Chapter 3: Verses 15–20
we may or can believe of ourselves, without the operation of the Spirit.
The fourth point is, for what end we receive the Spirit? Answer. For six. For illumination of our minds (1 John 2:27; 1 Cor. 2:12); for regeneration, whereby the image of God is restored in us (John 3); for the government of our counsels, wills, affections, actions (Isa.
11:2; Rom. 8:14); for the effecting of that conjunction whereby we are united to Christ our head (1 Cor. 6:17); for consolation (Rom. 8:16); and lastly, for confirmation in our faith and every good duty (2 Cor.
1:22; Eph. 1:13).
This receiving of the Spirit is one special end of our redemption. And therefore it is most necessary for us to have the Spirit of God dwelling in us. If we have not the Spirit, we are not Christ's. And without it [Him], we can do nothing.
We must for this cause do such things whereby we may obtain and receive a plentiful measure of God's Spirit. "Repent" (says Peter)
"and ye shall receive the Holy Ghost."
Again, we must carefully retain and preserve the grace of the Spirit in us by meditation on the Word of God; by earnest and frequent prayer; by avoiding all such acts in word or deed that may make a breach in conscience. For whatsoever offends conscience, quenches the Spirit. Lastly, by savoring the things of the Spirit (Rom. 8:5), that is, by thinking on things spiritual, by affecting of them and delighting in them.
Chapter 3: Verses 15–20
15 Brethren, I speak as men do: though it be but a man's covenant, when it is confirmed, no man does abrogate it, or add anything thereto.
16 Now to Abraham and his seed were the promises made. He saith not, and to the seeds, as of many; but, and to thy seed, as of one, which is Christ.
17 And this I say, that the law which was 430 years after, cannot disannul the covenant that was before confirmed of God in respect of Christ, that it should make the promise of none effect.
18 For if the inheritance be of the law, it is no more by promise; but God gave it unto Abraham by promise.
In these words, Paul meets with a second exception or objection made against that which he here principally stands upon, namely, that the blessing of Abraham is conveyed to the Gentiles, and that by Christ. The objection may be framed thus. The promise made to Abraham cannot now pertain to the Gentiles because the law was added to it, and by the law it is abrogated. And therefore the Gentiles are to be justified and saved by the observation of the law. To this objection, Paul makes a double answer. One is that the promise cannot be abrogated. The second, that if it might be abrogated, yet the law cannot do it. The first he confirms on this manner:
The testament of God confirmed cannot be abrogated.
The promises made to Abraham and his seed, which is Christ, are His testament confirmed.
Therefore they cannot be abrogated.
The proposition is expressed in the seventeenth verse and is confirmed by comparison thus. The testament of man after it is confirmed may not be abrogated, much less the testament of God (v.
15). The minor is propounded in the sixteenth and seventeenth verses. Now I come to speak of the words as they lie.
"Brethren." Paul had before called them "fools," and that justly because they fell from the doctrine which he taught them to another gospel. And yet here he calls them "brethren." And hence let us learn that in division of judgment and opinion, there must be no division but unity of affection. It is and has been always the plague of the church that division of heart and affection there takes place, where any division is in judgment, though men err of infirmity. This evil causes more to be condemned for heretics than indeed ought to be. It makes schisms where none should be. It makes dissentions to be incurable which otherwise might be cut off. And therefore if dissentions in judgment arise, we must remember to suppress envy, hatred, pride, self-love, and let Christian love bear sway.
Again, here we see it is lawful to speak in sermons "as men do," so it be done after the example of Paul, with these cautions. First, it must be done sparingly and soberly without ostentation. Secondly, it must be done upon a just cause, as when the sayings of men serve to convince the hearers, and that in their consciences. Thirdly, a difference must be made between the word of man, and the Word of God, lest in adding one to the other, the Word of God lose his [its] grace and excellence. Lastly, God's Word only must be the foundation of the doctrine which is taught, and the word of man is to be added in respect of our infirmity to give light or to convince.
That which Paul speaks after the manner of men is a principle of law, or a conclusion of the light of nature, namely, that a covenant or
testament confirmed may not be abrogated. Paul says it is the property of them that are of reprobate minds to be "truce-breakers"
(Rom. 1:31). Hence sundry questions may be resolved. The first is, whether legacies given to the maintenance of the Mass may be applied to the maintenance of the true worship of God? Answer. The testator in the giving of such legacies has a double intention. One is general, and that is to preserve the worship of God. The other is special, and that is to preserve the idolatry of the Mass. In this he errs, and therefore his will may be changed. For testaments unlawfully made may be abrogated. In the general, he erred not. And therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be said that the next heirs may recall them when the Mass is abolished. I answer, no. Because they may still be applied to the public good of the church. The affection of the dead was good in this case, though their judgment was naught.
And therefore regard is to be had of their affection and intent.
The second question is, whether we are to keep covenant with heretics and enemies? Answer. Yea. For the principle, a covenant confirmed, may not be abrogated, is the conclusion of nature which binds all men without exception at all times, if the covenant be lawful.
The third question is, what if damages and losses follow upon the covenant made and confirmed—must it then be observed? Answer.
Of covenants, some are single, that is, bare promises not confirmed by oath; and some again are with oath. Again some covenants are mere civil, being made of man to man; and some are more than civil, being made of man to God, as contracts of marriage. Now if covenants be single covenants and merely civil, then may they be changed by the makers or by their successors, if hurts and losses arise. Yet if covenants be confirmed by oath, and if they be made to
God, they may not be changed, so long as they are lawful, though great losses ensue (read the example of Josh. 9:18). "A good man sweareth, and changeth not, though he lose thereby" (Ps. 15:4).
The fourth question is, whether a contract may not be dissolved when one of the parties has a disease contagious in deadly manner and incurable? Answer. If such a disease follow the contract, the marriage not consummate, we may presume that God does dissolve the contract. And the covenant dissolved by God, we may without danger hold to be abrogated.
The last question is, whether the Church of Rome has not dealt wickedly in altering the last testament of Christ when it ministers the Lord's Supper under one kind? Answer. They sin against the light of nature which teaches us not to abrogate the testaments of men, much less the testament of God. It is alleged that we receive [the] whole Christ under the one kind. Answer. True indeed, but we must consider the end of the sacraments is to signify and represent perfect nourishment in and by Christ. Now perfect nourishment is not in bread alone, but in bread and wine. And by them both joined together is signified that Christ is the bread and the water of life.
Now to abolish the cup is to abolish the principal use of the sacrament and to lessen our comfort.
In the sixteenth verse Paul says, "The promises were made to Abraham," in the plural number, because they were sometime made to Abraham, sometime to his seed, and sometime to both; and they were often repeated to Abraham, and therefore are called promises, though in substance they are but one. The seed of Abraham here mentioned is the seed not of the flesh, but of the promise (Rom. 9:8); and this seed is first Christ Jesus, and then all that believe in Christ.
For all these are given to Abraham as children by the promise and
election of God. Moreover, this seed is not many (as Paul observes) but one—that is, one in number. It is objected that the word "seed" is a name collective and signifies the whole posterity of Abraham.
Answer. It does sometime, but not always. For Eve says of Seth, "God hath given me another seed" (Gen. 4:25), that is, another son.
Lastly, it is said that this one particular seed of Abraham is Christ Jesus. Here by the name Christ, first and principally the mediator is meant, and then secondly all Jews and Gentiles believing that are set and grafted into Christ by their faith. For Paul says that "the children of God," or, "the children of the promise are the seed of Abraham"
(Rom. 9:8). Again, "They which are of Christ are the seed of Abraham" (Gal. 3:29). And the name Christ signifies not only the head or mediator, God and man, but also the church gathered partly of Jews and partly of Gentiles. "The body" (says Paul) "is one, but the members are many: even so is Christ" (1 Cor. 12:12)—that is, the church of Christ. Again, "I bear in my body the remainders of the sufferings of Christ" (Col. 1:24). And the church is called "the complement of Christ" (Eph. 1:23). It may be objected that by this means the seed of Abraham is many and not one, because Christ and all believers are the seed. Answer. They are all one in respect of one and the same blessing of God, which is first given to Christ, and by Christ to all that believe in Him. "All are one in Christ" (Gal. 3:28), and "he gathers things in heaven and earth into one head" (Eph.
1:10).
It is here to be observed that the promises made to Abraham are first made to Christ, and then in Christ to all that believe in Him, be they
Jews or Gentiles. This conclusion is of great use. First, by it we learn the difference of the promises of the law and the gospel. The promises of the law are directed and made to the person of every man particularly. The promises of the gospel are first directed and
made to Christ, and then by consequent to them that are by faith engrafted into Christ.
Secondly, by this we learn to acknowledge the communion that is between Christ and us. Christ as mediator is first of all elected, and we in Him. Christ is first justified, that is, acquit of our sins, and we justified in Him. He is heir of the world, and we heirs in Him. He died upon the cross, not as a private person, but as a public person representing all the elect; and all the elect died in Him and with Him.
In the same manner they rise with Him to life and sit at the right hand of God with Him in glory.
Thirdly, here we see the ground of the certainty of perseverance of all them that are the true children of God. For the office of Christ to which He is set apart is to receive the promise of God for us and to apply it unto us. And this work is done by Christ without impediment and without repentance on His part. The seal and foundation of our salvation is this: that God accepts and knows us for His (2 Tim. 2:19), and that which concerns us is that we must worship God in Spirit and truth and depart from iniquity.
Lastly, here is comfort against the consideration of our unworthiness. You say thou art unworthy of the mercy of God, and therefore have no hope. And I say again: Do you truly exercise yourself in the spiritual exercises of faith, invocation, repentance? Be not discouraged. You must not receive the promise immediately of God, but Christ must do it for you. Though thou art unworthy, yet there is dignity and worthiness sufficient in Him. If you say, that you must at the least receive the promise at the hand of Christ, I add further that "He will not quench the flax that doth but smoke, neither will He break the bruised reed." He accepts the weak apprehension, if it be in truth. And our salvation stands in this, not that we know
and apprehend Him, but that He knows and apprehends us first of all.
Verse 17. "This I say." In the former verses Paul has laid down two grounds. One is that testaments of men confirmed may not be abrogated; the other, that the promises were made to Abraham and his seed, which is Christ. Now, what of all this, may some man say?
Paul therefore adds these words: "This I say," that is, the scope and intent of all my speech is to show that the covenant or testament confirmed by God cannot be abrogated. And secondly if it might so be, yet that the law could not abrogate the testament, because it was given 430 years after the confirmation of the said testament. And because it might be doubtful what Paul means when he says, "The covenant confirmed cannot be abrogated," he explains himself in the end of the verse by saying, "The promise cannot be made of no effect."
It is here to be observed that Paul says, "The promise made to Abraham is a covenant," or, "testament." It is a covenant or compact because God for His part promises remission of sins and life everlasting and requires faith on our part. In respect to this mutual obligation, it has in it the form of a covenant. It is also a will or testament in two respects. First, because the promise is confirmed by the death of the mediator (Heb. 9:15–17). Secondly, the things promised, as remission of sins and life everlasting, are given after the manner of legacies, that is, freely, without our desert or procurement. In this we see the great goodness of God who vouchsafes to name them in His testament that have made covenant with the devil and are children of wrath by nature, as we all are.
Again, in that the promise is a testament, remission of sins and life everlasting is a legacy. And for the obtainment of them, we must
bring nothing unto God, but hunger and thirst after them and make suit unto God for them by asking, seeking, knocking. Thus are all legacies obtained, and there is no more required on our part but to receive and accept them. And though we be never so unworthy in ourselves, yet shall it suffice for the having of the blessing of God if our names be found in the testament of God.
Again, Paul says that "the promise made to Abraham is a covenant confirmed of God." It may be demanded, by what means it was confirmed? Answer. By oath (Heb. 6:17). Again, it may be demanded, to whom it was confirmed? Answer. To Abraham, as being the father of all the faithful, and then to his seed, that is, first, to the mediator
Christ, and consequently, to every believer, whether Jew or Gentile.
For Abraham in the first making and in the confirmation thereof must be considered as a public person, representing all the faithful.
Here again we see God's goodness. We are bound simply to believe His bare word; yet in regard of our weakness, He is content to ratify
His promise by oath that there might be no occasion of unbelief.
Again, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some may say, I could do so if God would speak to me, as He did to Abraham. I answer again, when God spoke to Abraham, in him He spoke to all his seed, and therefore to you whosoever thou art that believes in Christ.
And hence we are to gather sure hope of life everlasting. For in the person of Abraham, God has spoken to us. He has made promise of blessing to us. He has made covenant with us. And He has sworn unto us. What can we more require of Him? What better ground of true comfort (Heb. 6:17–18)?
Lastly, in that God thus confirms unto us the promise of life everlasting, it must encourage us to all diligence in the use of all good means whereby we may attain to the condition of Abraham. And it must arm us to all patience in bearing the miseries and calamities that fall out in the strait way to eternal life.
Further, Paul says that "the promise is a covenant confirmed, and that in respect of Christ" because He is the scope and foundation of all the promises of God: partly by merit, and partly by efficacy. By merit, because He has procured by His death and passion remission of sins and life everlasting. By His efficacy, because He seals up unto us in our conscience remission of sins and withal restores in us the image of God. The Use. If Christ be the ground of the promise, then is He the ground and fountain of all the blessings of God. And for this cause, the right way to obtain any blessing of God is first to receive the promise, and in the promise, Christ. And Christ being ours, in Him and from Him we shall receive all things necessary.
The second answer of Paul to the former objection is that if the promise made to Abraham might be disannulled, yet the law could not do it. And he gives a double reason. The first is drawn from the circumstance of time. Because the promise or covenant was made with Abraham, and continued by God 430 years before the law was given, therefore says Paul, "The law was not given to disannul the promise."
Against this reason, it may be objected that Abraham's seed was but four hundred years in a strange land (Gen. 15:13). Answer. Moses speaks of the time that was from the beginning of Abraham's seed, or from the birth of Isaac to the giving of the law. And Paul here speaks of the time that was between the giving of the promise to Abraham
and the giving of the law. And that was thirty years before the birth of Isaac.
Again, it may be objected that the Israelites were in Egypt 430 years:
"The dwelling of the children of Israel, while they dwelled in Egypt, was 430 years" (Ex. 12:40). Therefore it seems there was more time between the promise and the law. Answer. The meaning of Moses in this place is thus much: That the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 years, and that in part of this time they dwelt in Egypt as strangers. The words may thus be translated, "The dwelling or peregrination of the children of Israel, in which they dwelt in Egypt, was 430 years." And this peregrination begins in the calling of Abraham and ends at the giving of the law.
In Paul's example, we see what it is to search the Scriptures: not only to consider the scope of whole books and the parts thereof, but to ponder and weigh every sentence, and every part of every sentence, and every circumstance of time, place, person. This is the right form of the study of divinity to be used of the sons of the prophets.
The second reason used by Paul is in the eighteenth verse. It may be framed thus. If the law abolish the promise, then the inheritance must come by the law, but that cannot be. He proves it thus. If the inheritance of life eternal be by the law, it is no more by the promise.
But it is by the promise because God gave it unto Abraham freely by promise. Therefore it comes not by the law.
The opposition between the law and the promise shows that Paul in this epistle speaks not only of the ceremonial, but also of the moral.
For the greatest opposition is between the moral law and the free promise of God.
Let us again mark here the difference between the law and the gospel. The law promises life, but to the worker for his works, or upon condition of obedience. The gospel called by Paul "the promise" offers and gives life freely without the condition of any work and requires nothing but the receiving of that which is offered. It may be objected that the gospel promises life upon the condition of our faith.
Answer. The gospel has in it no moral condition of anything to be done of us. Indeed faith is mentioned after the form and manner of a condition, but in truth it is the free gift of God, as well as life eternal.
And it is to be considered not as a work done of us, but as an instrument to receive things promised. This difference of the law and the gospel must be kept as a treasure. For it is the ground of many worthy conclusions in true religion. And the ignorance of this point in the Church of Rome has been the decay of religion, specially in the article of justification.
Thirdly, we must here observe the opposition between the law and the free promise of God in the justification of a sinner. "For if life come by the law, it comes not by the promise," says Paul. And, "If they which are of the law are heirs, the promise is of none effect"
(Rom. 4:14). By this we see the Church of Rome overturns and abrogates the free promise of God. For they of that church teach that the first justification is by mere mercy. And that the second is by the works of the law. But the law and the promise cannot be mixed together, more than fire and water. The law joined with the free promise disannuls the said promise.
Lastly, in that Paul says, God "gave" and freely bestowed the "inheritance by the promise," it must be considered that this giving is no private but a public donation. For Abraham must be considered as a public person. And that which was given to him was in him given to all that should believe as he did. Are you then a true believer? Do
you truly turn unto God? Here is your comfort. The inheritance of eternal life is as surely yours as it was Abraham's when he believed.
For thou art partaker of the same promise with him. And when God gave him life, he gave you also life in him. Again, persons backward and careless must be stirred up with all diligence to use all good means that they may believe truly in Christ and truly turn to God.
For so soon as they begin to believe and to turn unto God, they are entered into the condition of Abraham, and if they continue, "They shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven." And after this life, they shall rest in the bosom of Abraham.54 For that which was done to Abraham shall be done to all that walk in his steps.
19 Wherefore then serves the law? It was added because of transgressions, until the seed was come to which the promise was made: and it was ordained by angels in the hand of a mediator.
20 Now a mediator is not of one: but God is one.
Paul has proved before that the law does not abolish the promise. His last reason was because then the inheritance should be by the law, which cannot be. Against this reason in the nineteenth and twentieth verses, there is an objection made and answered. The objection is this. If life and justice come not by the law, the law then is in vain.
And this objection is expressed by way of interrogation, "Wherefore then serves the law?" The answer is in the next words, "It is added for transgressions," that is, for the revealing of sin and the punishment thereof, and for the convincing of men touching their sins (Rom. 3:19–20). Moreover, Paul sets down the time or continuance of this use of the law when he says, "Till the seed came to which the promise was made"—that is, till Christ come and
accomplish the work of man's redemption. Here two questions may be demanded. The first is, whether the law serve to reveal sin after the coming of Christ? For Paul says, "It is added for transgressions, till Christ." Answer. The law serves to reveal sin even to the end of the world. Yet in respect of the legal or Mosaic manner of revealing sin, it is added, "but till Christ." For the law before Christ did convince men of sin, not only by precepts and threatening, but also by rites and ceremonies. For Jewish washings and sacrifices were real confessions of sin. And they were a handwriting against us, as Paul says. And this manner of revealing sin ended in the death of Christ (Col. 2:14). Again, the ministry of condemnation which was in force till Christ, at His coming is turned into the ministry of the Spirit and of grace (2 Cor. 3:6–7). For under the law there was plentiful revelation of sin with dark and small revelation of grace; but at the coming of Christ, men saw heaven opened, and there was a plentiful revelation of sin with a more plentiful revelation of grace and mercy. And in this respect also the law is said to be "till Christ."
The second question is, whether the seed of Abraham were before Christ, or no? Answer. All that followed the steps of Abraham's faith before Christ were his seed. Yet were they not that seed, that is, the principal seed who is Christ, who is the seed blessed in Himself and giving blessedness to all other. And the believers that were before Christ or after Him are the seed of Abraham, in respect they are set into Christ who is principally the seed mentioned in this text.
When Paul says, "Ordained by angels in the hand of a mediator," he makes a declaration of that which he had said before by an evident sign on this manner. That the law serves to discover transgressions, it appears by this: That the Jews could not abide to receive the law immediately from God, but it was delivered by angels and received by the hand of a mediator. And this argues man's guiltiness and his
disagreement with God, because a mediator is of two at the least, and of two being at difference between themselves.
The law is said to be ordained or disposed by angels because they were attendants on God in the mount when the law was delivered.
Secondly, they were witnesses and approvers of the delivery. Thirdly it may be the voice of God whereby the law was published in the hearing of all the Israelites was uttered and pronounced by the ministry of angels. For the Holy Ghost says, "The word spoken by angels was steadfast" (Heb. 2:2)—that is, the law. It may be said, all this proves not that angels ordained the law. Answer. Often in Scripture, the work or action of the principal agent is ascribed to the instrument or minister. The saints are said "to judge the world" (1
Cor. 6), whereas indeed they are no more but witnesses and approvers of this judgment. In the same manner, Timothy is said "to save himself and others" (1 Tim. 4:16). The last trumpet is sounded by angels (Matt. 24:31), and it is called the voice of the archangel and the trump of God (1 Thess. 4).
Moreover Paul says, "The law was delivered by the hands of a mediator," that is, of Christ (as some think); but that cannot be. For the hand of a mediator signifies the ministry and service of a mediator, and this service is inferior to the service of angels because the law was delivered by angels and received of them by a mediator.
Therefore the mediator here mentioned is Moses, who stood between the people and God in the delivery of the law (Deut. 5:5). It may be objected, that there is but "one mediator Christ" (1 Tim. 2:5).
Answer. Mediator of reconciliation is only one, and that is Christ.
And Moses is a mediator only in the relating and reporting the law from God to the Israelites.
Paul adds that a "mediator is not of one," that is, that every mediator is of two at the least, and of two at variance and disagreement. And he says further, that "God is one"—that is, always the same and like
Himself without change. And the reason of the speech is this. Paul has taught that the law was given by a mediator, and that this declared a difference between God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul says, not God but man, because "God is always one and the same."
The Use. In that the law is for transgressions, we are taught to examine and search our hearts and lives by the law of God. "Fan you,
O nation, not worthy to be loved" (Zeph. 2:1). "Let us search our hearts, and turn again to the Lord" (Lam. 3:40). That we may the better examine ourselves, four rules must be observed.
The first, when any one sin is forbidden in any commandment of the law, under it all sins of the same kind are forbidden, all causes of them, and all occasions.
The second, a commandment negative includes the affirmative and binds us not only to abstain from evil, but also to do the contrary good.
The third is that every commandment must be understood with a curse annexed to it, though the curse be not expressed.
The fourth is that we must especially examine ourselves by the first and last commandments. For the first forbids the first motions of our hearts against God, and the last forbids the first motion of our hearts against our neighbor, though there be no consent to do the evil which we think. Paul says of himself that the commandment, "Thou shalt not lust," was it that especially humbled him (Rom. 7).
According to these and other rules (which now I omit) we must with special care examine ourselves. The want of this duty causes men to rot away in their sins without remorse or true repentance. And it is the cause that so many men profit so little in hearing the word preached; because they know not what sin means, neither can they search aright their consciences and lives.
Moreover, after we have begun to practice this duty, we must often (as occasion shall be given) renew it to the end. Consider David's example (Ps. 119:59).
When Paul says that "the law is added till Christ," we see that the legal ministry of death is abolished now, and that we are under the ministry of the Spirit and life. And for this cause we in these last days that are ministers of the word must preach the doctrine of salvation plainly to the very consciences of men (2 Cor. 4:1). Again, the people of these days ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these days of light, the gospel be hid (as it is to very many, who remain still in ignorance and disobedience), it is a fearful sign unto them of their condemnation (2 Cor. 4:4).
In that the law of God was ordained or delivered by angels, we are put in mind to reverence it and to esteem it as a treasure. Secondly, we are to fear to break the least commandment of the law because the angels that were ordainers of the law do no doubt observe the keepers and the breakers of it and are ready pressed to be witnesses and revengers against them that offend. Stephen upbraids the Jews that the law was given by the dispensation of angels, and yet they broke it (Acts 7:53). Thirdly, if you offend and break the law, repent with speed. For that is the desire and joy of angels. They that delivered the law, rejoice to see the keeping of it. Lastly, if you sin
and repent not, look for shame and confusion before God and His angels.
Because Moses was a mediator to the Jews, papists gather that therefore angels and saints may be mediators. Answer. It follows not.
Moses was ordained a mediator, so are not they. Moses was present with the Jews and had fellowship with them whose mediator he was.
Saints are absent in heaven, and angels though they be about us have no fellowship with us. Moses was mediator, but once and that only in one thing. Saints are made continual mediators. Lastly, Moses was mediator in relating and reporting the law from God to the people.
Saints and angels are made mediators to relate and report our prayers and the secrets of our hearts to God.
Whereas Paul says that "a mediator is not of one," but a third between two at the least, it may be demanded, how Christ can be mediator between man and God, considering He is God? Answer.
Though Father, Son, and Holy Spirit be one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting; so as the Father is the Father, not the Son or Holy Ghost; the Son, the Son, and not the Father or the Holy
Ghost; the Holy Ghost, the Holy Ghost, and not the Father or the Son. The Son then and the Father being persons really distinct, the Son may be and is mediator, first of all, in respect of order to the Father, and in Him to the Son and the Holy Ghost. For the three persons being of one nature and will, when the Father is appeased, in Him also the Son and the Holy Ghost are appeased. Thus John says,
"If any man sin, we have an advocate with the Father." It may be said that Christ cannot be mediator to Himself. Answer. In Christ consider His nature and His office. By nature, He is the Son of God; by office, He is mediator and thus He is God-man, or man-God; and, as mediator by voluntary dispensation, He is inferior to Himself as