Exposition of the Apostles' Creed Part 3

And because the ancient custom of the world was to make computations by the governors, and refer their historical relations to the respective times of their government, therefore, that we might be properly a.s.sured of the actions of our Saviour which He did, and of His sufferings,--that is the actions which others did to Him,--the present governor is named in that form of speech which is proper to such historical or chronological narrations when we affirm that He suffered under Pontius Pilate."[082] From stating the birth of Christ, the Creed pa.s.ses by what at first sight may seem an abrupt transition to His suffering, crucifixion, and death. There is no reference to His life or works, though these differed so widely from those of ordinary men. The reason seems to be that the end for which He came into the world was to suffer and die. Although He spake as never man spake, and did the works no other man did, it was not in the first place to teach or to work miracles that He emptied Himself of His glory and came to earth, but in order to suffer and die in the room and stead of sinners. Others had been prophets and teachers, others had worked miracles, others had done good in their day and generation, but none save Jesus had come in his own name or wielded power so marvellous as His. No one could share with Him the work of suffering and dying for sinners. He was lifted up that He might draw all men unto Him. "He suffered the just for the unjust, that he might bring us to G.o.d."[083] On the cross He tasted death for every man, and made a sacrificial atonement for the sins of the world.

"He was wounded for our transgressions, he was bruised for our iniquities: the chastis.e.m.e.nt of our peace was upon him; and with his stripes we are healed."[084] His dying was the leading thought and purpose of His life. Those who were with Him fixed their eyes on His greatness as manifested in His wisdom and miracles, and looked for His setting up a kingdom of this world, but He Himself from the very beginning knew that the path to be traversed by Him was one of agony and death. He was straitened until this baptism of suffering should be accomplished.[085] At His first Pa.s.sover He had intimated that, as Moses lifted up the serpent in the wilderness, so the Son of Man should be lifted up. He used this expression "lifted up" three times, and an Evangelist gives the explanation: "This he said, signifying what death he should die."[086] Again and again He told the disciples that He had come to give His life a ransom for many, that He was to be betrayed and killed, that as the Good Shepherd He would give His life for the sheep.[087] He intimated that His death was in accordance with the deliberate counsel and foreknowledge of His Father, and with His own free and full a.s.sent: "Therefore doth my Father love me, because I lay down my life."[088] And when betrayal and apprehension brought His ministry to a close, He would allow no sword to be drawn in His defence, but was brought as a "lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth."[089]

The views which the Jews entertained with regard to the triumphant progress of Messiah did not accord with the statements of their prophets. The sacred writers who foretold His coming pointed indeed to victory as the ultimate issue of His mission, but they also clearly a.s.sociated His life with conflict and suffering. From the first intimation of a Deliverer, which spoke of a heel bruised by man's malignant adversary, there was indicated in every type and prophecy the truth that Messiah was to be "a man of sorrows and acquainted with grief," whose triumph was to be achieved through suffering. The expectation current among the Jews that deliverance would be wrought by Messiah, without humiliation or suffering, showed that they misinterpreted the messages of the prophets. Familiar with the letter, they failed to grasp the spirit of the prophetical writings. Jesus laid this ignorance to their charge when He said to them, "Ye do err, not knowing the scriptures";[090] and He upbraided the two disciples on the way to Emmaus because they had failed to discover that their Redeemer's glory was to be won through conflict: "O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?"[091]

The suffering which Jesus endured was both bodily and spiritual.

Persecution followed Him as a babe: Herod sought to slay Him, and Joseph and Mary had to flee into Egypt.[092] He was "despised and rejected" by His countrymen. His claims were refused by His kinsmen. He "endured the contradiction of sinners."[093] He "took our infirmities and bare our sicknesses." He hungered and thirsted and was weary; He was spit upon, buffeted, and scourged. The cross on which He was to suffer was laid upon His shoulders, till His exhausted frame broke down; and on Calvary a th.o.r.n.y crown was set upon His brow, and the cruel nails pierced His hands and His feet. But the sorrow within His soul was worse to bear than bodily buffering. Travail of soul was the consummation of His afflictions, and while we do not read of a groan wrung from Him by bodily torture, soul-trouble led Him to ask His Father with "strong crying and tears," as His frame was agonized and His sweat was like drops of blood--"If it be possible, let this cup pa.s.s from me."[094] As man's Saviour Jesus was made perfect through suffering.[095] "We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin."[096] The world is full of suffering, and He alone can understand and sympathise with it who has experienced it. It is the knowledge that their Divine Saviour is their Brother-man that gives to believing sufferers boldness and confidence as they draw nigh to the throne of grace.

SECTION 2.--WAS CRUCIFIED

Prophecy in the sense of prediction is a very interesting and important branch of Christian evidence. Old Testament prophets foretold minute events in the history of the Lord Jesus Christ, such as His lineal descent, the place and time of His birth, its miraculous character, His death, His burial, His three days' sojourn in the sepulchre, the casting of lots for His raiment, the piercing of His hands and feet, His last exclamation, His resurrection and ascension. Whatever view may be taken as to the dates of the various books of Scripture, it must be admitted that the whole body of the Old Testament was in circulation among the Jews hundreds of years before the birth of Christ. There can be no doubt that these prophecies were separated by great distance in time from the events predicted. Even the Septuagint Version, which is a Greek translation from the original Hebrew Scriptures, existed at Alexandria about two hundred years before His advent.

One of the most striking features of Old Testament prediction is its bearing upon the closing scenes of Christ's history. In its types as well as in its prophecies His death was foreshadowed, and the humiliating and ignominious treatment to which He was subjected minutely described. The predictions involved events that appeared contradictory and paradoxical until their fulfilment furnished the key. He Himself told the disciples again and again that He should be crucified. This form of execution was a Roman punishment reserved for slaves and the vilest criminals; and the fact that Jesus was subjected to it depended on a combination of events which no mere human sagacity could have foreseen. It required that, though he should be apprehended, accused, tried, and found guilty by Jews, His death-sentence should be inflicted by Gentiles; that the Roman governor of Judaea should, against his better judgment, surrender to the clamorous cry of a mob who demanded that the prisoner should be crucified. It required that the betrayal and condemnation of Jesus should take place during the Pa.s.sover week, when it was unlawful for the Jews to put any man to death. The excuse of the Jewish rulers, that they could not inflict death, did not mean that this power had been withdrawn from them, but that it was against their law to exercise it then. Had the season been different, had the Jews themselves carried out the sentence of death, it would have been accomplished not by crucifixion, but by stoning. Such an execution would not have fulfilled prophecy or have been a.s.sociated with the ignominy that marked the Roman death-penalty. Thus the Scripture was fulfilled in Him, "Cursed is every one that hangeth on a tree."[097] There is but one explanation that meets these facts, which is that they were directed by the counsel and foreknowledge of G.o.d, and that holy men of G.o.d spake as they were moved by the Holy Ghost.

The death of Jesus by crucifixion fulfilled in a wonderful manner the types and figures of the Old Testament. He applied the type of the brazen serpent to His death on the cross on which He was to be lifted up, and from which He was to exercise His healing power on those whom sin had bitten. The surrender of Isaac by Abraham, when he that had received the promises offered up his only begotten son, prefigured the unspeakable gift by the Father, who spared not His own Son, and the self-surrender of the Son, who gave Himself for us. As Isaac went forth bearing the wood on which he was to be offered, he was a type of Him who went forth from Jerusalem to Calvary bearing His cross. Had His sentence been any other than death by crucifixion, He would not have come under the doom which required that a prisoner should bear his cross. The Paschal Lamb, of which not a bone was to be broken, prefigured the Ant.i.type in His exemption from the treatment to which the two thieves crucified with Him were subjected. In crucifixion He was numbered with the transgressors and a.s.sociated with accursed criminals, and so prophecy received fulfilment.

It is a standing testimony at once to the reality of Christ's suffering, and to the power which He exercises over men's minds and consciences, that from being a.s.sociated with shame and scorn, the sign of the cross has been elevated to the highest place of honour and dignity. Through his reverence for Jesus, Constantine the Great, the first Christian Emperor of Rome, abolished crucifixion. It is recognised that through Christ's death upon the cross man obtains all that makes life precious.

Instead of being regarded with scorn, a cross is the coveted emblem now of valour and exalted achievement. The instrument wherewith capital punishment was inflicted on abandoned criminals has come to be an ornament of monarchs. Such a change is to be explained only by the fact that it is the sign of Christ's redeeming sacrifice, and that to mult.i.tudes who glory in the Cross, He who suffered the painful death on Calvary is the "power of G.o.d and the wisdom of G.o.d unto salvation."

SECTION 3.--DEAD

The death of Jesus Christ was the result of His being crucified. When He died, the great sacrifice for the sins of the world was accomplished.

Death was necessary for the completion of His work, and this was the fact most prominent in Old Testament type and prophecy. "Without shedding of blood is no remission,"[098] and it was to His death as the procuring cause of salvation that the Apostles directed their converts.

To the Corinthians Paul wrote, "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures."[099] It was necessary that the lamb which formed the chief part of the Pa.s.sover meal should be slain, and so Messiah was brought as a lamb to the slaughter, and when John saw Him in vision it was as a Lamb that had been slain.[100] It is the death of Jesus that we commemorate in the Sacrament of the Lord's Supper. The bread represents His body "broken for us"; the wine, His blood which was "shed for many for the remission of sins."[101] "We are reconciled to G.o.d by the death of His Son."[102] "We have redemption through his blood, even the forgiveness of sins."[103] Statements such as these fail to convey any meaning if Christ did not really die on the cross, or if salvation comes to us in any other way than through His death as an atoning sacrifice.

Of the reality of the death there is abundant evidence. It is recorded that, after six hours of suffering on the cross, Jesus gave up the ghost. The soldiers did not break His legs as they did in the case of the malefactors, because they saw and p.r.o.nounced Him dead already; but one of them inflicted a spear-wound with a force that would have caused death had any life remained. The result was an outflow of blood and water, of itself sufficient evidence that death had done its work upon the Sufferer. Before Pilate permitted the body of Jesus to be delivered to Joseph, he was careful to make sure, by questioning the centurion in charge, that the wonderful prisoner who had caused him so great anxiety was dead. Thus Messiah was cut off, but not for Himself. He stood in the room and stead of sinners, and, though Himself without sin, He tasted death for every man. "He was delivered for our offences." "The Lord laid on him the iniquity of us all." His death was not the result of unavoidable circ.u.mstances, for it pleased the Lord to bruise Him; and His sacrifice was voluntary, for He said, "I lay down my life ... no man taketh it from me."[104] The penalty of death which He endured did not pertain to Him but to those for whom He died. "He bore our sins in his own body on the tree."[105] We are "justified by his blood."[106] "G.o.d hath set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of G.o.d ... that he might be just, and the justifier of him that believeth in Jesus."[107] "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."[108]

In the statement that Jesus Christ "was dead," the Creed affirms the reality of Christ's death in opposition to certain early heretics, the Docetae, who said that His death was not real but only apparent. A similar view has been adopted by some modern writers, who a.s.sert that what the witnesses of the crucifixion saw was not death but a swoon, from which, through the ministry of His disciples, Jesus was restored after He had been taken down from the cross. It is urged in support of this view that a crucified criminal did not usually die as Jesus is said to have died, six hours after He was crucified, but lingered on for days, before being relieved from his sufferings by death. Jesus' legs were not broken by the soldiers, because they believed Him to be dead, but--say those who deny the reality of the death--the soldiers were mistaken, the seeming lifelessness was not real, and recovery soon followed, so complete that He was able to appear in public on the third day.

In considering this statement, we must take into account the physical condition of Jesus when He was crucified. On the night of His betrayal, and after His apprehension, He had been subjected to intense suffering in body and to sorrow of soul such as human thought cannot conceive. In Gethsemane He had pa.s.sed through an experience of agony from which He must have risen weakened, to endure new forms of suffering. He had been scourged by Roman soldiers, whose cruel loaded weapons inflicted wounds that left deep scars upon His flesh and caused intense pain and exhaustion. His hands and feet had been fixed to the cross with nails.

He had been crowned with thorns and mocked and hooted by a reckless mob.

He had been hurried from the Sanhedrim to the Judgment-hall, and had carried the cross until He sank beneath its weight. He had for six hours endured intense suffering from pain and thirst, and when, after a strong Roman soldier had thrust a spear into His side, He was taken down from the cross, and declared by the centurion and his company to be dead, He was laid without food, and remained for two nights and a day, in a cold rock-sepulchre, whose door was barred by a great stone, sealed, and guarded by soldiers. Suppose for a moment that Jesus had survived this terrible ordeal of suffering, and that, having eluded His Roman guard and His Jewish persecutors, He had again entered into Jerusalem, it must have been as a weak, disabled invalid, not as a man possessing normal strength and vigour. Yet on the third day He showed Himself alive, bearing no traces of the suffering He had endured except the marks of His wounds. The feet that had been pierced bore Him from Jerusalem to Emmaus, a journey of threescore furlongs; and He pa.s.sed from place to place with a swiftness of movement and a superiority to obstacles that filled the disciples with amazement.

In the light of these facts, the view we have been considering is utterly untenable. It is no matter for wonder that Jesus, after such exhaustion, died six hours after He had been lifted up on the cross. The circ.u.mstances which preceded His dying are not consistent with the opinion that while in the sepulchre He recovered from a swoon. It is not possible to conceive that a man, wounded and bruised--His hands, feet, and side pierced with nails and spear--could appear so soon, bright and radiant, strong and vigorous, undistressed by pain or weakness, and possessing power of movement not only restored, but marvellously augmented. If Jesus was not really "dead," no explanation can be given of His disappearance from history. If He had really lived as a man after His crucifixion, we should have looked for a fresh outbreak of persecution directed against Him. We have His own testimony by the Spirit, "I am he that liveth, and was dead."[109]

SECTION 4.--AND BURIED

Isaiah thus prophesied regarding the burial of the Messiah: "He was cut off out of the land of the living ... and he made his grave with the wicked, and with the rich in his death."[110] In ordinary circ.u.mstances, the body of a crucified person would not have received burial. It was the Roman custom to leave the bodies of slaves and criminals, who alone were subjected to this punishment, suspended on the cross, a prey to beasts and birds, and when these and the elements had done their work upon the flesh, the remains were ignominiously cast out. The Jews, who inflicted capital punishment not by crucifixion but by stoning, did not thus deal with the bodies of malefactors; but, as the law directed, gave them burial on the night of execution.[111] The presence of dead bodies in the neighbourhood of Jerusalem during the Pa.s.sover festival was regarded as a defilement, and steps were taken to have those of Jesus and the malefactors removed. The Jews could not themselves dispose of the bodies, because they would have sustained pollution by contact with them, and also because they had made over to the Romans the execution of the death-sentence. "The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath day, (for that Sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away."[112] This request was granted, but, through the interposition of Joseph, a rich man of Arimathaea--to whom, as a member of the supreme council, the resolution for the removal of the bodies would be known--that of Jesus escaped the ignominious treatment to which the others were subjected. He came and went in boldly unto Pilate and craved the body of Jesus, securing for it an honourable burial such as the Jews had not contemplated. Pilate "gave" the body to Joseph, and he bought fine linen, and took Him down and wrapped Him in the linen and laid Him in a sepulchre, which was hewn out of a rock.[113]

It was a new sepulchre, "where never man had yet lain."[114] In Joseph's holy task there was a.s.sociated with him Nicodemus, who brought costly spices wherewith to embalm the body, "as the manner of the Jews is to bury." The disciples of Jesus do not appear to have shared in this work, which was watched from a distance by certain women from Galilee, who followed and saw where He was laid. They, too, made ready spices and ointment with which to honour the body of the Lord; but when they came to the tomb on the morning of the first day of the week, they found it empty, for Jesus had risen. It is not without meaning that the tomb in which the body of Jesus was laid was a new one. It was thus impossible to affirm that any other than He had opened a way out of its dark recess, the conqueror of death.

Such was the wonderful combination of circ.u.mstances that led to the fulfilment of Isaiah's prophecy, "He made his grave with the wicked, and with the rich in his death." The Jews desired that He should be buried with the wicked. When they besought Pilate to remove the bodies, they wished that Jesus and the malefactors should be laid together. If the Jewish rulers had not parted with their right to dispose of the bodies, the three who had been crucified together would have been consigned to the burying-ground set apart for the interment of Jewish criminals; but it was the Divine decree that Jesus should make His grave with the rich, and therefore the event was so overruled that the bodies of Jesus and the malefactors were at the disposal not of the Jews, but of the Roman governor, who delivered the body of Jesus to the rich Joseph. While, therefore, Jesus was executed in such a way that, but for the intervention of the Jews and Pilate and Joseph, He would have been buried with criminals, "he made his grave with the rich in his death."

Thus He who had humbled Himself in dying was honoured in His burial.

Joseph and Nicodemus were timid men. The one was a secret disciple and the other, through fear of the Jews, came to Jesus by night. Though members of the Sanhedrim, they had lacked courage to defend Jesus when He was under trial; but now, grown bold, they identified themselves with Him.

The sepulchre was carefully watched. The Jews, thinking that they might hear something about the resurrection of Him whom they called "that deceiver," went to Pilate and made known their fear that the disciples would steal His body and say that He had risen from the dead.[115] The Roman governor made light of their apprehension, and said to them, perhaps sarcastically, "Ye have a watch: make it as sure as ye can." "So they went, and made the sepulchre sure, sealing the stone, and setting a watch,"[116]--proceedings which eventually furnished strong confirmation of the reality of Christ's death, burial, and resurrection.

ARTICLE 5

_He descended into h.e.l.l; the third day He rose again from the dead_

SECTION 1.--HE DESCENDED INTO h.e.l.l

It is somewhat startling to find in the Creed this statement regarding our Lord, "He descended into h.e.l.l." The clause, which was one of the latest admitted into the Creed, was derived from another creed known as that of Aquileia, compiled in the fourth century. It does not appear in the Nicene Creed, but it has a place in the Thirty-nine Articles of the Church of England, where we read, "As Christ died for us, and was buried, so also it is to be believed that He went down into h.e.l.l." The Westminster Divines, who gave the Creed a place at the close of their Shorter Catechism, appended a note explanatory of the clause to this effect, "That is, continued in the state of the dead, and under the power of death, until the third day."

The word "h.e.l.l" is used in various senses in the Old Testament.

Sometimes it means the grave, sometimes the abode of departed spirits irrespective of character, sometimes the place in which the wicked are punished.

In the English New Testament, also, the word "h.e.l.l" has not in every place the same meaning. It represents two different nouns in the original Greek--Gehenna and Hades. _Gehenna_ was the name of a deep, narrow valley, bordered by precipitous rocks, in the neighbourhood of Jerusalem, which had been desecrated by human sacrifices in the time of idolatrous kings, and afterwards became the depository of city refuse and of the offal of the temple sacrifices. The other noun, rendered by the same English word _h.e.l.l_, is _Hades_, which means "covered,"

"unseen" or "hidden." _Hades_ is the abode of disembodied spirits until the resurrection. The Jews believed it to consist of two parts, one blissful, which they termed _Paradise_--the abode of the faithful; the other _Gehenna_, in which the wicked are retained for judgment. Lazarus and Dives were both in Hades, but separated from each other by an impa.s.sable gulf, the one in an abode of comfort, the other in a place of torment.[117]

As long as the spirit tabernacles in the body there are tokens of its presence in the visible life which is sustained through its union with the body. But when it departs from its dwelling-place in the flesh, death and corruption begin their work on the body. Death is complete only when the spirit has departed, and it is probable that this statement in the Creed was meant to express in the fullest terms that Christ's death was real. As man He had taken to Himself a true body and a reasonable soul, and when His body was crucified and dead, His spirit pa.s.sed, as other human spirits pa.s.s at death, into Hades. It is not without a meaning that we read, "When Jesus had cried with a loud voice, he gave up the ghost."[118] Ghost is simply spirit, and in His case, as in that of every man, there was a true departure of the soul from the body at death. It was with His spirit that His last thought in life was occupied. He knew that though it was to depart from the battered, bruised tabernacle of His body, it was not to pa.s.s out of His Father's sight or His Father's care. "Father, into thy hands I commend my spirit,"[119] were His last words on the cross.

The descent into h.e.l.l is not referred to in the Westminster Confession, but in the Larger Catechism this statement is found: "Christ's humiliation after His death consisted in His being buried, and continuing in the state of the dead, and under the power of death, till the third day, which hath been otherwise expressed in these words, 'He descended into h.e.l.l'"[120] What the Westminster Divines meant was, that while Christ's body was laid in the grave His spirit pa.s.sed from the visible to the invisible world, that, as He shared the common lot of men in the death and burial of His body, so He shared their common lot in pa.s.sing as a spirit into the abode of spirits. The statement of this clause follows naturally what is said of the body of Jesus in that which precedes it. As His body was crucified, dead, and buried, so His spirit pa.s.sed into the abode of spirits. "In all things it behoved him to be made like unto His brethren."[121]

Those who maintain that the spirit of Christ descended into h.e.l.l in a sense peculiar to Himself, ground their opinion upon certain pa.s.sages of Scripture. Psalm xvi. 10--"Thou wilt not leave my soul in h.e.l.l, nor wilt thou suffer thine Holy One to see corruption"--is quoted in support of this opinion, but does not really justify it. It expresses the confidence of the speaker, that G.o.d will not deliver His soul to the power of Sheol (the Hebrew word equivalent to the Greek Hades), or suffer His body to see corruption, and in this sense the pa.s.sage is quoted by Peter, as a proof from prophecy of the resurrection of Christ.

Ephesians iv. 9 is also regarded as giving sanction to this view--"Now that he ascended, what is it but that he also descended first into the lower parts of the earth?" By the "lower parts of the earth" some understand parts lower than the earth, but such a view rests on a strained interpretation of the pa.s.sage. Paul's argument is that ascent to heaven must have been made by one who, before ascending, was below.

Christ had come down from heaven to earth, and was below therefore, he argues, Christ is the subject of the prophecy he has quoted. He it was that hid ascended up on high, not the Father, who is everywhere.[122]

In Isaiah xliv. 23 we have corroboration of this view: "Sing, O ye heavens ... shout, ye lower parts of the earth." Here "lower parts"

means simply the earth beneath; that is, beneath the heavens.

The most difficult and important pa.s.sage bearing on the clause is 1 Peter iii. 18, 19. "Being put to death in the flesh, but quickened by the spirit by which also he went and preached to the spirits in prison."

In the Revised Version the rendering is not "by" but "in," "which"

referring to the word "spirit,"--not the third Person of the G.o.dhead, but the human spirit of Jesus--in which spirit, separated from the body yet instinct with immortal life, He went and "preached to the spirits in prison," or rather to the spirits in custody. The pa.s.sage marks an ant.i.thesis between "flesh" and "spirit." In Christ's "flesh." He was put to death. His enemies killed His body, but His soul was as beyond their power. His body was dead, but in the abode of souls His "spirit" was alive and active.

So far there is here simply the statement that our Lord's disembodied spirit pa.s.sed to Hades, but the Apostle adds that He "preached to the spirits in prison," and it is inferred by some that He preached repentance, but this is an a.s.sumption for which there is no Scripture warrant. We are not told what was the subject of Christ's preaching. He had finished His work on earth, had atoned for sin, had overcome death and conquered Satan. Even angels did not fully know the work of grace and salvation which Christ accomplished for man, and it is not likely that the spirits of departed antediluvians and patriarchs understood its greatness. The least in the Kingdom of Heaven knows more than the greatest of patriarchs or prophets knew. While in the flesh they had seen His day afar off, and, as disembodied spirits, they knew that Messiah by suffering and dying was to work out their redemption, but before the work was finished neither men nor angels understood the mystery of it, and what is more likely than that the completion of His redeeming work was first made known to them in the spirit by the Redeemer Himself? If we accept this view, the preaching to the spirits in prison was the intimation to those already blessed, who had while on earth repented and believed, that Messiah by dying had brought in everlasting salvation for His people.

There is still a difficulty in Peter's words. Christ is said to have preached to those who were disobedient in the days of Noah. Peter says that in the writings of Paul there are some things hard to be understood, but what he himself writes regarding Christ's work in Hades is also difficult, and the pa.s.sage has found a great variety of interpretations. It would seem to imply that Christ in the spirit carried a special message to the antediluvians who had been disobedient and had perished in the Flood. What that message was we are not told, and human conjecture may not supply what the Spirit of G.o.d has seen fit to conceal. While the pa.s.sage is a difficult one, the inference is not warranted which some have drawn from it, that those who are disobedient to Christ and reject His Gospel may, though they die impenitent, nevertheless obtain salvation after death. The plain teaching of Scripture is that it is appointed unto men once to die, and after that the judgment.[123] And whatever the statement of Peter may mean, it does not sanction belief in purgatory or in universal restoration. Romanists teach that the department of Hades to which the spirit of our Lord descended was that in which dwelt the souls of believers who died before the time of Christ, and that the object of His descent was the deliverance and introduction into heaven of the pious dead who had been imprisoned in the _Limbus Patrum_, as they term that portion of Hades which these occupied. This they say was the triumph of Christ to which Paul refers in Ephesians iv. 8, when, quoting the 68th Psalm, he tells us that He ascended up on high, leading captivity captive.

According to the Romanists, Hades consists of three divisions--heaven, h.e.l.l, and purgatory. Heaven is the most blessed abode reserved for three cla.s.ses of persons:--1st, Those Old Testament saints whose spirits were detained in custody until Christ arose, when they were led out by Him in triumph; 2nd, Those who in this life attain to perfection in holiness; and 3rd, Those believers in Christ, who, having died in a state of imperfection, have made satisfaction for their sins and receive cleansing through endurance of the fires of purgatory. h.e.l.l is the abode of endless torment, where heretics and all who die in mortal sin suffer eternally. Purgatory is supposed to complete the atonement of Christ.

His work delivers from original sin and eternal punishment, but satisfaction for actual transgression is not complete until after the endurance of temporal punishments and the pains of purgatory. The Church of Rome claims the right to prescribe the nature and extent of such punishments, and having devised a complicated system of indulgences, penances, and ma.s.ses, professes to hold the Keys of Heaven and to possess authority to regulate penalties and obtain pardon for the living and the dead. Such claims are unfounded and false. G.o.d alone can forgive sin, and He recognises only two cla.s.ses--the righteous and the wicked--here and hereafter; and only two everlasting dwelling-places--heaven and h.e.l.l. The Romanist doctrine has no authority in Scripture, but is of heathen origin, being derived from the Egyptians through the Greeks and Romans, and having been current throughout the Roman Empire. Its effect has been the aggrandis.e.m.e.nt and enrichment of the papal priesthood and the subjection of the people. It contradicts the Word of G.o.d, which declares that there is no condemnation to the believer in Christ Jesus; that he hath eternal life; that for him to depart is to be with Christ, to enjoy unalloyed, unending blessedness.

Protestants, therefore, hold that "the souls of believers are at their death made perfect in holiness, and do immediately pa.s.s into glory."[124]

Between those who hold the doctrine of purgatory and believers in universal restoration, there is not a little in common. Universalists reject the Atonement, and say that G.o.d always punishes men for their sins. The wicked must expect to suffer in the next world, but the mercy of G.o.d will follow them, the punishment endured will in time effect deliverance, and the result will finally be the restoration of all to purity and happiness. They thus maintain with regard to all, what Romanists hold respecting those who pa.s.s to purgatory, and both are to be answered in the same way. We cannot make satisfaction, and we need not, for Jesus has borne "our sins in his own body on the tree."[125] By this "one offering he hath perfected for ever them that are sanctified"; so that "there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries."[126]

This clause has place in the Creed as a protest against the heresy of Apollinaris, a Bishop of Laodicea, who taught that Christ did not a.s.sume a human soul when He became incarnate. He thus denied the perfect manhood of Christ, and in support of His doctrine appealed to the fact that the Scripture says,[127] "The Word (in Greek, Logos) was made flesh," "G.o.d was manifest in the flesh," while it is never said that He was made spirit. He sought to establish a connection between the Divine Logos and human flesh of such a kind that all the attributes of G.o.d pa.s.sed into the human nature and all the human attributes into the Divine, while both together merged in one nature in Christ, who, being neither man nor G.o.d, but a mixture of G.o.d and man, held a middle place.