The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 40 – Question 42
ON THE 16. SABBATH.Queſt. 40. Why was it neceſſary for Chriſt to humble himſelfe unto death?
Anſ. Becauſe the juſtice and truth of GodaGen. 2.17. could by no other means be ſatisfied for our ſins, but by the very death of the Son of God.bRom. 8.3, 4. Heb. 2.14, 15.
Here we are to conſider,
1. How Chriſt is ſaid to have been dead.
2. Whether it was requiſite and neceſſary that Chriſt ſhould dye.
3. For whom he died.
1. How Chriſt is ſaid to have been dead.
Marcions hereſies.IT is needfull to move this queſtion, becauſe of the Heretiks who have depraved the ſenſe of this Article. Marcion denied that he dyed indeed: as alſo he affirmed the whole ordinary diſpenſation and miniſtery of the humane nature in Chriſt, and all thoſe things which he did undergo for us, to have been but imaginary, and that he onelyonly ſeemed to be as a man, but was not a man. Neſtorius ſeparated the two natures in Chriſt;Neſtorius hereſie. neither would have the Sonne of God, but man onelyonly to have died. Doe not boaſt thou Jew (ſaith Neſtorius) thou haſt not crucified God, but man. The Ubiquitaries beleeve that the humanity of Chriſt, The Ubiquitaries. hereſie.from the moment of his incarnation, was ſo endowed with all the properties of the God-head, as that onelyonly in this the humanity differeth from the God-head, that the humanity hath by an accident, whatſoever the God-head hath by, and of it ſelfe. Hereof it cometh, that they imagine that Chriſt was in the time of his death, yea when he was incloſed in the Virgins womb, in heaven, and every where, not only as touching his God-head, but with his body too. This is it which they call the forme of God.Phil. 2.6.
Wherefore, againſt all theſe we affirme, and in the Creed beleeve, that Chriſt died truly and corporally, even by a true divulſion and ſeparation of his ſoule from his body,1. Chriſt died truly. and that a locall ſeparation; ſo that not onelyonly his ſoule and body were not together every where, but were not together in one place; the ſoule was not where the body was,Matth. 27.50. Marke 15.37. Luke 23.46. John 19.30. nor the body where the ſoule was. Then Jeſus cried againe with a loud voyce, and yeelded up the Ghost. Jeſus cried with a lowd voyce, and gave up the Ghost. Father, into thy hands I commend my ſpirit. And when he had ſaid theſe words, he gave up the Ghost. He bowed his head, and gave up the Ghoſt. Object. But as vertue, that is, his divinity, is ſaid to have gone out of him; ſo alſo he gave up the Ghoſt. Anſw. There is a diſſimilitude in theſe: Becauſe the divinity remaining united with the humane nature, yet did work abroad without it. The ſoule did depart from the body. The reaſon of this diſſimilitude is, becauſe the act of his divinity is increate and infinite, but the act and power of his ſoule finite and created. But yet this is further to be added,2. Chriſt died without breach of the union of his two natures. that although his ſoule was truly ſeparated from his body, yet the Word notwithſtanding did not forſake neither body nor ſoule, but remained nevertheleſſe joyned both to body and ſoule: and therefore the two natures in Chriſt were not divelled or ſundered by that divulſion of the ſoule and body. Object. Why then cryed he, Matth. 27.46.My God, my God, why haſt thou forſaken me? Anſw. Becauſe of his delay and deferring of help and ſuccour: For the two natures in Chriſt ought not to have been divelled or ſundred, becauſe it is written, God hath purchaſed the Church with his own bloud. And he was to be the Son of God, who ſhould die for our ſins,Acts 20.28. that he might be a ſufficient price for them. Hereby alſo it doth cleerly appeare, That The union of both natures in Chriſt is no Ʋbiquity: For the ſoule being ſeparated from the body, was not in the grave with the body, and by a conſequent not every where, becauſe that which is every where, can never be ſeparated: and yet in death, and in the grave the union of both natures remained and continued.
2. Whether it was requiſite and neceſſary that Christ ſhould die.
IT was requiſite and neceſſary that Chriſt, to make full ſatisfaction, not only ſhould ſuffer, but alſo ſhould die: 1. In reſpect of the juſtice of God, that ſo his juſtice might be ſatisfied, which required the death of men, by whom it was violated: For the hurting and offending of the greateſt good, is to be expiated with the greateſt puniſhment, or with the utmoſt deſtruction of nature; that is, with the death of the guilty condemned for ſinne, according to that, The wages of ſinne is death. Rom. 6.23.But Chriſt ſucceeded in our ſtead, and took on him our perſon, who had ſinned, and had deſerved death, not only eternall, but temporall alſo: For wee deſerved deſtruction, which is the diſſolution of the ſoule from the body, whereon enſueth the diſſolution of the body, as a houſe is ſaid to be ſubverted and deſtroyed, when one part is ſeparated from another. Now it was requiſite that the Sonne of God ſhould die, that he might be a ſufficient ranſome for our ſins: For no creature could have ſuſtained ſuch a puniſhment, as ſhould have been equivalent to eternall puniſhment, and yet withall ſhould have been temporall. Object. They have deſerved eternall puniſhment, whoſoever are not reconciled to God by Chriſt; therefore the ſoules ought not to be ſeparated from their bodies, that they might ſuffer eternall damnation. Anſ. It doth not follow; but this rather, That therefore both body and ſoule muſt be together, that they may ſuffer it, which at length ſhall ſo come to paſſe: Therefore it was neceſſary that Chriſt ſhould die for us, and his ſoule be ſeparated from his body. 2. In reſpect of Gods truth, that the truth of God may be ſatisfied: For God threatned and denounced death, when ever we ſinned: which denouncing was to be fulfilled after ſin was once committed: And this is that commination or threatning pronounced by God himſelf, In the day that thou eateſt thereof thou ſhalt die the death. Obj. But Adam did not preſently die. Anſ. Truely, he forth-with died not a bodily death,Gen. 2.17. howbeit he became mortall ſtraight upon it, and by little and little he dayly died, and even now already had he died ſpiritually eternall death, and now was dead; I heard (ſaith he) thy voice, and I was affraid, becauſe I was naked. Gen. 3.20.There was a terrour in him, and a feeling of Gods wrath, a ſtrife with death, the loſſe of all the gifts both of body and mind. But there followed the equity, moderation and lenity of the Goſpel: For God had not expreſly ſaid, that he ſhould certainly die wholly, and preſently: For ſo had he periſhed for ever. Wherefore the Son offered a mitigation and lenifying, raiſed him up to a new life, that notwithſtanding he ſhould remain ſubject to the corporall death, which yet ſhould not be deadly and pernicious unto him. 3. In reſpect of the promiſe made to the Fathers, both by words, He is brought as a ſheep to the ſlaughter, and as a ſheep before be ſhearer is dumb,Eſay 53.7. ſo openeth he not his mouth: and by ſacrifices, whereby God promiſeth that Chriſt ſhould die ſuch a death, as ſhould be an equivalent price for the ſins of the whole world. This could not be the work of a meere creature, but of the Son of God only: and therefore it was requiſite and neceſſary, that the Son of God ſhould ſuffer ſo grievous a death for us. Ob. Then they do not ſatisfie Gods juſtice, who are puniſhed, becauſe their puniſhment is endleſſe and eternall. Anſ. They ſatisfie by eternall puniſhment. Rep. So then might we alſo be delivered from the curſe by our ſelves. Anſ. So then ſhall we never be delivered, but ſhall ſuſtain puniſhment eternall, which is without end. 4. Chriſt alſo himſelf hath fore-told, that it was neceſſary that he ſhould die: Except I go away, John 9.7.the Comforter will not come unto you. John 13.8.If I waſh thee not, thou ſhalt have no part with me. In this queſtion therefore three memorable circumſtances concurre: 1. That it was neceſſary that Gods juſtice ſhould be ſatisfied. 2. That this ſatisfaction was to be made by death. 3. That it was to be accompliſhed by the death of the Son of God alone. Out of this which hath bin ſaid, we may draw theſe doctrines: 1. That ſin is moſt of all to be eſchewed of us, which could not be expiated but by the death of the Son of God. 2. That we ought to be thankfull to the Son of God, for this his ſo great a benefit of unſpeakable grace and favour beſtowed upon us. 3. That all our ſins, how many, how great, and how grievous ſoever they be, are expiated and done away by the death alone of Chriſt.
3. For whom Chriſt died: Or, whether he died for all.
WE muſt anſwer this queſtion by diſtinguiſhing the termes thereof, that ſo we may reconcile ſuch Scriptures as carry a ſhew of contrariety: For in ſome places Chriſt is ſaid to have died for all, Teſtimonies of Scripture alledged on both ſides.and for the whole world: as, Who is a reconciliation for our ſins, and not for our ſins only, but for the ſins of the whole world. That by Gods grace he might taſte of death for all men. 1. That Chriſt died for all. 1 John 2.2. Heb. 2.9. 2 Cor. 5.1415. 1 Tim. 2.6.We thus judge, that if one be dead for all, then were all dead. And he died for all, that they which live ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe again. Who gave himſelf a ranſom for all men. Contrariwiſe, in as many places Chriſt is ſaid to have died, prayed, offered up himſelfe,2 That Chriſt died not for all, but for many. John 17.9. Mat. 20.28. Mat. 15.24. Mat. 1.21. Mat. 26.28. Heb. 9.28. Eſay 53.11. Epheſ. 5.25. &c. only for many, only for the elect, for his peculiar people, for his Church, for his ſheep, &c. Not for the world, not for the unfaithfull. I pray for them: I pray not for the world; but for them which thou haſt given me, for they are thine: that is, for the elect alone. The Son of man came not to be ſerved, but to ſerve, and to give his life for the ranſome of many. I am not ſent but unto the lost ſheep of the houſe of Iſrael. He ſhall ſave his people from their ſins. This is my bloud of the New Teſtament, that is ſhed for many for the remiſsion of ſins. Chriſt was once offered to take away the ſins of many. By his knowledge ſhall my righteous ſervant justifie many: for he ſhall beare their iniquities. Christ loved the Church, and gave himſelf for it.
A two-fold reconciliation of ſuch Scriptures as plead for All: 1. B reſtraining All, to all that beleeve.What ſhall we ſay then? Is Scripture diſagreeable with Scripture? No verily. Howbeit it ſeemeth ſo, unleſſe theſe generall and particular Aphoriſmes be reconciled by ſome pithy and plauſible diſtinction. The diſtinction and reconcilement of theſe places is two-fold, either of which is true and ſound. 1. Some interpret theſe generall allegations, of the whole number of the faithfull, or of all the beleeving: becauſe the promiſes of the Goſpel do properly appertain to all the faithfull, and becauſe the whole courſe of Scripture reſtraineth thoſe promiſes to the beleeving. Whoſoever beleeveth in him, John 3.16. Rom. 3.22. Acts 10.43.ſhall not periſh. The righteouſneſſe of God by the faith of Jeſus Chriſt, unto all, and upon all that beleeve. Through his name all that beleeve in him ſhall receive remiſsion of ſins. S. Ambroſe expoundeth the generall texts of Scripture on this wiſe:Lib. 1. cap. 3. de vocat. Gent. The people of God, ſaith he, have their fulneſſe, and although a great number of men neglect or caſt from them the grace of their Saviour, yet there is a certain ſpeciall univerſity of the elect and fore-knowne of God, ſevered and diſcerned from the generality of all, to this intent, that a whole world might ſeem to be ſaved out of a whole world; and all men might ſeem to be redeemed from out of all men. Thus is there no repugnancy, no contrariety between theſe Scriptures: For all true beleevers are thoſe many, that peculiar people, that Church, thoſe ſheep, thoſe choſen, which were given unto Chriſt, and for whom Chriſt gave himſelf.
By the diſtinguiſhing between the ſufficiency & efficacy of Chriſts death.Others reconcile theſe Scriptures by a diſtinction of the ſufficiency and efficacy of Chriſts death: For certain wrangling Sophiſts there are, who admit not this reſtriction of theſe generall promiſes to the faithfull alone: that is, they deny that the letter of Scripture enforceth any ſuch reſtriction: and for proof of their conceit, they quote and alledge certain places, which ſeem to impart redemption and ſalvation not only to the faithfull, but to Hypocrites alſo and Apoſtates: as that of Peter; Denying the Lord which hath bought them. And, Hath forgotten that hee was purged from his old ſinnes: 2 Pet. 2.12. 2 Pet. 1.9.all which Scriptures, it is manifeſt, are to be underſtood and interpreted either of the vaine glorying of Hypocrites of their redemption and ſanctification, or of the extent and ſufficiency of Chriſts ſatisfaction. Wherefore, that wee be not forced to maintaine frivolous contention, with ſuch crabbed perverſe diſputers, touching the reſtriction of theſe generall promiſes before ſpecified; and for more ſound and ample anſwer unto thoſe places concerning the redemption of Hypocrites, ſome chuſe rather (and not unfitly as I ſuppoſe) to interpret thoſe Scriptures in ſhew contrary one to the other, partly of the ſufficiency, and partly of the application and efficacy of Chriſts death. They anſwer therefore that Chriſt died for all: And againe, died not for all, in a diverſe reſpect.How Chriſt is ſaid to have died for all men; and again not to have died for all men. 1. Chriſt died for all men abſolutely and without exception, as touching the ſufficiency of the price which hee pay'd. 2. Chriſt died not for all men, but for the elect alone, and the faithfull, as touching the application, participation, and efficacy of his merit and Paſsion. The reaſon of the former is, becauſe Chriſts ranſome is of ſuch weight and worth, that it may ſerve and be ſufficient to purge and cleanſe all the ſins of all men; if at least all men would apprehend by faith this ſalve of ſin. For it can no way be ſaid that it is inſufficient, leſt this blaſphemous inconvenience (which God forbid) ſhould follow: That ſome cauſe of the deſtruction of the wicked, resteth in the defect of the merit of the Mediatour. The reaſon of the latter is, becauſe all the elect and faithfull, and they alone, doe by faith apply unto themſelves the merit of Chriſts death, and by his application obtaine the efficacy thereof, even their juſtification and ſalvation: according to that ſaying of Scripture; He which beleeveth in the Son hath life everlaſting. The reſt are excluded from this efficacy of Chriſts death by their own infidelity, according as it followeth in the ſame place; He which beleeveth not, ſhall not ſee life, but the wrath of God abideth on him. Wherefore,John 3.36. whom the Scripture cancelleth from the participation of the efficacy of Chriſts death, for them Chriſt cannot be ſaid to have died with reſpect of the efficacy of his death, but in reſpect only of the ſufficiency of his ſacrifice: becauſe the death of Chriſt is ſufficient to ſave them, if they beleeved: but it ſaveth them not, becauſe they beleeve not.
If any demand what the will of Chriſt herein was, whether he had a will to die for all; hee is anſwered by the ſame diſtinction. For as hee died, ſo would hee die.Whether Chriſt would die for all men. As therefore he died for all, in reſpect of the ſufficiency of his ranſome; but for the faithfull alone, in regard of the efficacy of the ſame: ſo would hee alſo die for all in generall, as concerning the ſufficiency of his merit; that is, hee would in moſt ſufficient maner demerit for all, by his death, grace, righteouſneſſe, and life everlaſting; ſeeing he would that nothing ſhould be wanting on his part, that there ſhould be no defect in his merit, that ſo all the wicked and reprobate might periſh without excuſe: But for the elect alone hee would die, as touching the efficacy of his merit; that is, hee would not only ſufficiently merit grace and ſalvation, but alſo effectually impart them on the elect alone; namely, hee would give unto them faith and the holy Ghoſt, and accompliſh or effect in them, that they ſhould apply unto themſelves by faith, the benefits of his death, and ſo obtain the fruits thereof. In this ſenſe Chriſt is well ſaid to have died in a different maner for the faithfull and unfaithfull. Neither hath this interpretation any inconvenience conſequent thereon; but accordeth not only with Scripture, but even with very experience alſo: both which teſtifie unto us, that the ſalve of ſin and death is moſt ſufficiently and plentifully offered in the Goſpel unto all; but it is applyed, and it cureth the faithfull alone. The whole current of Scripture reſtraineth the efficacy of redemption to ſome particulars only, as to Chriſts ſheep, to the elect, and to the beleeving: whereas on the other ſide it apparently abandoneth and ſequeſtreth from the grace of Chriſt the reprobate and unfaithfull, as long as they remain ſuch: What concord hath Christ with Belial? or what part hath the beleever with the infidell? Again,2 Cor. 6.15. Chriſt prayed for the Elect only and beleeving, and ſuch as hereafter ſhould beleeve on him: I pray not for the world, but for thoſe whom thou haſt given mee. If Chriſt would not pray for the world, to wit, for the unfaithfull, much leſſe would he ſo die for them,John 27.9. as by his death to effect their ſalvation: For it is a leſſe thing to pray for a man, than to die for him: and interceſsion and ſuffering of death, are the two individuall or inſeparable parts of Chriſts ſacrifice; of which if Chriſt deny the ungodly the one, who is he that dareth reach out unto them the other?
Laſtly, the ſounder Fathers and Schoole-men doe thus reſtraine theſe texts of Scriptures,The opinion of Fathers herein. Aug ad cap. ob. cap. 1 in Ioh. tract. 52. & ſerm. 137. de temp. Cyr. in Ioh. lib. 11 cap. 19. Proſp…r ad cap. Gallorum Lumb. lib. 3. dist. 22 Sum. de ve…it. Mat. 26. Quaft. 7. and diſtinguiſh on them as we doe: eſpecially Auguſtine, Cyril, and Proſper. Lombard thus writeth; Christ offered up himſelf to God the Trinity for all men, as touching the ſufficiency of the price pay'd: but for the elect alone, as touching the efficacy, becauſe he wrought ſalvation only for the Predeſtinate. Thomas ſaith, The merit of Chriſt, as concerning the ſufficiency thereof, equally belongeth unto all, but not concerning the efficacy which hapneth, partly by reaſon of free-will, and partly by reaſon of Gods election, whereby the effects and fruits of Christs merits are mercifully beſtowed on ſome; and by the juſt judgement of God are with-held from others. This is the language of other School-men alſo. Whence it is evident, that Chriſt ſo died for all, that notwithſtanding the benefits of his death properly concern the faithfull alone, to whom only they are availeable. Object. 1. The promiſe of the Goſpel is univerſall, as appeareth, in that Chriſt ſaith, Come unto mee all. And againe, That every man might be ſaved; Alſo, That hee might have mercy on all: Therefore it concerneth not the faithfull alone. Anſ. The promiſe indeed is univerſall, but in regard of the faithfull and penitent. For to extend it unto filthy dogs and hogs, that is, to the reprobate, were open blaſphemy. There is (ſaith Ambroſe) a certain ſpeciall univerſity of the elect, and fore-knowne of God. ſevered and diſcerned from the generality of all. This manner of reſtraint is deduced out of the very letter of the promiſe:John 3.16. Rom. 322. That every one which beleeveth ſhould not periſh, but have everlaſting life. The righteouſneſſe of God by the faith of Christ Jeſus unto all, and upon all that beleeve. Come unto mee all yee which labour and travell, and I will refreſh you. Hee is rich unto all that call upon him. Whoſoever ſhall call on the name of the Lord ſhall be ſaved. Mat. 11.28. Acts 2.21. Heb. 5.9. Mat. 7.6.Hee is made the authour of ſalvation unto all that obey him. And out of the words of Chriſt. Give not that which is holy unto dogs, and caſt not pearles before ſwine. Obj. 2. Chriſt died for all: Therefore his death appertaineth not to the faithfull only. Anſw. Chriſt died for all, as touching the merit and ſufficiency of his ranſom: for the faithfull only, as touching the application and efficacy thereof: For, inaſmuch as the death of Chriſt is imparted unto them, and profiteth them only, it is rightly ſaid to appertain properly unto them alone, as before hath bin proved at large.
Queſt. 41. To what end was he buried alſo?
Anſ. That thereby he might make manifeſt that he was dead indeed.aAct. 13.29. Mat. 27.59, 60 Luk. 23.52.
The Explication.
THE cauſes of Chriſts buriall are many: For, 1. He would be buried in teſtimony of his true death, that we might know that hee was dead indeed: For the living are not buried, but the dead only. As then after his reſurrection hee offered himſelfe to be ſeen, handled, &c. for evident proof of the truth of his body, raiſed from death: ſo after his death he offered his body to be felt, and buried, that men might know it to be a dead crops. Hither belong ſome parts of the ſtory penned by the Evangeliſts; as that Chriſt was pierced with a lance, that he was taken down from the Croſſe, that he was annointed, and wrapt in linnen cloathes, &c. For theſe are good evidences of the truth of his death. We therefore by his buriall are aſcertained of his true death and by his death aſſured of our redemption: For our ſalvation conſiſteth in his death, the teſtimony whereof is his buriall. 2. That the laſt part of his humiliation, whereby hee did debaſe himſelfe for our ſakes, might be accompliſhed: For buriall was a part of the puniſhment, curſe,…n. 3.19. and ignominy which we had deſerved: as it is ſaid, To duſt ſhalt thou returne. A dead body is indeed void of ſenſe and feeling; but yet notwithſtanding ignominious it was for the body to be committed to the earth, as any other dead corps. As then Chriſts reſurrection from the dead and death is a part of his glory: ſo his buriall, that is, the debaſing of his body to be in the ſame ſtate with other dead carkaſes, is a part of that humiliation which he ſuſtained for our ſakes. 3. Hee would be buried, that we might not be affraid of the grave, but might know that our head Chriſt had ſanctified our graves by his buriall, that now they are no longer graves unto us, but chambers of quiet repoſe, untill we be raiſed againe unto life. 4. That it might be apparent or manifest, as concerning his reſurrection, that hee had truely overcome death in his body, that by his own power and vigour he had ſhaken off death from himſelfe, and that his reſurrection was not imaginary, but a reſurrection of a reviving corps. 5. That he might confirme in us an hope of the reſurrection: to wit, that the time ſhall once come, when we after his example ſhall be buried, and by his power ſhall riſe again; knowing that Chriſt our head hath laid open the way unto us by the grave and death, to celeſtiall glory: and therefore ſhall wee be raiſed out of the grave, though we die and give up the Ghoſt. 6. That we being ſpiritually dead, that is, to ſin, might rest from ſin. We are buried with Chriſt by baptiſme into his death, Rom. 6.4.that like as Christ was raiſed up from the dead by the glory of the Father, ſo we alſo ſhould walke in newneſſe of life. 7. That the truth might be anſwerable to the type of Jonas, and the prophecies might be fulfilled concerning the buriall of the Meſſias: ThouPſal. 16.10. Eſay 53.9. ſhalt not leave my ſoule in hell. He made his grave with the wicked.
Queſt. 42. But ſince that Chriſt died for us, why must we alſo die?
Anſw. Our death is not a ſatisfaction for our ſins,aMar. 8.37. but the aboliſhing of ſin, and our paſſage into life everlaſting.bPhil. 1.32. John 8.24. Rom. 7.14.
The Explication.
HEre is anſwer made unto that objection, If Chriſt died for us, why then die wee too? For hee ſhould not die for whom another hath already died: otherwiſe, the ſatisfaction would ſeem double. Anſw. Hee, for whom another died, ſhould not die, as thereby to ſatisfie, that is, ſo that his death ſhould be any merit or ſatisfaction: but there are other cauſes why we muſt die: For wee die; not to ſatisfie the juſtice of God, but by death, as a meane, to receive thoſe gifts, which Chriſt by his death hath merited for us. For this our temporall death,What our temporall death is. is 1. An admonition of the remnants of ſin in us. 2. An admonition of the greatneſſe of ſin. 3. A purging and cleanſing of us: For by death are purged out the reliques and remaines of ſin in us. 4 A tranſlating into eternall life: For by corporall death is the paſſage of the faithfull made into eternall life. Repl. If the cauſe be taken away, the effect is taken away; but the cauſe of death in us, which is ſin, is taken away by Chriſt: therefore the effect alſo, which is death it ſelfe, ought to be taken away. Anſ. Where all cauſe is taken away, the effect alſo is taken away: but in us all cauſe of death is not taken away, As concerning the purging out of ſin; albeit it be taken away, as touching the remiſsion of ſin: Or we may anſwer unto the Minor propoſition; that ſin is indeed taken away as touching the guilt, but it is not taken away as touching the matter of ſin, which as yet remaineth to be purged by little and little, that we might be exerciſed in prayer, and repentance in this life, untill in another life we be perfectly diſcharged from the reliques of ſin.