The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

especially seeing other Martyrs have been much more stout and courageous in their torments? ¹Ans. The cause hereof was the diversity of the punishment which Christ endured, from that which other Martyrs abide. Saint Laurence lying on the grid-iron, felt not Gods dreadful wrath against his own sins, and the sins of mankind (the whole punishment whereof was laid on the Son of God, as Isaiah 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 horrors 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 sins of the world. ²Hence 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 blood in the Garden, & brake into that out-cry: My God my God, why hast thou forsaken me? ³not that there was any separation of the natures, but because the humanity was for a time forsaken of the ⟨p. 292⟩Divinity,⁴ in as much as the Word (as Irenaeus speaketh) was at quiet, and assisted not, nor delivered the afflicted man-hood, until a sufficient Passion was finished and fulfilled. Christs Passion therefore differeth from the torments of other men, 1. In the very form: for Christ felt the whole wrath of God, both in his body, and in his soul; others not so. 2. In the impulsive cause: for Christ suffered not for his own sins, but for ours. 3. In the end: for Christs Passion is the ransom and only propitiatory sacrifice for our sins; the sufferings of other men are no ransom, but either punishments, or trials, or witnessings of the truth.

especially seeing other Martyrs have been much more stout and courageous in their torments? ¹Ans. 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. ²Hence 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? ³not that there was any separation of the natures, but because the humanity was for a time forsaken of the ⟨p. 292⟩Divinity,⁴ 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 onely propitiatory sacrifice for our sins; the sufferings of other men are no ransome, but either punishments, or trials, or witnessings of the truth.

1. 1Why Christ was more weakened is his Passion, than other Martyrs in theirs.
2. 2John 1.29.
3. 3Mat 27.46,
4. 4Lib. 3. adverl. haetel. Three differences between Christs Passion and mens sufferings.Lib. 3. adverl. haetel. Three differences betweene Christs Passion and mens sufferings.

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 offenders. But Christ was an innocent. Therefore Christs Passion seemeth to overthrow Gods justice. Ans. The righteous may not suffer for the unrighteous, unless these conditions concur in his Passion. 1. That of his own accord he offer himself to punishment. 2. That he so voluntarily offer himself to punishment, that he be able also to pay a sufficient ransom for the offenders, whose punishment he undergoeth. 3. That he be able to preserve himself 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 sins. In a word, these conditions must concur to this, that one should satisfy 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. 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. Between the satisfaction and the crime there must be some proportion: But between one mans Passion, and the sins of infinite numbers of men there is no proportion: How then may the ransom 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 grievousness 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 happened, that the Son of God should cry on the Cross,¹ 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 only God, cannot suffer, or is impassible, according to that whereby he is God. But Christ is not only God, but man withal. 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 own blood. 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 blood which he shed in his man-hood.² 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 voice, not in an abstract: because the concrete voice 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 self be in the person: but contrariwise, of the abstract name, only the properties of that nature are affirmed unto which they properly belong.

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,

Object. 3. There is no proportion between temporal punishment and eternal. Christ suffered only temporal pains and punishments: therefore he could not satisfy for eternal punishment. Answ. There is no proportion between temporal and eternal punishment, if they be considered as being both in the same subject: but in diverse subjects there may be. The temporal punishment of the Son of God is of more value and worth, than the eternal punishment of the whole world, for divers causes heretofore alleged.

Object. 3. There is no proportion between temporall punishment and eternall. Christ suffered onely 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 ways. 1. By his own righteousness. 2. By satisfying for our unrighteousness; 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 persuaded, that God remitteth our sins for his Sons sacrifice and satisfaction: and without this application, Christs satisfaction availeth us nothing.

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 shadows only of Christs sacrifice, which only is propitiatory.¹ For it is impossible that the blood of Bulls and Goats should take away sins. The blood of Jesus Christ cleanseth us from all sin. He is the propitiation for the sins of the whole world.

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 onely of Christs sacrifice, which onely is propitiatory.¹ 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.

1. 1Hebr, 10.4. 1 John 1.7. 1 John 2.2.

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 only, both in body and soul. For his divine nature is immutable, impassible, immortal, and very life it self; which cannot die. Now, he so suffered according to his humanity, that by his death and passion he made satisfaction for infinite sins of men. And the divinity sustained and upheld the humanity in the griefs and pains thereof, and raised it again to life, when it had been dead. Christ was put to death concerning the flesh, but was quickened in the spirit. ¹For Christ also hath once suffered for sins, the just for the unjust, that he might bring us unto God. Destroy this Temple, and I will raise it up again in three days. I was dead, and lo I am alive. I have power to lay down my life, and to take it up again. These testimonies prove that there was another nature in Christ besides his flesh, which other nature neither suffered nor died.

CHrist suffered not according to both natures, neither according to his God-head, but according to his humane nature onely, 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. ¹For 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.

1. 11 Pet. 3.18. & 4.2. John 2.19. Rev. 1.18.

Irenaeus saith: As Christ was man, that so he might be tempted: ¹so 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 own blood: therefore the God-head suffered. Ans. It doth not follow:² because an argument from the concrete (which is God) to the abstract (which is the God head) is of no consequence. Again, the kind of affirmation is altered. God is said to have dyed, by a figurative speech, which is Synecdoche (use when we signify 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 mere abstract. The concrete signifieth the subject, or person having the nature ⟨p. 294⟩or form: but the abstract signifieth the bare nature and form only. Wherefore; as the argument doth not follow, A man is compounded of the clements, and is corporeal: Therefore his soul also is corporeal; (this cannot follow, because all things agree not to the form, which agree to the subject; the soul is the form of man, man is the essential subject of the soul) 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.

Irenaeus saith: As Christ was man, that so he might be tempted: ¹so 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:² 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

3. The causes impellent, or motives of Christs Passion.

¹1. 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. ²3. The will of God to revenge the injury of the Devil, who in reproach and despite of God averted us from him: and maimed the image of God in us, in despite of the Creator.

¹1. 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. ²3. 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.

1. 1John 3.16.
2. 2Titus 3.5.

4. The final causes or ends of the Passion.

4. The finall causes or ends of the Passion.

THE final 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 final causes: in respect of us, they are called fruits. The final causes or ends of his Passion are. 1. The manifesting of the love, goodness, mercy, righteousness of God, while he punisheth his Son for us. 2. That his Passion might be a sufficient ransom of our sins, or the redeeming of us. The chief final causes then are, The glory of God, and our salvation. To the former final cause belongeth the knowledge of the greatness of sin, that we may know how great an evil sin 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 himself from death. Hence know we that death is not now pernicious and hurtful to the godly, and therefore not to be feared.

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,^a might deliver us from the severe judgement of God, which remained for all men.^b

1. aJohn 18.38. Mat. 27.24. Luk. 23.14, 15. John 19.4.
2. bPsal. 69 5. Isaiah 53.45. 2 Cor. 5.21. Gal. 3.13.Psal. 69 5. Esay 53.45. 2 Cor. 5.21. Gal. 3.13.