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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

he we do finde such places in the Scriptures as do seeme to attribute righteousnesse to workes special regarde must be had vnto the foundation from which they do spring And when they proceede from faith they are to be ascribed vnto the roote For example Blessed is he that iudgeth wisely of the poore the Lorde shal deliuer him in the time of trouble Here mercie toward the needie and poore is not set for a cause of blessednesse For mercie is a particular worke whereby the law of God is not satisfied But such manner of speech Dauid vseth because the effecte is a most certaine argument of the cause it hath So that the man which hath mercie on the poore is blessed because he beleeueth Now then through faith he pleaseth the worke also pleaseth not for the perfectnes thereof but for that God accepteth it because the person is not vnder the lawe but vnder grace And that it is necessarie that the workes which God accepteth of must proceede from faith it is manifest For whatsoeuer is not of faith is sinne And without faith it is impossible to please God The Lorde himselfe doth saie Without me ye can doe nothing As the branch cannot beare fruite of it selfe except it abide in the vine No more can man doe anie thing vnlesse he abide in Christ through faith For before we be regenerate we are euil trees Which cannot but bring foorth euill fruite wee are the children of wrath and dead in sinne we are flesh Whose wisedome is enmitie against God we are natural mē which perceiue not the things of the spirit of God And therefore whatsoeuer God promiseth to such as do good works that must not be promised indifferentlie to al but onelie to such as obeie through faith For seeing the iust doe please by faith theie doe necessarilie bring foorth the fruites of righteousnesse of faith namelie good workes which no more can be separated from the righteousnes of faith than the natural propertie from the subiect Wherefore as the argument is alwaie good from the subsistence of anie subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene so faith which iustifieth man being set good workes which are y e properties of y e spirit of faith are necessarilie set And againe good works being set faith frō which theie do spring must needs be set So whersoeuer faith is not good workes are not wher good works be not ther is not faith the cause of good works Therfore saith Paul Fight à good sight hauing faith and à good conscience which some haue put awaie and as concerning faith haue made shipwracke So often then as promises doe seeme to be annexed to good workes we are to make recourse vnto the roote and ground namelie faith For as there be two beginnings of thinges one is that theie be the other that they be known so faith as the beginning of being worketh so that thou art righteous and good workes as the beginning of knowledge bring it to passe that thou art knowne to be righteous Hence the Lorde at the last daie wil propose the beginning of knowledge to the righteousnesse of faith which shalbe apparent in the sight of al creatures For thus he wil saie Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was à stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited me I was in prison and ye came vnto me Here the Lorde wil not haue the workes of mercie toward his members to be merites of the heauenlie kingdome but by certaine tokens he declareth who are the sonnes of God vpon whom the kingdome of God freelie for Christ his sake without anie merites of man shalbe bestowed For so saith Paul The gift of God is eternal life through Iesus Christ our Lord. And although by that which hitherto hath beene spoken it is none harde thing to iudge howe our doctrine concerning good workes differeth from the papistical imaginations Yet that the more distinctlie and particularlie this difference maie be seene I wil adde somewhat more here-vnto and that for two causes the firste to shewe the vanitie of those men who hearing that both we and the Papistes doe require good woorkes doe thinke that we striue not about matters of importance but onelie about words and that of pride onelie to gaine-saie Wherebie theie doe sufficientlie bewraie themselues to know nothing touching this controuersie of so great importance vpon which al our saluation doth depend Secondlie that godlie auditors maie be rightlie instructed in this matter and necessarie doctrine maie haue alwaie in à readines wherwith to answer such as indeuour to ouerthrow our religion and slaunder the same without reason either of meere malice or of grosse ignorance The difference therefore betweene vs and the Papistes touching good workes consisteth in foure thinges to wit in the matter efficient causes in the manner and in the oft doing of good woorkes If we shal proue this thing by euident argumentes I thinke there is none but wil graunt if so be he wil yeelde vnto the truth rather than to the vanitie of his own minde that for iust causes we are prouoked thus to contend The firste difference therefore is taken from the matter of workes For the Papistes doe place their chiefest workes and worship in the traditions of men the which theie preferre before Gods comaundementes which traditions for al that partelie be in their kinde indifferent as appointed fastes and certaine songues but in their vse and ende vtterlie wicked because theie put à confidence in them while theie perswade themselues that by obseruing of them theie doe merite the remission of sinnes partlie theie are superstitious meerelie ethnical as hallowing of water of fire of herbes of candles with infinit such toies wherevnto also theie doe ascribe the power to abolish sinne and driue awaie diuels and partlie theie are apparantlie wicked as such are that are contrarie to the word of God as is the inuocation of saintes the marchandise of masses the worshipping of Images the bearing about adoratiō of bread These and the like traditions the Papistes with fire and sworde doe vphould caring little or nothing at al for the breach of God his commaundements as euidentlie appeareth by the verie punishmentes which theie doe appoint For in the Papacie the contempt of the idolatrous Masse is more sharpelie punished than adulterie or incest A much more heinous offence is it among the Papists to eate flesh vpon à Fridaie than to kil à man vpon anie daie Wherebie it is apparent that the Papistes doe preferre their traditions before the commaundementes of God which thing is the proper note of Antichrist

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 Haffine in Denmarke NICHOLAS HEMMINGIVS 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 AT LONDON Printed by H. Middleton for Andrew Maunsel ANNO. 1581. ❧ To the right honorable and virtuous Ladie the Comitisse of Sussex c. Grace and fauour both with God and man INfinite and vnspeakeable are the benefits of our God to vs ward right honorable among which his gratious miraculous reuealing of the eternall truth from time to time is as diligently so gratefully to be recorded For manie and those mightie aduersaries hath it had in all ages Satan the prince of darkenesse in Paradise Kaine with his posteritie before the floud after the drowning of the worlde Cham and his seede vntill the promise vnto Abraham from that time vntil the Lawe was deliuered by Moses the Ismaelites the Chaldeans the Persians the Aegyptians blemished and to their powers banished the same In the time of Ahab through the priests of Baal and the false prophets in the time of Nebuchad-nezzar through extreme captiuitie and in our Sauiours time what through the tyrannie of wicked Magistrates and through the heresies of vngodly teachers smal tokens of this truth in the world could be seene of man Furthermore consider we the time after our Sauiours death when the Apostles yet flourished the ages after that vntil this verie daie and we shal finde that verie fiercelie it hath bene assalted and is come vnto our hands with no smal adoe For in the Apostles time Simon and Elymas sorcerers false-apostles and false brethren whereof some at Coloss● gaue out that the traditions of men were necessarilie to be obserued that the superstitious affliction of the bodie was à religious seruing of God that differences shoulde bee set betweene meates and drinkes and da●es according to the Iewish custome and that the sonne of God Christ was not the worker of mans saluation but that by Angels we haue an open accesse prepared vnto the Father others at Ierusalem taught that circumcision was so behooueful vnto saluation that vnlesse men were circumcised it was vnpossible for them to bee saued and that freelie or by faith alone wee are not iustified but by workes also others at Corinth were of opinion that there was no resurrection at al others that it is alreadie past as Hymeneus and Philetus and others to o●it the vngodlie opinions both of those which inueighed against Magistrates whom Peter and Iude wrote against and of those which mingled the trueth with vane fables and genealogies as manie did in Asia and in Crete and of those who thought how such as beleeued might liue as theie would in al licentiousnes forsomuch as freelie without good workes they were iustified which imps of Satan by the Epistle of Iude are worthilie consuted and finallie of Antichrist then arising in his members vtterlie denied Christ yea and God too as Athe●sts did what in thē was to seduce men from this truth These being dead others arose both in nūber more plētifulie for their abhominable errors more hurtfulie to y e Church of Christ. As vnder the Emperor Adrianus the Gnostikes a pestilent companie whereof some were called Barborians some Barbolites some Cod ●ans some Stratio tikes some Phibionites some Zacheans vnder Antoninus Pius not onely the Valentinians of whom did spring the N●asinors the Phenionites the Setheans the Kainites the Orphites the Antitactars and others but also the Marcionites the Cerdomtes the Eucratites and Hydroparactites with the Seuerians vnder Antoninus Verus the Montanistes the Cataphrygians the Artotyrits vnder Philip the Ariabans and Helchesaits the Nouatians and Catharans vnder Decius vnder Gallus the Noetians Patripassians Hermogenians the Millenaries and the Nepotians vnder Galienus the Samosatenians vnder Probus the Manichies c the cursed errors of al which I mind not either for breuitie or for modestie sake to recite To conclude so did the seede of heresies in a short space of time take roote that Augustine in a certaine place confesseth howe in his daies they were growen vnto fourescore and eight principal famous and seueral sects Which enimies to this truth decreased not but dailie more and more forceablie encreased in such wise that their errors were neither in corners taught nor defended by a fewe priuate and obscure fellowes as manie of the former but both publiquelie professed ouer the whole worlde and also stiflie maintained against al men by the greatest tyrans that euer gouerned I meane the Pope and the Turke whereof this by force and hee by fraude and both most wretchedlie for these 900. yeares haue desperatelie addicted themselues to the vtter abolishing of this eternal truth But al in vane For as God in times passed raised vp against Kaine Habel against Cham Sem against the Ismaelites the Israelites Abraham against the Chaldeans Ioseph against the Aegyptians against the Priests of Baal Elias Micheas against the false Prophets Daniel and his felowes against Nebuchad-nezzar Christe against the Pharisies c Philip and Peter against Simon Magus Paul against Elymas the disciples of Christ against false-apostles against heretikes to saie nothing at this time of the blessed Martys whiche vnto the death stucke vnto this trueth Irenaeus Cyril Tertullian Augustine and other Godly fathers by whose learning zeale and constancie the trueth maugre the heads of al aduersaries was maintained So he hath dailie doth stirre vp his seruants to withstand them Howe the one namelie the Turke preuaileth ouer this truth not onelie the manifold companies of Christians in Grecia Mysia Bulgaria Thracia Russia Muscouia but also the Patriarchs of Byzantie of Alexandria of Antioch of Ierusalem al which are Christians the publike seruice of Christians day by day in moe than twentie temples euen in the chiefest ci●●e of his empire at this verie instant al which coūtries persons notwithstanding being tributarie vnto the Turkes do witnes And how the other I meane the Pope his holines doth prosper by the present state of England of Scotland of Germanie France Denmark Bohemia besides other nations and kingdomes for al his bloodie inquisition in Spaine and Massacres in France and murthers in Scotland and wars in the low countries and rebellions in Ireland and conspiracies in England it is apparent to y e view of the whole world Wherby it may be gathered that great is the trueth and it wil preuaile It is the parts therefore of vs which are partakers of this trueth first to be thankeful vnto almightie God for preseruing the same from perishing for gathering to

himselfe a Church wherein his truth is sounded and showen from age to age and for admitting vs into that companie which both in this worlde doe professe his Name and in the worlde to come shal euerlastinglie extoll his goodnes And secondly it is our dueties by all the giftes and meanes which God hath imparted vpon vs to aduance and promote this trueth Which they among others do worthilie that by preaching but they as I thinke best of al performe which by writing publish spread-abroad the same and that not onely because for y e time present they do greatly profit but especialie for that they prouide both for the instruction and comfirmation of the posteritie to come For bookes wil teach and strengthen testifie and consute when men happilie cannot In which respect we are much beholding to the Prophets much to the Apostles to the Fathers much and much to the Godlie learned of our age For by their bookes and writings wee knowe the trueth which otherwise smallie or not so perfectlie coulde be vnderstoode Of which truth I doe nowe present vnto your Honor noble Comitisse à most singular descriptiō drawen out of the pure fountanes of Gods holie word and to the ouerthrowe of al aduersaries of the same whether theie be Iewes Turks Papists Atheistes or whatsoeuer heretikes written in the Latine tongue by that learned and paineful Pastor in the Church of Christ at this day Nicholas Hemmingius publique professor of diuinitie at Haffine à famous Vniuersitie in Denmark Which treatise I haue translated into English for these causes One is that the ignorant sort of people may see howe Protestants are not so as the Papists giue out at variance among themselues For this work with infinite other good bookes of foraine writers in our English tongue doth shew that touching the substance of Religion we varie not neither wil by Gods grace though Satan gladly would bring it so to passe ●nother is that it may bee knowen from time to time that the Religion which al the Protestants in the world doe maintaine is not à seruice of God newlie found-out by Luther Melancton Caluine and others as the Papists vntruely report but is verie ancient and grounded altogether vpon Gods holy worde For this trueth here described is builded not vpon the weake in ●entions of man but vpon the holie scriptures as may easilie appeare The third that it may be more knowen and cōmon then hitherto it hath bine For this is proper to true Religion which thing is not proper either to Poperie or to any sect of heretikes that the more it is knowen the more it is desired the more common the more commended The last is seing how good Christians do both studiouslie reade and also gratefulie accept good Books in our vulgar tongue at this day to giue them an occasion when either for the ignorance negligence or Non residence of their Pastors or for other causes they can not heare y e word preached to inflame their zeales by the reading of this Booke which in al respectes is so necessarie and singular as in mine opinion though there be manie good yet but fewe better Bookes And that it maie be read with more pleasure and vnderstoode with more ease I haue not onlie illustrated the same with the places of Scripture but also diuided the Booke into Chapters the one sheweth the integritie of the doctrine and the other openeth the excellencie of the method And these my labors I am bolde nowe to publishe vnder your name Noble Comitisse moued thereunto partlie by the good reporte generalie giuen of your Honor as one which maketh no smal account both of Christian religion and of them who are Christianlie religious and partelie by that fauour which my selfe haue found at your handes the which I beseech your goodnesse accept wel in worth God almightie euen for his sonnes sake confirme your Ladieship in that truth vntil your liues ende whereof nowe you are not neither neede to be ashamed and graunt to your Honor and to the Right Honourable your husband both the perfect felicitie of this life to your hearts desire and in the worlde to come those thinges which he hath prepared for such as vnfeinedlie doe loue him Amen The fourth of Nouember Anno 1581. At your Honors commandement Thomas Rogers ¶ TO THE HONOrable and for wisdome godlines and vertue the renowmed Lorde Peter Oxe Lord of Gisselfelde Master of the Palace both of the King and also of the Kingdome of Denmarke c. his most gratious Lord and worthie Pation NICHOLAS HEMMINGIUS wisheth al peace safetie and prosperitie in his godlie enterprises HOWE great the darkenes of mans minde is concerning God and his prouidence right Honorable not onelie the infinite sectes in à manner of Philosophers but also the lamentable securitie of verie manie men who by their life and conuersation doe shewe that either they acknowledge no God at al or thinke that God as it is in Homer doth so dallie-out the time among I knowe not what Ethiopians that he hath no leasure to see vnto the state of mankinde doe witnes Such is the darkenes the vanitie of men is such euer since the fal of our first Parentes and mightilie hath it beene confirmed partlie through euil education partlie by the examples of those who doe seeme to excell others both in wisedome and vertue This loathsome darknes none other way cā be depelled thā by the torch of god his world Hitherto keth that question and answere of Dauid Wherewith shal à yong man redresse his waie In taking heede to thy worde Now seeing that as youthis such is age as Salomon saith it foloweth that without the worde of God which is the only remedie for wickednesse the whole life of man is altogether vncleane And that vncleanenes which cleaueth in al men vntil it be through God his worde washed-awaie is not so much à bodily as à spiritual inwarde blot cōsisting of many partes Whereof the firste which is the spring of others is theignorance both of the trueth and of goodnes is compared vnto grosse darkenes and vnto blindnes wherebie the whole soule of man as it were an ouglie monster gropeth in the darke The second is to haue an erronius opinion of heauenly matters to imbrace and loue the same as the most euident trueth As manie Philosophers and heretikes had who by stiffe mainteining opinions touching heauenlie mysteries rushed-headlong into damnation Thā which nothing could be more lamentable The thirde is in thought to yeelde vnto wicked affections For as the minde is wickedlie informed So the affection of the minde raised-vp by sinister iudgement is carried-awaie into that which is worst The fourth is to consent vnto sinne after which ensueth an horrible swarme of al manner wickednes as Paul in his first chapter vnto the Romans disputeth vntil man be vtterlie drowned in euerlasting miserie From these lamentable spots the soule of man is

euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience v●der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlines● of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or cōuince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatiō theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct mē out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For