The Sum of Christian Religion 2, Part 2 · Subpart 3
OF THE MEDIATOR.
THE doctrine concerning the Mediator is to be held,The cauſes why this doctrine concerning the mediatour is diligently to bee obſerued. and diligently to be conſidered. 1 Becauſe it is the foundation and ſhort ſum of Chriſtian Doctrine. 2. In reſpect of the glorie of God, that we may know, God doth not of any leuity pardon ſins, but is ſo grieuouſly offended therewith, that he granteth no pardon to them, except the ſatisfaction of his ſonne mediate and come betweene. 3 In reſpect of our ſaluation; that we enioying ſuch a mediator may be aſſured of eternall life: becauſe this our Mediatour is both willing and able to graunt it vsus. 4 That we may acknowledge and magnifie the merciemercy and goodneſſe of God towards vsus, in that he hath giuen vsus his ſonne to be our Mediator. 5 Becauſe this doctrine is at all times moſt grieuouſlie oppugned by the enemies of the Church, both forraine and domeſticall, which are heretickes. But here it may ſeeme to ſome man that the doctrine concerning the Mediator belongeth to the place of Iuſtificatiō, becauſe in this alſo the office of the Mediator is declared. But it is one thing to teach, What and what manner a benefit the benefite of iuſtification is, and howe it is receiued: an other thing to ſhew, whoſe that benefite is, and by whom it is beſtowed. And theſe are different and diuerſe propoſitions: Iuſtification belongeth to the Mediatour, or is wrought by the Mediatour; and, remiſſion of ſinnes is our iuſtification. In the former propoſitiō iuſtificatiō is the ſubiect, that is, it is that whereof an other thing is affirmed; in the later it is the attribute or predicate, that is, iuſtification it ſelfe is affirmed of another thing, euen of remiſſion of ſinnes.
The principall queſtions are theſe.
1 What in general a Mediator is
2 For what cauſe he is neceſſarie.
3 What his office is.
4 What manner of one is neceſſarie.
5 Who, or what perſon, is and may be Mediator.
6 Whether there may be more Mediators.
1 What a Mediator is.
A Mediatour in generall.A Mediatuor in generall ſignifieth him, who interpoſeth or putteth himſelfe betweene parties which are at variance, & reconcileth the one to the other. Now to reconcile is 1. To make interceſſion or intreatie for him, who offendeth, vntounto him who is offended. 2. To make ſatisfaction for the iniurie offered. 3. To promiſe & to bring to paſſe that the partie who hath offended, offend no more. For except this be brought to paſſe and effectuated, the fruite and commodity of the interceſſion is loſt. 4. Laſtly, to bring them to an attonement and agreement, who were before at enmitie. If one of theſe conditions bee wanting, there cannot bee anie true reconcilement.
A mediatour in ſpecial.But in ſpeciall, and as heere it is vſed and meant of Chriſt, a Mediatour is a pacifier or reconciler of God and men, as well by merit and deſert, as alſo by efficacie and forcible operation: that is, it is a middle perſon betweene God who is offended and angrie with ſinne, and mankind offending, and ſubiect to the anger of God; to reconcile men vntounto God, reſtoring them into fauour, cauſing men to louelove God, and God men; and that by making entreaty and ſatisfaction to Gods iuſtice for them, and applying forcibly & effectually vntounto them his ſatisfaction or merit; regenerating them, that they may ceaſe from ſinning; and hearing their groans and petitions, when they call vponupon him. For when Chriſt doth theſe things, he cauſeth god to louelove vsus, and vsus to louelove god, that is, he maketh a peace and agreement to be betweene God and vsus.
How Chriſt is a midle perſon, & howe a mediatour.A middle perſon, and a Mediator are different, becauſe that is the name of the perſon, this of the office. Both which Chriſt is betweene God the father and vsus. Hee is a Middle perſon, becauſe in him both natures, diuine and humane, are vnited perſonally. And a Mediatour, becauſe he reconcileth vsus to his father, albeit in ſome ſort he is alſo in the ſame reſpect the Middle perſon, in which hee is Mediatour, becauſe in him two extreames are ioyned, God and man.
It is demaunded whether Adam had neede of a Mediatour before his fall? Aunſwere is to bee made by diſtinguiſhing of the diuerſe meaninges and ſignifications of Mediatour If a mediatour be meant to be ſuch a one, through whoſe mediation or by whome God doth beſtowe his benefites, and communicate himſelfe vntounto vsus, Adam verilie euen before his fall had neede of a Mediatour, becauſe Chriſt euer was that perſon, by whom god the father createth and quickneth all thinges. For in him was life, to wit all, both corporall and ſpirituall life, and the life was the light of men. But if the Mediatour bee vnderſtoode to bee him who perfourmeth both theſe and all other partes of a Mediatours office: Adam did not ſtand in neede of a Mediatour before his fall. Wee muſt obſerue notwithſtanding that in the Scriptures this Phraſe of ſpeech is not found, whereby CHRIST is ſaide to hauehave beene the Mediatour alſo before the fall of man.
2 For what cauſe a Mediatour is neceſſarie.
A Mediatour is neceſſarie: Becauſe firſt,No reconciliation without a mediatour. GOD will not bee fauourable and doe good vntounto vsus, without reconcilement be made, that is, except firſt wee are brought again into fauour with him. But the iuſtice of God admitteth not anie returne into fauour, without ſatisfaction, and a reſtoring of Gods Image in vsus. Wee now are not able to perfourme this, to witte, to appeaſe God beeing offended with vsus, and to make our ſelues acceptable vntounto God. Wee hauehave neede therefore of another Mediatour, who may performe this for vsus. Secondly, God required a Mediatour of the partie offending. For God, as God, woulde not receiue ſatisfaction of him ſelfe, and woulde for his iuſtice ſake that the partie offending woulde obtaine fauour by him, who was able to make perfect ſatisfaction. Wherefore ſuch a truce-man is required who both ſhoulde not bee auerſe from man, but ſhoulde deſire to helpe him, and alſo ſhould bee moſt acceptable vntounto GOD, leaſt hee ſhoulde ſuffer a repulſe; and further might eaſily by his fauour, wherby hee ſhoulde preuaile with GOD, reconcile vsus vntounto him through ſatisfieng and making entreatie and interceſſion for vsus. Nowe were not wee able to beare this perſon, becauſe wee were Gods enimies, neither were wee of power to make our ſtonie heartes fleſhie. Therefore wee ſtoode in need of a third, euen a Mediator, who both was able and willing to doe that for vsus, and in vsus, that is, who ſhoulde make interceſſion vntounto God for vsus, ſatisfie perfectly gods iuſtice for our ſinnes, and reſtore vntounto vsus the image of God which we had loſt, ſo that hereafter we ſhould ceaſe to ſinne, or offend God thorough our ſinnes, and ſhould beginne by little and little to liue more and more according to the rule of Gods law. Thirdly, They who neceſſarily must ſatisfie the Lawe either by themſelues or by another, & are not able by themſelues, hauehave neede of a Mediatour. But we muſt ſatisfie the Law either by our ſelues or by another: and by our ſelues we are not able:The meanes of ſatisfieng by another, as it is not ſet dowen, ſo it is not ſhut out by the law. Therfore we hauehave need of a Mediatour. But exception is made againſt the diſtinction of the Maior propoſition, in appointing either our ſelues or another. Where only one meanes of ſatisfieng is put downe, there muſt not be ſought for or ſet downe another. But the Lawe acknowledgeth and putteth downe onelyonly one means and way of ſatisfieng, to witte, by our ſelues: Therefore wee muſt not ſet downe alſo another, neither muſt wee ſay, either by our ſelues, or by another. Aunſwere. We graunt the whole reaſon, being vnderſtoode of the Law, or according to the declaration of the Law. For in the Law in vaine is ſought the way of ſatisfieng by another. Againe, the Law teacheth onelyonly one way or meanes of ſatisfieng, yet ſo that it no where excludeth, or denieth the other meanes which is by another. For no where doth the Lawe ſay, ONELYONLY by our ſelues ſatisfaction muſt be made to the Law. And albeit God did not expreſſe that other meanes in the Law, yet in his ſecret counſail hee vnderſtood it, and left it to bee reuealed by the Goſpel.The law requireth our ſelues to ſatisfie: The goſpel ſheweth and Gods merciemercy admitteth another to ſatiſfie. In this therefore we muſt ſeeke it. This double meanes of ſatisfieng is to be obſerued; the former meanes of ſatisfaction the Law and iuſtice of God requireth, to wit, that ſatisfaction be made by vsus: the other doth the Goſpel declare, and the mercy of god admit. Reply. The doctrine of the Goſpel then is diſagreeing from the Law. Aunſwere. It is not diſagreeing. Becauſe the Law putteth it not excluſiue, as ſhutting out al other: neither what the Law teacheth not, dooth it therefore deny or take away. Laſtly, that a Mediatour is neceſſarie to make ſatisfaction to the iuſtice of God for vsus, many other thinges declare. 1. The tremblings and tormentes of conſcience in euerie one. 2. The paines of the wicked. 3. The ſacrifices ordained by God, whereby was deſciphered Chriſtes onelyonly & perfect Sacrifice. 4. The Sacrifices of the Heathen. For when as they were preſſed with the prickes of conſcience, they ſought for a meanes without themſelues, whereby they might pacifie God. 5. The Sacrifices of hypocrits. 6. The ſacrifices of Papiſtes.
3 What is the office of a Mediatour.
THe office of a Mediatour is, To deale with both parties, What the mediator doth with God.both the offended and the offender. Firſt, with GOD who was offended, our Mediatour had neceſſarily to do theſe things. 1. To make interceſſion for vsus vntounto him, and to craue pardon for our fault. 2. To offer himſelfe for to ſatisfie. 3. To ſatisfie indeede the iustice of GOD, by ſuffering for our ſinnes puniſhment ſufficient, though temporall. 4. To craue of God and alſo to obtaine, that he would accept of this ſatisfaction, as a price of ſufficient woorthineſſe, for which hee woulde account vsus for Children, pardoning our offences. 5. To bee our ſurety and to promiſe in our behalfe, that at length we wil leaue off to offend him by our ſinnes. Without this ſuretiſhip or promiſe, interceſſion findeth no place, no not with men, much leſſe with God.
Secondly, with the party offending, that is, with vsus,What he doth with man. our Mediator muſt do theſe things. 1. He must be the meſſenger or embaſſador of God the father vntounto vsus, that is, to ſhew and open this decree of the father, that hee dooth preſent himſelfe to make ſatisfaction for vsus, and that God wil for this ſatisfaction pardon vsus, and receiue vsus into fauour. This vnleſſe he ſhould perform, we ſhould bee euer ignoraunt of this will of God, and ſo ſhould not be deſirous of ſo great a benefit, nor euer attain vntounto it. For there is no deſire after that which is vnknown. 2. Hee muſt perfourme this ſatisfaction, by the pouring out of his owne blood: becauſe otherwiſe the iuſtice of God ſhoulde be violated. 3. He muſt impute and apply that ſatisfaction vntounto vsus. 4. Hee muſt cauſe vsus, by giuing his holy ſpirite vntounto vsus, to agniſe this ſo great a benefit, and to embrace, and not reiect it. For neither can any reconcilement be, or any amity be knit betweene parties, who are at variaunce, except both partes accorde. 5. Hee must by the ſame ſpirite cauſe vsus to leaue off to ſinne, and beginne to bee conformable to Gods Lawe, that is, he muſt regenerate vsus, and reſtore the loſt Image of god in vsus. 6. He muſt preſerue, maintaine, & ſhield vsus in this reconcilement and obedience begunne in vsus, againſt the Diuels and all enimies, yea againſt our owne ſelues, leaſt we reuolt againe. 7. Hee muſt glorifie vsus being raiſed againe from the dead, that is, perfect and finiſh our ſaluation which is begun, or all the giftes both which we hauehave loſt in Adam, & thoſe which himſelfe hath merited for vsus.
In merit and efficacie doeth the Mediatourſhip conſiſt.The office therefore of the Mediator conſisteth in merite, & in efficacy or forcible operation. For in theſe two, are all thoſe things which we hauehave mentioned, comprehended & abſolued. Ioh. 10. I laie downe my life for my ſheep, &, I giuegive vntounto them eternall life. God giueth vsus eternall life, and this life is in his Sonne. Iohn. 1. In him was life. Iohn. 5.26. As the Father hath life in himſelfe, ſo likewiſe hath hee giuen to the Sonne to hauehave life in him-ſelfe; As the Father raiſeth vppe the dead, and quickeneth them, euen ſo the Sonne quickeneth whome hee will.
The benefites of the Mediatour.Nowe when queſtion is made of the office of the Mediator, queſtion is made withall concerning his benefites. For the office inioyned of God vntounto the Mediatour, is, to beſtowe benefits, which Paul, 1. Cor. 1.30. compriſeth in fowre generall heades as it were, when hee ſaith: Chriſt is made of God vntounto vsus, wiſedome, and righteouſneſſe, and ſanctification, and redemption.
I. Wiſedome.1 He is called wiſedome, firſt, becauſe he is the matter or ſubiect of our wiſedome, 1. Cor. 22. I eſteemed not to know any thing among you but Ieſus chriſt, & him crucified. This is our chiefeſt wiſedome to knowe and beleeue, that Chriſt is appointed our ſauiour, by whom wee beeing reconciled to GOD, hauehave giuen vntounto vsus the holy ſpirite, righteouſneſſe and euerlaſting life. Secondly, Becauſe hee is the cauſe or author of our wiſedome; and that three waies. 1 Becauſe hee hath brought foorth out of the boſome of the eternall father wiſedome, that is, the Doctrine of our redemption. 2 Becauſe he hath ordained, and doth preſerue the miniſterie of his woord, by which he informeth vsus of the fathers will and his office. 3 Becauſe hee is forcible and effectuall in the hartes of the choſen, and maketh them to yeeld their aſſent vntounto the woorde or Doctrine, and to bee refourmed by it according to his Image. For theſe three cauſes, hee is called the woorde, and the image of GOD, as it is ſaide; No man knoweth the Father, but the Sonne, and hee to whom the Sonne will reueale him. Shorter thus, Chriſt is called our wiſedome, becauſe hee is, 1 The ſubiect. 2 The author. 3 The meanes of our wiſedome.
2 Hee is called our Righteouſneſſe, that is, our Iuſtifier. 2. Righteouſnes.For in him our righteouſneſſe is, as in the ſubiect, and is made ours by his merite, and forcible operation. For 1. hee ſuffered the puniſhment of our ſinnes, which is iuſtice and righteouſneſſe, and the merit for-which we are reputed iuſt and righteous. Furthermore, he by his power maketh vsus righteous in the ſight of god, by imputing vntounto vsus that his righteouſneſſe, and by giuing vsus faith, whereby our ſelues alſo receiuing it may apply it vntounto vsus.
3 He is called our Sanctification, 3 Sanctification. 4. Redemption.becauſe he doth regenerate vsus by his holy ſpirit. 4 Redemption: becauſe hee finally deliuereth vsus. For the word foreign, (which we interpret Redemption) dooth not onelyonly ſignifie the price, but alſo the effect thereof. For abſtractes are put for their concretes, according to the vſuall maner of the Hebrewes.
4 What manner of Mediator ours ought to bee.
IT is manifeſt by thoſe thinges which are gone before, that there is giuen vsus a recouerie out of eternal paines, (wherunto we were adiudged by reaſon of our ſin) by a ſufficient ſatisfaction, perfourmed by ſome Mediator in our behalfe. Now therefore it may bee well demaunded, what manner of Mediatour is required to performe & pay a recompence and ranſome equiualent to our ſins, and of ſufficient worthineſſe to redeeme vsus: To this anſwere is made in the 15. queſtion of the Catechiſme. That ſuch a one is required, who muſt bee True man, that is,Our Mediatour muſt bee true man and true God. who muſt hauehave mans nature, comming of mankind, and ſprung from Adam (and ſtil retaining it) not as that it ſhould be created of nothing, or made anie way, than of our bloode. 2. A man perfectlie iuſt. 3. True God. Nowe the Demonſtrations and proofes concerning the perſon of the Mediatour are drawne from his office. For becauſe ſuch is his office, him-ſelfe alſo ought to bee ſuch a one.
Hee muſt bee true man, ſubiect vntounto all our infirmities, except ſinne.1 He ought to be true man, and that a ſeruaunt, that is, ſubiect to al infirmities, Phil. 2.7. Iſa. 53.3. Firſt, becauſe it was man that ſinned: As by one man ſinne entered into the woorlde. Secondly, That he might ſuffer death. For he ought to make ſatisfaction for vsus, by ſhedding his blood. Hee coulde not hauehave ſuffered death, except he had bin true man. Thirdly, That he might help and relieue our infirmities. Fourthly, That hee might bee our brother, and our head, and wee his members. Heb. 2.14. For as much as the children were partakers of the fleſh and bloode, hee alſo himſelfe likewiſe tooke part with them. It was requiſite therefore that our Mediatour ſhoulde bee true man, and that borne of the ſame mankind, which ſinned; not created of nothing. 1. Becauſe of Gods iuſtice, which required that the ſelfeſame nature, which hadde ſinned, ſhould pay for thoſe ſinnes: becauſe the ſame was to bee deliuered. But our nature which ſprang from Adam, ſinned. Wherefore true man of the ſame nature with vsus ought to pay for men that, which was required at their handes. Gen. 2.17. In the day that thou eateſt thereof, thou ſhalt die the death. Ezech. 18.20. The ſame ſoul that ſinneth ſhall die. 1. Cor. 15.21. By man came death, by man came alſo the reſurrection of the dead. Hereof the Apoſtle alſo ſaith, Coloſſ. 2.12. That wee are buried with him thorough Baptiſme, in whom wee are alſo raiſed vp together. Augu. Lib. de vera relig.And Auguſtine in his booke Of true Religion ſaith, The ſame nature was to bee taken, which was to bee deliuered. 2. For our comfort: which conſiſteth in this, that wee may know, our Mediatour to bee very man, ſprung of the ſame bloode, of which our ſelues were, and to be our brother. For except hee were ſuch a one, wee ſhould neuer bee able to reſolue, that he is the Meſſias, and promiſed Sauiour vntounto vsus, and that the benefite of redemption dooth certainely belong to our fleſh, and to vsus men, neither ſhoulde wee freely fly and betake vsus vntounto him in our temptations. For of the ſeede of the woman it is ſaide,Gen. 3.15. Gen. 12. & 22.26. that hee ſhall break the head of the Serpent the Diuel: and, In Abrahams ſeede are all nations to bee bleſſed. It was requiſite therefore that our Mediatour ſhoulde bee borne of mankinde very man. And furthermore I adde, that it was requiſite that he ſhould be ſubiect to al our infirmities, ſinne onelyonly excepted. And that, 1. For the truth of God, who often by the Prophetes deſcribeth our Mediatour to bee ſuch a man, as is poore, weake, contemptible. And of Eſaias eſpecially is hee deſcribed to bee ſuch a one. 2.Iſai. 53.3. Heb. 2.11. For our comfort. Hee that ſanctifieth, and they which are ſanctified, are al of one (that is of the ſame humane nature) Wherefore he is not aſhamed to cal them brethren.
2 It is requiſite that hee bee a man perfectly iuſt, Why our mediatour was to bee voide of ſinne.that hee might worthily bee our Sauiour, that is, that his paſſion might bee a ranſome for the ſinnes of others, For, had he bin a ſinner or vniuſt, he ſhould not hauehave beene able to hauehave ſatisfied ſo much as for his owne ſinnes, and to hauehave auoided the wrath of God, much leſſe to merit gods fauour for others. 2. Corinth. 5.21. God hath made him to bee ſinne for vsus, which knewe no ſinne, that we ſhould be the righteouſneſſe of God in him. Hebru. 7.26. Such an High-Prieſt it became vsus to hauehave, which is holy, harmeleſſe, vndefiled, ſeparate from ſinners. 1. Pet. 2.22. Who did no ſinne, neither was there guile found in his mouth. 1. Pet. 3.18. Chriſt hath once ſuffered for ſinnes, the iuſt for the vniuſt, that hee might bring vsus to god.
Nowe foure manner of waies is Chriſt perfectly iuſt,Chriſt ſaid to be perfectly iuſt foure waies. or hath perfectly fulfilled the Lawe. 1. By his owne righteouſneſſe. For Chriſt alone perfourmed perfect obedience, ſuch as the Lawe required. For hee was conceiued by the holie ghost, neither was there guile in him. 2. By paying ſufficient puniſhment for our ſinnes. It was neceſſary that this double fulfilling of the Law ſhould be in Chriſt. For except hee were iust for himſelfe, that is, hadde perfect conformitie with the Lawe, he could not hauehave fulfilled the Lawe for vsus, by making ſatisfaction for our ſinnes, or by ſuffering the puniſhment which the Law exacted of vsus, not of him. And except his ſuffering of puniſhment had beene ſufficient, wee ſhoulde as yet remaine in our ſinnes and death. Furthermore, that righteouſneſſe of Chriſt, whereby himſelfe did perfectlie keepe the Lawe, is called the fulfilling of the Lawe by obedience: and his ſuffering of puniſhment due for our ſinnes, is termed the fulfilling of the Lawe by puniſhment; likewiſe obedience perfected and abſolued in ſuffering puniſhment. And the puniſhment verily vntounto which we were bound, he of his owne accord paied for vsus, and imputeth it vntounto vsus, that it maie no more bee neceſſary for vsus to bee ſubiect vntounto euerlaſting damnation. But his obedience or purity of life, that is, perfect louelove of God and our neighbour, hee perfourmed for himſelfe, not for vsus, neither dooth hee impute it vntounto vsus. 1. Becauſe himſelfe is bound by nature to perfourme it; in that he is man: For eueryevery reaſonable creature, in that he is a creature, oweth perfect conformity and correſpondence to the Lawe and his creatour. 2. If Chriſt had perfourmed his obedience vntounto the Lawe for vsus, wee ſurelie ſhould bee no longer bound vntounto it: as neither is it neceſſarie that wee ſhould ſuſteine euerlaſting puniſhment for our ſinnes, becauſe they were once puniſhed in Chriſt. 3. The Lawe and iuſtice of God doth not exact both together, that is both obedience, and puniſhment; but the one of them onelyonly, that is, either obedience, or puniſhment.
The third way, that Chriſt dooth fulfill the Law, is by fulfilling of it in vsus, by his ſpirite, when as he regenerateth vsus by it, and maketh vsus able, that euen in this life we may beginne both inwarde and outwarde obedience, which the Law requireth of them who are reconciled to GOD, and may perfourme that wholy and fully in the life to come. Fourthly, hee fulfilleth the Lawe by teaching it, and by purging it of errors and corruptions, and by reſtoring the true vnderſtanding of the Scripture or ſacred doctrine. For, as it appeareth by the Euangeliſt S. Matthew, the Scribes and Phariſies had ſo corrupted the ſpirituall meaning of the Lawe, wholly reſtraining it to bodily actions, that Chriſt was enforced thereby to giuegive the right ſenſe of manie places thereof, and ſo by the light of the trueth to ſcatter the miſt of their corruptions.
Our Mediatour was to bee true God.3 It was requiſite, that hee ſhould bee God, not an imaginary GOD, and onelyonly adorned with excellent giftes aboue all the Angels and Sainctes, but very god by nature, and that chiefly for theſe cauſes which here followe.
The firſt is, that hee might bee able to ſuſtaine the infinite wrath of GOD, or greeuouſneſſe of puniſhment, which ſhoulde bee temporall, and yet equiualent to eternal paines. Nowe a mere creature by reaſon of his infirmity woulde hauehave beene brought to nothing, or beeing oppreſſed by the weight of ſo great a puniſhment, would hauehave remained for euer ſubiect vntounto the wrath of GOD. That there might therefore be a proportion betwixt the puniſhment of our Mediatour, and all the ſinnes of all men, which was altogether required by the infinite iuſtice of God: it was behoouefull that that perſon ſhoulde bee of infinit ſtrength, and ſo to bee GOD, who ſhould ſuffer (without falling into deſpaire, or beeing brought vntounto nothing) a puniſhment, finite in time, but in greatneſſe, and worthineſſe or valewe infinite. Nowe neceſſarilie was that puniſhment finite in reſpect of time: Becauſe, that our Mediatour might accompliſh the benefite of our Redemption, and nowe, when it was perfectly merited, apply it or beſtowe it vponupon vsus, by his forcible working, that is, might effectually ſaue vsus: it was neceſſary, that hee ſhoulde by his power overcome death, and firſt depell it and ſhake it off from himſelfe. Theſe thinges coulde not hauehave beene doone by a meere man, who, of what ſtrength ſoeuer hee bee, cannot by his owne force or power wraſtle out of the handes of Death. Wherefore it was requiſite that the Mediatour ſhoulde bee God.
Obiection.No mere man able to perform the puniſhment due for ſinne. But a meere man was able by his obedience perfectlie to fulfill the Lawe. Aunſwere. If wee graunt this: yet that obedience coulde not hauehave beene a price for anothers debt, becauſe himſelfe ſhoulde hauehave beene bound to perfourme it, as beeing man. It was required therefore, that our Mediatour ſhoulde pay a ſufficient puniſhment for vsus, which hee ſhoulde not hauehave been able to beare and ouercome,Wicked men & Diuels ſatisfie in neuer ſatisfiing. except hee had beene withall true GOD. For not the Diuels themſelues are able to ſuſtaine the waight of Gods wrath, much leſſe ſhoulde wee men bee able to doe it. Reply. But all the Diuels and wicked men, are conſtrained to beare & ſuſtaine the wrath of God. Therefore creatures doe beare and ſuſtaine it. Aunſwere. They indeed beare the immeaſurable wrath of God, and ſuſtaine ſufficient puniſhment: but ſo, that the wrath of God is neuer ſatisfied by them, and ſo they neuer recouer out of puniſhment. For their puniſhment is extended to all eternitie. The wicked die, neuer dying. But the Sonne of God did ſo beare the burden of Gods wrath, that after he had ſatisfied for our ſinnes, hee did ſhake off that burden and draue it away both from himſelfe and from vsus.Why Chriſtes puniſhment being but temporal, was yet equiualent to eternal. For his temporarie puniſhment was equiualent to eternall. 1 In reſpect of the worthineſſe of the perſon: for the Sonne of God did ſuffer. Acts. 20.28. God hath purchaſed the Church with his own blood. Rom. 8.3. God hath ſent his Sonne. 2. For the grieuouſneſſe of the puniſhment; becauſe hee ſuſtained the torments and the feeling or ſenſe of the wrath of God, and the horrors of death for the whole world. He deſcended into hell. Pſal. 18.5. The ſorrowes of hel hauehave compaſſed me about. Deutr. 4.24. God is a conſuming fire. Iſay. 53.10. He hath laid the iniquity of al of vsus vponupon him, hee would breake him &c. And hence is it alſo vnderſtood, why chriſt did ſo greatly tremble at death, whereas many Martyrs hauehave without feare or trembling offered their throate to the perſecutors. But it was neceſſarie that it ſhould be a finite puniſhment, becauſe otherwiſe there had beene no ſatisfaction, if it had beene intended for euer.
The ſecond cauſe is, that his puniſhment might be a ſufficient and full woorthy merit and ranſome for the purging of the ſinnes euen of the whole world, and for the repairing of that righteouſneſſe and glorie which they had loſt. The worthines of this price muſt be infinit, & therfore ſo muſt the perſon alſo be himſelfe, which paieth ſuch a price. For, that the creator ſuffered for the ſinnes of the woorlde, is by infinite more, than the death of al the creatures, and the conformitie or correſpondence of all the Angels and holy men with God. Wherefore the Apoſtles when they ſpeake of Chriſts paſſion, euer almoſt make mention of his Godhead. Acts. 20.28. God hath purchaſed the Church with his blood. 1. Iohn. 1.7. The blood of Ieſus Chriſt cleanſeth vsus from all ſinne. Ioh. 1.29. Behold the Lambe of God which taketh away the ſins of the world. Yea God himſelfe in Paradiſe ioyneth theſe two. Gen. 3.15. The ſeede of the woman ſhal breake thine head, and thou ſhalt bruſe his heele. Wherefore not only the woorthineſſe of the perſon himſelfe doth declare the worthineſſe of this price, but alſo the multitude and greatneſſe of ſinnes which are committed from the beginning of the world vntounto the end, among which none is ſo little, that deſerueth not euerlaſting death, and all of them are ſo euill and grieuous, that they cannot bee expiated or doone away, no not by the eternall puniſhment of any creature.
The third is, That he may reſtore, by his forcible operation & power, the Image of God in vsus.
The fourth is, That he ſhould make knowen vntounto vsus the ſecret wil of God, concerning the receiuing of mankind againe into fauor. For of this except he were God, himſelfe ſhould bee ignorant, & ſo ſhould not be able to reueale it vntounto others. Ioh. 1.18. No man hath ſeene God at anie time, the onlie begotten Sonne, which is in the boſome of the Father, hee hath declared him.
The fift is, That he might giuegive the holie ghoſt, by whome hee might beſtowe on vsus, mantaine and perfect in vsus the benefits purchaſed by his death, to wit, remiſſion of ſinnes, righteouſneſſe, new obedience, and life euerlaſting. For it is not ſufficient for our Mediatour to make interceſſion for vsus, to be made a ſacrifice, to open and manifeſt the decree of God, but it is neceſſarie alſo, that he promiſe in our behalfe, that wee ſhall embrace the decree concerning our redemption by our mediator, and ceaſe at length to offend God through our ſinnes: which is the other part of the couenant, made betweene God and vsus, and is performed by vsus, that the couenant may remaine firme and ratified. But this by-reaſon of our corruption, could bee promiſed of no man in our behalfe, except hee hauehave the power alſo of giuing the holie ghoſt, by whom he might woorke in vsus to aſſent, and to be more and more conformed to the Lawe of God. But to giuegive the holy ghoſt, and by him to woorke forcibly, in the harts of men, faith, conuerſion and ſaluation, belongeth to god alone, whoſe alſo is the ſpirit. Ioh. 15.26. Whom I wil ſend you from the father. Obiection. The partie offended cannot bee Mediatour, Christ as he is God, is the partie offended. Therefore, as hee is God, hee cannot bee Mediatour. Aunſwere. The Maior propoſition is true, if the partie offended be ſuch a one, in whom there are not more perſons.
But a moſt cleare Teſtimony, whereby are taught in few words thoſe three, to wit, That the Mediatour is both true man, and perfectly iuſt, and true God, is extant, Act. 20.28. when it is ſaid: God hath purchaſed the Church with his blood. For he is true man, who ſheddeth his owne blood. He is perfectly iuſt, who ſheddeth it for the redemption of others. He is true God, to whom both the name and properties of true god are giuen, which is, to be a redeemer both by his merit, and alſo by his efficacy and power, and that, of the church, that is, of the elect and choſen.
5 Who is and may be that Mediatour.
OF the perſon, who ſhould be that Mediatour, mention hath beene made by the way, in the former queſtion: but the handling of it dooth chiefly appertaine vntounto this.The Mediatour was to bee God yet not the father, nor the Holy Ghoſt. That Mediatour who muſt be both very god and very man, is not neither can be any other, than the naturall ſonne of god, who alſo is the ſonne of Mary, that is, Ieſus Chriſt. 1. Our Mediatour muſt be true god. But god the father could not be Mediatour, becauſe he worketh not by himſelfe, or immediatly, but mediately by the Sonne and the holy Ghoſt, though yet he dooth all things of himſelfe: neither is hee the meſſenger, or is ſent, but he ſendeth the Mediatour. Neither yet could god the holy ghoſt be Mediator, becauſe he was to be ſent of the Mediator into the harts of the elect. Therefore neceſſarily the ſonne was to be our Mediatour. 2. That which a man imparteth to others he muſt needes hauehave himſelfe firſt. But it belongeth vntounto the Mediatour to conferre and beſtowe grace and the name of the children of God vponupon vsus, that is, to woork, that through him we might be adopted of God to bee his ſonnes, (now this the holy Ghoſt doth not giuegive, for hee is not the Sonne: neither had the father it, becauſe hee was to adopt vsus by his Sonne to bee his Sonnes) Therefore the Mediatour himſelfe was to hauehave the right and name of a Sonne, and that not by grace onelie, but by nature, that is, hee was to bee a Sonne by nature, that hee might make vsus the Sonnes of adoption. Iohn. 8.36. If the Sonne ſhall make you free, yee ſhall bee free indeede. Iohn 1.12. As manie as receiued him, to them hee gaue power to bee the Sonnes of GOD. Epheſ. 1.5. Who hath predeſtinate vsus to bee adopted thorough Ieſus Chriſt vntounto himſelf: & verſ. 6. With his grace he hath made vsus accepted in his beloued. 3. The Sonne alone is that perſon, by which the father openeth his will concerning our redemption, giueth his holie ſpirit, & maketh vsus new creatures. Therefore is the ſonne called foreign, that is, the price & ranſome of our redemption, and the ſcripture ioineth the firſt creation with the ſecond, & ſheweth that we are again to be created by him, by whom we were created of God, 2 Cor. 5.17. Gal. 6.15. Eph 2.10. Ioh. 13. But this was proper vntounto the Mediatour, to be a meſſenger & truceman betweene God vsus, & to remake or regenerat vsus by his ſpirit. Therefore the ſonne muſt be this Mediatour. 4. It belongeth to the Mediatour, to ſend the holy Ghoſt. But the ſon ſendeth the holy Ghoſt. Therefore the ſonne is Mediatour. The father alſo indeede ſendeth the holy Ghoſt; but mediately by the Sonne: the Sonne immediatly. 5. It belongeth to the Mediatour, to ſuffer & die for vsus. But the ſon is he, who taking our fleſh vpō him hath ſuffred in it, & died. Therefore he is the Mediator. 6. That the ſon is the Mediatour, is proued by conference of reuelations & prophecies in the old teſtament, & by the fulfilling of the ſame in the new. 7. The ſame is proued by the works & miracles which Chriſt wrought. Ioh. 5.36. The works that I do beare witnes of me, that the father ſent me. Ioh. 1.38. Beleeue my works. 8. This is alſo apparant by the office of the ſon. His office is to declare the counſail of his father: whence, he is called the word. Ioh. 1.18. The onelyonly begotten ſon, which is in the boſome of the father, he hath declared him. Hee hath alſo opened vntounto vsus the true knowledge of god, & his ſecret wil concerning our redemption. 9 By teſtimonies of Scriptures, both others & this of the Apoſtle. 1. Cor. 1.30. Chriſt is made of god, vntounto vsus wiſedome & righteouſnes, or iuſtice, & ſanctification & redemption. Here are put the*That is, wiſedome is put for the maker of vsus wiſe, Iuſtice, for our Iuſtifier, ſanctification for our ſanctifier, redemption for our redeemer. abſtracts, for their concrets. Iuſtification, and Sanctification in vsus before the fall were one & the ſame thing, as in the holie Angels: but now they are different and diuers in vsus. For Iuſtification now is the imputatiō of Chriſts righteouſnes, whereby we are accounted righteous before God. Sanctification is the working of a conformity with god in vsus: which conformitie is here vnperfect, but ſhalbe perfected in the life to come: where holines & righteouſnes ſhalbe againe one & the ſame, euen in vsus. The ſūme is, In the perſon of the mediatour three things are to be conſidered: which all the ſcripture aſcribeth to Chriſt alone. Firſt, that hee is God, which many places of the ſcripture do confirme. As Ioh. 1.2.3. The word was God. All thinges were made by him. Act. 20.28. God purchaſed the Church with his bloud. Rom. 1.4. Who was declared mightilie to be the Sonne of God, touching the ſpirit of Sanctification. Rom. 10.11. Whoſoeuer beleeueth in him, ſhall not be aſhamed. 1. Iohn. 5.7. There are three, which bear record in heauen, the father, the word, and the holie Ghoſt: & theſe three are one. To theſe alſo are to bee added thoſe places, in which is attributed to Chriſt, diuine worſhip, inuocation, hearing of our praiers, workes proper to God alone. In like manner thoſe which attribute vntounto Chriſt the name, Iehoua. Hierem. 23. Zach. 2. Math. 3. Likewiſe thoſe, in which thoſe thinges which are ſpoken of Iehoua, are applied to Chriſt, as Iſai. 6.9. and Ioh. 12.40. &c. Secondly, that he is true man. Hither belong thoſe places, which call Chriſt man, & the ſon of man: as when Math. 1.1. he is called the ſonne of Dauid, the ſonne of Abraham, & Luc. 1.31. The fruite of the wombe. And when Romans. 1.3. & 9.5. he is ſaid, to be made of the ſeede of Dauid according to the fleſh: As alſo, to hauehave a bodie of fleſh, not to be an imaginarie, but a true bodie. 1. Iohn. 4.2. Euerie ſpirite that confeſſeth that Ieſus Chriſt is come in the fleſh, is of God. Hither belong alſo thoſe places, which attribute vntounto Chriſt things proper vntounto man, as to grow, to eat, to drink, to be ignorant of ſome thing, to reſt, to be wearie, to be baptiſed, to bee circumciſed, to lament, reioice &c. Thirdly, that two natures in Chriſt make one perſon. Hither are referred the places which by communicating of the properties of each nature, attribute thoſe to his diuine nature, which are proper to his humane nature, and ſo contrariwiſe. As Ioh. 1.14. The word was made fleſh. Heb. 2.14. He was made partaker of fleſh and bloud. Act. 20.28. God purchaſed the Church with his bloud. Ioh. 8.58. Before Abraham was, I am. Mat. 28.20. I am with you alway vntil the end of the world. Heb. 12. Hee ſpake vntounto vsus by his ſonne, by whom he made the world. 1. Ioh. 4.3. Ieſus Chriſt is come in the fleſhe. Roman. 9.5. Chriſt is God ouer all bleſſed for euer. Amen.
6 That there is but one Mediatour.
There can bee but one mediatour, becauſe there is but one natural Sonne of God.THere is but one mediatour, 1. Tim. 2.6. The reaſon is, becauſe the Sonne onelyonly is mediatour, and can performe the office of the mediatour. And there is but one onelyonly naturall Sonne of God. 1 Obiect. The Saintes alſo make interceſſion for vsus. Therefore they alſo are mediatours. Anſw. There is a difference betweene the interceſſion of Chriſt, and of the Saintes, who liue in the world, and pray for others, yea for their perſecutours and for vnbeleeuers. For the Saints depend vponupon the merit of Chriſt, Chriſt offered himſelfe a ſuertie, and a ſatisfier; he ſanctifieth himſelfe for vsus, that is, preſenteth himſelf in our ſteed. 2 Obiect. Where are manie meanes, there is not one mediatour. But there are manie meanes of our ſaluation; Therefore there is not one onelyonly mediatour. Anſw. The Maior propoſition wee denie. For it is one thing to be a meanes, another thing to be the mediatour of our ſaluation.