How Christ hath fulfilled the office of Mediator, or how he is the Mediator of the New Testament.How Christ hath fulfilled the office of Mediatour, or how he is the Mediatour of the New Testament.
pp. 264–323114 passagespart 1 of 3
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IN the fullness of time, the eternal Son of God, took unto him our nature, and became God and Man in one person, that he might be an equal middle person between God and man. The necessity of a Mediator appears in this, that man is guilty, and God true and righteous; If man had continued in his integrity, he had stood in no need of an expiation: if God had been unrighteous in the passages of mans sin, there had been due unto him no just debt of satisfaction. But seeing man created good but mutable, did willingly and by voluntary choice transgress that Law, under the precepts whereof he was most justly created, and unto the malediction whereof he was as necessarily and righteously subject if he transgressed: and God was purposed not to suffer sin to pass utterly unrevenged, because of his great hatred thereunto, and of his truth and the Law which he had established against it: of necessity either God must execute the severity of his Law, whereby the creature should everlastingly loose the fruition of him, and he should likewise loose the service and voluntary subjection of his creature, or some course or other must be found out to translate this mans sins on another's person, who may be able to bear them, and to interest this mans person in that others righteousness, which may be able to cover him. Of necessity a Mediator must be found out to stand between God and man, who must have one unto whom, and others for whom and in whose behalf, and somewhat wherewith to make satisfaction to offended justice: In regard of God towards man he must be an officer to declare his righteousness, and in regard of man toward God a surety ready to procure pardon and deliverance, not by favour or request, but by way of satisfaction. He must be one with us in the fellowship of our nature, passions, infirmities ⟨p. 265⟩and temptations, that so he might the more readily suffer for us, who in so many things suffered with us: and one with God the Father in his divine nature, that so by the virtue of his sufferings and resurrection he might be able both to satisfy justice, to justify our persons, to sanctify our nature, to purify and perfume our services, to raise our dead bodies, and to present us to his Father a glorious Church without spot or wrinkle. He must be man pure and undefiled;
IN the fulnesse of time, the eternall Sonne of God, took unto him our nature, and became God and Man in one person, that he might be an equall middle person between God and man. The necessity of a Mediatour appeares in this, that man is guilty, and God true and righteous; If man had continued in his integrity, he had stood in no need of an expiation: if God had been unrighteous in the passages of mans sinne, there had been due unto him no just debt of satisfaction. But seeing man created good but mutable, did willingly and by voluntary choice transgresse that Law, under the precepts whereof he was most justly created, and unto the malediction whereof he was as necessarily and righteously subject if he transgressed: and God was purposed not to suffer sinne to passe utterly unrevenged, because of his great hatred thereunto, and of his truth and the Law which he had established against it: of necessity either God must execute the severity of his Law, whereby the creature should everlastingly loose the fruition of him, and he should likewise loose the service and voluntary subjection of his creature, or some course or other must be found out to translate this mans sinnes on anothers person, who may be able to beare them, and to interest this mans person in that others righteousnesse, which may be able to cover him. Of necessity a Mediatour must be found out to stand between God and man, who must have one unto whom, and others for whom and in whose behalfe, and somewhat wherewith to make satisfaction to offended justice: In regard of God towards man he must be an officer to declare his righteousnesse, and in regard of man toward God a surety ready to procure pardon and deliverance, not by favour or request, but by way of satisfaction. He must be one with us in the fellowship of our nature, passions, infirmities ⟨p. 265⟩and temptations, that so he might the more readily suffer for us, who in so many things suffered with us: and one with God the Father in his divine nature, that so by the vertue of his sufferings and resurrection he might be able both to satisfie justice, to justifie our persons, to sanctifie our nature, to purifie and perfume our services, to raise our dead bodies, and to present us to his Father a glorious Church without spot or wrinkle. He must be man pure and undefiled;
man, that he might suffer, it being no way fit that one having no communion with another, should make satisfaction by suffering for another's fault: Man pure and undefiled, otherwise he could not have satisfied for himself, much less for them that had so grievously offended. He must be man, that he might have compassion on them that come unto God through him: and pure and undefiled, that his Sacrifice being pure and without spot, might be acceptable and pleasing to provoked justice. He must be God that he might bear the weight of Gods wrath without sinking under it, be the King and Head of the Church, defend his people against the enemies of their Salvation, send forth his Spirit into the hearts of his redeemed, and receive from them such divine worship as was due to so great and gracious a Saviour. He must be man, our near kinsman, that he might have right of redemption, be a merciful and faithful high Priest, in all things like unto his brethren. He must be God, that by his death he might overcome death, and him that had the power of death, that is, the devil, free us from the guilt of sin, and curse of the Law, and preserve his redeemed unto his everlasting Kingdom. He must be God and man in one person, and so of a middle condition between God and us, in that both the natures of God and man do concur and are conjoined in his person, that he might join God and man in a firm and stable Covenant of friendship and reconciliation: and be the root, fountain and beginning of supernatural and spiritual being, in whom the whole nat••• of mankind should be found in a more eminent sort then it was in Adam. The horror of sin was so grievous, the curse of the Law so terrible, the price of redemption so great, that a mee• creature could not take away the one, or pay the other: and that man might not fall away as he had done under the former Covenant, our Mediator, who was the foundation of this new Covenant, did assume our humane nature unto his divine person. Therefore ⟨p. 266⟩the eternal Son of God, being ordained of the Father to this office of Mediatorship, that he might intercede between God and man, and join God and man in one, did assume our nature into the unity of his person, and was born of a woman, that he might save and call sinners, and redeem them who were under the Law,1 and shut up under the curse of the Law.
man, that he might suffer, it being no way fit that one having no communion with another, should make satisfaction by suffering for anothers fault: Man pure and undefiled, otherwise he could not have satisfied for himself, much lesse for them that had so grievously offended. He must be man, that he might have compassion on them that come unto God through him: and pure and undefiled, that his Sacrifice being pure and without spot, might be acceptable and pleasing to provoked justice. He must be God that he might beare the weight of Gods wrath without sinking under it, be the King and Head of the Church, defend his people against the enemies of their Salvation, send forth his Spirit into the hearts of his redeemed, and receive from them such divine worship as was due to so great and gracious a Saviour. He must be man, our neere kinsman, that he might have right of redemption, be a mercifull and faithfull high Priest, in all things like unto his brethren. He must be God, that by his death he might overcome death, and him that had the power of death, that is, the devill, free us from the guilt of sinne, and curse of the Law, and preserve his redeemed unto his everlasting Kingdome. He must be God and man in one person, and so of a middle condition between God and us, in that both the natures of God and man doe concurre and are conjoyned in his person, that he might joyne God and man in a firme and stable Covenant of friendship and reconciliation: and be the root, fountaine and beginning of supernaturall and spirituall being, in whom the whole nat••• of mankind should be found in a more eminent sort then it was in Adam. The horrour of sinne was so grievous, the curse of the Law so terrible, the price of redemption so great, that a mee• creature could not take away the one, or pay the other: and that man might not fall away as he had done under the former Covenant, our Mediatour, who was the foundation of this new Covenant, did assume our humane nature unto his divine person. Therefore ⟨p. 266⟩the eternall Sonne of God, being ordained of the Father to this office of Mediatorship, that he might intercede between God and man, and joyne God and man in one, did assume our nature into the unity of his person, and was born of a woman, that he might save and call sinners, and redeeme them who were under the Law,1 and shut up under the curse of the Law.
The second person in Trinity, the Son of God by nature, the Image of the Father, by whom all things were made, was made man, that he might renew what was disordered by sin, and make us the sons of God by grace and adoption, who were by nature the children of wrath, it being fit our redemption should be wrought by the Son, and sealed by the holy Spirit. For whereas a double mission was necessary, the one to reconcile, the other to give gifts to reconciled friends: the Father being of none, sent his Son, the first proceeding person to take our nature and make satisfaction: the Father and the Son both send the Spirit, the second proceeding person, to seal up them that Christ hath redeemed by his blood. And who was fitter to become the Son of man, then he that was by nature the Son of God? who could be fitter to make us the Sons of God by grace and adoption, then he that was the Son of God by nature? who fitter to repair the Image of God decayed in us, then he by whom at first man was made after the Image of God? Thus Christ was a fit and equal middle person, conjoined by the bands of friendly society, and peaceable agreement with both the parties, God and men, that he might be a Mediator of reconciliation and peace between God and man. He took unto him the sanctified nature of man, that therein he might draw near unto men, and be the root of them that are sanctified; and retained the nature of God, that so he might not depart from God.
The second person in Trinity, the Son of God by nature, the Image of the Father, by whom all things were made, was made man, that he might renew what was disordered by sinne, and make us the sonnes of God by grace and adoption, who were by nature the children of wrath, it being fit our redemption should be wrought by the Sonne, and sealed by the holy Spirit. For whereas a double mission was necessary, the one to reconcile, the other to give gifts to reconciled friends: the Father being of none, sent his Sonne, the first proceeding person to take our nature and make satisfaction: the Father and the Sonne both send the Spirit, the second proceeding person, to seale up them that Christ hath redeemed by his bloud. And who was fitter to become the Sonne of man, then he that was by nature the Sonne of God? who could be fitter to make us the Sonnes of God by grace and adoption, then he that was the Sonne of God by nature? who fitter to repaire the Image of God decayed in us, then he by whom at first man was made after the Image of God? Thus Christ was a fit and equall middle person, conjoyned by the bands of friendly society, and peaceable agreement with both the parties, God and men, that he might be a Mediatour of reconciliation and peace betweene God and man. He tooke unto him the sanctified nature of man, that therein he might draw neere unto men, and be the root of them that are sanctified; and retained the nature of God, that so he might not depart from God.
Here it is questioned, according to which nature Christ is Mediator, whether as man only, or as God and man. That he is a Mediator according to the concurrence of both natures in the unity of his person, it is confessed by all; for if he were not both God and man, he could not mediate between God and man: but whether he be a Mediator according to both natures concurring in the work of Mediation, there be some that make question, Our resolution is, that Christ is Mediator according to both natures, ⟨p. 267⟩the humane nature doing that which pertained to the humanity,1 and the divine nature that which pertained to the divinity, but the humane and divine both concurring to produce one act or work of Mediatorship. As the divine and humane nature concur to make one Christ, so the acts of the divine and humane2 nature, distinct in virtue and operation, by co-operation concur to make up the same work of Mediation. Some of the works of Christ the Mediator, were the works of his humanity in respect of the thing done, and had their efficacy, dignity and value from his divinity, in that they were the works of him that had the divinity dwelling bodily in him: and some the works of his divinity, the humane nature concurring only instrumentally, as the remitting of sins, the giving of the Spirit, the raising of the dead, and such like. The works of Ministry, the Son of God3 performed them in the nature of man. It was the Son of God and Lord of life, that died for us on the Cross, but it was the nature of man, not of God wherein he died. The works of Authority and power were all performed by the divine nature, yet not without an instrumental concurrence of the nature of man. Christ suffered as man, but the divine nature did support and sustain the humane. He died as man, as God he overcame death, conquered, and rose again: as man he was made an offering for our sins, the worth and value of the Sacrifice was from the divinity. The two natures in Christ be distinct in their essence and4 properties, and so in their operations, that we must not imagine one action of both natures: but as the natures be united in one person, so the operations concur to make up one work of a Mediator. Many chief, necessary and essential acts concerning our5 reconciliation with God, are from the Deity of Christ as from the next, proper, immediate and formal beginning.
Here it is questioned, according to which nature Christ is Mediatour, whether as man only, or as God and man. That he is a Mediatour according to the concurrence of both natures in the unity of his person, it is confessed by all; for if he were not both God and man, he could not mediate between God and man: but whether he be a Mediatour according to both natures concurring in the worke of Mediation, there be some that make question, Our resolution is, that Christ is Mediatour according to both natures, ⟨p. 267⟩the humane nature doing that which pertained to the humanity,1 and the divine nature that which pertained to the divinity, but the humane and divine both concurring to produce one act or work of Mediatorship. As the divine and humane nature concurre to make one Christ, so the acts of the divine and humane2 nature, distinct in vertue and operation, by co-operation concurre to make up the same work of Mediation. Some of the works of Christ the Mediatour, were the works of his humanity in respect of the thing done, and had their efficacy, dignity and value from his divinity, in that they were the works of him that had the divinity dwelling bodily in him: and some the works of his divinity, the humane nature concurring only instrumentally, as the remitting of sins, the giving of the Spirit, the raising of the dead, and such like. The works of Ministery, the Sonne of God3 performed them in the nature of man. It was the Sonne of God and Lord of life, that died for us on the Crosse, but it was the nature of man, not of God wherein he died. The works of Authority and power were all performed by the divine nature, yet not without an instrumentall concurrence of the nature of man. Christ suffered as man, but the divine nature did support and sustaine the humane. He died as man, as God he overcame death, conquered, and rose againe: as man he was made an offering for our sins, the worth and value of the Sacrifice was from the divinity. The two natures in Christ be distinct in their essence and4 properties, and so in their operations, that we must not imagine one action of both natures: but as the natures be united in one person, so the operations concurre to make up one work of a Mediatour. Many chiefe, necessary and essentiall acts concerning our5 reconciliation with God, are from the Deity of Christ as from the next, proper, immediate and formall beginning.
1Bellar. de Christ. lib. 5. cap. 7. § Potest tamen.
2Plura principia ad operationem unam possunt concurrere. Lun. ibid. cap. 7. not. 1.
3I•n. cont. 2. l. 5. cap. 5. not. 29.
4I•n. Paral. lib. 3. in cap. 9. Hebr.
5Jun. animad. in Bell. contr. 2. l. 5. ca. 3. not. 9▪Iun. animad. in Bell. contr. 2. l. 5. ca. 3. not. 9▪
The Incarnation of Christ is from the Deity, which did assume the humanity, which when it was not, could not assume it self. The manifestation of God was a work truly divine, from the humanity of Christ as an instrument, from the Deity as the true cause. Christ as1 man teacheth as an instrument, and Christ the Word teacheth as Mediator: for he is not only Mediator, who supplieth the room of an instrument: but the Deity did move the humanity as his instrument, that is, personally united, and not as another's.2 To lay down his life passively belongs to the flesh, to lay down ⟨p. 268⟩his life or soul actively to the word. The resurrection of Christ is3 an essential part of our Redemption: but Christ rose not by the propriety of his flesh, but by the power of his Deity. Christ as Mediator performed many divine acts: but the humanity alone cannot be the beginning of a divine act: as Christ as Mediator hath authority to forgive sins, to send the holy Spirit not meritoriously alone, as Bellarmine distinguisheth, but efficiently, to conjoin us unto God, and bring us to salvation. Christ as Mediator is the King and Head of his Church, which dignity and office4 cannot agree to him that is mere man. For the Head is to give influence of sense and motion unto the body, and Christ gives supernatural sense and motion unto his mystical body, and that both by way of efficiency, and by way of disposition, fitting us that an impression of grace may be made upon us. He prepareth and fitteth men to the receipt of grace by the acts of his humanity,5 in which he suffered death, and dying satisfied Gods wrath, removed all matter of dislike, procured the favour and acceptation of God, and so made men fit to receive the grace of God, and to enjoy his favour. He imparteth and conferreth grace, by the operation and working of his divine nature, it being the proper work of God to enlighten the understandings of men, and to soften their hearts.
The Incarnation of Christ is from the Deity, which did assume the humanity, which when it was not, could not assume it selfe. The manifestation of God was a work truly divine, from the humanity of Christ as an instrument, from the Deity as the true cause. Christ as1 man teacheth as an instrument, and Christ the Word teacheth as Mediatour: for he is not only Mediatour, who supplyeth the roome of an instrument: but the Deity did move the humanity as his instrument, that is, personally united, and not as anothers.2 To lay down his life passively belongs to the flesh, to lay down ⟨p. 268⟩his life or soule actively to the word. The resurrection of Christ is3 an essentiall part of our Redemption: but Christ rose not by the propriety of his flesh, but by the power of his Deity. Christ as Mediatour performed many divine acts: but the humanity alone cannot be the beginning of a divine act: as Christ as Mediatour hath authority to forgive sins, to send the holy Spirit not meritoriously alone, as Bellarmine distinguisheth, but efficiently, to conjoyne us unto God, and bring us to salvation. Christ as Mediatour is the King and Head of his Church, which dignity and office4 cannot agree to him that is meere man. For the Head is to give influence of sence and motion unto the body, and Christ gives supernaturall sence and motion unto his mysticall body, and that both by way of efficiency, and by way of disposition, fitting us that an impression of grace may be made upon us. He prepareth and fitteth men to the receipt of grace by the acts of his humanity,5 in which he suffered death, and dying satisfied Gods wrath, removed all matter of dislike, procured the favour and acceptation of God, and so made men fit to receive the grace of God, and to enjoy his favour. He imparteth and conferreth grace, by the operation and working of his divine nature, it being the proper worke of God to enlighten the understandings of men, and to soften their hearts.
5A t•ta quidem Trinitate datur Spiritu•: sed ad personam Mediatoris haec actio terminatur quoad [Greek or Hebrew].A t•ta quidem Trinitate datur Spiritu•: sed ad personam Mediatoris haec actio terminatur quoad 〈non-Latin alphabet〉.
If it be alleged, that there is nothing that one person of the Trinity doth towards the creatures, but they all do it, and consequently, that those things which Christ did in his divine nature, pertained not to the office of a Mediator, being common to all the Persons.
If it be alleadged, that there is nothing that one person of the Trinity doth towards the creatures, but they all doe it, and consequently, that those things which Christ did in his divine nature, pertained not to the office of a Mediatour, being common to all the Persons.
The answer is, though the action be the same, and the work done by them, yet they differ in the manner of doing it. For the Father doth all things authoritativè, and the Son subauthoritativè, as the School-men speak; that is, the Father, as he from whom, and of whom are all things; the Son as he by whom are all things, not as •y an instrument, but a principal efficient. And in this sort to quicken, give life, and to impart the Spirit of Sanctification to whom he pleaseth, especially with a kind of concurring of the humane nature meriting, desiring, and instrumentally assisting, is proper to the Son of God, manifested in our flesh, and not common to the whole Trinity. As the second person in Trinity did assume our nature, and not the Father or the holy Ghost: ⟨p. 269⟩and as Christ is the Head of the Church, not the Father or the holy Spirit: so he doth give life and sense to the body, and not the whole Trinity. If the special Offices of Christ be considered severally, much more if all of them be considered jointly, it will evidently appear, that both natures must necessarily concur in the formal execution of them. For he cannot worthily perform the office of the chief Doctor of the whole Church, and heavenly Prophet, nor execute the office of an eternal high Priest, that is, offer a Sacrifice truly propitiatory, daily hear the prayers of all his people, and present them before God; nor exercise kingly power and authority in heaven and earth, who worketh to the form of mere humanity, or only as he is man: When in those offices there must be a divine excellency and efficacy.
The answer is, though the action be the same, and the worke done by them, yet they differ in the manner of doing it. For the Father doth all things authoritativè, and the Son subauthoritativè, as the Schoole-men speake; that is, the Father, as he from whom, and of whom are all things; the Son as he by whom are all things, not as •y an instrument, but a principall efficient. And in this sort to quicken, give life, and to impart the Spirit of Sanctification to whom he pleaseth, especially with a kind of concurring of the humane nature meriting, desiring, and instrumentally assisting, is proper to the Son of God, manifested in our flesh, and not common to the whole Trinity. As the second person in Trinity did assume our nature, and not the Father or the holy Ghost: ⟨p. 269⟩and as Christ is the Head of the Church, not the Father or the holy Spirit: so he doth give life and sence to the body, and not the whole Trinity. If the speciall Offices of Christ be considered severally, much more if all of them be considered joyntly, it will evidently appeare, that both natures must necessarily concurre in the formall execution of them. For he cannot worthily performe the office of the chiefe Doctor of the whole Church, and heavenly Prophet, nor execute the office of an eternall high Priest, that is, offer a Sacrifice truly propitiatory, daily heare the prayers of all his people, and present them before God; nor exercise kingly power and authority in heaven and earth, who worketh to the forme of meere humanitie, or onely as he is man: When in those offices there must be a divine excellencie and efficacie.
The end of personal union is the administration of his office;1 and the personal union of two natures in Christ had not been necessary, unless both had concurred as a formal beginning to that work. For every agent necessarily worketh according to and by its form; whence it followeth, either that the person of the Mediator doth not consist of two natures, or both natures of Christ, as proper forms, do necessarily concur to the proper works of a Mediator, because the proper operations must be conjoined in one work of a Mediator, as both natures are joined and united in one person. There is one God, saith the Apostle, and one 2Mediator between God and man, the man Christ Jesus: adding the man Christ, to show that in him were both natures, that is, he was God and man in one person, and so a fit middle person or Mediator. And man may be taken personally, not naturally, it being most usual to name the whole person of Christ from either3 nature: as he is called the Lord of glory, when his person is understood. And so in this place, the man Christ, that is, that person,4 who hath that nature by which he is truly called man: and of that appellation there may be divers weighty reasons more, amongst the rest this, that the Apostle would encourage us to put our trust and confidence in him as being our elder brother. By voluntary dispensation Christ is Mediator as God incarnate, and not by nature as God. And according to that dispensation Christ5 is Mediator to the Father, who is personally called God sometimes in this respect, and distinguished from Christ as Mediator: ⟨p. 270⟩and Christ is our Advocate to the Father, but never represented in Scripture praying to the Son or holy Spirit, but the Father only: which dispensation is carefully to be observed, from which we must not depart upon any vain speculation, which humane curiosity might suggest.
The end of personall union is the administration of his office;1 and the personall union of two natures in Christ had not been necessary, unlesse both had concurred as a formall beginning to that worke. For every agent necessarily worketh according to and by its forme; whence it followeth, either that the person of the Mediatour doth not consist of two natures, or both natures of Christ, as proper formes, doe necessarily concurre to the proper works of a Mediatour, because the proper operations must be conjoyned in one worke of a Mediatour, as both natures are joyned and united in one person. There is one God, saith the Apostle, and one 2Mediatour between God and man, the man Christ Jesus: adding the man Christ, to shew that in him were both natures, that is, he was God and man in one person, and so a fit middle person or Mediatour. And man may be taken personally, not naturally, it being most usuall to name the whole person of Christ from either3 nature: as he is called the Lord of glory, when his person is understood. And so in this place, the man Christ, that is, that person,4 who hath that nature by which he is truly called man: and of that appellation there may be divers weighty reasons more, amongst the rest this, that the Apostle would encourage us to put our trust and confidence in him as being our elder brother. By voluntary dispensation Christ is Mediatour as God incarnate, and not by nature as God. And according to that dispensation Christ5 is Mediatour to the Father, who is personally called God sometimes in this respect, and distinguished from Christ as Mediatour: ⟨p. 270⟩and Christ is our Advocate to the Father, but never represented in Scripture praying to the Son or holy Spirit, but the Father only: which dispensation is carefully to be observed, from which we must not depart upon any vain speculation, which humane curiosity might suggest.
A Mediator must be a middle person, equally distant, and equally drawing nigh to both parties betwixt whom he doth mediate.1 And thus Christ God incarnate is a fit middle person, for he draws as near to the Father as God, as to us as man, and is as far distant from God as he is man, as he is from us as God: and he comes as near to the Father, as he departeth from us: and comes as near to us, as he doth to the Father.
A Mediatour must be a middle person, equally distant, and equally drawing nigh to both parties betwixt whom he doth mediate.1 And thus Christ God incarnate is a fit middle person, for he draws as neare to the Father as God, as to us as man, and is as farre distant from God as he is man, as he is from us as God: and he comes as neare to the Father, as he departeth from us: and comes as neare to us, as he doth to the Father.
1Bellarm. de Christ l. 5. c. 2. §. Praeter•a. Ille solus est verè medius inter Deum & hominem, cum utriusq, naturam habeat.
But Christ as a just man is not so a middle person, for he comes not so nigh to the Father as just, as he doth to us as man; nor is so far distant from us as just, as he comes nigh to us as man. Then as Mediator he should be joined to the Father in will only, but in nature dis-joined: and be distant from man not in nature, but in quality only: then should he be Mediator, not as substantially one with the Father, but only as he is united to him in will.
But Christ as a just man is not so a middle person, for he comes not so nigh to the Father as just, as he doth to us as man; nor is so farre distant from us as just, as he comes nigh to us as man. Then as Mediatour he should be joyned to the Father in will only, but in nature dis-joyned: and be distant from man not in nature, but in quality only: then should he be Mediatour, not as substantially one with the Father, but only as he is united to him in will.
If it be alleged, that if Christ be Mediator as God incarnate, then he is Mediator to himself, because he is God, and then also he should differ from himself, because a Mediator is a middle person.
If it be alleadged, that if Christ be Mediatour as God incarnate, then he is Mediatour to himselfe, because he is God, and then also he should differ from himselfe, because a Mediatour is a middle person.
We answer, it is not necessary a thing should differ from the1 extremes according to all that in respect whereof it is of a middle condition, but it is sufficient if it differ in some thing from one, and in some thing from another, as is before explained. So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost, but from himself as God only: scil. as man he differeth from himself as God, and as God from himself as man. The whole Trinity being offended with us for sin, was to be pacified, but the Scripture teacheth, Christ was our Mediator to the Father: and we must silence our conceits, and learn of God what to believe. And assuredly if the Father be reconciled, the whole Trinity is reconciled. And further it may be added, that he who according to absolute essence or nature is the party offended, may according to voluntary dispensation sustain the person and do the office of a Mediator: and so ⟨p. 271⟩Christ was primarily a Mediator to the Father for us, and by consequence and secondarily to the whole Trinity, and so to himself as God.
We answer, it is not necessary a thing should differ from the1 extreames according to all that in respect whereof it is of a middle condition, but it is sufficient if it differ in some thing from one, and in some thing from another, as is before explained. So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost, but from himselfe as God only: scil. as man he differeth from himselfe as God, and as God from himselfe as man. The whole Trinity being offended with us for sin, was to be pacified, but the Scripture teacheth, Christ was our Mediatour to the Father: and we must silence our conceits, and learne of God what to believe. And assuredly if the Father be reconciled, the whole Trinity is reconciled. And further it may be added, that he who according to absolute essence or nature is the partie offended, may according to voluntary dispensation sustaine the person and doe the office of a Mediatour: and so ⟨p. 271⟩Christ was primarily a Mediatour to the Father for us, and by consequence and secundarily to the whole Trinity, and so to himselfe as God.
It is further objected, if Christ be Mediator according to his divine nature, then all three persons in Trinity be Mediators: but this is a mere deceit: for the divine nature is taken essentially for the divine nature common to Father, Son and holy Ghost: or personally for the divine essence considered distinctly in the Father, Son and holy Ghost: In the latter sense we say, Christ according to his divine nature is our Mediator, as he was incarnate, and did assume our nature unto his divine person, and not the Father or the holy Ghost.
It is further objected, if Christ be Mediator according to his divine nature, then all three persons in Trinity be Mediatours: but this is a meere deceit: for the divine nature is taken essentially for the divine nature common to Father, Son and holy Ghost: or personally for the divine essence considered distinctly in the Father, Son and holy Ghost: In the latter sence we say, Christ according to his divine nature is our Mediator, as he was incarnate, and did assume our nature unto his divine person, and not the Father or the holy Ghost.
But then (it will be said) he was inferior to the Father: In office it is true, by voluntary dispensation he is inferior, but in nature1 he is equal to the Father: and nothing hinders but one equal to another in nature, may by voluntary and free choice under-take2 an office of inferiority. Being in the form of God, he humbled himself. The Scripture teacheth expressly, that God the Father3 gave his only begotten Son to death for us: and the only begotten or proper Son of God according to both natures, and in both states is said to administer his office, the property of either nature observed: as also the only begotten Son of God is said to descend from heaven to earth for our sakes, and to suffer death for us, and to have done and suffered other such things: and that by the blood of his Son we are reconciled to God the Father.
But then (it will be said) he was inferiour to the Father: In office it is true, by voluntary dispensation he is inferiour, but in nature1 he is equall to the Father: and nothing hinders but one equall to another in nature, may by voluntary and free choice under-take2 an office of inferiority. Being in the forme of God, he humbled himselfe. The Scripture teacheth expressely, that God the Father3 gave his only begotten Son to death for us: and the only begotten or proper Son of God according to both natures, and in both states is said to administer his office, the property of either nature observed: as also the only begotten Son of God is said to descend from heaven to earth for our sakes, and to suffer death for us, and to have done and suffered other such things: and that by the bloud of his Son we are reconciled to God the Father.
This office of Mediation Christ hath performed. First, as the great Doctor of his Church by revealing unto us the way to life, even1 the last, full, and perfect will of God concerning mans salvation; the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world, unto our glory, which none of the Princes of this world knew: Such things as eye hath not seen, ear hath not heard, or ever entered into the heart of man to conceive: Such as the natural inquiry of Angels could never2 have discovered. No man knoweth the Father but the Son, and he to whom the Son hath revealed him. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him. He only it is that openeth the bosom of his Father, that is, who revealeth the secret and mysterious counsels, and the tender and compassionate affections of his Father unto the world. He is said to be a teacher sent from3⟨p. 272⟩God, and to be the Lord which speaketh from heaven, and the doctrine which he taught an heavenly doctrine, even great Salvation. The woman of Samaria could say, I know when the Messiah cometh, he will tell us all things: And our Saviour professeth4 to his disciples, All things that I have heard of my Father, I have made known unto you.
This office of Mediation Christ hath performed. First, as the great Doctour of his Church by revealing unto us the way to life, even1 the last, full, and perfect will of God concerning mans salvation; the wisdome of God in a mysterie, even the hidden wisdom which God ordained before the world, unto our glory, which none of the Princes of this world knew: Such things as eye hath not seen, eare hath not heard, or ever entred into the heart of man to conceive: Such as the naturall inquirie of Angels could never2 have discovered. No man knoweth the Father but the Sonne, and he to whom the Sonne hath revealed him. No man hath seen God at any time, the only begotten Sonne which is in the bosome of the Father, he hath declared him. He only it is that openeth the bosome of his Father, that is, who revealeth the secret and mysterious counsels, and the tender and compassionate affections of his Father unto the world. He is said to be a teacher sent from3⟨p. 272⟩God, and to be the Lord which speaketh from heaven, and the doctrine which he taught an heavenly doctrine, even great Salvation. The woman of Samaria could say, I know when the Messiah cometh, he will tell us all things: And our Saviour professeth4 to his disciples, All things that I have heard of my Father, I have made known unto you.
And in this the new Covenant is lifted up above former expressions of the same Covenant for substance. For God who in sundry times, and in divers manners spake in times past unto the Fathers 1by the Prophets, hath in these last days spoken unto us by his Son: who is the brightness of his glory, and the express Image of his person; that is, he in whom the glory and Majesty of the Father,2 otherwise invisible and inconspicuous, doth show forth it self, and that which is hid in the Father as in a ring, is manifested, as on the seal. And as God is manifested in Christ, so was he manifested and made known by Christ. In Christ are hid3 all the treasures of wisdom, and he hath made known the manifold wisdom of God. The discovery of misery and sin is that which sweetens mercy, and gains it esteem: and therefore as the mercy of God was plentifully unfolded, so was the Law laid open, and sin discovered by our Saviour more fully then it had been in the old Testament, that as sin abounded, mercy might abound much more. And where the malady appears hideous and desperate, there is need that we be well acquainted with the sovereign remedy, and hence as the door of the Law and curse is cast quite open, that men might throughly know themselves, so Christ in his person, natures, office and benefits is lively deciphered, that when men feel themselves lost in themselves, they might run unto him for righteousness, grace, life and salvation.
And in this the new Covenant is lifted up above former expressions of the same Covenant for substance. For God who in sundry times, and in divers manners spake in times past unto the Fathers 1by the Prophets, hath in these last daies spoken unto us by his Sonne: who is the brightnesse of his glory, and the expresse Image of his person; that is, he in whom the glory and Majesty of the Father,2 otherwise invisible and inconspicuous, doth shew forth it selfe, and that which is hid in the Father as in a ring, is manifested, as on the seale. And as God is manifested in Christ, so was he manifested and made knowne by Christ. In Christ are hid3 all the treasures of wisdome, and he hath made knowne the manifold wisdome of God. The discovery of misery and sin is that which sweetens mercy, and gaines it esteem: and therefore as the mercy of God was plentifully unfolded, so was the Law laid open, and sin discovered by our Saviour more fully then it had been in the old Testament, that as sin abounded, mercy might abound much more. And where the maladie appeares hideous and desperate, there is need that we be well acquainted with the soveraigne remedie, and hence as the doore of the Law and curse is cast quite open, that men might throughly know themselves, so Christ in his person, natures, office and benefits is lively deciphered, that when men feele themselves lost in themselves, they might runne unto him for righteousnesse, grace, life and salvation.
Secondly, Christ hath satisfied offended justice, and answered whatsoever the Law had against us. The word satisfaction the Scripture hath not, but the thing signified thereby is plainly noted by the phrases of Redemption, Expiation, Reconciliation, and many such like every where in Scripture. Justice did release the debtor, or the punishment of the person offending: but would not simply release the punishment of the offence, or pardon the fault without satisfaction. If then the guilty be spared, the surety must suffer punishment.
Secondly, Christ hath satisfied offended justice, and answered whatsoever the Law had against us. The word satisfaction the Scripture hath not, but the thing signified thereby is plainly noted by the phrases of Redemption, Expiation, Reconciliation, and many such like every where in Scripture. Justice did release the debtour, or the punishment of the person offending: but would not simply release the punishment of the offence, or pardon the fault without satisfaction. If then the guilty be spared, the surety must suffer punishment.
It is here questioned, whether God could not pardon sin without satisfaction, or satisfaction be absolutely necessary, the decree and pleasure of God so to have it excepted.
Many sound, orthodox and learned Divines hold the affirmative,1 because justice is essential to God, and it is a righteous thing with God to render tribulation to them that afflict, and that every transgression receive a just recompense, 2 Thess. 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompense be just, it is injustice to let sin go unpunished. The Lord testifieth, that he that justifieth the wicked is an abomination to his highness: and he will not do what he abhorreth in others, Prov. 17. 15. Isa. 5. 23. God cannot but love his Image, and so he cannot but hate the corruption of it, and severely punish that which is dissentanie from it. This seems to be engraven in the heart of man by nature, that God is just, and that sin cannot be done away without satisfaction: and hence come those many fond devices amongst the Heathen2 to pacify offended justice: they were ignorant of the true God, and how his wrath and displeasure was to be appeased: but assured of this, that he was offended by sin, and that without satisfaction the sin could not be expiated or done away. For these and such like reasons many have thought, that it is absolutely repugnant to divine justice to pardon sin without satisfaction.
Many sound, orthodox and learned Divines hold the affirmative,1 because justice is essentiall to God, and it is a righteous thing with God to render tribulation to them that afflict, and that every transgression receive a just recompence, 2 Thess. 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompence be just, it is injustice to let sin goe unpunished. The Lord testifieth, that he that justifieth the wicked is an abhomination to his highnesse: and he will not doe what he abhorreth in others, Prov. 17. 15. Isa. 5. 23. God cannot but love his Image, and so he cannot but hate the corruption of it, and severely punish that which is dissentanie from it. This seemes to be engraven in the heart of man by nature, that God is just, and that sin cannot be done away without satisfaction: and hence come those many fond devices amongst the Heathen2 to pacifie offended justice: they were ignorant of the true God, and how his wrath and displeasure was to be appeased: but assured of this, that he was offended by sin, and that without satisfaction the sin could not be expiated or done away. For these and such like reasons many have thought, that it is absolutely repugnant to divine justice to pardon sin without satisfaction.
1Martin. de pers. Christi lib. 1. Sect. ex mundi redemp•. p. 154, 155.
2Lex non est aliquid internum in Deo, aut ipsa Dei voluntas, sed voluntatis quidameffectus. Lactant. de […] Dei, cap. 19. Index peccatis veniam dare n• potest, quia voluntati servit alienae. Deus autem potest, quia est legis suae ipse disceptator & judex, quam cum poneret, non uti• ademit sibi omnem potestatem, sed habet ignoscendi licentiam. Senec. Occidere contra Legem nemo non potest, servare nemo pr• text.Lex non est aliquid internum in Deo, aut ipsa Dei voluntas, sed voluntatis quidameffectus. Lactant. de 〈…〉 Dei, cap. 19. Index peccatis veniam dare n• potest, quia voluntati servit alienae. Deus autem potest, quia est legis suae ipse disceptator & judex, quam cum poneret, non uti• ademit sibi omnem potestatem, sed habet ignoscendi licentiam. Senec. Occidere contra Legem nemo non potest, servare nemo pr• ter te.
Others and those learned and orthodox are of opinion, that the necessity of satisfaction depends upon the will and pleasure of God, and that God by his absolute power, salva justitia, might have pardoned sin without satisfaction. For God might out of his absolute sovereignty not have punished Adams sin, both because it was against himself, not others to whom he is tied to do justice: and especially, for that the demonstration of his revenging justice springeth not from the necessity of his nature, but from his voluntary disposition, as well as the giving life perpetual, to obedience for a certain space performed. For with-draw that voluntary Covenant, who doubteth, but that had the creature kept his innocency a thousand years, God was free to have annihilated him? Also God is able were he pleased to show his power to turn it to his glory, which mens impotency not attaining, being also forbidden by the Law of their Superior, maketh them that they cannot always with justice forgive, even that wherein themselves ⟨p. 274⟩are trespassed. If God of his absolute power cannot pardon sin without satisfaction, then not to punish sin is simply a thing impossible, or God in so doing should be deficient or inconformable to the rule of his will: but to let go sin unpunished is simply the omission of a divine act (the decree of God excepted) not deficient or inconformable to any rule of Gods will, but rather a peculiar exercise of divine mercy. What absolutely God can will, that he can justly will: otherwise it might be that God can will a thing which is injust, or that he can will injustly. But it was possible for God to will to let sin go unpunished, it is not absolutely repugnant to his divine nature so to will.
Others and those learned and orthodox are of opinion, that the necessity of satisfaction depends upon the will and pleasure of God, and that God by his absolute power, salva justitia, might have pardoned sin without satisfaction. For God might out of his absolute soveraignty not have punished Adams sin, both because it was against himselfe, not others to whom he is tied to doe justice: and especially, for that the demonstration of his revenging justice springeth not from the necessity of his nature, but from his voluntary disposition, as well as the giving life perpetuall, to obedience for a certaine space performed. For with-draw that voluntary Covenant, who doubteth, but that had the creature kept his innocency a thousand yeares, God was free to have annihilated him? Also God is able were he pleased to shew his power to turne it to his glory, which mens impotency not attaining, being also forbidden by the Law of their Superiour, maketh them that they cannot alwaies with justice forgive, even that wherein themselves ⟨p. 274⟩are trespassed. If God of his absolute power cannot pardon sin without satisfaction, then not to punish sin is simply a thing impossible, or God in so doing should be deficient or inconformable to the rule of his will: but to let goe sin unpunished is simply the omission of a divine act (the decree of God excepted) not deficient or inconformable to any rule of Gods will, but rather a peculiar exercise of divine mercy. What absolutely God can will, that he can justly will: otherwise it might be that God can will a thing which is injust, or that he can will injustly. But it was possible for God to will to let sin goe unpunished, it is not absolutely repugnant to his divine nature so to will.
If God cannot pardon sin without satisfaction,1 then it is necessary that he punish sin by absolute necessity, or sin presupposed, it is of absolute necessity that it be punished; but it is not of absolute necessity that sin be punished, for then God should punish it always in one manner, and as much as he can, as natural agents work: whereas we see by experience, that God doth differently punish the sins of men in this life, the lesser offenders most, the greater least many times, ever so as their punishments might be increased. Neither can it be said, that the greatness of punishment in this life, doth lessen their punishment in the life to come; for the punishments of the life to come being eternal, can carry no proportion with the punishments of this life. Then it was of absolute necessity that Christ should suffer so many stripes and no more, be forsaken just so long and no longer, continue in his agony so many hours and neither more nor less.2 The bounty of God to reward obedience is essential as well as justice to punish iniquity: and if God punish iniquity by absolute and natural necessity, of necessity he must reward obedience: if he punish iniquity without divine constitution, he must reward obedience in the same manner. God may inflict a more mild punishment then sin deserveth, therefore at least he may leave some degree of sin unpunished: as also, it is lawful for God to men equal in sin, to grant pardon to one, to punish another according to his deserts. To give reward above merit is not contrary to justice, if ⟨p. 275⟩it be given of our own: nor to punish mercifully, and less then the fault deserveth, if it be a fault committed against our selves. And it seems as much repugnant to justice3 to accept a surety, as to pardon the punishment; especially that the Son of God, the party offended, should take upon him our nature, and make satisfaction for us. And if God by absolute necessity must punish sin as it deserveth, then it is simply impossible to renew the sinner by repentance, or to annihilate him, because then he doth not bear what punishment his sin doth call for from the hand of justice. Justice is essential to God, so is mercy, bounty, liberality: but God showeth mercy to whom he will & doth good to whom he will freely, not by absolute necessity:
If God cannot pardon sin without satisfaction,1 then it is necessary that he punish sin by absolute necessity, or sin presupposed, it is of absolute necessity that it be punished; but it is not of absolute necessity that sin be punished, for then God should punish it alwaies in one manner, and as much as he can, as naturall agents worke: whereas we see by experience, that God doth differently punish the sins of men in this life, the lesser offendors most, the greater least many times, ever so as their punishments might be increased. Neither can it be said, that the greatnesse of punishment in this life, doth lessen their punishment in the life to come; for the punishments of the life to come being eternall, can carry no proportion with the punishments of this life. Then it was of absolute necessity that Christ should suffer so many stripes and no more, be forsaken just so long and no longer, continue in his agony so many houres and neither more nor lesse.2 The bounty of God to reward obedience is essentiall as well as justice to punish iniquity: and if God punish iniquity by absolute and naturall necessity, of necessity he must reward obedience: if he punish iniquity without divine constitution, he must reward obedience in the same manner. God may inflict a more mild punishment then sin deserveth, therefore at least he may leave some degree of sin unpunished: as also, it is lawfull for God to men equall in sin, to grant pardon to one, to punish another according to his deserts. To give reward above merit is not contrary to justice, if ⟨p. 275⟩it be given of our owne: nor to punish mercifully, and lesse then the fault deserveth, if it be a fault committed against our selves. And it seemes as much repugnant to justice3 to accept a surety, as to pardon the punishment; especially that the Son of God, the party offended, should take upon him our nature, and make satisfaction for us. And if God by absolute necessity must punish sin as it deserveth, then it is simply impossible to renew the sinner by repentance, or to annihilate him, because then he doth not bear what punishmēt his sin doth call for from the hand of justice. Justice is essentiall to God, so is mercy, bounty, liberality: but God sheweth mercy to whom he will & doth good to whom he will freely, not by absolute necessity:
1Hae rationes tum demum locum obtinerent, si ita De• putaretur agere ex necessitate naturae, ut solo naturae impetu, citra omnem intellectum, & voluntatis actum, ageret, veluti ignis calefacit ex necessitate naturae. Windel. de mundo Sect. 2. c. 2. Lex agendi necessitas 1. naturae 2. congruentiae. Illa per quam agens ita agit, ut per naturam non possit non agere, estque vel sine cognitione, vel cum cognitione. Ista per quam agens non potest non congruenter suae naturae agere.
2Sciendum est, non sequi injustum ex quavis negatione justi, etiam posi•is •isdem circumstantij•. Non est perpetuum ut id quod justè fiat, non nisi injustè omittatur.
3Sunt quaedam Dei proprietates quarum exercitium, tum quoad actum, tum quoad tempu• & modum actus, imo etiam quoad objecti determinationem, pendet a libera ipsus voluntate. Ex promissione jus aliquod acquiritur ei cui facta est promissio: at comminatione apertius dun•axat declaratur meritum poenae in peccante, & jus puniendi in comminante. Cum bonitas & misericordia Dei non minus proprietas ej•• sit, quam justitia: ac quamquam ex misericordia non •gisset, sed puniisset universos, minimè eo mutabilis, vel etiam immisericors potuerit dici: similiter, neque extra decreti considerationem, mutabilem vel injustum dici potuisse, quanquam ignovisset universis citra illam satisfactionem. Quod is qui deliquit paenam meretur, eoque punibilis est, hoc ex ipsa peccati & peccatoris ad superiorem relatione necessariò sequitur & propriè naturale, ut vero puniatur quivis peccator poena tali quae culpae respondeat, non est necessarium simpliciter & universaliter, neque propriè naturale: sed naturae satis conveniens. Chamier. panstrat. Tom. 2. l. 5. c. 1•. Parker de desc. l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. V•ss. respons. ad Jud. Ravensperg. cap. 28. Isa. 53. 10. Psal. 40. 8. Joh. 5. 19, 30.Sunt quaedam Dei proprietates quarum exercitium, tum quoad actum, tum quoad tempu & modum actus, imo etiam quoad objecti determinationem, pendet a libera ipsus voluntate. Ex promissione jus aliquod acquiritur ei cui facta est promissio: at comminatione apertius dunaxat declaratur meritum poenae in peccante, & jus puniendi in comminante. Cum bonitas & misericordia Dei non minus proprietas ej sit, quam justitia: ac quamquam ex misericordia non gisset, sed puniisset universos, minimè eo mutabilis, vel etiam immisericors potuerit dici: similiter, neque extra decreti considerationem, mutabilem vel injustum dici potuisse, quanquam ignovisset universis citra illam satisfactionem. Quod is qui deliquit paenam meretur, eoque punibilis est, hoc ex ipsa peccati & peccatoris ad superiorem relatione necessariò sequitur & propriè naturale, ut vero puniatur quivis peccator poena tali quae culpae respondeat, non est necessarium simpliciter & universaliter, neque propriè naturale: sed naturae satis conveniens. Chamier. panstrat. Tom. 2. l. 5. c. 1. Parker de desc. l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. Vss. respons. ad Iud. Ravensperg. cap. 28.
only God hath obliged himself by righteousness of fidelity, that is by promises and threatenings, which must be fulfilled, to do this or that. Sin though it hath an outward disagreement, such as may be in a creature from the Creator: yet it hath no inward positive repugnancy or contrariancy to Gods nature, such as is betwixt fire and water: for then should the divine nature inwardly in it self be worse for the being of sin, and should necessarily nill it. Sin is displeasing unto God, he cannot approve it as good in it self, but it is one thing to be displeased with, or hate sin, another to punish it of absolute and natural necessity; as it is one thing to approve obedience, another to reward it of necessity, It is most true, that God doth not only hate, but punish all sin, but that he doth, not by natural necessity, but by natural congruity, which may stand with the most free will of God, determining to manifest his justice, for the manifestation whereof the punishment of sin was necessary. The hatred of sin and punishment thereof are joined together as a free cause and effect, not as a necessary cause and effect: for God hateth sin at all times, but punisheth it not ever, but in his time or season. But ⟨p. 274⟩[…] ⟨p. 275⟩[…] ⟨p. 276⟩it is not material to dispute this matter in more words; for seeing▪ God hath determined that his justice shall take her revenge, if by breach of Covenant she be wronged, he cannot but punish sin according to its desert, neither may he set us free from the same, but so as wronged justice may receive satisfaction. The decree of God is unchangeable, and the sentence of God denounced against sin must stand firm for ever, therefore punishment must be executed, if the commandment be transgressed.
only God hath obliged himselfe by righteousnesse of fidelity, that is by promises and threatnings, which must be fulfilled, to doe this or that. Sin though it hath an outward disagreement, such as may be in a creature from the Creator: yet it hath no inward positive repugnancy or contrariancy to Gods nature, such as is betwixt fire and water: for then should the divine nature inwardly in it selfe be worse for the being of sin, and should necessarily nill it. Sin is displeasing unto God, he cannot approve it as good in it selfe, but it is one thing to be displeased with, or hate sin, another to punish it of absolute and naturall necessity; as it is one thing to approve obedience, another to reward it of necessity, It is most true, that God doth not only hate, but punish all sin, but that he doth, not by naturall necessity, but by naturall congruity, which may stand with the most free will of God, determining to manifest his justice, for the manifestation whereof the punishment of sin was necessary. The hatred of sin and punishment thereof are joyned together as a free cause and effect, not as a necessary cause and effect: for God hateth sin at all times, but punisheth it not ever, but in his time or season. But ⟨p. 274⟩〈…〉⟨p. 275⟩〈…〉⟨p. 276⟩it is not materiall to dispute this matter in more words; for seeing▪ God hath determined that his justice shall take her revenge, if by breach of Covenant she be wronged, he cannot but punish sin according to its desert, neither may he set us free from the same, but so as wronged justice may receive satisfaction. The decree of God is unchangeable, and the sentence of God denounced against sin must stand firme for ever, therefore punishment must be executed, if the commandment be transgressed.
And the reasons of this decree be1 weighty. For hereby God manifesteth his just indignation against sin, and magnifieth the riches of his grace and tender compassion towards the sinner, whom he is pleased to save from deserved wrath. Seeing then God decreed not to deliver man from the sentence of death contracted by sin, but upon satisfaction made to divine justice, and the punishment of sin borne by his surety, of necessity if Christ become a Mediator to intercede for us, he must undertake to pay our debts, and in our room and steed to suffer what we deserved. And as he undertook, so he hath borne the chastisement of our peace, and by bearing the punishment hath taken away our sins.
And the reasons of this decree be1 weighty. For hereby God manifesteth his just indignation against sin, and magnifieth the riches of his grace and tender compassion towards the sinner, whom he is pleased to save from deserved wrath. Seeing then God decreed not to deliver man from the sentence of death contracted by sin, but upon satisfaction made to divine justice, and the punishment of sin borne by his surety, of necessity if Christ become a Mediatour to intercede for us, he must undertake to pay our debts, and in our roome and steed to suffer what we deserved. And as he undertook, so he hath borne the chastisement of our peace, and by bearing the punishment hath taken away our sins.
1Omne agens quod agit naturaliter, agit in objectum suae actionis naturaliter receptivum: quare si punire esset naturale (illa nimirum acceptatione, quae secum sert necessitatem) non possit actio talis de persona peccatori• in per sonam aliam transire Neque etiam sapientia Dei, quae in boc negotio max•mè elucet, locum babitura videtur; si per naturam nequisset Deu• aliter •gere: sapientia enim est electrix mediorum. Luk. 24. 26, 27. Joh. 10. 18.
That Christ did under-go the punishment due to sinners, as their surety, is evident in this, that he died for us. For the wages of sin is death, Rom. 6. 23 & 5. 12. which God inflicteth upon none but either a sinner, or him that beareth the person of a sinner:1 wherefore seeing Christ in himself most innocent, did suffer death, it necessarily followeth, that he suffered not in his own, but in our name, and satisfied the Father for us. Hitherto it makes, that he suffered not any kind of death whatsoever, but ignominious, violent, judicial and accursed, such as had the sense of Gods wrath adjoined. For no reason can be imagined, why Christ should so much dread death, which the Martyrs endured without fear, but that for the time he was deprived of that refreshing of divine grace and favour wherewith they were sustained and confirmed2 in the midst of the fire. Nor is there any thing, whither we can refer, those tremblings of Christ, those groans and tears, in which he was heard, that desire that the cup might pass ⟨p. 277⟩from him, but to the imposition of our sins, and that conflict with the wrath of God, which followed from it. The death of our Saviour is referred to his unspeakable love towards us, Joh. 14.3 13. Gal. 2. 20. Ephes. 5. 2, 23. But if he could not but ide, because he was man, he showed his infirmity in dying, rather then the fervour of his love. For though Christ had loved us unto death,4 yet had he not commended his love in dying, if he dyed by condition of nature, and had not being innocent laid down his life for us mortal, because sinners. In like manner Christ is said to have5 carried our sins, and that in his body upon the tree, which in usual phrase of Scripture is to be punished for our sins, and pay the punishment of our sins, Isa. 53. 11. 1 Pet. 2. 24. Lev. 19 8. & 20. 17. & 24 15. Numb. 14. 23. & 30. 16. Lam. 5. 7. Ezek 18. 20. And such a carrying is described to which smiting is adjoined, and the chastisement of our peace, from the translation of all our iniquities upon Christ, Isa. 53. 5. For as it followeth in the same place immediately, He was afflicted, that is, with the punishment due to sin, which was laid upon him, Isa. 53. 6, 7. Whereunto those passages of Scripture might be referred, which say, that Christ made his soul an offering for sin, Isa. 53. 10. that he that knew no sin, was made sin for us, 2 Cor.
That Christ did under-goe the punishment due to sinners, as their surety, is evident in this, that he died for us. For the wages of sinne is death, Rom. 6. 23 & 5. 12. which God inflicteth upon none but either a sinner, or him that beareth the person of a sinner:1 wherefore seeing Christ in himselfe most innocent, did suffer death, it necessarily followeth, that he suffered not in his owne, but in our name, and satisfied the Father for us. Hitherto it makes, that he suffered not any kind of death whatsoever, but ignominious, violent, judiciall and accursed, such as had the sence of Gods wrath adjoyned. For no reason can be imagined, why Christ should so much dread death, which the Martyrs endured without feare, but that for the time he was deprived of that refreshing of divine grace and favour wherewith they were sustained and confirmed2 in the midst of the fire. Nor is there any thing, whither we can referre, those tremblings of Christ, those groanes and teares, in which he was heard, that desire that the cup might passe ⟨p. 277⟩from him, but to the imposition of our sinnes, and that conflict with the wrath of God, which followed from it. The death of our Saviour is referred to his unspeakeable love towards us, Joh. 14.3 13. Gal. 2. 20. Ephes. 5. 2, 23. But if he could not but ide, because he was man, he shewed his infirmity in dying, rather then the fervour of his love. For though Christ had loved us unto death,4 yet had he not commended his love in dying, if he dyed by condition of nature, and had not being innocent laid downe his life for us mortall, because sinners. In like manner Christ is said to have5 carried our sinnes, and that in his body upon the tree, which in usuall phrase of Scripture is to be punished for our sinnes, and pay the punishment of our sinnes,
5. 21. that he hath redeemed us from the curs of the Law, being made a curse for us, Gal. 3. 13. in which he must of necessity be understood, who bears the punishments of sin. And it is against reason, that he should be said to bear the sins of others, who suffers by occasion of sin only, unless he bear the punishment of sin, and take it upon himself. For who will say, he that suffers loss or damage from the fault of a thief, doth bear his sin, when he doth not bear the punishment of theft, nor is punished for it. The Evangelist translates this saying of the Prophet to corporal diseases, which Christ did not receive upon himself, it is by way of similitude and1 agreement in the thing it self, although the manner of the thing be diverse; as also by such miracles, Christ declared himself to be that Messiah, who was to bear, and by bearing to take away our sins.
5. 21. that he hath redeemed us from the curs of the Law, being made a curse for us, Gal. 3. 13. in which he must of necessity be understood, who bears the punishments of sinne. And it is against reason, that he should be said to beare the sinnes of others, who suffers by occasion of sin only, unlesse he beare the punishment of sinne, and take it upon himselfe. For who will say, he that suffers losse or dammage from the fault of a thiefe, doth beare his sinne, when he doth not beare the punishment of theft, nor is punished for it. The Evangelist translates this saying of the Prophet to corporall diseases, which Christ did not receive upon himselfe, it is by way of similitude and1 agreement in the thing it selfe, although the manner of the thing be diverse; as also by such miracles, Christ declared himselfe to be that Messiah, who was to beare, and by bearing to take away our sinnes.
Moreover the Scripture saith, Christ died for our sins, 1 Cor. 115. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa. 253. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sin for us, 1 Pet. 3. 18. ⟨p. 278⟩to suffer the just for the unjust, which import, that sin was the efficient meritorious cause of the death of Christ: for sin cannot3 otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sin, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the final cause, applied to sufferings, they point out the efficient or meritorious only, and sins deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.4 Christ is said to die not only for our sins, but for us; not for our good alone, but in our room and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation, Mat. 20. 28. Mar. 10. 45. Joh. 11. 50. Rom. 5. 7, 8. 2 Cor. 5. 15. Heb. 2 9. 1 Pet. 2. 2. and the latter, though sometimes it admit a different sense, in this matter must be expounded by the former, Rom. 9. 3. 2 Cor. 5. 20. 2 Cor. 5. 14. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to do, Isa. 53 9, 10. Rom. 5. 5, 6, 7, 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this, that Christ is said to be the Mediator, who gave himself a ransom for all men, 1 Tim. 2. 5, 6. that by redemption of transgressions which were under the former Covenant, they that are called might receive the inheritance, Heb. 9 15. and the mediation it self is joined to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11. 2 Cor. 5. 18. Ephes. 2. 16. Col. 1. 20.
Moreover the Scripture saith, Christ died for our sinnes, 1 Cor. 115. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa. 253. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sinne for us, 1 Pet. 3. 18. ⟨p. 278⟩to suffer the just for the unjust, which import, that sinne was the efficient meritorious cause of the death of Christ: for sinne cannot3 otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sinne, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the finall cause, applied to sufferings, they point out the efficient or meritorious only, and sinnes deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.4 Christ is said to die not only for our sinnes, but for us; not for our good alone, but in our roome and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation,
whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that separation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our1 propitiatory, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himself, according to the usual manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath ⟨p. 279⟩need of reconciliation, and the pacifying of him whom he hath2 offended: although the reconciliation of them that be offended, be not excluded.
whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our1 propitiatorie, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himselfe, according to the usuall manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath ⟨p. 279⟩need of reconciliation, and the pacifying of him whom he hath2 offended: although the reconciliation of them that be offended, be not excluded.
1Heb. 2. 17. sig. ibi expiati•nem, sedeam quae fit plac•nd•.
2Sophocles in Ajace: [Greek or Hebrew] Dijs conciliari i. ips•s reader, prop•tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata•ctica ver• causa sunt peccata, itidem impersonaliter & in genere spectata, sine determination punitio verò quae pro alio est, plane miseri•ordiae divinae opus est: procatarctica vero caus• sunt peccara nostra satisfy ctionem exigentia. Voss. resp. cap. 12.Sophocles in Ajace: 〈non-Latin alphabet〉 Dijs conciliari i. ips•s reddere, prop•tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata•ctica ver• causa sunt peccata, itidem impersonaliter & in genere spectata, sine determinatione punitio verò quae pro alio est, plane miseri•ordiae divinae opus est: procatarctica vero caus• sunt peccara nostra satisf• ctionem exigentia. Voss. resp. cap. 12.
The deliverance which we obtain by Christ is called redemption, which was made by the payment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospel come betwixt, that we might obtain spiritual deliverance from the captivity of sin: but no man will say, that we are redeemed by them, as by a price whereby we obtain deliverance? In the legal sacrifices sins were expiated no other way but by substitution: how much more was Christ, who is the body of those shadows, substituted for the sins of the faithful? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sins of the people, Heb. 2. 17. that is, that by expiating the sins of the people, he might pacify God; in the same sense wherein the blood of Christ is said to purge the conscience, Heb. 9. 13, 14. Therefore the Scripture useth those words in this business, which note recompense and subrogation; as [Greek or Hebrew] which signifieth both to pacify and reconcile Gen 3. 20 Prov. 16 14. and to recompense or satisfy, 2 Sam. 21. 3. Exod. 21 30. Psal. 49. 8. and [Greek or Hebrew] to recompense or pay, Gen. 31. 39. In the legal sacrifices there was a typical expiation, but the conscience was not purged, nor sin taken away, or heavenly1 things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so great moment were effected, which was typified by the legal sacrifices, and was effectual as a moral cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the •l• Testament were saved by Christ, of necessity the satisfaction of Christ was true and real, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a real satisfaction only. If Christ by his death had confirme• his doctrine only, and not2 made satisfaction, be had not died as a Priest, whose office it is to offer sacrifice and make atonement:
The deliverance which we obtaine by Christ is called redemption, which was made by the paiment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt, that we might obtaine spirituall deliverance from the captivity of sinne: but no man will say, that we are redeemed by them, as by a price whereby we obtaine deliverance? In the legall sacrifices sinnes were expiated no other way but by substitution: how much more was Christ, who is the bodie of those shadowes, substituted for the sinnes of the faithfull? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sinnes of the people, Heb. 2. 17. that is, that by expiating the sinnes of the people, he might pacifie God; in the same sence wherein the blood of Christ is said to purge the conscience, Heb. 9. 13, 14. Therefore the Scripture useth those words in this businesse, which note recompence and subrogation; as 〈non-Latin alphabet〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie, 2 Sam. 21. 3. Exod. 21 30.
but the Scripture showeth plainly, that Christ is our high Priest, according to the order of ⟨p. 280⟩Melchizedek, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himself a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himself once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered1 up himself for all the faithful in general, his sheep, and Church, or as every particular faithful man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular believer, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Lev. 5. Exod. 29. 30. Christ then as Mediator by his death hath made satisfaction for us, and that true, full, real satisfaction, and not by a certain fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Son, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should do away sins, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfy, but the decree of God presupposed to show his mercy and justice, full satisfaction was necessary: because sin must be punished as the Law requireth, or God is not true as in his promises, so in his threatenings. None other wages is appointed for sin but death,2 hence he that is dead is justified from sin, Rom. 6 7. But Christ suffered death, and by death made recompense to justice for our debt: and in that he died for sin, he died once, Rom. 6. 9, 10. He tasted death, that by death he might destroy him that had the3 power of death, that is, the devil, and deliver them who through fear of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatened in that sentence, Thou shalt die the death: that penal death, which is the reward of sin, but not sin it self: which is penal only, not sinful.
but the Scripture sheweth plainly, that Christ is our high Priest, according to the order of ⟨p. 280⟩Melchizedech, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himselfe a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himselfe once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered1 up himselfe for all the faithfull in generall, his sheep, and Church, or as every particular faithfull man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular beleever, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us, and that true, full, reall satisfaction, and not by a certaine fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Sonne, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should doe away sinnes, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfie, but the decree of God presupposed to shew his mercy and justice, full satisfaction was necessary: because sinne must be punished as the Law requireth, or God is not true as in his promises, so in his threatnings. None other wages is appointed for sinne but death,2 hence he that is dead is justified from sinne, Rom. 6 7. But Christ suffered death, and by death made recompence to justice for our debt: and in that he died for sinne, he died once,
Other mens debts are answered diverse ways: some answer them simply as redeemers, some as sureties. He that answers them as a surety, must pay the1 same sum of money that the debtor oweth. Now Christ is not only our Mediator, but our surety, Heb. 7. 22. and hence the mediation ⟨p. 281⟩of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32.
Other mens debts are answered diverse wayes: some answer them simply as redeemers, some as sureties. He that answers them as a suretie, must pay the1 same summe of money that the debtor oweth. Now Christ is not only our Mediatour, but our suretie, Heb. 7. 22. and hence the mediation ⟨p. 281⟩of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32.
In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more then the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacy, as not only to abolish death, but to bring in life, and that by many degrees more excellent then that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same sum of debt, the dignity of Christs person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christs person, that he might be fit meritoriously to pay our debt, so far was it from freeing or acquitting him for any part of our debt. He that knew no sin, was made sin for us, 2 Cor. 5. 21. Surely he hath born our griefs, and carried our sorrows. Isai. 53. 4. When the Scripture speaks so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withal: but his passion was a common price payed at once for all his people, satisfying justice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sins in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his blood. Eph. 1. 7. The blood of Christ cleanseth us from all sin. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the blood 1of the cross.
In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more then the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacie, as not only to abolish death, but to bring in life, and that by many degrees more excellent then that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same summe of debt, the dignity of Christs person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christs person, that he might be fit meritoriously to pay our debt, so farre was it from freeing or acquitting him for any part of our debt. He that knew no sinne, was made sinne for us, 2 Cor. 5. 21. Surely he hath born our griefes, and carried our sorrowes. Isai. 53. 4. When the Scripture speakes so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withall: but his passion was a common price payed at once for all his people, satisfying justice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sinnes in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his bloud. Eph. 1. 7. The bloud of Christ cleanseth us from all sinne. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud
1Voss. respons. ad Judic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet very Sabbath.Voss. respons. ad Iudic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet veri Sabbath.
Touching the punishments which Christ suffered, they were not ordinary, but beyond measure grievous, bitter and unsupportable; yea, such as would have made any mere creature to sink down under the burden of them to the bottom of hell. For he ⟨p. 282⟩suffered grievous things from all the things in heaven, earth and hell. He suffered at the hands of God his Father, and of men; of Jews, of Gentiles, of enemies insulting, of friends forsaking, of the Prince of darkness, and all his cruel and merciless instruments. But whereas of the punishments of sin, some be sins and punishments both, others punishments only: and some common to the nature of man, others personal growing out of some imperfection and defect in the virtue and faculty forming the body, disorder in diet, or some violence offered: and some for sin inherent, others for sin imputed: Our Saviour Christ suffered the punishments that are only punishments, and not sin, common to the whole nature of man, not personal to this or that man; the punishments of the sins of other men, not his own, and that of them that should break off their sins by repentance, not of them that would sin for ever, if they might live for ever. The whole life of our Saviour was a life of suffering, but his special sufferings were those he endured in the Garden, or upon the cross. In the Garden he was in an agony: upon the cross he was pressed with the weight of grievous and unsupportable evils. His agony was that sorrow, wherein his soul was beset round with heaviness and fear even unto death. Thus the Evangelists describe it, He began to be sorrowful, and very heavy. 1Then saith he to them, scil. Peter, James and John, My soul is exceeding sorrowful, even unto death. He began to be sore amazed, and to be very heavy, And saith unto them, My soul is exceeding sorrowful 2unto death. Now is my soul troubled. His soul was smitten with horror, that all powers and faculties for a time left their proper functions, and did concur to relieve nature in that extremity; as when a man hath received some ghastly wound, the blood doth at first retire to comfort the heart.
Touching the punishments which Christ suffered, they were not ordinary, but beyond measure grievous, bitter and unsupportable; yea, such as would have made any meere creature to sinke down under the burthen of them to the bottome of hell. For he ⟨p. 282⟩suffered grievous things from all the things in heaven, earth and hell. He suffered at the hands of God his Father, and of men; of Jewes, of Gentiles, of enemies insulting, of friends forsaking, of the Prince of darknesse, and all his cruell and mercilesse instruments. But whereas of the punishments of sinne, some be sinnes and punishments both, others punishments only: and some common to the nature of man, others personall growing out of some imperfection and defect in the vertue and faculty forming the body, disorder in diet, or some violence offered: and some for sinne inherent, others for sinne imputed: Our Saviour Christ suffered the punishments that are only punishments, and not sinne, common to the whole nature of man, not personall to this or that man; the punishments of the sinnes of other men, not his own, and that of them that should breake off their sins by repentance, not of them that would sin for ever, if they might live for ever. The whole life of our Saviour was a life of suffering, but his speciall sufferings were those he endured in the Garden, or upon the crosse. In the Garden he was in an agony: upon the crosse he was pressed with the weight of grievous and unsupportable evils. His agony was that sorrow, wherein his soule was beset round with heavinesse and feare even unto death. Thus the Evangelists describe it, He began to be sorrowfull, and very heavy. 1Then saith he to them, scil. Peter, James and John, My soul is exceeding sorrowfull, even unto death. He began to be sore amazed, and to be very heavy, And saith unto them, My soule is exceeding sorrowfull 2unto death. Now is my soul troubled. His soul was smitten with horrour, that all powers and faculties for a time left their proper functions, and did concurre to relieve nature in that extremity; as when a man hath received some gashly wound, the bloud doth at first retire to comfort the heart.
But this stay came not from any internal defect, which had been sinful, but from an external cause, to wit, the horror which fell upon him, as the wheels of a Watch may cease from motion without any fault in them, when they are stayed by the hand of the Artificer. He feared also the stroke of the justice of God his Father, sitting on the Tribunal or Judgement seat, to punish the sins of men, for whom he stood forth to answer; this he feared, as a thing impossible to be escaped, in respect of the resolution and purpose of God his Father, that by his satisfactory death, and no other way, man should be ⟨p. 283⟩delivered. And he declined everlasting destruction, as a thing he knew he should escape without all doubt or uncertainty of event, though not without conflicting with the temptations of Satan, and the enduring of many grievous and bitter things.
But this stay came not from any internall defect, which had been sinfull, but from an externall cause, to wit, the horrour which fell upon him, as the wheeles of a Watch may cease from motion without any fault in them, when they are stayed by the hand of the Artificer. He feared also the stroke of the justice of God his Father, sitting on the Tribunall or Judgement seat, to punish the sins of men, for whom he stood forth to answer; this he feared, as a thing impossible to be escaped, in respect of the resolution and purpose of God his Father, that by his satisfactory death, and no other way, man should be ⟨p. 283⟩delivered. And he declined everlasting destruction, as a thing he knew he should escape without all doubt or uncertaintie of event, though not without conflicting with the temptations of Sathan, and the enduring of many grievous and bitter things.
These passions in Christ were most pure, because he himself was most free from all taint of sin, as if you put clear water into a clear glass, though you shake and stir it never so much, it will raise no mud.
These passions in Christ were most pure, because he himselfe was most free from all taint of sin, as if you put cleare water into a cleare glasse, though you shake and stirre it never so much, it will raise no mud.
The effects of this agony were two; Earnest prayer and bloody sweat. Being in an agony he prayed more fervently. He 1fell on his face and prayed: He prayed thrice the same words, O my Father, if it be possible, let this cup pass from me: nevertheless, 2not as I will, but as thou wilt. As the sense of nature and inferior reason presented death, and the ignominy of the cross unto him, as they are in themselves evil, without the consideration of any good to follow, he desired to decline them. But as superior reason considered them with all circumstances, knowing Gods resolution to be such, that the world should thereby be saved, and by no other means, he most willingly accepted of them. Between these desires there was a diversity, but no contrariety: a subordination, but no repugnance or resistance. Consider Christ in private as a man, of the same natural affections, desires and abhorrencies with other men, and the cup as it was very bitter and grievous, and so most justly he feared and declined it, and could not but decline it, unless he had put off the nature and affection of man: But consider him in his public relation, as a Mediator, a surety, a merciful and faithful high Priest, and so he most willingly and obediently submitted unto it. And this willingness in respect of his office was much the greater, and the comfort we may draw from thence the sweeter, because in respect of nature, his will could not but shrink for it. If nature had not necessarily shrunk, sweat startled, and stood amazed at that service, Christ had not manifested so much love and free submission to the command of grace, nor could we have had so much comfortable assurance of the truth of our redemption thereby: for it is impossible the nature of man should conflict with the terrible wrath of God, and not dread and tremble. The Apostle saith, Christ in the days of his flesh, offered up prayers and supplications, with strong crying and ⟨p. 284⟩3tears, and was heard in the thing he feared. In the New Testament the word signifieth reverence, Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumspect caution joined with fear. Heb. 11. 7. Act. 23. 10. but fear is most fit to this place, as it signifieth commonly in good Authors, and by the phrase it self may be confirmed: for he was heard from his fear, as he was delivered from death.
The effects of this agony were two; Earnest prayer and bloudie sweat. Being in an agony he prayed more fervently. He 1fell on his face and prayed: He prayed thrice the same words, O my Father, if it be possible, let this cup passe from me: neverthelesse, 2not as I will, but as thou wilt. As the sense of nature and inferiour reason presented death, and the ignominy of the crosse unto him, as they are in themselves evill, without the consideration of any good to follow, he desired to decline them. But as superiour reason considered them with all circumstances, knowing Gods resolution to be such, that the world should thereby be saved, and by no other meanes, he most willingly accepted of them. Between these desires there was a diversity, but no contrariety: a subordination, but no repugnance or resistance. Consider Christ in private as a man, of the same naturall affections, desires and abhorrencies with other men, and the cup as it was very bitter and grievous, and so most justly he feared and declined it, and could not but decline it, unlesse he had put off the nature and affection of man: But consider him in his publike relation, as a Mediatour, a suretie, a mercifull and faithfull high Priest, and so he most willingly and obediently submitted unto it. And this willingnesse in respect of his office was much the greater, and the comfort we may draw from thence the sweeter, because in respect of nature, his will could not but shrinke for it. If nature had not necessarily shrunke, sweat startled, and stood amazed at that service, Christ had not manifested so much love and free submission to the command of grace, nor could we have had so much comfortable assurance of the truth of our redemption thereby: for it is impossible the nature of man should conflict with the terrible wrath of God, and not dread and tremble. The Apostle saith, Christ in the dayes of his flesh, offered up prayers and supplications, with strong crying and ⟨p. 284⟩3teares, and was heard in the thing he feared. In the New Testament the word signifieth reverence, Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumspect caution joyned with feare.
The second effect of this Agony was a bloody sweat. In a cold night, when our Saviour lay upon the ground, in the open air, no man being near unto him, no violence offered unto his body, he did sweat clotted blood, in such abundance, that it streamed through his apparel, and wet the ground. Never was there sweat like this sweat, nor anguish of soul like this anguish that •e then endured. But these I may call the beginnings of sorrow. Upon the cross he uttered that doleful complaint, My God, my 1God, why hast thou forsaken me? He complaineth not that his heavenly Father had forsaken his, but him. Formerly he had wept over Jerusalem, and commended his Disciples unto the custody2 of his Father, being assured they should be gathered, though for the time dispersed. But the cause of this lamentation was, that being now in the hands of his cruel, bloody, merciless enemies, left to endure the extremity of their rage and fury, his Father for a time withdrew from him that solace he was wont to find in him. The unity of his person was never dissolved, his righteousness or graces were never either taken away or diminished: neither is it possible he should want assurance of future deliverance and present support: but for a time the Father did with-draw the sense of favour and comfort, that his humane nature might suffer what our sins deserved. This dereliction was altogether without sin; because Christ our Saviour brought it not upon himself, but was called unto it, and in the conflict his faith was most firm, not shaken with any degree of unbelief: in which cases only the want of comfort is a fault, scil. when we bring it upon our selves, or stain it with infidelity.
The second effect of this Agonie was a bloudie sweat. In a cold night, when our Saviour lay upon the ground, in the open aire, no man being neere unto him, no violence offered unto his body, he did sweat clotted bloud, in such abundance, that it streamed through his apparell, and wet the ground. Never was there sweat like this sweat, nor anguish of soul like this anguish that •e then endured. But these I may call the beginnings of sorrow. Upon the crosse he uttered that dolefull complaint, My God, my 1God, why hast thou forsaken me? He complaineth not that his heavenly Father had forsaken his, but him. Formerly he had wept over Jerusalem, and commended his Disciples unto the custody2 of his Father, being assured they should be gathered, though for the time dispersed. But the cause of this lamentation was, that being now in the hands of his cruell, bloudy, mercilesse enemies, left to endure the extremity of their rage and fury, his Father for a time withdrew from him that solace he was wont to find in him. The unity of his person was never dissolved, his righteousnesse or graces were never either taken away or diminished: neither is it possible he should want assurance of future deliverance and present support: but for a time the Father did with-draw the sense of favour and comfort, that his humane nature might suffer what our sinnes deserved. This dereliction was altogether without sin; because Christ our Saviour brought it not upon himselfe, but was called unto it, and in the conflict his faith was most firm, not shaken with any degree of unbelief: in which cases only the want of comfort is a fault, scil. when we bring it upon our selves, or stain it with infidelity.
It is here objected, that an innocent person ought not to suffer for a nocent, for guilt is inseparable from sin; The son shall not bear the iniquity of his Father, neither shall the Father bear the iniquity of the son, the soul that sinneth the same shall die. Ezek. 18. 20.
It is here objected, that an innocent person ought not to suffer for a nocent, for guilt is inseparable from sin; The sonne shall not beare the iniquity of his Father, neither shall the Father beare the iniquity of the son, the soul that sinneth the same shall die. Ezek. 18. 20.
For the clearing of this objection, we must note, that there is a ⟨p. 285⟩two-fold manner of guilt, either such as grows out of sin inherent, which is the deserving of punishment, as it is in us: or such as grows out of sin imputed, and that not by reason of union natural; as the guilt of Adams sin is imputed unto us (which manner of imputation likewise is the foundation of punishment deserved) but voluntary by way of vadimonie and susception. And so guilt is only a free and willing obnoxiousness unto that punishment which another hath deserved. In an ordinary course of providence it is true, the son shall not bear the punishment of the Fathers sin; because he is altogether personally distinct, he is not appointed so to do, as Christ was, he is not able to bear them so as to take them off from his Father, as Christ did ours, and already hath too many of his own to bear: but this was no natural or unchangeable Law, and if the will of the Son go along with the Father in sinning, it is not strange, not unusual for him to suffer for his Fathers and his own sin together, as for the continuation of the same offence. More particularly for resolution of the question, whether an innocent person may suffer for the guilty, we must note, first that God out of his dominion over all things, may cast pains upon an innocent person, as it is manifest he did upon Christ, who suffered most grievous things, and death it self; And what ground of complaint could any creature have against God, if he should have created it in fire, and made the place of its habitation, the instrument of its pain? Do not we our selves without cruelty, upon many occasions put creatures that have not offended us, unto pain?
For the clearing of this objection, we must note, that there is a ⟨p. 285⟩two-fold manner of guilt, either such as growes out of sin inherent, which is the deserving of punishment, as it is in us: or such as growes out of sin imputed, and that not by reason of union naturall; as the guilt of Adams sin is imputed unto us (which manner of imputation likewise is the foundation of punishment deserved) but voluntary by way of vadimonie and susception. And so guilt is only a free and willing obnoxiousnesse unto that punishment which another hath deserved. In an ordinary course of providence it is true, the sonne shall not beare the punishment of the Fathers sin; because he is altogether personally distinct, he is not appointed so to doe, as Christ was, he is not able to bear them so as to take them off from his Father, as Christ did ours, and already hath too many of his own to beare: but this was no naturall or unchangeable Law, and if the will of the Sonne go along with the Father in sinning, it is not strange, not unusuall for him to suffer for his Fathers and his own sin together, as for the continuation of the same offence. More particularly for resolution of the question, whether an innocent person may suffer for the guilty, we must note, first that God out of his dominion over all things, may cast paines upon an innocent person, as it is manifest he did upon Christ, who suffered most grievous things, and death it selfe; And what ground of complaint could any creature have against God, if he should have created it in fire, and made the place of its habitation, the instrument of its pain? Do not we our selves without cruelty, upon many occasions put creatures that have not offended us, unto pain?
Secondly, it is not universally against equity for one to suffer the punishment of another's sin: We see the Infants of Sodom, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sins of which themselves were not guilty. The Lord reserveth to himself the punishment of the Fathers upon the children. Exod. 20. 5. and 34. 7. He punished the sins of three hundred and ninety years all together. Ezek. 14, 2, 5. Ham committed the sin, and yet Canaan was cursed2 for it, Gen. 9. 22, 25. The sin was Gehezi's alone, and yet the Leprosy cleaved not to him only, but to his posterity. 2 King. 5. 27. For the sin of Saul, his sons are hanged up before the Lord. 2 Sam. 21. 8, 14. Achan trespassed alone, but he perished not alone, but his sons and his daughters, and all that he had with him. Josh. 7. 24. ⟨p. 286⟩The sin of crucifying Christ was the sin of the Jews in that age alone, and yet wrath is come upon them to the uttermost, even unto this day, Matth. 27. 25. 1 Thes. 2. 16. vid. 1 King. 21. 21. and 14. 10. Judg. 9. 56. 1 King. 2. 33. Jer. 22. 30. And if it be not unjust to punish one for another's fault, and grant impunity to the offender, it is not unjust to punish the innocent for those faults, which are remitted to the guilty, 2 King. 8. 9, 10. 1 King. 21. 21. For it is essential to punishment that it should be inflicted for sin, but not that it should be inflicted upon him that hath offended.
Secondly, it is not universally against equity for one to suffer the punishment of anothers sin: We see the Infants of Sodome, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sins of which themselves were not guilty. The Lord reserveth to himselfe the punishment of the Fathers upon the children. Exod. 20. 5. and 34. 7. He punished the sinnes of three hundred and ninetie yeares all together. Ezek. 14, 2, 5. Cham committed the sinne, and yet Canaan was cursed2 for it, Gen. 9. 22, 25. The sin was Gehezi's alone, and yet the Leprosie cleaved not to him only, but to his posterity. 2 King. 5. 27. For the sin of Saul, his sons are hanged up before the Lord. 2 Sam. 21. 8, 14. Achan trespassed alone, but he perished not alone, but his sons and his daughters, and all that he had with him. Josh. 7. 24. ⟨p. 286⟩The sin of crucifying Christ was the sin of the Jewes in that age alone, and yet wrath is come upon them to the uttermost, even unto this day, Matth. 27. 25. 1 Thes. 2. 16. vid. 1 King. 21. 21. and 14. 10. Judg. 9. 56. 1 King. 2. 33. Jer. 22. 30
. Ezek 18. 20. And such a carrying is described to which smiting is adjoyned, and the chastisement of our peace, from the translation of all our iniquities upon Christ,
. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to doe,
. and the mediation it selfe is joyned to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11.
things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so grea• moment were effected, which was tipified by the legall sacrifices, and was effectuall as a morall cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the •l• Testament were saved by Christ, of necessity the satisfaction of Christ was true and reall, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a reall satisfaction only. If Christ by his death had confirme• his doctrine only, and not
power of death, that is, the devill, and deliver them who through feare of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatned in that sentence, Thou shalt die the death: that penall death, which is the reward of sinne, but not sinne it selfe: which is penall only, not sinfull.
. but feare is most fit to this place, as it signifieth commonly in good Authours, and by the phrase it selfe may be confirmed: for he was heard from his feare, as he was delivered from death.
. And if it be not unjust to punish one for anothers fault, and grant impunity to the offendour, it is not unjust to punish the innocent for those faults, which are remitted to the guilty,
