Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	death_n	die_v	sin_n	11,157	5	5.1542	4	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

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

causes things adioyning or annexed proprieties sometimes circumstaunces The reason is the proofe of the definition Confirmatiō is that wherby we confirme declare the reason either by examples or by any other manner of declaration Conclusion is a briefe comprehension of the exposition of the reason of the confirmation Furthermore I would haue that whiche is spoken of the reason of the confirmatiō to be so vnderstanded not that a simple reason or a simple confirmation onely but that also both many reasons cōfirmatiōs may bee added as shall seeme proffitable to the hearers to the thing that is to be intreated of Furthermore this is to be obserued that a large definition which is to be cōfirmed proued must first bee resolued into propositions somtimes also into bosides or termes then afterwardes by litle little the partes must be ioyned together by cōposition the necessitie of the definition must be shewed all these are to be added to the māner way of definitiō Now by one or two exāples let vs make our preceptes manifest let vs take Matrimonie in hande for to be first of all defined Matrimonie is a lawful cōiunction of a man womā this is the expositiō of the definitiō the reason followeth for it is writte wherfore let the man forsake father mother and cleaue vnto his wife the cōfirmation foloweth if these wordes were truly examined we should finde in them that which we did put in the definition For first they testifie that there ought to be a coniunctiō which is lawful when it is done according to the word and will of god Furthermore where as he saith they shal be two in one flesh he would haue the copulatiō of one man one womā not of one husband many wiues neither of one wife many husbandes euen as the first wedlocke of Adam and Eue doth witnes declare vnto vs Complexion foloweth Therfore since God hath cōmaūded by his own law that two persōs should be lawfully coupled together that there should bee no mo persons in matrimonie thē two It foloweth that Matrimonie is a lawfull cōiunction of man wife By this exāple the treatise of a simple definition may after a sort be vnderstanded whiche if thou wilt applie to the lawes rules of Logicke the first parte is called the question the second the reason the thirde the confirmation of the reason or the shewynge of the cause of the reason the fourth is the conclusion wherin by a particular forme the reason is repeated with the question Notwithstāding the names of the members whiche I haue aboue rehearsed do serue rather the popular vulgar treatise are more easy to be vnderstanded Let vs also adde an other example of a large definitiō which we wil declare more at large And let vs take the Gospell to bee defined The Gospell is a doctrine reuealed from God wherin deliueraunce frō sinne from the curse of the lawe the wrath of God is preached remission of sinnes saluation life euerlasting is proclamed to al beleuers in the sonne of God for his sacrifice that the goodnes and mercie of God towardes men might be preached and that being deliuered by the sonne they might declare forth fruites worthy of the Gospell Thus farre goeth the exposition of the definition whiche is to be resolued by resolution into these propositions whereof the first is that the Gospell is a doctrine reuealed frō god The second that the Gospell doth declare deliuerance from sinne frō the curse of the lawe the wrath of god c. The third that it proclaimeth remissiō of sinnes saluation life euerlasting The fourth that those benefites happen to them that beleue in Christ The fift that the force of the Gospell doth rest in the sacrifice of Christe The sixt that out of the Gospell God is to be preached The seuenth that man oughte to shewe his thankefulnes to God in godly liuing These propositions must be in order cōfirmed The reason therfore of the first proposition doth follow that the Gospell is a doctrine reuealed frō god Paule doth reache manifestlye calling the Gospell a secret misterie frō the beginning of the world The confirmation by whiche wordes he teacheth openly that the Gospel dependeth not of mans reason For if reason by any meanes were able to knowe this doctrine of his own strēgth it had not bene called a secrete misterie from the beginning of the worlde The reason of the seconde proposition furthermore that deliueraunce from sinne from the curse of the lawe and the wrath of God is declared in the Gospell many testimonies of the Prophetes and of the Apostles do teach vs Daniel saith plainly that Christ shal take away sinnes Paule teacheth that the curse of the lawe is abolished by Christ his cōming The father crieth from heauen that he is pleased by his sonne the confirmation that this is true al godly men haue experience hauing the testimonie of the holy ghost by whome they crie Abba father whiche certainly they would not do vnlesse they did stedfastly beleue that sinne is taken away the curse of the lawe abolished the wrath of God pacified the reason of the third proposition furthermore that the remission of sinnes saluatiō life euerlasting is proclaimed in the Gospel these testimonies beare witnes The lorde himself saith it is thus written that repentaunce remissiō of sinnes ought to be preached in his name the same preaching beginning at Hierusalē In the last of saint Marke saluatiō is promised to all beleuers Likewyse in the x. chap. to the Romains Furthermore the lorde him self doth promise euerlasting life to al them that beleue in him what nedeth many wordes The vniuersall scripture doth promise remission of sinnes saluation euerlasting life to al people embracing the Gospel the confirmatiō For it cannot be chosen but that the wrath of God the curse of the law sinne being taken away saluatiō righteousnes life must needes bee obtained But because these things happē not to al men For Caine Iudas Saule many others haue perished at this day a great part of the world a grief to heare do fal into euerlasting destruction In the definitiō fourthly is added that these benefites do happen to them that beleue the reason for the lord saith plainly he that beleueth in me shal not perishe but haue euerlasting life The confirmation and lest any man should thinke that this doth depend vpō the condition of workes Paule wryteth that a man is iustified by faith without workes with lōg disputatiōs cōfirmeth the same in his epistle both to the Romains to the Galathians Moreouer in the fift place is added that the force of the Gospel doth consiste in the sacrifice of Christe the reason for so Paule sayth by the redemption whiche is in Christe Iesus The comprobatiō for the worde which Paule vseth here is Apolytrosis that is to saye redemptiō

which is done when by death the price is payd For Lytrō properly is the price of redemption Such a price Christe payd for vs whē he was made sinne for vs that we may be made the righteousnes of god In the sixt place is added that God should be preached for his goodnes mercy the reason whiche thing the multitude of Angels do sufficiently proue conuince singing this himne to God at our Lordes birthe Glorie be to God on high peace on the earth vnto men good will. The confirmation for we ought to thinke that this thing done therfore that al mē which do acknowledge this Christ may learne by the exāple of the Angels to preache the goodnes mercy of God especially when nature it selfe doth crye out teache vs the thankes ought to be geuē for benefites or good turnes In the last place is added the fruites which they ought to shew who are deliuered by the Gospel the reason which thing is confirmed by the testimonie of Paule saying wee are created in Christe Iesus to good woorkes in the whiche the Lorde woulde haue vs to walke the Confirmatiō for how may these two agre that we are deliuered from sinne and yet fulfill the desires of sinne when Paule affirmeth that the healthfull grace of God appeared to all men that we denying vngodlines and worldly lustes shoulde liue godlye soberlye and righteously c. Seinge therefore that wee haue shewed by stronge reasons that sinne the curse of the Law and the wrath of God is taken away by the Gospell and that in theyr place doe succede Righteousnes Saluation and life thorow Christe which whilst wee beleue in him and that God would that wee shoulde preach his goodnes for this his benefits in all our life time be thanckfull that followeth which before we propounded that the Gospell is a doctrine reuealed from God wherein is shewed c. Now when our definition is after this maner handled if there be any of a contrary opinion they are to be confuted with the Methode of confutation which consisteth of proposition sublation the opposite contrarye or proposition and the solution The proposition in this place is the promise of the sublation sublation is the proposition of our aduersaries The opposite proposition is the promise of the solution The solution is the confirmation opposite proposition But the matter shal be made manifest by a briefe exāple Neither am I ignoraunt that oure aduersaryes the Papistes do bable this is the proposition of the confutation sublation foloweth that the Gospel is the new law of not reuēging of casting awaye of ryches of not swearinge c. The opposite proposition foloweth but how vaine a thing that is may easely be declared the solution followeth For that which they affirme is directlye against the sacrifice of Christe yea and against the whole Scripture which plainly sheweth that we obtaine the benefits of the Gospel by fayth What are not Paule his woordes manifest If righteousnes be by the law Christ dyed in vaine this confirmation of the opposite proposition is to be taken oute of the places of confirmation that is to say out of the places of Logicke of which thing I wil speake in the compoūd Methode of places But what generally both in confirmatiōs and confutations is to be obserued heare those that are studious are to be admonished First therefore after that wyth manifest plaine arguments thou hast confirmed the cōtrary proposition in order the argumēts of our aduersaryes are to be refelled and if the matter suffer it so to be firste of all the first kind is to be taken and afterwards we must come to the speciall arguments as in this presente cause First wee must confute this that the Gospell is a law Secondlye that it is not a law of forbidding of reueng of castīg away of riches of not swearing c. Furthermore this also both in the cōfirmation of our owne opinion in the confutation of the contrary part is diligently to be noted and marked that thou preuent those thinges which eyther the wisedome of the fleshe or els the contrary part may obiecte against those things which thou sayest and confute them This seemeth to be oftentimes vsed of Paule in his wrytinges as in this confutation layed before vs of the opiniō of the Papistes that the Gospell is the new Law the flesh vnthanckful to God frō thence taketh weapons vnto himselfe against the doctrine of works inferreth or cōcludeth after this maner If the Gospel doth deliuer vs without our workes wherefore should wee worke well This obiection is to be taken away by preuention And after this maner the faythfull preacher must haue a respecte what maye be sayd on the contrary part But the preceptes of a large confutation confirmatiō are to be handled afterwards ¶ Of Diuision and partition THis member of the Methode may be hādled verye profitablie after this maner First if thou expounde thine owne diuision or partition Secondlye if thou proue it Thirdly if thou cōfirme it Fourthly if thou gather it againe together Let this be the example of diuision wee haue heard what the Law is it remayneth now that wee declare into how many parts it is deuided for such a forme of transition is to be vsed when we go from one thing to another The Lawe of God therefore is three folde Morall Ceremoniall and Iudiciall This was the exposition The reason For all the Lawes of God eyther teacheth manners or commendeth Ceremonies or practiseth iudgemēts The confirmation for by these mans life is very well conserued and gouerned For in a ciuill life there is neede of iudgements in the publicke assemble of the Church Cerimonies are necessary and that religion of the minde towardes God and godlines towardes men in the spirituall kingdome of God do consist in the preceptes of maners It is most euident the collection Therefore that is most sure which we haue sayd that the Lawe of God is threefold Moral Ceremoniall and Iudiciall Especiallye since the true gouernment of lyfe consisteth of these three whether thou consider the common life or the Church or the spiritual kingdome of god If these members of diuision be darcke and obscure they are to be expounded by definitions and subdiuisions are to be made manifesse by reasons and examples But if the aduersary do obtrude or bringe in any other diuision that is false it is to be ouerthrowne by the Methode of cōfutation There needeth no ensamples in a manifest thing Moreouer partition is to be framed after the same sorte As the parts of repentaunce are contrition faith and a desyre to leade a godly life the reasō for it becōmeth vs to be sory for our sinnes and because the contrition is of no force vnlesse there be also fayth in Christe this is of necessity requyred And because neither of these is true vnlesse the desire to liue a good and godly life doth follow a good purpose

large there wil aryse great plenty of proofes but yet a meane is to be kept lest plenty come out of season so breede lothsomnes ¶ Of the heaping of arguments COngeries or Heape in this place is when in prouing the proposition or cōmon place the Chapters of principal argumentes are added and as it were gathered together into one bundell as if this proposition were to be handled No man is able of his owne strength to fulfil Gods Lawes the Chapters which followe of the Argumentes may by heape be added after this maner For the experience of all men doth proue this manifestlye This our wounded nature groning doth acknowledge this the vniuersall Scripture cryeth oute of this To conclude the Sacrifyce of the sonne of God torne after a most horrible maner vppon the gibbet of the Crosse doth proue vnto vs After this maner Cicero ioyneth to the proposition a heape of Arguments whom in disposinge of Argumentes all the best learned men are wont to immitate and follow Notwithstanding although Cicero sometimes beginneth frō the last Chapter a dilatinge of Argumentes put in the Heape wherunto he ioyneth first and after goeth forwarde vnto the laste which is the last in the treatise Yet for the Deuine and the Preacher it is the surest way to follow an order in the Heape put in the Expolition ¶ Of the Expolition or dilating of Argumentes EXpolition or dilatinge is by the which an Argument propounded is confirmed and beutifyed But a copious Expolition consisteth of a proposition of a reason of a shewing the cause of the reason of Exornation and of Conclusion The Proposition is that which setteth before oure eyes some Chapter of an Argument as though it were the proposition of a confirmation The reason alloweth the proposition and it ought to be such a one as maye be the minor of a sillogisme Aetiologia doth shew the cause of the reason and it is meete that it be such a one as maye eyther be the maior of a sillogisme or els the proufe therof So that a whole sillogisme is made of a proposition of a reason and of the cause of the Reason After the cause of the reason Exornation shall followe which is to be borowed of sentences comparates contraryes similitudes examples The laste shal be the conclusion which gathereth together the summe of the former and concludeth the principall proposition These are the preceptes of an expolition neyther doth that which I haue sayd striue against the opinion or iudgemente of them which haue nombred seuen parts of an expolicion For there is not onelye one kinde of expolition but I haue chosen the onely which I thought to be most meete for preachers that are but new beginners But to the ende the preceptes of an expolition may be vnderstanded I wil put downe one example I haue before propounded this common place No man of his owne power or strengthe is able to fulfill the lawes of god Furthermore to this place I haue added foure Chapters of proofe by a heaping of arguments Wherof the first was that the experience of al mē did proue that to be true Let this Chapter be the proposition of an expolition after this maner The experience of all men conuinceth this that no man is able to fulfill the Lawe of god the reason For all men doe easelye perceiue in themselues howe farre they are from the perfecte and perpetuall obedience of the Lawe of god The reason of the cause For they see that the Lawe of God is holye and a rule of perfect life and that they themselues are altogether wicked by nature and also feeble and weake the exornation from the sentēce So that is true whereof the Prophet speaketh that all oure righteousnes is as the cloth of a menstruous woman which sentence how cold it consist if the experience of any wise man had proued the cōtrary the exornation from the cōparisons For euen as a tree whose roote is rotten and infected with a poysoned sappe cā neuer bring forth but poysoned fruite so man whose harte is infected with the poyson of sinne cannot shewe a pure and perfecte obedience to the law of god The exornation from the examples what did not holye Abell confesse this in his Sacrifice trulye it is euen so For God had neuer allowed the Sacrifice of Abell vnlesse that holy man had knowē Christ to be him which was promised that should iustifye all beleeuers vnderstoode his owne sinne whereby hee knew himselfe to be hindred that he coulde not fulfill the lawe of god For if hee had thoughte himselfe able to fulfill the lawe he could neuer haue sacrificed a right that is to saye haue declared in his sacrifice that the promised seede shoulde be the fulfiller of the Lawe Hereunto Dauid also as a moste sufficiente witnes may be added who crying vnto the Lorde confesseth openly that no man is iustifyed in the sight of god For hee complayneth that all haue erred and are made vnprofitable c. The conclusion Since therfore wee haue Dauid as a witnes since wee acknowledge the poyson of sinne since we behould the purity of the Law and our owne vncleannes who I praye you vnlesse hee weare a mad man woulde denye this that hee telleth his owne weakenes and imbecillitye in rendringe obedience to the Lawe of god In this example after a sorte yee maye see the vse of expolition whiche if I had determined to haue handled at large euerye parte beinge dilated and multiplyed a whole Oration euen oute of the first Chapter of the proofe woulde plentifullye haue proceeded After the same order the other three Chapters which consiste in the heape of Argumentes must bee handled From hence studious yonge men maye easelye iudge that greate profyte commeth of this Expolition Wherfore they shall take a moste profitable woorke in hande if they will busilye practise themselues in the handlinge of an Expolition For from hence they shall obtaine suche a facultye and facilitye that hereafter when they shall haue occasion eyther to speake of weightye matters or to preache the woorde of GOD these preceptes of an Expolition shall come into theyr mindes euen as it were vppon a sodaine ¶ Of the confutation THe Methode of confutation which consisteth of proposition of sublacion of an opposite proposition and of the solution is before declared and made manifest by examples Wherefore in this place I will onely shew the bea●ers the place of a confutation The proper place for a confutation is assigned immediatly after the confirmation which place notwithstanding he hath not alwayes For so often as any other opinion besydes oure owne dothe occupye the mindes of the hearers the Exordium or beginninge maye be taken from the confutation which rule not onely Aristotle and Cicero but also S. Paule followeth in his Epistle to the Romaynes for there labouringe to confirme this proposition that righteousnes is of Fayth First hee confuteth the preiudices or fore iudgementes of the Gentiles and of the