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scripture_n	authority_n	church_n	interpretation_n	4,397	5	10.0901	5	true

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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

they be much to bee praised who liue so as they teach if so be also they teach rightlie as they liue For so saide Eusebius entering into the praise of Origen This is he who liueth according to his speaking and speaketh according to his liuing Correction is that whereby such as wander from the right waie are brought into the same This correction is vsed either by telling men of their faultes or by exhorting or by reprouing or by threatening or by punishing Al these at one time alwaies maie not be vsed but according as he is giuen who hath gone-astraie For if by telling the fault by exhortation he amende other remedies are not needeful But here prudent Censors of of behauiour must endeuor in al correction to shewe à fatherlie minde not crueltie For as the one encreaseth loue toward the correcters so the other engendereth hatred and contumacie As Ambrose doth saie He that cruelie is chastised and chidden receaueth neither chiding nor amendement But if neither telling exhorting chiding nor threatening wil bring à man from his error then sharper medicines must be tried that is it must be seene whether punishment wil reclaime him into the right waie who hath wandered according to the doctrine of the Gospel This punishment is twofold to wit either excommunication vppon wicked liuers or cursing vpon obstinate heretikes But first let vs speake of excommunication the which when it is to be showen it must be done both wiselie to edification and grauelie with much compassion the sentence of the superior officers being first pronounced against the obstinate guiltie person Notwithstanding singular heede must be taken heere that you doe not so plucke vp the tares that ye destroie the wheate withal Which thing maie be auoided if the endes of excommunication which are three be had in minde The first is that à wicked liuer to the great reproch of God his Gospel bee not suffered among Christians The seconde that the good also maie not be corrupted through the continual familiaritie of the wicked For à litle leauen leaueneth the whole lumpe The last is that he which hath fallen through shame of the worlde maie at length repent and be reconciled to the Church These three endes are al for the edifieng and vnitie of the Church And it is diligentlie to be considered when excommunication doeth edifie and when it doeth not For if it doeth destroie rather than edifie it must not be vsed at al. Which made Augustin speaking concerning the remedie of excommunication to saie Let this be done where there is no daunger of schisme tares be to be rooted out so that the wheate be not plucked-vp withal Moreouer of excommunication as also of receauing the brother that fel into the Church againe you maie reade both in my booke Of à Pastor and likewise in mine Enchiridion Curssinge is to be exercised onelie vppon heretikes that is vpon defacers of the gospel such as after sundrie admonitions doe obstinatelie maintaine their errors and wil not repent These forsomuch as they are Paul saith in themselues damned they be vtterlie to bee cut from the bodie of Christ that is from the Church that others by their contagion maie not be infected and so by litle and litle the kingdome of Christ be destroied And y t this punishment both maie and ought to be executed vpon heretikes first that testimonie of Paul twice repeated Gala. 1. doth confirme Though we or an Angel from heauen preach vnto you otherwise thē that which we haue preached vnto you let him be accursed As we saide before so saie I nowe againe If anie man preach vnto you otherwise then that ye haue receaued let him be accursed Secondlie that commaundement of Paul belongeth hitherto Reiect him that is an heretike after once or twice admonition knowing that he that is such is peruerted and sinneth being damned of his owne self Hitherto also maketh y t of Iohn in his second Epistle If ther come anie vnto you and bring not this doctrine receaue him not to house neither bid him God speede Hitherto in like sort tende the examples of the fathers who by this curssing punished both Arrius Sabellius Manes others And that this heauie punishment of al other maie rightlie be vsed special heede must bee had that it be not exercised rashlie through affectiōs the matter being not throughlie examined and knowen Which when it is not done the curssing doth not somuch bind them which wrong●ulie are strucken as it doth thē which vniustlie condemne For seeing y t God vnloaseth what man bindeth the rashnesse of man is not to be feared insomuch as Christ also did foretel howe the Pharisies shoulde exclude the preachers of the Gospel as the Pope which is verie Antichrist doeth For hee casteth not his thunderbolte of cursses against heretikes but against thē which syncerelie doe defende the writinges of the Prophetes and Apostles against them who teach the sinnes of men are clensed onelie by the bloode of Christ against them that wil not cal vpon sainctes against them which wil not embrace al the toies and trumperie of the Pope Finalie against them that worship not the Pope euen as God himselfe that is against them which preferre not the Popish traditions before the worde of God Wherefore the Popes curssings be no more to be feared then are the cursses of à filthie fleshlie louer who blameth such as he hath ben naught withal for leauing his wicked companie and ioining themselues to honest men in godlie marriage CHAP. 18. 1. Of the auctoritie of the Church 2. of traditions 3. of the interpretation of the scriptures 4. and of the outward notes of the vpright state of the Church With this power there is auctoritie ioined which I saide was the third part of the vpright state of y e Church Vnder this auctoritie they put tradition and interpretation of the scripture By tradition the Papistes vnderstand the lawes which the Popes Bishops and Prelates doe thrust-vpon the Church beside the worde of God yea and often contrarie also vnto the same And that they maie seeme to stablishe and to builde this their auctoritie vpon the worde of God they aleadge both the saieng of Paul and the example also of the Apostles The saieng of Paul is this Keepe the traditions which ye haue beene taught either by worde or by our Epistle The example of the Apostles they bring-out who commanded the Gentiles to absteine from thinges offered vnto idols and bloode and that that is strangled Hereof y e Papistes do gather two things One is howe they haue auctoritie to make what traditions they list another that the people oweth obedience vnto them But what answere is to be made maie appeare both by the exposition of the word Tradition and also by the difference of rites and ceremonies First therefore let vs shew how this word tradition is vsed

example he inuited to the praieng-vnto and worshipping of that God alone euen the onelie and true God which had both giuen à lawe and ceremonies to the people also brought the Iewes out of the land of Egypt But this was it which troubled y e Iewes for that he caled God his Father whom had he denied hee should haue bin like to them that is à liar The third thing which theie obiect is the abrogation of the lawe wherein they make à loude lie For he alone both fulfilled the lawe himselfe and corrected the abuses of the Pharisies yea and alwayes euen to the death of the crosse was subiecte to the lawe The fourth whereby they saie how he spake against y e traditions of y e fathers is most vntrue But what fault is it I pray you to reprehend impietie to condemne superstition and to speake against such thinges as are manifestlie against the worde of God Is it such à crime to blame the peruerse opinion of the Pharisies whereby they place the traditions of men before the commaundementes of GOD especialie when the Lorde himselfe doth saie Walke ye not in the ordinances of your fathers walke in my statutes Saith not the Lorde by the Apostle They worshippe me in vaine teaching for doctrines the commaundements of men But this was one and à principal cause of crucifieng Iesus the Messiah fearing traditions being abolished least they themselues shoulde come into contempt among the people leese not à little of their auctoritie and so by little and little come into decaie The fifth crime is that our Lorde shoulde violate the Sabbaoth the which also is most vntrue For as the true rest of the Sabbaoth is to cease from sinne and to rest in God so the true workes are they which make vnto the abolishing of sinne and promoting of Gods glorie as were the deedes of healing which he wrought vpon the Sabbaoth And in verie deede there can be no more excellent à worke than to helpe man at his extreme necessitie If it be not lawful vppon the Sabbaoth to heale shal it therefore be lawfull to kil à man Is it lawful to drawe out an Asse falen into à pitte and shal it not be lawful on the Sabbaoth by the worde and power of God to heale à man But this people haue neither ende nor measure in slaundering The sixt crime which they laie to his charge is I can destroye this Temple and builde it againe in three daies The occasion of which his wordes was this The Iewes had required à signe of Christ of his zeale and power he therefore according to the manner of the Apostles and of his owne too sheweth them no friuolous temporarie or base signe as they required but à great à wonderful and an euerlasting signe of the resurrection of his bodie whiche should be the third daie after his death which bodie of his was more truelie and aptlie the Temple of GOD than that stonie one of Ierusalem For therein dwelleth à more proper and present God The seuenth crime which theie obiect to our Lorde is that he cast-out diuels in the name of Beelzebub the chiefe of the diuels Which fault by strong argumentes he remoueth from himselfe Matth. 12 and Luke 11. But afore I shew how the faithlesse Iewes do blemish the miracles of Christ I will in fewe wordes declare what is meant by diuine miracles Next I wil briefelie shewe y e markes wherebie the diuine miracles of Christ and of the saintes are distinguished from fained miracles of magicians and diuels For the diuel as one that hateth God and would gladlie turn vs from God by al possible meanes both by him-selfe and his ministers the magicians doth emulate the workes of God and especialie miracles because he seeth howe that thing commeth neerest vnto the diuine power which is aboue nature And therefore as by his owne natural force he is mightier so in the knowledge of the virtues and operation of thinges more skilfull than man he easelie beguileth our senses to deceaue and bring vs from the truth Diuine miracles are such as God worketh which are therefore called miracles because theie bring men into admiration For first theie bring men into the admiration of Gods power wherebie miracles are wrought Secondly through the power of God men gather that the person which doth miracles both is sent of GOD and also bringeth Gods worde for confirmation whereof miracles are shewed as moste euident demonstrations Thirdly through this consideration faith is conceaued in the minde of the doctrine albeit the maiestie of the doctrine doth exceede the reach of reason Fourthlie of credit to the doctrine springeth in the hart à confidence of the promise of y e good things which are brought by the doctrine Fiftlie who so beleeue the doctrine and hope for the promise they do loue and praise God And by miracles as it were by the hand they are led vnto the faith of their condition which is to haue felowship with God and in him to obteine an euerlasting blessednesse for euermore Sixtlie because euerie signe is à signe of somthing signed faith seeketh the analogie comparison betwene the signe and that is signed and so by comparing them together of earthlie gathereth heauēlie spiritual things of visible For the diuine miracles of Christ aboue al haue spiritual significatiōs the which y e aptlie they may be aplied shold be reduced vnto more euident sentences of scripture and notable examples that the spiritual interpretation may be agreeable to faith and consent with the principle groundes of our religion yea and also haue euident examples wherebie the matter is painted out as it were The reason whie Christe and good men would confirme their doctrine to men by miracles is this It was verie meete that faith which is of matters that exceede mans vnderstanding should be confirmed by such things as are aboue nature and contrarie vnto the vsual course of the same that men with their outwarde eies beholding such thinges to be brought to passe as exceeded the power of nature might be stirred-vp to the beholding with the internal eies of the minde that is to the beleeuing of those thinges which are beyonde reason As therefore the thinges which are subiect to reason neede no demonstration that an vndoubted faith may be giuen to them so diuine and celestial by miracles as by certaine heauenlie proofes do deserue credite Nowe the cause why at this daie miracles are not wrought in y e eies of men as they haue bin Augustine sheweth when he saith Neither be these miracles permitted to indure vnto our daies that the minde maie not alwaies seeke after visible thinges and so by the longe vse of them mankinde would waxe colde which through their noueltie was inflamed Neither ought we in these daies to doubte that theie are to be credited who when theie preached those things which

that theie knowe the celestial doctrine Which doctrine is for that cause tearmed the waie of the Lord because it is to man as à waie prepared of God to goe therebie from death vnto life and from the troubles of this world vnto blessed immortalitie Walke in my commandementes saith the Lorde by the Prophet Againe Blessed are theie which walke in the Lawe of the Lorde Moreouer the knowledge of this waie that is of heauenlie doctrine somtime is powred in by à secrete blast and inspiration from God without the labor and care of man as maie appeare in the Prophetes and Apostles Sometime it is gotten by the labor and paines of man Which labour hath two partes The first and principal whereof is burning and continual praier vnto God that he would direct vs in his trueth teach vs and lighten the eies of our minde For except the Lord build the house theie labour in vaine that builde it The other part is an earnest studie of God his worde and wil. Nowe that men be rightlie framed vnto that studie sixe thinges be necessarilie required of which breefelie we will speake The first is dailie reading of the scripture Which who so wil reade with profite must haue the knowledge both of those tongues wherin the scripture was at the first written without which neither the kinde of speech nor the phrazes can be vnderstoode and beside not onelie Logique to espie the order methode of the matter but the knowledge beside of other artes and especialie of that part of philosophie caled natural philosophie Paul commendeth this studie of continual reading vnto Timothie when he saith Giue attendance vnto re●ding The second is an obseruation and collection of the principal pointes of heauenlie doctrine without which the paines in reading is to smal purpose For as in al artes this care is necessarie to him that would be substantialie learned so litle shal he profite in the sacred Scripture which obserueth not the chiefe heads of religion neither bringeth al that he readeth vnto some special common place The thirde is à diligent regard vnto common axioms sentences which are as general rules ministring iudgement in doubtful causes as Rhetoriciās of general thesees which therefore theie call consultations do iudge of particulars and causes in controuersie Hitherto maketh obseruation of examples from which the determinations of matters in doubt are fetched oftentimes The fourth is à sure reteining of the premises in minde that when occasion serueth theie maie be drawen out of the treasurehouse of memorie The fift is contemplation wherebie as it were at the first sight of the minde we behold the whole course of the Scripture By this we compare thinges like and vnlike together by this we reconcile contrarie places and by this we seeke definitions diuisions distinctions interpretations of obscure places yea and make à constitution of the bodie of doctrine The sixt is tradition of elders This declareth what the holie fathers haue thought of euerie thing This tradition if it be confirmed by the worde of GOD is of authoritie and weight In which respecte wee faithfullie imbrace at this daie the Creede both of the Nicene councel of Athanasius of Ambrose and that which is caled the Apostles Creede because theie are euident groundes gathered out of God his worde But if the tradition be not proued out of the word of God then is it either contrarie to the worde and therefore we abhorre the same as the voice of the serpent that seduced Euah or it is beside the worde and we receaue it in respect of such as deliuered the same out vntil it be drawen into an euil conclusion by the enimies of true doctrine With this knowledge of the heauenlie doctrine there should be ioyned as in al men so especialie in the ministers of the Gospel á liuelie feeling in the heart without which knowledge doth not profite but hurt rather through the fault of man This liuelie sense proceedeth from faith and other motions agreeing to the Lawe of God which the holie spirite stirreth-vp in the heartes of beleeuers And this sense is called the path-waie of God because as God requireth the same so through it we approch and are ioined vnto God And therefore Paule requireth these two thinges namelie knowledge and feeling together whē he thus writeth This I praie you that your loue maie abound yet more and more in knowledge and in al iudgement that ye maie discerne thinges that differ that ye maie be pure and without offence vntil the daie of Christ filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of God So that the end of knowledge is that we should iudge proue and approue those thinges which are the better and most profitable To feeling is subiect synceritie which is à good cōscience before God innocencie of life that we offend no man and plentie of fruits of the righteousnes of faith which proceede from the grace of Iesus Christ and tend vnto the laude praise of God If this liuelie sense with the knowledge of heauenlie doctrine be not in the teachers of the Churche nothing is more cursed in the whole worlde than theie are For when they reproue other mē for sinning theie condemne themselues when theie lift vp others with comfort theie ouer-throwe themselues when theie teach others themselues are confounded to be short whatsoeuer theie doe in the ministerie committed to their charge it is à testimonie to their owne damnation For theie are verie-like the makers of Noahs arke For as theie when the arke was builded wherin Noah and his familie was saued perished in the floud so these men shal perish in the floud of hel fire when such as gaue credite vnto the worde theie preached shal be saued Wherefore let both them which are in the ministerie and them also which purpose to enter into the same consider howe grieuous the punishment is that hangeth-ouer their heades if the feeling in the heart and their life answere not to their doctrine againe what great glorie is laide-vp for them if theie doe builde the Church of Christ with both hands namelie with doctrine and with example Of whiche glorie afterwarde we wil entreate Moreouer the teachers of the Churche ought to shewe the waie of the Lord to men that goe astraie For which cause theie are called the guides of the flocke in the Scriptures that going-before them both in learning and life theie maie both prepare the waie and animate others to followe them And therefore in the prophesie of Isaiah it is written Go-through goe-through the gates prepare you the waie for the people caste-vp caste-vp the waie and gather out the stones and set-vp à standerd for the people Let preachers therefore of the worde vnderstand that as theie ought to goe before other men both by example of

authoritie of Christ. Luk. 23 43. Mat. 22 32 Christ his preaching vnto the spirites in prison what is signifieth 1. Pet. 3 19 1. Pet. 1 9 Phil. 2 23. Eccle. 12 7. Heb. 12 9. Wisd. 3 1. Psa. 116 15 Act. 7 59. An obiectiō of Epicures Diuersities of religion Answere The true church wha● 1. God the gatherer of the true church Mar. 16 15 16. The meditatiōs which baptisme doth offer Howe and when we are sanctified Abraham à paterne of the true Church Fruite gathered from the e●ymologie of the Church Who à member of the church Howe the faithful be holie No respect of persons before God Vnitie of the Church like vnto a pome-granate 2. God the gouernour the protector of the true Church The Church à smal flock in comparison yet vnmoueable Psa. 116 15 The church like an Iland in the sea 3. The true church harkeneth vnto the word of the Lorde Iohn 10 27 5. Matt. 4 10 Psal. 50 15 4. The true Church obeieth Christe onelie Mat. 23 8. Psal. 73 28 Psal. 73 37 To cleaue vnto the Lorde of hostes what Psal. 73 28 Rom. 10 10 1. Co. 10 14 5. In the true Church the Lord of hostes doth dwel The Church is the temple of God 1. Cor 3. 16. 17. The glorie of the Church Iohn 14 23 Difference betwene the true Church and other assemblies Psal. 87 3 The puritie of the Church Mat. 21 1● 13. How we are holie and pure in this life The holie seruice of God in the Church Seruice of God what Isa. 23 13. Matt. 15 9. 1. Cor. 7 23. Colos. 2 20. 21. Ti●us 1 15. 16. Howe faith doth purifie the heart Act. 15 9. Punishmēt of such as defile the Church of God 1. Cor. 3 17. Howe and whereby the church is defiled 6. The true Church in this world is in exile and banishment neuer at rest Of the banished state of the church read more afterward chap. 20. of this 1 part Ierusalem Babylon Sundrie kindes of strangers Heb 13 14. Phil 3 21. Mat. 28 20 7 The true Church followeth her capitaine Iesus Christ. Iohn 14 6. How Christ is the wale by doctrine Iohn 1 18. 1. Cor. 1 30. 2. Pet. 1 21. Mat. 10 39 Luke 9 24. Howe Christ is the waie by merit Rom. 10 4. Rom. 5 19. Rom. 10 3. 4. Christ howe the waie by example Iohn 13 15. Io 13 24. Ioh. 15 12. Ioh. 8 12. Christ he the truth Iohn 1 17. Mat. 28 20 Mat. 16 18. Iohn 8 31. 38. 36. Howe Christ is the life Christ the life by regenerating vs Iohn 1 12. Iohn 3 8. Life of nature and grace 1. Cor. 7 3 Christ the life by sanctifieng vs. Rom. 61 3. The 〈◊〉 of the image of God in man 〈◊〉 Christ the life by glorifieng vs. Perfect fe●●citie what 1. Tim. 2 4. * Aboue cap. 3. Pag. 9. Ma● 3 17. Societie with Christ. Vnhealthful societie of how manie sortes Healthful societie of how manie sortes Num. 24 6. 6. Psa. 119 14 24. 123. Psal. 42 1. 2. Word of god à liuing fountaine Isai. 12 2. 3. 4. Hart of man Gen. 8 21. Rom. 3 10. 11. 12. Ephe. 4 17. 18. Pro. 51 10. Psal. 2 11. Psal. 6 3. 4. Pro. 17 72. Diuers significations of the heart Harted men How the hart of man becommeth froward wicked Psal. 51 10. Iere. 4 4. Ephes. 4 22. 24. Ezek. 11 19 Meditation what Contemplation what Psal. 34 8. A virtuous life what Flesh how taken in the Scripture 1. Cor. 15 39 Gen. 61 13. Iohn 3 6. 1. Cor. 15 50 Iohn 8 15. Gal. 3 ●0 Psal. 146 3 4. 5. 1. Tim. 6 17 Iob. 19 25. Mat. 23 37 Markes of the true Church Triple state of the Church Christe the supreme head and ruler of the Church The Church what Two sortes of men in the Church Diuers kinds of ministers in the Church State of the ministerie in the primitiue Church Ephe. 4 11. Acts. 20 28. State of the clergie after the Apostles Office of Patriarches Popes vsurpers of autoritie in the Church of Christ. Porwer of the Church what 2. Cor. 10 8. Ordinarie power of the Church Mar. 16 15. 16. Matr. 16 19. Keies of heauen what Matt. 28 18 Ioh. 20 21. 22. 23. Howe the kingdome of heauen is opened or shut 1. Cor. 4 1. 2. What it is to binde What is meant by loasing Iuridical power of the Church 1. The church hath power to alowe and to establish true religion Luk. 11 52. 2. The Church hath power to forbid false doctrine Matt. 7 15. Luke 12 1. Gal. 1 8. 9. Matt. 23 ● 3. Matt. 15 14 Luk. 10 16. 3. The Church hath power to vse discipline Discipline what Partes of discipline Direction Rule of gods word Lawes of Magistrats Examples of the virtuous Ioh. 13 15. Ephe. 5 1. 2 The best waie of teaching Praise of Origen Of correctiō another part of discipline Punishmēt twofold Excōmunication Ender of excommunication 1. Cor. 5 6. Curssinges Who to be curssed Heretikes who Titus 3 11. Gal. 1 8. 9. Titus 3 10 11. 2. Iohn 10. Whome the Pope doth cursse * Aboue cap. 15 pag. 149 Traditions 2. The. 2 15 Act. 15 28. 29. What the word tradition doth signifie 1. Cor. 15 3. 1. Cor. 11 23 Matt. 15 2. Three sorts of traditions Tradition of doctrine Tradition of diuine ceremonies Tradition of humane rites 2. Cor. 10. 8. 1. Co. 14 40 Endes of comelines in the Church Why order is to be obserued in the Church How manie things are to be auoided in the traditions of men Mark 7 9. * Chap. 24. of this first part Interpretation of the Scriptures Al the Leuites nor onelie the Leuites did not prophecie Num. 11 25 26. 27. 28. 29. Touching interpretation of the Scriptures three things to be noted * in the chapiter immediatelie going before page 157. 1. Iohn 4 1. What things interpreters doe vtter Notes and marks of the true church in the vpright state Luther in his booke intituled D● Consiliis Rom. 8 17. Howe and wherein the Church is troubled 1. Pet. 5 3. Partes of the godlie when the Church is in trouble 1. Pet. 1 7. Gen 3 15. Against the Anabaptists Staphylus Mat. 13 47 48. Mat. 13 24 25. Ioseph Daniel Three children Dan 3 19. 20. Dan. 6 10. Rom. 18 10 Sacrifices of the Iewes Altars of the Iewes where and what Psal. 141 ● Praiers 1. The definition of the Iewes sacrifices Iewish sacrifices instituted of God Leuit. 9 24 1. Ki. 18. 38 1. Ch. 21 26 2 Chro. 7 1. Sacrifices of themselues did not pacifie Gōd Psal. 51 16. Psa. 50 7. Iere. 7 22. Isaie 1 10. Isaie 1 11. 12. 13. Rom. 15 8. Psal. 50 16. Isaie 1 16. Gen. 4 4. 5. Psal. 51 17. 19. 2. Causes of the Iewish Sacrifices The fi●st cause of sacrifices Rom. 8 7. The second which is the material cause of sacrifices The thirde which is the formal cause of sacrifices The