Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

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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

in this Mounteyne and yee saye that at Ierusalem is the place where menne ought to woorship From this opinion Christe calleth backe the Woman and propoundeth vnto her the true manner of woorshippinge namely That shee must worship the Father in Spirit and in the truth When hee sayth IN THE SPIRITE hee maketh a difference beetweene that prayer which proceedeth onely from the mouth and that which proceedeth from the Spirite which Spirite worketh fayth in the heart of man whervpon dependeth and from which proceedeth true adoration When hee sayth IN THE TRVETH he interpreteth two old figures the former of the mountayne in which Iacob prayed the latter of the place which was at Ierusalem and was called THE PROPITIATORIE For that Mountayne of Iacob did put vs in minde that when wee praye wee should not respecte anye dignity of places in the worlde but that from all the lowe valleyes of this world wee should lifte vp our heartes vnto the Hilles that is to say vnto Heauen And Christe willeth the same thinge when hee commaundeth those that praye to say Our Father which art IN HEAVEN The latter figure Christe expoundeth when hee sayth They shall woorship the Father IN THE TRVETH This Trueth is set against this place at Ierusalem which was called THE PROPITIATORIE For this place was a figure of the true propitiatorie Iesus Christe our onely Mediatoure without whom there is no entraunce open for anye to enter into the Holy of Holyes that is to say into Saluation and lyfe euerlasting By this reason is also excluded from Christian prayer all hypocrisie and therewithall is necessarily required true and feruent Zeale of minde in the time of prayer so that there must bee a consonancie and agreement of the heart and mouth that the one say or speake not otherwise thā the other thinketh Thus it is shewed that THE FEARE OF GOD is the beste keeper of fayth and of a good Conscience in vs as beeing that thinge which studiously auoydeth Sinne obeyeth the Commaundementes of God dilygently bewareth the deceiptes of the flesh the worlde and the Deuill and beefore all thinges seeketh in these manifolde daungers of the worlde helpe at the handes of GOD by earnest and Christian prayer and by this meanes perseuereth constaunt vnto the ende that is to say endureth so longe vntill GOD calleth vs from this vale of misery and receyueth into Heauen to himself the soules of the godly which depart from hence in the inuocation of Christe their bodyes in the meane season restinge in the duste of the earth subiect to corruption in testimonye of the iuste Iudgemente of God which shall rayse vp agayne our bodyes in the last day and beeinge agayne restored to their soules shall quicken them that we his Children may enioy eternall lyfe and beeinge finally taken awaye from all chaunges and daungers of this world may remaine in perpetual ioyes with the Lord and our only Sauiour IESV CHRIST to whom with the Father and the holy ghost bee prayse honour and glory for euer and euer Amen These thinges I purposed to write of the principal poinctes of our religion for their sakes which do vnderstand our common Language Which I also will to remayne in place of the Confession of my fayth and doctrine which I haue taught and professed in this Schoole of Hafnia about the space of 30. yeares I beeseeche the Christian Readers that of this and other my writinges they would iudge not by the quarellings of vnlearned prowd spirites but by the woord of GOD. GOD bee mercifull vnto his Church and with clemency turne away the dissentions and corruptions of the pure Doctrine and assist vs all with his holy spirite by whose assistaunce wee may in such sort daily increase in the knowledge of the true God in fayth and newnesse of lyfe that in the last day wee may bee founde in the number of the elect children of God through IESVS CHRISTE our Lorde Amen A small forme of Daily Prayer to bee daily vsed A Thankesgeuing for all God his giftes and Benefites in generall O Eternall God and mercifull Father I giue thee thankes by thy welbeloued Sonne our only Mediatour Lorde and Sauiour Iesus Christ for all thy giftes and benefites aswel Corporall as Spirituall temporall and eternall which are moe and farre greater than that they may bée either in minde cōceiued or with woords expressed For the preseruation of the Church or Congregation of Christe I I béeséeche thée most mercifull God and heauenly Father by the name of thine onely begotten sonne to defend thy Church and Congregation in all partes of the worlde and conserue the purity of thy woorde that the kingedome of thy Sonne may bee increased throughout all the worlde and that many may declare thy goodnesse and mercy for euer For the Realme Prince Counsayllours and euery estate of lyfe O Almighty God and heauenly Father geue vnto this Land safe and peaceable gouernaunce vnder thy protection gouerne with thy holy spirte our most mercifull Soueraigne the Counsayllours of the Realme and euery one in his estate of lyfe that wée may leade a quiet lyfe in all godlynesse and honesty to thy glory For the forgiuenesse of sinnes and obteyninge of grace WIpe out O Father of mercies all mine iniquities through and for thy Sonne his sake crucified and raysed vp agayne for vs ▪ with the righteousnesse of thine onely begotten Sonne make mée righteous cleanse my hearte with thy holy Spirite teache mée thy waies and lead mée in thy trueth make clean my minde that all wicked cogitations corrupt affections and vnhappy counsayles carelesse stubbernes and to conclude all wicked factes may departe farre from the same illuminate the same with the light of thy grace that it may couet will desire and doo those thinges only which are pleasaunt vnto thée and holesome and proffitable for the Church of Christ For the ayde of God in the needefull businesses of our vocation GIue mée vnderstanding O Lorde and assiste mine indeuoures that I may faithfully and diligently perfourme the woorkes of my vocation to the glory of thy name the edification of thy Church and the commodity of my neyghbour For the grace of God to lyue well and dye well GRaunt mercifully O Lord that by thy assistance I may perseuere in holding fast a liuely fayth and a good conscience vnto the last breath of this lyfe that when my hower shal come I may quietly sléepe in the Inuocation of my Lord Iesu Christe and that I may obteyne eternall life through him in the which life I may with all the electe for euer honour and glorifie thée To thée alone bee honour prayse and glory with thy Sonne which lyueth with thee in the vnity of the holy Ghost one God world without ende Amen FINIS Rom. 1. Ihon. 3. Heb. 11. Rom. 14. Ioh. Iohn 17 verse 3 Psal 84. 1 Cor. 13. Psal 5. Psal 18. 1 Tim. 1. What this grace is Roma 5. What this glory is and

That these things may somewhat more easily be vnderstanded I will ioyne heerevnto a similitude whiche the Catholique deuines in the olde Church haue vsed MAN consisteth of two substaunces of a soule and of a body and doth many things by the power of the Soule as to vnderstand to reason to number c. and againe doth many thinges by the strength of the bodye as to builde to write to walke and suche other like deedes either well or euill All these things whiche in this manner hee doeth either by the power of the soule by it selfe or by the strength of the body by it selfe or by the woorke of bothe together are attributed to the person of the man Euen in like manner Christe doth certaine woorkes according to his humane nature and certaine according to his diuine nature al which notwithstāding are attributed to whole Christ which is GOD and MAN So the death of Christe which he sustayned according to his humane nature is ascrybed to the whole person which is GOD and MAN Therefore Luke rightly affirmeth that GOD hath purchased a Congregation to him selfe with his owne blood And againe he sayth rightly that IESVS the sonne of Mary hath created Heauen and Earth For Iesus and the eternall sonne of GOD is ONE person In the same sentence also speaketh Cyrell Beecause sayth hee that bodye which hee made his owne did suffer therefore it is sayde the worde it selfe suffered for vs. And heereof it is that all the workes and benefites of redemption in Christe are counted diuine infinite sauing and so inestimable that vnto them nothing neither in Heauen or in earth may be compared as wee haue somewhat touched before From this fountaine an infinite and vnspeakable consolation to the conscience afflicted tremblinge for the multitude of her sinnes floweth foorth For if the death of Christe bee so precious that there is no price of equall value which may be compared to it much lesse preferred before it What should let that it should not abound farre aboue the heape of my sinnes although exceeding Whereof Augustine saieth The mercy of GOD is much greater then the misery of all sinnes And Paule saieth VVhere sinne did abounde there grace did superabound Of the fifte point or Chapter IN THE FIFT PLACE we haue proponed of Christe that he is the Sauiour of Mankinde And in what manner he executeth the businesse of Mannes saluation Although in the matters before handled we haue oftentimes touched somwhat concerning this parte yet notwithstanding a iust explication of eche article as it was conuenient hath not hethervnto beene accomplished Therefore I will now speake of these things more at large and first I will recite the testymonyes of the scripture which testifie Christe to be the Sauiour of the worlde Furthermore I will declare how he is the Sauiour of the worlde Moses saith The seede of the woman shall crush the Serpents head that is to say CHRISTE shall destroy the woorkes of the Deuill and deliuer man from Sinne Death dampnation and Hell and shall iustifie quicken blesse and bring them into the kingdome of GOD. After the same manner GOD speaketh to Abraham In thy seede shall all nations bee blessed that is to say shall bee deliuered from all malediction and saued And the Angell Gabriell sayth to Ioseph Thou shalt call his name IESVS for hee shall saue his people from their sinnes In like manner the Angell to the Sheepeheards Beholde I shewe vnto you great ioy this day is borne vnto you a Sauiour whiche is Christe the Lorde in the citie of Dauid Paule also 1. Timo. 1. sayth This is a sure saying and woorthy of all receiuing that Iesus Christe came into the worlde to saue sinners And what should I bring many testimonyes the whole scriptures euery where affirmeth Iesus Christe to be the Sauiour of the worlde But by what meanes then doth Christe declare himselfe to be the Sauiour of the worlde and the redeemer of mankinde This thing is seene cheefely in fiue benefites towardes vs namely First in giuing vnto vs the true vnderstanding of the wisdome of saluation of which wee were destitute Moreouer in taking away our sinnes wherewith we are laden and oppressed Thirdely in imputing Righteousnesse vnto vs which of our selues we could not haue Fourthly in sanctifying and regenerating vs by his holy spirite so that wee which were the children of wrath may become the children of GOD. Fiftly in deliuering vs from the paines of hell which we had deserued and in giuing vnto vs the possession of euerlasting life which he by his owne death hath purchased for vs. Of these fiue benefites wherby Christe perfourmeth the whole woorke of our redemption and bringeth it to perfection I will breefely out of the holy Scripture adioyne a more plentifull explication The firste benefite COncerning the first benefite of Christ namely that hee giueth vnto vs the true vnderstanding of the wisdome of saluation which by the sharpnesse of our owne wit or reason we are by no meanes able to attain vnto the Euangelist Iohn speaketh in these words No man hath seene GOD at any time the only begotten sonne which is in the bosome of the Father hee hath declared him vnto vs. This wisdome Zachary calleth The knowledge of saluation for the remission of sinnes by the bowels of the mercy of GOD. And Christ saith This is eternall life that they may knowe thee to be very GOD and whome thou hast sent IESVS CHRISTE All the wisedome of the worlde compared to this wsedome is none at all or as if a man would compare one small drop with the whole Ocean or a small grauell stone with the sands of the whole sea or the whole worlde For what cōparison shall there be of a thing momentany to a thing euerlasting Or of a thing humane to that which is deuine This heauenly wisdome namely The moste sacred Gospel is that Perfecte VVisdome which wee boaste our selues to haue of our Lord and Sauiour Iesu Christe The seconde benefite TOuching the seconde kinde of the benefits of Christ namely That he taketh away the heape of our sinnes wherewith we are oppressed Iohn Baptist preacheth Ioh. 1. Beholde the Lambe of GOD whiche taketh away the sinnes of the world that is to say this IESVS will offer that sacrifice wherby he wil make satisfaction for the sinnes of the whole worlde But that we may come to a fuller knowledge of this testimony of Iohn concerning Christe I wil heere vnder set downe the questions which the woords them selues doe minister First VVhy Christe is called a Lambe And wherfore he is surnamed the Lamb of GOD. Secondly VVhat this Lambe doth Thirdly For whose cause he doth 1. There be two reasons why Christe is called A LAMBE The first is that Iohn might put the Iewes and vs in minde of bothe these thinges namely of the shadowe which went before in the olde Testament and the fulfilling of the promise which Iohn

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

that in the twinckling of an eye he must of necessitie be GOD. Sixtly and lastly it requireth that the Mediatour doe giue to those whiche are raysed vp which in the true faith haue departed this life eternall life perpetuall glorie and conformitie with GOD. But who can bring this to passe but onely GOD Wee haue therefore aboundantly shewed That our Sauiour and Mediatour is GOD And why it was needefull that hee should be very GOD. Of the third point or Chapter IN THE THIRD PLACE wee haue proponed of Christe that hee is VERY MAN And why it was needefull that the Mediatour should bee man The whole vniuersall Churche as it beleeueth Christe to be borne very man So that he also at this day is and for euer shall remaine very man it doth godlyly confesse Genes 3. The seede of the woman which shall breake the head of the Serpent is promised By the name of THE SEEDE OF THE VVOMAN without all doubt the nature of man which our Mediatour at the time appointed by the father should take vnto him is signifyed GOD promised to Abraham that in his seede all nations should be blessed Hee promised also to Dauid that his sonne should sit vpon his seate and reigne for euer Esaie 7. Beholde a virgin shall conceiue and bring foorth a Sonne and thou shalt call his name EMANVEL that is to say which shalbe GOD and MAN With these Prophecies agreeth the whole History Euangelicall The Angel beeing sent to the virgin Marie saith Beholde thou shalt conceiue in thy wombe and shalt bring foorth a Sonne and thou shalt call his name IESVS he shalbe great and shalbe called the Sonne of the hyest VVhiche thing when she had heard she meruayled and saide How can this thing bee forasmuch as I knowe not man And the Angell aunswered vnto her The holy Ghoste shall come vppon thee and the power of the moste hyest shall ouershadowe thee that is to say Thou shalt conceiue and bring foorth not by the seede of man or after the common lawe of nature but by the power and wise counsaile of GOD. And so the Angell concludeth his oration with this sentence worthy to be remembred with GOD nothing shall bee impossible The eight day after his natiuitie hee was Circumcised according to the lawe after the manner obserued in other Infantes of the Iewes He was brought vp by Ioseph and Mary hee greewe in wisedome and in fauour with GOD men was he found altogether a naturall man hauing body and soule and all condition and properties of humane nature sin onely excepted This is the summe of the Christian fayth touching the manhood of Iesu Christe as wee confesse in the articles of the Symbole when we say I beleeue in IESVS CHRISTE our Lorde which was conceiued by the holy Ghost borne of the virgin Mary But why was it needfull that the Mediatour should be VERY MAN Foure causes may be rehearsed out of the holy Scriptures why it was needefull that the Messias should bee man 1. The Iustice of GOD. 2. The restoring of the Image of GOD in man agayne which through Sinne was lost 3. The manner of Adoption 4. The assurance of our Resurrection frō death First THE IVSTICE OF GOD required that the disobedience in our flesh committed should bee amended in the same For it was agreeable to the order of the Iustice of GOD that in asmuch as mankinde in one Adam had firste offended so some body in mankinde fre from sinne should sustaine the paiues whiche should bee the price for the rest Our Lorde therefore tooke mans nature vnto him was made man shewing forth as it were the person of Adam himselfe whose name is also attributed vnto him y t he might thorowly satisfie the punishment of sinne in the flesh beeing in flesh committed Therefore Paule Rom 5. saith If by the sinne of one death reigned by the meanes of one namely Adam much more they which receiue abundance of Grace and of the gifte of Righteousnesse shall reigne in life by the meanes of one Iesus Christe Item As by the disobedience of one Adam many All men became sinners So by the obedience of one of Christe many are made righteous Item 1. Corin. 15. For by a man Adam came death And by a man Iesus Christe came the resurrection from Death Hebr. 2. Forasmuch as the Children are partakers of flesh and blood he himselfe also in like case tooke parte with them that through death he might abolish him which had the rule of death that is to say the Deuill Heerevnto also appertaineth that saying of Irenaeus It behoued him whiche should begin to slea sinne and to redeeme man which was guiltie of death to be made the selfe same thing that is to say Man And Augustine saith flesh had blinded thee flesh doth heale thee because Christe came in such wise that by fleshe he might quench the corruptions of the flesh The second cause is THE RESTORING OF THE IMAGE OF GOD according vnto which man was created This thing could by no meanes bee doone but by the naturall Image of GOD that is the euerlasting and onely begotten sonne of GOD which therfore tooke mans nature vnto him that he might againe restore the Image of God in all those which through a liuely faith are into his body ingraffed Whereof Athanisius saieth It was conuenient that the Sonne should take man his nature vnto him that this person whiche is the substantiall Image of the Father might restore againe the Image of GOD in vs. The thirde cause was that the reason of our ADOPTION did require the same For the Sonne of God did therefore take the nature of man vnto him that hee might make vs the Sonnes of God He would therfore by the societie of nature bee ioyned vnto vs and become our brother that we beeing become his members might be made the sonnes of God For we are therefore called and are the Children of God because wee are by faith in CHRIST whiche is the naturall sonne of God For in him alone wee are beloued and Sonnes Iohn 1. To as many as beleeued on his name hee gaue power to be made the Sonnes of GOD. Gal. 4. VVhen the fulnesse of time was come GOD sent his Sonne made of a woman made bond vnto the lawe that he might redeeme those which were vnder the lawe that we might receiue the Adoption of Sonnes Because ye are the Sonnes of GOD therefore GOD hath sent the Spirit of his Sonne into our hearts crying Abba Father In this sentence also speaketh Irenaeus VVe could not be saith he partakers of the Adoption of his Sonnes vnlesse we had receiued the same by his Sonne that is to say vnlesse his Sonne had beene made man The fourth cause THE ASSVRANCE force and efficacie of OVR RESVRRECTION consisteth in this that our Mediatour is man For the only hope and assurance which we haue of the Resurrection of our bodyes is that Christ

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