Questions 15–18

The doctrine concerning the Mediator is to be held,¹ 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 vs. 4 That we may acknowledge and magnifie the mercie and goodnesse of God towards vs, in that he hath giuen vs 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: Justification 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

²A 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, vnto 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.

³But 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 vnto God, restoring them into fauour, causing men to loue God, and God men; and that by making entreaty and satisfaction to Gods iustice for them, and applying forcibly & effectually vnto them his satisfaction or merit; regenerating them, that they may cease from sinning; and hearing their groans and petitions, when they call vpon him. For when Christ doth these things, he causeth god to loue vs, and vs to loue god, that is, he maketh a peace and agreement to be betweene God and vs.

⁴ 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 vs. Hee is a Middle person, because in him both natures, diuine and humane, are vnited personally. And a Mediatour, because he reconcileth vs 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 vnto vs, 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 haue beene the Mediatour also before the fall of man.

2 For what cause a Mediatour is necessarie

A Mediatour is necessarie: Because first,⁵ GOD will not bee fauourable and doe good vnto vs, 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 vs. Wee now are not able to perfourme this, to witte, to appease God beeing offended with vs, and to make our selues acceptable vnto God. Wee haue neede therefore of another Mediatour, who may performe this for vs. 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 vnto GOD, least hee shoulde suffer a repulse; and further might easily by his fauour, wherby hee shoulde preuaile with GOD, reconcile vs vnto him through satisfieng and making entreatie and intercession for vs. 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 vs, and in vs, that is, who shoulde make intercession vnto God for vs, satisfie perfectly gods iustice for our sinnes, and restore vnto vs 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, haue 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:⁶ Therfore we haue 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 onely 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 onely 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, ONELY 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.⁷ 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 vs: 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 vs, 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 onely & 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,⁸ 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 vs vnto 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 vs 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 vs,⁹ our Mediator must do these things. 1. He must be the messenger or embassador of God the father vnto vs, that is, to shew and open this decree of the father, that hee dooth present himselfe to make satisfaction for vs, and that God wil for this satisfaction pardon vs, and receiue vs 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 vnto 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 vnto vs. 4. Hee must cause vs, by giuing his holy spirite vnto vs, 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 vs to leaue off to sinne, and beginne to bee conformable to Gods Lawe, that is, he must regenerate vs, and restore the lost Image of god in vs. 6. He must preserue, maintaine, & shield vs in this reconcilement and obedience begunne in vs, against the Diuels and all enimies, yea against our owne selues, least we reuolt againe. 7. Hee must glorifie vs being raised againe from the dead, that is, perfect and finish our saluation which is begun, or all the giftes both which we haue lost in Adam, & those which himselfe hath merited for vs.

¹⁰ The office therefore of the Mediator consisteth in merite, & in efficacy or forcible operation. For in these two, are all those things which we haue mentioned, comprehended & absolued. Joh. 10. I laie downe my life for my sheep, &, I giue vnto them eternall life. God giueth vs eternall life, and this life is in his Sonne. John. 1. In him was life. John. 5.26. As the Father hath life in himselfe, so likewise hath hee giuen to the Sonne to haue life in him-selfe; As the Father raiseth vppe the dead, and quickeneth them, euen so the Sonne quickeneth whome hee will.

¹¹Nowe when question is made of the office of the Mediator, question is made withall concerning his benefites. For the office inioyned of God vnto 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 vnto vs, wisedome, and righteousnesse, and sanctification, and redemption.

¹²1 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 Jesus 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, haue giuen vnto vs 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 vs 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 vnto 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 Justifier.¹³ 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 vs righteous in the sight of god, by imputing vnto vs that his righteousnesse, and by giuing vs faith, whereby our selues also receiuing it may apply it vnto vs.

3 He is called our Sanctification,¹⁴ because he doth regenerate vs by his holy spirit. 4 Redemption: because hee finally deliuereth vs. For the word 〈 in non-Latin alphabet 〉, (which we interpret Redemption) dooth not onely 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 vs 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 vs: 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,¹⁵ who must haue 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.

¹⁶1 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 vs, by shedding his blood. Hee coulde not haue 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 vs 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.¹⁷ 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 vnto vs, and that the benefite of redemption dooth certainely belong to our flesh, and to vs men, neither shoulde wee freely fly and betake vs vnto him in our temptations. For of the seede of the woman it is saide,¹⁸ 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 onely 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. 2.¹⁹ 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,²⁰ 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 haue beene able to haue satisfied so much as for his owne sinnes, and to haue 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 vs, which knewe no sinne, that we should be the righteousnesse of God in him. Hebru. 7.26. Such an High-Priest it became vs to haue, 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 vs to god.

Nowe foure manner of waies is Christ perfectly iust,²¹ 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 haue fulfilled the Lawe for vs, by making satisfaction for our sinnes, or by suffering the punishment which the Law exacted of vs, 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 vnto which we were bound, he of his owne accord paied for vs, and imputeth it vnto vs, that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation. But his obedience or purity of life, that is, perfect loue of God and our neighbour, hee perfourmed for himselfe, not for vs, neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it; in that he is man: For euery 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 vnto the Lawe for vs, wee surelie should bee no longer bound vnto 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 onely, that is, either obedience, or punishment.

The third way, that Christ dooth fulfill the Law, is by fulfilling of it in vs, by his spirite, when as he regenerateth vs by it, and maketh vs 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 giue the right sense of manie places thereof, and so by the light of the trueth to scatter the mist of their corruptions.

²²3 It was requisite, that hee should bee God, not an imaginary GOD, and onely 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 haue beene brought to nothing, or beeing oppressed by the weight of so great a punishment, would haue remained for euer subiect vnto 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 vnto 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 vpon vs, by his forcible working, that is, might effectually saue vs: 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 haue 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.²³ But a meere man was able by his obedience perfectlie to fulfill the Lawe. Aunswere. If wee graunt this: yet that obedience coulde not haue beene a price for anothers debt, because himselfe shoulde haue beene bound to perfourme it, as beeing man. It was required therefore, that our Mediatour shoulde pay a sufficient punishment for vs, which hee shoulde not haue been able to beare and ouercome,²⁴ 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 vs.²⁵ 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 haue compassed me about. Deutr. 4.24. God is a consuming fire. Isay. 53.10. He hath laid the iniquity of al of vs vpon him, hee would breake him &c. And hence is it also vnderstood, why christ did so greatly tremble at death, whereas many Martyrs haue 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 Jesus Christ cleanseth vs 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 vnto 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 vs.

The fourth is, That he should make knowen vnto vs 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 vnto others. Joh. 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 giue the holie ghost, by whome hee might bestowe on vs, mantaine and perfect in vs 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 vs, 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 vs, and is performed by vs, 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 haue the power also of giuing the holie ghost, by whom he might woorke in vs to assent, and to be more and more conformed to the Lawe of God. But to giue 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. Joh. 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 vnto this.²⁶ 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 haue himselfe first. But it belongeth vnto the Mediatour to conferre and bestowe grace and the name of the children of God vpon vs, that is, to woork, that through him we might be adopted of God to bee his sonnes, (now this the holy Ghost doth not giue, for hee is not the Sonne: neither had the father it, because hee was to adopt vs by his Sonne to bee his Sonnes) Therefore the Mediatour himselfe was to haue 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 vs the Sonnes of adoption. John. 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 vs to bee adopted thorough Jesus Christ vnto himself: & vers. 6. With his grace he hath made vs 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 vs new creatures. Therefore is the sonne called 〈 in non-Latin alphabet 〉, 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. Joh. 13. But this was proper vnto the Mediatour, to be a messenger & truceman betweene God vs, & to remake or regenerat vs 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 vs. 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. Joh. 1.18. The onely begotten son, which is in the bosome of the father, he hath declared him. Hee hath also opened vnto vs 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, vnto vs wisedome & righteousnes, or iustice, & sanctification & redemption. Here are put the²⁷ abstracts, for their concrets. Justification, and Sanctification in vs before the fall were one & the same thing, as in the holie Angels: but now they are different and diuers in vs. For Justification now is the imputatiō of Christs righteousnes, whereby we are accounted righteous before God. Sanctification is the working of a conformity with god in vs: which conformitie is here vnperfect, but shalbe perfected in the life to come: where holines & righteousnes shalbe againe one & the same, euen in vs. 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 Joh. 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 vnto Christ the name, Jehoua. 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 Joh. 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 haue a bodie of flesh, not to be an imaginarie, but a true bodie. 1. John. 4.2. Euerie spirite that confesseth that Jesus Christ is come in the flesh, is of God. Hither belong also those places, which attribute vnto Christ things proper vnto 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 Joh. 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 vnto vs by his sonne, by whom he made the world. 1. Ioh. 4.3. Jesus 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

²⁸ THere is but one mediatour, 1. Tim. 2.6. The reason is, because the Sonne onely is mediatour, and can performe the office of the mediatour. And there is but one onely naturall Sonne of God. 1 Obiect. The Saintes also make intercession for vs. 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 vpon the merit of Christ, Christ offered himselfe a suertie, and a satisfier; he sanctifieth himselfe for vs, 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 onely 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.

Footnotes

1. The causes why this doctrine concerning the mediatour is diligently to bee obserued. ↩

2. A Mediatour in generall. ↩

3. A mediatour in special. ↩

4. How Christ is a midle person, & howe a mediatour. ↩

5. No reconciliation without a mediatour. ↩

6. The meanes of satisfieng by another, as it is not set dowen, so it is not shut out by the law. ↩

7. The law requireth our selues to satisfie: The gospel sheweth and Gods mercie admitteth another to satisfie. ↩

8. What the mediator doth with God. ↩

9. What he doth with man. ↩

10. In merit and efficacie doeth the Mediatourship consist. ↩

11. The benefites of the Mediatour. ↩

12. I. Wisedome. ↩

13. 2. Righteousnes.
    ↩

14. 3 Sanctification. 4. Redemption. ↩

15. Our Mediatour must bee true man and true God. ↩

16. Hee must bee true man, subiect vnto all our infirmities, except sinne. ↩

17. Augu. Lib. de vera relig. ↩

18. Gen. 3.15. Gen. 12. & 22.26. ↩

19. Isai. 53.3. Heb. 2.11. ↩

20. Why our mediatour was to bee voide of sinne. ↩

21. Christ said to be perfectly iust foure waies. ↩

22. Our Mediatour was to bee true God. ↩

23. No mere man able to perform the punishment due for sinne. ↩

24. Wicked men & Diuels satisfie in neuer satisfiing. ↩

25. Why Christes punishment being but temporal, was yet equiualent to eternal. ↩

26. The Mediatour was to bee God yet not the father, nor the Holy Ghost. ↩

27. That is, wisedome is put for the maker of vs wise, Iustice, for our Iustifier, sanctification for our sanctifier, redemption for our redeemer. ↩

28. There can bee but one mediatour, because there is but one natural Sonne of God. ↩