Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	catholic_a	church_n	doctrine_n	2,797	4	6.6121	4	false

Text snippets containing the quad

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

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

world chalenge the name of the Church to them selues and thinke that none but they are y e Church The Muscouites likewise brag that they are the Church The Pope of Rome and his fauorers defend with fire and sword howe the Catholique Church is with them Epicures they passe for no religion but that which serueth for their pleasure and idlenes Betweene manie Iewes and vs there is great controuersie about the Messiah of whom who so conceiueth amisse without al doubt he is not of the true Church but vnder the kingdome of Satan We for our parts hauing learned the same out of the word of God doe acknowledge and confesse Iesus the sonne of Marie the virgine borne at Bethlehem à citie of Dauid according to the foresaiengs of the Prophets in the yeeres after the worlds creation 3962. Augustus the Emperor then raigning and afterward put to death vnder Pontius Pilate this Iesus I saie we confesse to be the true Messiah to be verie God and verie man the true mediator betweene God and man and the onlie Sauiour of al mankinde in which respectes we serue him and worship him This Iesus did manie Iewes both acknowledge and worship at such time as he liued in this world which thing Iosephus doth testifie in these wordes Then liued Iesus à wise man if yet we maie cal him à meere man without sinne he was à worker of strange miracles and à teacher of those which gladly do receiue the truth and had manie followers as well Iewes as Gentiles This Christ was he whome notwithstanding that Pilate had iudged him to the crosse being accused by the chiefe of our nation yet ceassed they not to loue him who from the beginning had so done For the third daie he appeared quicke vnto them in so much that by the inspiration of God they fore-told this and other things of him and euen til this daie the stocke of Christians so called of him decaieth not But verie manie Iewes as at that time so now euen of meere enuie do not acknowledge as we do this Iesus to be the Messiah Of which some do vtterly denie that the Messiah is yet come others cōuicted by the scriptures prophets about the time of the comming of the Messiah do in deede confesse that the Messiah is come and was borne vnder Herod yet saie they he is hid for the sinnes of the people and that as some report in Zion with the Angels as others beyond the Caspion mountaines and as others that he goeth à begging about the world and shal manifest himselfe at the pleasure of God For seeing so many prophecies of the Prophets do agree together vpon that time the learneder sort of the Iewes of that age were throughlie persuaded that in their time the Messiah should come Whereof it came to passe that many by occasion of the tyme professed them-selues to be the Messiah when afore that time no man went about the same Among which was one Iudas the Galilean Ioseph Benzara who was bold vnder the name of the Messiah to rebell against Adrian the Emperour whom verie manie Iewes did followe but the end declared his vanitie So was one Barcozibas a skilfull captaine by reason of his often victories supposed to be the Messiah In which opinion many stood a long while til at last he also was punished by Adrian for his wickednesse I ouerslip those whom Foelix the gouernour of Iudea punished For it was a common thing at that time the which the Prophets assigned to the birth of Christ to seduce the people especialy seeing they beleeued the Messiah should come for none other intent than by force of armes to bring other nations vnder his subiection By which meanes they should abound in al kind of pleasures and store of al things the Israelites then liuing being brought againe into their natiue and promised countrie Seeing now the Iewes haue so grosse an opinion concerning the end of the comming of the Messiah they do nothing differ from the verie swine and Lions whereof those delight to wallowe in the mire of filthie lust and these mightily to suppresse other beastes that theie alone may seeme to beare the swaie Whose pestilent errour is condemned through-out the whole Scripture For the whole scripture doeth testifie how the Messiah shall appeare not to wage battell with men like some Hercules or great Alexander but according to the first promise to set-vpon the olde serpent to abolish sinne death to repaire the image of God in man which through sinne was put-out and to rewarde his owne that is the faithful with euerlasting righteousnes immortalitie that so being ioyned to God in perfect loue theie might be happie and blessed wherin the true and proper end of man doetli consist But the better to arme our selues against the deceiptfull Iewes obey we the wordes of our Lord Christ saying Search the Scriptures there are they which testifie of me And Peter saith We haue a most sure word of the Prophets to the which ye do well that yee take heede as vnto à light that shineth in à darke place But that we may the more soundly and substantially refel the Iewish errour let vs include the whole matter within the compasse of one argument on this four me He alone without all controuersie of certaine truth yea and by the confession of all men is the true and onlie Messiah to whome all the prophecies of the Prophets doe point and to whome properlie whatsoeuer by Moses and other holie Prophets of God hath ben fore-told of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie the virgine and to this Iesus alone whatsoeuer by Moses and other holie Prophets hath bene fore-told of the Messiah doth agree Therefore none but Iesus the sonne of the virgine Marie is the true and onlie Messiah The Maior none will denie The Minor is in controuersie betweene vs and the Iewes which if we once shal proue both the error of the Iewes wil be manifest and our faith confirmed And seeing as Augustine saith The strength of religion consisteth in this howe al things which fel-out in Christ haue bene fore-told we wil shew in fewe words howe al the oracles of the Prophets doe agree to Iesus Christ alone and to none other and then afterward we purpose to refute such things as the blinded Iewes doe obiect vnto vs. Iesus Christ in the reigne of Augustus the Emperor was borne of the vnspotted virgine in Bethlehem à citie of Dauid Here as Luke recordeth both the time the place the mother and the stocke of the Messiah borne are declared and all these doe answere vnto the fore-saiengs of the Prophets The time was signified by Iaakob the patriarch The scepter shal not depart from Iudah nor à law-giuer from betweene his feete vntil Siloh come and the people shal be gathered vnto him

Xenocrates maie well be applied to hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faire handes he hath but a foule heart These because they are not enimies but citizens not haters but friendes not strangers but wil be counted of the householde of the Church they doe more easilie ouerthrowe the simpler sorte than doe open enimies For it is truelie saide A sase and à common waie to beguile is vnder the name of friendship Nowe what hurt hypocrites haue done to the Church the histories of al ages doe aboundantlie declare For seeing they fight with outwarde superstition and ceremonies wherewith the rude people are moste of all moued and because they cloake their supertion with fastinges long prayers almes deeds and fained sadnes of the face they set-vppon the doctrine of free iustification and woulde obscure the same with à certaine witch-craft as maie appeare in the sectes of al monkes But against this hypocrisie prudent simplicitie must be opposed which consisteth in the knowledg of the truth in y e loue of goodnes in doing righteousnes Then by teaching the visor is to bee taken from hypocrites that the woulfe which they do hide maie appeare filthines bee seene the subtilties detected and inwarde wickednes bee knowen that all maie learne howe that the kingdome of God doth consist not in outward rites not in ceremonies not in à sained showe but in the true godlines of minde Last of all the Epicures they also insult ouer the doctrine of the Church and persecute the same preferring pleasures riches and worldlie glorie before the will of God celestiall riches and the eternall glorie of the sainctes Theie obiecte the stumbling-block of the crosse of Christ theie obiect the smal number of those which vnfaignedlie doe beleeue the Gospell theie obiecte the glorie of the popishe kingdome theie obiecte the wisedome of the aduersaries and finalie theie obiect the heresies and schismes wherewithal the Church is rent-asunder But hee which rightlie hath learned Iesus Christ and which measureth the felicitie of man not with the falfe measure of humane wisedome but by the truth of the celestial doctrine and by y e euent or ende of each that is of the godlie of the wicked wil easilie contemne all their mockes and scoffes Of this euent you maie reade in the 37. and 73. Psalmes Nowe because the doctors of the Church doe encounter with these aduersaries whose engines are ouerthrown by spiritual weapons and they breake the force of their enimies theie are saide to go from victorie vnto victorie Moreouer of the doctrine whereof nowe we haue spoken à most sweete consolation is gathered whereby the ministers of the word maie stir-vp themselues in their conflict with the fore-mentioned enimies For first they will comforte them selues in this that the cause is not theirs but the Lords Secondlie that they come foorth vnto battel being armed not with carnall weapons but with spirituall Thirdlie that they haue present with them à king or capitane vnder whome theie fight euen Christ himselfe who is the vanquisher of the whole kingdome of darkenes Fourthlie they haue an eie vnto the vncorruptible crown of righteousnes proposed before them by Christe their chiefe capitane Last of all that the ende of the fight shall bee verie ioifull and pleasant wherein God himselfe wil shewe himselfe to their eies of which thing it followeth in the description CHAP. 6. 1. The finall cause of the victorie of Christ his souldiers 2. howe God is continualie present in his Church THAT GOD IN SION MAIE APPEARE THis sixt and last parte of the present description containeth the finall cause whie the souldiers of Christ haue got the victorie namelie that God maie be acknowledged to bee the defender and keeper of his Church according to the promise The gates of hel shal not ouercome it Hitherto belongeth that praier in the 115. Psalme Not vnto vs ô Lord not vnto vs but vnto thy Name giue the glorie for thie louing mercie and for thy trueths sake Wherfore shall the heathen saie Where is nowe their God As if he saide this blasphemie of men which denie the to haue care of thy Church represse giuing-out à testimonie of thy presence in the Church And although God doth testifie his presence in y e whole world by his prouidēce gouernāce preseruation of the nature of things yet by certaine peculiar waies hee showeth that hee is present in the Church and in euerie of the sainctes as by preseruing the ministerie of his worde and sacramentes by his dwelling in the sainctes through faith by inwarde comfort by his miraculous defending thē against the rage of diuels and wicked men Of this presence these places of holie scripture doe beare recorde When the Aegyptians shal heare it for thou broughtest this people by thy power frō among them Then they shal say to the inhabitāts of this land for they haue heard that thou Lorde art among this people and that thou Lorde arte seene face vnto face c. Againe Herebie ye shal knowe that the liuing God is among you Againe That all the worlde maie knowe that Israel hath à God Againe That all the gentiles maie vnderstande howe thou onelie art God in the vniuersal earth And againe Nowe therefore ô Lorde our God saue thou vs out of his hande that al the kingdomes of the earth maie know that thou onelie art the Lord. This presence of God in the Church hath à double ende proposed One whereof vnto the householde of the Church the other belongeth vnto strangers and prophane people And as touching the godlie or of the householde of faith this is the ende of God his presence in the Church namelie that the godlie maie be strengthened in faith that theie maie praise God vnder whose winges theie are secure that vnder the crosse theie maie cal vpon God who is present before them and that through patience theie maie looke for victorie ouer the diuel and the worlde Hence commeth that consolation of great faith The Lorde is with vs feare them not And as touching those which are without and prophane folkes this is the ende of God his presence in the Church that either they maie ioine themselues vnto the true Church by repentance hauing renounced all prophanenes and impietie or if they do not so that their owne consciences maie bee witnesses of their iust condemnation For it will come to passe at the length according to the saying of the Psalme that they shall be confounded and troubled for euer yea they shall bee put to shame and perishe that they maie know that thou which art called Iehouah art alone euen the most hie ouer all the earth And as it is in another Psalme Hee shall destroie thee for euer he shall take thee and plucke thee out of this tabernacle and roote thee out of the lande of the liuing The righteous also shall see it and

what it signifieth who a member of the same 107 the vnitie thereof 108 gouerned by God himself 109 à smal flocke like an Iland in the sea 109 it hearkeneth vnto Gods word no obeieth Christ onelie 111 in it y e Lorde of hostes doth dwel the Temple of God 113 the glorie therof 114 how it differreth from other assemblies 114 the puritie thereof 115 the holie seruice in the same 116. 389 howe defiled 118 in banishment 119 174 it followeth Christ 121 preserued 125 the marks it hath 148 171 the triple state therof 149 who the heade of the same 149 kinds of men in the Church 150 kindes of ministers therin 150 the power it hath 152 who teachers in the same 170 when troubled 171 the perpetuitie thereof 391 the enimies which it hath 438 God present in the same 451 why 452. how blessed in this life 463. Comforts for the godlie in their troubles 451. Comlines in the Church 167. Commandements of God whether abrogated 318. neglected of Papistes 512. Communicating with Papists 233. Communiō of the Papists 230. Comparison betweene the Paschal lambe Christ 35. Concupiscence 288. Condemnation what 477. Confession Augustane confession 96. Auricular cōfession disproued 303 confession of y e faith whie necessary 356 Conscience The cōscience 99 108 how healed 335. Consecration 231. Consolation against the Turkes 94. Contemners of the Gospel how punished 323 371. Contēplatiō what 144 402. Correction 160 how vsed 160. Couenant The couenāt betweene god and man 306 what it is 310 the partes of y e same 307 347. the foundation therof 307. how fulfilled 310 old and newe couenant 306. The creatures doe praise God and how 391. Crimes obiected against Christ 60. Crosse What it signifieth 408 the kinds therof 408 à note of y e true church 172 the waie vnto heauen 375. Curssings Who may cursse 162 who are to be cursed 102 who curssed of the Pope 164. Custome 201 289 224. Custome of sinning reproued 293. D. A day diuersly taken 48. Daie artificial 48. Daie natural 48. Death of Mahomet 81. Destinies 370. Difference betwene y e ministers and the ministerie 397 betweene the true church other assēblies 114 betweene y e old Testament the newe 319 betweene sinnes 389. Disciples of Christ forsake him 30. Discipline 159 the partes thereof 159. Disputation of Christ with the Doctors 25. The diuel tempteth Christ 28 the diuel an imitator of God his works 64. the Diuel inuentor of praying vnto saints 214 Diuels worshipped for gods 191 the Diuel can worke no miracles 69● y e Diuel by nature false cruel 411 the Diuel his purpose 438. Diuersities of religion 104. Diuine miracles what 64. Christ the waie by doctrine 122. Dokimasie 417. Dronkennes 192 E. Elements worshipped for Gods 191. Ende Ende of man 128. 366. of mans miserie 262. of knowledge 404 of comlines in the Church 167 of Iewish sacrifices 183. Enimies of the Churche 438. Euangelistes differ not in substance of doctrin 57. Eucharistical sacrifice 185 what 236. 349 the kinds thereof 352. Examples 160 402 Christ howe the waie by example 1●4 Excommunication 161 the ends thereof 161. F. Fables of Mahomet 84 concerning y e last iudgement 86 of Lazarus 99. Faith what 325 it onely saueth 325 the righteousnes thereof 330 it purifieth the heart and how 117 faith à remedie against wickednes 294 faith of Abraham 418 the effects of faith 473. The faithfull howe holie 108. Fal of man 367. Father of the Gods 191. Feare of God 137. Feare worshipped for à God 191 Perfect Felicitie what 128. 137. Feast of A●s●●lapius of Apollo of Bacchus of Ceres of Hercules of Iuno of Iupiter of Mercurie of Minerua of Neptune 192. Festiual daies 192. Figuratiue significations of the Iewish sacrifices 186. Filthines of sinne 412. Flesh howe taken in the scripture 144. Wil of the Flesh. 289. Fortitude of the spirite 396. Fruite of meditation 323. Fruite of Godlines 387. Fruite of vngodlines 388. G. Glorie what 466. Glorie of the Church 114. Goate of Aaron 254. A God there is 98 99. God ● foūtane how 433. God his quantitie 84. God howe present in the Church 451 God the gouernour of the Church 109. Howe the godlie thinke of sinne 413. Why y e godlie suffer martyrdome 424. Fruite of godlinesse 387. Gods of the Gentiles 190. The Gospel what 326. 466. Benefite of the Gospel 243. Gouernment of the Messiah spoken-against 49. Grace what 326. 466. Life of Grace 127. H Right hand of God what 40. True happinesse 365 what it is 392 howe it commeth 366 al men desire it 367 377. Happinesse what in the opinion of Aristotle 383 of Epicuru● ●79 380 of Pindarus 382 of Simonides 382 of Socrates 386 of worldlie wisemen 385. No perfect happinesse in this life 376. An harlot the Masse is 203 Significations of the word Hart 140. Harted men 140. Hart of man 138. Head of the Church 149. The waie vnto Heauen 369. Hearers of God his worde the souldiers of Christe 14. Hearers of Gods word why blessed 372. Heretikes who 162. How men are holie in this life 116. Holie daies of the gentiles howe spent 192. Honie 187 what is signifieth 188. Lord of hostes who 9 10. House of God and who dwel therein 389. Hypocrisie what 448. Hypocrites who 447. I Idol Moloch 195. Original of idolatrie 189. Idolatrie à punishment for disobeieng the Lorde 190 196. Idolatrous princes not to be obeied 430. Immortalitie of the soule 100. Incense 177. Ingratitude of man whēce 287. Innocencie what 467. Good intents 200. Intercession 212. Christ his intercession for vs 249 294 diuers things to be considered therein 296. Christ howe an intercessor for vs 299 and when 301. Saincts cannot be intercessors for vs 213. Interpretation of scriptures 169. Innocation of Sanctes 111 inuented by the Diuel 214. A fable of the laste iudgement 86. At the last iudgement persect happinesse 376. God his iudgement in punishing sinne 414. Iuridicall power of the church 156. Iustification what 124 326 477 495 503 505. Our Iustificatiō by Christ onelie oppugned 331. Thinges required in a lustified man 495. Causes of mans Iustification 503 K. Keies of heauen 153. they being rightly vsed are à note of the true Church 171. Kingdome of Christ what 50 à spirituall kingdome 51 how gouerned 42 how opened or shut 154. Knowledge 136 ende of knowledge 404 knowledge of y e tongues 401 knowledge of God his word required in a minister 400 howe attained 401 knowledge of Christ what 499. L. Worde Lawe howe taken in the scripture 314 the vse thereof 487 no man iustified thereby 489 the rigor of the same 523. Lawes of Mahomet 83. Lawes of Moses abrogated howe 38. Leauen 187 what is signifieth 188 Life of nature 127. Vertuous life what 144. Logique 401 444. Loue a badge of the true Church 172. Lytron 409. M. Magistrates howe to be obeied 430. Manna à figure of y e Lords Supper 30. Marks of y e true church 171

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