Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	sacrament_n	seal_n	4,627	5	9.5821	5	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

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