ample by his life; (2) to deprive the Jews of their faith in the coming of the Messiah in glory; (3) to make void the laws of Moses; (4) finally, he died in order to give a clear testimony of the truth that he was God, that is, that which he constantly denied being.
All this chapter is remarkable in that it has not the slightest foundation in the Holy Canonical Scripture, but is all based on the apocryphal account, has not the slightest human meaning, and, what is most important, appears to every fresh man quite superfluous. Only by subjecting the Theology to a close study, can one guess what it is needed for. There is but one purpose which this chapter has, and that is, to solve the contradiction that all men perished before Christ, whereas we recognize the saints of the Old Testament. What is to be done with them! And so the apocryphal account of Christ’s descent into hell is taken, and the question is solved, and there appears the royal ministration of Christ. After that follows a chapter on the royal ministration of Christ.
“III. 157. Connection with what precedes, conception of the royal ministration of Christ, and the truth of his ministration. The truth of the royal ministration of our Saviour is quite clearly testified to in the Word of God. (1) He was born a king and vested with power. For unto us a child is born, proclaims the prophet Isaiah, unto us a son is given: and the government shall be upon his shoulder and his name shall be called Angel of the Great Council, Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace, the Father of the future life. And great is his government, and of his peace there is no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever (Is. ix. 6, 7; cf. Luke i. 32, 33; Matt. ii. 2). He was a king and had a royal power in the days of his humiliation, for he himself adopted the name of king, as
