IT was of necessity y• this Mediator should be very aGod and not only man, for these reasons following. First bif he had not been very God, he should not have been a Saviour, but should have needed a Saviour for himself. Secondly, cthere must be before the justice God proportion between the fault and the pain thereof: the offence or fault is infinite, for as much as he is infinite against whose majesty it is committed: therefore it was needful to have satisfaction that is infinite and consequently that he which should ⟨image 32⟩do it as very man should also be infinite that is to say very god. Thirdly d for4 that the wrath of god is infinite there was no strength of man or Angel which could have been able to bear such a burden but it should fall & be overwhelmed under it, therefore it was needful that he which should rise again having the victory over the devil sin the world and death joined with the wrath of god should be not only perfect man but also very god. Finally god the better to declare his incomprehensible goodness would make his grace not only equal e with our offence, but would5 that it should exceed and surmount the trespass. For this cause, even as the f6 first Adam the author of our offence though•e he were created to the Image of god, yet notwithstanding was earthy as his frailty and weakness hath well declared, so on the contrary Jesus Christ the second Adam by whom we be delivered is in such wife perfect and very man, that he is also heavenly, that is ⟨p. 10⟩to say very god, for as much as the fullness of gthe godhead dwelleth in him bodily. So that if the disobedience of Adam doth astonish or make us afraid, the righteousness of Jesus Christ should much more comfort and stablish us, and that we should hope for a life obtained us by Jesus Christ much better then that which we have lost in Adam: yea so much better as Jesus Christ is above Adam.
IT was of necessitie y• this Mediatour shoulde be verye aGod and not onlye man, for these reasons folowing. First bif he had not bene very God, he shoulde not haue bene a Sauiour, but shoulde haue néeded a Sauiour for himselfe. Secondly, cthere muste be before the iustice God proporcion betwene the faulte and the payne thereof: the offence or faulte is infinite, for as muche as he is infinite against whose maiestie it is committed: therefore it was nedefull to haue satisfaction that is infinite and consequently that he which should• ⟨image 32⟩do it as very man should also be infinite that is to saye verye god. Thirdlye d for4 that the wrathe of god is infinite there was no strength of mā or Angell which coulde haue bene able to beare suche a burden but it should fal & be ouerwhelmed vnder it, therfore it was néedefull that he which should rise againe hauing the victorye ouer the deuill synne the worlde and death ioyned with the wrath of god should be not onelye perfect man but also very god. Fynally god the better to declare his incōprehensible goodnes woulde make his grace not onelye equall e with our offence, but woulde5 that it should exceede and surmount the trespasse. For this cause, euen as the f6 firste Adam the auctour of oure offence though•e he were created to the Image of god, yet notwithstanding was earthy as his frailty and weaknes hathe well declared, so on the cōtrary Iesus Christ the seconde Adam by whom we be deliuered is in such wife perfecte and very man, that he is also heauenly, that is ⟨p. 10⟩to say very god, for as much as the fulnes of gthe godheade dwelleth in him bodily. So that if the disobedience of Adam doth astonishe or make vs afraid, ye righteousnes of Iesus Christ should muche more comfort and stablishe vs, and that we shoulde hope for a lyfe obtained vs by Iesus Christ much better then that which we haue lost in Adam: yea so much better as Iesus Christ is aboue Adam.
- aJohn. •. b. & other places infiniteIohn. •. b. & other places infinite
- bIsaiah▪ 43. b •Esaye▪ 43. b •
- cRom 3. d
- 4John 14. b •. Cor. 5. dIohn 14. b •. Cor. 5. d
- 5Rom. 5. c.
- 62. Cor. 15.
- gColos. 2, b
