Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	lord_n	word_n	14,837	5	4.3216	3	true

Text snippets containing the quad

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

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

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

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

good thing and commoditie of the children of God or of the Church is That God himselfe is in her as a moste lightsome Sun For euen as from this visible Sunne there commeth vnto the worlde Light Heate and Shining beames wherby al things are quickened and cherished so frō God which is the Sun inuisible there cometh vnto the Church Light that is to say cleere knowledge of GOD there commeth Heate that is affections burning with Faith Hope and Loue and shining beames which are the manifolde consolations whereby the faithfull soule is releeued cherished and comforted This Sunne as it riseth to such as feare God so it setteth to the negligent the wicked lyuer and the carelesse It is therfore with great diligence to be taken heede of that the godlie through a certaine sluggishnes of their owne in hearing or reading the word of God wherin this Sunne brightly shineth doe not suffer this Sunne to be either darkened or hidden from them For as this visible Sunne if it shall seeme to a sicke body in his dreame to be hid or darkened there is daunger as Hippocrates affirmeth of moste certaine death to the sicke body to be at hand so if our Sunne Christe be darkened vnto vs his doctrine beeing either abolished or obscured not onely darcknes hangeth ouer vs but also the death of the soule and moste assured eternall condemnation Furthermore we may heereby perceiue the misery of them as many as are destitute of this Sunne the worde of GOD. For they beeing blinde doe bothe grope in the darknesse of ignorance and beeing ignoraunt of God are stricken with dreadfull amasednesse of minde when sinne sheweth foorth it selfe in their consciences And albeit that Conscience seemeth in many to be as it were with an hot yron feared as though it were voyd of all feeling of sinne yet notwithstanding it will at sometime be wakened vp at the least in the extreame agonie of death and will driue the miserable soule into desperation than the whiche thing nothing may happen vnto manne either more heauy or more bytter as hauing leather that hee had neuer beene created and brought vnto light The second good thing or commoditie of them which knowe the Essence and will of GOD and yeelde themselues obedient to the same is that God is a defence or sheeld vnto them wherwith they are compassed defended and sheelded against the kingdome of darcknesse Of this sheeld speaketh Dauid in Psal 5. when he saith All they which hope in thee shall reioyce they shall euer be giuing thanks and thou shalt dwell in them all they which loue thy name shall reioyce in thee For thou Lord shalt blesse the righteous and with thy fauourable kindenesse shalt thou compasse vs as with a sheelde Item Psal 18. And thou haste giuen me the defence or sheelde of thy saluation and thy right hand doth vpholde me In this manner it is the good pleasure of God that he wil not only with the crowne of his fauourable kindenesse compasse his about but also will haue them to bee happie with perpetuall blessednesse Paule when he writeth to the Ephesians thus Take vnto you the sheeld of Faith wherewith ye may quench all the fiery dartes of the wicked Signifying that we are thē compassed about with the sheeld of faith when we fight a good fight holdeing a stedfast beleefe of the doctrine with a sure confidence of mercy a good conscience This sheelde forasmuch as the enemies of God doe want what I pray ye can be more miserable then they For in asmuch as they be naked and vnarmed they are not able to resist the diuel the prince of darkenes but he obteineth ful dominion in them throweth them headlong out of one wickednes into an other vntill he haue brought them to vtter destruction The third good thing or commoditie which the godly haue by the healthfull knowledge and feare of the true God is called of Dauid Grace This Grace is the fauour of God forgiuing sinne to the beleeuers for the death of his sonne and garnishing them with a most pure garment which is The obedience or righteousnesse of Christe VVhereby they are in such wise reputed righteous in the sight of God as if they them selues had fulfilled the lawe But they which are out of the congregation are voide of this grace of saluation and doe remaine vnder sinne the wrath of God and eternall damnation for their iniquitie The fourth commoditie which they that know and feare God doe inioy is called of Dauid Glory This Glory is The adoption of the adopted sonnes of GOD The inhabiting of the holy ghoste and the hereditary Possession of eternall blessednesse by Iesus Christe But contrarywise they whiche doe not knowe God are the bondslaues and dwelling places of the diuell are mooued by his spirit and to eternall ignominie are they reserued The fifth good thing or commoditie which God by the Psalmist promiseth vnto the godly is cōteined in these wordes He will withholde no good thing from them which walke in innocencie O how great is this promise It is all one as if he should say They which walke in innocencie that is to say they which by faith doe yeelde obedience vnto God shall be abundantly indewed with all good thinges so that they may perpetually inioy them and shall neuer stand in feare of any euill to come vnto them And albeit that all the Children of God shal in this world suffer persecution yet notwithstanding they are certaine of the good things promised which heere they obtaine by hope and in the life to come shall without all impediment for euer possesse But contrarywise they which haue neither learned to knowe God by his worde neither yet to feare him according to his will vnto them ignominies sorowes and calamities shall neuer be wanting but vnto the Diuell whome they haue serued they shall be thrall and subiect for euer Heereby now euery one may easely vnderstand that to be moste true which I propounded in the beginning namely That of all things which are in the world there is nothing either more better or more precious neither yet more profitable than rightly to know the ESSENCE and WIL of God and that this knowledge is drawne forth of the word of God in the which word he hath opened bothe him self and his wil. But least any man should suffer himselfe to be seduced by the deuill his members it is to bee knowne that the worde of GOD is not any other where to be sought than in the writinges of Moses the Prophetes the Euangelistes and Apostles whiche are beautified with the testimonie of the omnipotent God which is the eternall veritie and can not lye as Paule speaketh But some may obiect or at the least thinke with himselfe in his heart as many doe although they expresse it not by their mouth after this manner If wee were certaine that that worde were in very deede the worde of

other is accompted good and lawfull Furthermore wee must discerne also betweene the person of man and that corruption whiche sticketh in man Man is sometime affected towardes him selfe with a blinde vnwise and hurtfull loue springing from the corrupte and depraued nature that is to say from the fountaine of sinne which by our sinne of heritage dwelleth in vs. This loue shall not be the rule of the loue of thy neighbour for to loue him after this maner were plainly before God to hate thy neighbour There is besides this a nother manner of louing him selfe and the same is lawfull and graunted whiche springeth from the holie Ghoste and faith in IESVS CHRISTE when a man directeth all his counsailes to that end that he may doe those things which are acceptable vnto God and healthsome to himselfe This loue beeing lawfull and lawdable shalbe the rule of the loue wherewith we should loue our neighbour so that from the very heart we should reioyce with him ouer all those things which may redounde to his profit and saluation by godly desires wishing him all goodnesse and by faithfull counsailes labour goods and prayers setting him forwarde and on the other parte by turning away studiously with all the minde and heart what soeuer either to his life or soule or to be short either to his goods or fame may be hurtful In another place our Lord and Sauiour Iesus Christe setteth beefore vs his owne example in place of a rule to be followed Loue ye saith he one another euen as I haue loued you And therfore Christ calleth this A newe Commaundement Whereby he would teach vs that we should helpe our neighbour if necessitie require euen with the peril of our life not hauing so great regarde of our owne commodities as of the health profit of our neighbour In what manner Christe hath loued vs Paule sheweth in the 5. Chap. to the Romaines as heereafter in the thirde Doctrine shalbe saide more at large The second thing which I gaue warning of to be considered in this chiefe commaundement of the loue of our neighbour is The difference betweene the person of the man and that corruption which cleaueth vnto him The corrupt and wicked man as much as appertaineth to his corruption and wickednesse it selfe it is lawfull to hate but as much as appertayneth to the person as farre foorth as it is man partaker of humane nature with vs the same is to be loued so that what we hate in him namely sinne and corruption it selfe that wee should reprehende and againe we should loue in him that whiche deserueth loue that is y t beeing man he might be conserued as Augustine teacheth Let these things suffise touching the first member which I admonish in the beginning to be obserued concerning the law Of the second ANother thinge which I propounded was touching the errours which false teachers sowe abrode aboute the doctrine of the lawe Of these there be foure sortes In the first order are they whiche flatly reiect the lawe and vtterly deny it to be taught in Christian Churches In the seconde are they which in deede retaine the Lawe but they teache that man is able through his owne power to satisfye the law Next vnto these are they which affirme that man is not able to fulfill the whole lawe but yet some parte thereof They occupy the fourth rome which say that euery religion hath her law which is sufficient to saluation to him that fulfilleth it Theese foure errours through their poysoned contagion are very mischieuous neither are they staied vpon any other foundation then vpon the deceiptes and lyinge subtilties of the Diuell which stirreth vp men to seduce one another from the puritye of the true Doctrine of the Lawe and the Gospell I will therfore refute these erroures one by one in the same order as they were beefore of mee rehearsed THE ANTINOMIANS which flatlye reiecte the Lawe and denye it to bee taught in the congregations of Christians are scant worthy that their opinion should bee refuted with many wordes as agaynst whom not only true reason of man but also CHRIST himselfe and his Apostles and as many as haue beene faythfull teachers in the Church of Christ doe resist The Argumentes wherwith they vphold their opinion are these Christians say they haue nothing to do with Argument 1 Moses Therfore neither are they subiect to his Lawe Argument 2 Item Christians are made free by Christe Therfore Christe commaunded the Gospell to bee preached to all creatures of preachinge the lawe hee commaunded nothing at all Lastly The holy Ghoste say they is the teacher of Christians what vse then shall there bee of the law amongest them With these and other like reasons they suppose themselues to proue that the Law is neither to bee reteyned nor taught in the congregation of Christians But a man may first demaund of these men Doth it beecome Christians to loue GOD and their neighbour I beleeue there is none so possessed of the Diuell that hee dare denye this Seeinge then that Christians must loue GOD and their Neighbour why shall it not bee also lawfull for them to knowe in what sorte they ought to perfourme the same For what thing shall the woorke of loue bee vnlesse it bee directed by some certayne manner But forasmuch as the Lawe of God that is to say the tenne Commaundements doth teach vs both namely that wee should loue GOD and our Neighbour and also in what manner the same should bee doone of vs what is hee that seeth not these men manifestlye to erre which would abolishe the Lawe of God and forbidde that it should not sounde in the Christian congregations 1. Where as they obiect and say Christians haue nothing to doo with Moses that is true as farre as apperteyneth to the ceremoni●all and forensicall lawes of Moses the sacrifices Circumcision and such like outward ceremonies which ought to endure vntill the comminge of Christe onely and afterwarde to cease but it is not true as touchinge the lawe of GOD that is to say the Decalogus which was giuen vnto man in his first creation and afterwarde repeated and written in two tables of Stone that the remembraunce therof might bee perpetuall I will ceasse heere to speake howe that Christe him selfe bothe taught the lawe and expounded it at large as did also the holy Prophets and their successors 2 But that which the Antinomians affirme in the second place Christians not to bee vnder the lawe but vnder Grace I graunt this also so that it be rightly vnderstoode as Saint Paule himselfe expoundeth it Christians are not vnder the Lawe that is to say they which beleeue in IESVS CHRIST are not vnder the condemnatory sentence of the law because there is no condemnation to them which are ingraffed into Iesus Christ Rom. 8. But the Christian hath neede of the Doctrine of the lawe whiche must bee the rule of his life shewing him what doth please God and what is

neuer sinned or offended GOD and that we should feele a true greefe sorrowe of heart for our sinnes committed Hee which is gone so farre forwarde hee at the length rightly acknowledgeth how ioyfull that message of the Gospell is which offereth to the beleeuers Remission of sinnes the fauour of GOD Righteousnesse and life euerlasting But what is FAITH These two manners of speaking namely To beeleeue in Christ And To beleeue in the name of Christe will plainly declare vnto vs the substance of Fayth The former sentence namely To beleeue in Christe sheweth Christe onely to be the obiect of Fayth or sure confidence so that Saluation is not to be hoped for but in him alone The latter namely To beleeue in the name of Christe sheweth the qualitie of Fayth that is to say that our confidence in Christe should be such as his name is in the Gospell and as his doinges are which testifie of him When as Christe therefore is in the Gospell named the Sauiour of all whiche beleeue in him very GOD very MAN one true and eternall person and the Lambe of GOD taking away the sinnes of the worlde And many examples doe testifye that the dooinges of Christe doe aunswere vnto this honourable name as the example of the Theefe vpon the Crosse the example of Mary Magdalen of Paule Peeter and innumerable others it appeareth that true Fayth in CHRISTE is A liuely and constant confidence of the heart whereby it is surely decreede that CHRISTE is the Sauiour of all those whiche beleeue in him as hee whiche is able to bring to passe all thinges whiche hee will as GOD whiche wylleth the beste vnto vs as MAN by the societie of nature ioyned vnto vs whiche muste as the Mediatour betwene GOD and vs appointed of the Father whiche hath giuen himselfe a pryce of redemption for vs that euery one whiche beleeueth might bee cleansed from Sinne by his bloode might bee iustifyed by his obedyence regenerated to euerlastinge lyfe by his spirite through the vnmeasurable mercie of GOD the Father which so loued the worlde that hee woulde giue his onely begotten Sonne that ALL VVHICHE BELEEVE IN HIM should not perish but haue life euerlasting This fuller description of a constant faythe may bee drawne more narowe and that out of the words of Iohn Baptist Hee which beleeueth in the Sonne hath eternall life in this manner Faith is a knowledge of Christe and a sure cōfidence of obtayning eternall life through him Such was the faith of the Theefe vpon the crosse which from a sure trust sayde Remember me Lorde when thou commest into thy kingdome To whom it was answered of the Lord This day shalt thou be with me in Paradice Such was the faith of the sinfull woman in the 7. of Luke which heard of the Lord Thy faith hath saued thee In like manner of the Publicane Luke the 18. praying on this wise God bee mercifull vnto me a sinner And of Dauid Psal 25. Be mercifull vnto my sinne O Lord for thy name sake All these doe agree to the rule in Psal 2. Blessed are all they which put their trust in him Now after that we haue described FAITH we wil recite fiue properties of y e same by which as by infallible notes euery one may knowe whether he hath the True Faith or no. The first propertie of faith is That it is felte in the heart The second is That it offereth it selfe to bee seene in the outwarde deedes The third is That it suffereth it selfe to be tryed vnder the Crosse The fourth That it ouercōmeth the world The fift That it perseuereth vnto the ende which is as Peter witnesseth The saluation of Soules The first propertie of Faith is this That it liueth in the heart of man so that there may bee felte an vnspeakeable consolation against the malediction of the lawe the power of death and the tyranny of the Deuill that there may bee felte a ioy vnable to be tolde of the forgiuenesse of sinnes and a spirituall securitie of the fauour and freendship of God that the dwelling of the holy Ghoste and his presence in the heart of the man may be perceiued that the force of the holy Ghoste stirring vp fayth to call vpon God may be perceiued that a burning desire to obey the will of God and to resist the Deuil may bee perceiued that a spirituall ioy of the beginning of the life eternall may bee felte that thankfulnesse towarde God may be perceiued Breefely wheresoeuer a Christian faith is in man there it must needes be that she must shew foorth her selfe by true godlynesse by a holy porpose of lyuing well and by reioycing in the holy ghost Secondly I affirme this to be the property of Faith That in outwarde woorkes shee offereth her selfe to be seene For the outwarde woorkes doe beare witnesse of the affections of the heart Therefore Christe sayth By their frutes ye shall know them It is therfore impossible that whersoeuer true faith florisheth in the heart by the holy Ghoste dwelling in the heart of man that there should not therewithall bee present good woorks testifying of the hart These workes of faith are in generall to eschue euil and to doe good so that faith be the foundation the beginning the leader and gouernesse of all vertues and good actions For first of all Fayth is the piller or foundation wherupon is stayed and vpon the whiche is builded all obedience vertue and euery good woorke Furthermore it is the beginning from which as from a liuing fountain the riuers of all honest workes and doings doe flowe out Moreouer It is the leader whiche holdeth man in the right way least hee shoulde decline either to the right hand that is to say to good intentions of men as they call them which wil worship God according to their owne wisedome and traditions or vnto the left that is to say to the workes of the Deuill whereunto this worlde with the members of the Deuil hath wholy giuen and bound it selfe Yea Eayth beeing the Captaine of all vertue and Christian works neuer resteth it self in any deede obiected or set before it before y t it heare this worde So the mouth of the Lorde speaketh Therfore Dauid through fayth prayeth in the 25. Psal Shew me thy wayes O Lord and teach me thy pathes And Psal 119. he sayth Blessed are the vndefiled in the way that is they whiche through faith shew obedience vnto GOD so that they goe forward in the right way declining neither to the right hand nor to the left Last of all faith is also the Gouernesse directing the whole life of man and all his works to this marke namely to the glory of God the edificatiō of the church and y e vtilitie of his neighbour All these works of Faith already remembred may bee called backe to these foure pointes following The first is a declaration of godlynesse in the outward workes of this life namely in the