The Sum of Christian Religion, Catechism · Part 2 · Subsection 12 – covenant
ON THE 5. SABBATH.Queſt. 12. Seeing then by the juſt judgement of God, we are ſubject both to temporall and eternall puniſhments; is there yet any means or way remaining, whereby we may be delivered from theſe puniſhments, and be reconciled to God?
Anſ. God will have his juſtice ſatisfied:aGen. 3.37. Exod. 20.5. & 23.7. Ezek. 18.4. Matth. 5.26. 2 Theſſ. 1.6. Luke 16, 2. Rom. 8.3. wherefore it is neceſſary, that we ſatisfie either by our ſelves, or by another.
The Explication.
AFter it hath been ſhewed in the firſt Part, that men are become obnoxious unto everlaſting pains and puniſhments, by reaſon of obedience not yeelded unto the Law, a queſtion by and by ariſeth, Whether there is, or may be granted any eſcape or delivery from theſe puniſhments? To this queſtion the Catechiſm maketh anſwer, that delivery is granted, ſo that perfect ſatisfaction be made unto the law and juſtice of God by ſufficient puniſhment paid for the ſins committed: for the law bindeth either to obedience, or, that being not performed, to puniſhment: the performance of both which is perfect righteouſneſſe and juſtice: and on both followeth the approbation and allowing of him, in whom that righteouſneſſe is. Now the means and manner of ſatisfaction by puniſhments are two: One by our ſelves, which the law teacheth, and the juſtice of God requireth;Legall ſatisfaction. Galat. 3.10. Evangelicall ſatisfaction. Rom. 8.3. John 3.16. Curſed is every one that continueth not in all things, &c. this is legall. The other means of ſatisfying is by another; which the Goſpel revealeth, and Gods mercy admitteth: That that was impoſſible to the law, God ſending his own Son, &c. So God loved the world, that he gave his only begotten Son, &c. this is evangelicall ſatisfaction. Indeed in the law it is not taught, but it is no where therein diſallowed or excluded, neither is it repugnant to the juſtice of God: For ſo there be ſatisfaction performed by man through a ſufficient puniſhment for the diſobedience of man, the law reſteth contented, and the juſtice of God permitteth that the party offendant be abſolved, and received into favour: This is the ſumme of all. Furthermore, by this queſtion of the Catechiſm here propounded, two things are taught concerning mans delivery: 1. That delivery is poſſible. 2. By what means it may be atchieved. That theſe may be more fully underſtood, we are to conſider:
1. What mans delivery is, and in what things it conſiſteth.
2. Whether any ſuch delivery be poſsible, or might be wrought after the fall.
3. Whether it be neceſſary and certain.
4. Whether wee may expect that it be perfect.
5. By what means it may be wrought.
1. What mans delivery is, and wherein it conſisteth.
THis word Delivery is reſpective: For all delivery and liberty hath a reſpect of the thing from which it exempteth, and of the thing into which it freeth or delivereth: as, delivery from captivity and bondage, into liberty and freedome, reſpecteth captivity, whence it abſolveth; and liberty, whereof it gives us poſſeſſion. Now men are by nature the ſlaves of ſin, Sathan, and death. We can therefore no way better conceive and underſtand what mans delivery is,Heb 2.14. 2 Tim. 2.26. then by a ſerious meditation and examination what his miſery is. Mans miſery conſiſteth, 1. In his loſſe of righteouſneſſe, and his inbred corruption, to wit, ſin. 2. In the puniſhments of ſin. His delivery therefore from this miſery requireth, 1. A perfect pardoning and aboliſhment of ſin, with a renuing in us the righteouſneſſe we have loſt. 2. An immunity from all penalties and miſeries, which are the wages of ſin. As then there are two parts of mans miſery, I mean, Sin and Death: So there are on the other ſide two parts of his delivery, to wit, from ſin, and from death. His delivery from ſin is both a pardoning of the ſin, that it may not for ever be imputed; and an aboliſhing of it in us by the renewing of our nature, that it reigne not in our mortall body. His delivery from death is firſt, a delivery from deſperation, or the feeling of Gods wrath, which being in the wicked here begun, ſhall continue everlaſtingly, and is called everlaſting death: and ſecondly, from all calamities and miſeries of this life; and laſtly, from temporall and eternall death. Hence it appeareth what, and of what quality mans delivery is;What mans delivery is. to wit, A perfect acquitall of man, being fallen, from all the miſery of ſin and death, and a full reſtoring by Chriſt of righteouſneſſe, holineſſe, life, and everlaſting felicity or perfect bleſſedneſſe; which in all true beleevers is begun here in this life, and ſhall be perfected in the life to come.
2. Whether any ſuch delivery be poſſible; that is, might be wrought after the fall.
THis queſtion is neceſſary: for if there be no delivery of us out of miſery, in vain make we queſtion of the reſt. Again, there is ſome cauſe to doubt thereof, to them eſpecially unto whom the doctrine of the Goſpel is unknown. The delivery therefore of man,Three cauſes of the poſsibleneſſe of mans delivery. being fallen, is poſſible; and the cauſes of the poſſibleneſſe thereof are in God alone, declared in the Scripture, which are theſe: Gods goodneſs.Gods immeaſurable goodneſſe and mercy, which would not ſuffer all mankind to periſh for ever. Gods wiſdome.Gods infinite wiſdom, whereby he was able to find out ſuch a way of delivery, whereby he might ſhew his exceeding mercy towards mankinde, and yet no whit impeach his juſtice. Gods omnipotency.Gods omnipotency, whereby as he had power to create man of nothing after his owne image; ſo he had equall ability to reſtore him after his fal, and free him from ſin and death. To deny then the poſſibility of mans delivery, is to ſpoile God of infinite wiſdome, goodneſſe, and omnipotency; whereas verily in him there is no defect at al of wiſe counſell, immeaſurable goodneſſe, and infinite power, as it is ſaid; The Lord bringeth downe to the grave, and raiſeth up. 1. Sam. 2.6. Pſal. 68.20. Eſay 59.1.To the Lord God belong the iſſues of death. The Lords hand is not ſhortned.
But the queſtion is moved eſpecially concerning us, Whence we know this delivery to be poſsible; and, whether mans reaſon, without the word of God, may attaine unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and aſſured hope of the ſame. Anſw. That our delivery was poſſible,Humane reaſon how it might know, or not know ought touching our deliverie. is now evident by the event and accompliſhment thereof, and we know it by the Goſpel or divine revelation: But humane reaſon knoweth no one tittle or jot of this delivery, or the manner whereby it was effected although probably it may be conjectured, that in humane reaſon it was not ſimply impoſſible; whereas there is no likelihood at all, 1. That ſo glorious and excellent a creature ſhould be framed to eternall miſery: or, 2. That God ſhould authoriſe ſuch a law, as could never be fulfilled. Which two arguments of mans brain are in themſelves powerful and invincible: but mans reaſon, through her corrupt and weak judgment, giveth no credit to ſo apparent a truth, neither aſſenteth unto it, without the promiſe and grace of the holy Ghoſt; that is, is not able out of theſe two axiomes and principles certainly and neceſſarily to infer, that he knoweth and hopeth for his deliverance out of paine and miſery. As then they who are ſequeſtred from the Church, and are ignorant of the Goſpel, can have no knowledge or hope of delivery: ſo Adam after his fall, by the meere inſtinct and conduct of naturall reaſon, without Gods eſpeciall revelation, and peculiar promiſe, could not poſſibly have intelligence or confidence thereof. For, ſin being once committed, nothing could be converſant in his mind and underſtanding, nothing obvious to his eyes, but the ſevere and exact juſtice of God, which ſuffereth not ſin to eſcape unpuniſhed, and Gods unchangeable truth, which had pronounced,Geneſ. 2.19. In what day ſoever thou eateſt thereof, thou ſhalt die the death. Adam well perceived, that this Gods juſtice and truth muſt needs be ſatisfied with the perpetuall ruine and deſtruction of the tranſgreſſor; and therefore out of this contemplation and conſideration could collect no hold or hope of liberty. He might indeed probably gather, that a delivery might be compaſſed, if by any meanes this Gods juſtice and truth might be ſatisfied; but he could neither hope for it, nor conceive what manner of delivery it ſhould be, or by whom it ſhould be performed. Nay, the very Angels themſelves could not at any time have complotted or deviſed the means whereby this delivery might be wrought, had not God of his unmeaſurable wiſdome and goodneſſe invented it himſelfe, and revealed it unto men by his Goſpel. But ſome man may except and ſay; If delivery ſeemed impoſsible unto Adam, by reaſon of Gods juſtice and truth, then now alſo it may ſeeme impoſsible: (For Gods truth and juſtice may no more be impeached now, then heretofore) But a ſinners recovery and eſcaping out of puniſhment and miſery would impeach the juſtice and truth of God. Anſ. The eſcaping of a ſinner ſhould impeach the juſtice and truth of God indeed, if it hapned without ſufficient ſatisfaction mediating for the offence.How Adam after his fall might not deſpaire of, and how he could not aſſuredly hope for delivery, before by ſpeciall revelation he was aſſured of the promiſe. This reſolution unto the objection propoſed, if Adam ſaw, he had good ground why he ſhould not ſimply deſpaire of delivery, eſpecially if withall he conſidered the nature of God, that is, his unlimited bounty, wiſdome, and power, and if he uprightly weighed the end of mans creation; that it was not meet that ſo gracious & good a God, ſo wiſe, & ſo mighty, ſhould make ſo excellent a creature as man, to ſuſtain perpetuall miſery: or, that he ſhould deliver ſuch a Law to man, as could never perfectly be performed by him: yet on this could he ground no conſtant perſwaſion or immoveable hope; becauſe, as hath been ſaid, before the publiſhing of the Goſpel, neither he, nor any creature was able, or ſhould for ever have been able of himſelfe to perceive, or ſo much as imagine unto himſelfe a maner of eſcaping puniſhment not repugnant to the juſtice of God, except God had declared and revealed the ſame by his Son. The ſumme of all is this: Man being fallen, could hope for no delivery from ſin and death, before the joyfull and gladſome promiſe of the ſeed of the woman, which ſhould cruſh and break in peeces the head of the Serpent: yet neither ought hee hereupon, neither indeed ſimply could he deſpaire thereof, as of a thing impoſſible. For, howſoever he could not conceive any neceſſary ground or reaſon, whereby he might infallibly infer and conclude his future delivery; neither yet could underſtand the manner and meanes of making ſatisfaction; nevertheleſs in conſequent it is, that, If no creature could invent it, then neither could God deviſe it. It behoved him therefore to depend and rely on Gods profound wiſedome, exceeding goodneſſe, and mighty power; and not in any caſe deſpaire hereof, though indeed all things ſeemed to ſolicite and to provoke him to deſpairation. Notwithſtanding, except the voice of the Goſpel had alſo ſounded in his eares, nothing could have ſufficiently comforted and ſuſtained him againſt the Divels temptations: But when once the ſweet promiſe ſounded in his eares, then he underſtood the meanes of ſatisfaction by Chriſt; and then he might not only wax confident of his delivery, but by vertue thereof reſolve all doubts to the contrary, ſuch as are theſe here following: Argum…nts againſt the poſsibility of mans delivery.Object. 1. The justice of God ſuffereth not thoſe to eſcape unpuniſhed: who deſerve eternall damnation. But we have deſerved eternall damnation: Therefore in regard of Gods juſtice, our delivery is impoſsible. Anſ. Adam ſaw an anſwer to the Major of this Syllogiſme; namely, That the juſtice of God abſolveth not, neither diſmiſſeth unpuniſhed thoſe that deſerve everlaſting damnation, except there be interpoſed a full and perfect ſatisfaction by condigne puniſhment of the offence. Object 2. When that is not executed which the juſtice of God requireth, and his truth menaceth, they are both impeached. But if man eſcape out of miſery, that is not executed which the juſtice of God requireth, and his truth menaceth, to wit, due puniſhment, and everlaſting death is not inflicted: Therefore mans eſcape and wading out of miſery cannot be without the impeaching of both; which impeachment is impoſsible. Anſw. Here againe Adam perceived that the Minor was only true, if no puniſhment at all were inflicted either on the ſinner himſelfe, or on ſome other, who offered himſelfe to ſuſtaine the penalty in the ſinners place. Now knowing thus much, he had alſo further learned out of Gods promiſe, that in mans behalfe, Chriſt, the ſeed of the woman, ſhould breake the head of the Serpent. Object. 3. What the unchangeable truth and juſtice of God requireth, that is neceſſary and unchangeable. But the unchangeable juſtice and truth of God requireth the caſting away of a ſinner into everlaſting paines: Therefore the caſting away and perdition of a ſinner is neceſſary and unchangeable. Anſ. He diſcerned here alſo what might be anſwered to the imperfection of the Major, namely, that that is unchangeable which the juſtice of God requireth, to wit, ſimply, and without all condition; not that which is required with condition, and by way of exchange in this ſort, that either there be a caſting away of the ſinner into everlaſting puniſhments, or a ſatisfaction made by Chriſt. Object. 4. Whence we have no ability to come out, all delivery thence is impoſsible: But to ſhake off ſin and death, and come out of them we have no ability: Therefore this eſcape is impoſsible. Anſ. Here alſo he deſcrieth the falſhood of the Major, that the eſcape is indeed impoſſible, unleſs God know the meanes, and lay open the way of eſcapeing out of theſe evils, which in it ſelfe to humane reaſon, and to all creatures is utterly unknowne, and impoſſible to be found out. Theſe and the like darts of Sathan, Adam had learned by the promiſe of the Goſpel to ward and ſhiver in pieces. But we at this day far more clearly ſee and perceive the vertue and efficacy of theſe ſolutions, then heretofore Adam could; whereas we out of the Goſpel, and by the event and accompliſhment thereof, and by the ſenſe and feeling of our private conſciences, have an infallible knowledge, that the delivery of man is poſſible, and ſhould one day be performed, as Adam ſaw, but that it is already finiſhed and atchieved by Chriſt. Mans delivery therefore now is, and alwayes was poſſible unto God.
3. Whether delivery be neceſſary and certaine.
ALthough God was not bound at all to deliver man out of his thraldome of miſery, but it remained free unto him to relinquiſh and leave all men in the power of death, and ſave none; (For, Who hath given unto him first, Rom. 11.35.and he ſhall be recompenced?) yet we may well ſay, that Mans delivery was, and now is neceſſary, not by any abſolute neceſsity, but by ſuch as is called neceſsity by ſuppoſition, that is, with ſuppoſall of ſome ſpeciall condition it was alwaies neceſſary: The neceſsity of mans delivery not abſolute, but depending on the unchangeable wil & decree of God. Exod. 33.11.Becauſe God hath moſt freely and unchangeably decreed and promiſed this delivery publiſhed; and impoſſible it is that he ſhould lie, or be deceived: As I live, I deſire not the death of a ſinner, but that the wicked turne from his way, and live. From the end of the Creation. Epheſ. 1.6. Pſal. 86.46.Becauſe God in the beginning created man, that he might for ever be magnified of him: He hath made us to the praiſe of the glory of his grace. And, Haſt thou made all men for nought? From the end of ſending his Son into the world. John 6.39, 40. Mat. 9.13. Mat. 18.11. Rom. 4.25. Gal. 2.21.Becauſe God did not in vain ſend his Son into the world, neither did Chriſt die to no purpoſe: I came downe from heaven to do his will that ſent me. And this is the Fathers will which ſent me, that of all which he hath given me, I ſhould loſe nothing. I am come to call ſinners to repentance. The Son of man is come to ſave that which was loſt. He died for our ſins, and is riſen again for our juſtification. If righteouſneſſe be by the Law, then Chriſt died without a cauſe. From the ſtature of God.Becauſe God more enclineth to the exerciſing and ſetting forth of his mercy, then of his anger. But he ſheweth his anger in puniſhing the wicked: therefore much more will he ſhew his mercy in ſaving the godly.
4. Whether we may expect and hope for perfect delivery.
How our delivery is perfect.THe delivery and ſetting of man at liberty is in this life complete and perfect, but as by a beginning onelyonly, and in ſome meaſure or degree: in the next it ſhall be perfect by a finall conſummation, and in all competent degrees. Our delivery is now perfect, but as concerning the parts thereof from both evils, both of crime and paine; that is, all the parts of obedience are begun in the redeemed or beleever, ſo that as long as we live here, it is daily augmented by new acceſſions and increaſing: but then it ſhall be perfect alſo in degrees, when all teares ſhall be wiped from our eyes, the perfect Image of God renewed in us, and God ſhall be all in all; that is, ſhall immediatly bleſſe us with exceeding happineſſe, ſo that nothing ſhall remain in us repugnant to God, but whatſoever ſhall be in us, that ſhall be of God. This is proved: 1. Becauſe God is not a deliverer in part only, but ſaveth and loveth perfectly thoſe whom he ſaveth.1 John 17. The bloud of Jeſus Christ cleanſeth us from all ſinne: to wit, as touching both the formall parts thereof, the guilt and the corruption of ſinne. 2. Becauſe he will perfectly puniſh the wicked, that they may exactly ſatisfie his juſtice by their puniſhments: Therefore will he likewiſe perfectly deliver the godly from puniſhment, becauſe hee is more inclined and propenſe to mercy, then to anger: For Chriſts benefit is not imperfecter, or of leſſe force then the ſin of Adam; which it would be, if he did not perfectly deliver: becauſe we have all loſt all our righteouſneſs, ſalvation, and bleſſedneſs in Adam. We muſt therefore expect and look for perfect delivery, but by degrees, as hath been declared: namely, in this life perfect; in the reſurrection more perfect; and in our glorification moſt perfect.
5. By what meanes delivery may be wrought.
Two neceſſary meanes of our delivery.THis our delivery may be wrought and accompliſhed: Satisfaction.By a full and ſufficient ſatisfaction for our offence committed; that is, by eternall puniſhment, or ſuch a temporall puniſhment, as is correſpondent and equivalent with eternall. Regeneration.By a purging, and aboliſhment of ſinne in us, and a renewing of our nature, that is, a reſtoring of the righteouſneſſe we have loſt, and new faſhioning of the Image of God in us, or a perfect regeneration of our corrupt nature: both theſe are neceſſary for our delivery. 1. Satisfaction is neceſſary, Why ſatisfaction is neceſſary.becauſe the mercy of God (as heretofore hath been ſhewed) overthroweth not his juſtice, which muſt be ſatisfied; and the Law bindeth us either to obedience or puniſhment. Now by obedience ſatisfaction cannot be made, becauſe our precedent obedience is already impaired by the fall, and our obedience (were it any) which hath followed ſince the fall, cannot ſatisfie for the former offence, whereas man is every moment obliged thereunto, as to a preſent debt. Therefore obedience being once defective, there remaineth, according to the commination, If thou ſhalt eate thereof, thou ſhalt die the death, no other ſatisfaction, but by enduring puniſhment; which puniſhment being once ſufficiently payd, God is reconciled with the offendor, and delivery may follow thereon. 2. The cleanſing from ſinne, Why regeneration is neceſſary.and renewing of our nature is likewiſe required: For God will on that condition accept of this ſatisfaction, and for it pardon our ſin, ſo that we leave off to offend him hereafter through our ſins, and be thankful unto him for our reconciliation. For to be willing to be received into Gods favour, and yet not to be willing to ceaſe from ſinning, is to mock God. But we cannot ceaſe from ſinning, unleſs our nature be renewed. Thus then mans delivery is poſſible to be effected, to wit, if ſuch a ſatisfaction be made, whereby condigne puniſhment and equall to the fault is ſuffered, and which no after-ſlip and offence annihilate or make void.
Queſt. 13. Are wee able to ſatisfie by our ſelves?
Anſw. Not a whit. Nay rather we do every day encreaſe our debt?aJohn 9.1. and 15.16. Pſal. 130 3. Mat. 6.12. & 16.26. & 18.25..
The Explication.
SIth it is out of doubt that the meanes of our delivery conſiſteth in the ſatisfaction and cleanſing of our ſin; it is further demanded, by whom this ſatisfaction and cleanſing of ſin may be performed; whether by us, or by ſome other; and if by ſome other, whether by any meere creature; and if by no meere creature, by what then, and what kinde of Mediatour. To the firſt of theſe interrogatories anſwer is made in this thirteenth Queſtion: to the other two which follow, in the fourteenth and fifteenth Queſtions of the Catechiſme.
Two cauſes why we can make no ſatisfaction by obedience.Satisfaction cannot be performed of us and by us, neither by obedience nor by puniſhment. Not by obedience; 1. Becauſe what good ſoever we do, by vertue of preſent bond and obligation we owe it unto God. By it therefore we cannot ſatisfie for our former faults. For we can deſerve nothing at Gods hands for the preſent, much leſſe for time to come: neither can a double merit for the time both preſent and to come iſſue out of one ſatisfaction. 2. In the Catechiſme a more familiar reaſon is yeelded, Becauſe we dayly heap up offences and debts. For we ſin unceſſantly, and by ſinning heap up and increaſe our guilt, and Gods wrath. Now he who goeth on ſtill in offending, never appeaſeth the party offended; as the debtor never riddeth himſelfe out of debt, who without any acquittance of ancient Bils, entreth daily new bonds and covenants. Neither yet can we ſatisfie by our puniſhments, We can make no ſatisfaction by ſufficient puniſhment.becauſe our offence being infinite, deſerveth infinite puniſhment, that is, eternall; or if temporall, yet anſwering in equality to eternall. For al ſin is an offence againſt the infinite good, and meriteth everlaſting damnation, or at leaſt ſuch a temporal condemnation, as yet is equal to eternal. Eternal puniſhment we cannot ſuſtaine; becauſe then we ſhould nevet be delivered or recovered thence.Not by eternall puniſhment. We ſhould indeed be alwaies ſatisfying Gods juſtice, but it could never be ſaid that we had ſatisfied; our ſatisfaction would never be perfect, we ſhould never returne with conqueſt of ſin & death, but our ſatisfaction continuing ſtill unperfect, ſhould be prorogued to all eternity: which ſatisfaction is ſuch as is the puniſhment of the Devils and reprobate men, which never ſhal have end.Not by temporal. Now for a temporal puniſhment, which ſhould be anſwerable & equal to eternal, ſuch as is required to the intent that the ſatisfaction may prove a victory over and a quelling and ſuppreſſing thereof, there is no creature (as ſhortly ſhall be proved) by reaſon of manifold imperfection, who can perform it. Sith then wee are not able by our ſelves, if we covet our delivery, we muſt needs make ſatisfaction by another. Hence we eaſily deduce an anſwer to this objection: Ob. We never ſatisfie the law, neither by obedience, neither yet by puniſhment: Therefore this manner of delivery by ſatisfaction is vain and imaginary. Anſw. It is no way frivolous: becauſe though we be not able to ſatisfie by obedience, yet we are by paying the full penalty, not in our own perſon, but in the perſon of Chriſt, who amply ſatisfied the law, both by obedience, and by puniſhment. Repl. 1. The law requireth Our obedience or puniſhment, becauſe it is written; Hee which doth theſe things, ſhall live by them. Curſed is hee who continueth not in all. Anſw. Gal. 3.10.Verily the law requireth our obedience, or our puniſhment, but not excluſively: to wit, ſo, that it doth not admit it to be performed by another for us: for it no where excludeth or diſalloweth anothers ſatisfaction on our behalfe, albeit it teach not, or know not the ſame. But this the Goſpel revealeth, and pointeth it out unto us in Chriſt. Repl. 2. That another ſhould be puniſhed for offenders, is unjuſt: Therefore Chriſt could not undergoe our puniſhment. Anſ. That another ſhould be puniſhed for offenders, is not diſagreeing with Gods juſtice, if theſe conditions concurre withall:The conditions to be reſpected in him who may be puniſhed for another. 1. If hee who is puniſhed be innocent. 2. If he be of the ſame nature with the offenders. 3. If of his own accord he offer himſelfe to puniſhment. 4. If of himſelfe he be able to recover out of puniſhment. And this is the cauſe that men cannot juſtly puniſh ones offences in another, becauſe they cannot bring to paſſe, that the party puniſhed ſhould not periſh in the puniſhment. 5. If hee wiſh and attain unto that end which Chriſt reſpected, even the glory of God, and ſalvation of men.
Queſt. 14. Is there any creature able in heaven or in earth, which is only a creature, to ſatisfie for us?
Anſw. None: For firſt, God will not puniſh that ſin in any other creature, which man had committedaEzek. 18.4. Gen. 3.17.. And further, neither can that which is nothing but a creature, ſuſtain the wrath of God againſt ſin, and deliver others from itbNah. 1.6. Pſal. 130.3..
The Explication.
THe excluſive particle onelyonly is added to the queſtion, that the negative anſwer may prove true: For it was behoovefull that a creature ſhould ſatisfie for the ſin of a creature, but not ſuch a one as was meerly or only a creature; becauſe ſuch a one could not ſatisfie, as hereafter ſhall appeare. Whereas, when we are to ſatisfie by another, the queſtion is, No other creature but man could ſatisfie for man. Ezek. 18.20.Whether that other by whom wee muſt ſatisfie may be any creature beſides man. No meer creature could ſatisfie for man.And that a meer and bare creature. Both of theſe is on good reaſon denyed. The reaſon of the former is; Becauſe God will not puniſh that in another creatare which man hath committed: and this he doth according to the inviolable order of his juſtice. which permitteth not, that one creature offend, and another bear the puniſhment: The ſoule that ſinneth ſhall die. This reaſon demonſtrateth, that no creature but man could ſatisfie for man: that God could not be ſatisfied for the ſin of man, no not by the utter and eternall deſtruction of heaven and earth, or the Angels themſelves, and all creatures elſe whatſoever. The reaſon of the latter is; 1. Becauſe the power and vigour of no creature is ſuch, that it may ſuſtain a finite and temporall puniſhment equivalent to infinite and eternall, due to the infinite crime of man: For ſooner ſhould the creature be waſted and conſumed to nothing, then it could ſatisfie God by this means: For God is a conſuming fire. If thou ſhalt mark what is done amiſſe, Deut. 4.24. Pſal. 130.3. Rom. 8.3.O Lord, who may abide it? Becauſe the law was not able to juſtifie, in as much as it was weak through the fleſh, God ſent his Son in the ſimilitude of ſinfull fleſh, &c. This reaſon proveth, that no creature in the whole frame of nature was able to ſatisfie God by enduring puniſhment, that it could it ſelf wade out of the brunt and perill thereof; which eſcape is neceſſary to the accompliſhment of delivery: By reaſon therefore of the infirmity and weakneſſe of the creature, there would not be any juſt proportion between the puniſhment and the ſin. 2. Becauſe the puniſhment of a meer creature could not be a price of ſufficient worthineſſe and value for our redemption. 3. Becauſe a bare creature could not have purged humane nature from the contagion and corruption wherewith it was infected, neither yet could effect, that from henceforth we ſhould ſin no more: all which it behooved our Deliverer to perform.
Queſt. 15. What manner of Mediatour then and Deliverer muſt we ſeek for?
Anſ. Such a one verily as is very mana1 Cor. 15.21., and perfectly juſtbHeb. 7.26. Iſa. 7.14. & 9.6 Jer. 23.6. Luke 11.22., and yet in power above all creatures; that is, who alſo is very God.
The Explication.
SIth then wee our ſelves are not able to ſatisfie God, but have need of ſome other to become a ſatisfier and mediatour in our behalfe; the queſtion is, What kind of Mediatour he ought to be that ſhould make ſatisfaction in our ſtead. For of force and neceſſity he muſt be either a creature alone, or God alone, or both in one. A ſole creature he may not be, for the cauſes before diſcovered and expreſſed.Meerley God could not ſatisfie for man. Meerly God he could not be, both 1. Becauſe not God, but man ſinned: and alſo 2. Becauſe it behooved the Mediatour to ſuffer and die for the ſin of man; neither of which are incident to the Deity; ſo that God can neither ſuffer, nor die: It remaineth therefore that we ſtand in need of ſuch a Mediatour as is both in one, that is to ſay, which is both God and man. The cauſes hereof ſhall be aſſigned in the queſtions immediately following.
ON THE 6. SABBATH.Queſt. 16. Wherefore is it neceſſary that he be very man, and perfectly juſt too?
Anſ. Becauſe the juſtice of God requireth, that the ſame humane nature which hath ſinned, doe it ſelfe likewiſe make recompence for ſinaEze. 18.4, 20. Rom. 3.18. 1 Cor. 15.21. He. 2.14, 15, 16.: but he that is himſelfe a ſinner cannot make a recompence for othersbHeb. 7.26, 27 Pſal. 49.7, 8.1 Pet. 3.18..
The Explication.
IT behooved our Mediatour to be 1. man, 2. and indeed very man, 3. and that man alſo perfectly just.
IOur Mediatour muſt be man. Rom. 5.12. 1 Cor. 15.21.He ought to be Man, 1. Becauſe it was man that ſinned; therefore man muſt make recompence. As by one man ſin entred into the world, and death by ſin, and ſo death, &c. Sith by man came death, by man alſo came the reſurrection of the dead. 2. That he might ſuffer death: for he ought to make ſatisfaction for us by dying and ſhedding his bloud;Gen. 2 17. Heb. 9.22. becauſe it was ſaid, Thou ſhalt die the death. Without ſhedding of bloud is no remiſſion.
IIHe muſt be true man.He ought to be True man; that is, deſcending and ſpringing of mankind which had ſinned; not created of nothing, or coming from heaven, but every way ſubject to all our infirmities, ſin only except: 1. Becauſe of Gods juſtice, which requireth that the ſelf ſame humane nature which had ſinned, ſhould pay for thoſe ſins: For, The ſoule which ſinneth ſhall die. Ezek. 18.20. Gen. 2.17.And, In the day that thou eatest thereof thou ſhalt die the death. Wherefore true man, of the poſterity of Adam which tranſgreſſed, ought to pay for men that which was required at their hands. Hitherto tend thoſe ſayings; Since by man came death by man came alſo the reſurrection of the dead. 1 Cor. 15.21. 1 Tim. 2.5. Heb. 2.16, 17. Col. 2.12.There is one God, and one Mediatour between God and man, which is the Man Chriſt Jeſus. He took the ſeed of Abraham. Wherefore in all things it became him to be made like unto his brethren, &c. Hereof the Apoſtle alſo ſaith, that we are buried with Chriſt through baptiſme, in whom we are alſo raiſed up together, &c. And Auguſtine, in his book of true religion,Aug. lib. de vera Religione. cip. 53. ſaith, The ſame nature was to be taken which was to be delivered. 2. For the truth of God; who often by the Prophets deſcribeth our Mediat our to be ſuch a man as is poor, weake, contemptible: And of Iſaiah eſpecially is he deſcribed to be ſuch a one. 3. For our comfort; for except we knew him to have come out of Adams loyns, and ſprung of his bloud, we ſhould never be able to reſolve that he is the promiſed Meſſias and Saviour, and our naturall brother. For it is regiſtred in Scripture, that The ſeed of the woman ſhould break the head of the ſerpent. Gen. 2.15. Gen. 22.18.In thy ſeed ſhall all nations of the earth be bleſſed. Whence the Apoſtle teacheth, that Hee that ſanctifieth, and they that are ſanctified are all of one; (that is, of the ſame humane nature) wherefore he is not aſhamed to call them brethren. Now therefore that he might be our brother, it was requiſite that he ſhould be born of Adam: For,Heb. 2.14. Foraſmuch as the children were partakers of fleſh and bloud, he alſo himſelfe likewiſe took part with them, &c. 4. That he might be a faithfull high Prieſt, and might help and relieve our infirmities. For,Heb. 2.17, 18. It became him in all things to be made like unto his brethren, that he might be a mercifull and a faithfull high Prieſt in things concerning God, that he might make reconciliation for the ſins of the people. For in that he ſuffered and was tempted, he is able to ſuccour them that are tempted.
IIIHe muſt be perfectly juſt.It is neceſſary that he be a man perfectly juſt; that is, defiled with no ſpot of originall or actuall ſin, that he might worthily be our Saviour, and his paſſion and ſacrifice be a ranſome not for himſelf, but for us: for had he himſelf been a ſinner, he muſt have ſatisfied for his own ſins. Hence the Scripture teſtifieth of him;Iſa. 53.11. 1 Pet. 2.22. 1 Pet. 3.18. My righteous ſervant ſhall juſtifie many. Who did no ſin, neither &c. Christ hath once ſuffered for ſin, the just for the unjuſt, that he might bring us to God. Yea, if the Mediatour himſelfe had been ſubject to any ſin, he ſhould not have been able to have avoyded the wrath of God, much leſſe to have merited for others freedome from puniſhment, and the favour of God: neither could his paſſion and death, who had not ſuffered as an innocent, have been the price and ranſome of others ſins. Therefore God made him to be ſin for us (that is, to be a ſacrifice for ſin) which knew no ſin, 2 Cor. 5.21.that were ſhould be made the righteouſneſſe of God in him. For ſuch an high Prieſt it became us to have, Heb. 7.26, 27.which is holy harmleſſe, undefiled, ſeparate from ſinners, and made higher then the heavens; which needeth not daily, as thoſe high Prieſts, to offer up ſacrifice, firſt for his own ſins, and then for the peoples. Now four manner of wayes was the man Chriſt perfectly juſt,Chriſt ſaid to be perfectly juſt four wayes. or hath perfectly fulfilled the law. 1. By his own righteouſneſſe; For Chriſt alone performed perfect obedience, ſuch as the law requireth. 2. By paying ſufficient puniſhment for our ſins. It was neceſſary that this double fulfilling of the law ſhould be in Chriſt: for had not his righteouſneſſe been full and perfect, hee could not have ſatisfied for the offence of others. And except his ſuffering of puniſhment had been ſufficient, we by it ſhould never have been delivered from everlaſting puniſhment. The former of theſe is called, The fulfilling of the law by obedience, whereby himſelf was conformable in all points to the law: The latter is termed, The fulfilling of the law by puniſhment; to wit, which he ſuffered for us, leſt we ſhould remaine ſubject unto everlaſting death. 3. He doth fulfill the law in us by his Spirit, when as he regenerateth us by the ſame Spirit, and by the law traineth us to obedience both outward and inward, which the law challengeth of us, and wee begin it in this life, but ſhall perform it wholly and fully in the life to come. 4. Chriſt fulfilleth the law, by teaching it, and purging it from errours and corruptions, and by reſtoring the true ſenſe, doctrine and underſtanding thereof: as it is ſaid;Matt. 5.17. I came not to deſtroy the law, but to fulfill it. For (as it appeareth by the Evangeliſt Saint Matthew) the Scribes and Phariſees had ſo corrupted the ſpirituall meaning of the law, wholly reſtraining it to bodily actions, that Chriſt was enforced thereby to give the right ſenſe of many places thereof, and ſo by the light of the truth to ſcatter the miſt of their corruptions.
Queſt. 17. Why muſt he alſo be very God?
Anſw. That he might by his God-headaIſa. 9. & 63.3. ſuſtain in his fleſhbIſa. 53.4, 11. the burden of Gods wrathcDeut. 4.24. Nahum 1.9. Pſal. 130.3., and might recover and reſtore unto us that righteouſneſſe and life which we loſtdIſa. 53.5, 10..
The Explication.
IT was requiſite that our Mediatour ſhould be not only man, Our Mediatour muſt be true God.and that true and very man, and that man perfectly juſt; but beſides all this, that he ſhould be God alſo; and that a true and mighty God, not an imaginary, and only adorned with excellent gifts above all the angels and ſaints, as hereticks decipher him. The reaſons hereof are theſe which follow: Becauſe of the grievouſneſs of the puniſhment hee was to endure.That by the power of his divinity hee might ſustain in his fleſh the infinite wrath and indignation of God againſt ſin, and endure ſuch a puniſhment, as in durance ſhould indeed be temporall, but infinite in weight, worth, and value. For certainly he had been brought to nothing by reaſon of infirmity, whoſoever, being but meer man, had adventured to undertake the huge heap and heavie burthen of Gods indignation. It was therefore behoovefull that our Mediator ſhould be of infinite ſtrength, and ſo to be God, who ſhould ſuffer, without falling into deſpair, or being brought unto nothing,Which puniſhment was of infinite value. ſo unmeaſurable puniſhment. Now it was neceſſary that the puniſhment of the Mediator ſhould be of infinite value, and equivalent to eternall, that there might be a proportion betwixt the ſin and the puniſhment thereof. For there is no one ſin amongſt all the ſins committed from the beginning of the world to the end thereof ſo little, as that it deſerveth not everlaſting death: they are all ſo exceeding evill, that they cannot be expiated and done away by the endleſſe deſtruction of any creature. Notwithſtanding this puniſhment ought to be finite in reſpect of time; becauſe it behooved our Mediatour not to be ſhut up in death for ever, but to wreſt himſelf out of the power thereof, to the intent that he might accompliſh the benefit of our redemption; that is to ſay, that he might merit perfectly for us our redemption; and now, when it was perfectly merited, apply it, or beſtow it upon us by his forcible working, and effectually ſave us. For it became our Mediator to perform both; namely, to merit firſt, and then to beſtow righteouſneſſe, that thence he might prove a perfect Saviour as well in efficacie and fruit, as in merit and deſert. Theſe things could not have been done by a meer man, who, of whatſoever ſtrength he be, cannot by his own force or power wreſtle out of the hands of death. Wherefore it was requiſite, that he which was to ſave others from death, ſhould by his power overcome death, and firſt depell it and ſhake it off from himſelf; which thing he could not accompliſh except he were God.
Becauſe of the worth of the ranſome he was to pay.It was needfull that the price or ranſome which our Mediatour paid ſhould be of infinite value, that it might be a ſufficient and full worthy ranſome for the redemption of our ſouls; that is, that it might be reputed ſufficient in Gods judgment for the purging and putting away of our ſins, and for the repairing of that righteouſneſſe and life which wee had loſt. Therefore it became the perſon alſo that ſhould pay this price to be of infinite worthineſſe, to wit, very God. For the worth of this price, for which it is acceptable unto God, and is of infinite eſtimate, though it were but temporall,Which worth conſiſted 1. In the worthineſs of the perſon paying. conſiſteth in two things: 1. In the worthineſſe of the perſon paying it. 2. In the grievouſneſſe and extremity of the penalty endured. The worthineſſe of the perſon. Herein appeareth, that the perſon which ſuffered is God, himſelfe the Creator of all things. For that he ſhould die for the ſins of the world is infinitely more then the death and deſtruction of all creatures, and is at higher rate and reckoning then the conformity or correſpondence of all the Angels and holy men with God. Wherefore the Apoſtles when they ſpeak of Chriſts paſſion, ever almoſt make mention of his God-head: God hath purchaſed the Church with his bloud. Acts 20.28. 1 John 1.7. John 1.26. Gen. 3.15.The bloud of Jeſus Christ cleanſeth us from all ſin. Behold the Lamb of God which taketh away the ſins of the world. Yea, God himſelf in Paradiſe joyneth theſe two; The ſeed of the woman ſhall break thine head, and thou ſhalt bruiſe his heel. In the grievouſneſſe of the puniſhment. Pſal. 18.4. Deut. 4.24. Iſa. 5.36.The grievouſneſſe of the puniſhment was, that Chriſt ſuſtained the dreadfull torments of hell, and the heavie wrath of God againſt the ſins of the whole world: The pains of hell came about me. God is a conſuming fi…e. The Lord hath laid upon him the iniquity of us all. Whence it is underſtood why Chriſt did ſo greatly tremble at death, whereas many Martyrs have without fear or trembling offered their throats to the perſecuters. Ob. The perfect fulfilling of the law by obedience might have been a ſatisfaction for our ſins: But a meer man, ſo be were abſolutely juſt might by his obedience have perfectly fulfilled the law: Therefore meer man, being perfectly juſt, might ſat is fie for our ſins; and by force of conſequent, it was not neceſſary that our Mediatour ſhould be God. Anſw. 1. The Major is falſe, becauſe, as hath before been ſhewed, obedience being once forſaken and ſhaken off, Gods juſtice could not be ſatisfied for our offence, but only by ſufficient and due puniſhment, in regard of his commination once uttered;Gen. 2.17. In the day that thou eateſt thereof thou ſhalt die the death. Anſ. 2. Though we grant the Minor, that forſooth, a meer man by his obedience might perfectly fulfill the law; yet this obedience could not have been a price for anothers debt, ſince every man is bound to perform the ſame. It was required therefore that our Mediatour ſhould pay a ſufficient puniſhment for us, and in regard hereof, be armed with the power of the God-head: for the divels themſelves are not able to ſuſtain the weight of Gods wrath againſt ſin▪ much leſſe ſhould man be able to do it. Repl. But all the divels and wicked men bear and ſustain, and are constrained to bear and ſuſtain the everlaſting wrath of God. Anſ. They indeed bear the immeaſurable wrath of God,Wicked men and divels ſatisfie in never ſatisfying. but ſo that they never ſatisfie Gods juſtice, neither recover out of puniſhment; for their puniſhment is extended to all eternity. But it beſeemed the Mediatour ſo to bear the burthen of Gods wrath, that after he had ſatisfied for our ſins, he might ſhake off that burthen, and take it away both from himſelf and from us.
Becauſe of revealing Gods will unto us.Our Mediatour muſt be God, That he might reveal and make known unto us the ſecret will of God concerning the redemption of mankind, whereof except he were God, he could have no knowledge. For no creature could at any time have ſearched out the bottomleſſe depth thereof, and conceived ſo intricate a myſtery, had not the Son of God diſplayed, and laid it open unto us. No man hath ſeen God at any time: John 1.18.the onelyonly begotten Son which is in the boſome of the Father, he hath declared him.
Becauſe of giving the Spirit.Our Mediatour muſt be God, That he may give the holy Ghoſt, by whom he may gather in one his Church, be preſent with it in the world, and beſtow on us, maintain and perfect in us the benefits purchaſed by his death; remiſſion of ſins, righteouſneſſe, new obedience, and life everlaſting. For it is not ſufficient for our Mediatour to be made a ſacrifice for us, to break the bonds of death, and make interceſſion with God for us: but it is neceſſary alſo that he promiſe on our behalf that we ſhall imbrace the decree concerning our redemption by our Mediatour, and ceaſe at length to offend God through our ſins; which is the other part of the Covenant made between God and us, and is performed by us, that the Covenant may remain firme and ratified: But this, by reaſon of our corruption, could be promiſed of no man in our behalfe, except he have the power alſo of giving the holy Ghoſt, by whom he might work in us to aſſent, and to be more and more conformed to the image of God. Now to give the holy Ghoſt, and by him to regenerate our hearts, and work forcibly in us faith, converſion, and ſalvation, belongeth to God alone, whoſe alſo is the Spirit; Whom I will ſend you from the Father. John 15.26.For only the Lord of nature is able to reforme nature.
Jerem. 23.6.Laſtly, it behooved the Meſſias to be the Lord our righteouſneſſe. Object.The party offended cannot be Mediatour: Chriſt is the Mediatour: Therefore he cannot be the party offended, that is, God. Anſ. The Major propoſition is true, if the party offended be ſuch a one, as in whom there are not more perſons: But a moſt cleer teſtimony, whereby are taught in few words thoſe three former, to wit, that the mediatour is both true man, Acts 20.28.and perfectly juſt, and true God, is extant, when it is ſaid, God hath purchaſed the Church with his bloud: for he is true man, who ſheddeth his own bloud: Hee is perfectly juſt, who ſheddeth it for the redemption of others: Hee is true God, to whom both the name and properties of true God are given, which is, to be a Redeemer both by his merit, and alſo by his efficacy and power, and that, of the Church, that is, the elect and choſen.
Queſt. 18. And who is that Mediatour which is together both very God a1 Joh. 5.20. Rom. 9.5. Gal. 4.4. Iſa 9.6. Jer. 23.6. Mal. 3.1., and a very bLuke 1.24. & 2.6, 7. Rom. 1.3. & 9.5. Phil. 2.7. Heb. 2.14, 16, 17. & 4.15.perfectly juſt man cIſa. 53.9, 11. Jer. 23.5. Luke 1.35. Joh. 8.46. Heb. 4.15. & 7.26. 1 Pet. 1.19. & 2.22. & 3.18.?
Anſ. Even our Lord Jeſus Chriſtd1 Tim. 2.5. & 3.16. Ma…th. 1.23. Heb. 2.9. Luke 2.11., who is made to us of God wiſdome, righteouſneſſe, ſanctification, and redemptione1 Cor. 1.30..
The Explication.
WHat kind of Mediatour is neceſſary for us hath already been declared.The Mediatour was to be God; yet not the Father, nor the H. Ghoſt, but the Son only. Eight reaſons hereof. Now the queſtion is of the perſon who is ſuch a Mediatour. This Mediatour therefore is Jeſus Christ alone, the Sonne of God manifested in the fleſh; which poſition is proved by theſe reaſons: 1. Our Mediatour muſt be true God, as heretofore hath been evidently ſhewed: But God the Father could not be Mediatour, becauſe he worketh not by himſefe and immediatly, but mediatly by the Son and the holy Ghoſt. Neither is he the meſſenger; becauſe he is ſent of none, but he ſendeth the Mediatour. Neither yet could God the holy Ghoſt be Mediatour; becauſe he was to be ſent of the Mediatour into the hearts of the elect: therefore neceſſarily the Son, and he only was to be our Mediator. 2. That which our Mediatour ſhould impart unto us, he muſt needs firſt have it himſelf: But it belonged unto him to confer and beſtow on us the right and title of the ſons of God whence we were fallen; that is, to work that through him we might be adopted of God to be his ſons, becauſe this was in his power alone, ſith he alone had the ſole claim and intereſt herein: For the holy Ghoſt had it not, becauſe he is not the Son; neither had God the Father it, becauſe he alſo is not the Son, and was to adopt us by his Son to be his ſons: The Word therefore only, which is that naturall Son of God, is our Mediatour, in whom, as in the firſt begotten of God, we are adopted to be the ſons of God;John S. 36. John 1.12. as it is ſaid, If the Son ſhall make you free, ye ſhall be free indeed. As many as received him, to them he gave power to become the ſons of God. Who hath predeſtinate to be adopted through Jeſus Christ unto himſelfe: Epheſ. 1.5, 6.With his grace he hath made us accepted in his beloved. 3. The Son alone is the Word, his Fathers embaſſador and delegate, and that perſon which is ſent unto mankind, by whom the Father openeth his will, by whom he worketh, and giveth his holy Spirit, by whom alſo is made the ſecond creation; for by the Son we are made new creatures. Therefore the Scripture joyneth every where the firſt creation with the ſecond,John 1.3.2 Cor. 5.17. Gal. 6.15. Epheſ. 2.10. Col. 1.16. Heb. 1.10. becauſe the ſecond creation was to be made by the ſame party by whom the firſt was wrought: By the Son were made all things. But this was proper to the Mediatour, to be a meſſenger and truce-man between God and us, and to regenerate us by his Spirit: Therefore only the Son muſt be this Mediatour. 4. It belongeth unto the Mediatour immediatly to ſend the holy Ghoſt: But the Son alone immediatly ſendeth the holy Ghoſt. The Father alſo indeed ſendeth the holy Ghoſt, but mediately by the Sonne: the Sonne immediately from the Father, as himſelfe teſtifieth; whom I will ſend unto you from the Father. John 15.26.5. It belongeth to the Mediatour to ſuffer and die for us: But the Sonne only is he, who taking our fleſh on him, hath ſuffered in it and died: God is manifeſted in the fleſh, &c. 1 Tim. 3.16. 1 Pet. 3.18.Christ was put to death concerning the fleſh, &c. Therefore hee only is the Mediatour. 6. That the Son is the Mediatour is proved by conference of revelations and propheſies in the old Teſtament, and by the fulfilling of the ſame in the new. 7. The ſame is proved by the works and miracles which Chriſt wrought;John 5.36. John 7.31. John 10.38. Matth. 11.4, 5. The works that I do bear witneſſe of mee, that the Father ſent mee. When Christ cometh, will hee doe moe miracles then this man hath done? Beleeve my works. Goe and ſhew John what things yee have heard and ſeen: the blind receive ſight, &c. 8. By teſtimonies of Scripture: There is one Mediatour between God and man, which is the man Chriſt Jeſus. 1 Tim. 2.5. 1 Cor. 1.30.Chriſt Jeſus of God is made unto us wiſdome, and righteouſneſſe, and ſanctification, and redemption; that is to ſay, he is made unto us a teacher of wiſdome, a Juſtifier, and Sanctifier, and Redeemer, to wit, a Mediatour and Saviour in full merit and efficacy: For in this ſpeech of the Apoſtle the Abſtracts, wiſdome, juſtification, ſanctification, and redemption, are put for the Concretes, a teacher of wiſdome, a Justifier, a Sanctifier, a Redeemer. In this ſentence of the Apoſtle that is worthy obſervation, whereas hee ſaith that the Mediatour was made unto us of God, he meaneth, was appointed and given.The Mediatour was given us by God. A Mediatour ſhould have been given unto us, and proceeded from us: becauſe we were the offenders: But we were unable to ſupply any from amongſt our ſelves, becauſe we were all the ſons of wrath: Wherefore it was neceſſary that a Mediatour ſhould be given us of God. Here we are to note farther, that juſtice or righteouſneſſe, and ſanctity or holineſſe in us before the fall, were one and the ſame thing, to wit, an inherent conformity in us with God and the law; as at this day in the holy Angels they are one and the ſame. But now ſince the fall, they continue no longer the ſame in us: For now Chriſt is our righteouſneſſe, How juſtification and ſanctification, and juſtice & ſanctity are now ſince the fall different and diverſe in us.and our juſtification is the imputation of Chriſts righteouſneſſe, whereby we are accounted righteous before God. Holineſſe alſo is our inchoative or new begun conformity with God; and ſanctification is the working of a conformity with God in us, which is here imperfect, and ſhall be perfected in the life to come, where holineſſe and righteouſneſſe ſhall be again one and the ſame even in us. Now followeth a brief recapitulation of the whole doctrine touching the Mediatour.
OF THE MEDIATOUR.
The cauſes why this doctrine of the Mediatour is to be in the Church.THe doctrine touching the Mediatour (whereas it ſo neerly concerneth Gods glory and our comfort) is to be held and diligently conſidered for theſe cauſes: 1. That we may acknowledge and magnifie the mercy and goodneſſe of God towards us, in that he hath given us his Son to be our Mediatour, and to be made a ſacrifice for our ſins. 2. That we may know that God is juſt, and doth not of any lenity pardon ſins; but is ſo grievouſly offended therewith, that he granteth no pardon to them, except the ſatisfaction of his Son mediate and come between. 3. That wee enjoying ſuch a Mediatour may be aſſured of eternall life; becauſe this our Mediatour is both willing and able to grant it. 4. Becauſe it is the foundation and ſhort ſumme of Christian doctrine. 5. Becauſe of Hereticks, who at all times moſt grievouſly oppugne this doctrine, that againſt them we may be able to defend it. The doctrine concerning the Mediatour ſeemeth to belong to the place of Justification; becauſe there alſo the office of the Mediator is declared: But it is one thing to teach, What, and what manner of benefit the benefit of juſtification is, and how it is received, which is performed in the common place touching Juſtification: another thing to ſhew whoſe that benefit is, and by whom it is beſtowed, which is proper to this preſent place here handled: and theſe are different and diverſe propoſitions; Juſtification belongeth to the Mediatour, or, is wrought by the Mediatour: and, remiſſion of ſins is our juſtification. In the former propoſition Juſtication is the ſubject; that is, it is that whereof another thing is affirmed: in the latter it is the Attribute or Predicate; that is, juſtification it ſelf is affirmed of another thing, even of remiſſion of ſins.
The principall Queſtions touching the Mediatour are theſe:
1. What in generall a Mediatour is.
2. Whether wee need any Mediatour with God for us.
3. What his office is.
4. What manner of one is neceſſary.
5. Who, or what perſon is, or may be our Mediatour.
6. Whether there may be moe Mediatours.
1 What a Mediatour is.
What a mediator … in generall.A Mediatour in generall ſignifieth him who reconcileth two parties at variance, by interpoſing himſelfe and mitigating the offence, or appeaſing the offended by intreatie, ſatisfaction, and caution leſt the like offence be again occaſioned and committed.To reconcile hath four parts. For, to reconcile, is, 1To make interceſſion for him who offendeth, unto him who is offended. 2To make ſatisfaction for the injury offered. 3To promiſe and to bring to paſſe that the party who hath offended offend no more: For except this be brought to paſſe and effectuated, the fruit and commodity of the interceſſion is loſt. 4To bring them to an attonement and agreement who were before at enmity. If one of theſe conditions be wanting,A Mediatour in ſpeciall. there cannot be any true reconcilement. But in ſpeciall and as here it is uſed and meant of Chriſt, A Mediatour is a perſon reconciling God who is offended and angry with ſin, and mankinde offending and ſubject to eternall death for the ſame; and that by the ſatisfying of Gods juſtice by his death, by praying and intreating for the guilty, and by applying forcibly and effectually his merit through faith on them that beleeve, and regenerating them by his holy Spirit, effecting that they ceaſe from ſinning, and lastly, hearing their grones and petitions when they call on him. Or, A Mediatour is a pacifier or reconciler of God and men, aſſwaging Gods wrath, and reſtoring men into Gods favour by interceſſion and ſatisfaction for their ſins, and by cauſing God to love men, and men to love God, ſo that hence iſſueth an inviolable peace and agreement between God and ma….
How a middle perſon and a Mediatour differ: & how Chriſt is the one & the other.A middle perſon and a Mediatour are different; becauſe that is the name of the perſon, this of the office: both which Chriſt is between God the Father and us. He is a middle perſon, becauſe in him both natures, divine and humane, are united perſonally: And a Mediatour, becauſe he reconcileth us to God his Father; albeit in ſome ſort hee is alſo in the ſame reſpect the middle perſon, in which he is a Mediatour, becauſe in him two extremes are joyned, God and man. It is demanded, Whether Adam had need of a Mediatour before his fall? Anſwer is to be made by diſtinguiſhing of the divers meanings and ſignifications of a Mediatour: If a Mediatour be meant to be ſuch a one through whoſe mediation, or by whom God doth beſtow his benefits, and communicate himſelf unto us, Adam verily even before his fall had need of a Mediatour, becauſe Chriſt ever was that perſon by whom God the Father createth and quickeneth all things:John 1.4. 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 be underſtood to be him who performeth both theſe and all other parts of a Mediatours office, Adam did not ſtand in need of a Mediatour before his fall. We muſt obſerve notwithſtanding, that in the Scriptures this phraſe is not found, whereby Chriſt is ſaid to have been the Mediatour alſo before the fall of man.
2. Whether we need any Mediatour with God for us.
No reconcilement without a Mediatour.A Mediatour is neceſſary for us, 1. Becauſe the juſtice of God admitteth no reconcilement without the recovery and new purchaſe of his grace and favour; therefore it is very requiſite that we have an Advocate: neither yet without interceſſion; therefore we have need of an interceſſor: neither without ſatisfaction; therefore a ſatisfier is neceſſary for us: neither without an applying of theſe ſeverall benefits; (for the benefits muſt be received) therefore it became us to have ſuch an applier: Laſtly, not without a purging of ſin, and a reſtoring of Gods image in us, to the end we may ceaſe to offend him; therefore of force we ought to have ſuch a cleanſer of our ſinfull corruption, and renewer of a better nature. Now we are not able to perform this, to wit, to appeaſe God being offended with us, and to make our ſelves acceptable unto God: we have need therefore of another Mediatour who may perform this for us. 2. God required a Mediatour of the party offending: for God, as God, would not receive ſatisfaction of himſelf, but would, for his juſtice ſake, that the party offending ſhould perform the ſame, or elſe obtain favour by a Mediatour, and ſhould himſelfe preſent ſuch a one as ſhould be able to make perfect ſatisfaction, and alſo ſhould be moſt acceptable unto God, leſt he might ſuffer a repulſe; and farther, ſuch a one as might eaſily by his favour, whereby he ſhould prevaile with God, reconcile us unto him through ſatisfying, and making intreaty and interceſſion for us. Now, wee were not able to beare this perſon, neither yet to ſupply any of our race and line ſufficient to ſuſtaine the ſame; becauſe wee were all the children of wrath. Therefore we ſtood in need of a third Mediatour, which third God tendered unto us, even ſuch a one as was both a man and a man moſt acceptable to God. 3. They who to procure their delivery muſt neceſſarily ſatisfie Gods juſtice, either by themſelves, or by another, and are not able by themſelves, have need of a Mediatour: But we, to purchaſe our freedome, muſt ſatisfie Gods juſtice either by our ſelves or by another; and by our ſelves we are not able: Therefore wee have need of a Mediatour. But exception is made againſt the diſtinction of the Major propoſition of our reaſon, in appointing either our ſelves, or another, thus: Ob. Where only one means of ſatisfying is ſet down, there no other may be enquired after or propoſed: But the law acknowledgeth and aſſigneth onelyonly one means and way of ſatisfying, to wit, By our ſelves: Therefore wee muſt not ſet down any other, neither muſt wee ſay, Either by our ſelves, or elſe by another. Anſw. We grant the whole reaſon, being underſtood of the law, or according to the declaration of the law: For in the law one onelyonly means of ſatisfying is preſcribed, and in vain is any other ſought after: yet ſo the law aſſigneth one means, that it denyeth not another. For the law verily ſaith, that we muſt ſatisfie by our ſelves; but it no where ſaith, Only by our ſelves: The law requireth our ſelves to ſatiſfie: the Goſpel ſheweth, & Gods mercy admitteth another to ſatiſfie.therefore it no where excludeth the means of ſatisfying by another. And albeit God did not expreſſe this other means in the law: yet in his ſecret counſell hee underſtood it, and afterwards revealed it in the Goſpel. Wherefore certainly the law diſcloſeth no ſuch means, but leaveth it to be diſcovered by the Goſpel. Rep. The doctrine then of the Goſpel is diſagreeing from the law. Anſ. It is not diſagreeing: for what the Goſpel propoundeth, that the law denyeth not; becauſe the law no where addeth the excluſive particle, namely, that OnelyOnly by us ſatisfaction ought to be made. 4. That a mediatour with God is neceſſary for us, many other things declare: 1. The tremblings and torments of conſcience in us. 2. The pains of the wicked. 3. The ſacrifices ordained by God, whereby was deciphered Chriſts only and perfect ſacrifice. 4. The ſacrifices of the heathen, and Papiſts, whereby they labour to pacifie God, becauſe they perceive that we ſtand in need of ſatisfaction before God.
3. What is the office of a Mediatour.
What our Mediatour doth with God.THe office of a Mediatour is to deal with both parties both the offended, and the offender. So Chriſt our Mediatour treateth with either party: With God who was offended he doth theſe things: 1. He maketh interceſſion for us unto his Father, and craveth pardon for our fault. 2. He offereth himſelf to ſatisfie for us. 3. He in very deed maketh this ſatisfaction by dying for us, and ſuffering ſufficient puniſhment, finite indeed in time, but of infinite worth and value. 4. He becometh our ſurety, and promiſeth on our behalf that hereafter we ſhall no more offend him: For without this ſuretiſhip or promiſe, interceſſion findeth no place, no not with men, much leſſe with God. 5. He worketh this his covenant and promiſe on our part in us by giving us his holy Spirit,What our Mediatour doth with us. and life everlaſting. With us alſo, as being the party offending, he doth theſe things: 1. He preſenteth himſelf unto us as his Fathers meſſenger and embaſſadour, opening and ſhewing this decree of the Father, that hee ſhould give himſelf to be our Mediatour, and that his Father accepteth of his ſatisfaction. 2. He performeth this ſatisfaction, and imputeth, granteth, and applieth it, being performed, unto us. 3. He worketh faith in us by giving us his holy Spirit, to agniſe this ſo great a benefit, and to imbrace, and not to reject it: for no reconcilement or amity can be between parties which are at variance,Philip. 2.13. except both parties accord. He worketh in us both to will and to do. 4. He by the ſame Spirit cauſeth us to leave off to ſin, and to begin a new life. 5. He preſerveth, maintaineth, and ſhieldeth us in this reconcilement, faith, and obedience begun in us againſt the Divels, and all enemies, yea, againſt our own ſelves, leſt we revolt again. 6. He will raiſe us up again from the dead, and glorifie us, that is, will perfect and finiſh our ſalvation which is begun, with all the gifts, both which we have loſt in Adam, and thoſe which himſelf hath merited for us. All theſe things Chriſt worketh, accompliſheth, and perfecteth not onelyonly by his merit, but alſo by the efficacy and powerfull operation of the ſame: whence he is termed a Mediatour in regard both of merit, Chriſt a Mediator both in merit and efficacy.and efficacy of merit; becauſe he not only meriteth for us by his ſacrifice, but alſo by vertue of his Spirit doth effectually impart unto us his benefits, righteouſneſſe, and life everlaſting: witneſſe thoſe ſayings;John 10.15, 28. & 5.20, 26. I lay down my life for my ſheep. I give unto them eternall life. As the Father hath life in himſelf, ſo likewiſe hath he given to the Son to have life in himſelfe. As the Father raiſeth up the dead and quickeneth them, ſo the Son quickeneth whom he will. Without me ye can do nothing.John 15.5.
The benefits of the Mediatour.Now when queſtion is made of the office of the Mediatour, queſtion is made withall concerning his benefits. For the office enjoyned of God unto the Mediatour, is to beſtow benefits on his Church; which Paul ſummarily compriſeth in theſe four generall heads as it were,1 Cor. 1.30. when he faith, Ye are of him in Chriſt Jeſus, who of God is made unto us wiſdome, and righteouſneſſe, and ſanctification, and redemption. He is made unto us wiſdome, 1. Wiſdome.1. Becauſe he is the matter or ſubject of our wiſdome. I eſteemed not to know any thing amongst you, but Jeſus Chriſt, and him crucified. We preach Christ crucified unto the Jews even a ſtumbling block, 1 Cor. 2.2. 1. Cor. 1.23, 24.and unto the Grecians fooliſhneſſe: But unto them which are called both of Jews and Grecians, we preach Chriſt the power of God, and the wiſdome of God. 2. Becauſe he is the cauſe or authour of our wiſdome, and that three wayes;Chriſt the author of our wiſdome three wayes. 1. Becauſe he hath brought forth out of the boſome of the eternall Father wiſdom, that is, the doctrine of our redemption. 2. Becauſe he hath ordained, and preſerveth the miniſtery of his word, by which he informeth us of his Fathers will, and his office. 3. Becauſe he is forcible and effectuall in the hearts of the choſen, and maketh them to yeeld their aſſent unto the word or doctrine, and to be reformed by it according to his image. Shorter thus; Chriſt is called our wiſdome, becauſe he is, 1. The ſubject, 2. The authour, 3. The means of our wiſdom. He is made unto us righteouſneſſe, 2. Righteouſneſs.that is, our juſtifier: for in him our righteouſneſſe is, as in the ſubject, and is made ours by his merit, and forcible operation: For, 1. He ſuffered the puniſhment of our ſins, which is juſtice and righteouſneſſe, and the merit for which we are reputed juſt and righteous. 2. He by his power maketh us righteous in the ſight of God, by imputing unto us his righteouſneſſe, and by giving us faith, whereby our ſelves alſo receiving it,3. Sanctification. may apply it unto us. He is made unto us ſanctification, that is, our ſanctifier; becauſe he doth regenerate and ſanctifie us by his holy Spirit. He is made unto us redemption, 4. Redemption.that is, our redeemer; becauſe he finally delivereth us: for the word foreign(which we interpret redemption) doth not only ſignifie the price, but alſo the effect and full complement thereof.
4. What manner of Mediatour ours ought to be.
THis queſtion hath good and orderly dependance of the former: for whereas it appeareth, 1. That we muſt ſatisfie. 2. That we muſt ſatisfie by another. 3. That we must ſatisfie with that ſatisfaction of our Mediatour, which hath already been diſcourſed of, and deſcribed at large. It is well demanded next, 4. What manner of Mediatour is required. Our Mediatour therefore muſt be, 1. Man. 2. True man, deriving his nature of our kind, and retaining it for ever. 3. A man perfectly juſt. 4. True God. In a word, hee muſt be ſuch a perſon as is God and man, having both natures divine and humane, in the unity of his perſon, ſo that he may be truly middle and Mediatour between God and men. Now the demonſtrations and proofs concerning the perſon of the Mediatour are drawn from his office: for, becauſe ſuch is his office, himſelf alſo ought to be ſuch a one. They have been already handled in the Explication of the 15, 16, 17, & 18. Queſtions of the Catechiſme, where they may be reviewed.
5. Who is this Mediatour God and man.
Three things in the perſon of the Mediatour.HItherto the Mediatour hath been deſcribed to be the very Sonne of God, our Lord Jeſus Chriſt, as hath been lively expreſſed before in the Explication of the eighteenth Queſtion of this Catechiſm: the ſumme is, that the Scripture aſcribeth to one Chriſt, and him only, theſe three things: 1. That he is God: The Word was God. All things were made by it. God purchaſed the Church with his bloud. Who wasJohn 1.2, 3. Acts 20.28. Rom. 1.4. &. 10.11 1 John 5.7. declared mightily to be the Son of God, touching the ſpirit of ſanctification. Whoſoever beleeveth in him ſhall not be aſhamed. There are three which bear record in heaven, the Father, the Word, and the holy Ghoſt; and theſe three are one. To theſe alſo are to be added thoſe places in which is attributed to Chriſt, divine worſhip, invocation, hearing of our prayers, and works proper to God alone. In like manner, thoſe which attribute unto Chriſt the name of Jehovah. Likewiſe thoſe, in which thoſe things which are ſpoken of Jehovah are applied to Chriſt. 2. That he is true man: Hitherto belong thoſe places which call Chriſt man, and the ſon of man, the ſon of David,Jerem. 23.6. Zech. 2.10. Malac. 3.1. Iſa. 9.6. John 12.40. 1 Tim. 2.5. Mat. 9.6. & 16.13. Matth. 1.1. Luke 1.42. Rom. 1.3. & 9.5. Coloſſ. 1.22. 1 John. 4.2. and Abraham, the fruit of Maries womb. Alſo when he is ſaid to be made of the ſeed of David according to the fleſh, to have a body of fleſh, to have come in the fleſh: Hitherto belong all thoſe places which attribute unto Chriſt things proper unto man; as, to grow, to eat, to drink to be ignorant of ſome things, to reſt, to be weary, to be circumciſed, to be baptized, to lament, rejoyce, &c. 3. That two natures in Chriſt make one perſon: Hither are referred the places, which by the communicating of the properties of each nature, attribute thoſe things to the perſon of Chriſt, which are proper to either his divine or humane nature: The Word was made fleſh. He was made partaker of fleſh and bloud. God purchaſed the Church with his bloud. Before Abraham was, I am. John 1.14. Heb. 2.14. Acts 20.28. John 8.25. Matth. 28.20. Heb. 1.1. 1 John 4.3. Rom. 9.5. 1 Cor. 2.8.I am with you alwayes, unto the end of the world. He ſpake unto us by his Son, by whom he made the world. Jeſus Chriſt is come in the fleſh. Who is God over all praiſed for ever. Had they known it, they would not have crucified the Lord of glory.
6. Whether there may be moe Mediatours.
There can be but one Mediatour, becauſe there is but one naturall Son of God.THere is only one Mediatour between God and man: the reaſon is, becauſe the Son only is Mediatour, and can perform the office of the Mediatour. And there is but one only naturall Son of God. Object. The Saints alſo make interceſſion for us; therefore they are Mediatours. Anſw. There is great difference between the interceſſion of Chriſt, and of the Saints, who live in the world, and pray for themſelves and others, yea, for their perſecuters and enemies: for the Saints depend upon the merit of Chriſt, Chriſt on his own merit; and Chriſt only offered himſelf a ſurety and a ſatisfier, ſanctifying himſelfe for us; that is, preſenting himſelf in our ſtead before Gods judgment ſeat: which thing can no way be ſaid of the Saints. Object. Where are many means, there is not one Mediatour: But there are many means of our ſalvation: Therefore there is not one only Mediatour. Anſ. The Major propoſition we deny: For it is one thing to be the means, another thing to be the Mediatour of our ſalvation.
Of the COVENANT of God.
IT was ſaid, that the Mediatour is a perſon reconciling parties which are at variance, to wit, God and men. Now this reconciliation in the Scriptures is termed, The Covenant and Teſtament, which is the Correlative, that is, hath a mutuall reſpect to the Mediatour: for every Mediatour is the Mediatour of ſome covenant, and a reconciler of parties who are at enmity. Wherefore the doctrine which treateth of the Covenant of God, is linked with the Place concerning the Mediatour. The chief Queſtions hereof are theſe:
1. What a Covenant is.
2. Whether it can be made without a Mediatour.
3. Whether there be but one and the ſame Covenant, or more.
4. In what the old and new Covenant agree, and in what they differ.