The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 37 – Question 39
ON THE 15. SABBATH.Queſt. 37. What beleeveſt thou when thou ſaieſt, He ſuffered?
Anſw. That he, all the time of his life which he led in the earth, but eſpecially at the end thereof, ſuſtained the wrath of God both in body and ſoule, againſt the ſin of all mankind,aEſay 53.4. 1 Pet. 2.24. & 3.18. 1 Tim. 2.6. that he might by his paſſion, as the only propitiatory ſacrifice,bEſay 53.10. Epheſ. 5.2. 1 Cor. 5.5. 1 John 2.2. Rom. 3.15. Heb. 9.28. & 10 14. deliver our body and ſoule from everlaſting damnation,cGal. 3.13. Coloſ. 1.13. Heb. 9.12. 1 Pet. 1.18, 19. and purchaſe unto us the favour of God, righteouſneſſe, and everlaſting life.dRom. 3.25. 2 Cor. 5.21. John 3.16. & 9.51. Heb. 9.15. & 10.19.
The Explication.
NOw have we in few words expounded thoſe Articles of the Apoſtolike Creed, which intreate of the perſon of Chriſt; and have withall declared in the expoſition thereof, thoſe things which are neceſſary for us to know, both of the Divinity of Chriſt, and of his humane nature, which was taken by the Word of the ſeed of David, united perſonally with the Word by the vertue of the holy Ghoſt, and begotten in marvellous manner of the Virgins ſubſtance: The courſe of order requireth, that now conſequently we expound and declare thoſe Articles which treat of the office of Chriſt: and firſt of all of his Humiliation, or humbling, which is the former part of Chriſts office, whereunto belong theſe Articles; He ſuffered under Pontius Pilate, was crucified, dead, and buried: He deſcended into hell. After we have expounded theſe, we will come unto the reſt of the Articles, which ſpeak of his Glorification; which is the other part of Chriſts office. The Paſſion of Chriſt doth follow next his Conception and Nativity:Two cauſes why Chriſts paſsion followeth his nativity immediatly in the Creed. The fruits to be gathered out of the ſtory of Chriſts life. 1. Becauſe in his Paſſion and Death conſiſteth our ſalvation. 2. Becauſe his whole life was a continuall paſſion, ſuffering, and calamity. Yet notwithſtanding, many things may, and ought to be profitably obſerved out of the ſtory of the whole race of his life on earth, ſet downe by the Evangeliſts. For that doth ſhew, 1. This perſon to be the promiſed Meſſias, ſeeing in him concurre, and are fulfilled all the prophecies. 2. That ſtory is a conſideration or meditation of that humility or obedience, which he performed unto his Father. Hither belong thoſe things, which are eſpecially to be conſidered in Chriſts Paſſion: 1. The hiſtory it ſelfe of Chriſts Paſſion agreeing with Gods ſacred Oracles and Prophecies. 2. The cauſes or fruits of Chriſts Paſsion. 3. His example, that we are alſo to enter into eternall life & heavenly glory, by ſuffering death, as did Chriſt. But, for fuller explication, theſe foure Queſtions touching Chriſts Paſſion are to be conſidered:
1. What is underſtood by the name of Paſſion, or what Chriſt ſuffered.
2. Whether he ſuffered according to both natures.
3. What was the impellent cauſe of Chriſts Paſsion.
4. What the finall cauſes or ends and fruits thereof.
1. What is meant by the name of Paſsion, or what Christ ſuffered.
BY the name of Paſsion is underſtood the whole humiliation, or the obedience of Chriſts whole humiliation, all the miſeries, infirmities, torments, ignominies, paines, and griefs, unto all which Chriſt for our ſakes was ſubject and obnoxious, as well in ſoule, as in body, from the point of his nativity, untill the houre of his death and reſurrection. For the chiefe part of his paines and dolours, were the torments in his ſoule, wherein he felt the ire and wrath of God againſt the ſin of mankind. But principally by the name Paſsion is ſignified the laſt part of his humiliation, even the laſt act of his life,Mat. 26.38. & 27 46. Eſay 53.4, 6, 10. Chriſts ſufferings. wherein he ſuffered extreme torments of ſoule and body for our finnes. My ſoule is very heavie, even unto the death. My God, my God, why haſt thou forſaken me? Surely he hath carried our ſorrowes. The Lord hath laid upon him the iniquities of us all. The Lord would break him, and make him ſubject to infirmities. What then did Chriſt ſuffer? He ſuffered, 1. A privation and want of incomparable happineſſe, joy and all other heavenly bleſſings, which he ſhould have injoyed. 2. All the infirmities of mans nature, ſinne onelyonly excepted: he hungred, thirſted,Mat. 8.17. John 4.7. & 19.28 Hebr. 4.15. was weary, was ſtricken with ſadneſſe and griete, &c. 3. Extreme need and poverty: The ſonne of man hath not whereon to lay his head. 4. For infinite injuries, contumelies, ſlanders, layings in wait for him, back-bitings, reproaches, blaſphemies, annihilating,Luke 9 58. Mat. 12.24. and contempt: I am a worme, and not a man. He hath neither forme nor beauty: when we ſhall ſee him, there ſhall be no forme that we ſhould deſire him. Pſal. 22 7. Eſay 53.4.5. The temptations of the Devill: He was in all things tempted in like ſort, yet without ſinne. 6. The death of the body; and that, reproachfull and contumelious, even the death of the Croſſe, 7. The moſt grievous torments of ſoule: that is,Hebr. 4.15. he found the ſenſe and feeling of the wrath of God againſt the ſins of all mankind to be laid upon him. Hereof it was, that he cried with a loud voyce; My God, my God, why haſt thou forſaken me? as if he ſhould ſay; Why doeſt thou not drive and put away from me ſuch torments?Mat. 27.46. We ſee then, what, and how great things Chriſt hath ſuffered for us. Queſt. But whereas the divine nature was united to the humane, how could it be that the humane nature ſhould be ſo broken and weakened, that he ſhould breake forth into ſuch out cries: eſpecially ſeeing other Martyrs have been much more stout and courageous in their torments? Why Chriſt was more weakened is his Paſsion, than other Martyrs in theirs.Anſ. The cauſe hereof was the diverſity of the puniſhment which Chriſt indured, from that which other Martyrs abide. Saint Laurence lying on the grid-iron, felt not Gods dreadfull wrath againſt his owne ſins, and the ſins of mankind (the whole puniſhment whereof was laid on the Sonne of God, as Eſay ſaith, Chriſt was ſtricken, and humbled for our iniquities) Saint Laurence, I ſay, then felt not God angry and ſtriking, but reconciled and appeaſed with him & gracious and favourable towards him: neither ſuſtained he (as Chriſt ſuſtained) the horrours of death and hell; but had great comfort in that he ſuffered for the confeſſion of the Goſpel, and was aſſured of remiſſion of his ſins by, and for the Son of God, on whom God laid them, as it is ſaid: Behold the Lamb of God, which taketh away the ſinnes of the world. John 1.29.Hence is it that S. Laurence may ſeem to have bin more ſtout and courageous in his martyrdom, than Chriſt in his Paſsion. And hereof it was that the humane nature of Chriſt, though united to the God-head, did ſweat bloud in the Garden, & brake into that out-cry: My God my God, why hast thou forſaken me? Mat 27.46,not that there was any ſeparation of the natures, but becauſe the humanity was for a time forſaken of the Divinity,Lib. 3. adverl. haetel. Three differences betweene Chriſts Paſsion and mens ſufferings. in aſ much as the Word (as Irenaeus ſpeaketh) was at quiet, and aſſiſted not, nor delivered the afflicted man-hood, untill a ſufficient Paſſion was finiſhed and fulfilled. Chriſts Paſſion therefore differeth from the torments of other men, 1. In the very forme: for Chriſt felt the whole wrath of God, both in his body, and in his ſoule; others not ſo. 2. In the impulſive cauſe: for Chriſt ſuffered not for his owne ſins, but for ours. 3. In the end: for Chriſts Paſſion is the ranſome and onelyonly propitiatory ſacrifice for our ſins; the ſufferings of other men are no ranſome, but either puniſhments, or trials, or witneſſings of the truth.
Object. 1. The order of Gods juſtice, permitteth not that the innocent and righteous ſhould ſuffer for the unrighteous. For it is the point of justice to puniſh the guilty offendors. But Chriſt was an innocent. Therefore Chriſts Paſſion ſeemeth to overthrow Gods juſtice. Anſ. The righteous may not ſuffer for the unrighteous, unleſſe theſe conditions concurre in his Paſſion. 1. That of his own accord he offer himſelfe to puniſhment. 2. That he ſo voluntarily offer himſelfe to puniſhment, that he be able alſo to pay a ſufficient ranſome for the offendors, whoſe puniſhment he undergoeth. 3. That he be able to preſerve himſelfe from periſhing therein, and able to recover thence. 4. That he effect in thoſe for whom he ſatisfieth, that they offend no more hereafter. 5. That he be of the ſame nature which the offenders are, for whom he ſatisfieth. If ſuch a ſatisfier be deputed, Gods juſtice is no way impaired. For thus, both he that ſuffereth, and they for whom he ſuffereth are ſaved. Now Chriſt is ſuch a ſatisfier. For Chriſt both performed all the forenamed conditions, and is not only a man of the ſame nature with us, but we in a nigher degree of conjunction with him are his very members. In regard whereof, his puniſhment becometh our puniſhment: and the Apoſtles every where teach, that we all ſuffered and died in Chriſt. For when the head is afflicted, all the members ſuffer with it. More of this argument ſhall be ſpoken hereafter in the Article of the remiſſion of ſinnes. In a word, theſe conditions muſt concurre to this, that one ſhould ſatisfie for another: 1. This ſatisfaction muſt be ſufficient. 2. It muſt be voluntary. 3. It muſt content him to whom it is due. Theſe all are found in Chriſts ſatisfaction.
Object. 2. Betweene the ſatisfaction and the crime there muſt be ſome proportion: But betweene one mans Paſſion, and the ſinnes of infinite numbers of men there is no proportion: How then may the ranſome of Chriſt alone anſwer for the ſins of an infinite number of men? Anſw It may, and that for theſe two cauſes: 1. For the dignity of the perſon ſuffering, becauſe he is true God, and a pure and unſpotted man. 2. For the grievouſneſſe of his puniſhment; becauſe he ſuffered that which we ſhould have ſuffered for ever. His paſſion therefore is equivalent to everlaſting puniſhment; yea it ſurpaſſeth it. For that God ſhould ſuffer, is more then that all the creatures ſhould periſh everlaſtingly. It was the ſtrangeſt miracle that ever hapned, that the Son of God ſhould cry on the Croſſe,Mat. 27.46. My God, my God, why haſt thou forſaken me? Repl. God cannot die and ſuffer: Christ ſuffered and died: Therefore he is not God. Anſw. God, that is, the perſon which is onelyonly God, cannot ſuffer, or is impaſſible, according to that whereby he is God. But Chriſt is not onelyonly God, but man withall. Or we may grant the whole reaſon: For Chriſt was not God according to that wherein he ſuffered and died, that is, his humanity. Repl. If Chriſt be not God according to that wherein he ſuffered, then it is falſe which is ſaid; God hath purchaſed the Church with his owne bloud. Anſw. This was ſpoken by a communicating of the properties; but this was in the perſon, not in the nature: that is, that perſon, which is God and man, purchaſed the Church by his bloud which he ſhed in his man-hood.What the communicating of properties is. The communicating of the properties, is, to attribute that to the whole perſon, which is proper unto one nature, and this is attributed in a concrete voyce, not in an abſtract: becauſe the concrete voyce ſignifieth the perſon in which are both natures, and the property of that nature whereof ſomething is affirmed. But the abſtract name ſignifieth the nature which is in the perſon, but not the perſon. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not be affirmed of the whole perſon, ſo that property it ſelfe be in the perſon: but contrariwiſe, of the abſtract name, only the properties of that nature are affirmed unto which they properly belong. As of the God-head (which is the abſtract name) no property of the man-hood may be affirmed, but only the properties of the God-head; becauſe the God-head ſignifieth not the perſon which hath both names, but only the divine nature it ſelfe. But of God (which is the concrete name) the properties not of the God-head only, but of the man-hood alſo may be affirmed: becauſe God ſignifieth not the divine nature, but the perſon which hath both the divine nature, and the humane.
Object. 3. There is no proportion between temporall puniſhment and eternall. Chriſt ſuffered onelyonly temporall paines and puniſhments: therefore he could not ſatisfie for eternall puniſhment. Anſw. There is no proportion between temporall and eternall puniſhment, if they be conſidered as being both in the ſame ſubject: but in diverſe ſubjects there may be. The temporall puniſhment of the Son of God is of more value and worth, than the eternall puniſhment of the whole world, for divers cauſes heretofore alledged.
Object. 4. If Chriſt ſatisfied perfectly for all, then all muſt be ſaved. But all are not ſaved. Therefore he ſatisfied not perfectly for all. Anſw. Chriſt ſatisfied for all men, as concerning the application of his merit and ſatisfaction. True it is, that Chriſt fulfilled the Law two wayes. 1. By his owne righteouſneſſe. 2. By ſatisfying for our unrighteouſneſſe; and both theſe he performed moſt perfectly. But the ſatisfaction is made outs by our private application, which is two-fold: the former is wrought by God, when he juſtifieth us for his Sons merit, and cauſeth us to ceaſe from ſin; the latter is effected by us through faith. For we then apply unto our ſelves the merit of Chriſt, when by a true faith we are perſwaded, that God remitteth our ſins for his Sons ſacrifice and ſatisfaction: and without this application, Chriſts ſatisfaction availeth us nothing.
Object. 5. There were alſo propitiatory ſacrifices in Moſes Law. Anſw. There were no ſacrifices which might properly be termed expiatory: but thoſe that were, were ſhadowes onelyonly of Chriſts ſacrifice, which onelyonly is propitiatory.Hebr, 10.4. 1 John 1.7. 1 John 2.2. For it is impoſsible that the bloud of Buls and Goates ſhould take away ſinnes. The bloud of Jeſus Chriſt cleanſeth us from all ſinne. He is the propitiation for the ſinnes of the whole world.
2. Whether Chriſt ſuffered according to both natures.
CHriſt ſuffered not according to both natures, neither according to his God-head, but according to his humane nature onelyonly, both in body and ſoule. For his divine nature is immutable, impaſſible, immortall, and very life it ſelfe; which cannot die. Now, he ſo ſuffered according to his humanity, that by his death and paſſion he made ſatisfaction for infinite ſinnes of men. And the divinity ſuſtained and upheld the humanity in the griefes and paines thereof, and raiſed it againe to life, when it had been dead. Christ was put to death concerning the fleſh, but was quickned in the ſpirit. 1 Pet. 3.18. & 4.2. John 2.19. Rev. 1.18. John 10.18.For Chriſt alſo hath once ſuffered for ſinnes, the juſt for the unjust, that he might bring us unto God. Deſtroy this Temple, and I will raiſe it up againe in three dayes. I was dead, and loe I am alive. I have power to lay downe my life, and to take it up againe. Theſe teſtimonies prove that there was another nature in Chriſt beſides his fleſh, which other nature neither ſuffered nor died.
Irenaeus ſaith: As Christ was man, that ſo he might be tempted: Lib. 3. cont. hareſ.ſo he was the Word, that ſo he might be glorified: The Word indeed and Deity ſo reſting in him, that he might be tempted, crucified, and ſuffer death; and yet united to his humanity, that ſo he might overcome temptation, death, &c. Object. God purchaſed the Church with his owne bloud: therefore the God-head ſuffered. Anſ. It doth not follow:Acts 20.28. becauſe an argument from the concrete (which is God) to the abſtract (which is the God head) is of no conſequence. Againe, the kind of affirmation is altered. God is ſaid to have dyed, by a figurative ſpeech, which is Synecdoche (uſe when we ſignifie the whole by a part, as whole Chriſt by God) and by a communicating of the properties. But when it is ſaid, The God head died, this affirmation admitteth no figure, ſeeing the ſubject in it is a meer abſtract. The concrete ſignifieth the ſubject, or perſon having the nature or forme: but the abſtract ſignifieth the bare nature and forme onelyonly. Wherefore; as the argument doth not follow, A man is compounded of the clements, and is corporeall: Therefore his ſoule alſo is corporeall; (this cannot follow, becauſe all things agree not to the forme, which agree to the ſubject; the ſoule is the forme of man, man is the eſſentiall ſubject of the ſoule) So neither doth it follow; Chriſt-God died: therefore Chriſts God-head died: For, from the concrete to the abſtract, the reaſon doth not follow.
3. The cauſes impellent, or motives of Chriſts Paſſion.
John 3.16.1. THE love of God towards mankind. So God loved the world, that he gave his only begotten Son. 2. The mercy of God towards man fallen into ſin. Of his mercy he ſaved us. Titus 3.5.3. The will of God to revenge the injury of the Devill, who in reproach and deſpight of God averted us from him: and maimed the image of God in us, in deſpight of the Creatour.
4. The finall cauſes or ends of the Paſſion.
THE finall cauſes and fruits of Chriſts Paſſion are all one, ſave that they differ in divers reſpects. For in reſpect of Chriſt, who ſuffered, they are termed finall cauſes: in reſpect of us, they are called fruits. The finall cauſes or ends of his Paſſion are. 1. The manifeſting of the love, goodneſſe, mercy, righteouſneſſe of God, while he puniſheth his Sonne for us. 2. That his Paſſion might be a ſufficient ranſome of our ſins, or the redeeming of us. The chiefe finall cauſes then are, The glory of God, and our ſalvation. To the former finall cauſe belongeth the knowledge of the greatneſſe of ſinne, that we may know how great an evill ſinne is, and what it deſerveth. To the latter belongeth our juſtification, wherein all the benefits are comprehended, which Chriſt merited, by dying, and by his freeing himſelfe from death. Hence know we that death is not now pernicious and hurtfull to the godly, and therefore not to be feared.
Queſt. 38. For what cauſe ſhould he ſuffer under Pilate as being his Judge?
Anſw. That he being innocent and condemned before a civill Judge,aJohn 18.38. Mat. 27.24. Luk. 23.14, 15. John 19.4. might deliver us from the ſevere judgement of God, which remained for all men.bPſal. 69 5. Eſay 53.45. 2 Cor. 5.21. Gal. 3.13.
The Explication.
MEntion is made of Pilate in Chriſts Paſſion: 1. Becauſe Chriſt did receive from him a testimony of his innocency; that thereby we might know that he was pronounced innocent by the voyce of the Judge himſelf. 2. That we might know that he, though innocent, was notwithſtanding ſolemnely condemned. 3. That we might be advertiſed of the fulfilling of the prophecy:E…ck. …1.27. I will over-turne, over-turne, over-turne it, and it ſhall be no more, untill he come, Cor 49.10.whoſe right it is, and I will give it him. The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, untill Shilo come. For then was the Scepter taken from Judah, when Chriſt was a little after condemned of Pilate a Roman governour, of whom before he was abſolved. This circumſtance therefore is diligently to be conſidered in Chriſts paſſion, that we may know him to be the Meſſias: becauſe al conditions are fulfilled in him, which are required in the Meſſias. Whereof this Prophecie,Why Chriſt was to be ſolemnely condemned. of the taking away of the Scepter from Judah, was one. Queſt. But why was it requiſite that Chriſt ſhould ſuffer under a Judge; and be condemned by order of law? 1. That we might know that Chriſt was condemned of God himſelfe alſo, and therefore that he ſatisfied God for us, that we might not be condemned in Gods ſevere judgement; even as he alſo ſuffered death for us, that we might be delivered from the power of death. For the head and governour of ordinary judgement is God himſelfe. 2. That Chriſt might obtaine a teſtimony of his innocency from that Judge, by whom he was condemned. Wherefore Chriſt was not to have been privily taken away by the Jewes, neither to be drawne to death by tumult, and diſorderly, but by lawfull order, and judgement, and by inquiſition made concerning all the accuſations of Chriſt. God would have him, 1. To be examined, that his innocency might appeare. 2. To be condemned, that it might appeare, that he being before pronounced innocent, was now condemned, not for his own fault, but for ours; and ſo his unjuſt condemnation might be in ſtead of our moſt juſt condemnation, 3. To be put to death, both that the Prophecies might be fulfilled, and alſo that it might appeare that both Jewes and Gentiles did put Chriſt to death.
What it is to beleeve in Chriſt which ſuffered under Pontius Pilate.Queſt. Now, what is it to beleeve in Jeſus Chriſt, which ſuffered under Pontius Pilate? Anſ. To beleeve that Chriſt ſuffered, is ſo to beleeve, as to have an hiſtoricall faith onelyonly of Chriſts paſſion, and not to repoſe any confidence in him. To beleeve in Chriſt which ſuffered, is to beleeve not onelyonly that Chriſt ſuffered, but alſo to repoſe and place our truſt and confidence in Chriſts ſuffering and paſſion. Thus to beleeve, is, 1. To beleeve that Chriſt, from the very moment of his conception, ſuſtained calamities and miſeries of all ſorts; but eſpecially that at his laſt time of life he ſuffered all the moſt bitter torments both of body and ſoule, and felt the horrible and dreadfull wrath of God to this end, to ſatisfie for the ſins of the whole world, and to appeaſe Gods wrath againſt ſin. 2. To beleeve that he ſuffered all theſe for my ſake; that is, that by his paſſion he hath ſatisfied for my ſins, hath merited for me remiſſion of ſins, the holy Ghoſt, and life everlaſting.
Queſt. 39. But is there any thing more in it that he was faſtned to the Croſſe, than if he had ſuffered any other kind of death?
Anſ. There is more. For by this, I am aſſured that he took upon himſelfe the curſe which did lie on me.aGal. 3.13. For the death of the Croſſe was accurſed of God.bDeut. 21.23.
The Explication.
THe death of the Croſſe is an exaggeration or aggravation of Chriſts puniſhment, and a confirmation of our faith. For if Chriſt be crucified,Foure cauſes why God would that Chriſt ſhould die the death of the Croſſe. then, 1. He took the curſe; for this death was a type of the curſe. 2. He bare it for us, ſeeing in himſelfe he was juſt. Now, for theſe cauſes would God have his Son to ſuffer the puniſhment of ſo ignominious a death: 1. That we might know the curſe due for our ſins to have layen upon him. For the death of the Croſſe was curſed of God: Curſed is every one that hangeth on a tree. 2. That it might be an exaſperating of the puniſhment, and ſo we much the more confirmed in a true faith, when we conſider Chriſt, by this kind of puniſhment, to have taken upon him our guilt, and even our puniſhment alſo and curſe, to free us from it. This Paul teacheth: Chriſt hath redeemed us from the curſe of the Law, when he was made a curſe for us: for it is written, Gal. 3.13Curſed is every one that hangeth on a tree. 3. To ſtir us up to greater thankfulneſſe, conſidering how deteſtable a thing ſinne is, to wit, ſo great, that it could not be expiated and ſatisfied for, but with the moſt bitter and moſt opprobrious and ſhamefull death of the onelyonly begotten Sonne of God. 4. That the truth might anſwer according to the types and figures, and ſo we might know the types to be fulfilled in Chriſt.Ancient types of this death of Chriſt on the Croſſe. For the old ſacrifices, which ſhadowed the ſacrifice of Chriſt, were laid on the wood, and before their burning were lifted up on high by the Prieſt, thereby to ſignifie that Chriſt ſhould be exalted and lifted up on the Altar of the Croſſe, there to offer himſelfe an holy ſacrifice unto his Father for us. The ſame was ſhadowed in Iſaac, who being laid on the wood, was to have been ſacrificed of his Father. Laſtly, the braſen ſerpent which Moſes ſet up upon a pole in the wilderneſſe, depainteth this kind of puniſhment.John 3.14. and 12.32. Chriſt himſelfe interpreteth of himſelfe this type of the braſen ſerpent: As Moſes lift up the ſerpent in the wilderneſſe, ſo muſt the Son of man be lift up. And I, if I were lift up from the earth, will draw all men unto me,
The meaning of the Article, I beleeve in Chriſt crucified.What is it then To beleeve in Chriſt crucified? Anſ. It is to beleeve that Chriſt was made obnoxious for my ſake to Gods curſe, to redeeme me from the ſame.