THE PREAcher, or Method of preaching, written in Latin by Nicholas Hemminge, and translated into English by I H. Very necessary for all those that by the true preaching of the word of God, labour to pull down the synagogue of Satan, and build up the Temple of GOD.  1. Corinth. 1.18. 
The preaching of the Cross, is to them that perish foolishness: but unto us which are saved, it is the power of God.  
Seen and allowed according to the Queen's majesties Injunction.  
¶ Imprinted at London by Thomas Marsh.  
Anno. 1574.  
Cum Privilegio.   

To the right Honourable Dougles Lady Sheffeld, late wife of Lord john Sheffeld diseased: john Horsfall, her most humble and faithful servant wisheth all health and godliness long to continued with increase of virtue and zeal in Religion. (⁂)  
AFter that I had by the good advise and earnest persuasion of certain of my brethren Ministers of this city of London translate out of latin into our vulgar tongue ●●●s little book entitled The preacher or Method of preaching etc. necessary for all those that by the true & sincere preaching of the word, labour to pull down the synagogue of Satan and to build up the temple of God, I thought it my bounden duty (right Honourable and my singular good Lady) to dedicated the same unto your honour, and that for divers and sundry causes. Whereof the first and chiefest is that zeal and godliness in the true religion & faith of our saviour Christ, which I by experience have noted and found to be such in you, that you do not only yourself daily serve God by prayer, but do also straightly command all your family and see them do the same. Imitating herein the example of the faithful father of all the Sons of God Abraham, who did not only himself but also appointed his whole family which was great to serve God daily. The second cause is the correction of sin, by displacinge and putting clean out of your house all such which by their ungodliness might either bring upon themselves the just plague of Almighty God, or else be an evil example unto others to commit the like. The third is your honours great meekness, patience and modesty towards all men and in all your affairs. The last cause is for that it pleased your honour of your goodness & mere liberality to accept and take me to be your household Chaplain, & as it were a guide and helper of that godly zeal of calling upon the name of God, & receiving of his Sacraments. These causes therefore diligently considered, I thought it my duty to dedicated the first fruits of this my labour unto your honour, partly to declare unto you mine obedient thankfulness of mind, and partly that both honourable and all others in this land, beholding your honours virtuous and Godly life, might not only imitate and follow the same, but also glorify God the father of our Lord jesus Christ. To whom I commend your honour, heartily beseeching him to increase in you daily more and more all manner of virtue and godliness, to bless and enrich you with all manner of prosperity, and to grant that for our good ensample and to the setting forth of God's honour and glory, you may live long many quiet and happy years amongst us, and after this life, to live with Christ for ever. Amen,   

To his brethren and fellow Ministers of the Church of Christ in England, the interpreter wisheth peace, & true knowledge, to the honour & glory of God, and to the edification of the said Church, by true understanding and since preaching of the word of GOD.  
THis little book entitled Ecclesiastes, and first written in Latin by Hemminge, was thought meet, and very profitable to be translated, and turned into English, not only by me, but also by the judgement of divers others of my brethren, godly and zealous Ministers of this citi of London, who considering the great profit that hereby might come, first unto the Church of Christ, and next unto themselves, and to all their other brethren and fellow Ministers throughout this little realm of England, according to their calling, which do or aught to thirst and hunger, after the increase and advancement of Christ his kingdom, to the overthrow & utter destruction of blindness, error, Popery, superstition, and of all the tyranny of Antichriste, have persuaded me to accomplish their great and earnest desire, and to translate into our vulgar tongue, this little and necessary treatise of Himmenge, called Ecclesiastes, wherein what pains I have taken, I had rather a great deal the learned in reading should judge, then that I would speak any one word of myself. This only (as I trust) without offence of any, I may truly say, that it would have been a great deal easier for me, to have meddled rather with some one whole and continual commentary, them with this little treatise, which in my judgement may not unfitly be termed Christiana Rhetorica, that is to say, an art out of the which the true and faithful Ministers of Christ, may learn plainly, and orderly, to break and distribute the word of God unto the people, and flock committed to their charge. Now it is not unknown how hard a thing it is to translate any art written, either in the Latin, or in the Greek tongue, especially into our english and vulgar tongue, in the which we have words, neither sufficient, nor yet apt enough to declare & express the same: that is to say, the terms and proper names of art: as Genus, differentia, species, adiuncta, exordium, enarratio, genus didascalicum, paraeneticum. etc. not withstanding this great difficulty which might altogether seem to have been sufficient to dissuade, hinder, and discourage me, to have taken this little hard, and profitable work in hand: yet the examples of other wise & learned men (who before me have brought into our tongue the arts of Grammar, Logic, Rhetoric, Arithmetic, Astronomy, Geographie. etc. did not a little encourage and bolden me hereunto: so that I thought if other grave, wise, and learned men, before me, both Romans, Italians, Germans, frenchmen, and Englishmen, have thought good for the advancement of Philosophy, and humane knowledge, to bring into their mother tongue those and other like arts first written in the Greek tongue, though they could not always find out proper words every one in their own tongue to declare the proper terms of art. I with much more boldness might take in hand to interpret this little art of Christian Rhetoric, especially seeing that the same doth so far pass the art of Rhetoric, as the holy word of God doth exceed the knowledge of all manner of humane philosophy. For that art doth teach thee, cunningly to handle, & eloquently to speak of worldly things, and of men's matters: & that either in praise, or dispraise, either in defending and proving, or else in reproving, impugning, discommending, and disallowing, whereof we have examples in Demosthenes, and Cresiphon, among the grecians: in M. T. Cicero, and Mar. Antonius among the romans, and in divers other Orators, who flourished in their time. But this doth instruct and teach thee, the true division of the scriptures, home they have been diversly of divers godly writers divided: What the use and profit thereof is: what tongues are necessary for thee to learn and understand the scriptures: what the use of them are. How thou must study diligently and above all other writers the holy scriptures. How thou must, for thy better understanding, confer them together, not leaving altogether, either to thine own or yet to other men's opinions: And to conclude, how thou mayst orderly and with profit of thy hearers preach, & expound the word of God, whether men are to be lifted up, and comforted with the sweet promises of God, or else to be beaten, and cast down, with his dreadful minaces, and threatenings: whether wickedness be to be defaced and trodden underfoot, or virtue to be praised, and exhorted unto: But all these and many such others, thou shalt more at large better learn out of the treatise itself, and therefore I refer thee unto the diligent reading thereof, and do exhort thee, so to read, that thou mayest not only hereby learn to know a ready and easy Method, or way of preaching out of the word of God unto others, orderly for the help both of thine own memory, and also of thy hearears: but also, and that especially that with the study of this art and Method, thou always make thy prayers unto almighty God, for the assistance and help of his holy spirit, which may teach thee, the true end, and right use of the same. For as art helpeth nature, & nature art, so that art can do nothing without nature, so must we always remember that the Method or art of preaching, shall little, or nothing at all profit us, unless the the spirit of God be joined thereunto, which is, as it were the true nature unto it, and without the which the art itself is able to do nothing: for this holy spirit of God, doth not only make us apt, and able to learn this art, or Method, but doth also teach us that the true end, and right use hereof, is not only to preach learnedly, orderly or cunningly the word of God unto others, but also and that especially unto ourselves, that our audience seeing our wise & holy sayings to agree together, with our good and godly deeds may by our example frame also their life, and conversation according to our preaching out of the word of God, & so together with us both in word and deed glorify God the father of our Lord jesus Christ, to whom be praise and glory for ever and ever. Amen.   

I have to desire thee (Christian Reader) to bear with some faults escaped in the Printing, that which are these as followeth.  
Fol. 4. pag. 2. lin. 12. for therefore, read there are. Fol. 7. pag, 1. lin. 3. Cathechists, read Cathechesis. Fol. 39 pa. 1. lin. 27. for fractificat, read ●ructificat.   

The contents of this book.  

THe division of the holy Scripture. Fol. 1.  
The first division Fol. 1.  
The subdivision 1.  
The second division 3.  
The third division 4  
The fourth division 6  
The forms and kinds of Narrations. 7.  
The aids or helps of an interpreter. 7  
The causes of interpretation 10  
The kinds of interpretation 11  
The Grammarian his kind of interpretation 11  
The Logician his kind of interpreting 12.  
The first Canon. 12  
The second Canon. 12.  
The third Canon. 13.  
The fourth Canon. 13  
The Orator his kind of interpreting 14.  
The mixed kind of interpreting. 14.  
The use of commentaries. 14.  
The way to frame or make holy Sermons. 15.  
The kinds of Sermons 15.  
The kind of teaching. 18.  
Of the simple kind of teaching which belongeth unto persons. 19  
Of that treatise of persons which belong to examples. 19  
Of that kind of treatise of persons which belongeth to demonstration. 22.  
Of that simple teaching which belongeth unto things 24.  
Of the simple kind of teaching of things by a figure called Diçresis, that is to say, division. 24  
Of definition. 25  
Of division and partition 30.  
Of causes. 31.  
Of the effect. 32.  
Of the use and abuse. 32.  
Of Contraries. 33.  
Of the simple kind of teaching called synthetical. 33.  
Of the simple kind of teaching called analytical. 33.  
Of the compound kind of teaching. 35.  
Of the invention or finding out of common places. 37.  
The first Rule. 37  
The second Rule. 38.  
The third Rule 38.  
The fourth rule to make abstractes. 39  
The fift Rule. 39  
The sixth Rule. 40.  
The seventh Rule. 41.  
The eight Rule. 42.  
Of the manner of handling of places invented, both plentifully and profitably. 43.  
Of the diduction of questions. 44.  
Of plenteous confirmation 45.  
Of the kinds of proof 46.  
Of the heaping of arguments. 47  
Of the expolition or dilating of arguments 48.  
Of the confutation. 50.  
Of Digression. 51.  
Of Artificial conclusion. 52.  
Of that kind of Sermon which consisteth in exhortation called Pareneticall. 53.  
Of the persuasive Sermon. 53.  
The example of the persuasive Sermon. 54.  
Of the consolatory Sermon, or which consisteth in comforting. 58  
The Method of giving of comfort. 59  
Of the chiding Sermon. 64.  
Of Memory. 65.   
The end of the Contents.   

❧ The division of the Holy Scriptures.  
THe holy Scriptures is not after one sort but diversly of divers writers divided, which thing aught not to seem strange, or unseemly unto any man, for sometines even of one and the self same things, there are many differences according to the diversity whereof, the diversities of division may be taken, and authors have been accustomed, to appoint such kinds of divisions, which do seem to serve best for their purpose. Wherefore seeing that the Scripture is diversly divided, I will recite in order the chief and principal divisions of the same and will also declare the use of them, to the end that the profit of this variety and difference may appear unto all men.  

¶ The first division.  
THe most common division of the Scripture is this, whereas it is divided into the old and new Testament, which being joined together, are in the Greek tongue by a certain figure called Antonomasia) named the Bible, which also is therefore sometimes called an Instrument, because that by it, as by an Instrument, or ready mean, the holy will and word of God is brought and declared unto us. Now the Epithets, or names of old and new, are taken from the crycumstances of times. For it is called the old Testament, because in respect of the time it was the first. Again it is called the new, for that according to the time, it was the last. But if any man should think this difference to be taken from the diversity of covenants, it were no great matter: yet the first reason is crewer and fit for this place. notwithstanding they which call the old and the new Testament, by the name of books, do use the word Testament contrary to the common use.   

¶ The subdivision.  
THE old Testament is called of the jews, [Esrim veorba] and that of his number of Books. For they do receive xxiiii. Books of undoubted authority, which they divide into four parts, or orders. The first is called of them Thora, that is to say, the Law or doctrine, and it doth contain five Books, to wit Genesis, Exodus, Leviticus, Numeri and Deuteronomium, which the Grecians call also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, A volume containing five books. The second part is called of them Rhesconim Nebiim, that is to say, the former Prophets, and this part hath four books, to wit, the book of josua, the book of judges, the book of Samuel and the books of the kings.  
The third part is, Acharonim Nebijm, that is to say, of the latter Prophets, and it doth comprehend four books, Esaye, jeremy, Ezechiell, and the book of the twelve Prophets, which they call the lesser, as are Osee, joel, Amos, Abdias, jonas, Micheas, Nahum, Baruch, Sophomas, Haggeus, Zacharie, and Malachi. The fourth part is Chetubim, that is to say, of the holy writers, and it doth contain eleven books, Paralippominon, the Psalter, the proverbs of Solomon, job, Ruthe, Ecclesiastes, the Lamentation of jeremy, the Song of Songs, Haster, Daniel, Esoras, and Nehemiah, which two latter, are taken for one book. So that we have 24. books of the old Testament of undoubted authority, divided into 4. parts, or orders. notwithstanding besides these books they have certain, also which they do call Apocrypha, that is to say, secret or hidden Scriptures, therefore so called, because they were not brought forth into the light, to confirm any opinion or doctrine. Of this sort are jesus the son of Syrach, Judith, Tobias, the books of Maccabees, the wisdom of Solomon, Baruch, the scribe of jeremy, and this is the division of the old Testament, after the manner of the Hebrews and the Greatians.  
The new Testament is divided into 4. parts. The first containeth the four Evangelists. The second the acts of the Apostles. The third, the 21. Epistles of the Apostles, that is to say, 14. of Paul, 3. of john, 2 of Peter, one of james, and one of judas. The fourth part containeth the apocalypse of S. john. Moreover all the books of the new Testament, are found in the Cannon, except the second Epistle of S. Peter, the second and third Epistle of john, and the Epistles of james, and Jude, with the Apocalypse. Some also do put the Epistle to the Hebrews out of the Cannon.  
Now somewhat seemeth to be added, concerning the use and profit of this distinction rehearsed: for it little availeth diligently to distinguish, unless thou perceive also what profit proceedeth thereof. First of all therefore the distinction profitely much to judge truly of the authority of Holy books: for all the books of the old and new Testament, are of an undoubted faith, and are of great force to confirm opinions: except those which I said before were called Apocrypha, which truly may be read with profit. But in disputations of opinious they are not to be alleged. For those books only are of an undoubted authority, which are truly attributed to Moses, to the Prophets, to the Evangelists, and to the Apostles. Wherefore since that the primative and pure Church, hath doubted of the authors of the secret Scriptures, called Apocrypha, they are of right rejected, when as they are alleged by the adversary against the writings of the Prophets and the Apostles. There is also another commodity of this distinction, for it is commodious to have a certain order of books, that. Students may distribute the reading of the Bible into certain times, as it shall seem to be profitable for them, to learn the holy books. The third commodity is that a certain way or means may be had (whether thou preach or interpret the sacred Scriptures in the schools) of reciting or alleging the Tastimonyes of Scriptures, that the place of the testimony, may be showed as it were with the finger, when as the author of the writing, and the Chapter of the Book is named and rehearsed.   

¶ The second division.  
THe divines in the schools, do divide the books both of the old and new Testament, into Legal, Historical, sapiential, and Prophetical books. As of the old Testament, the five books of Moses are Legal: the books called Historical are josua, the book of judges, Ruth, the 4. books of the Kings, job, the two books of the Maccabees. The Psalter, the proverbs, Ecclesiastes, the Song of Songs, the book of Wisdom, Ecclesiasticus, are Sapiential. And the xvii. Prophets before rehearsed are Prophetical: In like manner also, to the end their ignorance might the more evidently appear, they divide the books of the new Testament, so that the books of the Evangelists may be Legal: the Acts of the Apostles Historical: the xxi. Epistles of the Apostles Sapiential: and the Apocalypse of S. john to be Prophetical. This by no colour may be excused: for it is altogether absurd in as much as it is of them applied to books. But if they would apply this their subtle division to the things (as I think) ancient writers have done, it might peradventure be borne withal: but because it is manifestly false, as it is applied to books, I will not in so evident a matter, make any longer confutation. Furthermore the use of this division as it is applied to things, perhaps may be hear in, that learners in reading may wisely put a difference between histories and laws, the Prophets, and the sayings of wise men, that is to say, Gnomas, worthy and approved Sentences.   

¶ The third division.  
THe whole Scripture, if thou consider the things subject, are fitly divided into History and Doctrine, which two the diligent reader will search out studiously in reading of holy books. Now therefore two kinds of Histories, the old and the new, the old containeth all Histories, even from the beginning of the creation of the world, until the conception of our Lord, or the beginning of the evangelical history. This History taketh his original (as I have said) from the first condition of things, and so continueth until the Monarchy of Cyrus. The weeks of Daniel follow after, until Christ crucified Moreover I have made a computation of years for memories sake, in these Verses which I will put down in Latin.  
M.D.C.L.U.I. post Adam mundus inundat.  
Post undas ad Abram, ducent nonaginta duoque.  
Exodus hunc sequitur, quingentos quinque ꝑ Annos.  
Exodus ad Babylon, nongent, decemque recenset.  
Post Babel ad Christum, D. & L. tribus, X. datur unus.  
Englished thus. 
The world a thousand six hundredth fifty six years is found,  
After Adam our father by noah's flood drowned.  
And from noah's flood to Abram again,  
We found two hundred years ninety and twain.  
Exodus doth follow him, u hundred years & five,  
Exodus to Babylon ix. hundredth and x. contrive.  
And to our Saviour Christ from Babylon,  
Are five hundredth four score years and one.   
If thou join these years together, thou shalt have 3944. years from the first beginning of things, until Christ's his coming, the which number I am wont to comprehend in these Verses.  
Ter mill, & nongent, quater, X. duo bis numeratur,  
Christus adest nobis, gloria vita salus.  
In English thus: 
After three thousand nine hundredth 44. years,  
Christ our glory, life and health to us appears.   
Furthermore the new history, is described of the Evangelists, which entreateth of the Conception, nativity circumcision, Offering, Banishment, Disputation, Baptism, fasting, Temptation, Doctrine, Miracles, Death, Resurrection, and Ascension of Christ into Heaven. Also it entreateth of the giving of the holy Ghost in the day of Penticost, and of the primative Church, and his persecutions: for unto these Chapters and points, the new history shallbe reduced. And thus much concerning the History.  
The doctrine is dispersed throughout all the books of the old and new Testament, and is divided into doctrine of things, and of signs. The doctrine of things is afterwards divided into the Law and the Gospel. The doctrine of signs doth contain the Ceremonies and Sacraments, whereof we have hear no time to entreat at large, notwithstanding the use of this distinction is not simple, and of one sort.  
For the holy history aught to be the glass of a Christian life. For it doth contain many examples of true godliness, of confession, of Faith, of Patience, of calling etc. It reciteth the rewards and punishments, both of obedience and disobedience towards GOD, and comprehendeth many testimonies and witnesses of GOD. The difference of doctrine verily, doth 'cause us not to confound rashly with the Papists the Law and the Gospel, who dream the Gospel to be the new Law, but they are deceived: For neither the Prophets, nor the Apostles, teach any other thing than Moses doth, although in their manner of teaching there is great difference. For Moses committeth to writing the doctrine delivered, as it were by hand from GOD, and the fathers: which doth contain the perfect worshipping of GOD, but he is more obscure and dark then the Prophets.  
The Prophets are the interpreters of Moses, for that which Moses doth note, as it were with certain Aphorisms, that is to say, briefly and summarily, the Prophets do expound in whole Sermons. But because that thing which the Prophets did foretell, the Apostles saw before their eyes, therefore are the Apostles made plainer interpreters of Moses, and of the Prophets. Who so observeth this difference, shall read with greater profit, the writings of Moses, of the Prophets and of the Apostles. But in what estimation the scholars of the Apostles and other holy interpreters of the Scriptures are to be had, I will declare hereafter, where I shall entreat of the manner of Interpretation.   

¶ The fourth division.  
THere is yet another division delivered or given us by the Grecians, which we may not overpass: For the word of God bringing salvation unto man, is divided into Protrepticon, that is to say, appertaining to exhortation: Gnosticon, that is to say, appertaining to knowledge, Practicon, that is to say, appertaining unto that which they call practise. And unto that which is called Protrepticon, do appertain exhortations, consolations, threatenings, chydings, which all are certain provocations, or sterrers up, to hear the word of God, to embrace and to obey it. Gnosticon, is a part of knowledge which doth contain the worshipping of God, the knowledge of the Law, of the Gospel, and of the Sacraments, the Epitome and brief sum whereof is Cathechisis, that is to say Instruction. The last appertaineth unto practice, for it is convenient that the obedience of the heart, and innocency of life should follow knowledge: For faith as S. Paul witnesseth, ought to be unfeigned, and effectual through love.  
This division serveth to this end, that thou mayst know the use of the holy Scriptures, that is to say, that thou mayest obey the exhorter, believe the teacher, and do according as thou believest. For he is worthy (saith Agapetus) of God who doth nothing unworthy of God, but thinketh those things which are of God, and speaketh the things which he thinketh, & doth the thing which he speaketh.   

¶ Of the forms and kinds of Narrations.  
IN speaking of the forms of a Narration, I will declare four things in order. First with what helps he aught to be instructed, that will become a profitable interpreter. Secondly which are the causes of Narrations. Thirdly what be the kinds of interpreting, and last of all what is the use of commentaries, or expositions.   

¶ The aids or helps of an interpreter.  
THat a profitable interpreter ought to be instructed with liberal doctrine, and especially with the knowledge of Rhetoric and Logic, there is no man which will doubt thereof. Wherefore I will come to certain other helps by which heed is taken, that the interpreter go not astray from Godliness. Therefore in entreating of holy mysteries, four kinds of care especially do belong unto him, who desireth r to be free from error, and safe from the deceits of heretics: Let the first care be to seek God and his will in the Scriptures, with fear and humility, that he may know him truly in our Lord jesus Christ: Let the second care be to have the sacred word of God for a rule. This care joined with the former shall 'cause thee to be conversant in the Scriptures without arrogancy or contention, and that thou be not puffed up with foolish rashness, but rather crave his help with humility, whom in the Scriptures thou seekest faithfully: the second care causeth thee also, that thou be not careful of those things which are not found written in the word of the Lord. For thou oughtest to be content with that light, which the Lord hath showed thee to be followed. Let the third care be diligently to conferte the Scriptures, to th'end that the consent of Moses, of the Prophets, of Christ, and of the Apostles, may evidently appear, and that such sentences as seem to disagree, through conference may be reconciled, the circumstances of the places being diligently observed.  
This care causeth thee not rashly to take hold of any one sentence of the Scriptures to assault or repugn another therewith, from whence no doubt all the sects of heresy have sprung up, which thing that it may the more evidently appear, we shall openly declare by examples.  
Arrius doth hear the Son saying: The Father is greater then I This Sentence he snatcheth, and therewith, is girded, and armed to vanquish and overcome the divinity of Christ: contrariwise, Manichaeus to the end he might take away the humanity of Christ, snatcheth the saying of S. Paul in his first Epistle to the Corinthians, the 15. Chapter, where Christ is called the second Adam from heaven heavenly. Again there are some which acknowledge the divinity, and confess the humanity, but they make two persons in Christ, the word, and the son of the Virgin. Osiander, because it is written that Lord is our righteousness: doth ascribe justification to the divine nature alone, as though the humanity were of no force at all, to the benefit of salvation. Stancharus on the contrary side (because the word of promise, is of the seed of a woman, and Paul calleth jesus Christ, being man a mediator) with draweth the benefit of redemption from the divinity, and doth attribute the same to the only humanity. Here if there had been the fear of our Lord, and true humility, and if the desire of contention and pride had been absent, they might easily have judged of these mysteries, by conference of the Scriptures. Let the first care be to refer every interpretation to the proportion of faith, from the which if the interpretation do disagree, it shall be accounted false. But contrariwise, if it do agreed with it although sometimes it erreth from the mark, and mind of the aucthore, yet ought ye to know, that this is done without the danger of salvation. But what is it to call an interpretation to the proportion of faith: it is so to ordain it, that it may be corespondente to the first principles of faith, and that it may seem to be as it were builded upon them. For those things are said to be done according to the proportion which are made by comparison to another thing, or else when other things are framed by the comparison of others. Whereupon when Paul doth command that prophecy, that is to say, the interpretation of the Scriptures, aught to be proportionable to faith, he willeth that the interpreter should have respect to the first principles of Religion, which are plain and manifest, as conserninge the law and the promises of the Gospel, with the which every interpretation ought to agreed. Wherefore the Papists in the exposition of this saying: (If thou wilt enter into life keep the commandments) Do depart from the proportion of faith, when they do conclude of this saying, That men may obtain salvation by their own proper works, for this interpretation doth strive with clear and manifest principles: As are these, The seed of the woman shall break the Serpent's head, also, The Lamb of God, that taketh away the sins of the world: and again, If righteousness be of the law Christ died in vain.  
And always after this manner the mind of the interpreter aught to be bend, to the first principles of our Religion, from the which he shall not suffer himself to be drawn away by any Sophistical reason: For he that countemneth this proportion of Faith, commended of S. Paul to the interpreter, and else where doth seek an interpretation contrary to the rule of faith, let him be assured that he shallbe plagued of GOD. For like as in times passed under the old Testament, fire ought always to be taken from the fire of the Altar, wherewith their Sacrifice should be burned: so every interpretation of the Scriptures, should depend upon the everlasting word of God. And even as Nadab and Abihu, for putting strange fire in their Censors, which they were commanded to do, were punished of the Lord: so heretics bringing in the division of reason, and the deceits of Philosophy, in steed of true religion, are to be judged worthy of punishment. And thus much concerning the helps of an interpreter: now will I declare that which in the second place was propounded.   

¶ The causes of interpretation.  
IN the preface of Philip Melancthons' places, four causes of interpretations are rehearsed, whereof this is the first, that the kind of speech may be understood: for hearers or readers do not in every place understand the phrases of a strange tongue, yea sometimes men of singular learning take great pains in this thing: for oftentimes it happeneth that a sentence being expounded w●●● the word of a strange tongue, which though they answering truly in significat●●● yet notwithstanding they keep not 〈◊〉 same sense in both tongues, and th● 〈◊〉 the difference of the phrase, or manner of speech. Therefore least here unwares we may be deceived, oftentimes a learned interpreter is needful. The second cause, is the judgement of the order of things: For he that perceiveth not the manner of the handling, shall certainly very often times be deceived: as they are which recite out of Paul, this saying against the justification of faith: Not the hearers of the Law but the doers shallbe justified. Here if they had considered the manner of the handling they might have seen Paul in that place, not to have preached of the justification of works, that is to say, the men should be counted justified through works before God, when as Paul there laboureth to confute this opinion against the doctrine of faith. Therefore an interpreter is needful, which may show cunningly an order, and the parts thereof: the profit of which thing is greater than that it can be declared in few words. The third cause aught to be the witness of a true interpretation, for when the hearers perceive the interpretations to be brought from the word of God, & do see the agreement of the word of God, and of the pure Church with the interpretation: they love the doctrine more earnestly, and do learn it more greedily. The fourth cause, is the confutation of false opinions, lest learners should be infected with the poisons of heretics These causes are sufficiently great enough for that which God will have the ministry of his word both in schools, and in Churches to be preserved.   

¶ The kinds of interpreting.  
ALthough by those things, which I have said already, concerning the causes of interpretations, the kinds of interpreting may after a sort be understood, yet because it is needful to have them separated, I will entreat of them as plainly as I can, according as before I have promised: wherefore I have noted four kinds of expounding holy things in reading the commentaries of divers authors.   

¶ The Grammarian his kind of interpreting.  
SOme nothing careful of the Method of a treatise, do only expound the words and the phrases after a familiar & plain manner, which kind of interpretation, because it consisteth of a certain exposition of Grammar, it shallbe called Grammatical: This kind did Athanasius, Theophilacte, Ambrose, and many others follow: truly this is praise worthy, that such excellent men which were able both abundantly, & eloquently to make long disputations, and orations of every matter: that notwithstanding hath submitted themselves, to the Grammarians. For they knew well that from thence a true sentence should be taken. Furthermore this kind of an interpreter, ought to be instructed with liberal learning. For first he aught to have the knowledge of that tongue, which the authore of the writing useth: unless he desire to see rather with other men's eyes than with his own. Although a perfect knowledge is not here required, yet there aught to be so much skill that he be able to confer together these three tongues, the Hebrew, Greek and Latin. For a divine interpreter hath need of these three tongues, the conference whereof, he that is studious shall perceive to yield more profit than the tedious commentaries of great men. Again to th'end he may interpret that thing aptly, which he understandeth truly, Logic is necessary, which oftentimes to a Grammarian interpreter, doth put to her willing hand. He shall also be not a little holpen with the commentaries of variety, from whence he may learn divers forms of varying one and the self same sentence.   

¶ The Logician his kind of interpreting.  
OThers when they see, that order obtaineth the chiefest parts in all things, they seek out and declare the Method & order of a treatise, & do put forth questions, arguments, collations, and do briefly reduce the arguments to certain chapters, or common places, as though they were consultations. This is a most especial care to this kind of interpreter, that all things may be expounded openly, and declared distinctly. But because this kind is most profitable in the schools, I will briefly show the way, which the interpreter in this kind may safely follow, which thing that it may be done more plainly, I will comprehend all the whole matter in four Canons, or general rules.   

¶ The first Cannon.  
IN the beginning of the reading of any holy Scripture, he aught first of all things to speak of the kind of doctrine, and that (as it seemeth to me) may fitly be done after this manner. First, he ought to expound what kind of doctrine it is, from whence he may fall into the commendation thereof. Secondly, he should show authority. Thirdly, he should signify of what certainty it is, & from whence it should be taken. Fourthly, what is the necessity. fifthly, he should declare what profit and commodity should proceed from thence to the hearers. These five points in the beginning of any holy book (in my judgement) are very profitable to be handled. Neither do I disallow it, if either he add some things to these, or take othersome away, so that he deceive not the hearers, who when they learn, do also greedily seek for the Method of imitation.   

¶ The second Cannon.  
Whereas according to this first Cannon, we have generally spoken of the kind of doctrine, we may profitably descend to Hypothesis, that is to say, to the particular writing, which is laid before us to be expounded, in which place, these things are needful to be spoken off, by him which followeth the Logicians kind of interpreting. First, who and what manner of man, the author of the writing is, and from whence the authority of the writing doth depend. Secondly, what was his occasion of writing, the observation whereof helpeth to understand the order of the treatise. Thirdly, what is the state of the matter or principal question, whether one or many from when, judgement may be given of the kind of the cause, and the endeavour of the whole writing, that is to say, the end and very last scope, may be perceived and known. Fourthly what is the Method of this present writing, or (which is all one) what is the order of the treatise, which except it be observed, the labour of the teacher shallbe little or nothing profitable.   

¶ The third Cannon.  
WE must diligently observe this, in all the writings of the Prophets and the Apostles, that whilst they teach, they oftentimes fall into admonitions, reprehensions, praises, threatenings, comforts, etc. wherewith they apply their doctrine to the hearers, & do prick them forwards, to receive their doctrine. They that consider not this, can neither observe the order of the treatise themselves, nor yet show the way well to any others. But I will speak more of this Canon hereafter, whereas I shall entreat of the large and ample treatise of common places.   

¶ The fourth Canon.  
AN exposition of every chapter may very fitly be made after this manner, in the first place the whole chapter must be gathered into a certain brief collection or sum, which none may conveniently do, unless he be skilful in Logic. For those things which are spoken specially & by parts, he shall reduce to generalities & to the whole, and cut of those things which are accessaries & of less value, neither shall he add to all manner arguments of things, but shallbe content only with a sum of things: and all other matters which are added for amplification, or deduction of things must be removed.  
In the second place he shall declare the order of the chapter, in showing how it agreeth with that which went before, (if any thing went before) and shall declare the chief parts, and give admonition how they follow. In the third place the exposition of the text shall ensue, the common places shallbe noted, that all things may be converted to profit. But the way of the invention of places, shallbe taught hereafter, where we shall entreat of the places that belong to a preacher: at this time it sufficeth briefly to have showed what is needful to be done.   

¶ The orator his kind of interpreting.  
THere is also a kind of interpretation pertaining to Orators, most profitable in Churches & schools, wherein the greatest wits have exercised themselves: as Basile, Gregory Nazianzene, Chrisostome, Augustine, & many other greeks & Latins, for these do exposio every question more at large after the manner of Rhethoritians, of which thing we must speak again when we come to the treatise of common places.   

¶ The mixed kind of interpreting.  
THe mixed kind of interpreting is, when the interpreter either mingleth all things above rehearsed, or else joineth certain of them together, which thing not a few in our time, are wont to do with great profit, in whose number Philip Melancthon, without doubt is the chief, whom many worthy men: as Bucer, Caluine, Brentius, Beza, & divers others, do imitate & follow.   

¶ The use of Commentaries.  
MAny do abuse Commentaries, whilst they labour continually in them, little or nothing esteeming the text of the Bible, who do like unto him that travailing some whither, determineth to abide always in his journey. For Commentaries are like to the Image of Mercury. For like as they are set up of purpose to show the right way to travelers, lest they should go out of the way, so commentaries do lead, as it were by the hand, the unexercised reader: which he should not always use, but so as the travaylour doth use the Images of Mercury. For the travaylour looketh not upon them, when by often times going that way, he knoweth the way perfectly. Here first of all the interpreter is admonished of his duty, that is to say, that he think he ought to show a way, and that a most ready way to the hearers, and not to hinder such as make haste to go forward. Moreover even hear it is evidence in what estimation the disciples of the Apostles, and their successors being interpreters of the Scriptures are to be had. For all these are to be followed in so much as they have the scriptures of the Prophets and of the Apostles going before them, but if sometimes they do err from this, let us acknowledge our common facility and readiness in falling, & pray to God earnestly, that he suffer us not to fall into dangerous errors.   

¶ The way to frame or make holy Sermons.  
THe Method or making of Sermons, is a sure way and means showing a reason of making sacred Sermons. And because those things which are needful to be declared in the Church, are not of one kind, nor can be handled after one sort: It were very profitable first to show the kinds of Sermons, afterwards the means whereby every thing may be entreated of with profit, to th'end there may be a certain prescript & compendious way of making Sermons. For such as shallbe ministers of the most holy ministry of the word (than the which nothing can be more holy) which being confirmed with use and exercise, they may increase with precepts of Logic, & Rhetoric. I do not forge new precepts, but do apply the common rules of Logicians and rhetoricians, to a certain matter, and do join together with precepts the practice of learned men, whom I have heard preach, that the imitation might be the more easy, which truly would be but very weak: unless it were holpen with precepts, as I have said before in the preface.   

¶ The kinds of Sermons.  
BEfore I come to the kinds of Sermons I will briefly touch the parts, which may very well be counted four in number, the Exordium or beginning, the Treatise, the Digression end the Conclusion. The Exordium in this place, is the beginning of the sermon, after invocation and prayer is made, and the holy lesson, or text read and recited, which we purpose to handle and to entreat of. This may very aptly sometimes be taken upon the occasion, or opportunity, sometimes from other circumstances. And it should be so handled that it might be, as it were a certain way, to that thing which we mind to entreat of. It must be modest, brief and grave to th'end it may obtain the good will of the hearers, may stir them up by easiness of teaching, and may keep them attentive. The treatise or manner of handling, doth altar through diversity of themes, whereby it happeneth that sometimes it is content with a division, and an exposition: and that when it is a simple theme. Division is a sentence by the which we briefly declare what things we will speak of, this is commended for the brevity, the perfectness and fewnes of words, for the which ask counsel & help of the precepts of Orators. Exposition is a sentence, wherein the parts of a division are declared, and it is three fold. Synthetical, Dicretical, and analytical, of which hereafter we shall entreat more at large.  
This exposition is sometimes simple, when as no arguments are added: sometimes mixed, when the reasons of the parts of an exposition are intermingled: sometimes with division. You may seek out the confirmation of the parts of division, and the confutation of the opinions of others striving with ours, and that so often as the theme is compounded. The Wisdom of the preacher shall easily judge, when the confutation should go before the confirmation, & when it should follow: it must go before of necessity when the minds of the hearers are before hand possessed and holden with error: for they cannot receive the truth before they are delivered from the error and falsehood. Digression is a sentence, whereby the doctrine is applied to the hearers, by comforting, chiding, fearing & admonishing. In this the beginning, the end, & the place are specially to be considered: the beginning is that it may seem of his own accord to flow out of the doctrine. The end that it may go together and agreed with the doctrine following, if any doctrine be expounded: The place that it may be put to th'end of every member of a division or partition, jest the judgement of learners, should be troubled with interruption of doctrine, more shallbe spoken of digression hereafter. Peroration, is the conclusion of the treatise. This doth both briefly rehearse the sum of the things which are handled, and doth also fiere up the minds of the hearers with the commendation of the doctrine expounded, and by showing the use thereof. Now let us come to speak of the kinds of a sermon. There are generally tw●o kinds of preachings, the one appertaineth to teaching: the other to exhortation. That which appertaineth to teaching, is of simple places, and those as well of persons as of things, and of places compounded, of general sentences, and particular arguments. The other which appertaineth to exhortation, is divided into three parts, for either it persuadeth, or rebuketh, or comforteth. This difference or distinction of sermons may be proved. First of the diversity of hearers, to whom the sermon shallbe applied. For either they are altogether rude, and must be taught, to whom the first kind doth appertain, or else they are not rude, but rather feeble and faint hearted, and must be lifted up with consolations: or else slow, and they must be pricked forward: or else contemners, and are to be chastened with threatenings. To these four kinds of hearers all the sermons of Christ are to be derected, for sometime he teacheth the ignorant which are desirous to learn, and sometime it comforteth, and stirreth up the faint hearted: now he exhorteth the slower sort, and now with threatenings, he terrifieth such as are profane, and ungodly. Hereof we may everywhere easily find examples in the history of the Gospel. Again, the same is proved by the use and custom of the holy Scripture: For Paul writeth thus in his second epipistle to Timothe, and the third chapter. All scripture given by inspiration of God, is profitable to improve, to amend, and to instruct in righteousness that the name of God may be perfect and prepared unto all good works. Here the four fold use of the scripture is declared, and that with four words which are in the Greek tongue named Didascalia, Elenchos, Epanorthosis, and Paidia. Didascalia, is to be handled in the first kind, that is to say, in that which appertaineth to teaching. Elenchos, hath chiding. Epanorthosis is when the fall is lifted up, and made steadfast, which manifestly appeareth to be done with consolations and comforts. Paidia, is the teaching of children, whose chiefest office is, to persuade to goodness, and honesty, and to dissuade from wicked and filthy things. Our distinction therefore agreeth with the variety of the hearers, with the ensample of Christ, and with the tradition of Paul. But because the hearers are mixed in public assemblies it cometh to pass, that the prophets, Christ, th'apostles, & all the godly ministers of the word do oftentimes build & frame out of doctrine, consolations, persuasions, and chide, all which the force of doctrine hath as it were joined with it: even as I have said before, is done in the writings of the Prophets and Apostles: whose examples it becometh godly ministers to follow in making of Sermons. Neither is our distinction to be disallowed which doth appertain to the nature of teaching of things, and doth show what order and way is to be observed in making of Sermons, although sometimes those things which I have named as accessaries, and impertinent, are applied by the figure of digression, which thing who so ever doth not observe, can neither make their own sermons well, neither judge of other men's, nor yet bear them away in mind. Wherefore the kinds of sermons must first be distinguished, and then those things which are added, may very well be formed and framed.   

¶ The kind of teaching.  
THat part of sermon which appertaineth to teaching, is that whose end is, to teach the ignorant hearers. In this kind of sermon the godly preacher shall employ his whole strength first that he himself do perfectly understand the thing that is to be taught: Next that he frame with himself a full and perfect order of the same in writing. Thirdly, that he expound the same in a plain and common speech, not having any respect to his own commendation for his eloquence, but rather to advance the glory of God, and help the capacity of the present hearers, which if he do, he may hope that the hearer shall not waver in opinions any more, but consent to the true and clear doctrine. And because there are two kinds as before in division I have declared, that sermon which appertaineth unto teaching, to wit, Simple or of simple places: and compound or of compound places: The order of teaching requireth that in the first place, we speak of the simple manner of teaching, but because in the simple kind of teaching, sometimes the persons, some times the things are entreated of, it seemeth best first to speak of the treatise of persons.   

¶ Of the simple kind of teaching which belongeth unto persons.  
THere are two kinds of the treatise of persons, the one belongeth to examples the other unto demonstration. For if any deed of the person is laid before us, it is an example: but if the whole person be described it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, demonstration of the person.   

Of that treatise of persons which belong to examples.  
When any person therefore is set before us out of the holy histories, whose whole life is not described, but some deed of the person is brought forth, & that for the cause either of the doctrine, or of the imitation, or else of the admonition, it shallbe a treatise Paradigmatical, that is to say, belonging unto examples. After this manner Paul doth set forth Abraham to the romans, & to the galatians, after this manner the epistle to the Hebrews, chap. xi. reciteth a great scroll, & number of prophets & of kings. By Abraham his deed, the doctrine & nature of faith is taught, the imitation commended, that exercises of vocation, & the fruits and works of true godliness are confirmed. The repentance of Manasses doth teach us that such as do fall, are received again, & therefore is profitably set before us for imitations sake: it putteth us in mind of the mercy of God, which of his mere goodness, receiveth into favour so cruel a persecutor of his church, & so vile an Idolater. But here we must speak against those men, who oftentimes do abuse the examples of saints For there are some who had rather imitate the wicked deeds of saints than their virtues: & do defend themselves with the examples of saints. There are some also which out of the personal deeds of saints and extraordinary commandments, do ill favouredly frame a form of an act, & do commend the same as a general law: they are not worthy of any answer. These are to be called again into the right way by an abmonition. For it behoveth us to keep a difference between the common & personal commandments, or precepts of godliness, which only do touch one people, or one man. The Hebrews were commanded to rob the Egyptians. Abraham by God's commandment maketh himself ready to slay his son, for a sacrifice in the mount Moria. These personal acts are not to be applied particularly, but only generally: For out of both these examples we must learn obedience unto God in those things which he requireth of us in his word. Also in this treatise of thexamples of persons, it is manifest, that the papists, & especially the monks have dangerously erred: who & their sermons have laid before us I know not what counterfeit petty saints, & have feigned them to have lived all their life long so blameless, that they never offended, not not in the lest thing. Such a feigned description of persons, maketh rather to disperation than to the edifying of the conscience, wrestling with the greatness of sin, & of the wrath of God.  
Therefore let us take unto us true examples, and let us leave feigned examples for the poets, which are not to be handled of them which are called by saint Paul the Stewards of the mysteries of God. The sacred scripture and the true history doth minister examples sufficiently: as of Abraham, job, of joseph, of Manasses, of Mary Magdalene, of the thief which was converted, & of such like: for out of such as these are, we may not only reach the hearers true godliness, but also the form of living according to their kind of calling. Therefore the godly preacher must remember to show forth examples profitable unto godliness, and not those which seem to 'cause desperation. Now it is time that we declare those things whereof we have spoken with a plain example. And because none can be more famous than the example of Abraham, I will lay that before you to be examined. Paul saith, Abraham believed God, and it was imputed to him for righteousness. In this place Paul bringeth forth the example of Abraham, especially for doctrines sake, and from thence draweth forth not only the firm and sure doctrine of righteousness, but also the nature of saith: and from thence doth show of what holiness of life the believing man ought to be. After this manner let us learn, by the imitation of Paul to observe two things in examples to wit, the fact in itself, and then the circumstances of the person, and of the fact. The fact in itself doth teach that true righteousness doth consist of faith, in the promises of God. The circumstances of the person, and of the fact, do put us in mind of many things. First that Circumcision of necessity is not required to justification: For Abraham was justified before Circumcision, but afterwards circumcision was added, as a seal of righteousness which is of faith. Secondly, the profession of Abraham, his life before justification, witnesseth that he was received of God, not for his own proper merits, or works going before, but by the only goodness of God.  
Thirdly, in this example of Abraham is declared that justification of faith, pertaineth equally to all. For Abraham was justified before men were discerned by any outward works. Out of this circumstance the Prophets without doubt have drawn and framed their sermons, of the calling of the Gentiles. Fourthly, that the ceremonies of Moses are not required of them that are to be justified: for even as Abraham was justified without them, so they that shallbe justified after his example, must not require them to the accomplisment of their justification. Fiftly, that righteousness doth come without the moral law, and the works commanded in the decalogue or two tables, for if we be justified according to Abraham his example, & he was justified many years that is to say, 430. years before the law: truly it can not be that righteousness is of the law. But if any man should object that the moral law was from the beginning, & that Abraham did not want it, the answer is easy: for no reward is due to works without the covenant of God. For works are not meritorious of their own worthiness, but by the acceptation of God and by reason of the covenant: Therefore the conclusion of Paul abideth firm and steadfast: Abraham is justified by the faith of promise before the covenant of works was published: to wit, the man that doth them shall live in them. Wherefore he is justified by faith & not by works. Sixtly, that the true and justifying faith, is a certain full assurance, which is not subdued by arguments of reason, but steadfastly believeth that he which promiseth cannot lie, how soever the whole nature of things may seem to gain say it. And that faith hath good works, and obedience towards God joined with it, and that nothing aught to be esteemed dearer to a Christian man, then to be obedient to the will of God. And so the Prophets, godly kings, Apostles, and in like manner all godly men after Abraham, first by example have learned the true way of justification, and afterwards by the circumstances of the person, and the fact, have been admonished of most weighty things. By this means the godly preacher by the example of Paul, may apply other examples, both in themselves and also in the variety of circumstances, and all ways in his application, he must remember to have a regard to the proportion of faith.   

¶ Of that kind of treatise of persons which belongeth to demonstration.  
THat kind of treatise of persons which belongeth unto demonstration doth handle the whole life, and also every part of the life of any person, and that in the same order, as the places of persons are rehearsed in the questions of Philip Melancton. For that order is not only natural but also profitable to the speaker and to the hearer. But first of all this is to be observed in this kind of treatise of persons, that those members especially are to be adorned, and beautified, from whom these three above rehearsed, doctrine, imitation, & admonition may be taken. For Paul in the xu chapter to the romans, doth admonish us of this of application, when he saith: what soever things are written, are written for our learning. etc. Therefore such members aught to be applied to the whole body of the church which thing is done when we transfer aright the particular to the general sentences: as if the life of john baptist, were to be handled after the manner of demonstration: to observe the natural order, we should entreat of his parents, of his conception, of his nativity, of his education, of his vocation, of his office, of the testimony of Christ, of his death and of those things that happened both about & after his death. In the member of his parents, these things are contained, that the continual prayers of all godly are heard at the length, that the afflicted which believe do obtain comfort at the last, and that God doth allow the marriage of priests. In the member of his conception first the office of Angels is to be considered, that they are the Ambassadors of God, & the ministers of the church. Secondly, that God is mindful of his promises. Thirdly, that the power or work of God is not hindered by natural impediment, that is to say, through barrenness & want of nature. Last of all, because john as yet in his mother's womb did acknowledge Christ, it teacheth us, that children are received of God, and that God will be acknowledged & honoured of children. In the member of his nativity, thankfulness towards God, for his benefits received is commended, the mutual office of the godly is showed, that they aught to rejoice with them, on whom God poureth his blessing: & to conclude, that the godly aught to bring and offer their children unto God. Again his straightness of life doth commend unto us, not a monkish or solitary life, but sobriety and obedience unto God. After all these things in his office, & in the circumstances of his person, and office, not only his doctrine, but also his consolation, his constancy in his office, his confession, his cross, and love of the truth, with other innumerable virtues are set forth unto the godly His comfort or consolation, is in that he did show, or point out with his finger our saviour Christ's his constancy in that contemning the threatenings of Herode and of the Pharisees: he caught the Gospel without any fear: his confession, in that he confessed himself to be the voice of a crier in the wilderness. His cross, in that according to his vocation, he did not only wander abroad without any certain mansion place: but also doubted not to suffer death. All these things which are so drawn forth of the circumstances of the person and of his office, are first laid before godly ministers of the word, for the cause of doctrine, of imitation, and of admonition, and afterwards generally to the whole universal church, so far forth as it belongeth to the common duties of godliness. simple teaching, and also of other Logicians diligently declared: yet I think it profitable in this place, to prescribe a way of entreating, which shallbe commodious to new beginning preachers. First therefore I will set down the chief chapters, and next declare the Method of the of the treatise. The chapters or chief points are these.  

1 Definition.  
2 Division or partition.  
3 Causes.  
4 Effects.  
5 The use and the abuse.  
6 Contrarieties.    

¶ Of definition.  
OF definition some are ours, and some are our adversaries. Those which are ours, we must expound as true, we must prove, confirm, and gather together: The others we must confute as false. In both kinds there is a peculiar Method, but first we will speak of the former. The definition therefore which the godly preacher shall declare as true and immovable, must have four parts in the treatise, Exposition, Reason, Confirmation & conclusion. Exposition is a sentence whereby we expound our own definition of any thing with manifest & plain words. And there is two kinds of definitions, pertaining to a divine, the one short & brief, the other copious & large, that is content with the kind & with the difference. This doth apply to the kind, & to the difference, causes, things adjoining, or annexed proprieties, & sometimes circumstances.  
The reason is the proof of the definition. Confirmation, is that whereby we confirm & declare the reason, either by examples, or by any other manner of declaration.  
Conclusion is a brief comprehension of the exposition of the reason, & of the confirmation. Furthermore, I would have that which is spoken of the reason, & of the confirmation to be so understanded, not that a simple reason, or a simple confirmation only, but that also both many reasons, & confirmations, may be added, as shall seem profitable to the hearers, & to the thing that is to be entreated of. Furthermore, this is to be observed, that a large definition which is to be confirmed, & proved, must first be resolved into propositions, sometimes also into bosides or terms, than afterwards by little & little, the parts must be joined together by composition, & the necessity of the definition must be showed: & all these are to be added to the manner & way of definition. Now by one or two examples, let us make our precepts manifest, & let us take Matrimony in hand, for to be first of all defined. Matrimony is a lawful conjunction of a man & woman (this is the exposition of the definition the reason followeth) for it is writ, wherefore let the man forsake father & mother and cleave unto his wife (the confirmation followeth) if these words were truly examined, we should find in them, that which we did put in the definition. For first they testify that there aught to be a conjunction which is lawful, when it is done according to the word and will of God. Furthermore where as he saith: they shallbe two in one flesh, he would have the copulation of one man & one woman, not of one husband & many wives, neither of one wife & many husbands, even as the first wedlock of Adam and Eve doth witness & declare unto us. (Complexion followeth.) Therefore since God hath commanded by his own law that two persons should be lawfully coupled together, & that there should be no more persons in matrimony than two. It followeth that Matrimony is a lawful conjunction of man & wife: By this example the treatise of a simple definition may after a sort be understanded, which if thou wilt apply to the laws & rules of Logic, the first part is called the question: the second, the reason, the third the confirmation of the reason, or the showing of the cause of the reason: the fourth is the conclusion, wherein by a particular form the reason is repeated with the question. Notwithstanding the names of the members which I have above rehearsed, do serve rather the popular & vulgar treatise, & are more easy to be understanded Let us also add an other example, of a large definition, which we will declare more at large. And let us take the Gospel to be defined. The Gospel is a doctrine revealed from God, wherein deliverance from sin, & from the curse of the law, & the wrath of God is preached & remission of sins, salvation, & life everlasting is proclaimed, to all believers in the son of God for his sacrifice, that the goodness and mercy of God towards men might be preached, and that being delivered by the son, they might declare forth fruits worthy of the Gospel. Thus far goeth the exposition of the definition, which is to be resolved by resolution into these propositions, whereof the first is that the Gospel is a doctrine revealed from God. The second, that the Gospel doth declare deliverance from sin, from the curse of the law & the wrath of God. etc. The third, that it proclaimeth remission of sins, salvation, & life everlasting. The fourth, that those benefits happen to them that believe in Christ. The fift that the force of the Gospel doth rest in the sacrifice of Christ. The sixth, that out of the Gospel God is to be preached. The seventh, that man ought to show his thankfulness to God, in godly living. These propositions must be in order confirmed. The reason therefore of the first proposition doth follow, that the Gospel is a doctrine revealed from God. Paul doth reach manifestly calling the Gospel a secret mystery, from the beginning of the world. (The confirmation) by which words he teacheth openly, that the Gospel dependeth not of man's reason. For if reason by any means were able to know this doctrine of his own strength, it had not been called a secret mystery from the beginning of the world. (The reason of the second proposition (furthermore that deliverance from sin, from the curse of the law, and the wrath of God is declared in the Gospel many testimonies of the Prophets and of the Apostles do teach us. Daniel saith plainly that Christ shall take away sins. Paul teacheth that the curse of the law is abolished by Christ his coming. The father crieth from heaven that he is pleased by his son, (the confirmation) that this is true all godly men have experience, having the testimony of the holy ghost, by whom they cry Abba father, which certainly they would not do, unless they did steadfastly believe that sin is taken away, the curse of the law abolished, the wrath of God pacified, (the reason of the third proposition) furthermore that the remission of sins, salvation, & life everlasting, is proclaimed in the Gospel, these testimonies bear witness. The lord himself saith, it is thus written, that repentance & remission of sins aught to be preached in his name, the same preaching beginning at Jerusalem. In the last of saint Mark salvation is promised to all believers. Likewise in the x. chap. to the Romans: Furthermore the lord himself doth promise' everlasting life to all them that believe in him. what needeth many words. The universal scripture doth promise' remission of sins, salvation & everlasting life, to all people embracing the Gospel. (the confirmation.) For it cannot be chosen, but that the wrath of God, the curse of the law, & sin being taken away: salvation, righteousness, & life must needs be obtained. But because these things hap not to all men. For Cain judas, Saul & many others have perished, & at this day a great part of the world (a grief to hear) do fall into everlasting destruction. In the definition fourthly is added that these benefits do happen to them that believe (the reason) for the lord saith plainly, he that believeth in me, shall not perish, but have everlasting life. (The confirmation) and jest any man should think that this doth depend upon the condition of works, Paul writeth that a man is justified by faith without works, & with long disputations confirmeth the same in his epistle both to the Romans, & to the galatians. Moreover in the fift place is added, that the force of the Gospel doth consist in the sacrifice of Christ, (the reason) for so Paul saith: by the redemption which is in Christ jesus (The comprobation) for the word which Paul useth here is Apolytrosis, that is to say, redemption which is done when by death the price is paid. For Lytron properly is the price of redemption. Such a price Christ paid for us when he was made sin for us, that we may be made the righteousness of God. In the sixth place, is added that God should be preached for his goodness & mercy, (the reason) which thing the multitude of Angels do sufficiently prove, & convince, singing this hymn to God, at our lords birth, Glory be to God on high, & peace on the earth, & unto men good will. (The confirmation) for we aught to think that this thing done therefore that all men which do acknowledge this Christ, may learn by the example of the Angels, to preach the goodness & mercy of God, especially when nature itself doth cry out & teach us, the thanks aught to be given for benefits, or good turns. In the last place, is added the fruits which they aught to show, who are delivered by the Gospel (the reason) which thing is confirmed by the testimony of Paul, saying we are created in Christ jesus to good works, in the which the Lord would have us to walk (the Confirmation) for how may these two agree that we are delivered from sin, and yet fulfil the desires of sin, when Paul affirmeth that the healthful grace of God appeared to all men, that we denying ungodliness and worldly lusts, should live godly, soberly and righteously. etc. seeing therefore that we have showed by strong reasons, that sin, the curse of the Law, and the wrath of God is taken away by the Gospel, and that in their place do succeed Righteousness, Salvation and life thorough Christ, which whilst we believe in him, and that God would that we should preach his goodness for this his benefits, & in all our life time be thankful: that followeth which before we propounded that the Gospel is a doctrine revealed from God, wherein is showed. etc. Now when our definition is after this manner handled, if there be any of a contrary opinion, they are to be confuted with the Method of confutation, which consisteth of proposition, sublation, the opposite, contrary, or proposition, and the solution. The proposition in this place is the promise of the sublation, sublation is the proposition of our adversaries. The opposite proposition, is the promise of the solution. The solution is the confirmation opposite proposition. But the matter shallbe made manifest, by a brief example. Neither am I ignorant that our adversaries the Papists, do babble (this is the proposition of the confutation, sublation followeth) that the Gospel is the new law of not revenging, of casting away of riches of not swearing etc. The opposite proposition followeth, but how vain a thing that is, may easily be declared (the solution followeth:) For that which they affirm is directly against the sacrifice of Christ, yea and against the whole Scripture, which plainly showeth that we obtain the benefits of the Gospel by faith. What? are not Paul his words manifest? If righteousness be by the law, Christ died in vain: this confirmation of the opposite proposition is to be taken out of the places of confirmation, that is to say, out of the places of Logic, of which thing I will speak in the compound Method of places. But what generally both in confirmations, and confutations is to be observed, hear those that are studious are to be admonished. First therefore after that with manifest & plain arguments, thou hast confirmed the contrary proposition in order, the arguments of our adversaries are to be refelled, and if the matter suffer it so to be, first of all the first kind is to be taken, and afterwards we must come to the special arguments: as in this present cause. First we must confute this that the Gospel is a Law. secondly that it is not a law of forbidding of revenge, of casting away of riches, of not swearing etc. Furthermore this also both in the confirmation of our own opinion, & in the confutation of the contrary part is diligently to be noted and marked, that thou prevent those things which either the wisdom of the flesh or else the contrary part may object against those things which thou sayest and confute them. This seemeth to be oftentimes used of Paul in his writings, as in this confutation laid before us of the opinion of the Papists, that the Gospel is the new Law: the flesh unthankful to God, from thence taketh weapons unto himself against the doctrine of works, & inferreth or concludeth after this manner: If the Gospel doth deliver us without our works, wherefore should we work well? This objection is to be taken away by prevention. And after this manner the faithful preacher must have a respect what may be said on the contrary part. But the precepts of a large confutation, & confirmation, are to be handled afterwards.   

¶ Of Division and partition.  
THis member of the Method may be handled very profitably after this manner. First if thou expound thine own division, or partition. secondly if thou prove it. Thirdly if thou confirm it. Fourthly if thou gather it again together. Let this be the example of division: we have heard what the Law is, it remaineth now that we declare into how many parts it is divided (for such a form of transition is to be used, when we go from one thing to another.) The Law of God therefore is three fold, Moral, Ceremonial and judicial. This was the exposition (The reason) For all the Laws of God either teacheth manners, or commendeth Ceremonies, or practiseth judgements. (The confirmation) for by these man's life is very well conserved and governed. For in a civil life there is need of judgements, in the public assemble of the Church Ceremonies are necessary, and that religion of the mind towards God, and godliness towards men (in the spiritual kingdom of God) do consist in the precepts of manners It is most evident (the collection) Therefore that is most sure which we have said, that the Law of God is threefold, Moral, Ceremonial, and judicial. Especially since the true government of life consisteth of these three, whether thou consider the common life, or the Church or the spiritual kingdom of God. If these members of division be dark and obscure, they are to be expounded by definitions, and subdivisions, & are to be made manifesse by reasons and examples. But if the adversary do obtrude or bring in any other division that is false, it is to be overthrown by the Method of confutation. There needeth no ensamples in a manifest thing. Moreover partition, is to be framed after the same sort. As the parts of repentance are, contrition, faith, and a desire to lead a godly life: (the reason) for it becometh us to be sorry for our sins, and because the contrition is of no force unless there be also faith in Christ, this is of necessity required. And because neither of these is true, unless the desire to live a good and godly life doth follow, a good purpose of necessity is joined with the former (the comprobation) for we see both the Scriptures and the examples do join these three together: David being fallen was sorry that he had sinned, he fled by faith to mercy, and the rest of his life withal the endeavour he might he kept innocent. These members of partition if they be joined with definitions, divisions and their reasons, a great, profitable, and plentiful Oration will ensue and arise thereof.   

¶ Of causes.  
NOw we must add the causes of a thing altogether after a natural order, & must seclude or set a part those things which seem to be the causes of a thing, and yet are not. To every kind of cause their reasons are to be added out of the word of the Lord.  
Compounded causes do run together in their actions, and do stand with mutual helps, and every one hath a certain propriety in actions. Wherefore the orders of causes are diligently to be considered, lest there should be a confusion of causes, from whence afterwards great darkness might arise. Furthermore this is also to be observed, when any thing is commanded or forbidden, all coordinate causes are commanded and forbidden. As when the sanctification of the name of God is commanded, which cannot be without Faith, neither without the knowledge of God, which knowledge of God cannot be without the preaching of the word of God. Therefore when we are commanded to pray for the sanctification of the name of God, we ask and pray for these things in order, for the preaching of the word, for the knowledge of God, for Faith, and for the sanctification itself of the name of God. Now I will briefly show an example hereof. The causes of repentance are not the free will of man (this is the separation) but first the word of God, next the holy Ghost, who inwardly reproveth sin, & stirreth up a hatred of sin in the heart of man, and last of all a will not resisting the divine motion, and the word. The ends are the glory of God, and the salvation of the penitent person. These are compound causes, and do stand with mutual helps in their actions, and it easily appeareth that every of them hath a certain propriety in their order to the effect. Moreover, how these are to be declared by definitions, and confirmed by testimonies, may by the former precepts be understanded.   

¶ Of the effect.  
THe effects are to be expounded, proved, confirmed and gathered together, and they which are attributed to a thing falsely, are to be overthrown by the Method of confutation. As if a man should affirm the contrition deserveth remission of sins, he is to be confuted after the same manner, as before I have declared.   

¶ Of the use and abuse.  
IF the thing have been abused, first the abuse must be confuted by the Method of confutation. secondly the true and right use, must be expounded proved and confirmed.   

¶ Of contarries.  
Contraries have no certain place, neither in this Method, nor in others, but are to be dispersed hear and there, for illustration and amplifications sake. For rhetoricians do think that nothing maketh a thing so plain and easy, as the conferring of things which are contrary.   

¶ Of the simple kind of teaching called synthetical.  
THe synthetical exposition is, when we begin with those things that go before the matter, and by little and little, by certain steps and degrees do put them together, and lay them on a heap, until all those things do seem to be gathered, which are sufficient to discuss the nature of the thing: As if we should entreat of that peace which we have in God by faith, these things may be expounded by the figure called Synthesis, that is to say, composition. First we must declare what the offence is. secondly the parts of the offence. Thirdly the mediator. fourthly the recompense and satisfaction of the injury and hurt. Fiftly the reconciliation. sixthly the covenant of reconciliation. seventhly the declaration, or publishing of peace. Eightly the fruits of peace. If these were proved one after another, confirmed and examplifyed by testimonies and examples, there would spring and arise a large and plentiful Oration. On this wise Synthesis doth follow the order of nature, and findeth out, expoundeth, proveth and confirmeth all those questions, that naturally go before, and doth by contraries, examples, similitudes, and dissimilitudes, examplifye them. Furthermore this also is to be observed that large and plentiful definitions by this Method are made and framed as before ye may see in the definition of the Gospel.   

¶ Of the simple kind of teaching called analytical.  
THe analytical exposition is when we begin from the whole, or from the end, and afterwards find out the parts, & those things which are required to the end by an order, clean contrary to the former, as if we should entreat of prayer in this Method, we must expound what invocation is (for a definition containeth the reason of the whole) and what is the end thereof: After that we must number and count those things which appertain to prayer, as though they were necessary members thereof, as are the affections of the mind, the causes, wherefore we pray, who is to be prayed unto, by whom, and what we must pray for. Which for memories sake, I am wont to comprehend in this little Verse: Affectus causae, quis per quem quidque, petendum.  
That is to say: In prayer these things are chiefly to be observed. Affections, causes, who, by whom, and what is to be asked. Last of all indifferent circumstances may be added: as the indifferent circumstances of prayer, are place, time, and gesture. If these truly were proved and made manifest by the Scriptures, and by examples, a great and profitable copy of Oration would grow thereof. Moreover, what so ever we have hither to spoken of the simple treatise of things, or places, aught so to be understanded, that they aught all to be done according to the artificial manner of divers methods, of simple questions. But because variety delighteth them that are exercised, some times learned Preachers do not follow the laws of this Method exactly, but do call the hearers as it were to counsel, and to choose those things of great pleney, which they think most profitable for to be known of the present hearers. And this reason of entreating of things, some do call the Method of Prudence, which considereth the weight of things and the circumstances of the present hearers. As if a man would entreat of the Law of God. Hear first he should behold the hearers, and then consider the weight of the things, and then he should more easily reduce the treatise unto a few Chapters, easy to be understood & borne away. And first perchance he should expound what the Law is: secondly whether any man may fulfil the Law of God: Thirdly what is the use thereof when no man fulfilleth it: Fourthly what manner of abrogation of the Law is to be understanded. The like may be done in other simple questions. And although these things he so, yet shall the Method of this art which I have expounded, profit the new preachers which are not as yet practised, & that both to strengthen their memory, and also being long time and much practised therein, that they may afterwards luckily follow both kinds. Philip Melancthon of most holy memory, applying himself to the common capacity of men in the explication of any simple matter, judgeth that these four are to be propounded, declared, and amplified. The definition of the thing, the causes, the parts, and the duties.  
The definition being drawn out of the conference of many sayings, and noble examples, doth gather the whole matter as it were in one bundle, and propoundeth briefly the sum of the matter: the explication of causes doth fortify the definition, the rehearsal of parts doth more distinctly set the nature of the thing before our eyes. In the word offices, the use, the effects, and the final causes of the thing are comprehended  
Moreover this is also to be admonished that in handling of places, whether they be simple or compound, if there be many places, we must diligently take heed that that place which naturally goeth before, do also go before in the treatise: And if we should make an Oration of sin and grace, first we should speak of sin before grace, but if the places be utterly separated, it skilleth not in what order thou do expound them, unless perhaps in confirmation, the one do minister help to the other, for then that is to be expounded in the first place, which being done the other must be holpen.   

¶ Of the compound kind of teaching.  
THe Sermon which consisteth of the compound kind of teaching, or of compound places, is when certain compound places, that is to say propositions, and general and particular sentences are handled, which thing although it be properly done by the Method of confirmation, and of confutation: yet most commonly it chanceth that a mixed Method is added, for if the parts of a proposition be obscure, and dark, resolution shall unfold them, and set down the parts each part by himself. Division shall expound the parts set down. Composition afterwards shall compound them: and the Method of confirmation & confutation shall prove the compound, and shall confute that which striveth with it. As if the first petition should be propounded to be entreated of (hallowed be thy name) here of necessity, first resolution must be added, which might unfold this simple proposition into two parts, into the name of God, & the word hallowing. Secondly division would express both parts, one after another, with definitions & divisions. Thirdly composition would compound the parts again. Now from hence confirmation & confutation might be added in their due time. And this precept is always to be followed, when the parts of a proposition have need of an explication, otherwise not at al. Furthermore in parables, resolution is to be added the first thou mayst put down the parts unfolded, & then apply the same by the comparison of the thing, to the which the parable doth appertain, & afterwards frame the lessons and exhortations, as in the parable which is in the Gospel of the seed: there be five parts of that parable. The sour, the seed, the sowing, the earth, and the fruit. To the sower, God: to the seed, the word: to the sowing, the preacher of the word: to the earth, the hearers of the word: & to the fruit of the seed, the fruit of the word may be compared. These being once declared thou mayst frame lessons & exhortations as the lessons of this present parable are. The first the great care of Almighty God in procuring our salvation. For hear the Lord is compared to the diligent husband man. The second the dignity of the word. The third, the worthiness of the ministry. The fourth, that if the word bring not forth good fruit, it shallbe imputed to us and the devil. Furthermore exhortations are to be drawn out of the end of the parable, for the ends of this present parable are: That the Lord might storre up the bearers to the love of the word: That he might reprove the negligent, and might comfort the obedient. But in this kind of preaching there is yet a greater force and wisdom of the Preacher to be required. Wherrfore to th'end that in this part (which otherwise is hard enough) I may somewhat aid and help the new Preachers. I will entreat of two things in order. First I will show the Method of finding out of places, & then I will declare a way to handle them eloquently and profitably, in which two chapters this whole faculty seemeth to consist.   

¶ Of the invention or finding out of common places.  
LEst any man should take that for a common place which is spoken at all adventures, even as they are wont to do, who almost out of every word do hunt out some thing, little regarding whether the same appertain to the purpose or not, for that they only seek this that they may seem to be great devisors and no less skilful crafts men of common places: Rules are necessary, within the limits whereof, the mind of the Inquisitor may be comprehended. And although the matter be greater than that it may be accomplished in few precepts, yet is it profitable for young beginners to keep certain common Rules, which they may safely follow to their benefit whom they shall instruct. First of all therefore when any text is read, & understanded, the occasion, the brief sum, & comprehension, and the end, and the use of the text must be sought out, which thing, how and in what order it ought to be done, in the Logician his kind of interpreting before is declared. secondly the parts, or the propositions of the text must be sought out. And last of all out of these according to the rules following, common places must be drawn, which seem to conduce to the end of that matter which we have compounded.   

¶ The first Rule.  
IF the subject of the proposition be a singular bond, or end, in steed thereof put by degree and in order his superiors, that is to say, the form in the first place. Secondly the kind next. Thirdly if you so think good, the superior and higher kind. And let these be compounded in order with the predicate of the proposition. Psal. 122. in the beginning this is the proposition: I rejoice (saith David) when it is said to me, let us go into the house of the Lord. First make a permutation of the person, after this manner: David rejoiceth when it is said unto him, Let us go into the house of the Lord. Here according to the rule, first put the name of a king. secondly of a magistrate. lastly of a man. This being done, join these in order with the predicate after this manner: It is the duty of kings to rejoice in that they have subjects which agreed with them in Religion: It aught to be a comfort to all men to agreed in the worshipping of God. Behold how many general sentences, this first and childish rule doth minister unto us, whereof the last is most common, and may be spread into many particular arguments: of the certainty whereof we must judge out of the rule following. The example being confirmed in the subject, the thing is confirmed in the kind. Therefore when this fact is approved in David, the thing in the kind aught not to be disallowed. And on the contrary side: the example in the subject being reproved, in matter is reproved in the kind. As for example: Ozias the king of juda taking an other man's office upon him displeased God. Therefore kings, yea all men which meddle with other men's matters do displease God: for it was the office of the priests, not of kings, to offer the incense of a sweet perfewme.   

¶ The second Rule.  
IF in steed of the predicate, superiors be by degree and in order substituted, as the next forms: & afterwards other, & other kinds, a plentiful invention or finding out of places will ensue thereof. This rule certainly most often is to be followed in other things, but always in the Histories of Christ. As for example: Christ healeth the Samaritan Leper calling upon him. Because this Samaritane is an Ethnic and a man afflicted. Gather thou from hence the Christ will help the afflicted Ethnics, and all men which call upon him. And because out of the particular acts of Christ, his office generally is gathered, it is lawful to frame a place after this manner. That it is the office of Christ, or of Messiah, to help the miserable and afflicted calling upon him.   

¶ The third Rule.  
IF in steed of the subject and predicate, thou substitute by order forms & kinds: plenty of common propositions will grow thereof. As for example: David committing adultery was banished aught of his kingdom, Therefore kings grievously offending and generally all men which live wickedly, shall some times or other suffer due punishment. The filthiness of wicked men was drowned in an universal flood, Therefore wicked men at one time or other shallbe punished.   

¶ The fourth rule to make abstractes.  
SOmetimes it is profitable out of the concretes, as the believing woman of a Cananite (Mat. 15.) in her necessity came to Christ, called upon him, would suffer no repulse, but was more earnest, even as also the ruler of the synagogue who believing, did also convert his whole family unto the Lord. From hence gather thou the proprieties of Faith, that is to say, that faith enforceth a man, in necessity to come to Christ, to call upon him for succour, and maketh him earnest to th'end he may obtain it: & then he proveth the increase and receiveth it, and at length bringeth forth most acceptable fruits unto God. This rule hath his force out of that place which is called Comugata, that is to say, things joined together. But because those things, which I have rehearsed concerning Faith, are the principal parts of faith, I have included them in two Verses after this manner.  
Vera fides Christum petit, & rogat, instat, ab ipso,  
Impetrate, & crescit, fractificatque simul.  
In English thus. 
True faith doth seek for Christ, doth ask and maketh earnest suit:  
Obtaynes of him, and doth increase and also brings forth fruit.  another example this is. The man is blessed that feareth the Lord. The common place is. True felicity consisteth in the fear of the Lord: the use of this rule is great, not only in inventing of places, but also in defining of Concretes. For as Aristotle & Rodulphe do teach out of the description of Concretes, the definitions of Abstracts are gathered. As for example: if thou wouldst define what godliness is, take first the Concrete in a notable example: As, godly Abraham did fear the Lord, and did worship him in true faith and obedience: Therefore godliness is the fear of the Lord, faith and obedience towards him. By this way Aristotle found out the differences of many virtues, which they that are studeous in divinity, shall easily perceive, not to be unprofitable for them.   

¶ The fift Rule.  
THose things are diligently to be considered which go before the matter propounded, which are joined also with the same, and which of necessity do follow the same, and are to be included into common places, As Psal 2. Blessed are all they that put their trust in him. First here it followeth out of the antecedents, that without Christ none are blessed. For if they be then blessed when they put their trust in Christ, without this confidence all men are miserable. This place also, by a contrary sense is concluded after this manner: all that put their confidence in Christ are blessed. Therefore all that put not their confidence in him are not blessed. If they are not blessed, certainly they are miserable.  
Hear thou seest how this place doth minister occasion to reason of the wretchedness of mankind. The second place is of things adjoining, which is framed according to the .4. rule to wit, the true felicity & blessedness consisteth in the confidence which we have in Christ. The third place that the benefit is universal. For a general proposition is not restrained to any nation or man, but the benefit is offered unto all which refuse not to put their trust in him. The fourth place, that faith in Christ is a mean, whereby men are made the partakers of the benefits of Christ.  
The fift place of the divinity of Christ, doth follow out of this place: For if faith is only to be reposed in God, & be is pronounced blessed that putteth his confidence in Christ, it followeth of necessity that Christ is true God.   

¶ The sixth Rule.  
THe necessary consequence of causes and of effects, is not to be neglected. For if the cause be set down, the effect is supposed to be concluded: as in our Creed, when we acknowledge God to be omnipotent, Faith from thence draweth forth a double effect, the one is that God doth bestow his benefits upon whom he will, the other that he hath power to defend them whom he hath taken into his custody. But let us add a more famous example. In the Lord's Supper, as out of a consequence of causes & effects, particular sentences are to be gathered out of a true meditation of the Sacrament: Therefore seeing that the Lords Supper is a Sacrament of our redemption by the death of Christ. First the celebration of the Supper, both by little and little put into our minds the thought of sin: For the Lord died for sin. secondly, it admonished us of the sacrifice accomplished for the redemption of mankind from the law of sin. Thirdly, the dignity and excellency of this sacrifice, doth minister unto godly minds, the thought, not only of the greatness of the wrath of God in striking his son for our sins, and of the unspeakable mercy of God, receiving us unto his grace, for the sacrifice of his son: but also, of the love of his son, making his intercession for us, and taking or deryving his father's wrath and displeasure upon himself. Fourthly, contrition springeth out of the thought of sin, and of the wrath of God. Faith verily is stirred up by the unspeakable mercy of God, and the love of his son, paying the price of redemption for us. fifthly, this faith is confirmed and increased by the use of the Sacrament so great a thing. Sixtly, faith being confirmed and augmented, doth show itself acceptable to God, and doth begin a godly, honest, and just life, and loveth his neighbour, with whom he hath the price of redemption common. Behold what doctrine and lessons, what plenty, how godly a meditation of the holy supper, the consequence of causes and effects doth minister unto us an other example. Christ remitteth sins of his own authority. Here the effect doth declare the divinity of Christ. The thief rebuketh his fellow who was a blasphemer, and calleth upon Christ, out of which effects, the contrition, the faith & the new life of the thief is to be gathered.   

¶ The seventh Rule.  
LEt the repugnancy of a saying, or word, and the repugnancy of a consequent be sought out: from whence two kinds of places do arise. Let the saying be, he that doth teach any other Gospel, is accursed. The repugnancy of this saying is this: he that teacheth the same Gospel, is not accursed, the consequence of the saying is, that the Pope is accursed, because he teacheth an other Gospel. The repugnancy of this saying is overthrown. As the Pope is not the head of the church, and we must not obey the Pope.   

¶ The eight Rule.  
IT is good sometimes by the contrary sense, to frame a place when the terms or bounds be equal, as for example. The just man liveth by faith, ergo, he that is not just liveth not by faith. Whereof it followeth that neither righteousness nor life, is of works. For so Paul doth gather it. Gal. 3. That no man is justified by the law in the sight of God it is evident, because it is written the just man liveth by faith. In like manner a form by conterposition doth some times minister places, as, every one that is of God doth hear God's word. Here the place by conterposition doth gather, that he which heareth not God's word, is not of God. These be the principal rules of invention of places, whose fountains are places of Logic, & rules of consequences, & there may be more added to them, but I think that these are sufficient to new beginning preachers, which if they will vouchsafe to follow, they may both have a ready way to seek out these common places, & also they may judge well of those places which are observed by others. Furthermore, hereby they may also judge what is the cause, why divers authors do not always show forth that self same places. The reason of the difference is as well the diversity of invention, as also that other places, do more content, or please our authors. After that the godly preacher hath found out places, he must enter into a multitude or swarm of places. To this he shall apply a threefold instrument. For first he shall diligently consider, whether the place found out, may expressly, word for word, be seen in any place of the Scripture.  
secondarily, the place must be examined by demonstration to an impossible thing, if it be not expressed in the word of God.  
Thirdly, the place must be concluded with some syllogism, and by a sillogisticall conversion, it must be tried as it were with a touchstone. Let this be an example of a demonstration, to an impossible thing. The place to be proved is, that Christians may possess that which is their own, take the opposite of this place. Not Christians may possess that which is their own. Now seek out the proposition which is manifestly true, which with the opposite saying, may be one of the premises in the syllogism as for example: all that do give Alms, aught to possess their own, of which two premises a most false conclusion doth follow, to wit, that no Christian man shall give alms. By the manifest falseness of this the other of the premises is to be overthrown, wherefore since the Maior is manifestly true, it followeth that the Minor is false: front hence now is inferred the truth of the place, propounded by the law of contraditions. Now let us gather together that which we have said. All that should give alms, aught to possess their own. Not Christians may possess their own: Ergo, no Christian shall give alms. But the conclusion is false, ergo, one of the premises: not the Mayor, ergo the Minor, which saith that: Not Christians may possess their own. Let this be the example of a sillogisticall conversion. The place, some hearing God's word are not godly. The syllogism. None that walk after the flesh are godly, some hearing God's word walk after the flesh: Ergo, some hearing God's word are not godly. convert it after this manner. If none that walk after the flesh are godly, and some that here the word, walk after the flesh: ergo, some that hear the word are not godly. For all they that hear the word are not godly. For all they that hear the word are godly, or else none that walk after the flesh are godly. None that hear the word shall walk after the flesh, or else some men that hear the word, walk after the flesh: certainly some that walk after the flesh shallbe godly. but none that do walk after the flesh are godly, and some which hear the word walk after the flesh. The conclusion therefore remaineth firm and sure, that some which hear the word are not godly.   

¶ Of the manner of handling of places invented, both plentifully and profitably.  
TO the plentiful and profitable handling of places, four things are chief required, whereof the first is, the diductions of questions, that is to say, of the places invented. (The second a plentiful confirmation. The third, the digression to an other matter. (The last is the artificial conclusion. I will entreat of these four after that order as they are set down before your eyes declaring every one of them plainly with precepts and examples.   

¶ Of the diduction of questions.  
HEre we must speak not of the inventions of Common places, whereof now we have entreated, but of the diduction of common places invented, that is to say, of multiplying them into many questions or places. Therefore the place invented is diducted, either into simple places, or into compound places: as for example. If the fift commandment were said before us, to be expounded. First here, thou shalt seek the common place according to the precept of the first rule after this manner. Father's are to be honoured, parents are superiors, ergo superiors are to be honoured. This common place in the handling of the fifth commandment, is the principal, & chief to be touched. But yet that it may plentifully be entreated of, it shallbe expedient to deduct or reduce it into other places, either simple, which the very words themselves do give: or compound, which either do consist of them which are necessarily included in the words themselves, as the forms or particular sentences, are included in their kinds: or general sentences, and what things soever are necessarily joined with the matter: or else are taken out of them, which are annexed and joined to the condition and state of the matter, as in this example laid before us, are included two simple places, one of honour, the other of superiors. These are to be handled a sunder, by the simple kind of teaching of things, after the same sort, as I have handled before. Secondly, out of the division of this general sentence: superiors are to be honoured, many particular sentences do arise, according to the contrary division, of the subject and predicate. The subject may be divided into these forms that of superiors, some are private, which are either natural, as parents: or else not natural as schoolmasters, patrons, and householders: some are public, as the civil and ecclesiastical magistrate, with their differences. Further more the predicate (to be honoured) may be divided into parts of honour, for he which honoureth an other, doth reverence him, obey him, and is thankful unto him. So there are three parts, or differences of the predicate. From hence as out of a grove, we may gather particular sentences. As we must reverence our parents, we must obey our parents, we must be thankful to our parents, we must reverence our masters, we must obey our masters, we must be thankful to our masters, we must reverence patrons, we must obey patrons, we must be thankful to patrons. After the same manner particular sentences are to be framed, out of the rest which I have declared, from whence may ensue a most great plenty of needful questions. Over and beside this, places oftentimes, are proffitably taken out of them which consist of the state and condition, as: if parents, schoolmasters, patrons, are froward, or overthwart, hard, or cruel, whether then we should show them any reverence, obedience, or kindness? and to what end? and so out of other conditions, questions, are multiplied. But this last kind of questions, which doth grow out of the condition may be handled very fitly by a figure called occupation. Behold if thou wilt unfold these particular sentences, by resolution and wilt handle them by division, and confirm, and garnish them with the method of confirmation: not one sermon, but so many as there are particular sentences, may be made, and framed. I confess that all common places, do not show so great plenty of particular sentences, not withstanding there is none so barren, but at the lest, it may minister some sentences, which ye may frame out of a common place, by the same reason which is declared, which thing that thou mayest do cunningly, it would much profit thee if thou hadst sailfull knowledge in the doctrine of predicables, predicaments, and propositions.   

¶ Of a plenteous confirmation.  
A Plenteous confirmation consisteth in the kinds of proofs, in heaping and in dilating of arguments, and in confutation of the contrary opinion of which we will speak in order.   

¶ Of the kinds of Proof.  
THere is a three fold kind of proofs in Divinity. The first and most safest kind, is when proof is brought out of the evident and clear propositions of the Scripture. As for example, Parents are to be honoured, because the 5. commandment, evidently and plainly commandeth: Honour thy father and thy mother. In like c●●●, Righteousness is of faith & not of works, because the word of the Lord doth so pronounce. We hold that a man is justified by faith without works. The second kind is reasoning as oftentimes as it is not pronounced by plain words, but is gathered by a strong and unmovable consequence. And this kind is double, straight and indirect. The straight is when that which is to be proved, is gathered plainly in the first conclusion, which kind is borrowed from the place of invention, of the kind, of the form, of the definition, of the causes, of the destinates, & of things, adjoining. As if this question were asked, whether schoolmasters are to be honoured? out of the kind, or general, thou mayest conclude well that all superiors are to be honoured, ergo schoolmasters also, but the indirect kind concludeth not simply, that which is set down to be proved: but doth gather an inconvenience out of the opposite or contrary, wherewith he overthroweth the Antecedent which being overthrown the truth of the opposite immediately floweth: as if superiors are not to be honoured, neither parents are to be honoured, but this is false, ergo, the also. Therefore it followeth superiors are to be honoured. The third kind is, of less reputation, when we labour in the testimonies, & examples of them, which seem to have flourished in the church, which kind is disproved, if it be deprived of the former proofs. Let us propound an other example. And let the question be whether Christ be God. This is first proved by a saying, or by the first kind of proof. For thus is it spoken of Christ in the first of john, chap. 5. he is true God & life everlasting. secondly by reasoning, Christ hath done the works pertaining to God of his own proper power, & the honour of God is attributed to Christ, ergo, he is God by the indirect way: If Christ were only a creature, every one only were accursed, that would put their confidence in him: but now God's word pronounceth them blessed which put their trust in him, ergo, he is no creature, but true God. Thirdly, the testimony of the church, as the creed of Athanasius, and the voice of all the people, in giving their consent, do testify Christ to be God. Furthermore this our distinction of proofs wanteth neither reason, nor example. The reason is this, whatsoever is proved, or disproved in sacred things, it is needful that the same be done, either by testimony of the scripture, or of the church. If it be done by the scripture, it shallbe either by the express words from whence the first kind doth grow, or else intricately, or obscurely, & that either in the general, or in the particular sentence, from whence the second kind of proof is taken. But if any thing be proved by the testimony of the church, it shallbe the third kind of proof. Hereof truly we have an example of Paul, who in his writing as it is well known, hath used this threefold kind of proof. That righteousness is of faith: by saying or words he proveth it when as he saith: The just man liveth by faith, by reasoning thus. If righteousness be of works, Christ died in vain. From hence now that followeth which he propounded, that righteousness is of faith. By example: Abraham believed God, and it was imputed to him for righteousness. Also we believe in Christ, that we may be justified by faith. If these kinds be delated or spoken of at large, there will arise great plenty of proofs, but yet a mean is to be kept, jest plenty come out of season, & so breed loathsomeness.   

¶ Of the heaping of arguments.  
COngeries, or Heap in this place is when in proving the proposition or common place the Chapters of principal arguments are added, and as it were gathered together into one bundle, as if this proposition were to be handled. No man is able of his own strength to fulfil God's Laws, the Chapters which follow of the Arguments, may by heap, be added after this manner: For the experience of all men doth prove this manifestly. This our wounded nature groaning doth acknowledge this, the universal Scripture crieth out of this. To conclude the Sacrifice of the son of God, torn after a most horrible manner upon the gibbet of the Cross, doth prove unto us. After this manner, Cicero joineth to the proposition, a heap of Arguments, whom in disposing of Arguments all the best learned men are wont to imitate and follow. Notwithstanding although Cicero sometimes beginneth from the last Chapter, a dilatinge of Arguments put in the Heap, whereunto he joineth first, and after goeth forward unto the last, which is the last in the treatise. Yet for the Divine and the Preacher, it is the surest way to follow an order in the Heap put in the Expolition.   

¶ Of the Expolition or dilating of Arguments.  
EXpolition or dilatinge, is by the which an Argument propounded is confirmed and beautified. But a copious Expolition consisteth of a proposition, of a reason, of a showing, the cause of the reason of Exornation, and of Conclusion. The Proposition is that, which setteth before our eyes some Chapter of an Argument, as though it were the proposition of a confirmation. The reason alloweth the proposition, and it aught to be such a one, as may be the minor of a syllogism. Aetiologia, doth show the cause of the reason, and it is meet, that it be such a one as may either be the mayor of a syllogism, or else the proof thereof: So that a whole syllogism is made of a proposition, of a reason, and of the cause of the Reason. After the cause of the reason, Exornation shall follow, which is to be borrowed of sentences, comparates, contraries, similitudes, examples. The last shallbe the conclusion, which gathereth together the sum of the former, and concludeth the principal proposition. These are the precepts of an expolition, neither doth that which I have said, strive against the opinion or judgement of them which have numbered seven parts of an expolition. For there is not only one kind of expolition, but I have chosen the only which I thought to be most meet for preachers, that are but new beginners. But to the end the precepts of an expolition may be understanded. I will put down one example. I have before propounded this common place: Not man of his own power or strength is able to fulfil the laws of God. Furthermore to this place I have added four Chapters of proof, by a heaping of arguments. Whereof the first was, that the experience of all men did prove that to be true. Let this Chapter be the proposition of an expolition after this manner. The experience of all men convinceth this, that no man is able to fulfil the Law of God. (the reason) For all men do easily perceive in themselves, how far they are from the perfect and perpetual obedience of the Law of God. (The reason of the cause) For they see that the Law of God is holy, and a rule of perfect life: and that they themselves are altogether wicked by nature, and also feeble, and weak (the exornation from the sentence.) So that is true whereof the Prophet speaketh, that all our righteousness is as the cloth of a menstruous woman: which sentence how cold it consist, if the experience of any wise man had proved the contrary. (the exornation from the comparisons) For even as a tree whose root is rotten, and infected with a poisoned sap can never bring forth but poisoned fruit: so man whose heart is infected with the poison of sin, cannot show a pure and perfect obedience to the law of God. (The exornation from the examples what: did not holy Abel confess this in his Sacrifice: truly it is even so: For God had never allowed the Sacrifice of Abel, unless that holy man had known Christ to be him which was promised, that should justify all believers, & understood his own sin: whereby he knew himself to be hindered, that he could not fulfil the law of God. For if he had thought himself able to fulfil the law, he could never have sacrificed a right, that is to say have declared in his sacrifice, that the promised seed, should be the fulfiller of the Law. Hereunto David also as a most sufficient witness may be added, who crying unto the Lord, confesseth openly, that no man is justified in the sight of God. For he complaineth that all have erred, and are made unprofitable, etc. The conclusion) Since therefore we have David as a witness: since we acknowledge the poison of sin, since we behold the purity of the Law, and our own uncleanness, who I pray you, (unless he wear a mad man would deny this: that he telleth his own weakness, and imbecility in rendringe obedience to the Law of GOD. In this example after a sort ye may see the use of expolition: which if I had determined to have handled at large, every part being dilated and multiplied, a whole Oration even out of the first Chapter of the proof, would plentifully have proceeded. After the same order the other three Chapters, which consist in the heap of Arguments, must be handled. From hence studious young men may easily judge, that great profit cometh of this Expolition. Wherefore they shall take a most profitable work in hand, if they will busily practise themselves in the handling of an Expolition. For from hence they shall obtain such a faculty and facility, that hereafter when they shall have occasion, either to speak of weighty matters, or to preach the word of GOD, these precepts of an Expolition shall come into their minds, even as it were upon a sudden.   

¶ Of the confutation.  
THe Method of confutation, which consisteth of proposition, of sublation, of an opposite proposition, and of the solution, is before declared and made manifest by examples: Wherefore in this place I will only show the bea●ers the place of a confutation. The proper place for a confutation is assigned immediately after the confirmation, which place notwithstanding he hath not always. For so often as any other opinion besides our own doth occupy the minds of the hearers, the Exordium or beginning may be taken from the confutation: which rule not only Aristotle and Cicero, but also S. Paul followeth in his Epistle to the Romans, for there labouring to confirm this proposition: that righteousness is of Faith. First he confuteth the preiudices or fore judgements of the Gentiles, and of the jews: Of the Gentiles which thought that they wen justified by the law of Nature. And of the jews who boasted that they were justified by the Law given unto them by God. Out of this confutation of preiudices S Paul falleth into a proposition, which he first repeateth, and after joineth to it a just confirmation. My judgement is that this example of S. Paul is to be followed, so oftentimes as the hearer's minds are occupied with any other opinions then with their own.   

¶ Of digression.  
THe precepts of digression may be reduced to five points, which are, Place, mean, matter, time, and the return from the digression. As concerning the place, this is to be observed that digression ought to be added unto any proposition that is proved. For that is a digression out of season which is made when the matter is not as yet confirmed. Such a mean is to be added, which may not interrupt the memory of learners, with troublesome tediousness: For they teach unluckly, who neglecting the doctrine, and being vexed with some small injury, do declaim, and spend whole hours against some one or other, whom they think have offended them. The matter of digression appertaineth to exhortations, consolations, chidings, but not to every sort. For such ought the matter of Digression to be, that of his own accord, it may seem to flow out of the Doctrine, and not to be fetched any where else. For except the force, and nature of Learning, do offer the matter of digression, it can make nothing to edification at all. This precept is therefore more diligently to be observed, because often times they that are unexercised offend against it, not without great injury of the word of GOD, and hurt of the hearers. In the fourth place I have put down Time, which of necessity requireth a Digression, for when the hearers do either abhorie the Doctrine, either are somewhat more slothful, or else be faint hearted, then are they to be chidden, provoked, and comforted. The return from the Digression, ought not to be violente, but the end thereof ought to be applied, that it may be joined with that part of the Sentence, from whence the Digression was made, which can be scarcely brought to pass, unless the force of the doctrine have showed the matter of the Digression: or some figure being added, it may have recourse to the doctrine.  
As soon as blessed LUTHER began to defend the doctrine of the Gospel against the tyranny of the Pope, there was need of more sharper pricks, and therefore he was more oftener occupied in Digressions, as may appear by his writings. But now (the doctrine is fortified and established, and a more peaceable estate restored to our Churches) we must use these sharper pricks more sparingly. Furthermore because neither the vocation is a like, neither the authority of all men equal, new Preachers will think it to be a part of modesty, seldom to wander beyond the mark. Notwithstanding if any shall require examples of the Digression of these precepts, let him read the Epistle to the Hebrews, for that only will minister a great number of examples.   

¶ Of Artificial conclusion.  
I Have told you before, what manner of conclusion, ought to be added in the expolition of every argument. In this place we must speak of the conclusion of any place or whole Sermon, where in these things are to be observed. First the place explicated, is to be repeated in one proposition. secondly a short reconinge of Arguments is to be ordained, and especially of the chief Chapters. thirdly the illation, or inference may follow in the which three things may be joined which are to be finished in three propositions: what the present place teacheth, what it confuteth, and what it admonisheth us of. fourthly, all things are so to be disposed, that the passage may be more easy into the place following, if many are to be expounded: as for example, the place which I proponed above being declared: That no man of his own power is able to fulfil the Law of God, this conclusion were not unprofitable (the repetition of the place) who now after this will think himself to be able of his own power to fulfil the law of God (the enumeration of arguments) when as not only experience and nature do deny it, the scripture in every corner by manifest testimonies doth confute it: but also the sacrifice of the same doth teach a far contrary thing (the Illation) wherefore this place teacheth us all to acknowledge our weakness and sin, confuteth the justiciaries, which do boast of the righteousness of the law, and admonisheth us all, that confessing our sins & weakness, we should fly unto Christ, (the transition) whom the Gospel offereth unto us, whereof we must speak presently.   

¶ Of that kind of Sermon which consisteth in exhortation called Parainetical kind.  
THe first kind of preaching being exposided after a sort (which because it consisteth in teaching, I have named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now followeth the other the pareneticall kind which therefore I will more briefly handle, for that very seldom it is had alone, and by itself, for most commonly it is wont to be mingled with the doctrinal kind. The parenetical kind is that whereby we persuade or dissuade, we comfort or rebuke the hearers. From hence springeth a three fold pareneticall Sermon, to wit persuasive, comfortable, and rebukeable, of the which these things in order are to be declared. First the definition, next the invention, and afterwards the treatise, to whom I will join most brief examples, to the intent the precepts more easily may be understanded.   

¶ Of the persuasive Sermon.  
THe persuasive Sermon is, whereby we persuade the hearers, either to do, to suffer, or to forsake some thing. The places of invention in this kind are these especially: the necessity of the cause, of the commandment, of the vocation, the private and public commodity, the dignity of the person and the thing. Examples old, new, Christian, Ethnic: Also parables, and sentences, the profess, confirmations, and exornations, of all these may be sprinkled here, and there, and as I have said before in the Logic Method, the exhortations, consolations, and rebukes, must be mingled with the figure of digression So here with the Method of Confirmation, the pareneticall places ought to be confirmed. Moreover, in this treatise, four things meet together, the occasion, the proposition, the confirmation, and the conclusion: The occasion reciteth the cause of the exhortation. The proposition must be amplified, and multiplied, and oftentimes with other words, and figures must be iterated. The confirmation is to be sought for, out of the places now rehearsed, in which confirmation moreover, there are two things, to be considered, the degree or steer, and the figure. The degree maketh us by little and little, to ascend from lighter, and lesser matters to weyghtier things, and of more importance, and so to most weighty and great matters. Otherwise exhortation is of no estimation, or price. The figure doth not only serve the affections, but also (if I may so term it, maketh the oration more sharp and witty, to the end it may altogether pierce into the minds of the hearers, and so possess the whole heart itself. Hereunto interrogation, subjection, exclamation, admiration, dubitation, hypotyposis, dialogism, A●topo●a, and others of the like sort, which are named and expounded of Rhethoricians aught to be referred. The conclusion, which I have made the fourth part of the treatise, hath no need of new precepts, but is to be confirmed by the same means, which is above declared, notwithstanding to the end that the use of the precepts, may be seen, I will set down one example only.   

The example of the persuasible sermon.  
THe occasion, because I see many slack & slow to hear the word of God (proposition) I have determined briefly to stir you up to the love of the heavenly word, whereby ye are compelled to the more diligent hearing and keeping of the doctrine brought unto us from heaven. (the passion of the mind) although it is to be lamented that mortal men be so unmindful of their salvation, that they have need of pricks, to the end they may make speed thither, whether they aught to be carried with all violence. (The necessity of the cause) for therefore such a slothful heaviness is rooted in our minds because we do not consider, as we aught to do, what is the necessity of the heavenly word: can any man understand the will of God without his word? verily if the wisdom of the world as Paul truly affirmeth) is but foolishness before God, it can not come to pass that we should know the wylll of God, until we have understood, the foolishness of the flesh. (The necessity of the commandment) truly the commandment of God the father, doth seem to slip out of our minds, whose words do sound from heaven: This is my well-beloved son hear him. The son himself doth desire, that his word may be heard of them that are his: My sheep here my voice: whereof it followeth: that those which do contemn the voice of Christ, which he soundeth by his ministers, are not his shape. The holy ghost, by the voice of the Prophets, and of the Apostles, doth invite and call us to the law, and the testimony. Therefore who art thou which despisest the commandment of the eternal father? Who art thou that despisest the son which suffered for thee, calling thee to the hearing of his word? Who art thou that refusest the dominion & rule of the holy ghost? (the necessity of the vocation) we are so forgetful from whence, and whereto we are called: are we not by the word brought out of the darkness of Satan into the marvelous light of God? This word hath called us, this word hath made us Christians, but we in the mean season being unmindful of so glorious a name, have contemned the mystery of salvation. (the profit) but and if this royal and noble vocation moveth us not truly, the reason of our proper commodity aught to move us: where withal we perceive that even the very brute beasts are touched. But who is able by any reason of man or of Angels, to recite at the lest but certain portions of this commodity, specially when Paul after Esaye saith, the eye of man hath not seen, neither the ear hath heard, neither hath it ascended into the heart of man what things God hath prepared for them which love him. Neither yet is there any cause, why any man should dream that he loveth God, which doth not hear his word nor meditate it, neither compareth it together, that the misserie which lieth hid therein, may by little and little be of him the better understanded, for Christ the everlasting word of God, saith: He that loveth me will keep my sayings, and my father will love him. To this love of the father, & of the son there are annexed greater good things, than which by man's capacity may be perceived. Although Paul hath comprehended, the sum of them in these words: The Gospel is the power of God unto salvation to all believers. O foolish man, O stony heart, that despyleth, rejecteth and treadeth underfoot so great a salvation offered. That we may provide for the belly. What do we not? do we not learn arts? do we not sail upon the Seas? we fly no frost, we refuse no heat, we slumber at no time, to the end we may provide for our miserable belly. When these things are ready to perish, we are moved, and in the mean season we leave our salvation. So great is our madness, so great is our perverseness, & wickedness, we poor miserable wretches are so much infected, with the poison of sathan, that we would with more willing minds die in our wickedness, then take hold of the stretched out arm of God and so to be saved. But when we have nothing else to do, than we hear the word of the Lord, and that with less reverence truly, than those three halfpenny servants which in times past did hear Esope reciting of his fables. Would to God this our negligence were not an evident sign of the punishment of our ingratitude. (The dignity of the person & of the thing) who would have thought at any time that men are so oblivious, that they should be unmindful of their promise made in baptism, for there they are consecrated to the body of Christ, and are made his members, that they may be fellow companions with him of heavenly things: neither can we by any other means abide in the body of Christ, then by faith which cometh by hearing: here, not without a good cause a man may doubt, whether this may be ascribed to our madness, or dullness, that we oftentimes, most ungratefullye do reject, so great a dignity which we have in the body of Christ, and so great a treasure of heavenly goods, which we possess by Christ. (examples.) It is marvel that we are not made more wary by other men's harms. It is a wonderful thing that it sinketh not into our minds, how all the world perished in the flood, for the contempt of Godswoorde. We are not moved by the examples of the holy patriarchs, Abel, Seth, Enoch, No, Abraham, and of a great sort, who now enjoy the most joyful presence of God in heaven. I rejoice saith David when it is said to me, let us go into the house of the Lord. But we on the contrary side rejoice, when the world doth invite us to pleasures, wherewith not withstanding we are baited till at the length we hang, snared and taken upon the hook. Blessed is he saith the same David, which doth meditate in the Law of God day and night. But we (O grief to tell) do not otherwise fly from the meditation of the heavenly word, then if all these things which are set before us in the word were but fearful things to fear children withal. The Tomuri priests of Dodonae, never departed out of the temple which notwithstanding did embrace devilish superstition, in stead of the word of God: we never, or seldom, do enter into the churches, who are not withstanding instructed by the word, & by manifold testimonies, in our religion, but would to God we wear instructed, would to God we would think, that in our hearts, which we profess with our mouth and tongue: which if we would do, we would not so obstinately contemn the ministry of the word. What answer I pray thee, wilt thou make to the son of God, when he in the last day shall show to thee his wounds? when he shall accuse and condemn thee, for his blood cruelly trodden under thy foot, then shall that verily happen unto thee, which the Lord hath fore spoken shall come to pass: that for shame and the just judgement of God, with the wicked company of the damned, thou shalt say to the mountains fall upon us, & that for this cause, least thou shouldest behold the face of the son of God, whom here thou haste despised, whose word thou haste here rejected, whose blood thou hast cruelly trodden under foot, whom stretching out his arms, wet and bespotted with blood, and desirous to deliver thee out of the middle of death, and the jaws of Hell, thou wretch haste despised: A wretch in deed, and such a one, as the just judge, (unless thou repent) will cast into everlasting darkness, and prison. (The conclusion.) Let us pray unto God therefore, that he would convert us, by whom being converted, we might be moved with the sweetness of the word of God, that he would stir us up with his spirit, to hear the word of salvation, by the which we may learn, the will and true worshipping of God, by the which so many commodities, come to us, by that which so many patriarchs, Prophets, Apostles, Saints, Martyrs, and many other godly men, have obtained salvation, by the which the right way is showed to us, by jesus Christ our Lord: to whom with the father and the holy ghost, be praise honour & glory, world without end. Amen.  
This example of a treatise, after a sort, doth show the use of the places of invention: I have mingled a few figures, I have some what more often touched the proposition, neither am I ignorant, that this my treatise of example, is far inferior unto the dignity of the matter. Where fore, I council them that are studious that while they may, they often exercise themselves, in declaiming in writing that hereafter they may come the more furnished to the function, of the most sacred ministery, the which to defile with long pattering, and unlearned babbling, is a thing most wicked.   

¶ Of the consolatory Sermon or which consisteth in comforting.  
THe consolatory or comfortable sermon is, wherein the preacher, doth lift up the man afflicted, and striving under the cross, least being overcome with impatience, he should be subdued, and overcome with sorrow. These are especially the common comfortable places. The first is the will of the heavenly father. The second, the condition. The third, the promise of deliverance. The fourth, the nececessitie of the conformity of Christ, and his members. The fifth, the commodity which is manifold. For by the cross the presumption of a man's own power, is overthrown, hypocrisy is disclosed, confidence in the flesh is shaken of, obedience is confirmed, patience is proved, contempt of the world followeth, humility ensueth, error paste is corrected, evil to come is taken heed of before hand, faith is exercised, hope is taught to be reposed in our God. Read more concerning this matter in the places of Philip Melancthon. The treatise consisteth of occasion, proposition, confirmation, and conclusion, even as in the persuasive kind, to which it is like, moreover because it is profitable to know a certain way of applying of comforts, I will brifly declare the Method of comforting.   

The Method of giving of comfort.  
But least consolation should be applied out of season, or unsaylfully, we will distinguish. first, between private, and public comforts, and afterward describe the just form of them both. I call that a private consolation, which happeneth to one alone oppressed with some grief or cross. I call that common which in the time, either of persecution or of any plagne sent from God, falleth upon the whole congregation: But first, we will entreat of the private, in which threatenings are generally to be observed. first, who it is that is to be lifted up with consolations. secondly, what it is that doth grieve him. thirdly, a fit application of the medicine to the present grief. He that feeleth pain or grief, either is godly or ungodly: If he be godly, straightway the common inheritance of the sons of God being showed, be is to be lifted up, to be comforted, and cherished with consolations, and that by the places above rehearsed, and here with much profit the eight chapter to the romans, may be alleged. But if he be ungodly, it is needful as in a grievous disease, that a greater care be applied, for such a one is not to be lifted up straightway, but is so much the more to be cast down, with the thundering of the Law of God, and to be beat down with threatenings, until he acknowledge his own ungodliness without hypocrisy, until he understand the wrath of God to be stirred up against him, until he cry with Manasses, that he is guilty many ways. For he that applieth comfort by and by, to a wicked man, either sick, or otherwise oppressed with any calamity doth apply a most dangerous an unseasonable, and a deadly poison. And doth much like to that Physician which healeth the wound outwardly, the matter of putrefaction remaining within, from whence afterward a greater wicked and deadly mischief bursteth out. Wherefore as the skilful Physician, the tent being put in often, draweth out the corrupt matter, which beiing drawn forth, covereth the wound over with a mollifying plaster: So the godly preacher, should first touch the bile of the wicked man, by the threatening of the law, that his disease being known, may the more easily be cured, for it is truly said, that the first step to health, is to know the disease. The second thing, which in consolations I have said, should be considered, is the thing which causeth the grief, or the thing which doth grieve him, which I think needful to be examined, for the right application of the medicine, for he is otherwise to be lifted up, which by his own fault hath brought a mischief upon himself. And he also otherwise to whom by an other man's fault, evil happeneth. For if any man by his own fault hath brought a cross upon himself, as infamine, poverty, sickness, death, etc. The medicine or comfort is not to be applied forthwith unless thou see the guilty person earnestly touched with the feeling of his sins, for then this feeling of sins, is to be confirmed with the word of God, and to be augmented, if need shall require. Then we must descend to consolations: but if he be either an hypocrite, or otherwise wicked, so long the curse of the Law, and the wrath of God are to be set before his eyes, until he know the grievousness of his sins, and confess the same to himself out of the grief of his mind.  
But if he cannot be brought thereunto by the Law of God, and threatenings, a precious stone is not to be cast before Swine. On the contrary part: If the guilty person, shall be brought to the knowledge of himself, and be touched with the true feeling of grief, for his sin committed: then at length the art of Physic is to be applied, and these three in order are to be expounded. First his fall, next the punishment, and lastly the end of both. The fall is to be taught first to proceed of this, in that he did cast from him the fear of the Lord: and that may be confirmed fitly and plentifully out of the first Chapter of S. Paul to the Romans. secondly that now the deceits of the devil, the filthiness of the flesh, and the wantonness of the world, might more easily prevail against him, being as it were unarmed. The fall being declared, and confirmed with these causes. In the second place, we must declare, that the punishment, is in no wise equal with the offence committed, but is a testimony of two most contrary things that is to say of the wrath of GOD and also of his fatherly good will and clemency: of the wrath of God, if the guilty person will not repences, and not suffer himself to be corrected, with the scourge of God: Of his fatherly good will and clemency, if he being corrected, be made better by the punishment, and will fly to the haven of repentance. After this in the third place, the end both of the fall, and also of the punishment, is to be declared. Of the fall to th'end afterward he may be more circumspect and warier. Of the punishment in that by the singular council and purpose of God (when in the mean time he spareth many wicked and mischievous men) he is chastened, not to the end he should perish, but that he may have a ready testimony of his fatherly good will towards him. But because this will very hardly persuade him that laboureth under the Cross, witnesses and examples are to be brought forth out of God's word, such testimonies verily as these are: Paul the 1. Epistle to the Corinthians the 11. Chapter saith, that we are chastened with adversity of the Lord: lest we should be damned with the world. See, the end of the Cross is, lest we should be damned, if to wit being admonished by the Cross we repent again. 
Pro. 16.  My son (saith Solomon) do not refuse the correction of the Lord, neither be thou weary when thou art reproved of him, for whom God loveth he chasteneth, & yet embraceth him as the father doth his son. The author of the Epistle to the hebrews the 12. Chapter saith that we are bastards and not sons, if we be without discipline and correction, such like places are most fit, wherewith the mind of the guilty person now being penitent, may be lifted up, that now he would suffer any kind of punishment as one ready to obey Good let the examples be Manasses, David, the sister of Moses, King Vsias, the people led into captivity, and many others, which were punished for certain sins, and after through repentance, have returned home again. The example of the thief in comparison of others is famous, who hath set forth a notable example of patience and faith. He did not therefore count himself an abject because he suffered so shameful a death for his wickedness, but patiently sustained the deserved punishment, by Faith reposed in CHRIST. After such like testimonies & examples, wherewith the judgements of God are to be made known, in comparing the manners of men in our age, with the manners of the people in the old time: For God is always like to himself: (whether thou hast respect to punishment or mercy) the common places before mentioned may be added. But if that which grieveth him do come through an others man's fault, that order in applying of comfort is to be followed, which in a common comfort I am about to declare, whereto we must speak at this time. That common comfort therefore may be rightly framed, three things are to be observed. First from whence common calamity proceedeth. Secondly which be causes thereof. Thirdly the applying of the Comfort according to the difference of the calamity and of the causes. The calamity is either sent from God, or else brought in by the enemies of our Common weal. If the calamity be of God, as the plague, want of food and victual, drought and tempests, the causes are not to be sought for without us, but in our own houses, and within ourselves, for the sins of particular men are the causes of common calamities, and oftentimes for one man's fault the whole common wealth is plagued: whereof Acham, David, Oedipus, and many others are witnesses, who by their own wickedness have brought in a common calamity. Here it is no hard matter to apply a comfort, if we will follow the examples of the holy Prophets: for the examples of them do teach us, what is to be done: for they are wont openly to rebuke wickedness, and that after three sorts or kinds of wickedness, to wit: The forsaking of God, hypocrisy, injury done to the neighbour and such like, as most chiefly seem to abound among the people. Examples are extant hear and there in the writings of the Prophets. Again they are wont to call publicly together all the congregation to repentance, fasting and prayer, Certain notable examples of these two things are of late years set forth, at the commandment of our most noble King, by the ministers of our Churches, not without great profit and mitigation, of deserved punishments. Last of all the Prophets were wont to admonish them, whom they perceived to be defiled with wickedness, more than others, leaving an example to our ministers of the word, that they should admonish, rebuke and correct them privately) whom they perceive, by their idolatry, usury, adultery, tyranny, deceits, covetousness etc. to bring in a plague to the whole common wealth. Tiresias, although he were an Ethenicke priest did call Oedipus the tyrant, (for whose mischievous deed, the Theban common wealth was punished with the pestilence,) to painful penance. And after this manner Esaye and jeremy have corrected and reprehended the kings of their time, and have ascribed common calamities unto them. And the ministers of the word aught to know that this is not the lest part of their function & duty, which if they neglect either for fear or sluggishness, they shall suffer grievous punishments of God, as in the threatenings of Ezechiell is declared, and else where.  
But if either private or public calamity do come from men, it is either for justice or not. If for justice, we must then take the comfort from the common condition of the sons of God in this world, & declare of how great honour God reputeth us worthy, that he hath marked us with a peculiar proper mark of his warfare and exercise. Wherefore the Apostles being scourged do rejoice for that they are counted worthy to suffer reproach for the name of Christ: For this kind of cross is most proper unto the faithful, wherewith Christ willbe glorified in us, even as S. Peter teacheth in the fourth Chapter of his first Epistle.  
But if not for justice the common calamity be broupht us from men, than the causes are to be sought out in ourselves, and as before I have said whereas I have spoken of the Cross or affliction sent from God: the comfort is to be applied. Out of these I think it is manifest by what way & means both private and public comforts are to be applied.   

¶ Of the chiding Sermon.  
THe chiding Sermon is that in the which the preacher chideth either the loitering or the offending, or the stubborn and disobedient hearer. The end of this ought to be the correction and the amendment of him which is rebuked. Here these places are chiefly to be considered. The first, the filthiness of the thing committed. The second, things adjoining or appertaining: as are an evil, conscience, the peril of rejection, or to be a cast a way, and the fear of God, his judgement hanging over our head, and of the present and everlasting pains. The third a conference together of the dignity of the person and of the filthiness of the thing. The fourth, examples. The fifth the knitting or joining together of the person, as Christ our head and king, the Church which is the spiritual country, our body which is dedicated to God, that it may be the temple of God, hereunto the common weal the house the family etc. may be referred. When I reckon these places, I do not think that all are to be applied in every chiding, but now these, sometimes the other, even as the wise Preacher shall see to be expedient. Let the example be taken out of the first Epistle to the Corinthians & the 6 Chapter, where S. Paul rebuketh fornicators. The Method of a treatise is not unlike to the treatise of an exhortation. Wherefore I think it not needful to add any example: especially, when the places are so plain, and it is known that all things are to be proved, allowed, and garnished by the Method of confirmation. But here I thought it needful to add town things. The first that the mind of him which is to be chidden, must be mollified to hear chidings patiently, which thing may very fitly be done, if the minister declare his duty towards the guilty person, and show the common necessity laid upon him to do the same, lest the chiding should seem to proceed of some naughty affection: So S. Paul did before hand mollify the minds of the Corinthians, before he used sour and bitter chide. The second that conditions of repentance may be mingled, lest any being discouraged, with somewhat more rougher chidings, should fall into desperation or wilfully kill himself.  
These are the things good audience which I have thought needful to be declared, to new Preachers, and I trust (unless my opinion do foully beguile me) that young men shall not be a little holpen by declaring this Method. For all the precepts which are recited by me are taken out of the fountains of Logicians and Rethoricians, and are applied to the use of the Preacher profitable both to the exposition of the holy writers, and also to the making of sacred Sermons, with the which if young men will suffer themselves to be ruled, I doubts not to promise' them an easier proceeding in divine studies, and making of Sermons. But because it is not sufficient to have invented fitly, or to have ordered and disposed those things which we are about to speak of wisely, unless blessed Memory be also present. I will add a few things of Memerie in steed of a conclusion to this Method: and that not after the manner of the old father's 〈◊〉 did invent Images and signs, which ●●re as certain notes and helps of Memory, (for this subtlety of wit, I willingly leave to them) but I will gather those things only, wherewith they that are desirous to learn to make Sermons, shall perceive themselves to be much holpen.   

¶ Of Memory.  
LEt us appoint two manner of ways of helping the memory, whereof the former is more artificial, the latter more rude, and rustical: that which is more artificial doth consist of two things, that is to wit, of order and number, for by these it is manifest that arts are both taught and learned. For as order placeth every thing in his proper place, & considereth the beginnings, proceedings, and marks or ends: so doth number measure things together, & their parts and portions. Because therefore the Method which I have taught, doth show an order of things and as it were numbereth the parts, the best way of learning by heart is diligently to consider the same order in the mind, for it cannot be, that he which hath cunningly framed an order of things, and hath observed the lest points of things & as it were numbered them, but that he may easily keep the same in mind, and require the same again of it, when and as often as he shall have occasion to speak: whereby it may seem a foolish thing to prescribe any other way of learning by heart, especial to those men which are taught and exercised in the art of eloquent speaking. Notwithstanding although these things in very deed be thus, yet are they not forthwith perceived of all men. Wherefore that these may be understood more orderly, and may be applied more nearer to the use of the preacher, I will divide this whole reason of learning by heart which I have said, to consist of order and number, into four members or precepts. The first is that he understand the matter perfectly, and minding to preach, do keep in mind a certain brief comprehension of the whole matter. The second member is, that he have the places, that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the greeks do term it) by number. The third member is, that he make divisions of the places, that are to be handled, which is needful to be comprehended in a certain number, which if it may be done by any Verse, fit for the same, it shall not be unprofitable: as if the use of the law wear to be expounded. First he might not unfitly make a third division, which he might comprehend in this Verse.  Instruit, & damnat sontes, docet atque renatos. 
In English thus.  
It doth instruct, and eke condemn,  
all such as godly are:  
And to inform the new borne men,  
it hath as equal ear.  
And because the first part of this division, hath many parcels, and causes, he might, comprehend them also in this verse: Man datum, poenae, pax publica, dux ad jesum. The pains and the commandment, and also public peace:  
The guide and leader unto Christ.  
The true meditation of the Law (Doctor Peter Palladius, our most watchful Bishop, very much deserving of the churches of the Danes, of Noruegia, and Iselandia) hath comprehended in this verse: Lex quid eram, quid sum, quid ero, per quem manifestat.  
In English thus: 
The Law doth make apparent what I  
was, and what I am:  
What I shallbe it doth declare,  
and eke by whom it came.  The fourth member is, that in certain places digressions into threatenings, consolations, and exhortations be placed, least in making digression to an other matter, the memory be hindered, and the preacher with drawn from the matter propounded, which commonly is wont to happen, to them which do not observe this precept. Now when as according to these four precepts, he that will preach hath disposed his Oration, and as it were reckoned it. He must settle himself to learn it according to the order of his disposition. And first of all, he must commit to memory the brief, and summary comprehension, for that is first to be recited. Secondly, he must learn the places, or the chapters a sunder. And thirdly the treatise or handlindling of the places with their divisions and the parcels of them. I doubt not but this way of learning by heart, is the best of all, which all learned men without doubt do follow. Furthermore, the latter reason which I said is more rude and rustical, is profitable to men unlearned, which have not tasted of the art of Rhetoric. And this whether it be framed with notes of numbers, or with letters, it is all one, and it may be done in this manner. First, those things which a preacher ignorant of arts will learn by heart, he shall divide with notes of number, or with every letter. afterward in repeating, he shall see what he hath set down at every note or letter. Last of all, he shall learn by heart according to the distinctions which he hath made, and shall demand again of every note or letter, as a thing committed to their custody that which before he had committed unto them. It will not a little profit him if first he write out his Sermon, and afterward according to the prescript rules do divide, and learn it by heart. For the mind doth more easily retain and keep that which the hand before hath noted.  
FINIS.