AS many Scriptures thorough the body of the Bible , doe moste plainly lay forth , the worke , I should say wonder , of our redemption & reconciliation with God the father : so there is nothing , wherein a Christian soule should rather seeke to solace her selfe , then in the sweet meditation of this most heauenly doctrine , by which she may see that God is now reconciled vnto her , and that shee may through Christ merite , haue accesse with boldnesse vnto the throne of grace , for as this maketh a mans heart to melt , & his knees for feare to beate together , to consider that God is his enemy , and that he will call him to iudgement for al his sinnes : so this filleth the hart with ioy and bones with gladnesse , to record that God hath put away his sinnes , and in great fauour hath respect vnto him for his good . In regard whereof it standeth vs in hand that our heartes may be filled with this sweetnes , and our soules haue their parte in this most heauenly solace , attentiuely to consider the Apostle in this place . In the vnfolding of whose wordes , my purpose is , first briefly to lay downe his meaning , and then more amply to stand on those points , which make for reconciliation betweene God and man .

Now then are wee embassadors for Christ : as if the Apostle would say now then we come not of our owne heads , without lawfull warrant , for God hath put this word of reconcilement into our mouthes , he hath sent vs in embassage vnto you , and giuen vs in commission thus to speake : Wherefore for Christ sake if you will doe any thing for him we pray you , nay Christ praieth you , for his place now we do supply , and not only he but God in vs , and by vs praieth and beseecheth that you would be reconciled vnto him . If you desire his friendship , but yet feare his presence because of your sinnes ; beholde his mercie , he will not impute vnto you your sins , but vnto you they shall be as though they had neuer beene . If yet you doubt how this may be , since that you know that God is iuste and punisheth sinne wheresoeuer he findeth it ; looke on your sauiour , & that which God in mercy pardoneth in you , he punisheth with all iustice in his sonne . For he which was most innocent and knew no sinne , hath your sinnes imputed vnto him , and not onely imputed , but he is made sinne for you , that is a sacrifice for your sins . Thus the chastisement of your peace is layed on his shoulders , and for your sins hee hath suffered , an hell of torments in his most blessed soule & bodie . If yet you dare not presume his presence , because you want your wedding garments : consider , that he was therefore made sinne for you , that you should be made , ( you cannot make your selues ) not the righteousnes of man which is inherent in you , but the righteousnes of God which is imputed to you . And to make all without doubt you are made this righteousnes of God , not in your selues , but in him , euen in Christ Iesu , which for your sake hath sanctified himselfe , and fulfilled all righteousnes for you , so that as your sinnes were not inherent in him , but in your selues ; yet so imputed to him , as though they were his : so this righteousnes , by which you are reputed righteous before your maker , is not inherent in you but in him , yet as if it were yours , through Gods great mercy it is imputed vnto you . Wherefore now let euery good Christian , in a good assurance of hope , come with boldnesse vnto the throne of grace , since now to his endlesse comfort he feeleth , that Christ hath borne the punishment of his sinne , that hee might enioy the fruite of Christes righteousnes , which is all grace in this world and hereafter euerlasting life .

Out of this short explication of the Apostles wordes , & light touch of this most wounderful doctrine , we may for our better instruction obserue , first who are to be reconciled , that is God and man : secondly by whom they are to be reconciled , that is by Iesus Christ : thirdly by what meanes Christ reconcileth man vnto God , which is by taking away from man that which is mans , that is his sinne : and by giuing vnto man that which is not mans , but Gods , euen the righteousnesse of God in him .

Then first the chiefe partie that is to be reconciled is God , and he a a Mat 23 3 〈…〉 Ier 25.4 sent his seruaunts earely and late , to recall his people from their sinnes ; and although they were euill entreated and put to shame , yet in the aboundance of his loue he protesteth that b b Eze ●3 . 1 he would not the death of a sinner , but with great griefe demaundeth of his people Israell why they would die , nay after his seruants he sendeth his sonne , who a a Luk. 19 41. weepeth & would haue b b Mat. 23.37 . gathered them as the henne gathereth her chickens , but they would not heare , nor know the thinges that made for there peace , c c Iohn 11.53 but killed the heyre of the vineyard , and d d Mark . 13.9 persequuted such which beleeued in his name . Yet for all this God full of mercy and ready to forgiue , giueth , in commaund e e Act. 1.8 Mat. 28.19 to his Apostles , and to other successors the pastors and teachers in the Church , not to commaund but to pray , not in there owne name but in his , that yet at the length they would be reconciled vnto him . Behold O carelesse fleshe the wonder of the world , that the almighty a a Iob 4.9 who by the breath of his nostrels , could destroy al flesh , b b Mat. 3 9. and can raise out of stones sonnes vnto Abraham , c c Exo. 32.10 & make of Moses a mighty nation , should so far stoope as it were vnto man , and beseech him that he would be reconciled vnto him . It is he O man that is iniured , d d Isa. 5.4 he hath not iniured nor wronged thee , e e Mic. 6 , 3 testifie against him if thou canst : yet he which beareth thy rebukes , f f Ioel 2.11 . ●ob 9 5 ●er . 10.12 and whose wrath if thou weart armed , with the powers of heauen and earth thou couldest not susteyne , is not onely g g Ps. 86.5 ready to forgiue , but beggeth at thy hands , that thou wouldest be forgiuen , and reconciled vnto him : Thy enmitie can do him no hurt , thy friendship no good . Yet when thou art dumbe , nay scornest his helpe that is thine owne health , he for thy good not for his , entreateth , beseecheth , that thou wouldest be reconciled vnto him . O Lord b b Exo 34 6 P● . 145 8 great in patience and of much mercy , that thou shouldest so friendly deale with sin full flesh . I would that we could so deale with our brethren , as thou O Lord hast dealt with vs . But alas our fleshly mindes and malice feeding stomackes , are so sharpened to reuenge , and to bandie backe an ill turne with a worse , that if any hath but once trespassed vs , we are ready forthwith to haue him by the throate . We are so farre from entreating his loue , that wee disdaine to speake to him , nay cannot abide that any should speake of him to vs . But O man looke on thy maker , he hath not dealt in this sort with thee : thou hast not trespassed a a Mat. 18 . 2● him once , but often : and that not after a light , but most grieuous manner , yet before b b Ier. 31.10 Ezech. 〈…〉 Rom. 10.20 that thou art sorie for thy fault , or once desirest to haue his mercy , he is not onely content to speake , but as one that hath written thy iniuries in the dust , desireth thee to be reconciled vnto him . O blessed sauiour whilest yet thy handes and feete were bleeding , & thy mouth tasted of the gall and vineger , whilest yet thy eies saw there vilenes , and thy eares heard the reproch with which they reproched thee : thou criedst , c c Luke 23 3 forgiue them father , forgiue them , they know not what they do . And thy faithfull Stephen whilest yet he sighed vnder the violence of the stones , he d d Luke 9.54 called for no fier from heauen , neither did his e e Gen. 4.10 bloud call for vengeance from the earth , but seeking to do good to them , of whom he had receyued euill , f f Act. 7.60 O Lord lay not this sin to there charge . True it is that which the Disciples spake of another matter , so sinful flesh speaketh of this , a a Iohn 6.60 this is an harde saying who may abide it . Insomuch that if fleshe and bloud aske counsaile of it self , he wil b b Leu. 24.20 haue a tooth for a tooth , and yet not content , he will neuer rest , till he hath set his feete on the neck of him that hath offended , and his eies see him a dispised creature trampeled in the dirte . For if c c Hest . 3.6 Haman see that Mardoche shall not arise and make obeysaunce vnto him , so mightily rageth malice in his hart , that he will not onely prepare a gibbet to hange him : but yet not satisfying his reuenging soule , he will labour to destroy with him his whole nation . If once the women shall ascribe to Dauid , more d d 1. Sam. 18.8.29 glorie then to Saule , although Dauid ventured for Saules defence , and this fault ( if so be a fault ) is in other not in him , yet Saules soule so burneth with reuenge , that it can not be cooled by e e 1. Sam. 20.33 . intreatie of friendes , or any whit aswaged f f 1. Sam. 24.12 . by the merites of his seruant , nor yet quenched , although he g g 1. Sam 34. vers. 2● knoweth all this to be the onely worke of God . Thus doth malice & reuenge beare rule in fleshly minded men .

Neyther doth this furious passion onely reigne in fleshly minded men , and such which haue no feeling of God , but euen this taketh hold sometimes of the children of God , and so mastereth the good spirit that is in them , that in the furie of their affection they seeke reuenge , and the spoyle of him whom their humor doth not like . This may be seene in Elysha h h 2. Reg 2.23 who cursed the children because they mocked him , this in i i Gen. ●● . 29 the Patriarkes which forgate nature and sould their brother , this k k Gen. ●● 8 in Lot who snuffes at Abraham for the quarell of his men , this l l Luk. ●●4 in the Apostles , who wished for fier to come downe from heauen , this m m 1. Sam. 25.22 in Dauid who rashly vowed , that hee would not leaue in Nabels house one to make water against the wall , and this also in many Gods seruants , who now liue in the flesh , too much yeelding to their fleshe . Vnto whom what should wee say but that they n n Gal. ● . ●● would walke after the spirit , not after the fleshe , that they would o o Gal. 2 . 2● leaue to liue vnto themselues , and suffer Christ to liue in them . That they would say of Shemei cursing as Dauid did to the sonnes of Seruiah , p p 2. Sam. 16 11 suffer him to curse , for the Lord hath bidden him , or that they would answere not onely with wordes but teares of kindnes , as Ioseph did to his brethren which acknowledged their faulte , q q Gen. 50.19 all is for good , feare ye not am not I vnder God . And not only let them acknowledge that it is God that hath stirred vp enemies , against them for their good , but yet whilest they smart with the iniuries they haue receyued , and the other take pleasure in the wronges that they haue done ; let them not onely forgiue and beseech them of loue , the which God doth here , but let them pray for those their enemies as did our Sauiour for his , because their affection hath so blinded them , that they well know not what they doe . Thus much for the first party our mercifull God that beseecheth man to be reconciled vnto him , now followeth that wee should speake of the second partie , which is Man & his demeannor in this reconciliation towardes God .

Now Man in the r r vers. 19 verse going before is called the world , the which word is sometime taken for the wicked of the worlde , in which sence our Sauiour speaketh when he saieth I s s Iohn 17.9 praye not for the world , & the Apostle saith , God t t 1. Cor. 11.3 chasteneth vs in the worlde , least wee should be condemned with the world . In which sence if wee take man , so farre is he from seeking to be reconciled with God , that somtime in the pride of his heart , he asketh with Pharaoh a a Ezod 5.2 who is the Lorde that I should heare his voice . Yea , when we preach vnto such b b Ier. 11.21 the glad tidinges of peace , they say vnto vs preach to vs no more in the name of the Lorde , thus when wee speake of peace c c Luk. 19.42 they care not for those thinges that make for their peace , but prepare themselues to warre with God laying sinne vppon sinne , as though with the Giants they would plucke God out of heauen . Indeede before such swine , it is vnmeete that we should d d Mat. 7.6 cast forth heauenly pearles , or publish the thinges that make for their peace . Because God in his iustice hath so blinded their eies , that now they are hidden from their sight . Yet because such which are reprobate e e 1. Reg. 8.39 Reu. 2.23 are knowen onely to God , because he by his will reuealed , f f 1. Tim. 2.4 would haue all men to be saued & come vnto the knowledge of his truth , & hath commaunded vs to g g Marke 16.15 publish this word of Reconcilion vnto all : it standeth vs in duety to harken to the heauenly voice , & h h Luke 8.5 in scattering the seede of this his gracious promise leauing the successe vnto the heauenly blessing of himselfe . Thus must wee do because God may call i i Mart. 20.9 them at the last houre of the day and who knoweth whether now . For hee can make the k k Exo. 17 6 stonie rocke to gush out with water , and l l Luke 5.6 Peter ( after his fruitlesse labour ) at once to catch a great draught of fish . It is true men are loth to sowe where they shall not reape , and against all likelyhood to bestowe their hopelesse paines : yet let such know that that a a ●at 19.26 which seemeth vnpossible to them is possible with God , which b b Gen. 1.3 bringeth light out of darkenes , & c c Rom 4 17 calleth thinges which are not as though they were , nay d d Iohn 11. ● which giueth life to them which are dead in sinne , yea although they lie stincking in their graues , and as vnlikely to be clothed with Gods grace , e e Eze 37.3 as were those bare and dried bones that the Prophet sawe scattered before the graue . Thus then you see , that of some , vnto whom this worde is preached , in the eye of man there is small hope , and yet God in great mercy will haue this word of reconcilement published to them .

Now if we take the world for the elect of God in which sence the f f Iohn 12.47 sonne of man is said to be sent not to condemne the worlde but to saue the world , and againe that the g g Iohn 17.2 world may beleeue that thou hast sent me . A wonder it is to see , how wee prepare our selues vnto God ; for it is so that amongst vs their are some , that are content to be made friendes with God and this they make a parte of their desire , but yet they h h Eccl. 11.9 feede God with delay i i Reu. 3.20 and put of from day to day , and wil haue God to wayte their leasure . But if such would consider their owne damnable estate , if God should preuent them with his iustice , and call them to accomptes before they are ready , they would adde wings to their feete , and with all post speede woulde make haste to come vnto their God . For if a a Mat. ●5 1● once the bridegrome be passed before they haue prouided oile , b b 〈…〉 . if once the redde tents be pitched vp before they haue accepted of his peace , if once the c c Gen 2● . ver. 38. blessing be giuen before they come , the d d Rom. ●● . 11 . gate of his mercie shut and his throne of iustice erected vp , then should they come but all to late , & since they would not accept of Gods fauour when they should , they cannot taste of his mercie when they would .

Others there are that are content to commaund with the first , & reioice in the light that God hath giuen them , but they are so humbled with the conscience of their sinne , & with such dread and sorrow tremble at the name & remembraunce of God , that they shut their eies at the glory of his maiestie , run e e Gen. 3. ● into the thicket with Adam from his presence & cannot abide to appeare before him . Vnto whom if God in comfort dra●e neere and speake kindly vnto them f f Gen. 45. ● as did Ioseph to his brethren , yet they haue no power to hold vp their heads , or to looke God in the face ; and tearing vp their woundes as men of dispaire , at the view of Gods mercie they speake vnto him as Peter did to Iesus , a a Luke 5.8 goe away from me for I am a sinfull man . Whose case herein is so much the more happie , by how much they seeme to themselues to be more miserable . For when GOD hath in this sorte searched their woundes , & launced them euen vnto the quick , then he powreth in oyle , and maketh them to feele the sweet of his mercy , then he taketh away their sins the cause of their feare , and so clotheth them with the robes of righteousnes , that now in a good confidence of hope , and that with all boldnesse they come into the presence of God their father .

A third sort their are which come willingly when God doth call , & take pleasure in the mercies that God hath shewen them , which haue accepted of the couenant of peace that God hath offered in his sonne , and hath promised to be a friend to his friends , and open enemie to all he doth not like : & yet if sinne comes in the way , and shewes her selfe in pleasure to them , for old acquaintaunce they must haue her by the hande , and renew some tokens of their former loue . So soone do they starte aside and make loue to that which God doth deadly hate , true it is that when they first gaue their names to God to be enrolled for his friends , their purpose a a Ma● . ●4 ●● was not to forsake God although all other did : but to b b 〈…〉 21 hate than whom he hated , euen as though they were their enimies : yet neuerthelesse as though they c c Gen. 41 4 were like to those leane kine , who had eaten the fatte and were neuer the fatter : had tasted of Gods grace and were neuer the better . And they doe not onely fauour d d 〈…〉 Gods enimies , but change there colours and e e Mat. 2●●6 forsweare their maister whom they before serued . It is true that they therefore f f Ier. 31.19 strike themselues vpon the thighe , and are ashamed of their dealing towardes God . Insomuch that they doe g g 1. Cor 9.27 not onely seeke to bring vnder this body of sinne , are to make the law of their members obedient to the law of their midde : but when they see it is a matter beyond their power , and h h Rom. 7.24 that they cannot leaue vndone that euill which they would : then they desire to be deliuered from this body of sinne , and sigh with much sorrow that they cannot serue God with that puritie as they would Whose sinnes and imperfections God will not see , neyther repute them as any breach of that couenant they haue made with him , but he will so forgiue them in his sonne , that vnto him they shal be as though they had neuer beene . Yet out of this which hath beene spoken , you see the demeanure of man towardes his God , that he is eyther of the wicked sort which either care not at all for comming vnto God , or which is worse appose themselues in defiance against him , or if he be of the better sorte , then eyther he thinketh himselfe vnworthy to be a friend of Gods , which is a readie steppe to his future blessednes , or if he purposeth to be Gods friend he either meaneth to be hereafter , or if forthwith , yet then he will haue God to receaue with him his earthly pleasures and desires , and howsoeuer in his greatest faith and friendship with God , hee hath a liking sometime vnto sinne and although he be sorie for it , yet he neuer leaueth louing and liking her , till he be deliuered from this body of his fleshe , and is with Christ : thus much for the parties God and man which are to be reconciled .

Now if wee looke to the person Iesus Christ , by whom God reconcileth himselfe vnto the worlde , in him euery Christian soule , shall not onely finde comfort to asswage his griefes : but a full direction to guide and gouerne him thorough this vale of misery , vnto his spirituall and euerlasting rest . For when their were two things in man that made him to feare the presence of his God , his sinne , and the want of that originall iustice after which hee was sometime created : this Iesus in whom we trust doth not only a a 1. Iohn 1 7 purge vs from our sinne , but b b He● . 1.3 1. Cor. 4 4 being the very image of God and the ingrauen forme of his fathers substaunce c c 1. Cor 15.49 . Col. 3 1● he restoreth the image depraued in vs , and maketh it most perfect euen as at first it was . The which when a Christian shall well consider , hee must needes confesse that there is but d d 1. Tim. 2.5 one mediator betwixt God and man , the man Christ Iesus . For when there is e e Mark● 2 7 none that can take away sinne but God alone , or restore the image f f Rom. 8 29 that man hath depraued saue hee onely that made the image . Much may be spoken of the grosse papists , to maintaine their fancies of many mediators . But all to no purpose as you see , for without all question , g g Actes 4.12 amongst men , there is no other name by which a man shal be saued , saue onely the name of Iesus Christ . And he that will not be content to be saued by him , but wil haue an other with him for his sauiour , shal neither be holpen by any other , nor yet finde sauing health in Christ . And in truth h h 2. Cor. 1.20 in whom are all the promises of God yea and men , but onely in Iesu Christ i i Col. 1.20 in whom did it please the father to reconcile all things to himselfe , and to set at peace with him both the thinges in heauen and the thinges in earth , but onely by Iesus Christ , and the bloud of his crosse , thus is he made not onely the k k Heb. 12 2 anchor but the finisher also of our faith , a a Mat. 1.21 Iesus because he saueth vs from our sinnes ; that one , yea b b Eph. 1.10 onely in whom God doth regather all thinges , both which are in earth and which are in heauen . Wherefore wee c c Iohn 14.1 that haue beleeued in the father , let vs beleeue in him , d d Gen. 27.21 for in him the father is well pleased , and for his sake will be well pleased with vs . True e e Heb. 9.7 Iacob had not obteyned the blessing , if in his owne rayment he had come , and not in the robes of his eldest brother . True none but the f f Reu. 12.1 high priest and that but once in the yeere might enter into the holy of holiest . True , none of the people might offer sacrifice vnto God , but by the priest , yet g g Reu. 12.1 when now Christ clotheth vs with his righteousnes , when he hath rent the h h Luk. 23 45 vaile and broken downe the partition wall , when he i i Reu. 1.6 made vs priestes , and leades vs by the hand vnto his father , wee cannot but hold vp our eyes and thanke God of this his great mercy shewed to vs in him . Thus we looke on him as k k Exo. 12.35 our onely Moses which hath deliuered vs from the bondage of our spirituall Pharaoh thus wee looke on him as our blessed Iesus which hath giuen l l Iosh. 14.1 vs right & will inuest vs in the possession of our promised Canaan . Thus when wee behold m m Matt. 8.14 him curing euery sore and euery sicknes , we cannot but confesse that he is sent of the father in whom onely for euery maladie and euery sinne we should find but one yet all sufficient remedie Wherefore that which Barnard spake rauished with the comfort he felt in our Sauiour , let vs say a a Pern . in ●ant . ser. 15. he is hony in the mouth , melodie in the eare , and a song of Iubile in the hart . And b b Iosh. 24.15 as Ioshuah spake to the people , when he had laied Gods manifold benefits before their eies , now chuse you what God you will serue , whether the Lord , or the Gods of the nations that are rouund about , but as for me and my house we will serue the Lord : in like sort let euery right Christian say , chuse you what sauiours and mediatours you will haue , whether the Lord Iesu , or the gods of the papist : as for me and my house Iesus shal be a mediator , and that onely vnto vs . The whith if we shall doe as we seeme to say , God shall say to vs as he did of Marie which sat at the feete of Iesus and heard his voice , c c Luk. 10 . 4● Martha is troubled about many things , but Marie hath chosen the better parte . Thus you haue heard , that this Iesus is the onely mediator of this couenant , by which man is reconciled vnto God .

Now Iesus is the man by whom God in his goodnes doth saue the worlde , and whom he hath made the mediatour of this couenaunt of peace : so it is expedient for the full satisfying of all Christian mindes , in him to consider his two natures , his Godhead and his Manhood , for except he had beene God , he had not beene able , and except he had beene man , he had not beene fitte to accomplish the worke of our redemption and to reconcile vs vnto God his father .

Wherefore let vs first , consider that this Iesus is God , and the reasons why it was expedient that he so should be : he is God , for a a Col. 2.9 it pleased the father that in him should dwel the fulnesse of the Godhead bodily and in truth , being the b b Mat. 3.17 sonne of his father , not by adoption as are we but by essence , not by grace but by nature , being c c Col. 1.35 Hebr. 1 3 the very image of the father , and the engrauen forme euen of his substance , he could not but be God . For as euery creature bringeth forth their yong after their kinde , so the creator of all , must needes bring forth after his kinde God of God euen of the substaunce and essence of himselfe . And therefore Paul speaking of our sauiour saith d d Phil. 2.6 that he was in the forme of God , and thought it no robbery to be equall with God , for although the person of the father is distinct from the person of the sonne , yet in the essence and nature of the dietie , they are one , e e Iohn 10.30 1. Iohn 5.7 I and my father are one , wherefore as Christ spake to the disciples of Iohn , which came to know whether he were that Messiah that should come , f f Mat. 11.9 goe tell Iohn what you haue heard & seene : Euen so may we answere to them , that doubt of the d●etie of our Sauiour , goe tell what you haue heard of him . For when thou hearest that the dead were raised by him and restored to life , that the diuels were cast forth , and stood at his commaund : that he cured all sicknes by his worde , that he calmed the waters when they did rage , and made the windes be hush when they did bluster , how canst thou but with Thomas fall at his feete & speake to his glory and thy soules good a a Iohn 20.28 My Lord & my God : how canst thou crie out with that elect vessel , b b 1. Tim. 3.16 of a truth great is the mistery of godlinesse , God is manifested in the flesh .

Now as our Sauiour is God of the same nature with his father , so it is worth our labour to consider , that it was most expedient that he so should be . For otherwise how could he satisfie the wrath of his father due to our sins , for when our sins were infinite according to the infinite maiestie of God whom they did trespasse : it must needs be that he which is to satisfie for those infinite sinnes , must either be of an infinite nature , or must for all infinity be for euer punished . But now since the c c Act. 2.24 sorrowes of death are fully losed in our Sauiour , d d Ioh. 19 30 and he himself spake of them Consummatum est , it is finished , it must needes be since e e Hebr. 2.14 he conquered death , and him that had the power of death which is the deuill , f f 2. Tim. 1.10 also as S. Paule speaketh hee abolished death and brought life and immortalitie vnto light , it must needes be that he should be of an infinite nature and therefore God . For as none g g Marke 2.7 can forgiue sinnes but God , so none can beare the burden of sinne but God , for it draue h h Gen. 3.23 Adam out of paradise and i i Iude 1.6 the angels out of heauen . So that since Christ was to beare the burden of our sinnes , which man and angell was not able to doe , it must needes be that he should be greater then man or angell and that is God . Nay when he willed vs which k k Iohn 14.1 beleeued on his father to beleeue also on him , and when we may not l l Ier. 17.5 beleeue on any sauing on the Lorde of host , for if we do we bring a curse vpon our soules , most conuenient it is that our sauiour should be God : especially since the Lord saith of himselfe that m m Isa. 43 11 beside him there is no Sauiour . To conclude if he were not God how should his eares be open to our prayers , 1. Sam. 1.14 1.19 how should he see our sighes and inward gronings , how should his merite be auailable to all except he were omnisufficient of himselfe , and and through the infinitie of himself , did make his merite of infinite price . Wherfore that he might be able to beare the burden of our sin , and to satisfie for the infinitie of the same , that we might beleeue on him as we do on the father , & that his merite might bee made auailable to all , it is expedient that he should bee God .

Now as he was God so is he also man , & therfore the Apostle , when he had shewed that their was but one mediator betwixt God & man , he after addeth a a 1. Tim. 2.6 the man Christ Iesu , for who b b Gen. 3.15 was to bruise the Serpentes head , but the seede of the woman , c c Gen. 17.19 in whom was al nations to be blessed , but in the seed of Abraham and d d Gal. 3.16 this seede as the Apostle speaketh was Christ , from e e Ier. 23 5 whence came that righteous braunch that should reigne as king , but from the f f Rom ● . 3 seed of Dauid according to the flesh . So that if to be the g g Luk. 1 4● fruit of Maries wombe , the which he was although most blessed , if h h Gal 4.4 to be made of woman the which he was & became for vs most cursed : if i i ●att . ● 2● 9.6.11.19 Luke 9.22 12.10 Iohn 3.13 to be the sonne of man , with which name he often intituleth himselfe doth proue him to be man : nay if k k Luk. 14 35 to haue flesh bloud and bone the which we haue , if to hunger and thirst the which we doe , if l l Ioh. 19 . 3● to die and goe the way of all flesh doth proue our sauiour to be man , then was he man , m m Heb. 2 . 2● in al things like to vs his brethren except only sinne , euen man not in phancie but in truth , of the very substaunce of his mother not of her shadow , which had not onely a bodie but a soule too , so that we may truely speake of him as we do of Adam , Abraham & all the rest , he was man .

And as you haue heard out of the Scripture that he was man , see was it most necessarie that he should so be , for how could he die if he were onely God , since a a Damascen de pass. the godhead is impossible , and can no more suffer then doe the beames of the sunne which shineth on a tree suffer when the tree is fallen and cut downe . Surely as b b Cedrinus ●pist . hist. Alamandurus answered the Manichees that would enforce him to beleeue that Christ was not man , that he receaued a letter that Michael the archangell was dead , to whom when they replied that that could not be , because he was an angell . In like sort said he no more can Christ die if he be as you say onely God . And although he had some other nature than the nature of man wherein hee might suffer , yet when man in c c Rom. 5.19 his nature had offended and trespassed God , it standeth in reason that God in mans nature should be satisfied . For as d d Chrysost. ●er . in Leu. Chrysostome reasoneth that Christ could not bee the Sauiour of our soules , except he had a soule , in which he might satisfie for such sins we had committed in our soules : euen so we may conclude that he could not satisfie for the sinnes of man , except that he had beene also man . Nay when this was the end of his comming to make vs of the sonnes of men the sonnes of God , for , a a Iohn 1 ●2 but by Christ we haue no power to be called his sonnes how could hee effect this to our good , except hee which was the sonne of God should first become the sonne of man , wherfore that he might haue a nature wherein he might suffer , and might satisfie Gods iustice for the sinne of man , in the nature of man , that he might make vs of the sonnes of men the sonnes of God , it was most expedient that our Sauiour should be man .