Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	faith_n	heart_n	unfeigned_a	1,237	5	10.9662	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02926	The preacher, or Methode of preachinge, vvrytten in Latine by Nich[olas] Hemminge, and translated into Englishe by I.H. Very necessarye for all those that by the true preaching of the Worde of God, labour to pull down the Synagoge of Sathair, and to buyide vp the Temple of God	Hemmingsen, Niels, 1513-1600.; Horsfall, John.	1574 (1574)	STC 13065; ESTC S116593	54,033	218

thou shalte haue 3944. yeares from the first beginning of thinges vntil Christes his comminge the which nomber I am wonte to comprehende in these Verses Ter mille nōgent quater X. duo bis numeratur Christus adest nobis gloria vita salus In Englishe thus After three thousand nine hundreth 44. yeares Christ our glory life and health to vs appeares Furthermore the new history is discribed of the Euangelistes which intreateth of the Conception Natiuitye Cyrcumcision Offering Banishmēt Disputation Baptisme Fastinge Temptation Doctrine Myracles Death Resurrection and Ascention of Christe into Heauen Also it intreateth of the geuinge of the holy Ghoste in the daye of Penticost and of the Primatiue Church and his persecutions for vnto these Chapters and poinctes the newe historie shal be reduced And thus much cōcerning the Historye The doctrine is dispersed throughout al the bookes of the olde and newe Testamēt and is deuided into doctrine of things and of signes The doctrine of thinges is afterwards deuided into the Lawe and the Gospell The doctrine of signes doth contayne the Ceremonyes and Sacramentes whereof wee haue heare no time to intreat at large notwithstandinge the vse of this distinction is not simple and of one sorte For the holy historye ought to be the glasse of a Christian lyfe For it doth contayne many examples of true godlynesse of confession of Fayth of Patience of calling c. It recyteth the rewardes and punishmentes both of obedience and disobedience towardes GOD and comprehendeth manye testimonyes and witnesses of god The difference of doctrine verelye dothe cause vs not to confounde rashlye wyth the Papistes the Lawe and the Gospell who dreame the Gospell to be the newe Lawe but they are deceyued For neyther the Prophetes nor the Apostles teache anye other thinge then Moses doth althoughe in their manner of teachinge there is great difference For Moyses committeth to wrytinge the doctrine delyuered as it were by hande from GOD and the fathers whiche doth contayne the perfecte worshippinge of GOD but hee is more obscure and darke then the Prophetes The Prophetes are the interpretours of Moses for that which Moses doth note as it were wyth certayne Aphorismes that is to saye briefely and summarilye the Prophetes doe expounde in whole Sermons But because that thing which the Prophetes did foretell the Apostles sawe before their eyes therefore are the Apostles made plainer interpreters of Moses and of the Prophetes Who so obserueth this difference shall reade with greater profite the wrytinges of Moses of the Prophetes and of the Apostles But in what estimation the scholers of the Apostles and other holy interpretours of the Scriptures are to bee had I will declare hereafter where I shal intreat of the maner of Interpretacion ¶ The fourth deuision THere is yet another deuision deliuered or giuen vs by the Gretians which wee maye not ouerpasse For the worde of God bringinge saluation vnto mā is deuided into Protrepticō that is to say appertayning to exhortacion Gnosticon that is to saye appertayning to knowledge Practicon that is to saye appertayninge vnto that whiche they call practise And vnto that which is called Protrepticon doe appertaine exhortatiōs cōsolations threatnings chydings which all are certaine prouocatiōs or sterrers vppe to heare the word of God to embrace and to obey it Gnosticon is a part of knowledge which doth cōtayne the worshipping of God the knowledge of the Law of the Gospell and of the Sacraments the Epitome and briefe summe whereof is Cathechisis that is to say Instruction The last appertayneth vnto practise for it is cōuenient that the obedience of the harte and innocencie of life should follow knowledge For fayth as S. Paule witnesseth oughte to be vnfayned and effectual through loue This deuision serueth to this ende that thou maist know the vse of the holy Scriptures that is to say that thou mayest obeye the exhorter beleeue the teacher and doe according as thou beleeuest For he is worthy sayth Agapetus of God who doth nothing vnworthy of God but thinketh those thinges which are of God and speaketh the things which he thincketh doth the thing which he speaketh ¶ Of the formes and kindes of Narrations IN speakinge of the formes of a Narration I will declare foure thinges in order First with what helpes he ought to be instructed that will become a profitable interpretour Secondly which are the causes of Narrations Thirdly what be the kindes of interpreting and last of all what is the vse of cōmentaryes or expositions ¶ The aydes or helpes of an interpretour THat a profitable interpretour oughte to be instructed with liberal doctrine and especiallye wyth the knowledge of Rhetoricke and Logicke there is no man which will doubt thereof Wherefore I will come to certaine other helpes by which heede is taken that the interpretour go not astraye from Godlines Therefore in intreating of holye misteryes foure kindes of care especially do belong vnto him who desireth reth to be free from erroure and safe from the deceites of hereticks Let the first care be to seeke God and his will in the Scriptures wyth feare and humilitie that hee may knowe him truly in oure Lord Iesus Christe Let the second care be to haue the sacred worde of God for a rule This care ioyned wyth the former shall cause thee to be conuersaunt in the Scriptures without arrogancy or contention and that thou bee not puffed vppe wyth foolishe rashnes but rather craue his helpe with humility whō in the Scriptures thou seekest faythfully the seconde care causeth thee also that thou be not carefull of those thinges which are not founde written in the woorde of the Lorde For thou oughtest to be content wyth that lighte which the Lord hath shewed thee to be followed Let the third care be diligentlye to conferte the Scriptures to th ende that the consente of Moses of the Prophetes of Christe and of the Apostles maye euidentlye appeare and that suche sentences as seeme to disagree throughe conference maye be reconcyled the cyrcumstaunces of the places beinge dilligentlye obserued This care causeth thee not rashlye to take houlde of anye one sentence of the Scriptures to assaulte or repugne another therewyth from whence no doubt all the sectes of heresye haue spronge vppe which thing that it maye the more euidentlye appeare wee shall openlye declare by examples Arrius doothe heare the Sonne sayinge The Father is greater thenne I. This Sentence hee snatcheth and therewyth is girded and armed to vanquish and ouercome the deuinitie of Christe Cōtrariwyse Manichaeus to the ende hee mighte take away the humanity of Christ snatcheth the sayinge of S. Paule in his first Epistle to the Corinthians the 15. Chapter where Christ is called the second Adam from heauen heauenlye Againe there are some which acknowledge the deuinitie and confesse the humanity but they make two persons in Christe the worde and the sonne of the Virgin. Osiander because it is written that Lord is our righteousnes doth ascribe iustification

worshipping of god Behold how many generall sentences this first and childishe rule doth minister vnto vs whereof the laste is most common and may be spread into many particuler arguments of the certainty wherof we must iudge oute of the rule followinge The example being confirmed in the subiect the thing is confirmed in the kinde Therefore when this facte is approued in Dauid the thing in the kinde ought not to be disalowed And on the contrarye syde the example in the subiect being reproued in matter is reproued in the kinde As for example Ozias the king of Iuda taking an other mās office vpon him displeased god Therfore kinges yea all men which meddle with other mens matters do displease God for it was the office of the priestes not of kinges to offer the insence of a sweete perfewme ¶ The second Rule IF in steede of the predicate superiours bee by degree and in order substituted as the next formes afterwards other other kindes a plētiful inuentiō or finding out of places will ensue thereof This rule certeinly most oftē is to be folowed in other thinges but alwayes in the Historyes of Christe As for example Christe healeth the Samaritan Leper calling vpon him Because this Samaritane is an Ethnicke and a man afflicted Gather thou from hence the Christe will helpe the afflicted Ethnickes and all men which cal vppon him And because out of the particuler actes of Christ his office generally is gathered it is lawful to frame a place after this maner That it is the office of Christ or of Messias to helpe the miserable and afflicted callinge vppon him ¶ The thirde Rule IF in steede of the subiecte and predicate thou substitute by order formes kinds plenty of common propositions will growe therof As for example Dauid committing adulterie was banished ought of his kingdome Therefore kinges greeuouslye offending and generally all men which liue wickedlye shall some times or other suffer due punishmente The filthines of wicked men was drowned in an vniuersall floud Therfore wicked men at one time or other shal be punished ¶ The fourth rule to make abstractes SOmetimes it is profitable oute of the cōcretes as the beleeuing woman of a Cananite Mat. 15. in her necessitye came to Christe called vppon him woulde suffer no repulse but was more earnest euen as also the ruler of the Synagoge who beleeuing did also conuert his whole family vnto the lord From hence gather thou the proprieties of Fayth that is to saye that fayth inforceth a mā in necessity to come to Christ to call vppon him for succour and maketh him earnest to th ende he maye obtaine it then he proueth the encrease and receyueth it and at length bringeth forth most acceptable fruictes vnto god This rule hath his force oute of that place which is called Comugata that is to say things ioyned together But because those things which I haue rehearsed concerninge Fayth are the principall partes of fayth I haue encluded them in two Verses after this maner Vera fides Christū petit rogat instat ab ipso Impetrat crescit fractificatque simul In Englishe thus True fayth doth seeke for Christ doth aske and maketh earnest sute Obtaynes of him and doth encrease and also bringes forth fruite An other example this is The man is blessed that feareth the Lorde The common place is True felicity cōsisteth in the feare of the Lord the vse of this rule is greate not onely in inuenting of places but also in defining of Concretes For as Aristotle Rodulphe do teache oute of the discription of Concretes the definitions of Abstracts are gathered As for example if thou wouldest define what godlines is take first the Concrete in a notable example As godly Abraham did feare the Lord and did worshippe him in true fayth and obedience Therefore godlines is the feare of the Lord fayth and obedience towardes him By this waye Aristotle founde out the differences of many vertues which they that are studeous in diuinitye shal easely perceyue not to be vnprofitable for them ¶ The fift Rule THose thinges are dilligently to be considered which goe before the matter propounded which are ioyned also with the same and which of necessitye do followe the same and are to be included into common places As Psal 2. Blessed are al they that put their trust in him First here it followeth oute of the antecedents that without Christ none are blessed For if they be then blessed whē they put theyr trust in Christ without this confidence al men are miserable This place also by a contrary sence is cōcluded after this maner all that put their confidence in Christ are blessed Therefore all that put not their confidēce in him are not blessed If they are not blessed certainly they are myserable Heare thou seest how this place doth mynister occasiō to reason of the wretchednes of mankind The second place is of things adioyning which is framed according to the .4 rule to wit the true felicity blessednes consisteth in the cōfidēce which we haue in Christ The third place that the benefite is vniuersal For a general proposition is not restrained to any nation or man but the benefit is offered vnto al which refuse not to put their trust in him The fourth place that fayth in Christ is a meane whereby men are made the partakers of the benefites of Christe The fift place of the diuinity of Christ doth follow out of this place For if fayth is only to be reposed in God bee is pronounced blessed that putteth his cōfidence in Christ it followeth of necessitye that Christe is true God. ¶ The sixt Rule THe necessary consequence of causes and of effectes is not to be neglected For if the cause be set downe the effecte is supposed to be concluded as in our Creede whē we acknowledge God to be omnipotent Faith from thence draweth forth a double effecte the one is that God doth bestowe his benefits vppon whom he wil the other that hee hath power to defend them whom he hath taken into his custodye But let vs adde a more famous exāple In the Lords Supper as oute of a consequence of causes effects particuler sentences are to be gathered oute of a true meditation of the Sacrament Therfore seing that the Lords Supper is a Sacramente of our redemption by the death of Christ First the celebration of the Supper both by little and little put into oure mindes the thoughte of sinne For the Lorde died for sinne Secondlye it admonished vs of the sacrifice accomplyshed for the redemption of mankynde from the lawe of sinne Thirdly the dignitie and excellencie of this sacrifice doth minister vnto godly myndes the thought not onely of the greatnes of the wrath of God in striking his sonne for our sinnes and of the vnspeakeable mercie of God receyuinge vs vnto his grace for the sacrifice of his sonne but also of the loue of his sonne making his