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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

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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

Yee were called into libertie my brethren onely that yee should not giue libertie by occasion to the fleshe but serue yee one an other through loue XI Neither is this truely to be pretermitted It falleth out somtimes that the teacher of the people in the explication of some one sentence doth erre somwhat from the scope of truth and exhibiteth for things certayne and true things vncertayne and false For what if he that entreth the sacred Pulpit be not as yet sufficioutlye exercised hymselfe in the contemplation and tractation of diuine affayrers Or followeth peraduenturs some one onely writer which he hath redd hauing not heard the iudgemētes of other or to be short whiles certayne questions sometyme in the Church especially such as are called in controuersy be in processe of tyme more fully manifestly discussed then to fore they were what if he coulde not as yet come to the sight of the later and sounder opinions And who is able to rehearce al the causes and occasions of error Therefore let not him whome it shall fortune by any meanes to fayle in his teachinge be ashamed to confesse and acknowledge in tyme conuenient that hée was of late intangeled in error and the offence which he committed by not teachinge of sounde doctrine or by vnaduised speakinge hée will nowe make amendes for by bringinge a more sounde interpretation That hee hath since that tyme somdeale profited as one daye teacheth an other and the later cogitations accordinge to the prouerbe are wonte to be wiser then the first Hée that became a guyde vnto others whereby they fell into the ditche the same shall worthily shewe the waye howe they may againe recouer and escape Neither ought the hearers to bée offended greatly in this behalfe For it behoueth all men to remember that they are men which are placed in the ecclesiasticall function therefore that nothinge humayne is estraunged from them And it is the propertie of mannes nature to errre Of malyce or madnesse to persist in error but of the singuler goodnesse and grace of God after the fall to be againe erected Wherefore if any of the hearers doe stomacke the matter and disdayne that they were a littell before seduced it is méete the same doe now againe reioyce and as ye woulde say congratulate both with themselues and their teacher and especially to giue vnto God most harty thankes whē they perceyue themselues to bée brought agayne out of the darkenesse of error into the lighte of truth As touchinge this Cantion Augusine hath somwhat in his boke de Catechizandis Rudibus cap. 11. in his boke de verbis Apostoli sermon 22. But many moe thinges that may make the Preachers wise circumspect in this behalfe erperiēce it selfe will teach and the longe exercise of preachinge Neither is it possible that all thinges shoulde bée comprehended in rules and preceptes And at all tymes lightly there chaunceth some thinge vnloked for which compelleth digression to bée made from the order of preceptes and purposed aduertisementes Nowe it is requisite that wée put forth some examples of Sermons of the kynde didascalick It is alwayes méete and in déede for many causes expedient that all men with sharpe and intentiue mynde looke vppon the notable examples of Sermons which the Prophetes Christ and Apostles haue had For to followe and imitate these in all poyntes so far as may bée as it is a thing most semely so is it also most sure Next whome it may bée lawfull to commende the more famous Preachers and especially the auncient fathers which to haue excelled in the giftes of the holy Ghoste there is no man that knoweth not Wherfore that all good things doe happen vnto men by the onely goodnesse of God Moyses teacheth in a iuste Sermon Deut. 9. and 10. almoste throughout Esay Cap. 1. briefely declareth that eternall worshipping without the affectiō of the hart integritie of lyfe is vnprofitable The sane Cap. 25.26.27 preacheth of the rewardes of the godly and of the punishement of the wicked Agayne Cap. 66. of the true worshippinge of god Christ Math. 5. preacheth of the true blessednes of the right vse of the lawe Cap. 6. of confidence in God or if thou wilt of the prouidence of GOD cap. 11. of the punishement of those the dispise the gospell cap. 13. of the dilligent hearinge of the worde of God of theffectes of the worde cap. 16. of the confession of fayth and of the knowen truth Cap. 17 of obedience and honor due vnto Magistrates Cap. 19. hée teacheth what greate rewarde remayneth for them that constantely cleaue vnto the Gospell Cap. 20. how it commeth to passe by the frée mercy of God alone that the beléeuers are called iustified and glorified Cap. 24. and 25. of the ende and consummation of the worlde and of the comminge of Christ vnto iudgement Ioan. 14.15.16 of fortitude and pacience in persecution for religious sake of Charitie and perfect loue c. Act. 13. Sainct Paule declareth what the gospell is In his epistle to the Ro. the one disputatiō touching iustificatiō by faith without the workes of the law the other likewise cap. 9.10.11 as cōcerning the reiection of the Iewes and callinge of the Gentiles mighte bée propounded in steade of examples but that they are written rather after the Scolasticall maner of teachinge then after the popular albeit the laste doe approch most néere vnto the popular The same is to bée iudged of the disputation to the Galath 3. which in all poyntes agréeth with the former to the Romaynes aforesayde excepte that it serueth more for the people But moste fitte and proper to this presente busynesse is the assertion of the re●urrection of the dead 1. Corinth 15 Also to the Heb. 1. and 2. touchinge the two natures in Christ Againe cap. 5.6.7.8.9.10 of the abrogatiō of the Leuiticall priesthood legal sacrifices and of the succession of ths eternall priesthod and the onely sacrifice of Christe In Chrisostome are extant many Sermons of this kinde especially in his enarratiō of the Gospels of Mathew and Iohn Notable is the Homily 60. vpon Mathew where hée disputeth of the cause of sinne Likewyse in his fift Tome Homilye 48 touchinge the fearefull iudgenent of god Homilye 71. that fastinge profiteth nothinge if innocency of lyfe bee away Homily 77. that a sinner after his fall ougthe not to dispayre Lastely his 6. Sermons and 3. bookes of the prouidence of GOD For these also to bee written popularly no man denieth ¶ Whensoeuer any parte of the holy Scripture is to be expounded in the Kinde didascalik that many and diuerse common places may be noted therein out of which it shall bee conuenient ot chose and declare some more exactely and at large Cap. III. ALbeit ther cannot a more absolute order of Preachinge be set forth to be followed then that which shyneth in the examples of Sermons which partely the Prophetes Apostles and Christe himselfe and partely certayne of the

and by his prouidence gouerneth the same when also the doctrine is expounded concerning the thrée persons the properties of euery person of the church of the law of sin of the gospell of repentaunce of faith of charytie of hope of the sacraments of the resurrection of the dead of eternall lyfe c. These and such lyke places are frequentlye founde in the Scriptures explaned in a iust method and after the popular mener of teaching Redargution or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no other thinge then a destruction or confutation of false and eronious opinions which are obtruded of the enimies of truthe to deceue the ignoraunt and vnlearned For it is necessary that theyr mouthes be stopped by thautority of gods word for which cause the Apostle would haue him to be a Byshoppe or teacher of the church that coulde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say reproue and conuince the gayn●speakers Thou shalt sée not seeldome times in the Sermons of the Prophetes of Christ and thapostles the phantasticall surmises of the Gentiles of the false prophets Pharisies and such lyke grieuously assaulted and vtterly ouerthrowne Furthermore Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstand to be that whereby the lyfe and maners are informed vnto Godlines The holy Scriptures doe abounde with precepts and exhortations of this kinde into whiche sufficiently tedyous and prolixe euery man slippeth euen without occasion and intending some other matter Correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is after a contrary order occupyed in reprouing of corrupt maners and of those crimes where vnto many men are perceiued to be giuen The Prophets Apostles in their Sermons are in nothyng more busye then inueyinge against their sinnes and wickednesse whom they couet to traine to repentaunce and to haue them become honest and vertuous Last of all vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consolation what oughte to be vnderstoode there is no man that can be ignoraunt seeing euery one of vs beynge daily conuicted of our owne iniquitie doe feele by experyence how greatly we stand in neede of consolations prepared for all euents And surely of comfortes and consolations which may assuredly stay erect vp afflicted mindes the sacred scripture is a most plentifull storehouse If therefore we will heare S. Paule what soeuer thinges may profitably be spoken out of the scriptures it is requisite that they be referred to these fiue ends or chapters Why then may we not say that accordinge to these same chapters all kindes of sermons ought to be distincted and deuided Herevnto is added that there is no treaty that hapeneth any where in the sacred scriptures which may not be placed vnder some one of these chapters as vnder a certayne captayne and guide It were no long work to demonstrate in the volumes of the Prophetes and Apostles iust Sermons the arguments and titles wherof might most aptly be prefixed after the sayde Chapters a proofe of which matter we wyll bringe in the sequell hereof and especially in the second Booke where shal be noted diuers and sundry examples And what if all thinges necessary to be knowne to a man carefull of his saluation are founde to be layde vp aboundantly in the same chapters for what things soeuer pertayne to sincere religion and christian piety are referred either vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say knowledge or science or els vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is action or doyng The author of this particion least any mā should finde fault therwith we haue the Apostle Paule which prayeth vnto God that all the godly may be filled as well with the knowledge of the misteries and will of God as also that after the measure of knowledge which fell vnto them they might fructifie in all good workes And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verely is then made perfect when as those things are perceiued and allowed which bene true and agreeable to the first truthe manifested by the holy ghost and agayne those thinges be reiected which are false and vntrue Here then are eftsoones perceiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine and r●dargution But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaning vpon actitons or works is altogither in this continually that it may shew forth worthy examples of honesty and vnfeigned holynes and as for thinges filthy and reprochefull shonne them with all indeuour In the meane while in that one poynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or institution bewrayeth it selfe In this other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or correction Where as if againe it chaunceth any man eyther in these thinges which are referred vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in those that perteyne vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doubt wauer or feare in such sort that some great daunger of falling séemeth to hange ouer his head then must seasonable remedy bée applyed by ministringe apte consolations It is playne therefore that the order of comfortinge in the fift place ought in this wyse of necessitie to bée adioyned vnto the premisses Moreouer thrée thinges by the consent of all men are determined to be of themselues most worthy in which the spirituall lyfe of man doth wholely consist namely Fayth Charitie and Hope For when these things be in any man the diuine oracles testify that he shal neuer perishe And surely Fayth stickinge fast to the certeyne rules of the holy Ghost is susteyned and fortefied with doctrin and redargution Charitie busily applying to good workes is furthered and holpen forward with Institution and Correction Lastly Hope is nourished and cherished with swéet consolation and comfort Yea in thorder of these Chapters may al those thinges bée disposed also which the Rhetoricians doe comprehende in the thrée sayde common kyndes of Cases But on the other side not all the thinges agayne that are comprised in those Chapters can haue place vnder those kyndes of cases For those thinges that amonge the Oracles are ascribed to the kynde Iuditiall may conueniently bee handeled in redargution or correction Of which that one is applied to the state definit and this other to the state of qualytie But those thinges which are attributed to the kyndes delyberatiue and demonstratiue bée very aptelie placed vnder institution touching which matter we shall haue an other place agayne else where to entreate of But if thou shouldest requyre of the Rhetoritians a kynde of case to the which doctrin or consolation might be referred they coulde giue none at all as those that haue euermore set ouer the whole practise of Teachinge and comfortynge to the Philosophers of Vniuersities and thin-habitauntes of Scoles giuinge themselues to ouer muche ease and idlenesse in the meane tyme But hée that will followe the course and direction of those fiue Chapiters or fountaynes shall pretermit no order of Teaching which maye serue any thinge at all to the furtheraunce and information of the myndes of wretched men Which thinges séeinge they bée so it is very méete and

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