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
A68093	The practise of preaching, otherwise called the Pathway to the pulpet conteyning an excellent method how to frame diuine sermons, & to interpret the holy Scriptures according to the capacitie of the vulgar people. First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld. 1577.; De formandis concionibus sacris. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.; Orth, Wigand, 1537-1566.	1577 (1577)	STC 11758.5; ESTC S122044	265,657	396

taught of the Rhetoritians masters of well speakinge doe appertayne and belonge vnto him Howbeit our purpose is not to speake any thinge at all touchinge the formes of argumentes of Schemes or Tropes forasmuch as we doe gather these thinges onely for their sakes vnto whō we supppose all those thinges to bee already verye well knowen But neuerthelesse we will note somwhat touchinge amplification for that we perceyue many of the holy Fathers to haue bene studiously occupied in handelinge of the same Yea and somwhat otherwyse to vsurpe amplifications and to alledge also other maner of arguments thē the Orators are accustomed For the Preacher doth not vse amplification to the intent to bring to passe that the matter might appere either greater or lesser then it is of it selfe or as it is fayed that of a flye might bee made an Elephante or agayne of an Elephante a flye in which point the Rhetoritians doe most chiefely laboure couetinge withall to corrupte the iudgement of the hearers and to withdrawe them from the right scope but to the ende it may bee acknowledged of all men to bee suche and so greate as is meete and requisite that it shoulde bee in deede which verily is no other thing thē to reclayme men erring from the truth to a prudent and sincere iudgement And herevppon we maye also gather when and at what time the practise of amplification ought most conueniently to be vsed For if at any time thou happenest vppon those places of which it is likely that the bearers cannot iudge sufficiently aright then by adding to amplifications we must labor to bringe them to this point that they may be able to conceaue both what and howe great euery thinge is And oft times it commeth to passe that certaine sinnes for asmuch as they are commnoly and euery where without controlmente committed be by the iudgement of the common people supposed not to be so haynous as they are in déede of whiche sorte are concupiscence hatred of our neighbour reuilements periurie brawlings dronkennes offences giuen c. Of these therfore when the Preacher shall fortune to entreat he shall not without good cause by vsinge of amplyfications goe about to declare the greatnesse of the same In respect wherof Esay Cap. 1. doth very artificially amplyfye certaine sinnes of the Iewes by comparisons and suche lyke places Christ in like maner Math. 5 amplifieth diuers and sondry offences as namely reproche of our neighbour concupiscence periury and proueth them to be much more grieuous then a great number did suppose Agayne some there be that estéeme certayne thinges more highly then they ought to be estéemed as for example we may sée some men to attribute so much vnto ceremonies rights mens traditions c. that they are not affrayd to prefer them before the very commaundements of god Therfore when it shall be for the behoofe of the hearers to entreat of these thinges the Preacher shall prudently extenuate al obseruations or traditions yea and with necessary and probable argumēts so much as lieth in him conclude that they are by no meanes to be compared with the preceptes of Gods law Christe Mathew 15. and Mark. 7. doth grieuously reproue the preposterous iudgementes of men in this behalfe And Paule in his epistle to the Colossians dothe with wonderfull dexteritye shake vp and bringe into contēpt the vphoulders and maynteyners of traditions Sometimes it so falleth out that certaine notable vertues are neglected or be not estéemed as they are worthy wherefore throughe amplifications they shall bee aduaunced to the dignitye whiche of right they ought to haue In respecte whereof the Apostle to the Rom. 4. doth amplyfye the faithe of Adraham by the causes and circumstaunces thereof to the intent that all men might perceiue that the faith wherby Abraham so greatly pleased god was accepted of him and wherby also men ought to be iustified was not colde and light but vehement notable and very wonderfull Who contrary to hope sayeth hée beleeued in hope that hee should be the father of many nations accordyng to that whiche was spoken So shall thy seede bee And hee faynted not in the fayth nor consydered hys owne bodye now dead whon hee was almost an hundred yeares olde neither yet the barennesse of Saraes wombe Hee staggard not at the promise of God through vnbeleefe but was stronge in fayth giuinge glorye to GOD and beinge full certifyed that what he had promised he was able also to performe And therefore was it reckoned vnto hym for rightuousnesse There is extant also a graue amplyfycation of the same Apostle touchynge the wrath of God to be feared of all those that wyll not acknowledge Christ to be the true Messias Take heede my brethrne sayeth he least at any tyme there bee in you an euill harte of vnbeleefe to departe from the lyuing God but exhort yee one an other daylye while it is called to day least any of you be hardened through the deceitfulnesse of sinne For wee are made pertakers of Christe if wee keepe sure vnto the ende the beginninge of the substaune and so foorth as it is in the texte For the place is longe Moreouer the Preacher may vse all the furniture of amplyfyinge that the Schole of Orators ministreth vnto hym Wherefore as touchinge that whiche pertayneth vnto woordes hee may mingle together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expolition definition description distribution heapinge vppe of matter encrea●ement As touchinge the things themselues he may transferre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye passe from a question definite to a question infinite or common place hee may examine so farre foorth as the nature of the argument wyll suffer the causes to witte the matter forme effecte ende Moreouer the circumstaunces as the personne time place maner instrument occasion and so foorth Then thinges happening or signes whereof some be antesedēts some subsequentes other some annixed to the busines it selfe also comparisons similitudes contentions contraries and whatsoeruer thinges els are in this kynde set forth of the Rhetoritians Againe further the Preacher may borrowe many poyntes of amplifying out of Theologye it selfe whiche hath no small number of peculyar places apt and correspondent to euery kynde of argumente as well as any other discipline beside lyke as we shall a little after declare Therefore hee that teacheth the people doeth ofte times frame his amplyfication Ab attributis Dei that is of the properties of God as that God searcheth the harte that hee can not bee deceyued Of the Commaundement of God Of the Promises set foorth Of the Threatninge of punishmentes Of the Callynge of Manne to the knowledge of the trueth Of Electinge into the Churche of God Of Spirituall giftes receyued Of a Generall sentence in Diuinitie Of the Predictions of the Prophetes Of that that they bee thinges spyrytuall Of the tyme of the Lawe Of the Tyme of the Gospell Of the Signe

therof Abraham staggered not at the promise of God through incredulitie but being made strong by faith gaue the glory to God conceiuing a certaine perswasion that he which had promised was able also to performe So is it read Rom. 4. we may therfore argue in this sorte God hath promised ergo hee will vndoubtedly performe Héere also must héede be taken whether any maner of condition be annexed to the promise 17 Of a prophesy or propheticall prediction The Euangelistes doe very frequently commend vnto vs this place of inuention so oft namely as they shew this or that thing to be therfore accomplished in or by Christ forsomuch as it was necessary those thinges shoulde be fulfilled which were spoken before of the Prophets touchynge the same 18 Of the truth of a diuine or propheticall determination The thinges that are once pronounced and decreed of God or of some notable Prophet by Gods commaundement those thinges must of necessitie be accounted certain and sure He that vnderstandeth how to argue conueniently of a generall sentence shall also well perceiue the vse of this place 19 Of the person of one good man to the person of all the godly So gathereth the Apostle Rom. 4 Abraham was iustified by faith therefore shall all that beléeue lykewise be iustifyed by faith It is not written saith he for his cause onely that it was imputed vnto him but also for our sakes to whom it shall be imputed if we beleeue c. 20 Of the person of one vngodly man to all The hardeninge of Pharao came of God therefore commeth the hardenyng of all other wicked persons of GOD likewise 21 Of a type or figure to the truethment thereby The bones of the lambe that was eaten at Easter might not be diminished ergo neither ought the legges of Christe hanging on the Crosse to be broken And the tipes of the prophet Ionas and of the brason serpent erected in the wildernesse Christ interpreteth of hymselfe So then we may elegantly gather they that behelde the serpent in the desart were healed ergo those also that beléeue and hope in CHRISTE shall obtayne saluation 22 Of an allegory to the thing signifyed The prophet Esay Cap. 54. by an allegorye and in many wordes teacheth how wonderfully the Churche encreaseth Reioyce thou baren saith he that bearest no Children breake foorth and cry thou that trauailest not for shee that is desolat hath many mo children then she which hath an husband And the Apostle intending to demonstrat that albeit the Iewes raged neuer so much yet it would come to passe that the churche collected of the Gentiles should be increased and amplyfyed yea euen then when by reason of troubles and contentiōs if should be supposed to be vtterly destroyed applyeth the same alleg●ry very fifly and saith If she that was baren despised as Sara doth yet bring forth children and hir posteritie encreaseth beyonde all mens expectation why shoulde we not beleeue that the Church though small and abiecte receiueth dayly encreasement also These places therefore if not alwaies all yet at the least a greate sorte of them and one while these an other while those doe they rightly vse that haue to speake in sacred assemblies And then verily do they vse them when as they shall entreate either of a certaine place or sentence of holy Scripture or of busines offred by occasion of time or else of a theame simple or compounde like as afterward we will once againe admonishe when wée shall come to the addinge to of some peculiar examples They haue néede vndoubtedly of a right iudgement and of some wisdome and experience in this behalfe gotten by the continuall readinge and ●earinge partly of the Scriptures partly of some faithfull and probable interpreters He truely shall beste prouide for himselfe and may at the length be able to performe some thinge worthy of prayse and commendation who so will dilligently obserue the profes and reasons extant in the didascalick Sermons of the prophetes Christ and Apostles and will enserch the places out of which they are taken and deduced and fynally beinge night and daye studious of imitation will endeuour after hys power and abilytie to practise the same Now vnto this kinde forsomuch as it is weighty and diffyculte and no small wisdome is required therein wée will worthely adioyne like as wée vndertooke to doe certayne Cantions whereby euery man may bée premonisshed to vse dilligent héede and circumspection in his procedings Which wée haue in lyke maner determined to doe in the other kindes followinge I In doctrines or princyples of relygion to bée taught before the people it is very requisite to be considered what maner of persons the hearers are how far forth traded in the knowledge of diuine matters For it is necessary that all the order of teaching so oft I saye as it is thought good to examine any sentence be tempered accordinge to their capacitie Christ himselfe that we should be circumspect● in this behalfe hath admonished vs when as he said to his Apostles I haue many thinges to saye vnto you but ye can not beare them away now And the apostle I could not speak vnto you brethren as vnto spirituall but as vnto carnal as vnto babes in Christ I haue nourished you with milke and not with meate For ye could not as yet away with it neither can yee as yet It is certayne therfore that the thinges whiche are true vndoubted and taken out of the worde of God are to be taught and set forth vnto all men And albeit a man taketh in hand one and the selfe same doctrine to handle and entreate off yet truly ought he to attempt all thinges far otherwise among the hearers and Citizens of an ample citie hauing now of long time ben accustomed to hare men excellinge in learninge and eloquence then in an obscure place where men of rude wits and maners can neuer attayne to any thing but that which shall very grosly be inculked and beaten into their heades To whiche effecte well nere S. August hath somewhat in his treatise 98. vpon the gospell of Iohn II What hearers soeuer shall betide let the tractation of those poyntes be eschewed and pretermitted whiche doe smally conduce vnto godlynesse and the inquifition and knowledge whereof doe make the hearers rather curious then godly disposed Whervnto pertayneth that whiche Thapostle writinge in diuers places vnto Timothye and Titus forbiddeth any place to be giuen in the church to doctrine which is not after godlynesse to foolishe and fantasticall questions to contencions and striuings about the law which are vnprofitable and superfluous and which do rather procure deuision then edifiyng III After thou hast chosen out suche a sentence or assertion as is holsomelye to bee handled and entreated off it is requisyte that thou dilligently enserche and perpende the doctrine contayned in the bookes of the prophetes and Apostles touching the same whiche onely is

the deuises of mannes wisdome But assone as they perceiue themselues to be conuinced as well by the Scripture as by naturall reason they knowe not in the worlde which way to turne them Wherefore they conuert themselues to deceites and wiles and when they are fully bent in their mindes vppon mischiefe and in the meane time stand in doubte of all thinges they séeme as though they were moued with some fauour and zeale of the truth but in very déed they imagine nothinge els then howe to deface and oppresse it But at the length their malyce one way or other brusteth forth in such wise that the godly may both eschew them and auoide their snares pryuily prepared xxxi Institution All the godly therefore are admonished to béeware and circumspecte and to obserue diligently so far forth as may be the tokens whereby they may finde out the fraude and impietie of those men with whom they haue to doe Those that goe about to oppresse the truthe some are tirauntes some hipocrites of either of them we may beholde the image and paterne in Herode alone and goe no further Both of them at the first coulloure their deuises yea and fame themselue to séeke with the godly to promote the sincere worshipping of God as Herode saith here that hee will worshippe Christ But surely those affections of the mind● shime not forth neither doth that spirite appeare to bee in them which otherwise is to bee founde in the godly sort but rather alwayes there are noted in them either some wordes or déedes out of which it is no harde matter to gather their contempte and hatred of pure religion Such a one is this where Herode héere not without disdayne calleth Christ a childe sayinge Serch diligently for the younge childe Neither truely can the wicked any otherwise doe then extinuate the dignitie of Christ the worde of God the Church the ministery of the gospell and one while openly an other while ouerthwartly giue some signifycation of their malignante minde especially when they feare either that it will come to passe that their enormites shal bée disclosed and reproued or els their credite and commoditie any thinge empayred There is no doubt but that the Iewes perceiued some such signes in them which after they were brought out of Babilon into Iury would haue ioyned themselues as inhabitauntes vnto the Iewes returned out of captiuitie in buildinge of the Temple Howbeit Zorobabell would not admit them and that for good cause For albeit they auouched themselues to worshippe together with them one and the same GOD yet notwithstāding sone after they declared many way●s how cruel vnmercyful enemies they were of pure sincere religiō And lo● the Starre which they had seene in the Easte went before them tyll it came and stoode ouer the place where the childe was XXXII and XXXIII Doctrine and Institution The iudgement of the Scriptures is heard the common incklinge engrauen in the mindes of all men likewise naturall causes are considered and that to the intente all those thinges so farre forth as may bée beinge compared amonge themselues bothe our Faith might be confirmed and also the knowledge of spirituall thinges chiefely of the rightuousnesse goodnesse mercy and power of God myght growe and encrease in vs. To which ende and purpose God himselfe oft times is accoustomed els where to adioyne eftesones vnto his worde and doctrine notable workes and effectes Let vs not contemne therefore the reasons and naturall causes which doe illustrate and set forth vnto vs the knowledge conteyned in the woorde of God and wonderfully helpe forwarde our weake vnderstandinge XXXIIII Doctrine There was néede of a Starre which shoulde shewe not onely the Citye but also the house yea and the childe himselfe It is very lykely that all thinge there were so vile and abiecte that no man woulde haue thought Christ the king to bée there Albeit the Scripture be a faithfull wytnes testifyer of the truth yet is it néedefull for vs to learne many thinges of men of causes naturall of signes and other of the same kinde which are ordynary and allowed of God and so be made certaine of many particular thinges necessary to be knowne And when they sawe the starre they reioyced exceedingly with greate ioye XXXV Institution The doctrine touchinge spiritual matters by which we are directed vnto Christ doo profite in Christ we ought to imbrace with gladd ioyfull minde and also to giue thanckes vnto God for the same Which thinge truely they gladly wil doe that haue any vnderstandinge at all what great v●ili●ie and profyte commeth of sounde doctrine And entring into the house they founde the young childe with Mary his Mother and fell downe and worshipped him and openinge their treasures they presented vnto him giftes Gode and Frankensence and Myrhe XXXXVI and XXXVII Doctrine and Institution Faith fyxed on the promises of God is not dcceiued but like as god that promiseth is true so the faith also of the belieuer fyndeth at the length the trueth by experience and perceyueth in déede the large fruites of fayth By fayth the wise men were drawen out of farre Countries into Bethlem for howe shoulde they haue taken vppon them so longe difficulte and daungerous a iorney the way being altogether vnknowne vnto them except they had bene incensed with a wonderfull Fayth there then they founde in very déede that which afore they beléeued Therefore let vs also lokinge vppon the promises of god touchinge the benefytes as well of the life present as to come neuer caste away our faith but by the example of the faithfull Abraham beyond hope beléeue vnder hope nothinge doubtinge but that God will performe his promises if not for our cause which verely are vnworthy of his benefytes yet for his owne sake xxxviii Doctrine The wise men whilest they honour Christ with that honour which is due to God alone doe confesse Christ not onely to be man but also true and perfecte God. Which thing they fyrst learned in Persia by reuelation from heauen afterwarde in Iury by the oracles of the Prophetes XXXIX and XL. Redargucion and Doctrine Here are conuinced all heretikes as the Ebionites Cerinthians and such like which contended that Christ is onely pure man and not god But much more grieuously are confuted the Iewes which when they had heard partly of the wise men partly out of the Scripture many and most certaine testimonies touchinge Christ yet would they not adioyne them selues to the wise men to the intent to worshippe him as neyther they will be perswaded to this daye to worshippe and ackonwledge Christ to be true god Howe much better had it bene neuer to haue had any knowledge of Christ at all for vndoubtedly looke how much more manifestly Christ is declared vnto them so much more grieuously shall they be punished whiche refuse to beléeue in him beinge knowne But in déed those thinges ought to be fulfilled which God longe before by his Prophetes

Somtymes agayne after the lessen read some one place in fewe wordes is repeated in the beginninge of the Sermon that inespecially of which the Preacher hath determined more at large to entreate We will adde to some examples Chrysostom in a certayne homily to the people of Antioche taking in hand to expound the place of Sainct Paule vnto Timothy Vse a littel wine for thy stomacke and thy often infirmities Beginneth with the dignitie of the Apostle and compareth him to a Trumpet and Harpe The same interpretinge the Psalme 127. immediately after the beginninge of the Psalme recited vnto thee haue I lifted vp myne eyes beginneth his Sermon with that that it is good to bée strycken with aduersitie Agayne homily 68. he repeateth in the entry thereof these wordes out of the first to the Thessalonians Cap. 5. Deere brethrne saieth Sainct Paule reioyce alwayes pray without ceassing giue thankes in all thinges For this is the will of God. And forthwith hée addeth Alwayes to be thankefull is the point of a howse wisely instructed Thou hast suffred some distresse but if thou wilte thy selfe it is no distresse Giue thankes to God and thine euill shal be turned into good It is a custome also commonly receyued to take and driue beginninges of circumstaunces of causes of similitudes or of other places So Chrisostom expoundinge the euanglicall history of the woman of Canaan beginneth with the prayse of the dilligence and constancy of the hearers In the history of Elias conueied into heauen in a fyrie Chariot he beginneth with a similitude taken of the maner whereby kinges are accustomed to rewarde those that hazarde themselues in battayle with a Chariot or else to granish thē with some other princely 〈◊〉 whervppon he g●thereth that God would also in li●●e maner adorne his faithfull minister Elias with a Chariot and so drawe him vp into heauen Nazianzenus at the Gospell which is read in the 18. Chap. of Mathew beginneth his Sermon with the labor dilligence of Christ in trayning of men to the truth But that which we haue already sayd may suffice in this place Whē a Sermō is framed of an argument offred by occasion of tyme it is lawfull to deriue an Exordium out of diuers sondri things places But neuerthelesse the most apte and vsuall order of all other is this namely wherein at the beginninge is by by opened of what matter or businesse we purpose to intreate As néere as is possible the first wordes of Thexordium ought to be aunswerable to the matter it selfe which thou haste taken vppon thée to handle yea and the very same either taken out of some place of Scripture or simply expressinge the kynde and maner of the busynesse Out of the Scriptures are taken these beginninges Nazianzenus in his Sermon to the subiectes strickē with feare by reasō of the displeasure of the Emperour vseth the wordes of Ieremy 4● Oh my bowells and the inner partes of my body I am sore grieued c. And Basill when he taketh in hande to entreate of fastinge boroweth the wordes of Ioell Blowe vp the Trumpet in Sion vppon the notable day of your solemnitie c. As we haue littell before remembred when an argument or proposition is expressed in simple wordes without any place of Scripture ●●nexed therevnto a man may fynde diuers and sundry Exordiums in Chrisostom Nazianzenus and other moe Nazianzenus beginneth his Sermon which hée made to those that came by water out of AEgipt in this sort To them that are of AEgipt will I speake Albeit hee doth not yet there open what maner of argument hée will handle Neuerthelesse hée entreateth afterward of the mistery of the Trinitie But when hée sayde that hée woulde speake to those that came from the Church of Alexandria which Athanasius and after him Peter bishops there had rightly enstructed in sounde doctrine of the Trinitie and they comminge to Constantinople were nowe approched to the Church where Gregory Nazianzene a stout defendour of the Trinity and of one substaunce in the same then taught the hearers might easely perceyue that Gregory vppon that occasion woulde speake of their faithfull consent in the confession of the Trinitie Touchinge which thinge somewhat there is Tripart Histo lib. 9. Cap. 13. The same takinge in hande to speake hys minde concerninge prouision and care to bée had for the poore beginneth thus Men and brethrne yea and as I may say fellowe beggars for wée are all the sort of vs poore and néedinge the grace and goodnesse of god although one may séeme to goe before an other if yée haue measured with small measures receyue and imbrace these wordes touchinge the loue and good will which ye ought to beare towardes the poore Thexorgiums in this kinde of Sermons are otherwise as wée haue sayde very large and frée Esay Cap. 1. reprouinge the enormities of his owne nation especially the sinne of hipocrisy and contempt of the true seruice God beginneth with an exclamation or contestation of all creatures and therewithall introduceth God himselfe gréeuously expostulatinge the matter For his whole oration from the beginning forth on is very vehement and ardent Peter willing to rebuke the peruerse iudgement of the people touching the miracle of the tongues vseth a place of attentiuenesse then wisely remoueth the cryme of dronkennesse obiected vnto them and so procéedeth to the cause of Christ our sauiour Steuen and Paule desyrous to expounde the businesse of the Gospell take the beginninge of their Sermons of the callinge of Abraham By these thinges it is manyfest after what sorte Exordiums ought to bée framed and ioyned togither when the matter so requireth that a Sermon be made of a Theme simple For the lyke reason is in this that was in the other before But as for Exordiums discrepante from the cause and such as are far fetched or also very tedyous and prolixe no wise man will allowe And yet notwithstandinge sometymes they are to bee borne with all in sacred Sermons vppon this condition that they tende to some edifyinge of the congregation and bée applyed to the commoditie of tymes and persons and bée aptely and conueniently handled But then most chiefly are they to be admytted when some thinges bée propounded to the people that may not conueniently bée enterlaced in the enarration folowing or else are iudged expediēt for some other cause and consideration Some such Exordiums are extante in the homilyes of Chrisostom vppon the booke of Genesis in the which Exordiums hée exhorteth chydeth or dooth some lyke thynge a yée woulde saye on the sodayne Such an Exordium also Paule séemeth to vsurpe Acts. 17. Where hee beginneth with reprehension of the supersticion of Thathenienses and with the Aulter of the vnknowen god Afterward hée goeth on to declare Christe to bée true GOD and to make hym knowen vnto all men Neither is this to bée passed ouer that the Exordium sometymes may bée omytted and the proposition or diuision eftesoones produced

thinge we then also made mention when as we heaped together some thinges as touchinge the places of the kinde didascalick in the seconde Chapter of this present booke But to come to examples where a full furnyshed explanatiō of one place or sentence is to be seene we haue none u●ore famous in the whole bodye of the holy Scriptures then in the Epistles and Thapostle Paule Which albeit they be rather writen in a scolasticall then in a popular kinde of speaking yet doe they import vnto vs no small helpe to the due framinge of Sermons to the people The first example very notable thou shalt finde in the fourth Chapter of the Epistle to the Romans where this short sentence or place out of Genesis 15. Abraham beleeued god and it was imputed vnto him for rightuousnes is with wonderfull prudence and dexteritye expounded at large The wordes truely are very fewe if thou respectest the nomber but if thou lookest into the sense thou shalt perceyue in them to be most strongely proued that men are iustified by fayth and that great plentye of argumentes are ingendered therein The state of the whole disputation the Aposte had prefixed before in the 3. Chapter saying We suppose that a man is iustified by faith without the workes of the lawe To the confirmatiō therfore of this state he iudgeth the noble example of the iustification of Abraham to bée most fitte and conuenient to the intent he might gather by order of reasoninge that all other men also are in like maner iustified by fayth Which his pourpose he himselfe doth not obscurly declare when a litell after he sayth that it is not so written for him onely that it was imputed vnto him for rightuousnes but also for vs to whom it shal be imputed if we beleeue in him that raysed vp our Lorde Iesus from the deade c. Howbeit not contented to haue showed in this wise that the said sentence agreeth wondrously well to his enterprised busines he deuideth it into partes and out of euery parte draweth forth newe argumentes Wherefore forasmuch as in that sentence wherein it is sayde that Abraham beléeued and in beleeuinge was iustified by and by out of the worde beleeue is this argumente subtelly contriued If Abraham be iustified for that he beléeued it followeth of necessitie the he was not iustified by workes In asmuch as faith and workes are after a sorte repugaunte the one to the other Now the Apostle rendreth this argument thus If Abraham were iustified by workes he hath wherein to glory but not with god For what saith the scripture Abraham beleeued God and it was conuted vnto him for rightuousnes From hence the Apostle bendeth the ernest contemplation of his minde to the signification of the word Impute out of which he produceth the seconde proofe to this effect To him also that worketh not but beleeueth in God that iustifieth his faith is by grace counted for rightuousnes But it shoulde not bee sayde to bee counted by grace for rightuousnes if he had deserued it by workes for then it shoulde rather bee called wages or debte Iustification therfore cōmeth not by workes but freely by grace Like as in the former argument consideration is had of the antithetons to worke and beleeue so here wages or debte is set against imputation Thirdly the Apostle exactly noteth the forme of speaking To count or impute for rightuousnes For it commeth to his remembraunce howe in the Psal. 31. that man is called blessed holy and rightuous to whom the lorde impueth not sinne Wherefore he determineth that to impute vnto rightuousnes is euen all one with not to impute sins For to remit or not to impute sinnes is as much as frely to pardon thē or to iudge one eightuous without desert Iustification therefore commeth by grace and not by workes And this is it that the apostle so studiously saith That God imputeth vnto man rightuousnes without workes Wherefore out of euery worde we sée notable reasons to be drawen Howbeit the apostle procéedeth yet further and as we admonished in the 2. obseruation he diligently enquireth what time faith was imputed vnto Abraham for rightuousnes Nowe he findeth that thinge to be done about fourtene yeres before Circumcision Of this circumstance therefore of time he gathereth in the fourth place well néere after this maner If Abraham had bene iustified by workes then chiefely by circumcision But by this he was not iustified forasmuch as rightuousnes was imputed vnto him longe time before he was circumcised Therfore in no wise commeth rightuousnes by workes The wordes of the Apostle as they stande in the text are playne Furthermore Thapostle interlaceth foorth with the fifte argument taken of the vse and signification of circumcision Abraham receyued the signe of circumcision as a seale of the rightuousnes of the saith which he had when he was vnsircumcised Which we maye take euen as if he had sayde Circumcision is not therefore receyued to the intent any man shoulde be iustified thereby but that it might be a seale of the assuraunce of rightuousnes nowe before receyued by fayth For a man must alwayes first beleeue and confesse his faith or euer he can rightly vse any sacrament instituted of god and vnlesse a man alredye indued with faith doe receyue the sacramentes there is no cause whye he should hope that they will become holesome vnto him There is no man that knoweth not the sacramentes to be signs of the couenaunt made before with God and that they are added as seales of our reconciliatiō with God like as after the bargainers are agreed betwixt them selues writings and seales are accustomed to be made The sixt argument followeth of that the we shewed to be digested in the fourth place Seeing nowe it appereth that faith was imputed vnto Abraham for rightuousnes before he was circumcised whilest he was yet vncircūcised it is a plaine cace that the Gentiles also which are not as yet circumcised neyther dare chalendge to themselues any good worke may be iustified by fayth and generally that vnto all men whether they be circumcised or vncircumcised rightuousnes shal be imputed so that by the example of Abraham which is indifferently the common parent and prince of all beléeuers as well of the circumcised as hauing vncircumcision they repose their faith and confidence in God. Hee receiued saith he he scale of the rightuousnes of the fayth which he had when he was vncircumcised that hee shoulde bee the father of all them that beleeue not beinge circumcised that rightuousnes might bee imputed to them also And the father of circumcision not vnto them onely which are of the circumcision but vnto them also that walk in the steppes of the fayth of our father Abraham which he had when hee was vncircumcised Moreouer in the seauenth argumente he declareth that rightuousnes before god happeneth by faith forasmuch as it can not be that rightuousnes shoulde be

receyued by the Lawe Of which thing he rendreth also in the causes For where the lawe is there imediately followeth transgression for such is our imbecilitie and weakenes that wee can neuer exactely fulfyll the lawe And where transgression is what I beseech you is to bee loked for but the wrath of god By the lawe therfore or by workes wee can by no meanes atteyne vnto rightuousnes But to the intent he might the more easyly perswade the same thinge he inserteth two inconueniences which if rightuousnes were not to be loked for but by the lawe should of necessytie follow If rightuousnes or the inheritaunce of spirituall benefytes shoulde then onely be receiued when the law were of vs throughly fulfilled our faith no doubt should be void the promise of god of none effect But that it is a very absurde matter in cace any should auouch it thus to be euery man perceyueth For GOD vndoubtedly performeth that which he promiseth as he that neuer ceasseth to be true and iust of his worde And where as is the certaine fyrme infallible promise of God ther our faith ought in no wise to wauer or doubt Let these thinges therfore he taken in steade of the eight argument But nowe againe the Apostle stayeth somewhat at this that the holy scripture testyfieth that the promises belong not onely vnto Abraham but also vnto an his séede In which consideration beinge occupyed he remembreth that in the olde Testament the Gentiles also are conteined in the séede of Abraham For it was saide vnto Abraham Gen. 17. I haue appointed thee to be the father of many nations Wherfore herevpon also he produceth an other argument which is framed in this sort The promised spirituall benefyts shal redound also to the seede of Abraham But the Gentiles are knowen to be the seede of Abraham Ergo the promised benefits shal come in like maner to the Gentiles though destitute of the lawe and voide of good works Be this therfore the ninth argument taken of the proper signification of the worde Gentiles or Nations and it belongeth to the places of inuention of whiche mention was made in the fift obseruation X The tenth argument is added to deriued of the nature of the things themselues which kind of proofes we shewed to be méete and requysyte in the fourth obseruation Abraham saieth he aboue hope beleeued vnder hope that hee shoulde be the father of many nations according to that which was spokē to him So shal thy seede be And he not weake in the faith considered not his owne body c. The apostle in déede describeth the nature force of the faith which is imputed for rightuousnes and sheweth that it was very excellent in Abrahā and far greater then any man could beléeue He saith the true and perfect faith doth assuredly vndoubtedly lay hold vpon those things that excéede mans reason the by no menes are iudged to be hoped for besids that it neglecteth dispiseth vtterly remoueth al things that are thought to be a let or hindraunce vnto it For it alwaies leaneth vpon God to when nothinge is impossible to be done Such and so great a faith therefore seeinge it shined forth in Abrahā it pleased god with merciful eyes to behold it before al other works to impute it for rightuousnes XI Last of all the holy Apostle going about to bring his explanation to all end auoucheth that the same meane or way that Abraham was iustified by ought also to be applyed vnto vs for therefore were those thinges writen of Abraham to the ende we might know that we in like maner by the example of Abraham shoulde without workes be iustified by faith And thus much touching the interpretation of one short sentence The seconde example being no lesse notable then the first is extant Galat. 3. where euery word of the most knowen promise made vnto Abraham Gene. 22. In thee all nations shall bee blessed is so expounded and declared that it likewise teacheth that men are iustified before God not by the workes of the law but by faith sBut yet far away surmounteth the third example which occurreth Heb. 5. 7. where euery member of the fourth verse of the Psalm 110 The Lorde hath sworne and will not repent thou art a priest for euer after the order of Melchisedec is with such great arte industrye grace opened and explaned that I néede not doubt to affirme that no mans wit without the speciall direction of the holy ghost is able to immitate the like For truely the apostle with many diuers proofes takē out of the one testimony of scripture plainly teacheth in the same chapter in the thrée following first that Christ is the true priest after the order of Melchisedec and the the said prophesie of the Psal. 110. doth most chifely agrée vnto him secondly that the priesthod of Christ is far more excelent thē the priesthod of the law which was after the order of Aaron or Leuiticall thirdly that by the priesthod of Christ appointed established through the patefaction of the Gospell the priesthode of Aaron is abolished fourthly that by the priesthod of Christe once constituted and confyrmed the olde ceremonies and sacrifices yea and the law it selfe take an ende What man would haue thought that out of one verse or clause might haue bene drawen matter of so many weighty poyntes of Christian doctrine and so diuers and s●ndry proofes for euery poynte But thus it is to whom the holy ghost becommeth a scholemaster vnto those all things are easye playne penetrable and ready The thing it selfe speaketh that all that are placed in the Ecclesiasticall ministerye are not so far for the enstructed of the holy ghost that they may be counted equal with the Apostles or other pillers of the Church wherfore it is very requisite that the study diligence of immitation should appéere and shine forth in them and when they perceyue themselues not able to atteine the vertue and maiesty of the Apostolike phrase of speaking then let them diligentlye next after the Apostles follow the steppes of the holy fathers whiche we know with great laude and fruite in the kinde didascalick to haue explaned sentences or single places of scripture in the Church Chrisostom in his first Tome learnedly expoundeth in a iust homilie those words of Gene. 3. I will put enmitie betwixt thee and the woman betweene thy seede and hyr seede c. There is also an homilie as touchinge these words of the Psalm 9. I will declare all thy wonderous works Another of the words out of the Psalm 25. Leade mee in thy trueth and teache mee Agayne of the wordes out of the Psalm 27. The Lorde is my light and my saluation whom then shall I feare Moreouer of these wordes out of the Psal. 85. Be not angry with vs O Lord for euer Item out of the Psalm 122. Peace be within thy walles and plentiousnesse