ began more fully to set forth his glory and power by rising again, for he had now laid away that base and ignoble estate of mortal life and the shame of the cross: yet by his ascending up into heaven only, he truly began his kingdom. Which the Apostle shows where he teaches, that Christ ascended to fulfill all things — wherein in seeming repugnance he shows that there is a goodly agreement: because he so departed from us, that yet his presence might be more profitable to us, who had been penned in a base lodging of the flesh, while he was conversant on earth. And therefore John, after he had rehearsed that notable calling, If any thirst, let him come to me, etc., right away says, that the Holy Spirit was not yet given to the faithful, because Jesus was not yet glorified. Which the Lord himself also did testify to the disciples, saying: It is expedient for you that I go away. For if I do not go away, the Holy Spirit shall not come. But he gives them a comfort for his bodily absence, that he will not leave them as parentless, but will come again to them after a certain manner, indeed invisible, but yet more to be desired, because they were then taught by more assured experience, that the authority which he enjoys, and the power which he uses, is sufficient for the faithful, not only to make them live blessedly, but also to die happily. And truly we see how much greater abundance of his Spirit he then poured out, how much more royally he then advanced his kingdom, how much greater power he then showed, both in helping his own, and in overthrowing his enemies. Being therefore taken up into heaven, he took away the presence of his body out of our sight: not to cease to be present with the faithful that yet wandered on the earth, but with more present power to govern both heaven and earth. But rather the same that he had promised, that he would be with us to the end of the world, he performed by this his ascending, by which as his body was lifted up above all heavens, so his power and effectual working was poured and spread abroad beyond all the bounds of heaven and earth. But this I had rather declare in Augustine's words than my own. Christ (says he) was to go by death to the right hand of the Father, from where he is to come to judge the living and the dead: and that likewise in bodily presence according to the [reconstructed: sound] doctrine and rule of faith. For in spiritual presence with them, he was to come after his ascension. And in another place more largely and plainly: According to an unspeakable and invisible grace is that fulfilled which he had spoken: behold I am with you all the days, even to the end of the world. But according to the flesh which the Word took upon him, according to that that he was born of the Virgin, according to that that he was taken of the Jews, that he was fastened on the tree, that he was taken down from the cross, that he was wrapped in linen clothes, that he was laid in the grave, that he was openly showed in his rising again: this was fulfilled, You shall not always have me with you. Why so? Because he was conversant according to the presence of his body forty days with his disciples, and they being in his company, seeing him, not following him, he ascended into heaven and is not here, for he sits there, at the right hand of his Father: and is here, for he is not gone away in presence of majesty. Therefore according to the presence of his majesty, we always have Christ: according to the presence of his flesh, it was truly said to his disciples: but me you shall not always have. For the church had him a few days according to the presence of his flesh, but now she holds him by faith, but sees him not with eyes.

Therefore, it right away follows, that he is sitting down at the right hand of his Father: which is spoken by way of simile, taken of princes that have their sitters by, to whom they commit their office to rule and govern in their stead. So it is said, that Christ, in whom the Father will be exalted and reign by his hand, was received to sit at his right hand: as if it had been said, that he was invested in the dominion of heaven and earth, solemnly entered upon the possession of the government committed to him, and that he not only entered upon it, but also continues in it till he comes down to judgment. For so does the Apostle expound it, when he says thus: The Father has set him at his right hand, above all principality, and power, and strength and dominion, and every name that is named not only in this world, but in the world to come, etc. He has put all things under his feet, and has given him to be head of the church above all things. Now you see to what purpose belongs that sitting, that is, that all creatures both heavenly and earthly may with admiration look upon his majesty, be governed with his hand, behold his countenance, and be subject to his power. And the Apostles mean nothing else, when they so often rehearse it, but to teach, that all things are left to his will. Therefore they do not think rightly, who think that blessedness is only meant by it. And it matters not, that in the [reconstructed: Acts], Stephen testifies that he saw him standing, because we speak not here of the gesture of his body, but of the majesty of his dominion: so that to sit is nothing else, but to be chief judge in the heavenly judgment seat.

Hereupon does faith gather manifold fruit: for it learns that the Lord by his ascending into heaven has opened the entry of the heavenly kingdom, which before had been stopped up by Adam. For when he entered into it in our flesh as in our name, thereupon follows that which the Apostle says, that we do already in him after a certain manner sit in heaven. For we do not with bare hope look for heaven, but already in our head we possess it. Moreover faith perceives that he sits with his father to our great benefit. For he is entered into a [reconstructed: sanctuary] not made with hands, and there appears before the face of the Father a continual advocate and intercessor for us: he so turns the Father's eyes to his righteousness, that he turns them away from our sins: he so reconciles his mind to us that by his intercession he prepares us a way and passage to his throne, filling it with grace and mercifulness, which otherwise would have been full of horror to wretched sinners. Thirdly, faith conceives his power, wherein consists our strength, might, wealth, and glorying against the hells. For ascending into heaven he led captivity captive, and spoiling his enemies he enriched his people, and daily fills them with heaps of spiritual riches. He sits therefore on high, that from there pouring out his power to us, he may quicken us to a spiritual life, sanctify with his Spirit, and garnish his church with the diverse gifts of his grace, preserve it safe against all hurts by his protection, restrain with the strength of his hand the raging enemies of his cross and of our salvation: finally, hold all power both in heaven and in earth, till he has overthrown all his enemies which are also our enemies, and made perfect the building up of his Church. And this is the true state of his kingdom: this is the power that his Father has given him, till he makes an end of the last act, when he comes to judge the living and the dead.

Christ does indeed here show to them that are his, plain proofs of his power present among them: but because under the baseness of flesh his kingdom does in a manner lie hidden in earth, therefore for good cause is faith called to think upon that visible presence, which he will openly show at the last day. For he shall in visible form come down from heaven, even such as he was seen to go up: and he shall appear to all men with unspeakable majesty of his kingdom, with bright glistening of immortality, with infinite power of Godhead, with a guard of angels. From there therefore we are bidden to look for him to come our Redeemer at that day, when he shall separate the lambs from the goats, the chosen from the forsaken: and there shall be none of all, either the living or the dead, that shall escape his judgment. For from the furthest corners of the world shall be heard the sound of the trumpet, whereby all shall be called to his judgment seat, both they that shall be found alive at that day, and they whom death has before taken out of the company of the living. Some there be that in this place expound the words of the living and the dead otherwise: and we see that some of the old writers did stick in doubt upon the construction of this article. But as the aforesaid meaning is plain and easy to perceive: so does it better agree with the Creed which is evident that it was written according to the capacity of the common people. And herewith nothing disagrees that which the Apostle affirms, that it is appointed to all men once to die. For although they which shall remain in mortal life at the last judgment shall not die after a natural manner and order: yet that change which they shall suffer, because it shall be like a death, is not improperly called death. It is indeed certain, that not all shall sleep, but all shall be [reconstructed: changed] — meaning that in one moment their mortal life shall perish, be swallowed up and be utterly transformed into a new nature. This perishing of the flesh no man can deny to be a death: and yet in the meantime it remains true, that the living and the dead shall be summoned to the judgment: because the dead that are in Christ shall first rise, and then they that shall remain and believing, shall with them be suddenly taken up into the air to meet the Lord. And truly it is likely that this article was taken out of the sermon of Peter, which Luke recites, and out of the solemn declaration of Paul to Timothy.

From this arises a singular comfort, when we hear that he is judge, who has already appointed us partners with him in judging: so far is it from the case, that he will go up into the judgment seat to condemn us. For how should the most merciful prince destroy his own people? How should the head scatter abroad his own members? How should the patron condemn his own clients? For if the Apostle dares to cry out, that while Christ is intercessor for us, there can none come forth that can condemn us: it is much more true, that Christ himself being our intercessor, will not condemn those whom he has received into his charge and protection. It is truly no small assurance, that we shall be brought before no other judgment seat, but of our own redeemer, from whom our salvation is to be looked for: moreover that he who now by the Gospel promises eternal blessedness, shall then by sitting in judgment perform his promise. Therefore to this end the Father has honored the Son, in giving him all judgment, that so he has provided for the consciences of those who are his, trembling for fear of the judgment. Up to this point I have followed the order of the Apostles' Creed, because whereas it briefly in few words contains the chief articles of our redemption, it may serve us for a table, wherein we do distinctly and severally see those things that are in Christ worthy to be taken heed of. I call it the Apostles' Creed, not carefully regarding who were the author of it. It is truly by great consent of the old writers ascribed to the Apostles, either because they thought that it was by common labor written and set out by the Apostles, or because they judged that this abridgment being faithfully gathered out of the doctrine, delivered by the hands of the Apostles, was worthy to be confirmed with such a title. And I take it for no doubt, that from wherever it proceeded at the first, it has even from the first beginning of the church, and from the very time of the Apostles, been used as a public confession, and received by consent of all men. And it is likely that it was not privately written by any one man, for as much as it is evident that even from the farthest age it has always continued of sacred authority and credit among all the godly. But that thing which is only to be cared for, we have wholly out of controversy, that the whole history of our faith is briefly and well in distinct order rehearsed in it, and that there is nothing contained in it that is not sealed with sound testimonies of the Scripture. This being understood, it is to no purpose either curiously to doubt, or to strive with any man, who were the author of it: unless perhaps it be not enough for some man to be assured of the truth of the Holy Ghost, but if he does also understand either by whose mouth it was spoken, or by whose hand it was written.

But forasmuch as we do see, that the whole sum of our salvation, and all the parts thereof, are comprehended in Christ, we must beware, that we do not draw away from him any part thereof be it never so little. If we seek for salvation, we are taught by the very name of Jesus, that it is in him. If we seek for any other gifts of the Spirit, they are to be found in his anointing. If we seek for strength, it is in his dominion: if we seek for cleanness, it is in his conception: if we seek for tender kindness, it shows itself in his birth, whereby he was made in all things like to us, that he might learn to sorrow with us: if we seek for redemption, it is in his passion: if we seek for absolution, it is in his condemnation: if we seek for release of the curse, it is in his cross: if we seek for satisfaction, it is in his sacrifice: if we seek for cleansing, it is in his blood: if we seek for reconciliation, it is in his going down to the depths: if we seek for mortification of the flesh, it is in his burial: if we seek for newness of life, it is in his resurrection: if we seek for immortality, it is in the same: if we seek for the inheritance of the kingdom of heaven, it is in his entrance into heaven: if we seek for defense, for assurance, for plenty and store of all good things, it is in his kingdom: if we seek for a fearless looking for the judgment, it is in the power given to him to judge. Finally, since the measures of all sorts of good things are in him, let us draw from there and from nowhere else, even till we be full with all. For those who, being not content with him alone, are carried here and there into diverse hopes, although they have principal regard to him, yet even in this they are out of the right way, that they turn any part of their attention to any other place. Although such distrust cannot creep in, where the abundance of his good gifts has once been well known.

Everything we have said so far about Christ points toward this end: that since we are condemned, dead, and lost in ourselves, we must seek righteousness, deliverance, life, and salvation in Him — as Peter's memorable words teach us, that there is no other name under heaven given to people by which we must be saved. The name Jesus was not given Him carelessly or by accident or by human choice. It was brought from heaven by the angel as the announcer of God's decree, and the reason was stated: He was sent to save His people from their sins. In these words we should note what we mentioned elsewhere — the office of Redeemer was assigned to Him so that He would be our Savior. But our redemption would be incomplete unless He continually carried us forward to the final goal of salvation. Therefore, the moment we stray even slightly from Him, our salvation — which rests entirely in Him — begins to slip away. Those who do not rest in Him willfully rob themselves of all grace. Bernard's warning is worth repeating: the name of Jesus is not only light but also food, and also oil — without which all food for the soul is dry. It is salt, without which everything set before us is tasteless. It is honey in the mouth, music in the ear, and joy in the heart. It is medicine. And whatever is said in any discussion is without flavor unless this name sounds there. But here we must carefully examine how He purchased salvation for us — not merely so that we are persuaded He is its author, but so that, holding to what is sufficient to sustain our faith, we reject whatever might pull us away from it. Since no one can look seriously within himself without feeling that God is angry and set against him, he is driven to seek some means of appeasing God — which requires satisfaction. No ordinary assurance is adequate here, for God's wrath and curse always rest on sinners until they are freed from their guilt. As a righteous judge, He does not allow His law to be broken without punishment but stands ready to avenge it.

But before going further, we must consider how these two things fit together: that God, who showed us mercy first, was our enemy until He was reconciled to us through Christ. For how could He have given us His only begotten Son as a remarkable pledge of His love if He had not already embraced us with His free favor? Since an apparent contradiction arises here, I will first untangle it. Scripture commonly speaks this way: that God was the enemy of humanity until people were restored to favor by Christ's death; that they were under a curse until their iniquity was purged by His sacrifice; that they were separated from God until they were brought into union through His body. Such language is used to help us grasp how miserable and wretched our condition is apart from Christ. If Scripture did not state in plain words that God's wrath and vengeance and everlasting death rested upon us, we would less fully recognize how wretched we would be without His mercy, and we would be less grateful for the blessing of deliverance. Consider this example: a man hears someone say to him, 'If God, at the time when you were still a sinner, had hated you and cast you away as you deserved, you would have suffered horrible destruction. But because He willingly and of His own kindness kept you in favor and would not let you be cut off from Him, He delivered you from that danger.' Hearing this, a man will be moved and will feel in part how much he owes to God's mercy. But suppose he hears instead what Scripture actually teaches — that he was estranged from God by sin, an heir of wrath, under the sentence of eternal death, excluded from all hope of salvation, a stranger to every blessing of God, a slave of Satan, captive under the yoke of sin, already entangled with and destined for horrible destruction; and that in this situation Christ became his intercessor, that Christ took on and bore the punishment which by God's righteous judgment hung over all sinners, that He purged with His blood the evils that made them hateful to God, that by this atonement full satisfaction and sacrifice was made to God the Father, that by this intercessor God's wrath was appeased, that peace between God and humanity rests on this foundation, and that God's good will toward them is secured by this bond — will he not be all the more moved, as the depth of the misery from which he has been rescued is more vividly shown to him? In short: because our minds cannot eagerly enough lay hold of life through God's mercy, or receive it with the gratitude we owe, unless they are first struck and cast down by fear of God's wrath and dread of eternal death, Scripture teaches us this way. Without Christ we see God, in a manner of speaking, angrily turned against us, His hand raised to destroy us — and we find His goodwill and fatherly kindness nowhere but in Christ.

Although this is said in language suited to our limited understanding, it is not said falsely. For God, who is the highest righteousness, cannot love the wickedness He sees in all of us. Therefore we all carry within us what is worthy of God's hatred. Because of our corrupted nature, and the evil lives added to it, we truly stand under God's displeasure — guilty in His sight and born for condemnation. Yet because the Lord will not abandon what is His in us, He finds something He can still love in His goodness. For however much we are sinners by our own fault, we remain His creatures. However much we have brought death upon ourselves, He made us for life. So He is moved by pure and free love for us to receive us into favor. But because there is a permanent and irreconcilable conflict between righteousness and iniquity, He cannot fully receive us as long as we remain sinners. Therefore, to remove every obstacle to reconciliation, He takes away through the atonement accomplished in Christ's death whatever evil exists in us — so that we, who were before unclean and impure, may now appear righteous and holy in His sight. So God the Father's love comes first and precedes our reconciliation in Christ. Because He first loved us, He afterward reconciles us to Himself. But because until Christ comes to help us with His death, the wickedness that deserves God's wrath remains in us — wickedness that is cursed and condemned in His sight — we are not fully and firmly joined to God until Christ joins us. Therefore, if we want to be assured that God is pleased and favorable toward us, we must fix our eyes and minds on Christ alone. It is through Him alone that our sins are not counted against us — for when sins are charged to us, God's wrath follows.

For this reason Paul says that the same love with which God embraced us before the creation of the world was grounded and established in Christ. These things are clear and consistent with Scripture, and they bring into harmony the passages where it is said that God showed His love toward us by giving His only begotten Son to death — and yet that He was our enemy until He was made favorable to us again by Christ's death. But to prove this more strongly from the testimony of the ancient church, I will cite one passage from Augustine, who teaches exactly what we teach. The love of God, he says, is incomprehensible and unchangeable. He did not begin to love us from the time we were reconciled to Him by His Son's blood. Before the creation of the world He loved us — even before we existed at all — so that we might be His children together with His only begotten Son. When we are reconciled by Christ's death, then, it must not be understood as though the Son reconciled us to Him so that He might now begin to love those whom He previously hated. Rather, we are reconciled to the One who already loved us — the One to whom we were enemies because of sin. As for whether what I say is true, let the apostle be the witness. He commends God's love toward us, Augustine says, in this: that when we were still sinners, Christ died for us. He therefore already loved us, even when we were His enemies and were doing evil. Therefore after a marvelous and divine manner He loved us even while He hated us. He hated us because we had become what He had not made us to be, and because our wickedness had everywhere marred His work. Yet He knew how to hate in each of us what we ourselves had made, while still loving what He Himself had made. These are Augustine's words.

When the question is asked how Christ removed our sins, resolved the conflict between us and God, and obtained a righteousness that makes God favorable and well-disposed toward us, the general answer is this: He accomplished it through the whole course of His obedience. Paul's testimony proves this: 'As by one man's offense many were made sinners, so by one man's obedience we are made righteous.' Elsewhere Paul extends the ground of the pardon that frees us from the law's curse to Christ's entire life, saying: 'When the fullness of time came, God sent His Son, born of a woman, born under the law, to redeem those who were under the law.' Even at His baptism Christ fulfilled one part of righteousness by obediently carrying out His Father's command. In short, from the moment He took on the role of a servant, He began to pay the ransom to redeem us. Yet Scripture, in describing the manner of our salvation more precisely, assigns this work in a special and proper sense to Christ's death. He Himself declared that He gave His life as a ransom for many. Paul teaches that He died for our sins. John the Baptist cried out that Christ came to take away the sins of the world, for He was the Lamb of God. Elsewhere Paul says we are justified freely by the redemption that is in Christ, since God set Him forth as the one who makes atonement in His own blood. Again, that we are justified in His blood and reconciled by His death. Again: 'He who knew no sin was made sin for us, so that we might become the righteousness of God in Him.' I will not list all the testimonies — the number would be endless, and many of them must be cited in their proper place later. So in the summary of belief called the Apostles' Creed, the account passes directly from Christ's birth to His death and resurrection — for in these lie the substance of perfect salvation. Yet the rest of His obedience throughout His life is not excluded, as Paul makes clear when he summarizes the whole from beginning to end: 'He humbled Himself, taking the form of a servant, and was obedient to the Father even to death — yes, the death of the cross.' And even in that death, His willing submission comes first — for a sacrifice not freely offered would have contributed nothing toward righteousness. When the Lord testified that He laid down His life for His sheep, He expressly added: 'No one takes it from Me.' In keeping with this, Isaiah says He was silent like a lamb before its shearer. And the Gospel accounts record that He went forward to meet the soldiers, and before Pilate He offered no defense but stood still to submit to the judgment being pronounced on Him. This was not without an inward struggle — for He had taken our weaknesses on Himself, and His obedience to the Father was tested in this very way. And this was no small display of His incomparable love for us: to wrestle with terrible dread and in the midst of those cruel torments to set aside all concern for Himself so that He might provide for us. It must be believed that no sacrifice could have been properly offered to God except this: that Christ, setting aside all His own feelings, submitted and wholly yielded Himself to His Father's will. As proof of this, the apostle fittingly cites the psalm: 'In the scroll of the book it is written of Me — I come to do Your will, O God. I desire it, and Your law is within My heart. Then I said: Behold, I come.' But because troubled consciences find no rest except in sacrifice and the cleansing that washes away sins, we are rightly directed there — in Christ's death the substance of life is appointed for us. Now since our own guilt meant a curse was due us before God's heavenly judgment seat, we are first told that He was condemned before Pontius Pilate, governor of Judea — so that we would know that the punishment we deserved was justly laid on Him. We could not escape the terrifying judgment of God — Christ, to deliver us from it, allowed Himself to be condemned before a mortal man, and a wicked and pagan man at that. The governor's name is included not merely to lend historical credibility but so that we would learn what Isaiah teaches: the punishment that brought us peace was upon Him, and by His wounds we are healed. To take away our condemnation, it was not sufficient for Him to die in just any manner — for our redemption to be satisfied, a specific kind of death had to be chosen, one in which He both drew our condemnation to Himself and took our guilt upon Himself, delivering us from both. If He had been killed by robbers or cut down in a mob uprising, such a death would have given no appearance of making satisfaction. But when He was brought to trial before a judgment seat, when He was accused and pressed with testimony against Him, and when the judge condemned Him to death by his official sentence — by these details we understand that He bore the role of a guilty person and a criminal. Two things are to be noted here, both foretold by the prophets and both bringing extraordinary comfort and strengthening to faith. When we hear that Christ was sent from the judgment seat to death and was crucified among criminals, we see the fulfillment of the prophecy the evangelist cites: 'He was counted among the wicked.' And why? To stand in the place of a sinner — not a righteous or innocent person — because He suffered death not on account of innocence but on account of sin. On the other side, when we hear that He was acquitted by the very mouth that condemned Him — for Pilate was compelled more than once to publicly declare His innocence — let us recall what the other prophet says: that He repaid what He had not taken. So we see in Christ the figure of a sinner and criminal, and through the open testimony of His innocence it becomes plain that He was charged with others' offenses, not His own. He suffered therefore under Pontius Pilate and by the official sentence of the governor was reckoned among the wicked — yet in such a way that the same judge at the same time declared Him righteous, affirming that he found no grounds for condemnation in Him. This is our acquittal: the guilt that made us subject to punishment was transferred to the head of the Son of God. We must hold fast to this contrast above all things, so that we need not tremble and live in anxiety as though the just vengeance of God still hung over us — for the Son of God has taken it upon Himself.

Beyond this, the very manner of His death is not without profound significance. The cross was accursed not only in the opinion of men but by the decree of God's own law. Therefore when Christ was lifted up on the cross, He made Himself subject to that curse. This had to happen so that the curse might be transferred from us to Him, and we might be freed from every curse that our sins had prepared for us — or rather, that already rested upon us. This was also expressed in shadow through the law. The sacrifices and offerings made for sin were called by a word that means sin itself. By this figurative name, the Holy Spirit intended to show that they were like cleansing agents drawing to themselves and bearing the curse due to sin. But what was pictured in shadow through Moses's sacrifices was truly accomplished in Christ, the original reality behind all those figures. Therefore Christ, to complete a perfect atonement, gave His own life as a sin offering — as the prophet calls it — on which our filth and punishment could be laid and so cease to be charged to us. The apostle states the same thing more plainly where he teaches that He who knew no sin was made sin for us by the Father, so that we might become the righteousness of God in Him. For the Son of God, completely clean from all fault, took upon Himself the shame and reproach of our iniquities, while on the other side He covered us with His purity. He seems to have the same meaning where he speaks of sin being condemned in His flesh — for the Father destroyed the power of sin when its curse was removed and laid on Christ's flesh. This statement therefore declares that Christ was offered to the Father in His death as a sacrificial atonement, so that with the full satisfaction for sin completed by His sacrifice, we might cease to dread God's wrath. Now it is clear what the prophet means when he says that the iniquities of us all were laid on Him — that is, intending to wipe away the filth of our sins, He was covered with them through a kind of exchange of imputation. The cross to which He was nailed was a sign of this, as the apostle testifies: 'Christ redeemed us from the curse of the law by becoming a curse for us — for it is written, Accursed is everyone who hangs on a tree — so that the blessing of Abraham might come to the Gentiles in Christ.' Peter points to the same thing when he teaches that Christ bore our sins on the tree — for through the very sign of the curse we see more clearly that the burden that was pressing us down was laid on Him. Yet it must not be understood as though He was overcome by the curse He bore — rather, by taking it on Himself He crushed, broke, and destroyed its entire power. So faith grasps acquittal in Christ's condemnation, and blessing in His being cursed. This is why Paul speaks honorably of the triumph Christ won on the cross — as though the cross, full of shame, had been turned into a chariot of triumph. He says that the record of debt that stood against us was nailed to the cross, and that the rulers and authorities were disarmed and publicly humiliated. No wonder — for as the other apostle testifies, Christ offered Himself through the eternal Spirit, and from this came that transformation of all things. But so that these truths may take deep root and be firmly settled in our hearts, let us always think about His sacrifice and cleansing. We could not truly believe that Christ was the ransom, redemption, and satisfaction unless He had been a sacrificial offering. This is why Scripture mentions blood so often when describing the manner of our redemption. Though the blood Christ shed served not only as sacrifice but also as washing — to cleanse away our filth.

The Creed continues: He was dead and buried. Here again we see how He placed Himself entirely in our position to pay the price of our redemption. Death held us under its dominion. Christ, in our place, yielded Himself into the power of death to free us from it. This is what the apostle means when he writes that He tasted death for all people. By dying He brought it about that we would not die — or to put it the same way, by His death He purchased life for us. But He differed from us in this: He gave Himself to death as though to be devoured — not to be swallowed by it, but rather to swallow it up, the death that would otherwise have swallowed us. He surrendered Himself to death to be overcome — not to be crushed by its power, but rather to overturn the death that was approaching us and had already beaten us down and triumphed over us. Finally, through death He destroyed the one who had the power of death, that is the devil, and freed those who throughout their lives had been held in bondage by the fear of death. This is the first benefit His death brings us. Another is this: by sharing Himself with us, He puts to death our earthly members so that they no longer carry out their own works, and He kills our old self so that it no longer lives and bears fruit. His burial serves the same purpose: that we, as sharers in it, might be buried to sin. When the apostle teaches that we have been united with Christ in a death like His, buried with Him to die to sin, that the world has been crucified to us and we to the world through His cross, and that we have died together with Him — he is not merely urging us to follow Christ's example. He is declaring that there is a power in Christ's death that ought to be seen in all Christians, unless they are willing to make His death empty and fruitless. Therefore in Christ's death and burial a double benefit is offered to us: deliverance from the death under which we had become enslaved, and the putting to death of our flesh.

We must not pass over His descent into hell, which is of no small importance to the effect of redemption. Although the writings of the early fathers suggest that this article was not so commonly used in the churches in earlier times, it must have its place in treating the sum of our doctrine — for it contains a profitable and weighty mystery that must not be dismissed. Some of the ancient writers do include it. We may gather from this that it was added at some later point and came into common use in the churches only gradually. But it is beyond question that it reflects the shared judgment of all the godly, since there is not a single father who does not mention Christ's descent into hell in his writings, though they explain it in various ways. Who first added it and when is not of much consequence. What matters in the Creed is that we have in it a full and complete summary of our faith, into which nothing may be introduced except what is drawn from the pure Word of God. Now even if someone for reasons of strict precision refuses to include it in the Creed, it will quickly become apparent that it is of such importance to the sum of our redemption that if it is omitted, a great part of the fruit of Christ's death is lost. Some think that this article says nothing new — that it merely repeats in different words what was already said about His burial, since the word for hell is often used in Scripture to mean the grave. I grant that what they say about the word's meaning is true — hell is often used for the grave. But two reasons easily persuade me to disagree with them. For what pointless redundancy it would be if, after something easy to understand has already been stated in plain and clear words, the same thing were then obscurely gestured at rather than declared. When two expressions covering the same ground are placed side by side, the second should be an explanation of the first. But what kind of explanation would it be to say: 'By Christ being buried, we are to understand that He descended into hell'? Moreover, it is not likely that such a needless repetition could have crept into a summary of the chief points of our faith, where everything was expressed in as few words as possible. I have no doubt that anyone who has thought carefully about the matter will readily agree with me.

Some interpret it differently, saying that Christ descended to the souls of the fathers who had died under the law, to bring them news that redemption had been accomplished and to deliver them from the prison where they were held. To support this they wrongly apply testimony from the psalm about Christ breaking gates of bronze and bars of iron. They also cite Zechariah, that He released prisoners from the waterless pit. But since the psalm is speaking of those who are cast into captivity in distant lands, and Zechariah is comparing the Babylonian captivity that oppressed the people to a dry pit or bottomless depth — and is teaching that the salvation of the whole church is like coming up from the deepest depths — I cannot understand how later interpreters concluded that there was a specific underground place, which they named Limbus. This story, though defended by respected authorities and still earnestly upheld by many today as truth, is nothing but a fable. Enclosing the souls of the dead in a prison is a childish idea. And what need was there for Christ's soul to descend there to set them free? I do willingly grant that Christ shone upon them by the power of His Spirit, so that they might know that the grace they had only tasted in hope had now been delivered to the world. To this purpose Peter's passage may probably be applied, where he says that Christ came and preached to the spirits in prison, as it is commonly translated. The flow of the text itself leads us to this: the faithful who had died before that time shared in the same grace that we share — for Peter uses this to amplify the power of Christ's death, showing that it reached even to the dead. The godly souls experienced the present reality of the visitation they had eagerly awaited, while at the same time it became still more plain to the reprobate that they were excluded from all salvation. When Peter makes no distinction between the two groups in his statement, this does not mean he mixed the godly and ungodly together without distinction — he simply meant to teach that both groups shared a common experience of Christ's death.

Regarding Christ's descent into hell, beyond what the Creed states, we must seek a more reliable interpretation — and we have one from God's Word that is not only sound and devout but also full of extraordinary comfort. Christ's death would have accomplished nothing if He had suffered only a bodily death. He had to feel the full severity of God's vengeance — to appease God's wrath and satisfy His righteous judgment. For this reason He also had to wrestle hand to hand, so to speak, with the armies of hell and the horror of eternal death. We have already cited the prophet: the punishment that brought us peace was laid on Him; He was struck by the Father for our sins and crushed for our infirmities. This means He was placed in the position of sinners — as their guarantor, their substitute, indeed as the guilty party Himself — to bear and suffer all the punishments that should have fallen on them. The one exception is that He could not be held permanently by the agonies of death. It is therefore no wonder that He is said to have descended into hell, since He suffered the very death with which God in His wrath strikes the wicked. The objection raised against this interpretation is foolish — indeed, worthy of mockery — that the order would be reversed, since it would be absurd to place after His burial something that happened before it. For after describing what Christ suffered visibly before human eyes, it follows in perfectly good order to speak of the invisible and incomprehensible judgment He suffered before God — so that we may know that not only was Christ's body given as the price of our redemption, but that a greater and more excellent price was paid: in His soul He endured the terrible torments of a condemned and forsaken person.

This is what Peter means when he says Christ rose again having loosed the agonies of death, of which it was impossible that He should be held. He does not simply say death — he specifies that the Son of God was wrapped in the agonies of death, which arise from God's curse and wrath, which are the source of death. For how small a thing it would have been to go cheerfully and without struggle to face death. But it was a true demonstration of His infinite mercy that He did not shrink from the very death He so greatly dreaded. No doubt the apostle means the same in the letter to the Hebrews, where he writes that Christ was heard out of His fear — some translate it reverence or piety, but both the matter itself and the very language show how poorly that fits. Christ, praying with tears and a loud cry, was heard out of His fear — not to be spared from death, but not to be swallowed up by death as a sinner would be, for He was bearing our condition. Truly, no more dreadful depth can be imagined than for a person to feel himself forsaken and cut off from God, to cry out and not be heard — as though God Himself had turned against him. There we see that Christ was brought so low that the force of His anguish compelled Him to cry: 'My God, My God, why have You forsaken Me?' Some suggest He spoke these words according to others' perception rather than His own feeling — but this is entirely unlikely, since it is clear that the cry came from the very depths of His heart. Yet we do not mean that God was at any time His enemy or angry with Him. For how could He be angry with His beloved Son, in whom His soul delighted? And how could Christ appease the Father's wrath toward others if God were angrily turned against Christ Himself? Our meaning is this: that He suffered the full severity of God's rigor — being struck and tormented by the hand of God, He experienced all the marks of God's anger and punishment. Therefore Hilary argues that through this descent we have gained this: that death is destroyed. In other places he agrees with our view, as when he says: 'The cross, death, and hell are our life.' And again: 'The Son of God is in hell, but man is carried up to heaven.' But why cite one writer when the apostle himself says the same thing, counting it among the fruits of Christ's victory that those who had been in bondage all their lives through fear of death were set free? It was necessary, then, that He overcome the fear that naturally and continually torments and oppresses all mortal people — and that could only be done by fighting it. Moreover, that His fear was no ordinary fear or one with a trivial cause will become even more apparent shortly. So by fighting hand to hand with the power of the devil, the horror of death, and the pains of hell, He both won the victory over them and triumphed over them — so that in death we need no longer fear the things our Prince has swallowed up.

Here certain wicked men — ignorant, but driven more by malice than by ignorance — cry out that I do a grave wrong to Christ, since it is unreasonable that He should have feared for His soul's salvation. They press their objection harder by saying that I ascribe despair to the Son of God, which is contrary to faith. But first, they are maliciously raising a controversy about Christ's fear and trembling that the evangelists plainly report. A little before the hour of His death, He was troubled in spirit and overwhelmed with grief, and when He met it face to face, He began to tremble more intensely. If they say He was only acting, that excuse is far too weak. As Ambrose rightly teaches, we must boldly acknowledge the grief of Christ — unless we are ashamed of His cross. If His soul had not been a participant in pain, He would have been a redeemer for bodies only. But He had to wrestle, to raise up those who had been thrown down. His heavenly glory is not in the least diminished by this — rather, His goodness, which can never be praised enough, shines gloriously even here, in that He did not refuse to take our weaknesses upon Himself. From this comes the comfort in our anguish that the apostle sets before us: this Mediator felt our infirmities, and is therefore all the more earnestly moved to help us in our misery. They say that what is evil in itself is unfitting to attribute to Christ — as though they were wiser than the Spirit of God, who puts these two things together: that Christ was tempted in every way as we are, yet without sin. There is therefore no reason for Christ's weakness to trouble us, since He was not driven to it by force or necessity, but submitted to it out of pure love and mercy toward us. And whatever He willingly suffered for us diminishes nothing of His power. These critics are mistaken in one key respect: they fail to see that Christ's weakness was entirely clean and free from all fault, because He kept Himself within the bounds of obedience. In our corrupt nature there is no restraint — all our passions exceed all measure with troubling violence. It is wrong to measure the form of God by that standard. When man was in his uncorrupted state, all his passions were moderated and kept from excess. So Christ could be genuinely like us in sorrow, dread, and fear, and yet differ from us at this very point. Refuted on this ground, the critics leap to another objection: that though Christ feared death, He did not fear the curse and wrath of God, from which He knew Himself to be safe. But let godly readers consider how honorable this makes Christ — that He was more tender and fearful than most people of even the lowest sort. Criminals and evildoers march stubbornly to death, many despise it with bold courage, others bear it calmly. But what kind of steadfast courage would it be for the Son of God to be astonished and all but overcome with fear of ordinary death? Even something that would be remarkable in a common person is reported of Him: that such was the intensity of His grief that drops of blood fell from His face. And He did not do this as a performance for others — it happened when He was alone in a secluded place, groaning to His Father. It is beyond all doubt that He needed angels to come down from heaven and comfort Him in an extraordinary way. What shameful weakness it would have been, as I said, to be so tormented by fear of common death as to sweat blood and be unable to be comforted without the sight of angels? Furthermore, does not the prayer repeated three times — 'Father, if it be possible, let this cup pass from Me' — proceeding from an inconceivable bitterness of heart show that Christ faced a much crueler and harder battle than with ordinary death? From all this it is clear that the critics I am now addressing boldly speak about things they do not understand, for they have never seriously considered what it means — or how great a thing it is — for us to be redeemed from the judgment of God. Our wisdom is to understand well what a dear price the Son of God paid for our salvation. Now if someone asks me whether Christ descended into hell when He prayed to escape that death, I answer that this was its beginning — from which we may understand how grievous and terrible were the torments He endured, knowing He stood arraigned for our cause before God's judgment seat. Although for a moment the divine power of the Spirit concealed itself to make room for the weakness of the flesh, we must know that the temptation He felt through grief and fear was not such as to destroy faith. And so was fulfilled what Peter says in his sermon: that He could not be held by the agonies of death — because even when He felt as if forsaken by God, He did not at all waver in trust in God's goodness. This is proved by His remarkable cry, when in the extremity of pain He called out: 'My God, My God, why have You forsaken Me?' For though He was in measureless grief, He does not stop calling God His God — the very God of whom He cries out that He has been forsaken. This also refutes both the error of Apollinaris and the error of those called the Monothelites. Apollinaris imagined that Christ had an eternal spirit in place of a soul, making Him only half a man — as though He could have cleansed our sins in any other way than by obeying His Father. But where is the will and disposition of obedience except in the soul? His soul was troubled for precisely this purpose: to drive away our fear and bring peace and quiet to our souls. As for the Monothelites, we see plainly how Christ, according to His human nature, willed something different from what He willed according to His divine nature. I will not elaborate on how He overcame the fear He spoke of with a contrary resolve — but it is plainly shown here. 'Father, save Me from this hour' — and then: 'But for this purpose I came to this hour. Father, glorify Your name.' Even in this conflict there was none of the disorder in Him that we see in ourselves, even at our most intense moments of self-discipline.

His resurrection from the dead follows next — without which everything covered so far would be incomplete. For since the cross, death, and burial of Christ reveal nothing but weakness, faith must reach beyond all of these to be fully strengthened. So although His death accomplished our salvation in full — by it we were reconciled to God, His righteous judgment was satisfied, the curse was removed, and the penalty was fully paid — we are said to be reborn to a living hope not through His death but through His resurrection. As He rose as the conqueror of death, so the victory of our faith rests in the resurrection itself. Paul expresses this more clearly: Christ died for our sins and was raised for our justification — as if to say, by His death sin was taken away, and by His resurrection righteousness was renewed and restored. For how could He, by dying, deliver us from death if He Himself had remained overcome by it? How could He have won the victory for us if He had been defeated in the fight? So we divide the substance of our salvation between Christ's death and resurrection: by His death sin was taken away and death was destroyed; by His resurrection righteousness was repaired and life was raised up again. Yet through His resurrection His death exerts its power and effect upon us. Therefore Paul affirms that in His very resurrection He was declared the Son of God — for it was then that He openly displayed His heavenly power, which is both a clear mirror of His divinity and a firm foundation for our faith. Elsewhere he teaches that Christ suffered through the weakness of the flesh and rose again by the power of the Spirit. In the same sense, in a passage treating perfection, he says: 'that I may know Him and the power of His resurrection' — and immediately adds fellowship with His death. With this Peter's statement fits very well: that God raised Him from the dead and gave Him glory, so that our faith and hope might be in God — not that our faith resting on His death would waver, but that God's power that keeps us in faith shows itself most plainly in the resurrection. Therefore let us remember: whenever His death alone is mentioned, what properly belongs to His resurrection is included as well. And when resurrection is mentioned separately without mention of His death, it carries with it what pertains specifically to His death. Now since by rising again He obtained the crown of conquest — bringing both resurrection and life — Paul is right to declare that faith is empty and the Gospel is vain if Christ's resurrection is not firmly fixed in our hearts. Therefore, after he had gloried in Christ's death against all threats of condemnation, he adds further: 'Indeed, the very one who died has also risen and now stands as our Mediator in the presence of God.' Furthermore, as we showed earlier that sharing in His cross produces the putting to death of our flesh, so His resurrection brings us a corresponding benefit. For as the apostle says, we were united in the likeness of His death so that, sharing in His resurrection, we might walk in newness of life. Elsewhere, just as Paul draws from the fact of our dying with Christ the argument that we must put to death our earthly members, so from our rising with Christ he concludes that we must seek the things above and not the things of the earth. By these words we are not merely urged to rise up and follow the example of Christ's resurrection in a new life — we are taught that it is by His power that we are regenerated into righteousness. We also receive a third benefit from His resurrection: we are assured, as by an earnest payment, of our own resurrection. His resurrection is the most certain proof of ours — a matter Paul argues at greater length in 1 Corinthians 15. This also should be noted: the text says He rose from the dead — by which is expressed the truth of both His death and His resurrection. It is as if to say that He died the same natural death that all people die, and received immortality in the same flesh He had taken on as mortal.

His ascension into heaven follows fittingly from the resurrection. Although Christ began to display His glory and power more fully when He rose — having laid aside the lowly and ignoble condition of mortal life and the shame of the cross — it was only through His ascension that He truly began His kingdom. The apostle shows this where he teaches that Christ ascended in order to fill all things — a statement that appears contradictory but actually describes a beautiful harmony: He departed from us in such a way that His presence would become more beneficial to us. While He lived on earth, He was confined within the humble shelter of the flesh. John, after recording that remarkable invitation — 'If anyone is thirsty, let him come to Me' — immediately adds that the Holy Spirit had not yet been given to the faithful because Jesus had not yet been glorified. The Lord Himself confirmed this to His disciples: 'It is to your advantage that I go away. For if I do not go away, the Holy Spirit will not come.' He gave them comfort for His bodily absence by promising that He would not leave them as orphans but would come to them again — invisibly, yet in a way far more to be desired. For they would then learn through greater experience that the authority He holds and the power He exercises are sufficient for the faithful — not only to live blessedly but to die happily. And indeed we see how much more abundantly He poured out His Spirit after that point, how much more royally He advanced His kingdom, and how much greater power He displayed both in helping His own and in overthrowing His enemies. Being taken up into heaven, He removed the bodily presence from our sight — not to cease being present with the faithful still wandering on earth, but to govern both heaven and earth with more immediate power. Indeed, the very promise He had made — that He would be with us to the end of the age — He fulfilled through this ascension. As His body was lifted above all heavens, so His power and active working were poured out and spread beyond all the limits of heaven and earth. I prefer to express this in Augustine's words rather than my own. Christ, he says, was to go by death to the right hand of the Father, from where He is to come to judge the living and the dead — both in bodily presence, according to sound doctrine and the rule of faith. For in spiritual presence He was to be with them after His ascension. And elsewhere, more fully and plainly: According to an unspeakable and invisible grace, that is fulfilled which He had spoken: 'Behold, I am with you all the days, even to the end of the world.' But according to the flesh the Word took on, according to being born of the Virgin, being seized by the Jews, nailed to the cross, taken down from the cross, wrapped in linen cloths, laid in the tomb, and openly shown in His resurrection — this was fulfilled: 'You will not always have Me.' Why? Because He was with His disciples in bodily presence for forty days, and while they were together, seeing Him but not following Him, He ascended into heaven and is not here — for He sits there at the right hand of the Father. And yet He is here — for He has not departed in the presence of His majesty. So according to the presence of His majesty, we always have Christ; according to the presence of His flesh, it was truly said to His disciples: 'You will not always have Me.' For the church had Him in the flesh for a few days — but now she holds Him by faith and does not see Him with eyes.

It follows immediately: He sat down at the right hand of the Father. This is expressed by a figure of speech drawn from princes who have attendants beside them, to whom they entrust their authority to rule and govern in their place. So Christ — in whom the Father will be exalted and reign by His hand — is said to have been received to sit at the Father's right hand. This means He was invested with dominion over heaven and earth, took formal possession of the authority committed to Him, and not only entered upon it but continues in it until He comes down to judgment. The apostle explains it this way: 'The Father seated Him at His right hand, above all rule and authority and power and dominion, and every name that is named, not only in this age but in the age to come. He put all things under His feet and gave Him as head over all things for the church.' Now you see the purpose of that sitting: that all creatures, both heavenly and earthly, might look with wonder at His majesty, be governed by His hand, behold His face, and be subject to His power. When the apostles so frequently repeat this, they mean nothing other than to teach that all things are placed under His will. Those who think only blessedness is meant by it are mistaken. It does not matter that in Acts, Stephen testifies that he saw Christ standing — for we are not speaking here of the posture of His body, but of the majesty of His dominion. To sit means nothing other than to be the supreme Judge in the heavenly court.

From this, faith gathers many benefits. First, it learns that the Lord through His ascension has opened the entrance to the heavenly kingdom, which had previously been shut by Adam. When He entered it in our flesh and in our name, what the apostle says follows: that we already sit in heaven with Him in a certain manner. For we do not look toward heaven with bare hope alone — we already possess it in our head. Second, faith perceives that He sits with the Father for our great benefit. He has entered into a sanctuary not made with hands and appears continually before the Father as our advocate and intercessor. He turns the Father's eyes toward His own righteousness so that they are turned away from our sins. He so reconciles the Father's mind toward us that through His intercession He prepares a way and access for us to His throne, filling it with grace and mercy — which would otherwise be full of terror to wretched sinners. Third, faith grasps His power — in which our strength, might, wealth, and triumph over hell consist. For ascending on high He led captivity captive, plundered His enemies, and enriched His people — continually filling them with an abundance of spiritual riches. He sits on high so that from there, pouring out His power to us, He may quicken us to spiritual life, sanctify us by His Spirit, and adorn His church with the varied gifts of His grace. He preserves it safely by His protection, restrains with the strength of His hand the raging enemies of His cross and our salvation, and holds all power in heaven and earth — until He has overthrown all His enemies, who are also our enemies, and brought His church to its complete fullness. This is the true nature of His kingdom: this is the power the Father has given Him, until He brings the final act to completion when He comes to judge the living and the dead.

Christ does show His people clear signs of His power present among them. But because under the lowliness of the flesh His kingdom lies hidden in the world, faith is rightly directed to think upon the visible presence He will openly display on the last day. For He will descend in visible form from heaven, just as He was seen ascending — and He will appear to all people with unspeakable majesty, with the blazing splendor of immortality, with the infinite power of the Godhead, and with an escort of angels. We are therefore told to look for Him to come as our Redeemer on that day, when He will separate the sheep from the goats, the chosen from the forsaken — and none, whether living or dead, will escape His judgment. For from the farthest corners of the earth the sound of the trumpet will be heard, calling all to His judgment seat — both those who will be found alive on that day and those whom death will have already taken from among the living. Some interpret the words 'living and dead' in this place differently, and we see that some of the ancient writers were uncertain about how to understand this part of the Creed. But as the straightforward meaning is plain and easy to grasp, it also fits better with the Creed, which was clearly written with ordinary people in mind. And this does not conflict with what the apostle affirms — that it is appointed for all people to die once. For although those who remain in mortal life at the last judgment will not die in the natural and ordinary way, the transformation they will undergo will be like death, and it is not improperly called death. It is certain that not all will sleep, but all will be changed — meaning that in a single moment their mortal life will perish, be swallowed up, and be utterly transformed into a new nature. No one can deny that this passing of the flesh is a death — and yet it remains true that the living and the dead will be summoned to judgment, because the dead in Christ will rise first, and then those who remain and believe will suddenly be caught up with them in the air to meet the Lord. It is likely that this article was drawn from the sermon of Peter that Luke records, and from Paul's solemn declaration to Timothy.

From this comes extraordinary comfort: the one who is judge is the very one who has already appointed us as partners with Him in judgment. He will not mount the judgment seat to condemn us. For how could the most merciful King destroy His own people? How could the head scatter His own members? How could the advocate condemn His own clients? If the apostle dares to declare that while Christ intercedes for us no one can come forward to condemn us, it is all the more true that Christ Himself — being our intercessor — will not condemn those He has received into His care and protection. It is no small assurance that we will stand before no other judge than our own Redeemer, from whom our salvation is to be expected — and that the very one who now promises eternal blessedness through the Gospel will then fulfill that promise from the judgment seat. For this reason the Father has honored the Son by giving Him all judgment — thereby providing for the consciences of His people, who might otherwise tremble with fear before the judgment. Up to this point I have followed the order of the Apostles' Creed, because it briefly contains in a few words the chief articles of our redemption and serves as a kind of summary by which we can clearly and separately see all that is worthy of attention in Christ. I call it the Apostles' Creed without being overly concerned about its authorship. By long-standing agreement among the ancient writers it has been attributed to the apostles — either because they believed it was composed through their joint effort, or because they judged that this summary, faithfully drawn from the apostolic teaching, deserved to carry their name. I have no doubt that wherever it originated, it was used from the earliest days of the church, from the very time of the apostles, as a public confession received by common consent. It is likely that it was not privately composed by any one person, since it is clear from the earliest times it has always held sacred authority and weight among the faithful. What matters most, however, is beyond all dispute: the whole story of our faith is briefly and clearly set out in it in orderly sequence, and everything it contains is confirmed by sound testimonies of Scripture. Given this, there is no reason to speculate curiously about its author or to argue with anyone about who wrote it — unless someone is not satisfied by the assurance of the Holy Spirit but must also know from whose mouth it was spoken or by whose hand it was written.

Since we see that the entire sum of our salvation and all its parts are found in Christ, we must take care not to draw away from Him even the smallest part. If we seek salvation, the very name of Jesus teaches us it is in Him. If we seek any other gifts of the Spirit, they are to be found in His anointing. If we seek strength, it is in His dominion. If we seek purity, it is in His conception. If we seek tender compassion, it is shown in His birth — by which He was made like us in all things so that He might learn to suffer with us. If we seek redemption, it is in His suffering. If we seek acquittal, it is in His condemnation. If we seek release from the curse, it is in His cross. If we seek satisfaction, it is in His sacrifice. If we seek cleansing, it is in His blood. If we seek reconciliation, it is in His descent into the depths. If we seek the putting to death of the flesh, it is in His burial. If we seek new life, it is in His resurrection. If we seek immortality, it is likewise there. If we seek the inheritance of the heavenly kingdom, it is in His ascension into heaven. If we seek protection, security, and an abundance of every good thing, it is in His kingdom. If we seek confident readiness to face judgment, it is in the power given to Him to judge. In short, since the fullness of all good things is in Him, let us draw from that source and nowhere else, until we are filled. Those who are not content with Him alone but scatter themselves to various other hopes — even if they give Christ the chief place — have gone astray in this, that they turn any part of their attention elsewhere. Yet such distrust cannot creep in once the abundance of His good gifts has been truly known.