A Body of Divinity, Vol. 2 (of 4): Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger CatechismRidgley, Thomas
Religion
A Body of Divinity, Vol. 2 (of 4): Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism
QUEST. XXXIX. _Why was it requisite that the Mediator should be
Man?_
ANSW. It was requisite that the Mediator should be Man, that he
might advance our nature, perform obedience to the law, suffer, and
make intercession for us in our nature, have a fellow-feeling of our
infirmities, that we might receive the adoption of sons, and have
comfort and access with boldness unto the throne of grace.
QUEST. XL. _Why was it requisite that the Mediator should be God and
Man in one Person?_
ANSW. It was requisite that the Mediator, who was to reconcile God
and Man, should himself be both God and Man, and this in one Person,
that the proper works of each nature might be accepted of God for
us, and relied on by us, as the works of the whole Person.
Our Mediator having been considered as God and Man, in one person, we
have a farther account of the necessity of being so. And,
I. It was necessary that he should be a divine Person, for several
reasons here assigned, with others that may be added. As,
1. If he had not been God, he could not have come into the world, or
been incarnate, and have had the guilt of our sins laid on him, with his
own consent; for he could not have been a party in the everlasting
covenant, in which this matter was stipulated between the Father and
him; and, had he not consented to be charged with the guilt of our sin,
he could not have been punished for it, inasmuch as God cannot punish an
innocent person; and, if such an one be charged with this guilt, and
consequently rendered the object of vindictive justice, as our Saviour
is said to have been, in scripture, it must be with his own consent. Now
the human nature could not consent to its own formation, and therefore
it could not consent to bear our iniquities; since to consent supposes
the person to be existent, which Christ, had he been only Man, would not
have been before his incarnation, and therefore he could not have come
into the world as a Surety for us, and so would not have been fit, in
this respect, to have discharged the principal part of the work, which
he engaged in as Mediator.
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