Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	abraham_n	faith_n	justify_v	1,422	5	9.0902	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08849	[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]	Palfreyman, Thomas, d. 1589?; Zwingli, Ulrich, 1484-1531.; Borrhaus, Martin, 1499-1564.; Somerset, Edward Seymour, Duke of, 1506?-1552.	1572 (1572)	STC 19137.5; ESTC S4810	168,483	223

with them and not of the sauour of him who giueth rewards Agayne if they haue any punishment for not kéeping of the lawe they duely suffer it for their iust deserts In which things they bée likened to a dayly workeman which if he worke and make an ende of his charge and appoynted taske he hath his wages therefore but if he loyter and ●●outhfully driue the day away with idlenesse he is then duely punished for it But the Gentiles which knowe not the Ceremonies of the law and the Iewes that forsake the sayde Ceremonies turning to the fayth in Chryst and worke not according to the couenaunts of the law but ●●●●ly and wholly beléeue in him whiche giueth iustification of his owne frée motion and fauour in all suche the fayth of Abraham is an occasion that they be iustified Which procéedeth not of the dignitie of the lawe but of onely fayth to the which no man is enforced or constrayned but is gently desired and allured therevnto through the ioyfull and swéete promises of God and the deseruings of his deare sonne Iesus Chryst to the ende that the sayde fayth should be voluntarie and not seruile or bond by which we beléeue in Chryst And that it may come of the grace of God and not of any couenaunt that we be numbred among the iuste by him the kingly Prophete Dauid the highest glory among all the Iewes after Abraham in whom was promised vnto vs Chryst the onely fountayne of our iustification maketh muche for our parte in this poynt For he describeth vnto vs in the .xxxij. Psalme our iustification not to come of the workes of the Law as due vnto vs but onely of the goodnesse of God as it is declared in the Gospell Blessed are they sayth he whose offences be forgiuen and whose sinnes are couered And blessed is that man vnto whom the Lorde imputeth no sinne Héere you perceiue that the sinnes be forgiuen which are done agaynst the lawe of Moyses Also you perceiue those offences to be forgiuen that are done agaynst the law of Nature And you perceiue also that no kynde of sinne is imputed vnto him that hath obteyned his blessednesse by Chryst and that without any mention making of kéeping the law Therefore the Iewes haue no good ground to say that the blessednesse described of Dauid and the prayse of iustification that was imputed to Abraham appertayneth onely to them and not also vnto the Gentiles let them answere me and tell me whether this blessednesse that is here promised doth onely appertayne to them that be circumcised and kéepe the custome of the law and not also to the vncircumcised which know not the ceremonies thereof I doubte not but they will say that iustification was imputed to Abraham before circumcision which considering he was the head and the beginning of all the Iewish nation it is necessarie that all the 〈…〉 be so ordered For the children can chalenge none other right than their fathers had before It is openly knowē that Abraham was called righteous but they can not say that it was for circumcisiō sake but only for his faith without any mention of circūcision And al the Iewes do know that his iustification could not come to him throgh his circumcision séeing that at the present time whē he was called righteous he was neither circumcised nor cōmaunded to be circumcised And yet he beleued long before that Christ shold be borne of his posteritie by whō they shold al obteine this blessednesse all nations else and for this cause Abraham was pronounced righteous Then after that he was circūcised not to the ende it should iustifie him but that it should be a certaine badge or note amongst men and not with God by which all men should be knowen to be his children and of his posteritie aswell they that were circumcised as not circumcised so that they onely beléeued in Iesus Chryst If the circumcised had beléeued and had ben onely called righteous it might peraduenture haue ben thought that saluation perteined onely vnto the Iewes But before Abraham was commaunded to be circūcised he was called righteous through the dignitie of his faith for which cause the Gentiles through their faith in christ are become the children of Abraham Yet notwithstanding it was necessarie for him to be circumcised not for that it should iustifie him which was alredy fulfilled but that it should be a certayne figure of the true circumcision to come that is of an innocent and chast life to be in all such as should beléeue in Iesus Chryst Which maner of circumcision is not wrought with a flint stone to cut therwith the priuie mēbers but with the spirit to cut away all the vaine thoughts of the hart And further circumcision was giuen to Abrahā that it might be a sure testimonie vnto him that the promise of god for his posterity shold not immediatly be perfourmed in his sonne Isaac but at the time appoynted to be accomplished in the sonne of god And after this sort béeing the example of fayth be is vnderstanded the father of al nations which imitating folowing him beleue in Iesus Christ without al carnal circumcision therfore like as iustification was imputed to Abrahā without circūcisiō so it shal be imputed to al other natiōs for their iustification the beleue in christ as the true begotten children of Abrahā Howbeit Abrahā is the father of all natiōs after such a sort that the Iewes be not secluded from him so that they glory not in their circūcision and proudly boast that they come onely of the stock of Abraham béeing his kinsmen by lyneall descente but rather doo expresse his fayth by which he was pronounced iuste before circumcision Neither is there any stronger argument to proue that a childe is no bastarde than by folowing the very steppes of his fathers vertues And wheras it is a custome amongst men not to take thē for their children which do not only not resemble their complexions and conditions but also do degenerate from them in their conuersation of life muche rather wil God make a difference betwixte his lawful child and a bastarde Furthermore Abraham deserued not to be pronounced righteous by kéeping of the lawe of Moyses which was not at that time declared neither by the merit of circumcision neither yet had he deserued any suche thing of God that he shoulde promise to hym so noble a gyfte as was to be the father of all Nations and that the Lorde of all the worlde shoulde descende from him vnto his posteritie as by inheritaunce but it was onely through the dignitie of his fayth by vertue whereof he was called iuste Euen so the Iewes shoulde suppose that the goodnesse and frute of his promise commeth not to them for their circumcision or for the names sake of their law but that it commeth to the posteritie in such sort as it began first in the head For if all

TO the which Christ I wold to the almighty God that all the Iewes nowe turning themselues wold forsake their old Moses which at this time conceiueth this opinion amongste them selues that it is sufficient inoughe for their saluation to be the children of Abraham by descente or to kéepe the lawe which by Moses was giuen vnto them Whereas in very déede nothing of all this doth any thing at all profit them except they shew themselues faithful in Christe and after this sort conforme themselues to him that they may be beloued of God his heauenly father But to their great shame it is doutlesse that Christ is thus cast out from amongste them which was so promised vnto them in their owne law and by whose vnfaithfulnesse the Gentiles do now receiue him Notwithstanding this I do not speake any thing héere in despite of the Iewes which be my natural country men whom in Christ I déerely loue at the hart roote thoughe they cannot abide me nor yet once further me their friendly good worde Verily I speake as the thing it self is Christ is my record which knoweth al mens secretes Neither do I make any lie I take witnes of my conscience which the holy ghost perfectly knoweth that I am very sory that with continual dolor thought in my hart for their fal mischance which most apparantly commeth through their owne wilful fault folie For so litle do I hate the Iewes the I with all my hart wold wish to be made their safetie helth yea euen through mine own destruction Neither wold I refuse to be reiected frō Christ so that I might haue al those that be of my stock kinred adioyned as I now am in the true faith of Iesus Christ And that as they be al Israelites by birth so they might be also very Israelites in the truth veritie For whom it was conuenient aboue all other creatures to haue embraced him which the law had promised before vnto them considering they be of the only nation which God the father from all others did seperate did chuse it only to himself to be his only peculiare proper people and did put away frō him all other nations coūting them but reiects as misbegotten bastards and toke only the Israelites for his true natural childrē which only had the glory dignitie of the world when they did forsake idolatrie gaue themselues to the only worshipping of the true god which only had then the preheminence of the lawe his prerogatiue which only had the couenantes promises of God made vnto them which had only declared vnto thē the rites ceremonies of religion which only had the prophets sent vnto thē that promised the comming of Messias many yeares before he came and which only had also made vnto them the promisse of the heauēly glory which we receiue through the same only Messias the great God sauior of the world Al which Iewes do come of the stocke of the most noble highe personages Abraham Isaac Iacob and of many other notable worthy men of whose most noble famous lignage Christ him self cōmeth as touching the flesh for which cause sake they came not to chuse but whether they will or will not they be of kinred vnto Christe which is much more mightie and of higher maiestie than were those old ancient good fathers whom they so highly extol vpon whom they bost themselues so much For the old fathers though they were godly creatures and worthy great estimation yet amōgst men they were but men But Christ himselfe is a man in suche sort manner that he is also very God and that not of this or that nation only but of al nations where so euer they be foreseing in himselfe all their saluations vnto whom only be al laud praise honor now and for euermore Amen Neither shall we think that the iniquitie of the Iewes did so aboūd that through the great desart of vengeance for the same God will not for all that performe al such things as he promised before in his Prophets I cannot deny but our felicitie was promised vnto Abraham to the children of Israel how be it not properly to each of them or to thē only but specially vnto all those that shuld be of his true posteritie possessors of the like faith For we cānot say that they which come of Israel are all Israelites but only those same that be strong in faithe vnvanquished against the incōueniences of this world in which God trieth proueth our religion and godlinesse and in al such verily rightly agreeth the name of an Israelite Further they that come of Abrahās stock are not al the true childrē of Abraham haue to themselues the possession of the promisse of God but al they that represent the faith of Abraham by vertue wherof he deserued that the promise shuld be made vnto al his séede And marke I pray you diligētly if the words of the promiser do not soūd euē the same thing which saith In Isaac shal be named vnto thee they seede And it was promised vnto the sede of Abraham the through it al nations shuld be renoumed blessed But God wil not that al which come of Abraham shuld be called the sede of Abraham except they be in Isaac which is the sonne of faith beareth truely the figure of Christ Isaac was not begotten borne into this world as is the common birth of children but was begotten of an old man worne withered with age which also was past bodily lust yet had always good faith in the promisse power of God born of an old womā that was also past bearing of children wherfore the vertue of God and good faith of the father did rather beget him than the power work of that flesh What meaneth God therfore whē he saith In Isaac shal be named vnto thee thy seede but only that he wold manifestly declare that they which be borne of Abraham after the flesh are not all the sonnes of Abraham so forthe the heires of the promise but all suche only as haue faith throughe which Abraham deserued to haue the promise made vnto him and those in déede be they that are of the seed of Abrahā But otherwise if God shoulde haue made his promise after this fourme and sorte who so euer he be that shall be borne of thée to them shall appertayne my promise then without all doubt they might chalenge his promise by inheritaunce and for theyr duetie what soeuer he be that commeth of Abrahams descents Therefore séeing then that he spake after this maner as the Scriptures do shew About this time will I come and Sara shall haue a sonne God men●e Isaac to be one onely sonne and that the sonne of fayth whom he elected and chose out to him selfe for the same purpose not for

of the Gospell is one of the beloued children of God which saith he chastiseth euery childe that he receiueth and euen for the same cause suffering our troubles patiently heere in this world the same ministreth vnto vs a certain inward tast of our acceptatiō to God and further to declare vnto vs all as it were the way to come vnto the folowing of the Gospell Gene. ● Iohn 4. Iohn 1. What commoditie we do receyue by the lawe Galat. 5. Gene. 17. Gala. 3. Collos 2. 1. Pet 5. Ephe. 4. Collos 2. 1. Pet 3. 1. Pet. 4. 2 Timo. 2. Reuels 6. A man must imagin to be in him selfe two sorts of men the one olde and earthy the other new and heauenly Our olde man must be slayne and crucified with christ according to the mysterie of holy baptisme The true trust of the mortified christian The example of Christ What it is to liue vnto God. Iohn 8.2 Pet. 2. The due consideration of a godly christiā The power of gods grace vnder which only all godly christians are stayed The lawe forsakē and why Both Christ and the lawe together cannot be serued The frute of our obedience what cōmeth therof Of sinne and innocencie The great shame of a christian what it is Gene. 2. Roma 5. Two masters The rewardes of them bo●● 2. Corin. 7. Math. 5. By the comming of christ the lawe touching the ceremonies therof was of no effect The duty of the Churche towardes Christ What the discommodity is to be in bondage to the lawe The lawe is not sinnefull but it is the heraulde and messenger of him Exod. 20. Deut. 5. The law openeth sinne but it geeueth no power to resist sinne Through the lawe sinne and the true record of conscience man feeleth in him selfe no life but death Esay 48. 1. Tim. 2. Esay 5 21. The power of sinne in our earthly bodies Two men are possessed of euery man and how they are called according to the scripture Gene. 6. Sinne alwayes resident in the outward man. The conflicte betwixt reason and concupiscence The cōplaint of the holy apostle why The cause of the apostles reioicing Iohn 8. Gala. 4. Hebr. 7. Two lawes The great mercy of God. 2. Corin. 5. Esay 55. Superstition contentious against God. What it is to be affectionate by the lawe Ceremonies carieth with thē no righteousenesse We are not made the temples of Christ by ceremones but by Gods spirit He that possesseth Christ expresseth him in his works The spirit of God what it worketh in the godly that possesseth it If we liue to Gods spirit we are in all things bound to obey it The will of the spirit is easie to be obeied The grace of Gods spirit and what it worketh in the elect The godly propertie of the true childe towardes his father Gala. 4. 2. Timo. 1. 2. Cor. 1.5 Ephe. 1. By what meanes we come to the inheritance o God. Math. 5. 2 Cor. 4. 1. Iohn 3. 2. Cor. 5. Iohn 16. Hebr 1. Esay 26. Iere. 17. In what maner the spirit prayeth for vs vnto God. The feite miseries of this life are not to be feared not to withdrawe our harts from prayer We beare our troubles the more paciently in this life because we see before hande the fauour of God for our deliueraunce Nume 14. Esay 50. Gene. 22. Esay 53. Our hope in the constancie of Gods mercy for our sheelde and buckler A godly admonition The people that are blessed of God feare neither the deuell nor any of his ministers Psalm 43. Wel may afflictiōs diuersly happen to the godly that they shall sooner confirme them in the loue of God the ouercome them from the same Exod. 32. Exod. 19. Deut. 7. Roma 2. Gala 4. Gene. 22. Who be the children of Abraham Gene. 18. Gene. 25. Mala. 1. The election of God maketh the children of Abraham but not the neerenesse of birth Exod. 33. Gods great mercy towards the stubborne Iewes Osee 2. 1. Pet. 2. Esay 10. Osee 1. Zacha. 13. Amos. 9. Esay 1. The mercy of God towardes the Gentiles The cause of the Ievves fall The hatred of God against proud men The cause of the Gentiles submission vnto God and to the faith in Christ Esay 28. Esay 28. Roma 9. Two kinds of righteousnesse Christ the end of the lavve Gala. 3. Leuit. 18. Deutero 30. Hovv the vvord of God is in our mouth in our hart Esay 28. Miche 2. Act. 2.22 Esay 52. Esay 53. Iohn 12. Psalm 18. Deutero 3 2. Esay 52.65 Esay 65. Iere. 31. 3 Reg 19. 3. Reg. 19. Deutere 9. What they be that atteine vnto the saluatiō of God. Esay 9. Act. 7. Psalm 68. The contempt of the Iewes ageinst the Go●pell of God and Christ The cause whi Paule discourseth ageinst the Iewes The Gentiles commodity bi the fall of the Iewes Roma 1. 1. Timo. 2. 2. Timo. 1. Paule exhorteth the Gentiles to godli●nesse of life exod to be an ample to the Iewes Esay 65. To reioice at anothers fall it is not good but it is greate godlinesse to beware by the punishment of another to fear and amend that which is amisse godlinesse to beware by the punishment of another to fear and amend that which is amiste The Iewes iustly cut of frō their stock and the Gentiles planted therin without desert 2. Cor. 3. An exhortatiō to the Gentiles to beware of pride Pride the fall of the Iewes The time of the Iewes conuersion vnto Christ Luk. 21. Psalm 13. Esay 59. The Iewes dearely beloued of God for their parents sake Gods rememberaunce towards the Iewes Gods mercy towards the Gētiles The Iewes and the Gentiles ioined in one faith to Christ God not being the author of sinne why he suffereth men to fal into sin God beeing cleere of mans fall turneth the same to good Sapi. 17. Sapi. 6. Esay 4 9. 1. Cor. 2. God wold we shold acknowlege his goodnesse depende onely vppon his prouidence and not put any confidence in our owne merites Esay 44. Roma 16. Philip. 4. Philip. 4. What sacrifices the true christians offer to God. The Saboth day Sapi. 6. Esay 4 9. 1. Cor. 2. Ephe. 5. 1. Thessa. 4. Ecclesi 3. Roma 14. 1. Corin. 8. True charity 1. Cor. 15. Ephe. 4. The visible body of mā with the whole mēbers therof A similitude Howe to vse the giftes of God. 1. Cor. 14 Actes 2. Eccle. 32. Deut. 15. Amos. 5. 2. Pet. 2. Eccle 31 The flesh The Spirit Hebr. 13. Philip. 2. Prouerb 3. Esay 5. Prouerb 20. 1. Pet. 3. 2. Cor 8. To reuenge is the propertie of Iewes The way to true peace as best becōmeth a christian Deut. 32. Prouerb 25. Charitie temperaunce and modesty noble vertues in a christian for the conuersion of others vnto Christ Christian contention Vaine cōtentiō The christian in the excellēcie of calling ought to excel all others in vertue The christians warned to beware least thei be compassed and trained from the truth by the