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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02928	The vvay of lyfe A Christian, and catholique institution comprehending principal poincts of Christian religion, which are necessary to bee knowne of all men, to the atteyning of saluation. First delyuered, in the Danish language for the instruction of those people, by Doctor Nicolas Hemmingius, preacher of the Gospell, and professor of diuinitie, for the Kynge of Denmarcke, in his Uniuersitie of Hafnia: and about three yeares past, (for the commoditie of others) translated into Latine, by Andrew Seurinus Velleius: and now first, and newly Englished, for the commodity of English readers: by N. Denham, this yeare of our redemption. 1578.; Via vitae. English	Hemmingsen, Niels, 1513-1600.; Denham, Nicholas.	1578 (1578)	STC 13067; ESTC S103963	117,088	234

the new Testament promiseth to the beleuers forgiuenesse of sinnes and regeneratiō by the holy ghost addeth an outwarde signe which in the scripture is called The Baptisme of Repentance He promiseth also that he would offer his body vpon the Altar of the Crosse and shed his blood for the remission of sinnes and heere hee also adioyneth an outwarde signe which he nameth his body and blood and the newe Testament And so it is manifest what custome God hath kept in opening his wil vnto men namely BY VVORDE and BY SIGNE bothe which he hath set foorth to be perceiued with the minde and sences that we might be the easilyer and fullier of his wil instructed Secondly It is to be considered why God hath giuen to the Sacramentall Signes the names of the thinges themselues for whose cause the Sacraments are instituted Doubtlesse for this cause that when wee doe vse the outwarde signes wee should lift vp the eyes of Faith to the cōtemplation of y e heauenly things of which the outwarde signes haue obtayned their names When Abraham circumcised his sonne the name set vpon Circumcision by God wherwith he named the same his couenaunt with Abraham and his seedes came into his minde And Moses when he sprinkled the people with the blood of the red Cowe thought vpon the name of TESTAMENT whiche God had giuen vnto this signe So in like manner our Baptisme is called The Baptisme of Repentance that wee might lifte vp the eyes of our hart from the element of water to the promise wherewith GOD sealeth vnto the repentant his MERCIE and GRACE For whiche cause Baptisme is called the Fountaine of Regeneration that we might consider that those which are baptized are spiritually borne again by the holy Ghoste After the same manner Bread is named the body of Christe and wine the blood of Christ in the Lords his supper because they doe note foorth that secret meate which Christe reacheth foorth vnder the bread and wine To be short God of his infintie wisdome hath giuen to the Signes and Sacramentes the names of the spirituall things and giftes which by the Sacraments are signifyed that wee should not stick in those things which are seene with the eyes only but in those things rather whiche Fayth seeth and beholdeth in the Sacraments After that wee haue expounded these two things of the substance of the Sacramentes in generall wee may now be the easilyer brought vnto the knowledge of the Sacraments of the new Testament of which I will now speake in order Of the Sacrament of Baptisme THat wee may the more profitably vnderstand the reason of our Baptisme let vs heere in the beginning see the cause why our Lorde Iesus Christe would be baptized Why Christe would be baptized aswell the voice of the father from heauen vpon him doth shew as also the appearing of the holy Ghost doone in the shape of a Doue The voyce of the Father vpon Christe nowe newly baptized was this This is my beeloued Sonne in whome I am well pleased Of this voice Baptisme witnesseth For this is the cheefe and principall end of baptisme that it is a testimonie or seale of the fauour of GOD towarde the Baptized It is therefore to be noted that wee which are cloathed with Christe through Baptisme are gratefull and acceptable vnto God through Christ Wherunto Paule also hath respect Ephe. 1. when hee sayth VVee are beloued in the beloued Yea God himselfe sayth In him I am pleased CHRISTE therefore would be baptized and vse this outwarde seale of the grace of God that according to the voyce of the father we which are baptized and ingraffed into his body by Baptisme may knowe that we haue GOD mercifull and pleased through Christe Therefore all the efficacie of our Baptisme dependeth on Christe The appearing of the holy Ghost in the shape of a Doue signifieth that spirituall Baptisme wherwith Christ doth inwardly baptize When the minister of God worketh the outward Baptisme of water according to the commaundement of Christ This is that which Iohn Baptist saith I baptize you with water but amongst you standeth one which baptizeth with the holy Ghost That the holy Ghoste appeareth in the shape of a Doue the same is a shewing of peace and reconciliation made betweene God the partie baptized that therewithall we might be admonished what the Arke of Noah did signifye out of which the Doue beeing sent returned bringing a Braunche of an Oliue Heereof therefore wee make vp the definition of Baptisme in this manner BAPTISME is an outwarde signe signifying the inwarde Baptisme which Christe woorketh by his holie Spirite to seale in VS THE MERCY and GRACE of God Furthermore that we may with the more frute be occupyed in the meditation of this our Baptisme a threfolde signifycation of the same is to be obserued The first is that Baptisme is A testimony of Grace The second is that it is A Symbole or token of secret and spirituall things The third is that it is the Cognisance of our outwarde profession and Christianitie Of this threefolde signifycation of Baptisme I will speake in order Firste that Baptisme is A testimonie of Grace wee haue proued before For it is an outwarde seale of the grace of God testifying that the partie which is baptized is sanctifyed and as a sacrifice consecrated vnto GOD who regenerateth vs beeing cleansed and seperated from the deuil his societie that we may be made new men yea the sonnes of God himselfe whome he adopteth in his beloued sonne our Lorde Iesu Christe Secondly Baptisme is A Symbole or token of things which by his proportion or comparison teacheth vs. Whereof Augustine saith If Sacraments had not a certaine cōparison with those things whereof they be Sacramentes they were no Sacramentes at all So our Baptisme in the which man is dipped vnder the water and is drawne foorth againe hath his spirituall signification for whiche it is called A Symbole or token of things Baptisme is A Symbole or token of two thinges cheefely namely Of the doinges of Christe And of our dutie Concerning the doinges of Christe it teacheth vs foure things namely VVhat hee hath doone VVhy hee hath doone VVhat he doth to them which are baptized And moreouer what he wil doe vnto them How then doth Baptisme teache vs VVhat Christ hath doone It putteth vs in minde of the history of the three dayes namely of the day of the preparation in which Christe suffred And of the Saboth in whiche Christe rested in the Sepulchre And of the day of Easter in the which Christe hauing ouercome death rose from the dead Therefore Christe calleth his death buriall and Resurrection BAPTISME Marke 10. where the sonnes of Zebedee Iames and Iohn required that the one might sit on the righte hand of Christe the other on the left in his glory to whome Christe answereth Are ye able to drinke of the Cup which I shall drinke of and to be

Dauid plainely expresseth the great dolors and vexations wherewith as with tempestes he is ouerwelmed for his sinnes Thirdly Let him reuerence in God Iudgement and Mercy It is the parte of the most iust iudgement of God to punish sinne in all men but of his Mercy to punish not to destroy but y t he might saue so that we do not contempne the Medicine Whereof Esaie saith Trouble giueth vnderstanding Item The distresse wherein they cry is a doctrine vnto them Breefely God punisheth By IVDGEMENT that hee might saue By MERCIE as it may bee seene in Psal 51. In the word of y e Gospel Let him seeke counsail and remedyes The Gospell sendeth all afflicted sinners to this onely Physition Iesus Christe which calleth vnto him and saueth all offenders This counsaile is moste excellent because neither in Heauen nor in earth any is founde which is able to heale the wounds of sin beside this onely Iesus Christe Furthermore this very worde which giueth vs counsaile doth also minister helpe vnto vs and healeth the woundes of sinne in such wise that we may be holpen by Christ so that we beleeue in him and with a constant Fayth pray with Dauid saying Heale me Lorde and I shall be whole In this place againe are to be called back into our mindes the fiue Articles of whome mention is made a little before The Finall causes wherefore GOD will haue his Church to bee subiecte to the Crosse are many of which these are the cheefe First that wee may learne that those good things whiche God hath promised to his Children are not to be looked for in this worlde but that we should think of the true countrie to the which we are called so that wee might ease all the aduersities of this life by the meditation of the ioy to come and life euerlasting For if all things should succeed vnto the godly in this life according vnto their desires they would not be affectioned with the desire of the good thinges promised by Christe Secondly that man by the Crosse as by a bridle may be restrayned who through the corruption of nature is otherwise prone to sinne Heereof the Psalmist sayth Holde their chawes with bit and bridle which drawe not nigh vnto thee Thirdly that the Crosse might be a sensible preaching of repentance For euen as the conscience assenteth to the law reprouing sinne so also by the Crosse we are admonished to repent that we may be saued Fourthly That the crosse may ouerthrowe al mans presumption and confidence of the flesh and teach vs to cleaue with a firme fayth vnto GOD alone and to call vpon him according to his Commaundement Call vpon me sayth he in the day of tribulation and I will deliuer thee and thou shalt glorifie mee Let these things suffice to be spoken touching the Crosse or calamitie of which our Baptisme doth admonish vs. IN THE FOVRTH PLACE Baptisme teacheth vs what wee should looke for For euen as the partie Baptised beeing sprinkled with the water is drawen from the water and as Christe himselfe after his passion and death entred into his glory so wee also doe take our iourney from the straunge wandring of this world vnto saluation life euerlasting a moste euident testimonie wherof Christe hath giuen namely Baptisme to all the beleeuers IN THE FIFT PLACE Baptisme teacheth vs that our life in this worlde is nothing els than a Pilgrimage of three dayes Wee suffer we are buryed and we shall ryse againe at the sound of the last Trumpet when Christe shall say Aryse yee Deade THE third signifycation of Baptisme wherof wee haue made mention aboue is that it is a Souldierly marcke or Cognisance whereby the Souldiours of Christe are knowen whiche haue giuen their names vnto him and taken an othe that they will fight vnder his standerde agaynst the Deuill and his kingdome namely Sinne. The Souldiours of Christe are discerned by foure notes cheefely from those whiche are in wages vnder their Captaine the Deuill The first and moste surest note of the Children of God is Faith inuisible and onely knowen vnto God with her priuy and inwarde frutes in the heart of the man The seconde is The open profession of Faith in the mouth before all the worlde The thirde is seene In Godlynesse and Honestie of life when the Christian doth so order his life that y e same may be a manifest testimony of the faith which lyeth hid in the heart of man The fourth is the note of the body namely Baptisme whereby we professe our selues to be the seruāts of Christ Heervnto also maketh the sacrament of the Lorde his Supper whereof we will now speake a fewe wordes Of the supper of the Lord. I Haue sayd before that the Sacramentes of the new Testament doe occupy the third place accommodating or applying of the benefites of Christe Forasmuch as we haue hetherto spoken of Baptisme it remaineth now that we intreate of the other Sacrament namely of The supper of the Lorde God graunt that it may be to the glory of his name and the wholesome instruction and profite of all the godly I will remoue all vnprofitable questions and diuersities of opinions which doe more hurte then profit and set downe onely those things touching the most holy Supper of the Lorde which I haue learned and drawen out of the fountaines of the sacred Scripture And that the same may be done to the greater fruit profit of the christian Reader I will comprehend this whole doctrine in a fewe and certaine assured poyntes Articles The firste and cheefest thing that wee must knowe concerning the Supper of the Lorde instituted of Christe himselfe vnder the visible Symboles of Bread and Wine is That Christe in the same night in which hee was betrayed did institute this Sacramente that the same might bee amongst all his an euerlasting monument of his Passion in whiche hee deliuered his body to death and shed his blood vpon the Altar of the Crosse for many for the remission of sinnes as he himself saith This is my body whiche is giuen for you This is my blood which is shed for many for the remission of sinnes Item Doe ye this in REMEMBRANCE of mee Secondly The Supper of the Lorde testifyeth that they which vse the same rightly are vnited and as it were incorporated into Christ and that spiritually according to the woords of Paul The Cup of blessing which we blesse is it not the partaking of the blood of Christe The Breade which wee breake is it not the participating of the body of Christ That is to say whosoeuer doth eate the body of Christe and drinke his blood he so that a lyuing fayth be not wanting abydeth in Christe and Christe in him Thirdly the Supper of the Lord teacheth a spirituall education in the body of Christe which is accomplyshed whilst we vse his Supper For euen as we are by the blood of Christe cleansed and by the holy Ghost in Baptisme

regenerated so wee beeing cleansed and regenerated are spiritually fed and nourished by the benefite of the body and blood of Christ rightly vsing the Supper of the Lord according to his owne institution Fourthly the Supper of the Lord is a testimonie of the new Testamente that is to say of A NEVV COVENANT betweene God and man touching remission of sinnes wherby God testifyeth that hee will receiue into fauour and forgiue sinners for the merite of the death passion of Christ to All which beleeue in HIM Therfore he himselfe sayth This Cup is the new Testament in my blood that is This Cuppe is a firme and vnmoueable seale of the moste ample promise of god cōcerning y e forgiuenes of sinnes Whosoeuer therefore with a true and liuely faith vseth this Sacrament receiueth the testimonie of God himselfe whereby he testifyeth that he hath deliuered his sonne shedding his blood vpon the Altar of the Crosse for the remission of sinnes that through him as many as beleeue in him may obtaine saluation Fiftly The Supper of the Lord admonisheth vs of the secret and spirituall communion whereby we whiche doe partake this Sacrament together are vnited as it were into one body Of which thing Paule saith Because wee beeing many are one bread and ONE BODY inasmuch as we are all partakers of one breade This knitting of the Christians into one body dependeth heereon that we all as it is already said are vnited to the body of Christe by the partaking of his body and blood Sixtly The Supper of the Lord requireth mutuall loue betweene the Communicantes whereby the misticall members of the same body as we haue said shoulde with heart word and worke performe duetyes one towardes the other This Loue of Christian people which from the head CHRISTE floweth into the rest of the members that is to say the Citizens of his Church doth not take away the degrees of persons but rather confirmeth the diuersities of callings in the Congregation of all whiche there is one marke namely The Glory of God and the commoditie of thy neighbour Whosoeuer feeleth not in his heart the sparckle of this mutiall dilection and without a purpose of well dooing to his member that is to say to his neighbour commeth to the Supper of the Lorde it were better for him to abstaine vtterly from the Sacrament For who would not affirme that manne to bee mad and out of his minde whiche would set his owne members at strife one with another amongest themselues so that the handes might plucke out the eyes or cut of the feete I woulde to GOD that Christians could after the same manner marke their owne madnesse whiche they doe manifestly betray and showe forth whilste through mutuall hatreds and contentions of minde they set themselues one against another Seuenthly The Supper of the Lord is a pledge and signification of our resurrection life and eternall saluation and that by the power of Christe risen againe from the dead For whatsoeuer hath beene hetherto spoken of the Supper of the Lord are al to be referred to this principall end that they may bee vnto vs in steade of a pledge sealing of life euerlasting through Christe whose members we are made And so that is fulfilled which Christ saith He which eateth my flesh and drincketh my blood hath eternall life and I will rayse him vp in the last day By these Articles which we haue brought abroade out of the holy Scripture to the declaring of this doctrine of the supper of the Lorde euery man may easily vnderstand how needeful it is with a hygh godlynesse of minde and reuerence to approch to this supper to proue him selfe before he eate of this bread or drinke of the Cup of the Lorde For as Paule saith He which eateth and drincketh vnworthyly eateth and drincketh his owne damnation because he discerneth not the Lords body Christ affirmeth the same thing of the Gospell Hee which beleeueth not sayth he shalbe condemned And Augustine sayth of Baptisme Euen as he whiche vnworthyly eateth the body of the Lorde and drinketh his blood eateth and drincketh his omne damnation so he which receiueth Baptisme vnwoorthily which thing many Iewes doe at this day receiueth to himself damnatiō not saluation Furthermore Least any man shoulde communicate the Supper of the Lord vnworthyly let him followe the counsayle of Paule 1. Corinth 11. Let a man proue himselfe and so let him eate of that Bread and drinke of that Cuppe for he which eateth and drinketh vnworthyly eateth and drinketh damnation to himself not descerning the Lords body that is to say hee calleth vnto himselfe the punishment and Iudgement of GOD. What therefore is the true manner of prouing himselfe The same Paule prescrybeth 2. Cor. 13. when he saith Try your selues whether ye be in faith or no proue your owne selues Knowe yee not your selues that Iesus Christe is in you Heereby it appeareth that the true tryall of proouing consisteth in this that a liuely faith bee truely felt and the presence of Christe in vs by the vertue of his spirit stirring vs vp to the study of godlynesse Breifely he is truely prooued which reuerently in the feare of GOD in true repentance in true confidence and with an holy purpose commeth to this Supper And contrarywise he which is without the true feare of God and earnest repentance and wanteth liuely fayth and an holy purpose the same eateth and drinketh iudgement to himselfe bothe temporall and eternall vnlesse he be againe by faith in Iesus Christe conuerted And I nothing doubt but the greatest parte of moste heauy calamities euery where reigning in many places is therefore sente because they bee so common which participate the supper of the Lord without true and earnest repentance Paule writeth that the Corinthyans were plagued because they touched vnreuerently the holy Supper For this cause sayth he many are feeble and weake among you and many are fallen a sleep For if wee had iudged our selues wee should not haue beene iudged but when we are iudged of the Lorde we are instructed that we should not bee damned with the worlde I would to God that many at this day would not builde vpon a feeble foundation and be much deceiued with their owne opinion which then suppose themselues to come woorthyly to the Supper of Christ when they haue confessed their sinnes before the preist and obtayned absolution of him He which beleeueth him God absolueth for the death and passion of Iesus Christe For he which beleeueth saith Iohn hath eternall life If therefore the beleeuer hath eternall life hee is also without all doubt absolued from all his sinnes For Absolution is no other thing than a deliuerance from sin which is in the power of GOD alone Therefore the Ministers of the woord cannot absolue him which is without the feare of God a liuely faith and a purpose of good liuing from the least offence And he which is such

to me to establish the same moste woorthy Gentleman vnder your name that thing is doone that I might declare my self to be mindeful of very many benefits which haue beene by you to mewards perfourmed these 21. yeeres now together from that time wherin that magnificent and gentle Gentleman your brother Nicolas Kaaes was first committed to my fidelitie and discipline I beseeche God that for his only begotten sonne our Lorde IESVS CHRISTE he will conserue the puritie of his worde in this Kingdome of Denmarke to the glory of his name and the saluation of many and that with his holy spirit he would gouerne the indeuours of those which either in the ecclesiasticall or politicall estate which shall go about to set forewarde his Gospell that the kingdome of the Deuill beeing destroyed the Temple of Christe may in our hearts be builded Amen That ye also by the fauour and goodnesse of GOD may long time be preserued safe and in good health I wish of God from my whole heart through Iesus Christe our Lord. From Haffnia the feast day of Martin in the yeere of our Lord. 1570. A CHRISTIAN AND Catholike Institution comprehending principall pointes of Christian Religion which are necessarie to be knowen of man to the attayning of saluation THe Princely and diuine Prophete Dauid in the 119. Psalme sheweth that al mankind is so blinded with the darcknesse of ignorance that he cannot perceiue the right way of saluation vnlesse he bee of God himself by his healthfull worde brought into this right path in these words Thy word is a Lanterne vnto my feete as though he would say euen as without thy word O LORD I must of necessitie goe astray so by the benefite of thy word whiche I esteeme to be as a Lanterne to me to my saluation I tread the right way and as long as I followe this light going before me that is to say Thy worde I cannot goe astray or be deceiued Which thing happeneth alike to al other people in the world For which cause also they are not amisse compared vnto straying Sheepe which wandring farre from the Shephearde sheepfolde must if they will be brought back againe heare the voice of their Shepheard and as a burning light followe the same Forasmuch therfore as I haue determined in this present writing to dispute of the VVay of Saluation it seemeth good vnto mee first of all to followe this counsell of Dauid and to shewe foorth this healthsome Lanterne whiche leadeth all people into eternall ioy and saluation as many as perseuering vnto the last hower of death shall followe the same going before them And because this same Laterne whiche we call The worde of God is diuided into two partes namely into the Law and the Gospel I will in the beginning set downe a text out of the 22. Chapter of S. Matthew which as it were in a Tableture shall set before our eyes these two kindes of doctrines which are moste specially needefull to be knowen vnto saluation Moreouer I will in such wise declare these two principall fountaines with the other articles comprehended vnder these particularly but yet somewhat plentifully plainely that nothing at all may be let passe which is behouefull for them to knowe beleeue or doe which desire to be made partakers of eternall saluation The wordes of the Euangelist are these Matth. 22. THE Pharises hearing that he had put the Saduces to silence they came together one of them a certaine Doctour of the Lawe asked him a question tempting him and saying Maister which is the greatest commaundement in the lawe IESVS saith vnto him THOV shalte looue the LORDE thy GOD with all thy hearte and with all thy minde and with all thy soule This is the firste and the greatest commaundement and the second is like like vnto this THOV shalt loue thy neighbour as thy self In these two commaundements hang all the LAW the PROPHETS VVhilst the Pharises were gathered together Iesus asked them saying what think ye of CHRISTE whose Sonne is he They say vnto him The sonne of DAVID He saith vnto them How then doth Dauid in spirit call him LORD saying The Lord said vnto my Lorde Sit thou on my right hand vntill I make thine enemies thy footestoole If Dauid therefore cal him LORD how is he then his SONNE And no man was able to aunswere him any thinge neither durst any man from that day foorth aske him any moe questions In this text of the Gospell recited are contained two questions most cheefe and weightie of all others which may be brought forth of the scripture touching the attayning of saluation The first question is propounded by the Pharisies the other by our Lorde Iesus Christe The Pharisies through notable malice of hart and vnmeasurable hatred wherwith they pursued Christe doe mooue a question concerning the lawe and demaund of Iesus which is the greatest commaundement in the Lawe for in asmuch as Christ condempned the Pharisies which esteemed them selues to liue according to the lawe and would bring in Baptisme whereof there was no mention made in the Lawe they thought that he would speake somthing rashly against the Lawe of Moses that they by this meanes might haue occasion to accuse him and take him out of the way CHRIST on the other side hauing cōpassion on the great blindenes of the Pharises asketh thē what they thought of Christ whose sonne he is and that thing he doth with this intent that an occasion might bee giuen him wherby he might instruct and teach them forth of the Scripture what they should esteeme of Christ that is to say of him whom God promised to Adam Abraham and the rest of the holy fathers to be the Sauiour of the worlde Furthermore that these questiōs of the Law and of Christe may the more cōmodiously serue vs to the furtheraunce instruction of saluation I wil chuse frō hence three doctrines which the grace of GOD assisting I will declare in order FIRST of the causes by whiche the Pharisies beeing mooued go about to take Christe out of the way and what crafts they vse to bring this wicked purpose to effect SECONDLY of the true vnderstanding and vse of the Lawe THE THIRD of CHRISTE namely what we ought to esteeme of him And howe wee obtaine saluation through him The first Doctrine THE IEVVES and cheefly the Pharises went about this thing with great indeuor That they might tangle Christ in his wordes being caught they might quarell with him and at the length deliuer him to death Behold therfore how great the diuersitie of minde is of the one towards the other in Christe in the Pharises IESVS sought this only thing y t they beeing deliuered from sin he might saue them but the Pharises craftely catch his words wherby they might accuse and oppresse him This waywardnes of mindes is at this daye alas for sorowe found in many which persecute those which wish well vnto

what is the difference to come betweene the condition of this life and of the life euerlasting In these words Christe sheweth three causes of the erronious Doctrine of the Saduces THE FIRST IS that they knew not the Scriptures which alone teacheth vs to try the trueth from falshod in all those matters which concerne the businesse of saluation Therefore Dauid faith Thy word is a lanterne vnto my feete THE SECOND CAVSE that they knewe not the vertue and power of God by the which he was able as easily to raise vp y e dead in the last day as it was not hard to him to create all things of nothing in the first day Therfore when we thinke vpon the resurrection of the dead reason is not to be admitted into counsail which is onely occupyed about these corporall things but we must looke back to the scripture and knowe that nothing is impossible before God the omnipotent creator of all things THE THIRD CAVSE of the error of the Saduces Christe assigneth to bee this that they did not consider the difference of the condition of man in this worlde and in the life eternall In this life there is neede of wedlock but in the life eternall they shal neither mary nor be maryed for they shalbe as the Angels of God in heauen And the loue of the other life doth by a thousand degrees excel the loue of this world yea that will darken this euen as the sunne rising in the morning taketh away the light from all the other starres and alone with his owne brightnesse lightneth the world THE THIRD EMBASSAGE was of the Iewes beeing made vnto Christe the very same day this is the same whereof the present text of the Gospell maketh mention VVhen the Pharises had heard that Iesus had in this wise stopped the mouthes of the Saduces they came vnto him and asked him which was the greatest comaundement in the Lawe That was doone of them not because they would learne but that they might haue some occation to destroy him For they thought thus with them selues because this fellowe bringeth in Baptisme and accuseth vs which liuing according to the Lawe doe boast our selues to be righteous by the woorks of the Lawe surely and without al doubt he contemneth the Law and doth far lesse esteeme it thē his Baptisme which if he doe there wil lye a iust action for vs against him as against one blasphemouse against God himself as one which hath the law of God in no estimation which the Lorde him selfe gaue vnto vs by his seruaunt Moses To these things Christ answereth saying the greatest and the first commaundement is Thou shalt loue the Lorde thy God with all thy heart with al thy soule and with all thy mynde And the seconde is like vnto this Thou shalt loue thy neighbour as thy selfe In these two Commaundements hang all the Lawe and the Prophets Doubtlesse the Pharises looked not for such an answere to be giuen them therefore none of them could say any thing against him And so we see that neither wisdome nor prudence can preuaile against the Lorde which bringeth to naught the wisdome of the wise and confoundeth the vnderstanding of the prudent as it is in Esay Chap. 29. The seconde Doctrine TOVCHING THE LAVVE I will explicate these three things FIRST I wil speake in generall of the two cheefe Commaundements and heads of the Law that is to say Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde And Thou shalt loue thy neighbour as thy selfe SECONDLY of the foure principall errours about the doctrine of the Lawe THIRDLY of the true vse of the Lawe ¶ Of the first THE Lawe in this place setteth beefore vs the two cheefest commaundements the first of the louing of God the other of louing our neighbour And in what manner God is to be loued it expoundeth saying Thou shalt loue the Lord thy God with all thy heart with all thy soule and with al thy minde In what manner also thy Neighbour is to bee loued it by and by addeth Thou shalt loue thy neighbour As thy selfe But what is it to loue God with all thy hart with all thy soule and with all thy minde This word of LOVE comprehēdeth three things Firste it comprehendeth a knowledge of the thing that is to be loued for of a thing vnknowen there is no desire Moreouer it comprehendeth all the affections and motions of the hart which do accompany pure loue Thirdly it comprehendeth all workes whiche are required to this loue Therefore the lawe of God ioyneth these three together when it saith Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde so that there be in the heart that is to say in the vnderstanding of man a cleere light and knowledge of GOD. Whome he assuredly perswadeth him selfe to bee the moste beste and moste excellente namely the Fountaine of all goodnesse Moreouer VVith all thy soule that is all the affections motions and desires of the heart shoulde tende to this end that thou maiest loue God cleaue vnto him place in him the soundnesse of thy loue whereby thou mayest keepe him moste sure in thy heart and for euer inioy him LASTLY thou shouldest loue him VVith all thy minde or with all thy strength so that thou shouldest conuert all thy cogitations indeuours and studies to set forwarde and defend whatsoeuer thinges doe appertaine vnto God and to fight against those thinges whiche are contrary vnto GOD namely by resisting the Deuill Sinne and all their troupe and garrison And so we see here in what manner the three cheefe naturall powers or abilities ingrafted into the soule of man namely REASON APPETITE and ANGER doe shewe foorth thier strengthes For REASON inquireth for the cheefest good that is to say GOD APPETITE desireth that same principall good and by loue ioyneth it selfe vnto it ANGER or Zeale is kindled to vpholde and defende that principallest good GOD and enemy like fighteth against the Deuill sinne and the occasions thereof and all other things what soeuer are contrary vnto God MOREOVER when thou hearest that thou art commaunded to loue God with all thy heart with all thy soule and with all thy minde heere thou must consider that God doth require a loue PVRE and PERFECT ETERNALL and SPIRITVALL so that thy loue should bee pure without spotte perfecte with out all faulte eternall without all intermission and spirituall without all affection and leuen of fleshly concupiscence THE OTHER great Commaundement is this Thou shalt loue thy Neighbour as thy selfe Heere God appointeth the rule of the loue of our neighbour to bee the loue of our owne selfe But that this may be the rightlyer vnderstanded two thinges doe come to bee considered FIRST we must discerne betweene two manners after which man loueth himselfe for of these two the one is dampnable and vnlawfull the

our Mediatour hath taken vnto him our flesh For the fleshe which wee doe now beare about vs subiecte to corruption is already raised vp in Christe as in the first frutes and is entred into the possession of the kingdome of heauen and is there become immortall By the vertue therefore of that societie which we haue with the gloriouse body of Christe we shall be raysed vp in the last day and shalbe indowed after the flesh with immortalitie so that beeing like vnto Christe our brother wee may enioy with him eternall ioy and saluation This thing Paule purposeth to showe 1. Cor. 15. when he sayth CHRISTE is risen from the dead the first frutes of them which sleepe for by a man came death and by a man came the resurrection of the dead for as in Adam all men dye so in Christe shall all men be made aliue Therefore when soeuer temptation falleth in willing to driue vs to doubt of the resurrection of the fleshe let vs lifte vp our heartes to Iesus Christe already raysed vp from death hee bothe can and will raise vp vs also from the dead forasmuch as he is God almightie and also our brother fellowe of the same humane nature with vs. Therefore Paule sayth Philip. 3. Our conuersation is in Heauen from whence also wee looke for the Sauiour euen the Lorde Iesus Christe whiche shall transforme our vile bodye that hee may make it like to his glorious body by the mightie workeing whereby he is also able to subdue all things vnto himselfe Thus I haue recited foure moste weightie causes whereby it is shewed that it was highly needefull that the Mediatour betweene GOD and man should haue beene Man and haue taken humane nature vnto him and in the same be made like vnto vs. Let vs continually in our heart beare about with vs these causes that we may be stirred vp to earnest thankfulnesse towards GOD which would haue his sonne whē he was riche to become man and verely a pore man that through his pouertie wee might be riche in the possession of saluation and life euerlasting Of the fourth point or Chapter THE FOVRTH THING whiche I said is to be considered in Messias is that HEE IS ONE PERSON and why this thing was needefull That our Mediatour is one person beside many other these things do confirme Iohn 1. The woord became flesh that is to say Man But Iohn addeth And wee sawe the glorie of it But if there had beene two persons without all doubt he would haue said VVe sawe the glory of Them and not the glory of It In the 3. of Matth. the voice of God soūdeth vpon Iesus y e sonne of Mary beeing baptized of Iohn This is my welbeloued Sonne in whome I am wel pleased In this place the same god also in the moūt Mat 17. acknowledgeth this sonne of Mary to be his sonne also saith HEARE HIM but if there had beene two persons without all doubt he would haue said HEARE THEM And in the 4. Chapter to the Ephesians Paule saieth Hee whiche descended is euen the same which also ascended aboue all Heauens to fulfill all things The whole Church also confesseth the same thing euen as the Symbole of Athanasius hath in this manner The right faith is that wee beleeue and confesse that our Lord Iesus Christe the Sonne of God IS GOD and man GOD of the substance of his father begotten before the worlde and MAN of the substance of his mother borne in the worlde Perfect GOD and perfect MAN of a resonable soule and humane flesh subsisting Equall to the Father as touching his Godheade and inferriour to the father as touching his Manhoode VVho although he bee GOD and MAN yet he is not two but ONE CHRISTE One not by conuersion of the Godhead into flesh but by taking the manhood into GOD. One altogether not by confusion of substance but by vnitie of person For as the resonable soule and flesh is one Man So GOD and MAN is one CHRISTE But why it was necessary that the Mediatour should be one person and not two as there be in him two distinct natures there bee many weightie reasons certaine of the cheefe of which it may suffise to note in this place First Our Mediatour GOD and Man must be one person that he might make GOD and Man ONE therfore he is ioyned to the father by his true God head vnto Man by true Manhood that so he might couple bothe together The seconde cause The Mediatour shoulde bring nothing to passe betweene the parties at variance if he cleaue to the one and differ from the other Wherefore it was needefull that the Mediatour by a certaine necessitie should be ioyned to bothe parties To GOD therfore who by our sinne was offended our Mediatour is ioyned by true diuinitie And vnto MAN he is associated by true humanitie that through the societie which hee hath with bothe partes hee might ioyne bothe partes together according to that saying of Irenaeus lib. 3. Cap. 2. where he intreateth of the causes why the worde of God became fleshe It must needs bee saith he that the Mediatour betweene GOD and MAN by reason of the nighe affinitie to bothe partes muste reduce bothe into freendship and concorde and bringe to passe that God should take man vnto him and man shoulde yeelde ouer himselfe vnto God And Theodoretus saith Euen as he which would reconcile some two persons ioyning handes beetweene themselues putting himselfe in the middest betweene and holding the one by the right hande and the other by the lefte bringeth ioyneth them in freendship together So he when hee had vnited the diuine nature to the humane made a peace inuiolable and which cannot bee broken The third cause If the Mediatour were not one person then the workes of the redemption wrought in the humane nature should not be a sufficient price for sinne through which the infinite goodnesse was offended For Death was due debt for sinne but pure GOD coulde not taste death neither Man alone could ouercome death Therfore GOD became man that GOD and MAN bothe should and might make satisfaction for eternall death whiche was due to mankinde The eternall sonne of God therefore tooke mans nature vnto him into the vnitie of person that the works done in the humane nature might be of infinite power and merite For through the indiuisible vnion of the diuine and humane nature in one person the dignitie is infinite the perfection moste absolute and the price of the blood death and so of all the actions and sufferings of Christe in his moste holy humanitie inestimable And thereof is the might and force of blottinge out sinne and the power of remitting offences of iustifying quickening and sauing the beleeuers And albeit Christe suffered in the flesh onely as Peter saith yet notwithstanding the suffring is attributed to the person by reason of that moste stricte vnion of the two natures in one person

of God it is then playnely hurtfull and pernitious Whosoeuer therfore instituteth a woorshippe or seruice diuerse from the commaundement of God hee sinneth fower folde First hee becommeth guilty of declininge away from God because hee forsaketh the rule of the true woorship of God namely the woord of God Furthermore Hee incurreth the faulte of rashnesse for that he dare bee so bould to bring in a woorship not commaunded by God Thirdely Hee imprinteth into himself a note of horrible presumption in that hee supposeth himselfe to increase the woorship of God beeyond that which god himself hath cōmaunded Fourthly Hee sinneth in giuinge example whereby others are inuited to the lyke superstitions If any man doth require examples of of this matter hee may finde great plenty not onely among the Papistes but also peraduenture among our selues Let euery man therfore take heed that hee attempt not or institute any thing without the cōmaundement of God Furthermore Flesh and Bloud do also vse the Counsaile of their inward and household guest and the sundry delightes and pleasures of the body Intemperantie and Incontinentie indeuoureth to turne away the whole man from God But against these things THE FEARE OF GOD opposeth it selfe and on the one part repeateth often the examples of our Lorde Iesu Christ and his holy ones and on the other part reconeth vp the vnhappy falles and miseries of those which haue declyned from God of which matter wee haue euen at these dayes manifest examples THE VVORLDE in like manner lyeth in wayt for the Children of GOD whom by wicked counsailes and examples by honoures pleasures ritches and prosperity of thinges it goeth about to seduce from God and vpbraydeth to the Churche of Christe not onely her Crosse and tribulations but also persecuteth and killeth as many as doo confesse Christe Agaynst the priuy deceiptes and open iniuries of the world the feare of GOD setteth The Counsayle of GOD The example and will of Christ Efficatie and ioy in the holy Ghost The heauenly ritches of lyfe euerlastinge The Consolations of the holy Ghoste vnder the Crosse and the victory of saluation in Christe Iesu which all the godly shall fully obteyne when Sathan with his members shal bee cast into the paynes of Hell euerlasting Moreouer THE DEVILL with lyinge and murther assayleth Christian people Agaynst him fighteth the feare of GOD with the swearde of the Spirite namely the woorde of God beeinge assured to obteyne the victory through our Lord IESVS CHRIST as in this fourth member shall now further bee sayde THE FOVRTH Condition of the feare of God is That it requireth ayde agaynst these his enemies The Flesh The VVorlde and the Deuill Of this matter Syrach in Chapter 40. maketh mention The Feare of the Lorde saith hee wanteth nothinge neyther needeth it any helpe The most notable and chiefest refuge agaynst all the enemyes of the Christians is earneste and feruente inuocation of the true and omnipotent GOD. Which thinge Salomon confesseth when hee sayth The name of the Lord is a most stronge Tower the righteous flyeth vnto it and shalbee exalted And GOD himselfe in the Psalme sayth Call vpon mee in the day of tribulation and I will delyuer thee and thou shalte glorifie mee Because therefore the cheefest forte of Christians in all aduersities is faythfull Prayer I will shewe in few woordes what is to be esteemed of CHRISTIAN PRAYER Neither doe I thinke it to bee needefull to refute that deuelishe errour whiche the Pope hath brought in of the Inuocation of Sainctes which is nothinge els than a meere blasphemy of Iesus CHRISTE the Sonne of GOD. For inasmuch as GOD in his woord hath expressely commaunded that wee should trust vnto him alone and call onely vpon him and that wee should not giue this honour vnto any creature doubtlesse they which doe otherwise doe greeuously offend and suffer themselues to bee fowly seduced by the instigation of the Deuill from the true Mediatoure and Intercessour IESV CHRISTE But hee which feareth GOD obeyeth the commaundemente of GOD whereby hee chargeth that hee himselfe onely be called vpon and trusteth to the promyses of God and first of all to that of Christe promising that VVhatsoeuer wee shall aske in his name wee shall receyue it so that wee aske in a sure fayth nothing at all doubting of his promises Of Christian Prayer VVhat then is Christian Prayer CHRISTIAN PRAYER is not a bablinge of many wordes or much talke as Christ in Math. 6. sheweth that the hipocrites falsely supposed but It is an inwarde groninge of the heart wherby the minde of man is lifted vp vnto GOD And eyther geueth thankes vnto him for benefits through Christe receyued Or requireth somewhat in the name of the onely Mediatoure Iesu Christe surely perswadinge himselfe to bee hearde of God Moses prayeth his handes beeinge lifted vp vnto Heauen no moouing of his lippes beeing seene For hee cryed in heart and the Lord answered him saying VVhy cryest thou vnto mee And Dauid sayth Vnto thee O Lorde haue I lifte vp my soule By these two examples it appeareth that true prayer is not a vayne noyse of the lips but a feruent groninge of the heart requiringe helpe of GOD. To what ende then doe wee vse a recitall of wordes wee bende the knees knocke the brest and in the time of praying lifte vp our eyes vnto Heauen Wee vse these outward gestures that the heart of man may bee stirred vp to pray earnestly that our cogitations maye bee the more bente to the requiring of the things that GOD with soule and body togeather might bee honoured and that publiquely with body and mouth wee might professe our fayth in GOD. Wherof Augustine sayth Although the inuisible will of him which prayeth be knowne vnto God neyther needeth hee any tokens to open the minde of man vnto him which knoweth the speaking of the heart yet notwithstanding man vseth the voyces and members of his body that by prayinge in such sorte the affections of man maye grow the more humbler deuouter and feruenter How is the heart of man in the time of prayinge lifted vp vnto God That is doone as it were by two winges of the whiche two one is THE CONSIDERATION OF THE MERCY OF GOD the other is THE SVRE CONFIDENCE IN THE MEDIATOVRE our Lorde IESV CHRISTE The Consideration of the Mercy of God consisteth in this that GOD himselfe hath commaunded this woorship of Inuocation and hath promised that hee will heare them which call vpon him and also after his hearinge and delyueraunce requireth thankfulnesse These three poinctes are ioyned together in the saying of the 50. Psalme Call vpon mee in the day of tribulation that is the Commaundemente And I will deliuer thee the promise of hearinge And thou shalte glorifie mee whereby thankfulnesse is required Therefore when wee pray wee must not only haue respect to the Commaundement and promise of GOD but wee must also thinke vpon thankes geuinge which consisteth in