After it hath been showed in the first part, that men are become obnoxious unto everlasting pains and punishments, by reason of obedience not yielded unto the law; a question by and by ariseth, Whether there is, or be granted any escape or delivery from these punishments. To this question the law maketh answer, that a delivery is granted, so that perfect satisfaction be made unto the law and the justice of God, by sufficient punishment, payed for the sins committed. For the law bindeth either to obedience, or that being not performed, to punishment. The performance of both which, both of obedience, & punishment, is perfect righteousness and justice: and on both followeth the approbation & allowing of him; in whom that righteousness is. Now, the means and manners of satisfaction are two: one, by our selves; which the law teacheth, and the justice of God requireth: for we have sinned. But this satisfaction delivereth not from eternal malediction; because it is never sufficient, and finished, but endureth to all eternity. The other means of satisfying is by an other, that is, by Christ. This means doth the Gospel show, and the mercy of God freely offer: neither yet is it repugnant to his law and justice; because in no place the law misliketh or rejecteth it. This satisfaction or punishment is temporal, and yet sufficient, that is, equivalent to everlasting punishment, and therefore a price worthy enough for our deliverance. Wherefore since Christ hath payed in our behalf unto the law a sufficient punishment for our sins, the justice of God, and the sentence of the law altogether willeth and requireth, that we be admitted unto a reconcilement with him, that is, be approved of God, and received into favour. Furthermore, by the questions of the Catechism a little before propounded, two things are taught concerning mans delivery. The first is, that it is possible; and after what sort. The second is, by whom, and by what manner of Mediator it may be achieved. The places here to be discoursed of are three.
AFter it hath beene shewed in the first part, that men are become obnoxious vnto euerlasting pains and punishmentes, by reason of obedience not yeelded vnto the lawe; a question by and by ariseth, Whether there is, or bee graunted anie escape or deliuerie from these punishmentes. To this question the lawe maketh aunswere, that a deliuerie is graunted, so that perfect satisfaction be made vnto the law and the iustice of God, by sufficient punishment, paied for the sinnes committed. For the lawe bindeth either to obedience, or that beeing not performed, to punishment. The performance of both which, both of obedience, & punishment, is perfect righteousnes and iustice: and on both followeth the approbation & allowing of him; in whom that righteousnesse is. Now, the meanes and manners of satisfaction are two: one, by our selues; which the lawe teacheth, and the iustice of God requireth: for wee haue sinned. But this satisfaction deliuereth not from eternall malediction; because it is neuer sufficient, and finished, but indureth to all eternity. The other meanes of satisfiyng is by an other, that is, by Christ. This meanes doth the Gospell shewe, and the mercie of God freely offer: neither yet is it repugnaunt to his law and iustice; because in no place the lawe misliketh or reiecteth it. This satisfaction or punishment is temporall, and yet sufficient, that is, equiualent to euerlasting punishment, and therefore a price worthie inough for our deliueraunce. Wherefore since Christ hath paied in our behalf vnto the law a sufficient punishment for our sinnes, the iustice of God, and the sentence of the lawe altogether willeth and requireth, that we bee admitted vnto a reconcilement with him, that is, be approued of God, and receiued into fauour. Furthermore, by the questions of the Catechisme a little before propounded, two things are taught concerning mans deliuerie. The first is, that it is possible; and after what sort. The second is, by whom, and by what maner of Mediatour it may be atchieued. The places here to be discoursed of are three.
