The Institution of Christian Religion

Now, it much behoved us that he should be both God and §1man, which should be our Mediator. If a man ask of the necessity, it was not in deed a simple or absolute necessity, as they commonly call it, but it proceeded from the heavenly decree, whereupon hanged all the salvation of men. But the most merciful father appointed that which should be best for us. For whereas our own iniquities had, as it were, cast a cloud between him and us, and utterly excluded us from the kingdom of heaven, no man could be the interpreter for restoring of our peace, but he that could attain unto God. But who could have attained unto him? could any of the sons of Adam? But all they did with their father shun the sight of God for fear. Could any of the Angels? but they also had need of a head, by whose knitting together they might perfectly and unseverably cleave unto God. What then? It was past all hope, unless the very majesty of God would descend unto us, for we could not ascend unto it. So it behoved that the son of God should become for us Immanuel, that is, God with us: and that in this sort, that by mutual joining, his godhead and the nature of man might grow into one together. Otherwise neither could the nearness be near enough, nor the alliance strong enough for us to hope by, that God dwelleth with us. So great was the disagreement between our filthiness, and the most pure cleanness of God. Although man had stand undefiled without any spot, yet was his estate to base to ⟨image 161⟩attain to God without a Mediator. What could he then do being plunged down into death and hell with deadly fall, defiled with so many spots, striking with his own corruption, and overwhelmed with all accursedness?¹ Therefore not without cause. Paul meaning to set forth Christ for the Mediator, doth expressly recite that he is Man. Our Mediator saith he) of God & man, the man Jesus Christ. He might have said, God: or at the least he might have left the name of Man as well as of God. But because the holy ghost speaking by his mouth, knew our weakness: therefore to provide for it in time, he used a most fit remedy, setting among us the son of God familiarly as one of us.

NOw, it much behoued vs that he should be bothe God and §1man, whiche should be our Mediatour. If a man aske of the necessitie, it was not in deede a symple or absolute necessitie, as they commonly call it, but it proceded from the heauenly decree, whereupon hanged all the saluation of men. But the most mercifull father apointed that which should be best for vs. For whereas our owne iniquities had, as it were, cast a cloude betwene him and vs, and vtterly excluded vs from the kingdome of heauen, no mā could be the interpreter for restoryng of our peace, but he that could atteine vnto God. But whoe could haue atteyned vnto him? coulde any of the sonnes of Adam? But all they dyd with theyr father shūne the sight of God for feare. Could any of the Angels? but they also had neede of a head, by whose knittyng together they might perfectly and vnseuerably cleaue vnto God. What then? It was past all hope, vnlesse the very maiestie of God wold descend vnto vs, for we could not ascende vnto it. So it behoued that the sonne of God should become for vs Immanuel, that is, God with vs: and that in this sort, that by mutuall ioynyng, his godhed and the nature of man might grow into one together. Otherwise neyther could ye nerenesse be nere enough, nor the allyance stronge enough for vs to hope by, that God dwelleth with vs. So greate was the disagreement betwene our filthinesse, and the moste pure cleannesse of God. Although manne had stande vndefiled without any spot, yet was his estate to base to