Institutes of the Christian Religion

1. When it is said that the Word was made flesh, we must not understand it as if he were either changed into flesh, or confusedly intermingled with flesh, but that he made choice of the Virgin's womb as a temple in which he might dwell. He who was the Son of God became the Son of man, not by confusion of substance, but by unity of person. For we maintain, that the divinity was so conjoined and united with the humanity, that the entire properties of each nature remain entire, and yet the two natures constitute only one Christ. If, in human affairs, any thing analogous to this great mystery can be found, the most apposite similitude¹ seems to be that of man, who obviously consists of two substances, neither of which however is so intermingled with the other as that both do not retain their own properties. For neither is soul body, nor is body soul. Wherefore that is said separately of the soul which cannot in any way apply to the body; and that, on the other hand, of the body which is altogether inapplicable to the soul; and that, again, of the whole man, which cannot be affirmed without absurdity either of the body or of the soul separately. Lastly, the properties of the soul are transferred to the body, and the properties of the body to the soul, and yet these form only one man, not more than one. Such modes of expression intimate both that there is in man one person formed of two compounds, and that these two different natures constitute one person. Thus the Scriptures speak of Christ. They sometimes attribute to him qualities which should be referred specially to his humanity and sometimes qualities applicable peculiarly to his divinity, and sometimes qualities which embrace both natures, and do not apply specially to either. This combination of a twofold nature in Christ they express so carefully, that they sometimes communicate them with each other, a figure of speech which the ancients termed ijdiwmavtwn koinoniva (a communication of properties).

2. Little dependence could be placed on these statements, were it not proved by numerous passages throughout the sacred volume that none of them is of man's devising. What Christ said of himself, "Before Abraham was I am," (John 8:58), was very foreign to his humanity. I am not unaware of the cavil by which erroneous spirits distort this passage—viz. that he was before all ages, inasmuch as he was foreknown as the Redeemer, as well in the counsel of the Father as in the minds of believers. But seeing he plainly distinguishes the period of his manifestation from his eternal existence, and professedly founds on his ancient government, to prove his precedence to Abraham, he undoubtedly claims for himself the peculiar attributes of divinity. Paul's assertion that he is "the first-born of every creature," that "he is before all things, and by him all things consist," (Col. 1:15, 17); his own declaration, that he had glory with the Father before the world was, and that he worketh together with the Father, are equally inapplicable to man. These and similar properties must be specially assigned to his divinity. Again, his being called the servant of the Father, his being said to grow in stature, and wisdom, and favour with God and man, not to seek his own glory, not to know the last day, not to speak of himself, not to do his own will, his being seen and handled,² apply entirely to his humanity; since, as God, he cannot be in any respect said to grow, works always for himself, knows every thing, does all things after the counsel of his own will, and is incapable of being seen or handled. And yet he not merely ascribes these things separately to his human nature, but applies them to himself as suitable to his office of Mediator. There is a communication of ijdiwvmata, or properties, when Paul says, that God purchased the Church "with his own blood," (Acts 20:28), and that the Jews crucified the Lord of glory (1 Cor. 2:8). In like manner, John says, that the Word of God was "handled." God certainly has no blood, suffers not, cannot be touched with hands; but since that Christ, who was true God and true man, shed his blood on the cross for us, the acts which were performed in his human nature are transferred improperly, but not ceaselessly, to his divinity. We have a similar example in the passage where John says that God laid down his life for us (1 John 3:16). Here a property of his humanity is communicated with his other nature. On the other hand, when Christ, still living on the earth, said, "No man has ascended up to heaven but he that came down from heaven, even the Son of man, which is in heaven," (John 3:13), certainly regarded as man in the flesh which he had put on, he was not then in heaven, but inasmuch as he was both God and man, he, on account of the union of a twofold nature, attributed to the one what properly belonged to the other.

3. But, above all, the true substance of Christ is most clearly declared in those passages which comprehend both natures at once. Numbers of these exist in the Gospel of John. What we there read as to his having received power from the Father to forgive sins; as to his quickening whom he will; as to his bestowing righteousness, holiness, and salvation; as to his being appointed judge both of the quick and the dead; as to his being honoured even as the Father,³ are not peculiar either to his Godhead or his humanity, but applicable to both. In the same way he is called the Light of the world, the good Shepherd, the only Door, the true Vine. With such prerogatives the Son of God was invested on his manifestation in the flesh, and though he possessed the same with the Father before the world was created, still it was not in the same manner or respect; neither could they be attributed to one who was a man and nothing more. In the same sense we ought to understand the saying of Paul, that at the end Christ shall deliver up "the kingdom to God, even the Father," (1 Cor. 15:24). The kingdom of God assuredly had no beginning, and will have no end: but because he was hid under a humble clothing of flesh, and took upon himself the form of a servant, and humbled himself (Phil. 2:8), and, laying aside the insignia of majesty, became obedient to the Father; and after undergoing this subjection was at length crowned with glory and honour (Heb. 2:7), and exalted to supreme authority, that at his name every knee should bow (Phil. 2:10); so at the end he will subject to the Father both the name and the crown of glory, and whatever he received of the Father, that God may be all in all (1 Cor. 15:28). For what end were that power and authority given to him, save that the Father might govern us by his hand? In the same sense, also, he is said to sit at the right hand of the Father. But this is only for a time, until we enjoy the immediate presence of his Godhead. And here we cannot excuse the error of some ancient writers, who, by not attending to the office of Mediator, darken the genuine meaning of almost the whole doctrine which we read in the Gospel of John, and entangle themselves in many snares. Let us, therefore, regard it as the key of true interpretation, that those things which refer to the office of Mediator are not spoken of the divine or human nature simply.⁴ Christ, therefore, shall reign until he appear to judge the world, inasmuch as, according to the measure of our feeble capacity, he now connects us with the Father. But when, as partakers of the heavenly glory, we shall see God as he is, then Christ, having accomplished the office of Mediator, shall cease to be the vicegerent of the Father, and will be content with the glory which he possessed before the world was. Nor is the name of Lord specially applicable to the person of Christ in any other respect than in so far as he holds a middle place between God and us. To this effect are the words of Paul, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8:6); that is, to the latter a temporary authority has been committed by the Father until his divine majesty shall be beheld face to face. His giving up of the kingdom to the Father, so far from impairing his majesty, will give a brighter manifestation of it. God will then cease to be the head of Christ, and Christ's own Godhead will then shine forth of itself, whereas it is now in a manner veiled.

4. This observation, if the readers apply it properly, will be of no small use in solving a vast number of difficulties. For it is strange how the ignorant, nay, some who are not altogether without learning, are perplexed by these modes of expression which they see applied to Christ, without being properly adapted either to his divinity or his humanity, not considering their accordance with the character in which he was manifested as God and man, and with his office of Mediator. It is very easy to see how beautifully they accord with each other, provided they have a sober interpreter, one who examines these great mysteries with the reverence which is meet. But there is nothing which furious and frantic spirits cannot throw into confusion.⁵ They fasten on the attributes of humanity to destroy his divinity; and, on the other hand, on those of his divinity to destroy his humanity: while those which, spoken conjointly of the two natures, apply to neither, they employ to destroy both. But what else is this than to contend that Christ is not man because he is God, not God because he is man, and neither God nor man because he is both at once. Christ, therefore, as God and man, possessing natures which are united, but not confused, we conclude that he is our Lord and the true Son of God, even according to his humanity, though not by means of his humanity. For we must put far from us the heresy of Nestorius, who, presuming to dissect rather than distinguish between the two natures, devised a double Christ. But we see the Scripture loudly protesting against this, when the name of the Son of God is given to him who is born of a Virgin, and the Virgin herself is called the mother of our Lord (Luke 1:32, 43). We must beware also of the insane fancy of Eutyches, lest, when we would demonstrate the unity of person, we destroy the two natures. The many passages we have already quoted, in which the divinity is distinguished from the humanity, and the many other passages existing throughout Scripture, may well stop the mouth of the most contentious. I will shortly add a few observations, which will still better dispose of this fiction. For the present, one passage will suffice—Christ would not have called his body a temple (John 2:19), had not the Godhead distinctly dwelt in it. Wherefore, as Nestorius had been justly condemned in the Council of Ephesus, so afterwards was Eutyches in those of Constantinople and Chalcedony, it being not more lawful to confound the two natures of Christ than to divide them.

5. But in our age, also, has arisen a not less fatal monster, Michael Servetus, who for the Son of God has substituted a figment composed of the essence of God, spirit, flesh, and three untreated elements. First, indeed, he denies that Christ is the Son of God, for any other reason than because he was begotten in the womb of the Virgin by the Holy Spirit. The tendency of this crafty device is to make out, by destroying the distinction of the two natures, that Christ is somewhat composed of God and man, and yet is not to be deemed God and man. His aim throughout is to establish, that before Christ was manifested in the flesh there were only shadowy figures in God, the truth or effect of which existed for the first time, when the Word who had been destined to that honour truly began to be the Son of God. We indeed acknowledge that the Mediator who was born of the Virgin is properly the Son of God. And how could the man Christ be a mirror of the inestimable grace of God, had not the dignity been conferred upon him both of being and of being called the only-begotten Son of God? Meanwhile, however, the definition of the Church stands unmoved, that he is accounted the Son of God, because the Word begotten by the Father before all ages assumed human nature by hypostatic union,—a term used by ancient writers to denote the union which of two natures constitutes one person, and invented to refute the dream of Nestorius, who pretended that the Son of God dwelt in the flesh in such a manner as not to be at the same time man. Servetus calumniously charges us with making the Son of God double, when we say that the eternal Word before he was clothed with flesh was already the Son of God: as if we said anything more than that he was manifested in the flesh. Although he was God before he became man, he did not therefore begin to be a new God. Nor is there any greater absurdity in holding that the Son of God, who by eternal generation ever had the property of being a Son, appeared in the flesh. This is intimated by the angel's word to Mary: "That holy thing which shall be born of thee shall be called the Son of God," (Luke 1:35); as if he had said that the name of Son, which was more obscure under the law, would become celebrated and universally known. Corresponding to this is the passage of Paul, that being now the sons of God by Christ, we "have received the Spirit of adoption, whereby we cry, Abba, Father," (Rom. 8:15). Were not also the holy patriarchs of old reckoned among the sons of God? Yea, trusting to this privilege, they invoked God as their Father. But because ever since the only-begotten Son of God came forth into the world, his celestial paternity has been more clearly manifested, Paul assigns this to the kingdom of Christ as its distinguishing feature. We must, however, constantly hold, that God never was a Father to angels and men save in respect of his only-begotten Son: that men, especially, who by their iniquity were rendered hateful to God, are sons by gratuitous adoption, because he is a Son by nature. Nor is there anything in the assertion of Servetus, that this depends on the filiation which God had decreed with himself. Here we deal not with figures, as expiation by the blood of beasts was shown to be; but since they could not be the sons of God in reality, unless their adoption was founded in the head, it is against all reason to deprive the head of that which is common to the members. I go farther: since the Scripture gives the name of sons of God to the angels, whose great dignity in this respect depended not on the future redemption, Christ must in order take precedence of them that he may reconcile the Father to them. I will again briefly repeat and add the same thing concerning the human race. Since angels as well as men were at first created on the condition that God should be the common Father of both; if it is true, as Paul says, that Christ always was the head, "the first-born of every creature—that in all things he might have the pre-eminence," (Col. 1:15, 18), I think I may legitimately infer, that he existed as the Son of God before the creation of the world.

6. But if his filiation (if I may so express it) had a beginning at the time when he was manifested in the flesh, it follows that he was a Son in respect of human nature also. Servetus, and others similarly frenzied, hold that Christ who appeared in the flesh is the Son of God, inasmuch as but for his incarnation he could not have possessed this name. Let them now answer me, whether, according to both natures, and in respect of both, he is a Son? So indeed they prate; but Paul's doctrine is very different. We acknowledge, indeed, that Christ in human nature is called a Son, not like believers by gratuitous adoption merely, but the true, natural, and, therefore, only Son, this being the mark which distinguishes him from all others. Those of us who are regenerated to a new life God honours with the name of sons; the name of true and only-begotten Son he bestows on Christ alone. But how is he an only Son in so great a multitude of brethren, except that he possesses by nature what we acquire by gift? This honour we extend to his whole character of Mediator, so that He who was born of a Virgin, and on the cross offered himself in sacrifice to the Father, is truly and properly the Son of God; but still in respect of his Godhead: as Paul teaches when he says, that he was "separated unto the gospel of God (which he had promised afore by his prophets in the Holy Scriptures), concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power," (Rom. 1:1-4). When distinctly calling him the Son of David according to the flesh, why should he also say that he was "declared to be the Son of God," if he meant not to intimate, that this depended on something else than his incarnation? For in the same sense in which he elsewhere says, that "though he was crucified through weakness, yet he liveth by the power of God," (2 Cor. 13:4), so he now draws a distinction between the two natures. They must certainly admit, that as on account of his mother he is called the Son of David, so, on account of his Father, he is the Son of God, and that in some respect differing from his human nature. The Scripture gives him both names, calling him at one time the Son of God, at another the Son of Man. As to the latter, there can be no question that he is called a Son in accordance with the phraseology of the Hebrew language, because he is of the offspring of Adam. On the other hand, I maintain that he is called a Son on account of his Godhead and eternal essence, because it is no less congruous to refer to his divine nature his being called the Son of God, than to refer to his human nature his being called the Son of Man. In fine, in the passage which I have quoted, Paul does not mean, that he who according to the flesh was begotten of the seed of David, was declared to be the Son of God in any other sense than he elsewhere teaches that Christ, who descended of the Jews according to the flesh, is "over all, God blessed for ever," (Rom. 9:5). But if in both passages the distinction of two natures is pointed out, how can it be denied, that he who according to the flesh is the Son of Man, is also in respect of his divine nature the Son of God?

7. They indeed find a blustering defence of their heresy in its being said, that "God spared not his own Son," and in the communication of the angel, that He who was to be born of the Virgin should be called the "Son of the Highest," (Rom. 8:32; Luke 1:32). But before pluming themselves on this futile objection, let them for a little consider with us what weight there is in their argument. If it is legitimately concluded, that at conception he began to be the Son of God, because he who has been conceived is called a Son, it will follow, that he began to be the Word after his manifestation in the flesh, because John declares, that the Word of life of which he spoke was that which "our hands have handled," (1 John 1:1). In like manner we read in the prophet, "Thou, Bethlehem Ephratah, though thou be little among the thousands of Israel, yet out of thee shall he come forth that is to be a ruler in Israel; whose goings forth have been from of old, from everlasting," (Mic. 5:2). How will they be forced to interpret if they will follow such a method of arguing? I have declared that we by no means assent to Nestorius, who imagined a twofold Christ, when we maintain that Christ, by means of brotherly union, made us sons of God with himself, because in the flesh, which he took from us, he is the only-begotten Son of God. And Augustine wisely reminds us,⁶ that he is a bright mirror of the wonderful and singular grace of God, because as man he obtained honour which he could not merit. With this distinction, therefore, according to the flesh, was Christ honoured even from the womb—viz. to be the Son of God. Still, in the unity of person we are not to imagine any intermixture which takes away from the Godhead what is peculiar to it. Nor is it more absurd that the eternal Word of God and Christ, uniting the two natures in one person, should in different ways be called the Son of God, than that he should in various respects be called at one time the Son of God, at another the Son of Man. Nor are we more embarrassed by another cavil of Servetus—viz. that Christ, before he appeared in the flesh, is nowhere called the Son of God, except under a figure. For though the description of him was then more obscure, yet it has already been clearly proved, that he was not otherwise the eternal God, than as he was the Word begotten of the eternal Father. Nor is the name applicable to the office of Mediator which he undertook, except in that he was God manifest in the flesh. Nor would God have thus from the beginning been called a Father, had there not been even then a mutual relation to the Son, "of whom the whole family in heaven and earth is named," (Eph. 3:15). Hence it is easy to infer, that under the Law and the Prophets he was the Son of God before this name was celebrated in the Church. But if we are to dispute about the word merely, Solomon, speaking of the incomprehensibility of God, affirms that his Son is like himself, incomprehensible: "What is his name, and what is his Son's name, if thou canst tell?" (Prov. 30:4). I am well aware that with the contentious this passage will not have sufficient weight; nor do I found much upon it, except as showing the malignant cavils of those who affirm that Christ is the Son of God only in so far as he became man. We may add, that all the most ancient writers, with one mouth and consent, testified the same thing so plainly, that the effrontery is no less ridiculous than detestable, which dares to oppose us with Irenaeus and Tertullian, both of whom acknowledge that He who was afterwards visibly manifested was the invisible Son of God.⁷

8. But although Servetus heaped together a number of horrid dogmas, to which, perhaps, others would not subscribe, you will find, that all who refuse to acknowledge the Son of God except in the flesh, are obliged, when urged more closely, to admit that he was a Son, for no other reason than because he was conceived in the womb of the Virgin by the Holy Spirit; just like the absurdity of the ancient Manichees, that the soul of man was derived by transfusion from God, from its being said, that he breathed into Adam's nostrils the breath of life (Gen. 2:7). For they lay such stress on the name of Son that they leave no distinction between the natures, but babblingly maintain that the man Christ is the Son of God, because, according to his human nature, he was begotten of God. Thus, the eternal generation of Wisdom, celebrated by Solomon (Prov. 8:22, seq). is destroyed, and no kind of Godhead exists in the Mediator: or a phantom is substituted instead of a man. The grosser delusions of Servetus, by which he imposed upon himself and some others, it were useful to refute, that pious readers might be warned by the example, to confine themselves within the bounds of soberness and modesty: however, I deem it superfluous here, as I have already done it in a special treatise.⁸ The whole comes to this, that the Son of God was from the beginning an idea, and was even then a preordained man, who was to be the essential image of God. nor does he acknowledge any other word of God except in external splendour. The generation he interprets to mean, that from the beginning a purpose of generating the Son was begotten in God, and that this purpose extended itself by act to creation. Meanwhile, he confounds the Spirit with the Word, saying that God arranged the invisible Word and Spirit into flesh and soul. In short, in his view the typifying of Christ occupies the place of generation; but he says, that he who was then in appearance a shadowy Son, was at length begotten by the Word, to which he attributes a generating power. From this it will follow, that dogs and swine are not less sons of God, because created of the original seed of the Divine Word. But although he compounds Christ of three untreated elements, that he may be begotten of the essence of God, he pretends that he is the first-born among the creatures, in such a sense that, according to their degree, stones have the same essential divinity. But lest he should seem to strip Christ of his Deity, he admits that his flesh is oJmoouvsion, of the same substance with God, and that the Word was made man, by the conversion of flesh into Deity. Thus, while he cannot comprehend that Christ was the Son of God, until his flesh came forth from the essence of God and was converted into Deity, he reduces the eternal personality (hypostasis) of the Word to nothing, and robs us of the Son of David, who was the promised Redeemer. It is true, he repeatedly declares that the Son was begotten of God by knowledge and predestination, but that he was at length made man out of that matter which, from the beginning, shone with God in the three elements, and afterwards appeared in the first light of the world, in the cloud and pillar of fire. How shamefully inconsistent with himself he ever and anon becomes, it were too tedious to relate. From this brief account sound readers will gather, that by the subtle ambiguities of this infatuated man, the hope of salvation was utterly extinguished. For if the flesh were the Godhead itself, it would cease to be its temple. Now, the only Redeemer we can have is He who being begotten of the seed of Abraham and David according to the flesh, truly became man. But he erroneously insists on the expression of John, "The Word was made flesh." As these words refute the heresy of Nestorius, so they give no countenance to the impious fiction of which Eutyches was the inventor, since all that the Evangelist intended was to assert a unity of person in two natures.

THREE THINGS BRIEFLY TO BE REGARDED IN CHRIST—VIZ. HIS OFFICES OF PROPHET, KING, AND PRIEST.

1. Though heretics pretend the name of Christ, truly does Augustine affirm (Enchir. ad Laurent. cap. 5), that the foundation is not common to them with the godly, but belongs exclusively to the Church: for if those things which pertain to Christ be diligently considered, it will be found that Christ is with them in name only, not in reality. Thus in the present day, though the Papists have the words, Son of God, Redeemer of the world, sounding in their mouths, yet, because contented with an empty name, they deprive him of his virtue and dignity; what Paul says of "not holding the head," is truly applicable to them (Col. 2:19). Therefore, that faith may find in Christ a solid ground of salvation, and so rest in him, we must set out with this principle, that the office which he received from the Father consists of three parts. For he was appointed both Prophet, King, and Priest; though little were gained by holding the names unaccompanied by a knowledge of the end and use. These too are spoken of in the Papacy, but frigidly, and with no great benefit, the full meaning comprehended under each title not being understood. We formerly observed, that though God, by supplying an uninterrupted succession of prophets, never left his people destitute of useful doctrine, such as might suffice for salvation; yet the minds of believers were always impressed with the conviction that the full light of understanding was to be expected only on the advent of the Messiah. This expectation, accordingly, had reached even the Samaritans, to whom the true religion had never been made known. This is plain from the expression of the woman, "I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things," (John 4:25). Nor was this a mere random presumption which had entered the minds of the Jews. They believed what sure oracles had taught them. One of the most remarkable passages is that of Isaiah, "Behold, I have given him for a witness to the people, a leader and commander to the people," (Is. 55:4); that is, in the same way in which he had previously in another place styled him "Wonderful, Counsellor," (Is. 9:6).⁹ For this reason, the apostle commending the perfection of gospel doctrine, first says that "God, at sundry times and in divers manners spake in times past unto the prophets," and then adds, that he "has in these last days spoken unto us by his Son," (Heb. 1:1, 2). But as the common office of the prophets was to hold the Church in suspense, and at the same time support it until the advent of the Mediator; we read, that the faithful, during the dispersion, complained that they were deprived of that ordinary privilege. "We see not our signs: there is no more any prophet, neither is there among us any that knoweth how long," (Ps. 74:9). But when Christ was now not far distant, a period was assigned to Daniel "to seal up the vision and prophecy," (Daniel 9:24), not only that the authority of the prediction there spoken of might be established, but that believers might, for a time, patiently submit to the want of the prophets, the fulfilment and completion of all the prophecies being at hand.

2. Moreover, it is to be observed, that the name Christ refers to those three offices: for we know that under the law, prophets as well as priests and kings were anointed with holy oil. Whence, also, the celebrated name of Messiah was given to the promised Mediator. But although I admit (as, indeed, I have elsewhere shown) that he was so called from a view to the nature of the kingly office, still the prophetical and sacerdotal unctions have their proper place, and must not be overlooked. The former is expressly mentioned by Isaiah in these words: "The Spirit of the Lord God is upon me: because the Lord has anointed me to preach good tidings unto the meek; he has sent me to bind up the broken-hearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord," (Is. 60:1, 2). We see that he was anointed by the Spirit to be a herald and witness of his Father's grace, and not in the usual way; for he is distinguished from other teachers who had a similar office. And here, again, it is to be observed, that the unction which he received, in order to perform the office of teacher, was not for himself, but for his whole body, that a corresponding efficacy of the Spirit might always accompany the preaching of the Gospel. This, however, remains certain, that by the perfection of doctrine which he brought, an end was put to all the prophecies, so that those who, not contented with the Gospel, annex somewhat extraneous to it, derogate from its authority. The voice which thundered from heaven, "This is my beloved Son, hear him" gave him a special privilege above all other teachers. Then from him, as head, this unction is diffused through the members, as Joel has foretold, "Your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions," (Joel 2:28). Paul's expressions, that he was "made unto us wisdom," (1 Cor. 1:30), and elsewhere, that in him "are hid all the treasures of wisdom and knowledge," (Col. 2:3), have a somewhat different meaning, namely, that out of him there is nothing worth knowing, and that those who, by faith, apprehend his true character, possess the boundless immensity of heavenly blessings. For which reason, he elsewhere says, "I determined not to know any thing among you, save Jesus Christ and him crucified," (1 Cor. 2:2). And most justly: for it is unlawful to go beyond the simplicity of the Gospel. The purpose of this prophetical dignity in Christ is to teach us, that in the doctrine which he delivered is substantially included a wisdom which is perfect in all its parts.

3. I come to the Kingly office, of which it were in vain to speak, without previously reminding the reader that its nature is spiritual; because it is from thence we learn its efficacy, the benefits it confers, its whole power and eternity. Eternity, moreover, which in Daniel an angel attributes to the office of Christ (Dan. 2:44), in Luke an angel justly applies to the salvation of his people (Luke 1:33). But this is also twofold, and must be viewed in two ways; the one pertains to the whole body of the Church the other is proper to each member. To the former is to be referred what is said in the Psalms, "Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever, as the moon, and as a faithful witness in heaven," (Ps. 89:35, 37). There can be no doubt that God here promises that he will be, by the hand of his Son, the eternal governor and defender of the Church. In none but Christ will the fulfilment of this prophecy be found; since immediately after Solomon's death the kingdom in n great measure lost its dignity, and, with ignominy to the family of David, was transferred to a private individual. Afterwards decaying by degrees, it at length came to a sad and dishonourable end. In the same sense are we to understand the exclamation of Isaiah, "Who shall declare his generation?" (Isaiah 53:8). For he asserts that Christ will so survive death as to be connected with his members. Therefore, as often as we hear that Christ is armed with eternal power, let us learn that the perpetuity of the Church is thus effectually secured; that amid the turbulent agitations by which it is constantly harassed, and the grievous and fearful commotions which threaten innumerable disasters, it still remains safe. Thus, when David derides the audacity of the enemy who attempt to throw off the yoke of God and his anointed, and says, that kings and nations rage "in vain," (Ps. 2:2-4), because he who sitteth in the heaven is strong enough to repel their assaults, assuring believers of the perpetual preservation of the Church, he animates them to have good hope whenever it is occasionally oppressed. So, in another place, when speaking in the person of God, he says, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool," (Ps. 110:1), he reminds us, that however numerous and powerful the enemies who conspire to assault the Church, they are not possessed of strength sufficient to prevail against the immortal decree by which he appointed his Son eternal King. Whence it follows that the devil, with the whole power of the world, can never possibly destroy the Church, which is founded on the eternal throne of Christ. Then in regard to the special use to be made by each believer, this same eternity ought to elevate us to the hope of a blessed immortality. For we see that every thing which is earthly, and of the world, is temporary, and soon fades away. Christ, therefore, to raise our hope to the heavens, declares that his kingdom is not of this world (John 18:36). In fine, let each of us, when he hears that the kingdom of Christ is spiritual, be roused by the thought to entertain the hope of a better life, and to expect that as it is now protected by the hand of Christ, so it will be fully realised in a future life.

4. That the strength and utility of the kingdom of Christ cannot, as we have said, be fully perceived without recognising it as spiritual, is sufficiently apparent, even from this, that having during the whole course of our lives to war under the cross, our condition here is bitter and wretched. What then would it avail us to be ranged under the government of a heavenly King, if its benefits were not realised beyond the present earthly life? We must, therefore, know that the happiness which is promised to us in Christ does not consist in external advantages—such as leading a joyful and tranquil life, abounding in wealth, being secure against all injury, and having an affluence of delights, such as the flesh is wont to long for—but properly belongs to the heavenly life. As in the world the prosperous and desirable condition of a people consists partly in the abundance of temporal good and domestic peace, and partly in the strong protection which gives security against external violence; so Christ also enriches his people with all things necessary to the eternal salvation of their souls and fortifies them with courage to stand unassailable by all the attacks of spiritual foes. Whence we infer, that he reigns more for us than for himself, and that both within us and without us; that being replenished, in so far as God knows to be expedient, with the gifts of the Spirit, of which we are naturally destitute, we may feel from their first fruits, that we are truly united to God for perfect blessedness; and then trusting to the power of the same Spirit, may not doubt that we shall always be victorious against the devil, the world, and every thing that can do us harm. To this effect was our Saviour's reply to the Pharisees, "The kingdom of God is within you." "The kingdom of God cometh not with observation," (Luke 17:21, 22). It is probable that on his declaring himself to be that King under whom the highest blessing of God was to be expected, they had in derision asked him to produce his insignia. But to prevent those who were already more than enough inclined to the earth from dwelling on its pomp, he bids them enter into their consciences, for "the kingdom of God" is "righteousness, and peace, and joy in the Holy Ghost," (Rom. 14:17). These words briefly teach what the kingdom of Christ bestows upon us. Not being earthly or carnal, and so subject to corruption, but spiritual, it raises us even to eternal life, so that we can patiently live at present under toil, hunger, cold, contempt, disgrace, and other annoyances; contented with this, that our King will never abandon us, but will supply our necessities until our warfare is ended, and we are called to triumph: such being the nature of his kingdom, that he communicates to us whatever he received of his Father. Since then he arms and equips us by his power, adorns us with splendour and magnificence, enriches us with wealth, we here find most abundant cause of glorying, and also are inspired with boldness, so that we can contend intrepidly with the devil, sin, and death. In fine, clothed with his righteousness, we can bravely surmount all the insults of the world: and as he replenishes us liberally with his gifts, so we can in our turn bring forth fruit unto his glory.

5. Accordingly, his royal unction is not set before us as composed of oil or aromatic perfumes; but he is called the Christ of God, because "the Spirit of the Lord" rested upon him; "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord," (Isaiah 11:2). This is the oil of joy with which the Psalmist declares that he was anointed above his fellows (Ps. 45:7). For, as has been said, he was not enriched privately for himself, but that he might refresh the parched and hungry with his abundance. For as the Father is said to have given the Spirit to the Son without measure (John 3:34), so the reason is expressed, that we might all receive of his fulness, and grace for grace (John 1:16). From this fountain flows the copious supply (of which Paul makes mention, Eph. 4:7) by which grace is variously distributed to believers according to the measure of the gift of Christ. Here we have ample confirmation of what I said, that the kingdom of Christ consists in the Spirit, and not in earthly delights or pomp, and that hence, in order to be partakers with him, we must renounce the world. A visible symbol of this grace was exhibited at the baptism of Christ, when the Spirit rested upon him in the form of a dove. To designate the Spirit and his gifts by the term "unction" is not new, and ought not to seem absurd (see 1 John 2:20, 27), because this is the only quarter from which we derive life; but especially in what regards the heavenly life, there is not a drop of vigour in us save what the Holy Spirit instils, who has chosen his seat in Christ, that thence the heavenly riches, of which we are destitute, might flow to us in copious abundance. But because believers stand invincible in the strength of their King, and his spiritual riches abound towards them, they are not improperly called Christians. Moreover, from this eternity of which we have spoken, there is nothing derogatory in the expression of Paul, "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father," (1 Cor. 15:24); and also, "Then shall the Son also himself be subject unto him that put all things under him, that God may be all in and" (1 Cor. 15:28); for the meaning merely is, that, in that perfect glory, the administration of the kingdom will not be such as it now is. For the Father has given all power to the Son, that by his hand he may govern, cherish, sustain us, keep us under his guardianship, and give assistance to us. Thus, while we wander far as pilgrims from God, Christ interposes, that he may gradually bring us to full communion with God. And, indeed, his sitting at the right hand of the Father has the same meaning as if he was called the vicegerent of the Father, entrusted with the whole power of government. For God is pleased, mediately (so to speak) in his person to rule and defend the Church. Thus also his being seated at the right hand of the Father is explained by Paul, in the Epistle to the Ephesians, to mean, that "he is the head over all things to the Church, which is his body," (Eph. 1:20, 22). Nor is this different in purport from what he elsewhere teaches, that God has "given him a name which is above every name; that at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father," (Phil. 2:9-11). For in these words, also, he commends an arrangement in the kingdom of Christ, which is necessary for our present infirmity. Thus Paul rightly infers that God will then be the only Head of the Church, because the office of Christ, in defending the Church, shall then have been completed. For the same reason, Scripture throughout calls him Lord, the Father having appointed him over us for the express purpose of exercising his government through him. For though many lordships are celebrated in the world, yet Paul says, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," (1 Cor. 8:6). Whence it is justly inferred that he is the same God, who, by the mouth of Isaiah, declared, "The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King: he will save us," (Isaiah 33:22). For though he every where describes all the power which he possesses as the benefit and gift of the Father, the meaning simply is, that he reigns by divine authority, because his reason for assuming the office of Mediator was, that descending from the bosom and incomprehensible glory of the Father, he might draw near to us. Wherefore there is the greater reason that we all should with one consent prepare to obey, and with the greatest alacrity yield implicit obedience to his will. For as he unites the offices of King and Pastor towards believers, who voluntarily submit to him, so, on the other hand, we are told that he wields an iron sceptre to break and bruise all the rebellious like a potter's vessel (Ps. 2:9). We are also told that he will be the Judge of the Gentiles, that he will cover the earth with dead bodies, and level down every opposing height (Ps. 110:6). Of this examples are seen at present, but full proof will be given at the final judgment, which may be properly regarded as the last act of his reign.

6. With regard to his Priesthood, we must briefly hold its end and use to be, that as a Mediator, free from all taint, he may by his own holiness procure the favour of God for us. But because a deserved curse obstructs the entrance, and God in his character of Judge is hostile to us, expiation must necessarily intervene, that as a priest employed to appease the wrath of God, he may reinstate us in his favour. Wherefore, in order that Christ might fulfil this office, it behoved him to appear with a sacrifice. For even under the law of the priesthood it was forbidden to enter the sanctuary without blood, to teach the worshipper that however the priest might interpose to deprecate, God could not be propitiated without the expiation of sin. On this subject the Apostle discourses at length in the Epistle to the Hebrews, from the seventh almost to the end of the tenth chapter. The sum comes to this, that the honour of the priesthood was competent to none but Christ, because, by the sacrifice of his death, he wiped away our guilt, and made satisfaction for sin. Of the great importance of this matter, we are reminded by that solemn oath which God uttered, and of which he declared he would not repent, "Thou art a priest for ever, after the order of Melchizedek," (Ps. 110:4). For, doubtless, his purpose was to ratify that point on which he knew that our salvation chiefly hinged. For, as has been said, there is no access to God for us or for our prayers until the priest, purging away our defilements, sanctify us, and obtain for us that favour of which the impurity of our lives and hearts deprives us. Thus we see, that if the benefit and efficacy of Christ's priesthood is to reach us, the commencement must be with his death. Whence it follows, that he by whose aid we obtain favour, must be a perpetual intercessor. From this again arises not only confidence in prayer, but also the tranquillity of pious minds, while they recline in safety on the paternal indulgence of God, and feel assured, that whatever has been consecrated by the Mediator is pleasing to him. But since God under the Law ordered sacrifices of beasts to be offered to him, there was a different and new arrangement in regard to Christ—viz. that he should be at once victim and priest, because no other fit satisfaction for sin could be found, nor was any one worthy of the honour of offering an only begotten son to God. Christ now bears the office of priest, not only that by the eternal law of reconciliation he may render the Father favourable and propitious to us, but also admit us into this most honourable alliance. For we though in ourselves polluted, in him being priests (Rev. 1:6), offer ourselves and our all to God, and freely enter the heavenly sanctuary, so that the sacrifices of prayer and praise which we present are grateful and of sweet odour before him. To this effect are the words of Christ, "For their sakes I sanctify myself," (John 17:19); for being clothed with his holiness, inasmuch as he has devoted us to the Father with himself (otherwise we were an abomination before him), we please him as if we were pure and clean, nay, even sacred. Hence that unction of the sanctuary of which mention is made in Daniel (Dan. 9:24). For we must attend to the contrast between this unction and the shadowy one which was then in use; as if the angel had said, that when the shadows were dispersed, there would be a clear priesthood in the person of Christ. The more detestable, therefore, is the fiction of those who, not content with the priesthood of Christ, have dared to take it upon themselves to sacrifice him, a thing daily attempted in the Papacy, where the mass is represented as an immolation of Christ.