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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree cōcerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this coūtrie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie ●●taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstāding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe

Augustine doeth answere That hauing made earnest prayer vnto God they are by lot to chuse who shal flee and who shal tarie For in so doing both good regard is had for the present state of the Church and also it is wel prouided that when the teachers of the Church be once killed it shall want no ministers for all that to instructe them Sophisters and Sycophantes being puffed-vp with the wisedome of this worlde they subtillie laie snares to entrappe the preachers The scope of whome is that the fountanes of Israel beeing either stopped or troubled that is that the heauenlie doctrine being either vtterlie abolished or depraued with humane or diuelishe deuises the Church whose life is the puritie of Gods worde maie be oppressed Their sophistical arte is fitlie compared to à brawling woman Whome who so hideth hideth the winde and shee is as the oile in his right hande that vttereth it selfe as Salomon saith For the slightes thereof are infinite Whereof it is that hee which would refute al Sophismes doeth like him which woulde take the windes in à net Then what is to bee done Howe are Sophisters to be resisted The Pastors of the Church aboue al thinges must keepe in memorie the strong and euident testimonies cōcerning euerie principal pointe of doctrine from which they must not suffer themselues to be with-drawen by anie sophistrie of man which they shall notablie withstande if they haue ben wel instructed in true Logique Secōdlie by ardent praier they must beg of God that by his word hee would strengthen them against y e subtile reasons of man least the truth bee wound in by the serpent and so choaked that is that by sophistrie it be neither vtterly ouerthrowen nor at the least depraued Thirdlie they are to eschewe all vnproper kindes of phrases and vnusual of the Church and to content themselues with the simplicitie of speech which the trueth doeth loue Finalie if so instructed they are not yet able quickelie to aunswere vnto all Sophismes let them be contented with the simplenes of doctrine which is euidentlie expressed proued with manifolde testimonies of the scripture agreing-together And the ministers of the Gospel being thus armed they shall easilie beare-awaie the bel from al their aduersaries notwithstanding the subtiltie of the slipperie serpent A notable example hereof I will adde taken-out of the Ecclesiastical historie following the vsual translation What force saith he the simplicitie of faith hath wee doe knowe by those thinges which bee reported to be done there For when for the care of the religious Emperor the Priestes from all partes of the worlde had assembled-together verie noble and rich Philosophers also came thither too mooued through an opinion they had among whome à certaine notable Logician daie by daie woulde mooue great conflictes of disputation to our Bishops men not vnprobablie learned in Logique And great concourse of learned and lettered men there was to heare yet coulde the Philosopher by no meanes bee either brought vnto à blancke or caught from flieng of anie man For by his art of Logique hee so mette with the questions obiected that when hee seemed most of al to be taken as à slipperie Eele hee slidawaie But because God woulde showe that his kingdome consisteth not in worde but in power among the confessors of the trueth à certaine Bishop of à most simple nature which knewe nothing beside Iesus Christ and him crucified was present Who seing the Philosopher to insult ouer those whiche toke our parts bosting himself of his craft●nes through the art of disputation craueth of al mē rome faith he would speak à few words with the Philosopher But they on our sid which knew wel enough the simplicitie blunt speech of this man began to blush somewhat to feare least peraduēture his holy simplicitie should be made à laughing game amōg subtile felows yet would not this father desist frō his purpose but thus began his speech In the name of Iesus Christ faith he harken ô Philosopher vnto the truth There is one God who made both heauen and earth and which gauè life to man whome hee had framed out of the lime of the earth hee hath created all thinges both visible and inuisible by the power of his worde and established them by the sanctification of his spirit This worde and wisedome whom we call the sonne taking pittie vppon the errors of mankinde was borne of à virgine and hath through the passion of his death deliuered vs from euerlasting damnation and by his resurrection hath giuen vs euerlasting life whom also wee trust shall come to iudge all things which we go about Dost thou beleeue this to be true ô Philosopher But hee the Philosopher as though he had neuer learned anie art to gainsay was so astonished throgh the power of the words that he had nothing to saie but only this that he did thinke so that there was none other thing true besid that which he had said Then the old man If thou beleeuest these things to be so said he arise and folow me vnto Demonicus receaue the signe of this faith And the Philosopher turning about vnto his disciples vnto them which came to heare harkē saith he ô learned men while I was delt withal with words I to words opposedwords by the art of speech did ouerthrow whatsoeuer was said but when for words power proceeded from the mouth of the speaker words could not resist power nor man preuaile against God And therfore if any amōg you can of those things which haue ben spokē perceaue the things which I do let him giue credite to Christ folow this old man in whō God hath spokē This storie notablie doth teach by what weapons victorie may be atchiued against Sophisters namely by a certain persuasion or demonstratiō of y e ground of religiō by simplicitie of spech by ardent praier y t God maie giue strēgth to his word as though himself did vtter the same by his owne most holy mouth As y e hypocrits I meane stage plaiers are not taken for them which they be but do put-on and represent à strange person or as Augustin saith they hid y t which they are vnder à personage boast in à personage y t which they are not So the scripture by à Metaphor calleth such hypocrites as by external gestures and deedes boaste themselues for sainctes when for al that their minde is prophane and wicked that is when the outwarde man appeareth meeke as à sheepe when the inwarde is rauening like à woulfe For by this image Christ depainted hypocrites Hereof hypocrisie is saide to bee an outwarde faigning of godlines vnder à prophane and wicked mind So that à double sinne is in hypocrisie to wit impietie and lying For which cause their damnation is doubled for they are condemned both as wicked against God and as liers before men Therefore the saying of Aristotle against

euidentlie aunswered vnto this prophecie For the spirit of the Lord was powred vpon al flesh not particularlie but generallie vppon Iewes and Gentils yong and old men women bonde and free rude and learned c. And Isaiah 54. And al thy children shal be taught of the Lorde and much peace shal be to thy children In times passed man made himselfe an author conductor and teacher of godlinesse as appeareth in the Philosophers whereof diuers set diuers endes of the felicitie which man should seeke after but nowe although man teach man the seruice of God yet professeth he not his owne but the wisdome of God The Apostles nowe hauing receiued the holy Ghost through the heauenly doctrine at the commandement of Christ they gathered à Church by wonderful miracles confirmed y e same their doctrine according to y e promise of our Sauiour which thing Isaiah prophecied of 600. yeares afore it came to passe For in his 8. chapter thus he saith Behold I and the children whome the Lorde hath giuen mee are as signes as wonders in Israël by the Lord of hostes which dwelleth in mount Zion What wonder I pray you is greater what signe more euident than that the Apostles by their workes being for number fewe for power weake fraile for knowledge simple should worke miracles and turne both the tongues and the wil of men vnto them to their religion These are the children that are giuen to the church in stede of the auncient fathers as the Psalmist doth say In steede of thy fathers shal thy children be thou shalt make them princes through al the earth When hee nameth princes we must haue respect to à kingdome Therefore for somuch as the kingdome of Christ is gouerned by the worde they are princes which by the worde and heauenlie doctrine do rule the realme of Christ. And although the Church was first builded of the fathers and princes of the Iewes yet principalie it is gathered from the Gentiles euen from that barren and altogether vnprofitable flocke Whereof Isaiah in his 54. chapter speaketh after this manner Reioyce ô barren that diddest not beare breake forth into ioye and reioyce thou that diddest not trauel with child for the desolate hath mo children than the married wife saith the Lorde Enlarge the place of thy tentes and let them spreade out the curtaines of thine habitations spare not streach out thie cords and make fast thy stakes For thou shalt increase on the right hande and on the left and thie seede shal possesse the Gentils and dwel in the desolate cities Againe in his 60. Chap. he saith whereas thou hast beene forsaken and hated so that no man went by thee I wil make thee an eternal glorie and à ●oie from generation vnto generation And afterwarde A little one shal become as à thousande and à smale stone as à strong nation I the Lord wil hasten it in due time Christ fore-telled howe the kingdome of God shoulde be taken from the Iewes and shoulde be giuen to à nation that shoulde bring foorth the fruites thereof Which thing as we nowe see it come to passe so was it long before prophecied by the Prophet Isaiah in his 65. chapter where he saith I haue bene sought of them that asked not I was founde of them that sought me not I saide Beholde me beholde me vnto à nation that called not vpon my name I haue sprede out my handes al the daie vnto à rebellious people which walked in à waie that was not good euen after their owne imaginations à people that prouoked me euen vnto my face And more plainlie yet in an other place Though thy people ô Israel be as the sande of the sea yet shal but à remnant of them be saued Reade the 9. 10. 11. chap. of Paul vnto the Romanes By this I thinke we haue sufficientlie confirmed the Minor of the proposed argument and both briefelie and plainelie proued howe all thinges are accomplished in Iesus y e sonne of Marie which were fore-spoken both of Moses and the prophets concerning the Messiah and this is it which in Iohn is written The Lawe was giuen by Moses but grace and truth came by Iesus Christ that is the thinges which Moses by figures shadowed and the prophetes fore-tolde by prophecies Christe in truth hath fulfilled The summe of al is this howe Iesus the sonne of Marie is the verie Messiah that is à prophet à King and à Priest A prophet whereof Moses in the 18. Chapter of Deuteronomie did speake The Lorde thie God wil raise-vp vnto thee à Prophet like vnto me from among you euen of thie brethren vnto him ye shal hearken A King of whome it is saide in the second Psalme I haue set my King vpon Zion mine holie mountaine A priest according vnto the 110. psalm Thou art à Priest for euer after the order of Melchi-zedek The benefites of this Messiah and the application of thē are proposed in this verse of the 2. Psalme Blessed are al that trust in him CHAP. 5. A confutation of the obiections which the braine-sicke Iewes doe alleage for their partes NOw forsomuch as the obstinacie and malice of the Iewes is such that rather they wil stop their eies against the cleere light thā admit the trueth of God concerning the Messiah our Lord and Sauior Christ alreadie come into the world I purpose brieflie to confute such thinges as theie falslie maliciouslie and furiouslie doe obiect Theie not without great railing speaches vtterlie doe denie the Minor of our foundation and euen against their owne consciences verie vntrulie do saie that the prophecies of the Prophets touching the Messiah promised were not fulfilled in Iesus the sonne of Marie For they obiecte foure thinges The first is touching the time of the Messiah the seconde of the forme of his kingdome the thirde about the place of his dominion the last concerning the people Yea and besides these thinges that they maie diminish the credite of the Euangelistes they giue out howe they are contrarie one to another And that these seducers may persuade miserable men especialie they assault the heade of al and denie that our Lorde and Sauiour Christ is risen from the deade which reprochful lie when I haue aunswered I wil in order confute these foure thinges which they obiect together with the slanders that vniustlie they laie vpon our Lord. Let these enimies of GOD crie til their hartes ake againe that our Lord Christ is not risen from the dead but who is so foolish that wil beleeue his enimies before his friendes who so childish that wil giue credit to manie euil rather than to à fewe good who are soonest to be beleeued they which of meere malice heape slaunders lies together which are defiled with al manner wickednes or they rather that being famous for their holines and innocencie of