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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

companie of al which beleue through the vniuersal world who although theie be far wide dispersed yet in most goodlie proportiō theie do cleaue together that theie maie make one house of God and one bodie knit and compacted together by the Spirite of Christ by mutual charitie by communicating of gifts and duties by vsing the sacraments by the confessing worshipping of one God Wherbie there is such à sweete concent in this bodie that each are touched both with the prosperitie and aduersitie of others Moreouer seeing this congregation is gouerned by the word of God there be two sorts of men in the same to wit teachers of y e word learners Whē these mutualie like parents childrē do reuerence loue each other then is y e Church at à good staie For so theie do both take heed of corrupting the word mutual good wil wil not alowe of schismes But among the ministers of the word there hath bin alwaie is great diuersitie according to the difference of gifts of calings For Christ ascending into heauen gaue some to be Apostles some Prophetes some Euangelistes and some Pastours and Teachers who although theie were of equal power as touching spiritual iurisdiction yet differed theie verie much in honour and degree of office Paule in honour and in order surpassed Timothie and Titus Timothie in degree and order excelled the other elders of the Church at Ephesus al which Paul in the Acts caleth Bishops or Ouerseers This preeminēce was verie behoueful for y e church For it is impossible y t anie thing should be wel done where al desire to be of equal honor degree The Churche that folowed the Apostles time the Gospel now being dispersed ouer à great parte of the world and Churches being established did appoint as best serued for the profit of the same an order of ministers ordained Patriarches whose office was to haue à care y t Bishops of euerie Dioces were chosen rightlie and ordeined that euerie Bishop did his dutie as he ought to do and y t each Bishops clergie and flock were obedient to their Dioceser in al thinges that were godlie Moreouer it ordained Chorbishops whom Iustine caleth Proestotaes which were Presidents Againe it ordained pastors teachers And this was the ordinance of the purer Church which the reformed Churches for y e greater part at this daie doe reuoke as far as it is requisite for them shaking of the yoke of the Popes who from y e time of the Emperour Phocas haue vsurped authoritie gouernement ouer the Church of God contrarie both to the commandement of Christ and examples of the Apostles which thing some of the holie Fathers with the Apostle Paule did testifie should be the proper note of Antichrist For since that time al Popes haue borne one the same person as theie who couered with one and the same visour vnder the name of Christ do endeuour vtterlie to abolish the Gospel of Christ. CHAP. 17. 1. What power the Church hath 2. The kindes thereof 3. Of the keies of heauen 4. And of the discipline of the Church THe power which we made the second part of the vpright state of the Church is an authoritie giuen to the Church by Christ wherebie it is ruled according both to the worde of God and to profitable and godlie constitutions of virtuous gouernours For this power is of those thinges which are appointed for the building of the whole bodie of the Church The which as it is of Christe so it must depend vpon the worde of Christe and according to his worde be exercised for the welfare and edification of the whole Church And therefore saith Paul Authoritie is giuen vs not for your destruction This power is of two sortes to wit either ordinarie or iuridical The ordained power is that which hath à certaine rule to worke by which the ministers of the Gospel in the vpright state of the Church doe folow and require neither consultation nor the iudgement of the ecclesiastical senate but doe gouerne the Church according to the rule prescribed By this power the Preachers doe receiue such into the Church as are conuerted vnto the Gospel and sweare obeiesance to the king Monarch Christ according to this commaundement Goe ye into al the worlde and preach the Gospel vnto euerie creature He that shal beleeue and be baptized shal be saued but he that wil not beleeue shal be condemned Hitherto also belongeth that of our Lorde vnto Peter I wil giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loase on earth shal be loased in heauen But what are these keies These keies of the kingdome of heauen without controuersie are that whereby the kingdome of heauen is either opened or shutt And that by the preaching of the Gospel the kingdome of heauen is both opened and shut al the godlie doe confesse which giue credite to the words of Christe who in the laste of Matthewe doeth saie Al power is giuen vnto me in heauen and in earth Goe therefore and teach al nations And in the 20. of Iohn As my father sent me so sende I you And when he had saide that hee breathed on them one said vnto thē Receaue the holie Ghost Whosoeuers sinnes yee remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained How do they open and shut By remitting and by retaining of sinnes Howe doe they remit and retaine sinnes By preaching repentance and remission of sinnes in the name of Christ. Therefore the ministers of the Gospel as much as in them is doe open the kingdome of heauen and remit sinnes in his name who sendeth them in message when they preach the Gospel Nowe if the auditors doe beleeue the Gospel the kingdome of heauen is opened vnto them and their sinnes be forgiuen not by the ministers but of the Lord himselfe in whose name the ministers doe pronounce remission of sinnes But if the auditors doe refuse to beleeue the ministers be saide to shut the kingdome of heauen and to retaine sinnes and that for the euents sake not willing lie for they would ful gladlie haue al their auditors to beleeue the Gospel and be saued This power of Christ committed to the ministers of the Gospel is verie aptlie signified by keies For as keies are deliuered to stewardes appointed in families that they maie serue the Lord open and shut not after their owne minde but according to the pleasure of their master So to the ministers of the gospel power is giuen to open and to shut the kingdome of heauen according to the commandement and precept of Christ the householder For they are stewardes not the goodmen of the house and seruantes not Lordes And therefore they are to gouerne al thinges

For both y e Apostles and y e holie fathers also tooke it far otherwise than do the papistes by the comparing of scriptures we wil make it euident Paul in his first Epistle vnto the Corinthians writeth after this wise First of al I deliuered vnto you that which I receiued howe that Christ died for our sinnes according to the Scriptures And 1. Corinthians 11. For I haue receaued of the Lorde that which I also haue deliuered vnto you to wit That the Lorde Iesus in the night that he was betraied tooke breade c. Matth. 15. Whie do thy disciples transgresse the tradition of the Elders Of these places I do gather how ther be three sortes of traditions the first of doctrine the seconde of diuine ceremonies the last of humane rites Tradition of doctrine is y t which is deliuered touching the lawe and the gospel and such thinges are conioined with them which forsomuch as they are commaunded of God maie not be altered Tradition of diuine ceremonies is of baptisme and of the Lordes supper in the newe Testament which likewise dependeth vppon the auctoritie of Christ and therefore is immutable Tradition of humane rites containeth manifolde canons both touching ceremonies and also concerning discipline of the clergie laitie this maie be altered for the profite of the Church at the discretion of gouernors Irenaeus in his third booke vseth the word Tradition oftentimes for the doctrine which the Apostles from God deliuered to their auditors and the same auctor calleth the Apostolical Creede y e the tradition of the Apostles Now then seeing the Church according to the doctrine of Paul hath auctoritie to ordeine such rites as make for edification for so he saith Power is giuen vs for edification Againe Let al thinges be done comelie and in order godlie magistrates maie appoint rites for comelines and order sake The ende of comelines is twofolde first by these helpes to stir vs vp vnto godlines secondlie that modestie and grauitie maie bee seene in the handling of Gods matters Order hath three endes one is that rulers and preachers of the worde maie haue à certaine rule to worke by another that auditors maie bee trained vp vnto obedience and discipline and the third that peace and concord maie be prouided for the Church being set in à good staie And herein the people doeth owe obedience to y e magistrats of the Church yet with certaine conditions For in the traditions of man manie thinges are to be taken heede-of First that they be not contrarie to the rule of faith neither that they bring vs from Christ. As doe manie of the popish rites of inuocation of sainctes of prophanation of the masse of buieng selling pardōs of bearing-about worshiping bread of holie water of rosaries of sundrie consecrations of y e toies of purgatorie such like infinite vanities and deceipts of the diuel In these the godlie are excused by the cōmandement of an hier auctoritie whereby we are bidden to bewar of idolatrie Secondly that they be not preferred before Gods heauenlie worde and ceremonies as they were sometime by the Pharisies as maie appeare in y e Gospel after Mark ye rethe commaundement of God that yee maie obserue your owne traditions and are at this daie by the Papistes as maie appeare by the punishments whereby the transgressors of Gods commaundement and of the Popes traditions are corrected It would therefore be knowen that as the traditions of God through the cōmandement of God doe binde vs vnto perpetual obedience so the traditions of men must giue place to Christian libertie and that without case of offence Thirdlie that they be not deemed necessarie vnto saluation nor counted for the seruice of God of themselues and ex opere operato as they vse to saie Last of al that vnder the pretence of indifferencie they destroie not religion For as the Papistes are subtil such thinges as appeare to the eies goodlie they doe amplifie and vnder à sweet baite the hide deadlie poison Some Papistes do exclame how their Masse is neither commaunded nor prohibited by the word of God and therfore is a thing indifferent and was in the feare of God ordained by the godlie fathers for the memorie of y e sacrifice of Christ. But vnder this goodlie shewe of wordes as vnder a faire garment as it were they conceale in abominable idole whereof in due place we purpose to speak And therfore it is wiselie to be regarded when true consideration is had of comelines and of order Interpretation of the Scripture which is another thing theie put-vnder the authoritie of the Church being a free gift of God which the Lord bestoweth vpon whom he list cannot be tied by mans authoritie vnto anie certaine caling of men For as in olde time God bestowed not the spirite of prophecie neither vpon the ordinarie Bishops onelie naie fewe of them were adorned with that excelent gift nor to the tribe of Leuie onlie but at his pleasure made manie of other tribes to be famous therebie So the Sonne of God wil not haue this gift to be tied to ordinarie succession but bestoweth it vpon whom he wil. In the tentes of the Hebrues it is giuen-out how Eldad and Medad did prophecie in y e hoste which thing when Ioshua the seruant of Moses could not brooke he requested his Lord to forbid them But what doth Moses What saith he Enuiest thou for my sake Yea wold God that al the Lords people were Prophetes and that the Lorde would put his spirite vpon them So then the spirite of prophecie and exposition of Gods worde is the peculiar gift of God Which he bestoweth by meanes somtime and sometime without meanes When it is giuen without meanes it is counted for à miracle but when by means it is Gods ordinarie gifte which he both imparteth vpon such as earnestlie cal vpon him labor therfore and encreaseth in those who doe vse it rightlie vnto his glorie But three things in this place are to be obserued The first although God indue manie with this gift yet that none presume to teach in the Church being not lawfulie caled therevnto For theie are neuer blessed in their doinges which rush-into the office of teaching without lawful caling and doe runne before theie are caled Which thing if some factious fellowes would thinke-vpon such troubles would not be in the Church at this daie as there be The seconde that both the whole Church and euerie member of the same haue power as aboue also I touched to proue the spirites For so saith the Apostle Trie the spirites whether theie are of God The third is how al the wordes of interpreters be not of equal weight For some are probable some certainlie true and some are meerelie erroneous Things probable for y e authoritie sake of the vtterers are so long to be imbraced as theie be not

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

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

according to the prescription of their Lorde For this cause Paul doeth name the ministers of the Gospel Disposers of the secrets of God in whome this onelie thing is required That they be found faithful To conclude the summe of al is this The keies of the Church are the word and faith For as the preaching of the word of God concerning y e attaining remission of sins through Christ is one keie to open to shut the kingdome of God which keie hath à double vse One is of one nature which is to open the kingdome of heauen the other is through the default of the hearers to shut the kingdō of heauen And therefore Christ himselfe is to some the sauor of death vnto death and to others the sauor of life vnto life But as he is the sauor of life of his owne nature so is he the sauor of death through the wickednes of men that wil not credite the Gospel So in that verie deede it is but one keie but it hath à double vse So whoso beleeueth through the working of the holie spirite he adioineth faith to the Gospel which is as it were another keie of the kingdome of heauen By these two keies the kingdome of heauen is shut vp and pardon of sinnes obteined Furthermore as Christ Peter Philip Iohn Paul and the other Apostles doe applie this keie sometime to manie together and sometime to one by himselfe So godlie ministers of the worde both publiquelie and priuatelie maie vse this auctoritie of opening and shutting the kingdome of God that is of binding and loasing sinnes For as this binding is an adiudging of that man who beleeueth not the Gospel but serueth sinne and Sathan vnto death and damnation vnlesse he repent So loasing is à setting of him free who beleeueth the gospel from the woeful bondage of sinne and the diuel and à giuing of the most desired libertie in Iesus Christ that being now set-free from death and perdition he maie serue God by righteousnes for euermore Hereby appeareth both the excellencie of this power and also howe it is not tied vnto men as the Pope thinketh but to the ministerie of the worde and that ordinarie regiment is subiect to this power as farfoorth as the Church is guided by doctrine sacraments ceremonies and discipline The iuridical power although it dependeth cheifelie vppon the power of the keis yet because it requireth deliberation and consultation in respect of diuerse circumstances falling out manie times which cannot be cōprehended in general rules I distinguish it from the former power which I called ordinarie The iuridical power consisteth in three thinges to wit in alowing sound doctrine in reiecting false opinions and in exercising ecclesiastical discipline That the catholike Church and euerie mēber of the same haue power to know and to alowe religion it is manifest For both Christ inuiteth al men vnto himself that they maie learne of men and the Apostle send-foorth to teach and God earnestlie requireth the knowledge of his worde without which no saluation can be attained Therefore wicked wretches are the Papistes who keepe-awaie the laie people as they are called from the reading of good bookes and forbid the holie scriptures to be imprinted and reade in à vulgar speech whereby doubtles they doe shewe themselues to be the cruel enimies of mans saluation whome those wordes of our Sauiour should terrifie me thinkes Wo be to you interpreters of the lawe for ye haue taken-awaie the keie of knowledge yee entred not in your selues and them that came-in yee forbad This checke belongeth vnto the Pharisies in al ages who take to themselues the auctoritie of teaching but in the meanetime by corrupting true doctrine and that of meere malice and diuelish hatred they stop-vp the readie waie vnto Christ. An other part of the iurisdiction of the Church is à power to improue and to reiect false and erroneous doctrine as the inuention of diuels Therefore saith Christ Beware of false Prophetes And Take heede to your selues of the leauen of the Pharisies And Paul saith If anie man preach an other Gospel let him be accursed Neither as they thinke doth it make for the Papistes that our Lorde saith The scribes and the Pharisies doe sit in Moses seat Al therefore whatsoeuer they bid you obserue that obserue and doe For in another place our sauiour speaketh of the same Pharisies Let them alone they be the blind leaders of the blind Of which I wil conclude two thinges one is Howe they are to be harkened vnto so long as they sit in Moses seat that is so long as they bring the pure doctrine of Moses The other is how al words whereby we are commanded to obeie the rulers and teachers of the Church haue à condition though vnexpressed namelie how they are to be obeied if so be they teach those thinges which the Lorde hath inioined them to teach that is they are to be obeied if the Lord speake in their mouthes and not that old serpent that seduced our first parents And this also is ment by those words of our sauior he that heareth you to wit vttering my words heareth me The last part of iuridical power is discipline which is à schooling whereby such as be receaued into the Church are gouerned kept in order yea framed to religiō righteousnes modestie and other vertues y e nothing vnsitting for Christians be committed or in fewer words Discipline is an ordering of the life and of manners and à training aswel inwarde of the minde affections and wil as outwarde of the tongue gesture and deedes of men vnto godlines honestie and innocencie of life The partes of this discipline are to namely direction and correction Direction doth gouerne and guid men in the right waie Which direction must bee vsed after to the rule of Gods word according to the lawes of godlie magistrates and according to the examples of good men The rule of Gods worde teacheth what is to be auoided and what to be desired and done The catechisme of children proposeth this rule which more at large is declared in the sermons of the Prophets and Apostles The lawes of godlie Magistrates doe prescribe a rule as maie seeme to bee most expedient in respecte of the differences of ages and callinges Hereof there be some canons made for the discipline of the cleargie and some for the schooling of the common people Examples of good men are as painted rules of the lawes For what the lawes by the rules of Gods worde doe describe and offer to the minde that by notable examples is set before the eies in à manner And therefore Christ doeth saie I haue giuen you an example And Paul Be yee folowers of God as deere children and walke in loue The best waie then of teaching is to shew that by examples which is taught by rules And therefore

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

therefore rightly doth y e Church saie He is the verie lambe of God who hath taken awaie the sinnes of the worlde who by his death hath destroied death and repaired life by rising againe And Ambrose So great was our sinne that vnlesse the sonne of God had died for vs the debters of death wee coulde neuer haue beene saued Wherefore when it is said that the sonne of man hath redeemed vs through the merite of his passion à worke of an infinite price and valor is named to wit the worke of the Sonne of man who is verie God too when it is said howe the death of Christ is à satisfaction an infinite price is proposed euen of that man who also is the onelie begotten Sonne of God And although the God-head neither suffered nor died for howe can it bee that either an vnchangeable thing shoulde suffer or an immortall thing suffer death yet the eternal person which is God hath suffered yet not in the diuine but in the humane assumed nature which coulde suffer Therefore Paul doeth saie God hath purchased the Church with his owne blood And Peter affirmeth how Christ hath suffered in the fleshe that is in the humane nature in soule and bodie And the Epistle vnto the Hebrewes doeth saie that Christ tooke part of bloode and flesh that he might destroye through death him that had the power of death that is the diuel signifying plainlie thereby howe the diuinitie coulde not suffer but flesh did and because the diuine nature could not suffer he tooke y t which could suffer And Theodoret doth saie He therfore tooke flesh that through it which coulde suffer that which could not suffer might sustaine punishment Therefore in respect of the vnion of the diuine and humaine nature in one person the price and merite of Christ his suffering is infinite for time valor and efficacie For if you respect the time it extendeth vnto all ages vnto all generations of men If you marke the valor it is able to purge the sinnes of all mankinde if the efficacie the force thereof is euident in al and with-drawen from none which doe heare the gospel and by faith repent For the death of Christ doeth abolishe alike the sinnes of Adam and of Euah and of Peter and of Paul and of such as haue bene since the time of Christ. And this is it which is saide in the Reuelation where hee is called The lambe which was slaine from the beginning of the worlde As sone therefore as our first parentes gaue credite to this promise The seed of the woman shal bruise the serpentes heade by the power of Christ his death which was then appointed to be in the ende of the world they were iustified sanctified and redeemed from eternal death By this faith Iob erected himselfe in the extreeme miseries when hee saide I am sure that my redeemer liueth And of Abram it is written Abram beleeued the Lorde and hee counted that to him for righteousnesse And Dauid was persuaded his adulterie and murder coulde be washed awaie by the merite of Christe his bloode when hee saide Purge me with Hysop and I shall be cleane And therefore in an other place he saith With the Lorde is mercie and with him is great redeemption It is great in deede because it is infinite and can not bee conteined within the bounds of anie time or estimation So that the vertue of Christ his death extendeth vnto all times and to al ages and is of sufficient force to wipe al the sinnes of al mankinde Because it is the death not of à simple man but of that man who also was the onelie begotten Sonne of God and à verie God too deliuered vnto death for our sakes as Paule doth saie Hee spared not his owne sonne but gaue him for vs all to death CHAP. 36. 1. The horrible ingratitude of man toward God for the so infinite price of his redemption 2. The causes of mans ingratitude with remedies for them THus howesoeuer wee see both of what price the death of the sonne of God is and also for whō Christ the Lorde of glorie hath suffered nowe on the otherside let vs consider howe alas vngratefull the maior part of mankinde is for the same For the Iewes Turkes and manie prophane people can not abide so much as to heare the name of Christ. For the Iewes blinded with enuie couetousnes and ambition doe interprete the benefite of Christ to be their hurt The Turkes possessed with Mahomets furie like mad men are carried tyrannicallie to abolishe the name of Christ. Manie barbarous nations with the auncientnes of error as it were with a leprosie polluted will not permit the gospel to bee founded Others vnder the name of Christe and pretence of religion to fight vnder the ensigne of satan and endeuour by the blood of saincts to hinder the course of the gospel as doth the Pope the Cardinals the mitred Bishoppes Abbats and al the rablement of y e Antichristian kingdome Manie are altogether indifferent looking for the euent that they rise-vp to that part which hath the better hand Who although they becounted gospellers and called defenders of the faith yet in trueth they bee meere Atheistes such as measure the felicitie of man by honor auctoritie wealth and pleasure Among these although some do couer the prophanenesse of their minde by à certaine outwarde ciuilitie● yet the most part doe imitate Nero and Heliogabalus more truelie thā Christ of whō they haue their name Of this extreeme ingratitude of the world the Lord by the Prophete Isaiah complaineth on this wise I haue nourished and brought vp children but they haue rebelled against me The oxe knoweth his owner and the asse his masters crib but Israel hath not knowen my people hath not vnderstande This ingratitude also the Lord bewayleth when he saith Howe often woulde I haue gathered thy children together as the henne gathereth her chickins vnder her winges and yee would not Againe where hee saith Manie are called but few are choosen By which saying the Lorde both commendeth the infinite mercie of God inuiting all men vnto the knowledge of his sonne that by him they maie be saued and reprooueth the intollerable blindnes and ingratitude of verie manie men who as if they were mad laie violent hande vppon the Phisition that woulde heale and set vpon him as if hee were an enemie rendring for life and celestial promotion offered death and euil wordes This ingratitude is by so much the greater as the benefite is greater that is contemned So that it is worthie the euerlasting hatred of all the chaste Angels and electe of God If you respect y e heaps of wicked men smal is the nūber of them which esteeme the benefites of Christ as they ought Who I beseech you can sufficientlie bewaile with teares this phrensie of mē But of force it must be some detestable euil thing which can with-draw